濒危的家园

【作者】 梅军；

【导师】 张海洋；

【作者基本信息】 中央民族大学 ， 民族学， 2011， 博士

【摘要】 当今中国,追求经济发展越来越深刻地影响和塑造着人们的行为。科学理性已将丰富的人性需求和生活意义简化为经济谋划,具有深厚传统和稳定社会结构的中国农村社区日趋出现精神的枯萎和基础坍塌的迹象。本文根据田野调查资料和文献资料,综合运用人类学、民族学、社会学理论,描述和分析了百福司土家族社区社会生活及其变迁事实。把百福司土家族社区置于宏观历史和现代化大的背景下,采用历时性与共时性结合,宏观与微观结合,以定性研究为主结合定量研究的方法,对百福司土家族农村社区在工业化和城市化进程中存在的人口结构失衡、社区凋敝、婚配艰难、婚姻脆弱、家庭解组、教育断裂、医疗保障缺失、民族文化流逝等问题进行了详尽考察分析,并在此基础上就如何重建农村社区,促进城乡协调发展做出了思考和建议。全文共分十章：第一章阐述选题及其缘起和意义、相关研究动态、主要理论观照和研究方法。第二章描述了调查点——湖北省来凤县百福司社区的宏观背景,从地理区位、生态环境、自然资源、历史沿革与行政区划以及习俗、文艺、文物等传统文化特质方面,展示该社区在武陵山区的典型性和代表性。第三章描述和分析了百福司的人口变迁过程和现代人口的年龄结构、性别结构、职业结构、受教育结构以及人口计划生育情况。分析认为,社区的人口性别比例严重失衡,人口年龄构成上的供养比处于中低水平,但劳力充足,未来人口增长转向稳定型,老龄化加剧,职业分化度仍然很低,社区内农业人口仍占绝对优势。教育水平集中在初中文化程度,文盲半文盲将逐渐消除,但高中以上教育程度比例仍然很低,且女性低于男性。计划生育政策的长期强制执行,给村民带来了一些观念上的变化,人们的生育行为趋于为了个体的理性算计。第四章描述了工业化和城市化背景下农村劳动力大量外流,社区人力资源亏空,务农劳动力不足,田园荒芜凋敝的状况,并做出如下分析：当前农村社区凋敝有三个主要原因,一是就现金收入而言,农业的效益差、农民收入低,而在城市务工收益高见效快。这种比较利益驱使农民弃农厌农,越来越多的农户举家外出,甚至一些村庄出现了举村外出的现象,结果是大量耕地因无人耕种而荒芜。村落社区也因此而日益破败、萧条。二是农村市场发育不良,农产品不能顺利地进入市场。三是农业与非农业、农村与城镇在收入分配上的悬殊使人们不再珍视土地。土地不再是农民的最爱,农业、农村已经失去了往昔的吸附力和凝聚力。这三个原因背后的深层结构是现代国家对中国城市化和农村消亡的西方式现代化预期。第五章择取婚姻规则、婚姻缔结方式、择偶的范围与标准、婚姻仪式、婚姻支付以及当前的婚姻状况等层面探讨了百福司土家族婚姻的嬗变：传统的婚姻规则被打破,婚姻缔结方式由“父母之命,媒妁之言”的包办型转向自主恋爱型；择偶的地域范围日益扩大,族际通婚大量增加；择偶标准由过去注重个人品行转向个人才干和发展能力,女性择偶的功利性更强,她们更关注男方的发展潜力和个人经济实力即赚钱的本领；婚姻仪式日渐简化,表现为婚仪过程简化,功能弱化或消失；婚姻支付攀升超过了当地收入水平的承载能力；婚配艰难,大龄女性“嫁人难,难嫁人”,大龄男性“娶妻难,难娶妻”；婚姻脆弱,离婚率上升,婚姻、家庭乃至整个社会的稳定性受到威胁。这些困境也很符合与现代城市的价值预期。第六章择取家庭结构、家庭关系、家庭养老等三个方面对百福司土家族社区的家庭状况进行了考察。就家庭结构而言,百福司家庭户均人口数少,家庭规模一直呈缩小趋势,家庭结构由以核心家庭占主导地位转变为以空巢家庭占主导地位,且大多数家庭在一年当中的大部分时间里都是分裂的、不完整的；就家庭关系而言,老人在家庭中的权威和地位下降是一个普遍的趋势,传统父权制结构趋于解体,横向的夫妻关系重要性大大超过纵向的亲子关系,家庭关系重心因而转移；家庭养老方面,土家人孝养父母的传统让位于现实中的“失养”、“失孝”,老年人的经济供养水平较低,生活照料缺失,大多数老年人不能承欢膝下,享受“天伦之乐”,“终极关怀”对于很多老人来说也成了可望不可及的事情。在中国农耕文明传统渐行渐远的形势下,西方现代城市文明正在取而代之。第七章梳理了土家族历史上的丧葬类型,描述了土家族丧葬活动仪程,分析了土家族丧葬的延续与变迁并得出如下观察结论：传统的百福司土家族丧葬活动的各项仪程都充满了温馨的人情味和伦理色彩,具有文化再生产功能。人们通过隆重的丧葬仪式送别社会成员离去,同时也通过这一礼仪过程检验、督促、勉励社会成员赡养老人,树立孝道。但随着市场经济的发展、城镇化速度的加快,大量农村人口不断地流出村庄,土家族的丧葬活动从丧前准备、丧葬仪程、丧仪持续时间、参加丧仪人员等方面发生了显著变化。传统丧葬活动中的优秀文化要素迅速消失或被淡忘。这主要体现在三个方面：其一,丧葬仪式对密切亲属关系和邻里关系的整合功能日趋削弱；其二,丧葬习俗所体现的孝道意识逐渐淡薄,利益化趋势逐渐加强。其三,土家族传统丧葬表演仪式基本绝迹,乐观、豁达的人生态度在现今的丧葬活动中已无法完整表达,传统文化要素逐渐丧失或被丢弃。第八章从家庭教育和学校教育两个方面对百福司土家族的教育状况进行了描述和分析。认为,百福司土家族的家庭教育,以强调做人的品行和感恩父母为突出特点,这是与百福司土家族社会的伦理规范相呼应的。但近年来,由于多数家庭在一年大部分时间里处于离散分裂和不完整状态,从而使家庭教育这条价值传承纽弱化甚至断裂。学校教育在百福司土家族地区的兴起、发展为促进百福司人文素质和社会文化的发展做出了贡献。但在如今的山区学校布局、“撤点并校”的调整中,已经走上不切实际和盲目追求规模效益之路,因而导致农村学生受教育的成本上升,农民负担加重,农村孩子平等享有义务教育的权利被剥夺,加速农村社区凋敝和乡土文化瓦解等问题的出现。第九章从医疗服务供给保障、医疗经济保障、村民就医行为以及医疗保障相关问题等方面对百福司土家族社区的医疗保障状况进行了描述和分析。认为,目前百福司土家族社区医疗保障的缺失主要表现在五个方面：一是村民医疗经济保障水平低；二是医疗机构的分布不合理,村民看病极不方便；三是医疗机构高素质的专业医疗人才缺乏；四是新型农村合作医疗并未惠及村民；五是人口大量外流对村级医疗的冲击,传统医疗的存在空间越来越小第十章结语是本研究的总结,认为以“农村劳动力转移与农村城市化”为主导的社会发展范式和国家政策体制是导致农村社区在工业化和城市化进程中出现的诸多问题的根本原因。要真正实现农村社区社会经济的健康可持续发展,必须转变社会发展主导范式的城市中心主义倾向,重建农村社区,适当地调整现行的计划生育政策,彻底打破城乡二元结构体制壁垒,走城乡协调、经济文化并重的公平发展之路。更多还原

【Abstract】 In today’s China, strong desire for pursuing profits is widely influencing and shaping people’s behavior, economic rationality has made the richness of life meaning simplify to be the only economic strategy. The rural communities with profound traditional and stable social structure is increasingly appearing spirit withering and basic collapsed signs.Based on the field-work materials and historical documents, by the means and theories of anthropology, ethnology and sociology, this paper describes and analyzes the social life of the Tujia community and its changed facts in Baifusi. Placing Baifusi Tujia community on the backdrop of macroscopic history and modernization and combining diachronic with synchronic, macroscopic research with microscopic research, qualitative research with quantitative research, the writer analyses the problems existing in the process of industrialization and urbanization of Baifusi Tujia rural community, such as population structure imbalance, community depressing, difficulty marriage and marriage fragile, family solutions group, education, medical security deficiencies, national culture passing and so on. Based on above, some considerations and suggestions are given on how to rebuild rural communities and promote the conprehensive, fair and harmonious development between urban and rural.The paper is divided into ten chapters:Chapter One expounds topic selection, its origin, significance, the related research trends, main theoretical reflection and research methods.Chapter Two describes the investigated place-Baifusi community of Laifeng county in Hubei province from the macroscopic background, that is, geographical location, ecological environment, natural resources, historical evolution and administrative districts and customs, literary and cultural relics in traditional cultural traits, and shows the typical and representative note of Baifusi community in Wuling Mountains.Chapter Three describes and analyses the process of demographic transition and the structure of age, gender, vocational, education of the modern population in Baifusi, and family planning. Analysis can be indicated that the community of the population sex ratio is in imbalance, population age composition support involves in the low level, but enough labor, future population growth change to stable type, aging intensifies, professional differentiation degree is still low, and the community agricultural population still accounts for absolute advantage. Education level concentrated in junior high school cultural degree, illiteracy and semiliterate will be gradually eliminated, but Education degree above high school is still low, and women is less than men. The long-term compulsory execution of the family planning policy to the villagers brought some new changes in their attitude, and their opinions on family planning tend to be individually rational calculated.Chapter Four describes that under the background of industrialization and urbanization, a large number of rural labors flow out, community human resources are drying, effective human resource farming labors are short, pastoral desolate is in the depressed situation. Analysis indicates that the current rural community depressed owing to three reasons:firstly, the efficiency of agricultural production is low and farmers’income is low, but in city workers gain high-income quickly. In this kind of comparative advantage, driven by farmers reversal aggravating, anaerobic farming mood, more and more farmer family go out, even some villages emerged heave village, the result leads to the phenomenon of massive land are deserted with no one to farm. Thus, Village communities are increasing dilapidated, depressed. The second is that rural market dysplasia, agricultural products failing to enter the market. The third is that income distribution disparities between agriculture and non-agricultural, rural and urban stops people from cherish land. Land is no longer farmers’favorite. Agriculture and rural areas have lost its’past charming and attraction.Chapter Five picks up the marriage rules, marriage methods, the scope and standards to choose marriage, the marriage ceremony, marriage pay and the current marital status to discuss Tujia marriage evolution in Baifusi:traditional marriage rules are gradually being broken, and marriage autonomy increases; Marriage operated by way of established "their parents’orders, by matchmakers’help" package type to free love of independent pattern changes:Mating regional scope of widening, and cross-national marriage rate unprecedentedly grows; The standard of choosing a spouse is changed from paying attention to personal character toward personal talents and development capabilities. Particularly, women’s standard of choosing a spouse is more hasten utilitarian, they pay more attention to the man’s potential development and personal economic strength, namely the ability of making money. The marriage ceremony increasingly simplifies, that is to say, marriage ceremony is shorten and its’ function is weakening or disappear. Marriage pay surge ahead, exceeding local income level of bearing capacity; Marriage difficulty, to older woman is "marry difficult, difficult to marry", to older men is "marry a wife difficult, difficult to marry a wife;" Fragile marriage, the increasing divorce rate has threatened the stability of marriage, family and even the whole society.Chapter Six chooses the family structure, family relationship, family pension to explore Tujia community family conditions in Baifusi. In terms of family structure, the average family’s population of Baifusi is quite few, the family size has been on a narrow trend, family structure by core family dominated has changed to empty nester family dominant, and most families is divided and uncompleted in most time of a year. In terms of family relationship, there is a general fact that the authority and status of old man in the family is in a declined trend, and traditional patriarchy tended to become disintegrated, the status of husband and wife’s relationship is unprecedentedly enhanced, while parental relationship, family relationship shifts from the longitudinal relationship to horizontal relationship. In terms of family pension, Tujia people have tradition to take care of parents, but in reality the problems of "lost raise" and "lost filial piety" are more widespread. The economic support level is low, life care is missing, most old people can’t draw their children’s attention, and enjoy "happiness", "ultimate care" for many old people also become unreachable things.Chapter Seven reviews the history of Tujia funeral type, describes the process of tujia funeral activities instrument, and analyzes the continuation and change of Tujia funeral. And result can be concluded that Tujia funeral activities in Bafusi is filled with warm humane and ethical color, possessing the function of cultural reproduction. People participate grand funeral rites, sending their social members off, but also through this etiquette process to inspect, urge, and encourage social members supporting the old, and sets up the filial piety. But with the development of market economy, the urbanization to speed up, a large number of rural population constantly flow out of Tujia villages. Funeral activities from bereave preparation and mourning agenda, funeral rites device duration, and people attend funeral rites are varied significantly. The outstanding cultural factors from traditional funeral activities vanish gradually and memorable, mainly exhibiting in three aspects:firstly, the funeral rites function to close neighborhoods’relationship and social conformity is weakening; secondly, the filial consciousness of funeral custom is decreasing, and its interest trend is gradually strengthened; thirdly, tujia traditional funeral performance ceremony almost extinct, optimistic attitude toward life in today’s funeral activities already cannot completely express, traditional culture factor has gradually lost and deserted.Chapter Eight describes and analyzes the status of Tujia family education and school education in Baifusi. The outstanding characteristics of Tujia family education in Baifusi is that it emphasizes on personal character and gratitude, which is according with the traditional moral principles. But in recent years, due to the most families in most time of a year is divided and uncompleted, family education, the powerful value inheritance link becomes weak or broken finally. The rise and development of Tujia school education in Baifusi make great contribution to promote the improvement of humanistic quality and social culture development. But in today’s rural schools layout construction adjustment, the blindness to pursue scale performance and impractical cancel the village schools has caused many problems, such as rural children school costs rise, burdening peasants and rural children’s right of equal access to compulsory education being deprived of, the depression of rural communities, the disintegration of local culture and other problems.Chapter Nine describes and analyzes Tujia community medical security situation in Baifusi from five aspects,such as medical service supply, medical economic guarantee, the behavior of villagers going to see doctor and the related medical issues. The author holds, at present the medical security of Tujia community in Baifusi lack mainly in four aspects:first is that the villagers medical economic security level is low; second is the irrational distribution of medical institution, and it is inconvenient for the villagers to see a doctor; third is high-quality professional medical talents lack in medical institutions; The fourth is the new rural cooperative medical treatment fails to benefit the villagers; The fifth is a massive outflow of population impacts village health care and the traditional medicine’s room is smaller and smaller.Chapter Ten is the conclusion of the paper. And the author consider "rural labor force transformation and rural urbanization" as dominated society development paradigm and national policy system, which mainly cause many problems in the process of industrialization and urbanization in rural communities. To promote social and economic sustainable development of the rural community, we must change the the dominant paradigm of society development, reconstruct rural communities and appropriately adjust the current family planning policy, break urban-rural dual structure system barriers, and walk the way of urban-rural coordinative, economic and culture fair development.更多还原