初民社会法的图景

【作者】 刘振宇；

【导师】 李鸣；

【作者基本信息】 中央民族大学 ， 民族法学， 2012， 博士

【摘要】 我国的佤族主要居住在滇西南地区的阿佤山区,由于地理闭塞、关山隔阻,虽然在历史上很早就归附中国,但在解放前中央政府在此地从未建立起有效的行政建制和统治秩序,中原文化也难波及于此。然而也正因如此,佤族才较多地保留了自身社会文化的原生态特点,形成了历史久远、内容丰富,富有本民族特色的习惯法体系,而且由于民主改革前佤族的社会发展尚停留在前国家形态,因而成为研究初民社会法以及有关法的起源、运行等法学理论问题的珍贵的活化石资料。本文借助上世纪50年代的社会历史调查资料以及笔者和其他学者对佤族的田野考察,试图全景式展现出民主改革前佤族初民法的图景。笔者摒弃了那种运用现代法学术语和法律体系解构少数民族习惯法的研究范式,而是依照社会生活的现实逻辑和规范需求,从经济生活、政制权威、宗教信仰、婚姻家庭和纠纷解决五个面向介绍佤族习惯法。本文通过对佤族初民法的细致描述希望达到以下目标：一是描述的同时解读规范背后的历史逻辑、文化密码与社会合理性,提炼初民应对社会问题的经验智慧。二来习惯法的研究不只是规则与案例的收集,笔者运用法人类学功能学派、解释学派的理论和方法,剖析了初民法与地理环境、经济形态、政制权威、宗教信仰、族际互动等自然社会要素之间的复杂关系,使习惯法的研究从静止走向动态、从平面走向立体。三则通过典型案例的透视,说明初民法不是简单的规范之治,当事人的利益选择和社会关系、家族势力以及社会舆论都可能影响案件的结果,初民法实在是多重社会因素较量下的综合之治。四是试图从微观迈向宏观,从特别总结一般,以对简单的佤族初民社会法文化的研究,得出一些有关法的生成、传承、运行、变迁等法理学命题具有普遍性的规律性认识。论文第一章基于历时性的视角讨论了佤族经济形态的发展历程和经济法权内容的变迁。马克思的唯物史观认为法律不过是表明和记载经济关系的要求而已,佤族初民社会法亦不例外。不同的生产工具和生产水平决定了不同历史阶段佤族生计方式的差异,进而形成了不同的经济法权内容和维护方式。本章不仅呈现了佤族众多的经济习惯法,而且深入阐释了公有制向私有制过渡进程中两种经济法权关系的复杂斗争。论文第二章基于共时性的视角介绍了佤族的多元结构与政治秩序。哪怕是简单的初民社会也是有结构的。笔者根据社会发展程度的不同阐述了阿佤山中心区和边缘区两类地区政治结构与权威秩序的差异,并在此基础上指出佤族政治结构由松散性到严密性,政治权威由民主化到等级化的演进趋势。论文第三章详细论述了佤族初民法与宗教之间的密切关系。万物有灵的原始宗教不仅奠定了佤族初民法的精神基础,而且还关乎初民法的运行和传承,基于宗教观念和生产生活经验形成的各种禁忌规范是佤族有效的社会控制手段。笔者还运用解释人类学的理论对佤族“司岗里”神话和木鼓、镖牛、猎头、铜鼓等民族特有符号进行了深入解读,揭示出隐藏于这些文化现象背后的法文化内涵。此外,本章还涉及到佛教、基督教等外来宗教在边缘区佤族的传播以及对法的影响。论文第四章涉及的是佤族初民的婚姻家庭和财产继承问题。佤族是一个独特的民族,除绝大多数地区实行父系制婚姻外,个别村寨还保存着浓厚的母系制婚俗。本章在描述佤族父系制和母系制婚姻家庭继承制度具体内容的同时,还比较了两者之间的诸多差异。无救济即无权利。前文介绍了不同领域的佤族初民法规范,但如果出现社会成员发生利益纷争或违反规范的情形,这时就需要有效的秩序控制系统和纠纷解决体系了。佤族的纠纷解决机制类型多样,包括私力救济、调解和审理、神判、械斗,解纷手段多元却能并行不悖,不同领域、不同地域的秩序控制手段有所不同,背后都有着极其深刻的社会、制度和文化的原因。更多还原

【Abstract】 Wa nationality in China mainly inhabits Awa mountainous area in the southwest of Yunnan province. Despite the early submission to China in history, its geographic isolation and mountain barriers had nullified the administrative establishment and governance by the central government before liberation and hindered the reach of Central Plain culture. As such, Wa nationality has preserved most original ecological features of its own social culture and cultivated a customary law system with a long history, rich contents and national characteristics. The pre-nation morphology of Wa nationality before Democratic Reform has rendered itself a precious living fossil for researches in law of primitive societies and legal theories such as the origin and operation of law.Based on the social and historical investigations in1950s and fieldwork conducted by the author and other scholars, the paper is expected to present an overall view of Wa nationality’s law of primitive society prior to Democratic Reform. The author rejects the research paradigm deconstructing customary law of primitive societies with modern law terminologies and legal systems, but introduces Wa nationality’s customary law in accordance with realistic logic and norm requirements in social life from the following five aspects:economic life, political authority, religious beliefs, marriage and family, and conflict resolution. Through detailed description of Wa nationality’s law of primitive society, this dissertation first aims at deciphering the historical logic, cultural codes and social justifiability lying behind the norms while extracting primitive people’s wisdom of tackling social issues. Then, more than a collection of norms and cases, this dissertation employs the theories and methods of function school and interpretation school in legal anthropology and analyzes the complicated relationships between law of primitive society and geography, economic patterns, political authority and clan interaction, thus transforming customary law research into dynamic and three dimensional scope. Thirdly, analyses of typical cases prove that law of primitive society is not a set of norms. Interests balance made by parties involved and their social relations, clan power and social opinions could affect the results. As indicated, law of primitive society in fact is comprehensive governance under multiple social factors. At last, Shifting from micro to macro perspectives, typical cases to general ones, this dissertation analyzes Wa nationality’s legal culture and comes to a profound understanding of regularity in law generation, inheritance, operation and changes.Chapter one analyzes Wa nationality’s economic development and changes of legal rights in economic law from a diachronic perspective. Marxist historical materialism deems that law is no more than a symbol and a record of economic relationships, Wa nationality’s primitive society no exception. Instruments and levels of production have shaped Wa nationality’s different subsistence economies at different historical phases, and then cultivated different contents and maintenance of legal rights in economic law. This chapter presents Wa nationality’s various economic customary law and analyzes profoundly the complicated struggle between economic rights relationships during the transition from public ownership to private ownership.Chapter two introduces Wa nationality’s multi-dimensional structure and political order from a synchronic perspective. Primitive societies, no matter how simple, are socially hierarchical. The author analyzes different social development and derived political structures and authority sequence in the central area and marginal area of Awa Mountain, pointing out the evolution tendency of political structure from looseness to strictness and political authority from egalitarianism to kleptocracy.Chapter three analyzes the well-connected relationship between Wa nationality’s law of primitive society and religions in detail. The animistic primitive religions not just lay down the spiritual basis of Wa nationality’s primitive law but also mold its operation and inheritance. Various taboos and norms derived from religious beliefs and experience in production and life are very effective social manipulation methods to Wa nationality. The author also adopts anthropological theories to analyze the myth Si Gang Li and the unique religious marks such as wood drums, biao niu, lie tou and bronze drums. In addition, this chapter also mentions the spreading of incoming religions such as Buddhism and Christianity in Wa nationality’s marginal area have had an important impact on its legal system.Chapter four is about the primitive people’s marriage, families and property inheritance in the unique Wa nationality. With the exception of patrilineal marriage at most areas, few villages still hold on to the matrilineal wedding customs. This chapter describes Wa nationality’s patrilineal and matrilineal customs involving marriage, families and inheritance while analyzing their corresponding differences.Remedy precedes rights. Legal norms in different fields have been introduced above in Wa nationality’s law of primitive society. Effective order control system and conflict resolution mechanism need to be developed when interest conflict or breaches of norms arise among social members. Wa nationality has nurtured various conflict resolution mechanisms. For example:self-help, mediation, hearing, ordeal and fighting. It is the profound social, institutional and cultural reasons that lie behind the diversification of conflict resolution without conflict crossing and distinctions of order control in different areas and regions.更多还原