详细议程
10月27日
8:30 – 9:00 开幕式
主持：袁长庚
领导致辞：周永明
参会人员集体合照
（正式进入论坛环节，每人发言20分钟，讨论30分钟）
9:00 – 10:30 Panel 1 空间生产的逻辑（The Logic of Spatial Re/Production）
主持人：张静红副教授
评议人：周永明教授
发言人：
1. 霖亮（澳大利亚国立大学）：电商经济的空间与空间感：以阿里巴巴平台卖家为中心的讨论
中国电子商务经济的繁荣已经引起了国内外的广泛关注。以往学界和公众普遍认为衍生于信息科技的电商技术对地理空间有“去地域化”的作用，其突出表现在打破商品下沉的地域限制，使城镇乃至农村居民足不出户就能以同样的价格购买到与大城市消费者一样的商品。本文通过对淘宝、天猫等阿里巴巴平台卖家的田野调查发现，虽然电商技术确实在一定程度上消除了先前商品交易的地域障碍，但另一方面它也在划分新的地理边界，制造新的不平等关系。本文以将现实地理空间层级化的“包邮国”观念以及由此造成的电商卖家对不同区域买家的差异化待客之道为例，揭示信息时代电商经济的空间逻辑和想象。
The development of e-commerce economy in China has won global attention. Previous research and popular media attributed this success to the advantages of information technology, especially its de-territorializing effect on space in the way of removing the geographic barriers for industrial products to enter inland rural markets at the same prices as in the coastal cities. Based on ethnographic fieldwork with e-traders on Alibaba e-platforms such as Taobao and Tmall, this paper argues that while information technology has indeed eliminated trade barriers to a certain extent, it has drawn new geographic boundaries and created new social inequalities on the other hand. By presenting the hierarchical conception of “baoyou guo” (literally, the free-shipping kingdom) in the e-traders and their subsequent differentiated treatments of customers from different provinces, this study reveals the new spatial imagination of China in the information age.
2. 王海燕（四川省民族研究所）：羌族下山——岷江上游羌区村寨易址的逻辑
羌族主要位于岷江上游阿坝藏族羌族自治州的汶川、理县、茂县和松潘县的小姓乡等地。以民族区域格局来说，是位于汉族与藏族之间。羌区在王朝时期曾经是改土归流首当其冲的地区，而在现代化进程中，羌区也不可避免在社会、经济、文化、生态等各方面最早受到影响。特别是经历了2008年汶川大地震及其后十年的次生灾害影响，羌区村寨居址发生巨大变迁。本文在此背景下，探讨受城镇化政策、地理环境改变等外部条件下的羌区，选择从高半山搬迁到河谷地带居住的逻辑，以此尝试分析少数民族文化变迁的另一种维度与可能性。
Qiang are mainly located in Wenchuan, Lixian, Maoxian and Songpan counties of Aba Tibetan and Qiang Autonomous Prefecture in the upper reaches of Minjiang River,Which is located between the Han and Tibetan from the ethnic regional pattern aspect. The Qiang area was once the first to be affected in the period of gaitu guiliu of the dynasty, and in the process of modernization, the Qiang area was inevitably affected in the social, economic, cultural, ecological and other aspects. Especially after the Wenchuan earthquake in 2008 and the secondary disaster in the following ten years, the village settlements in Qiang area have undergone tremendous changes. In this context, this paper discusses the external conditions such as urbanization policy, geographical environment changes and other external conditions of Qiang region, choose to move from the high mountain to the valley to live in the logic, so as to try to analyze another dimension and possibility of cultural change of ethnic minorities.
3. 张 楠（重庆大学）：跨国道路对社会空间秩序的重构--以昆曼公路沿线清孔为例
当今空间秩序问题已不再仅限于传统意义上如村庄、企业等“地方”空间秩序，而是在全球化、区域化的大环境下，跨国道路承载着现代性特点跨越了民族国家界限，并成为一种区域或世界现象。笔者以昆曼国际公路进入泰国的第一个节点城市—清孔（Chiang Khong District）为田野点，从社会学角度分析在节点城市空间重构的过程中，区域性与地方性之间的衔接是如何在道路通车的波折过程中体现到当地政治策略、社会管理方式、经济模式、民众生活方式等方面的。主要有（一）历史空间秩序的重构、 （二）波折的公路通车事件、（三）现代生活空间秩序的重构、（四）经济空间的重构、（五）政治空间的重构。
Nowadays, the issue of spatial order is no longer confined to its traditional sense such as village space or domestic space. In the context of globalization and regionalization, transnational roads, bearing the characteristic of modernity, have crossed the boundaries among nations and become a regional and worldwide phenomenon. Thereby, the author takes Chaing Khong District, the first node city where Kunming-Bangkok Road enters Thailand, as a point of field research and from the perspective of sociology to analyze that in the process of spatial reconstruction of node cities, how the convergence between regions and localities reflect local political strategies ,social management methods, economic patterns and people’s lifestyles before it is finally opened to traffic. The main content is as following: Firstly, reconstructing the spatial order of history。Secondly, Kunming-Bangkok Road’s thwarted opening to traffic。Thirdly, reconstructing spatial order of modern life。Fourthly, rebuilding economic space。Fifthly, rebuilding political space.
10:30 – 10:45 茶歇
10:45 – 12:15 Panel 2 家庭生活的重塑（Reconfiguration of Family Life）
主持人：韩泊明博士
评议人：赖立里教授
发言人：
1. 赫艾琳（南方科技大学）：“我们是一家人”：当代中国农村家庭中的祖父母与代际养育
In his widely cited “modernization thesis” William Goode (1970) proposes that nuclearization is the inevitable companion of industrial modern life. One step further, Ulrich Bech and Elisabeth Bech-Gernsheim (2002, 1995) propose that emotional satisfaction and personal life determinants largely configure the contemporary family (c.f. related concepts in Carston 2004, Weston 1997, Giddens 1993) leading to the expansion of ethical and moral concerns for individuals caught in modern struggles of parenting (Senior 2014, Kuan 2015), belonging (Sahlins 2013, Carsten 2007) and efforts to balance the twin need for economic cooperation and happiness (Beker 1973).
My research investigates the phenomenon of increasing grandparental custody in the wake of rural-urban migration in rural China, and explores how grandparent-headed households challenge the modernization thesis by conforming to neither modern nor traditional configurations of family life. Drawing from 11 months of ethnographic research in an agricultural village, I invite a reconsideration of intergenerational family as a novel family form. By presenting narratives of grandparents caring for their grandchildren, I investigate the ethical considerations of care, obligation, and subjective wellbeing. Ultimately, I propose a new way of understanding ethical emotions of care as central to everyday practices of meaning-making and selfhood, questioning classical divisions between traditional and modern feelings of belonging.
2. 雷李洪（中央民族大学）：拉祜纳小家庭制度研究——兼论破解家庭制度的进化论设想
本文从拉祜纳小家庭制度与婚姻制度、继嗣制度之间的关联出发，去讨论拉祜纳小家庭制度的特征及现实基础，指出小家庭制度并一定是从大家庭制度演化而来，而是一种十分古老的制度安排。本研究在重新检视民族识别调查资料的基础上，基于对云南澜沧县拉祜纳的长期田野调查，发现小家庭是拉祜族长期以来生产生活的基本单位，拉祜纳社会的一系列制度安排都是围绕小家庭而展开。在婚姻制度上，拉祜纳实行劳动婚姻制度，以婚姻最初几年为双方父母的劳作换来日后建立小家庭所必须的生产生活资料。在继嗣制度上，拉祜纳不注重继嗣，财产的平均分配是为了支持小家庭的独立。小家庭制度是与拉祜族刀耕火种生产方式相适应的历史悠久的制度安排。在方法论上，拉祜纳小家庭制度的个案启示我们需要破除对家庭制度进化论和亲属制度的迷思，从一个族群内在的文化逻辑出发去理解家庭制度和亲属制度的文化与实践含义。
Through the study of Lahu Na’s small family institution’s relation to marriage institution and descent institution, this paper explores the characteristics of Lahu Na’s small family institution and its reality basis, and further points out that small family institution is not necessarily evolve from big family institution, itself rather is a very old institution. Based on the reevaluation of “Ethnic Recognition” materials and the fieldwork of Lahu Na people in Yunnan Province, this research finds that small family is the basic unit of Lahu Na’s life. Many institutions of Lahu society is centered on small family. Firstly, Lahu Na’s marriage institution is a kind of labor marriage. A newly married couple work for their respective parents for long time to get the must materials for their own small family. Secondly, Lahu Na evenly divide properties to support the separation of small families. Small family institution is an ancient institution correlates to the slash-and-burn livehood. Methodologically, the case of Lahu Na small family institution reminds us to break the myth of evolution theory of family institution and kinship system, and understand the cultural and practice meaning of these institutions from an ethnic group’s inner cultural logic.
3. 彭 涛（中山大学）：国家与市场之间——某“三线”企业职工生活变迁研究
本文试图从职工具体生活现象着手，归纳其内在变迁的特征，在此基础上，尝试对这种变迁背后影响因素作简要分析。立足具体厂况的田野工作，笔者发现，职工生活的物质层面、组织层面、精神层面明显存在三个不同的阶段，形成直接对照的是厂况的繁荣、衰败与破产，职工逐渐从“小工厂，大社会”的框架下走向再造的核心家庭，同时直接面对自由的市场，与计划体制下的生活发生翻天覆地的变化。这种变化所带来的是职工的不适与迁就，诸多生活的特征都呈现着并不“市场”的一面，处于一种国家与市场之间的状态。不可化约的过去与必须面对的当下让职工内心充满疑惑与矛盾，或许这就是日常生活与个体生命所要处理继续“生”的问题。
This paper attempts to summarize the characteristics of internal changes from the concrete life phenomena of employees, and on this basis, tries to make a brief analysis of the influencing factors behind the changes. Based on the field work of specific factory conditions, the author finds that there are obviously three different stages in the material, organizational and spiritual levels of employee’s life. The direct contrast is the prosperity, decline and bankruptcy of the factory. The employees gradually moved from the framework of “small factory, big society” to the re-constructed nuclear family, at the same time directly facing the free market, and the life under the planning system has undergone earth-shaking changes. What this change brings is the discomfort and accommodation of the workers. Many characteristics of life are presented a non-market side, and being in a state between the state and the market. The irreducible past and the present which must be faced make the employees filled with doubts and contradictions. Perhaps this is the problem of daily life and individual life to deal with the continuing “life”.
12:30 – 13:30 午餐（南方科技大学教工餐厅围餐）
14:30 – 16:00 Panel 3 身体的浮现（The Emerging Body）
主持人：赖立里教授
评议人：冯珠娣教授
发言人：
1. 汪春春（香港中文大学）：“为啥残了？”：假肢使用者的残障归因与叙述
假肢使用者常将残障归为命定、鬼灵等超自然因素，此些归因意在解释不幸“为何”发生，有助于假肢使用者接受残障的事实；然而命运的游移、事前改变的可能性也给日后的生活带来遗憾。同时，此些解释亦可能在亲密范围内引发紧张、甚至冲突，进而带来道德压力。对残障与引发残障之事故的筛选式讲述，可视为事后叙述，假肢使用者及家人遵循超自然归因逻辑对事件不断重复，亦对过往经验产生影响，并改变生活的意义序列，制造出关于过往的另一种“事实”。
Prosthesis users in my research often attribute their disabilities to supernatural beings such as fate, ghosts, etc., which answer “why disabled” rather than “how disabled.” On the one hand, the attributions help disabled people to accept their disabilities. On the other hand, they also bring tensions, even conflicts between prosthesis users and their intimate others. Furthermore, the attributions create moral pressures for people searching for "why." Fate is changeable if people could detect the omens in advance in Chinese culture. So there are possibilities for different lives which make prosthesis users in a dilemma of acceptance and regret. In the long run, the stories of “why,” told and retold by prosthesis users, gradually become powerful narratives, which influence narrators to select specific experiences, put significances in the selected ones, and further create new experiences.
2. 孙旭（重庆大学）：从人类学看攀岩的社会与文化意义
攀岩的特殊形式和内涵，使其不仅仅是一项新兴的另类运动，更具有精神与宗教、身体与知觉、社会与文化的丰富意涵。基于对既有攀岩研究论文的阅读，并结合作者自身的攀岩经验，从1.群体认同、身份政治与后殖民；2.地景、旅游、生态与自然权利；3.技艺：身体、科技和大众媒介；4.风险、道德、社会支持与精神疗愈，四个方面展开综述。将中国攀岩作为参照的对象，根据中国特别的经验，指出在中国开展攀岩研究的社会与文化价值，并提出了一个可供参考的研究框架。
The special form and connotation of rock climbing makes it not only a new alternative sport, but also with rich spiritual，philosophical，phenomenological，social and cultural meaning。Based on the reading of existing climbing research papers, combined with the author's own rock climbing experience, this article will give an overview in four aspects: 1. group identity, identity politics and post-colonization; 2. landscape, tourism, ecology and natural rights; 3. skills: body, technology and mass media; 4. risk, morality, social support and psychotherapy. Meanwhile, taking Chinese rock climbing as a comparative object. According to China's special experience, the article points out the social and cultural significance of conducting research on Chinese rock climbing, and proposed a probable research framework.
3. 袁长庚（南方科技大学）：“排毒班”与“洗脑课”：一个关于“具身感”的民族志个案
本文详述了华北某城安利直销人员所组织的一次“肝胆排毒”体验班，分析其中所蕴含的道德话语及身体实践，并由此出发反思人类学身体研究中的“具身感（embodiment）”概念。文章认为，具身问题虽然已经被研究者视为一种普遍性的切入点，但却未能充分拓展其在日常生活中的解释空间。在此概念当中，“具身”并不必然是一种持续的状态，它也有可能是一种带有意义断裂感的“事件”。经此“事件”之后，道德性的自我重塑（selfing）成为一种可能和必要。此外，在具身概念当中，“身体”不是一个孤立的体验装置，相反，它深嵌于一个由物和语词所构成的网络之中，被不断再造，不断激活，朝向一个“生成（becoming）”状态的未来。
This essay depicts the “Detox Camp”, organized by Chinese Amway distributors in the summer of 2015. Drawing on the ethnographic case, I attempt to explore the significance of “embodiment” in anthropological body studies. Inspired by Alain Badiou’s historical philosophy, Thomas Csordas’ phenomenology, and Webb Keane’s theories on materiality, I take “embodiment” as an “Event” in personal life history, and it would lay the foundation for reconfiguration of “self” in an everyday world of “becoming”. The essay concludes that the principle idea of “embodiment” is to regard “Body” as embedded in a network constituted by a variety of things and semiotics.
16:00 – 16:15 茶歇
16:15 – 17:45 Panel 4 社区的视野（Views of Community）
主持人：袁长庚助理教授
评议人：彭文斌教授
发言人：
1. 张晗（云南民族大学）：互助、道德与社区整合——高梁冲穆斯林在彝族葬礼中的文化共生观
论文以高梁冲穆斯林在彝族葬礼中的文化实践为基础，在对“人的观念”、道德重建与互助共生等论说的解读与对话中，认为有差异但能超越的“文化共生观”是真实存在的社会理想。在多民族散杂居的背景下，高梁冲穆斯林面对伊斯兰教信仰与“熟人社会”网络的双重压力，通过制作出“中心二分型”与“二分中心型”两种结群方式的社会形态，巧妙地实现了与彝族群体“互助共生”的动态图景，并在“中心”与“二分”之间呈现出流动性的身份属性，不仅形塑了地方社会的杂糅面貌，同时还具有社区整合的功能。在诸如葬礼这样的社区“公事”中，高梁冲穆斯林通过倡导互助的实践、惯习与象征意义，既缓解了道德压力，又催发出了新的合力，甚至可以超越伊斯兰教对人群的阻隔。因此可以说，互助与共生实质上是差异族群达成的道德共识。
This paper based on the funeral of Gaoliangchong Muslims,discuss the concept of the person,moral reconstruction and mutual aid-mutual symbiosis, conclusion that cultural symbiosis concept is a real social ideal.In the background of living dispersed and mixed ethnic group area,Gaoliangchong Muslims face the dual role of Islam and "acquaintance society" network,achieve mutual aid-mutual symbiosis through constructed two social forms of "center two" and "two center",there are two clustering group ways that can reaction appearance and integrated community. Funeral as a public affairs in community, the practice of mutual aid, habitus and symbolic significance can relieve moral pressure and produce a new resultant,even beyond the barrier of Islam.Thus, mutual aid and mutual symbiosis is a agreement of different ethnic groups.
2. 王巧：顶神起舞：从贵州屯堡的“地戏”看传统礼俗社会中的社区整合与声望竞争
贵州屯堡的跳神仪式又称为“屯堡地戏”，是流传于贵州省安顺市西秀区大西桥镇屯堡地区的一种具有文化标识性的傩舞仪式，并且头戴面具是该傩戏表演的典型特征之一。屯堡跳神仪式是根植于民间，伴随着祖先信仰、祖先崇拜等特征，以福佑子孙、驱邪纳吉为目的，所进行的一系列具有象征性的、全部以武戏入剧的傩仪戏剧祭祀仪式。这种被当地人称之为“跳神”的傩仪戏剧所呈现的傩仪礼俗形态与祭祀戏剧特征，展现了传统汉人乡土社会礼俗生活复杂的历史演变过程、社会运转机制和文化观念逻辑。本研究的目的即在于将跳神仪式置于区域性和历史性的场景中，将中国古代经典和现代社会理论中有关傩舞仪式所承担的社区整合功能和声望竞争意图之讨论进行一种人类学式的民俗还原考察。
本文试图以人类学的视角来观察和理解贵州屯堡地方文化中傩仪戏剧的展演、声望竞争的呈现及其关系表达的田野民族志。通过描述屯堡乡民的生活世界，包含对“移民”的身份来历、乡民的礼俗生活以及屯堡文化的多元表达，以及对屯堡乡民生活中的跳神仪式的描述，深化对地戏的社会形态、地戏的展演、表演剧目的选择及其精神内涵的理解。与此同时，通过阐述跳神仪式中的声望竞争及其在现实屯堡社会中的关系展演，并在此基础上，分别对声望竞争基于土地所有权与精神价值层面这两种财产形式的呈现，以观察屯堡跳神仪式中的声望展演与社会整合机制之关联。
本文通过“声望”这条主线，基于其多元信仰与地方仪式展演可发现：地戏的表现形式与其生存的土壤息息相关，而且与承载它的屯堡村落是完全同构的；再通过寓教于乐的方式，构建一套国家至上、忠孝为本的民间意识形态体系。与此同时，地戏以身份意识与国家认同信念为主的等级统合机制为纵轴，以团体在社区公共空间中的平行竞争关系为横轴，从而搭建起整个屯堡文化体系的主体躯干。据此可知，屯堡的地戏（跳神仪式）是通过内含的地域认同符号与国家权威的象征，以此来构建并形塑一种地方认同模式和社区整合机制。
The Tiaoshen ceremony (dancing to the god), also known as the "Tunpu local drama",is popular in the town of Tunpu, XiXiu district, Anshun, Guizhou Province as a kind of cultural identity of the exorcising dance (Nuo dance) ceremony, wearing mask is a typical feature of Nuo opera performance. TiaoShen ceremony, a kind of symbolic sacrificial ceremony which are all military plays, is rooted in the folk, along with the characteristics such as ancestral beliefs and ancestor worship, for the purpose of descendants’ blessing, to expel the ghosts and plague, and to eliminate disasters for luck and safety as well. The locals call it as "TiaoShen", the exorcising dance drama, presenting with the characteristics that having the etiquette and custom form of exorcise culture, also with the sacrifice drama’s features, showing the complicated history evolution process, social operation mechanism, and the logic of cultural concept of the traditional Chinese rural society’s custom life. The purpose of this study is to put TiaoShen ceremony at regional and historical scenario, and to make the discussion of the Nuo dance ceremony which in the Chinese ancient classics and modern social theory that about community integration capability and prestige competition’s intention to be a type of anthropological investigation of the folk customs’ reduction.
This paper is a field ethnography of the attempt to observe and understand the exhibition of the Nuo dance drama in the local culture of Tunpu, Guizhou, the presentation of prestige competition and the expression of the relationship from the perspective of social anthropology. By describing the villagers’ life world, including the diversified expression of "migration’s’ identity, villagers’ custom life and Tunpu culture, as well as the TiaoShen ceremony in their life. For deepening our understanding of the social form of the local drama, the performance, the selection of the traditional theatrical pieces and its spiritual connotation. At the same time, the core of this study is mainly expounded the TiaoShen ceremony in two directions, that is in the prestigious competition and presentation of its relationship in the social reality. And on this basis, by describing the prestige competition from two forms of property, which are based on the ownership of land and its spiritual value, to observe the correlation between the reputation’s presentation of TiaoShen ceremony and the social integration mechanism.
In this article, through the main line of "reputation", based on its diverse beliefs and local ritual performance, it can be found that the form of local drama's perforsmance is closely related to it's soil, and it is completely homogeneous with the village; Through the way of edutainment, a set of civil ideology system which is on the basic of national supremacy and loyal filial piety . At the same time, to give priority to with faith identity and state identity play the level of integration mechanism for the vertical axis, as groups in the community public space for the horizontal axis parallel competition relations, so as to set up whole TunPu culture system the main body of the TunPu. Lastly, according to play the local drama (TiaoShen ceremony) by regional and national identity symbol contains a symbol of authority, in order to build and shape a local identity model integration mechanism and the community.
3. 龚霓（中山大学）：污名与恐惧：社区癌症健康筛查的实践现场
我国目前防癌、抗癌形势严峻，每天约1万人确诊患癌，每分钟便有7人，且呈现出不断年轻化的趋势。通过针对高危人群的癌症健康筛查可极大的提高患者的早诊率，从而提高治疗效果、降低死亡率，甚至治愈，节约治疗费用及卫生资源。我国自2010年便在社区尝试推广如：大肠癌、宫颈癌、乳腺癌的早期筛查，但效果不佳（平均筛查应答率仅为19%），与欧美60—70%的筛查率形成鲜明对比。这一现象构成了本研究的核心问题——一项看似有利于民众健康的政策，为何却在落地实践的过程之中遭遇了阻碍？拒绝筛查的背后透视出了一副怎样的疾病认知逻辑？故本研究选择以华南地区某两个全国最早开展癌症筛查的社区作为田野调查点，以污名、疾病认知两个概念作为本文分析框架，并以社区民众、筛查一线公卫人员的实践感受为素材，以此勾勒出社区之中“癌症健康筛查”的社会图景。
At present, there is a hard time for cancer prevention and anti-cancer work in China. About 10,000 people are diagnosed with cancer every day which means 7 people diagnosed with cancer every minute, plus it shows a tendency that younger generations start to be diagnosed with cancer earlier than before. Through the cancer screening project on high-risk people, related symptoms with cancer can be checked in advance by medical professionals, thus improving treatment outcomes, reducing mortality, and even healing, also saving treatment costs and medical resources. Actually, since 2010, China has tried to promote early screening of colorectal cancer, cervical cancer and breast cancer in the community, but a little effective (the average screening response rate is only 19%), marked contrast to the screening rate of 60-70% in Europe and American. This sharp contrast leads to the core issue of this study——Why does one policy that would be beneficial to people’s health encounter great obstacles in the process of practice? and What kind of disease cognition and logic can be revealed behind the mass rejection of screening? Following these questions, two earliest communities in South China conducting cancer screening are selected as the fieldwork sites, experience and practice materials from the ordinary and other public healthy professionals in the community are collected and both concepts of stigma and disease cognition are used as the article’s analysis framework, seeking to outline one comprehensive social picture of “cancer health screening” in community.
18:00 – 19:00 晚餐
10月28日
7:30 – 8:15 自助早餐（南方科技大学教工餐厅）
8:15 – 8:30 集合前往会场——南方科技大学行政楼401
8:40 – 10:10 Panel 5 道德与信仰（Morality and Belief）
主持人：赖立里教授
评议人：冯珠娣教授
发言人：
1. 代启福（重庆大学）：生产关系：以四川凉山彝区矿产开发与性别禁忌实践为例
在自然资源的开发与利用的讨论中，男女两性之间的经济与社会分工常常被研究者建构成一种分离与对立的关系，这一分离主题进一步又与女性月经的污染力被固化，从而遮蔽了生产关系的复杂性。本文以四川凉山彝区矿产资源开发为例，从万物有灵观和政治经济学的角度，对女性的生理-身体在矿山社会中的意涵与文化建构进行分析，本文指出矿业生产与性别禁忌之间的相悖之处存在一定的社会连接，并且同时“嵌入”和“脱嵌”于自然与超自然体系之中，形成了一种德勒兹意义上的“根茎式”的生产关系。从生产关系的角度来看，专业化的矿业生产是一个平滑化的过程，女性被排除在矿山生产之外，男性矿工内部既存在不同族群和阶层之间的竞争，同时又需要合作来完成矿业生产，但当矿产资源枯竭时，矿山社会往往倾向于将女性的生育魂与矿山的丰产并置起来，女性又被纳入生产过程中，以满足资源的生产和丰产取向。因此，男女两性在自然资源的开发中是一种合作的关系,它体现在矿业生产与象征实践两个层面。人类学研究聚焦矿业经济与禁忌文化间的讨论，显然有助于窥探生产内部的社会关系与象征结构，为进一步阐释“资源诅咒”和经济发展不平等的社会根源提供案例支持。
In the discussion of the exploitation and utilization of the natural resources, the economic and the social division of labor is often constructed as a separation and antagonistic social relations, which further solidified these relationship with the pollution power of female menstruation. Thus obscuring the complexity of production relations. This research, take the case of exploiting minerals in Yi Region of Lianshan, Sichuan, is to analyze the meaning and cultural construction of female body and menstruation among mining community from the view of animism and political economy. This paper points out that there is a certain social connection between mining production and gender taboo, and the production of mining "embedded" and "detached" in natural and supernatural systems at the same time, forming a kind of "rhizome" production relationship in the sense of Deleuze. From the perspective of production relations, professional mining production is a smooth process. Women were excluded from the mine production process, the competition existed among in different ethnic groups and classes within male worker, they also need to cooperate completing the mining production. However, when the mineral resources are exhausted, the mining society tends women’s fertility soul to juxtapose the mine’s fertility, so it is necessary to include women in the production process for the production of resources and the orientation of fertility. Therefore, men and women are a collaborative relationship in the exploitation of the natural resources. It embodied in the term of Mining production and symbolic practice. Based on the discussion between mining economy and taboo culture in the view of the anthropological study, which obviously helps to probe into the production of social relations and symbolic structures, and provides a case support for further explaining the "resource curse" and the social root of inequality in economic development.
2. 符隆文（香港大学）：住院医疗服务中的“日常伦理”
九十年代以来，中国医疗体系的“畸形”市场化迫使公立医院陷入自负盈亏的困境。已有研究发现，依附于公立医院的医生缺乏制度化的专业主义传统，在经济利益的压力和诱惑下，其医疗行为常常会违背病人的利益。中国医生在患者眼中沦落为一个“不道德”的职业，出现严重的信任危机。本文认为，制度主义分析虽然揭示了医疗体系中的利益冲突，但是却不能解释为什么仍然有很多医生在日常工作中并不会轻易做出损害病人利益的行为。基于中国南方两家三甲医院六个月的田野调查，本文发现，中国医生在工作中遵循着一系列的“日常伦理”。这些“日常伦理”作为社会控制的机制一方面保障了医疗服务的基本水准，避免出现重大的医疗事故或者医疗纠纷；另一方面则维持了病房和医疗工作的基本秩序，使得住院医疗服务沉淀为常规化和惯例化的实践。另外，“日常伦理”虽然在客观上保障了病人能够得到合格的医疗服务，但它并不直接以病人的利益为中心，也未对医生的专业态度、人文关怀和服务精神提出更高的要求。本文认为，大多数一线临床医生既不是“白衣天使”，也并不“医德败坏”，他们只是在医院里共同完成日常工作的普通人。本文期望未来有更多以医疗组织中的实践和服务为研究对象的民族志成果。
Since the 1990s, the retreat of the state from the health sector and the continued commercialization of healthcare have forced Chinese hospitals to become self-financed and profit-driven. Studies have convincingly demonstrated that the increasing marketization produces adverse effects on medical professionals who may prioritize their financial interests over patient welfare partly because of the absence of the institutionalized medical professionalism. While institutional analysis points to the institutional conflict of interests, it fails to explain doctors’ daily practices. Based on data collected from a six-month fieldwork in two 3A hospitals in Southern China, this paper finds that doctors follow a range of “everyday ethics” when they provide medical services in wards. On the one hand, “everyday ethics” guarantees the basic quality of medical service. On the other hand, it also maintains a social order in wards as medical practices become routinized. However, while patients do receive technically qualified services from the ward staff, their interests are not the primary concerns in “everyday ethics”. Most front-line medical practitioners in Chinese hospitals are neither angles nor evils; rather, they are ordinary people performing daily tasks together. This paper calls for more ethnographic studies on the actual practice of medical service in clinical settings.
10:10 – 10:30 茶歇
10:30 – 12:00 Panel 6 经济与社会（Economy and Society）
主持人：袁长庚助理教授
评议人：张静红副教授
发言人：
1. 王利兵（广州大学）：作为网络的南海——南海渔民跨海流动的历史考察
南海自古以来便是中国渔民生产作业的重要渔场，是渔民生活的家园。由海南渔民记录和世代传抄之《更路簿》详细记载了中国渔民跨海流动作业的各种线路和规则，为我们呈现了一张点、线、面相结合的复杂南海交通网络。历史上海南渔民还集渔业生产和商业贸易于一身，频繁前往东南亚国家开展贸易互动，建构出一张覆盖整个环南中国海的跨海贸易网络。在海南渔民的南海交通网络与跨海贸易网络中，同时还交叉有宗教网络、移民网络、亲属网络、族群网络等其它文化网络，这些形式各异的亚网络共同形塑出了一张南海海洋网络。
The South China Sea is an important fishing ground for Chinese fishermen in where they complete their production and operation.it’s a homeland to Chinese fishermen. The Genglubu recorded and copied by Hainan fishermen contains detailed records of the various lines and rules of Chinese fisherman’s flow and operation across the sea.It presents a complex transportation network of the South China Sea. Moreover, Hainan fishermen engaged in both fishery production and commerce, and frequently went to Southeast Asia for trade interaction,constructed a transoceanic trading network over the entire South China Sea. This paper argues that as a area,the South China Sea in history had existed an bottom-up interactive network including a number of structural elements of production, trade, religion, family, ethnic group, and the fishermen groups are the main form of the network.
2. 詹虚致（中山大学）：灾后重建地区的乡村振兴长效发展研究
今年是汶川地震发生之后的十周年，受灾地区在经历了灾后重建阶段之后进入了生产生活恢复与发展的阶段，国家主导援建模式下的灾后重建规划对地区产生的效应已经显现。重建不仅包含现代化的基础设施，更包含一系列对应到地方的产业规划和发展措施，但灾后十年的今天，一些灾区乡镇依然出现了规模化外出务工的现象，拥有良好基础设施的村落镇区俨然呈现“空心” 状态，政府的重建规划与地方的实际表达之间出现了偏差。在当前强调乡村振兴的大背景之下,如何将乡村振兴各项理念与地区灾后重建规划相结合，找出灾后乡镇“空心“的原因所在，提出切实举措，促进人口回流，使投入大量人力物力的灾后重建成果得以长效发展，实现灾后重建地区的乡村振兴，是亟需关注与研究的问题。
This year marks the 10th anniversary of the Wenchuan earthquake. The residents ’life and production in quake-stricken area have entered the stage of recovery and development. The effects of post-disaster reconstruction conducted by state has already emerged. Post-disaster reconstruction indicates not only the upgrading of the infrastructure, but also a series of industrial planning and development measures that correspond to local society. However, several years later, a large number of residents in quake-stricken areas left hometown and worked as migrant workers all over the country, villages and towns with good infrastructure seem to be in a state of "hollowness". Obviously, there is a deviation between the government's expectation and the local expression. Under the current policy of rural revitalization, The new research problems would be how to combine the concepts of rural revitalization with post-disaster reconstruction, find out the reasons for the “hollowness” of towns and villages after the disaster, and put forward practical measures to promote population return back. The ultimate goal is to make use of the results of post-disaster reconstruction to achieve rural revitalization in the disaster area.
3. 余昕（重庆大学）： 食物、移民与市场——论19世纪燕窝贸易网络的形成与变迁
以近代燕窝贸易市场的成熟过程为线索，围绕着燕窝贸易网络中市场空间分布和市场组织方式，以及来自不同地域的商人构造市场的过程，对商品、移民、市场共同构成的燕窝贸易网络的形成历史和变迁进行审视。发现燕窝贸易及市场形成经历了三个阶段：十八世纪末期和十九世纪初期福建商人以厦门为中心的远洋贸易；十九世纪中期闽粤商人以上海为中心的转口贸易，形成了由内贸参燕行、外贸南洋庄构成的市场组织；十九世纪晚期潮州人以香港为中心的转口贸易，进一步衍生出燕窝加工这一独立环节。中国近现代海洋贸易港口的兴衰、帆船贸易和轮船贸易的更替和分工、移民趋势和路径的变化、手工业对贸易过程的影响等内外交替的因素，构成了这一历史变迁的动力。
By investigating the interplay between market formation, Chinses migrations and trading activities in modern history, it suggests Bird's nest trade and market formation in 19th century went through three stages. In 18th and early 19th century, Fujian Merchants took Xiamen as the center of overseas trade between Nanyang and China. With the fall of Chinese control over overseas trade, in the mid-19th century, the merchants of Fujian and Guangdong took Shanghai as the center of the entrepot trade, and formed a market organization composed of domestic trade and foreign trade. In the late 19th century, Teochew Merchant's entrepot trade centered around Hong Kong was further derived from the development of an independent section in the trade network, i.e. bird's nest processing. It concludes the rise and fall of modern Marine trade port in China, the changing division of labor between sailing boat and steamship, changing trend and path of immigration, along with the development of manufacture, constitutes the motivation of this historical development.
12:00 闭 幕
