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针对西方人类学的困境,原居民人类学一直被视为极具优势的另类田野研究实践,而且是一种日益盛行的人类学研究门径。然而,透过仔细检视原居民人类学的知识论理据,兼以华人原居民人类学文献为参照,本文尝试对原居民人类学的学说进行反省,指出该学说中可能存在的一些陷阱,即有把田野考察者的主体位置本质化及把身份凌驾于之上并当反省于作田野研究基础的危险。笔者二人在文中将引用个人的田野研究经历,说明原居民人类学如何在实践上往往并不一定独具优势和完美无缺。尽管田野就是自己的家乡,笔者二人还是与一般田野考察者没有多大分别,也要不断保持警觉,步步为营,从而维持研究对象与自己之间的友好关系,跨越研究对象与自己之间的差距。就此,笔者二人提出了“次原居民人类学”的学说,来阐明其重要性,兼而申明反省性在田野研究中的必要性,在家乡进行的田野研究亦不例外。
In view of the predicament of western anthropology, indigenous anthropology has been regarded as a highly advantageous alternative field research practice, and is an increasingly popular approach to anthropological research. However, by scrutinizing the theory of epistemology of aboriginal anthropology and referring to the anthropological literature of Chinese indigenous inhabitants, this paper attempts to reflect on the theory of anthropology of indigenous inhabitants and point out the possible pitfalls of this theory, that is, The main body of field inspectors to the essence of the position and the identity of the above and should reflect on the danger of fieldwork. The author in the text will cite personal field research experience, indicating that indigenous anthropology in practice often does not necessarily unique and perfect. Although the field is their own hometown, I still do not have much difference with the general field observers, and I should keep vigilant and keep walking at a steady pace so as to maintain the friendly relationship between the research object and myself and to bridge the gap between the research object and myself. In this connection, the author put forward the theory of “sub-indigenous anthropology” to clarify its importance, and at the same time, affirmed the necessity of reflection in field research. Field research in his hometown is no exception.