Peasnts uprisings in the rural society of North-China.

这项社会研究的目的是分析北中国社会的基本结构。关于这一主题的专著不多。但李靖、杨茂春和曼特图社会研究分支已经发表的一些著作，在这个问题上提出了许多重要的问题。我们必须开始验证他们以前所描述的问题。我们有兴趣考察中国中和中国东南地区社会研究积累的问题，例如弗里德曼的家谱研究，费孝通的“差别关系结构”概念，以及M.H.弗莱德所关注的“甘青”社会关系。这些问题对研究中国北派社会也具有重要意义。我认为我们的数据对这些问题的验证和检验应该对分析…的一些基本结构做出重要贡献更北-中国社会。我们的社会调查是在两市四省进行的。我们的研究进行如下：1986年12月24日-27日。山东省平原州苏集区港子李庄。12月27日-30日。河北省魏州大宁村、红桃园、梨园屯。1987年12月31日至1月3日。山东省临清市。1月7日-10日。山东省济宁市。1月10日-12日。山东省巨野州雪佛基放纵曹庄。1月13日-15日，山东省高唐州六里寺区。本次社会研究的主要项目有：(1)村民自治组织的结构；(2)宗族组织和社会生活组织的结构；(3)民间语言信仰。(4)乡村民间语言社团和武装秘密社团；(5)基督徒的组织和行动；(6)义和团运动问题，特别是义和团运动的读者、组织及其与民间宗教团体的关系。(1)村长由村长管理，村长由一些宗族族长组成的会议选举产生，宗族成员较多，但村长的权力和职能有被限制在尽可能低的水平的趋势。村级自治能力的这种被动性与许多流浪汉经常反映的问题相吻合。(2)在所有的村子里，人们普遍崇拜广地神和阿尔斯神，但在日常生活中，神是老年妇女崇拜的对象，成熟的男人对神灵不感兴趣。大村里的庙会，通常会聚集大片村庄的人们。当天，人们相互交易商品，节日对村民的交流具有非常重要的作用。如其他例子，一座著名的寺庙是村民的骄傲，可以支持他们的集中。由此可见，大村名社和小村神社的传统节日性质有很大的不同，我们不应贸然决定这种性质。一般来说，合作祈求村里的公共安宁和自身秩序的情况通常是罕见的。(3)地方化的宗族是社会生活的基本单位。这些地方化的宗族通常作为合作生活的单位，进行村长选举、纳税和村民自卫。当村民之间发生纠纷时，经常会有宗族首领充当中间人。但宗族成员没有机会参加宗族会议。所有成员聚集在一起的时间是春天祭拜宗族的坟墓。这一仪式并不是所有人都一起举行的，以纪念他们共同的祖先，但每个家庭都去他们的祭司墓前，分别进行自己的崇拜。(4)在传统的中国社会，基督徒像普通人一样渴望好的命运。他们主要虔诚地祈求帮助他们从西维尔的情况中解脱出来，比如疾病，(5)我们可以看到一个贫困村庄生活的雕像。家族的纽带不能依靠，社会纽带曾经很稀薄。我认为在这种情况下，传统基督徒可以对村民产生社会影响。(6)通过军事训练形成的师徒关系可以组织村民。他们可以通过军事艺术实际地保护自己，可以求助于师徒关系来保护自己的家庭和财产免受各种暴力。(7)在临清和济南，我们可以论述了运河变迁的过程及其对当地工商业的影响。上述例证知识可以作为了解近代北中国社会和乡村生活的非常有用的工具。但这次社会研究获得的材料不足以充分证明关于北中国社会结构的许多问题。特别是关于民间宗教信仰和民间宗教社团的问题，这项工作的资料很少，这些问题留到下一次工作中去解决。较少

The purpose of this social research is to analyze the fundamental structures of North- China's society.The monographs on This subject are not abundant.But some works,which Li Jing-han,Yang Mao-chun and the branch of social reseach in Mantetu crop.had already achieved,have been posing good many important problems on this subjects.Our studies must be started to certificate those problems which were formerly described by them.And,we are interested in inspecting the issues which have been accumulated by social researches at Middle-China's and Southeast-China's areas,for instance,the studies on lineages by M.Freedman,the concept of"the structure of differential relations"by Fei Xiao-tong,the social relations of"Gan-qing"which was paied notices by M.H.Fried. All of these issues are of importance even for the studies on North-China's society. I think the certifications and inspectations on these problems by our data should make important contributions to analize some fundamental stuctures of … More North-China's society.Our social research was accomplished at two cities and four provinces.Our study was carried out as follows: 24th December,1986-27th.Shan-dong province Ping-yuan prefecture Su-ji district Gang-zi-li zhuang. 27th December-30th.Hei-bei province Wei prefecture Da-ning cun,Hong-tao yuan,and Li-yuan tun. 31th December-3th January 1987.Shan-dong province Lin-qing city. 7th January-10th.Shan-dong province Ji-ning city. 10th January-12th.Shan-dong province Ju-ye prefecture Xue-fu-ji destrict Cao zhuang. 13th January-15th.Shan-dong province Gao-tang prefecture liu-li-si district.The main items of this social research are; (1)the structures of the village self-government organizations, (2)the structures of lineage organizations and social life organizations, (3)folk-ligious faith. (4)the folk-ligious associations and armed secret-society groups in villages, (5)the organizations and actions of Christians,and (6)on the problems of Boxer's movements,especialy,it's readers,organization and relations with folk-religious associations.The articles which are made known to some extent are as follows; (1)The village was managed by a village-head.A village-head was selected by a conference which was consisted of some lineage groups' head,and these lineages had comparatively large number of members.But,there was a tendency that the authorities and functions of the village-head was limited to the lowest possible level. This passive character of village's self-gavernment capacity corresponds to the issues which were frequently reported by many aughors.(2)In all villages people generally worshipped the Guang-di God and Arth God.But in daily life,Godds were worshipped by aged women and did not interest well-matured men. The festivals(miao-hui)at the big village's shrines and temples usually summoned people from many villages of large area.On that day a crowd of people commerced products with each other,and the festivals carried very important functions for villagers to interchange.Following other examples,a famous temple was a pride of villagers and could suppot a concentration of them. In this way the characters of traditional festivals at shrines were very differnt in big village's famous shrines from those in small village.We should not decide hastily that characters.Generally speaking,acooperative supplication for village's public peace and order for themselves was usually a rare instance.(3)A locaized lineage functioned as a basic unit for social life.Those localized lineages usually worked as a unit for a cooperate life for the election for a village-head,the payment of taxes and the self-defense by villagers.And a lineage-head was frequently asked to act as an intermediary when troubles were stirred up between villagers. But there was no opportunith for lineage's members to attend lineage meetings. The time when all members assembled together was the worshipping lineage's graves at spring.This ceremorny was not performed with all together in honor of their common ancesters,but each families went to their ancester's graves and separately worshipped by themselves.(4)In traditional Chinese society,the Christians desired a good fate as ordinary people did.Mainly they devoutly praied for helps which could relieve them from their sivier situations,for instance,illness,famine and others.(5)We can see a figuar of poor villages' life.Thier lineage's ties could not be depended on and social bonds used to ve very thin.I think in these conditions traditional Christians could compose their social influence over villagers.(6)The master-disciple relationship which was made up through trainings of military arts could function to organize villagers.They could protected themselves practically by thir military arts and could turn to the master-disciple relation- ships to defend their families and properties from various violences.(7)At Lin-qing city and Ji-nang city we could adked about the process of Canal's vicissitude and it's influences over local industry and trade.The above instanced knowledge can be used as very available keyes to understand modern North-China's society and village's life.But the acquired materials at this social reseach are not enough to fully prove many issues on North-China's social structure. Especially,on the problems of folk-religous faith and folk-religious associations we have only scanty materials at this work.Those problems are left at next time work. Less