Abstract: In China, a unified and multi-ethnic agricultural country with a history of thousands of years, people often ignore the endogenous authority played by the rural elite-led rural culture in the development of rural society and its role in the stable and orderly development of rural society. At present, with the rapid changes in society, rural social governance is facing new challenges. It is urgent to restore and strengthen rural authority and order, inherit and carry forward national cultural traditions, and establish socialist values through the reconstruction of Xinxiangxian culture and the cultivation of modern rural elites, so as to promote innovation, exploration and improvement of rural governance.
From ancient times to the present, any country or region needs social stability and order, which is the basic premise and guarantee for social development and progress. However, the maintenance of order must rely on the power of authority, which comes not only from the power of the state at the top, but also from the top and the bottom. In other words, the stability of a society must be achieved through endogenous authority. This is true of urban communities, and it is also true of rural communities. There has long been such a group of rural sages in the countryside of our country, who have always been the elite representatives in the minds of the rural people, and have always been the leaders and imitators who have led the villagers forward. The will of the state and the long-cherished wishes of the villagers are transmitted and gamed through such a group of people, thus promoting the development of the countryside. China has long been considered a vast ocean of smallholder economy, with titles such as "a piece of loose sand" and "a bag of potatoes"[1]. In fact, when evaluating the development history of China's rural society, the role played by China's vast rural areas and peasants, who once occupied more than 80% of the population, cannot be ignored in the process of agricultural social development that has lasted for thousands of years. We should not only see the negative existence of small-scale peasant economic form of narrow-mindedness, short-sightedness, lack of centripetal force and autonomy, but also study the other characteristics of Chinese farmers: Chinese farmers have in fact been "scattered and not scattered" for a long time.
Although there is a certain gap between individual farmers and peasant households and the state and the nation, the rural elites of different periods and different types have always played an important role in connecting the peasants with the state, the countryside and the city, and the rural sage culture represented by the rural elite has formed a rural culture and spirit with its regional characteristics but also with national commonality. The rural elite is like a glue, and with the role of the rural elite, that is, as Mr. Zhongshan's analogy, the Chinese peasants should also be clumps of dirt rather than grains of sand[2]. Needless to say, in the rural areas of contemporary China, in the face of population alienation and hollowing out, rural social governance is facing difficulties. After the overly centralized and rigid rural governance system formed by the original collective ownership system has been broken, the current villagers' autonomy system is still in the process of continuous maturity and perfection, and the actual rural society still lacks cohesion and centripetal force. However, the existence of various contradictions and problems proves the need for an elite force to carry out the changes and construction of the countryside. The state's governance of the countryside has always been achieved through the governance of the folk elite, and it is precisely this kind of role that the village sages play. In the historical changes, people's social roles have been constantly changing, and the role composition of rural elites and village sages has also changed, but the rural spirit and appeal in such a inheritance have always existed.
I. The historical transmutation and modern interpretation of xiangxian and xiangxian culture
(1) The historical evolution of the xiangxian culture
Xiangxian culture is a spiritual and cultural marker of a region, a spiritual link connecting the homeland and maintaining nostalgia, a spiritual driving force for inheriting the cultural bloodline and promoting the inherent cultural tradition, and an integral part of China's excellent traditional culture. China's thousands of years of history is actually a history of the formation and development of agricultural civilization, in such a long historical process, contains the rich experience of production and life of rural society, but also accumulated the wisdom of rural order to maintain and stabilize governance. It is precisely in this rich soil of rural society that the xiangxian culture was conceived and grown, and it should be said that the xiangxian culture is the crystallization of the wisdom and experience of the traditional chinese rural culture in China. "Xiangxian" is a concentrated representative and embodiment of Xiangxian culture, which is not only a product of feudal farming culture, but also a rural elite group born and raised in Sisi. The process of its emergence, development and evolution can be said to have a long history beyond the change of dynasties and social changes.
The earliest village sages sprouted from the primitive social period of clan tribes, especially some elders with certain qualifications and prestige, who naturally undertook the task of educating the ancestors and imparting experience in the tribe. With the changes in human society, the rural sage group is growing continuously, and its role in rural development is also tending to increase. The explanation of "Xiangxian" in the Hanyu Da Dictionary is: "a person of high moral character in the township". [3] Therefore, traditional village sages should have the following characteristics: on the one hand, they should have a certain degree of popularity and social influence, including people with high social status, outstanding talents, noble character, or famous people in a certain region. At the same time, because of their moral character and learning, they enjoy high social prestige and authority. On the other hand, the villagers often contribute to the dissemination of cultural knowledge, economic assistance and the resolution of social contradictions and disputes in their townships, so they play an important role in maintaining rural order and moral indoctrination, and thus play an important role in maintaining rural order and moral indoctrination, and thus are deeply respected and respected by the villagers. It can be seen from this that China's excellent traditional culture can be inherited and expanded in rural society through the promotion of good deeds and righteous deeds advocated by the villagers, so the culture of the villagers is an excellent culture with a strong local atmosphere and positive energy. [4]
In China, there are many villages that carry a long history of traditional culture. For example, Liu Xiang Village in Chaoyang Town, Lianyungang, on the shores of the Yellow Sea, is the place where the original story of the Yuan Dynasty miscellaneous drama "Dou E'er" took place, and the villagers here have been telling the touching filial piety story of Zhou Qing, the "filial wife of the Han East China Sea" that has been passed down through the ages. Located near Liuxiang Village, the Donghai Filial Piety Ancestral Hall and the "Legend of the Filial Piety of the East Sea" were successfully declared as a national intangible cultural heritage project in 2014. The diligent reading story of Kuang Heng, a famous scholar of the Han Dynasty and prime minister during the Han yuan emperor's period, "chiseled the wall and stole the light" also occurred in Liu Xiang Village. According to historical records, Liuxiang Village was called Juping Village in ancient times. In 1522, Liao Shizhao of Haizhou Zhizhou revised the Haizhou Zhiyun: "Kuang Heng chiseled the wall to steal light, and in juping village, it is still rumored to be Kuang Li" [5]. It is these filial piety cultural traditions that have become the source of watering the spiritual world of Liu Xiang people. Shexian County at the foot of Huangshan Mountain in Anhui Is the core birthplace of Huizhou culture, and the celebrities of the townships have been stretching for generations and are full of strong cultural heritage. In particular, the "Cheng Zhu Lixue", a school of science that has had a great influence on the history of Chinese thought, its main founders Luoyang Cheng Hao, Cheng Yi and Wuyuan Zhu Xi, the great masters of science, are all in the territory of Shexian County, so Shexian is called "Cheng Zhu QueLi". Cheng Zhu Lixue's traditional ethical and moral ideas such as benevolence, righteousness, and wisdom, as well as the habit of being eager to read and study and advocating "poetry and book people's homes" have become the main elements of Huizhou culture. At the same time, Shexian is also famous for the "Hui Mo" and "Sheyan" of the Four Treasures of the Literary House, as well as the ancient buildings of the Huipai School. Not only that, Tao Xingzhi, a famous educator in modern China, and Huang Binhong, a famous painter, are all people from Shexian County. Xuxiake Town, Jiangyin City, Jiangsu Province, is the hometown of the great geographer Xu Xiake, who traveled to explore the spirit of Xu Xiake, a famous mountain in the motherland to explore nature, which has made his hometown people proud for hundreds of years. The above-mentioned traditional Chinese culture and pure customs, represented by the elite culture of the rural sages, are the precious heritage left by my Chinese ancestors and the indispensable cornerstone of today's rural social development.
(ii) The traditional model of rural elite governance
Under the absolute rule of China's feudal monarchy for thousands of years, the relationship between the dynasty and the countryside, on the one hand, is the supremacy of imperial power, that is, "under the pu heavens, can not be the royal land; Lead the coast of the land, can not be the king's subjects". On the other hand, "the emperor is far away" and "the imperial power does not go down to the county" is also a portrayal of the limited intervention of the imperial power in the operation of rural society below the county level. In addition to the central government collecting taxes and maintaining basic social order, the management of rural affairs is mainly realized by rural autonomy. [6] How did successive rulers effectively rule china, a traditional agrarian society with a vast territory, a large population, and sometimes extreme backward transportation and information technology? Fei Xiaotong believed that the political structure of imperial China was composed of two levels of centralization and local autonomy, that is, the "dual-track system". Governments at all levels from the central to the county represent top-down administrative power, but "imperial power does not go down to the county", and the grass-roots affairs below the county are mainly responsible for local authorities represented by gentry, and state power rarely interferes. [7] This gentry with local authority was the village elite or the group of village sages. This part of the rural elite composed of village sages has a strong local social strength due to their land resources (landlords), knowledge (meritorious deeds), and clan leaders. On the one hand, through good deeds and righteous deeds such as building bridges and paving roads in the townships, providing relief and disaster relief, and establishing schools, the elite of the townships have won the trust of the local villagers. On the other hand, they play a role in the governance of traditional rural social governance. The traditional village gentry is the best agent of the ruling class in the grass-roots society, and at the same time represents the interests of the rural community and the government to compete and game, making the village sage become the actual ruler of the village, Lin Yutang once vividly called it "the invisible government". In this way, one level is top-down imperial power, and the other level is bottom-up gentry power and clan power, thus forming a rural governance model of "the emperor does nothing and rules the world". [8]
Rural society in modern China has accompanied the pulse of the times, experienced war and revolution, destruction and construction, and has always been in turmoil. Despite the hardships, in different historical periods, there are always different types of rural elites, who have an important position and role as a bridge and link between the country and the countryside, including collecting taxes, maintaining order, uploading and issuing government decrees, and becoming intermediaries. Duzanchi thus figuratively refers to them as "brokers" between the state and society. [9]
After the founding of New China, the political revolution and rural reform led by the Communist Party of China truly realized the comprehensive and effective control of rural society, thus successfully overcoming the "state involution" of rural governance formed by the inferior gentry and meat towns and private pockets of the rural tycoons during the Kuomintang rule [10].
(3) Modern interpretation of the culture of the townspeople
It should be pointed out that although after the founding of New China, especially in the so-called planned economy era, the state adopted a system of "sticking a pole to the end" for rural governance, the rural elite still plays the role of social stability and leader in the development of rural society, that is, this endogenous authority has always existed in rural China. Under the leadership of the Communist Party of China, China's rural areas have experienced a series of mass movements such as the agrarian revolution period of fighting local tyrants and dividing up the land, the rent and interest rate reduction during the War of Resistance Against Japan, the land reform in the civil war period and the early days of the founding of the people, and a series of mass movements such as agricultural collectivization and people's communes.
The ultra-leftist route of the Ten Years of the Cultural Revolution has caused many traditional rural cultures to suffer havoc, such as the destruction of ancestral halls and temples, the smashing and burning of statues and utensils commemorating folk sages, as well as the smashing and burning of ancient books and tombstone carvings. However, the deeds of the heroes and heroes and the rural elites who have made contributions have survived in the folk and passed down from generation to generation. Some scholars believe that the traditional Chinese xiangxian culture was destroyed and ended in this historical period, but this is not the case, and the endogenous authority played by the new xiangxian culture and rural elite has always played a positive role in rural governance. For example, Liu xiang village in Chaoyang Town, Lianyungang, not only has a long history of xiangxian culture, but also used to be the place where Comrade Mao Zedong personally wrote "The Superiority of Dasha". In the early 1950s, at the beginning of the establishment of china's agricultural production cooperatives, this movement promoted the development of productive forces and stimulated the desire of farmers to further organize. In the spring of 1953, Zhang Yihong and Yang Qinting, then villagers of Liuxiang Village, formed the city's first agricultural production cooperative, ——— Forward Cooperative, based on the perennial mutual aid group, by 15 poor peasants and one lower middle peasant. After the establishment of the Forward Society, the relevant systems and regulations were formulated, and the superiority of "organization" was brought into full play in production. In the winter of 1953, 132 households were enrolled. In the winter of 1954, the cooperative was further developed, with 578 peasant households and 223 hectares of registered land, accounting for 88% of the cultivated land area in the township. This matter was quickly reported to the Party Central Committee, which attracted the attention of the Party Central Committee and Comrade Mao Zedong. Chairman Mao read the original document, and immediately proposed to change the title "The Greater the Superiority of the Society" to "The Superiority of the Great Society," and then wrote a 259-word "According to the Language," which was later included in the book "The High Tide of Socialism in Rural China," and "According to the Language" in the fifth volume of the "Selected Works of Mao Zedong." [11] This is undoubtedly an effective fit between the bottom-up reflection of the peasants' wishes by the rural elite in the new era and the top-down decision-making of the central government. During the period of the People's Commune, there was also a call from the Jiangsu Provincial Party Committee for "social sunrise", and it is said that hundreds of awards and pennants were hung all over the office of the village committee (production team) that year. In these important historical periods of agricultural cooperatives and people's communes, Liuxiang Village has created glory. Generations of rural grassroots cadres with a sense of responsibility and outstanding talents who have gone out from the countryside cultivated in New China have passed on the torch. This part of the people has always been an endogenous authoritative force for the stable development of China's rural areas.
After more than thirty years of reform and opening up, the rural society has undergone earth-shaking and tremendous changes. Chinese peasants have not only improved their material lives, but also improved their quality in terms of science and technology, cultural standards, ideological concepts, and awareness of democracy and the rule of law. The modern culture of rural sages has grown up in the process of social change in the countryside. Since the structure and social relations of contemporary rural society have undergone qualitative changes that are different from those of traditional rural society, the constituent elements of contemporary rural sage groups must also be redefined. They are no longer a class of gentry under the influence of feudal etiquette, and the contemporary townspeople mainly refer to the elite group with outstanding achievements who are or have lived in various fields in the countryside. Specifically, this group mainly includes rich people in the countryside, heroic and exemplary figures, retirees, well-known scholars of high moral standing in society, and various experts. This part of the people has the following characteristics: they are all successful people in various industries and the elite of the times; Have skilled professional skills, advanced management experience, the courage to forge ahead and the spirit of innovation; And more importantly, even if these social elites are far away from home, they still have a constant affection for their hometown and do not forget their nostalgia. Therefore, it adopts different ways to feed back to the hometown, uses its wealth, wisdom and ability to help and promote the construction of the hometown, and contributes to the development of the new socialist countryside, which has become a major common point of modern rural sages. This point has both the characteristics of the modern Xinxiangxian elite and the historical inheritance of the ancient Chinese Xiangxian culture.
At the end of March 2016, the unveiling ceremony of the first "Xiangxian Council Hall" in Suzhou was held in Donglin Village Cultural Square, Chengxiang Town, Taicang City. Its themes are: advocating rural civilization, mediating villagers' disputes and committing to rural public welfare undertakings. This innovative model of township governance can be traced back to the earlier exploration of Donglin Village. As early as 2007, in order to cope with the many problems in rural governance, after the election of the all-party member conference, Donglin Village organized 30 party members and cadres with good ideological awareness, strong innovative ideas, and high prestige of the masses, and established a "party member deliberative group", which became a think tank for the villagers' committee to give advice and suggestions, and at the same time represented the villagers to participate in the management of village affairs. Most of the members of the Donglin Village Party Members' Council are retired grassroots cadres in their villages or advanced elements among the villagers, who have the foresight, talents and experience that are different from ordinary villagers, which is equivalent to what the current academic circles call "Xinxiang xian" and "village elite". What makes more sense is that the villagers trust them and are willing to cede their rights to those who can speak and do things for everyone, and are in a third-party position. The party members' council in Donglin Village avoided the mistakes caused by the simplicity and short-sightedness of ordinary villagers, won more benefits for the villagers, and also laid the foundation for the "Township Sage Council" that was later established. This process can be said to be a typical model for the participation of the elite of the villagers in rural governance led by the culture of the villagers.
Second, the dilemma of contemporary rural governance and the authoritative order urgently need to be reconstructed
(1) The weakening of rural social governance and the lack of endogenous authority
Over the past thirty -odd years of reform and opening up in China's rural areas, the vast number of peasants have bid farewell to hunger and the big pot of egalitarian rice. Once upon a time, the household contract system aroused people's enthusiasm for productive labor, and the villagers' autonomy system enabled peasants to exercise their democratic rights. However, society is constantly evolving, and rural governance is also facing new problems. First, due to the low social productivity in rural areas, limited land resources and inefficient labor productivity, which seriously affect the peasants' prosperity and well-off, a large number of rural surplus labor forces go out to work and do business in search of development. In many rural areas, there are more women, children and the elderly, forming empty nest elderly and left-behind children's families. Large areas of cultivated land have been abandoned due to old, weak, sick, and inability to cultivate, and even the annual villagers' congress is difficult to convene, and the main body of villagers' autonomy is facing the problem of weakening and weakening. Second, at present, China's rural infrastructure construction funds mainly rely on the village community to raise themselves, but in addition to the strong collective economic strength of some rural areas, the collective economy in most rural areas is relatively weak, due to the lack of collective economic foundation and difficulties in raising funds, resulting in various socialized services and public undertakings in rural areas are difficult to sustain. Third, the problem of corruption in rural areas. Some rural grassroots cadres have used their power to illegally buy and sell rural land, encroach on and withhold collective property, and embezzle compensation for land requisition. Because the amount of "fly-like" corruption is much smaller than that of the "big tigers", it is often not taken seriously. However, in the long run, this has caused extremely bad influences in the countryside, and the peasants' authoritative trust in rural autonomy has declined, and even jeopardized the ruling authority of the party and the government in the rural areas. [12] Max Weber believed that authority was the basic condition for the existence of an organization and the political basis for an orderly society. As a concept in the category of political science, authority is different from power, and authority is an influence that makes the object obedient by belief, and the substantive difference between the two is compulsory obedience and voluntary obedience. Therefore, the concept of authority contains the meaning of prestige and prestige. In the governance of modern rural society, the construction of its endogenous authoritative power plays an important role. That is to say, the will of the state must be realized through the authoritative power of sound and perfect rural grass-roots organizations, and the rural sage governance model of traditional rural society undoubtedly has the characteristics of endogenous authority. [13] At present, the weakening of the grass-roots organizations of villagers faced by some rural areas is actually caused by the loss of endogenous authority in rural areas and the rupture of traditional rural culture.
(2) The loss of rural elites, the lack of cohesion and centripetal force of villagers
The theory of meritocracy was formed in the late 19th century and the 1950s, and its main representatives were G. Mosca, V. Pareto, and R. Michels. They try to reveal the essence and operation of the political system from the social elite, especially political leaders and prominent figures. Therefore, as long as there is a crowd where there is, there is an elite, and there must be a power elite in organized operation. As mentioned earlier, China's rural elite has always existed in the long process of historical development, and the traditional rural elite is the rural elite. Although the composition of the rural elite is different in different historical periods, they generally have a commonality, that is, they are all village leaders with strong economic ability and political strength in different eras. In the more than thirty years of reform and opening up, a number of economic talents have risen in the countryside, and they have made achievements with their extraordinary wisdom and ability, and at the same time made contributions to their hometowns, forming a unique rural governance model of able people to rule the village, which is welcomed by the villagers. However, the current loss of rural elites is very serious. In contemporary Chinese rural society, the tide of modernization is surging forward, with the change of people's ideological concepts and the yearning for prosperity and a better life, a large number of farmers have gone out of the countryside, accelerating urbanization and also taking away rural labor and talent resources. According to statistics, in 2011, China's urban population exceeded the rural population for the first time, accounting for 51.27%; By the end of 2014, China's urban population reached 749.16 million, accounting for 54.77%, and this trend will continue to be maintained. The loss of the rural population has led to many problems such as "no one to live in the house, no one to plant the land, no one to keep the home, and no one to raise the old." The problem with the alienation and hollowing out of the rural population is the movement and outflow of talented and capable young and powerful people in the countryside, which has caused many village committee cadres to age, or even no successors.
(3) The loss of traditional moral culture and the crisis of spiritual belief
China's traditional farming society is a local society that "goes in and out of friends, watches out for each other, and helps each other with diseases". In ancient China, Confucian culture had a profound impact on the traditional society of the entire feudal imperial period. As for traditional rural society, the idea of "half of the Analects ruling the world" is also extremely prevalent. People's adherence to Confucian ethical culture, word and deed, and inheritance from generation to generation have become a kind of soul destination and spiritual sustenance. In this process, the village gentlemen actually bear the responsibility of moral preaching to the people, including traditional moral ethics such as "emphasizing human morality", "heavy peasant mulberry", "good manners", "thick customs", and "stressing etiquette", which are used to cultivate the rural atmosphere and form a strong nostalgia and social relationship in rural China for thousands of years. However, in contemporary China, which is in a period of social transformation, the traditional moral culture is facing crises and challenges. In the tide of the market economy, under the temptation of money and material interests, secular values such as pragmatism and utilitarianism have ruthlessly impacted the former dominance of traditional Confucian culture. Especially for the young and middle-aged generation in the countryside who grew up in the reform and opening up period, various temptations and uncertainties in production and life have led to uncertainty about beliefs and values and the lack of moral and ethical concepts, and have also caused more social risks. [14] Incidents of pornography, gambling, and poisoning in the countryside are not uncommon, and the rural customs are getting worse and worse. The peasant's pockets bulged, but the soul could not find a home. Therefore, only the return of the new fine rural cultural traditions and the reconstruction of the elite groups of rural sages can promote the reconstruction of the modern rural social order and return the countryside to a clean and healthy situation.
Third, relevant countermeasures and prospects
As mentioned above, in a country like China, which has long been dominated by agricultural production, despite the hardships, the rural society has always shown a continuous balance and stability of "scattered but not scattered", and even the entire Chinese nation has been born and died for thousands of years. This is inseparable from the existence of elite groups in rural society and their role in maintaining order and authority. It can be said that the endogenous authority and cohesion of today's new Xiangxian culture will surely lead China's rural areas to further modernization. Therefore, reconstructing the culture of the villagers and cultivating the elite groups of the villagers is of great significance to the reconstruction of the contemporary rural social order.
1. Excavate and carry forward the traditional culture of the villagers, and arouse the people's authoritative recognition of the villagers. In ancient China, there were many outstanding rural elites who had made meritorious contributions to the country or their hometown, and these celebrity acts of righteousness should be carried forward in contemporary society. Through the excavation and collation of historical materials such as county records, village chronicles, and genealogies, Shexian County, Anhui Province, has compiled into a book the ancient and modern village sages and family rules with moral and ethical values, including "filial piety and benevolence", "good manners and good neighborliness", "virtue passed down to the generations", "self-cultivation and public service", etc., to inherit excellent family style. The "East China Sea Filial Piety" in Chaoyang Town, Lianyungang City, which has been listed as a national intangible cultural heritage, is not only a cultural brand, but also has an important impact on the local social atmosphere. Among the villagers, many filial piety families appeared, especially the daughters-in-law of filial piety. To carry forward traditional culture, it is also necessary to repair some ancient buildings such as temples and ancestral halls with commemorative significance, such as Bao Gong Ancestral Hall and Yue Fei Temple, on the one hand, for future generations to learn and advocate, and form an excellent spirit of rural sages and a good social atmosphere passed down from generation to generation. On the other hand, it can be used as a tourism resource to develop and enhance its influence.
2. Integrate the strength of modern Xinxiangxian and participate in rural social governance. The establishment of organizations similar to the Township Council, which can also be called the Supervisory Committee, etc. It is necessary to mobilize retired cadres, intellectuals, outstanding migrant workers, entrepreneurs, etc. in the region to participate in rural social welfare undertakings, provide suggestions for the development of their hometowns, and play a supervisory role in the organization of villagers' committees. In Guantanghe Village, Liuhe District, Nanjing, there are 10 able people who have achieved success in their careers, who have returned to their hometowns to raise funds to excavate rivers and ponds, develop aquaculture, build houses and run farms and catering industries, and help villagers get rich and build beautiful homes. Because these peasant entrepreneurs have long experience and wisdom in the market economy environment, they have brought considerable benefits to the villagers.
3. Establish a new type of grassroots cadre team to play the role of village leaders to strengthen the cohesion and sense of identity of villagers. At this stage, grassroots workers must be cultivated according to the standards of local elites, who are pioneers and enthusiastically serve the people, which is the best driving force and guidance for the villagers. Many outstanding advanced and exemplary figures in the real countryside are representatives of Xinxiangxian who have long been trusted and entrusted by the villagers, and play a role of core and authority. In view of the current outflow of rural elites and outstanding talents and the practical problem of the lack of successors in the contingent of rural grassroots cadres, effective methods should be adopted to implement the project of cultivating and growing elites in Xinxiangxian, including attracting young people to return to their hometowns to start businesses, and local entrepreneurs to feed their hometowns, so as to create conditions for the establishment of long-term and stable rural grassroots organizations, open up a platform for entrepreneurship, and enhance their influence and appeal in the countryside.
4. Establish and improve rural governance mechanisms and strengthen the construction of the legal system. Rural culture is the soft power of rural governance, and reconstructing rural authority and order is inseparable from the construction of laws and systems. First of all, in view of the current "fly-like" corruption in rural areas, it is necessary to fundamentally curb it through policies and regulations, ensure that laws must be followed and violations of the law must be prosecuted, severely crack down on corrupt and illegal acts and gray criminal and evil forces, and put an end to corruption in rural areas. Only by establishing rural grassroots organizations that win the hearts and minds of the people can we play a leading and core role in uniting the villagers in the rural areas. Second, establish a good moral trend in the countryside. For example, the Village Committee of Liuxiang Village in Lianyungang organizes villagers to select filial piety and filial piety once a year, and exchanges advanced experience at the meeting, resolves various family conflicts and disputes, and lets the filial piety culture drive rural construction, which is worth learning from. Third, through the establishment of various village rules and regulations and the education on the legal system, the villagers will have rules and regulations to follow and an example to follow, and to build a rural social environment with beautiful mountains and rivers, clean and upright winds, and abiding by discipline and law.
Author: Li Ning
Source: Academia, Issue 11, 2017