乡村社会转型中的道德、权力与社会结构
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摘要
本文在运用社会人类学“深描”方法的基础上,对湖南省永兴县一个村庄的道德、权力与社会结构变化进行了考察。田野工作时间分别为2005年7-8月,2006年1月,2006年6-10月。
本文深描和简析了传统时期和大集体时期村庄中道德、权力与社会结构特征。本文认为,1949年以后,村庄的纵向社会结构发生了变化,“翻身”是此番变化的关键词。以“革命”为标志的政治因素是村庄社会分层的主导标准;“又红又专”成为村庄精英的“旗帜”;在“革命”话语外壳下,村民间关系仍循“伦常”秩序及相应的“差序”原则而定;“伦常”原则与“革命”话语缠绕在一起,主导了村民间争端和村庄惩戒;村民的宗教信仰被“革命”道德所代替,其自然信仰有所减弱并蛰伏了下来,其祖先信仰的内核却得到了保存。也即,此时期村庄横向结构并没有实质性变化。
本文从村庄政治、纠纷解决、日常生活及信仰活动等四个方面,对当代村庄的道德、权力与社会结构特征进行了深描与简析。本文认为,村庄的纵向与横向社会结构正在共变,“大转折”是这一过程的关键词。以致富为导向的经济因素成为村庄社会分层的根本标准;德望已不是村庄精英介入公共事务的必要条件;在家庭外,村民间关系变为以己为中心的“工具性圈层格局”,在家庭内,男女趋向平等,但在核心家庭外的代际间,形成了偏向年轻一代的非对称权力关系模式;村庄自主解决纠纷的能力弱化,实施惩罚的能力则几近消失,“灰社会”常介入村庄纠纷;村民的宗教信仰难以抵挡金钱压力的冲击,其自然信仰呈衰落和工具化趋势,其祖先信仰也迅速衰落,并丧失了赋予村民以人生意义的功能。
本文分析了“大转折”过程中的村庄治理,认为它具有“去伦理化”的特征。这一特征可在诸多重要社会事实中得以确证,例如:半封闭的乡土经验;维系自我中心的道德;精英政治;力治秩序;财产契约化;向外用力的人生。与“伦理本位”社会相比较,这些事实表明,由自我中心取向的个体组成的核心家庭而非伦理关系或团体,是当下村庄社会结构的基础所在。也即,“核心家庭本位”已成为村庄社会结构的基本特征。“核心家庭本位”的村庄社会结构呈“核心家庭大、个人次之、团体小”的模式。
本文认为,“核心家庭本位”乃村庄现代性转型之结果,包含了社会理性化之要求。但是,一方面因为现代性本身的内在矛盾性,另一方面因为社会转型不成功,在核心家庭之外,自我中心取向的个人缺乏道德底线,导致了以治理、伦理和信仰问题为标志的“基础性社会问题”。
Based on social anthropological“thick description”, this study has analyzed the changes in morality, power, and social structure in a Chinese village in Yongxing county, Hunan province. The field works were done in three periods: Jul and Aug in 2005; Jan in 2006; Jun to Oct in 2006.
Firstly, the dissertation has given a thick description and simple analysis on the characteristics of morality, power and social structure of the village before the liberation and during Mao’s era. It indicated that the vertical social structure of the village has been essentially transformed after 1949, and“fanshen”is the keyword of that change. But there was no substantive change in the horizontal social structure of the village. This conclusion was further supported by following factors: 1) politically,“revolution”, as the main content, became the leading standard of the social stratification in the village; 2) being socialist-minded and professional was the“flag”of the village elite; 3) social relationship between the villagers were still regulated by ethics and“chaxu”principle (an differentiated order) in spite of the revolutionary discourse. The revolutionary discourse and ethical principle were, to some extent, integrated together, and both became the rules for resolving disputes and maintaining discipline among villagers. In addition, villagers` religious belief was partly replaced by the revolutionary morality, and their nature worship became weak and dormant; but the core of their ancestor worship has been conserved.
Secondly, the dissertation has provided a thick description and simple analysis on the characteristics of morality, power and social structure in the contemporary village from four aspects, such as politics, dispute solving, daily life, and faith-related activities in the village. It indicated that the horizontal and vertical social structures have both changed, and“great transformation”was the keyword of this change process. This conclusion was supported by following factors: 1) economic factor became the leading standard of the social stratification in the village; 2) the moral prestige was no long the necessary condition for village elites to participate in village public affairs; 3) social relation pattern between villagers in different stem family has turned into a self-oriented circle-structure dominated by instrumental rationality, different genders tend to treated equaly in the family, but the inter-generational relation between the nuclear family and stem family was featured by a asymmetrical power structure favoring the young; 4) the ability of the villagers to resolve disputes by themselves became weaker, the ability of village discipline nearly disappeared, but the“gray society”often got involved in those affairs; and 5) villagers' religious belief was difficult to keep out the impact of the monetary pressure, and their nature worship declined and became instrumental. Their ancestor worship declined rapidly too, and has lost the function from which the villagers could find the meaning of their life significance.
Lastly, the dissertation has given an analysis of the village governance in the“great transformation”period, and indicated that“de-ethicizing”was the salient feature. This character has been clearly demonstrated among a great number of important social facts as following: semi-closed local knowledge, egocentric morality, elite politics, governance order hinged upon strength, property rights defined by indentures, and dependent life. Compared with the“ethics-centered”(Lunli Benwei) society, these facts indicated that the basic of the social structure in contemporary village was the nuclear family which was composed of self-oriented individuals, rather than ethic-based relations or groups. In other words,“nuclear-family-centrality”(Hexin Jiating Benwei) has already become the key character of the social structure in rural China. The essence of“nuclear-family-centered”social structure, as a new mode, is: the nuclear family is big, and the individual take second place, and the group is small.
The dissertation also argued that“nuclear-family-centrality”was a result of village transition towards modernity which requires social rationalization. However, the bottom line of morality for the self-oriented individuals was absent outside of the nuclear family, and this has caused a“basic social problem”which was marked by governance, ethical and faith problems because of the paradox of modernity and the unsuccessful social transition.
本文深描和简析了传统时期和大集体时期村庄中道德、权力与社会结构特征。本文认为,1949年以后,村庄的纵向社会结构发生了变化,“翻身”是此番变化的关键词。以“革命”为标志的政治因素是村庄社会分层的主导标准;“又红又专”成为村庄精英的“旗帜”;在“革命”话语外壳下,村民间关系仍循“伦常”秩序及相应的“差序”原则而定;“伦常”原则与“革命”话语缠绕在一起,主导了村民间争端和村庄惩戒;村民的宗教信仰被“革命”道德所代替,其自然信仰有所减弱并蛰伏了下来,其祖先信仰的内核却得到了保存。也即,此时期村庄横向结构并没有实质性变化。
本文从村庄政治、纠纷解决、日常生活及信仰活动等四个方面,对当代村庄的道德、权力与社会结构特征进行了深描与简析。本文认为,村庄的纵向与横向社会结构正在共变,“大转折”是这一过程的关键词。以致富为导向的经济因素成为村庄社会分层的根本标准;德望已不是村庄精英介入公共事务的必要条件;在家庭外,村民间关系变为以己为中心的“工具性圈层格局”,在家庭内,男女趋向平等,但在核心家庭外的代际间,形成了偏向年轻一代的非对称权力关系模式;村庄自主解决纠纷的能力弱化,实施惩罚的能力则几近消失,“灰社会”常介入村庄纠纷;村民的宗教信仰难以抵挡金钱压力的冲击,其自然信仰呈衰落和工具化趋势,其祖先信仰也迅速衰落,并丧失了赋予村民以人生意义的功能。
本文分析了“大转折”过程中的村庄治理,认为它具有“去伦理化”的特征。这一特征可在诸多重要社会事实中得以确证,例如:半封闭的乡土经验;维系自我中心的道德;精英政治;力治秩序;财产契约化;向外用力的人生。与“伦理本位”社会相比较,这些事实表明,由自我中心取向的个体组成的核心家庭而非伦理关系或团体,是当下村庄社会结构的基础所在。也即,“核心家庭本位”已成为村庄社会结构的基本特征。“核心家庭本位”的村庄社会结构呈“核心家庭大、个人次之、团体小”的模式。
本文认为,“核心家庭本位”乃村庄现代性转型之结果,包含了社会理性化之要求。但是,一方面因为现代性本身的内在矛盾性,另一方面因为社会转型不成功,在核心家庭之外,自我中心取向的个人缺乏道德底线,导致了以治理、伦理和信仰问题为标志的“基础性社会问题”。
Based on social anthropological“thick description”, this study has analyzed the changes in morality, power, and social structure in a Chinese village in Yongxing county, Hunan province. The field works were done in three periods: Jul and Aug in 2005; Jan in 2006; Jun to Oct in 2006.
Firstly, the dissertation has given a thick description and simple analysis on the characteristics of morality, power and social structure of the village before the liberation and during Mao’s era. It indicated that the vertical social structure of the village has been essentially transformed after 1949, and“fanshen”is the keyword of that change. But there was no substantive change in the horizontal social structure of the village. This conclusion was further supported by following factors: 1) politically,“revolution”, as the main content, became the leading standard of the social stratification in the village; 2) being socialist-minded and professional was the“flag”of the village elite; 3) social relationship between the villagers were still regulated by ethics and“chaxu”principle (an differentiated order) in spite of the revolutionary discourse. The revolutionary discourse and ethical principle were, to some extent, integrated together, and both became the rules for resolving disputes and maintaining discipline among villagers. In addition, villagers` religious belief was partly replaced by the revolutionary morality, and their nature worship became weak and dormant; but the core of their ancestor worship has been conserved.
Secondly, the dissertation has provided a thick description and simple analysis on the characteristics of morality, power and social structure in the contemporary village from four aspects, such as politics, dispute solving, daily life, and faith-related activities in the village. It indicated that the horizontal and vertical social structures have both changed, and“great transformation”was the keyword of this change process. This conclusion was supported by following factors: 1) economic factor became the leading standard of the social stratification in the village; 2) the moral prestige was no long the necessary condition for village elites to participate in village public affairs; 3) social relation pattern between villagers in different stem family has turned into a self-oriented circle-structure dominated by instrumental rationality, different genders tend to treated equaly in the family, but the inter-generational relation between the nuclear family and stem family was featured by a asymmetrical power structure favoring the young; 4) the ability of the villagers to resolve disputes by themselves became weaker, the ability of village discipline nearly disappeared, but the“gray society”often got involved in those affairs; and 5) villagers' religious belief was difficult to keep out the impact of the monetary pressure, and their nature worship declined and became instrumental. Their ancestor worship declined rapidly too, and has lost the function from which the villagers could find the meaning of their life significance.
Lastly, the dissertation has given an analysis of the village governance in the“great transformation”period, and indicated that“de-ethicizing”was the salient feature. This character has been clearly demonstrated among a great number of important social facts as following: semi-closed local knowledge, egocentric morality, elite politics, governance order hinged upon strength, property rights defined by indentures, and dependent life. Compared with the“ethics-centered”(Lunli Benwei) society, these facts indicated that the basic of the social structure in contemporary village was the nuclear family which was composed of self-oriented individuals, rather than ethic-based relations or groups. In other words,“nuclear-family-centrality”(Hexin Jiating Benwei) has already become the key character of the social structure in rural China. The essence of“nuclear-family-centered”social structure, as a new mode, is: the nuclear family is big, and the individual take second place, and the group is small.
The dissertation also argued that“nuclear-family-centrality”was a result of village transition towards modernity which requires social rationalization. However, the bottom line of morality for the self-oriented individuals was absent outside of the nuclear family, and this has caused a“basic social problem”which was marked by governance, ethical and faith problems because of the paradox of modernity and the unsuccessful social transition.
引文
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