Li Shu
Jiangnan is a geographical concept, but also a cultural concept; Shanghai is a regional name and a spiritual symbol. To discuss Jiangnan and Shanghai in the traditional era is to study the natural environmental conditions of the traditional villages in Jiangnan, the production and lifestyle of "clear farming and rain reading", and to study the humanistic and cultural genealogy with Wu customs as the main body. How to deal with historical materials in the same space and continuous changes, how to return to the original scene of traditional China in the examination of facts, and how should historical researchers explore and elucidate the context of social change in the search, grasp and use of cultural relics excavated underground, classical documents, ethnological human relics, and foreign alien records? How should we investigate and analyze the human heart and the world in the midst of it? Can the hooks and threads in all kinds of old paper piles and old memories be subtly and powerfully reconstructing the city and the countryside, connecting today and tomorrow?
In response to the above problems, on October 30, 2021, the Ancient History Research Office of the Shanghai Academy of Social Sciences and the Shanghai History Research Office of the Shanghai Academy of Social Sciences jointly held the "Jiangnan and Shanghai Academic Seminar in the Traditional Era", which was attended by more than 20 scholars from Fudan University, Shanghai Jiao Tong University, Shanghai University of Traditional Chinese Medicine, East China Normal University, Shanghai Normal University, Shanghai Academy of Social Sciences and other research institutes. The Paper selects the reports of several scholars and selects their main points for the benefit of readers.
Group photo of the participating scholars
Professor Wang Zhenzhong of Fudan University's report was entitled "The Relationship between Monks (Taoists) and Customs in the Traditional Era and Their Transmutation from the Huizhou "Door Map"" perspective. The so-called "mentu", according to the definition of the French scholar Vincent Goossaert, can be roughly summarized as: "In the absence of state authorization, there has been no weak regulation and disorderly competition." In local societies, (although) there is no formal authorization from the state, (but) these ritual experts (also) cannot work at will. At least in Jiangnan, a major form of their regulation manifested itself in the system of jurisdictions, with both urban and rural areas divided into many jurisdictions, each of which belonged to the same family of ceremonial experts, who had hereditary monopoly rights to preside over ceremonies within their jurisdictions, a phenomenon that was quite common. In Gangnam, such territories are called Mentu/Disciples or Gate Dependents. In the Qing Dynasty, there was a habit of "door maps" in many places in the south; as far as Huizhou was concerned, no scholar had yet touched on this issue. Wang Zhenzhong roughly outlined the "door map" in Huizhou by using the "door map" of Yishan Temple in Xiuning County and the "door map" of Futong'an Temple in Xiuning County, and the "door map" of Yuqi Temple in Nanxiang, Shexian County. In addition, taking the "Honmura Fukuyama An Gate Map" in the "Ten Rows of the Benjia Management Conference" from the ninth year of Tongzhi (1870) to 1940 as an example, it was sorted out that in the daily life of the people, when Taoists do public rituals, the relevant "door diagrams" need to be rotated, and the "door diagrams" that are rotated are responsible for preparing the details of various sacrifices and dishes. He pointed out that since the Ming Dynasty, the intergroup relationship in Huizhou has undergone important changes, and some tenant servants (or small surnames) have gradually got rid of the control of the main family (or big surname) after increasing their economic strength through various channels, which has also triggered many master-servant (or large and small surname) conflicts. The relationship between the temple and the clan is to some extent similar to the relationship between the servant and the master's family, with the change of the times, the temple gradually got rid of the control of the clan and became an independent subject, and their professional skills were gradually marketized to serve a fixed audience outside the surname. The monastic monks' original personal attachment to Tanyue was transformed into the monastic service to the "disciples" (believers). This point also has a similar change with some untouchable classes in the south - this is the reason why the temple "gate map" and the untouchables (such as Shaoxing fallen people) "door dependents" have a quite similar connotation. From the evolution of "door map" and "door dependents", we can examine the changes in Chinese society since the Ming Dynasty, as well as the transmutation of interpersonal identity relations in local society.
Professor Xu Maoming of Shanghai Normal University gave a report entitled "New Discoveries and Their Value of Pan's Literature in Dafu, Suzhou". The family letters of The Suzhou Pan clan such as Pan Shien, Pan Zengying, Pan Zutong, and Pan Zuyin have been properly preserved by future generations, and are now stored in the Shanghai Library, Suzhou Museum, Suzhou Library and other units, and have not been published so far. The Suzhou Municipal Archives has recently sorted out 795 codexes of relatives and friends of the Taifu Pan clan from the Gu Duhuan,a descendant of the Suzhou GuoyunLou, which involves 161 authors, and published the Guipan Youpeng Codex (Guwu Publishing House). Xu Maoming has studied Pan's in Suzhou for more than 20 years and believes that this is a major discovery in Pan's literature research. These codexes were not previously recorded in the catalogs of any collection unit, and the writing time was concentrated in the Xianfeng, Tongzhi, and Guangxu years, covering the family life of the Gongzhi branch, ancestral industry, clan exchanges, friendship and friendship relations, and even modern imperial examinations, donations, officials, prices, people's mentality, war, customs, etc., providing a large number of first-hand living materials for a comprehensive understanding of this important Family of Qimiao in modern times, and also showing the operation of the rules of promotion in the late Qing Dynasty. It is of great significance to the study of the social and cultural history of Jiangnan in modern times.
Professor Zou Yi of Fudan University gave a report entitled "1936 Qi Hong's New Examination for Intermediate Fees in Shanghai Tea Stacks Before the Control of Transportation and Marketing". In 1936, the government launched the Anhui and Gansu black tea transportation and marketing system that eliminated the tea stack link, and Anhui and Jiangxi provinces, with the support of the Ministry of Industry of the National Government, initiated the Qi Hong transportation and marketing system, implementing the national unified purchase and unified export of Qi Hong, thereby reducing the cost of Qi Hong's transportation and marketing and enhancing its international competitiveness. At that time, the political and business circles and Chinese tea researchers generally believed that it was the middlemen represented by the tea stacks that were as high as 20% of the intermediate costs, exploiting the producers represented by the tea numbers, which pushed up the export costs of Chinese tea, and the Qi Hong transportation and marketing system was implemented in response to this crux. Zou Yi took a settlement bill and related historical materials of a Shanghai tea store to Qi Black Tea In 1933 as the basic information, carefully calculated the intermediate costs; at the same time, combed through hundreds of private lending rate data tables in the tea area, and found through a large number of data analysis that in the process of entrusting tea stacks to sell black tea to foreign banks, the actual income of tea stacks was far lower than 20% in previous cognition. Moreover, if the income of the tea stack is all regarded as the interest rate of the loan, the interest rate is exactly equivalent to the popular interest rate of the tea area in the same period, and the income of the tea stack is actually the production and lending interest of the general interest rate level, and the people and later researchers attack the tea stack as excessive exploitation, and there is a deviation in the understanding of the degree and nature of the exploitation.
Seminar site
The paper reported by Wang Jian, a researcher at the Institute of History of the Shanghai Academy of Social Sciences, is "On the Interaction between Local Families and Folk Beliefs in Jiangnan Since the Ming and Qing Dynasties". By expounding some characteristics of the local deities of the Jiangnan family in the Ming and Qing dynasties, it is pointed out that the combination of ancestral shrines and temples is more common, and temples other than Buddhist temples are often important places to worship ancestors. In terms of time clues, it is sorted out that because before Jiajing, it was not legally allowed to build temples to worship ancestors, so in the Yuan and Ming Dynasties, there were many customs of enshrineing ancestors or important ancestors in the temple in Jiangnan. With the gradual relaxation of the regulations on the setting of the family temple in the imperial court after Jiajing, in the folk, the family temple began to gradually be separated from the temple and had an independent setting. In the Qing Dynasty, more and more family temples were created independently, and the boundaries between temples and family temples began to become clear, and in local chronicles, people began to consciously separate family temples from temples. In addition, Wang Jian pointed out that in the Ming and Qing dynasties, the Jiangnan Family Temple was not only a worship of ancestors in terms of form, but also various gods such as Buddha, Tao, and folk earth gods were "invited" into the family temple for various reasons at different historical stages, which may be the reality of some family temples in the Jiangnan area at that time. In the social fashion formed by such a reality, some local families through various ways, or the ancestors deified, or the existing local gods into the family genealogy, shaping themselves into "descendants of the gods", driven by various dynamics, local scholars and people often do not hide this, and even proud, which constitutes another aspect of the relationship between the family and the gods.
Dr. Lin Zhenyue of the School of Humanities of Shanghai Jiao Tong University reported that the paper was "Gui'an Yao's Collection of Books", which introduced the original committee of the Collection of Gui'an Yao's Books in the Collection of Gui'an Yao's House of Wisdom, one of the early sources of rare books in the National Library. Gui'an Yao Xiaoyuan's Jinjin Zhai Collection is a famous private collection in Jiangnan in the Qing Dynasty, which was acquired by Duan Fang to build the Beijing Normal Library at the end of the Qing Dynasty, which is of great significance in the process of privatization of modern books. Before his death, Yao set up a Zungutang Bookstore in Suzhou to sell books, and when the collection of books was sold to the Beijing Normal Library at the end of the Qing Dynasty, Duanfang took several fine books from his collection into private ownership. After the collection was collected into the Library of the Beijing Normal Library, successive principals used the "Bibliography of the Jingshi Library" to compile the "Bibliography of the Jingshi Library", and Lin Zhenyue used the addition or elimination of the bibliography as evidence to explore the problem of many untrustworthy contents in the old family collection, especially the unreliability of the edition bibliography, some of which were due to errors in identification, and there was also the possibility of deliberately marking the value of the body.
Professor Yang Yiwang of Shanghai University of Traditional Chinese Medicine made a report entitled "Modern Jiangnan Traditional Chinese Medicine's Understanding of acute infectious diseases "Flowing Brain"". Epidemic meningoccal meningitis is an acute infectious disease caused by meningococcal bacteria, in the 1920s and 1930s, the brain epidemic raged several times, and at that time as a special drug of meningitis serum, expensive and difficult to buy, the common people naturally mostly choose traditional Chinese medicine treatment, Jiangnan doctors because they can do their own thing, in the treatment has accumulated a lot of experience. Including the recognition of the importance of isolation and disinfection for infectious diseases such as pre-epidemic spasm, the use of treatment methods should be soup recipes, proprietary medicines, acupuncture and moxibustion flexible, etc., various consensuses, through the organization and discussion of academic groups such as the Shenzhou Medical Association, brainstorming to reach a consensus in the medical community, which provides ideas for the understanding, analysis, diagnosis and prevention of epidemic diseases (including acute infectious diseases such as the new crown) in chinese medicine today.
Ye Zhou, a researcher at the Institute of History of the Shanghai Academy of Social Sciences, gave a report entitled "The Life of a Jiangnan Priest in Shanghai", telling everyone about the legendary life of Wu Hongyu (1834-1919), an American from Changzhou. Wu Hongyu, English name Hong Neok Woo, he worked as a printer in the United States for 9 years, participated in the American Civil War as a soldier, was one of the earliest believers and priests in the American Episcopal Church in China, and was known as the three Chinese pioneers of the Anglican Church together with Huang Guangcai and Yan Yongjing. After returning to China, he founded Tongren Hospital, actively participated in civic affairs in Shanghai, and was one of the organizers of the Bund Garden Movement to protest the discriminatory "Chinese and dogs are not allowed". Wu Hongyu's relationship with important figures in modern history is also extraordinary, and he has been married to Yan Yongjing for generations and has donated to the causes of Song Yaoru and Sun Yat-sen many times. It can be said that Wu Hongyu is not only an important witness to the history of the early Chinese church and the early history of Sino-foreign relations, but also has a variety of influences on Chinese and Chinese society. His extraordinary life reflects Chinese strong, kind and brave character.
Editor-in-Charge: Zhong Yuan
Proofreader: Liu Wei