青藏高原的区域性形成和多样化模式:网状、等级与催化（英文）
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- 英文论文题名：Making Areas and Patterning Diversity on the Tibetan Plateau:Meshworks,Hierarchies,and Catalysts
- 论文作者：杰拉德·罗谢
- 英文论文作者：Gerald Roche ; University of Melbourne
- 年：2015
- 作者机构：墨尔本大学;
- 会议召开时间：2015-12-01
- 会议录名称：藏学学刊（第13辑）
- 英文会议录名称：Journal of Tibetology
- 语种：英文
- 分类号：G127
- 学会代码：SCZX
- 学会名称：四川大学中国藏学研究所
- 页数：31
- 文件大小：2327k
- 原文格式：O
摘要
本文根据兰达(Manuel de Landa)的"网状结构"和"等级"理论,提出区域性(areality)概念,用以考察地理一文化区域的内在一致性。本文研究的区域是青藏高原东北部的河湟流域。本文认为,该流域的区域性既是等级性的,又是网状结构的。它的等级性来自历史累积、整合和夯实过程,而网状结构则是不同因素受到催化而关联起来的自我组织的、异质性系统。本文研究河湟流域作为一个区域的形成和再塑,通过跨族群的仪式复合体来考察其区域性。这些仪式包括纳顿、博、鲁若和拉孜等。本文认为,区域性概念以及兰达的网状结构和等级概念为我们提供一个分析框架和方法工具,可以富有成效地用于分析青藏高原的其他地方,解释其语言和文化的多样性。
This article examines the coherence of geographical and cultural areas,a condition I refer to as 'areality'.I adopt Manuel de Landa's concepts of 'meshwork' and "hierarchy' as tools for identifying areality,and apply them to a case study from the northeast Tibetan Plateau-a geographical area known as the Hehuang region.I describe the Hehuang region simultaneously as a hierarchy-a system that results from accumulation,sorting,and cementing-and a meshwork-a self-organized,heterogeneous system formed by the interconnection of diverse elements mediated by catalysts.After examining how Hehuang is produced and reproduced as an area,I exemplify the region's areality through an examination of a transethnic ritual complex that includes the Nadun,Bog,Glu rol,and Lha rtsed rituals.I conclude by arguing that the concept of areality,and de Landa's concepts of meshwork and hierarchy,provide an analytical framework and methodological toolkit that could be productively applied elsewhere on the Tibetan Plateau to explain patterns of linguistic and cultural diversity.
This article examines the coherence of geographical and cultural areas,a condition I refer to as 'areality'.I adopt Manuel de Landa's concepts of 'meshwork' and "hierarchy' as tools for identifying areality,and apply them to a case study from the northeast Tibetan Plateau-a geographical area known as the Hehuang region.I describe the Hehuang region simultaneously as a hierarchy-a system that results from accumulation,sorting,and cementing-and a meshwork-a self-organized,heterogeneous system formed by the interconnection of diverse elements mediated by catalysts.After examining how Hehuang is produced and reproduced as an area,I exemplify the region's areality through an examination of a transethnic ritual complex that includes the Nadun,Bog,Glu rol,and Lha rtsed rituals.I conclude by arguing that the concept of areality,and de Landa's concepts of meshwork and hierarchy,provide an analytical framework and methodological toolkit that could be productively applied elsewhere on the Tibetan Plateau to explain patterns of linguistic and cultural diversity.
引文
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1 For attempts to geographically delimit the region see Ding(2007)and Ma and Zhou(2007).
2 For recent attempts to delineate Mongolia as an area,see essays collected in Sabloff(2009),particularly Atwood(2009).
3 I have oversimplified Skinner's analysis for the sake of brevity.While river basins formed the geographic basis of Skinner's macroregions,market and bureaucratic networks were also significant and not necessarily identical with river basins.
4 For example in social structures,subsistence strategies,and religious forms.
5 For example,the culture areas approach was originally devised as a way of organizing museum exhibitions and the area studies approach was devised as a way of organizing educational programs.
6 China officially classifies its population into fifty-six distinct minzu'ethnicities'or'nationalities'.For a discussion of its English translation,see Zhang(1997)and Harrell(2002).
7 Han populations in the Hehuang Region employ at least three distinct language varieties:Qinghai Chinese(Dede2003);Hezhou Chinese(Dwyer 1992);and Lanzhou Chinese(Huang et al.1960).The lack of scholarship on local Chinese culture and its variation makes it unclear how these linguistic differences are reflected in cultural practices.
8 This population is divided into four regional sub-populations that display significant difference in terms of language and culture;The Mongghul in Huzhu Tu Autonomous County and Datong Hui and Tu Autonomous County;Karilang in Huzhu and Ledu counties;the Mangghuer in southern Minhe Hui and Tu Autonomous County;and Tibetan populations in Tongren County who speak a language referred to in the literature as Bonan but which they call Dor skad.Janhunen(2006b)provides a review of this issue.
9 These societies produced some of the first brass and copper implements unearthed in China and were the centre of exchange networks reaching from western Eurasia to contemporary Henan Province(Fitzgerald-Huber 2003).
10 For example,Gao et al.(2007)identify individuals from the Lajia disaster site in present-day Sanchuan as being equally ancestral to contemporary Tibeto-Burman and Sinitic populations.
11 For an alternative viewpoint on this issue,see Hu(2010).
12 These comments about marriage are based on ethnographic evidence from Tshe dbang rdo rje et al.(2010)and Blo rtan rdo rje((?))and Stuart(2010).Databases that would elucidate historical marriage patterns in terms of ethnicity are,to my knowledge,lacking.
13 Nonetheless,bilingualism was certainly common in the area.
14 Such centres were both imperial and monastic.
15 For the Huang He basin,this was more so the case during the winter when the river froze and could be travelled along.
16 It is important to note that the meshwork links the two hierarchical systems,rather than the individual people or communities in the region.This therefore allows the incorporation of communities that were far from the central,metacatalytic space of the Tsong kha Mountains.
17 See Blo rtan rdo rje and Stuart(2008)for a description of life in the pastures where Tibetans and Muslims lived together.
18 See Winkler(2005,2008a,2008b),Sulek(2009),and Stewart(2009)for more on Ophiocordyceps sinensis on the Tibetan Plateau.
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20 See Giersch(2010),van Spengen(2000,1995),and Rockhill(2004[1891])for more on long-distance trade in the region.
21 The conceptual mapping of good fortune onto high places is widespread throughout the Tibetan Plateau and surrounding regions.See Sa mtsho skyid and Roche(2011),and Ramble(1995 and 1996),for Tibetan concepts of spatiality and verticality.See Gaenszle(1999)for vertical metaphors in Mewahang Rai ritual orations.Empson(2011)provides a recent review of sources on this topic for the Mongol case.
22 See Ujiydeiin Chuluu and Stuart(1995)for a review on the literature on wobo(which they refer to using the Mongolian oboo).Tshe mdo(2008)provides a photographic essay on lab rise construction in Hehuang and Berounsky(2003)describes an annual lab rise renewal ritual.
23 Schram(2006[1954,1957,and 1961])details the numerous state sponsored military expeditions in the area.
24 For example,the devastating Islamic sectarian disturbances of the mid and late nineteenth century(see Kim 2004).
25 See Roche(2011)and Skal bzang nor bu et al.(1999)for more examples of regional micro-migrations.
26 In addition to communal micro-migrations,it is also important to note the previously frequent migrations of families and individuals.See Limusishiden and Jugui(2010)for examples of both.
27 In this sense,the Hehuang region is structured like other dispersed regions that had bodies of water at their centre-the Mediterranean region,the Malay world,the trading ports of the Indian Ocean,the Circum-Caribbean zone,Melenesia,Micronesia,and Polynesia.
28#12
29 See Borretz(2010)and Louie(2002)for more on martial virtue as a model for Chinese masculinity.
30 My identification of Wutun as a Sinitic language is based on Janhunen et al.(2008).Janhunen's position does not have universal acceptance,however(Keith Dede,pers comm).
31 Public listing of guests'contributions is a common feature of such rituals as weddings and funerals among most ethnic groups in the region.
32 Where dragons and water deities live.
33 This film is available for download at http://www.archive.org/details/MongghulBospiritMediumRituallnHuzhu CountyQinghaiProvince,accessed 28 November 2010.The video was made in Sughuangghuah Village,Danma Town,Huzhu Mongghul(Tu)Autonomous County,Haidong Region,Qinghai Province,China.
34 Since the word bog refers to both the performers and the ritual,I use Bog to denote the ritual and bog to denote the ritual practitioners.
35 Performances called Lha rtsed also take place in Tibetan communities in Xunhua and Reb gong during the New Year period.The relationship between these winter Lha rtsed and the summer Lha rtsed held in Gcan tsha and Khri ka is unclear.
36#12
37 Kolas and Thowsen(2005:62)in a brief description of the ritual,state that"During the festival,the throne of the yul lha was brought out of the shrine to receive offerings and respect...Local Tibetans and Han gathered in the temple to give offerings and receive divinations."
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1 For attempts to geographically delimit the region see Ding(2007)and Ma and Zhou(2007).
2 For recent attempts to delineate Mongolia as an area,see essays collected in Sabloff(2009),particularly Atwood(2009).
3 I have oversimplified Skinner's analysis for the sake of brevity.While river basins formed the geographic basis of Skinner's macroregions,market and bureaucratic networks were also significant and not necessarily identical with river basins.
4 For example in social structures,subsistence strategies,and religious forms.
5 For example,the culture areas approach was originally devised as a way of organizing museum exhibitions and the area studies approach was devised as a way of organizing educational programs.
6 China officially classifies its population into fifty-six distinct minzu'ethnicities'or'nationalities'.For a discussion of its English translation,see Zhang(1997)and Harrell(2002).
7 Han populations in the Hehuang Region employ at least three distinct language varieties:Qinghai Chinese(Dede2003);Hezhou Chinese(Dwyer 1992);and Lanzhou Chinese(Huang et al.1960).The lack of scholarship on local Chinese culture and its variation makes it unclear how these linguistic differences are reflected in cultural practices.
8 This population is divided into four regional sub-populations that display significant difference in terms of language and culture;The Mongghul in Huzhu Tu Autonomous County and Datong Hui and Tu Autonomous County;Karilang in Huzhu and Ledu counties;the Mangghuer in southern Minhe Hui and Tu Autonomous County;and Tibetan populations in Tongren County who speak a language referred to in the literature as Bonan but which they call Dor skad.Janhunen(2006b)provides a review of this issue.
9 These societies produced some of the first brass and copper implements unearthed in China and were the centre of exchange networks reaching from western Eurasia to contemporary Henan Province(Fitzgerald-Huber 2003).
10 For example,Gao et al.(2007)identify individuals from the Lajia disaster site in present-day Sanchuan as being equally ancestral to contemporary Tibeto-Burman and Sinitic populations.
11 For an alternative viewpoint on this issue,see Hu(2010).
12 These comments about marriage are based on ethnographic evidence from Tshe dbang rdo rje et al.(2010)and Blo rtan rdo rje((?))and Stuart(2010).Databases that would elucidate historical marriage patterns in terms of ethnicity are,to my knowledge,lacking.
13 Nonetheless,bilingualism was certainly common in the area.
14 Such centres were both imperial and monastic.
15 For the Huang He basin,this was more so the case during the winter when the river froze and could be travelled along.
16 It is important to note that the meshwork links the two hierarchical systems,rather than the individual people or communities in the region.This therefore allows the incorporation of communities that were far from the central,metacatalytic space of the Tsong kha Mountains.
17 See Blo rtan rdo rje and Stuart(2008)for a description of life in the pastures where Tibetans and Muslims lived together.
18 See Winkler(2005,2008a,2008b),Sulek(2009),and Stewart(2009)for more on Ophiocordyceps sinensis on the Tibetan Plateau.
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20 See Giersch(2010),van Spengen(2000,1995),and Rockhill(2004[1891])for more on long-distance trade in the region.
21 The conceptual mapping of good fortune onto high places is widespread throughout the Tibetan Plateau and surrounding regions.See Sa mtsho skyid and Roche(2011),and Ramble(1995 and 1996),for Tibetan concepts of spatiality and verticality.See Gaenszle(1999)for vertical metaphors in Mewahang Rai ritual orations.Empson(2011)provides a recent review of sources on this topic for the Mongol case.
22 See Ujiydeiin Chuluu and Stuart(1995)for a review on the literature on wobo(which they refer to using the Mongolian oboo).Tshe mdo(2008)provides a photographic essay on lab rise construction in Hehuang and Berounsky(2003)describes an annual lab rise renewal ritual.
23 Schram(2006[1954,1957,and 1961])details the numerous state sponsored military expeditions in the area.
24 For example,the devastating Islamic sectarian disturbances of the mid and late nineteenth century(see Kim 2004).
25 See Roche(2011)and Skal bzang nor bu et al.(1999)for more examples of regional micro-migrations.
26 In addition to communal micro-migrations,it is also important to note the previously frequent migrations of families and individuals.See Limusishiden and Jugui(2010)for examples of both.
27 In this sense,the Hehuang region is structured like other dispersed regions that had bodies of water at their centre-the Mediterranean region,the Malay world,the trading ports of the Indian Ocean,the Circum-Caribbean zone,Melenesia,Micronesia,and Polynesia.
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29 See Borretz(2010)and Louie(2002)for more on martial virtue as a model for Chinese masculinity.
30 My identification of Wutun as a Sinitic language is based on Janhunen et al.(2008).Janhunen's position does not have universal acceptance,however(Keith Dede,pers comm).
31 Public listing of guests'contributions is a common feature of such rituals as weddings and funerals among most ethnic groups in the region.
32 Where dragons and water deities live.
33 This film is available for download at http://www.archive.org/details/MongghulBospiritMediumRituallnHuzhu CountyQinghaiProvince,accessed 28 November 2010.The video was made in Sughuangghuah Village,Danma Town,Huzhu Mongghul(Tu)Autonomous County,Haidong Region,Qinghai Province,China.
34 Since the word bog refers to both the performers and the ritual,I use Bog to denote the ritual and bog to denote the ritual practitioners.
35 Performances called Lha rtsed also take place in Tibetan communities in Xunhua and Reb gong during the New Year period.The relationship between these winter Lha rtsed and the summer Lha rtsed held in Gcan tsha and Khri ka is unclear.
36#12
37 Kolas and Thowsen(2005:62)in a brief description of the ritual,state that"During the festival,the throne of the yul lha was brought out of the shrine to receive offerings and respect...Local Tibetans and Han gathered in the temple to give offerings and receive divinations."