【作者】 向轼；

【导师】 雷振扬；

【作者基本信息】 中南民族大学 ， 民族学， 2012， 博士

【摘要】 族群性是在社会互动中产生，并包含在族群文化中的将自身视为或被他人视为某一群体组成部分的特征。族群性具有原生或天赋品性，但族群认同却可以由历史经验模塑，因而包括主观和客观因素，具有相对稳定和可变的特点。本文采用民族志方法,考察了苗疆边缘的一个苗族村（重庆秀山半沟村），从族群记忆、地缘和血缘、通婚圈、苗语使用、传统文化和象征符号、国家意识与族群心理等六个方面，对其族群性进行了剖析。通过对这个苗族村寨的田野调查，笔者发现，苗族族群性的维系有其内在的机制和纽带，也因住地迁徙、政治经济环境变迁，族群之间的互动关系以及族群自身的发展变化而在历史进程中不断改变其具体内容和社会功能。在族群记忆层面上。半沟苗族的族群记忆内容包括族群来源（族群神话、祖居地印象、迁徙历程）、历史遭遇（英雄记忆、族群偏见和歧视、）苦难记忆（阶级压迫和剥削、族群间的不平等）等方面。这些历史记忆中，对祖居地的美好向往、对族群英雄的由衷夸赞，给半沟苗族带来愉悦，也极大地激发了他们的族群自豪感。但这些远远不是半沟苗族历史记忆的主题。充斥在半沟苗民头脑中更多的是带着耻辱和血泪的记忆，是关于困难深重的“过去”所拥有的痛彻心扉的感受，隐藏在心灵深处的更多的是“集体受难者”意识，这种意识是族群精神不朽感的源泉之一，也是半沟苗族一直稳定传承下来的族群精神固化剂。在地缘和血缘层面上。半沟苗族聚族而居，是一个以族亲和姻亲纽带编织的共同体。男性起着凝固整个家族的作用，女性像是横向异性家支和纵向同姓家族两条链条上的千千结，把男性主宰的苗族世界链接成一张巨大的关系网，使得迁徙至此的苗民社会组织向内更加紧实，向外则逐渐扩张和壮大。在通婚圈层面上。半沟传统苗族社会建立在族内通婚的基础上，他们的婚恋也是顺应苗族生产和生活方式产生的文化系统。族内通婚圈又建立在本族节日圈、集市圈和亲友圈的基础上，因而更加促成他们社会结构的牢固，这也是半沟苗民在动乱年代生存和发展的策略。在社会急剧转型的二十世纪末期，随着半沟苗民内部思想观念、社会结构、生活方式在国家政策、经济发展和人口流动等外部因素的影响下，他们的婚恋文化也发生了不同程度的变迁。但变迁后的种种现象说明，传统做出某种程度的调整后依然或多或少地支配着苗族村民的行为。在苗族语言的层面上。历史上半沟苗族村民内部一直使用苗语交流，除经常出门帮工的男性外，女性基本不会说汉话；解放后随着苗族和周边其他民族间的隔阂被打破，越来越多的苗民使用双语进行交流，这种形式不可避免地给苗族社会以及苗语本身带来变化，汉语音译词在苗语中逐渐增多。苗语作为交际工具的功能改变了，但作为文化象征的功能依然存在，是其族群性维系的重要纽带。在传统文化和象征符号层面上。半沟苗族的住房虽然在外观上看上去与村中汉族房屋无异，都在堂屋设置神龛，但其内部结构却有着严格的传统祖先崇拜和诸神祭祀空间的划分。传统的信仰崇拜不仅隐藏在住屋结构中，还在“四月八”等节日活动中得到体现。随着半沟苗族的定居和农耕文化的发达，他们自然而然地融进汉族的土地崇拜。苗汉族民共同参与的土地崇拜跨越了族群、姓氏的界限，是村里人际、族际关系的调和剂。最能体现苗族族群性的苗歌曾经在苗民的生活中无处不在，是凝聚人心、激发自豪感的手段，现今由于苗族节日和传统婚礼的消退也慢慢褪出苗民的生活。但村里苗族歌碟的收藏仍然说明苗歌变换了形式存在于苗族村民的生活中。在国家意识与族群心理层面上。国家意识与族群意识呈现出此起彼伏的特点。解放后，政府有意培养苗族的感恩意识、忠诚意识、集体意识和参政意识、爱国意识和公民意识等，苗族族群心理呈现以国家意识为主导的特点。上个世纪八十年代秀山土家族苗族自治县的成立和半沟民族村的命名，极大地调动了半沟苗民心灵深处的民族情感，族群性在潜伏一段时期后开始觉醒，苗民意识到要维护自己族群的文化利益。在文化多元化的今天，保护和传承民族文化被提到与经济建设同等重要的地位，半沟苗族的文化价值逐渐凸显，其族群性再次张扬。通过以上六个层面的考察，论文全方位地阐述了半沟苗族族群性维系和流变的轨迹和规律。对半沟苗寨的研究为我们指出一个事实，有着漫长历史的族群有相对稳定的族群性，但是在不同的历史阶段由于外部和内部因素的影响，族群性的变化不可避免，并呈现出时强时弱的特点。国家和社会应因势利导来利用和发挥族群性的积极因素并防范消极因素，提高族群自身的发展能力和竞争能力。族群性的变化趋势以及如何正确引导其理性发展对于其他族群的研究也有着启发和借鉴意义，值得进一步探讨。更多还原

【Abstract】 Born from social interaction and contained in the ethnic culture, ethnicity regardsitself as or is regarded as one of characters of a certain ethnic group. Though ethnicitybeing primitive and innate, ethnic identification shall be molded with history andexperience, so it shows the characteristics of subjectivity, objectivity, stability as wellas changeability. This present research is an ethnographic exploration of the ethnicitysustainment and flux from the perspectives of social memory, geography and kinship,intergroup and intragroup marriages, the Miao language usage, the Miao traditionalculture and symbols, ethnic psychology and national policy influences with the case ofthe Miao ethnic village—the Chongqing Xiushan Bangou Village. Through fieldresearch on the Miao village, this author finds that the ethnicity sustainment and fluxwaxes and wanes separately and is influenced by geographic and social environmentsin different culture and society. Yet both of the sustainment and the flux cannot beseparated from each other and the geographic and social environments hold importantimplications for the sustaining and fluxing ways.To the Miao people, their memory is rooted in their ethnic origin including ethnicmythologies, ancestor’s habitat stories and migrating experiences, in historicalexperiences including heroes’ epics, ethnic prejudices and discriminations and inmisery hardships including class oppressions and exploitations, and inequality betweenethnic groups. They aspire for their ancestors’ habitats and highly praise their heroes,which greatly delight the Miao people and inspire their ethnic pride. However, not theiraspiration and praise but the humiliation and tragedy history is the main part in theirminds. Their past is in the abyss of bitterness and heart-wrenching. Their hiddenconsciousness of collective sufferers from their heart and soul is the source of theirethnicity and spiritual hardener that ensures the sustainment of the Banpo MiaoVillage.On the social structure, the Banpo Miao group is knitted with intragroup andintergroup marriage. Usually, men solidify the whole family while women, like theknots on the chains of horizontal intergroup and vertical intragroup, connect the Miaoworld dominated by men to a huge social network. Thus, those who had migrated intothe Miao living area, on the one hand, more intensified the inner social structure and onthe other hand, increasingly expanded and strengthened the outer social structure of theMiao people on the basis of intergroup marriage. The Miao people’s marriage areadjusted to their production mode and life style, so their intragroup marriage often rely on festival and fair gatherings, and kinship, intensifying their social structure. This isalso the strategy by which the Miao people survived and sustained. By the end of20thcentury, when the Chinese society were dramatically changing, the Miao people’svalues, social structure and life style are influenced by the social factors of nationalpolicies, economic development and population mobility. Thus their ideas on marriagealso are changing to some degree. Yet, the traditional marriage, adjusted to some extentafter social changes, more or less governs the Miao people’s behaviors.As far as language, the Miao people communicated with their social members bythe Miao language in the history. Generally, the Miao female could not speak Chineseat all except the Miao male who often went out to work. After the Liberation of China,the misunderstanding between ethnic groups is removed and more and more Miaopeople prefer bilingual communication, which unavoidably change the Miao societyand language. Intergroup marriage is becoming popular and the Chinese transliterationwords appear more often in the Miao language. Although the Miao language functionof communication has been changed, but its symbolic function still remains and it linksand sustains its group.From the traditional culture and symbol, the housing of the Bangou Miaogroup’s looks like that of the Han group’s from its outer appearance. The shrine of theirancestral tablets is placed in the central room just like the Han people do, but theancestral worship is partitioned from gods sacrifice in the central room. The traditionalbeliefs and sacrifice is not only hidden in the housing structure but also embodied infestivals, such as the traditional April8th, related with farming. With their settling andagriculture developing, the Bangou Miao people naturally melt into the Han people’sworship of land gods. This worship steps over ethnic groups and family names andharmonizes interpersonal and intergroup relationships. Once the Miao songs embodiedthe Miao ethnicity most and permeated in people’s life, and aroused the ethnic pride toget people together. Nowadays, it gradually slips away from the Miao people’s life withthe disappearance of the Miao festivals and traditional weddings. At present, manyvillagers collect the Miao song discs, which shows people cherish it although havingbeing changed its existing way.On the relationship between a nation and ethnic groups, both national and ethnicconsciousnesses are not mutually exclusive, but sometimes as one falls, another rises.After the Liberation, the central government was intended to cultivate the Miaopeople’s consciousnesses of gratitude, loyalty, collectiveness, political participation,patriotism and civilian and so on. In this case, the Miao consciousness was led by the national consciousness and it was also a kind of interest maximization as a rationalchoice. In the eighties of20thcentury, the Xiushan Autonomy County of the TujiaPeople and the Miao People was founded and the Bangou Ethnic group villages werenamed. These events greatly inspired their national pride, after which their ethnicitybegan to become conscious. The Miao people realized to preserve their ethnic culturalinterest. The ethnic culture preservation and inheritance is thought to be as important aseconomic development. The cultural value of the Bangou Miao group gradually revealsitself and the ethnicity of the Miao people is displayed. From the above fiveperspectives and multi-level, this research expounds the trace and regulation of theBanguo Miao people’s sustainment and changes.更多还原