北方蒙汉边际地区的轮养制研究

【作者】 马威；

【导师】 庄孔韶；

【作者基本信息】 中央民族大学 ， 人类学， 2005， 博士

【摘要】 本文立足于北方中国蒙汉边际地区汉人社会家庭研究,通过比较闽台与北方地区汉人社会的轮养制家庭模式,探讨汉人社会“大家族”理念及其在现实中的适应性调整。通过对农耕地区蒙古族“轮养制”家庭研究,探讨国家力量影响下,族群碰撞带来的周边民族亲属观念、家庭制度、社会组织变迁,讨论蒙古族在遭遇汉文化影响同时,如何基于本民族文化来理解、接受并适应性重建自身文化传统。20世纪60年代,汉人社会研究思潮于台湾兴起,基于地方材料,学者们重新审视西方人类学家对汉人社会的研究,发现其使用的概念和分析构架与汉人社会某些事实脱节。学者们认为,只有基于本土理念,谙熟汉人传统的历史、哲学、文化背景,理清汉人的人际观念、意义体系才能更好地领会制度层面的家族、宗族组织和亲属关系。李亦园、庄英章、谢继昌、庄孔韶等人从轮伙头制家族研究入手,挑战了西方学者家庭研究框架及概念,并且纷纷发明本土家族分类概念,将“轮伙头”这种汉人独特的家族现象囊括其中。他们将人类学理论与本土文化和地方观念相融合,运用人类学“主位”视角来对本土地方性知识进行深入剖析。然而,他们研究的大部分材料多取自南方,尤其以闽台地区为主,北方地区轮养制家庭研究则比较少见。本文即进入蒙汉边际汉人移民社会,对内蒙古东部某汉人社区的轮养制展开调查,了解其在不同时空背景下人们对同样家庭形式所展现的不同演绎,反映北方汉人社会对汉人传统文化大家族理念的理解以及在现实状况下适应性运作,并且讨论现实场景中,国家力量对民间家族制度产生和变迁所造成的影响。本文撰写所依据的材料得自于东蒙的一个汉人移民社会,所以我强调了该移民社会形成过程、特点并且与闽台地区的汉人移民社会进行比较。地方文献记载该社区移民来源地主要是中国北方地区,其身份也多是北方农村下层贫民、失地流民以及灾民等,他们在原住地失去了宗族、家族的庇护,行为“轻简易行”,较少受到儒家高层次文化的熏染,建立社区的时间也较闽台为短,该地区汉人社会呈现出了失序、分散、流动等特征,在生活习俗和家庭组织方面受到了当地蒙古族影响。然而,经过几代人繁衍生息,他们逐渐通过对汉人“家”文化、父系亲族关系、和民间孝悌观念的理解进行自我组织,呈现出了儒家文化渗透和濡染的汉人家族理念、文化意义。华北地区的宗族组织历来被学者认为是比较薄弱,缺少强宗大族和完备的宗族组织。如黄宗智指出,传统的华北农村村庄多为杂姓村,宗族组织不发达,活动限于自然村范围。然而,“中国传统文化的高层文化在千年间上下疏导,其间精神的儒学理念得以通俗化,渗于民众心理,甚至铸成民族性要素”。历史上太多的灾乱人祸和政治势力的干扰,阻碍了北方汉人社会将宗族理念得以付诸于形式的构建,而在日常家庭安排、家族继嗣群脉络的体认、以及对“家”的表述与认知上,北方地区的人们还是顽强地表达出儒家“敬宗收族’,、“仁爱孝梯”的伦理观念。随着时代不断变迁,在高层次文化理念与现实策略的选择时,拥有不同文化背景、身份资源的人们不断地从丰富的汉人家庭形式“工具箱”中取其所需,以协调存在于两者间的矛盾。 轮养制是汉人家庭制度的一个独特设计,本身体现了汉人大家族理念的聚合向心力和兄弟均分财产的拆分离心力较量下的折中,也可以说是理想与现实的妥协。该制度在保证各个兄弟之间房份利益的同·时,也保障了大家庭成员之间的联系,体现了以父母作为“根基家庭”的向心力,象征性地表达着“宗经拜祖”的理念。正是其良好地适应性使得这种制度跨越时空,在南北汉人社会中存在了二千余年,并且还将会延续下去。 本文还论及了当地农耕蒙古族与汉族的互动,及在家庭观念和组织形式方面,农耕文化和汉文化对蒙古族社会的影响。通过对轮养制产生及变迁研究,本文讨论了族群边界是如何在国家力量的干预下进入日常生活和个人实践。随着汉族的不断进入,开垦草场,当地蒙古族由游牧转农耕,由分散到聚居,为轮养制发生创造了条件。随着蒙汉杂居和族际通婚的日趋频繁,蒙古族的亲属、家族、分家承继观念都一定程度上发生了变化,在蒙古族社区出现了轮养制家庭。1984年,国家强制集体制经济结束,实行了联产承包责任制,并稍后开始执行计划生育政策,由于在民族、人口、土地等政策的综合干预下,并受到来自北部蒙区文化复兴趋势的影响,蒙古族一定程度上在轮养制中容纳了自己的理解,按照地方特色修正后的轮养制满足了家族经济合作、情感互动、养赡互助功能,被许多家庭继续实践。关键词:北方社会,轮养制,蒙汉边际更多还原

【Abstract】 The Dissertation is based on the survey about the ways to support the aged in the regions of Mongols-Han. I want to search after the deep concepts about family, kinship, the aged, and moralities of Han cultures through comparing the models of caring for elderly of Han- Chinese with that of Mongolian. It may be useful for improving the aged status and meliorate the living circumstance of them in Han society.The aged in rural are the most inferior groups in inferiority in China, and it’s difficult to support the aged parents at present in China for the people who live in rural. For the most aged in rural, it hard for them to get an ensured life in the lately time.Meal-Rotation is a traditional and general way, which is correlation with equally inheritance between sons to support the aged in Han society, by the imposition of the land policies, this model is more general that reflect the rights and obligations between family members in Han. Meal-Rotation is a good clue for us to learn the special concepts and cultural logic of Han society.It’s a moral topic about how to care for the aged. Just as Li Yi-Yuan said: the old person who has meals rotationally is ancestors worshipped by the sons or a beggar tramped on the road. The government in rural give no guarantee to the old persons lost the ability to cultivate in rural, so the aged in rural make difficult lives.In rural families, the aged are not cared by sons with do nothing, this old person worked for sons and grandsons all them life until dead. The sons and daughters-in-law gave them some money and meals by unequally return. I concerned the serious paid of old persons and the negligible reception from their sons and government.In order to learn the aged in-deep and their life histories which have a set of meaning system about age, I analyzed the aged group’s living environment by use of the theories of aging anthropology which concern with the meaning of aging and the special time sense in difference culture. I collected many lifehistories of the aged and wanted to study how the persons in Han make themselves advantages in culture and maintain honors by experiences. All of human being must be faced with the place that ’the old means the lost, but the different culture give different means to erase this pains.It’s have to be concerned with filial piety by the discuss happened in China. By analyze the discourse of filial piety, I suspect the filial piety can resolve the problems that most of the rural elderly be faced with. These Problems are not ethic one which can be resolved among families, but a one which expressed the problems of the whole society.In a rural family, the paid for education and medicine is too much to be took on, and the resource for the aged to live is reduced. On the other hand, the national guarantee of retired system have been set up for half a century, but the man who live in urban can get the in-comes from the commonality resources and enjoy the free medicine. The government should offer welfare to the elderly lived in rural.In addition, this problem is concerned with gender. On the one hand, old women are more depended on the members to support because they have lower educational level and have fewer in-comes than men have. When their husbands died, they would be immersed in lonely and poverty. Some scholar said that the problem to care for aging is to care for old women. In the other hand, as women should care for the aged by the customs of sharing the homework in china, it’s a gender responsibility belong to the daughters, daughter-in-laws and so on that is important for us to discuss the relation of this women in a family.In this dissertation, I have had a research on the aged living in rural that reflect on the problem of caring for the elderly in China. Comparing with the good experience of minority of Han society, I want to explore a good way to support and improve the quality of the aged who can live old but can get support and be happy.更多还原