反客為主：清代黔西南民族區(qū)域的客民研究
發(fā)布時間：2018-09-13 15:57
【摘要】：本文研究清代黔西南民族區(qū)域的客民,通過分析客民由“化外之民”到“化內(nèi)之民”,最后,“反客為主”的身份轉(zhuǎn)換過程,探討國家權力的介入所造成地民族區(qū)域演變,進而揭示客民與區(qū)域之間的互動關系,客民身份轉(zhuǎn)換與社會秩序的變動關系,并對區(qū)域社會史研究進行思考。 關于清代黔西南的客民發(fā)展,可將其分為四個時期來觀察。第一,明末清初,黔西南的客民,主要是官方力量促成；第二,康乾時期,受王朝政策的影響,自發(fā)性移民紛紛涌入黔西南；第三,嘉慶道光年間,自發(fā)性移民逐步向定居化方向發(fā)展,以同鄉(xiāng)聚居、同姓聚居的形態(tài)生活,這時的客民達到頂峰；第四,咸同以后,客民身份和社會地位的轉(zhuǎn)化造成了原有的地方社會秩序的變動和新的社會秩序的重建。 隨著黔西南的客民定居化的進程,出現(xiàn)土客之間利益資源的爭奪和認同價值觀的轉(zhuǎn)變�？兔竦牟粩嘣黾�,黔西南各地都出現(xiàn)了客強土弱,土著屢屢被侵凌的情況,并由此爭斗而相互仇視,相互對峙,形成一種以籍貫為劃分彼此標準的社會沖突。這種沖突因土客雙方的勢均力敵而得以強化和延續(xù),又因土客雙方的身份轉(zhuǎn)化而變得錯綜復雜。土客之間的感情日益惡化,仇恨日益加深,長期積聚在土著心理上對客民仇視與痛恨,最終導致了大規(guī)模沖突或械斗的發(fā)生；另一方面因人口消亡,田地無人開墾,又引發(fā)了新的客民前來開墾的行為,而黔西南土地稀少與貧瘠的地理特征與傳統(tǒng)的生計模式存在著內(nèi)在的緊張,以及生態(tài)環(huán)境的逐步惡化加劇了族群之間,土客之間的矛盾。 在王朝眼里,客民是游離于化外與化內(nèi)的一個群體,王朝對客民的態(tài)度也是在鼓勵與限制之間徘徊,但每一個客民都希望自己能從化外走向化內(nèi),成為有身份的國家人。無論自發(fā)而來還是政府組織而來,客民都會用不同的辦法把自己的身份與王朝的正統(tǒng)性聯(lián)系起來,會自覺或不自覺的維護國家的正統(tǒng)秩序。在客民心里,王朝的正統(tǒng),就是“戶籍”和儒家思想的社會政治價值觀,如“忠、孝、義”等正統(tǒng)性符號,這些成為客民得以世代延續(xù)下去,成為鞏固其地位,控制地方社會的資源。雖然土著盡管是王朝的合法居民,但在王朝眼里仍然是“未開化”的民族,王朝既對他們要加強防范,又要提防客民的肆意侵凌所造成地沖突。土著同樣希望自己能納入到王朝的正統(tǒng)中來,成為像中原一樣“文明”的人,但由于各民族之間存在文化心理、感情、習慣上的差異,他們很難融入到客民社會當中,因而土客之間總是存在一定的隔閡和矛盾。 朝廷往往通過行政區(qū)劃、地名教化、地方保甲制度來應對社會秩序的變動,而土司則有自己的一套辦法,即甲亭制度,來穩(wěn)定和發(fā)展其管轄的地方。州縣制度和甲亭制度并行不悖的并存著直至民國初年,在完全廢除土司后,甲亭制度才基本被保甲制度所取代。清中后期黔西南的地方官員以“王學”為榜樣,通過制定鄉(xiāng)規(guī)民約來規(guī)范人們的行為,以此重塑王朝的社會秩序。教化的效果不理想不是“教化”的不到位,而在于“邊界”的模糊。朝廷與地方政府只有通過行政區(qū)劃的不斷調(diào)整,把過去的三套官僚系統(tǒng)并治的行政體制,改變?yōu)橐灾菘h系統(tǒng)為主的地方行政,理順各級政府的隸屬關系,通過解決省界和府內(nèi)各州縣的界域紛爭和眾多的插花地問題,從地理疆域上解決行政管轄的“盲區(qū)”,給地方社會秩序的重整創(chuàng)造了條件。但從黔西南區(qū)域社會與政治互動的關系看,我們發(fā)現(xiàn)即使清政府有心加強地方的統(tǒng)治,其結(jié)果卻證明這個目的是失敗的,反而引發(fā)了震驚全國的嘉慶南籠叛亂、咸同回民叛亂等政治事件,最終清政府平定了叛亂,也由此產(chǎn)生了一批地方精英。劉氏家族正是善于利用清政府的國家制度和善于利用地方性策略而崛起并稱霸地方,實現(xiàn)了客民身份和社會地位的轉(zhuǎn)變。
[Abstract]:This paper studies the Hakkas in the ethnic regions of southwestern Guizhou in the Qing Dynasty, analyzes the process of the transformation of the Hakkas'identity from "the people outside the country" to "the people inside the country". Finally, it explores the regional evolution of the local ethnic groups caused by the intervention of state power, and further reveals the interaction between the Hakkas and the regions, the transformation of the identity of the Hakkas and the social order. The changing relationship and thinking about the study of regional social history.
In the late Ming and early Qing Dynasties, the citizens of southwestern Guizhou were mainly facilitated by official forces; in the Kangxi and Qianlong Dynasties, spontaneous immigrants flooded into southwestern Guizhou under the influence of dynastic policies; and in the Daoguang Period of Jiaqing, the spontaneous immigrants gradually moved towards settlement. The Hakka people reached the peak when they lived together with their fellow villagers and surnames. Fourthly, after Xiantong, the transformation of the status and social status of the Hakka people caused the change of the original local social order and the reconstruction of the new social order.
With the process of the settlement of the residents in southwestern Guizhou, there has been a struggle for the interests and resources of the Turkish and the change of the values of identification. Conflict. This kind of conflict is strengthened and continued because of the balance of power between the Turkish and the Hakka sides. It is also complicated because of the identity transformation between the Turkish and the Hakka sides. Because of the extinction of the population and the lack of land reclamation, new Hakka people came to reclaim the land. However, there is an inherent tension between the scarcity and barrenness of land in southwestern Guizhou and the traditional mode of livelihood, and the gradual deterioration of the ecological environment has aggravated the contradiction between ethnic groups and between the Turks.
In the eyes of the dynasty, the Hakka people were a group dissociated from the outside and the inside. The attitude of the Dynasty toward the Hakka people also wandered between encouragement and restriction. But every Hakka people hoped that they could turn from the outside to the inside and become a national person with status. In Hakka people's mind, the orthodoxy of the dynasty is the social and political values of "household registration" and Confucianism, such as "loyalty, filial piety, righteousness" and other orthodox symbols, which become the Hakka people to continue from generation to generation, become a consolidation of their status, control of local areas. Although the Aborigines were legitimate inhabitants of the dynasty, they were still "uncivilized" in the eyes of the dynasty. The Dynasty had to guard against them and guard against the conflicts caused by the wanton aggression of the hakkas. The aborigines also hoped that they could be brought into the dynasty's orthodoxy and become "civilized" people like the Central Plains. Due to the differences in cultural psychology, feelings and habits among different nationalities, it is difficult for them to integrate into the Hakka society, so there are always some barriers and contradictions between the Tukkas.
The imperial court often responded to the changes of social order through administrative divisions, place names and local Baojia system, while the Chieftain had his own set of methods, namely Jiating system, to stabilize and develop the areas under his jurisdiction. In the middle and late Qing Dynasty, the local officials in southwestern Guizhou took the "Wang Xue" as an example, and made rules and regulations to regulate people's behavior, so as to rebuild the social order of the dynasty. Continuous readjustment of the Division has changed the administrative system of the three bureaucratic systems in the past into a local administration dominated by the state and county systems, straightened out the subordinate relations of the governments at all levels, and solved the "blind areas" under administrative jurisdiction from the geographical frontier to the local society by resolving the disputes between provincial boundaries and the prefectures and counties within the government and numerous problems of flower arrangement. From the perspective of social and political interaction in southwestern Guizhou, we find that even if the Qing government intends to strengthen local rule, the result proves that the aim is a failure, but it triggers political events such as the Nanlong rebellion in Jiaqing and the Hui rebellion in Xiantong, which shocked the whole country. Finally, the Qing government calmed the rebellion. A group of local elites came into being. The Liu clan was good at utilizing the Qing government's national system and local strategy to rise and dominate the place, and realized the transformation of the status of the Hakka and social status.
【學位授予單位】：華中師范大學
【學位級別】：博士
【學位授予年份】：2013
【分類號】：K249
本文編號：2241645
[Abstract]:This paper studies the Hakkas in the ethnic regions of southwestern Guizhou in the Qing Dynasty, analyzes the process of the transformation of the Hakkas'identity from "the people outside the country" to "the people inside the country". Finally, it explores the regional evolution of the local ethnic groups caused by the intervention of state power, and further reveals the interaction between the Hakkas and the regions, the transformation of the identity of the Hakkas and the social order. The changing relationship and thinking about the study of regional social history.
In the late Ming and early Qing Dynasties, the citizens of southwestern Guizhou were mainly facilitated by official forces; in the Kangxi and Qianlong Dynasties, spontaneous immigrants flooded into southwestern Guizhou under the influence of dynastic policies; and in the Daoguang Period of Jiaqing, the spontaneous immigrants gradually moved towards settlement. The Hakka people reached the peak when they lived together with their fellow villagers and surnames. Fourthly, after Xiantong, the transformation of the status and social status of the Hakka people caused the change of the original local social order and the reconstruction of the new social order.
With the process of the settlement of the residents in southwestern Guizhou, there has been a struggle for the interests and resources of the Turkish and the change of the values of identification. Conflict. This kind of conflict is strengthened and continued because of the balance of power between the Turkish and the Hakka sides. It is also complicated because of the identity transformation between the Turkish and the Hakka sides. Because of the extinction of the population and the lack of land reclamation, new Hakka people came to reclaim the land. However, there is an inherent tension between the scarcity and barrenness of land in southwestern Guizhou and the traditional mode of livelihood, and the gradual deterioration of the ecological environment has aggravated the contradiction between ethnic groups and between the Turks.
In the eyes of the dynasty, the Hakka people were a group dissociated from the outside and the inside. The attitude of the Dynasty toward the Hakka people also wandered between encouragement and restriction. But every Hakka people hoped that they could turn from the outside to the inside and become a national person with status. In Hakka people's mind, the orthodoxy of the dynasty is the social and political values of "household registration" and Confucianism, such as "loyalty, filial piety, righteousness" and other orthodox symbols, which become the Hakka people to continue from generation to generation, become a consolidation of their status, control of local areas. Although the Aborigines were legitimate inhabitants of the dynasty, they were still "uncivilized" in the eyes of the dynasty. The Dynasty had to guard against them and guard against the conflicts caused by the wanton aggression of the hakkas. The aborigines also hoped that they could be brought into the dynasty's orthodoxy and become "civilized" people like the Central Plains. Due to the differences in cultural psychology, feelings and habits among different nationalities, it is difficult for them to integrate into the Hakka society, so there are always some barriers and contradictions between the Tukkas.
The imperial court often responded to the changes of social order through administrative divisions, place names and local Baojia system, while the Chieftain had his own set of methods, namely Jiating system, to stabilize and develop the areas under his jurisdiction. In the middle and late Qing Dynasty, the local officials in southwestern Guizhou took the "Wang Xue" as an example, and made rules and regulations to regulate people's behavior, so as to rebuild the social order of the dynasty. Continuous readjustment of the Division has changed the administrative system of the three bureaucratic systems in the past into a local administration dominated by the state and county systems, straightened out the subordinate relations of the governments at all levels, and solved the "blind areas" under administrative jurisdiction from the geographical frontier to the local society by resolving the disputes between provincial boundaries and the prefectures and counties within the government and numerous problems of flower arrangement. From the perspective of social and political interaction in southwestern Guizhou, we find that even if the Qing government intends to strengthen local rule, the result proves that the aim is a failure, but it triggers political events such as the Nanlong rebellion in Jiaqing and the Hui rebellion in Xiantong, which shocked the whole country. Finally, the Qing government calmed the rebellion. A group of local elites came into being. The Liu clan was good at utilizing the Qing government's national system and local strategy to rise and dominate the place, and realized the transformation of the status of the Hakka and social status.
【學位授予單位】：華中師范大學
【學位級別】：博士
【學位授予年份】：2013
【分類號】：K249
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