读书笔记: Humphrey, 蒙古葬禮, 私人財產（1） (转载)# Reader - 书香世家
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【 以下文字转载自 AnthroLing 讨论区 】
发信人: banzimian (板子面), 信区: AnthroLing
标 题: 读书笔记: Humphrey, 蒙古葬禮, 私人財產（1）
发信站: BBS 未名空间站 (Mon Aug 8 08:49:44 2011, 美东)
Humphrey, Caronline, 2002, 'Riturals of Death as a context for understanding
personal property in Socialist Mongolia', The Journal of Royal
Anthropological Institute, 8(1), pp.65-67
[以葬禮為背景理解社會主義蒙古的私人財產]
Introduction
This paper explores Mongolian rituals of death in the 1980s as a site for
understanding how concepts of the person and individual character may be
represented through the medium of material objects.
[本文以80年代蒙古葬礼为地点来理解人和个人性格的概念如何被通过物体為媒介来呈现]
These occasions allow us to see with clarity how what we may call property exists
within a constellation of other relations between things and people.
[这些场合使我们能够清楚地看到，也許如我們所稱的财产，如何在一些物品和人的关系组中
存在。]
In a series of rituals, objects such as tiny quantities of symbolic substances,
paper models and small possessions of the dead person are set out, and
interpretations of these reveal the many facets of the deceased's meaning for the
bereaved.
[一系列葬禮上，摆放了诸如象征物、纸模型、和属于死者的小物品等物体。而對这些物体的
解释揭示了死者对于未亡人的多方面的意义。]
The relation with possessions is held to be crucial, for it demonstrates the
particular way in which the dead person handled ethical issues such as self-
denial, observance of obligations, or the inability to let go of things.
[与所有物的关系被认为是至关重要的，因为它演示了死者处理诸如自我否认、遵守义务、或
者对放弃物体的无能为力等道德问题的特别方式。]
Thus the funeral rites reveal an aspect of property relatively little discussed in
the anthropological literature, this being the way that a person's relation with
possessions may be constituted as a matter of character or personality, as an
ethical rather than a legal relation.
The kind of property in question is what I call 'personal' - it belongs to someone
by virtue of long use and physical interation.
[这样，这些葬礼就揭示了财产的一个在人类学文献中相对较少讨论的方面，也就是说，性格
或者个性问题，道德而不是法律的关系，如何成爲一个人和其所有物的关系的基石。]
[问题中的这种財產我称为‘私人的/自用的’——它凭借长期使用和实际交互关系而属于某个
人]
One focus of this article, therefore, is to shift attention back to the 'person-
thing' aspect of property, but another is to draw attention to the existence of
personal property within various encompassing categories of collective property.
Most of the paper is devoted to a detailed analysis of the Mongolian case.
[因此，本文的著重将我们的关注转回到财产的‘人-物’方面。本文另一个重点是，促使对在
属于集体财产的各种包容性分类中存在的私人/自用财产的关注。]
But this example may have more general import for the understanding of socialist
society, since not only were Mongolian concepts of personal property not erased by
the Soviet-type regime, but arguably they were enhanced by the practices of
'actually existing socialism'.
[但是这个例子也许对理解社会主义社会有更一般意义上的重要性，因为社会主义类型的政权
不但没有消灭蒙古的私人/自用财产的观念，相反，我认为，‘实际存在的社会主义’实践反
而加强了这种观念。]
发信人: banzimian (板子面), 信区: AnthroLing
标 题: 读书笔记: Humphrey, 蒙古葬禮, 私人財產（1）
发信站: BBS 未名空间站 (Mon Aug 8 08:49:44 2011, 美东)
Humphrey, Caronline, 2002, 'Riturals of Death as a context for understanding
personal property in Socialist Mongolia', The Journal of Royal
Anthropological Institute, 8(1), pp.65-67
[以葬禮為背景理解社會主義蒙古的私人財產]
Introduction
This paper explores Mongolian rituals of death in the 1980s as a site for
understanding how concepts of the person and individual character may be
represented through the medium of material objects.
[本文以80年代蒙古葬礼为地点来理解人和个人性格的概念如何被通过物体為媒介来呈现]
These occasions allow us to see with clarity how what we may call property exists
within a constellation of other relations between things and people.
[这些场合使我们能够清楚地看到，也許如我們所稱的财产，如何在一些物品和人的关系组中
存在。]
In a series of rituals, objects such as tiny quantities of symbolic substances,
paper models and small possessions of the dead person are set out, and
interpretations of these reveal the many facets of the deceased's meaning for the
bereaved.
[一系列葬禮上，摆放了诸如象征物、纸模型、和属于死者的小物品等物体。而對这些物体的
解释揭示了死者对于未亡人的多方面的意义。]
The relation with possessions is held to be crucial, for it demonstrates the
particular way in which the dead person handled ethical issues such as self-
denial, observance of obligations, or the inability to let go of things.
[与所有物的关系被认为是至关重要的，因为它演示了死者处理诸如自我否认、遵守义务、或
者对放弃物体的无能为力等道德问题的特别方式。]
Thus the funeral rites reveal an aspect of property relatively little discussed in
the anthropological literature, this being the way that a person's relation with
possessions may be constituted as a matter of character or personality, as an
ethical rather than a legal relation.
The kind of property in question is what I call 'personal' - it belongs to someone
by virtue of long use and physical interation.
[这样，这些葬礼就揭示了财产的一个在人类学文献中相对较少讨论的方面，也就是说，性格
或者个性问题，道德而不是法律的关系，如何成爲一个人和其所有物的关系的基石。]
[问题中的这种財產我称为‘私人的/自用的’——它凭借长期使用和实际交互关系而属于某个
人]
One focus of this article, therefore, is to shift attention back to the 'person-
thing' aspect of property, but another is to draw attention to the existence of
personal property within various encompassing categories of collective property.
Most of the paper is devoted to a detailed analysis of the Mongolian case.
[因此，本文的著重将我们的关注转回到财产的‘人-物’方面。本文另一个重点是，促使对在
属于集体财产的各种包容性分类中存在的私人/自用财产的关注。]
But this example may have more general import for the understanding of socialist
society, since not only were Mongolian concepts of personal property not erased by
the Soviet-type regime, but arguably they were enhanced by the practices of
'actually existing socialism'.
[但是这个例子也许对理解社会主义社会有更一般意义上的重要性，因为社会主义类型的政权
不但没有消灭蒙古的私人/自用财产的观念，相反，我认为，‘实际存在的社会主义’实践反
而加强了这种观念。]