摘要
嘉绒藏族的房名在区分重名之人等方面起到类似姓氏的社会功能,但与汉族姓氏不同的是,房名体现着人与特定房屋而非特定父系祖先的具体关系。房名的命名规律和房名之间语义关联所呈现的地方性面貌背后,是房名制度作为封建等级时代的土司治术,它以房屋为单元拆分了纳粮服役的强制性义务,并赋予每户居住者集生存需求和象征资本于一体的不完全性权利,以实现“分房而治”的政治意图。而跨越房屋单元的血缘关系集合体则保留了梅因意义上的“前封建社会”互助传统,使得代代沿袭的婚姻与继嗣实践潜在地“收拢”了这种分裂的趋势。政治—管理逻辑与亲属—互助实践两股力量围绕房屋交织生成的辩证张力,为我们理解人与房屋的关系提供了一个新的视角。
The house names in Gyalrong Tibetan area perform a social function similar to that of surnames in distinguishing people with the same names.Unlike Chinese surnames,house names reflect the specific connection between people and specific houses rather than their specific patrilineal ancestors.Behind the apparent local appearance presented by the naming rule and the semantic association between house names is the political management technique of the feudal superior(“Tusi”).The house name system distributes the mandatory obligation of grain tax and drafted labor within house units.This grants each household incomplete right that combined subsistence needs and the symbolic capital.The house name system also designates subordinate people to a specific community,land,and house for the political purpose of“separate and rule”.In this respect,the house name system acts like a local domicile system(“Hukou”)originated from the feudal hierarchical society ruled by the chieftain“Tusi”.However,on the other hand,the assemblage of blood-relations across house units retains the“pre-feudal”tradition of mutual assistance in Maine’s sense,allowing the practice of marriage and succession from one generation to the next to potentially converge the divisions exacerbated by chieftains,so that the family can achieve old-age support and young-age dependence through mutual assistance.Following the rules of obtaining and changing of the house name is to a large extent the habit of participating in the construction of political norms under the feudal hierarchy.Therefore,the house name system is neither a continuous replication of the“ideal model”of the kinship system,nor does it necessarily cause complete destruction of the kinship system,but makes a great use of the customs based on the principle of cognatic descent succession and“no marriage in the same house”,to serve the political purpose of controlling the migration of the population,managing grain taxation and military forces.The dialectical tension intertwining the two forces of political-governance logic and kinship-mutuality practices around the house can provide us with a new perspective for understanding the relationship between people and their houses.
作者
苏婉
SU Wan(Institute of Anthropology,School of Social Development,East China Normal University)
出处
《社会》
CSSCI
北大核心
2022年第3期31-61,共31页
Chinese Journal of Sociology
关键词
房屋
房名
政治管理
家系
互助
house
house name
political management
cognatic kinship
mutual support
