长期的实地研究已证明扎坝不存在氏族组织，因此无法用原始社会理论进行解释。本研究转向列维-斯特劳斯的家产亲属制理论，把扎坝的基本社会单位界定为内含政治—经济功能的家屋，进而在对谱系的梳理和对家屋继嗣案例的分析中，辨认出他们深层的社会文化理想乃是女系继嗣。家屋为实现这一理想而推崇一女生育制度，但女系继嗣理想内在的实践困境导致它与家屋继嗣深度互卷而不可分，这体现为双系的血缘亲属体和房系的家屋亲属体交互作用。借助理论化工作，本研究确定出房系社会的基本原子，从中挖掘出两种社会同源性类型，并认为它们是扎坝社会的高度开放性、包容性和多样性的源泉。

Our long-term fieldwork finds no clan or lineage organizations at Dra-pa (Zhaba), which refutes the age-old theories based upon primitive societies. A theoretical turn to Lévi-Strauss’ conception of “maison” leads us to identify the house as Zhaba’s basic social organization, which perform both political and economic functions. Based on a large amount of pedigree work and cases of house inheritance, we confirm their social-cultural ideal to be the female descendance. In order to realize this ideal, the house employs the principle of mono-gynic reproduction as the most effective way to recruit the next generation of house members. The predicaments it suffers in practice, however, deeply bound it with the inheritance of the house to such a degree that they are inseparable, with aids from both the kindreds and house corporations. In this paper, I theorize the basic atom of house organization, and recognize two types of social isogeny as the sources of Zhaba’s high degree of cosmopolitanism and diversification. Zhaba proves to be a challenging case among studies of social organizations and classifications.

本文是教育部重点基地重大项目《新时期汉藏交流现状及特点研究（改革开放至今）》（项目号：17JJD850001）的阶段性成果，笔者在研究和写作过程中受到“四川大学一流学科区域历史与边疆学学科群”计划的资助。

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