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【注释】
①该研讨会的发言稿最后以“New Reflections on Anthropological Studies of (Greater) China”为题正式出版(Liu [ed.], 2004)。
② 人类学者在冷战时期以台湾、香港或东南亚华人社会为汉人(中国)研究的替代田野地,社会学者陈绍馨在《中国社会文化的实验室:台湾》一文中认为,台湾一方面保存了汉人社会文化传统,另一方面经过不同政治统治导致的社会变迁以及丰富的文献档案,使得台湾具备中国社会文化实验室的条件。
③中国民族学与人类学百年来的兴起及其在共产制度下转变与发展的过程,可参见Guldin(1994)以及Liu(2003:217-223)。
④中国政府接着与西方学术机构展开多次大型合作计划,例如多学科取向的“邹平计划”,以山东邹平冯家村为基地,参与的人类学者包括冯珠娣(Judith Farquhar)、基普尼斯、黄树民,经济学者如艾恺(Guy Alitto)、韩德森(Gail E. Henderson)、戴慕珍(Jean Oi)、魏昂德(Andrew Walder)、奥克森伯格(Michel Oksenberg),以及历史、社会学、政治学者。因为邹平未正式开放国外人士参访,因此这些学者被限制在一两个点,同时由官方安排食宿(Kipnis, 1997:11)。另外,杨懋春研究的山东台头村也在80年代接待了戴瑙玛(Norma Diamond)。
⑤相关问题参阅赵树冈:《谁让农民“灰头土脸”?——作为流动地景的中国乡民》,载《江苏行政学院学报》2014年第1期。
⑥ 2008年因为北京奥运会,浙江村彻底拆除改建为商贸城,而原有农村移民网络的变迁或许将成为研究的另一个重点。
⑦李泽厚、刘再复《告别革命》所讨论的“革命”,简单地说是指告别组织群众进行大规模暴力的政治运动,如果从这个角度而言,邓小平时代的“三不政策”确实已经告别了革命,但本文并非在上述脉络上思考“革命”。
⑧有关1980年《中国青年》的“人生的意义到底是什么?”问题讨论的始末,见郭楠柠:《我亲历的“潘晓讨论”》,载《炎黄春秋》2008年第12期。
赵树冈:台湾“中央研究院”近代史研究所(Zhao Shugang, Institute of Modern History, Academia Sinica)