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九族,是中国历史上长期存在,且在当今汉人社会也很普及的一套文化制度和亲属制度。在实践中,它一方面是一个有明确世系范围的小规模宗族群体,另一方面又被实践为包含诸多姻亲单位在内的亲族体系,但不论哪种它都是亲属制度下的一个类别。可以说,九族是中国汉人社会与文化中的一个非常核心的架构。但长期以来,却为中外经验中国研究所忽略,仅仅停留在文献意义上理解。杜靖耗费十余年时间详尽考察了该制度在华北一个村落中的实践情况,撰写了《九族与乡土》一书,提出了“喷泉社会”或“九族连环社会”等理论模型,同时也发现了它的富有弹性的实践情况。这一建基于中国经验基础上的理论创新能够改变中外学术界长期以来把中国理解为一个宗族或宗法社会的看法,同时也超越了国际上长期流行的继嗣体系与交换体系相分离的亲属制度研究格局,达到了世界人类学研究水准,推进了国际人类学有关亲属制度和世系群的研究。
The nine tribes are a set of cultural systems and kinship systems that have existed for a long time in Chinese history and are also popular in today’s Han Chinese society. In practice, on the one hand, it is a small-scale clan group with a clear descent lineage, on the other hand, it is practiced as a kin system with many in-laws units, but it is a category under the kin system. It can be said that the “Nine Aborigines” is a very core structure in Chinese Han society and culture. However, for a long time, however, it has been neglected by the Chinese and foreign empirical research institutes in China and only stays in the literature meaning. Du Jing spent more than ten years examining in detail the practice of the system in a village in North China and wrote a book entitled “Nine Grades and Native Lands” and put forward such theoretical models as “fountain society” or “the nine ethnic groups connected society” , But also found its flexible practice. This theoretical innovation based on China’s experience can change the way Chinese and foreign academics have long understood China as a clan or patriarchal society and at the same time surpass the study of the kinship system separated from the hereditary system and the exchange system, Pattern, reached the level of world anthropological research, advancing the international anthropology research on kin system and lineage group.