明代广东社仓、义仓考

明清时期,广东社会经济进入一个崭新的发展阶段,作为稳定社会重要机制的社仓、义仓也在南粤大地上建立并日趋完善。长期以来,学术界对清代广东社仓、义仓研究颇为重视,发表了多篇内容丰富的论文,使人们对有清一代广东社仓、义仓的设立、管理和作用有了较清楚的认识。然而,对明代广东社仓、义仓似乎关注不够,     

《佛教与佛山文化》评介

<正>佛山在明清有天下"四大镇"、"四大聚"之称,工商业史料较为丰富。学术界对佛山镇历史的研究,始于1960年代旅居美国的华人学者、著名社会学家杨庆堃。之后,在国内学术界研究资本主义萌芽热的过程中,佛山镇也常被涉及。直到1990年代,广东学者罗一星《明清佛山经济发展与社会变迁》的出版,完整地展现了明清时期佛山社会经济变迁的过程,也将传统佛山社会经济研究推向了一个新的高度。此后,学界对传统佛山的研究处于低迷状态。2015年伊始,由齐鲁书社出版的暨南大学刘正刚新作《佛教与佛山文化》,以通史性的体裁,以佛教与佛山文化为视角,     

清至民初重庆乡村公产的形成及其国家化

在清代以重庆为代表的四川乡村社会重建过程中,移民通过集资、捐献、缴纳厘金及罚没等方式形成了大量以会产、庙产、学产为名的各类乡村公产。清代重庆乡村公产形成方式、存在形式及管理模式具有强烈的移民色彩和突出的地域性特征。由于清代州县财政经费短缺现象始终存在且呈加剧态势,在"以公济公"的名义下,乡村公产被地方执政者改变用途,提拨他用。晚清新政,国家以筹办新学、警政及办理实业等名义不断提拨各类乡村公产。进入民国后,由于军阀混战和地方的公共建设,政府成立公产提拨机构,加速了乡村公产的国家化进程。乡村公产的国家化进程体现了州县财政从传统向近代转型过程中的某些特征。     

苏区革命后赣闽边区地方公产处置研究

中共中央和主力红军长征以后,原中央苏区暨赣闽边区重新被纳入南京国民政府的控制版图.1934-1937年间,在社会重构背景下,如何处置历经中央苏区产权变革的赣闽边区祠堂、寺庙、会社等地方公产,是特殊历史条件下对南京国民政府行为与职责的一种考验.经过地方公产处置规则的初步确定、处置规则的变更和实际处置三个阶段,最终,南京国民政府依照相关法律重新确定地方民间组织原有公产的所有权,发放管业证书,同时每年提取民间组织公产一定比例的收益,用于发展以义务教育为主的地方公共事业建设.南京国民政府对地方公产的处置行为,体现了现代政府的基本职责,及其在特殊历史进程和环境下的抉择,对当时社会产生了积极的社会公产经济效用.     

宗族与义仓:清代宜兴荆溪社区赈济实态

本文利用地方志和族谱等资料,对清代宜兴、荆溪地区的宗族赈济设施──义仓的发展概况作了一个案例分析,并着重探究了在义仓管理运营乃至社区赈济中所表达的血缘和地缘的关系。指出在清代江南社会中,宗族组织往往通过发挥其的功能性职责而不是固守系谱观念,以便在社区整合中真正达到控制地方社会的目的。     

清代长江中游地区义仓的设置、运营及其与社仓的关系

清代的义仓、社仓同为具有民间自救性质的基层备荒仓储,二者性质相似、功能相近,学界的研究或者将重点放在探讨它们与常平官仓之间在性质、分布、谷本来源、管理、运营、功能等方面的差异,或者考察各仓自身的发展,而很少关注二仓之间的关系。实际上,清代长江中游地区的义仓无论从发展阶段、设置方式、举办形式,还是管理模式、社会功能等方面都和社仓存在着不同。     

贵州积谷贮贷的兴革

“积谷防荒”——由各个地方自行筹贮一定数量的粮食,用以调剂余缺、赈灾济贫,所谓“不动帑,不劳民”,“不假胥吏,不惊市廛”,而“以防天时之不常,济地利人和之不及也”,无疑是有其积极意义的。积谷的存贮处所和经管单位为义仓或社仓,因而在历史古籍中,一般称之为“义谷”或“社谷”,至民国时期始总名为“积谷”。义仓和社仓有所不同,按照《大清会典》的划分,“凡民间收获时,随其所赢,听出粟麦,建仓储之,以备乡里借贷”者曰社仓;“凡绅士     

从市公所到区公所——20世纪上半叶无锡城区管理体制的演变与分析

20世纪上半叶,在中国政局的大变迁中,城区管理体制也发生了"范式"更替,开始从分散到集中,从绅治到官治。本文以无锡为例,具体描述这种变化的轨迹:20世纪初年,小小的无锡县城里有两个县衙,城区管理碎片化,完整的行政区域被各层级的行政区切成块状分别进行管理;1910年市自治公所成立后,实行城乡分治,城区管理一体化;国民党执政后,"国家"加强了对"社会"的控制与渗透,由绅商掌控的地方性行政系统"市公所"被国家行政系统"区公所"所替代,城区管理由"自治"转为"官治",走向行政化与官僚化。但以钱孙卿为首的绅商们依托商会、县市公产公款管理委员会等合法社团,继续干预城区管理与地方政治,国民政府在地方所推行的行政化遇到绅商强有力的挑战,只得适可而止。     

食为民天:清代备荒仓储的政策演变与结构转换

<正>所谓备荒仓储,主要指以积贮防荒为宗旨的常平仓、社仓和义仓等,是传统荒政的重要组成部分。清代备荒仓储集传统时代之大成,其成就远迈前代。按照现下通行的看法,其发展大致是一个"国退民进"的过程,即,官办的常平仓在盛清时期居于主导地位,中晚期之后日渐倾颓,以民间力量为主体的社仓和义仓方获得良好发展。事实上,这种看法并未获得充分论证。其中存在的一个严重缺陷,在于没有确切引入国家的视角,以致相关的制度史认知远不够完善。至于这种缺陷的主要反映,就是对     

清代新疆义仓与地域社会

清朝统一新疆后,在各地陆续设立五处义仓。乾隆四十八年起,大部分义仓相继裁撤。新疆建省时,在地方官的倡议下,再度兴设义仓,并根据该区情况,逐步在各乡镇广泛设立义仓。本文通过梳理清代新疆义仓相关档案资料,来探究义仓与当地社会的关系。     

The role of charity in public relief, 1708–1871: Copenhagen as case

This article explores when and why charity vanished from public relief in Copenhagen and thereby differentiates itself from the traditional research field on welfare that focuses on studying the growth of taxation and social spending in the 19th century. This article reveals that charity was not solely a transfer of financial resources, but that charitable donations also entailed a cultural symbolism, which implied that charity was meant to support the local worthy poor. When the function of public relief underwent a transformation, especially at the beginning of the 19th century, the cultural symbolism of charity became incompatible with public relief. After the 1830s, the inhabitants of Copenhagen ceased to donate to public relief and instead donated charity to private philanthropy, which usually targeted the worthy poor for its help.     

晚明华北宗族与族谱的再造——以山东青州《重修邢氏宗谱》为例

山东青州邢氏原是务农的家族,在邢玠科举成功为官之后,转型为官宦之家,成为地方望族。从万历时的邢玠开始,到崇祯时的邢彤庭,邢氏从事宗族建设,制定并实践各种宗族制度,宗族乡约化、组织化。邢氏受到宋代程颐、程灏的宗会思想很大影响,通过"宗会"复兴"宗法"。这是宋以后宗族组织化的一种重要模式,以往的宗族研究重视不够。邢氏也编修了族谱,有家庙或者家堂,将御赐的祭田作为族田,还设置了宗学、义仓,族长实际上就是宗正。邢玠受到苏洵苏氏谱法以及睦族主张的影响较大,邢氏族谱着眼于睦族,收录大量宗族制度的文献,内容非常丰富,面貌大为改观,成为重要的民间文献。晚明不仅再造宗族,也再造了族谱,完成了中国近世宗族与族谱的基本形式。     

Celebrity Philanthropy in Mainland China

Celebrity philanthropy in mainland China is a recent phenomenon that has attracted both media publicity and public controversy. Despite its visibility, few data exist regarding how widespread the phenomenon is, and whether it has been growing over time. This paper addresses this gap, using a sample of entertainment and sports celebrities obtained from publicly available sources to answer three key questions. What proportion of celebrities in mainland China engage in philanthropic activities? When did they become involved in philanthropic activities? With what kinds of philanthropic causes and organisations are they connected, and in what capacity? The paper reveals that, in a very short period of time, mainland China’s top celebrities have become just as involved with philanthropic causes as their North American counterparts. The rapid rise of celebrity philanthropy has been correlated with a series of natural disasters and the explicit encouragement of government authorities, offsetting the absence of a tradition of private charitable activities in the People’s Republic of China since its founding.     

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.     

Vernetztes regionales Engagement – Das Beispiel Heilbronn-Franken

At a regional scale, a variety of actors from all three sectors of private, public and civil society act together in a philanthropic field. This article deals with the question of how cooperation in charitable action unfolds in this field. Using the example of the region of Heilbronn-Franconia, the empirical case unpacks the dominance of local and regional forms of philanthropy and reconstructs two successful examples of intersectoral collaboration. However, the analysis also demonstrates the limits of the external designability that are due to the individuality of charitable actors, their diverse objectives and the contextuality of the regional environment. The realization of synergies through regional governance therefore succeeds only by respecting the dedication and self-determination of philanthropic commitment and by creating legitimate and sensitive structures of moderation and facilitation.     

善堂——中国、新加坡和马来西亚的慈善寺堂

论文分析了中国慈善组织产生和发展的历史背景;简述了潮汕地区、新加坡和马来西亚三地善堂的基本情况以及善堂的跨国往来及其对潮汕地区的影响,同时描述了地方精英、尤其是商人,为推动善堂在中国及东南亚发展所做出的贡献。认为处在不同政治环境中的善堂都能以各自独特的方式求得平稳运行。宗教性质增强了这些善堂的适应能力,而在需要强调其非迷信性质的时候,布善乐施的传统也有助于确立其世俗和慈善的形象。     

Secularization,sacralization and the reproduction of sacred space: exploring the industrial use of ancestral temples in rural Wenzhou,China

This paper offers a nuanced understanding of different social groups’ roles in the reproduction of sacred spaces. Drawing on the analysis of the transformation of sacred ancestral temples into private factories in rural Wenzhou, China, it problematizes the underlying division of ‘sacred’ and ‘secular’ actors and their opposite roles. It shows how lineage groups and factory owners, in spite of their distinctive social identities, work together and facilitate the secularization and sacralization of temple landscapes. On the one hand, both groups of people deploy discursive strategies and re-interpret the significance of ancestral temples and economic production, thereby rationalizing and prompting the conversion of temple spaces. On the other hand, traditional sacred temples are constantly reproduced through lineages’ ritual performances and factory owners’ worship and daily protection. As such, the roles of lineage communities and factory owners are diverse and change in specific contexts. This paper foregrounds the multiple and flexible agency of different social actors in relation to the production of the complex sacred–secular entanglement, and reflects on the changing traditional cultural landscape in rural China.     

The Public Face of Post-Tridentine Italian Confraternities

Catholic reforming policies and Council of Trent rules encouraged and expanded the more public roles and responsibilities of lay confraternities, changing the nature of some old brotherhoods, and promoting new ones. The public images became more important for members, the wider church institutions including associated religious orders, and the public. This article considers some significant aspects of the "public face": processions, Forty Hour devotions, philanthropy. Confraternities contributed to the theatricality of post-tridentine, "baroque" religion in cities like Bologna, Naples and most especially Rome, where the Spanish national confraternity played a spectacular role.     

Useful work for idle hands or a brightening and elevating influence? The introduction of the Brabazon Employment Scheme to Glasgow’s public institutions in the late 19th century

Women’s ability to effect changes in welfare policy during the later workings of the new Poor Law has been presented as a ‘marginal influence’ within past historiography. This perspective is contested in recent empirical work, which argues for a more positive view of female agency. The Brabazon Employment Scheme was a charitable initiative, which occupied the poor unable to take part in the routine work of public institutions. Findings from its operation in Glasgow demonstrate how women drew upon philanthropic experience as well as elected positions in the management of institutions to secure the scheme’s introduction in these settings. While the initiative originated in the English workhouses, local women extended the Brabazon activities to address gaps in welfare provision for asylum patients. In doing so, the article shows how organised charity continued to function as an avenue of support for the poor alongside municipal relief into the early 20th century.