Ideology Transition Of Chinese Peasants

Due to various kinds of causes, it is since 90's of last century that domestic scholars started to study systematically on the issue of ideology, much in a macroscopic view. Up to now, no precedents have been found in dissection of ideology issue in a microscopic view or at an angle of some social estate. Thus the study on the issue of Chinese peasant's ideology becomes one pioneer task.This paper's study takes village as an individual case. This village is Jiminghe Village, Fangzui Town, Yingshan County, Huanggang City, Hubei Province, China. According to the history of Jiminghe Village, this paper divides the over hundred years into the following three periods. 1) before the year of 1949; 2)from the establishment of new China in 1949 to 3rd Plenary Session of Eleventh Central Committee in 1978; 3)after 3rd Plenary Session of Eleventh Central Committee in 1978.Since the research is an attempt to study the issue of ideology in a microscopic view,also an attempt to study the issue of Chinese peasant's ideology as a separate field and an attempt to study separately the issue of ideology of a certain group in China, the paper uses deep description method in ethnography of cooperation artel mode and individual-oriented ethnography reaserch method.In this paper, the author has relatively abundant assurance to make the following hypothesis: In the course of transition of peasants' ideology, the state plays the dominant role; the transition course of peasants' ideology is not only a construction one, but also a deconstruction one; and peasants' subject status is transited from absence to presence.The reaserch model of this paper: The formation and transition of peasants' ideology is closely correlative with mainstream ideology pushed by the ruling class or state at different historical periods. Shaping and propagation of mainstream ideology is one part of regime construction by ruling class or state. To a certain extent, to shape and propagate mainstream ideology is to obtain thinking right and action control right from the shapee (shaped) by the shaper. For getting the thinking identification from the shapee, the shaper is certain to shape the shapee's ideology.Under a certain social condition, man as a single individual is complex with diversified ideology. As the saying of Althusser goes, "Man is an ideological animal by nature." Man is enwound by multi-ideologies as soon as he was born. Thus the shapee usually follows the rule that first impressions are strongest, and sometimes makes his choice of ideology according to his pre-endowed chart or post-occurred expectation. Identification between the shaper and shapee cannot be made during short period of time, therefore the ruling class or state as the shaper is certain to propagate and induce mainstream ideology by many means. In view of ruling class or state, there are two kinds of pushing. One is forced pushing, the other is inductive pushing. In view of peasants in Jiminghe Village, there are three kinds of identification and acceptance of mainstream ideology: reactive acceptance, adaptable acceptance and lagging acceptance.In the course of argumentation, the major premise is no need to verify. That is, mainstream ideology shaped and promagated by the ruling class or state transited at three different historical period. Does the transition of mainstream ideology on earth bring about that of peasants' ideology? This is the key question to verify true or prove untrue. The ideology is something quite superorganic, invisible and untouchable, that usually hides in the bottom of actors' heart. Hence,.it brings maximum difficulty for the author to verify or prove untrue, and makes the reaserch a very challengeable task. Hereby, the author introduces a new variable to assist in verifying true or proving untrue. The variable is durative co-action. If there is some corresponding relationship between durative co-action of peasants and transition of mainstream ideology, the author can verify the main hypothesis true . If there is only one path for the durative co-action to rely on, it means there is no corresponding relationship between durative co-action of peasants and transition of mainstream ideology, the author can prove the main hypothesis untrue.To verify true or prove untrue the two auxiliary hypotheses is as follows: The first auxiliary hypothesis comes down from the main one, hence, if the main one can be verified true, the first auxiliary one can also be verified true; and if the main one can be proved untrue, the first auxiliary one can also be proved untrue. As for the second auxiliary one, the author presents a preset premise-one conclusion made by Chen Duxiu. He thinks that tranditional Chinese are of no subject. That is to say, the subject of tranditional Chinese is absent. To verify true or prove untrue the second auxiliary one, we must verify whether there is a gambling relationship in interet division between the state or the local government and peasant group or not. If any, we can verify the second auxiliary one true; if not, we can prove the second auxiliary one untrue. . After review and survey, the author verifies the above-mentioned three hypotheses true: (1) The State dominates the transition of peasents' ideology in Jiminghe Village; (2) The transition of peasents' ideology in Jiminghe Village is one kind of transition with a combination of deconstruction and construction; and (3) The Peasants' subject-self is from absence to presence. This paper also discusses the relationship between mainstream ideology and peasants' ideology and relationship between collectivism and individualism at transition period. Finally the author offers pertinent suggestion on the issue of mainstream ideology construction.