越南銘刻與社會規範

Vietnam Epigraphy and Social Norms

"根據社會與人文科學院陳義的研究，現存越南文本型態的鄉約約有1,700個，大多以阮朝（法國殖民時期）重新編訂者為多。本文根據現存越南漢文銘刻進行探討與比較，發現鄉約大致出現於黎中興時期。而與此同時，越南銘刻中出現了大量的寄忌碑，這種銘刻記載了越南特殊的「立後」習俗，一種與中國血祀觀念相同的祭祀行為，透過捐贈資產或提供各種賦役等貢獻，換取各類機構對於特定人物進行身後的祭祀。然而這種寄忌碑的內容幾乎與鄉約碑的基本形式相合，只是鄉約的訂定大都有地方性的官員參與，讓鄉約中的賞與罰具有比較有效的規範力量，寄忌碑則訴諸於天地鬼神的道德力量，但均具有一定形式的社會約束力量。比較時代大致相同的越南「立後」與臺灣祠祀的行為，可以發現越南的「立後」，將原本個人或家族的功利性祭祀回饋行為，藉由有體系的賞罰制度，成為社會約束的力量，一方面轉變為村、鄉、亭、甲的實踐規範，一方面推廣了儒家思想在地方上的影響力。以此基礎轉化成為以行政單位甚或國家體系架構的社會組織。而臺灣移民初期雖以「唐山祖」的方式進行跨血緣的祭祀，但逐漸演變為以家庭血緣為主的「開臺祖」祭祀，將原本早期移民相互合作扶助的一種方式，轉變成為更具有血緣排他性質的定著型移墾發展。不僅無法強化鄉里間的共性發展，反而更細化了開拓時利益的衝突，無法形成一種成文式的規範約束。"

"According to Chen Yi’s survey conducted for the Institute of te Social Sciences and the Humanities of Vietnam, there are approximately 1700 extant county bylaws in Vietnam. Most of them are republished during the the Nguyen Dynasty (French Colonial Period). In this paper, a close examination of extant Chinese inscriptions in Vietnam found that most county bylaws appeared during the Ly Restoration period and coincided with the so-called“ji-ji”inscriptions, a sub-genre of religious inscriptions that reflect Vietnam’s peculiar“li-hou”tradition. Conceptually it is like China’s blood sacrifice tradition. Property or assets were donated, or contributions were made as part of taxation schemes, in exchange for institutions to carry out posthumous worship of certain personages. Such jiji inscriptions show basic similarities with county bylaws, only that the latter has local magistrates involved to make the rewards and punishments in the bylaws more effective, while the ji-ji inscriptions rely primarily on the moral force of the divine and the underworld. Both are effective nonetheless as binding social norms.Comparing Vietnamese“lihou”and Taiwanese family shrine worship, the former revamped the reciprocal if not perfunctory practice of worship of persons or families into a rewards and punishment system with socially binding force. Such an institution became social best practices at the basic communal units, and at the same time enhanced the local influence of Confucianism. In turn, such basis evolved to become the social institutions embedded within administrative units and even the basic framework of the state. Taiwan’s colonial period saw some cross-kinship worship in the form of the“tangshan zu,”but what really took shape was the kinship-based familial worship of the“kaitai zu.”The early colonial reciprocal assistance scheme turned into mutually exclusive and sedantry models of colonial development. Such a form of development was unable to strengthen cooperative behavior at the local level. Instead, conflicts of interest during the colonial period became even more pronounced, and communities were unable to form codified binding social norms."