谁是白马人doc
第一章谁是白马人 (5)
一、知识分子的话语体系：藏彝走廊里的白马人 (8)
（一）白马人是古代氐族的后裔 (8)
（二）白马人是藏族的一支 (9)
（三）白马人是羌族的一支 (11)
（四）“我们是独立的白马人” (11)
二、对已有研究成果的反思 (13)
1、对知识分子话语体系的反思 (14)
2、民间话语体系：对族群认同的理性选择 (17)
3、听村民们讲故事：英雄祖先的传说；族源的故事 (19)
第二章白马人族群认同的建构 (25)
一、谁对谁的认同 (25)
1、推己及人的“认同圈” (25)
2、清晰的族群边界——对于汉族，“合理的”偏见 (25)
3、外部认同圈——“他们是大藏人，我们是不同的。” (28)
4、内部认同圈——“我们是真白马，他们是假白马。” (29)
二、族群认同的内在关系解析 (30)
（一）亲属关系的建构 (30)
1、族内通婚制，姑表婚优先 (30)
2、复杂的亲属关系网——族内同代重复通婚 (33)
3、亲密亲属关系的构建 (34)
4、“不歪”的亲戚 (41)
5、干亲关系的构建 (43)
6、反面例证：村民选举中的亲戚关系；寨门里的“边缘人” (44)
（二）伙伴关系的建构 (46)
1、“结群性思维”——伙伴关系 (46)
2、亲密伙伴关系的构建 (48)
3、伙伴关系——亲属关系的补充 (49)
第三章旅游发展中的族群认同变迁 (50)
一、族群认同的模糊 (50)
二、文化自救 (53)
第四章民族旅游业畸形发展的文化致因 (55)
一、亲属圈——贫富分化的“双刃剑” (55)
二、旅游发展的误区——“家族垄断制” (56)
第五章结语 (57)
注释 (58)
第一手田野资料 (59)
参考文献 (59)
夺补河边有人家
——?白马人?族群认同的建构与变迁
中山大学03级人类学系
苏晨
指导老师：***
【论文摘要】本文主要是从白马人的族群观念和族群认同内在情感的构建及变迁，来反思近代民族识别工作以及关于少数民族族群认同方面的相关研究，通过对知识分子的话语体系和民间话语体系的对比来说明问题。
在白马乡的中心大寨，一个被认为是?最纯正的白马人聚居区?厄里寨的田野工作中，笔者考查出构建白马人族群认同内在情感的几个重要因素：特殊的历史源流与地理环境、亲密亲属关系的建立、亲密伙伴关系的建立，以及白马人独有的道德观念与逻辑思维体系等。在处理以上这些关系的过程中，白马人形成一套推己及人、层层递进的?认同圈?，而这种认同圈与其特定的通婚圈与交往圈也密不可分。在全国统一的民族识别工作结束后，白马族作为一个遗留的问题引起了学界的热烈讨论，对?白马人究竟从哪里来？白马人属于哪一个民族抑或是独立的民族？?等问题的解释依旧没有一个统一的答案。然而在这些讨论之外，白马人自己对自身的民族身份进行了理性选择和界定，形成了一套完整的自我解释体系。
最近十几年来，白马人的生活发生了翻天覆地的变化。在外部文化和市场经济的巨大冲击下，白马人赖以生存的各种传统文化在发展旅游工业的大政策背景下加速变迁，从传统的
民族文化、风俗习惯、经济模式、生计生活到传统的价值观、道德观以及构建族群认同内在情感的重要基础——各种亲密的人际关系和通婚圈范围都在面临着前所未有的改变并把白马族的传统文化臵于巨大的考验中。
在如此剧烈的文化巨变中，白马人将何去何从？在未来的某一天，白马人是否会消失在现代化的大潮中，白马的传统文化又该如何拯救将是本文最后要讨论的问题，并且结合本次调查报告在民族旅游方面给出相关的建议。
【关键词】人类学田野调查，白马人，族群认同，文化变迁
【Abstract】This article conducts some reflections on the modern nationality identification theory and relevant rearches on the ethnic identity of minorities in terms of the “Baima” people’s ethnic concept and inner emotional structure of ethnic identity and explains the problem in the contrast between intellectual discour and the folk discour.
In the field work of ELC（the shorten name of village I surveyed）, which is considered a
s “the purest area inhibited with the Baima people”, at the central village of BMX（the shorten name of town）, I found veral important factors structuring the “Baima” people’s inner emotion of ethnic identity, i.e. special historical headstream and geographic environment, the establishment of intimate kinship and intimate partnership as well as the moral concept and the logic thinking system which are unique to the “Baima” people. In handling t he relations, people here have formed an “identity circle” with distinct layers which, undoubtedly, is bad on certain intermarriage and communication rules. After the completion of nationality identification, the “Baima” nationality, as a remaining pro blem, evoked heated discussions in the academic field, with no agreement on the answers to the problems of “where the Baima people came from, which nationality the “Baima people belong to or whether the Baima nationality is an independent nationality” and so on. However, out of the discussions, the “Baima” people reasonably lect and define their own national identity, contributing to a complete lf-interpretation system.
Over the recent dozen years, tremendous changes have taken place in the life of the “Bai
ma” people. Impacted by external culture and market economy, in the cardinal policy of developing the tourist industry, accelerated changes have been en in various traditional cultures on which the “Baima” people rely for survival, with all, from traditional national culture, customs and habits, economic model and livelihood to traditional values, morality and the important bas for structuring of inner emotion of ethnic identity——various intimate interpersonal relationship and intermarriage range, facing unprecedented changes and receiving the huge test.
Whither the “Baima” people in such radical cultural changes? Will the “Baima” people disappear in the modern tide someday in future? What’s more, how the traditional “Baima” culture can be saved? As to all of the questions, this article will finally discuss and give some relevant suggestions on minority tourism by combining this fieldwork report.
