晚清徽州文化生态研究

发布时间：2018-02-01 08:59

本文关键词： 文化生态晚清徽州系统惯性　出处：《苏州大学》2013年博士论文　论文类型：学位论文

【摘要】：文化生态学以文化人类学的方法来分析特定自然环境下文化的适应与变迁过程，是考察个体适应环境而形成“生计文化”，进而促使相应社会组织力量的加强，以便承担构建及大众化相应价值观念的重任，各要素间相互作用。明清时期徽州文化生态系统运行良好，文化成果颇丰。晚清以来文化生态失衡，新一轮的构建在系统惯性与新动向之间角逐。本文拟通过对这一时段的考察，探究文化生态运行中自然环境、个体、宗族、价值观念的应对模式，以期对文化生态系统内各要素的作用及运行规律做一管窥。晚清以前徽州文化生态是构建在人多地少这一人文环境基础上，农业容纳人口有限，徽州形成儒贾结合的生计文化。为实现区域可持续发展，宗族组织成为社会中坚力量。在新安理学家等知识精英的主导下，构建了徽州文化生态主流价值观：以朱子家礼为基础，四民平等为价值取向，“亢宗”为价值追求和实现。并通过一系列措施将主流价值观大众化为徽人的自觉选择。明清徽州文化生态系统中自然环境、徽人个体、宗族、价值观之间形成有效互动，从而实现徽人发挥才能、宗族强化、自然得以保护的目的。各要素相互作用，形成良性循环文化生态。徽州文化生态系统中保持良性循环，实现动态平衡，与国家和其他区域的文化生态保持和谐互动，这些都促使明清徽州文化生态的繁荣。晚清以降，国家的经济结构、政治制度、思想观念都受到冲击。徽州遭十余年的战祸，造成人口损失三分之二。个体是文化生态构成的基本因素，人口的锐减动摇了整个系统的基础，徽州文化生态平衡被打破。宗族也出现组织结构不稳，凝聚力、向心力削弱等问题，儒生的减少、文化符号的毁损，使得文化生态系统本应具有的遗传性、多样性都受到不同程度的隔断，为文化生态更嬗增加不确定性。晚清徽州文化生态因兵燹使得人地关系缓解。徽人在进行生计选择时，因儒生较少、经济低迷、科举废除等原因，晚清徽州士风不振已成定局。人均耕地面积增多，经济作物大量种植使得徽州务农人数增加。传统手工业和新兴工业均无发展，限制进入人数。半数成年男性延续惯性以商业为职业选择。同时，徽人外出经商使得大量客民进入填补农业、工业空缺，形成土、客杂居的局面。晚清徽州生计文化主体由土著与客民组成、呈现农业与商业并重之趋势。宗族在晚清徽州文化生态中仍然呈现强大的生命力，战乱后短时间内实现从外在实体文化符号的修复、到内在宗族管理之加强，以便达到“收族”之目的。宗族在价值取向、道德评判等方面继续为族众提供指导原则，在社会管理中仍旧是中坚力量。但是社会经济萎靡、族众凝聚力及宗族对其的向心力减弱，女性及佃仆个人本位观的觉醒，再加上佛教及社会新思想之影响，徽州宗族在更生中又隐含式微之势。晚清徽州文化生态中，价值观念变动不大，大众化体系基本延续明清时期。徽州文化生态系统在运行中与外界保持紧密联系，因此国家文化生态的种种新动向亦影响徽州。国家文化生态中，经济结构中工业、商业比重加大，带动国家价值观念的变化，其发展趋势与徽州价值观念趋同，从而为徽人提供价值实现的多样化路径。清末宣讲内容的增加以及新式学堂的设立，使得价值灌输的内容多元化，西方传教士的介入，纸质媒体报刊的传播，使得徽人对外界乃至世界、宇宙有了更为开阔的视野，也便捷新思想之流入。另一方面，徽州文化生态系统对新式学堂、西教之传入，都产生强烈的排异反应。因此在晚清几十年间，系统之惯性与变异角逐，新事物与保守力量多方博弈，，其结果都将对徽州文化生态下一步发展产生深远影响。
[Abstract]:Cultural ecology is a cultural anthropology method to analyze the process of adaptation and change of culture under certain natural environment . It is to study individual ' s adaptation environment to form a " livelihood culture " , so as to promote the strength of the corresponding social organizations . In order to realize the sustainable development of the region , the clan organization has become the backbone of society . In order to realize the sustainable development of the region , the clan organization has become the backbone of society . In the late Qing Dynasty , the country ' s economic structure , political system and ideology had been impacted . In the past ten years in Huizhou , two - thirds of the population was lost . The individual was the basic factor of cultural ecology . The cultural ecology of Huizhou in the late Qing Dynasty caused the human - land relationship to be relieved . In the course of livelihood selection , the Hui Zhou Shifeng had been established in the late Qing Dynasty . With the increase of the cultivated land per capita and the large number of economic crops , the number of workers in Huizhou increased . The traditional handicraft industry and the emerging industry had no development and restricted access . The clan in the late Qing Hui Zhou culture ecology still presents the strong vitality , after the war , to realize the restoration of the cultural symbol from the outside in the short time , to the inner clan management to strengthen , in order to achieve the goal of the " income family " . However , the clan in value orientation , moral judgment and so on continues to provide the guiding principle for the family members , in the social management remains the strength . But the social economy is depressed , the family cohesion and the clan ' s consciousness of their centripetal force , and the influence of the Buddhist and social new ideas , the Hui Zhou clan in the change life is implied slightly . In the cultural ecology of Huizhou , the value concept changes little , and the popularization system basically continues the Ming and Qing dynasties . The cultural ecological system of Huizhou is in close contact with the outside world during the Ming and Qing Dynasties .

【学位授予单位】：苏州大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：K248

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