民族学刊

因内地汉族移民边境而出现的汉文化空间位移，及其带来的边境村落各族边民的汉化现象，学界成果甚多。但从多维文化空间视角切入的边境各族家国同构问题，关注者尚少。西南边陲腾冲被称为“文献名邦”,又有“极边”之称。其历史是一部基于汉族与少数民族交往交流交融而使内地与边疆一体化、家族与国家一体化的实践史。本研究通过对明代以来汉文化在极边之地腾冲的传播、生根与少数民族汉化相辅相成历程的历时性梳理，在移步换景式呈现该区域各族边民在“泰山石敢当”、“堂窝”神龛、三崇寺与家族“祖坟”四维文化空间里的世俗性与神圣性双重生产生活实践基础上，重点深描汉族儒释道与民间信仰“大传统”和本土少数民族原生宗教“小传统”交融多维文化空间内的仪式活动及其社会文化功能，进而揭示多维文化空间与家国一体化的内在逻辑，从而为铸牢中华民族共同体意识与乡村文化振兴提供历史文化资源。

Drawing on research findings from a fieldwork in Mali Dazhai,this study delves into the historical dynamics of Han culture's displacement and settling in the southwestern border areas of China,alongside ethnic minorities' acceptance of and integration into Han culture since the Ming dynasty. Through a diachronic presentation of history,it reveals the inner logic of secular and sacred production and life practices of various ethnic border peoples in a multi-dimensional cultural space and the integration of family and nation.Mali Dazhai,located at the northern terminus of Tengyue along the China-Myanmar border,can be considered a product of the Central Dynasty's effort to strengthen the “Great Unity ” along the southwestern border since the Ming Dynasty. Research shows this village was initially settled by four family clans—with the surnames Huang,Meng,Su,and Li—who migrated from inland.However,their livelihoods were not peaceful because they were frequently raided by “savages” inhabiting the dense forests of Myanmar's “savage mountain”. Zuo Wenwei,descendant of the Caoiian Tusi(i.e a native official in feudal China) of Yunlong in Dali,relocated with his mother and brother and 500 Achang and Lisu crossbowmen to Mali,initiating a long historical process of later Tusi-led expeditions under imperial requisition. Over generations,individuals of Han(bearing surnames like Zhang,Huang,Su,Li,Zhou,Liu,Duan,Meng,and “Zuo”),Achang,and Lisu,participated in both military and agricultural endeavors,fostering intermarriage and constructing a multi-ethnic village community in Mali. Therefore,this paper strives to illustrate that the history of the construction of the village in Mali can be seen as a history of frontier development and defense during which border people of divers ethnic groups shared the same weal and woe,relying on each other,fighting for the same cause,and forming a four-dimensional cultural cohabitation space where the big and small traditions intricately interacted and blended.Findings report that the building of this fourdimensional space by villagers of all ethnic groups in Mali has been serving as a response to the many war casualties and prevalence of endemic diseases caused by Miasma. Specifically,this four-dimensional space involves “a family shrine,Taishan Shigandang(Sacred Stele) located at the entrance and far end of the village,a Sanchong Temple in the Qinglong mountain(recognized for its favorable Fengshui),and family cemeteries scattered across nearby and distant mountains or slopes”. The function of this four-dimensional space appears to be resisting the intrusion of “unclean” elements into its confines. But in fact,it may also promote a political,economic,and cultural integration of the framework of “household—family—village—country”. Therefore,this culturally four-dimensional cultural space with regional and ethnic characteristics(such as rituals and customs) seems to have its own historical foundation for the integration of all ethnicities residing in the southwestern frontier into the broader Chinese national community. Furthermore,this foundation may also serve as a historical bedrock for forging a strong sense of the Chinese national community in both present and future contexts. In other words,the four-dimensional cultural space reflects an interdependent cultural logic of “cultural space—ritual folklore—national identity”.