Page 9 - 《社会》2022年第3期

社会·2022·3

genealogies， this study first examines the folklore of Ji ancestors taming a crocodile to be
raised as a pet， a myth that represents the process of Ji clan rising from a chieftain family
to an imperial examination pedigree. Further more， it discusses how Ji family compiled
the legend of “domesticated dragon” into a family myth in the event of a crisis, and through
this myth new “fengshui” was recreated to strengthen the family’s status. These efforts
eventually led to the formation of a multi鄄ethnic clan organisation in Liuzhou. The paper
argues that the traditional dynastic state had developed a set of sophisticated “civilization
engineering” techniques in the frontier areas. The key point of the techniques is to
establish a local social space with a hierarchical structure of“barbarians”鄄“registered
villages”鄄“districts and prefectures”， matched with a social value system and ideology
from barbarism to civilization. In Guangxi ， this kind of social space provided a dynamic
activity sphere for social groups such as family and lineage. It is the combination of the
desire and pursuit of this value system by families and clans and the exertion of clans as a
social self鄄organization among all social strata and ethnic groups in interaction and
communication， that facilitated the integration of the interior frontiers into the national
system， thus integrating the ethnic minorities into the community of the Chinese nation.
Keywords：folklore， fengshui， multi鄄ethnic lineage

“计氏豢龙传”或许是柳州历史最为悠久的传说之一，从明代流传
至今，现在依然是当地百姓津津乐道的话题，由此衍生出的种种地景更
成为当地旅游推广的热点。 有意思的是，在梳理这一传说的历史时，本
文发现其演化过程与柳州从一个“内地边疆”社会纳入国家整体的历史
进程紧紧相连。
“内地边疆”（或称“内地边 缘”“化 外之地 ”，甚至“苗疆 ”等）社会
如何统合到国家体系之中是近年史学、 人类学关心的热门话题（谢晓
1
辉，2020）， 对此过程的探讨积累了许多有代表性的成果。 总体而言，
可以将既有研究概括为三种类型：一是从国家与市场等外在推动力出
发 ，探讨地方 社会被“开 化 ”与“教 化 ”的过 程（温 春 来 ，2008；张 应 强 ，
2006）；二是强调地方社会对这一过程的积极“迎 合 ”（连 瑞 枝 ，2019）、

1. 按照鲁西奇（2010）的说法，本文所说的“内地边疆”是指那些虽然在中 华帝国 疆域之
内，却并未真正纳入王朝控制体系或官府控制相对薄弱的区域。

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