标识与符号:"物"的人类学研究

物作为人类学的研究对象,始于社会达尔文主义把物作为社会发展阶段的标识来分析社会演进的阶序。此后不同学派出于论证、分析的需要,各自阐释物及物背后的社会关系与文化隐喻,本文从物与社会演进与象征符号的角度,对人类学关于物的研究谱系进行部分的梳理,论述相关人类学学派在以物为研究对象时的方法论与认识论。     

“物”的人类学研究

物作为人类学的研究对象,始于社会达尔文主义把物作为社会发展阶段的标识来分析社会演进的阶序.此后不同学派出于论证、分析的需要,各自阐释物及物背后的社会关系与文化隐喻,本文从物与社会演进与象征符号的角度,对人类学关于物的研究谱系进行部分的梳理,论述人类学在以"物"为研究对象时的方法论与认识论.     

物、宗教仪式与集体记忆:大理鹤庆白族迎神绕境仪式与祭祀圈认同

涂尔干曾以图腾物与图腾信仰来论证物在宗教信仰中的关键角色,由此分析物、宗教与社会团结之间的关系。马凌诺夫斯基则以库拉交换圈为例,说明库拉珍品的交换对于当地社会构成的重要性。人类对自身所造物件赋予意义并投射记忆,物成为记忆的对象物。物件参与了人类生活中的各种实践,通过意义的赋予和记忆的联结,物规范了人类的生活,而与人类主体相互定义,乃至形塑人类集体的共同意识。笔者经由对云南省大理州鹤庆县甸北地区过年请春客习俗的观察,分析鹤庆甸北地区白族等当地居民,如何因神像物的毁坏、迎神绕境仪式活动实践的停止,最终丧失了对于跨村落祭祀圈"十八大村"的集体记忆,导致仪式消失与群体认同的重构。     

分隔、弥合与异化——西方人类学对于人与物关系的探讨

从人类学对于物的研究中可以看出,人类学不同理论学派对于人(subject)与物(object)关系的认知/理解有差异。早期物作为人类社会的附属物/生产物,作为一种主体之外的客体存在,是一种分离的物;马林诺夫斯基时期的库拉圈研究,象征着财富、社会地位的贝壳在库拉圈中的流动构建出人的整体社会特征,此时的物即社会;20世纪60年代以来由于认识论的人文转变,象征主义兴起,在借助物的符号意义来阐释人类深层结构的人类学研究时期,物"消失"在主体的意义构建之下;20世纪80年代之后,物的主体性凸显,传统的物进入现代世俗世界,对物的认知转向物与主体相融的阶段,而后愈走愈远,进入到消费之物与物化之人的异化阶段和多元主体的本体论探讨阶段,尝试对自然和文化范畴本身进行理解,而避开主客体之间存在的认识中介。本文从认识论的视角梳理西方人类学对物的研究的历程后,认为这一研究的根本是人对于本体/客体、人类社会/自然世界等知识的重构以及认知途径的不断探索与反思,所呈现出来的碎片化的知识地图恰是后现代西方社会理论认知的真实反映。     

物质文化与人类学——英国人类学家迈克·罗兰专访

罗兰教授结合自己的学科背景,以及在非洲和中国所做的田野工作,探讨了如何通过一个特定的实物来探索物的形成、物的历史、物与社会的关系,从而对物质人类学和物质文化,考古学与人类学之间的联系进行深层次探讨。其对如何通过发运用物质文化,以及考古学和人类学的结合来发展历史人类学提出了独到的见解。同时,罗兰教授也对东亚的人类学,尤其是中国人类学的未来赋予了极高的期望,他认为未来人类学的聚焦点将从欧美移到世界其他地方,欧美人类学不再会被认为是人类学的绝对真理,所以通过欧美之外的一种人类学的新思想,新思维方式有助于未来人类学的发展。     

作为集体记忆与自我延续的物质文化研究——以滇越铁路为例

记忆并不都是为了认同,很多时候,记忆是人们借助于特定的事/物来呈现自我的方式,当承载记忆的物/事因为社会发展的原因逐渐退出历史舞台时,一方面会出现群体集体记忆的断裂与自我的流逝,另一方也会因为事/物的少而珍贵,出现自我的叠加,更有可能出现文化的再生产,来重塑集体记忆,延伸自我。本文以滇越铁路文物为例,分析边民社会如何伴随着铁路的生命史进行自我的存在、流逝与叠加,从而引导社会对物质文化生命的尊重。     

论莫斯《礼物》中的交换关系

莫斯的《礼物》是人类学的经典著作之一.作者通过对古式社会中的礼物交换行为进行了解读,揭示了赠礼行为与回馈并未是完全自愿的,是义务性行为,根源在于赠礼首先是一种政治行为,这是基于古式社会中人与物之间是相互混融的观念,由此批判了当代人与物之间的割裂关系,对于理解社会关系具有重要意义.     

从寄魂物信仰看藏族生命观

信仰可以在一定层次上反映出特定人群关于生命、社会、自然的观念.本文即试图通过对藏民族寄魂物信仰的某些表现、行为、规律的研究,以期窥到藏民族的内心世界,进而探讨其独特的生命观念.     

关于理解礼物交换中“竞争性”的一个札记

<正>问题的提出莫斯在《礼物:古式社会中交换的形式与理由》一文开头明确了这篇文章的主要问题,即"在后进社会或古式社会中,是什么样的权利与利益规则,导致接受了馈赠就有义务回报?礼物中究竟有什么力量使得受赠者必须回礼?"2借着对以上问题的回答,莫斯在社会理论、社会学方法论和道德主张三个维度上充分地论述了社会学年鉴学派关于总体性的主张。礼物交换中的总体性首先体现在人们与物之间的混融上。借着物在礼物中的流     

草木有声：山川方物工作室新媒体传播赋能乡村振兴

本文以山川方物工作室为研究对象，探讨了新媒体在乡村振兴中的传播作用和服务优势。通过新媒体全矩阵运营的框架，该工作室充分利用社交媒体、在线直播和短视频等形式，成功展示了乡村的独特魅力和文化特色。通过精心策划和呈现，将乡村的故事、传统手艺与当代艺术相融合，创造了引人入胜的视听体验。本文通过对山川方物工作室在新媒体传播方面的实践案例进行分析，总结其成功经验和启示，并提出了进一步完善乡村振兴战略的建议。     

从民族志物品收集到东南海洋系文化构建——林惠祥先生收藏与展示实践（1929-1958）

Since the 1980s, critical museum studies have interpreted the‘collecting and exhibi-ting activities’ of a museum as both practical activ-ities as well as a persistent scientific and socio-cul-tural process, and have explored the natures of museum, including the logic and strategy behind these practices. Through reviewing Lin Huixiang ’s collecting and exhibiting practices ( 1929 to 1958 ) , this article aims to explore internal rela-tionships between ( i ) museum practices and ( ii ) the practitioner, all under a particular episteme. This article moreover presents the genealogy of Lin Huixiang ’s academic ideas, museum practices, and‘Southeastern-oceanic-cultural ’ research pro-jects;it covers his earlier activities of ethnographic object collecting and exhibiting practices all the way to the construction of the‘Southeastern-ocean-ic-culture-system ’ within the framework of the‘New Theory of Evolution’ . Seen from a critical perspective, a museum is not a neutral and objective institution but a space full of power and discussion. In addition, in our modern times Museums have become a controver-sial place: the museum’s nature has changed from a‘palace of knowledge’ to a representation-system composed of objects. Eilean Hooper-Greenhill uses the terms“effective history” and“episteme” to ex-amine the history of a museum, and divides it into three stages: ( i ) the irrational cabinet, ( ii ) a classical episteme, and ( iii) a modern episteme. Different epistemes directly influence the collecting and exhibiting practices. Susan Pearce points out that collecting activities express and shape the rela-tionship between the human and material worlds. She distinguishes between “gathering”, “hoard-ing”, and “collecting” and she emphasizes that the term “collecting” points to products of imagi-nation. This imagination metaphorically creates meanings by arrangement and it displays the known world. Therefore, the activity of collecting and ex-hibiting is always practiced under a particular epis-teme;in addition political standpoints, value judg-ments, and academic interests are involved when interpreting the meanings of the objects and the constructing the knowledge order. This article moreover conducts a systematic exploration of Lin Huixiang’s collecting and exhibi-ting practices as well as the genealogy of his aca-demic ideas. All is examined from three aspects:( i) ethnicity, nation, and ethnographic object col-lecting practices; ( ii ) the intellectual, display practices and Museum of Anthropology; ( iii ) the New Theory of Evolution and the establishment of the Southeastern-oceanic-culture-system. The first section of “ethnicity, nation, and ethnographic object collecting practices”focuses on Lin Huixiang’s collecting practices from 1929 until the end of the Second World War. He started to collect aboriginal human objects in Taiwan since 1929 and ethnographical objects in the South Sea since 1937 . As most anthropologists from that area and period, Lin Huixiang’s collecting activities were influenced by patriotism, the establishment of a Chinese anthropology, and by personal academic interests. Chinese anthropologists during the 1920s to 1940s, including Lin Huixiang, believed that nationalism and the ‘Great Harmony ’ would lead to Chinese independence and civilization. And his practices had real significance for China in war-time. On the one hand, these aboriginal objects from Taiwan and the South Sea were regarded as material evidence of an extant“barbarian” culture;this was helpful in understanding that the‘barbari-an’ culture was basically same as that of ours, which then would reduce our ethnic prejudice a-gainst the ‘barbarian’ . On the other hand, these objects also became a means for the public to un-derstand Taiwan, the colony of Japan; in fact, these aboriginal objects even became a symbol of anti-colonialism and aroused the people’s patriot-ism. The second part of “the intelluctual, display practices and Museum of Anthropology” turns to Lin Huixiang’s ideas about the enlightment through a museum and its exhibitions. Lin Huixiang indeed emphasized the educational function of exhibitions and the museum. He displayed his collections to the public, held several exhibitions starting in 1929 , donated all his collections to Xiamen Uni-versity in 1951 , and advocated the establishment of the Museum of Anthropology. Lin Huixiang pointed out that museums were educational institu-tions meant to spread knowledge, and he used specimens, charts, and models to educate the pub-lic. As an anthropologist, Lin Huixiang understood the meaning of an ethnographical museum as an in-strument for teaching, research, and social educa-tion. By reviewing Lin Huixiang’s ‘collecting and exhibiting practices ’ during the period 1929 -1958 , we can clearly come to understand his aca-demic ideas about the discipline of anthropology and about the Southeastern-regional culture. The exhibitions in the Museum of Anthropology of Xia-men University represent his endeavor to construct the Southeastern-oceanic-culture-system within the framework of the New Theory of Evolution. He showed archaeological specimens from the prehis-toric period to the historical period, as well as eth-nographical objects of China’s Southeastern region and Taiwan region, Indonesia, Singapore, India, and of Burma. All objects displayed in exhibitions were used to illustrate the rule of evolution, espe-cially the ethnographic objects that evidenced the primitiveness of human culture; this is helpful to us when exploring the origins of cultures. At the same time, Lin Huixiang compared the cultures of Northern China and Southeastern China, and iden-tified cultural traits specific to the Southeastern ar-ea, aiming to show cultural similarities among China’s Southeastern region and the Taiwan region, and Southeast Asia, which he called the“South-eastern-oceanic-culture-system”.     

二十世纪中国民俗学研究反思

作者认为二十世纪以来,特别是近二十多年以来,中外学术界民俗学研究的范围和对象的日益扩大,拓宽了研究的领域,开阔了研究的视野,把民俗学研究推向了新的阶段。但在这一过程中,也出现了研究对象不够明确的倾向,这对于学科建设不利,进一步明确研究对象,是民俗学界目前的重要任务。民俗学学者对于研究对象有三种态度,研究主体与客体之间的关系有三种境界。     

Deconstructing diasporic mobilisation at a time of crisis: perspectives from the Palestinian and Greek diasporas

ABSTRACT

This paper focuses on the difficulties that diasporas face in relation to mobilising around helping the homeland at a time of crisis, using qualitative research on the Greek and Palestinian diasporas. Rather than assume that long-distance nationalism, emotional attachment to the homeland and diasporic obligation will galvanise diasporic populations into assisting, and mobilising around, the homeland, the paper argues that those in diasporas do not necessarily help their homelands in times of crisis, even if they have strong socio-cultural connections to it. At times of crisis these feelings are heightened but not do not always translate into direct action; this may especially be the case at times of prolonged crisis when past efforts to help do not seem to have worked. This paper argues that it is often hard for those in diaspora to find meaningful ways to help at a time of crisis and many question the effectiveness of their actions if they do not see positive outcomes over time. The paper demonstrates that trying to help the homeland can therefore be a frustrating process and can make those in diaspora feel distanced and isolated from the homeland due to their inability to find concrete ways to help.     

共生观中的生态多元

基于人与人的生态关系多元及全球"虚拟化"的现实,民族国家观也应做出调适,要有能力超越民族国家的时间和空间,以超越民族国家的视角反观民族国家,认识到民族国家仅是历史的诸多可能之一,而不是唯一选择。概念是一种符号丛,符号的征象、对象和释义三元处于不断互动易位的关系链中。民族和民族国家是许多"征象"的对象化和释义化结果,在不断发展变化的现实生活中,它们必然也要发生类似的对转。征象与释义的勾连是在生命和生活的实践中形成的,是一个循环往复的协调和协商过程。贝特森提出的关联性模式是民族共生的思想基础,建立在生命认知上的多元共识,是全新形势下观察和应对环境多元、民族多元、语言多元、文化多元的新生态观。     

民族团结教育实践与创新

目前,民族团结教育的内容除我国各民族的文化外,还应包括马克思主义民族理论与民族政策、费孝通关于中华民族多元一体格局的理论、如何理解和看待多元文化和他文化,并将民族团结教育的理论与实践相结合。民族团结教育的对象应更为广泛,尤其要加强对汉族、非民族地区、非民族院校的民族团结教育,把民族团结教育的阵地扩大到除学校以外的其他领域。民族团结教育的方式也应多种多样,并可创新方式,综合应用,关键是要针对不同的人群、不同的受教育阶段、不同层次的教育内容采取适宜的方式。     

Books reviewed

ABSTRACT

In times of geopolitical shifts, banknotes as symbolic objects are still playing a central role in the constitution and consolidation of nationhood. Using Israeli banknotes – which are means of banal nationalism and every-day nationalism – as a case study we wish to illuminate the role of the hegemonic institution of national banknotes in creating a selective tradition that organizes symbols related to flora as signifying a certain ‘territorial identity’. We used the qualitative methodology and analyzed relevant minutes of proceedings and correspondence of the Bank of Israel’s Banknotes and Coinage Planning Committee in Jerusalem, from 1955 to 2007.     

当代社会发展对民俗学的挑战

随着社会的发展 ,传统民俗迅速消失 ,民俗学的研究对象正在发生变化 ,民俗学研究面对着新的任务和挑战     

五国城通考

本文考证了辽金"五国部"、"五国城"暨"五国头城"的源流、族属和所在地望,尝试从语源学的角度考译渤海国地名,提出德里镇一名源自挹娄—赫哲语"头城"说,认为渤海德里镇是五国头城的前身。如此说不错,借此不仅可以廓清渤海国的北部边界、"黑水道"以及挹娄故地,同时,还有助于我们推测渤海国东北部各府、州之大概所在。     

青海话中的词缀"头"

青海话中的词缀“头”除了有与汉语普通话词缀“头”相同的特点外,还能够放在动词词根和形容词词根语素的后面,构成一个新的名词,表示某事是否值得做或必要性的主观评价,也可以指对象或状态;这种方式构成的名词是一个开放的系统,只存在于具体语境之中。文章还进一步探讨了这种用法的起源,并与其它方言中的词缀“头”作了对比分析。