抵制美货运动时期中国民众的“近代性”

抵制美货运动时期中国民众的“近代性”〔韩〕金希教２０世纪初,以义和团运动与抵制美货运动为代表的清末民众运动,反映了中国政治格局的一些显著变化。这一时期,中国出现了具有近代意义的民众社会和民众民族主义,是民众的反抗扼制了列强的殖民化过程。一近代民众社会...     

美国华侨与1905年抵制美货运动

1905年抵制美货运动是中美关系史上的一件大事,也是中国近代史上的一件大事。在这场爱国运动中,美国华侨无论是对它的发动,还是对它的持续都起了十分重要、乃至决定性的作用,但学术界对此少有论及,本文欲就此作些探讨。一　抵制美货运动的由来对于1905年抵制美货运动的起?..     

曾铸与1905年的抵制美货爱国运动

1905年爆发的抵制美货运动,是民族资产阶级领导的全国性爱国运动。它表明中国民族资产阶级正在作为一种独立的政治力量登上历史舞台。这场抵制美货运动,不仅给民族资本主义发展创造了有利条件,推动了当时全国各地正在进行的收回利权运动;而且运动中首倡的抵制外货的斗争方式几乎为以后历次反帝爱国运动所沿用。因此,这场运动在中国近代史上有着重要的历史地位。曾铸就是这场具有深远历史意义运动的主要领导者。     

深入探讨抵制美货运动的新思路——读《抵制美货运动时期中国民众的“近代性”》

深入探讨抵制美货运动的新思路——读《抵制美货运动时期中国民众的“近代性”》朱英《历史研究》１９９７年第４期发表的韩国学者金希教先生的论文《抵制美货运动时期中国民众的“近代性”》（以下简称金文），颇具新意，是近年来深入探讨抵制美货运动的一项值得重视的新...     

近代福州商会成立时间考

一般认为近代福州商会成立于清光绪三十一年(1905年)或1906年,但笔者在梳理相关史料时发现,事实上福州商会在1904年5月即已成立,并参与了1905年全国抵制美货运动。     

试论美国对中国1905年抵制美货运动的反应和政策

１９０５—１９０６年的抵制美货运动是近代中国历史上第一次以文明、理性、和平抵制外货的方式反抗西方强权的活动,被认为是中国现代民族主义运动的开端①,对当时中美关系也产生了深远的影响。学术界对这场运动的背景和过程进行了比较充分的研究,但对美国政府的反应则...     

中国近代民族主义的兴起与抵制美货运动

抵制美货运动展示了与传统排外主义迥然不同的对外方式和理念 ,包括人民主权思想和全民国家观念的兴起、新式社团和报刊等现代传媒的运用、民众政治参与意识的成长和现代舆论的崛起 ,以及文明理性的对外精神 ,因而是中国近代史上最早以近代民族主义为动员方式反抗西方列强的运动之一     

商会在官、民、洋三元互动中的角色和作用——以1905年中美工约交涉及抵制美货运动为例

在1905年中美工约交涉及抵制美货运动中,中国商会在官、民、洋三者之间扮演着重要角色。商会在民间推动、政府默许下先则与美国使领直接交涉,继则发动和领导了抵制美货运动,最终又在民众日益激进、政府劝导停止、美方威胁分化并作有限让步情况下结束抵制运动。这一运动的过程和结果,在一定程度上影响了之后商会在官、民、洋互动格局中的关系的变化。     

关于美国第一次退还部分庚款的几个问题

1909年的美国第一次退款兴学,是近代中美关系史和中国近代留学史上的一件大事。就退款的过程来看,此次退款主要不是清朝驻美公使梁诚运动的结果,也非1905年抵制美货运动的结果,而是因为美国政府从赔款一开始就有退还的打算。将赔款用于兴学主要也是出于美方的意图,而非出于梁诚的倡议和清政府的自愿;其中,美国驻华公使柔克义起了重要作用。美国将退款用于兴学,一方面固然是从美国的长远利益出发,但同时在客观上促进了当时中国的改革和进步。因此,这是一件对中美两国都有利的事情,值得重新评价。     

1905年抵制美货运动的新视角--近代商人人格特点简析

1905年抵制美货运动时期,近代商人在深重的民族危机面前表现出独立性、公利性、理性和进取性,但又因受自身和时代的局限,表现出妥协性、依附性和逆向退化性的特征。在这场几乎全民参与的运动中,商人资产阶级的群体性格得到了充分的展示与张扬。     

A New Woman and Her Warlord: Li Dequan,Feng Yuxiang,and the Politics of Intimacy in Twentieth-Century China

This article proposes a new way of viewing Republican-era warlords. Through an examination of the life of Li Dequan, the second wife of warlord Feng Yuxiang, it displaces Feng from his typical military and political context, scrutinizing instead the ways that Feng and Li interwove the private intimacies of love, marriage, and family life into their public and political lives. In the Republic, Feng and Li, like many prominent figures of the time, shared elements of their private lives with journalists and, through them, a broader reading public, posing for photographs with their children on their way to school and inviting reporters to family events. Feng and Li utilized this newfound intimacy between public and political leaders to cultivate public sympathy and support. By the early PRC, Li—following Feng’s sudden 1948 death—was named the first Minister of Health of the People’s Republic of China and her roles as wife and romantic object fell away. Instead, she focused on mothering the nation. By the late twentieth century, emphasis on the Li and Feng romance reappeared in writings about the couple, and while these narratives drew on the Republican-era stories, it was made to seem that Li’s feminism rather than Feng’s modernity had facilitated their true love. Though the warlords have often been seen as destructive, exploring Feng’s and Li’s lives demonstrates that factional militarists and their families contributed to a new political culture grounded in a gendered national narrative that intertwined family and nation.     

The heritage practices in a Chinese historic neighbourhood: the manifestation of traditional Feng Shui in Langzhong,China

By describing different voices, practices, and understandings centred on Langzhong’s Feng Shui, this research explores a vernacular way of manifesting, practicing and valuing the past. The analysis shows that as a living heritage, Feng Shui still exists in Langzhong in both a physical and social sense. The study of Feng Shui demonstrates how a non-western discourse of narrating the historic urban form could be deployed in Chinese heritage practice to interweave the past and present. Through this study, a vernacular way of practicing and conceptualising heritage is established. Moreover, it is argued that Feng Shui as a locally meaningful heritage, which has spiritually enriched the historic neighbourhood, should be cherished and utilised for contemporary heritage conservation and cultural construction in China.     

The Triumphant Equestrian

The life of the Ming scholar and Catholic convert Xu Guangqi 徐光啟 (1562–1633) drew unprecedented attention throughout China in the 19th and 20th centuries. Writers and public figures across China’s rapidly changing society praised Xu as an ideal model for modern Chinese citizens. This sudden celebrity may seem surprising, as Xu’s name had fallen into obscurity in the centuries following his death, and his life and works were only remembered by descendants and local people in his hometown of Shanghai. Why was Xu’s legacy revived three hundred years later, and what relevance did it actually have for Chinese society in the twilight of the Qing dynasty and the Republican period? This article tackles these questions by tracing the reestablishment and development of the new Jesuit mission in Shanghai since 1842. It investigates how the memory of Xu was recovered and reinserted in the public imagination of modern China.     

党权之争与奉系军阀国民党化:1929—1931年

东北易帜后,国民党东北党权的归属,成为奉系能否独控东北政权的关键。国民党在东北存在着"官党"与"秘党"的双重面相。一方面,为保东北政权,奉系致力于争夺国民党东北党务领导权,使国民党成为奉系的"官党"。另一方面,对于国民党在东北的"秘党",奉系实行打击和排斥政策,企图把东北的国民党完全纳入其领导的轨道。在与国民党不断争夺东北党权的同时,奉系一步步走上了国民党化的道路。但由于利益的非一致性,使得奉系并没有真正地融入国民党。     

Stepping into the Public World： Cases of Guixiu Philanthropic Activities in Late Qing China

This article explores the of certain elite women during late little-known public philanthropic activities Qing China. By examining contemporary newspapers, it traces the new development of women＇s philanthropic engagement and further analyzes two cases, one on disaster relief and the other on women＇s education, to illustrate the issues, controversies and achievements that went along with women＇s philanthropy. It demonstrates how philanthropy, a traditionally-sanctioned field for women＇s activism, legitimatized women to move out of domestic seclusion and reposition themselves in the public sphere in a crucial transitional era when for ＂good women＂ to appear in public was something hotly debated, and how through philanthropic opportunities some were able to engage with political affairs. The broad social impact of their initiatives suggests the continued importance of traditional elite women during China＇s transition to the modern era; it challenges some of our previous notions, which often unthinkingly accepted the verdict of ＂New Women＂ that those who did not embrace their path to modernity were parasitic, unproductive, and backward. By looking carefully at philanthropy, the article reveals fascinating issues and rich details of women＇s public activities that previous historical narratives have often overlooked. It helps to understand how reconfigured traditions became essential components of modernity in the development of modern Chinese gender roles. It also adds a gender perspective to the burgeoning historiography on Chinese philanthropy.     

Qian Mu’s Guoshi dagang : Reflections on a Modern Chinese Conservative

This paper examines the predicament of modern Chinese conservatism. I use the eminent historian Qian Mu (1895-1990) as an example to show that under the influence of modernity and in an effort to preserve tradition, a prominent conservative like Qian needed to “modernize” Chinese tradition so that it could be saved. I will examine Qian’s reconstruction of Chinese history, which was not just a reiteration of China’s past, but a new type of understanding of Chinese tradition influenced by modern Western concepts. By focusing on Qian’s most prominent work, Guoshi dagang, we can get a sense of the struggle of modern Chinese conservatives as they tried to fend off the detractors of Chinese tradition.     

炳灵寺石窟早期调查中的重要遗迹——以冯国瑞《炳灵寺石窟勘察记》为中心

炳灵寺石窟学术意义上的发现始于1951年冯国瑞的初步考察,次年又组织勘察团进行了第一次正式勘察。通过对照现存窟龛与早期考察成果(包括报告、老照片等),可以重新确认冯国瑞首次调查炳灵寺石窟的路线,即在崖面底部从南向北行至大佛南侧后,再到对岸以望远镜观察崖壁中部无法到达的窟龛。《炳灵寺石窟勘察记》也按照他考察路线的顺序依次记录了所观察到的窟龛遗迹,其中许多现已不存。例如,"武德二年"题记当时很可能在靠近大佛南侧的洞窟中;"永康四年"题记也并非冯国瑞错认,其位置可能不在第169窟中。1952年,考察团再次来到炳灵寺,攀登了除第169窟和第172窟外的所有洞窟,补充了测绘图、照片等宝贵资料。70年前冯国瑞参与的这两次考察将学术界的目光投向炳灵寺石窟,如今更需要对当时的考察记录进行充分讨论与解读。     

五代馮暉墓出土文物考釋

陝西彬縣發掘的五代馮暉墓出土文物,對研究五代歷史、考古、文化及民族關係均具有重要的學術價值。本文在吸收已有的研究成果基礎上,對出土《馮暉墓誌》及墓甬道壁畫、彩繪磚樂舞圖像作進一步研究。從馮暉及馮氏家族事迹,探討馮氏家族的歷史、傳承及與在朔方一帶党項諸部的關係;考釋墓甬道東、西壁畫、彩繪磚樂舞圖像的樂器、樂舞伎,認爲表現的是各有"竹竿子"、"花心"及樂舞伎的兩個宋代"隊舞"的雛形。     

晚清优拔贡的出路——兼论清末的官多为患问题

1905年清廷停废科举后,继续保留了之前辅助性的优拔等考试作为善后之策,由此优拔贡考试也变得炙手可热,无形中取代了之前乡会试的作用,吸引了大量考生特别是具有新式出身的人与考。实际上,优拔考试之地位远不如科举未废前的乡会试,而且优拔贡的现实出路也并不好,多数中选者难以得到实缺,这种局面的存在无疑又进一步加剧了晚清以来的官多为患局面,被不少人认为是清朝灭亡的造因。     

公安部队组建初期组织体系和领导体制的历史考察(1949—1952年)

公安部队是武警部队的前身,是中国人民解放军的一个组成部分。中华人民共和国成立后,为了在全国范围内迅速建立革命秩序,巩固新生政权,在中央军委和公安部的领导下,逐步把地域性的公安武装和中国人民解放军担负公安任务的部队正式改编成“中国人民公安部队”。在军委公安司令部成立后,公安部队又进行了整编,组建了“中国人民解放军公安部队”和地方公安部队,逐渐接替全国内卫任务。随着边防公安组织和边防武装的建立,全国公安部队初步形成了正规公安部队、地方公安部队和边防公安武装的体制。为统一对国家内卫、边防斗争的领导,加强公安部队的建设,1952年,中共中央、中央军委决定将内卫、边防和地方公安武装统一整编为“中国人民解放军公安部队”,全部纳入中国人民解放军的建制序列。内卫、边防工作和公安部队的建设进入了一个新的阶段。