明清地图中的“苗疆”与“生苗”

明清时期,湖南、贵州、广西等省区交界地带是尚未纳入王朝直接管辖之下的"生苗"聚居区,被称为"苗疆",属于明清王朝的"内在边疆"。明代中期以来,明廷在以湘西凤凰腊尔山为中心的苗疆地区设立卫所、营寨,修筑苗疆边墙,隔绝"生苗"和"熟苗",加强对内在边疆的控制。明嘉靖《麻阳图》和万历《楚边图说》表现并强化了"苗疆"的存在。清代苗疆内在地缘结构改变,黔东南、桂东北取代湘西成为"生苗"聚居中心,康熙、雍正初年的疆域图中绘有三块"生苗"空白区,标明了清王朝疆域内的"化外之地"和"内在边疆",反映了清王朝的"疆域观"和"族群观"。随着雍正朝经略西南、开拓苗疆和改土归流,清王朝国家权力的空白地带--"生苗"区域逐渐减少并被代之以正式的国家政区,作为"内在边疆"的苗疆最终消失于清王朝的版图之中。疆域图生动表现了清王朝统一的深化和国家的内在拓展。     

试论满族法律建设中的民族特色

从战国李悝著《法经》起,直到清王朝制定《大清律》,上下两千年,形成了独具中华文化特色的中华法系,与印度、阿拉伯、罗马、英美四大法系鼎足并立,是我们中华民族优秀文化历史遗产的重要组成部分。它是以汉族为主体,融合各少数民族法律,逐渐发展形成的。满族从长白山发源到入主中原,在建立中国历史上最后一个封建王朝——清王朝的同时,融合吸取了历史上以汉族为主体的各民族统治阶级治国安邦经验和法律原则,参以本民族崛起过程中形成的有效经验与传统,制定完善了集中国古代封建法典之大成的《大清律》,代表了中华法系的优秀成就…     

人情、循吏与《大清律例》关系探析

我国古代,天理无非人情,王法本乎人情,传统法文化多侧重人情。基于儒家文化,传统人情以礼为核心,和谐而又冲突:人情与法律的和谐,以不孝罪、留养制度、亲属相犯和恤刑为代表,《大清律例》中无相异的规定;人情与法律的冲突,以复仇和赦免为代表《大清律例》的规定有些冲突甚至矛盾。基于儒家背景,循吏多因循人情,并多体现于理讼。人情与法律和谐时,循吏理讼因循人情即是遵循《大清律例》;人情与法律冲突时,循吏多曲法申情。     

清政府对苗疆的法律调整及其历史意义

对苗疆的法律问题调整是清朝民族法制建设中最有特色的部分之一。本文通过对清朝不同时期、不同情况下在苗疆地区进行的立法和法律调整措施的研究 ,指出清朝在苗疆地区的民族立法是多层次的、多种形式的 ,在实施过程中是灵活、有效的 ,体现了清朝民族统治和民族立法的成就。     

《清史稿》有关“苗疆”记事时间勘误三则

笔者翻阅《清史稿》(中华书局校点本),察其前后记事多有矛盾,繁简失当和年月差误之处颇多.今仅就《清史稿》所载“苗疆”史事,略举三例,以勘其误.例一:《清史稿》卷137·志112·兵8载:苗疆当贵州、湖南之境,、叛服靡常,历朝皆剿抚兼施.康熙三十八年以镇(竹阜)居苗疆冲要,改沅州镇为镇(竹阜)镇,设总兵以下各官……以防红苗.谨按:改沅州镇为镇(竹阜)镇,《清史稿》载为康熙三十八年,然而,考《清实录·圣祖仁皇帝实录》载     

方显与“开辟苗疆”

清代雍正年间,鄂尔泰在贵州推行"改土归流"政策。在这场关系贵州前途与"苗疆"广大民众命运的大事中,镇远知府方显高瞻远瞩,力主"先抚后剿",反对滥杀无辜,从而避免了更多的杀戮。方显在"开避苗疆"中,以消弭民族矛盾、增进汉、苗和解为己任,从而为黔东南的改革开放铺平了道路。     

清代贵州特色财政结构与苗疆治理

清代苗疆相关财政政策的核心是民苗隔离,并经常推行“无亩”的特色收税制度,结果严重限制了财税基本单位田亩的扩大,更由此削弱了对苗疆的社会与经济管制能力。清代的以民苗隔离为主导的苗疆政策导致了对整个财税系统和社会稳定的恶性循环,清朝的苗疆治理越治越乱。但同时清朝的封禁政策、对内地交通要道地区过重的田赋、商税等征收,也在客观上促进了汉人农民、商人更加积极地违禁进入苗人地区,与苗人杂居、交流,在长远上促进了民族间的交融与共处。     

私玉之禁:乾隆时期国家对回疆的资源管控与法律实践

乾隆四十三年叶尔羌办事大臣高朴私鬻玉石案发生后,清朝开始严禁回疆的玉石贸易。学界以往的研究多强调此案的政治和商业意义,却忽略了其所引发的司法效应。本文通过挖掘相关的满文档案,梳理清代回疆玉石资源的管控策略的形成过程,考察其在司法层面带给各回城的回民以及寓居于新疆的浩罕或巴达克山等地的中亚回商所带来的影响,并揭示出这些法律实践推动《大清律例》的相关条款在回疆施行的过程。     

清朝灭亡后《大清律例》竟然还用了70年

正《大清律例》是中国封建社会最后一部法典。它的制定工作,开始于顺治元年,经过顺治、康熙和雍正三朝君臣的努力,到高宗乾隆皇帝即位时,命三泰为律令总裁官,重修《大清律例》,在经过乾隆御览鉴定后,正式"刊布中外,永远遵行",形成清朝的基本法典。1840年一声炮响,香港被清政府划入了     

从《南征日记》看雍乾之际“新疆六厅”的社会现状

云贵总督鄂尔泰在其“苗患甚于土司”这一错误判断为前提的《改土归流疏》为雍正皇帝批准后,即以铁血政策“开辟”尚处于原始社会末期的黔东南“苗疆”,设置“新疆六厅”。六厅苗民在官兵的无尽勒索、欺凌下,以“苗王出世”相号召,掀起雍乾时期苗民大起义。朝廷急调相邻4省官军入黔合力镇压。援黔湘军统领李椅手写之《南征日记》,纪录了此时段内所作、所见、所闻．留下其时“苗疆六厅”苗族社会诸多翔实而珍青的资料。     

Accommodation and Conflict: The Incorporation of Miao Territory and Construction of Cultural Difference during the High Qing Era1

Past studies of southwest Guizhou during the Qing dynasty tend to focus on the policy of “abolishment of the native chieftainships and extension of direct bureaucratic control” (gaitu guiliu) pursued under the Yongzheng emperor, and also to emphasize the correlation between state expansion and Miao revolts as a political process of institution building. Based on personal memoirs and ethnographic accounts of the Qing dynasty, this study focuses on the Qing incorporation of Miao territory (Miaojiang) in southeast Guizhou, where there were not even native chieftainships but only unorganized, or “raw,” Miao indigenes; it also examines the incorporation as an interactive process of cultural understanding and construction among the Yongzheng emperor, Governor-General Ortai, a group of local officials, represented by Zhang Guangsi and Fang Xian, and local Miao people, who had already interacted with Han migrants and started to seek the protection of the central government. The paper calls attention to the contribution of lower level Qing officials made in the decision-making process, the formation of knowledge by the Chinese about the long-ignored Miao territory, and the significance of mutual understanding of cultures. It argues that the tragic confrontation between the Miao people and the Qing state building was not necessarily inevitable, but contingent on the officials’ perception of the minority people’s culture and the handling of the relationship between the state and local indigenes.     

媲美刘禹锡竹枝词的大型民族风物组诗——论舒位《黔苗竹枝词》的民族史料价值与艺术特点

清中叶著名诗人舒位的大型民族风物组诗《黔苗竹枝词》五十四首,从族源、民居、语言文字、饮食、歌舞乐器、服饰、婚配、丧葬祭祀、商业工艺、社会结构等内容,对黔苗的民族风物进行了全方位的描绘和抒写,在艺术风格上典雅清丽而充满趣味,具有珍贵的民族史料价值和极高的文学艺术价值。《黔苗竹枝词》的规模、内容和艺术特点,可勘媲美刘禹锡竹枝词,产生了很大影响。     

The Qingshuijiang Documents: valuable sources for regional history and cultural studies of the Miao frontier in Guizhou

The Qingshuijiang Documents, a collection of private documents written in Chinese, date from as early as the period in which the Qing government began developing the Miao frontier; these documents first appeared on the middle and lower reaches of the Qingshuijiang River and have remained there ever since. The Qing’s efforts to open new frontiers during the Yongzheng reign led to economic and social changes in the Qingshuijiang River valley in southeast Guizhou. These changes centered on the growth of forestry, ranging from planting and cutting trees to shipping and trading in timber. The Qingshuijiang Documents are original records of this historical process and a live reflection of it. Once widely kept in private hands, these documents are valuable not only for research on regional cultural change since the Qing, but also for formulating new perspectives and exploring methods for the study of private historical documents.     

漢學主流中的莊氏學術:試析《清史稿·儒林傳》對常州學術的記載

《清史稿·儒林傳》對常州學術的記載頗能反映該書敍學價值之一般。它以繆荃孫在光緒年間任國史館總纂時的工作成果爲基礎修訂而成,其中常州學人的傳記多爲繆氏手筆。通過這些傳記,繆荃孫編織了常州學派的學譜,最早將常州學派記入清代國史,奠定了常州學派在正史《儒林傳》中的重要地位。繆荃孫筆下的常州學人,是貫穿清代學術史始終的學人羣體,基本屬於漢學陣營,而非以西漢今文經學反對古文經學的對立派別。     

贵州省博物馆《百苗图》乙本及其同版印本

文章通过对图像风格及其细节的比较与分析,认为贵博乙本百苗图、贵师大本以及多伦多大学图书馆藏本等几个《百苗图》图本,属于晚清或明国初年坊间生产的同版彩色套印本。该本的图绘和体例与《皇清职贡图》存在密切关联,但其图像更多来自一些《百苗图》绘本。在摹绘过程中,存在不少移花接木的现象,致使该本讹误颇多,降低了这些图像的资料价值。而以此作为蓝本的摹本往往没有校正其中的错误,有些反而以讹传讹。在将这些图像作为民族风俗资料加以使用的过程中,我们一定要根据情况加以谨慎判断。     

《百苗图》传世抄本收藏情况概说

《百苗图》是清代绘画记录当时各地苗族的生产、生活、娱乐和习俗等风情的历史图册,是珍贵的历史民族志。“百”是概数,含多之意,并不是指有百幅苗族画图,也不是指有百支苗族。《百苗图》形象再现了苗族支系的繁多和丰富多彩的历史文化,具有重要的历史、艺术和科学价值。《百苗图》原本已佚,后世转抄临摩者众多,据初步查寻,目前在国内外收藏尚存的《百苗图》抄本、印本估计不下100种。主要收藏在中国大陆和台湾各图书馆现藏,在海外如德国、英国、日本等国家的图书馆也有收藏。     

Tourism in Ethnic Communities: Two Miao Villages in China

The paper is concerned with the ways in which ethnic culture is presented and experienced by tourists with particular reference to two villages in China inhabited by members of the Miao minority group and popular with visitors. The study is based on qualitative and quantitative data derived from primary and secondary sources and findings reveal contrasts and similarities within and between destination residents and visitors regarding attitudes to tourism and its cultural impacts, especially in terms of authenticity. While the cases display unique features, their analysis affords more general insights into the characteristics of this particular form of heritage tourism and its consequences.     

重返“古苗疆走廊”——西南地区、民族研究与文化产业发展新视阈

元明时期新开辟的从湖广经贵州通往云南的"东路"驿道,不仅是维系内地与西南边陲往来的主要交通命脉,并且也直接影响了明清时期西南边疆地区政治版图的变化。本文首次提出了"古苗疆走廊"这一概念,初步探讨了这条走廊对贵州省的建省、明清时代"苗疆"地区的"国家化"过程以及民族关系等所带来的影响,并对"古苗疆走廊"的地域及族群文化的特点等进行了初步整理和分析。就今后推进"古苗疆走廊"作为"世界文化线路遗产"申报的可能性问题,也提出了初步的看法。     

The Middle Ground, “Middle Ground Moments,” and Accommodation in the Study of Later Qing Borderland History

This article examines Richard White’s concept of the “middle ground” and its prospective application to the study of China’s Qing (1644–1911) borderlands from the late eighteenth century. It argues that although White’s model, in its specific formulation, is problematic to apply due to the dissimilarity of Qing conditions, it yet has value and can be adapted. One possibility is advanced in the notion of “middle ground moments,” briefly explored in the cases of Shaanxi’s Dabashan highlands in a “population boom,” Hunan’s Miao Frontier in the “fog of war,” and Xinjiang’s Kashgar crossroads during the “fall of empires.” Focusing on group exchange, adaptation, and hybridization offers insight into regional cultural creation, as well as a means to question received narratives of breakdown, pacification, resistance, or Great Game struggle. Such modeling, and shared attention to accommodation perspectives generally, also presents a space for dialogue across the New Qing History and Chinese nationalist divide in Qing frontier studies.