生态民族志重构及人与动物关系反思——以阿拉斯加因纽特民族志为例  

Reconstruction of Ecological Ethnographies and Reconsideration of Human-animal Relations--A Case Study of Alaskan Inuit Ethnographies

作　　者：曲枫 QU Feng(Arctic Studies Center,Liaocheng University,Liaocheng,Shandong 252000,China)

机构地区：[1]聊城大学北冰洋研究中心,山东聊城252000

出　　处：《贵州民族研究》2024年第4期88-94,共7页Guizhou Ethnic Studies

基　　金：国家社科基金重点项目“爱斯基摩史前史与考古学研究”(项目编号:18AKG001)的阶段性成果。

摘　　要：19至20世纪民族志写作以西方自然论或科学本体论为理论基础,动物的主体性缺失构成传统民族志的主要特征之一。早期阿拉斯加民族志秉承以人为主体、以动物为客体的传统生态观。然而,自20世纪80年代开始,阿拉斯加人类学家安·菲纳普-里丹通过叙事主体转换方法和双重主体叙事模式则发现,在阿拉斯加因纽特人本体论中,人与动物同为主体,同为社会成员,二者同为文化生态的构成部分。菲纳普-里丹的民族志叙事印证了德斯科拉所论述的关系生态观,说明以早期民族志素材为数据基础,以关系生态模式为理论框架进行民族志重构具有充分的可行性。生态民族志重构必须超越早期民族志有关人与动物关系的静态叙事结构,将文化意义、人类与世界关系的流动性纳入思考之中。Nineteenth-and twentieth-century ethnographic writing was theoretically grounded in Western naturalistic or scientific ontology,and theabsence of animal subjectivity constitutes one of the main features of traditional ethnography.Early Alaskan ethnographies adhered to the traditional ecological view of humans as subjects and animals as objects.However,since the 198Os,Alaskan anthropologist Ann Fienup-Riordan has used the method of transforming the narrative subject and the model of dual narrative subjects to demonstrate that in Alaskan Inuit ontology,humans and animals are both subjects and members of the same society,and both are components of the same cultural ecology.Fienup-Riordan's ethnographic narratives confirm the relational ecological view proposed by Descola in the late period and demonstrate the full feasibility of ethnographic reconstruction using early ethnographic material as the data base and the relational ecological model as a theoretical framework.Ecological ethnographic reconstruction must go beyond the static narrative structure of early ethnographies of human-animal relations and take into account the fluidity of cultural meanings and human-world relations.

关 键 词：本体论转向 人与动物关系 叙事主体 菲纳普-里丹 关系生态 民族志重构 

分 类 号：C912[经济管理]