頁籤選單縮合
題名 | 義和團運動中民教衝突的性質--以朱家河事件為例=On the Nature of the Civilian and Church Conflicts in the Boxers' Movement--A Case Study on the Zhu Jia He Incident |
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作 者 | 陳方中; | 書刊名 | 輔仁歷史學報 |
卷期 | 19 2007.07[民96.07] |
頁次 | 頁17-56 |
分類號 | 627.88 |
關鍵詞 | 義和團運動; 中國天主教史; 民教衝突; 教案; 朱家河; Boxers' movement; Chinese catholic history; Catholic and civilian conflicts; Catholic case; Zhu Jia He; |
語文 | 中文(Chinese) |
中文摘要 | 朱家河是位在河北直隸東南代牧區南方的一個教友村,在義和團運動時期,教友避難至此,所築土寨被清軍和義和團攻破,死亡兩三千人,是單一教友聚集處,死傷人數最多者。本文主要是以朱家河為主,朱家河所屬景州及附近阜城、武邑、故城、衡水各縣為輔,說明在山東、直隸交界一帶,在一八九九年十一、二月間,以及一九○○年六月至八月,前後兩次義和團運動的經過。第一次的組織者是教門分子,代表人物為晤修和尚,規模較小,暴力行為的程度也較輕,基本上以搶掠為主。第二次的主要組織者,則是地方領袖,代表人物為牛貴宣,是一種各種流派義和團的聯合行動,暴力行動完全脫離正常規範,故殺傷極眾。分析此一區域衝突發生的原因,兩階段都有一種籠統的排外心理,在某些定點還可看到社群摩擦,後一階段則可再加上社會失控下的集體屠殺。 |
英文摘要 | Chinese study of today can no longer be separated from Western scholarship. Prior to modern times, there was little, if any, communication between Chinese and Western scholars. China and the West each had its own world of culture. The realization of cultural pluralism came rather late. Cultural pluralism maintains the necessity as well as rationality of preserving a unique native culture while entertaining foreign culture. Multicultural coexistence and dialogue on equal footing, however, is not easy. The best strategy is not comparative but mutual understanding. Instead of making “forced” comparisons, we need to break down barriers between two distinct cultures and to illuminate one by the other. Aware of cultural distinction, one could also expect the possibility of finding common grounds in thought, languages, and aesthetical principles among cultures. Cultural barriers between China and the West in history, language, and customs are enormously great. Even a word or a term often cannot be accurately conveyed without cognizance of the deeper layers of both cultures. Modern China’s prominent scholars, such as Kang Youwei, Wang Guowei, and Zhang Binglin, were not devoid of regrettable misunderstanding, distortion, or misrepresentation. Prominent scholars in the West isunderstood Chinese culture as well. The traditional Chinese culture collapsed in the wake of May Fourth intellectual evolution. Yet, despite the calling for wholesale Westernization, Western culture, especially its non-material part, has never taken its root in China. Only a few scholars really felt well at ome in Western language, literature, history, or philosophy, while most lost their opportunity o acquire the dexterity with their own classical tradition. Under the circumstances, it seems utile to carry out meaningful cross-cultural dialogue. or it seems that the mainstream Western humanists and social cientists were so nterested in Chinese culture. The Western Sinologists by and large apply European theories nd methods to the study of Chinese sources. Sinology has becomes a Western learning, which had no recognizable academic discipline, and thus inevitably occupies a marginal place in the ealm of scholarship. Having cultural dialogue with the West on an equal footing, China has to evitalize her tradition as well as master Western learning. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。