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作 者:李立敏 LI Li-min(Tsinghua University)
机构地区:[1]清华大学人文学院历史系
出 处:《中华民族共同体研究》2024年第3期24-44,170,171,共23页Journal of the Chinese Nation Studies
摘 要:围绕民族故乡的话语生产是现代国家与民族认同塑造的重要一环,既有研究对1930年代起国共双方以“民族故乡在西北”为中心的论争却少有分析。面对空前国难,国民政府通过设置“民族扫墓节”等方式,率先将边界相对模糊的“西北”叙述为“民族故乡”,将“黄帝陵”明确为界定“故乡”的象征符号。可当中国共产党开始政策转型并加入关于“民族故乡”的论争后,“故乡”的重心渐趋位移。在诸多中外人士的日记、游记及相关文章中,“红色中国”渐与“民族故乡”重叠至一处。这一变化的出现,是中国共产党主动吸收、改造民族话语资源的结果,与其在全民族抗战中的具体实践相辅相成,亦与地理区位、政治实践与历史资源密切相关。由之切入,亦能更好认识中华民族共同体意识的普遍性与民族主义作为意识形态的两面性。The discourse production surrounding the national homeland is a crucial aspect of modern state and national identity formation.Little research has been conducted regarding the discourse competition centered around the concept of“national homeland in the Northwest”since the 1930s by the Nationalist Party(KMT)and the Communist Party(CCP).Faced with unprecedented national suffering,the Nationalist government initiated narratives like the“National Tomb-Sweeping Festival”to establish the relatively ambiguous“Northwest”as the“national homeland,”with“Huangling”clearly defined as a symbolic boundary marking the“homeland.”However,as the CCP underwent policy shits and joined the discourse on the“national homeland,”the focus of the“homeland”gradually shifted.In the diaries,travelogues,and related writings of many Chinese and foreign individuals,“Red China”began to overlap with the concept of the“national homeland.”This shift reflects the result of the CCP actively absorbing and transforming national discourse resources,complementing its specific practices during the national resistance against Japan,and closely tied to geographical location,political practices,and historical resources.Through this lens,we can better understand the universality of the sense of the Community of the Chinese Nation and the dual nature of nationalism as an ideology.
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