《西藏研究》汉文版

本文从鲜活的经验材料出发质疑陈旧抽象的婚姻定义,因为它以一夫一妻制和殖民地的现代法律为前提,遗漏了世界广大区域(尤以南亚次大陆、东南亚和青藏高原的一妻多夫制为主)的特殊婚制。首先指出传统"婚姻"概念忽视了世界各地婚姻的多样性,与许多地方的世系原则、婚后居住模式、财产继承关系难以兼容。进而肯定这个概念的合理性,即它包含着十种权利属性,通过斯里兰卡(旧称锡兰)、印度和中国西藏的田野资料说明每一个社会只能分有这十项属性的一种或若干,婚姻机制的合法性和社会兼容性必须结合具体的历史文化才能确定。最后强调每一种婚制都建立在相适应的财产基础上,风俗习惯和法律制度是保护财产传递机制的,为此精心组织民族学资料来论证。全文把婚姻关系归结于财产关系(生产关系的法律用语),讲兄弟共妻婚时提出父系社会中婚姻家庭造成的财产继承关系必定沿用父系继嗣习惯,但也不会完全排斥母系继嗣原则,婚约的每次缔结都是家产的一次重组,动产和不动产的分配就是表现;讲财产继承时没有忽视上层建筑的作用,如引用僧伽罗人的习惯法和现代法。婚俗属于上层建筑,家产属于经济基础,婚姻主要是两家人甚至两个更大群体间的事,所以人们必须考虑经济因素,而把身份、地位、尊重等放到次要位置。文章指出了上述道理,不足之处是受篇幅所限,某些分析(如嫁妆)展开不够。

From the fresh experience materials,this article queries the definition of obsolete abstract marriage which is on the premise of monogamy and modern laws in the colony and also omits the special marriage systems among vast areas in the world,especially as polyandry as a major in South Asian subcontinent,Southeast Asia and Qinghai-Tibet Plateau. So it firstly points out that the existing concept of marriage ignores the diversity of marriages thus its definition is difficult to be compatible with the genealogical principles,the mode of marriage and inherit in many areas. It secondly affirms the reasonableness of the concept owing to ten attributes of right and illustrates each local community can shares one or some among these ten attributes in according to field materials from Sri Lanka(formerly known as Ceylon),India and Tibet thus explains the legitimacy and social compatibility of the inherent marriage institution must be determined in combination with specific historical culture. It finally emphasizes every marriage system always bases on some property corresponding to itself that is to say customs and legal systems are to protect property transferring mechanism,therefore it elaborately organizes ethnological data to demonstration. It attributes the marital relationship to property relations which legal terms of production relations from the beginning to the end. When concerning fraternal-polyandry,it pointes out inheritance of property inherited from marriage and family in the paternal society must follow its own paternal inheritance,but will not completely exclude the principle of maternal succession. Therefore marriage every time is a reorganization of the family property,and one of the performances is distribution of movable and immovable property. When concerning property inheritance,it does not ignore the role of superstructure,citing the habitual and modern law of the Sinhalese. In conclusion,the marriage customs belong to the category of superstructure and the family property belongs to the scope of economic base. Consequently marriage is mainly between two families and even two larger groups,so people have to think about economic factors in prior and then status,respect and other places. The principles are showed over it. Apropos of the disadvantage is that space is limited,and some analysis(such as dowry) is not enough.