【作者】 张霁雪；

【导师】 田毅鹏；

【作者基本信息】 吉林大学 ， 社会学， 2011， 博士

【副题名】基于C市东村的调查研究

【摘要】 通过调查问卷中的数据分析与访谈资料中的行动再现,本文以静态之社会样态与动态之空间实践两个层次展现东村这一城乡结合部的社会变迁。探讨如何尽可能减少城乡结合部空间构型过程中的不平等与不公正,从而确保每一个社会成员,尤其是底层社会群体能够获得公正的空间待遇。对国内外城乡结合部相关文献的整理,得到本文研究的若干启示,但其研究还有几点缺憾:对于城乡结合部社会样态的研究尚缺乏“深层肌理”的抽象概括与结构透视;对于城乡结合部主体实践的研究缺乏“一以贯之”的学术语境与理论逻辑;对于社会样态与空间实践的互构过程缺乏主体性诉求与主动性分析。所以,本文以东村为典型个案,结合定量研究与定性研究,以口述史研究的方法再现城乡结合部三个主要群体的空间实践与社会样态的互构过程,将“社会样态”、“空间实践”与“主体能动性”融合在具体的空间语境中去分析城乡结合部形成过程与结果,透视其内在的社会肌理与结构,从而赋予其新的理论意蕴,使我们对于城市扩张中的城乡结合部的良性运行机制有一个更新和更高的理解。在理论框架构建上,以“空间理论”为线索,梳理了西方城市社会学发展的理论脉络。笔者认为空间理论并非城市社会学研究的转向,空间维度贯穿城市社会学研究的始终,空间理论只是在纵向上经历了空间维存向空间维权的理论深化过程。相比古典城市社会学对空间维存与空间秩序的关注,二十世纪六十年代是将空间权益融入城市社会学的异彩纷呈的十年,七十年代后,马克思主义城市社会学异军突起,以空间维权为研究重心,透视了资本主义在政治、经济、文化等方面的空间生成过程及其生产关系的再生产,这一流派的空间研究剥离了空间权益之上的笼统与暧昧,直指个人空间权益得以公平实现的空间正义之路。相比这一宏大叙事,笔者进一步指出,通向空间正义的空间实践需要在空间生产、空间分配、空间交换与空间消费这一过程中遵循一定的正义原则。并分析了社会样态这一概念的理论传统与当下推进,认为社会样态相比社会类型更能体现城乡结合部复杂混合的动态图景以及传统与现代、农业社会与工业社会的空间重合状态,可以克服社会类型划分中的二元对立及其纯净化方式。笔者着重指出,社会样态与空间实践不能用简单的客体与主体来衡量,二者之间以行动主体为连接中心,两者之间相互制约、相互促动、相互作用以及相互影响。通过空间生产、空间分配、空间交换与空间消费的空间实践可以不断对社会样态进行改造,同时,社会样态也决定空间实践的方式与内容。本文通过调查数据与访谈资料的整理分析为东村的社会样态做出了概括。认为东村的社会样态具有如下特征:一是从乡村向城市的过渡,主要表现在物质景观与社会生态的转变;二是从静止向流动的变迁,引发的是家园归属感的消逝;三是从一元向二元的融合,主要体现在社区管理模式的转型;四是从异质向同质的固化,指的是东村社会的底层结构化动向。在空间实践分析中,外来人口在城乡结合部的空间实践可以视为一种自发自维的现代性谋划,城乡结合部的社会样态为他们提供了自由流动与身份过渡的机会空间,他们以低成本的空间消费获得居住和生活的立足点,以边缘非正规就业空间的生产获得后续生活的支撑,以空间交换过程中所形成业缘与地缘的社会关系建构获得虽然是暂时的,但却是相对有益的网络重构,但不可忽视的是这些空间实践努力背后的他们所承受的自我身份再造的阵痛;本地村民将城乡结合部视为可资利用的工具空间,在“旱涝保收”的心理状态下在自己的房前屋后“种房”,这种空间生产在获得稳妥收益的房租之下带有一定的投机心理,期望以空间的占有,分享土地开发所带来的空间收益,面对房屋拆迁,一些村民“无赖式”的空间抗争,体现的是本地村民空间维权的弱势地位以及缺乏上下协商的缓冲空间与信息渠道,这也造成城乡结合部有序的日常生活背后所潜在的无序的空间冲突;社区管理者在资本的空间再生产过程中,将城乡结合部的空间视为利益空间,关注的是城乡结合部的空间改造所产生利益格局的协调与参与,以红头文件的话语解读、乡村的隐规则的运用以及团结大部分利益一致者屏蔽了“他者”,实现了“寸地不失”的战略目标;在土地征收中,对于本地村民相关者的抗争,以“工作岗位换取土地”、“拖”、“瓦解动员精英”“寻求合法性文本”等诸多控制与安抚的方法促成异议者的妥协,但国家征收机制、补偿标准与本地村民意愿之间的张力依旧存在;对于因集体土地出租收益中的寻租行为所产生的上访事件,社区管理者有理有据、合情合理地回应上级的督察,但缺乏公正透明的集体用地空间消费的程序依旧难以防止集体土地出租收益的流失。无论是作为底层群体的外来人口与本地村民,还是作为精英群体的社区管理者,他们很少将城乡结合部视为生活的家园进行建设,往往是在汲取城乡结合部空间变迁过程中所产生的空间权益,这种空间实践的取向造成城乡结合部传统集体意识瓦解后,难以重建新集体意识,在缺失集体意识的社会样态影响下,生活在城乡结合部的人们缺乏应对现代性冲击的联合力量,难以维护自身在居住空间、教育空间、就业空间、交往空间、消费空间等方面的空间权益,成为漂浮于城乡结合部的底层个体,城乡结合部渐趋成为一个无根的社会。在集体意识失落与个人空间权益弱化的空间里,国家应当通过流动公共性构建和新集体认同重构等社会生根工程,抑制资本对城乡结合部的空间再生产与日常生活殖民化倾向,从而实现对城乡结合部集体意识的重建;个体应当通过积极地进行从边缘空间走向核心空间的社会扎根行动,使城乡结合部的居民有能力迫使不符合正义的空间实践与底层妥协,从而实现城乡结合部空间权益的获取与分享。文末,笔者以乌托邦的想象融合罗尔斯的正义观,认为空间实践的正义原则可以引申为“以人为本的空间生产,开放透明的空间分配,自由平等的空间交换,健康适度的空间消费”。从而抵抗资本在空间中的肆意复制,在城乡结合部空间生成的经验上探求民生导向下城乡结合部的发展之路,寻求可替代性方案。更多还原

【Abstract】 By data-analysis from questionnaire and action-representation from interviews, this paper shows social change of city- village fringe -Dong via static social-state and dynamic spatial practice two respects. In this paper, how to avoid inequality and injustice during the process of social space’s production and regeneration has been discussed in order to endure that every member will has fair space treatment, especially for these vulnerable groups.By arranging the related literature about Urban-Rural fringe, we got some inspiration about this study, but there are still some shortcomings of their research: These papers are lack of "deep texture" of abstraction and structure perspective in the study of social-state. And they are lack of "consistent" academic context and theoretical logic in the research of subject practice. They are also lack of appeal subject and analysis for the process of social-state and spatial practice. Therefore, this paper takes village Dong as typical case, combines quantitative research with quantitative research, and reappears the three main groups’ mutual construction process of social-space and social-state by using oral history research. Putting the "social-state, "spatial practice" and "subjectivity" into the specific space context, this paper analyzes the formation process and the results of city- village fringe, examines its inherent structure and the social fabric so that to give it a new theory meaning, and make us have a new and deeper understanding of the implementation mechanism in the healthy development of city- village fringe.Taken space theory as clue, this paper arranged theoretical context of western urban sociology and hold that, space theory isn’t the turn of urban sociology, but penetrates into all long. In vertical direction, space theory has experienced the transition from maintaining surviving to maintaining rights in space. Comparing with classical urban sociology’s concerning on space order, 60s has been the colorful ten years integrating rights into space theory. After 70s, Marxist urban sociology sprung, focusing on space study, inspected capitalism’s production process and production relations during politics, economy and culture. Peeling off empty and obscure in space rights, the Marxist urban sociology has been looking for the way so that personal space rights could be true justly. Being different from this grand narrative, the study indicates further that, the principle of justice should be respected by space practice leading to space justice, during the process of space justice, space allocation, space exchange and space consumption. Also it analysis the traditional and contemporary of social-state theory. Compared to the society type,it considers that social-state can better reflect the dynamic situation in complex mixture, and the superposition state of traditional and modern society,agrarian and industrial society. It can overcome the binary opposition and the purity way in the dipartition of social type. The author stressed that the social-state and spatial practice can not be simply measured by object and subject, subject action is the connection center between them, and they restraint, promote, affect each other mutually. It can reform the social-state constantly through the space production, space allocation, space exchange and space consumption practices, social-state also determine the way and content of spatial practice at the same time.This paper generalized social-state of village-Dong in academic basing on data-analysis from questionnaire and action-representation from interviews. Thus, this paper summarizes four characteristic as follows: first of all, the transition from village to city, which is showed by physical scenery and social ecological. The second change from quiescence to flowing, which leads to sense of belonging to home have gone. Thirdly, from one to binary, which is reflected by transformation of community management. The forth, the tendency from heterogeneous to homogeneous, it means that bottom of village-Dong has structured.Practice in the space analysis, the foreign population in the urban-rural spatial practice can be seen as a spontaneous self-dimensional plan of modernity and urban-rural community like providing them with state of the free flow of space and identity opportunities for the transition. They have access to low-cost housing and living of consumer space for a foothold to the edge of space for the production of informal employment to obtain follow-up to life support. During the exchange of space industry, although the construction of the geographical and geopolitical formation of social relations are temporary, but it is relatively useful for network reconfiguration, and what can not be overlooked is the space behind the practice, which they are subject to self-identity and recycling pain. Local villagers regard the city and countryside intersection as a tool of available space. With the psychological attitude of "good weather", they open new room around their own houses. This production of space for rent to obtain benefits is under a certain of speculation, which is hoping to occupy the space, sharing space land and bringing income.The face of housing demolition, some villagers fight for space protest with the type of "rogue", which embodied the rights of local villagers, the weak position of space and lack of consultation up and down the buffer space and information channels and which also resulted the potential disorder of the space conflict behind in urban-rural and orderly daily life.The community superintendents in the capital spatial reproduction process, regard the city and countryside intersection’s space as the benefit spaces, what pays attention to the coordinated and the participation caused by the benefit pattern that the city and countryside intersection’s spatial transformation produces, by the official document words explanation, the village hidden rule’s utilization as well as united the majority of benefit consistency to shield“him”, has achieved the strategic target of“an inch place did not lose”; In the land collection, regarding the local villagers counterparts’ resistance, by“the operating post receiving in exchange for land”,“tows”,“disintegrates mobilizes the outstanding person”“to seek the valid text”and so on many methods ,which comforts to facilitate the objection compromise, but wish’s tensity between the national collection mechanism, the compensation standard and local villagers exists as before. For collective land rental income due to rent-seeking behavior generated petitions, community manager reasonably response to a higher level of inspectors, but the lack of fair and transparent procedure for the collective land space is still difficult to prevent the consumption of collective land rental income loss.Either as bottom external groups and local residents, or as the community managers of elite groups, they rarely consider urban-rural districts as home of life to contribute, often drawing interests in the process of changing the space of the urban fringe, this orientation of space practice which leads to the collapse of traditional collective consciousness is difficult to rebuild a new collective consciousness, under the influence of the absence of collective consciousness, people living in the urban fringe lack of the joint forces of the impact of modernity, difficult to maintain their own rights in the living space, education space, employment space, communication space, consumer interest in space and other aspects of space, becoming the bottom of the individual in the urban fringe, the urban fringe is becoming a rootless society. In the space of lack in the collective consciousness and personal space rights weakening, through the flow of public nature and the new collective identity reconstruction and other social roots projects, the state rebuild the collective consciousness of urban and rural areas combination; Individuals act from the edge of space to core of space, so that the urban fringe residents have the ability to force injustice of the space practice compromise with people below, in order to achieve the space interests of the urban fringe. In the end, the author of Utopian visions fusion Rawls conception of justice consider that the spatial the principles of justice can be extended to "people-oriented production of space, open and transparent space allocation, free and equal space exchange, health and appropriate space consumption" to resist capital duplication in any space, seeking replaceable program.更多还原