国家在场的民间权威与乡土秩序——以吴村“村转居”为例

Popular Authority and Local Order in the Presence of the State——Taking the"Village to Residence"in Wu Village as an Example

民族地区乡村社会具有多元复杂、混合融合的民族文化特征和地方社会秩序。“寺坊”这一民族民间生活组织形式在西北乡村社会,特别是回汉共居的民族村落的历史发展中扮演着较为重要的角色。吴村回族寺坊在近些年城市化和“村转居”进程中,坊民出现了“分家”与“离坊”、“聚合”与“离散”等现象,寺坊权威在清真寺的拆迁重建过程中发生了变迁,“寺管会”进行了重组。在社会快速变迁的背景下,人们的“个体化倾向”正在逐渐加强,寺坊的权威性逐渐弱化;在“国家在场”的作用力下,人们更多地参与社区的社会生活,社区认同意识和国家认同意识逐渐增强,使得乡土秩序出现了相应的整合与重构的显著变化。

Chinese society has its inherent local character.As a multiethnic country,each ethnic society has its own individual characteristics.The rural society in ethnic areas has the characteristics of pluralistic,complex and mixed ethnic culture and local social order.Jamaat,the form of folk life organization,plays an important role in the historical development of the Hui Nationality in northwest rural society.Based on the fieldwork study of an ethnic village where the Hui and the Han coexisted in the northwest rural society,the study takes the popular authority figures in the field of Hui Jamaat as the main research object.Under the macro background of local social and historical changes,the study gives a micro insight into how the behavior practices and action strategies of various authority figures in Jamaat affect the operation order of Jamaat and the development of the village.This paper describes the integration and reconstruction process of the Hui Jamaat in Wu village since its establishment,especially in the process of the village reconstruction project in recent years,and expounds the authority structure,local order and integration mechanism behind this transformation track.Under the background of urbanization and"village to residence",the authority figures and residents in the Jamaat of Wu village have experienced a series of contradictory events caused by"land expropriation and demolition",and the authority structure and family life order of the Jamaat have undergone some changes.The implementation of"village to residence"is not only the external change of rural material environment,farmers'homes and professional identity,but also the change of traditional social life order and local social temperament of rural communities.The Qawm appeared the phenomena of"convergence","separation"and"leaving the mosque",while the authority of themosque gradually weakened in the process of demolition and reconstruction,and the"mosque management committee"was reorganized.The gradual weakening of Jamat in organizational management reflects the differentiation between the individualization and collectivization of Jamaat residents.The traditional authority of Jamaat cannot continue to play a role in Jamaat affairs.As a management organization of Jamaat,the mosque management committee must realize the effective management of Jamaat through reorganization.The traditional authority of Jamaat is always related to the family prestige and social capital which they have built for a long time in Jamaat.Moreover,they have been in power for a long time and tend to show the characteristics of"arbitrariness"in dealing with Jamaat affairs.With the acceleration of people's social mobility in modern society,more and more members of Jamaat have accumulated a large amount of economic and social capital.In this sense,the game between these members and the"mosque director"will become prominent,and the authority will be weakened.When the mosque facedddemolitionand reconstruction,the traditional"mosque management committee"could not provide enough economic and social capital for the Jamaat,so the"mosque management committee"was disintegrated and had to be restructured.The seemingly"utilitarian"but"realistic"situation is not a bad thing in the eyes of the residents.People change the traditional way of generating authority,and elect the group of"mosque director"through joint consultation.Some business owners and real estate businessmen in Jamaat who are enthusiastic about Jamaat affairs become the new members of the mosque management committee.In this way,the mosque was successfully rebuilt,and the individual opinions of many residents were"expressed collectively"through this event,and the authority and reputation of the new"mosque director"were established and consolidated.In the traditional village Jamaat,the Jamaat structure and function are relatively stable,and the cultural concept of the Qawm is reflected in a relatively single spirit of religious community.When the traditional structure of Jamaat is broken,the value concept and development concept of Jamaat members will show differences in the process of the changes of Jamaat.With the widening of differences,some members believe that the traditional culture should be adhered to out of their obsession with the life of the traditional Jamaat,while others believe that the traditional Jamaat should be changed in accordance with the trend of social development.In terms of the relationship between religion and life,there are people who observe religious doctrines,and people who only observe daily folk customs.The former basically integrates the practice of faith into daily life and regards life as the practice of faith.For the latter,the lifestyle with religious meaning may just a kind of national cultural traditionorliving habits.With therapiddevelopmentof modernization,the above differences become more prominent.The common norms of Jamaat collective have reduced the binding force on the individuals of Jamaat,and their value pursuit shows a strong"individualization tendency",while the authority of Jamaat authority is gradually weakened.Through the microscopic study of the case of Wu village's Jamaat,we find that:on the one hand,in the practice of Wu village's Jamaat and its members in different periods,it exists relatively complex power relations and authority structures,which forms a traditional order within the village group;on the other hand,the Jamaat elites in Wu village do not only rely on the management of the mosque to gain authority,but also operate the economic capital,cultural capital,social capital and symbolic capital,thus affecting the order of the Jamat and the village.The living practice of the Qawm in the Jamaat is not always dominated by the"sacredness"of religious belief,but is often closely related to the individual characteristics of people.Just like a traditional Chinese perception that"man is not a sage",people's life is always practiced in the interweaving between the sacred and the profane.The change of the individual life and values of the residents,mainly characterized by the tendency of individuation and no longer actively submitting to the so-called authority figures,all reflect the trend of"decentralization"of Jamaat.The rich and powerful"mosque director"who wants to run the mosque in a way of"forced obedience"clearly does not work.The solution is to realize the order integration of Jamaat through the joint cooperation between the power of presence of state"and people,which is sufficient to prove that the power of presence of state"plays a leading and guaranteeing role in the development of local society.The fact that"village to residence"in Wu village breaks our previous community imagination"of rural religious life with common beliefs and values.Our understanding of the ethnic self-organization in village"Jamaat"is mainly based on the understanding of the traditional authority structure and life order of Jamaat.When the structure and order are broken,the community of Jamaat with strong spirit and cohesion will also be impacted and affected.Our perception and imagination of Jamaat as a"religious community"will also change.In my opinion,Jamaat does not only have the meaning of"religion".It does not strictly distinguish between"sacred"and"secular"in people's life and it more reflects the psychological concept and life style of an ethnic group.Religious culture is not unique to the the Hui Nationality.In China's ethnic society,especially in the Han nationality society,religion is not out of people's life.The contents of folk religions such as"village temple","god"and"shaman"are universal in Chinese rural society,which is the commonness of traditional rural society,rather than the personality of theHui Nationality.From the perspective of anthropology and ethnology,it is an indisputable fact that there must be religious content in any traditional village.In fact,Jamat,as a common form of folk organization in northwest Hui society,is not independent of its living environment.From the case of Wu village,Jamaat is embedded in Wu village.The formation and development of Jamaat are based on the geography,consanguinity and social relations of village communities.The authority structure and order operation of Jamaat are never separated from the official leadership and supervision,and it exists stably under the background of"presence of state"or"presence of invisible state".The study believes that in the process of"village to residence",we can not ignore the leading role of state power in promoting social modernization and urbanization.Under the leadership of state power,the new administrative organs and cadre management system eliminated the informal folk forces based on blood and family,and maintained the"presence of state"in community governance.The family structure system in traditional society is gradually disintegrating.Apart from the result of socioeconomic factors,"separation"also means the separation of families from the close kinship structure.This is followed by"the villagers moved into the building",which actually brings the family directly into the modern social system.Nowadays,withthe rapid developmentofindustrializationand urbanization,rural norms and popular authority based on traditional social culture have still played an important role in the stable and orderly development of rural society.For ethnic areas in northwest rural society,the characteristics of ethnic traditional culture are more prominent.In the process of its emergence and life in rural society,based on its own traditional community mechanism and folk norms,it still plays a certain role as a folk force,especially in the operation of ethnic traditional civil society organizations.As far as the rural society in ethnic areas is concerned,the organizational structure and order form of ethnic rural society are unique due to the differences in ethnic culture,history and location.In the process of social change,local society and community are firstly promoted by the national power as the leading force and provide institutional support.Meanwhile,the folk power also plays an important role in the development and evolution of the local order.With the transformation of the traditional rural society to modern society,the traditional popular authority shows a trend of gradual decline and the role of private authority in the local social development is gradually weakened.The stability of the local social order increasingly depends on the formal system of authority,and the formal official power is embodied in the"presence of state"or"presence of invisible state".Under the power of"presence of state",people are more involved in the social life of the community.The sense of community identity and the ceremony of national identity are gradually strengthened,and the existing local order has undergone significant changes in corresponding integration and reconstruction.