文化与民间权威
摘要
近百年间,在中原的一个普通村庄路村持续不断地举办着“麦货会”/村庙的实践,特别在2009-2010年间在几位村老牵头下路村村庙得以重建。本文正是一项旨在对上述实践背后的驱动力以及所呈现出来的权力或权威关系给以深刻理解的人类学研究。为此,本文以实践理论中的“文化图式”概念为理论视角,以“谁在组织这些实践”与“他们为什么要组织这些实践”为研究问题和思考起点,展开分析,并得出如下结论：
其一,在费孝通《乡土中国》中相关概念以及中外学者围绕情、关系、报、公私道德等一系列本土概念讨论的基础上,使用路村村民挂在嘴边的两个词汇—“讲理”与“光棍”,探讨出路村村民文化图式的主要内容：在路村,以符合“讲理”观念为基础的光棍,不仅受到村民们广泛认可与尊敬,而且还赋予村民日常生活以意义。也就是说,路村村民广泛存在着一种文化图式——“基于‘讲理’之上的光棍”观念。其二,这·文化图式是路村“麦货会”／村庙实践背后的驱动力量,正是在这种观念的驱动下,不同历史时期的路村光棍人物持续举办“麦货会”／村庙的实践,这些实践又反过来强化了举办者即光棍人物的威望。其三,路村的这一文化图式本身,在长期历史实践中、在内、外部环境的共同作用下,被不断再生产并发生着变迁,而变迁了的文化图式观念正好有助于我们理解、解释当下路村重建村庙过程中所呈现出来的权力关系与地方政治。
上述结论对于我们理解传统复兴、权力关系以及权威的构建等问题有着理论与现实意义。具体表现在：首先,在探讨传统复兴及其驱动力等问题的现有研究中,学者们大多侧重于将其放入全球化／国家权力等外部力量中来分析,或多或少弱化了社区内部自身的动力学原因,由此,本文采用文化图式的理论视角,从路村这一社区内部文化观念的角度来分析“麦货会”及村庙这一持续性实践背后的驱动力量,从而为理解及解释所谓“传统复兴’的现象提供了一个新的角度。
其次,文化图式的视角还有助于我们从文化的角度来探讨“麦货会”／村庙的持续实践(即传统文化复兴)过程中所呈现出来的权力关系,为理解权力关系及地方政治提供了一种新的解释,即文化的解释。
再次,文章更将路村的文化图式这一核心观念本身纳入到实践理论的框架下,在历史实践中探讨其再生产与变迁的具体过程,从而不仅有助于理解当下村老和其他村民参与重建村庙这一实践背后的驱动力,而且有助于我们理解在当下重建村庙过程中所呈现出来的那种复杂的权力关系与地方政治图景,更是将“权力与历史之下的文化”、“由文化构建的权力”、“文化‘化’(Culturized)了的历史”三者相互结合起来的一次初步尝试。
最后,围绕着路村村民文化图式内容及其变迁过程的探讨,深化了我们对农村民间权威的认识,即民间权威或光棍人物来自于对“讲理”观念的遵守,但是随着讲理内容的变化,光棍或民间权威的内涵也随之改变,从而通过对不同历史其组织和参与“麦货会”／村庙实践的光棍人物的分析,清晰地展示了路村克里斯玛式光棍人物从构建、生产、式微再到消失的这一变迁过程,以及痞子型人物日益出现在村庄公共事务的这一趋势。由此,从文化构建的角度,加深了我们对于农村社会民间权威的认识与理解。
"Mai-huo Fair"(a kind of Temple Fair) has been held in Lu Village in Middle China since the beginning of20century. What's more, Lu Village Temple was rebuilding by some elder villagers from the year2009on. And the dissertation is an anthropological study which aims at understanding and interpreting these practices about Temple and Temple Fair, including the reason and power relations of the practice. Then, this paper takes "cultural schemas" of the practice theory as theoretical viewpoint, and focuses on the two questions:"who organized the events of Temple and Temple Fair", and "why did they do it". And the conclusion as follows:
Firstly, on the basis of analysis about some local concepts such as Ren-qing, Guan-xi, Pao, Public or Private Morality, etc., using two common words in Lu village (e.g. Jiang-li and Guang-gun), the dissertation discusses Lu villagers'cultural schema:the people who is called "Guang-gun", which complies with the standard of "Jiang-li", is a successful villager and the goal which people strives for. That is to say, the cultural schema in Lu village is "becoming Guang-gun on the basis of Jiang-li"
Secondly, it is this cultural schema that is the driving force of the practices about the Temple and Temple Fair. Impelled by this conception,"Mai-huo Fair" and Temple were held by those people called "Guang-gun" in different era. At the same time, these practice strengthened the authority of the organizers or "Guang-gun".
Thirdly, Lu Villagers'cultural schema itself was continuously reproduced and transformed in the long historical practice or circumstances, which exactly help us to understand and interpret the complex power relations and local politics revealed by the current practice of rebuilding the Lu Temple.
These conclusions mentioned above play an important role in understanding the theoretical questions such as revival of tradition, power relations, construction of authority etc. Specifically speaking, to begin with, according to the nowadays literatures about the revival of tradition, most of scholars analyzed these question form the viewpoint of outer reason, like globalization, state power and so on. That is to say, inner dynamic reason of a community itself was neglected more or less in these analyses. Thereafter, this dissertation uses the concept of "cultural schema", and analyzes the "'Mai-huo Fair"/Temple and its driving force from the point of view of inner cultural conception of this community in Lu village. By doing this, the paper tries to provide a new point of view to interpret the phenomenon of "revival of tradition"
Then, the viewpoint of cultural schema also helps us to discuss culturally the complex power relation revealed by the events of Temple and Temple Fair. Accordingly, it put forward another new interpretation of power relation or local politics, that is, a kind of cultural interpretation.
Next, the paper put the Lu villagers'cultural schema in the framework of practice theory, and discusses the process of the reproduction and transformation of this schema. That is also to say, the dimension of history is another theme in the paper. Thereby, the dissertation is an effort to deepen the understanding of cultural, power, and history, by putting the three factors together, e.g. culture in the framework of power relation and historical circumstances, power constructed by culture, and history culturized by culture.
Last but not least, form the viewpoint of cultural schema, our understanding of popular authority in the rural society gets deepened. Concretely, the reason why those people were called popular authority or Guang-gun is that they satisfy or comply with the conception of "Jiang-li" However, with the change of the contents of "Jiang-li", the meaning of Guang-gun or popular authority was transformed accordingly. And the paper describes exactly the process of the change of Charisma Guang-gun, which is from construction, production, weakening to disappearing at last, and also indicates the tendency that more and more rowdies participate in the public affairs in Lu village.
其一,在费孝通《乡土中国》中相关概念以及中外学者围绕情、关系、报、公私道德等一系列本土概念讨论的基础上,使用路村村民挂在嘴边的两个词汇—“讲理”与“光棍”,探讨出路村村民文化图式的主要内容：在路村,以符合“讲理”观念为基础的光棍,不仅受到村民们广泛认可与尊敬,而且还赋予村民日常生活以意义。也就是说,路村村民广泛存在着一种文化图式——“基于‘讲理’之上的光棍”观念。其二,这·文化图式是路村“麦货会”／村庙实践背后的驱动力量,正是在这种观念的驱动下,不同历史时期的路村光棍人物持续举办“麦货会”／村庙的实践,这些实践又反过来强化了举办者即光棍人物的威望。其三,路村的这一文化图式本身,在长期历史实践中、在内、外部环境的共同作用下,被不断再生产并发生着变迁,而变迁了的文化图式观念正好有助于我们理解、解释当下路村重建村庙过程中所呈现出来的权力关系与地方政治。
上述结论对于我们理解传统复兴、权力关系以及权威的构建等问题有着理论与现实意义。具体表现在：首先,在探讨传统复兴及其驱动力等问题的现有研究中,学者们大多侧重于将其放入全球化／国家权力等外部力量中来分析,或多或少弱化了社区内部自身的动力学原因,由此,本文采用文化图式的理论视角,从路村这一社区内部文化观念的角度来分析“麦货会”及村庙这一持续性实践背后的驱动力量,从而为理解及解释所谓“传统复兴’的现象提供了一个新的角度。
其次,文化图式的视角还有助于我们从文化的角度来探讨“麦货会”／村庙的持续实践(即传统文化复兴)过程中所呈现出来的权力关系,为理解权力关系及地方政治提供了一种新的解释,即文化的解释。
再次,文章更将路村的文化图式这一核心观念本身纳入到实践理论的框架下,在历史实践中探讨其再生产与变迁的具体过程,从而不仅有助于理解当下村老和其他村民参与重建村庙这一实践背后的驱动力,而且有助于我们理解在当下重建村庙过程中所呈现出来的那种复杂的权力关系与地方政治图景,更是将“权力与历史之下的文化”、“由文化构建的权力”、“文化‘化’(Culturized)了的历史”三者相互结合起来的一次初步尝试。
最后,围绕着路村村民文化图式内容及其变迁过程的探讨,深化了我们对农村民间权威的认识,即民间权威或光棍人物来自于对“讲理”观念的遵守,但是随着讲理内容的变化,光棍或民间权威的内涵也随之改变,从而通过对不同历史其组织和参与“麦货会”／村庙实践的光棍人物的分析,清晰地展示了路村克里斯玛式光棍人物从构建、生产、式微再到消失的这一变迁过程,以及痞子型人物日益出现在村庄公共事务的这一趋势。由此,从文化构建的角度,加深了我们对于农村社会民间权威的认识与理解。
"Mai-huo Fair"(a kind of Temple Fair) has been held in Lu Village in Middle China since the beginning of20century. What's more, Lu Village Temple was rebuilding by some elder villagers from the year2009on. And the dissertation is an anthropological study which aims at understanding and interpreting these practices about Temple and Temple Fair, including the reason and power relations of the practice. Then, this paper takes "cultural schemas" of the practice theory as theoretical viewpoint, and focuses on the two questions:"who organized the events of Temple and Temple Fair", and "why did they do it". And the conclusion as follows:
Firstly, on the basis of analysis about some local concepts such as Ren-qing, Guan-xi, Pao, Public or Private Morality, etc., using two common words in Lu village (e.g. Jiang-li and Guang-gun), the dissertation discusses Lu villagers'cultural schema:the people who is called "Guang-gun", which complies with the standard of "Jiang-li", is a successful villager and the goal which people strives for. That is to say, the cultural schema in Lu village is "becoming Guang-gun on the basis of Jiang-li"
Secondly, it is this cultural schema that is the driving force of the practices about the Temple and Temple Fair. Impelled by this conception,"Mai-huo Fair" and Temple were held by those people called "Guang-gun" in different era. At the same time, these practice strengthened the authority of the organizers or "Guang-gun".
Thirdly, Lu Villagers'cultural schema itself was continuously reproduced and transformed in the long historical practice or circumstances, which exactly help us to understand and interpret the complex power relations and local politics revealed by the current practice of rebuilding the Lu Temple.
These conclusions mentioned above play an important role in understanding the theoretical questions such as revival of tradition, power relations, construction of authority etc. Specifically speaking, to begin with, according to the nowadays literatures about the revival of tradition, most of scholars analyzed these question form the viewpoint of outer reason, like globalization, state power and so on. That is to say, inner dynamic reason of a community itself was neglected more or less in these analyses. Thereafter, this dissertation uses the concept of "cultural schema", and analyzes the "'Mai-huo Fair"/Temple and its driving force from the point of view of inner cultural conception of this community in Lu village. By doing this, the paper tries to provide a new point of view to interpret the phenomenon of "revival of tradition"
Then, the viewpoint of cultural schema also helps us to discuss culturally the complex power relation revealed by the events of Temple and Temple Fair. Accordingly, it put forward another new interpretation of power relation or local politics, that is, a kind of cultural interpretation.
Next, the paper put the Lu villagers'cultural schema in the framework of practice theory, and discusses the process of the reproduction and transformation of this schema. That is also to say, the dimension of history is another theme in the paper. Thereby, the dissertation is an effort to deepen the understanding of cultural, power, and history, by putting the three factors together, e.g. culture in the framework of power relation and historical circumstances, power constructed by culture, and history culturized by culture.
Last but not least, form the viewpoint of cultural schema, our understanding of popular authority in the rural society gets deepened. Concretely, the reason why those people were called popular authority or Guang-gun is that they satisfy or comply with the conception of "Jiang-li" However, with the change of the contents of "Jiang-li", the meaning of Guang-gun or popular authority was transformed accordingly. And the paper describes exactly the process of the change of Charisma Guang-gun, which is from construction, production, weakening to disappearing at last, and also indicates the tendency that more and more rowdies participate in the public affairs in Lu village.
引文
18《N县县志》,1990,郑州：河南人民出版社,第55页。
19《河南省N县地名志》,1992,福建地图出版社出版,笫13贞。
20《K乡地方志初稿》,N县档案馆所藏资料。
21我2009年5月份在路村做田野调查期间,收集到的统计数字是路村自然村共计287户,1051人。
24冉氏族谱编纂委员会编,2006年,《冉氏家族溯源及世系图谱》。第46页。
25同上,第49页。
32《N县县志》,1990,郑州：河南人民出版社,第172页。
33《河南省N县地名志》,1992,福建地图出版社出版,第494贞。
34冉氏族谱编纂委员会,《冉氏家族溯源及世系图谱》,2006年,第50贞。
35这也与《冉氏家族溯源及世系图谱》中的记载基本吻合。
36冉氏族谱编纂委员会,《冉氏家族溯源及世系图谱》,2006年,第51页。
37冉氏族谱编纂委员会,《冉氏家族溯源及世系图谱》,2006年,第50-51页。
38《N市戏曲志》,1992,郑州：中州古籍出版社,第128页。
41《N县农村社会调查报告》,N县档案馆所藏资料。
42《N县县志》,1990,郑州：河南人民出版社,第194-195页。
52罗竹风,《汉语大词典》第2卷,上海：汉语大词典出版社,1988年版,第59页。
《N县农村社会调查报告》,民国二十一年,N县档案馆所藏资料。
《修正剿匪区内各县编查保甲户口条例》,N县档案馆所藏资料。
《N县县志》,1990,郑州：河南人民出版社。
《河南省N县地名志》,1992,福州：福建地图出版社出版。
《K乡地方志初稿》,N县档案馆所藏资料。
《路氏越族宗谱》。
《冉氏家族溯源及世系图谱》。
《N市戏曲志》,1992,郑州：中州占籍出版社。
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20《K乡地方志初稿》,N县档案馆所藏资料。
21我2009年5月份在路村做田野调查期间,收集到的统计数字是路村自然村共计287户,1051人。
24冉氏族谱编纂委员会编,2006年,《冉氏家族溯源及世系图谱》。第46页。
25同上,第49页。
32《N县县志》,1990,郑州：河南人民出版社,第172页。
33《河南省N县地名志》,1992,福建地图出版社出版,第494贞。
34冉氏族谱编纂委员会,《冉氏家族溯源及世系图谱》,2006年,第50贞。
35这也与《冉氏家族溯源及世系图谱》中的记载基本吻合。
36冉氏族谱编纂委员会,《冉氏家族溯源及世系图谱》,2006年,第51页。
37冉氏族谱编纂委员会,《冉氏家族溯源及世系图谱》,2006年,第50-51页。
38《N市戏曲志》,1992,郑州：中州古籍出版社,第128页。
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