探索极地民族志景观
Abstract: The case study in this paper is on the Daur (as well as the Evenki, Buriat, and BarguMongols) in Hulun Buir, Northeast China. The aim of this research is to examine how shamanicrituals function as a conduit to actualize communications between the clan members and theirshaman ancestors. Through examinations and observations of Daur and other Indigenous shamanicrituals in Northeast China, this paper argues that the human construction of the shamanic landscapebrings humans, other-than-humans, and things together into social relations in shamanic ontologies.Inter-human metamorphosis is crucial to Indigenous self-conceptualization and identity. Throughrituals, ancestor spirits are active actors involved in almost every aspect of modern human social lifeamong these Indigenous peoples.伊利亚德为萨满教人类学领域挖了一个深不可测的大坑。上世纪六十年代至今，几代学者一直在这个深坑中挣扎，难以突破瓶颈。曲枫教授近年来的发表作品表明，他一直在寻找一个摆脱以个体论、原始主义和普同论为特征的心理学趋向的更为有效的路径。最新发表英文论文《Embodiment of Ancestral Spirits, the Social Interface, and Ritual Ceremonies》可以视为他近年思考的结晶。他从伊利亚德的深坑中纵身一跃，终于站到了大坑的外沿，看到了不同以往的风景。该论文发明了一个术语，即social interface (社会交界)。请注意他用的是交界，而不是分界或是界限，如border、boundary等。社会交界是一个仪式空间，消融界限和分界。虽然文中多次描述萨满的意识改变状态，但作者完全弃用了多年流行的神经心理模式，而从社会视角审视仪式现象。我们可以看到涂尔干整体社会学仍然在今天延续着它的有效性。然而，该文从本体论视角将社会概念从大类社会扩大到祖先与非人实体的阈限，强调社会是一个在仪式中进行整合的超越人类空间的实体，从而解决了阈限自由与结构化的动态张力，特纳所言的阈限交融也在这一“社会交界”中得以实现。在这一“社会交界”模式中，祖先的作用是动态的、活跃的，他们并未远离结构，而是结构重组的组织者甚至是掌控者。俄罗斯学者马克西姆认为复兴后的俄罗斯原住民仪式更多地呈现出结构态势，与中国北方仪式的“反结构”态势形成对照。然而，该论文则表明，达斡尔仪式呈现的并非其所言的“反结构”状态，而是一个潜行于现代社会系统之下的结构重塑。这一“潜结构”状态既是古老传统在仪式中的延续，也意味着新的社会关系的生成。
@It will be excellent to see this important paper in print! It has been fascinating to read about current fieldwork and the results of this in cutting edge theoretical thinking and its contemporary application.
@ The shamanic landscape constructed on Hulun Buir grassland brings humans, other-than-humans (including ancestral spirits), and things together into social relations in animist ontologies.Images, artefacts, and other objects such as tooroo trees and the felt house play vital roles as things in pulling together “flows and relations into various configurations” (Hodder 2012: 8).
@ To sum up, the Daur shamanic landscape creates a social interface at which various entities gather from different worlds in a sharing space. Various metamorphoses immediately collapse the boundaries between the domains of live humans and deceased ancestors as well as nonhuman spirits.
@The ancestral spirits are crucial in SNA societies. Through rituals, they are actively involved in almost every aspect of human social life. In this way, both live shamans and ancestor shamans are not only ritual actors, but also political actors in ANA indigenous societies.
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排版丨韩 芳
审校丨苏 杭
北冰洋研究中心
