明代贵州历史移民与家庭伦理变迁研究

【作者】 冉光芬；

【导师】 邓安庆；

【作者基本信息】 复旦大学 ， 伦理学， 2010， 博士

【摘要】 从考古和发掘成果来看,贵州早在二十四万年前,就有人类居住。但由于地处九州徼外,且菁深山险,甚少与中原相通,因此被历史典籍视为蛮荒之地。尽管没有汉族及华夏文明的参与,但南来北往、东进西出的几大非汉族类在寻找生存空间的迁徙过程中,作为移民与贵州世居的民族在此交汇、融合。共同参与了构成贵州民族成分的历史进程。其中包括百越族系、氐羌族系、南蛮族系以及世居的濮人族群。这些族群和部落之间在漫长的历史过程中缓慢融合,逐渐在血缘、文化、风俗习惯等方面趋同或相近,形成了新的,与汉族在文化、民族性格等方面存在差异的族群或部落。这些融合后的族群在特定时空环境下形成了相对稳定的家庭伦理价值观念和行为模式,并通过风俗习惯的方式表现出来。直至明纪大规模的汉族移民进入贵州之际,当地的原住民在婚丧嫁娶等家庭伦理方面仍然保持着独特的族群个性。汉族移民作为一个族群的进入,与少数民族之间杂居共处或者毗邻而居,因此夷汉之间作为族群在文化与习俗等方面的交流与融合在历史时空中继续演绎着。较之于先秦至宋元时期贵州的族群迁徙与融合,明代贵州汉族移民和少数民族之间的交汇与融合在方式和结果方面都已不同于以往。一方面,明之前在贵州交汇的四大族系作为少数民族,他们的社会发展水平大体相当,文明进程也基本相同。明代的汉族移民较之于当地少数民族来说,在社会发展的文明程度上则有绝对的领先地位。这两个族群在同一个时空环境下生活,文化的差异和价值观念的碰撞与冲突势所难免。另一方面,文明程度较高的汉族移民在数量和规模上也获得了强有力的支持。因此儒家文化获得了异地生存和繁殖的必备条件。这种状态对于贵州家庭伦理的推进和变迁起了积极的作用。换句话说,明代进入贵州的汉族移民成功地将儒家伦理观念移植到了贵州。推动了贵州社会文明化的进程。但是民族的融合,文化的影响是双向的。一方面,汉族移民通过武力、教育、交往等方式同化当地少数民族,使其在家庭伦理观念方面发生改变,使夷人在缔结婚姻方面从自由择偶到谨遵“六礼”和“父母之命,媒妁之言”,父子之间从“一言不和便刀刃相向”到“忠孝至上,耕读传家”以及土司头目主动要求在“丁忧服阙”方面袭汉制。另一方面,因为社会变迁导致移民子嗣之身份和命运发生了改变,或者与当地少数民族通婚等原因,使汉族移民在用儒家家庭伦理同化少数民族的过程中,其子嗣后代在伦理文化的取向等方面与儒家文化的发展产生了分歧和差异。如黔中安顺一带的屯堡人和屯堡文化就是汉族移民在伦理取向方面发生改变的著例。根据这样一个时空逻辑,建立了论文的写作框架：在导论里面主要解决家庭伦理的基本构成,家庭伦理与风俗习惯之间的关系,本研究对“移民”的概念界定和范围限定,以及本论文题材的限定和研究方法的说明。第一章考察自古至明之前南蛮、百越、氐羌、濮人、汉族等几大族系的迁徙、融合、演变的历史发展过程及文化上的碰撞与合流。第二章考察明廷对贵州控制和治理的形式以及相应的移民类型,并根据史籍记载对夷汉分布进行统计分析,查阅地方志书的“风俗志”等条目来考察少数民族和汉族在家庭伦理方面所体现出来的风俗习惯,由此得出其家庭伦理观念方面各自的形式和特点。第三章研究各具特色的夷汉文化之碰撞与交流。少数民族内部和汉族移民内部各自的沟通与联动及其方式。第四章考察这种族群之间的共振与合流与家庭伦理变迁的影响及其结果。第五章是结论和余论,主要陈述明代汉族移民对伦理变迁影响的局部性和有限性,以及研究还要在时空和范围方面继续深入的必要性。更多还原

【Abstract】 It has been proved by the archaeological and excavation evidences that there were human beings inhabiting in Guizhou even 240,000 years ago. However, as Guizhou is located far from Central China and has plenty of towering mountains, it had so little communication with Central Plains and had been regarded as wild land in historical writings. Although without the involvement of Han nation and Huaxia civilization in Guizhou, several other non-Han nations as immigration in searching for living space, had communicated and integrated with each other, and had historically formed the ethnic structure in Guizhou together. The main ethnic groups were the Baiyue people, Diqiang clans, South barbarians system and native populations of Pu.During the historically long and slow process of integration, these different ethnic groups and tribes, had brought about many convergences and similarities in blood, culture and customs, and had come into being a new groups which was different from Han nation in culture and ethnic character and other aspects. And a relatively stable family values and behavior patterns were formed by them in historically specific circumstance and were represented through customs and other means. Strong features in customs of wedding, funeral, marriage and other aspects had been kept by the native until a large number of Han people immigrated into Guizhou during Ming Dynasty. Han immigrants as a new nation lived together with other nations, as a result, the communication and integration among them continued.Comparing with the immigration and integration among nations from pre-Qin period to Song Dynasty and Yuan Dynasty in Guizhou, it was different in Ming Dynasty in ways and results of immigration and integration between Han nation and other nations. On the one hand, the four groups (the Baiyue people, Diqiang clans, South barbarians system and native populations of Pu.) were roughly at the same level of social development and civilizations. The immigrants of Han nation in Ming Dynasty were more developed in civilization than those four groups; therefore the conflicts of value and of culture were unavoidable. On the other hand, the Han immigrants had strong advantages in number and size, so they provided necessary conditions for survival and reproduction of Confucian culture, which had played a positive role in development and change of ethic ideas in Guizhou. In other words, Han immigrants in Guizhou had successfully introduced the Confucian ethic into Guizhou and had promoted the process of civilization in Guizhou. However, the integration of nations and the cultural influences were reciprocal. On the one hand, the Han immigrants assimilated the native by force, education, communication, etc., which made local family ethic changed. As a result, the barbarians had changed the idea of freedom in marriage into the idea of abiding by "Six ceremony" and "parents’arrangement", and had changed the phenomenon that there would be a ruthless fight between father and his son once they disagreed with each other, into the new one that they regarded loyalty and filial piety as first and maintained the tradition of farming and education, and more. On the other hand, because of the changes of the identity and fate of migrants’descendents which were caused by the social changes, or because of the marriages between Han immigrants and the native, these descendents’value orientation had been different from Confucian family ethics during the process of assimilating the native through Confucian culture. The Fortress and the Fortress culture in Anshun area was the famous case representing Han immigrants’ changes in ethical orientation. So the writing framework of the dissertation is established according to such a spatio-temporal logic:The introduction is devoted to discuss the basic structure of family ethics and the relationship between family ethics and customs, to define the concept of immigrant and its scope, and to explain the thesis and methods of this dissertation. The first chapter intends to examine the historical process of migration, integration, and evolution of the southern barbarian, Baiyue, Diqiang, Pu and Han nation by and the culture conflicts Ming Dynasty. The task of ChapterⅡis to examine Ming government’s measures on controlling and governing Guizhou and the corresponding types of immigrants, and to make a statistical analysis on distribution of the of Han nation and un-Han nations according to historical records, and to check the "Customs" and other entries in local chronicles to review family ethic of Han nation and un-Han nations which reflected in terms of customs, so that to come to a conclude about respective form and features of the family ethic. The third chapter is utilized to study the cultural conflict and exchange between Han nation and un-Han nations, and inner communication and interaction within themselves. Within the Fourth chapter, we will research the sympathy between these groups and the impact of changes in family ethics and its results. The fifth chapter is conclusion which is to state that Han immigrants in the Ming Dynasty had partial and limited impact on the ethics change, and that this work still need to continue deeply.更多还原