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作 者:王琛发 Wang Chenfa
机构地区:[1]闽南师范大学闽南文化研究中心,福建漳州363000
出 处:《闽台文化研究》2022年第1期28-46,共19页Fujian-Taiwan Cultural Research
基 金:中国国家社科基金重大项目:“多卷本全球客家通史”(17ZDA194)。
摘 要:以中外文献为据,华东南先民早在16世纪已经是有组织的以传统信俗承载集体认同,因应季候风与航海贸易的经济生态,将家族生活基础确立在依赖跨境人事与资源的生存方式;华东南村镇和“海丝”沿线各地华人聚落,因着成员、历史渊源与文化细节同一,在日常生活和共同福利互绑,实质便是跨海社会共同体。由此,南洋至今未见17世纪以前华人宫庙记载,倒可能是本有社会模式的体现;明清两朝更迭,各地出现公众观音庙,巴达维亚则出现最早个别群体拜祭的开漳圣王,还有后来各地信俗演变,反能诠释民众面临殖民强势,力保海域本有生活模式的各种应变。Based on Chinese and foreign documents,the Chinese settlements along the Maritime Silk Road during the 16th century were well organized to respond to the economic ecology of the monsoon and maritime trade,by using traditional beliefs and customs as a collective identity carrier.In fact,a lot of settlers’ communities were nearly a simulation/extension of their ancestral settlement in China,due to the overlapping of family/clan membership sharing the same historical memories and cultural context.While the Chinese maritime pioneers tried to establish their cross-sea family life by intermarriage with local people and spread their educated family/clan descendants to live in two or more settlements.Such situation might enhance the integration of their cross-border relations and resources to meetthe need of a cross-border community for survival.Therefore,concerning the Chinese belief system,there is no record of Chinese temples inNanyang before the 17th century,but a possible manifestation of the original social model.The appearance of the Guanyin temple as the central for Chinese in a lot of port cities during the 17th century,the existence of Kai Zhang Sheng Wang(Sacred King of Zhangzhou Development) temple in Batavia,perhaps the first collective ancestral temple in the region,and the changing of Chinese folk belief practices within the region are a possible representative example to explain the reaction of Chinese during the change of dynasties and how they strive to preserve the spirit of the original social model under the pressure of colonial power.
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