族群性的建构和维系

【作者】 哈正利；

【导师】 王建民；

【作者基本信息】 中央民族大学 ， 人类学， 2005， 博士

【副题名】一个宗教群体历史与现实中的认同

【摘要】 本文主要以中国西北回族伊斯兰教中一个宗教性群体——西道堂为研究对象,目的在于将人类学理论和方法,尝试性地应用于中国伊斯兰教研究中,并进一步对西北回族内部差异性做出阐释。本文注意将人类学关于族群认同的理论和其在历史和现实中个案性的实践相结合,力图对其集体认同建立、发展和延续,做出历史人类学的分析和阐释,借此理解其集体认同的表达和演变。 研究方法上,本文注重将人类学田野调查方法和历史文献研究方法相结合,突破既往研究局限于历史研究范围之内情形。同时,因为引入了人类学中族群认同研究的理论,作为分析工具,扭转既往研究中忽视理论探讨的倾向。而且,本文提出将它放在中国西北回族穆斯林社会的时空背景中来研究的方法,即将它放在一个比较复杂的、社会关系网变迁中来考察,且尤其关注各种因素对其建立、发展和延续的影响,及其在集体认同表达中的体现。 内容上,除导论和结论之外,本文前四章以历史材料为主,结合田野资料,将西道堂放在一个地方社会历史变迁的框架中描述、分析和讨论。而交待其发祥地——甘肃省临潭县在历史地理、文化分布和权力机制上的边缘性,旨在说明它在历史和现实中所依托的自然地理空间和社会空间及其特征。其次,讨论中国西北穆斯林社会的苏非主义传统和马启西思想来源等,是为了说明其创建所依凭据的社会背景和文化资源。再次,鉴于它产生于门宦林立的西北穆斯林社会中,所以,讨论它和地方社会中不同教派和民族之间的关系形式的历史变迁,有助于理解这些关系对其认同选择的影响。最后,研究它和地方社会以外的民族、国家权力和知识界之间的互动关系,在于揭示它是如何拓展地方社会以外的生存空间的。 后四章以田野材料为主,结合相关历史文献,就其内部关系和日常生活实践中的认同表达,展开民族志式描述、分析和阐释。其中,研究宗教领袖,在于揭示其在集体认同中的地位。而对其群体内部组织体系的分析,在于展现其内部的组织性,及其在集体认同选择和组织中的功能。再者,描述服饰、婚姻策略、宗教礼仪和丧葬等日常生活的实践,旨在展现其集体认同的表达,以及与其他门宦的区分。最后,通过对集体性大型宗教仪式的过程的描述和分析,揭示仪式中的集体认同。 结论中,以西道堂为个案,立足其历史和现实中的社会实践上,围绕族群性的构建和维系展开讨论。本文认为它的产生、发展和延续,主要依托于特定自然和社会空间之下的社会关系。在此背景下,通过和各种社会力量的互动和交流,其群体规模和集体认同得到延续和再现。可以说,它是社会关系构建的产物,它的历史,就是其不断协调自身和各种社会力量之间的关系,并借此来实现其在宗教理念和社会实践上合法性的过程。因此,它的建立依托于西北回族社会中的苏非主义传统,并深受西北社会中门宦传统的影响。而且,在其建立、发展和延续的过程中,族群间排斥对其族群性的维系和表达,产生了不可忽视的影响。这在其集体认同变迁之中得到体现。 总之,本文通过西道堂研究,提供了一个多重社会关系形式变迁下的族群性构建的地方性个案,展示了历史和现实中影响族群认同的多种可能性。和既往对回族内部认同差异性的研究相比,本文在肯定各种社会关系形式的变迁对族群认同表达造成影响的可能性的同时,并在复杂的地方历史中,发掘出人们在族群性构建中的主体性和能动性。而且,本文的讨论使以往尚未被深入研究的西北回族内部的差异性,获得了可以理解的可能。而这种理解的可能性基于本文提出的一个基本认识,即虽然西北回族社会秉承相近的宗教传统,但由于地方社会历史背景的特殊性,以及不同地区回族对宗教教义的理解和实践的选择不同,结果造成西北回族穆斯林内部认同存在着巨大的差异性。而且,伴随着族群的边界的维系和延续,这种差异性渗透到日常生活实践的不同层面,至今依然对族群成员的行为具有较大的影响。关键词:族群性,构建,维系,伊斯兰教,西道堂更多还原

【Abstract】 This dissertation centered on the Xidaotang, an Islamic group in Northwest China, and aim at studing the Chinese Muslims by anthropological theories and methods. In this dissertation, we attempted to integrate the theories of ethnicity with the practices in the history and at present, and tried to analysis, interpret, and understand the constructions, maintenances, and continuities of the collective identity.In the dissertation, we paid attention to combine the fieldwork of anthropology to philology methods in history, and described the Xidaotang by dialogue between the historical datum and fieldwork datum, which break through the past methods in studies. At the same time, we adopted the theory of ethnicity to study the Xidaotang, which alter the trend in study of ignorance of theoretic analysis. And we advanced a method in the past studies that discuss it in the historical background of the Islamic society in Northwest China. This method would put it into a historical, complex network of the social relation, by which we revealed the affections that embody in the expressions of collective identity, from the network of the social relation on the constructions, development, and continuity of the Xidaotang.This dissertation include eight chapter expect the introduction and the conclusion. The four chapters ahead would describe, analysis, and discuss it in frame of the change in local society history, which were based1 on the historical literature, and integrated the fieldwork datum. In order to reveal the constructions, development, and maintenances of the Xidaotang in the history relied on the natural geography and social space, we show the marginality of the Lintan community in Gansu province, which embody in the historical geography, distribution of culture, and systems of power. What’s more, we point out the characters of the natural geography and social space. Because the constructions of a religious group can not be divorced from the grate tradition in the social background, so we display the Sufism tradition and the source of the Maqixi’s thoughts, that was interested in illustrating the social and cultural source which were chose by the Xidaotang. If we want to understand affects from the relations among the sects and among the ethnic groups, we should comprehend the historical backgrounds under which the Xidaotang had established in the concrete relations of the local society. In addition, as a tropism of the Xidaotang’s practice in thehistory and a formulations of its collective identity, the interactions between the Xidaotang and several ethnic groups, power of nation, the scholars out of the local society, by which the Xidaotang could deploitate much greater subsistent space beyond the local society.The narrative of the rest four chapters, which aimed at making an ethnographical describe, analysis and interpretation on the relations within the Xidaotang and the expressions of collective identity in daily life, were based on the fieldwork datum and got assistance from the historical datum at the time. In these chapters, we mentioned the religious leader, and revealed its status in the collective identity of the Xidaotang. The analysis of structural system, which the relations within the group relied on, intended to show that its ethnic identity were choose up and organized under the structural system framework. In the field, we could find the distinctions on dress, strategy of marriage, religious convenience, funeral and so on, which display the distinctions on expressions of identity between the Xidaotang and others menhuan(门宦).In the last chapter, we centered on the great ritual within the group, and exhibited collective identity of the Xidaotang by describing and interpretating its process.In the conclusion, we discussed the Xidaotang’s practice in the history and at present as a case study about the constructions and maintenances of ethnicity. In this case, we considered that the constructions, development and maintenances of the Xidaotang were based on social relation under the special natural and soci更多还原