本文選題：贛閩粵聚居區(qū) + 客家��； 參考：《上海師范大學(xué)》2016年博士論文

【摘要】：贛閩粵客家聚居區(qū)自明中期出現(xiàn)聯(lián)宗活動以來,聯(lián)修表現(xiàn)活躍,其功利目標呈現(xiàn)多樣性。從聯(lián)宗目標表現(xiàn)出來的利害關(guān)系來看,明清與民國時期的同姓聯(lián)宗目標可以大致分為兩類,一類是利己不損人的功利目標,如表現(xiàn)于防衛(wèi)、科舉等方面,這有助于同一地域生活的同姓宗族的團結(jié)并提高社會地位,通常能獲得社會與官方的默許或支持。另一類是利己損人的功利目標,如表現(xiàn)于對生存資源的爭奪、諍訟等方面,這會增加社會治理的困難,通常招致社會的批評或官方禁止。從功能性目標引發(fā)聯(lián)宗來看,參加聯(lián)宗的宗族通常都在同一地域內(nèi),并且最終形成地緣性的功能性集團。然而,聯(lián)宗活動延續(xù)至今,贛閩粵客家聚居區(qū)的同姓聯(lián)宗目標的設(shè)定趨向于文化、社會地位等功利性不那么強的目標。隨著聯(lián)宗功利性的淡化,聯(lián)宗范圍也呈擴大趨勢,以姓氏為符號建立的同姓網(wǎng)絡(luò)逐漸增多。贛閩粵客家聚居區(qū)的聯(lián)宗具有客家人群性背景,是歷史移民形成的,這一人群性背景并且成了對同姓宗族的認同依據(jù)。贛南因唐宋移民與明清移民返遷形成了新、老客家。清代表現(xiàn)出新客家同姓宗族聯(lián)宗,當(dāng)代出現(xiàn)新、老客家同姓聯(lián)宗。閩西石壁在客家移民中起著重要的歷史作用,并對當(dāng)代客家族群發(fā)生著影響,在當(dāng)代閩西興建的客家百氏祠堂,供奉著首批入遷客家聚居區(qū)的百氏祖先,吸引著海內(nèi)外客家族人前來祭祀,形成了獨特的同姓個人聯(lián)宗現(xiàn)象。因客家公祠是由地方政府與族群領(lǐng)袖共同合作完成,在同姓個人認同在聯(lián)宗的政治過程中具有變動性�；洊|客家經(jīng)過石壁遷入,客家利用了這一歷史情境,將移居石壁作為共同建構(gòu)“客家祖先”身份的依據(jù),也將這種身份的建構(gòu)作為聯(lián)宗的目標。上述聯(lián)宗體現(xiàn)出在客家這一人群性背景下,以族群認同作為對同姓宗族的選擇,也是以族群認同形成個人聯(lián)宗活動。同時聯(lián)宗也以族群邊界作為對同姓宗族的區(qū)分�；洊|劉氏以族群方言作為區(qū)分同姓宗族的依據(jù),排斥了操閩南話的劉氏聯(lián)修,這是文化差異下的宗族邊界。在聯(lián)宗共祖的情況下進行祭祀安排、世系擬制、輩號設(shè)置,是為了在形式上進行的統(tǒng)一完整。聯(lián)宗的最低限度是共祖,祭祀安排是追認共祖的簡約形式,世系擬制、輩號設(shè)置都處于可有可無的兩可狀態(tài),因為世系擬制、輩號設(shè)置不是聯(lián)宗所必備的內(nèi)容。如果三者齊備,聯(lián)宗在形式上看起來就更像一個統(tǒng)一的聯(lián)盟,或更像一個同姓網(wǎng)絡(luò)。贛閩粵客家聚居區(qū)的聯(lián)宗具有客家族群這一人群性背景,筆者將這種聯(lián)宗概括為以族群認同的同姓聯(lián)宗,它以同一地域內(nèi)的地緣聯(lián)盟為基礎(chǔ),趨向同姓網(wǎng)絡(luò)的聯(lián)宗類型,即是以客家聚居區(qū)為基礎(chǔ)形成的客家同姓網(wǎng)絡(luò)。
[Abstract]:Since the emergence of joint zong activities in the Hakka areas in Jiangxi, Fujian and Guangdong provinces, the joint repair has been active and its utilitarian goals have been diversified. From the perspective of the interests expressed by the joint zong goal, the same family name of the Ming and Qing dynasties and the Republic of China can be roughly divided into two categories. One is the utilitarian goal of not harming others, such as in defence, imperial examination, and so on. This contributes to the unity and social advancement of families of the same surname living in the same region, usually with the tacit approval or support of society and the authorities. The other is the utilitarian goal of profit and harm to others, such as the struggle for survival resources and litigation, which will increase the difficulties of social governance, and usually lead to social criticism or official prohibition. From the point of view of functional objective, the participating clans are usually in the same region and eventually form a geographical functional group. However, the joint zong activities continue up to now, the goal of the same family name in the Hakka areas of Jiangxi and Guangdong provinces tends to be the less utilitarian goals such as culture, social status and so on. With the desalination of utilitarian, the scope of joint zong is also expanding, and the network of the same surname is gradually increasing. The Lianzong in the Hakka area of Jiangxi, Fujian and Guangdong has a group background of Hakka, which is formed by historical immigrants, and has become the basis for the identification of the same surname clan. Gannan had formed new and old Hakka because of the immigrants from Tang and Song dynasties and emigration from Ming and Qing dynasties. The Qing Dynasty showed the new Hakka clan association, the contemporary appearance of new Hakka, the old Hakka family name joint zong. Shibi played an important historical role in Hakka immigrants and had an impact on the contemporary Hakka clan group. The Hakka Bai ancestral Hall, which was built in the western part of Fujian, was dedicated to the first batch of Hakka ancestors who moved into Hakka settlements. At home and abroad, the Hakka family came to sacrifice, forming a unique phenomenon of the same family name. The Hakka Temple was completed by the local government and the community leaders, and it was changeable in the political process of the United sect with the same family name. The Hakka in eastern Guangdong made use of this historical situation and took Shibi as the basis for establishing the identity of the Hakka ancestors, and the construction of this identity was also the goal of the joint zongzong. Under the background of the Hakka people, the above joint clan reflects the choice of ethnic identity to the same clan, and it also forms the individual association activity with the ethnic identity. At the same time, Lianzong also takes the ethnic boundary as the distinction between the clan of the same surname. In eastern Guangdong, Liu regards ethnic dialects as the basis for distinguishing the clan of the same surname, and excludes Liu Lianxiu, who speaks Minnan dialect, which is the boundary of the clan under the cultural differences. In the case of joint patriarchal ancestors, the arrangement of sacrifice, lineage simulation and generation number is for the purpose of formal unity and integrity. At least the joint ancestor is the common ancestor, and the sacrificial arrangement is the simple form of recognizing the common ancestor. The system of lineage fiction and generation number are all in two dispensable states, because the generation number is not the necessary content of the joint clan. If all three are in place, the syndication looks more like a unified alliance or a network of the same surname. The Lianzong in the Hakka area of Jiangxi, Fujian and Guangdong has the crowd background of the Hakka group. The author generalizes this kind of association to the same family name with the ethnic identity, which is based on the geographical alliance in the same region and tends to the type of the same family name network. That is to Hakka settlement based on the formation of the Hakka network of the same surname.
【學(xué)位授予單位】：上海師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2016
【分類號】：K820.9

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