The Hakka in Modern Chinese Revolution: A Study of the Role of Hakka People in the Taiping Rebellion and Xinhai Revolution

本論文的要旨主要是從太平天國革命與辛亥革命這兩個歷史事件，來探究大量客家人參與近代中國革命的現象，並試圖找出客家人革命意識之由來。本論文的研究途徑是社會人類學的向度；研究架構上則以客家的革命意識作為核心，分析此意識之形塑、發展以及實踐。 在探索客家人革命意識之形塑上，「被邊緣化」與「被汙名化」是兩大脈絡。客家人由於身為晚來的移民族群，無法獲得良田耕種，為求生存而到處搬遷、流浪的生活方式，使其難以脫離貧窮，在經濟與社會面上瀕臨邊緣位置；又由於與主流的當地居民在資源上的競爭與衝突，而常遭主流族群汙名化為「類蠻夷」或「非漢」，客家人產生漢人認同的危機感，面臨華夏邊緣的位置。「被邊緣化」與「被汙名化」正是培養其革命意識之沃土。 在探索客家人革命意識之發展上，客家人利用各種方式逃離汙名的過程，令其革命意識逐漸成熟。一般常民的「矇混過關」；知識份子以「誇耀」的方式反駁汙名、替客家「正名」；以及藉由信仰新的宗教—基督教獲得新的身份和自信，皆為其常用手段。然而當這些方式都無法真正地翻轉客家人「被邊緣化」與「被汙名化」的困境時，革命即成為其終極手段。 在探索客家人革命意識之實踐上，太平天國是客家人的一場逃汙戰爭。天王洪秀全藉由成為拜上帝教的先知而令自己逃汙成功。東王楊秀清藉由「天父下凡」神蹟與種種稱號上的誇耀展演，而令自己逃汙成功。至於一般會眾，拜上帝教不區分族群的態度，使客家人至少在太平天國時期成功逃離族群上的汙名。而原本的貧窮狀況，也因為太平天國的「聖庫」公產制度或土地制度，使所有人在表面上都達到了平等；相對而言，已成功逃離經濟生活的困境。 而號召辛亥革命的孫中山，其一生就是一個努力想從中國社會外圍走入中國社會核心的過程。他早年數次上書提出新政建議、及其積極與中國傳統知識份子保持交流，正反映其意欲藉由這些途徑進入中國社會的上層與核心，去除其出身與教育背景所帶給他個人的汙名；去除所有與他背景相似之同志所受的汙名；消除中國境內人民被满清政府邊緣化與汙名化的現象；最終消除整個中國在國際社會中所遭受的邊緣化和汙名化。另一方面，客家菁英從晚清即開始建構的客家純漢論述，與革命派的中國知識份子在二十世紀初所建構的中國國族論述相符。兩者皆以「黃帝血統」作為定義「我族」（客家純漢論述中的客家人與中國國族論述中的漢人）的基本原則。因此客家人自然而然地會受到以排滿為號召的辛亥革命的吸引而大量參與革命。This study adopts a social anthropological approach to explore the formation, development and practice of revolutionary consciousness among the Hakka minority in modern China, focusing on the Taiping Rebellion and Xinghai Revolution. Formation of revolutionary consciousness is examined through theories of ethnic group marginalization and stigmatization. The Hakka migrants from other parts of China generally didn’t possess adequate arable land to make a decent living and thus were forced to move from place to place in search of a better life. Traditional Chinese attitude toward such migration were negative and associated it with poverty, crime and armed conflict over limited resources. These attitudes engendered a discourse which stigmatized the Hakka as “barbarian”, or at least as ethnically impure Han Chinese. This discourse created a crisis of identity among the Hakka who found themselves on the margin of Chinese society and of so called Chineseness . These two negative attributions the; stigma of not being “normal Han” and socio-economic marginalization created fertile ground for the formation of revolutionary consciousness among the Hakka. Revolutionary consciousness developed as a by-product of the process of avoiding or escaping stigma. Social practices developed as a mean to escape stigma including the “passing” (for common people), self-aggrandizement based on “pure” Hakka origin (among Hakka elites), and conversion to new religions such as Christianity which provided an alternative identity. But when these practices did not serve as adequate means of escaping marginalization and stigmatization, revolution assumed a prominent role in Hakka culture. The Taiping Rebellion is a good example of how the Hakka struggle to escape stigma led to revolutionary action. The leader of the rebellion, Hong Xiuquan, escaped ethnic stigmatization by creating a Christian sect called the “god worshipers” and declaring himself prophet and the “son of God”. Similarly Yang Xiuqing the “East King” and commander- in – chief of the Taiping rebellion, claimed to possess supernatural powers to intermediate God and people, and gave himself various self-aggrandizing titles. For Hakka common people, the rebellion and its concept of a “common treasury” provided an opportunity to escape the stigma of socio-economic marginalization by overturning the system of land ownership and wealth distribution. In the Xinhai Revolution and the life of its leader Sun Yat-sen, one finds a similar theme of Hakka striving to escape marginalization and assume a central role in mainstream Chinese society. Early in his life, Sun’s attempts to recommend reforms to Qing government officials and mainstream Chinese elites all met with failure. Revolution provided a vehicle for Sun to overcome stigmatization of his ethnic as well as economic, educational and religious background. Sun’s efforts to escape stigma played out on several level from the personal level to the comrade level, i.e., in (his interaction with those with similar backgrounds and experiences) to the national level struggle of the Hakka community within the Chinese nation and the international level struggle to overcome China’s stigma as “the sick man of Asia."&quot

The Role of Hakka People in Chinese Revolution in Modern History of China - Taking Taiping Revolution and Xinhai Revolution as Examples

本文試圖探討客家人在現代中國革命上所扮演的重要角色。主要分兩部分。第一部分廣泛討論客家與中國革命運動之關係，包括太平天國起義和辛亥革命時期的革命團體和活動；第二部分則以孫中山為主軸，除了討論其本身的客屬問題，也藉由觀察其周邊參與其革命事業之志士的籍貫身份，來析論其所設立的革命組織（以興中會和同盟會為主）、革命戰役（以惠州和黃花崗起義為主）、革命軍（以黃埔軍校為主）與客家的關係；最後亦談及也是客家人的羅福星在臺灣的抗日運動，以此作為探討孫中山辛亥革命與臺灣之關聯的切入點。The focus of this paper is about the role of Hakka people in Chinese revolution in modern history. The first part is addressing the relationship between Hakka figures and Chinese social movements and uprisings, including Taiping Revolution and some revolution groups and activities in Xinhai Revolution period. The second part is discussing Sun Yat-sen as a key factor in Chinese history. In this part, I am emphasizing on Sun Yat-sen’s Hakka identity, and also his revolutionary comrades. This part also talks about the role of Hakkas in his revolutionary organizations（mainly Xingzhong Association and Tongmeng Association）, revolutionary battles（mainly Huizhou Uprising and Huanghuagang Uprising）, and revolutionary army（mainly Huangpu Military School）. And in the end, this part also discusses the relationship of Taiwan and Chinese revolution, which is mainly regards Fuxing Luo—a Hakka ethno, and his anti Japanese action