“文化侵略”源流考

20世纪初 ,西方在华宗教文化活动的持续扩张引起国人的忧虑。在 2 0世纪 2 0年代的非基运动中 ,瞿秋白等人把西方这种活动概括为“文化侵略”,深刻揭露其服务于帝国主义对华侵略的一面 ,成为反帝话语中的利器。不过 ,是否使用这一提法来针对西方在华文化事业并不是一成不变的 ,它明显受国际形势及国共两党对外政策取向的影响。在实际影响的层面上 ,“文化侵略”提法颠覆了新文化运动以来对西方文化的单纯肯定倾向 ,唤起国人对外来文化渗透的警惕和反抗 ,也迫使这些宗教文化事业实行一定程度的改革。但这个基于反帝斗争需要的提法 ,一度泛化为人们集体记忆中对近代西方在华文化事业的全面认识 ,则影响和限制了此后相当一个时期的中西文化交流。

A Textual Study of "Cultural Aggression"

The continuous expansion of Western religious and cultural enterprises deeply worried the Chinese people. Qu Qiubai defined these activities as "cultural aggression" during the Anti-Christianity movement of the 1920s and incisively exposed the role they played in the aggression by imperialism in China. Since then, the usage has become a powerful theoretical weapon in the discourse of anti-imperialism. However, the choice of using the phrase to condemn the Western cultural enterprise in China is not unchangeable and actually depends on the international relation and the foreign policies of the KMT and the CCP separately. It roused the Chinese to be on guard against foreign cultural penetration on the one hand, and limited the Sino-Western cultural exchange for a long time after early 1950s.