淸朝前期における江寧の旗・民關係 --滿漢合璧『永禁找贖雜差碑』をめぐって--

Abstract

During the Qing dynasty, the Eight Banners established garrisons at important strategic locations throughout China. These garrisons were a manifestation of the overwhelming control by the central government throughout the provinces, and they played a pivotal role as the central military force which maintained that rule. The relationship between the Eight Banner garrisons and local society has long been a topic of great interest to historians. This paper traces the actual circumstances of the relationship between the Jiangning Eight Banner garrison and local society during the Shunzhi and Kangxi reign periods by making use of various primary historical materials and archival documents in Manchu and Chinese, including a bilingual Manchu and Chinese language stele Yongjinzhaoshuzachaibei. Academics in China have long been influenced by the ethnocentrism of the “Hua-Yi interpretation of history” and by social changes that have occurred since the Republic of China period, and many have accepted a “from-early-collisions to- later-fusion” model of the relationships between the bannerman and the general population during the Qing period. However, as a result of this model, the significance of the Eight Banner garrisons during the early Qing period has been obscured. By examining the contents of this bilingual Manchu-Chinese stele and the circumstances under which it had been erected, we can see an aspect of this relationship reflected therein that cannot be explained in the simplistic schema of early collisions found in the above model. From May 26, 1646, when the garrison general Bashan received an imperial edict until the early period of the Kangxi reign, the policies of the Qing court towards Jiangnan were precise and the appointed tasks of the Eight Banners were clearly stated. By effectively implementing the policies of the Imperial Court the Jiangning Eight Banners rapidly stabilized the society in their local area. Moreover, the Eight Banners did not collide with the local society, but rather adopted a stance of patronage towards Buddhist temples, such as the Huiju Temple, which had received the favor of the previous dynasty. I consider that such success in winning the hearts of the people and stabilizing the regional social order was an important factor in the military success of the Jiangning Eight Banners in defeating anti-Qing military forces many times throughout the Shunzhi reign and the early Kangxi reign periods as Qing rule was rapidly strengthened. Looking closely, we can see that most of the historical materials which are used to prove the opposition between the bannermen and the general populace in Jiangning involve for the most part merely the illegal behavior of a minority of bad actors among the bannermen serving in the provinces, and in such cases it was often the case that local ruffians played an important role. Compared with the lawless behavior of bannermen, the illegal behavior of local ruffians had a more sustained negative influence and was more likely to become a social problem. It is thus not appropriate to interpret issues in terms of the so-called “conflict between bannerman and the general population.”