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从历史学和文化人类学的观点来看,清初孝端后与孝庄后姑侄共嫁一夫的历史事实并不令人费解。这一婚姻现象与中国历史上媵婚制度大体上属于同一类型婚姻形式,是产生较为古老、较为普遍且持续时间长久的婚姻习俗。同时从文化人类学的视野观之,它属于姊妹共夫制婚姻范畴,这也是一种在初民社会中较普遍存在的婚姻现象。从人类婚姻史演变的历史过程中观察,孝端后与孝庄后共嫁一夫的婚姻形式,与华夏族形成早期及初民社会中的婚姻形态大致相同,因此它只是一定社会历史阶段背景下的产物,因此是合理的,也是可以被理解的。此外,用摩尔根群婚制理论来理解和解释这一婚姻现象是不妥当的,因为摩尔根的这个理论本身就不是通过对具体事实的研究而来的,是他的一个推论。不能将姊妹共夫婚视为人类社会婚姻的普遍状态,只能是一部分人的个别婚姻。我们必须明确地认识到人类社会即使在原始民族中一夫一妻制仍是基本形态。
From a historical and cultural anthropological point of view, the historical facts about the filial piety between Xiao T'ien-t'ien and his late husband-niece after the early Qing dynasty are not puzzling. This phenomenon of marriages, in general, belongs to the same type of marriage as the system of marriages in Chinese history. It is a marriage that produces older, more universal and long-lasting marriages. At the same time, from the perspective of cultural anthropology, it belongs to the category of sister-in-law marriage, which is also a phenomenon of marriage that is more prevalent in the early civil society. It is observed from the historical evolution of the history of human marriage that the marriage form after Xiaotian and Xiaozhuang was married is roughly the same as the marriage form in the early and early civil society of the Huaxia ethnic group. Therefore, it is only in the background of certain social historical stage The product, therefore, is reasonable and understandable. In addition, it is improper to understand and explain this phenomenon of marriage by using the Morgan theory of group marriages, for it is not his own theory that Morgan's theory is derived from the study of concrete facts. The common sibling of sisterhood can not be regarded as the universal state of marriages in human society and can only be the individual marriage of some people. We must make it clear that monogamy remains the basic form in human society even among primitive peoples.