泸沽湖畔走婚文化的当代抉择

【作者】 赵鹏；

【导师】 王庆仁；

【作者基本信息】 中央民族大学 ， 民族学， 2011， 博士

【摘要】 本文旨在通过对云南宁蒗落水村的个案研究,来考察泸沽湖畔走婚文化的当代抉择问题。摩梭人其独特的文化现象自进入世人视野伊始,就成为民族学、社会学领域经久不衰的研究热点,各类文章及著述屡见不鲜。由关注层面观之,有涉及政治经济、宗教文化、婚恋丧葬、社会民俗的诸多梳理；由切入视角观之,以性别研究认识者有之,以家庭结构和社会功能定位者有之,亦不乏对其旅游产业发展的透视分析之作。由研究阶段观之,更是形成了各时期侧重不同、观点各异的丰硕成果(详见后述)。然而,进入新时期,民族学理论及其范式发生新的转向,对摩梭及其走婚文化的研究同样需要重新认识、重新定位和重新探求。本选题试图在新的历史语境下引入新的认识范式对摩梭及其走婚文化进行分析和审视,即运用人类学诗学、神话学、性灵说(明代公安派传统)的范式重新介入,发掘中西交融其间的诗性存留,放弃功能主义的机械和文化产业的物化,回归人的诗意栖居、诗性生活。本选题尝试改变少数民族文化之文化遗产——文化资本——旅游开发的模式,而以一个作为民族诗学范本的摩梭村落近30年的变迁分析,来思考对现代性的重新反拨。在世界性的文化大潮的吞没和交融中,在难以言说的沉沦和阵痛中,民族学、人类学作为人文学科研究的价值主张和关怀更加凸显：“我在那儿,我在这儿……”,比这些更重要的是“以什么样的身份在那儿”。这是人类学应有的担当。美国人类学者罗伯特·F·墨菲在《文化与社会人类学引论》中说：“两个或多个社会发生直接而持续的接触时,也就开始了文化潜移过程。……几乎在所有的情况下,文化“净流”的方向总是由强者流向弱者。”这也是今天我们在摩梭社会所看到的。但同时,他又说：“这不完全是单向的运动。欧洲人引进了烟草,这对他们没有多大好处,但他们也引入了印第安人的土豆和玉米,这使欧洲人获益匪浅……”2诚然,在文明的进程中,不乏边缘对于中心的拯救,弱势对于强势的胜利。摩梭走婚文化及其意义的重新探求,可以是一次对历史积淀的破译,一次对当下状态的审视,更希望可以是重新出发的原点。是否可以有一天,达玛(本书的主要报告人之一)们的故乡将不再是我们眼中边缘性存在的“他者”而成为中华文明当之无愧的在地?非主流、非霸权,追寻和谐、向往自由的摩梭情感模式和家庭文化是否更加暗合传统文化中“性灵”与“真趣”的真意?这是摩梭这个古老文化的困惑,也是整个现代化进程所必须面对的问题。本选题主要采用历史文本与田野工作相结合的方法,以民族学、人类学田野调查为主、历时性与共时性相结合的研究框架,对摩梭走婚的现代变迁进行深入解读。在具体研究方法上采用文献收集、参与观察、整体论和主位客位研究的方法。本文主要包括绪论、正文(共八章)、结论三大部分。绪论部分主要包括研究的缘起和研究意义,相关研究述评及概念说明,理论视角与研究思路,研究方法与论文的叙述结构等内容。正文部分第一章：“泸沽湖畔的纳西摩梭人”。民族学指导田野调查与资料收集、分析的原则之一是整体论。整体论认为一种文化里的所有要素相互关联,我们研究任何文化要素,都不能离开它所附着的整体。这正是本章叙述的意义所在。本章通过叙述泸沽湖畔摩梭人所居住的自然地理、历史人文基本概况,从而为理解走文化的当代抉择提供背景框架。第二章：“摩梭走婚的社会根基——母核家庭”。主要分析了摩梭人走婚形成的社会根基,它在最根本上是从属和服务于母系家庭的派生体制。母系文化才是整个摩梭共同体的基础,是摩梭走婚文化之根。然而,母系并不等于女权。第三章：“摩梭走婚的心理基础”。这一章重点叙述摩梭走婚的心理基础,传统婚姻重视男女结合的社会意义,淡化男女感情,婚姻的社会性要以契约的形式确定下来。在摩梭社会,婚姻所蕴含的强烈社会性和契约性还无从谈起。重新审视和界定摩梭走婚文化,应通过充分的个案呈现和理论思考型塑摩梭走婚的认知单位。性灵说,“性灵”“真”和“趣”的意涵为我们呈现了恰当的范式。第四章：“摩梭走婚文化的当代变迁”。改革开放以后,旅游业的开发使摩梭人越来越走进大众的视野。在本章中,我将着重描述在这一时期的社会环境下摩梭人走婚的变迁。除了走婚形式发生变化,落水人对于走婚也有了新的视角。同时,也应看到,与外族通婚的现象逐渐增加,婚礼渐成风尚。汉文化特征和商品经济元素被更多地融入到摩梭婚典中来。第五章：“摩梭走婚文化面临的问题”。本章将从“走婚的符号化及其意义的裂变”、“金钱因素的介入”、“现代性场景下的道德困境”、“亟需完善的公共卫生体系”等方面来叙述在与外界的互动过程中,摩梭走婚文化面临的值得忧虑的问题。第六章：“摩梭人对走婚文化变迁的认知——主位分析”。本章分析了摩梭人自身在对走婚文化认知过程中的阶段或曰潜流。我认为,走婚和母系大家庭虽然在时代的变奏中得以传承下来,然而,其文化特征与传承机制已经发生了许多变化,并从摩梭人的自我建构、父系制价值观的内化、禁忌文化的变质三个方面进行重点叙述。第七章：“外界对摩梭走婚文化变迁的影响——客位分析”。本章首先对摩梭研究的历史和现状进行叙述与总结,然后提出未来研究的范式以及问题。本章将摩梭研究视作一个动态的知识体系,学术不是凝固的,而是变更的。并借鉴人类学诗学理论,总结摩梭文化研究的动力机制。第八章：“摩梭走婚文化的传承与发展思考”。通过前文的摩梭走婚文化分析,本章提出关于摩梭走婚文化的现代性的本土化思考。面对外来强势文化和生活方式的压倒性力量,采取怎样的态度来保护摩梭民族文化生态需要有一个正确的态度。任何要将摩梭传统与全球化趋势隔离、寄希望于以封闭来保存传统的想法和努力都是幼稚和不现实的,即使挡得住游人的脚步,当地人民向往富裕美好生活的愿望却不可阻挡。何况,在全球化和无处不在的媒介渗透下,真正的“田野”已不复存在。落水的发展态势表明,积极参与现代经济和文化发展的人,更能清楚地认识自己的文化,更具有文化自觉的意识和更容易作出文化的选择。在这一过程中,关键是应该由这个社会的主体本身来决定他是否采取行动,采取怎样的行动并承担为此相应的代价。结语部分,基于对上述八章的分析,得出本论文的基本观点。文化的载体由物质文化和非物质文化两种形态构成,由时间和空间的衍变而变迁。属非物质文化形态的摩梭走婚文化,演绎着空间性、时间性、文化性的历史并与“当下”的社会现实发生着千丝万缕的联系。当人类学再一次把目光着眼于人本身,以另一个视角来看待地方性文化,摩梭文化将在新的意义上扩展人们的参照维度和审美视域。更多还原

【Abstract】 By the case study of Luoshui Village in Ninglang of Yunnan, this dissertation intends to research the development tendency of walk marriage in the areas surrounding Lugu Lake in contemporary times. As a unique cultural phenomenon, Mosou culture has been a hotspot of research in the field of ethnology and sociology, and there have been a great many of academic papers and treatises concerning the different aspects of Mosou culture. Some give a detailed description of its politics, economy, religion, marriage, funeral, and folk-custom, etc. Some others analyze and study in-depth a certain aspect of the culture like gender, family structure, social function, and also the development of its tourism with different focus in different periods of time(See the following part). In the new century, the theory and paradigm of ethnology have changed. Therefore, the study of Mosuo culture and its walk marriage also needs redefining, relocating, and re-probing. Under new historical context, by introducing new paradigm, namely, the paradigm of poetic anthropology, mythology and the theory featured in free-style and liberation of personality, this dissertation abandons the mechanical analysis method of functionalism and materialization of cultural industry, and attempts to analyze Mosuo culture and its walk marriage to discover the poetics during the interaction of Western and Chinese culture, and to restore the poetic life. Also this dissertation ventures to change the traditional pattern of analyzing cultural heritage which aims to turn it into cultural capital and then develop it as tourism resource, and to adopt a method to study the cultural change in the past 30 years of Mosuo village so as to re-think about the modernism.During the worldwide cultural interaction, ethnology and anthropology as humanities care much about the identification of different culture. However, what is more important is probing into the specific culture. This is the responsibility of anthropologists. American anthropologist Robert Murphy says in his book Culture & Social Anthropology An Overture that when two or more societies come into direct and constant contact, the flow of culture comes into being and that culture always flows from the strong to the weak under almost circumstances. This is exactly the case in Mosuo society. But at the same time, he also says that it’s not completely one-direction movement. Tobacco was introduced into Europe but that doesn’t do Europeans much good. But potato and corn were also introduced into Europe, which benefit Europeans a lot. Indeed, in the process of civilization, there are plenty of cases in which margin saves the center and the weak triumphs over the strong. To re-probe Mosuo culture and its walk marriage can be taken as deciphering the code of history, reflecting the current situation and even more as a new starting point. Is it possible that one day the hometown of Dama (one of the informants of this dissertation) is no longer the margin area but the cradle of the magnificent Chinese culture? Mosuo people crave for a harmonious and free society in which there is no so-called mainstream and no hegemony. Is this more consistent with the theory featured in free-style and liberation of personality in traditional culture? This question puzzles Mosuo people and also confronts the whole modernization process.This dissertation combines the method of historical literature reviewing and fielding work.On the basis of diachronic and synchronic framework, ethnology and anthropology fielding work is expected to read in-depth into the changes of Mosuo people’s walk marriage in modern times. More specifically, literature review, participant observation, holism and emic and etic approaches will be employed.This dissertation includes three parts:the introduction, the main body and the conclusion. The introduction is about the reason and meaning of the research, related research review, relevant concepts, basic theory, methodology, and the structure of the book, etc.Chapter One is Naxi Mosuo People by Lugu Lake. One of the guiding principles of ethnology in fielding work, data gathering and analysis is holism. Holism believes that everything in a culture is interrelated and that we cannot study any of the parts without referring to the whole on which the parts rely. By relating the geographical environment, historical and cultural situation, the chapter provides the background information for understanding the changes of walking marriage in modern times.Chapter Two:The Social Basis of Walk Marriage of Mosuo People---Matriarchal Family System. This chapter mainly analyzes the cultural basis of walking marriage of Mosuo people which serves and is subordinate to the matriarchal family system. However, this matriarchal system isn’t equal to feminism.Chapter Three:The Mentality behind Mosuo’s Traditional Walking Marriage. Traditional marriage values the social meaning more than the feelings in the bonding between men and women. The sociality of this kind of marriage needs to be confirmed in the form of contract. However, in Mosuo society, the sociality and the contract form of marriage haven’t been given much thought to. To redefine the walking marriage of Mosuo culture, cognitive unit should be set up by fully presenting the individual case and thoroughly conducting theoretical analysis.Chapter Four:The Changes of Mosuo’s Walking Marriage in Contemporary Times. Since the reform and opening up, Mosuo people have been increasingly drawing the attention of the public with the development of tourism. In this chapter, I will mainly focus on the social environment and the changes of Mosuo’s walking marriage during this period of time. Besides from the changes in the form of walking marriage, the perspectives of Luoshui people regarding the walking marriage have also changed. At the same time, we should notice that intermarriage becomes more common and that wedding has gradually been in fashion. What’s more, the wedding of Mosuo people involves more characteristics of Han culture and market economy.Chapter Five:The problems confronting Mosuo’s walking marriage. In this chapter, the problems Mosuo’s walking marriage is facing will be discussed from mainly four aspects, namely, symbolization of walking marriage and the split of its meaning, the intervention of money, the deli lemma of morals in modern world, and public health system which needs improving.Chapter Six:Mosuo people’s Cognition of Changes of Walking Marriage---Subject Analysis. Different stages of Mosuo people’s cognition of walking marriage will be analyzed in this chapter. In my opinion, although walking marriage and matriarchal family system have been preserved in the course of time, the culture characteristics and preserving mechanism have much changed. Mosuo people’s construction of self, the internalization of patriarchal value system and changes of taboo culture will the emphasis of this chapter.Chapter Seven:The External Influence on the Changes of Mosuo’s walk marriage—Object Analysis. In this chapter, the history and current situation of Mosuo society will be summarized, and then the future research paradigm and research topic will be discussed. The study of Mosuo culture will be taken as a dynamic knowledge system in this chapter. In view of the theory of poetic anthropology, this chapter will attempt to define the driving mechanism of the study of Mosuo culture.Chapter Eight:The Preservation and Development of Mosuo People’s Walk Marriage. Based on the above analysis of Mosuo’s walking marriage in the previous chapters, the localization of the modernity of walking marriage will be raised in this chapter. How do we protect the cultural ecology of Mosuo society in the context of invasion of foreign culture and lifestyle? Anyone who wants to stop the globalization from affecting Mosuo society and hopes to preserve the tradition in the way of isolation will be very much disappointed. We can stop the visitor, but we can never stop Mosuo people from longing for a better life. In addition, globalization and ubiquitous media have made it impossible to find the undisturbed idyllic place in the real sense. The development tendency in Luoshui Village indicated that people who actively participate in the modern economy and culture are able to better understand their own culture and make the cultural choice more easily. In this process, the key is that the subject of the society should decide whether he will take action, how he will take action and if he will pay the consequent price.In the conclusion part, my main argument point will be raised based on the analysis of the above chapters. Culture consists of material culture and intangible culture and changes with the changes in time and place. As intangible culture, Mosuo’s walking marriage is closely related to the current social reality. When anthropologists pay their attention back to human being and look upon the local culture from a different perspective, Mosuo culture will extend our cultural tolerance and appreciation for the beauty.更多还原