Information about history-Taiping Army in Shanghai (urgent! ! ! )

The Shanghai Filial Piety Uprising was an important part of the Taiping Heavenly Kingdom Movement, which had a great influence on modern Sino-foreign relations and the development of Shanghai. Therefore, compared with other popular uprisings except the Nian Army during the Taiping Heavenly Kingdom, the Shanghai Small Knife Society uprising has attracted more attention since its outbreak. Based on the information we have seen, this paper makes a brief comment on the research status of the Shanghai Small Knife Society Uprising, and its results are mainly published in Chinese mainland.

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The Shanghai Knife Society Uprising not only existed in the official documents at home and abroad in the late Qing Dynasty, but also reported the uprising in detail as early as during the uprising, namely, the weekly newspaper Good News of North China founded by the British in Shanghai and the monthly news magazine Far and Near founded by the London Missionary Society in Hong Kong. 1September, 853 to1March, 855, there were about160,000 words of written materials about the uprising of the Shanghai Knife Association published in the North China Journal, including the notices and letters of the Knife Association itself, detailed reports on the war situation, the invasion of the customs concession by Britain, France and the United States, and the joint suppression of collusion between China and foreign countries. From No.3 of 1853 to No.4 of 1855, there are many reports from both sides of the war. The reports of these two newspapers have become indispensable reference materials for studying the political and military situation of the Shanghai Knife Association and its relationship with the Taiping Heavenly Kingdom.

Six days after the uprising of Shanghai Knife Club, someone made notes on its "background and ending", recording all aspects of the uprising in August, September and June.18,53. This paper records the events at that time, and describes in detail the countermeasures sought by Shanghai local government before the uprising, the policies and measures implemented by the Knife Association after the uprising, some notices issued by the rebel army, and the activities of the important leaders of the rebel army. Therefore, it has important historical value and has been repeatedly quoted by later researchers. The author also expressed his opinion that "the seven parties have their own opinions and the market is crowded" at the Shanghai filial piety meeting. If they are "deprived of their hope, they will retreat with nothing." Fish swimming in the middle, cooking and eating, will be embarrassed. " [1] At present, the analysis is still relevant.

After entering the Republic of China, historians have conducted more free research on the Taiping Heavenly Kingdom, but the research on the Shanghai Knife Association is relatively weak. The achievements of this period are mainly found in several articles in the comprehensive literature and history publication Yijing (No.26). Two of them were translated from Good News of North China by Jane Youwen, namely, Luo Xiaoquan's interview with Liu Lichuan, the leader of the Knife Club, and Yan Matai's testimony to the Knife Club. Both of them are informative articles. Xu Weinan's "The Story of the Shanghai Knife Association Rebellion" briefly describes the process of the Shanghai Knife Association uprising.

During the period from 1949 to 1978, influenced by the political environment, the deeds and characters of the Shanghai Knife Association, as the protagonists of legendary stories, frequently appeared in literary and artistic works and were praised repeatedly, and academic research also started. 1953, Wang Tian Prize published The Story of Shanghai Small Knife Society Uprising, which briefly and comprehensively discussed the whole process of the uprising. Later, Fu Yuan studied the organization of the rebel army and thought that "the basic masses of the Shanghai Knife Association are bankrupt farmers and handicraft workers who flow into the city, and the leaders are mostly emerging citizens and bankrupt farmers". According to the tradition of the Heaven and Earth Society, the Knife Society aims to fight against the Qing Dynasty and restore the sight, and everything follows the system of the Ming Dynasty. [2] Later research shows that his view is debatable.

The Shanghai Knife Uprising was launched under the influence of the Taiping Heavenly Kingdom's victorious March. Scholars believe that the Shanghai Knife Association has expressed great trust and respect for the Taiping Heavenly Kingdom, and is eager for its support and assistance, and actively strives for submission to the Taiping Heavenly Kingdom. But what attitude did the Taiping Heavenly Kingdom take towards the Shanghai Knife Rebels? Refuse to join or take the initiative to fight? Xiao Yishan and others thought that the Taiping Heavenly Kingdom refused to join the Knife Club of Liulichuan. Luo Ergang thought that "the Taiping Heavenly Kingdom had taken the initiative to win the participation of Liulichuan Knife Club and was ready to help Liulichuan", but "the military situation at that time made it impossible for the Taiping Heavenly Kingdom to send troops to help Shanghai in the east". Bao believes that the Taiping Heavenly Kingdom will "not give assistance and actively fight for it", while Mr. Luo particularly emphasizes that the military situation is "only an objective difficulty, not a decisive reason" and "the main reason should be subjective desire, which is the essence of the problem". Li Chun also put forward different opinions on Liang Renbao's point of view, arguing that Luo Ergang's conclusion was "basically tenable", while Liang Renbao's opinion that the Taiping Heavenly Kingdom did not actively seek the participation of Liu Lichuan and others lacked sufficient basis. "[3] The two sides held their own words and failed to reach an understanding, so this issue was put on hold for the time being.

Foreign invaders flaunted "neutrality" during the Shanghai Knife Society Uprising. Yang Tongyu revealed the truth of the aggressor's neutrality and the process of collusion between China and foreign countries, and thought that when the Qing government did not fully meet the demands of the aggressor, the aggressor's neutrality was "to wait and see". 1After the Battle of Mud City on April 4, 854, "imperialism took control of Shanghai Customs and seized the administrative, judicial and tax privileges of the concession", so it abandoned "neutrality", so the Battle of Mud City became a turning point of collusion between China and foreign countries, and the Ministry of Industry was established on July 6,10. [4]

One of the most important tasks is the collation and compilation of information. From 65438 to 0958, the staff of the Institute of History, Shanghai Academy of Social Sciences, after years of efforts, compiled the Collection of Historical Materials of the Shanghai Knife Uprising (Shanghai People's Publishing House). The compilers sorted the data into six parts: First, the literature of the Daoshe Uprising. This is the notice and circular issued by the leaders of the Knife Association, and some of it was translated from the English of Beihua Jiebao because the original text was lost. Second, the records and situation reports of the Knife Society uprising. This part is mainly translated from Good News of North China and Far and Near. Thirdly, the archives of the Qing government's suppression of the Shanghai Knife Uprising include documents of the Qing side, such as inquiries, reports, letters, etc. 4. Records of foreign invaders' interference in the Shanghai Knife Uprising. This part sorts out what foreigners have seen and heard in China, as well as foreigners' accounts of the Shanghai Knife Association. 5. Other information about the Shanghai Knife Uprising. This part of the content comes from the local chronicles and notes of the Qing literati; The intransitive verb is the situation of people's uprising in counties near Shanghai. This part collects relevant records in local chronicles and private books. Memorabilia and translation table are attached at the end of the book. The publication of this compilation has aroused great concern in academic circles.

From 65438 to 0965, Fang Shiming published "Shanghai Knife Uprising", covering the whole process from planning to failure. Some problems discussed in this book deepen the study of Shanghai Knife Association. For example, regarding the origin of Shanghai Knife Club, the author thinks that "Shanghai Knife Club was introduced to Shanghai from Fujian and belongs to one of the sects of Heaven and Earth Club" and "Fujian Knife Club was founded in Xiamen by Fujian overseas Chinese Chen Yu 1849 or 1850". Regarding the struggle of the rest of the rebels, it is believed that Pan Qiliang and his men first arrived in Tianjing, joined the Taiping Army and fought for the Taiping Heavenly Kingdom to the last breath. The other team first joined the Jiangxi Heaven and Earth Society, and then joined the Taiping Army in Shi Dakai. When the Taiping Army entered Shanghai, the rebels who stayed in Jiading County and persisted in their struggle bravely stood up and responded. The struggle of the rebels who reached the sea also played an active role in cooperating with the Taiping Heavenly Kingdom. [5] The historical facts of these struggles made the process of Shanghai Dao Uprising more complete.

Ten years of catastrophe, serious academic research has been distorted, and academic research on Shanghai Knife Association has also come to a standstill. From this point of view, the research before 1978 is still in its infancy, and its achievements are mainly manifested in the collation of historical materials and the discussion of the whole process of the uprising. Fang Shiming and the Institute of History of Shanghai Academy of Social Sciences have made important contributions to this.

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After 1978, academic research resumed in the spring, and the research on the Shanghai Knife Association gradually became comprehensive and in-depth, and historians began to argue about some issues.

1980 or so, an article by Lu Yaohua, a Taiwan Province scholar, triggered a discussion about when the Shanghai Knife Fair will start. Lu Yaohua thinks that "Shanghai Knife Association inherits Guangdong Knife Association, Liu Lichuan is the founder of Shanghai Knife Association, which was founded from 1849 to 185 1". Fang Shiming believes that "in 1849 or 1850, the knife will be rebuilt in Xiamen and soon introduced to Shanghai, and its founder is Li Xianyun". Guo believes that "Shanghai Knife Association is the inheritance of Guangdong Knife Association", and the evidence seems to be insufficient. [6] Most scholars also agree with Fang Shiming.

On the day of the Shanghai filial piety uprising, the rebels issued a notice in the name of "Yixing Company", and the academic circles also had different opinions on the nature of "Yixing Company". Fang Shiming and Kangle Liu believe that this is because the Minnan Knife Association absorbed some forms and factors of Southeast Asian capitalism during its establishment. Huang Jiamo believes that since 1877, the Heaven and Earth Society of Penang, a British strait colony, imitated the name of the British East India Company and changed the name of its party organization to "Company" in order to resist the oppression of the British colonial authorities. Tan Bi 'an believes that "company" is a form of economic integration in rural areas of Fujian and Guangdong, which was first brought to Nanyang from rural areas of Fujian and Guangdong, and is not a new term introduced from abroad. [7] The discussion of the latter seems to be more in line with the understanding level of the insurgents at that time.

The relationship between the Taiping Heavenly Kingdom and the Shanghai Knife Association has once again caused controversy. Mei Zhankui and Liu Jiequan believe: "The Taiping Heavenly Kingdom did not give any practical assistance and support to the Knife Uprising, but adopted an ambiguous attitude of being at arm's length." There are two reasons: one is "deep religious prejudice". The second is "strategic mistakes in the late Taiping Heavenly Kingdom". After the Taiping Heavenly Kingdom conquered Nanjing, it should "unite Jiangsu and Zhejiang anti-Qing Coalition forces and establish Jiangsu and Zhejiang base areas with Nanjing as the center." [8] Guo believes that the Taiping Heavenly Kingdom made serious preparations for support, but it failed because of the obstruction of the Qing army. It should be subjective, not objective. [9] Luo Ergang reiterated his view in History of the Taiping Heavenly Kingdom that the Shanghai Small Knife Society Uprising Army "accepted the belief of the Taiping Heavenly Kingdom" and the Taiping Heavenly Kingdom "accepted the participation of the Shanghai Small Knife Society" and "led the Shanghai Small Knife Society Uprising Army". [10] Wang Qingcheng questioned this, arguing that "the Taiping Heavenly Kingdom openly accepted the submission of the Shanghai Rebel Army", but "the leaders of the Taiping Heavenly Kingdom did not fully realize the importance of Shanghai and held reservations about the thoughts and beliefs of the Rebel Army", so "the Taiping Heavenly Kingdom did not actively lead and support Shanghai" and "the two sides failed to unite as one". [1 1] Zhu Congbing inspected the relationship between them in stages, and thought that after the outbreak of the Daohui uprising, the two sides established a "timely communication" contact; After 1854, the rebels of the Small Knife Society tried to accept the belief of the Taiping Heavenly Kingdom, but the Taiping Heavenly Kingdom hoped that the rebels of the Small Knife Society would lead many people back to reform it. Therefore, due to the Taiping Heavenly Kingdom's demanding belief, the two sides have not been able to achieve joint struggle. [12] In addition, Guo and Qi Yong also discussed the relationship between Ningbo Shuangdao Association, Fujian-Zhejiang Association and Shanghai Xiaodao Association respectively, and thought that they had actively responded to the uprising of Shanghai Xiaodao Association and tried to support it, but they all ended in failure. [ 13]

The specific research is gradually deepening. Fang Shiming summed up two historical characteristics of the Shanghai Small Knife Society Uprising: First, it had a broad social foundation, and besides farmers, there were a large number of handicraft workers, maritime sailors, working people and industrial and commercial owners in other cities; Second, urban armed struggle is the mainstay. [14] Guo analyzed the religious ethics and military organization of the Shanghai Knife Association. It is believed that at first, the filial piety society accepted the purpose of "opposing the Qing Dynasty and restoring sight" and worshipped heaven and earth and various idols. Later, he gradually gave up the purpose of "regaining sight", respected the father and rejected evil spirits. The filial piety society takes the "flag" as the military organizational unit, and the order of flag colors is yellow, blue, red, black and white. Shi Shuai, pioneer, commander, general, deputy marshal and grand marshal were established in the uprising army, and the bureau of baby soldiers was established. [15] Liao Dawei analyzed the reasons for Wu's escape, and thought that it was the "homesickness concept and human relationship" that made some "people with status" in Guangdong gangs and other gangs secretly let Wu go. [ 16]

Strengthen the study of Chinese characters. Luo Ergang made biographies of leaders such as Liu Lichuan, Zhou Lichun, Li Xianchi, Chen and Pan Qiliang in History of Taiping Heavenly Kingdom (page 24 17-2454). Guo also briefly introduced the situation of 10 people, including some minor figures, such as Li Xianchi, Chen and Zhou Lichun. [17] These achievements have gradually made the whereabouts of the characters in the Knife Club clear, but it is basically a simple study of drawing lines with people.

The Shanghai Knife Uprising had a great influence on the development of Shanghai. 1June, 993 12, eight units, including Shanghai Historical Society, Institute of History of Shanghai Academy of Social Sciences, Shanghai Taiping Heavenly Kingdom Historical Research Association and Shanghai Normal University, jointly held an academic seminar on "Commemorating140th Anniversary of Shanghai Knife Society Uprising and Modern Shanghai". The meeting discussed the occurrence and development of Shanghai Knife Club and its important influence on Shanghai's economy and culture. Since then, some in-depth articles have been published. Wu Zhou believed that the influx of refugees into the concession caused by the Daohui Uprising and the Taiping Heavenly Kingdom Movement was a particularly critical factor in the rise of modern Shanghai. As a result, a series of changes have taken place in Shanghai society, mainly reflected in the rapid expansion of the population in the concession, the formation of the pattern of "Chinese and foreign mixed residence", the establishment and improvement of the self-defense system and municipal management system in the concession, and the rise and prosperity of northern cities. The interaction of these aspects has rapidly transformed the concession community with monotonous functions of food, housing and transportation into a community with complete functions, thriving businesses and unprecedented prosperity, and gradually replaced heather as the leader of Shanghai's social and economic modernization, thus completely changing the spatial pattern of Shanghai and laying a realistic foundation for its further development. [18] Shen Weibin analyzed the influence of the Shanghai Knife Uprising on Shanghai's urban social structure and urban modernization. Firstly, the changes of social structure before and after the opening of the port were compared, and it was considered that before the opening of the port, all kinds of owners relied on their fellow villagers to form various guilds and offices on the basis of their peers, so as to maintain the immigrants from their hometown to Shanghai and safeguard the commercial interests of the industry. After the opening of the port, the social stratum structure broke through the traditional division of scholars and industry and commerce, and there appeared immigrants, comprador and a large number of unemployed farmers, craftsmen and independent workers. These unemployed people form a large number of vagrants and become a social force that is seriously out of control and impacts the existing order. Most of them came from Fujian and Guangxi, and they were the basic forces of the uprising. The uprising made it possible for China people and foreigners to live together in the concession, and the focus of Shanghai's urban development gradually shifted from the border of China to the concession. The modernization of Shanghai city is marked by concession, and the county towns are relatively backward in economy, culture, urban construction and management system. After the failure of the uprising, the Qing government strictly cleaned up the guest immigrants in Shanghai, especially the Fujian-Guangzhou immigrants, which made the traditional status and economic strength of Fujian-Guangzhou businessmen in Shanghai immigrants drop sharply, and the status of Jiangsu-Zhejiang businessmen rose gradually, thus changing the professional structure of citizens. [19] These studies have broken through the traditional class analysis model and a single political and military clue, broadened the perspective and field of research to the socio-economic level, and showed the innovative spirit of active exploration in academic research, but such studies are still rare.

Guo is the most fruitful scholar who studies the uprising of Shanghai Knife Club. His History of Shanghai Knife Club Uprising (Shanghai Branch of China Encyclopedia Publishing House, 1993 edition) is regarded as a master of studying Shanghai Knife Club Uprising, with more than 300,000 words. The author has extensively collected and used Chinese and foreign literature and historical materials, especially all the Shanghai Knife Association archives collected by the First Historical Archives of China at that time. On the basis of fully absorbing the research results of predecessors, he also made great efforts to study the religious thoughts, organizational systems, policies and measures, struggle strategies of the uprising army and its relationship with the Taiping Heavenly Kingdom, the Qing government and foreign powers (including concessions and foreign missionaries), and made detailed explanations and textual research on some important historical facts. This is an academic monograph that comprehensively and systematically discusses the Shanghai Knife Society Uprising, and it is a great contribution of historians.

In order to meet the needs of further research, the China Modern History Research Office of the History Department of Shanghai Normal University and the editorial department of the First Historical Archives of China jointly edited the Collection of Historical Materials of Fujian Shanghai Knife Association (Fujian People's Publishing House 1993 edition). This book selects 102 files of Shanghai Knife Association collected by China No.1 Historical Archives, covering the whole process of Shanghai Knife Association Uprising, and supplementing the lack of historical data collection of Shanghai Knife Association Uprising.

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The arrangement of historical materials and the appearance of achievements seem to represent academic prosperity, but unfortunately this is only a flash in the pan. Human struggle was the focus of research in the last century, but with the transfer of scholars' research interests, it became increasingly lonely. In recent years, articles about the Shanghai Knife Society uprising rarely appeared and almost broke. Is it worthless to study the Shanghai Knife Uprising? Or has the research been exhausted? That's not true. Judging from the research results, there are still disputes on some issues, such as the relationship between the Knife Club and the Taiping Heavenly Kingdom. Some problems need further study, such as: how much has the population composition of concession and Chinese community changed before and after the uprising? How much influence did the uprising have on the taxation and commerce of Shanghai Customs at that time? Why didn't the Chinese community return to prosperity after the failure of the uprising? Wait a minute. This involves the expansion of research horizons and the innovation of research ideas. With the discovery of new historical materials, some new problems have emerged. For example, Haibao, who participated in the suppression of the Shanghai Knife Society uprising, left behind manuscripts such as Shouzhuo Xuanshi and Shouzhuo Xuanjun Miscellaneous Manuscripts after his death, and the identities of some characters involved in the Knife Society have yet to be verified. [20] If we make full use of new historical materials and change the research perspective, the research is still possible, and the research on the Shanghai Dao Uprising is not exhaustive and still valuable.