在中国西南地区，国家力量通过改土归流，促使地方社会组织和文化转变，建立了官员治理之“民”间的平等地位。清乾隆年间，四川省金川县的嘉绒社会经历了裁撤土司、设立屯兵、划分土地与征税等一系列变化，但嘉绒人的房名制度、阶层内婚和劳役的存在，共同再生产了土司时代的等级社会；加上国家对藏传佛教的认可，土官获得了基于宗教的传统政治权威。嘉绒社会呈现出不同于华南和西南其他地区的国家进程。%Anthropologists agree that kinship system is the rudimentary political system prior to the emergence of state authority.Although the power of lineages was broken down by the time of Roman Empire in the West,in Max Weber’s view,China remained as a country where lineages were the basic social administrative units in society.Morris Freedman suggested that the reason for familial lineages being the major social institution in southeast China was due to lack of the government power in the area. However, recently some anthropologists and historians suggest that the “lijia”system exited in Ming and Qing is an evidence indicating that familial lineages were absorbed into the state governing system to become part of local administrative structure.Confucian rituals were observed and state commended gods were worshipped,a clear acceptance of mainstream Confucianism.In ethnic southeast China,Qing first allowed the local chiefdom system continue but later implemented land and tax policies that forced changes in local social structure and culture.Chieftains were replaced with court appointed officials,and serfs and chiefs all became“equal ” subjects of the emperor. Qianlong period saw the change of abolishment of chieftains,government garrison establishment and land and taxation reform in Rgyalong society in Jinchuan county of Sichuan,however, lineage system, endogamy, and conscripted labor system kept the social stratification alive.Not until the 1950s did the people gain equal status as“citizens ” of the state. Nevertheless, the new state acknowledged the authority of Tibetan Buddhism in Rgyalong,which made the region unique in comparison to other south and southwestern parts of China in state authority.
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