【作者】 梅立乔；

【导师】 池子华；

【作者基本信息】 苏州大学 ， 中国近现代史， 2013， 博士

【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。更多还原

【Abstract】 Cultural ecology analyzes the acculturation and the transformation process in specific naturalenvironment by dint of cultural anthropology. Ecology of Huizhou culture in the Late Qing Dynasty wasoperated well, achieving striking cultural achievements. This paper is intended to observe the changefulLate Qing Dynasty and explore the environment, individuals, clans, and values in the operation ofcultural ecology in the hope of probing into the influence of all factors on the operation of culturalecosystemEcology of Huizhou culture in the Late Qing Dynasty was developed based on the culturalenvironment with large population and little land, where the agriculture only accepted limitedpopulation, and thus, Huizhou people were forced to earn a living through doing business outside. Inorder to guarantee the sustainable development of regional society, clan organization was turned into thecore force of the society. Under the guidance of Neo-Confucianism elites, the core values for ecology ofHuizhou culture were brought into existence based on Chu Hsi’s family rituals with equality of fouroccupations as value orientation and family glories as the pursuit. In the ecosystem of Huizhou culturein Ming and Qing Dynasty, there was an effective interaction among natural environment, Huizhouindividuals, clans, and values, which has achieved the objective of exploiting Huizhou talents,strengthening clans and protecting nature. With the factors influencing each other, cultural ecology withvirtuous cycle was shaped. Ecosystem of Huizhou culture not only maintained a virtuous cycle andachieved a dynamic balance, but also kept a dynamic interaction with cultural ecology of the countryand other regions. All these have furthered the prosperity of the ecology of Huizhou culture in the LateQing Dynasty.Since the Late Qing Dynasty, economic structure, political system and ideology of the countryhave been impacted. Besides, Huizhou has undergone over10years of war chaos, thus resulting in theloss of two-third of total population. Not only has the sharp reduction of population shaken thefoundation of the whole system, but the ecological balance of Huizhou culture has been also broken,because individuals were the basic elements of cultural ecology. Additionally, clans were also exposedto the problems such as instable organizational structure and the weakening of cohesive force andcentripetal force. Besides, the decrease of Confucian scholars and the destruction of cultural symbolshave interrupted hereditary and diversity of cultural ecosystem to varying degrees, which has imposeduncertainty on the change and evolution of cultural ecology.As a result of the fire, havoc, and turmoil caused by war, ecology of Huizhou culture in the LateQing Dynasty faced the distant man-earth relationship. However, influenced by inertia, individuals,organizations and thoughts showed the feature of continuity and hysteresis. Therefore, when choosingmeans of livelihood, a vast majority of adult males were inclined to select business. With regionaleconomy putting focus on the development of agriculture and industry, migrants came to fill in the industrial and agricultural vacancy with the outflow of Huizhou people. As a result, natives andmigrants finally lived together. Therefore, the development of Huizhou livelihood culture in the LateQing Dynasty showed a trend that the subjects were constituted by aborigines and migrants and thecontents were composed of the agriculture and business that were of the same importance. Withlivelihood culture serving as the foundation for the construction of Huizhou cultural ecology, the subjectand content change of livelihood culture presented new requirements for the development of socialorganization and values in cultural ecology.For the ecology of Huizhou culture in Late Qing Dynasty, clans displayed strong vitality. In theshort period after the fight against insurgency, not only were the external symbols of tangible culturerestored, but the internal clan management was reinforced, which was aimed at realizing the harmoniousrelationship in the clan. In respects of value orientation and moral judgment, the clan kept providingguidance for the clan members, and served as the core force in social management. However, Huizhouclan showed an implicit declining trend in the regeneration under the influence of Buddhism thoughtsand new ideas due to the stagnancy of social economy, the weakening of its centripetal force and itsinfluence on the cohesion of clan members, and the awakening of selfish departmentalism amongfemales and farm servants.In the ecology of Huizhou culture in the Late Qing Dynasty, the values experienced minor changes,and besides, the popularized system still existed in the Ming and Qing Dynasties. Huizhou wasinfluenced by the new trends of national cultural ecology, because Huizhou culture ecosystem has beenbound up with outside world. In national cultural ecology, industry and business increased theirproportion in economic structure and caused the change of national values. Additionally, itsdevelopment trend kept in line with the Huizhou values, which has thus presented diverse approachesfor Huizhou people to realize their value. In the Late Qing Dynasty, the increase of the lectured contentsand the establishment of new schools have diversified the contents of values. With the involvement ofwestern missionaries and the release of newspapers and periodicals, Huizhou people have developed abroader vision toward the world and even the universe, and meanwhile, the new thoughts wereconveniently brought in. Therefore, the inertia of systems, the race of variances, and the game betweennew forces and conservative forces during the decades of Late Qing Dynasty have exercised afar-reaching influence on the future development of ecology of Huizhou culture.更多还原