新西兰毛利人那塔胡部落的经济变迁

发布时间：2018-01-21 13:32

  本文关键词： 毛利 怀唐伊条约 那塔胡 部落经济 共有产权　出处：《云南大学》2016年博士论文　论文类型：学位论文

【摘要】：本文致力于撰写毛利那塔胡部落的经济民族志。那塔胡是新西兰具有代表性的毛利部落,由遍及南岛的18个氏族组成。在不到200年的时间里,毛利部落经济经历了从采集渔猎经济到殖民地经济再到现代资本主义经济的变迁过程。以1840年“怀唐伊条约”的签订为起点,英国对新西兰的殖民开始,西方资本主义制度对新西兰毛利传统社会的侵入,也经历了和自然生态环境同样的过程,彻底改变了这块人类最后定居大陆上的社会生态环境。在经历了近150年失去土地和家园、流离失所的不公正待遇后,那塔胡人于1986向王室提出索赔。这是新西兰的第一个毛利部落索赔。在经过漫长和艰苦的谈判后,1996年,国会通过“那塔胡部落委员会法案”,标志着那塔胡部落在新西兰国内获得了合法性地位。随后,1998年,国会通过“那塔胡部落赔付法案”,由部落委员会代表全体那塔胡人接受王室赔付资产。本文在回顾这个历史过程后认为,那塔胡部落委员会获得合法性地位及王室赔付资产有两个深刻的历史原因：一个是以毛利主权为主线的泛毛利种族运动。近200年来,毛利主权经历了一个从无到有的认知和演变过程,从没有明确定义的“土地的影子”到土地权利,从部落(氏族)酋长的个人权力到部落(氏族)的集体自治权力。这个运动在1970-80年代达到高潮。另一个是1980年代新西兰政府推行的“罗杰经济学(Rogernomics)"。这一席卷西方主要国家的政治经济变革源自哈耶克和弗里德曼的新自由主义经济学。部落委员会获得资产赔付后并未在部落内部进行个人私有化,而是以集体共有产权的形式进行部落资本化。一方面,成立那塔胡控股公司,聘用职业经理团队管理和经营,按照代际资本公司的模式经营千年老店。另一方面,引入西方选举制度和现代官僚体系,实行部落自治和管理部落分配。这一建立在部落文化自觉基础之上的现代创型,充分利用族人的集体记忆和身份认同,有机地融合了当代主流的政治和经济治理模式,毛利为体、西学为用,开辟了小众族群有效地参与地区、国家乃至全球政治经济博弈的创新之路。这一全新的现代部落一体化形式,标志着在新西兰国内,那塔胡部落次级法理地位—族权的形成。如果说,这一创新也是一种回归—回到古老的亲缘关系—的话,那么,部落共有产权作为传统亲缘关系的现代表述,在当代经济过程中能否长期存在下去,就成了那塔胡的部落现代—体化形式能否持续发展的关键因素,从而也凸显为本文必须回答的问题。从西方经济学的视角,那塔胡部落资本主义的实质是委托—代理关系下的福利制度,是毛利传统社会对资本主义制度的一种现代适应。在自由主义经济语境中,个人产权明晰的主要指向是有助于人们形成交易时的合理预期。这一预期在不同的社会通过不同的法律、习俗和道德而得以表达。在那塔胡部落的现代组织形式里,毛利传统社会中的hau所代表的互惠预期行使了个人产权的职能。从马克思政治经济学的视角,300年来私有制所颠倒的人和土地的关系,可以说是人和自然的双重异化—人本身成为商品的同时占有自然。但二者都“不是为了销售而产生的,而是为了截然不同的理由而存在”。对土地作为私有财产的法理依据的追问,不仅仅是公平意义上的法理探讨,还叩问人类对象性的生存方式本身。从经济人类学的视角,那塔胡部落是初民社会并置于资本主义社会的真实写照。部落共有产权集中体现了萨林斯之“物质实践由文化构成”的著名论断。那塔胡人文化自觉的实践逻辑所质疑的,正是西方以个体占有为基点的文化秩序,危害了人类结群而居的自然属性。而这一理性,并非放之四海而皆准的自然法则。最终,部落共有产权这个具有“有限目标理性”的历时性连续体能否长期存在,取决于那塔胡人在秉承部落文化的同时,能否持续地“毛利化”西方社会制度和意识形态,从而不断迈向未来更高水平的部落一体化形式。
[Abstract]:This paper is devoted to the writing of Maori tribal ethnography Hu tower. The tower is Hu Economic Representative of the New Zealand Maori tribe, composed of 18 clans throughout the south. In less than 200 years, the Maori tribes economy experienced from the collection of fishing and hunting economy to the colonial economy to the evolution of modern capitalist economy. In 1840 the "Treaty of Waitangi" signed as a starting point, on New Zealand's British colonial invasion, the western capitalist system of the New Zealand Maori traditional society, has also experienced the same process and natural ecological environment, changed the human social and ecological environment, and finally settled on the land. After a loss of nearly 150 years and homes, displaced injustice, the tower of Hu people in 1986 claim to the royal family. This is the first New Zealand Maori tribes claim. After a long and hard After the talks, in 1996, Congress passed the "tower Hu tribal council act", marks the tower Hu tribe gained legitimacy status in New Zealand domestic. Then, in 1998, Congress passed the "tower Hu tribe Compensation Act", accept payment by Royal assets on behalf of all the tribal council tower. Based on the review of the hu man history that the tower, Hu tribal council to gain legitimacy and royal payment of assets has two profound historical reasons: one is the pan Maori racial movement to Maori sovereignty as the main line. In the past 200 years, the evolution of cognitive and sovereignty experience a process from scratch, from there is no clear definition of "the shadow" land rights, from the tribe (clan) chief of personal power to the Horde (clan) collective autonomy. The movement culminated in the 1970-80 era. The other is a New Zealand in 1980s The government's "Roger economics" (Rogernomics). The New Liberalism Economics that swept the major western countries political and economic change from Hayek and Freedman. The tribal council did not obtain assets after payment of individual privatization in the tribal interior, but by the collective property in the form of tribal capital. On the one hand, the establishment of the tower Hu holding company, employment occupation manager team management and operation, in accordance with the company's business model of intergenerational capital 1000 years old. On the other hand, the introduction of Western electoral system and modern bureaucratic system, the implementation and management of autonomous tribe. This tribe distribution built on the basis of the modern tribal cultural consciousness of innovation, make full use of their collective memory and identity, the organic integration of political and economic governance pattern of the contemporary mainstream, the gross profit for the body, Western learning for use, opened a small ethnic effective To participate in the regional, national and even global political and economic game innovation. This new modern tribal integration, marking the New Zealand domestic, the formation of secondary legal status - tower Hu tribe clan. If this innovation is a kind of return - return to old relationships - if so, tribal common property as a modern expression of traditional relationship, will continue to exist for a long time in the modern economy, has become a modern form of the tower body - Tribal Hu can be a key factor of sustainable development, which also highlights the questions must be answered. From the perspective of western economics, the essence of capitalism is the principal tower Hu tribe agent relationship under the welfare system, is a modern adaptation of Maori traditional society to the capitalist system. In the context of economic liberalism, individual property rights of the main points It is reasonable to expect people to help form a transaction. This is expected by different laws in different social customs and ethics, and to express. The modern organization form in the tower Hu tribe, mutual expected gross profit in the traditional society of Hau on behalf of the exercise of personal property from the Marx political economy functions. From the perspective of the relationship between the private ownership of the land and the people upside down for 300 years, can be said to be double the alienation of man and nature itself become a commodity and possession of nature. But the two are not to sell and produce, but for different reasons. "As the legal basis of private land the property of questioning, not only is to explore the legal sense of fairness, but also the human existence way of inquiry object itself. From the economic anthropology perspective, the tower Hu tribe is the primitive society in capitalist society A true portrayal of the tribe. The common property embodies the famous theory of "Sizhi SA Lin material practice by culture." questioned the logic of practice that Hu people's cultural consciousness, is the western individual possession for the basis of cultural order, harm to the human nature lived in groups. And this reason the world, is not always correct in natural law. In the end, the tribal common property rights have "limited rational goal of" diachronic continuum can exist for a long time, depending on the tower of Hu people in adhering to the tribal culture at the same time, will continue to "gross profit" of the western social system and ideology, so as to form tribal integration into the future at a higher level.

【学位授予单位】：云南大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：F119;C951
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本文编号：1451614