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作 者:李璐 LI Lu(School of Governance,Nanjing University,Nanjing 210023,China)
出 处:《西南大学学报(社会科学版)》2023年第3期280-288,共9页Journal of Southwest University(Social Sciences Edition)
摘 要:晚清推广新式教育,既是国家政权建设的一个重要方面,也是晚清新政改革的目标之一。因财力不足,筹款困难,清政府提出“庙产兴学”,即利用包括迎神赛会等常年祭祀活动的各种会社产业,筹办新教育或转用于新政中的其他领域;而这成为1901至1911年的新政时期官方禁止迎神赛会的直接诱因。同时,迎神赛会被视作“迷信”,禁止迎神赛会开始成为破除迷信、开启民智实践之一。四川地区禁止迎神赛会,呈现了“迷信”话语和“庙产兴学”政策在清末新政时期的结合与走向政治实践的历史过程。这成为此后政权常常使用的策略。“国家”推动“破除迷信”是清末新政时期禁止迎神赛会与传统禁令的不同之处。对这一时期禁止迎神赛会的考察,有助于把握清末新政在近代国家建设的意义。The promotion of new education in late Qing Dynasty is both an important aspect of state building and one of the objectives of the NewPolicyin late Qing Dynasty.Due to the lack of financial resources and the difficulty in raising funds,the Qing government proposed to use the properties of temples and organizations,including the annual rituals such as the idolatrous procession,to raise funds for new education or to usethem in other areas of the new policy which became the direct cause of the official ban on idolatrous procession during the New Policy Period from 1901 to 1911.At the same time,idolatrous processionwas viewed as“superstition”and the prohibition of it began to be part of the practice of anti-superstition and opening up the minds of the people.The banning of this ritual in Sichuan illustrated how the discourse of“superstition”and the policy of using temple property for educational undertakings were combined and brought into political practice during the New Policy Period,which became a frequent tactic of the regime thereafter.Pushing“anti-superstition”by the“state”is the difference between the prohibition and the traditional ban during the New Policy in the late Qing Dynasty,and itsdiscussion can help to grasp the significance of the New Policy in modern state-building.
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