基于生活实践的人与自然生命共同体构建——西藏夏乌村案例

人与自然的关系是地理学的核心话题。以西藏夏乌村为研究案例地，基于半结构化访谈、参与式观察等质性方法，从日常生活实践视角，透视地方社会与自然的关系，剖析人与自然生命共同体何以构建。经研究发现：① 藏族村民与青稞（Hordeum vulgare var. coeleste ）、耕牛互动时，借助物质、情感、空间以及身份转型等多重生活实践策略与后者联结，经由人的自然化实践，建构起表征型人与自然的生命共同体。此时，青稞和耕牛作为工具化的自然，是村民的身体表征，在人类行动者缺场或受限时，扮演为日常生活叙事的角色。② 藏族村民与虫草（Cordyceps）、猕猴（Macaca）互动时，借助意义、制度、空间协商等生活实践策略与后者建立联系，经由自然的人化实践，建构起链接型人与自然生命共同体。此时，虫草和猕猴作为对象化的自然，被社会所建构，并赋予社会生命，逐渐嵌入日常生活。

Build the Community of Life for Man and Nature Based on Life Practice: A Case Study of Xiawu Village in Tibet

The relationship between human and nature is a central topic of geography, and a major problem in the development of human society. In the report of the 19th National Congress of the Communist Party of China, Xi Jinping clearly put forward the important thesis of ‘Human and Natural Life Community’. How to implement the public policy discourse into the concrete action practice depends on scholars’ empirical analysis on typical cases. The previous studies on the relationship between human and nature usually take individual or family as the analysis unit, discussing the interaction between the individual or family and the specific type of natural object. Relatively little works have been done dissecting how the relationship between human and nature in specific regions are constructed. Taking Xiawu Village in Tibet as a case study, field investigations were carried out for villagers and government workers based on qualitative methods such as semi-structured interviews and participatory observation. This paper examines the relationship between local society and nature, and analyzes how to construct the community of life for human and nature from the perspective of daily life practice. The findings are as follows: 1) When Tibetan villagers interact with highland barley (Hordeum vulgare var. coeleste) and cattle, they connect with the latter through multiple life practice strategies, such as material, emotion, space and identity transformation. Through the practice of man’s naturalization, a representational community of life for human and nature is constructed. At this time, highland barley and cattle, as instrumental nature, are the physical representation of the villagers, narrating the daily life when human actors are absent. 2) When Tibetan villagers interact with Cordyceps and Macaca, they conn-ect with the latter by means of life practice strategies such as meaning, system, and space negotiation. Through the practice of humanization of nature, a linked community of life for human and nature is constructed. At this time, Cordyceps and Macaques, as objectified nature, were constructed by society, given social life, and gradually embedded in human’s daily life.