社会交换与共同在场:西南山地民族“默商”交易活动中的共同体意识实践逻辑

Social Exchange and Common Presence:Practical Logic of the Sense of Community in the“Silent Trade”Trading Activities between People of Ethnic Groups in Southwest Mountainous Areas

基于西南山地民族早期“默商”交易活动相关记载,结合近当代大量相关实证个案,可探知“默商”活动超越了“以物易物”的用益性思维并表征了参与多方各民族的交往意愿和认同愿景。在铸牢中华民族共同体意识的当代叙事情境里反观这一历史现象,可知“默商”活动是西南山地民族在特定历史时态中确立守望互信感、寻求身份获得感、增强文化认同感,提升价值效能感的能动交往方式。“默商”作为社会交换的另类表达形式,既让相关人群在彼此见证与相互观照中确立了近端认同秩序,交换各方又因积极参与到近代民族国家的历史建构过程中而分别获得了身份合法性,进而拥有了平等的资源适配和共生发展权。这表明,多民族国家共有精神家园的历史叙事和共同体意识的动员叙事并非是单向度的国家话语输出,它同时也是“共同在场”的地方人群历时实践、共时演绎的客观实践与共情回应。

Based on the records of the early“Silent Trade”trading activities between people of ethnic groups in the southwest mountainous areas of China and a large number of recent and contemporary empirical cases,it can be found that“Silent Trade”trading activities go beyond the usefulness-oriented thinking patterns of“barter”and represent the willingness and identity of the various ethnic groups involved.Looking back on this historical phenomenon in the contemporary narrative context of“fostering a strong sense of community for the Chinese nation”,we can see that“Silent Trade”trading activities are a dynamic communication way for the people of ethnic groups living in southwest mountainous areas to establish a sense of mutual trust,seek a sense of identity acquisition,enhance cultural identity,and enhance their sense of value efficacy in a specific historical background.As an alternative form of expression of social exchange,“Silent Trade”not only enables the relevant groups to establish the order of proximal identity in witnessing and observing each other,but also enables the exchange parties to obtain identity legitimacy respectively due to their active participation in the historical construction process of modern nation-states,and thus have equal resource adaptation and symbiotic development rights.This shows that the historical narrative of“common spiritual home”and the mobilization narrative of“sense of community”of multi-ethnic countries are not one-dimensional national discourse output,but also the objective practice and empathic response of the diachronic practice and synchronic deduction of the local people who are“commonly present”.