Peasnts uprisings in the rural society of North-China.

华北农村社会的农民起义.

• 批准号: 62043052
• 负责人: SASAKI Mamoru
• 金额: $ 1.28万
• 依托单位: Yamaguchi University
• 依托单位国家: 日本
• 项目类别: Grant-in-Aid for Overseas Scientific Research
• 财政年份: 1986
• 资助国家: 日本
• 起止时间: 1986 至 1987
• 项目状态: 已结题
• 来源: https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-62043052/
• 关键词: North-China's rural society; Boxer's movement; folk-religion; secret religious association; Christian; militia group; lineage; 自治組織

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

本研究的目的是分析华北社会的基本结构。关于这一问题的专著并不多。但李景汉、杨茂春和曼特图社会研究分支等已有的一些著作，在这一问题上提出了许多重要的问题。我们必须开始研究，以证实他们以前所描述的那些问题。而且，我们有兴趣考察华中和东南地区社会研究中积累的问题，如弗里德曼的宗族研究、费孝通的“差序关系结构“概念、弗里德所关注的“甘青“社会关系等。这些问题对于华北社会的研究都具有重要意义。我认为，通过我们的数据对这些问题的证明和检验，应该对分析一些基本结构做出重要贡献。 ...更多信息 本研究在两市四省进行，研究内容如下：1986年12月24日至27日，山东省平远县苏集区岗子李庄。12月27日至30日，河北省卫州大宁村、红桃园、李园屯。1987年12月31日至1月3日，山东省临清市。1月7日至10日，山东省济宁市。1月10日至12日，山东省巨野县薛府集曹庄区。1月13日至15日，山东省高唐地区六里寺区，本研究的主要内容是：（1）村民自治组织结构，（2）宗族组织结构和社会生活组织结构，（3）民间宗教信仰。（4）民间宗教团体与乡村秘密武装团体;（5）基督徒的组织与活动;（6）义和团运动问题，特别是义和团的读者、组织与民间宗教团体的关系。（1）村庄由村长管理，村长由宗族首领组成的会议选举产生，宗族成员较多，但村长的产生与宗族的产生有着密切的关系。有一种趋势是，村长的权力和职能被限制在尽可能低的级别。村庄自我治理能力的这种被动性，与许多预言家经常报道的问题相对应。(2)In乡村中普遍信仰广地神和阿尔斯神，但在日常生活中，神都是由老年妇女崇拜的，成年男子对神不感兴趣。在大村庄的神社和寺庙里举行的庙会通常会召集来自大面积的多个村庄的人们。在这一天，一群人互相交换产品，节日对村民交流具有非常重要的作用。其他例子，一个著名的寺庙是村民的骄傲，可以容纳他们的集中。由此可见，大村名祠与小村名祠的传统节日性质有很大的不同，我们不能草率地决定其性质，一般来说，集体为村中治安祈福的情况很少。(3)A地方宗族是社会生活的基本单位，地方宗族在选举村长、缴纳赋税、村民自卫等方面往往以宗族为单位进行合作生活，在村民之间发生纠纷时，宗族往往充当调解人的角色。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的祭祖仪式，这个仪式不是为了荣誉他们共同的祖先而一起进行的，而是每个家庭都去他们祖先的坟墓，并由他们自己单独祭拜。(4)In在传统的中国社会，基督徒和普通人一样，都希望有好的命运，他们主要是虔诚地祈求帮助，使他们从疾病、饥荒等更严重的情况中解脱出来。(5)We可以看到贫困村庄生活的形象。他们的血统关系无法依靠，社会纽带曾经很薄弱。我认为在这种情况下，传统的基督徒可以对村民产生社会影响。（6）通过兵法训练形成的师徒关系，可以起到组织村民的作用，村民可以通过兵法实际保护自己，也可以借助师徒关系来保护自己的家庭和财产不受各种暴力侵害。(7)At通过对临清市和济南市的考察，我们可以了解到运河的开凿过程及其对当地工商业的影响，这些实例知识可以作为了解近代华北社会和乡村生活的一把非常有用的钥匙，但是，在这一社会研究中所获得的材料并不足以充分证明华北社会结构中的许多问题。特别是关于民间宗教信仰和民间宗教社团的问题，我们在这次工作中掌握的资料很少，这些问题都留给了下次的工作。少