變動中的親屬倫理－－二十世紀晚期中國山居載瓦人家屋人觀的案例

Changing Kinship Ethics for Personhood and Relatedness in a “House Society’: The Hill-Dwelling Zaiwa of Late Twentieth Century China

近年來學者對Louis Dumont「階序」（hierarchy）觀點的討論，強調其比較研究的文化認識論立場，並開展其對涵括性的（encompassing）整體文化價值在與殖民政權與基督教等外力遭逢時的斷裂或改變之探討。本文將通過Dumont價值階序整體觀的觀點描述二十世紀晚期載瓦山居社會家屋親屬倫理的變動性；並透過它，提供一個中國國家效應下價值整體變動的個案。八十年代中國開始改革開放政策後，載瓦文化習俗呈現不少差異性。本文將以1988-2000年間在德宏潞西縣、隴川縣的載瓦人村寨間所見的差異性為重心，從行動者實踐、體驗與選擇的角度，呈現家屋人觀親屬倫理在國家化過程中的變遷；進而呈現在這個後社會主義的年代，儘管國家看似逐漸退出對人們日常生活的干預，事實上如何仍對載瓦的文化變遷發揮其效應。二十世紀晚期國家化過程中載瓦人在「價值」與「權力」間折衝、妥協，一方面對去整體化後，他們無力挽回的親屬價值的斷裂而落寞；一方面更積極地選擇不同的儀式或慶賀活動從不同方向再涵括化他們的親屬價值。Dumont整體觀的視角，可以讓我們理解這個複雜折衝過程的變動細節。反之，山居載瓦人所呈現的變動性，更突出了開放性與流動性在理解Dumont整體觀的重要性，以及不同外力—中國國家—效應下的文化變遷。這個變遷是一個人觀整體價值的去整體化，以及再整體化或選擇性的再涵括化過程。

The Post-Dumontian discussion of hierarchy highlights the relationship between Dumont’s epistemological position on the comparative study of culture against his views on holism and the concept of an encompassing hierarchy of value. The Post-Dumontains argue that Dumont’s fluid and open approach to social boundaries in holisms is especially well suited for understanding historical changes that arise from colonial contact and Christian conversion. The aim of this essay is to consider Dumont and the Post-Dumontian discussion in light of the changing kinship ethics for personhood and relatedness within the hilldwelling Zaiwa house society during the last decades of twentieth century based on fieldwork conducted between 1988 and 2000 in Zaiwa villages in Luxi and Longchuan counties, Dehong Prefecture. With the “opening” policies that were put into practice in China in the 1980s, the cultural practices of the hill-dwelling Zaiwa in Luxi and Longchuan became more heterogeneous as practice, experience, and choice. Surface appearances notwithstanding; state influence over people’s everyday lives did not disappear during this era. However, Zaiwa did negotiate with the state over “value” versus “power.” On the one hand, they were experiencing a sense of social detachment due to a loss of kinship as a value that de-totalized their cultural hierarchy of personhood. On the other hand, Zaiwa strategically chose particular rituals or celebrative activities whose intention was to re-encompass and re-totalize kinship as a value. The changes for the hill dwelling Zaiwa describe a complicated process of negotiation under the state’s gaze that differs from extant descriptions of change in the context of Christian conversion elsewhere in the world.