Hung-Ch'i Brigade is Concerned About all Aspects of the Growth of Educated Youths who have Gone to the Countryside

Hung-ch'i Brigade of P'ing-kang Commune in Huo-chin hsien, Anhwei, is an advanced unit for doing good work with educated youths in the countryside. This brigade, since 1969, has welcomed fifty-three educated youths to the countryside. In more than four years since then these educated youths, under the tutelage of the Party organizations and the poor and lower-middle peasants, have been tempered in the Three Great Revolutionary Movements of the villages. They have become good aides when the cadres and masses read and study, daring little generals in class struggle, attackers in the production struggle, and red vanguard soldiers in scientific experimentation. In the process of mutually uniting with the poor and lower-middle peasants, their thinking and their emotions have deeply changed: those who in the past did not want to go to the villages now love the villages; those who in the past did not have deep feelings concerning the poor and lower-middle peasants now feel that the poor and lower-middle peasants are very close. The cadres and masses of Hung-ch'i Brigade educated the educated youths, but they also learned many things from the young people; they especially learned that the young people are vigorous and enthusiastic, are the most willing to learn, have the least conservative thinking, have a revolutionary spirit of daring to think and daring to do, enabling the cadres and masses to make very great progress. The cadres and masses of Hung-ch'i Brigade, whenever speaking of the educated youths, become exceedingly excited, praising ceaselessly.     

General Survey of Education

Since 1968, more than 600 educated youths from the Kweichow Neighborhood of Nanking East Road, Whangpoo District, Shanghai, have responded to the call of our great leader Chairman Mao that "educated youths must go to the villages and receive reeducation from the poor and lower-middle peasants." They have gone to the villages in every part of the country and to the border regions to make revolution. After sending off these educated youths, some of the cadres of the neighborhood thought, "Our responsibilities are finished. We can relax." However, after some time passed, some of the young people in the villages met with difficulties and vacillated in their thinking; and some parents were anxious because their sons and daughters had gone far away. The neighborhood branch realized that is it did not immediately help the parents resolve this problem, it would not only affect their adherence to revolution and promotion of production but, more importantly, it would adversely affect the cultivation of successors to the proletarian revolution. It was at this time that a group of parents of educated youths voluntarily organized small groups to discuss together the problem of how to educate sons and daughters to set down roots in the villages. The Party branch immediately latched onto this newborn thing and set about mobilizing the masses, organizing the parents to study the series of directives of Chairman Mao concerning the movement of educated youths up to the mountains and down to the countryside in order to raise their consciousness of line struggle, so that they would actively coordinate with the resettlment area in doing a good job of reeducating the educated youths.     

A Very Good Model

The town of Chu-chou in Hunan Province, carrying out the great directive of Chairman Mao that "educated youths should go to the countryside," has put into practice factory-commune links, and under the leadership of cadres, has made a collective settlement of educated youths in commune and brigade farms, forest areas, and tea plantations. In the last two years the entire town has located more than 8,000 educated youths using this method of settlement. This is a valuable undertaking by the people of Chu-chou, and it is enthusiastically hailed by workers, peasants, and educated youths.     

Editors' Note

Since the start of the Great Proletarian Cultural Revolution, millions of educated youths all over the country have answered Chairman Mao's great call that "educated youths must go to the countryside." With high revolutionary aspirations, they have made their way to the countryside and border regions. There they forge revolution and are reeducated by the poor and lower-middle peasants. Being tempered through the Three Great Revolutionary Struggles in rural areas, they are sturdily growing up.     

The False Intelligentsia (1927)

Since the beginning of May 1974, our hsien, led by the higher Party committee, has initiated, on a trial basis, spare-time correspondence education for educated youths who have resettled in the countryside. The institutes of higher education in Shanghai provide us with teaching materials. Aside from this, our hsien has undertaken full responsibility for organization and tutoring. In connection with the needs of the Three Great Revolutionary Movements in our hsien, five subjects were initiated for the first term of correspondence education: "Selected Readings from the Classics of Marxism-Leninism," "History," "Writing," "Breeding of Fine Strains of Paddy Rice," and "Agricultural Meteorology." We have engaged 23 part-time teachers and enrolled 30 students for each subject, totaling 150. The students are organized according to subject into 30 study groups. These groups are distributed over nine communes and state farms where the resettled educated youths are relatively concentrated.     

从文学社会学和数码化的角度重看知青作家群的崛起

知青作家群不是只由少数出名的作家支撑的,它是由为数众多的具有上山下乡经历的作家,经过一段时间共同创造一定质量的作品产生的。究竟这一群作家是如何崛起的呢？下乡地点的地理分布如何反映到作品上来呢？究竟有多少知青作家有大学教育背景呢？为什么那么多知青同龄人渴望写作成名呢？这一连串文学社会学的问题,都不是笼统的描述能够说清楚的。论文试图采用一些电脑数字库的数据来考察知青作家群,特别是他们在70年代末到80年代初崛起的现象,希望以此来纠正某些笼统描述的偏差,并且建立一个实证的研究角度,为这个特定历史环境之下产生的作家群,勾勒出比较清晰的图像。     

私奔与乌托邦的幻灭——《日夜书》关于理想和后知青的叙事

韩少功的《日夜书》讲述从知青岁月到后知青年代的知青故事,直面知青在社会转型期各自的命运遭遇,关注知青对理想的追寻和理想失落后的无奈。《日夜书》用＂私奔＂这种仪式来暗示青年人对理想的某种冲动,追求理想的行动受到挫折之后,这一代人没有回避历史,而是选择反思。小说制造出一种距离感,以便有足够的空间来进行充分的思考,小说用一种坦然的态度去讲出人性丑陋的一面,去思考历史对现实的影响,这是一部晚年的作品。《日夜书》是认真地思考当年知青在当今社会中的命运变化,并用实验的文体、敏感的语言、折叠的时间等多重元素来开启对后知青的叙事。     

自然:知青苦难青春的象征——知青文学自然形象论之一

新时期文学从不同侧面、不同层次反映了人与自然的艺术关系，知青文学也是如此。一大批知青文学作品表现了知青下乡、支边的痛苦生活，作品中的自然被涂挂上强烈的情感色彩，它们都成了人化自然，作了知青的代言人，成了知青情感的载体，是知青苦难青春的象征。     

“三农”“三步走”的农村城镇化瓶颈、对策与发展模式

新农村建设与农村城镇化是紧密相关的两个层面,前者能够有力地促进后者。在"旧三农"必须变成"新三农"并且经历"三步走"的过程中会遇到诸多障碍因素,包括分散的自然村落与城镇集中发展之间的矛盾、不同的行政村之间进行合并的困扰、有些新农村建设只做表面文章、农村经济市场化程度较低等。变"旧三农"为"新三农"过程中需要农业工业化、农民知识化、农村现代化,在新农村建设与农村城镇化互动中改变农村面貌。结合不同农村的具体特点,可以通过发展工业企业、依托城镇职能以及政府行政造城等方式突出城镇作用推进农村城镇化,也可以通过完善农业产业、开发旅游服务和重用能人贤士等方式突出农村作用推进农村城镇化。     

知识青年上山下乡与大学生村官的比较研究

大学生村官计划自实施以来受到社会的普遍关注。联系到最近几年中央出台的一系列关于大学生面向基层,面向农村就业的政策,不少人联想到40年前那场轰轰烈烈的知识青年上山下乡。大学生村官与40年前那场影响了1700万知青命运的政治运动相比,有着许多不同之处。因此就有必要对二者进行比较研究。     

Properly Carry Out Ideological Work Among Educated Youths Who have not Gone to Universities

Recently, we carried out work here for enrolling students in universities, and many educated youths actively applied for enrollment. Although the universities will enroll a greater number of students this year than last year, only a small number of the young people can be selected and sent to universities. Leaders at all levels should help and educate those educated youths who have not been selected for the universities. They must not look upon the work of enrolling students for universities as simply a matter of selecting a few persons.     

从失语到呓语——当代文学中的知青作家

文革结束后,回到城市的知青群体是失落的一代。心理的失衡,产生了寻求补偿的愿望。作为知青一代的代言人,知青作家通过前知青文学、知青文学、寻根文学,成功地扭转了知青在人们心目中的形象,提升了知青的社会地位,并且最终占据了八十年代中国文学的话语中心,改变了文坛格局。     

任是无情也动人－评《泣红传》

《泣红传》是重庆作家吴传之的长篇小说。作品虽然只是对知青一代平凡琐事的罗列，但通过设置隐含情节等结构安排，在平凡之中仍能看到一幅真实生动的芸芸众生相，体现了特定时期人们的精神面貌。     

Consolidate and Carry Forward the Achievements in the Movement up to the Mountains and Down to the Countryside

Since the start of the Great Proletarian Cultural Revolution, tens of millions of educated youths, in response to Chairman Mao's call, have gone up to the mountains and down to the countryside in a gigantic revolutionary flow. This drive bears far-reaching significance for combating and preventing revisionism, reducing the three great differences, restricting bourgeois rights and bringing up millions of successors to the cause of the proletarian revolution. Spurred by the movement to study theory of the proletarian dictatorship, we must further consolidate and carry forward the great achievements in the movement up to the mountains and down to the countryside.     

毛泽东与邓小平的青年观比较

毛泽东与邓小平在对待青年和青年问题上都有过一些真知灼见 ,其青年观的基本点是一致的 :都非常重视青年的地位和作用 ;提倡大胆启用青年 ;正确概括了青年的个性特点 ;认为青年是需要培养教育的 ;青年应该把坚定的政治方向放在首位。不仅如此 ,邓小平还对毛泽东的青年观有所发展 ,这主要表现在 :实现了青年培养目标由“红”到“全面发展” ,青年成才道路由“学习与生产劳动相结合”到“产学研相结合” ,青年的引导力量由“榜样引导”到“是非利害观引导”这三个转变     

论毛泽东教育思想中的人文精神

毛泽东教育思想中蕴含着丰富的人文精神。毛泽东主张教育要培养享受文明幸福的人和全面发展的人,青少年要生动活泼地、主动地发展,在人的培养中要注重历史教育,对待人要持尊重、理解、关心的态度。     

Unify Our Understanding and Do a Good Job of Sending the Educated Young People up to the Mountains and Down to the Villages

How to do a good job of sending educated young people up to the mountains and down to the villages is a problem that touches tens of thousands of families, influences all fronts, and concerns the vast masses and the entire society.     

邓小平对晚年毛泽东接班人培养策略的扬弃

晚年毛泽东在“文革”的特定时空中发动知识青年上山下乡运动以培养接班人，但是，实战证明这种培养策略出现了失误。新时期，邓小平扬弃了这种培养策略，提出通过正规学校教育、社会实战、细致的思想政治工作等途径培养接班人的策略，从而保证一代又一代社会主义事业接班人的健康发展。     

平和与热烈——史铁生《我的遥远的清平湾》与张承志《北方的河》创作个性比较

通过分析对比史铁生《我的遥远的清平湾》与张承志《北方的河》创作个性的不同特点。可知这两部优秀的知青小说,奠定了史铁生作为时代的深思者和张承志作为时代的呐喊者的创作基调,并影响了他们以后的创作走向。