The personal influence and the influence of the times produced by rural China

The chapter "The True Colors of the Country" is probably the general thesis of the whole book. Fei Xiaotong defines the grassroots of Chinese society as vernacular, and this chapter describes the foundation of Chinese society, which is also the foundation of the whole book.

b.The illiteracy of the villagers is a problem of intelligence, not knowledge. Rural societies are face-to-face communities, and long-term relationships allow them to recognize each other by footsteps without even having to face each other, and the ability of words to convey information also has its limitations, requiring a certain grammar to regulate its correct use.

Therefore, illiteracy is not due to "stupidity", but due to the nature of rural society.

c.The expansion of the Chinese state is unilineal, that is, it includes only one aspect of the paternal line. In a Western family, husband and wife are the main axis, while in China, father and son are the main axis. In a rural society, people of the same gender and age stay together, which is a social character.

d.The chapter "Ritual Order" argues that the rural society is a society governed by inaction, and it can be said that it is a society without law, if we limit the law to the rules maintained by the power of the state; However, the absence of laws does not affect the order of this society, because the local society is a society of "etiquette".

e.In a stable society, geography is nothing more than a projection of kinship, inseparable. When a population moves due to reproduction, the new land it goes to will also have a certain connection with the old land from which it came, such as naming the new land after the old land.

It is difficult for a newcomer to a village to be treated as "one's own", so it is easier to bargain, settle accounts and do business with others without telling people, so as to develop business.

Rural China is a work written by Fei Xiaotong on the study of rural China. The book consists of 14 articles, covering the local social and cultural environment, traditional social structure, power distribution, moral system, rituals, blood and geography, and other aspects. In Rural China, the author uses plain and concise language to summarize and analyze the main characteristics of China's grassroots society, and comprehensively presents the face of China's grassroots society.

The book mainly focuses on the pattern of difference order, the difference between men and women, family, blood and geography, etc. The language is fluent and easy to understand.

Rural China is written by the author on the basis of extensive social investigation and in-depth research. The book summarizes the characteristics of China's grassroots society from the aspects of social structure, morality, power, and culture, and provides new thinking on China's social structure, moral system, power distribution, and cultural inheritance.

Rural China is of great significance to the development and transformation of Chinese society. The concepts of differential order, differences between men and women, family, blood and geography put forward in this book profoundly reveal the basic characteristics and existing problems of Chinese society, and provide useful reference for the development of Chinese society. At the same time, the book also provides new ideas and methods for the transformation of Chinese society.

The vernacularity of China is reflected in all aspects of life.

The author says that "earthy" is not a derogatory word, and that "earth" originally means earth. In the countryside, farming is the most common way to make a living. If there was no land, there was no life at all**.

Therefore, people are keen on the land and ask for a living tradition from the land. "Born in Si, grown up in Si, old in Si", always be a hometown, and return to the roots.

People live like this in the local society. "Soil" obviously occupies a high position in this culture. Say, for example, the god of the land.

As the god who is the highest in numbers, he is in charge of all the idle affairs in the countryside. For another example, when people are thinking, the soil on the stove has become a "good medicine" when people are not adapted.

About the Author

Fei Xiaotong (1910-2005), a native of Wujiang, Jiangsu, was a sociologist. In 1920, she entered Suzhou Zhenhua Girls' School. In 1928, he studied pre-medicine at Soochow University. In 1930, he was admitted to the Department of Sociology of Yenching University.

In 1933, he became a graduate student in the Department of Sociology and the Department of Anthropology of Tsinghua University. In 1936, he was granted a state-funded study abroad qualification to study anthropology at the School of Political Science, University of London. He received his Doctor of Philosophy (Social Anthropology) degree in 1938.

After returning to China, he successively served as a professor at Yunnan University and Tsinghua University.

First of all, literature originates from life is higher than life, and the first is to pay attention to one's own experience, and writers from rural areas generally know more about their own lives, so they are very easy to write. Secondly, local literature had a larger audience and a more market at that time, just like the network that wanted to be in.

At the grassroots level, Chinese society is rural. And the rustic people are the grassroots of Chinese society. We say that the countryside is rustic, although it has a bit of contempt, but this soil word is good, and the basic meaning of the soil word refers to soil.

Countrymen can't live without soil, because living in the countryside, farming is the most common means of livelihood. Only those who make a living from farming understand the preciousness of soil. City people can use rustic spirit to despise the countrymen, but in the countryside, "soil" is their lifeblood.

The person who occupies the highest position in terms of numbers is undoubtedly the land.

The author first starts from the grassroots level of Chinese society, and breaks through the vernacularity of China's rural society, the so-called rural area refers to the vast rural areas where small agricultural production is carried out, where the vast majority of Chinese peasants live, they cling to the land, depend on the land for their lives, and rely on the wind and rain of nature to obtain the basic means of survival under the cultivation of hard work.

There are several reasons why Chinese peasants live in villages, and whatever the reason, the unit of China's rural community is the village. From Sanjia Village, you can go to a large village with thousands of households. Under the constraints of locality, the local society has become a society that was born and died in Si.

The normal life is to live in the old age. It is a society of familiarity, of no strangers. In the local society, there is trust from familiarity.

This trust is not unfounded, in fact, it is the most reliable and there is no more, because this is the rule.

6) Characteristics of the local society.

4. Hierarchical: differential order pattern.

By comparing Chinese and Western societies, the author argues that Western societies are grouped like bundles of firewood, while China's social patterns are like ripples when a stone is thrown into the water. Each person is at the center of the circle to which his social influence has been pushed. It is a differential order pattern.

What is pushed by the ripples of the circle is connected. The circle that each person uses at a certain time and place is not necessarily the same.

With "self" as the center, like a stone thrown into the water, the social relationship with others is not like the molecules in a group that everyone stands on a plane, but like the ripples of water, pushing out in circles, pushing farther and thinner. That is, each person's network has its own center, and the center of each network is different, and the scope of the network depends on the size of the central force, which is elastic.

2. Kinship: The local society is structured on the basis of kinship.

In a culture where there is a lack of change, there is a social gap between the older and the younger, and the older has coercive power over the younger. This is the basis of a blood society. Consanguinity means that people and the rights and duties of people are determined according to kinship.

Strictly speaking, consanguinity refers only to the parent-child relationship that occurs through childbirth.

By and large, kinship societies are stable and lack change. A society that is in flux. It is not easy to become a blood society. Social status determined by blood is not a matter of personal choice. Bloodline is the strength of stability.

There are only fourteen essays in Rural China, but it paints a vivid and apt picture of traditional China, and he provides easy-to-understand explanations of many issues with incisive insights and appropriate metaphors. "Rural China" has become a work that not only reflects China's actual situation but also has theoretical depth, and has a relatively great influence on China's academic circles, and has become a must-read book for many scholars studying China. Fei Xiaotong's brilliant writing makes the articles in "Rural China" even more wonderful, and through "Rural China", you can deepen your re-understanding and understanding of Chinese society.

Fei Xiaotong put forward the concept of "ritual order" and its "differential order pattern" in "Rural China", which is the most profound and concise refinement of the living environment and living conditions of peasants in pre-modern China. When talking about the differences between Western society and Chinese society, Fei Lao compares from the perspective of "group pattern" and "difference order pattern". It can be seen that the "differential order pattern" occupies an important position in "rural China".

Rural China" points out that Chinese traditional social network is linked by blood, kinship and geography, and people in social relations are like ripples that are pushed out one by one when a stone is thrown on the water. In such a network, each person is the center of a circle, and the social influence he produces seems to spread out to each circle, reflecting the degree of intimacy of social relations, which is the famous differential order pattern theory. In the differential order pattern, social relations are gradually pushed out from one person to another, and the increase of private relations is the social sphere, and the social scope is a network composed of private connections, so that all social morality in our traditional society is only meaningful in private connections.

In the differential order pattern, public and private are relative, and standing in any circle, looking inward can also be said to be public."

The central theory of the differential order pattern is to take oneself as the center, push oneself and others, project the difference between kinship and intimacy as a model into all social relations, and evolve into the main social criterion of blood and geographical relations generalized from blood to deal with interpersonal relations and allocate resources.

The existing order, ethics, customs, and values of rural China are quietly disintegrating in the face of the powerful "modernity", and in the cultural sense, it is in the process of a stormy spiritual bankruptcy, just like an old man in his last years, innocent and helpless.

The rural society described in Rural China is a "lawsuit-free" society, because everyone is familiar with each other in the rural environment, "the actor is familiar with these rules from an early age, regardless of the reason, and takes them for granted." Long-term education has turned external rules into internal habits. The power to maintain ritual is not the power outside the body, but the conscience within the body.

Therefore, this kind of order focuses on self-cultivation and self-denial. And because of the infinite flexibility of the differential order pattern, the entire rural society has its own set of value judgment system, and feels that it is a shame for others and oneself to fight a lawsuit with the help of external coercive force, even if there is a serious problem, it is also to turn to the elders of a township for mediation, and in the end, even if you have to go to court, the person responsible for ruling is also a "parent official" with a strong patriarchal nature.

Rural China is the equivalent of a documentary documentary, which is as influential as the previous restrictions, and may serve as permanently preserved data. aqui te amo。