雷公山苗族的家屋及其意义——以丹寨把丢寨顾氏苗族为例

The House of Miao People in Leigongshan and Its Significance——Taking Gu's Miao People in Badiu Village in Danzhai as an Example

雷公山苗族"立房"的过程和仪式即是一次"家"的生命打造过程。苗族房屋的"物"的空间,通过性别和社会分类系统,表达了苗人的宇宙观与秩序体系,塑造行为主体对人与家的认知,体现社会的再生产。把丢苗寨是明代入黔屯军顾成后裔,作为军屯后裔顾氏的一支,因进入苗疆腹地而"苗化","汉父苗母"性别观表达在"家屋"文化空间之中。苗族"家屋"文化逻辑反映了苗族"人观"与社会分类体系,展现了汉族入黔的"苗化"现象。

The process and ceremony of ＂building a house＂ of the Miao nationality in Leigongshan is a ＂home＂ creation process.The space of the ＂things＂ of the Miaos houses, through the gender and social classification system, expressed the Miao people＇s cosmological view and the order system, at the same time,shaped the cognition of the behavior subject to the people and the home, and reflected the reproduction of the society.The Badiu villages people is the Guchengs descent,which his army into the Guizhou Province in the Ming dynasty.As one of the army＇s descendants, due to enter the hinterland of the Miao nationality to ＂miao hua＂,and the gender view of the ＂father comes from Han nationality and mother from Miao nationality＂ expressed in the ＂house＂ cultural space.The cultural logic of the Miao nationality about ＂house＂ reflects the Miaos view of people and the social classification system, showing the phenomenon of ＂miao hua＂ of the Han nationality into Guizhou.