景真村的国家认同研究

发布时间：2018-06-16 20:51

本文选题：村社文化 + 民族政策　；参考：《武汉大学》2014年博士论文

【摘要】：中国是多民族共存的民族国家,国家认同既是民族问题的核心,也是国家统一和稳定的重要保证。因此,建设、巩固和提升国家认同,尤其是少数民族群体的国家认同,是国家面临的一个重要的历史课题。历史上的西双版纳傣族地区(以下简称傣泐)一直处于土司的统治之下,历代中央政权都未能把政治影响深入到傣泐社会基层村寨。这种情况直到新中国成立之后才发生根本改变,党和国家通过一系列民族政策的有效传播,最终把政治影响渗入到普通村寨中,国家认同也在傣泐基层群众中逐步被建构起来。对于普通傣泐村寨来说,新旧社会的变革不仅是政治的解放,也是国家概念从无到有逐步进入傣泐基层社会的过程。那么,这一转变是如何发生的,国家概念是如何逐步渗入边疆少数民族村寨、国家认同是如何一步步在少数民族群众中被建构起来的,这其中,传播起到什么作用以及如何起作用。在少数民族国家认同被日益重视的背景下,研究和回答这些问题就具有了很强的现实意义。基于以上考虑,本文以傣泐村寨景真村为个案,综合运用历史研究和民族志研究两种研究方法,对新中国成立之前的历代统治政权的民族政策及其传播方式进行了历史考察,同时,在对比中详细分析新中国成立到现在党和国家民族政策的演变及其推行,试图从政治传播的角度探讨傣泐村寨国家认同从无到有的建构过程,希望在这种探讨中总结提炼出对当前少数民族地区国家认同建构有益的启示。景真村虽然是一个研究个案,但作为纯粹的傣族村寨,其研究发现可以适应于其他傣族村社。进而,作为一个少数民族社区,景真村的研究对于通过政治传播提高少数民族群众国家认同的研究也具有一定的参考意义。通过研究,本文发现： (1)新中国成立前,傣泐农村仍处于封建农奴时代,土司统治下的傣泐村寨一直处在国家政治统治的边缘,历代统治者持续进行的“改土归流”一直没有获得彻底成功,国家概念始终没能渗入到傣泐村寨内部,普通傣泐群众眼中只有土司政治而没有对国家的认同。民国政府虽然提出了相对合理的民族政策,但其传播却是不成功的。因此,其政治影响无法进入到傣泐社会普通村寨中、无法影响到普通的傣泐群众。从而,国家的概念也无法渗入到村寨内部,普通傣泐群众对民国政府的认同也无从产生。然而,在封建领主时代的傣泐社会,在封建中央王朝缺位的情况下,土司政治在傣泐社会的建构和发展却获得了巨大的成功。通过佛寺这一中介,土司政治完成了其在普通傣泐群众中的认同建构,从政治传播的角度看,这种将传播融入日常生活的方式,是值得充分肯定的。其突出的特点是传播充分适应了受众的文化背景和接受心理,通过佛寺这一中介,统治者和普通群众实现了传播意义的共享,土司政治也在这种共享中完成其认同的建构。 (2)新中国成立之后,党和政府从少数民族根本利益出发,以民族平等、民族团结为主要内容,以成立民族区域自治政府为目的,开启了党和国家在边疆少数民族地区的政治改革。最终,党和政府成功地对傣泐社会进行了社会主义改造,国家影响逐步深入到傣泐社会普通村寨,在傣泐群众中初步建构了对党和国家的认同,傣泐地区在政治治理上第一次真正完全纳入中央政府的统一管理中。和历史上的“改土归流”不同,民族区域自治是历史的进步,是解决我国民族问题唯一正确的基本政策和基本制度。在传播过程中,党和政府派出以民族干部为主体的工作队,深入到傣泐村寨内部进行面对面的传播；通过“土改”、“扶贫”、“医疗救助”等方式,把党的民族政策体现到实际工作中；同时,在传播过程中充分尊重傣泐民族习俗,在相互尊重中获得理解和认可。最终,党和国家的民族政策在这种有效的传播中获得推广,国家影响也逐步渗入到基层傣族村寨,国家认同在普通傣泐群众中也逐步被建构起来。 (3)进入改革开放新时期之后,党和国家及时调整民族政策,以拨乱反正重塑国家形象并巩固和强化民族区域自治、以经济建设为中心全面发展少数民族的政治、经济、文化事业,最终使少数民族地区经济社会获得巨大的发展。这一时期民族政策的传播,从根本上仍然以人际传播为主,通过乡镇干部到村入户的传达贯彻,党的民族政策在“落实”的过程中实现其传播效果。傣泐群众在获得生活实惠的同时,完成对党的政策的理解和认同,进而在对党和政府的感恩中实现对国家认同的建构。值得注意的是,在这一时期,随着社会交往的扩大,基层傣泐群众的对外交流不断加深,在与外界社会的接触中对比、体会,对国家认同有了更加深入的感受。从某种程度上说,这也是通过传播体现国家影响、实现国家认同的一种方式。 (4)为了使研究更加具体化和有针对性,本文以“十八届三中全会精神”的传播为个案,深入分析了“十八届三中全会精神”在景真村的传播及其对村民国家认同的影响。研究发现,“十八届三中全会精神”没有进入景真村的大众传播网络,这种情况既因为村民们较低文化素养造成的对大众传播的“主观疏离”,也因为村民日常生活习惯和傣家房屋结构导致的大众传播“客观缺位”。进而,在景真村的行政组织网络中,“十八届三中全会精神”的传播呈现的是“垂直网络散点分布”的特点。由于在这一系统中关键节点的有效作用没有正确的发挥,导致这种自上而下的传播过程中,越往基层,传播的效果越差,以至于到了传播过程的末端——边疆少数民族基层农村普通村民那里——“十八届三中全会”的意义已经消散的所剩无几。 “十八届三中全会精神”的传播,从根本上讲是为了使全国范围内的各族群众倾听党和国家的声音,并在这种意义的传递中获得对党和国家的认知、认可和认同。如果说行动者个体经由意义来建构自己的认同的话,景真村“十八届三中全会精神”的传递中关键节点上意义的消散,就意味着边疆群众无法通过共享“全会精神”的意义来加深对国家的认同。由此可以看出,当前景真村的国家认同建构的主要手段依然是依赖于基层干部对党的政策的“落实”,傣泐群众在不断的“落实”中获得生活的实惠,进而在感恩中产生对党和国家的认同。而通过日常媒介进行的政治传播则因其传播效果的弱化很少对傣泐群众的国家认同产生实际的促进作用。同时,景真的大众传播和组织传播的运行情况也说明,当前景真村的传播模式与其村社文化存在一定的冲突,这不仅体现在大众传播内容的编码方式上,也表现在其传播时机的选择上,即使是由村干部参与的组织传播系统中,也因其行政传声筒的模式而变的毫无效果。通过上述的研究我们发现,在不同时期,政府都会借助政治传播沟通上下,争取民心,协调、整合社会各阶级、各族群、各集团的利益,但因为政治传播方式的差异,导致了少数民族族群对国家认同程度的差异。本文认为,正确的民族政策是对少数民族地区施加政治影响的基础,有效的传播过程则是民族政策产生效果的前提。在传播中,充分注意传播对象的接受特点,做到传播与民族文化的适应,是实现少数民族地区政治传播效果并通过政治传播影响普通村民国家认同建构的必要条件。
[Abstract]:China is a nation with multi - ethnic coexistence , national identity is both the core of the national problem and the important guarantee of national unity and stability . Therefore , the construction , consolidation and promotion of national identity , especially the national identity of minority groups , are an important historical subject facing the country .

The change of the old society is not only the liberation of politics , but also the process of gradually entering the local minority village . In the context of the national identity of the minority nationalities , the study and answer of these problems are of great practical significance .

On the basis of the above considerations , this paper makes a historical investigation on the national policies and modes of transmission of the ruling power regimes before the establishment of the new China . At the same time , the author tries to analyze the evolution and the implementation of the national identity of the new China before the establishment of the new China .

Through the study , we have found that :

( 1 ) Before the founding of the New China , the rural villages still in the age of feudal serfs , the Dai village village under the rule of the Tusi has been in the edge of the state political rule , and the national concept has never penetrated into the village of the Dai village . However , the government of the Republic of China has not penetrated into the village of the Dai village . Therefore , the political influence cannot go into the general village of the Dai village . Therefore , the concept of the country cannot penetrate into the village village . Therefore , the national concept cannot be infiltrated into the village village , and the identity of the general Dai people to the government of the Republic of China has not been generated .

However , in the circumstances of the feudal lords , the construction and development of the Tusi politics in the Dai society has been made great success . Through the intermediary of the Buddhist temple , the local politics has completed its identity construction in the general Dai people . From the perspective of political communication , this way of spreading the communication into daily life is worth affirming . The prominent feature is that the communication is fully adapted to the cultural background and acceptance psychology of the audience , and through the intermediary of the Buddhist temple , the ruler and the general public have realized the sharing of the communication meaning , and the Tusi politics has completed the construction of its identity in such sharing .

( 2 ) After the founding of New China , the Party and the government , based on the fundamental interests of the minority nationalities , have opened up the political reform of the Party and the country in the minority areas in the border areas with the aim of national equality and national unity .

In the process of communication , the Party and the government dispatched the task force as the main body to carry out face - to - face communication in the interior of the Dai village .
The Party ' s national policies are embodied in practical work by means of " earth reform " , " poverty alleviation " and " medical assistance " .
At the same time , in the process of communication , the local customs of Dai nationality are fully respected , and mutual respect is understood and recognized . Finally , the national policies of the Party and the State are promoted in this effective transmission , and the influence of the State gradually penetrates into the Dai village of the grass - roots level , and the national identity is gradually built up among the general Dai people .

( 3 ) After entering the new period of reform and opening up , the Party and the state adjust the national policy in a timely manner . In this period , the Party and the state should adjust the national image and consolidate and strengthen the regional autonomy of the ethnic minority . In this period , the people ' s political , economic and cultural undertakings will be fully developed in the process of realizing the Party and the government .

( 4 ) In order to make the research more concretized and targeted , this paper analyzes the spread of the spirit of the 18th Third Plenary Session in Jingzhen Village and its influence on villagers ' national identity .

The dissemination of the spirit of the 18th Plenary Session of the Third Plenary Session is basically to make all ethnic groups within the country listen to the voices of the Party and the country , and gain the awareness , recognition and approval of the Party and the State in the transmission of this sense . If the actor individual constructs his own identity through the meaning , the meaning of the key node in the transfer of Jingzhen Village ' s 18th Third Plenary Session Spirit means that the frontier masses cannot deepen the identification of the country by sharing the meaning of the " full spirit " .

Therefore , it can be seen that when the main means of national identity construction in the foreground real village still rely on the " implementation of the Party ' s policy " by the grass - roots cadres , the Dai people ' s ethnic identity to the Party and the state is generated in the continuous " implementation " , and the political transmission through the daily media has little effect on the national identity of the Dai ethnic group because of the weakening of its communication effect .

At the same time , the popularization of the landscape and the running of the organization show that when the spread pattern of the foreground real village and the village culture exist certain conflicts , this is not only reflected in the coding mode of the mass communication content , but also in the selection of the transmission timing , even in the organization communication system involving the village cadres , and the effect of the mode of the administrative sound transmission cylinder .

Through the above research , we have found that , in different periods , the government will communicate with each other by means of political communication , and strive for the interests of the ethnic groups to the degree of national identity . In this paper , it is believed that the correct national policy is the precondition for the political influence on minority areas , and the effective dissemination process is the precondition for the effect of national policy .
【学位授予单位】：武汉大学
【学位级别】：博士
【学位授予年份】：2014
【分类号】：D633;D422.6

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