反客为主：清代黔西南民族区域的客民研究

发布时间：2018-09-13 15:57

【摘要】：本文研究清代黔西南民族区域的客民,通过分析客民由“化外之民”到“化内之民”,最后,“反客为主”的身份转换过程,探讨国家权力的介入所造成地民族区域演变,进而揭示客民与区域之间的互动关系,客民身份转换与社会秩序的变动关系,并对区域社会史研究进行思考。关于清代黔西南的客民发展,可将其分为四个时期来观察。第一,明末清初,黔西南的客民,主要是官方力量促成；第二,康乾时期,受王朝政策的影响,自发性移民纷纷涌入黔西南；第三,嘉庆道光年间,自发性移民逐步向定居化方向发展,以同乡聚居、同姓聚居的形态生活,这时的客民达到顶峰；第四,咸同以后,客民身份和社会地位的转化造成了原有的地方社会秩序的变动和新的社会秩序的重建。随着黔西南的客民定居化的进程,出现土客之间利益资源的争夺和认同价值观的转变。客民的不断增加,黔西南各地都出现了客强土弱,土著屡屡被侵凌的情况,并由此争斗而相互仇视,相互对峙,形成一种以籍贯为划分彼此标准的社会冲突。这种冲突因土客双方的势均力敌而得以强化和延续,又因土客双方的身份转化而变得错综复杂。土客之间的感情日益恶化,仇恨日益加深,长期积聚在土著心理上对客民仇视与痛恨,最终导致了大规模冲突或械斗的发生；另一方面因人口消亡,田地无人开垦,又引发了新的客民前来开垦的行为,而黔西南土地稀少与贫瘠的地理特征与传统的生计模式存在着内在的紧张,以及生态环境的逐步恶化加剧了族群之间,土客之间的矛盾。在王朝眼里,客民是游离于化外与化内的一个群体,王朝对客民的态度也是在鼓励与限制之间徘徊,但每一个客民都希望自己能从化外走向化内,成为有身份的国家人。无论自发而来还是政府组织而来,客民都会用不同的办法把自己的身份与王朝的正统性联系起来,会自觉或不自觉的维护国家的正统秩序。在客民心里,王朝的正统,就是“户籍”和儒家思想的社会政治价值观,如“忠、孝、义”等正统性符号,这些成为客民得以世代延续下去,成为巩固其地位,控制地方社会的资源。虽然土著尽管是王朝的合法居民,但在王朝眼里仍然是“未开化”的民族,王朝既对他们要加强防范,又要提防客民的肆意侵凌所造成地冲突。土著同样希望自己能纳入到王朝的正统中来,成为像中原一样“文明”的人,但由于各民族之间存在文化心理、感情、习惯上的差异,他们很难融入到客民社会当中,因而土客之间总是存在一定的隔阂和矛盾。朝廷往往通过行政区划、地名教化、地方保甲制度来应对社会秩序的变动,而土司则有自己的一套办法,即甲亭制度,来稳定和发展其管辖的地方。州县制度和甲亭制度并行不悖的并存着直至民国初年,在完全废除土司后,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员以“王学”为榜样,通过制定乡规民约来规范人们的行为,以此重塑王朝的社会秩序。教化的效果不理想不是“教化”的不到位,而在于“边界”的模糊。朝廷与地方政府只有通过行政区划的不断调整,把过去的三套官僚系统并治的行政体制,改变为以州县系统为主的地方行政,理顺各级政府的隶属关系,通过解决省界和府内各州县的界域纷争和众多的插花地问题,从地理疆域上解决行政管辖的“盲区”,给地方社会秩序的重整创造了条件。但从黔西南区域社会与政治互动的关系看,我们发现即使清政府有心加强地方的统治,其结果却证明这个目的是失败的,反而引发了震惊全国的嘉庆南笼叛乱、咸同回民叛乱等政治事件,最终清政府平定了叛乱,也由此产生了一批地方精英。刘氏家族正是善于利用清政府的国家制度和善于利用地方性策略而崛起并称霸地方,实现了客民身份和社会地位的转变。
[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.
【学位授予单位】：华中师范大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：K249

【参考文献】