| 摘要: |
| 云南怒族作为“直过民族”保留了
较为完整的民居营建伦理观，对于从伦理视
角揭示其民居空间模式的内在逻辑具有重要
研究价值。以滇西北怒族井干式民居为研究
对象，从空间组织、居住习俗、建造仪式及
民居更新改造等维度，系统探究其伦理观念
与民居空间模式的关联。研究发现，怒族伦
理观念与民居营建之间存在紧密对应关系：
自然与身体的方位意识决定了怒族民居的空
间秩序；基于血缘的共居意识形成人伦秩序
的空间层级；依托仪式与信仰的圣化意识塑
造了空间的神性并延续了建造技艺。在阐释
怒族伦理基因如何应对现代文化影响的基础
上，归纳出怒族民居的更新是以“共魂”
与“技术—图式”为基础的调适与延续，厘
清了民居演化中对伦理观念的筛选与坚守，
为探究其他民族民居空间文化的形成与发展
路径提供了借鉴。 |
| 关键词: 怒族 伦理观念 营建机制 井干
式民居 空间模式 |
| DOI：10.13791/j.cnki.hsfwest.20250424002 |
| 分类号: |
| 基金项目:国家自然科学基金资助项目（5186080277、52478058） |
|
| The integration of ethics and construction：A study on the spatial pattern of log cabindwellings in Nu Nationality of Yunnan |
|
HUANG Purong,YE Jianfeng,WANG Dong
|
| Abstract: |
| Human architectural activities embody a profound ethical core. As a vital component of the
human-made environment, the built environment carries the ethical orientations and value judgments
of specific eras. It does not only reflect the interactive relationship between humans and architecture
but also implies human perceptions of nature, positioning of self-existence, as well as the order norms
among individuals within a community. The connection between architecture and ethics serves both as
a fundamental basis for architectural research and a key perspective for interpreting architectural
forms and spatial logic across different cultural contexts. Traditional villages and dwellings act as
living carriers of architectural ethics. Especially for ethnic minorities that retain primitive cultural
traits, their construction process is a tangible embodiment of ethical concepts. Based on this, this
study focuses on the traditional log cabin dwellings of the Nu nationality in the Bingzhongluo area of
Nujiang Lisu Autonomous Prefecture, Yunnan Province. As a unique ethnic group in Yunnan that
transitioned directly from primitive society to socialist society, the Nu people mainly reside on both
banks of the Nujiang Gorge in northwestern Yunnan. The construction ethics of their traditional log
cabin dwellings exhibit relatively intact, pristine characteristics, which not only form a deeply
compatible symbiotic relationship with the canyon’s natural environment, but also accurately respond
to the ethnic group’s spiritual beliefs and production-living needs, demonstrating the inherent
interactive logic among ecological ethics, life ethics, and living space. Meanwhile, amid the collision
and integration of traditional cultural context and modern civilization, the renewal and evolution of
Nu dwellings have exhibited distinct ethical driving forces and active adaptation features, thus
possessing extremely high research value. This study selects three typical Nu villages in the
Bingzhongluo area—Wuli Village, Qiunatong Village, and Zhanatong Village—for in-depth field
investigations. In these villages, traditional log cabin dwellings account for 70% or more, and the
villagers maintain relatively traditional lifestyles. The research employed a comprehensive
methodology including field surveying and mapping, in-depth interviews, analysis of oral narratives,
and spatial schema interpretation. This research systematically explores the integration relationship
and action mechanism between Nu ethical concepts and the space of log cabin dwellings, and
examines the adaptive evolution and conscious preservation of the ethical genes inherent in traditional
dwellings under the impact of modern culture. Through collating and extracting Nu oral narratives,
combined with interview and observational findings, this study reveals that Nu ethical concepts are
rooted in their long-term cognition of the natural environment, the kinship-based structure of social
relationships, and reverence for supernatural forces. These concepts are primarily expressed through
primitive worship, religious beliefs, social order, ethnic taboos, and rituals. Among these, nature
worship determines the spatial orientation awareness of Nu villages and dwellings. Taking the flow
direction of the Nujiang River and the trend of mountain ranges as the core reference frame, the
villagers regard the upstream direction of the river and high mountains as the “upward orientation”,while the downstream direction and river valleys as the “downward orientation”. This awareness directly determines the orientation of the log cabin dwellings,
and the overall village layout is adjusted in accordance with this logic, reflecting a high degree of geographical embeddedness and ecological ethical wisdom.
The social order based on kinship cohabitation is meticulously encoded within limited spaces. As the core for multi-generational living, the interior space of the
main house is divided by the sacred central pillar and the “upper-lower” orientation, forming a four-quadrant coordinate system centered on the pillar. This
transforms the dwelling into a dynamic site for ethical education. In terms of construction, the log cabin dwellings follow a strict ceremonial process of
“separation-inviting deities-integration” and the tripartite division construction technique and mental schema based on “stone-wood-soil” materials. The former
aims to transform secular construction sites into a sacred realm where humans and gods coexist, while the latter realizes the continuation of architectural culture
through the “technical-form schema” system. A two-way integration and feedback mechanism exists between ethics and construction: ethical concepts topdown
regulate spatial order and form, while dwelling spaces, along with daily practices and periodic rituals within them, bottom-up continuously reinforce and
internalize these ethical concepts, achieving effective cultural transmission and intergenerational inheritance. Confronted with the impact of new materials,
technologies, and lifestyles in the modernization process, the renewal of Nu dwellings exhibits significant ethical agency and adaptive wisdom. Their renewal
strategies involve proactive adaptation based on conscious selection and preservation of core ethical foundations, primarily manifested in two aspects: first, the
spatial topological expansion with “common ancestor” as the core; second, the flexible adjustment of the “technical-form schema” system. The key to the
sustainable renewal of Nu traditional dwellings lies in identifying and perpetuating core ethical genes while maintaining openness and flexibility at the
technical level. From an ethical perspective, this study reveals the internal development logic of dwellings of ethnic minorities, enriches the research on the
construction ethics of traditional dwellings, and provides methodological support for the sustainable renewal of human settlements in traditional villages. |
| Key words: Nu nationality ethical concepts construction mechanism log cabin dwellings spatial pattern |
