明清时期传入少数民族村落的汉文文献文类考察——以攀枝花迤沙拉村的墓碑、墓志与族谱为例  

A Survey of Chinese Documents Introduced into Ethnic Minority Villages during the Ming and Qing Dynasties:A Case Study of Tombstones,Epitaphs,and Genealogies From Yishala Village,Panzhihua City

作　　者：杨正文[1] Yang Zhengwen(School of Ethnology and Sociology,Southwest Minzu University,Chengdu,610041,Sichuan,China)

机构地区：[1]西南民族大学民族学与社会学学院,四川成都610041

出　　处：《民族学刊》2024年第6期119-129,142,共12页Journal of Ethnology

基　　金：国家社科基金项目“西南地区多民族共居村落团结奋斗、繁荣发展实践研究”(20AMZ011);西南民族大学中央财政专项“南方丝绸之路沿线各民族使用国家通用文字的民俗资料集成与研究”(2022SJL01ZD)阶段成果。

摘　　要：少数民族村落都会经历汉字从无到有的过程,汉字或汉文文献一般通过移民或学校传播。在西南地区考察发现,最早传入少数民族村落的汉文文献多为碑刻、墓志和族谱等文类,且为国家对边疆的文化治理之体现。明清王朝中央政府在强化西南边疆民族地区制度建制的同时也强化了文化治理,即“政统”与“道统”并施,且文化治理在某种程度上更加深入,逐渐融入并成为村民日常生活遵循的习俗规范。因此,聚焦对最早落地少数民族村落社会的汉文文献文类的考察,不仅可以清晰窥见国家对边疆民族地区治理的渐进过程,把握国家文化融入民族地区的早期形态,更重要的是民族村寨汉文碑刻、墓志和族谱等承载的内容,充分体现了少数民族的国家认同意识,为探究民族村落社会再结构过程等提供了重要的方法论路径。Documentation indicates that during the imperial era of China,the state gradually extended its governance over ethnic minority regions through the dual approach characterized by“political authority”and“Confucian orthodoxy.”This included not only the creation of administrative institutions but also the implementation of Confucian norms,exemplary rituals,and Chinese script as key instruments of cultural governance,functioning as critical tools of“education.”In the early stages of state-led institutional development and cultural governance in frontier regions inhabited by ethnic minority groups,the official script—an essential instrument for“cultivation”—was often integrated into the daily lives of villagers through various means such as stele inscriptions,contractual agreements,and genealogical records.However,despite the state’s efforts,cultural governance appeared not to be entirely able to alter the inherently reciprocal nature of interaction and communication between the state and local populations.The funeral rites,tomb inscriptions,and genealogical records found in Yishala Village seem to reflect a mutual interaction and influence between Yi and Han cultures.It is important to note,however,that the cultural exchanges during the imperial era were predominantly initiated by the state and occurred in what were considered“uncivilized”regions.In their early stages,these exchanges were,to some extent,“cross-cultural”and differed from the commonly recognized interactions between an idealistic“great tradition”and an actual“little tradition,”as well as the interactions between“etiquette and custom.”These differences appeared to reveal themselves in the nature,scope,and intensity of the interactions,due largely to the heterogeneous character of the exchanges.A local“little tradition”and a national“great tradition”were often heterogeneous,dichotomous,or even polyphonic.However,as Hannerz has pointed out,cultural exchange typically engenders a“superposition of cultures,

关 键 词：明清时期 民族村落 汉文墓志与族谱 考察 

分 类 号：C957[社会学—民族学]