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在青藏高原及其周边地区有一种风俗:兄弟长大后不分家产,合娶一妻,共承父业。这种婚姻制度由来已久,现在只能在偏僻的山区才能看见。它包含着多种矛盾的萌芽,像镜子一样反衬出当地人从事两种生产(谋取生活资料和繁衍人口)的种种奥妙。故人类学家将其视为理论挑战,孜孜不倦地探索。本文由两位男女作者写就,比尔是体质人类学家,戈尔斯坦是社会人类学家。他们用社会生物学理论过滤采自尼泊尔利米峡谷的素材,提出"藏族人行兄弟共妻婚可能会增强他们适应环境的总体能力"。也就是说共妻制可能会增强丈夫自身适应环境的能力,从而提高家庭抵御风险的能力。全文排出5张表格和3个公式,定量与定性结合,通过论证将这个假设归入荒谬,最后指出兄弟共妻制的长期存在与特定的社会文化、经济政治和历史传统相关联,应该循着这条路子去寻找原因。
Abstract：There is a folk-custom on the Tibetan plateau and its surrounding areas. According to this custom,brothers jointly inherit an estate and share a wife when they grew up. This is a marriage system with long history but now is rare to see unless in the remote region. This kind of marriage system contains the seeds of a variety of contradictions and highlights mysteries of the locals like a mirror who are engaged in two kinds of production( seeking subsistence and producing offspring). Therefore,Anthropologists regard this as a theoretical challenge and explore tirelessly. This paper is written by a female and a male author. Beall is a physical anthropologist,Goldstein is a social anthropologist. They apply sociobiological theory to filter the material from Limi Valley of Nepal and put forward the idea that practitioners of fraternal polyandry in a Tibetan population may enhance their inclusive fitness. That is to say that fraternal polyandry may enhance the ability of husband to adapt the environment,so as to improve the ability of family to resist risk. This paper represents five tables and three formulas,combining quantitative and qualitative research methods,putting that assumption into the absurd through the argument and lastly pointing out that social / cultural,economic / political,and historical / heritage factors can perpetuate mating systems that decrease the individual and inclusive fitness of the individuals who practice them and should follow this way to find reasons.
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(1)戈尔斯坦对察安村村民的描述,见本文末尾参考文献[7],中译文题为《利米半农半牧的藏语族群对喜马拉雅山区的适应策略》,载《西藏研究》2002年第3期——译注。
(1)对自我生育率(0.46)的估计,以及用以表达自我的兄弟的等位基因的一系列传递概率之系数(1.25)的术语,是根据对察安村妇女的调查获得的平均值计算出来的。在一妻多夫婚姻形式中,超过了45岁的妇女,75%的人有两个丈夫,25%的人有3个丈夫。
(1)在察安村,除了特别富裕的家庭,有两户世袭较低地位的家庭也包括在这个数字内。
(2)人们应该注意到,西藏没有长子继承权的标准,理论上家庭中所有的男性对土地有平等的权利。当亚历山大引用戈尔斯坦1971年发表的文章,支持他设想的一妻多夫制同长兄在土地和妻子的享用方面有优先权的时候(Alexander 1974:371),显然他误解了这篇文章的含义。
(1)参见克里斯托夫·冯·菲尤勒—海门道夫《喜马拉雅山的贸易者》,此书于1975在纽约圣马丁出版社出版,他在书中谈到了利米的情况——译注。
基本信息:
DOI：
中图分类号:C913.13
引用信息:
[1]辛西亚·M·比尔,Melvyn·C·戈尔斯坦,坚赞才旦.西藏的兄弟共妻:社会生物学理论的试验[J].西藏研究,2015,No.154(06):54-62.
基金信息:
人口研究中心获得的基金(课题号:HD08984·01)资助; 美国学术理事会; 美国印第安研究所; 凯斯·西储备大学的生物学基金会也提供了帮助