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作 者:杨淇 杨筑慧[2] YANG Qi;YANG Zhu-hui(School of Arts,Yulin University,Yulin,Shaanxi 719000;School of Ethnology and Sociology,Minzu University of China,Beijing 100081)
机构地区:[1]榆林学院文学院,陕西榆林719000 [2]中央民族大学民族学与社会学学院,北京100081
出 处:《中央民族大学学报(哲学社会科学版)》2024年第1期67-78,共12页Journal of Minzu University of China(Philosophy and Social Sciences Edition)
基 金:国家社会科学基金冷门“绝学”和国别史专项项目“南方民族糯稻文化与文明互鉴研究”(项目编号:19VJX144)的阶段性成果。
摘 要:中华民族共同体的形成,离不开各民族长期的交往交流交融实践。村落共同体作为中华民族共同体的有机组成,包含着一套既具象又抽象的空间生产逻辑。华丰坪村地处“三江并流”区域腹地,汉藏共居,随元明清时期边疆治理制度及滇藏茶马古道发展而逐渐形成。本文通过梳理该村从“徐加贡”“叙昌紫塘”“叙农巴”“换夫坪村”“华丰坪村”到“华丰坪社”的地名演进,探讨了汉族迁入后与当地藏族的互动关系,村里同一庙祠中汉族“五庙”与藏族“格萨尔拉康”的有机联结,呈现出汉藏文化交融的村落空间、信仰空间、记忆空间,形象阐释了村落共同体“合之又合”的空间生产逻辑及其“和合共生”的动力机制,为探索中华民族共同体的和融路径提供一个具体的范例。The formation of the Chinese national community cannot be separated from the long-term communication and integration practice of various ethnic groups.As an organic component of the Chinese national community,the village community contains a set of concrete and abstract spatial production logic.Huafengping Village is located in the hinterland of “three rivers convergence” area,where ethnic Han and Tibetans live together.The village formed up along with the development of the border governance system in the Yuan,Ming and Qing dynasties and the ancient tea-horse road in Yunnan and Xizang.Through reviewing the evolution of place names from “Xu Jia Gong”,“Xu Chang Zi Tang”,“Xu Nong Ba”,“Huan Fu Ping Village”,“Hua Feng Ping Village” to “Hua Feng Ping She”,the article explores the interaction between Han and local Tibetans after migration.In addition,through the organic connection in between the Han “five temples” and the Tibetan “Gesar Lhakhan” in the same temple hall,the article presents the village space,belief space and memory space of Chinese and Tibetan culture integration.In this way,the spatial production logic of “harmony” and the dynamic mechanism of “harmony and co-existence” are explained,which can provide a specific example for exploring the harmonious integration path of the Chinese national community.
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