王廷宇。〈家屋、火塘與共食：四川嘉絨藏人家屋中的飲食與空間分布模式〉。《民俗曲藝》220 (2023.6): 11-62。
Wang Tingyu. “House, Hearth and Communal Meals: The Food and Space Arrangement in Sichuan rGyalrong Tibetan Houses.” Journal of Chinese Ritual, Theatre and Folklore 220 (2023.6): 11-62.
Abstract
家屋中以火塘為核心來組織，並在火塘周圍分享食物、共同進食，這是人類學研究在中國西南少數民族以及島嶼東南亞的民族誌中頻繁被提到的話題。然而，構成一個家屋的共食活動不一定只有透過分享來凝聚整合的一面，也有透過空間區分的共食活動來達到家屋內分類的可能性。本文希望以四川西北嘉絨藏人的家屋、火塘與共食，從嘉絨人在家屋不同樓層的共食活動來呈現以空間劃分出不同共食人群的分類方式，但是又會透過家屋的建築本身整合為一個整體，體現家屋既區分又整合的「拓撲學反轉」（topological reversal）之特殊性。初步來說，嘉絨人三層樓的家屋將空間劃分為最底層為家禽家畜的空間、二樓則是火塘與家屋內成員的空間、三樓是藏傳佛教經堂與山神煨桑祭壇。這三個空間由低至高分別由女性、兩性與男性負責，但是共食的依序則是家禽家畜、家屋成員、喇嘛與山神或菩薩等。值得注意的是，二樓與三樓共食的食物都是由二樓家屋空間kha裡的火塘製作出來的，而一樓的食物則是必須由另一個專屬的火塘來製作。因此，本文希望呈現嘉絨人如何將家屋中備餐與共食的空間分布、性別區分整合、身分劃分全部都整合至一個家屋中，最後使得他們的家屋成為一個意義極為密集的文化單位。
Ethnographies on Southwest China minorities and the
Southeast Asia islands show people organizing their houses around the hearth,
and surrounding the hearth to share and eat food is a prevalent topic. However,
a communal meal not only integrates people through the spirit and action of
sharing but also represents classification inside the house through space
differentiation. This paper is an attempt to describe how rGyalrong people
produce and consume foods on different floors of the house, while also presenting
how they objectify their cultural classifications and, ultimately, integrate
into a unity, which is the house. The process of differentiation and
integration also corresponds to Claude Lévi-Strauss’ idea of topological
reversal in his theory of house societies. Generally, a rGyalrong house is a
three-story building of stone and wood. The first floor is space for cattle,
the second floor is for the hearth and house members, and the third floor is
for the Tibetan Buddhism hall and shrine for mountain deities. The spaces of
these three floors, from the lowest to the highest, are arranged in a
hierarchical order: first, second, and third. Women oversee the first floor,
men are in charge of the third floor, and both genders live and work on the
second floor. Another order based on the same space arrangement is that cattle
stay on the first floor, house members live on the second floor, and deities,
buddhas, and bodhisattvas on the third floor. Interestingly, two types of food
consumed by house members who live on the second floor and Tibetan Buddhist
lamas who live on the third during their stays for ritual performances are both
made using the hearth in the kha space on the second floor. Moreover, food for cattle on the
first floor must come from another fireplace on the first floor. Thus, this
paper intends to present how rGyalrong people encompass spatial arrangements,
gender differentiation and integration, as well as membership and status of
being, into their houses to form a condensed cultural unit.
Also in Journal
of Chinese Ritual, Theatre and Folklore:
王廷宇。〈從二十世紀初舊照片中的服飾來談三個四川西北嘉絨貴族家庭的服飾〉。《民俗曲藝》216
(2022.6): 27-88。
Wang Tingyu. “A
Study of Three rGyalrong Noble Families’ Clothing in
https://ritualtheatreandfolkloreat.blogspot.com/2022/06/blog-post_29.html
何兆華、王廷宇。〈土氣、洋氣還是接地氣？重新「觀看」時尚伸展臺上的民族服裝與族群服飾〉。《民俗曲藝》210 (2020.12): 105-43。
Ho Zhaohua and Wang Tingyu. "Rustic, Fancy, or
Authentic? A New Perspective on the Minority and Ethnic Clothing on the Fashion
Show Runway." Journal of Chinese
Ritual, Theatre and Folklore 210 (2020.12): 105-43.
https://ritualtheatreandfolkloreat.blogspot.com/2020/12/blog-post_24.html