摘要
清代至民国时期,四川袍哥形成了独特的权力结构与文化实践,该组织通过制度模仿与符号重构,建立了平行于官方的“第二制度”系统。其组织架构以龙头大爷为权力核心,通过关帝崇拜,强化道德权威,掌控实务运作,以仪式整合组织伦理。辅以“矮举-换袍”等晋升机制,平衡人情与能力。袍哥将官方符号转化为江湖秩序,通过香堂仪式、礼物交换和性别突破(如女性参与)巩固权威,既对抗又补充官方治理。其权力体系暗合韦伯的“超凡魅力权威”与理性分工,展现了民间社会在正统秩序边缘的生存智慧与文化创造力,为理解中国地方社会的控制模式提供了新视角。
This study examines the Sichuan Paoge(Gowned Brotherhood)during the Qing to the Republican era,analyzing how this organization constructed a“second institutional system”parallel to official governance by imitating and reconstructing state power symbols.It reveals the Paoge’s“power totem”system at the margins of orthodox order,which sustained local stability and autonomy.The Paoge’s hierarchical organization centered on the lifelong leader,the“Dragon Head Elder”(Longtou daye),whose authority was sanctified through rituals of Guan Yu worship,merging roles of religious priest,political leader,and adjudicator.The“Helmsman”(Duobazi),as the practical manager,controlled economic networks,while the“Incense Master”(Xiangzhang)oversaw ritual practices,collectively forming a tripartite power structure of“symbolism-pragmatism-spirituality.”This structure embodied Max Weber’s concept of“charismatic authority.”The mid-level“Huanhou”managed finances,while lower ranks like“Guardians of Discipline”(Hulü)and“Patrollers”(Xunfeng)enforced codes of conduct,supported by a strict hierarchy and a merit-based promotion system for junior members(Xiao Laoyao).Notably,the Paoge parodied Qing bureaucratic titles to construct a parallel“jianghu bureaucratic system,”a symbolic subversion of state authority that reflected grassroots reinterpretations of traditional power logic.The legitimacy of Paoge authority relied heavily on ritual performances and cultural symbolism.In incense hall ceremonies,the Guan Yu worship became the ethical core,with objects like the Green Dragon Blade and Red Rod serving as both disciplinary tools and sacred totems.The“blood oath”ritual symbolized members’ascension from the lowest ranks to the“Dragon Head,”reinforcing collective identity.The organization further monopolized knowledge through secret texts like the Hanliu haidi and initiation rites,creating a counterpart to the imperial examination system.While male-dominated,the Paoge occasionally challenged gender norms,highlighting limited yet significant gender agency within the patriarchal framework.Far from being purely anti-state,the Paoge co-opted official symbols into its order,enacting“symbolic decentralization.”By the late Republican era,Paoge“Helmsmen”often mediated disputes and managed resources,forming tacit alliances with local governments to stabilize communities—a testament to their role as informal governance actors.The Paoge case illustrates the vitality of grassroots institutional innovation and cultural adaptation.Its hybrid power system blended charismatic,traditional,and legal-rational authority.Through“totemic politics,”the Paoge carved out a space of coexistence and contestation at the edges of orthodoxy,reflecting the dynamic evolution of Chinese traditional society.The Paoge’s power totem system emerged from the interplay of folk ingenuity and orthodox hegemony.Through hierarchical structures,ritualized practices,and flexible institutional designs,it established a parallel authority that balanced stability and adaptability.
出处
《四川大学学报(哲学社会科学版)》
北大核心
2025年第2期130-139,236,共11页
Journal of Sichuan University:Philosophy and Social Science Edition
关键词
袍哥
权力图腾
民间组织
制度模仿
地方社会
Paoge
Power totems
Grassroots organization
Institutional imitation
Local society
作者简介
王笛,澳门大学历史系教授(中国澳门999078)。
