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This article is a case study concerning the 'Divine Soldiers' movement in the peasant society of Hunan-Hubei-Sichuan-Guizhou Border Region, south-west China in Republican period, aiming at exploring the origins and forms of the peasant collective action and its relations with the modern revolutionary movement.
For the origins, analysis focuses on the competition for the control of local resources between three different actors: local bandits declasses, the settled peasant society and the militarists and state power. Author also shows the remarkable popular religious tradition in this region, prevalent since White Lotus rebellion in late 18th century.
The article shows that the Divine Soldiers movement represented three patterns of collective action mentioned by Charles Tilly: competitive action, reactive forms and proactive action. But the author argues that these different forms appeared almost simultaneously. Divine Soldiers movement started from the competition with the local bandits predating resources of local peasant society, but it did not remain in this phase. The most of its action was against the resources extraction by the state power and undisciplined roaming soldiers.
Divine Soldiers movement also represented the third pattern of action, proactive, in the relations with the Communist revolutionary movement. A number of Divine Soldiers' member were absorbed rapidly by the Red Army and participated in the political process of the Communist Soviet building movement in this region in the early 1930s. These active peasant actions could be generated by the Communist flexible strategies resumed in the slogan "protect Divine Soldiers' body and home", "protect the shrine of Divine Soldiers".
For the origins, analysis focuses on the competition for the control of local resources between three different actors: local bandits declasses, the settled peasant society and the militarists and state power. Author also shows the remarkable popular religious tradition in this region, prevalent since White Lotus rebellion in late 18th century.
The article shows that the Divine Soldiers movement represented three patterns of collective action mentioned by Charles Tilly: competitive action, reactive forms and proactive action. But the author argues that these different forms appeared almost simultaneously. Divine Soldiers movement started from the competition with the local bandits predating resources of local peasant society, but it did not remain in this phase. The most of its action was against the resources extraction by the state power and undisciplined roaming soldiers.
Divine Soldiers movement also represented the third pattern of action, proactive, in the relations with the Communist revolutionary movement. A number of Divine Soldiers' member were absorbed rapidly by the Red Army and participated in the political process of the Communist Soviet building movement in this region in the early 1930s. These active peasant actions could be generated by the Communist flexible strategies resumed in the slogan "protect Divine Soldiers' body and home", "protect the shrine of Divine Soldiers".
목차
Ⅰ. 서론
Ⅱ. 신병의 기원
Ⅲ. 조직 방식과 행동의 양태
Ⅳ. 신병과 공산혁명운동과의 관계
Ⅴ. 결론
【Abstract】
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