知识分子与乡村及乡村女性——以“五四”时期北大平民教育讲演团的报告和鲁迅小说为例

Modern Intellectuals,Rural Areas and Rural Women——Taking the Reports of the People's Educational Lecture Group of Beijing University and Lu Xun's Stories for Examples

作为历史叙事的"五四"时期北大平民教育讲演团的报告,和作为文学叙事的鲁迅小说《故乡》《祝福》《伤逝》,不约而同地选择"乡村女性"作为支点,来表述现代知识分子/启蒙者与传统乡村/农民之间的关系。因为,没有他者,就无所谓自我,只有当女性的性别他者性与传统乡村/农民的文化他者性(相对于西化的现代城市/知识分子文化)重叠编码时,才可能为"现代自我"(启蒙主体/男性知识分子)提供一个自我反思、自我追问,同时也是自我建构的最合适支点。这在无形中造就了"乡村是女性的"这样的观念。与此同时,男性农民阿Q的形象则超越了乡村、农民的地域性、阶层性,成为表征全体国民性(包括现代知识分子自身)的载体。而鲁迅另两篇小说《风波》《离婚》,又将传统乡土社会特殊的绅-民阶序与父权制性别阶序重叠编码,还以乡村的女性化来暗示近代以来乡村在文化上的空心化、沙漠化。由此可见,在"五四"新文化启蒙甫一开端,性别政治实际上参与进了有关知识分子、乡村、农民、国民性、文化传统等议题的表述中。

Both the reports of the people＇s educational lecture group of Beijing University （as a historical narrative）, and Lu Xun＇s stories such as My Hometown, Benediction, and Mourning the Deceased （as literary narration）, take rural women as their narrative focus to show the relationship between modern intellectuals（ as men of enlightenment ）and traditional rural peasants. Since the identity is always established upon the identification of its other, therefore, only when the sexual otherness of women overlaps with the cultural otherness of traditional rural peasants in contrast with the westernized modern, metropolitan intellectual culture, could a proper anchoring point be provided for male intellectual as the modern, enlightenment subjectivity to undertake self-reflection, self-interrogation, as well as self- construction. This unconsciously contributes to the knowledge that ＂the rural is the female.＂LuXun＇s stories such as Disturbance and Divorce also overlap the specific, traditional village ordcr lcd by the gentry class and the patriarchal, gender hierarchy, while feminine rural still indicate the hollowness of village culture in the modern time. From these discussions we can see that sexual politics joined the construction of such discourses as modern intellectuals, rural, peasants, nationality, as well as cultural tradition ever since the start of the May Fourth New Culture Movement.