Peasnts uprisings in the rural society of North-China.

本社会研究的目的是分析中国北方社会的基本结构。关于这个问题的专著并不多。但有些著作，其中李景涵、杨茂春等人的社会研究分支在曼特图作物。已经做到了，在这个问题上提出了很多重要的问题。我们的研究必须开始证实他们以前所描述的那些问题。此外，我们也有兴趣考察在中国中部和东南部地区社会研究中积累的一些问题，如弗里德曼的谱系研究、费孝通的“差异关系结构”概念、弗里德关注的“甘青”社会关系。这些问题对于华北社会的研究都具有重要的意义。我认为，我们的数据对这些问题的证明和检验，应该对分析中国北方社会的一些基本结构做出重要贡献。我们的社会调查是在两个城市和四个省完成的。我们的研究是在1986年12月24日至27日进行的。山东省平源州苏吉区岗子里庄。27日,12月30日。河北省卫州大宁村、洪涛园、荔园屯。1987年12月31日至1月3日。山东省临清市。7日1月10日。山东省济宁市。10日1月12日。山东省聚业州雪府集区曹庄。13日1月15日。山东省高塘州柳里寺区。本社会研究的主要项目有：(1)村自治组织结构；(2)宗族组织和社会生活组织结构；(3)民间宗教信仰。(4)农村民间宗教团体和武装秘密社团；(5)基督徒的组织和行动；(6)义和团运动的问题，特别是义和团的读者群、组织和与民间宗教团体的关系。在某种程度上为人所知的条款如下：这个村子由村长管理。村长是由宗族首领组成的会议选出的，这些宗族成员比较多。但是，有一种趋势是村长的权力和职能被限制在尽可能低的一级。村民自治能力的这种被动特征与许多人经常报道的问题相对应。在所有的村庄里，人们普遍崇拜广地神和大地神。但在日常生活中，神是老年妇女崇拜的对象，对成熟的男人不感兴趣。在大村庄的神社和寺庙举行的庙会通常会召集来自许多大村庄的人。在这一天，一群人互相交易产品，节日对村民们的交流起着非常重要的作用。根据其他例子，一个著名的寺庙是村民的骄傲，可以支持他们的集中。因此，大村名祠的传统节日与小村名祠的传统节日有很大的不同。我们不应该草率地决定人物。一般来说，村民共同为自己的社会治安祈福是一种罕见的情况。(3)局域谱系是社会生活的基本单位。在村长选举、纳税和村民自卫权等方面，这些地方世系通常以一个单位为单位进行合作生活。当村民之间发生纠纷时，经常会请一位族长充当中间人。但是宗族的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血统的坟墓。这个仪式不是为了纪念他们共同的祖先而一起举行的，而是每个家庭都去他们祖先的坟墓，他们自己分开祭拜。(4)在中国传统社会中，基督徒和普通人一样，都希望有个好命运。他们主要是虔诚地赞美那些帮助他们摆脱困境的人，比如疾病、饥荒等。我们可以看到一个贫穷农村生活的缩影。他们的血统关系无法依赖，社会纽带过去非常薄弱。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)通过武术训练所形成的师徒关系可以起到组织村民的作用。他们实际上可以通过他们的军事技巧来保护自己，可以求助于师徒关系来保护他们的家庭和财产免受各种暴力。(7)在临清市和济南市可以了解运河变迁的过程及其对当地工商业的影响。上述实例知识可以作为理解近代中国北方社会和乡村生活的非常有用的钥匙。但此次社会研究所获得的材料，还不足以充分证明华北社会结构的许多问题。特别是关于民间宗教信仰问题和民间宗教社团问题，我们在这项工作中所得到的资料很少。这些问题留到下次工作时再解决。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