【作者】 加娜尔·萨卜尔拜；

【导师】 迪木拉提·奥迈尔；

【作者基本信息】 新疆师范大学 ， 民族学， 2009， 硕士

【副题名】富蕴县喀拉布勒根乡巴拉额尔齐斯牧业村的个案

【摘要】 以氏族、部落和部落联盟为基础的(以血缘的原则为主的)或摩尔根之称的氏族社会是传统哈萨克社会的基本结构,其中传统阿吾勒是最基层的社会组织。游牧生产生活方式和父系继嗣在传统阿吾勒的形成过程中起着决定性作用,它的规模由它的经济情况来决定。传统阿吾勒成员之间的血缘关系和经济上的依附关系在传统阿吾勒的组成和维系中其起着很重要的作用。在传统哈萨克社会中,阿吾勒巴斯扮演着基层的管理者的角色。他一般由一个阿吾勒中大家所共认的、有组织和管理能力的或能说服整个阿吾勒成员、有丰富经验的人来担任,他可能是一个阿吾勒中最富有的牧户,也可能是有经验的、有管理和组织能力的贫穷户,还可能是宗教人士等。传统阿吾勒是由同一祖父人们组成的父系继嗣群,它对每位成员带来了一种归属感,并使每位成员具有强烈的凝聚力。因此,传统阿吾勒具有向心力、互助功能、解决纠纷的基层单位和实现社会控制的有效工具。传统阿吾勒是哈萨克族等游牧民族为了适应游牧生活而结成的基层牧业生产组织,因此,它对游牧生产的维系起到一定的作用,并给每位成员带来了生计安全感。每位成员靠阿吾勒共同体来满足自己的需要。在传统哈萨克社会中,婚礼、葬礼等各种仪式活动和赛马、姑娘追、阿依特斯等文体活动均是以阿吾勒为单位举行的,因此,传统阿吾勒是哈萨克族传传统文化的源泉和载体或传统文化的空间。传统阿吾勒到了20世纪50年代后基本上解体了,“阿吾勒”这个术语的概念也发生了变化:从表示一个以血缘关系为主的传统社会组织变成表示以地缘关系为主的“乡”、“村”、“故乡”的概念。阿吾勒—传统到现代的演变一方面反映传统哈萨克社会结构的变迁,另一方面反映哈萨克人从祖先、部落认同到地域认同的演变。传统阿吾勒的变迁是内在的和外在因素发生作用的结果。尤其是社会形态的更替、政治制度的改变等在大社会的变迁下发生的变迁。内在因素是生活方式的变化、人口对生计的压力、因外来文化的冲击而导致的观念的演变等;外在因素首先是大社会的变迁、国家政策的调适和引导。1984年,国家实行联产家庭承包责任制之后,传统阿吾勒有了复现的机会,但人口对生计的压力制约传统阿吾勒的复现。国家的定居政策各种客观因素和主观因素加快了牧民的定居或游牧生产生活方式的变迁。1984年,开始逐步形成的阿吾勒成员之间的血缘关系,在定居的过程当中又遭到了破坏。在定居的过程当中,人们再不能考虑血缘关系这个根本的问题。现代哈萨克族阿吾勒更多的情况下,按国家行政区划分的一种以地缘关系为主的,由不同氏族、不同部落和其他民族成员组成的乡、村或老家,也可以说是一种基层的行政单位。传统阿吾勒的变迁过程,实际上是传统哈萨克社会的变迁过程。从以血缘关系为基础的传统阿吾勒变成以地缘关系为基础的乡村—现代阿吾勒,社会结构发生了变迁;阿吾勒巴斯角色的演变是社会管理的变迁;基层社会组织—传统阿吾勒的解体是社会组织的变迁;阿明格尔婚姻制度的消失、七代外婚制的弱化是社会制度的变迁。传统阿吾勒的变迁过程实际上是哈萨克族传统文化的变迁过程:一方面,传统阿吾勒的变迁实际上是哈萨克社会结构的变迁,而哈萨克族传统文化是与这种社会结构相适应的。因此,社会结构的变迁导致了传统文化的变迁;另一方面,传统阿吾勒的变迁过程实际上是从游牧到定居的生产生活方式的变迁过程;从以血缘关系为基础的、由同一祖父的人们组成的单一社区到以地缘关系为基础的由不同氏族、不同部落、不同民族组成的多元文化、多民族社区的变迁。因此,阿吾勒概念的演变或变迁全面反映了哈萨克族游牧社会和文化的变迁问题。更多还原

【Abstract】 Takinging the clan, the tribe and the tribe alliance as the foundation (by blood relationship principle primarily) or name’s of the Morgan clan society is the traditional Kazakh society’s basic structure, and traditional Awel is the most basic unit of Kazak social organization. Nomadism about in search of pasture, the production life style , and the inheritence of the paternal line , in the forming process of traditional Awil plays an critical role and its scale is determined by its economic status.Traditional Awil’s member’s blood relationship and the economical attachment relations play an indispensable part in the composition and the maintenance of traditional Awil. In the traditional Kazakh society, the Awil Buss(head) plays the basic unit superintendent’s role. A man with an abilitiy to organize or persuade every member of Awil as well as much experience and recognized by all of the Awil’s members is appointed to the position.He possibly is the richest herd household in the Awil, possibly an experienced one , possibly one from the poor household with the ability to manage and organize, and possibly a religious leader and so on.Traditional Awil is the paternal line group which is composed of the same ancesstors , which brings a sense of teamwork to each member, and enables each member to have the intense cohesive force. Therefore, traditional Awil serves as the centripetal force, the cooperation function, the basic unit of solving disputes and the effective tool of realizing the social control. Traditional Awil is an animal husbandry production organization of nomads like Kazakh , formed in order to adapt themselves to the lifestyle of animal husbandry, and therefore, it plays a certain part and brings a sense of life security to each member. Each member relies on the community of Awil to meet the needs of each other. In the traditional Kazakh society, the variety of ceremonies like wedding ceremony, funerals and the art and sports activities such as horse racing, chase of girl, aytes take Awil as the unit to be held ,and therefore, traditional Awil is a source of Kazakh traditional culture and a carrier or a place of traditional culture.Traditional Awil after the late of 1950s basically disintegrated,“Awil”the terminology conception also changed: From the the social organization which shows the blood relationship to the concept expressing the geographical relations such as“township”,“village”,“hometown”. Awil , the evolution from the tradition to the modernization, reflects the change of the traditional Kazakh social structure. On the other hand, it reflects the evolution from the recognition of ancesstors and tribes to that of region. The vicissitude of traditional Awil is the result of the intrinsic and the external factor. Especially, it is the change taking place under the changes of big climate such as the replacement of social change and the political change. Especially form of society’s change, political system’s change and so on vicissitude which occurs under the big society’s vicissitude. The intrinsic factor is the change of the life style, the population to the livelihood pressure, the idea evolution which is caused by the external culture’s shocks and so on; The external factor firstly is the big society’s vicissitude, the national policy adjustment and the guidance.By 1984, the countries of the generation after the family contract responsibility system, the traditional Awil have the opportunity to replicate, but the pressure of population on the livelihood of the traditional constraints of the complex is Awil. National settlement policy, the evolution of the concept of objective factors and subjective factors to speed up or nomadic herders to settle in the production of life-style changes. In 1984 Awil the evolving relationship between members, in the process of settlement was destroyed. In the process of settlement, and then can not consider this aspect of blood relationship.Modern Kazakh’s Awil in more situations, according to the national administrative area division’s one kind by the geography relations primarily, the township which, the village or the native place by the different clan, the different tribe and other national members is composed, may also say that is one kind of basic unit administrative unit.Awil changes the traditional process, in fact, the traditional process of social changes in Kazakh. Blood relationship from tradition-based Awil to become the basis of geopolitical relations in the village - Awil modern changes in social structure and so on;Awil bass the evolution of the role of management and other social changes; grass-roots social organizations - the traditional Awil the disintegration of other social change organizations;Amenger such as the disappearance of the institution of marriage, seven generations of the weakening of the system outside the marriage, such as changes in social systems. Awil changes the traditional process is Kazakh evolution of traditional culture. On the one hand, the changes in the traditional Awil actually changes the social structure of Kazakh, and Kazakh traditional culture in a certain sense, this is a product of social structure. Therefore, this in the changing social structure resulted in changes in traditional culture. On the other hand, changes the traditional process of Awil actually settled from nomadic to nomadic way of life changes in the production process; from kinship-based, by the same grandfather, composed of a single communityof people to a geographical-based, from different tribes, composed of different nationalities and diverse cultural, multi-ethnic community. Thus the concept of Awil or changes in the evolution of surface reflection of the nomadic Kazakhs changes in social and cultural issues.更多还原