“三交”视域下板楯族群的多元称谓与身份认同  

The Diverse Appellations and Identity Recognition of the Bandun Ethnic Group from the Perspective of “Three Crossings”

作　　者：朱韬 段渝[3] Zhu Tao;Duan Yu

机构地区：[1]东北师范大学历史文化学院 [2]安顺学院屯堡研究中心 [3]四川省社会科学院三星堆文化与青铜文明研究中心

出　　处：《历史教学(下半月)》2024年第12期23-33,共11页History Teaching

基　　金：国家社科基金西部项目“秦汉王朝大一统进程中巴蜀地区的文化重构研究”(项目编号:22XZS11)阶段性成果。

摘　　要：板楯族群在战汉之际起于巴地,魏晋时期流布至蜀、汉中乃至关中地区。在不同时空背景下,板楯族群称谓分为表义的“他者”称谓与表音的“我者”称谓两类:前类称谓映射其祖源记忆、赋役统属、地缘政治身份的变迁;后类称谓则对应其血族身份的构建。板楯族群的“他者”与“我者”称谓长期共存,促成其身份认同,并在魏晋以降发生称谓泛化整合,成为边疆族群与华夏国家以及边疆族群之间交往交流交融的例证。The Bandun ethnic group originated in the Ba region during the Warring States period and spread to Shu, Hanzhong, and even Guanzhong during the Wei and Jin dynasties.In different temporal and spatial contexts, the appellations of the Bandun ethnic group can be divided into two categories: semantic appellations of the other and phonetic appellations of the ego. The former category of appellation reflects the changes in their ancestral memory, tax and labor, and statusadministrative resources;The latter type of appellation corresponds to the construction of their bloodline identity. The coexistence of the appellations of other and ego among the Bandun ethnic group for a long time has contributed to their identity recognition, and since the Wei and Jin dynasties, there has been a generalization and integration of appellations, becoming an example of communication, exchange, and integration between marginalized ethnic groups and the Chinese state, as well as between marginalized ethnic groups.

关 键 词：板楯 族群称谓 身份认同 交往交流交融 

分 类 号：K23[历史地理—历史学]