文化变迁中的文化再制与教育选择

【作者】 罗吉华；

【导师】 滕星；

【作者基本信息】 中央民族大学 ， 中国少数民族教育， 2009， 博士

【副题名】云南勐罕镇中学傣族和尚生的个案研究

【摘要】 本研究以中国西南少数民族地区学校教育中的一个特殊群体——勐罕镇中学傣族和尚生为个案,以文化再制理论为研究范式,综合运用人类学、社会学的理论与方法,一方面试图对这个特殊文化群体进行比较详尽的解析,另一方面尝试通过对这个特殊群体的分析来揭示一个社区中“国家”与“地方”、“传统”与“现代”之间的互动与冲突。笔者将研究对象置入一个比较相对宽阔的社区背景中。首先,对其社区进行了一定的经济文化调查和分析。云南省勐罕镇是一个以傣族文化为主体的多元文化“共生性”社会,不同文化之间的交流和融合的趋势、尤其是汉族主流文化对于傣族的传统文化形成了很大影响。傣族社区经济发展迅速,传统稻作生产逐渐退出,进而是橡胶产业的繁荣以及旅游业的兴起。傣族文化处于不断变迁之中,人们的观念和行为发生改变。其次,本文集中探讨了勐罕社会结构内不同文化系统的主要再制机构的发展以及“和尚生”是如何在社会结构的运作下产生的。在勐罕傣族社区存在着两套文化系统,即官方文化系统和民间文化系统。民间文化系统的重要传承机构是佛寺,文中较为详细地分析了佛寺教育为何能成为傣族社会的“传统”,以及从上个世纪50年代以后所发生的历史变迁。而官方文化系统的重要再制机构主要是学校,本文通过口述史和文献资料的整理较为系统地描写了勐罕学校教育的发展历程和现状。“和尚生”的出现乃是官方文化系统民间化和民间文化系统官方化的产物,是两套系统在冲突之后妥协的结果,然而官方文化系统由于掌控更多资源而具有一定的强制性。个人的选择在某种意义上受制于文化结构。再次,本文通过笔者的实地田野调查探讨了“和尚生”的现状、所存在问题及原因。文中分别论述了和尚生在两个重要场域即佛寺和学校中的行为实践以及所体现的主体性选择。通过调查,勐罕傣族的传统文化发生巨大变迁,宗教观念世俗化,佛寺教育处于不断衰微之中,入寺僧人大量减少,僧人素质低下,地位降低。笔者认为种种变迁更多是“外来迫力”的结果。而在学校教育中,笔者通过对和尚生意识形态、学业成就以及行为社会化三个领域的分析,发现和尚生形成了相冲突的模糊的意识形态,学业成就低下,且存在着“反学校文化”,学校教育通过国家化、去地方化和统一化等措施在进行主流文化再制的过程中却遭到了和尚生的抵抗。在初三毕业的去向选择中,少有和尚生能通过学校教育进入主流社会,在佛寺系统中也是受到种种限制,最终绝大多数和尚生选择回归传统社区。这些都是由社会结构、社区力量、学校以及和尚生自身所共同造成的。急剧变革的社会中,传统文化与现代文化、本土文化与外来文化、国家文化与地方文化之间的交融和碰撞在文化再制的场域中如此集中地体现在一个特殊群体上。佛寺教育和学校教育有着并存的必然性。然而,这似乎又成了一种“权宜之计”,因为二者都存在着不可回避的问题,佛寺教育无论从僧人数量还是质量上在急剧下降,而学校教育则陷入“学校繁荣,教育衰微”的困境。无论是对于佛寺教育还是学校教育,和尚生都表现出了消极的态度,尤其对学校教育还存在着不同程度的抵抗。佛寺教育想要传承传统的功能在弱化,而学校教育在促进地方社会经济文化现代化发展的作用也并不明显。文章在最后一章首先集中探讨了学校教育问题中所隐含的相冲突的社会文化观,一是“传统”与“现代”的断裂,二是太过于强调国家整合,而忽视地方差异。为了促进民族、社区和国家的和谐发展,在传统与现代之间寻找衔接,本文提出了要以建设“共同文化”的理念来实现学校与社区的共建,前提是,一方面在国家层面上应该重视自上而下的“文化关注”,重点是对文化多样性观念的肯定,另一方面应该努力提升当地人自下而上的“文化自觉”能力。在此基础上,笔者试图构建一套实现学校与社区共建的操作性模式。最后,笔者基于本文的实际分析,对文化再制理论本土化的研究以及一些研究方法进行了一定反思。更多还原

【Abstract】 In this study, according to the case study of the Dai monk-students in Meng Han high school which is a special minority group in southwest of China, using the theory of cultural reproduction as study paradigm, on the one hand, I attempt to carry out this particular cultural groups a more detailed analysis, on the other hand, I try to reveal interaction of state and locality, tradition and modern in a community.I study the object on the broad background. First of all, I investigate and analyze the economic and cultural situation of the community. Meng Han district in Yunnan Province is a multi-cultural society. The communication and integration between different cultures, especially the effect of Han Chinese mainstream culture, have a significant impact on the traditional culture of Dai people. The economy of the Dai community is rapidly developing, traditional rice production gradually quit, rubber industry and tourism industry are prosperous. Dai culture is changing, and people’s attitude and behavior is changing.Secondly, this article focuses on the different social structure and cultural system in Meng Han, and how the operation of the social structure produced the Dai monk-students. It exists two sets of community-based cultural system, that is, the official culture system and the folk culture system. The important institution of the folk culture system is Buddhist temples. I analyzed why the temple education become the tradition of Dai society and described the change of the temple education from the 50’s last century. The main organization of the official culture system is schools. This paper gave a systematic description of the development of the school education in Meng Han. The phenomenon of Dai monk-students is the result of a compromise between these two cultural systems. Selection of individuals is subjected to the cultural structure in a sense.Third, this paper discusses the status quo, the existed issues and the causes of problem of the Dai monk-students according to the field work. The traditional culture of the Dai people in Meng Han strict changes enormously. The religion belief of Dai people weakens, the numbers of monks lessen, the quality of monks is in constant decline, and monks have lower status. I think more changes are results of foreign pressure. In school, I found there are fuzzy ideology, low academic achievement, and anti-school culture which exist in Dai monk-students group. The school education reproduces the main stream culture by taking the measures of nationalization, ex-localization and unification. But the Dai monk-students resisted that. After they graduate, few Dai monk-students can enter the mainstream society by higher schooling. And there are various constraints in the temple system. Most of the Dai monk-students eventually return to traditional community. These outcomes are caused by the social structure, community, schools and themselves.Rapid changes in society, the collision between traditional culture and modern culture, indigenous culture and foreign culture, national culture and local culture happens to such special group in the field of cultural reproduction. Both the temple education and school education have the necessity of co-existence. However, it seems to be a kind of expedient, because there is a problem which can not be avoided.Both the quality and the quantity of the monks in Buddhist temple are in the sharp decline. In school, although there are many students, the educational effect is not good. Dai monk-students put a negative attitude on the temple education and the school education, especially for school education there are different degrees of resistance. In the final chapter, this paper focuses on the problem of school education, and put forward some suggestions.In order to promote harmonious development of nationality, community and country, the author want to build a common culture. the premise is that government should pay attention to culture concern ,with a focus on the concept of cultural diversity, and efforts should be made to enhance the local bottom-up cultural consciousness capacity. On this basis, I try to build a operational mode between communities and schools.Finally, the author reflects on theory of cultural reproduction and research methods based on the actual analysis.更多还原