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莒州地区宗族普遍存在,流行着明清时期迁来的说法,以明初特别是洪武时期的事例为多,这与清以来明初迁民传说的建构有密切关系。宗族迁出地州内集中于日照,外省主要是江苏的东海以及山西的洪洞。江苏东海是莒地移民来源的认同地,“十八村”、“当路村”是移民故事的核心与标志。迁入莒地的宗族,分成支派分衍,一般是始迁或2世分支,分衍世代集中在17至21世,以19世、20世最高。莒地宗族拥有谱牒、祠堂、族规、祭田的现象较为普遍。宗族的组织化、制度化建设主要是在清代进行的,晚清持续着这种建设,宗族在支长、族长以及祠堂管理下运作和维持秩序。这样的宗族形态与中国南方地区没有太大区别。
The clans in Pizhou Prefecture were prevalent and prevailed during the Ming and Qing Dynasties. There were more cases in the early Ming Dynasty, especially in Hongwu period, which was closely related to the construction of the immigrant legend in the early Ming Dynasty. Clans moved out of the prefecture to focus on the sunshine, while other provinces were mainly the East China Sea in Jiangsu Province and Hongdong in Shanxi Province. The East China Sea is a source of immigrants from Hong Kong. “” Eighteen villages “and” Danglun village "are the core and symbol of immigration stories. The clan moved into the shrine, divided into tribal sub-derivative, usually moving or second generation branch, sub-derivative generation concentrated in the 17-21 world, in 19, twentieth highest. Qionglai clan with spectrum 牒, ancestral temples, ethnic rules, offering the phenomenon of the field is more common. The organization and institutionalization of the clan was mainly carried out in the Qing Dynasty. This construction continued in the late Qing Dynasty. The clan operated and maintained order under the management of the branch chiefs, patriarchs and ancestral shrines. Such a clan form is not much different from southern China.