容美土司宗族制度研究

发布时间：2018-03-16 16:38

本文选题：容美土司　切入点：溪峒社会　出处：《湖北民族学院》2015年硕士论文　论文类型：学位论文

【摘要】：容美土司作为武陵地区曾经最大的土司之一,一度受到中央朝廷的关注,多次受到朝廷的征调,同时也对地方的政治、经济、文化都产生了重要的影响。土司制度建立之后,随着国家力量的深入,汉族的宗族文化被土司借取。同样在容美土司内部也经历一个从被动到主动的宗族化一个过程,这既满足了中央朝廷的统治意图,更为容美土司的统治提供一个更为严密的组织体系。但是容美土司的宗族化有其自己的特点,在文章最后分析容美土司的溪峒社会特征。并试图用生态人类学的角度来论述作为不同文化模式的溪峒社会、容美土司社会和改土归流之后的家族社会,在特殊的自然环境下,形成特殊的经济文化类型和社会组织,同时又表现在思想观念上的不同。第一部分:导论,对选题缘由、意义进行论述;对土司制度的总体性研究、容美土司的研究、土家族地区宗族制度的研究、生态人类学的研究等进行了梳理和归纳,发现关于容美土司的宗族制度研究基本上还是空白;对宗法、宗族的涵义进行了不同的分类和定义。第二部分:对容美土司宗族组织的过程进行描述。首先从容美土司的族谱入手,对世系特别是对容美土司始祖问题进行考证;把族谱作为一个从溪峒社会到宗族社会过程,以田世爵时期为从溪峒进入到宗族的界点;田世爵之后到田舜年之前的时期在国家意志下被动的宗族化;最后落脚点在田舜年时期,这个时期田舜年主动的在政治上、文化上进行宗族化,并利用宗族组建了一个严密的政治组织,巩固和维护其长久统治。同时对容美土司宗族制度的特点也进行了归纳。第三部分:对容美土司时期的土民社会状况进行描述。从它的婚姻模式、续宗方式、分火行为等方面可以看到明显不同于大河流域的这种社会组织,在这个时期土民还没进入到宗族社会,依然遗留了很多溪峒时期的生活习惯。第四部分:改土归流之后,原属于容美土司管辖地区的鹤峰屏山家族组建的特点。从文献资料和调查资料可以推测出,改土归流之后的鹤峰屏山,在流官颁布一系列的条约之后被迫选择家族化,从本质上当时他们对这样的家族化是抗拒的,在形式上表现出对家族化的变通执行,在溪峒社会和汉族礼仪制度双重作用之下,他们选择了一个合适的度来进行家族化。第五部分:认识,首先对容美土司时期溪峒社会的遗存现象和违背宗族制度的现象进行分析;运用生态人类学的观点对溪峒社会、容美土司社会、改土归流之后的家族社会等不同的文化模式进行分析;最后还旨论述容美土司宗族制度形成的必然和土司制度这种政治制度设置的悖论。
[Abstract]:As one of the largest Tusi in Wuling area, Rong Mei Tusi was once paid attention to by the central court, and many times by the imperial court. At the same time, it also had an important influence on the local politics, economy and culture. After the establishment of the Tusi system, With the deepening of the national power, the clan culture of the Han nationality was borrowed by the Tusi. It also went through a process from passive to active clan within Rongmei Tusi, which satisfied the ruling intention of the central court. The rule of Yomai Tusi provides a more rigorous system of organization. But the patriarchal style of Yomai Tusi has its own characteristics. At the end of the article, the author analyzes the social characteristics of Xidong in Rongmei Tusi, and tries to use the angle of ecological anthropology to discuss the Xidong society as a different cultural model, the Yomei Tusi society and the family society after changing the land and returning to the stream, under the special natural environment. Forming special economic and cultural types and social organizations, at the same time showing the differences in ideology. Part one: introduction, the reason and significance of the topic, the overall study of the Tusi system, the study of Yomai Tusi, The research of clan system in Tujia area and the study of ecological anthropology have been combed and summarized. It is found that the research on clan system of Rongmei Tusi is basically blank. The meaning of the clan is classified and defined. The second part is to describe the process of the Rong Mei Tusi clan organization. Firstly, the genealogy of the Rong Mei Tusi is followed by textual research on the lineage, especially on the issue of the first ancestor of the Rong Mei Tusi. The genealogy is regarded as a process from the Xidong society to the patriarchal society, and the period of Tian Shijue is regarded as the boundary point from the river cave to the clan, the period from Tian Shijue to the period before Tian Shunnian is passively patriarchal under the will of the state. Finally, in the period of Tian Shunnian, when Tian Shunnian took the initiative in politics and culture, he made use of the clan to form a tight political organization. At the same time, the characteristics of Yomai Tusi clan system are summarized. The third part describes the social conditions of the natives during the period of Yomai Tusi. From the aspects of fire division and other aspects, we can see that this kind of social organization is obviously different from the great river basin. In this period, the indigenous people have not entered the clan society, and still have left behind a lot of the life habits of the river cave period. Part 4th: after changing the land and returning to flow, The Hefeng Pingshan family, originally under the jurisdiction of Rong Mei Tusi, was formed. From literature and investigation, it can be inferred that Hefeng Pingshan, which was converted to land and returned to the river, was forced to choose family after Liu Guan promulgated a series of treaties. In essence, they were resistant to this kind of familization at that time. In form, they showed a flexible implementation of the familization, under the dual role of the Xidong society and the ritual system of the Han nationality. They chose a suitable degree to carry on the familization. 5th part: the understanding, first carries on the analysis to the Yomei Tusi period Xitong society relic phenomenon and the phenomenon which violates the clan system; uses the ecology anthropology viewpoint to the Xidong society, This paper analyzes the different cultural models of Rongmei Tusi society and the family society after reforming the land and returning home. Finally, it discusses the necessity of the formation of Rongmei Tusi clan system and the paradox of the Tusi political system setting up.
【学位授予单位】：湖北民族学院
【学位级别】：硕士
【学位授予年份】：2015
【分类号】：D691.72

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