<h1>introduction</h1>
In 1900, there was a self-reliant army incident in the Yangtze River Valley, and Tang Cai, the leader of the self-reliant army, often promoted the proposition and practice of "treating each other with sincerity", firmly believed in the help of the Japanese and did not have enough understanding of the nature of its aggression, which led to the failure of the operation to a certain extent. This incident also once again shows the unique charm of the creed that "backwardness means being beaten" in the course of modern Chinese history.
In the winter of 1900, Sun Yat-sen and the backbone of the Self-Reliant Army took a group photo in Tokyo, Japan
<h1>The afterglow of the restoration and reform and the rise of the self-reliant army</h1>
After the coup d'état, Kang and Liang's apprentices "all survived the hardships thanks to the strength of the Japanese" and traveled to Japan. Tang Cai often and Tan Sitong were "born with the same min, similar in learning, and like-minded", and "Liuyang Shuangjie". "Only when he was in trouble was he often angry and bitter, and he thought of revenge every day", so he went to shangqin king matters. Rescue in times of crisis has further deepened the goodwill established on the basis of changing the law and alliances. Tang "the qing jun side, the idea of revenge and revenge, lingering in the embrace, and the purpose of the Qin King of the South China Sea, is still in line with", while Kang wants to borrow talent to always respect himself, "willing to contribute all his strength". Therefore, he often wrote to invite Lin Gui, a student who stayed in Japan, to return to China in order to launch the Brotherhood of Elders. After the failure of his trip to Changsha, Lin Gui gathered disciples in Hankou, and Tang Cai often established the Zhengqi Association (正氣会) in Shanghai as an organ of the movement. And a large number of officials and gentry were summoned to convene the Parliament. Tang, Lin, and other Games parties organized self-reliant armies, "to the east to Jiangsu and Zhejiang, north to Heshan, southwest to Bashu and Liangyue", and it was expected that a large-scale campaign would be made, but because "Kang Youwei did not stop paying money, Tang Cai was often embarrassed by the needs of pay, and repeatedly postponed", the Battle of Datong failed, the Hankou command was raided, and when the new embankment was launched, its momentum was already at the end of the crossbow.
Liang Qichao, the Guangxu Emperor, and Kang Youwei
Although the self-reliance movement has the name of "Qin Wang", its nature is divided into different opinions: either it is thought that the continuation of the change of law belongs to the Qin King and the Emperor; or it is thought that the name of the Emperor is loyal, but it is aimed at revolution; or both. The reason is that at this time, the Qin King and the Revolution were closely linked, unlike later, when they were completely divided. In order to invite comrades, Tang Cai often called for "preserving China's self-reliance" in order to invite comrades, and his political views were ambiguous, living between restoration and revolution. At the same time, not only Tang Caichang and other leaders of the Self-Reliance Association, but also the ideological attributes and political factions were disputed; the situation was even more complicated because the two factions of the Restoration and the Revolution were involved at the same time. Kang, Liang, and the Royalists had financial and other support for him, but the organizational relationship was not close; the revolutionary group Xingzhong Association also intervened, and there was a covenant of "special way and return", which echoed the Huizhou uprising.
<h1>The leader of the uprising, Tang Cai, often had a view of Japan and Japan's activities toward China</h1>
During the Sino-Japanese War, the former "Xiaobang" Japan entered the vision of Qing Dynasty intellectuals. In order to seek prosperity and strength, Chinese intellectuals shifted from "hating Japan" to "taking Japan as a teacher" and then turning to Japan for help, which became the premise and foundation for Japan's intervention in China's political situation. A considerable number of important people in the Qing Dynasty, such as the imperial party, the local power faction, and the restoration faction, all showed pro-Japanese and united tendencies; and even the Sino-Japanese joint state proposal appeared. However, out of the needs of the situation, Japan intervened in Chinese politics with the intention of repairing relations with China. Japanese non-governmental organizations in China are also active. Between Wushu and Gengzi, there was even a wave of alliances. The image of Japan occupies an important position among the Chinese people, especially the intellectuals, and also lays the foundation for subsequent exchanges.
Japanese Sino-Japanese War propaganda woodcut painting
Tang Caichang, the core figure of the Self-Reliant Army, changed his attitude toward Japan in much the same way. After the defeat of the First Sino-Japanese War, he was full of enthusiasm and bitterly accused the Japanese invasion. In the twenty-third year of Guangxu (1897), after the German occupation of Jiaozhou Bay, the Japanese military also began to operate in the Yangtze River Basin at this time. The Japanese Army General Staff Daisaku Mitsutomo and Utsunomiya Taro twice discussed Sino-Japanese contacts and friendships with Zhang Zhidong, and at the same time, Kamio also met with Tan Sitong, Tang Caichang, and others, and lobbied vigorously. Obviously, this persuasion has achieved very good results. Faced with the dismal prospects of the country, he believes that "the proposal to seek revenge against Japan is particularly a mistake" and demands that "Japan be taught by the law" and promote the reform of Hunan;
Britain, Russia, France, Germany, and Japan should all be open and honest and communicate with them; and those who are in content with us are only in the wisdom of their people, the strength of their learning, the enrichment of their roots, and not the act of seeking revenge.
On May 20, 1898, the East Asian Association, a Japanese group formed with the aim of "studying the question of the East, especially the Indochina, and saving the current situation," published an introductory article in the Xiang Bao, publicizing Sino-Japanese cooperation in Hunan and persuading The Chinese to join the association. Tang Cai often attracted the attention of the members of the East Asian and Tongwen associations for advocating the New Deal, and tried to unite and use Hunan as a base to try to promote and promote the reform faction. As a result, the "Declaration" believes that Hunan is like "my China's Japan".
Leader of the Self-Reliant Army: Tang Caichang
It should also be noted that Huang Zunxian and Liang Qichao, the soul and ideological source of the Hunan Restoration Movement, also played a certain inspiration for Tang Caichang's thinking in their understanding of Japan, especially the situation of the Reform of the Law. Huang Zunxian, as an expert in Japanese affairs, especially his understanding of the rise of Japan in the Meiji period, provided him with a certain ideological support; in particular, Liang Qichao realized from Japanese experience that if the central government could not be promoted to change the law and restore the new, then the only way to prevent foreign powers from conquering China was to separate from the central government. "Xiang people are martial and strong, and they are the first in China", "If all countries and regions are forced, Xiangzhong can seek independence". Japan's Satsuma and Choshu are following their example. All this should also play a certain role in promoting the formation of Tang Cai's plan to "emulate Japan's move to overthrow the curtain in order to protect the emperor's restoration of power" in the future.
Expert on Japanese affairs: Huang Zunxian
<h1>Leaving aside the restoration and revolution, prosperity and strength are fundamental</h1>
The operation of the Self-Reliant Army is at the watershed of restoration and revolution, and in the period of "continuous strengthening of revolutionary discourse", it is inevitable that the judgment of its nature will have its own tendencies. Even when the Self-Reliance Association was first established, it was ranked as a third faction alongside the Constitutionalists (Royalists) and Revolutionaries (Xingzhonghui). "Cover the coffin" is difficult to "conclusive". However, if we regard the incident of the Self-Reliance Army as an act of salvation by the volunteers of modern China, the Qin King or the Revolution will not be the key to discussion. And when we really understand it in this way, we will find that at a time when China is pursuing independence and prosperity, and the great powers are the culprits, there are many Japanese people in addition to the Chinese volunteers who are running away. At that time, people from all walks of life in Japan contacted the leaders of the Li Li Li Army, from brewing uprisings to actual actions, from command decisions to specific implementation, with direct or indirect verbal and action influence, to achieve intervention in the uprising of the Li Li Li Army, and played an important role in it. The Japanese intervened in the Incident of the Independence Army, and the participant Tachibana Tachibana wrote the "Recent Revolutionary Movement in China" after the failure of the uprising, which is introduced, and interested friends can find it.
Current situation diagram
<h1>epilogue</h1>
Although the Independence Movement was an aborted uprising, its impact could not be underestimated. In this movement, both the reformists who have not yet succeeded in reforming the law and the revolutionaries who have been armed with an uprising try to exert their influence. At the same time, Japan was in a good position, running amok between revolutionaries, reformers, and local power factions, and became the object of all parties vying for help. Through this incident, analyzing the behavior of the Japanese people can enable us to gain a relatively new understanding of the influence and role exerted by Japan on the political situation in China in modern China, where "salvation is overriding."
The staging of modern Chinese history
Resources:
Feng Free, "History of the Revolution Before the Founding of the Republic of China", Shanghai Bookstore, 1990;
Jin Chong and "A Brief Discussion on Tang Caichang", Studies in Modern History, No. 4, 1980;
He Min, "Between Reform and Revolution: Tang Caichang's Self-Reliance and Anti-Qing Thought", Jiangxi Social Sciences, No. 3, 2003;
Mao Haijian, "Examination of the History of the Penghu Reform Law", Life, Reading, and Xinzhi Triptych Bookstore, 2005.