He said, “we live somewhere else ” in fact, we live in the past. All memories are not only the basic content of the meaning of life, but also the richest and most active genetic code of our spiritual home, so in all aesthetic sense, “nostalgia” becomes the most beautiful emotional base. If today's fashion culture is seen as the spiritual fast food of the times, the creation of the spirit by “nost” is the cultural feast of our lives. " silent communities " is a double symphony of history and life, the mid-life song of destiny。
I've had a lot of friends over the years to study the history of the mountains. The editor of the silent community, lou xiaorong and deng peng, had known each other later, but they were well known. This is not so much fate as a match of thought。
From the official inclusion of urban knowledge youth in the national plan in 1962 to the end of the campaign in 1976, 1776 million knowledge youths have been able to reach the countryside in 17 years, almost 1. 3 million of them from the former “change” countryside. The 1. 3 million people are known as “olds and youngs” in the rural uphill movement. In 1995, more than 20,000 chongqing knowledge youth, including deng peng and lu xiaoyong, settled in the mountains of the north-east of sichuan. Four decades have passed, and knowing that qing is no longer young, but the strong sense of historical responsibility of this group remains. After a long process of deliberation and revision, they have recently completed a half-million-word memoir book, the silent community. And reading the book of this deepness, which i used to miss at night, and the fate of my master was so great that i cried。
Since the 1980s, it has been reported that there have been hundreds of publications on the subject, many of them from sichuan zhiqing's pens. The zingqing archives, zhiqing ages, red earth hot blood, xing & rise - fifty-five zing's life paths, zing zing zing dynasty, zing zing dynasty, zing zhong dynasty-five years of china's history of zing dynasty and dreams, and whisin ' hot blood and cold tears - the china zing movement of the century review, are all the work of the population. Mention should also be made of the novel by dusty balzac and the tailor, which received the grand prize in french literature, which gave the subject a wider audience. However, none of the authors mentioned above were the former zhiqing of the “change” countryside, and the fact that few of the collective memoirs are written by zhiqing is undoubtedly a major drawback in the study. The silent community, which collects nearly 100 articles from chongqing qing qingqing, is the first large-scale memoirs of the group known to be rich in content, affection, detail, vision and style, and is unique in the literature on learning to go up and down the hill. That being the case, the significance of its knowledge of china's history is self-evident。
The issues of political education and “class lines” in the secondary schools at the time, policies and means of organizing the countryside, the manner of placement of zing and social farms, the culture of return at the beginning of the “change”, the motivations for rebellion and the process of rebellion have so far been either infrequent or unclear in relevant publications. The large number of facts documented in the silent community has made an important contribution to the history of the uphills and downhills before the return of the “gang” and has provided valuable first-hand material for future academic research。
Different forms of work carry different social functions and meet the increasingly diverse needs of readers. But as far as i am concerned, the most important thing is to be close to history. As a clue to the relationship between two knowledgeable young men and a small rural tailor, dusty's novel, balzac and the tailor, demonstrates the value of urban and rural cultures, western civilization and eastern civilization. But literature can be “created,” and it is surprising that a young tailor, inspired by balzak’s novel, has fled the countryside in search of the “light” end of a new life in a big city. In the larger context of the time, let's not say that hundreds of millions of farmers are shackled by all kinds of tangible intangibles. What is the freedom to choose their own destiny? It was a slogan in "class struggle" and "proletarian dictatorship." it is difficult to escape the weight of nightmares as long as you face the history of an age of human catastrophe in which you are so eager to create it。
At the beginning of the 1960s, when the movement was known to take place in the mountains, the flag of “class struggle” was raised. The situation of some “bad” students of “bad” origin deteriorated significantly in the wake of the danger of the resurgence of capitalism, which, according to the 8th 10th plenum, continued in the socialist stage. Once conflated with the theory of class struggles, corrupt jus sanguinis must create different hierarchies among young people. As a result, students of “bad” origin, regardless of their degree of excellence and high moral character, are only on the way to enter the advanced examinations. As this segment of the youth has become more and more narrow in their path to education and employment, another “way of light”, which is said to be “revolutionary”, is before them, that is, the uphill and downhill movement that swept the country. It is against this background that this group of young people formed the backbone of the movement of “change” in the hills and the countryside. As many as 70 per cent of the 100,000 shanghai chongqing on the side of xinjiang are children of so-called “capitalists” and “right-wing” families; in hunan changshah's countryside, the proportion of people of “bad” origin is equally high; in beijing, chongqing and other major cities, the situation is similar. The strangulation of the ideas met roque, and several high-level examinations were successful, only because of their origins. He later went down to a farm in the suburbs of beijing and was a temporary teacher, no matter how hard he tried, the discrimination from birth was always the same. To that end, he has written a “breeding theory” of deafness, openly challenging the inevitability of “bloodlineism” and giving young lives to awaken the demonized “revolutionary masses”。
Most of the authors of the silent community were the victims of the obscenity of the “bloodlines” of the year, because the family was “bad” and, as early as the school year, had been thrown into politics, from which the weak shoulders had endured the suffering of their fathers and sons. Many of them are students of both virtue and merit who are prematurely deprived of the right to advancement, employment and even migration. In many of the articles in this book, the authors recall the frustrations and hardships of their choice to go up the hill and to go to the countryside, and through their unfortunate experiences and those of their families, reveal the harm done to the chinese nation by the theory of class struggle。
When i wrote the book, "china knows the history of qing — the great tide", i focused on the historical phenomenon of `bloody'. Of the many innocent people who have been poisoned with “bloodline” tea, zing is only a small part. In the countryside alone, there were as many as tens of millions of “black five” children whose tragic fate was greater than ever before. But to this day, knowledge of this tragic history remains very limited, and there is little concern among historians about the fate of these weak. But a leaf can be seen in the autumn, a glimpse of the panther and thanks to the authors of the silent community, whose heavy memories leave new testimony to history. As the editor-in-chief, deng pen, said in his foreword: “the story of the silent community is a faithful reflection of the life experience of the old man. It is not a social history in the strict sense of the word, nor a purely literary work, but we can predict that these words of testimony will be priceless in social history and literary creation.”
A few years ago, when an archaeologist talked to me, he said, “you see, you remember the past, and these years you wrote so much about going up and down the hill; and look at our group: when they were done in college, they were sent to the countryside for `renovation' and then went to `five-seven-year-olds' and `nine-stealing' hats for years, but looking back, they left little memory of history.” indeed, of the various groups of people who have come from that era, probably only zhiqing has not given up his historical responsibility. The books of chongqing have long lived, from memories to oral, from novels to history, in diverse forms and mutually reinforcing. In china, this is a miracle. The miracle lies not only in its number, but also in its process of gradually overturning, by a popular force, all the arbitrary authority over the movement up and down the hill, which amends, supplements and perfects this important chapter of the history of the people's republic of china。
The many memories of participation in history is a very meaningful undertaking. It allows the few to take the literature and history from the ivory towers, to approach the people, to seize the pulse of the times and to regenerate. The publication of the silent community is an example of this。
