錫箔的社會文化史：以民國江浙地區(qū)為中心
發(fā)布時間：2018-07-25 08:17
【摘要】： 本文是一個關(guān)于錫箔的社會文化史研究。以民國時期江浙地區(qū)的錫箔業(yè)為個案,探討了錫箔這種特殊形式的紙錢在江浙一帶的興起,及其生產(chǎn)工藝、制造與流通網(wǎng)絡(luò)。 錫箔是中國祭祀禮儀中常用的一種紙錢。但是由于相關(guān)資料的零散,錫箔生產(chǎn)與流通的歷史較少引起研究者的矚目。然而,在現(xiàn)代中國反迷信運(yùn)動的過程中,由于政府需要對使用和生產(chǎn)錫箔的行為進(jìn)行控制與改造,使這一原本鮮為人知的行業(yè)進(jìn)入了人們的視野。 錫箔在中國社會中所承載的社會功能與文化內(nèi)涵,表現(xiàn)在人們對錫箔起源的追溯中。這種追溯又可分為兩個部分,首先是對紙錢起源的追溯,其次是對錫箔這種特殊紙錢的追溯。在對紙錢起源的追溯中,儒家構(gòu)建起了一個從明器到瘞錢再到紙錢、焚燒紙錢的發(fā)展譜系,從而賦予了紙錢合乎禮儀規(guī)范的特性。而反對紙錢者則提出了不同的起源可能性。對于錫箔起源的說法,不見諸史籍記載,而來自江浙一帶的民間傳說。這些傳說指出,錫箔的起源與明太祖朱元璋有著直接的關(guān)系。這些傳說反映了錫箔的興起與明代貴銀思想之間的關(guān)聯(lián)。 杭、紹、甬是江浙錫箔的主要產(chǎn)地。上海則在近代開埠以來,成為了江浙錫箔產(chǎn)銷網(wǎng)絡(luò)中的樞紐。本文通過對錫箔的生產(chǎn)工藝、生產(chǎn)組織與流通網(wǎng)絡(luò)的考察,力圖揭示的是,盡管現(xiàn)代反迷信話語將錫箔業(yè)塑造成一種落后、衰敗的地方產(chǎn)業(yè),實(shí)際上,錫箔的產(chǎn)銷卻擁有一個輻射全國的嚴(yán)密而活躍的網(wǎng)絡(luò)；錫料的進(jìn)口和錫箔成品的出口,更牽涉到一個國際貿(mào)易網(wǎng)絡(luò)。 民國時期江浙地區(qū)錫箔業(yè)的個案,為我們探討現(xiàn)代反迷信的表達(dá)和實(shí)踐提供了一個新的角度。在南京國民政府初期的反迷信運(yùn)動中,政府對江浙錫箔業(yè)征收“迷信捐”,以期達(dá)到“寓禁于征”的目的。圍繞著這一稅收的名義與稅率,箔商與政府、地方與中央之間展開了長時間的博弈�！懊孕啪琛睂⒏脑靽窈透母锒愔七@兩個現(xiàn)代國家政權(quán)建設(shè)中的重要環(huán)節(jié)糾結(jié)在了一起。在此過程中,錫箔業(yè)作為江浙地區(qū)的一種重要地方產(chǎn)業(yè),與地方的利益緊密地聯(lián)系在一起,表現(xiàn)出不絕如縷的生命力,折射出具體歷史場景下反迷信運(yùn)動的復(fù)雜性。
[Abstract]:This paper is a study on the history of the society and culture of tin foil. Taking the tin foil industry in Jiangsu and Zhejiang during the period of the Republic of China as an example, the paper discusses the rise of the special form of paper money in Jiangsu and Zhejiang, as well as its production technology, manufacture and circulation network. Tin foil is a kind of paper money commonly used in Chinese sacrificial rites. However, due to the scattered data, the history of tin foil production and circulation attracted little attention. However, in the process of anti-superstition movement in modern China, the government needs to control and reform the behavior of using and producing tin foil, which makes this little-known industry into the field of vision. The social function and cultural connotation of tin foil in Chinese society are reflected in people's tracing back to the origin of tin foil. This traceability can be divided into two parts: the first is the tracing of the origin of paper money, and the second is the tracing of special paper money such as tin foil. In tracing back to the origin of paper money, Confucianism constructed a development pedigree from Ming Dynasty to bury money and then to paper money, thus giving paper money the characteristic of conformability and propriety. Opponents of paper money, on the other hand, put forward different possibilities of origin. For the origin of tin foil, there are no historical records, but from the region of Jiangsu and Zhejiang folklore. These legends point out that the origin of tinfoil and Ming Taizu Zhu Yuanzhang has a direct relationship. These legends reflect the connection between the rise of tinfoil and the thought of Guiyin in Ming Dynasty. Hang, Shao, Ningbo is the main origin of Jiangsu and Zhejiang foil. Shanghai has become the hub of Jiangsu and Zhejiang foil production and marketing network since its opening in modern times. Through the investigation of the production technology, production organization and circulation network of tin foil, this paper tries to reveal that, although modern antisuperstitious discourse portrays tin foil industry as a backward and declining local industry, in fact, However, the production and marketing of tin foil has a strict and active network of radiation throughout the country, and the import of tin and the export of finished tin foil also involve an international trade network. The case of the foil industry in Jiangsu and Zhejiang during the period of the Republic of China provides a new angle for us to explore the expression and practice of modern anti-superstition. In the early anti-superstition movement of the Nanjing National Government, the government collected "superstitious donation" to Jiangsu and Zhejiang tin foil industry, in order to achieve the goal of "prohibiting the collection". Around the name of the tax and tax rate, foil and government, local and central game between a long period of time. Superstitious donation intertwined the reform of the nation and the reform of the tax system. In this process, tin foil industry, as an important local industry in Jiangsu and Zhejiang regions, is closely related to local interests, showing inexhaustible vitality and reflecting the complexity of anti-superstition movement in specific historical scenes.
【學(xué)位授予單位】：復(fù)旦大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2010
【分類號】：K258
本文編號：2143195
[Abstract]:This paper is a study on the history of the society and culture of tin foil. Taking the tin foil industry in Jiangsu and Zhejiang during the period of the Republic of China as an example, the paper discusses the rise of the special form of paper money in Jiangsu and Zhejiang, as well as its production technology, manufacture and circulation network. Tin foil is a kind of paper money commonly used in Chinese sacrificial rites. However, due to the scattered data, the history of tin foil production and circulation attracted little attention. However, in the process of anti-superstition movement in modern China, the government needs to control and reform the behavior of using and producing tin foil, which makes this little-known industry into the field of vision. The social function and cultural connotation of tin foil in Chinese society are reflected in people's tracing back to the origin of tin foil. This traceability can be divided into two parts: the first is the tracing of the origin of paper money, and the second is the tracing of special paper money such as tin foil. In tracing back to the origin of paper money, Confucianism constructed a development pedigree from Ming Dynasty to bury money and then to paper money, thus giving paper money the characteristic of conformability and propriety. Opponents of paper money, on the other hand, put forward different possibilities of origin. For the origin of tin foil, there are no historical records, but from the region of Jiangsu and Zhejiang folklore. These legends point out that the origin of tinfoil and Ming Taizu Zhu Yuanzhang has a direct relationship. These legends reflect the connection between the rise of tinfoil and the thought of Guiyin in Ming Dynasty. Hang, Shao, Ningbo is the main origin of Jiangsu and Zhejiang foil. Shanghai has become the hub of Jiangsu and Zhejiang foil production and marketing network since its opening in modern times. Through the investigation of the production technology, production organization and circulation network of tin foil, this paper tries to reveal that, although modern antisuperstitious discourse portrays tin foil industry as a backward and declining local industry, in fact, However, the production and marketing of tin foil has a strict and active network of radiation throughout the country, and the import of tin and the export of finished tin foil also involve an international trade network. The case of the foil industry in Jiangsu and Zhejiang during the period of the Republic of China provides a new angle for us to explore the expression and practice of modern anti-superstition. In the early anti-superstition movement of the Nanjing National Government, the government collected "superstitious donation" to Jiangsu and Zhejiang tin foil industry, in order to achieve the goal of "prohibiting the collection". Around the name of the tax and tax rate, foil and government, local and central game between a long period of time. Superstitious donation intertwined the reform of the nation and the reform of the tax system. In this process, tin foil industry, as an important local industry in Jiangsu and Zhejiang regions, is closely related to local interests, showing inexhaustible vitality and reflecting the complexity of anti-superstition movement in specific historical scenes.
【學(xué)位授予單位】：復(fù)旦大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2010
【分類號】：K258
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