淸代 黔東南 地域 苗族 村寨의 社會 組織 및 秩序 ― 款과 寨老를 중심으로 ― (Social organization and social order in Miao village in Qiandongnan(黔東南) region during the Qing Dynasty — Focusing on Kuan(款) and Zhai Lao(寨老) —)

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초록

This paper analyzes the social organization and social order of Miao village(苗族 村寨) in Qiandongnan(黔東南) after Gaitu Guiliu(改土歸流), focusing on Kuan(款) and Zhai Lao(寨老) . Previously, the reality of Kuan(款) and Zhai lao(寨老) was revealed through anthropological and philological studies. Here's a summary of what we've seen so far: Traditionally, Miao society has an organization called Kwan(款) based on regional relations. This Kuan(款) became known when the Qing Dynasty used it to Zhaofu (招撫) Miao's society during the Gaitu Guiliu process. It can be said to be a kind of pledge community. This Kwan organization was originally a unique organization of the Dong people(侗族), but it seems to have influenced the Miao society as it spread to the southwestern part of China using regional relations.
The Kwan varied in size from one or two villages to 100 villages, and each region was defended with its own Kwan(款) army, but in an emergency, they worked together to defend against thieves. The cost of running Kuan(款) appears to have been covered by the profits earned by cultivating each village's land, with the rich providing land and the poor providing labor.
Kwan(款) prepared for the invasion of thieves from the outside through blood alliance consciousness, and internally cooperated with each other to promote peace in the village. To this end, the Kwan took responsibility for internal security by strictly cracking down on the influx of outsiders and sternly cracking down on theft, gambling, and fire. However, Kwan(款) had a sanctioning function, such as imposing fines on those who violated internal regulations, but if they did not comply, it seems to have been reported to the competent authorities to control the crime.
Meanwhile, Zhai lao(寨老), an influential figure, appears in each village society that makes up ‘Kwan’. Zhai lao played an important role in maintaining social order, such as resolving village disputes. This Zhai lao(寨老) was built on its own in Miao village, but it appears that after Gaitu Guiliu it was registered with the local Goverment Offices and placed under the supervision of the local government. The Qing government rewarded and encouraged Zhai lao when he performed his duties well and worked for the well-being of the village, but also punished Zhai lao for neglecting his duties. Although this Zhai lao was registered with the government and received a protective order, it can be seen that the Ortai(鄂爾泰) directive provided that baojia(保甲) should not intervene and cause trouble, indicating that it was placed in a state of semi-independence. In that sense, Miao village came under the legal control of the Qing Dynasty after Gaitu Guiliu(改土歸流), but in that it maintained the traditional autonomy order, it can be said that it was placed under dual rule of Han(漢)/non Han(非漢).

영어초록

This paper analyzes the social organization and social order of Miao village(苗族 村寨) in Qiandongnan(黔東南) after Gaitu Guiliu(改土歸流), focusing on Kuan(款) and Zhai Lao(寨老) . Previously, the reality of Kuan(款) and Zhai lao(寨老) was revealed through anthropological and philological studies. Here's a summary of what we've seen so far: Traditionally, Miao society has an organization called Kwan(款) based on regional relations. This Kuan(款) became known when the Qing Dynasty used it to Zhaofu (招撫) Miao's society during the Gaitu Guiliu process. It can be said to be a kind of pledge community. This Kwan organization was originally a unique organization of the Dong people(侗族), but it seems to have influenced the Miao society as it spread to the southwestern part of China using regional relations.
The Kwan varied in size from one or two villages to 100 villages, and each region was defended with its own Kwan(款) army, but in an emergency, they worked together to defend against thieves. The cost of running Kuan(款) appears to have been covered by the profits earned by cultivating each village's land, with the rich providing land and the poor providing labor.
Kwan(款) prepared for the invasion of thieves from the outside through blood alliance consciousness, and internally cooperated with each other to promote peace in the village. To this end, the Kwan took responsibility for internal security by strictly cracking down on the influx of outsiders and sternly cracking down on theft, gambling, and fire. However, Kwan(款) had a sanctioning function, such as imposing fines on those who violated internal regulations, but if they did not comply, it seems to have been reported to the competent authorities to control the crime.
Meanwhile, Zhai lao(寨老), an influential figure, appears in each village society that makes up ‘Kwan’. Zhai lao played an important role in maintaining social order, such as resolving village disputes. This Zhai lao(寨老) was built on its own in Miao village, but it appears that after Gaitu Guiliu it was registered with the local Goverment Offices and placed under the supervision of the local government. The Qing government rewarded and encouraged Zhai lao when he performed his duties well and worked for the well-being of the village, but also punished Zhai lao for neglecting his duties. Although this Zhai lao was registered with the government and received a protective order, it can be seen that the Ortai(鄂爾泰) directive provided that baojia(保甲) should not intervene and cause trouble, indicating that it was placed in a state of semi-independence. In that sense, Miao village came under the legal control of the Qing Dynasty after Gaitu Guiliu(改土歸流), but in that it maintained the traditional autonomy order, it can be said that it was placed under dual rule of Han(漢)/non Han(非漢).

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