Reading ｜ Zhang Junchi: From understanding the country to breaking the country -Reading Fei Xiaotong "Local China"

Text/Zhang Junchi

"Local China" is a masterpiece published by Fei Xiaotong in 1948, showing the appearance of the grassroots society in China, and was generally respected as an important representative of the traditional culture and social structure theory of Chinese local society. It not only shows the appearance of traditional Chinese villages that lasted for thousands of years, but also thrown out the problem of how the post -local society finds way out. It can be said that "China China" is not only a way we know the country, but also the starting point of breaking the local soil.

To understand "China China" deeply, we must first understand the front and back of Fei Xiaotong's writing, because "Local China" is not Fei Xiaotong's closed door to build a car. Understand the academic exchanges between the inspirational starting point and other scholars of the contemporary generation, which helps us understand "China China" more deeply.

At the end of the 1930s, Fei Xiao took 10 years to cross China's north -south and east -west half. After field research, international exchanges, and historical discussions. He has penetrated the countryside and has many years of rural life, so that he has a deeper understanding and understanding of rural culture and social structure.

Visited the United States from June 1943 to early July 1944. Fei Xiaotong exchanged and cooperated with American scholars in many fields, especially after reading the "American Personality" of anthropologist Margaret, he to his friends Said: "I saw a specimen of a social structure." This book inspired him greatly, maybe this book, so that he had the idea of ​​writing "China".

By 1947, he decided to start with the social structure from the social structure. He wrote in a letter to his friends that he would "start another stove, even temporarily put aside economic issues, and play from the social structure itself." Coincidentally, "World Review" asked him to be a long -term manuscript, and he began writing "Local China".

In the eyes of some scholars (represented by Zhao Tingyang), China has been reflected many times in modern times. Among them, the reflection of the strong reflection of the radical society has made China's appearance and China's image blurred in the excessive and mean critical criticism. Unclear. However, the social analysis of realism represented by Fei Xiaotong is very different. Fei Xiaotong creatively uses the anthropological methods that used to observe the homeland to observe the local area (from here, you can clearly see that "Chrysanthemum and Sword", "The United States" The impact of people's personality on him), in order to form an objective attitude of treating the native as a country, which is conducive to revealing objective problems. This reflection is like cutting butter, which sharply reveals the basic nature of the countryside in China.

Fei Xiaotong's brushwork alone shows the aspects of local society in just 50,000 words. This book has a limited evaluation space. Only the three chapters of the deepest personal experience are: "True True Colors", "Different Preface", "No Litigation".

1. Understand the country: What are the basic nature and basic problems of the countryside?

What are the basic nature and basic problems of rural China? The chapter of "The True Colors" is probably the general theory of "China", that is, the direct answer to the first half of the question: "From the perspective of the grassroots, Chinese society is locality." As the book is written in the book, it depends directly on the book. People who come to make a living in agriculture are sticking to the land. For people who are based on farmers and livelihoods, generations of settlement are the norm, and migration is abnormal.

The life of the local society is rich in locality, that is, a state of being an isolated social circle. Under the local restrictions, the countryside has become a society born in Sri Lanka. Essence Such a state of life also created a "acquaintance society", which is essentially different from the "stranger society" of modern cities. Even if people in the city know each other, they may not be familiar with each other's details. In the local society, people and people know each other. This familiarity is the intimacy that occurs from time, multi -faceted, and frequent contacts.

On the basis of mutual familiarity, the trust relationship between local society is formed. These are the three aspects of locality: first, people in the township are not flowing; second, the social circle remains independent; third, acquaintance society. The basic nature of rural China is "locality."

"The True Colors" answered the basic nature of the countryside in China, and the "difference in order" is a further explanation of the basic nature. The book is written like this: "Taking yourself as the center, stones are generally put into the water, and the social relationship that is contacted with others is unlike everyone in the group. Pushing out in a circle, the further push, the more pushing, and the thinner. "

Everyone is the center of the circle they pushed out, and the ripples of the circle have been connected. This is a differential pattern, a "Lun" pattern. Before Fei Xiaotong, some scholars had made a breakthrough with "Lun" and had done related research on the relationship between the poor in traditional society. For me, the reason why people are people are because of the mutual differences of each other. Especially tight, this kind of mutual differential identification and experience. China's morality and law depends on the objects and their own. The relationship is exploited degree. "

Lunzhong is in the order of differences, and the "Shilun" in the Book of Rites is to talk about a difference and other issues. It is required that "without losses" is what follows the maintenance of people's interaction networks. Favorites and other programs. Although this is not the entire period of feudal traditional society, there is no doubt that the orderly order pattern of respect and inferiority has almost created the character background of the Chinese nation's traditional society. The issue of legalization in the "No Litigation" is the legal manifestation of the basic nature.

As mentioned above, Chinese local society is a acquaintance society with lack of liquidity. In such an acquaintance life, the rules of local order rely on are naturally formed in the interaction of "villagers" and are recognized, observed, and passed down by everyone. People in the village understand what they should do and what they should do in a familiar environment. This is the rules of etiquette.

The villagers and external legal rules are not familiar with them. They do not rely on specialized institutions to teach, but rely on the intimate behavior of acquaintances to learn and inherit. This rule is the basis of "Li Zhi", and it is also the reason why "no litigation" in the countryside -people rely on such public order and good customs, and most of the time do not require legal intervention.

It is a great difficulty to popularize the life of the law to enter the countryside. It is not time to get the good of the establishment of a rule of law in the rule of law. China has the tradition of mediation. For most of the disputes in the countryside, the solution is usually not to be put into public, but through mediation.

However, in the current concept of law, mediation, as the legal tradition of China, is closely related to the social form of ritual and human governance. It does not conform to the trend of the rise of the awareness of the rights of rights in the society in the society and the development of trial practice. In this sense, China's mediation tradition should not be used as a local resource in the construction of the rule of law. This concept puts the mediation with the rule of law on the opposite side, so that when the rule of law has to destroy the mediation system first when it is popularized to the grassroots, it brings the above -mentioned difficulties.

The article "No Litigation" has brought some inspiration to solving such dilemma. The popularity of our rule of law is not to put the mediation on the opposite of the rule of law. As a tool to promote the rule of law, the mediation system for the rule of law, which can not only solve the difficulty of the difficulty, but also avoid the problem of distrust of farmers with a high degree of cultural level. It can be said that the mediation system is expected to become the crystallization of the organic combination of organic combination between the national bureaucracy and the rural autonomy order.

"Local China" answered the basic nature of the countryside in China. So, what is the basic problem of rural China? The sister's "Jiangcun Economy" of "Rural China" answered this question sharply.

This is a classic village national history. Based on the micro -inspection, it revealed and discussed the basic issues of local China. Fei Xiaotong's research finally summarized: "The basic problems in rural China are simply speaking, that is, the income of farmers is reduced to not enough to maintain the minimum living standard. The real problem of rural China is the hunger of the people."

"Local China" only answered the first half on the surface, but the answer in the second half was inseparable from its foundation. That's why "China China" is important, because it provides us with a deep perspective to understand the country.

Second, break the local soil: Where does the post -native society go from?

When I read this book, I have such a question: Is the current Chinese countryside still local China? If not, what? What are the basic problems of the current local soil? How to solve the problem of China's current villages?

Based on "Local China", the concept of post -native China derived from "China" is the starting point of solving the current rural problems.

To understand the current villages, we also need to return to "China China" to compare with the current villages. Compared with traditional villages, there is a very obvious change in the current village -most people flow to cities or metropolises. We said that the previous locality had a characteristic. People rarely migrated in space and did not flow, but now there are a large number of outflows in rural China, and the liquidity characteristics are obvious. In addition to the performance in space, such liquidity is also reflected in the flow changes of occupations and social status.

It can be found that the outflow of the population starts from the pillar of the family and the backbone of the backbone. They are originally the main force of farming in the village, the main participants of social activities, interests and disputes. Their outbound is not only personal physical departure, but also causes the role of the role, resulting in the loss of the "acquaintance society". But the familiar relationship has not completely disappeared, so the villages still retain some local nature.

The current Chinese countryside is both local China and not local China. In Lu Yilong's words, it is a post -native society.

In the later local society, there is no problem with farmers who can't eat enough food. At this time, the basic problem facing is, how can farmers get development opportunities? After being separated from the self -sufficient farming society, farmers face the current market, and the dilemma is very obvious: in accordance with market rules, people with more human capital, funds, technology and information will get more market opportunities, including employment and employment and Increase, and the return and value of pure physical labor are becoming more and more disadvantaged.

In a word, in the era of fair opportunities, farmers are difficult to get a true fair market opportunity. It is undeniable that the principle of market efficiency has originally determined that market behavior and market selection are given priority to the maximum self -efficiency. The market is more to provide development opportunities for those with competitive advantages, not to provide fair development opportunities. Therefore, the construction of rural areas should not be ignored. It should be combined with the forces of all parties to create stronger competitiveness for farmers as much as possible, stimulate the rural areas with a reasonable competitive system, and guide more investment in rural areas to activate the development of rural markets. This extremely critical basic issue is actually thrown out by "Local China". Why "Local China" is the starting point of solving rural construction and helping poverty alleviation. It is because there is "Local China" first because there is "Earth China". Mode. This is why "Local China" is not outdated. It is like a surgery knife, which accurately says the basic rural issues of the 1940s, and it has also derived the concept of "post -native China" to unveil the current basic rural issues. The veil.

Speak back to "Local China" itself. I have lived in the countryside from an early age until I went to school until I went to school. The village in the inland of Shenzhou's land carried my childhood memories. "Local China" gave me a new perspective to re -know my hometown. The childhood paintings of the mountains and rapeseed flowers and bee butterflies are painted. Now there are new colors.

With my reading of "China", I seem to be in a matter of being out of the case, and I calmly review the hometown in my memories and my land in my memories as an outsider. It can even be said that "China" is a ticket with a ticket back to the past. The villages in the book can find a little shadow in my hometown. This made me love my hometown even more, and she was crying even more. How do we know our land is the beginning of our love of our land.

The Chinese are the sons of the land, born from the land, growing on the land, and finally returning to the land. "Local China" provides a new perspective of knowing our land. From this perspective, the book must be read.

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