葛兰言之苗族研究与当代意义  

Marcel Granet’s research on Miao and It’s Contemporary Significance

作　　者：杨渝东[1] YANG Yu-dong(School of Social and Behavioral Sciences,Nanjing University,Nangjing,Jiangsu,210046,China)

机构地区：[1]南京大学社会学院人类学所,江苏南京210046

出　　处：《原生态民族文化学刊》2020年第5期49-57,共9页Journal of Ethnic Culture

摘　　要：作为研究中国文明的人类学家,葛兰言虽然本人没有研究过苗族社会,但他通过李璜先生表达过对苗族研究的期待。他的期待源自于他在《古代中国的节庆与歌谣》中比较了汉人上古的乡村节庆与苗族的庆典。他希望从这些汉人周边的民族那里找到礼仪社会的表征。遗憾的是,这个期待一直没有得到回应。结合云南苗族村寨的田野调查,从社会形态学的角度比较葛兰言的上古汉人社会与苗族社会的相似与不同,试图说明,从社会形态上讲两者都曾经有过建立礼仪化社会的基础。但是,汉人社会经历过等级化之后,礼仪逐渐形成了礼仪技术,而苗族社会的礼仪却以平权化的方式融入到了他们日常生活的所有规则当中。As one of important anthropologist studying Chinese civilization,Marcel Granet didn’t make a research of Miao Society.But he expressed his expectation of this study through Mr.Lihuang,one of his Chinese students.And this expectation derived from his comparison in the Fêtes et chansons anciennes dela China between the rural festivals of ancient Han people and the ceremonies of Miao.He expected Lihuang would find the representation of civility society in the peoples around the Han.But his expectation didn’t receive any responses from Chinese students and their fellows due to complicated reasons.Through the fieldwork in Miao village at Yunnan Province,I hope to compare the ancient Han society described by Granet with the Miao society from the perspective of social morphology.And my opinion is that the two societies both had the foundations for building civility society in the history.After the hierarchicalization of Han,the system of civility transformed into ritual techniques,meanwhile the Miao society transformed it in the way of reciprocity into the rules of everyday life.

关 键 词：葛兰言 礼仪 社会形态学 苗族 

分 类 号：C95[社会学—民族学]