Describe the historical changes of Heilongjiang regional culture.

Heilongjiang is rich in red historical and cultural resources, with a large number of sites, historical documents and folk oral legends. In the first half of the 20th century, it became a clearly identifiable "red context".

However, in the past, the academic circles looked at the red culture in Heilongjiang from the perspective of the occupied areas, and the investigation of the causes of the red culture in Heilongjiang was mostly attributed to the leadership of the Manchuria Provincial Party Committee on revolutionary literary and artistic activities in the mid-1930s, and the fact that Japanese aggression was busy with war and neglected cultural restraint in the early days. However, at the beginning of the 20th century, especially after the October Revolution, Harbin played a central role in spreading Marxism and Russian-Soviet culture to the Northeast and Shanhaiguan, and the "internationalist family" environment in Heilongjiang's "mixed place of Chinese and foreign" shaped the modern Heilongjiang spirit and other regional cultural phenomena, lacking the integration and complementary research of literature and history disciplines.

Therefore, the localization of Marxist Russian-Soviet literature was neglected, which brought Heilongjiang into line with the customs and culture in the modern sense. In the cultural choice of Heilongjiang cultural people in exile or sticking to their homeland, an important theoretical construction opportunity has been realized.

"Red Road"

In the process of excavating and sorting out historical and cultural resources, we should respect and restore history. As a transit station of the Middle East Railway, Harbin has a "red road" connecting China, Russia and the Soviet Union.

As early as 1920, on the eve of the founding of the Party, Qu Qiubai stayed in Harbin for more than 50 days, and pointed out that Harbin "got the party spirit first". When Wang Guanquan studied Qu Qiubai, he found that this "red road" was hidden as a communication channel between our Party and * * * producing countries before 1928. At that time, in addition to personnel exchanges, a large number of newspapers and magazines founded by the Soviet "Red Party" and Russian-Soviet newspapers and books were widely circulated in Harbin through the Middle East Railway. According to statistics, from June 28th to July 25th, 1928, Harbin Customs detained red "8 books, 57 newspapers and 27 magazines, a total of 3 1 57 pieces" from the Middle East Railway.

1922, An Huaiyin published Writers and Revolutionaries, a supplement to Dabei New Newspaper, in Harbin with a strong red atmosphere, which initiated revolutionary literature. Since then, Northeast Morning Post and Harbin Daily have published revolutionary literary theories such as Historical Materialism and Literature, Sacrifice of the Times-Gorky's Collected Works, etc. I also talk about revolutionary literature and art. From 65438 to 0925, Ren Guozhen was sent to Harbin by the Party Committee as the editor of Northeast Morning Post. In the meantime, Lu Xun also translated the Sino-Soviet Literary Debate, which was highly praised by Lu Xun. This is China's first comprehensive introduction to the Soviet Union's literary debate, which has had a great impact on the left-wing literary movement in China. With Harbin as the center, there are anti-imperialist intelligence organizations, workers on strike, and anti-imperialist and patriotic progressive students all over the northeast.

The reason why the red culture interpreted on the land of Heilongjiang is not a flash in the pan, but a "red context" has been formed is because Heilongjiang has formed three cultural tides since it was influenced by the October Revolution: the cultural translation tide between Russia and the Soviet Union (Canxing Society) in the 1920s, and the left-wing literary creation tide (Petunia House, Star Troupe, Harbin Harmonica Society, Lengguang Film Company, etc. ) The cultural practice of workers, peasants and soldiers in 1930s and 1940s. What needs to be mentioned in particular is the trajectory and fate of left-wing writers in exile in the northeast among the representative figures and groups of red historical and cultural resources.

Relying on the spiritual resources of Marxist Russian-Soviet culture obtained in Harbin, this group merged into the left-wing cultural tide in China, gathered in the revolutionary holy land of Yan 'an during the Anti-Japanese War, and returned to Heilongjiang after the victory of the Anti-Japanese War to consciously rebuild the red culture. The track of "going out" and "coming back" of Heilongjiang culture once again answers important academic questions at home and abroad, such as the identity of the main body of Northeast culture and the identity of the integration of Chinese culture and history.

"red context":

Distinctive symbol of regional culture

The theoretical construction of "red context" is of great value to the inheritance of Heilongjiang cultural spirit. In recent years, with the rapid economic growth in China, the continuous expansion of urban reconstruction projects and the continuous warming of the real estate industry, many valuable sites have been demolished and leveled. The memorial sites where relevant historical figures lived and the activity sites where major events took place have also disappeared. It has become more and more difficult to piece together a complete historical picture through field investigation. Words once used to "rescue" minority cultures frequently appear in the protection and excavation of red historical and cultural resources. For example, the former sites of the temporary Manchuria Provincial Party Committee, Harbin Xinbao, Donghua School, Harbin International Transportation Bureau, the six secret reception stations of the Communist Party of China, Qu Qiubai's participation in Harbin Labor Conference, Tianma Advertising Agency, which is engaged in the left-wing literary movement, and Xiaohong's residence in Dongxing Shun Hotel have been called for "rescue" one after another.

However, compared with the large-scale disappearance of regional historical and cultural sites, when there is a spiritual crisis, we need to turn to the few remaining historical and cultural sites for help! At the end of 1990s, the affluent class in China generally felt the lack of ideals and beliefs in the face of the reality of material wealth but spiritual emptiness. In many "joking", subversive and funny cultural entertainments, we can't find spiritual comfort. Nostalgia is generally rising. Among them, returning to the revolutionary belief and seeking the survival value in the story of "Red Classics", and the strategy of speaking from "Revolutionary Classics" to "Red Classics" opened the gap between history and reality, and also made the red historical and cultural resources smoothly enter the consumption vision of contemporary people in the form of cultural industry, and gained further "historical reappearance" and spiritual identity.

Up to now, the historical documents that can support the "red context" in the first half of the 20th century are put together, and it is found that although there are many unsolved mysteries in this history, they are much better than those provided by ancient documents. In ancient times, three ancient clans were born in the Heilongjiang River Basin, namely the East Lake clan and the Su protoss clan. The descendants of the Donghu people and the Su Shen people successively established feudal dynasties such as the Northern Wei Dynasty, the Liao Dynasty, the Jin Dynasty, the Yuan Dynasty and the Qing Dynasty, which laid the territory of today's China, safeguarded the unity of the multi-ethnic family of the Chinese nation, and inherited the cultural characteristics of "harmony but difference" of Chinese civilization. However, there are still some faults in ancient culture due to the migration habits of northern fishing and hunting nomads, the replacement of dynasties and the insufficient exploration of underground cultural resources. Modern red historical culture has preserved a relatively complete inheritance relationship in historical remains.

The reason why Heilongjiang's "red context" is worthy of attention is that it inherits the regional cultural spirit after the China of Marxism, is the product of cultural consciousness on the basis of modernity, and presents the cultural characteristics of freedom, openness and tolerance formed by the internationalist family for a long time. It still plays an irreplaceable main role in Heilongjiang cultural inheritance and is an important symbol of regional culture.