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索玛花的叙事

【作者】刘世风 【导师】邵献书

【作者基本信息】中央民族大学，民族学，2007年，博士


【摘要 (中文/英文)】 一位西方哲人曾说过：“看一个国家的文明程度如何，要看它对待女性的态度”。的确，通过女性能清晰地看到一个国家的社会发展状况与文明程度，只有男、女两性共同的进步才是全民族真正的进步。对女性的关注，特别是对少数民族女性的关注理所当然应该成为人类学、民族学研究中不可或缺的部分。但遗憾的是，时至今日在我国人类学、民族学界对女性的研究仍然还很薄弱。因而，作为对中国少数民族女性的研究，本课题具有学科建设的理论意义。同时，在当前建设和谐社会的大背景下，探究少数民族女性的生存境遇与发展具有明确的现实意义。 四川省凉山彝族自治州是我国最大的彝族聚居区，从赖以生存的自然环境来看，境内山地占总面积的70％以上，全州1市16个县中，贫困县达12个之多。从历史发展的角度来看，凉山彝区的发展曾经历了千年封闭自成一体，尽管在民主改革后，特别是改革开放以来，各个方面的状况都获得了改善和提高。然而，以居住在高山和二半山贫困地区为主体的凉山彝族女性，她们今天的生存境遇仍亟待更多的关注。从民族传统文化来看，凉山彝族拥有独具特色、自成一体而又影响深远的民族文化。有鉴于此，笔者选择了“四川凉山彝族女性研究”作为博士论文的选题，并更多试图围绕这一选题展开深入地探讨。希冀通过本篇论文，将置于国家发展、民族文化变迁的大环境中的凉山彝族女性真实地呈现，从而引起更多人来关注凉山彝族女性的生存境遇。 本研究以社会性别视角为切入点，以女性生命史为主线，比较全面、真实地呈现了凉山彝族女性生命历程各阶段所面临的境遇与抉择，进而运用了解释人类学的方法探求当地人主位意义的阐释。同时，笔者在研究中，将人类学的描述性特点与社会学的问题意识结合起来，进行深描阐释和理论分析。将纵观的追溯凉山彝族传统文化与平面的现状描述结合起来；将微观凉山彝族女性个体与宏观彝族女性群体的发展结合起来；通过笔者实地田野调查与文献资料相结合，将凉山彝族女性作为研究的主体，综合运用国内外相关的人类学、民族学专业知识，结合社会学、女性学、文化学、民俗学等多学科理论和方法，从多角度、多层面来探究“凉山彝族女性”这一主题。 全文共由六部分组成： 绪论，主要包括本篇论文的研究背景与选题意义、相关研究的文献综述、研究的设计与写作等内容。 第一章“凉山彝族文化生态系统”。民族学指导资料收集和分析的原则之一是整体论。整体论认为一种文化里的所有要素相互关联，我们研究任何文化要素，都不能离开它所附着的整体。这正是笔者开篇着重笔墨于凉山彝族文化生态系统勾勒的意义所在。只有在水中观鱼，才看得到活生生的鱼儿，只有在生于斯长于斯的文化中理解他／她们的生活，才是真正的理解。这正是笔者在本研究中所追求的，故深描凉山彝族的文化特质，在文化全景之下探求当地人主位意义的阐释与理解是贯穿全文的宗旨。 第二章“出生成长”。在个体出生以及后来的成长过程中，受到来自文化、家庭、传统教育、学校教育的影响与塑造，本章将凉山彝族文化背景之下女性成长过程的每个环节分别展开一一呈现。以第一节出生礼仪为起点，依次为幼年养育、性别期待、传统教育、学校教育。力图抓住各个环节特点，从而剖析在女性成长过程中对其个体发展与性别角色形成造成影响的因素。 第三章“恋爱婚姻”。本章分为恋爱、婚姻两部分，第一部分以青春期为起点，包括了传统的女性成年礼仪式、赋予女性青春期以成年的意义与身份、女性对新身份的认同、社交活动中的约束与宽容。论述涵盖了这一年龄阶段凉山彝族女性的特征与其多姿多彩的文化；在婚姻部分的论述中，以婚姻的边界为起点，追溯了传统文化中婚姻缔结的规则与现状。在这一部分中，笔者认为婚权是人权的重要内容、是人生幸福的基础，故以婚权的归属来探究婚姻场域中的权力规则，而寻求当地人对此主位意义的阐释才是笔者的初衷。国家颁布的婚姻法五十年来在凉山彝族地区的施行，为婚姻自主提供了法律的保障，在婚姻法的实施中尽管国家法律与民间社会之间存在着相融性的矛盾，随着时代的变迁与发展两者都作出了相应的调适，女性也更善于主动地用国家法律捍卫自己的婚权。 第四章“婚后生活”。本章尝试用全方位的视角呈现凉山彝族文化背景中的女性。先从凉山彝族女性生活空间的场景入手，对凉山彝族文化背景下的夫妻、分工、生育几个不同层面的场域进行描述和分析；再以女性生命中时间的伸延为线索，通过个案深描女性的生命历程，展示女性生活关注的重心以及女性对周遭世界的理解。而在本章末节通过对凉山彝人生命中最后的礼仪、同时也是最隆重的礼仪——葬礼进行田野考察，探究在凉山彝人的亲属体系中女性的位置所在。 结语。凉山彝族女性群体是多元复杂的，笔者认为影响凉山彝族女性生存和发展的诸多因素，主要从文化的规约、国家的力量两方面论述；笔者进行本研究的目的，希望在各方共同努力下，减小各种人为的阻碍女性发展的因素，加快步伐完善有利于凉山彝族女性发展的制度与环境。同时，为处于相同境遇的女性提供观照，从而使她们在人生历程中做出更多能动的抉择。 笔者在研究中尝试运用女性人类学的写作方法，在文本生成的过程中坦然呈现自身研究的知识生产过程，以人类学的“深描”呈现当前凉山彝族女性生存境遇，在文本的叙述中没有绝对性与权威性的论断，只有水到渠成的结语。阅读者的个人经验决定了对相同文本具有千万种解读，但有一点始终是笔者所祈愿，那就是希冀本研究能够为不同背景的学者、政府决策者、女性、男性提供相应的观照，为深爱着的凉山更添美好。最后，值得欣慰的是本研究为在我国刚刚起步的女性人类学研究做出了中国本土化的尝试，也为方兴未艾的彝学研究提供了新的视角。  

One western philosopher said, "The bearing on female determines the levels of a state's civilization". Indeed, judging from the female, it's not hard to know the existing situation and the civilization levels of a state. The entire nation's advancement strongly relies on the truly shared progress. The solicitude for women, especially for the female of ethnic minorities, is naturally supposed to the non — negative field of anthropology and ethnology. Unfortunately, study on female in China appears to be frail and rare in anthropology and ethnology up to now. Hence, this paper admittedly emerges to embrace the theory meanings of subject structuring as the study on female from ethnic minority. Simultaneously, probing into the living condition and development of female of ethnic minority adequately embodies the practical significance under the actually harmonious society. Liangshan Yi autonomous region, as the largest gathering region, it possesses 70% as mountainous areas. Among 1 city and 16 counties, 12 counties are still poverty-stricken. Historically, Liangshan Yi used to undergo thousands of closed unity, although after democratic revolution, particularly the fulfillment of reforming and opening policy, existing a great amelioration and enhancement in various parts. Yet, the female in high mountainous areas and semi-high mountainous areas, their livings are crying for increasingly more concerns. In view of the traditional culture, Liangshan Yi has its unique, united and far-reaching national culture. According to these, I select "Liangshan Yi female" as the topic and attempt to probe into this topic. Through this paper, I aspire after truly mirroring the living female in Liangshan Yi areas, at the same time, arising growing people to give an eye to the female life in Liangshan Yi. This paper hits hard at the social gender, traces the female living history and rather comprehensively and objectively reflects the sufferings as well as the each choice of life courses pending different stages. Subsequently, it adopts interpretative anthropology to fumble the subjective significance. Thus, I manage to relate the descriptive traits of anthropology with question-consciousness of sociology for the sake of thick description and theory analyzing, to integrate the historical track of Yi culture and the existence, and to unite micro individual and macro group of Yi female. Based on the above-mentioned, this paper pivots on the female in Liangshan Yi by the agency of fields work and literatures, depends on the related discipline knowledge of anthropology plus ethnology from home and abroad, links the multi-discipline theory and means such as sociology, female study, culture study and folklore in order to dive into the theme "Liangshan Yi female". This paper is composed of six parts: Preface: it covers the study background, the significance of choosing this topic, related literatures introduction, study plan and creative points and so like. Chapter1: "The Culture Ecological Environment in Liangshan Yi". One of the principals of ethnology is holism. Holism tells all factors of one culture are mutually interdependent. So, we have no choice but to capitalize on the culture affiliated to the entire while studying culture. It is my key point to strongly delineate at the beginning of my paper. Only in the water, we can enjoy the living fish, equally, only from the natives and the local color; we can truly read others so well. It is what I try to hunt after I put my shoulders under the wheels to lay bare the cultural nature of Liangshan Yi with the purpose to get to know the natives subjective and understanding which penetrate the whole paper. Chapter2: "Birth and Growth". Individual has to encounter the impact and model from his/her culture, family, traditional education, school education. This chapter spreads out the female processing growth progress under the cultural ambience. It starts from the life-long ceremony in the first section, and the followings are infancy nursing, gender expectation, traditional education, school education occurring to each section respectively. It attempts to grasp the character of every phrase in the purport to dissect the factors which lead in individual development and the gender role formation in the process of female growth. Chapter 3: "Love and Marriage". This is made of two parts. The first begins with the puberty which involves in the female grown-up ceremony, the meaning and status bestowed on female, the new identity in female's eye and the restrain and tolerance in social activity. Its content embodies the female's feature and their colorful cultures. For marriage, it hints on the boundaries of marriage, and dates from the traditional regulations and present state. As far as this is considered, it's my belief that marriage right is the salient part of the human rights and the foundation of human happy life. Therefore, my original intention is to explore the ownership of the right regulation in marriage to find out the interpretation based on the subjective. The implement of marriage law in Liangshan, which was issued 50 years ago, provides the legal insurance for deciding for oneself. Undoubtedly, the run of the marriage law invariably collides with the folk law. With the changeover of the ear, both of them adapt themselves to each other. And above all, the female tends to profits from the national law to uphold their marriage right. Chapter 4: "The Life after Marriage". This section highlights the female in Liangshan Yi by the dint of the all-round view. It opens up by the female life space of Liangshan Yi, then depicts and inquires into the couple, labor division and birth from the cultural surroundings. Following this, it portrays the personal life history in view of the spread of the time in female life. It exhibits the concerned core of female life and seeks to concentrate the female character in Yi culture model. Finally, it focuses on the last ceremony as well as the salient step—funeral, and tries to investigate the funeral through fields work to manifest the female position in the kinsfolk system in Liangshan Yi. Conclusion: The female group in Liangshan Yi seems to be multiple and complex. Personally, I hold the view that there exist manifold causes to impact on female in Liangshan Yi: culture regulation, state's power and comprehensive influence. My study aims at lowering down the hindering factors for female to improve and expedites the steps benefiting in the institution and environment of female advancement. Accordingly, it demonstrates the great concerns for the female in similar condition in attempt to render them decide more by themselves. In this paper, I try to draw on the writing style of female anthropology and to naturally expose the production of my study knowledge. Obviously, there is no predominance and authority in narrating text. So my conclusion comes out spontaneously dependent on the "thick description" to picture the ongoing Yi female. Personal reading experience defines their ideas about texts. But one point which I chronically long for is this paper is able to cause different scholars, policy-makers, female and male not to turn a deaf ear to the existence and beautifies the Liangshan. Finally, I feel extremely gratified at that this study makes a localizing step forward in our country's burgeoning female anthropology, and the more important signifies the fresh viewpoints on the ascendant for Yi Studies.

【关键词 (中文/英文)】 凉山彝族; 女性; 社会性别; 女性人类学 Liangshan;Yi People; Female; Gender; Female anthropology

【发表年期】2007年02期 【网络出版投稿人】中央民族大学 【DOI】
CNKI:CDMD:1.2007.071458