權力空間視角下宗族權力/知識運作脈絡的演變—以福建漳州埭美村為例

Abstract

在過往有關宗族聚落的權力空間研究中，宗族的權力/知識運作模式多被論述為一種固定的、靜止的結構，它僅存於宗族的歷史背景中，並不顯著影響著聚落發展的當下。而本研究試圖以一種動態的分析視角，認為當代宗族權力空間作為一種傳統宗族社會空間的再現，是地方宗族透過一系列的文化實踐進行權力/知識關係建構與重構的過程。 本研究以福建漳州的埭美村為例，探討了在不同時空背景下，地方宗族力量與聚落空間中權力/知識運作模式的關聯性。自20世紀80年代起，伴隨中國改革開放的時代浪潮，中國東南地區的傳統聚落中多出現「宗族復興」的跡象。這種現象的典型特徵，是由鄉村宗族精英主導的，對宗族文化記憶的建構，如族譜的修撰、宗祠的重修以及民間儀式的恢復。在福建省漳州市的埭美村，筆者發現宗族文化記憶的建構不僅包含了上述形式，還體現在大量新建民居建築的營造，這些建築繼承了古民居的營造理念，並在空間佈局、建築形制與裝飾等方面具有高度相似性。當代埭美村陳氏宗族透過文化記憶的傳承，營造出具有獨特性的聚落空間風貌，使得埭美村獲得了地方政府和民間大眾的關注。本研究出於對埭美村文化記憶傳承背後因素的探索，試圖探明當代宗族力量如何透過權力/知識的運作，在傳承文化記憶的同時，也在構建村落的權力空間。本研究認為，在當代中國改革開放後的不同時期內，埭美村的宗族力量透過對空間文化記憶的權力支配，構建出了不同的權力空間。這些權力空間並非憑空產生的，而是對古代宗族權力/知識運作的「再現」（Representation）。基於此論點，筆者首先從Michel Foucault的權力/知識理論切入，並將其與中國古代空間營造思想進行對照。通過理論對話，筆者展開對傳統社會時期埭美村落權力空間模式的討論。其次，藉助Foucault的「再現」理論與文化記憶相關理論視角，筆者將改革開放初期宗族聚落中的權力/知識，視為對古代宗族聚落符號記憶的一種再現。這一時期的再現，是宗族透過物質形式進行想像和構建出的權力空間，這種構想不僅體現了宗族建築符號記憶的再現，還體現在宗族對傳統儀式記憶的傳承。最後，筆者從新博物館學的權力/知識觀點、建築博物館化（Architectural musealisation）的「展示性」（Displayness）視角切入，探討被賦予博物館地位的埭美古民居群，經由宗族精英、國家權力與村民的互動，如何以建築博物館化的展示性機制，再現了與改革開放初期不同的權力/知識運作脈絡。 本研究發現，當代宗族精英在不同時期透過對宗族文化記憶的徵用，主導了聚落權力空間的形成、延續與重構。即便社會環境出現了變化，宗族力量仍能藉助靈活的權力/知識運作，不斷為宗族記憶的文本配置新的解碼框架，以便使其適應新時代發展需求。對於當代宗族權力/知識再現脈絡的轉變，筆者認為其隱含了一種“展示性”的特徵，在建築博物館化的運作下，傳統宗族聚落既是被法定保護和展示的對象，同時又是再現傳統宗族權力/知識脈絡的空間。在不同的時代背景下，當代地方宗族力量透過自身權力/知識的運作，使內向的宗族社會從封閉走向開放，並透過與國家權力機構之間的良性互動，為聚落文化記憶的保存與傳承創造空間。由此，本研究期望為傳統宗族權力空間於當代中國宗族聚落中的再現，提供一種新的理論解釋。

Previous research on the power space of clan communities often portrays the clan's power/knowledge operation mode as a fixed and static structure, confined to the historical context of the clan, with little influence on the community's current development. This study, however, adopts a dynamic analytical perspective, arguing that the contemporary clan power space, as a reproduction of traditional clan social space, involves the ongoing construction and reconstruction of power/knowledge relations through various cultural practices of local clans. Taking Daimei Village in Zhangzhou, Fujian Province, as an example, this study explores the correlation between local clan power and the mode of power/knowledge operation in the settlement space in different spatial and temporal contexts. Since the 1980s, along with the wave of China's reform and opening up, there have been many signs of "clan revival" in traditional settlements in Southeast China. Typical features of this phenomenon are the construction of clan cultural memories led by rural clan elites, such as the compilation of genealogical records, the restoration of ancestral halls, and the revival of folk rituals. In Daimei Village in Zhangzhou City, Fujian Province, the author found that the construction of clan cultural memory not only includes the above forms but also manifests itself in the construction of a large number of newly-built residential buildings, which inherits the construction concepts of the ancient residential buildings, and has a high degree of similarity in the spatial layout, architectural forms and decorations, and so on. Through transmitting cultural memory, the contemporary Daimei Chen clan has created a unique spatial style of settlement in the area, bringing Daimei Village to the attention of the local government and the general public. This study explores the factors behind the inheritance of cultural memory in Daimei Village. It attempts to explore how contemporary clan power, through the operation of power/knowledge, has been able to inherit cultural memory while simultaneously constructing the village's power space. This study argues that, in various periods following contemporary China's reform and opening up, the clan power in Daimei Village has constructed distinct power spaces by exerting control over spatial and cultural memory. These power spaces are not created in isolation but are instead a 'representation' of the power/knowledge operations of the ancient clans.Based on this argument, the author first draws from Michel Foucault's theory of power/knowledge and contrasts it with ancient Chinese spatial construction thought. Through this theoretical dialogue, the discussion begins on the spatial power patterns of Daimeivillages during the traditional social period. Secondly, using Foucault's theory of "reappearance" and theoretical perspectives related to cultural memory, the author interprets the power/knowledge within clan communities during the early reform and opening-up period as a reappearance of the symbolic memory of ancient clan communities. This reproduction represents the power space imagined and constructed by the clans through material forms, reflecting the re-creation of architectural symbol memory and the inheritance of traditional ritual memory.Finally, from the perspective of power/knowledge in new museology and the concept of "displayness" in "architectural musealization," the author explores how the Daimei Ancient Folk Dwelling Group, endowed with museum status, reproduces its relationship with architectural musealization. Through the interactions of clan elites, state power, and villagers, the Daimei Ancient Residence Cluster has generated a distinct power/knowledge operation network, different from that of the early reform and opening-up period. This study finds that contemporary clan elites have played a dominant role in the formation, continuation, and restructuring of settlement power spaces through the appropriation of clan cultural memory at different times. Despite changes in the social environment, clan power has demonstrated the ability to reconfigure the frameworks for decoding clan memory texts through flexible power/knowledge operations, allowing them to adapt to the needs of the new era.Regarding the transformation of the contemporary clan power/knowledge reproduction network, the author argues that it exhibits a characteristic of "displayness." Under the operation of architectural museumization, traditional clan communities are not only objects of legal protection and exhibition but also spaces where conventional clan power/knowledge networks are reproduced. In different historical contexts, contemporary local clan power has leveraged its power/knowledge operations to transition inward-looking clan societies from closure to openness. Through positive interactions with state power institutions, they have created opportunities for preserving and inheriting the cultural memories of their communities.In this way, this study aims to fill a theoretical gap concerning the evolution of power spaces in contemporary clan settlements and offers a new theoretical explanation for the reproduction of traditional clan power spaces in modern Chinese communities.