Social evaluation and influence of Wushu training

After a hundred years of wind and rain, Wu Xun Qin Lu Da.

One day during the Guangxu period of the Qing Dynasty, a ragged and ugly young beggar came to the door of a large family in Tangyi County, Shandong Province. Beggars sometimes sing jokes about begging, sometimes dress up as pigs and dogs, and sometimes bark like donkeys. Everyone burst into laughter because of poor performance skills. However, he didn't care at all, and sang in a hoarse voice: "I beg, I collect money, and I learn poor." On the sidelines, some people who knew the beggar shook their heads. "Beggars still want to build compulsory schools. Isn't this an idiotic dream? "

This is not the plot in a martial arts novel, and this beggar is not a secular master like Hong Qigong. His name is Wu Xun, and he was an ordinary beggar at the bottom of China society at that time. However, this ordinary beggar, however, has some of the most extraordinary actions, which have been recorded in history and praised by future generations. In the history of China, Mr. Wu Xun is probably the only one who entered the official history as a beggar. Wu Xun's deeds had a great influence on the cultural and educational circles in modern China. More than 50 years after his death, the storm that swept the intellectual circles in China because of him made people lament the vagaries of history. 195 1 On May 20th, 2008, Mao Zedong published a weighty editorial entitled "Attention should be paid to the discussion of the film Wu Xunchuan". Editorial is a unique style of China, which is completely different from the essays of today's columnists. Many times, editorials appear in the form of campaigns.

The editorial said, "People like Wu Xun, in the era of great struggle of China people against foreign invaders and domestic reactionary feudal rulers in the late Qing Dynasty, did not touch the feudal economic base and its superstructure at all, but enthusiastically publicized feudal culture. In order to gain a position without publicizing feudal culture, they did everything they could to the reactionary feudal rulers. Should we praise this ugly behavior? ..... To recognize or tolerate this kind of praise is to recognize or tolerate the reactionary propaganda that slanders the peasant revolutionary struggle, the history of China and the Chinese nation, and to regard reactionary propaganda as legitimate propaganda. "

The article also said, "The appearance of the film Wu Xunchuan, especially the praise of Wu Xun and the film Wu Xunchuan, shows how chaotic our cultural circles are!" At the end of the article, it is pointed out that "based on the above reasons, we should discuss the film Wu Xunchuan and other works and papers related to military training in order to completely clarify the chaotic thoughts on this issue."

This editorial is a bolt from the blue. This is the first time that China has dealt with literary and artistic issues by political means after liberation. This editorial has played an extremely important role in the future trend of literature, art and education in New China, and has had a far-reaching impact.

On the same day, People's Daily also published a short comment that a native of party member should take part in the criticism of Wu Xunchuan. People's Education published an editorial in a timely manner, echoing the editorial of People's Daily.

From top to bottom, from central to local, cultural, educational, historical research and other departments acted quickly and held various criticism meetings. Celebrities from all walks of life, such as Xu Teli, He Qifang, Xia Yan, Ai Qing, Hu Sheng, Huang Yanpei and other revolutionary celebrities and democrats, participated enthusiastically and published their statements. Sun Yu, the director of Wu Xunchuan, and Zhao Dan, the main actor, made special comments in the newspaper. Li, the author of The Flower Biography of Wu Xun, and Ma Xulun, Duanmu Hongliang and other people who admire Wu Xun have made self-criticism. Popular Movies and other publications have published editorial articles. This criticism is explosive in scale. According to statistics, from the editorial of People's Daily in May 10 to the end of August 195 10, there were more than 800 critical articles signed by individuals in major newspapers and periodicals all over the country.

Major events continue to be displayed. Almost all films produced by private film companies have been criticized and banned, and the private film industry has rapidly died out. The Central Ministry of Education issued a notice that "all schools named after martial arts training should be renamed immediately". At that time, many schools in the country named Wushu training were renamed as Forward and Victory, which was very fashionable at that time. Other institutions in the name of martial arts training have also "changed their faces". Sad! Alas! From then on, the name Wu Xun can only appear on the blacklist. "But there is no confidant in the road ahead. Who can know Jun in the future? "

Obviously, this is an organized and planned political action, and the implementation effect is completely in line with the intention of decision makers. Wu Xunchuan is just a movie, and many changes have been made at the expense of the original work and Wu Xun's own real experience. Despite this, it is inevitable to be hit head-on by political "bricks".

In fact, the performance of this political "blockbuster" has just begun, and the climax is still moving forward. The People's Daily and the Central Ministry of Culture organized an investigation team on the history of military training. The investigation team is headed by Zhou Yang, and its main members are thirteen people, including Yuan Shuipai, Zhong Dianyi and Jiang Qing. This investigation team, with the skill of digging three feet deep into the ground and the tenacity of never giving up until it reaches its goal, went deep into the counties, towns, districts and villages where Wu Xun lived, such as Tangyi, Linqing and Guantao, visited a large number of local people from all walks of life, conducted investigations for more than two months, and completed the infamous Record of Wu Xun's History Investigation.

During the "Cultural Revolution", a newspaper article touted Jiang Qing as a great standard-bearer of the "Proletarian Cultural Revolution". He opposed the bourgeoisie and feudalism for the first time and defended Chairman Mao's revolutionary literary line.

Jiang Qing went to the grassroots level and met some old scholars before the Qing Dynasty. The county party Committee had already said hello in advance, so there was such a question and answer.

Q: "Does military training occupy a lot of land?"

A: "Yes."

Q: "Wu Xun often cheats villagers, doesn't he?"

A: "Yes."

Q: "Wu Xun always loan sharks, right?"

A: "Yes."

Among the people surveyed was an old man who had served as a soldier under Zhang Yao, the governor of Shandong Province in the Qing Dynasty. His name is Li, 195 1, and he is over 80 years old. When he heard that people in Beijing were investigating martial arts training, he said, "Wu Sheng is a good man! He worked hard all his life and saved money to run a charity school for children from poor families. " He also said: "I have seen Wu Xun with my own eyes and know something about him. When I met Wu Xun, it was the time when Shandong Governor Zhang Yao came to Qing ... "The local cadres quickly whispered to him:" Wu Xun has been criticized, so watch your mouth! " Later, when the investigation team asked again, the old man said, "What are you talking about? I am deaf and can't hear! "

People can't figure it out. They simply think that the filmmakers don't know who they have offended, implicating Wu Xun and hurting him.

The conclusion of the historical investigation of Wu Xun is: "Wu Xun was a big rascal, big creditor and big landlord who was privileged to serve the whole landlord class and the reactionary government by' promoting learning' at that time." He is said to be a hooligan because he did some "vulgar" actions when asking for money, and also "recognized a woman as a godmother and ate her milk." The historical investigation of Wu Xun pushed the political movement of criticizing Wu Xun to a national climax, which lasted for one year.

Zhou Yang raised his criticism of Wu Xunchuan to a theoretical level: "Politically anti-people, ideologically anti-history, and literature anti-reality." Zhou Yang believes that "because the revolution in new China is the result of armed struggle, if we emphasize the rationality and legitimacy of reformism, it is of course tantamount to questioning the rationality and legitimacy of the revolution." At this point, Zhou Yang thoroughly revealed the essence of this critical movement. 1954, Zhou Yang delivered a famous speech "We Must Fight" at the enlarged joint meeting of the Presidium of the Chinese Writers Association. He said, "The criticism of the film Wu Xunchuan is the first large-scale movement to criticize bourgeois ideas since the founding of the People's Republic of China." "It propagandizes bourgeois social reformism and individual asceticism, in fact, it propagandizes feudal rulers' servile capitulationism, and at the same time, it distorts and slanders the correct historical path of people's struggle."

The techniques used in Wu Xunchuan's Great Criticism were copied to various subsequent movements. From the anti-rightist movement in 1957 to the Cultural Revolution in 10, we can see the shadow of Wu Xunchuan's great criticism. The only difference is that in the great criticism of Wu Xunchuan, we only saw oral criticism, but in the later movement, oral criticism and personal persecution became the main means. After the founding of the People's Republic of China, the fate of intellectuals in China was doomed from Wu Xunchuan's great criticism.

Ten years later, during the Cultural Revolution, Wu Xun's tomb was dug and his bones were burned, and the white marble statue of Wu Xun Temple and Wu Xun and the plaque of "Yixuezheng" were all destroyed. Thirty years seems to be an important number in military training. Wu Xun begged for 30 years before he established the first free school. And one day, 30 years after the release of Wu Xunchuan, someone proposed to rehabilitate Wu Xun. 1August, 980, the first brave man stepped forward. Mr. Zhang Jingji, Public Security Bureau of Wuxi, Jiangsu Province, submitted a book, Qilu Journal, and proposed to rehabilitate Wu Xun. He pointed out: "First, Wu Xun has always been a poor man who lives by begging. Although he later had a land property, all this was for the purpose of running a voluntary school, but he dared not have personal interests. Second, the ruling class did reward him, but he didn't accept the yellow jacket or bully the village with it. Poor children can still study without paying tuition. Third, he himself never opposed the peasant uprising. Fourth, he did make some achievements in running voluntary studies. As for the final failure of Yi Xue, it was caused by society and must not be beaten by Wu Xun. "

Zhang's economic initiative was quickly supported and encouraged by many people. But this kind of voice from the people is too weak to make any waves. Until September 1985, when Hu Qiaomu affirmed Tao Xingzhi's historical achievements in his speech at the inaugural meeting of China Tao Xingzhi Research Association, he incidentally mentioned that the great criticism of Wu Xunchuan was not "basically correct". We can see that although the power discourse provided by national ideology is so empty and pale, it has set a new tone after all. History played a joke. The criticism of that year spread from Wu Xun to Mr. Tao Xingzhi. 1985 reversal, from Tao Xingzhi to Wu Xun.

Historical revival always repeats in a pattern. In this kind of rehabilitation, there is no apology, no repentance, no compensation, and no one can stand up and take responsibility. The way to turn over a new leaf is just a resolution or a short newspaper statement. No matter how big the crime is, no matter how big the injustice is, it seems that it can be completely disappeared in an instant by an unremarkable little tofu article in the newspaper. And Wu Xun, there is not even such treatment. Perhaps, because he is already a historical figure, he can only be judged by history. Although he has been poor all his life, he will feel that this kind of "rehabilitation" is too cheap. For him, he has tasted all the sufferings before his death. What is the bitterness after his death?

There is such a topic in the history test paper of a middle school during the Republic of China: Name the historical figures you admire most. In more than 300 answers, many students answered that Wu Xun was his or her most admired person. If you ask middle school students the same question, I'm afraid none of the 3,000 candidates think that Wu Xun is the most admirable. The younger generation doesn't know which side of martial arts is sacred, but for experienced people, when it comes to martial arts, everyone can only remember that there is a political movement related to this person. In the past, the whole nation used to treat Wu Xun with political torture, and the whole nation treated Wu Xun with amnesia. Wu Xun seemed to be completely absent.

Foster Lodge, a European who was almost contemporary with Wu Xun, was born in poor and backward Switzerland at that time. His grandfather was a missionary. The fine church tradition taught him how to love others selflessly with sincerity and kindness from an early age. He worked in a church orphanage all his life. Like Wu Xun, he belongs to the lower class. He also "has a great and loving heart". He said: "I have always been a neglected and weak-willed junior teacher, pushing an empty unicycle with only some basic knowledge, but unexpectedly devoted myself to a cause, including the establishment of an orphanage, a normal college and a boarding school. "It costs a lot of money to do these things in the first year, but even a tenth of this money is hard for me to get."

This beggar-like Fuste Lodge, with his lifelong efforts, finally gained popularity in Switzerland. The success in education made this poor and backward mountain country become the first-class educational superpower in Europe at the end of 18 and the beginning of 19. The success of Switzerland has aroused the study of advanced Swiss education experience by education experts and high-ranking politicians all over the world. Later, the west called Foster Lodge a "saint", regarded him as a lofty spirit dedicated to education, and praised him as a "sacred heart" and a "sacred virtue". Campil, a famous French scholar in the history of education, praised him as "the earliest model of calling for and practicing' education of love' in the development of human education".

The two saints in the East and the West have completely different fates. Wu Xun, called "China's study" by Guo Moruo, has a tendency to fade out of the historical stage for various reasons. Perhaps this is what Mr. Wu Xun really expects: "hold a heart and go without a grass." However, is this what we expect today?

Just like Tao Xingzhi's classic article "Liberating Mr. Wu Xun" in the 1940s, "Whether we take the initiative to pull Mr. Wu Xun into our small circle or passively let everyone push Mr. Wu Xun into our small circle, it is because we have a small circle that Mr. Wu Xun is implicated and hindered. I want to make it clear that Mr. Wu Xun does not belong to our inner circle. He does not belong to any political party or faction. He belongs to all parties and has no party. He belongs to the whole Chinese nation. He belongs to every one of the 450 million people. Let's liberate Mr. Wu Xun from our inner circle. Let Mr. Wu Xun fly out of our circle and into everyone's heart of 450 million people, so that everyone can learn, learn and help others learn automatically, thus creating a studious Chinese nation.