失之东隅收之桑榆——近代以来中国西北地区回族商业发展述略

近代以前,中国西北商业被回族商人和山西商人所垄断,但同(治)光(绪)朝之后,形势发生了戏剧性的变化.从整体上而言.回族商业势力受到沉重打击,但甘南地区回族商业却得到了迅速发展.本文试图廓清这一基本情况,希望对研究近代回族社会发展有所裨益.     

论西北回族官僚资本的二重性

民国时期,西北回族商业的发展出现了回族军阀官僚阶层涉足商业活动,并以军政手段垄断商业贸易而形成回族官僚资本。西北回族官僚资本最大的特点就是从金融垄断到商业垄断。在经营手段上,军、政、商三位一体,在所有权上公私不分,以公的名义出现,最终化公为私。西北回族官僚资本少有买办性,有独立性和民族性。西北回族官僚资本有着二重性,一...     

基于历史制度的比较分析(HCIA)——近代西北羊毛贸易中的回族商人

自唐宋以来,回族先民就以商人的角色不断活跃在西北地区商业舞台上的重要地区.近代以来,随着西方资本主义国家向西北内陆的不断拓展,以羊毛为主体的西北地区的畜牧业产品不断大量出口,回族商人更成为了举足轻重的经商大军,在西北近代羊毛出口贸易中发挥重要作用.本文将以比较制度分析(HCIA)理论,认为回族社会宗教文化的信仰基础所导致的回族商人的行为策略,是回族商人在近代西北羊毛贸易执牛耳作用的关键.     

本土化视阈下近代回族教育传承与革新

晚清至民国时期,伴随着中国社会的转型,教育救国思想兴盛起来,回族知识阶层对长期以来在回族内部盛行的传统经堂教育表现出的历史局限性与不适应社会方面进行反思,并提出发展回族新式教育的主张,得到社会各界的一致支持。一些在国外留学或出国考察的回族人士带头付诸实践,改革经堂教育。回族教育社团组织及中国回教救国协会成立以后,在促进回族新式教育发展方面发挥了重要作用。民国时期,回族宗教权威人士、知识精英和在军政界任职的高级官员,在发展回族新式教育方面形成共识,但同时认为传统经堂教育还有保留的必要,并要保证其生存发展的空间。近代回族教育的传承与革新,也是中国伊斯兰教本土化的一个缩影。     

民国时期回族女子教育的发展特点与历史贡献

民国时期处于封建社会与新中国社会的转换阶段,女学运动带动了回族女子教育的开展,打破了多年来女子被拒于校门之外的习俗。然而,回族教育的发展并没有像全国女子教育一样,颠覆社会对女性的象征观念及女子的地位,而是巩固了原来回族女性的民族传统。本文通过比较民国时期全国女子教育与回族女子教育的发展轨迹及其所反映的女性文化思潮,探讨回族女性教育的文化特点及其对当代回族女性发展的历史贡献。     

民国时期回族民族工业剖析

民国时期回族民族工业剖析答振益回族近代新式民族工业，于清末至民国期间开始兴起并有所发展。虽然它在全国整个国民经济中，乃至在回族经济中所占的比重极其微弱，但毕竟反映了回族经济的新发展。然而在以往的回族史研究中则很少涉及此问题。本文想就所接触到的零散资料...     

西北穆斯林社会稳定机制研究——基于“瓦哈比运动”对回族伊斯兰教影响的调研分析

"瓦哈比运动"产生于中东,影响广泛,近代中国西北地区出现的"伊赫瓦尼"与"赛莱菲耶"被认为与其影响有关。从这两个教派在中国回族发生、发展的历史及现状看,"瓦哈比运动"更多以间接方式产生影响,并且仅停留在宗教改良主义的层面,并未出离于宗教语境,出现政治化倾向。这种地方化特征的出现,和中国回族伊斯兰教的本土化有关,更与西北回族穆斯林社会的稳定机制关系密切。     

马良与近代中国武术改良运动

马良是民国初期一个重要的回族人物,政治上一错再错,无可救药。但在近代武术的发展与转型上做了一些事情,至今还有一定影响。他的"中华新武术"是武术近代化转型的一次有益的尝试,使"武术"一词得以确立,并对以后"国术"也产生了影响。他创办的"中华全国武术运动大会"是民国时期最早具有全国规模的武术活动之一,对武术的发展同样也有探索实验之功。马良的武术活动带动了民国回族武术家群体的涌现,这是近代回族武术史上重要的一页。     

伊斯兰门宦教派与近代西北回族军阀的形成

本文探讨的是西北伊斯兰教门宦教派与近代西北回族军阀的形成之间的关系。门宦在近代西北社会有着巨大的影响力,回族军事集团在形成过程表现出对门宦组织巨大的依赖性,但在回族军阀体制形成后,又表现为一定程度的排斥性。     

唐宋时期回族先民对西北商业经济的开发与贡献

重视商业经济,是伊斯兰教的特点之一。唐宋时期,伴随着伊斯兰教的传入,回族先民对西北商业经济进行了开发。他们一方面继承了阿拉伯商业的传统,另一方面在新的环境下,又有所创新、有所发展。在长期不断的开发中,为西北区域经济的繁荣与发展,做出了重要的贡献。     

清末民初关于民族问题的论战

清末民初,传统的民族思想愈加不能减轻深重的民族危机,迫使中国人民千方百计地寻求救亡途径。如何处理民族问题成为国人关注的重要议题,以改良派、革命派为主要代表的中国社会各阶层、各派别围绕民族问题展开讨论。在这个过程中,新的民族思想观念顺应时代要求,进行民族革命思想的传播,中国各民族自觉程度、民族意识进一步加强,对社会的发展起到了重要的引导作用。     

李绍明与民族学“苏维埃学派”

中国民族学的＂苏维埃学派＂是值得研究的主要议题。本文以李绍明先生为个案,梳理和辨析了此学派对于现代中国的民族问题在社会实践和学术史的意义。结合李绍明先生及其相关时代、地域的具体境况,笔者就学派问题做了初步比较,提出的观点是：从＂华西学派＂到＂苏维埃学派＂再到＂中国学派＂,李绍明先生的个人经历体现了民族学、人类学在现代中国走过的历史道路。     

论辛亥革命前后西北诸马军阀的角色转换

辛亥革命期间，甘宁青诸马军阀从静观其变到出师勤王，最后临阵倒戈、回兵参与光复运动，就角色而言，完成了从传统社会卫道士而至掘墓人的转换；就性质而论，自身开始并逐步完成了由封建时代拥兵自重的地方实力派向民国时代资产阶级新军阀的过渡。本文旨在探讨辛亥革命对西北诸马军阀集团新旧交替的转换催化作用。     

杜赞奇中国民族主义研究的学理背景分析

杜赞奇对近代中国民族主义问题的研究以及研究中构建的复线历史范式有着深刻的学理背景:近代以来,特别是20世纪国际学术界兴起了民族主义的理论研究;中国民族主义问题是美国中国学界关注的焦点之一;后现代主义、后殖民主义思潮的兴起,为杜赞奇的研究直接提供了学理上的思想资源;杜赞奇的研究也是美国中国学界自20世纪60年代开始的反思浪潮的体现和结晶。     

试论东北朝鲜族的稻作

朝鲜族农民是中国东北地区的拓荒者和水稻种植的先行者,他们带着水稻种植的技术、经验和籽种迁居东北各地后,开发水田,改写了近代东北没有水稻种植的历史,改变了东北以种植旱田为主的单一种植结构,使东北地区发展成为中国的六大稻作区之一。所以,朝鲜族的稻作生产技术在一定程度上代表的是东北各地稻作生产的技术水平。     

试析西部大开发中的宗教问题

西部大开发中有许多因素要加以积极引导 ,宗教就是其中之一 ,因为西部的许多地区是全民族信教 ,因此如何利用宗教中的积极因素 ,已成为西部大开发工作中的重要方面。本文试图通过对宗教中有利于社会主义建设的因素进行分析 ,从而更好地发挥宗教在西部大开发中的作用     

1949～2010:中国民族教育六十余年文献综述与研究

从中国民族教育六十余年的文献来看,不同时期的民族教育都充分反映了当时国家的方针、政策和社会特征。其中,从经验描述式的实证研究到理论与学科建设研究的历程凸现了中国民族教育学的发展。进入20世纪90年代后,关于民族教育的文献井喷式出现,主要出现在我国少数民族人口分布的西北地区、西南地区和我国北方地区(包括华北地区和东北地区),这从一个侧面证明了民族教育作为中国民族政策的有机组成部分的实践得到了自上而下的重视和自下而上的反馈。     

文化传播学视域下的中国传统体育文化类别及电视节目形态探析

本文从当代中国传统体育文化发展面临的困境入手,将中国传统体育文化发展置于电视传播的理论语境中考察,分析了其在现代社会中电视传播价值。按照其与电视媒介特性契合程度,从功能上将中国传统体育文化分四种类别,并从优化传播效果角度就四种类别提出了各自适宜的电视节目形态。     

民国时期天山北麓东路城市多民族居民生活的变化

Although the Republican era of China did not last very long, it was a significant period in which China transformed from an agricul-tural to an industrial era, and from a traditional so-ciety to a modern one. During this period, not only did the politics and economics change dramatical-ly, but also the lives of urban residents. Although Xinjiang is located in the western frontier area of inland China, since the Qing dynasty, its politi-cal, economic and cultural connections with inland China gradually increased. Xinjiang is not an iso-lated region, it actually is located in the central ar-ea of Asia. So, its openness is very pronounced. Even though during the Republican era, inland China was gripped in the chaos of war, Xinjiang’s political, economic and cultural connections with the inland were never broken. Although sometimes the central government’s control in Xinjiang was not so strong, the central government’s policies had always impacted strongly on Xinjiang. In addition, due to the continuous migration of the inland popu-lation ( especially intellectuals, and political and military people) into urban areas, such as Dihua in Xinjiang during the Republic era of China, the politics, economics and culture of inland China had a big impact on the lives of Xinjiang urban res-idents. Moreover, Xijiang is neighbors with Rus-sia. Since the middle of the 19th century, Russia, whose industrialization and modernization occurred earlier and faster than China’s, often made political and military invasions, as well as cultural infiltra-tion, into Xinjiang. After the founding of the Sovi-et Union, its influence on the cities of Xijiang gradually increased. Especially during the period when Sheng Shicai managed Xinjiang, the influ-ence of the Soviet Union on Xinjiang was the stron-gest. In addition to political influence, economic and cultural influences became more pronounced, and numerous industrial and cultural products made in the Soviet Union were imported into Xin-jiang. This had a dramatic impact on the urban residents of Xinjiang. As a political, economic and cultural center of Xinjiang, Dihua was alive with many Russians who engaged in political, economic and cultural activities. Hence, their direct or indi-rect influence on the lives of Dihua residents was stronger than in other cities. At present, the research on Xinjiang during the Republican era of China mainly focuses on the political and economic domains , and less attention is paid to its urban life. However, the changes of modernization are not only reflected in the aspects of politics and economics, but also in the field of social life. Hence, to strengthen the research on the changes in social life in urban areas of Xinjiang during the Republican era of China is significant. The Republican era of China was an important pe-riod for Xinjiang society. Although if we compare it with the urban areas along the eastern coastal ar-ea of China, the impact of western culture on the lives of urban residents in Xinjiang during this pe-riod was not so strong, and the changes in social life also reflected multi - ethnic characteristics. The changes in urban life in Xinjiang were also an important part of the changes following China’s modernization. It reflected a both generalization and a diversity of the urban changes created by China’s modernization. In addition, one should note the impact of the changes in Xinjiang’s urban life during the Republican era on that of Xinjiang during the latter half of the 20th century. Thus, it is very necessary to conduct a research on the lives of Xinjiang’s urban residents during the Republican era of China. Xinjiang has been a multi-ethnic area since ancient times, a fact which contributes the ethnic diversity that characterizes the social life of Xin-jiang cities. During the Republican era, the mate-rial life of the various ethnic groups living in Xinjiang’s cities changed successively due to the impact of external cultures, and the wave of mod-ernization. However the changes to the material lives of the various ethnic groups were different. The content of material life is very broad. General-ly speaking, it comprises people’s daily life, inclu-ding clothing, food, shelter and transportation, all of which are regarded as basic essentials for peo-ple. In a period of scarcity of goods and materials, material life became the most important thing for most of the public. Hence, changes with regard to material life, to a large extent, is reflected in the changes in the social lives of urban residents. Generally speaking, compared with the situa-tion in the Qing dynasty, the clothing in Xinjiang cities such as Dihua exhibited a big change. How-ever , this change displayed multi-ethnic and diver-sified characteristics. Concerning the food culture of Dihua urban residents during the Republican era of China, it reflected more open, inclusive and mutually influential features. In other words, the existence of a diversified food culture and diverse development was an important characteristic of the time. Concerning shelter during this period, a big change in Dihua’s urban style was that some mod-ern buildings co-appeared alongside traditional style buildings, no matter whether it was in the pri-vate space or public space. Moreover, the trans-portation mechanisms also changed during this pe-riod. Roads for cars appeared in Dihua, which opened the gate for Xinjiang’s automobile age. During the Republican era of China, most ur-ban residents in Xijiang’s cities, such as Dihua, kept their traditional customs. However, there were also some changes due to the influence of ex-ternal cultures—these changes were presented as the characteristics of pluralism, diversity and a mixture of the old and new. Multiple ethnic groups concentrated in an area in the eastern zone line of the northern foot of Mount Tianshan. During the process of history, the different ethnic groups formed their own cultures and religious beliefs. In the Republican era of China, the various ethnic groups lived in harmony most of time, and the plu-ralism and inclusiveness of cultures gradually in-creased. Generally speaking, the lives and cus-toms of the Han in Xinjiang cities, such as Dihua during the Republican era of China, were almost same as those of the Han in inland China. On one hand, they kept many of their traditional customs;yet, on the other hand, they also gradually accept-ed some new ones from external cultures. The eth-nic minorities, such as the Uygur and Hui, were deeply influenced by Islamic religious culture. Their religious cultural life exhibited almost no change during the Republican era of China, and they, for the most part, maintained their tradi-tions. During this period, in keeping with the gradual consciousness of ethnic equality, although various ethnic groups kept their own traditions, and they did not reject each others’ traditions, and instead, there was some mutual exchanges among them. This made the urban culture more diversi-fied . Not only were the festivals of the Uyghur pop-ular among themselves, the Han were also invited to participate in them. Moreover, the Han’s festi-vals, especially the Spring Festival, Lantern Festi-val and others, were also gradually accepted by other ethnic groups, and, for example, the Uy-ghur, Hui, Mongolian and Kazakhs, and others all participated in these festivals. In the middle and latter period of the Republican era, the urban cul-ture of Xinjiang exhibited a sense of openness. Within the basis of maintaining their own ethnic cultural traditions, each ethnic group showed an opened attitude to new cultures, and, hence, ur-ban culture became more diversified and rich. During the time when agriculture was more dominant , traditional cities lacked of public cultur-al spaces. Hence, Buddhist monasteries, Taoist temples and mosques became the sites for organi-zing public cultural activities in the urban areas. Since modern times, the public cultural spaces in urban areas have experienced a great change. Parks, as a new mode of public space, began to appear successively in some important cities. At the end of the Republican era of China, the public cultural space of Dihua had been further expand-ed. In 1948, there were four such kind of public cultural sites in Dihua, such as Zhongshan Park, Hongyan Lake, Shuimo River, and Wulabai. In addition to these, the cinema also played a very important role in the new entertainment life of the urban residents of Dihua. In 1944, Dihua had three movie theaters which were run respectively by the government, a businessman and a Russian. Movies had a very direct impact on the residents’ vision and mind, especially on the youth. A new movie sometimes would change some people’s view of life or the rules of their behavior. In short, the Republican era was a dramatic period of change during which China transformed from a traditional agricultural society to a modern industrial one. Following the changes in politics, economics and culture, people’s material life and cultural life were also changed. Due to the vast territory, and uneven political and economic devel-opment of China, the changes differed in various regions. Xinjiang is a frontier area in western Chi-na. Its communication with the outside world was not so convenient. Hence, compared with the east-ern coastal region, the degree of change in Xin-jiang was lower, and the speed of change was also relatively slower. However, this kind of change ac-cumulated over several decades, so, with time, the changes also became very noticeable. Howev-er , due to the uneven regional development in Xin-jiang, the changes in some cities were slow while in some they were fast. Compared with other places of Xinjiang, the changes along the eastern line of the northern foot of Mount Tianshan, and taking Dihua as the center, were faster and more obvious in the Republican era. On one hand, Di-hua was more strongly influenced by the politics, economics and culture of inland China; and, on the other hand, Dihua was also influenced more di-rectly by the politics, economics and culture of the Soviet Union With the combined role played by the both sources, the material life of the urban resi-dents of Dihua, including clothing, food, shelter and transportation, as well as the customs, and cultural entertainments, changed dramatically. This change was not only similar to that of inland cities, but it also reflected regional characteristics of Xinjiang—the characteristics of ethnicity and di-versity wee more pronounced. In addition, com-pared with Tibet which is also in the western fron-tier of China, the changes brought by the urban modernization in Xinjiang was more dramatic. This was directly connected with Xinjiang’s geographical location, natural climatic conditions, as well as its political, economic and cultural development. Al-though Xinjiang lies in the western frontier of Chi-na, its transportation connections with inland Chi-na and the outside world were more convenient than those in Tibet. During the Republican era, the railways, highways and aviation routes devel-oped relatively well, the Xinjiang’s economic, and cultural connections with both inland China and the Soviet Union were also relatively close. In addi-tion, an important natural condition which also created good conditions for the opening up of Xin-jiang is that the elevation of most areas of Xinjiang is not high—the average elevation is around 1000 meters. Hence, the natural geographical conditions promoted a population flow between Xinjiang and inland China, as well as between Xinjiang and the Soviet Union. Moreover, after the settling of Xin-jiang province at the end of the Qing dynasty, the feeldings and unity with inland China were ensured from an institutional aspect. It was just under such kind of background that the lives of the urban resi-dents living in the eastern zone of the northern foot of Mount Tianshan experienced a dramatic change, and presented a characteristic of ethnic diversity, pluralism and mixture of old and new.     

民国初期广西三关对外贸易商品结构分析(1912～1931)

近代梧州、南宁、龙州三海关是广西最重要的对外贸易口岸,在我国近代对外贸易中占有一席之地。广西对外贸易出口商品基本是初加工或是未经过加工的农副产品,以技术含量低,技术附加值低的劳动密集型产品占主导地位。出口商品以农民自发的个体小规模经营为主,成规模经营极为少见。进口商品以日常生活所需的生活资料为主,其商品结构与我国的进口商品结构相似。随着对外贸易的发展,大宗进口商品的数量、价格都在不断增加。本地土产的产品在市场竞争中最终不敌洋货,洋货市场需求与日俱增,洋货的价格也在不断上扬,大量洋货的涌入,不仅加速了自然经济的崩溃,而且加重了百姓生活的经济负担。