元代唐兀人研究

发布时间：2017-12-28 09:42

  本文关键词：元代唐兀人研究　出处：《宁夏大学》2017年博士论文　论文类型：学位论文

  更多相关文章： 唐兀人 西夏遗民 色目人 民族迁徙 政治地位

【摘要】：西夏遗民在元代有唐兀人、河西人和西夏人等多种称谓,而以“唐兀”最为常见。元代的“唐兀人”已不再单纯指代西夏王国的主体民族党项人,而是涵盖了原西夏王国境内所有党项、汉人、鲜卑、沙陀、回鹘、女真、回回、吐蕃等民族在内的一个大型政治共同体。在元王朝的统治下,唐兀人或是因作官、游学、求法等原因主动外迁,或是因签军出征以及被诸王功臣掠为投下而被动外迁,形成了在元代南北各地几乎都有分布的历史格局。就分布地域来看,北方地区唐兀人的主要迁入地是华北平原,南方地区唐兀人的主要迁入地在长江下游沿岸、淮南地区和东南沿海。凡是跨越南北的二次迁徙,唐兀人中只见有北方迁入南方,未见有南方迁入北方者。宁夏平原和河西走廊是唐兀人的主要迁出地,元朝建立后,在西夏故地迁入了许多其他民族的移民进行屯田开发,这使得外迁和留下的唐兀人都获得了与其他民族进行经济文化交流的机会。在仕宦方面,元朝早期登上政治舞台的唐兀人大多是经由怯薛出仕或承袭军职,元朝中后期则一般通过科举和国子学贡举入仕。就其任职情况来看,无论中书省、枢密院、御史台中皆有唐兀人高官,不过他们之中始终没有形成拥有能够左右元朝国策或全面掌控政局的权臣家族。在地方官署中,唐兀人的任职地域主要是江浙、江西、湖广三行省,承担治理和监督原南宋境内人群的重任。在儒学、佛教、监察、军政、站赤、礼乐、地方财政等方面,唐兀人利用西夏王国对国内不同文化背景的人群进行“因俗而治”的丰富政治经验,为元王朝创设了许多有助于统治多民族国家的制度。迁离河西故地以后,唐兀人的姓名、婚姻和家庭观念也发生了许多变化。在姓名的使用上,元代唐兀人出现了使用赐姓、自行改姓和不称姓氏三种趋势,使用党项旧姓者已非常稀少,蒙、汉双名并用较为常见。在通婚方面,男性唐兀人多以汉人女子为主要通婚对象,门第较高的女性唐兀人却以蒙古人作为主要出嫁对象:唐兀人与其他族群进行族际联姻的现象,在元代早期较之晚期更为常见,而唐兀氏女性遵循“夫为妻纲”,为夫守节等行为显然是受到了汉民族的文化影响。聚族而居、奉养长辈、教育子弟和丧葬循礼是唐兀人家庭观念中最为突出的四个特征。按照元代户籍政策,分别被归入到民户、河西户、军户、站户、儒户、僧户等多种户计之中的唐兀人,以僧户和儒户的经济地位最高,往往能够享受到蠲免部分赋役的优厚待遇。就文化领域而言,唐兀人儒士通过拜理学名家为师或与之交游,而接纳吸收了元代儒家各派的学术思想,细致考证其师承,可知以吴澄为代表人物的草庐学派最受其青睐。正因其深知儒学教化风俗与传续道统的作用,唐兀儒士出任地方官后多有兴学事迹,而这些兴学事迹所发生的地域分布大致与他们在地方基层政权机构中任职的地域分布比例相近。经过汉地与江南文化百余年的浸润与熏陶,被程朱理学思想所强化的“君臣大义”,即绝对的、无条件的忠君观念在唐兀人的思想意识之中根深蒂固,他们便做出了与祖辈在西夏灭亡时降附蒙古所不同的政治选择,从而在元末明初的历史背景下成为了忘身殉国的烈士或不仕新朝的遗民。元代河西儒士的崇佛活动表现于与僧侣进行交游,参与修缮寺院,施印西夏文佛经和为寺院题写书法,考究其年代,我们可以发现元朝中后期江南地区的河西儒士已成为唐兀人佛事活动的最主要发起者,反映自唐宋以来的“三教合一”的思想趋势已然影响到了唐兀人儒士的行为。至于唐兀人与道教之间的关系,则主要依靠道观来进行维系,一方面体现为唐兀人修缮、维护道观及其产业,另一方面体现于唐兀氏文人为道观题写文学作品。相较之下,伊斯兰教和景教在唐兀人共同体中似乎没有广泛的流传。元朝中后期以来,迁入到各地定居的唐兀人在构建前西夏时期的谱系时往往将先世追溯为汉人世家。这种血缘认同的汉地化,最终取代了西夏遗裔对河西故地的乡土认同,泯灭了他们区别于汉人的自我意识。而当明朝建立,唐兀人不再以色目人的身份作为特权集团之一员时,维系这一政治共同体的所有纽带便断裂了,使之最终完成了民族融合的历史进程。
[Abstract]:The Western Xia Dynasty Tang Wuren, Hexi and Xixia people and many other titles in the Yuan Dynasty, and to "Wu Tang" is the most common. The "Wuren Tang" is no longer simply refer to the main body of the nation the Tangut Xixia Kingdom, but covers a large political community original Xixia kingdom all the territory of Tangut, Han, Uighur, Jurchen, Xianbei, Shatuo and Hui Nationalities, and tubo. In the Yuan Dynasty under the reign of the Tang Wuren, or is the reason for the official, traveling, method of active relocation, or because of the military expedition and sign the kings as cast and hero swept passive relocation, formed in the Yuan Dynasty around the north and South almost all the historical pattern of distribution. View of geographical distribution, mainly in northern area of Tang Wuren is the North China Plain, Southern Tang Wuren the main destination in the Yangtze River, Huainan and the southeast coastal area. All the two migration across the north south, North Wuren Tang only moved south, there is no move north south. The Ningxia plain and the Hexi Corridor is mainly from Wuren Tang, Yuan Dynasty established, in Xixia returned moved into many other ethnic immigrants were opening up wasteland, which makes the relocation and left Wuren have Tang for economic and cultural exchanges with other ethnic groups the opportunity. In the officialdom, the early political arena of Tang Wu mostly through Keshig official or in the late Yuan Dynasty inherited the army, generally through the imperial examination and Guozixue into Shi Gong ju. The working situation, whether the Secretariat, the Privy Council, Taichung has Wuren Tang censor officials, but they have to the Yuan Dynasty has not formed a national policy or full control of political rights Chen family. In local government, serving the Tang Wuren region is mainly Jiangsu and Zhejiang, Jiangxi, the three provinces, to undertake the task of governance and oversight within the territory of the original population in Southern Song dynasty. In the Confucianism, Buddhism, supervision, military, stand, music, local finance and so on, Tang Wuren of domestic Xixia kingdom by people of different cultural backgrounds are "rich political experience because of customs and rule", as the Yuan Dynasty created a lot of help to rule the nation's system. From the west home after the Tang Wuren name, marriage and family values has undergone many changes. In the name of the use of the Yuan Dynasty, Tang Wuren appeared using the surname, surname and name to said three trends, the use of the old surname Dangxiang has very rare, Mongolian and Han and common double name. In marriage, men don Wuren with Chinese women as the main object of marriage, birth in women with a high Wuren Tang but with the Mongols as the main object: Wuren married Tang and other ethnic groups are inter ethnic marriage phenomenon in the Yuan Dynasty early than late is more common, while Tang Wu's women follow "husband and wife" for the husband, chastity behavior is obviously subject to the cultural influence of the Han nationality. Living together, care for elders, children education and funeral Xun Li is four of the most salient features of Tang Wuren family values. According to the household registration policy, were classified to households, households, households and households in Hexi station, Confucianism, and other monks households households in the Tang Dynasty monk Wuren, with the economic status of households and households and the highest, tend to be able to enjoy the preferential treatment of tax exemption part. On the cultural field, Wuren Tang Confucian masters by Baili teacher and friends, and the acceptance of the Yuan Dynasty Confucian schools of academic thought and meticulous research, their teachers, according to Wu Cheng "is representative of the most favored. Because of the custom and tradition that Confucianism orthodoxy, Wu Tang Confucian as local officials after a school story, geographical distribution and regional distribution of the proportion of these schools and their deeds roughly at the grass-roots level of local institutions serving similar. After the infiltration and influence of Han culture and Jiangnan hundreds of years, by strengthening the neo-Confucianism thought "Junchen righteous cause", namely the absolute and unconditional loyalty ingrained in the Tang Dynasty Wuren ideology, they made destruction and grandparents in the Xixia down political choice attached Mongolia different, thus becoming forget who died a martyr or did not cooperate with the new dynasty adherents in Yuanmomingchu historical background. The Yuan Dynasty Hexi Confucian worship of the Buddha in his activities with monks, participate in the repair of the temple, printed the Xixia Buddhist temple and inscribed calligraphy, elegant era, we can find that scholars in the Yuan Dynasty Hexi area south of the Yangtze River has become the main sponsor of the late Tang Wuren Buddhist activities, reflecting the "since the Tang and Song Dynasty Taoism thought a trend" has been affected Wuren Tang Confucian behavior. As for the relationship between Tang Wuren and Taoism, Taoist mainly rely on to maintain, reflects the Tang Wuren repair, maintenance and other aspects of the industry view, reflected in the Tang Wu's Taoist scholar wrote literary works. In contrast, Islam and Nestorianism in Tang Wuren community does not seem to be widely spread. Since in the late Yuan Dynasty, moved to settle in the construction around the Tang Wuren before the Xixia period often includes lineage traced back to the Han family. The Chinese localization of the consanguinity of consanguinity eventually replaced the native identity of the Xixia descendants to the Hexi native land and vanished their self consciousness that was different from the Han people. When the establishment of the Ming Dynasty, Tang Wuren is no longer the Semuren identity as the privileged group member, maintain all ties to this political community is broken, the final completion of the historical process of national fusion.
【学位授予单位】：宁夏大学
【学位级别】：博士
【学位授予年份】：2017
【分类号】：K28
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本文编号：1345555