传统框架中的现代性调适——河北省平安村1949年后的招婿婚姻  

Modern Adaptation in a Traditional Culture Frame: Uxorilocal marriage in Ping'an Village since 1949

作　　者：高永平[1] 

机构地区：[1]首都师范大学历史系

出　　处：《社会学研究》2007年第2期136-153,共18页Sociological Studies

摘　　要：在中国传统社会,没有儿子的家庭往往采取过继侄子的方法来延续宗祧。随着社会的发展,越来越多的无子家庭通过招婿的方式解决延续宗祧和老人赡养的问题。不过,中国农村目前的招婿婚姻是一种应时性的招婿婚姻。在平安村,对招婿婚姻的民俗安排是在父系家庭制度中实现的,这个招婿的女儿其实被当作儿子对待,我们可以称她为承祧女/假子,这一概念可以很好地解释她在乡村社区中的待遇。招婿婚姻被平安村村民普遍接受,无疑受到了现代因素的影响,但这一因素仍是在传统文化的框架中被接受的。Uxorilocal marriage has a long tradition in China, yet the uxorilocal son-in-law never had a lot of prestige in traditional China. Sonless families usually adopted a paternal nephew to continue the family line and support the parents in their old age. As the rural society develops, there are more and more uxorilocal marriages within the sonless families instead of nephew adoption in Ping'an Village. Nevertheless, this uxorilocal marriage is a kind of contingent uxorilocal marriage. According to the village norm,when the sonless family has more than one daughter, only one of them can take in a husband. Children born into this uxorilacal marriage will address their maternal grandparents and other relatives by paternal addresses. In the local tradition, the daughter who takes a husband into her parents' family is in fact regarded as a son and her relationship with other sisters is therefore transformed from sister-sister relationship to brother-sister relationship. The author calls this kind of daughter a quasi-son. This term can appropriately explain the entitlement that she and her children receive within the village.

关 键 词：招婿婚姻 拟制 承祧女/假子 

分 类 号：C913.1[经济管理]