唤醒中华民族共同体意识的历史记忆与认同实践

Historical Memory and Identity Practice Arousing Consciousness of the Chinese National Community

彝族他留人主要分布在云南省丽江市永胜县和华坪县,是历史文献中“白蛮”的后裔。在族源传说故事中,他留人认为他们与周边的藏族、纳西族、白族、汉族和彝族诺苏人是从兄弟姊妹一家人中分衍而来。宗支节是他留人祭祖的节日,早期仅用于各姓祭祀各自的先祖,外人不得参与。从二十世纪五十年代起,他留人开始利用宗支节祭祀“三百六十户伍”汉人祖先,这一唤醒对“汉人祖先”的记忆过程体现了早期迁徙到云南的汉族人和彝族他留人长期交往交流交融的历史心性与历史事实。他留人从“多族共祖”到“彝汉共祖”的历史记忆与认同实践,是一种对自身起源问题的“再创造”。这使族群的边界得以从历史记忆的维度被消解,而代之以中华民族共同体层面的血脉联结和家园共享,体现出他留人对中华民族和中华文化的认同,呈现了中华民族共同体的形成过程。这个过程是唤醒他留人中华民族共同体意识的过程。彝族他留人的个案,为铸牢中华民族共同体意识的研究、教学和宣传提供了宝贵素材和民族志案例。

The Taliu people(“Taliu Ren”)are a subgroup of the Yi ethnic people,and are primarily located in the Yongsheng and Huaping counties within the Lijiang municipality of Yunnan province.Historical documents trace their lineage back to the“Bai Man,”a term denoting the“white minority”(an ethnic name)in ancient Southwestern China.Related research reports that within Taliu oral tradition there are three different versions of legendary ancestral narratives,each highlighting a multi-ethnic co-ancestor theme.The first version is“co-ancestor of five groups”.In this version,the Tibetan,Naxi,Bai,Han,and Taliu peoples emerge from five brothers;a second version narrows the ancestral lineage to three groups,attributing the Han,the Nuosu of the Yi,and the Taliu to three brothers;a third version is also about the“co-ancestry of three groups”,but in this iteration,the Han,the Nuosu of the Yi,and the Taliu trace their descent to three sisters.Although there seem to be some differences between these three versions,it shows the rich tapestry of co-ancestor legends woven within Taliu cultural heritage.The“Zong Zhi Jie”festival serves as a worship ritual of the Taliu People.Historical research indicates it was only observed to worship their own forebears by each surname clan,with external participation prohibited.Each surname clan took turns to hold this festival in different months.However,since the 1950s,locals have blended this festival with another ancestral worship ceremony known as“Ba Ba Jie”,and it now occurs annually on the 24th day of the sixth lunar month,marking a significant adaptation in Taliu ancestral practices:In the new ancestor worship ceremony,the Taliu people have transitioned from exclusively venerating their own surname clan ancestors to embracing the ancestral heritage of the“360 hu wu”(meaning“360 military households”)Han ancestors.These ancestors are believed to be affiliated with Han military encampments dating back to the Ming Dynasty.In addition,the Taliu people have also linked their ancestors with Mao Taihua,the progenitor of the Mao family in Hunan,through tracing their genealogy.Indeed,both The“360 Han military households”as well as the Mao clan stationed in“Lancangwei”are considered by the locals as their“primordial ancestors”.From research data this article draws the inferences that no matter their identifying with“multi-ethnic co-ancestors”or awakening the historical consciousness of“Han ancestry”reflects the historical impact of long-term communication,interaction,and integration among the early Taliu people of the Yi,the migrating Han people in Yunnan,and various other ethnic minorities.This arguably can be considered as a form of“self-recreation”of Taliu people,wherein ethnic boundaries have been supplanted by a bloodline connection and communal habitation within the broader Chinese National Community.This study also finds it reasonable to assume that this“self-recreation”of the Taliu people underscores their recognition of the Chinese nation and culture,delineating in a way the genesis of the Chinese national community.Put differently,it has been a process of awakening of the Taliu people s consciousness of the Chinese national community.Therefore,this research firmly asserts that the case of the Taliu people can provide valuable ethnographic insights and materials for scholarly research,educational initiatives,and public outreach aimed at forging a strong sense of community for the Chinese nation.