本文關(guān)鍵詞：元代唐兀人研究　出處：《寧夏大學(xué)》2017年博士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 唐兀人 西夏遺民 色目人 民族遷徙 政治地位

【摘要】：西夏遺民在元代有唐兀人、河西人和西夏人等多種稱謂,而以“唐�！弊顬槌Ｒ�(jiàn)。元代的“唐兀人”已不再單純指代西夏王國(guó)的主體民族黨項(xiàng)人,而是涵蓋了原西夏王國(guó)境內(nèi)所有黨項(xiàng)、漢人、鮮卑、沙陀、回鶻、女真、回回、吐蕃等民族在內(nèi)的一個(gè)大型政治共同體。在元王朝的統(tǒng)治下,唐兀人或是因作官、游學(xué)、求法等原因主動(dòng)外遷,或是因簽軍出征以及被諸王功臣掠為投下而被動(dòng)外遷,形成了在元代南北各地幾乎都有分布的歷史格局。就分布地域來(lái)看,北方地區(qū)唐兀人的主要遷入地是華北平原,南方地區(qū)唐兀人的主要遷入地在長(zhǎng)江下游沿岸、淮南地區(qū)和東南沿海。凡是跨越南北的二次遷徙,唐兀人中只見(jiàn)有北方遷入南方,未見(jiàn)有南方遷入北方者。寧夏平原和河西走廊是唐兀人的主要遷出地,元朝建立后,在西夏故地遷入了許多其他民族的移民進(jìn)行屯田開(kāi)發(fā),這使得外遷和留下的唐兀人都獲得了與其他民族進(jìn)行經(jīng)濟(jì)文化交流的機(jī)會(huì)。在仕宦方面,元朝早期登上政治舞臺(tái)的唐兀人大多是經(jīng)由怯薛出仕或承襲軍職,元朝中后期則一般通過(guò)科舉和國(guó)子學(xué)貢舉入仕。就其任職情況來(lái)看,無(wú)論中書省、樞密院、御史臺(tái)中皆有唐兀人高官,不過(guò)他們之中始終沒(méi)有形成擁有能夠左右元朝國(guó)策或全面掌控政局的權(quán)臣家族。在地方官署中,唐兀人的任職地域主要是江浙、江西、湖廣三行省,承擔(dān)治理和監(jiān)督原南宋境內(nèi)人群的重任。在儒學(xué)、佛教、監(jiān)察、軍政、站赤、禮樂(lè)、地方財(cái)政等方面,唐兀人利用西夏王國(guó)對(duì)國(guó)內(nèi)不同文化背景的人群進(jìn)行“因俗而治”的豐富政治經(jīng)驗(yàn),為元王朝創(chuàng)設(shè)了許多有助于統(tǒng)治多民族國(guó)家的制度。遷離河西故地以后,唐兀人的姓名、婚姻和家庭觀念也發(fā)生了許多變化。在姓名的使用上,元代唐兀人出現(xiàn)了使用賜姓、自行改姓和不稱姓氏三種趨勢(shì),使用黨項(xiàng)舊姓者已非常稀少,蒙、漢雙名并用較為常見(jiàn)。在通婚方面,男性唐兀人多以漢人女子為主要通婚對(duì)象,門第較高的女性唐兀人卻以蒙古人作為主要出嫁對(duì)象:唐兀人與其他族群進(jìn)行族際聯(lián)姻的現(xiàn)象,在元代早期較之晚期更為常見(jiàn),而唐兀氏女性遵循“夫?yàn)槠蘧V”,為夫守節(jié)等行為顯然是受到了漢民族的文化影響。聚族而居、奉養(yǎng)長(zhǎng)輩、教育子弟和喪葬循禮是唐兀人家庭觀念中最為突出的四個(gè)特征。按照元代戶籍政策,分別被歸入到民戶、河西戶、軍戶、站戶、儒戶、僧戶等多種戶計(jì)之中的唐兀人,以僧戶和儒戶的經(jīng)濟(jì)地位最高,往往能夠享受到蠲免部分賦役的優(yōu)厚待遇。就文化領(lǐng)域而言,唐兀人儒士通過(guò)拜理學(xué)名家為師或與之交游,而接納吸收了元代儒家各派的學(xué)術(shù)思想,細(xì)致考證其師承,可知以吳澄為代表人物的草廬學(xué)派最受其青睞。正因其深知儒學(xué)教化風(fēng)俗與傳續(xù)道統(tǒng)的作用,唐兀儒士出任地方官后多有興學(xué)事跡,而這些興學(xué)事跡所發(fā)生的地域分布大致與他們?cè)诘胤交鶎诱䴔?quán)機(jī)構(gòu)中任職的地域分布比例相近。經(jīng)過(guò)漢地與江南文化百余年的浸潤(rùn)與熏陶,被程朱理學(xué)思想所強(qiáng)化的“君臣大義”,即絕對(duì)的、無(wú)條件的忠君觀念在唐兀人的思想意識(shí)之中根深蒂固,他們便做出了與祖輩在西夏滅亡時(shí)降附蒙古所不同的政治選擇,從而在元末明初的歷史背景下成為了忘身殉國(guó)的烈士或不仕新朝的遺民。元代河西儒士的崇佛活動(dòng)表現(xiàn)于與僧侶進(jìn)行交游,參與修繕?biāo)略?施印西夏文佛經(jīng)和為寺院題寫書法,考究其年代,我們可以發(fā)現(xiàn)元朝中后期江南地區(qū)的河西儒士已成為唐兀人佛事活動(dòng)的最主要發(fā)起者,反映自唐宋以來(lái)的“三教合一”的思想趨勢(shì)已然影響到了唐兀人儒士的行為。至于唐兀人與道教之間的關(guān)系,則主要依靠道觀來(lái)進(jìn)行維系,一方面體現(xiàn)為唐兀人修繕、維護(hù)道觀及其產(chǎn)業(yè),另一方面體現(xiàn)于唐兀氏文人為道觀題寫文學(xué)作品。相較之下,伊斯蘭教和景教在唐兀人共同體中似乎沒(méi)有廣泛的流傳。元朝中后期以來(lái),遷入到各地定居的唐兀人在構(gòu)建前西夏時(shí)期的譜系時(shí)往往將先世追溯為漢人世家。這種血緣認(rèn)同的漢地化,最終取代了西夏遺裔對(duì)河西故地的鄉(xiāng)土認(rèn)同,泯滅了他們區(qū)別于漢人的自我意識(shí)。而當(dāng)明朝建立,唐兀人不再以色目人的身份作為特權(quán)集團(tuán)之一員時(shí),維系這一政治共同體的所有紐帶便斷裂了,使之最終完成了民族融合的歷史進(jìn)程。
[Abstract]:The Western Xia Dynasty Tang Wuren, Hexi and Xixia people and many other titles in the Yuan Dynasty, and to "Wu Tang" is the most common. The "Wuren Tang" is no longer simply refer to the main body of the nation the Tangut Xixia Kingdom, but covers a large political community original Xixia kingdom all the territory of Tangut, Han, Uighur, Jurchen, Xianbei, Shatuo and Hui Nationalities, and tubo. In the Yuan Dynasty under the reign of the Tang Wuren, or is the reason for the official, traveling, method of active relocation, or because of the military expedition and sign the kings as cast and hero swept passive relocation, formed in the Yuan Dynasty around the north and South almost all the historical pattern of distribution. View of geographical distribution, mainly in northern area of Tang Wuren is the North China Plain, Southern Tang Wuren the main destination in the Yangtze River, Huainan and the southeast coastal area. All the two migration across the north south, North Wuren Tang only moved south, there is no move north south. The Ningxia plain and the Hexi Corridor is mainly from Wuren Tang, Yuan Dynasty established, in Xixia returned moved into many other ethnic immigrants were opening up wasteland, which makes the relocation and left Wuren have Tang for economic and cultural exchanges with other ethnic groups the opportunity. In the officialdom, the early political arena of Tang Wu mostly through Keshig official or in the late Yuan Dynasty inherited the army, generally through the imperial examination and Guozixue into Shi Gong ju. The working situation, whether the Secretariat, the Privy Council, Taichung has Wuren Tang censor officials, but they have to the Yuan Dynasty has not formed a national policy or full control of political rights Chen family. In local government, serving the Tang Wuren region is mainly Jiangsu and Zhejiang, Jiangxi, the three provinces, to undertake the task of governance and oversight within the territory of the original population in Southern Song dynasty. In the Confucianism, Buddhism, supervision, military, stand, music, local finance and so on, Tang Wuren of domestic Xixia kingdom by people of different cultural backgrounds are "rich political experience because of customs and rule", as the Yuan Dynasty created a lot of help to rule the nation's system. From the west home after the Tang Wuren name, marriage and family values has undergone many changes. In the name of the use of the Yuan Dynasty, Tang Wuren appeared using the surname, surname and name to said three trends, the use of the old surname Dangxiang has very rare, Mongolian and Han and common double name. In marriage, men don Wuren with Chinese women as the main object of marriage, birth in women with a high Wuren Tang but with the Mongols as the main object: Wuren married Tang and other ethnic groups are inter ethnic marriage phenomenon in the Yuan Dynasty early than late is more common, while Tang Wu's women follow "husband and wife" for the husband, chastity behavior is obviously subject to the cultural influence of the Han nationality. Living together, care for elders, children education and funeral Xun Li is four of the most salient features of Tang Wuren family values. According to the household registration policy, were classified to households, households, households and households in Hexi station, Confucianism, and other monks households households in the Tang Dynasty monk Wuren, with the economic status of households and households and the highest, tend to be able to enjoy the preferential treatment of tax exemption part. On the cultural field, Wuren Tang Confucian masters by Baili teacher and friends, and the acceptance of the Yuan Dynasty Confucian schools of academic thought and meticulous research, their teachers, according to Wu Cheng "is representative of the most favored. Because of the custom and tradition that Confucianism orthodoxy, Wu Tang Confucian as local officials after a school story, geographical distribution and regional distribution of the proportion of these schools and their deeds roughly at the grass-roots level of local institutions serving similar. After the infiltration and influence of Han culture and Jiangnan hundreds of years, by strengthening the neo-Confucianism thought "Junchen righteous cause", namely the absolute and unconditional loyalty ingrained in the Tang Dynasty Wuren ideology, they made destruction and grandparents in the Xixia down political choice attached Mongolia different, thus becoming forget who died a martyr or did not cooperate with the new dynasty adherents in Yuanmomingchu historical background. The Yuan Dynasty Hexi Confucian worship of the Buddha in his activities with monks, participate in the repair of the temple, printed the Xixia Buddhist temple and inscribed calligraphy, elegant era, we can find that scholars in the Yuan Dynasty Hexi area south of the Yangtze River has become the main sponsor of the late Tang Wuren Buddhist activities, reflecting the "since the Tang and Song Dynasty Taoism thought a trend" has been affected Wuren Tang Confucian behavior. As for the relationship between Tang Wuren and Taoism, Taoist mainly rely on to maintain, reflects the Tang Wuren repair, maintenance and other aspects of the industry view, reflected in the Tang Wu's Taoist scholar wrote literary works. In contrast, Islam and Nestorianism in Tang Wuren community does not seem to be widely spread. Since in the late Yuan Dynasty, moved to settle in the construction around the Tang Wuren before the Xixia period often includes lineage traced back to the Han family. The Chinese localization of the consanguinity of consanguinity eventually replaced the native identity of the Xixia descendants to the Hexi native land and vanished their self consciousness that was different from the Han people. When the establishment of the Ming Dynasty, Tang Wuren is no longer the Semuren identity as the privileged group member, maintain all ties to this political community is broken, the final completion of the historical process of national fusion.
【學(xué)位授予單位】：寧夏大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2017
【分類號(hào)】：K28
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本文編號(hào)：1345555