人类学视野中的学校教育与地方知识

【作者】 巴战龙；

【导师】 滕星；

【作者基本信息】 中央民族大学 ， 中国少数民族教育， 2008， 博士

【副题名】中国西北一个乡村社区的现代性百年历程（1907～2007）

【摘要】 本研究是一项以功能主义社会人类学为主要理论范式,采用文化唯物主义的主位研究和客位研究相结合、历史研究与田野研究相结合的教育民族志研究,主要考察中国西北一个乡村社区在现代性历程中地方知识与学校教育的关系的生成和演变,并对之进行描述和解释。本研究是一项家乡人类学研究。在研究过程中,作者综合性地使用了自1996年以来在家乡——甘肃省肃南裕固族自治县明花乡(区)所做的历次短时田野研究,2004年和2007年两次较长时段(共有5个多月)田野研究所获的资料。在中国西北少数民族地区的乡村社区中,明花社区的发展历程有一定的代表性。本研究描述了1907～2007年间,这个乡村社区的多面向的系统变迁:从族群文化的角度而言,从一个以尧乎尔(裕固族)为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区;从语言文字的角度而言,从一个以尧乎尔语(西部裕固语)和藏文为主,以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主,以尧乎尔语为辅的社区;从婚姻与继嗣制度的角度而言,从一个双系并行(明媒正娶婚行父系继嗣制度,帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区;从生计方式的角度看,从一个以畜牧业生产为主,以手工编织和驼队运输为辅的社区转变为一个以农业为主,以牧业为辅的、多种生计方式并存的社区;从社会组织的形态而言,从一个传统部落社会转变为一个现代乡村社会;从政治制度和社会控制的角度而言,从帝制王朝的部落联盟制下头目世袭制为主,户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式;从宗教信仰的角度而言,从一个格鲁派藏传佛教和萨满教并存,祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区;从教育的角度而言,从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区,现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式,学校取代寺庙成为“知识—文化”传播的中心,在青少年儿童的文化成长过程中,家庭教养扮演的中心角色,至少在乡民的观念上被学校教育替代。本研究描述和解释了乡村社区中学校教育与地方知识之关系的生成与变化,实质上仍然是探讨教育人类学的经典命题——学校与社区的关系问题。在较为扎实的民族志描述的基础上,作者对在乡村教育研究界就社区与学校的关系的两种基于不同立场、不同视角的学术观点和研究进路进行了反思,指出这两种乡村教育研究的观点和进路,实际上,是对学校教育之于乡村发展的“利”与“弊”的不同偏重和强调,只揭示了“有限的真理”。就田野点明花社区的实际而言,1939年现代学校教育的兴办是社区教育转型的分水岭:之前的整个教育的主要功能在于通过文化濡化再生产社区合格成员,以便维持社区文化系统的正常运转;但之后兴起的学校教育实际上是现代性的代理机构,其主要目的是在变迁的社会中,负起把年轻一代从“传统”中解脱出来,作出向“现代”的转变的历史使命。从教育目的的角度而言,旧式的传统教育培养的成员是为小部落社区所用,而新式的现代教育培养的成员是为大国家社会所用。作者还进一步指出,在学校教育的发展历程中,一开始,现代的学校教育在帮助尧乎尔族群适应社会变迁方面起到了积极的作用。但是经过几代人的教育,以文化同化和社会整合为主要功能的学校教育的弊端开始显露,由于它总体上是主流社会文化的代表,对族群的传统文化的持续排斥成为导致族群语言使用人口锐减、传统知识衰亡的重要成因。新时期(1978年)以来,随着族群意识的勃兴和族群文化保护和复兴需求的高涨(实际上,随着族群传统文化的逐渐消亡,文化断裂和社会失序现象开始出现,尧乎尔人的族群认同感陷入越来越深的焦虑之中),学校系统作为国家机器系统的有机组成部分,对社区尧乎尔人将族群文化,特别是本族语教育纳入课程体系的强烈要求未能及时作出回应,导致尧乎尔民众对学校教育价值的评价走低,又由于学校在提高教育教学质量方面举措无多,效益不彰,导致社区与学校的关系趋向紧张。面向明花社区的未来发展,作者建议:建构学校—社区支持性社会关系迫在眉睫且势在必行,为此,首要且必须的是,学校教育应该培养学生对地方知识的肯定态度,承认地方知识对乡民人生和社区发展的重要价值;在进行新农村建设的时代背景中,文化自觉是社区发展的前提和基础,社区发展模式应由“政府主导型”向“乡民自主型”过渡。本研究的意义主要在于为中国教育人类学的学校与社区关系问题研究提供本土经验,并以扎实的民族志研究推进中国裕固族研究,接续和发扬中国人类学家乡研究的学术传统。更多还原

【Abstract】 With the functionalism of social anthropology as its main theoretic paradigm and cultural materialism as its fundamental spirit, combining emic and etic approaches and incorporating historical and field researches, this study is mainly concerned with educational ethnography, focusing on the description and analysis of the generation and evolution of the relations between local knowledge and schooling during the process of modern development of a rural community in the Northwest of China.This study is of hometown anthropology, during which the author utilizes the materials acquired from several short term field researches since 1996 and two longer term field researches (more than 5 months altogether) in 2004 and 2007, conducted in Minghua District, Sunan Yugur Autonomous County, Gansu Province.The development of Minghua community is in a certain degree representative of the rural communities of the Northwestern regions of minority ethnic groups. This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur’s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children’s cultural development has also been replaced by schooling.The description and analysis in this study of the generation and development of the relationship between the rural schooling and local knowledge is in essence to explore the classic proposition of educational anthropology -the relationship between school and community. Based upon a solid ethnographic description, the author reflects on the two academic views and research approaches of different stances and perspectives in the academia of rural education concerning the relationship between school and community, pointing out that the two views and approaches are in effect the different degrees of emphasis upon the pros and cons schooling has upon the country development and that they only reveal "partial truth". As far as the historical facts of the Minghua community are concerned, the founding of modern schooling in 1939 was the dividing line of the transition of community education, before which the major function of the whole education was to reproduce qualified community members through cultural influence to sustain the daily operation of the community cultural system; after which the rising schooling has become the agent of modernity whose mission has been to emancipate the younger generation from the bondage of "tradition" and bring them into the age of "modernity". In terms of the aim of education, the members cultivated by the former traditional education were to function in the small tribal community, and those produced by the modern education are to function in the greater national society.The author also pointed out that the modern schooling has played a positive role in helping the Yoghur ethnic group adapt to the social changes in the beginning of the schooling development. However, after its education of several generations, the schooling with cultural assimilation and social integration as its major function has gradually revealed its negatives; the modern schooling representative of the mainstream social culture has constantly rejecting the traditional ethnic culture, leading to the steep reduction of the population using ethnic language and the decline of traditional knowledge. Since the New Period (1978) , with the rise of ethnic identity and the surging demand for the protection and renaissance of ethnic culture (in fact, with the gradual withering of the traditional ethnic culture, phenomena of cultural fracture and social disorder began to appear, and the ethnic identity of the Yoghur has been plunged into an ever increasing anxiety), the school system, as an important component of the state machinery, has failed to respond in a timely manner to the demand of the Yoghur for incorporating the ethnic culture and ethnic language into the school curriculum, causing a declining evaluation of the schooling from the Yoghur people; and the lack of measures and effects in the school’s improving its teaching quality has caused a straining relationship between the school and the community.As for the future development of the Minghua community, the author suggested that the establishment of a social relationship supporting both the school and the community should be an imminent and inevitable task, for which a foremost and necessary point is that the school should cultivate a positive attitude among its students towards local knowledge, recognizing the important value of local knowledge in the lives of the local people and the development of the community; against the backdrop of the New Rural Construction, the cultural self-awareness is the basis and precondition for community development; the mode of community development should shift from the "government dominated" to the "autonomy of the local people.The significance of this study lies in the providing of native experiences for the research of the relationship between school and community in the field of China’s educational anthropology, promoting the research of the Chinese Yugur ethnic group with a solid ethnographic study, and sustaining and developing the academic tradition of the hometown research in the realm of the Chinese anthropology.更多还原