华南海外移民与宗族社会再建——以新加坡潘家村为研究个案

有关东南亚华人社会是否存在宗族 ,是学术界争论的课题之一。本文以新加坡“潘家村”为个案 ,具体考察与讨论华南移民在海外建构宗族社会与特征等问题。本文认为 ,东南亚华人社会的宗族并非简单地移植于祖籍地 ,而是一个在移居地的社会环境下重新建构的过程。尤其在移民社会初期 ,华人宗族的建构有赖于祖籍地传统的组织原则和文化资源。而在移居地的社会脉络下 ,华人也必须调整这些文化规则 ,由此也在宗族结构、组织形态、以及祖先崇拜等方面出现了一些变异     

移民时代新加坡华人帮群社会建构的个案研究——以“福建人”闽帮总机构为例

以华人移民的帮群社会结构特征为切入点,对福建人建构闽帮社群的三个历史发展阶段:即以祖先崇拜文化建构恒山亭坟山组织的阶段、以神明信仰文化建构天福宫庙宇组织的阶段,以"科层化"组织为特点的现代华人社团组织阶段进行了分析研究,结果显示:在新加坡闽帮总机构百余年的发展演变中,为适应移民人口的增加和华人社会自身发展的需要,闽帮社群经历了一个制度化建构的历史过程。此一演进的过程亦是帮内凝聚与整合不断提升的过程。     

文化移植与重建家园--评《越洋再建家园--新加坡华人社会文化研究》

近代以来,在中国和东南亚社会历史变迁的大背景下,中国的华南移民越过海洋抵达新加坡后重建社会与文化家园.在精英文化和上层制度缺失的状态下,华人移民利用祖籍地的文化传统,并以血缘、族群和信仰为纽带,重新建立了他们自己的华人文化,并进一步完成了社群的整合与文化的重植.作者在<越洋再建家园>一书中选取了华人社会的本土视角与民间视角,以历史人类学和文化人类学的方法考察了新加坡华人社会从移民到定居转变过程中文化移植与重建家园的历程.     

华人社区的冲突、控制与自治——"二战"前美国城市中的中国传统社会组织

在第二次世界大战以前,来到美国的中国移民基本上被华人社区中的中国传统的社会组织所控制。华人社区有四种基本的社会组织,即宗族、会馆、秘密社会和行会,这些组织的扩张是由于社区生活的需要和外部的压力。它们也强烈影响到华人社会的形成和发展,并在延缓中国移民的同化过程中扮演了一个重要角色。排华运动、组织的束缚和内部的争斗使中国移民与主流社会隔离了几十年,宗族的条规、方言的区别、利益的冲突等又破坏了中国移民的内部团结,这也导致了处于相对封闭状态的中国移民的同化过程非常缓慢。     

在"一个国家"和"多元文化主义"的激荡中成长--从公民社会模式看澳大利亚华人的参政空间

九十年代后期澳大利亚华人参政形式发生了结构性转变,由原来的相对散漫而少有华人参政,转变成为华人主动集会结社投身政治.本文认为,这种转变是在特定的历史时空,由华人社群与澳洲主流社会的变化互相激荡而产生的.本文利用公民社会理论来建构一个看待移民社会政治参与的参考架构,用海外华人的视角来审视澳洲华人发展史,讨论九十年代后期澳洲极端派反移民势力的兴起,以及对华人社会的影响.笔者认为,澳洲华人社会这个转变提供了一个华人参政的良好典范,即以少数族裔身份在公民社会中参与政治活动,从而改变主流社会的思维.     

新加坡福德祠绿野亭文献及其学术价值

一、福德祠绿野亭概述福德祠绿野亭是新加坡具有180多年历史、且至今仍活跃于华人社会的传统宗乡社团。它由来自中国广东广州、惠州、肇庆、嘉应、丰顺、大埔和福建永定的移民所建立,既是坟山管理机构,也是殖民地时代新加坡广府、客家两个方言群,十一大会馆以及上百个血缘、地缘、业缘等团体的最高宗乡联合组织。福德祠绿野亭由福德祠庙宇和绿野亭坟山两部分组成。福德祠早期又称为海唇福德祠,以大伯公、大伯婆为主神。绿野亭坟山从大约设立于19世纪二三十年代的青山亭发展而来。到了1839年,广、客两社群把福德祠和绿野亭联合了起来,称为福…     

移民社群整合与华人社团建构的制度化——新加坡福德祠绿野亭(1824-1927)研究

福德祠绿野亭是一个在1819年新加坡开埠初期华人移民帮群分立和帮群间互动的社会环境下产生的社团组织,至今仍活跃在华人社会舞台。在新加坡殖民地时代,该社团既是庙宇与坟山组织,处理广、客移民的信仰与身后的营葬、祭祀等事宜,也是广、客移民十一所社团最高联合机构,承担团结、凝聚与整合两社群的功能。本文运用绿野亭保留下来的碑铭、账本、会议记录、章程等金石与文字资料,重点讨论1824至1927年的福德祠绿野亭运用中华文化资源,在新加坡殖民地时代所走过的社群整合与建构制度化的历程。     

文化纽带的延伸与重建: 评曾玲《新加坡华人宗乡文化研究》

正厦门大学历史系曾玲教授的新著《新加坡华人宗乡文化研究》~([1]),是作者自21世纪以来近二十年的研究心得之集成,亦可谓是对其2003年出版的《越洋再建家园:新加坡华人社会文化研究》~([2])一书的延展和再深化研究而形成的又一力作。全书共分五卷,前三卷是作者对新加坡华人的宗乡社团、帮群坟山、庙宇组织以及华人传统文化节庆等的相关研究论文,卷四则以"走出新加坡"为标题,叙述了作者多年来对东南亚华人社会文化研究的方法论和研究视野的思路心得。卷五为附录,     

庙宇：台湾移民时期社区的自治中心

在我国传统文化中,最重要的人际关系是血缘关系,宗族因而成为我国传统社会结构的基础,宗族的祠堂是宗族自治的中心,族长在这里祭拜祖宗亡灵,排解宗族内部纠纷等事宜。但是清代台湾移民社会时期的宗族,远不及华南祖籍那样强盛,较少由单姓组成的血缘性宗族村落,“宗教之亲少,洽比之侣多”,大多是杂姓居住的地缘性村落。因此人群和祖籍就成为初期移民结合的基础,也成为地缘性组织的依据。它一方面给予移民在新环境中共有的认同,另一方面,共同的方言和习俗为新社会提供了生活内容。     

共同体精神与海外华人社团的整合——以南非华人警民合作中心为例

论文运用个案研究方法,以南非华人警民合作中心为研究对象,以共同体精神为理论分析视角,从南非中国新移民群体特征、中国新移民在南非的社会处境、海外华人共同体精神等社会结构性因素,分析了该社团形成与发展的社会结构性因素。本研究认为,南非警民中心的成立,是以联合南非侨界各个同乡会、商会社团为基础的,因此,警民中心的基础仍然是华侨华人的血缘、地缘、业缘关系,通过民间与政府的跨国合作,在跨国空间中营造一种"同是中国人"的"命运共同体",从而加强彼此的团结与合作。它的形成与发展凝聚了华侨华人的共同体精神,是跨国新移民为适应移居地社会环境而采取的一种自我保护方式。     

新加坡中华总商会与亚洲华商网络的制度化

新加坡中华总商会在亚洲华商网络的制度化中有重要的作用 ,从总商会的纵向联系和横向交往看 ,它是联接东南亚和东亚华商网络的关键性枢纽。这一组织在建构海外华人社会与商业网络过程中不断地发展 ,逐渐成熟的制度化的华商网络对 2 0世纪海外华人社会及其与中国的互动关系有着深刻的影响 ;与此同时 ,它也成为本土化、区域化和全球化进程中的不可或缺的环节     

战后东南亚华人问题的成因及对策

印尼的五月骚乱突出了东南亚华人问题。反华排华一直是东南亚的普遍性现象。导致东南亚地区华人问题的主要原因是民族经济、政治发展的不平衡,语言的复杂性,以及受冷战格局和所在国与中国关系的影响。为了从根本上解决东南亚的华人问题,华人本身、所在国、中国及国际社会等不同的社会主体应采取不同的措施。     

Migration in the Northern Philippines: the second wave

The author hypothesizes a set of processes of importance for understanding particular examples of peasant-pioneering resettlement. Where competition exists between groups, which are for all purposes equal, that population which is the least committed will have the greater social advantage in situations involving change. Being in the initial stage of making its adaptation, the uncommitted group does not operate under the social constraints and obligations of established groups. The new group does not have to restructure established social relationships to take advantage of new circumstances. As a limited test of this hypothesis, an attempt is made to explain two similar historical events in northeast Luzon: the displacement of Ibanags and Gaddangs in the Cagayan Valley by Ilocanos during the nineteenth and early twentieth centuries and the post World War II displacement of the Ilocanos by other Ilocanos. The success of the newcomers was due to hard work and freedom from kinship ties or similar commitments to the existing social organization. This same pattern of successful secondary pioneering, with socially alienated families intruding on peasant communities, is apparent elsewhere in Southeast Asia. The author suggests that his hypothesis be applied and tested in other parts of the Philippines and Southeast Asia.     

论中国古代社会的虚拟血缘关系

Virtual kinship in ancient Chinese society mainly includes two types: brothers without kinship and father and son without kinship. From the Wei and Jin to the Sui and Tang dynasties, when the clan society and the imperial regimes were declining or on the edge of disintegration, virtual kinship became an important choice for marginalized families and lower strata of society in forming new social groups. After the Song Dynasty, virtual brothers without kinship was severely suppressed and even forbidden by authorities because of its tremendous threat to the stability of the dynasty. Due to its low social cost and high efficiency in forming a new social group, it became the main organization pattern of the secret folk society in the Ming and Qing dynasties.     

National legitimacy and overseas Chinese mobilization

This paper examines the Chinese Nationalists’ overseas Chinese policies during the early War of Resistance and the early Cold War. The strategies, organizations and problems of huaqiao mobilization during the Anti-Japanese War set patterns for Cold War anti-Communist efforts. In both struggles, the Nationalists emphasized that they represented China's legitimate government and that support from overseas Chinese was part of a crusade dating back to Sun Yat-sen, the father of the nation. As mothers of the revolution, huaqiao were to remain loyal to Sun's legacy by backing Chiang. Southeast Asia, home to the majority of overseas Chinese, became the focus of Nationalist attention and is the most appropriate arena to examine the vicissitudes of huaqiao policies. Obstacles to huaqiao mobilization did not simply result from Japanese, then Communist, machinations. The Nationalists encountered difficulties due to overseas Chinese apathy and disunity. Further, the complex political environment of Southeast Asia, before and after decolonization, stymied mobilization. Nevertheless, after each military defeat, whether at the hands of the Japanese or the Communists, huaqiao support became more important, not for the material benefits they offered, but for the legitimacy they conferred.     

论中国古代社会的虚拟血缘关系

中国古代社会的虚拟血缘关系,主要包括异姓兄弟和异姓父子两大类。它的发展,从宏观方面来看,与王朝嬗替中传统社会组织的稳定与解体互相联系;而从微观运行来看,又与虚拟血缘关系在形成新的社会组织方面具有较高的运作效率以及较低的社会成本密切相关。正因为此,虚拟血缘关系在魏晋南北朝隋唐时期,成为宗族社会与王朝政权控制力下降或解体时,社会边缘族群及下层社会组成新的社会集团时的重要选择。在宋代以后,虚拟血缘关系中的异姓兄弟,由于对王朝的稳定构成巨大的挑战,受到历代王朝日益严厉的压制以至禁止,但因其组成新的社会利益集团的较低社会组织成本和高效率,却在明清时代成为民间秘密社会的主要组织方式。     

The Transmission of Early Bronze Technology to Thailand: New Perspectives

In the four decades since the discovery that a discrete Bronze Age preceded the Iron Age in mainland Southeast Asia, much has been learned about the dating, technology, production, organization, and use of bronze metallurgy in the region, particularly in prehistoric Thailand. Although independent invention of copper smelting in Southeast Asia has not been considered likely by most regional archaeologists since the 1980s, the source of copper-base technology and the mechanisms of adoption remain poorly understood. Arguments claiming that the primary stimulus for the appearance of copper-base metallurgy in Southeast Asia came from early states in the Central Plain of China have dominated recent discussions, but anthropological approaches to technology transmission, adoption, and adaptation have yet to be systematically explored. After summarizing the current evidence for early bronze metallurgy in Thailand, this paper proposes an alternative to the predominant Sinocentric view of the source for Southeast Asian bronze technology. It will be proposed on both chronological and technological grounds that the first bronze metallurgy in Southeast Asia was derived from pre-Andronovo late third millennium BC Eurasian forest-steppe metals technology, and not from the second millennium, technologically distinctive, élite-sponsored bronze metallurgy of the Chinese Erlitou or Erligang Periods. Hypotheses for a transmission route and a research agenda for resolving debates on bronze origins in Southeast Asia are offered.     

20世纪五六十年代的东南亚华侨问题与美国对华遏制政策

中国革命的胜利以及中美对抗格局的形成,使原已存在的东南亚华侨问题更加复杂。美国旋即从遏制中国的角度介入该问题,并制定了详尽的政策。例如,鼓励台湾当局争取华侨支持;排斥中国在华侨教育中的影响;鼓吹“中国威胁论”,破坏中国与东南亚国家的关系;充分发挥香港在华侨政策中的独特作用;等等。1960年,美国又根据形势发展,调整了它对东南亚华侨的政策。但是,不管美国的政策如何变化,其遏制中国的基本目标却始终如一。     

From site formation to social structure in prehistoric Thailand

Abstract

The archaeological record in mainland Southeast Asia from ca. 2000 b.c. to the formation of early states in the mid-first millennium a.d. is built on excavations in mounded settlements that incorporate habitation, industrial, and mortuary remains. For most sites, formation processes are not readily identified. have presented a new view of the social organization of the Southeast Asian “metal age” based on a reinterpretation of mortuary and settlement data, founded on their premise that the dead were interred in, under, or in conjunction with domestic residences rather than dedicated cemeteries. They argue that such house societies were instruments for remarkably long-term occupation of individual settlements by heterarchic, non-violent supravillage affiliative social groupings. A detailed examination of the evidence for such residential burial suggests a lack of convincing evidence until the Iron Age. Moreover, new dating programs have shortened the prehistoric sequence, leading to more rapid and intense social changes than hitherto suspected.     

东南亚华侨华人、港澳同胞与侨乡建设 --梅州市个案研究

本文论述和评价了东南亚华侨华人、港澳同胞在梅州投资办企业、捐资办学的实绩及其对梅州社会经济发展的作用、意义,从一个侧面展示了梅州侨乡社会经济发展的轨迹.