The Instruction Of Social Relationships In Dong Minority Villages Based On The Internal Space

In the perspective of social space, the interior social relations of current Chezhai village are mainly divided into three types, relations in a house, relations within a village and relations between the villages. Under the background of reform and open policy, Chezhai village has become an administrative village, which is made up of four natural villages, Zhaiming, Xiangsi, Pingzhai and Douzhai in 1984. And in the invention of the state, there has occur an integration of resources and culture between the four natural villages. Compared to the traditional relation pattern, a new kind of relations between the villages has formed at the administrative level. In spite of their common identity as Chezhai villagers, there is no identity consciousness which is beyond their original natural village or closer social relations. This phenomenon derives from the facts that their internal ethnic consciousness and social relations still have a great influence on the formation of the social relations between the villages. In many situations and contexts, the name "Chezhai" is often used to distinguish themselves with other villages, not frequently spoken to call themselves between the four villages. The ones who have contributed to construct the three levels spatial social relations relatively correspond to family members in a house, the families in a village and the village groups. In the three levels of social relations, an operating mechanism is used by Dong people to regulate the relationships between each other, and though comparative analysis, we found that the internal social relations have something to do with the logical spatial relations.This paper will focus on reflecting the rules and features of the spatial social relations in Chezhai village. I will present my paper mainly in three parts, introduction, body and conclusion. The introduction part, briefly illustrates the origin, the purpose and the significance of the selected topic, combs the domestic and foreign relevant researches and theories, and also introduces the main content of the research and the research methods. The body part made an analysis of the operating mechanism of the social relations in Dong minority village at all levels and the deep reasons. The first part of the body, describes that on the premise of maintaining the patriarchy, the significance of getting married between husband and wife who are the core of a family is to raise the next generation by common labor cooperation at the own areas. The construction of the relationships between couples and parent-child centers on giving birth, bringing up children and patriarchy. Furthermore, these kinds of relations are reinforced by the materialized housing design. On the one hand, husband and wife have an equal relationship in dealing with giving birth and bringing up children, but as to life, men have control right over women, thus, there shows a strong hierarchy. Fathers and sons, on the other hand, have the inheritance relationships. The continuation of a family is symbolically realized by the wedding etiquette and moving to the master house. Each brother can enjoy the same inheritance right. According to the pecking order, they can extent their house space successively. The second part, describes that endogamy is prohibited in Chezhai village. Also based on the patriarchy and the facts of life, there occurs name-changing and sworn brothers which construct the historical social relations. And this contributes to the closer relationships between groups with no direct blood kinship. According to the grouping law and on the premise of preventing incest, different kinship family, through virtually constructed origin and the memory of the common ancestors, reunited together to form a common community of interests, and further to construct a cooperating and sharing social relations. Encouraged by the benefit maximization of resources, different family groups in the village, based on the chronological order they located, and the binary hierarchy characteristics which are reflected in the spatial construction of the center to the edge, the higher houses to the lower ones, the nearer houses to the farther ones and so on, established a kind of class relations and at the same time the relations are strengthened through the festival and legend, cultural rituals. In addition, the distinguish of the settlement space has to cope with what life needs. The third part, describes that the villages which are formed based on the blood kinship and resources stipulated the connotation of the relations of cooperating, sharing and distinguishing at the very beginning. The lack of blood kinship and resource benefit or either, no villege can be able to form a stable community. Kinship, by contrast, makes the relations between Pingzhai, Douzhai, Zhaiming and Xiangsi closer. Kinship will help to alleviate resource benefit contradictions when they happen. On the other hand, lack of kinship is more likely to lead to conflicts between the villages. That is because in their subconsciousness, they imagine each other and represent themselves to distinguish each other.The main points of this paper:under the reform and open policy and the influence of the state power, Chezhai village has become an administrative village. Thus the traditional social relation pattern between the villages has experienced a new change. With the common symbol "Chezhai" the relations between Ping village, Dou village, Zhaiming and Xiangsi have been closer. Thus there form the spatial social relations of three levels, which are within the homes, within the villages and between the villages. The patriarchy runs through the three kings of level, couples equally give birth and bring up the children, and then the sons inherit their fathers; the groups in villages construct the community by virtual blood relationship, between the real and virtual, they cooperate, share and distinguish with each other; between the villages, the kinship will help to reduce the conflicts and contradictions. In the word, with the impact of modern society, state and region, kinship and resources, Chezhai villagers have constructed their own internal order and relationships. They cut back and forth in cooperation, sharing, distinguishing and competitive, according to blood kinship and resource benefits.