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Title: | 培田「還魂記」: 歷史文化名村的社會-物質拼裝 The Resurrection of Peitian: Rural Socio–Material Assemblages and lineage Resilience under the Historical and Cultural Village |
Authors: | 王瑤 Wang Yao |
Advisor: | 王志弘 Chih-Hung Wang |
Keyword: | 社會—物質拼裝,鄉村的文化治理,歷史文化名村,宗族社會,培田村, socio-material assemblages,rural cultural governance,Historic and Cultural Village,patriarchal Society,Peitian village, |
Publication Year : | 2023 |
Degree: | 博士 |
Abstract: | 這份研究的核心發問是,歷史文化名村何以成為當代中國鄉村文化治理的形態?我的研究田野,位於中國閩西的單姓氏客家聚落培田村,它擁有700多年的歷史。因其留存有大量的古建築與保留明清時期的聚落樣態,在2000年後納入了國家鄉村文化治理的體制與場域中。因此,本研究聚焦在鄉村地方宗族社會,如何藉由2000年以後的襲產化,在城鄉關係轉變和新的社會情勢下,借助歷史文化名村摸索出一條鄉村發展的道路。我的主要論點為:首先,國家利用歷史文化名村的建制化,遂行了對鄉村的治理,而鄉村則挪用了歷史文化名村的體制與場域,來謀取宗族社會的再發展。其次,歷史文化名村是當代中國鄉村文化治理的重要樣態,它格外的展現為多重的領域化與再領域化的社會-物質拼裝過程。最後,我本研究嘗試結合批判的政治經濟學與關係性拼裝論這兩種取徑,提出新的鄉村本體論與認識論,亦即將鄉村作為社會-物質拼裝體,來補充既有的鄉村研究。
本研究將培田村歷史文化名村,放入長歷史脈絡去辨析與討論,培田宗族從明清的禮治社會發展至今,到底有哪些關鍵的「歷史文化」元素,以及它們在何種條件與機制下,回應、演變或轉化而納入國家的鄉村文化治理,並支持了宗族社會的再發展。因此,我從襲產的基礎設施化、鄉村公共空間的鄉村性,以及從興養立教到耕讀研學這三個面向來回應:第一,建築襲產如何支持了培田村成為歷史文化名村,以及內蘊何種社會-物質的襲產政治?第二,宗族社會如何在歷史文化名村下傳襲與展演鄉村性?第三,培田村的興養立教之傳統,如何在青少年的耕讀研學中,襲產化了鄉村生活?在通過人類學式的田野調研之後,我提出:首先,培田宗族社會存續所依託的魂是儒家的遊魂。它需要多重的基礎設施化與社會—物質配置的支持,以及不斷的去領域化與再領域化的過程,才有辦法發揮其還魂的作用。因此,培田的還魂記,是歷史文化名村的社會-物質拼裝。其次,培田還魂記亦展現為「求神不如拜祖」的複返。培田吳氏族人所要追尋的神,不是紅色現代性的神、資本主義的物神化、西方市民社會的神等這些具有超越性的諸神;而是透過除魅再返魅的「拜祖」之社會-物質部署,依靠紮根於地方社會,且歷經先「祖」們世代演變,並浸潤於鄉村日常的自身力量。 The core content of the study is how historical and cultural village becomes the form of contemporary Chinese rural cultural governance. My study object is Peitian village, a Hakka settlement with a single surname in western Fujian, China, with a history of more than 700 years. Since there are numerous ancient buildings and settlement forms of the Ming and Qing Dynasties, Peitian village has been incorporated into the regime and field domain of national rural cultural governance since 2000. Therefore, the study focuses on the local patriarchal society of the village, how to take advantage of urban and rural relations transformation by means of heritagization after 2000, during the new urban-rural relationship and social situations, to explore a rural development path for the Historic and Cultural village. My main viewpoints are that first of all, the countrystate takes advantage of the institutionalization of the Historic and Cultural village to conduct village governance. The village makes use of the regime and field of the Historical and Cultural village to seek the re-development of patriarchal society. Secondly, the historical and cultural village is an important form of contemporary Chinese rural cultural governance, which exceptionally present as the multiple socio–material assemblages, by the processes of territorialization and re-territorialization. Finally, the study tries to integrate critical political economics and assemblages theory to propose a new rural ontology and epistemology, and to enrich and supplement the currently available rural studies by understanding the village as socio–material assemblages. Standing at the perspective of development and evolution of the long history, the study will differentiate and analyze historical and cultural elementes in Peitian village, from the development of ritual governance society in the Ming and Qing Dynasties to today, what are the key “historical and cultural” elements of Peitian village, and under what kind of conditions and mechanisms , respond, evolve, transform and incorporate into the country’s rural and cultural governance, and support the re-development of patriarchal society. Therefore, standing at the perspectives of infrastructuring in the historic village, the rurality of rural public space, and the assemblages of the rural life, I make the introduction and explanation. Firstly, how does the building heritage support Peitian village to become a historical and cultural village, and what kind of socio–material heritage production politics is contained. Secondly, how does the patriarchal society inherit and performance its rurality under the historical and cultural village? Thirdly, how does the tradition of promotion of production and reinforcement of culture, ideology, and morality in Peitian village heritagization the rural life in the farming-reading culture of teenage study tour? After anthropological field research, I propose that first of all, the soul that Peitian patriarchal society adhered is the wandering soul of Confucianism, which needs the support of multiple infrastructurization and rural socio–material dispositive, as well as continuous de-territorializationn and re-territorialization, so as to play its role of resurrection. Therefore, the reincarnation of Peitian is the socio–material assemblages of historical and cultural village. Besides, the reincarnation of Peitian also shows the re-emergence of “it’s better to pray to God than to worship ancestors”. The God that Peitian Wu clansmen pursued is not the god of red modernity, the materialization of capitalism, or the gods of western civil society. While, God is the socio–material arrangement of “Worshipping Ancestors” through disenchanting and re-enchanting, relying on the local society’s support, which has experienced the evolvement from generation to generation by “Ancestors” and infiltrated under the internal power of the village. |
URI: | http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/87269 |
DOI: | 10.6342/NTU202300618 |
Fulltext Rights: | 未授權 |
Appears in Collections: | 建築與城鄉研究所 |
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