發(fā)布時(shí)間：2018-05-15 08:05

  本文選題：清末民國(guó) + 新疆　； 參考：《陜西師范大學(xué)》2012年博士論文

【摘要】：在獨(dú)特的生態(tài)環(huán)境、地理?xiàng)l件和歷史背景下形成的新疆多元文化,是中華多元一體文化格局中不可分割的組成部分。中原地區(qū)漢文化至晚從西漢時(shí)期就已經(jīng)進(jìn)入天山南北,成為新疆多元文化的重要組成部分。清朝統(tǒng)一天山南北之后,尤其是光緒十年(1884年)建省以后,新疆在行政上與內(nèi)地劃一,更多的中原人移住新疆進(jìn)行開(kāi)發(fā)建設(shè),漢文化在新疆的傳播進(jìn)入了歷史上新的階段。梳理新疆建省至民國(guó)時(shí)期漢文化在新疆多元文化背景中傳播的線(xiàn)索、闡明漢文化在近代新疆社會(huì)發(fā)展中的作用,不僅可以深化人們對(duì)近代新疆多元民族文化格局形成的認(rèn)識(shí),而且也能夠進(jìn)一步豐富和完善中華民族多元一體文化格局的理論。 清末民國(guó)時(shí)期新疆漢文化的傳播是在特定的歷史背景下進(jìn)行的。新疆建省以后,清政府在新疆圍繞建省及“新政”進(jìn)行了一系列改革,新疆的交通、通訊條件得以改善,中原人赴疆更為便利和頻繁。清朝及民國(guó)以后新疆歷任主政者的文化政策,以及該時(shí)期以各民族團(tuán)結(jié)抵抗外來(lái)侵略、維護(hù)祖國(guó)統(tǒng)一為主流的民族關(guān)系,為漢文化在新疆的傳播與發(fā)展提供了良好的社會(huì)環(huán)境。該時(shí)期漢文化傳播的主體主要有入疆屯田的士卒、農(nóng)民、遣犯,以及來(lái)自?xún)?nèi)地各省的商人、主政官員、遣員、手工業(yè)者、藝術(shù)工作者等等。漢文化在新疆傳播的內(nèi)容不僅包括中原成熟的農(nóng)作生產(chǎn)文化、衣食住行等方面的物質(zhì)生活文化,還包含中原地區(qū)以漢人為代表的宗教信仰、漢語(yǔ)方言、歲時(shí)節(jié)慶文化、傳統(tǒng)戲曲藝術(shù)等方面。其傳播的途徑也較以前更為多樣,不僅通過(guò)祀典活動(dòng)、文獻(xiàn)與文學(xué)作品傳播,還通過(guò)會(huì)館、學(xué)校教育等途徑傳播,在民國(guó)時(shí)期甚至還出現(xiàn)了新聞、話(huà)劇、電影等新式傳播途徑。 清末民國(guó)時(shí)期新疆漢文化傳播具有傳播區(qū)域的廣泛性與不平衡性、傳播的階段性與時(shí)代性、傳播內(nèi)容的全面性與豐富性三個(gè)特點(diǎn)。該時(shí)期漢文化傳播的范圍遍及天山南北,但其影響程度受內(nèi)地移民分布格局的限制,呈現(xiàn)出“北重南輕”的特點(diǎn)。在這六十余年當(dāng)中,漢文化傳播的總體態(tài)勢(shì)呈活躍狀態(tài),其間社會(huì)穩(wěn)定、經(jīng)濟(jì)發(fā)展、民族關(guān)系和諧時(shí),漢文化的傳播速度快、范圍廣；反之則出現(xiàn)緩慢發(fā)展?fàn)顟B(tài)。在多種多樣的傳播途徑下,其傳播內(nèi)容豐富全面,不僅包括物態(tài)文化層、制度文化層、行為文化層,而且包括心態(tài)文化層。該時(shí)期,新疆漢文化也具有其自身鮮明的特點(diǎn)。它不但與中原漢文化一脈相承,具有傳承性和民族性,而且具有因中原移民遷出地多元而產(chǎn)生的多元性與地域性,更具有漢文化在新疆少數(shù)民族多元文化背景下形成的創(chuàng)造性。清末民國(guó)時(shí)期獨(dú)特的新疆漢文化具有不同于其他文化傳播的作用,首先,它維系著新疆世居漢人的認(rèn)同,成為“老新疆”的身份標(biāo)簽；其次,清末民國(guó)時(shí)期的新疆漢文化,是新疆近代化,尤其是文化近代化的重要推動(dòng)力；最后,清末民國(guó)時(shí)期的新疆漢文化,奠定了近現(xiàn)代以漢文化發(fā)揮主導(dǎo)作用的新疆多元文化格局的基礎(chǔ)。
[Abstract]:Xinjiang multiculturalism, formed under the unique ecological environment, geographical conditions and historical background, is an integral part of the Chinese multicultural pattern. The Han culture in the Central Plains has entered the north and south of the Tianshan Mountains from the Western Han Dynasty to the Western Han Dynasty. After ten years of Guangxu (1884), Xinjiang was established in the administration with the mainland, more central plains people moved to Xinjiang for development and construction. The spread of Han culture in Xinjiang entered a new stage of history. It clarified the Chinese culture in the multicultural background of Xinjiang during the period of Xinjiang's construction and the period of the Republic of China, and clarified that Han culture was in modern Xinjiang. The role of social development can not only deepen people's understanding of the multi ethnic cultural pattern in modern Xinjiang, but also further enrich and improve the theory of the multicultural pattern of the Chinese nation.
In the period of the period of the late Qing Dynasty and the Republic of China, the communication of Han culture in Xinjiang was carried out in a specific historical background. After the construction of Xinjiang Province, the Qing government carried out a series of reforms around the province and the "New Deal" in Xinjiang. The traffic and communication conditions of Xinjiang were improved, the Central Plains people were more convenient and frequent in Xinjiang. The prose of Xinjiang as the main political person after the Qing Dynasty and the Republic of China was established after the Qing Dynasty and the Republic of China. In this period, the main body of the communication of Chinese culture was the soldiers of Xinjiang, the peasants, the offenders, the businessmen and the officials from the provinces of the mainland. The contents of the Han culture in Xinjiang not only include the mature farming culture of the Central Plains, the material life and culture of the food and clothing, the Chinese dialect, the Chinese dialect, the festival culture, the traditional opera art and so on. More diverse than before, not only through the ceremony, literature and literary works, but also through the hall, school education and other ways to spread. In the Republic of China, there were even new ways of news, drama, film and other ways of communication.
In the period of the period of the late Qing Dynasty and the Republic of China, the communication of Han culture in Xinjiang had three characteristics: the universality and imbalances of the region, the stage and the times of the communication, the comprehensiveness and richness of the communication content. The spread of Chinese culture spread throughout the north and south of Tianshan, but its influence was limited by the distribution pattern of the immigrants in the mainland, showing a "north and South light". In the last sixty years, the overall situation of the communication of Han culture is active. During the period of social stability, economic development and harmonious ethnic relations, the spread of Chinese culture is fast and wide; on the other hand, there is a state of slow development. Under various channels of communication, the communication content is rich and comprehensive, not only the cultural layer, but also the cultural layer. The system culture layer, the behavioral culture layer and the mentality culture layer. In this period, the Han culture in Xinjiang also has its own distinctive characteristics. It not only inherits the Chinese culture of the Central Plains, but also has the inheritance and nationality, and has the multi-element and regional character caused by the migration of the Central Plains immigrants, and the Han culture in Xinjiang minority people. The creativity formed under the multicultural background of the ethnic group. The unique Xinjiang Han culture in the period of the late Qing Dynasty and the Republic of China was different from other cultural transmission. First, it maintained the identity of the Han people in Xinjiang, and became the identity label of "old Xinjiang". Secondly, the Chinese culture of Xinjiang in the period of the late Qing Dynasty and the Republic of China was the modernization of Xinjiang, especially in the modern culture. In the end, the Xinjiang Han culture in the period of the late Qing Dynasty and the Republic of China laid the foundation of the multicultural pattern of Xinjiang, which played a leading role in the modern Chinese culture.

【學(xué)位授予單位】：陜西師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2012
【分類(lèi)號(hào)】：K25

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 楊存田;土地情結(jié)——中國(guó)文化的一個(gè)重要原點(diǎn)[J];北京大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2001年05期

2 蓋金偉 ,孫鈺華;楊增新時(shí)期的新疆近代教育簡(jiǎn)論[J];昌吉師專(zhuān)學(xué)報(bào);1999年03期

3 楊俊國(guó);馬世翔;;試論清代新疆晉商[J];昌吉學(xué)院學(xué)報(bào);2008年02期

4 賽來(lái)西·阿不都拉;王琴琴;;新疆地區(qū)的多元文化傳播初探[J];當(dāng)代傳播;2007年03期

5 任虹橋;豫劇在新疆的發(fā)展[J];東方藝術(shù);2005年10期

6 劉俐李;周磊;;新疆漢語(yǔ)方言的分區(qū)(稿)[J];方言;1986年03期

7 劉俐李;;新疆漢語(yǔ)方言的形戍[J];方言;1993年04期

8 賀萍;新疆多元民族文化流變述略[J];西北工業(yè)大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2005年01期

9 王治來(lái);歷史上漢族人向西北邊疆的遷徙[J];西北史地;1997年01期

10 劉仲華;清代新疆的封建教育和科舉[J];西北史地;1997年02期

相關(guān)重要報(bào)紙文章 前1條

1 周振鶴;[N];文匯報(bào);2008年

相關(guān)博士學(xué)位論文 前3條

1 文志勇;民國(guó)新疆民族關(guān)系研究[D];陜西師范大學(xué);2011年

2 賀萍;西部大開(kāi)發(fā)與新疆多元民族文化關(guān)系研究[D];西北大學(xué);2005年

3 廖冬梅;新疆民漢雙語(yǔ)現(xiàn)象與新疆社會(huì)發(fā)展之關(guān)系[D];新疆大學(xué);2006年

相關(guān)碩士學(xué)位論文 前8條

1 韓璐;民國(guó)新疆漢民族社會(huì)生活研究[D];新疆大學(xué);2011年

2 彭融;20世紀(jì)新疆中等城市與區(qū)域發(fā)展研究[D];四川大學(xué);2003年

3 李芳;清代新疆漢民族的社會(huì)風(fēng)俗初探[D];新疆大學(xué);2004年

4 王澤民;近代新疆維漢語(yǔ)言接觸及其雙語(yǔ)發(fā)展?fàn)顩r研究[D];新疆大學(xué);2005年

5 任方冰;移民背景下的新疆曲子戲研究[D];新疆師范大學(xué);2006年

6 劉海燕;清末民初哈密地區(qū)社會(huì)生活初探[D];新疆大學(xué);2006年

7 裴紅娟;巴里坤漢民族民間信仰研究[D];新疆師范大學(xué);2007年

8 房偉;文廟祀典及其社會(huì)功用[D];曲阜師范大學(xué);2010年

，

本文編號(hào)：1891651