【作者】 罗涛；

【导师】 赵旭东；

【作者基本信息】 中国农业大学 ， 农村发展与管理， 2014， 博士

【摘要】 20世纪90年代以来,习惯法研究作为一门跨越法学、社会学和人类学交叉领域,为重新反思“法是什么?”这一问题提供了自下而上的视角和深度的文化关怀。在对汉人社会民间习惯法的研究中,国家和社会框架、法律文化论和法律多元论相继成为具有支配性的理论范式,但实质上仍然是从不同的角度来看待在汉人乡村的纠纷实践中,国家法、习惯法、宗族法、宗教法以及其他形式的社会规范和控制方式对于人们法律行为的选择和调适过程的影响。然而把视角投射到民族地区的习惯法研究中,尤其是在解放前不受中央政府支配的彝族社会,这些范式不同程度的失去了理论预设的基础之一,即假定作为统一规范且在人们日常生活中发生重要作用的中心权威并不存在于彝族社会中。大凉山彝族社会的纠纷调解是建立在口传条文、家支势力和荣誉、婚姻和亲属制度以及宗教仪式的基础上,才能在现实的纠纷调解中发挥作用。从生态环境上来看,解放前的大凉山彝族人们居住在高山地区,而峭壁深壑的地形自然隔开了人们聚居的区域,形成了以血缘和地缘紧密结合的家支制度。而大凉山贫乏的土地和粗放的生产方式也决定了人们对于土地等生存资源的争夺相当激烈,土地、粮食和财富对于家支的声誉和势力极其重要。此外,相对封闭的社会环境和崇尚血亲复仇的习俗,这些传统因素共同决定了彝族人们在解放前更倾向于通过家支之间的复仇和战争来解决争端,从这一意义上来说,传统的彝族纠纷解决更像是通过政治和军事而非法律途径来解决争端。彝族的家支系统在婚礼、丧礼、大型宗教仪式和纠纷调解中要求每个成员都必须参与其中,而且在诸如婚姻、伤害和人命等纠纷中姻亲也会被列入到支付和分配赔偿的过程中。因此,彝族的婚姻和亲属制度又把各个家支之间的关系置于一种相对的平衡状态,调解作为一种避免所有家支全面战争的替代性手段。但是,现代彝族的法律制度更加复杂的是,国家法的触角不可避免地深入到大凉山地区,而社会和经济的发展逐步改变了传统纠纷解决的赔付方式。但相对来说,彝族人们还依赖于家支制度对于成员的全面安排和保护,在农村地区调解在纠纷解决过程中依然起着支配性的作用。一方面,彝族习惯法正经历着与国家法律之间的调适过程;另一方面,对当前彝族习惯法的研究可以为中国习惯法研究提供新的视角。更多还原

【Abstract】 Since1990s, studies on customary law became an interdisciplinary field among science of law, sociology and anthropology, and provided a bottom-up approach to reflection on the subject of "what is law?". In the process of studying folk-customary-law in Han society, state-society scheme, legal culturalism and legal pluralism became the dominant theoretical paradigm one after another. Essentially, these theoretical paradigms all tried to explain the virables, such as state law, cunstomary law, patriarchal clan law, religious law and other forms of social control and rules, which how to impact rational decision and accomodation in people’s legal behaviors. But if we turn to focus on studies on customary law in minority region, especially in Yi society which is not governed by central government before1949. As a result, these paradigms that assumed the central authority which has played a big role in people’s ordinary life didn’t exist in traditional Yi society. But these were oral tradition, Jiazhi (patriarchal clan system) power and reputation, marriage and kinship, and religious ritual, that have determined the process of disputes resolution in ordinary legal practice of Yi society.From the view of social mophology, native Yi people inhabited in high-moutain area for hundreds year, the physical geograghy of Ta-liang Mountain (Daliangshan) features in vertical cliffs and deep gullies, it is the topography which seperated Yi people’s living area into pieces naturally and shaped into inseparable combination of kinship and geopolotics. In addition, the poor land and extensive production pattern in Ta-liang Mountain which determined people desired and strived for living resources such as land, grain, and fortune, these things are also very important for the power and reputation of one’s own Jiazhi system. Yi people lived in a relative closed society and advocated the custom of feud, all these traditional elements metioned above that determined Yi people tend to resolve disputes by feud and war between opposed Jiazhi system before1949. It is more likely to resolve disputes by political or military rather than legal approach. But the cross marriage system and kinship in Yi society put all of Jiazhi systems into a relative banlance, mideation functioned as an alternative way of avoiding the total war between all Jiazhi systems.As the state law goes down to grassroots level in nowadays, and accompany with the social and economic development, it makes contemporary legal situation in Yi society become more complicated. As a result, there will be a accomodation process between Yi society’s traditional customary law and state law in one hand. But in other hand, the studies on contemporary customary law in Yi society also may provide a new perspective of studies on Chinese customary law.更多还原