本文選題：北京回族 + 新式教育�。� 參考：《中央民族大學(xué)》2013年碩士論文

【摘要】：近代以來,伴隨著西方列強(qiáng)殖民侵略地不斷加深,資本主義制度和思想文化不斷涌入中國。面對(duì)著國家內(nèi)憂外患的局面,中國社會(huì)的民族民主意識(shí)逐漸覺醒,中國人民開始保家衛(wèi)國、救亡圖存運(yùn)動(dòng)。這一時(shí)期的回族同胞,以振興民族、發(fā)揚(yáng)宗教為己任,全力推動(dòng)回族社會(huì)的近代化進(jìn)程。本文以北京地區(qū)回族為例,重點(diǎn)探討清末民初北京回族新式教育改革及其與回族社會(huì)的互動(dòng)關(guān)系。 第一部分,介紹明清時(shí)期中國伊斯蘭教育的發(fā)展歷程。伊斯蘭教自唐代傳入中國以來,一直以家傳口授的方式進(jìn)行宗教知識(shí)的世襲傳承。至明代中后期,這種封閉狹窄的教育方式已漸趨式微。胡登洲于嘉靖、萬歷年間創(chuàng)辦了伊斯蘭教經(jīng)堂教育。此后數(shù)百年間,日漸完善的經(jīng)堂教育模式在中國回族社會(huì)中長盛不衰,成為了伊斯蘭文化傳承的主要渠道。近代以來,回族社會(huì)的經(jīng)堂教育體系,在西方近代學(xué)科體制的沖擊下漸呈衰頹之勢。北京作為當(dāng)時(shí)的政治中心,在此種狀況下開始了其改革之路。 第二部分,陳述北京地區(qū)近代回族新式教育的基本情況。自王浩然阿訇在北京牛街創(chuàng)辦京師清真第一兩等小學(xué)堂以來,北京地區(qū)如雨后春筍般出現(xiàn)多所或公立、或私立的回族新式小學(xué)校。在此基礎(chǔ)上,成達(dá)師范學(xué)校(由濟(jì)南遷入)、西北公學(xué)等一批回族新式中學(xué)校的相繼創(chuàng)設(shè)。在回族新式教育體系日趨完備的同時(shí),以新月女子中學(xué)校的成立為標(biāo)志,開啟了回族教育史上女子學(xué)校之先河。 第三部分,在介紹近代回族新式教育人才培養(yǎng)機(jī)制框架的基礎(chǔ)上,以成達(dá)師范學(xué)校、西北公學(xué)等校為例,著重探討回族新知識(shí)群體與回族社會(huì)之間的互動(dòng)關(guān)系。回族新知識(shí)群體,以學(xué)校、社團(tuán)、報(bào)刊等組織和載體為活動(dòng)場所,兼顧學(xué)校教育與社會(huì)教育的雙向渠道發(fā)展。并以此為基礎(chǔ),開展興女學(xué)、倡抗戰(zhàn)、作調(diào)查、促外聯(lián)等諸項(xiàng)社會(huì)事務(wù),推動(dòng)回族社會(huì)更好地融入近代中國社會(huì)整體之中。 結(jié)語部分,在全面總結(jié)前三部分主要內(nèi)容的同時(shí),進(jìn)一步提出回族新式教育變革過程中的新舊代際交替的課題。
[Abstract]:Since modern times, with the deepening of colonial aggression by Western powers, capitalist system and ideology and culture have been pouring into China.Facing the situation of internal and external troubles, the national democratic consciousness of Chinese society gradually awakened, and the Chinese people began to defend their country and save the nation.In this period, the Hui compatriots, to revitalize the nation, carry forward religion as their own responsibility, to promote the modernization of the Hui society.Taking the Hui nationality in Beijing as an example, this paper focuses on the new education reform of the Hui nationality in Beijing in the late Qing Dynasty and the beginning of the Republic of China and its interactive relationship with the Hui society.The first part introduces the development of Islamic education in Ming and Qing dynasties.Since the introduction of Islam into China in the Tang Dynasty, religious knowledge has been inherited by the way of family dictation.By the middle and late Ming Dynasty, this closed and narrow way of education had gradually declined.Hu Dengzhou in Jiajing, Wanli years to establish the Islamic scripture education.Over the next several hundred years, the increasingly perfect Jingtang education model has become the main channel for the transmission of Islamic culture in Chinese Hui society.Since modern times, the Confucian education system of the Hui society has gradually declined under the impact of the western modern discipline system.Beijing, as the political center of the time, began its reform under such circumstances.The second part describes the basic situation of modern Hui education in Beijing.Since imam Wang set up the first or second primary school in Beijing's Niujie, there have been a number of new Huis schools, public or private, that have sprung up in Beijing.On this basis, Chengda normal School (moved from Jinan, Northwest Public School and other new middle schools of Hui nationality) was established one after another.While the new education system of Hui nationality is becoming more and more perfect, it marks the establishment of New Moon Middle School for Girls, which opens the first female school in the history of Hui nationality education.In the third part, on the basis of introducing the framework of modern Hui education talent training mechanism, taking Chengda normal School and Northwest Public School as examples, the author focuses on the interactive relationship between Hui new knowledge groups and Hui society.The new knowledge group of Hui nationality takes the organization and carrier such as school, association, newspaper and newspaper as the activity place, and gives consideration to the two-way channel development of school education and social education.On this basis, we should carry out social affairs, such as promoting women's studies, advocating anti-Japanese war, making investigation, promoting outreach and so on, so as to promote the integration of Hui society into the whole society of modern China.In the conclusion part, the main contents of the first three parts are summarized in an all-round way, and the new and old intergenerational alternation in the process of the new education reform of the Hui nationality is further put forward.
【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類號(hào)】：D691.72;G75

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