族群本体:作为“原住民”和“我们人”的马来西亚知翁人  

Ethnic Ontology:"Our People"Vs.Orang Asli of the Chewong,Malaysia

作　　者：梁永佳 LIANG Yongjia

机构地区：[1]浙江大学社会学系,浙江杭州310030

出　　处：《学术月刊》2022年第10期164-175,199,共13页Academic Monthly

基　　金：国家社会科学基金后期资助项目“他性与族群本体”(20FSHB001)的阶段性成果。

摘　　要：作为国家认定的“原住民”,马来西亚知翁人被认为是落后的、不知文明的人群,需要接受国家的教化与开发。知翁人则抗拒这种“国家的视角”,尽可能不与外界接触,尤其是避免肢体冲突。知翁人存在三重族群观,“我们人”、类似我们的“森林人”、迥异于我们的马来人和华人。研究发现,知翁人躲避外界的真正原因在于族群观背后的本体论。他们认为自己生活在一个由精灵、动植物、鬼神等人与“非人之人”构成的宇宙之中,每个物种都具备作为生命根本的“濡外”。他们强烈的族群意识来自他们担心可能在跟外来人的肢体冲突中流血,从而失去“濡外”而不能在死后获得永生。“濡外”的观念看似“荒诞不经”,实际上渗透进生活的方方面面,极具韧性。知翁人这种基于宇宙观而形成的族群观念称之为“族群本体”,以这个概念超越原生论、工具论、建构论的“人类中心主义”,可以探索一个新的族群研究路径。As one of the"Orang Asli",the Chewong is considered by the state as backward,uncivilised people subject to teaching and development.The Chewong resist this perspective of"seeing like a state",refraining from contact with the outsiders,especially afraid of any physical confrontation.They maintain three layers of ethnicity:"our people","forest people",and Malays/Chinese.This paper argues that the reason for the Chewong's fear of outsiders is ontological.They think they live in a cosmos of non-human humans-spirits,animals,plants,ghosts and gods,each of which is animate only because of individual Ruwai("濡外"),the vital principle essential to life.A Chewong should protect their Ruwai from loss in physical confrontation,or they may never be able to ascend to longevity after death.This shared sense of ethnicity among the Chewong is ontological,a sense I propose to call"ethnic ontology",potential to transcend the anthropocentric concept of ethnicity—primordialism,instrumentalism,and constructivism.

关 键 词：族群本体 知翁人 马来西亚 “濡外” 

分 类 号：C912[经济管理]