Abstract:

“Jušen” was a subordinate class of the Manchus in the Qing Dynasty. They had a masterservant relationship within the hierarchical social structure, but jušen status had broad and narrow senses. In the broad sense, jušen included bondservant, banner-men and normal banner-men under the banner-based company. While jušen in the narrow sense only referred to banner-men under the bannerbased company. Many of them were “both servants and masters” as well as “exploiters.” In the past, the scholars have used the narrow sense of jušen as the exploited class in the Manchu society prior to 1644 and concluded that the society was “feudal”. This conclusion is not only biased, but also contradictory. When facing the emperor, Eight Banner officials as jušen were self-proclaimed “servants”. In the Manchu language, the term is Aha, which is the same word used with bondservant and family servant. But jušen were not “servants” as family slaves, because they were the majority of banner officials. Their “servant” status was only inferior to the emperor. Many jušen were in the high-level social class. Eight banner enfeoffment system continued to be implemented in the lower five banners after 1644. Only later did Emperor Daoguang limit the number of the banner-based companies of the lower five banner princes. In addition, the officials who possessed the higher rank needed to dismiss their servant relationship with their masters. However, some remained in the status until the end of Qing Dynasty.

摘要：

以诸申作为被剥削者论述社会性质， 似偏颇且有自相矛盾之处。广大旗人官员的主要担任者是诸申， 而其面对皇帝又自称“奴才”，满文是 aha（阿哈），与包衣阿哈、户下家奴的阿哈，是同一个词。但诸申、包衣皆非贱民“奴隶”，为正身旗人。诸申的“奴才” 身份，只对皇帝、王公本主子家有低贱性，对他人并无意义，他们相当多的是处于社会高等阶层。八旗领主领有诸申的分封制，入关后在下五旗中延续实行。道光朝限制下五旗王公所领旗分佐领诸申（哈哴阿）的数量，并解除较高官员之家对王公主子的奴才身份，但至清末仍有三分之一残留。