【作者】 杨华；

【导师】 贺雪峰；

【作者基本信息】 华中科技大学 ， 社会学， 2010， 博士

【摘要】 本论文以湘南水村为个案村,以当前不同年龄阶段的妇女为研究对象,探讨农村妇女的人生归属与意义世界。在外婚制和从夫居制的客观条件下,由于妇女的依附性身份与外人角色,决定了归属对于她们的特殊意义。农村妇女只有在获得稳定的归属的前提下,才能有安全感、归属感的体验,才能够去体验人生意义与生命价值。本论文的展开遵循主线与副线两条线索。主线是妇女在不同的生命阶段对人生归属的不同表达与追求,即栖居、立足、安身、立命四个层面。妇女在不同人生阶段有着不同的安全感和归属感的体验,这种体验又与她的父亲,或丈夫、儿子的状况紧密联系在一起。因而,本论文的主线又是遵从“未嫁从父,既嫁从夫,夫亡从子”的逻辑脉络。即,妇女做女儿时,依托父亲而获得在夫姓家族、村落“栖居”的资格,获得归属和生命的体验；出嫁后,依托丈夫在夫姓村落“立足”,从而获得夫姓家族、村落的安全感和归属感,并依托丈夫体验自身的存在意义；亡夫之后,儿子便是妇女的依靠,是妇女安全感和归属感的来源,并且所有的农村妇女只有完成传宗接代、依托儿子才能在夫姓家族、村落“安身”；等到妇女年老,儿孙绕膝,完成了毕生任务,也就实现了人生的“立命”,并在儿孙为她准备的葬礼上完成最后的归属。这样,妇女的一辈子就过得从容、安全而有意义。否则,每个阶段出现问题,都会干扰或破坏妇女对归属与意义的寻求。本论文的副线是妇女与娘家、家族和熟人社会的关系。在主线当中,妇女每个阶段的归属都辅之以这个副线。妇女要获得归属,就是要在“婆家(家族)-熟人社会-娘家(家族)”的关系结构中找到合适的位置、扮演恰当的角色。只有这样,才能得到娘家、婆家与村落熟人社会的三重保障,获得充分的安全感、预期感、归属感的主体体验。按照父系和外婚制原则,妇女被要求归属于夫姓家族和村落,如若妇女的位置没摆好,角色没扮演好,也就不会有这些体验。在此基础上,本论文建构了农民体验意义的“归属体系-传宗接代”模式,认为家族、村落不仅是满足农民功能需求的单位,而且是农民的精神归属,妇女归属其中,并通过传宗接代来体验生命意义。而当前农村出现的伦理性危机,真正根源在于农民归属体系的解体、意义世界的改变,在于农民、农村妇女抛弃传统归属,被纳入一个巨型的、不平等的、缺乏保障和归属感的资本主义市场体系。更多还原

【Abstract】 Taking south Hunan Shui Cun as the case village, with the different age stages of women as the research object, this paper discusses the rural women’s life with meaning world belongs and their significance world.Under the objective conditions of the exogamy and the system of living in the husband’s home, woman’s anaclisis status and the bystander role, has decided the belongingness regarding them special significance. Only in stability of sense of belonging, under the premise of security and belonging, rural women can be able to experience life meaning and value of life.The paper launches follows two clues of the master line and the vice-line. The master line is women in different stages of the life of different expression and the pursue, that is four aspects namely dwells, keeping a foothold, to find a place to live, to recognize and develop one’s being four stratification planes. The woman has the different security sense and the sense of belonging experience in the different life stage, this kind of experience relates closely with her father, or the husband, son’s condition in together.Therefore, the paper’s master line also follows the logical vein of "obeying the father when not married, obeying the husband after married, and obeying the son if the husband perishes". That is, when the woman is the daughter, they depend on the father to obtain the seniority of surname of the family and the qualifications of the village "dwell", obtains the sense of belonging and the life experience; After getting married, they depend on the husband to get "the foothold" to be surnamed in the husband village, thus obtains the village security sense and the sense of belonging, and depends on the husband to experience own existence significance; After perishing husband, the son is woman’s dependence, is the woman security sense and the sense of belonging origin, and to all rural women, only then complete the continuity of a clan, they can be able to depend on the son "to find a place to live" in the husband village; When the woman is old and the descendant circles the knee, they have completed the lifetime task, also realized the life "to recognize and develop one’s being", and completed the final belongingness in the descendant preparing the funeral for her. Thus, the woman crosses for a lifetime with calm, safe and meaningful. Otherwise, each stage has the problem, can disturb or destroys the woman to search the belongingness and the significance.The paper’s vice-line is the relations between the woman and the maternal home, the family and the acquaintance society. In the master line, woman each stage has auxiliary by this vice-line. The woman must obtain the belongingness, so they must find the appropriate position and acting appropriate role in the relational structure of "the husband’s family’s home (family)-the acquaintance society-maternal home (family)". Only then, they can obtain the tertiary safeguard in the maternal home, the husband’s family’s home and the village acquaintance society, so to obtains the full security sense, the anticipated feeling, the sense of belonging. According to the paternal line and the exogamy principle, the woman is requested to belong to the surname family and the husband village, if woman’s position has not suspended or the role has not acted, also will not have these experiences.Based on this, the present paper constructed the pattern of the farmer to experience the significance of "the belongingness system-continuity of a clan", thought that the family, the village was not only the unit to meet the farmer function need, moreover was farmer’s spiritual belongingness, the rural women obtained the life significance experience through the belongingness. The ethicality crisis appears in the current countryside, the true root lies in the disintegration of the traditional ownership system, the farmer significance world changing lies in the abandon of the traditional belongingness, the rural women is integrated to the capitalism market system which is giant, not equal, and to lack the safeguard and the sense of belonging.更多还原