From political retreat to cultural resistance : a study on Qing yimin's cultural pursuits in Hong Kong and Macau = 從政治退隱到文化抗逆 : 港澳兩地清遺民的文化志業研究

Abstract

Yimin refers to those who took a loyal political stand to the old regime. Unlike their predecessors, Qing Yimin had to face not only dynastical and political changes, but also the collapse of monarchy and cultural reformation. Their resistance to change had made them conservative and conventional to outsiders and they were often considered a stagnant force against modernity. The intricacy of political and social changes induced the formation of different types of Qing Yimin. Some chose to stay and serve the late Qing Emperor Puyi, some separated themselves from all ties of Republican rule and some took the initiative to be the guardian of traditional Chinese culture and ethical rule. The diversity denotes the evolution of the concept of Yimin based upon Confucian model in modern era. Foreign concessions or colonies were major refuges for Qing Yimin who aimed at upholding moral integrity by drawing a clear line of segregation from Republican China. Apart from those stayed close to the political centre in the north, Qing Yimin who retreated to the south did remain active in resisting the Republican rule. Those who had settled in Hong Kong and Macau after 1911 established a traditional cultural sphere of influence which, nevertheless, constituted notable changes to the transmission and promotion of Chinese culture. Their contributions in restoring old system were mainly on the cultural front. Being highly cultural-oriented is a distinctive feature of the group of Yimin in Hong Kong and Macau. Most of them confined themselves in continuing old school of learning or becoming Chinese medical practitioners. Some took the lead to promote Chinese culture, education and religion; Hanlin scholars like Chen Botao, Lai Jixi and Zhu Ruzhen became eminent figures of traditional scholarship in the area. Prestigious Chinese learning institutes like the School of Chinese at HKU and the Hok Hoi Association of Hong Kong were established in Hong Kong either by or under the guidance of the Yimin concerned. The scale of cultural pursuits of Yimin in Macau was comparatively limited; no major cultural enterprises had been founded in due course. Yimin mostly indulged themselves in research, religious activities or poetry writing. Nevertheless, there were strong ties between the Yimin under study and their counterparts in Guangdong area. Collaborative works which placed their claim on restoring Confucian legitimacy were the core of their pursuit of political and cultural ideals. Qing Yimin in Hong Kong and Macau may well be considered a conservative group against the new regime. However, it was also a constructive force in extending the diminishing Confucian scholarship and cultural values in Republican China. They sowed the seeds of refined Chinese culture and learning in the colonial settlement and instilled subtle but significant changes to the overall cultural development in the region.