社会变迁背景下黔东南苗侗习惯法之传承与创新
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摘要
黔东南地区苗族、侗族习惯法具有悠久的历史,是我国少数民族法文化的重要组成部分。通过对黔东南传统与现代苗侗习惯法的阐述与分析,指出苗侗习惯法从传统的"议榔""款条"到现代的"民约""民歌"形式之变迁,苗侗习惯法在苗侗地区对矛盾化解和民间纠纷预防中起到了积极作用,同时在未来传承中强调发扬传统文化,并通过内生性创新和外生性创新促进苗侗地区社会的和谐与发展。
The ethnic customary laws of Miao and Dong in Qiandongnan have a long history and are an important part of the legal culture of ethnic minorities in China. Through the elaboration and analysis of the customary law of the traditional and modern nursery in Qiandongnan,it is pointed out that the customary laws of the Miao and Dong nationalities have changed from the traditional"negotiating"and "proposal articles"to the modern"civil agreement"and"folk songs". Customary law has played an active role in the resolution of contradictions and the prevention of civil disputes in the area. At the same time,it emphasizes the promotion of traditional culture in the future inheritance,and promotes the harmony and development of the society in the area through endogenous and exogenous innovation.
The ethnic customary laws of Miao and Dong in Qiandongnan have a long history and are an important part of the legal culture of ethnic minorities in China. Through the elaboration and analysis of the customary law of the traditional and modern nursery in Qiandongnan,it is pointed out that the customary laws of the Miao and Dong nationalities have changed from the traditional"negotiating"and "proposal articles"to the modern"civil agreement"and"folk songs". Customary law has played an active role in the resolution of contradictions and the prevention of civil disputes in the area. At the same time,it emphasizes the promotion of traditional culture in the future inheritance,and promotes the harmony and development of the society in the area through endogenous and exogenous innovation.
引文
[1]黔东南州统计局.黔东南州情简介(2016年)[EB/OL].[2017-06-16](2018-09-02). http://www.qdn. gov. cn/dmqdn/qdngk/201706/t20170616_1868615.html.
[2]胡起望,李廷贵.苗族研究论[M].贵阳:贵州人民出版社,1998:364.
[3]邓敏文,吴浩.没有国王的王国———侗款研究[M].北京:中国社会科学出版社,1995.
[4]顾业成.浅议民间劝歌在司法调解中的运用———从榕江县“民歌法庭”谈起[J].黔东南审判,2012(6).
[5]吉尔茨.地方性知识:事实与法律的比较透视[M].梁治平.法律的文化解释.邓正来,译.北京:三联书店,1994:74.
[6]毛泽东选集:第1卷[M].北京:人民出版社,1967:276.
[7]吴大华,潘志成,王飞.中国少数民族习惯法通论[M].北京:知识产权出版社,20142:20.
[8]克莱德·M·伍兹.文化变迁[M].何瑞福,译.石家庄:河北人民出版社,1989:142-143.
(1)这里的老年协会与汉族地区的老年协会有所区别,它不仅仅只是老年人的协会组织,该协会除了包含常规的五老(老党员、老干部、老教师、老模范、老军人)人员外,还包括寨老和村委村支部成员,也就是说部分村干部也属于老年协会的成员,连通了村级权力组织和民间权威组织的桥梁,更能有效预防和化解矛盾纠纷。
(1)这里要特别说明的是苗族或侗族歌师不是一般只会唱当地民歌的普通人,他(她)们除了歌唱得好之外,最关键的是他(她)们在平常的为人处世、待人接客上就是村里的模范和楷模,道德品行、学识能力、职位水平都相对较高,他(她)们有的本身就是村里的寨老或老干部、老党员、老教师等,总之,在村里有较高的权威性和信服力。
[2]胡起望,李廷贵.苗族研究论[M].贵阳:贵州人民出版社,1998:364.
[3]邓敏文,吴浩.没有国王的王国———侗款研究[M].北京:中国社会科学出版社,1995.
[4]顾业成.浅议民间劝歌在司法调解中的运用———从榕江县“民歌法庭”谈起[J].黔东南审判,2012(6).
[5]吉尔茨.地方性知识:事实与法律的比较透视[M].梁治平.法律的文化解释.邓正来,译.北京:三联书店,1994:74.
[6]毛泽东选集:第1卷[M].北京:人民出版社,1967:276.
[7]吴大华,潘志成,王飞.中国少数民族习惯法通论[M].北京:知识产权出版社,20142:20.
[8]克莱德·M·伍兹.文化变迁[M].何瑞福,译.石家庄:河北人民出版社,1989:142-143.
(1)这里的老年协会与汉族地区的老年协会有所区别,它不仅仅只是老年人的协会组织,该协会除了包含常规的五老(老党员、老干部、老教师、老模范、老军人)人员外,还包括寨老和村委村支部成员,也就是说部分村干部也属于老年协会的成员,连通了村级权力组织和民间权威组织的桥梁,更能有效预防和化解矛盾纠纷。
(1)这里要特别说明的是苗族或侗族歌师不是一般只会唱当地民歌的普通人,他(她)们除了歌唱得好之外,最关键的是他(她)们在平常的为人处世、待人接客上就是村里的模范和楷模,道德品行、学识能力、职位水平都相对较高,他(她)们有的本身就是村里的寨老或老干部、老党员、老教师等,总之,在村里有较高的权威性和信服力。