CAJ | 학술논문

源自“简单社会”的人类学运用于对中国这一“复杂的文明社会”的研究所形成的汉学人类学，既要面对典籍、制度和中国大历史，又须立足于“小地方”或者“社群”、“村落”的田野作业。汉学人类学一向把抽象的、整体的中国或者汉人社会当作一个“有历史”的“他者”来看待，并形成了一系列重要的理论模式，但如何更好地表述“多元”（地方、族群）与“一体”（国家、汉人）之间的关系，如何把国家和汉人“之外”的其他系统纳入其视野，以及如何把国家和汉人社会当作建构与表达的方式而非当作“既有”的田野背景，仍然是汉学人类学存在的问题和面对的挑战。闽江下游及沿海地区的田野研究显示出，在唐宋以后该“界域”的形成演变过程中，多层次的礼仪一祠庙系统及其仪式网络，作为一整套“地方”象征的生成器和“包容／排斥”的社会文化机制，与整个区域体系的构造及其变迁有着极为密切的关系。汉学人类学若能以模式交错的角度在其中把握“流动的他者”的脉络和意义，必能重新获得“历史感”的源泉，并可以在这样的“历史感”中探索建立某种中国式“礼仪社会理论”的可能性。
원자“간단사회”적인류학운용우대중국저일“복잡적문명사회”적연구소형성적한학인류학，기요면대전적、제도화중국대역사，우수립족우“소지방”혹자“사군”、“촌락”적전야작업。한학인류학일향파추상적、정체적중국혹자한인사회당작일개“유역사”적“타자”래간대，병형성료일계렬중요적이론모식，단여하경호지표술“다원”（지방、족군）여“일체”（국가、한인）지간적관계，여하파국가화한인“지외”적기타계통납입기시야，이급여하파국가화한인사회당작건구여표체적방식이비당작“기유”적전야배경，잉연시한학인류학존재적문제화면대적도전。민강하유급연해지구적전야연구현시출，재당송이후해“계역”적형성연변과정중，다층차적례의일사묘계통급기의식망락，작위일정투“지방”상정적생성기화“포용／배척”적사회문화궤제，여정개구역체계적구조급기변천유착겁위밀절적관계。한학인류학약능이모식교착적각도재기중파악“류동적타자”적맥락화의의，필능중신획득“역사감”적원천，병가이재저양적“역사감”중탐색건립모충중국식“례의사회이론”적가능성。
Arising from applying anthropology originated in the study of the ＂simple society＂ to the ＂complex civilization＂ China, Sinological anthropology has to face written records, imperial institutions, and macrohistory while locating its study in field work in ＂small places＂ or ＂social groups＂ and ＂villages. ＂ It has been examining abstract, whole China or Chinese society as a ＂historical other,＂ and has thus proposed a variety of important theoretical models. However, a group of problems remain to be addressed： how to find a better way to represent the relationship between the ＂multiple diversities＂（locality or ethnicity） and the ＂universal one＂（the state and ethnic Chinese）, how to subject socio-cultural systems other than the state and ethnic Chinese into academic examination, and how to investigate the state and Chinese society as a construct and representation rather than ＂priori＂ background of field work. Based on the author＇s field research of the ＂field＂ of Lower Min River and nearby waters, the essay sketches the outline of an interlocking model centering ＂ritual＂ and its significance as a socio-cultural mechanism. It argues that the ＂floating other＂ is the origin of the ＂sense of history＂ of Sinological anthropology. The essay also attempts to explore the possibility of constructing a ＂Chinese ritual-social theory＂ based on the investigation of such as a ＂sense of history. ＂