【作者】 吴家虎；

【导师】 张思；

【作者基本信息】 南开大学 ， 中国近现代史， 2012， 博士

【摘要】 本文以山西省阳城县下孔村为个案，以建国后珍贵的村级档案为主体资料，辅以省、县级档案及调查访谈口述史料，用微观史的研究方法和“新革命史”的研究范式，从革命文化、国家权力与新的社会主义教化体系的角度，对毛泽东时代乡村独特的文化实践进行观察与分析。从文化的角度看，“革命”本质上是国家权力通过新的社会主义意识形态对社会的一种重塑与整合，这一过程伴随着文化上的彻底转型与重建的浪漫追求。持续不断的政治运动是革命文化输入乡村的主要管道，同时，正是共产党员体现出的新的形象、品格和风范，对国家倡导的一套新的社会主义文化与意识形态在农民中的传播与认同产生了决定性的影响。革命文化正是通过确立新的话语体系，通过弥漫于日常生活中的仪式与象征的不断操演，来颠覆传统，确立其文化霸权地位的。同时，这一文化体系非常注重对革命自身的记忆，以期巩固与延续革命文化的霸权地位。但是，当貌似十分强大的革命话语主宰一切而泛化以后，当革命话语颠覆了传统，试图建立一套全新的话语体系来界定与表达人们的思想的时候，文化水平普遍较低的农民要理解清楚这些话语的内涵是困难的。于是，我们看到毛泽东时代政治话语下移与泛化以后，农村社会普遍存在的“话语混乱”的现象。在革命文化对乡村社会的重塑与整合过程中，国家还极力通过破立结合的新的教化体系来塑造社会主义新农民。本文考察了农民在被不断塑造的过程中展现出的思想、行为和时代形象，以及在此过程中革命文化与传统的复杂互动与纠葛。社会主义新农民的塑造过程，很大程度上也是农民思想不断意识形态化的过程。但我们不能仅将这一过程看作思想宰制的过程，它同时也是一个新的思想教化的过程。因此，这一过程既有悖离人性的一面，又有高尚与令人崇敬缅怀的一面。那是一个在阶级斗争的激流下，追求道德理想的一个时代。学习毛主席著作运动是20世纪50~70年代席卷全国的一场群众性的政治思想教育运动，对社会主义中国的文化与意识形态产生了极其重大的影响。在思想一元化的时代，毛泽东思想成为基层干部、农民群众汲取工作方法、道德价值与人生信念的源泉。我们不能因为这一思想教育运动中存在的教条主义、个人崇拜、思想强制等负面因素，而对之作简单化与片面性的理解。毛泽东思想作为中国化的马克思主义的基石与典范，在社会主义中国的文化体系中具有永恒的价值。从持续的时间，发动群众的规模和对人们思想改造的努力程度看，这一学习运动可以说是马克思主义大众化、普及化的一次空前绝后的实践。其暴露出的问题、教训及取得的成就都值得我们认真研究总结。在理论观点的创新上，本研究对建国后国家权力如何深入乡村及其性质作了新的观察。以往对这一时期国家权力深入乡村的研究，多从经济制度、政治结构与社会组织着眼，本研究重点从文化上考察了国家权力对乡村的改造。在对国家权力性质的理解上，本研究摆脱了以往当代中国乡村研究中，在国家—社会互动分析的框架内，从国家权力和意识形态对乡村的渗透、控制及与乡村社会互动的视角对国家权力的分析，转而重点关注革命文化对农民精神与价值世界的积极建构，这是一种新的社会主义教化体系，并不完全是渗透、控制所能概括和解释的。本研究最终还试图提炼出“植根于人心的国家权力”这一分析概念，来理解与解释毛泽东时代中国乡村的社会变革。从来没有一种国家权力试图如此彻底地重塑社会，改造人心。悖论的是，不论国家权力有多么强大，不论领袖的权威与魅力有多大，人心的治理谈何容易！这是国家权力的顶峰，也是它退撤的前兆！通过下孔村的经验观察，笔者还想强调，我们要用“不断生成的传统”这一概念去理解下孔村这类村庄的发展历程与未来的走向。今日下孔村文化繁荣、民风淳厚，既有传统文化的深厚底蕴，又与毛泽东时代社会主义新传统的继承、创新与弘扬密切相关。学术界对当代中国乡村的观察，要么重视传统文化的影响，要么强调改革开放后乡村的巨变，对毛泽东时代社会主义新传统的积淀与影响普遍关注不够。笔者想强调的是，毛泽东时代社会主义新传统的继承创新、发掘弘扬，对社会主义中国未来的发展具有重大的理论价值与现实意义。下孔村是观察当代中国农村发展变迁的一扇难得的好窗口，笔者对她的解读才刚刚开始。从新鲜的经验研究中，我们不仅能够提炼出一些解释当代中国乡村发展变迁的理论观点，而且能为社会主义新农村建设提供具有现实意义的学理思考。更多还原

【Abstract】 This paper, based mainly on the rare valuable files which have been wellpreserved by the village Xiakong of Yangcheng County in Shanxi Province andsecondarily on the ones from archives of the county and the province as well as myinvestigations and interviews in the village, makes observations and analysis to theunique cultural practice in the countryside in the Maoist era from new perspectives ofrevolutionary culture, national power and new socialist indoctrination system withways of microcosmic history research method and “new revolutionary history”paradigm.Culturally,“revolution” in essence is re-integrating and reshaping the societywith new socialist ideology by the state power, accompanied by a thorough culturaltransformation and romantic pursuit for a reconstruction. Constant politicalmovement, as the main way, helps the revolutionary culture go into villages. At thesame time, the new image, character and style of the communists produce a decisiveeffect on peasants to spread and accept this new socialist culture and ideology.Revolutionary culture subverts the traditional and asserts its legitimacy by making anew discourse system and repeating some rites and symbols. What is more, it paysgreat attention to the memory of the revolution itself to consolidate and continue itshegemony. However, it is very difficult for those generally low educated peasants tounderstand it when the seemingly very powerful revolutionary discourse became thedomination, spreaded, subverted the traditional and attempted to establish a set ofnew words system to define and express people’s thinking at that time. Thus, we finda general “discourse chaos” phenomenon after the political discourse moved down toand generalized in the rural area of that era.During the process of re-integration and reshaping, the country also tried its bestto break away the old and make the new to reshape new socialist peasants by a neweducational system. This paper analyzes the thoughts, acts and images of the peasants,as well as the complicated interactions and entanglements between the new culture and the old during this process. It is largely a process of ideologizing the peasants.However, it should not be regarded only as a process of domination but a new thoughtenlightenment by the ideology. Therefore, though against the humanity at that time, itwas still honored, respected and cherished. It was an era in which people, facing thetorrent of class struggle, tried their best to pursue their ideal moral.Learning works of the Chairman Mao, a sweeping political ideological educationmovement throughout the whole nation from the1950s to1970s, had enormouslyinfluenced the socialist China’s culture and ideology. At that time, this guidingthought became a source for peasants and those grass-roots cadres to absorb workmethods, moral values and their life beliefs. Any simple and one-sided understandingof it is unadvisable just due to its some negative elements such as the dogmatism,personal worship, forcement, etc. Mao Zedong thought, as the cornerstone and modelof Chinese Marxism, has an eternal value among our socialist culture. This movementcan be said as a unique practice of popularizing the Marxism. Those problems,lessons as well as achievements came out of this movement deserve our seriousstudies and summarizations.In terms of the innovation of theory, the paper discusses the way of the statepower deeping into the countryside and its nature after the founding of New Chinafrom a new perspective. Compared to the past studies on this problem which weremainly made from perspectives of economy, political and social structure, this paperfocus on the cultural perspective. In terms of the nature of state power, the research,getting rid of those studied on contemporary Chinese countryside which try toanalyse the state power from its permeation to, control and interaction with thecountries within the frame of country-social interaction analysis, focus primarily onthe positive role of rebuilting the revolutionary culture to the spirits and value worldof peasants. This is a new socialist system of enlightenment which can not be fullygeneralized and explained by permeation or control. This study is also trying to pointout the concept of “the state power rooted in the people’s mind” to take in andinterpret the countryside changes in the Maoist era. Never a kind of state power sothoroughly tried to reshape the society nor to transform the heart! How difficult suchremould is, no matter how powerful a state power or how enomorous the authority and charm of a leader is! It is the summit of a state power, but also the omen of itsretreating!By observing Xiakong’s empirics, the author would like to emphasize that weshould see the development and future of such villages with the concept “the constantdeveloping tradition”. Today, Xiakong’s culture is prosperous and its people are pureand honest. This is closely related with the inheritance, innovation and promotion ofthe new socialist tradition in the Maoist era. Scholars in their observations ofcontemporary Chinese countryside, foucus either on the effect of the traditionalculture or on the great changes of the countries since the reform and opening-up,generally have not paid enough attention to the accumulation and influence of thistradition. What the author wants to emphasize here is that heritance, creation,excavation and promotion of the new socialist tradition in that era have great valuesboth theoretically and practically for the development of socialist China in the future.Xiakong village is a hard-won good window for observing the changes of thecontermporary Chinese countries. Its reading is just on the beginning. From thesefresh experiential studies, we not only provide some theoretical views to explain thechanges of the contemporary Chinese countries, but also the theoretical conservationswhich are practical for the construction of new socialist rural area.更多还原