黎族“做头”制度:传统合亩制社会的制度继承  

Li Nationality’s“Head-Making” System: the Succession of Traditional “Hemu” Society

作　　者：王振威[1] 赵科 WANG Zhen-wei;ZHAO Ke(School of Ethnology and Sociology of South-Central University for Nationalities,Wuhan,Hubei,430073,China)

机构地区：[1]中南民族大学民族学与社会学学院

出　　处：《原生态民族文化学刊》2019年第6期83-89,共7页Journal of Ethnic Culture

基　　金：国家社会科学基金重大项目《南方少数民族手工艺资源体系与基因要素图谱研究》(GSZ17006);中南民族大学中央高校基本科研业务费专项资金项目《少数民族风格音乐作品创作》(CSQ19044)

摘　　要：在当前黎族杞黎支系的部分地区流行着一种独特且原生态的“做头”制度,即每次村庄集体性的交往活动往往会由一个村民作为组织者和领导者,带领其他村民共同参与此次活动。“做头”制度实际上是传统“合亩制”社会头人即“亩头”角色在当今社会的变体,两者之间存在着明显的承继关系,说明传统与现代存在着割不断的联系。该制度对本地地域社会内部的村际交往起着积极的作用,有助于相互之间保持紧密的联系,因而十分有利于基层社会秩序的稳定与和谐。In some areas of Qili Branch of Li Nationality,there is an unique and original ecological“Head-making”system,that is,each village collective communication activities are often organized and led by a villager as a leader,leading other villagers to participate in this activity.In fact,the“Head-making”system is a variant of the role of the traditional leader of“Hemu”society.There is an obvious inheritance relationship between the two,which shows that there is a continuous relationship between tradition and modern.This system plays a positive role in the Inter-village communication within the regional society,helps to maintain close contact with each other,and is very conducive to the stability and harmony of the grass-roots social order.

关 键 词：黎族 做头 合亩制 形式亲缘关系 

分 类 号：C95[社会学—民族学] D92[政治法律—法学]