The History of Beijing, China

History of Beijing

During the Ming and Qing dynasties, the urban area of Beijing was commonly known as the “Four-Nine City” (四九城). The name refers to the traditional layout of the city, known as “Nine Inner, Seven Outer, Four Imperial”: the Inner City had nine gates, the Outer City had seven gates, and the Imperial City had four gates.

During the Tang Dynasty, the area of present-day Beijing was administered as part of Youzhou. During the Ming Dynasty, Beijing’s urban area was administered jointly by Daxing County and Wanping County.

In June 1928, following the advance of the Nationalist forces into Beijing, the Jingzhao administrative system was abolished and the city was renamed Beiping. It was initially established as Beiping Special Municipality under the Nationalist government in Nanjing and was later reorganized as Beiping Municipality under the Executive Yuan.

During the Japanese occupation, a Beijing municipal government was established. After Japan’s surrender in 1945, the former administrative system of Beiping was restored.

The area administered by Beiping Municipality was considerably smaller than the territories of the former Shuntian Prefecture, Jingzhao, or today’s Beijing Municipality. It roughly corresponded to present-day Dongcheng and Xicheng districts, most of Chaoyang District, the southern part of Haidian District, the northern part of Shijingshan District, and the southern part of Fengtai District.

Administrative Changes after 1949

On April 18, 1950, the State Council of the People’s Republic of China approved an adjustment that reorganized Beijing into 16 districts. The urban area was divided into inner and outer districts.

The Inner City consisted of Dongdan, Xidan, Dongsi, and Xisi districts, while the Outer City consisted of Xuanwu, Chongwen, and Qianmen districts.

In 1952, Wanping County of Hebei Province was transferred to Beijing. In 1956, Changping County was also incorporated into Beijing.

In March 1958, five counties and districts—Tong County, Shunyi, Daxing, Liangxiang, and Fangshan—were transferred to Beijing. Later that year, on October 20, Huairou, Miyun, Pinggu, and Yanqing were also incorporated into the municipality.

Following a series of administrative adjustments in 1958, Beijing’s central urban districts were eventually reorganized into four major districts. As the city continued to expand and urbanization accelerated, the concept of “Eight Urban Districts” (Chengbaqu) emerged. These consisted of Dongcheng, Xicheng, Chongwen, Xuanwu, Chaoyang, Fengtai, Shijingshan, and Haidian.

From Six Urban Districts to Modern Beijing

Today, Dongcheng and Xicheng districts occupy the traditional central area of Beijing. Their territories are largely located within today’s Second Ring Road and correspond closely to the area of the old city during the Qing Dynasty. They therefore represent the traditional urban core of Beijing.

As Beijing’s population grew and the city expanded, much of the territory of the four former suburban districts—Chaoyang, Haidian, Fengtai, and Shijingshan—also became urbanized. Together with Dongcheng and Xicheng, these six districts gradually came to be known as the “Six Urban Districts” (Chengliuqū).

Meanwhile, most of Beijing’s former suburban counties were gradually reorganized as municipal districts.

Under current urban planning, the built-up urban area of Beijing is generally defined as the area within the Fifth Ring Road, covering approximately 667 square kilometers.… Read the rest

Administrative Divisions of Beijing, China

Administrative Divisions of Beijing

Beijing is one of the four municipalities directly under the central government of the People’s Republic of China. Beijing currently consists of 16 municipal districts. Among them, Dongcheng District and Xicheng District, both located within Beijing’s Second Ring Road, are traditionally regarded as the city’s central urban districts.

In urban planning, the built-up area of Beijing generally consists of the central urban area, roughly within the Fourth Ring Road, together with ten peripheral urban clusters. In recent decades, as urbanization has accelerated, all of Beijing’s former suburban and outer-suburban counties have been reorganized as districts. As Beijing is positioned as China’s political and cultural center, its industrial activities have gradually shifted toward areas outside the central urban districts.

Municipal Districts of Beijing

Beijing has 16 municipal districts:

  • Dongcheng District
  • Xicheng District
  • Chaoyang District
  • Fengtai District
  • Shijingshan District
  • Haidian District
  • Mentougou District
  • Fangshan District
  • Daxing District
  • Tongzhou District
  • Shunyi District
  • Changping District
  • Huairou District
  • Pinggu District
  • Miyun District
  • Yanqing District

Township-Level Administrative Divisions

The administrative divisions below the district level include subdistricts, towns, and townships. In some areas, township-level governments also operate as administrative offices for designated areas. This arrangement is sometimes described in China as “two signs, one organization”, meaning that two administrative titles are used by the same government organization.

In areas where a township government also serves as a designated-area administrative office, communities are generally the main local administrative units. In ordinary towns and townships, villages are the primary local administrative units.

As of December 2022, Beijing had 343 township-level administrative divisions, consisting of:

  • 165 subdistricts
  • 143 towns
  • 30 townships
  • 5 ethnic townships
Read the rest

The Origins and Traditions of the Mid-Autumn Festival

The Origins and Traditions of the Mid-Autumn Festival

The Mid-Autumn Festival, also known as the Moon Festival, Autumn Festival, or Reunion Festival, is a traditional cultural festival celebrated by many ethnic groups in China and in several countries and regions influenced by Chinese culture. It falls on the 15th day of the eighth month of the traditional Chinese lunar calendar. The festival is called the “Mid-Autumn Festival” because the eighth lunar month falls in the middle of autumn. In some regions, however, celebrations are held on the 16th day of the eighth lunar month.

The festival began to take shape during the early Tang Dynasty and became widely popular during the Song Dynasty. By the Ming and Qing Dynasties, it had developed into one of China’s most important traditional festivals, comparable in importance to the Spring Festival. Influenced by Chinese culture, the Mid-Autumn Festival is also celebrated in several East and Southeast Asian countries, particularly among overseas Chinese communities.

Since 2008, the Mid-Autumn Festival has been recognized as a national public holiday in China. On May 20, 2006, it was included in the first national list of intangible cultural heritage by the State Council of China.

The festival has long been associated with customs such as worshipping and appreciating the moon, eating mooncakes, admiring osmanthus flowers, and drinking osmanthus wine. These traditions have been passed down through generations and continue to this day.

The full moon has traditionally symbolized reunion and completeness. For this reason, the Mid-Autumn Festival has become an occasion for people to express their longing for their hometown and loved ones, as well as their hopes for a good harvest, happiness, and prosperity. It represents a rich and valuable part of Chinese cultural heritage.

The Mid-Autumn Festival, together with the Spring Festival, Qingming Festival, and Dragon Boat Festival, is regarded as one of the four major traditional festivals of China.

Origins of the Mid-Autumn Festival

There are several theories concerning the origin of the Mid-Autumn Festival. The term “Mid-Autumn” appeared in ancient Chinese literature as early as the Zhou Li (Rites of Zhou). The Book of Rites also contains a reference to customs during the eighth lunar month, describing the practice of caring for the elderly and providing them with food and porridge.

One theory holds that the festival originated from ancient imperial rituals honoring the moon. The Book of Rites records: “The Son of Heaven worships the sun in spring and the moon in autumn.” This suggests that rulers were already conducting ceremonies to honor the moon as early as the Spring and Autumn period. Aristocrats, government officials, and scholars later adopted these practices, and they gradually spread among ordinary people.

Another theory connects the festival with agricultural production. Autumn is the season of harvest, when crops, fruits, and other agricultural products mature. Farmers celebrated the harvest and expressed their gratitude and happiness by holding activities around the middle of autumn. Since the eighth lunar month falls in the middle of the autumn season and the 15th day falls in the middle of that month, the day gradually became known as the Mid-Autumn Festival. Some historians therefore believe that the festival may have developed from ancient harvest celebrations and rituals.… Read the rest

The Origins and Cultural Traditions of the Dragon Boat Festival

The Origins and Cultural Traditions of the Dragon Boat Festival

The Dragon Boat Festival, also known as the Double Fifth Festival, Duanwu Festival, or Bathing Orchid Festival, is an important traditional festival in China and several other East Asian countries. It is one of the four major traditional festivals of China and is celebrated on the fifth day of the fifth month of the traditional Chinese lunar calendar each year.

The term “Duanwu” was first recorded in the Fengtu Ji (Record of Local Customs) by Zhou Chu during the Western Jin Dynasty. The name is associated with the fifth month, when summer is at its height and the dragon star is believed to appear prominently in the sky, symbolizing the proper alignment of heaven and earth.

The Dragon Boat Festival has many alternative names, including the Double Fifth Festival and the Tianzhong Festival. These different names reflect the festival’s rich cultural heritage and the diverse customs practiced in different regions.

Historical Origins

The origins of the Dragon Boat Festival are complex and multifaceted, incorporating ancient astronomical beliefs, historical legends, religious traditions, and folk customs.

In its early development, celebrations were primarily associated with dragon worship and totem rituals. Over time, traditions commemorating historical figures such as Qu Yuan and Wu Zixu became incorporated into the festival.

The Chinese scholar Wen Yiduo, in his study An Examination of the Dragon Boat Festival, proposed that the festival may have originated from dragon-totem worship among the ancient peoples of the Wu and Yue regions, rather than from the story of Qu Yuan. Nevertheless, in later generations, the festival became closely associated with Qu Yuan because of his enduring reputation for patriotism and loyalty to his country.

Major Origin Legend

The Legend of Qu Yuan

According to the Records of the Grand Historian (Shiji), Qu Yuan was a minister of the State of Chu during the Warring States period. He advocated selecting capable and virtuous officials, strengthening the country and its military, and forming an alliance with the State of Qi to resist the State of Qin.

However, his political ideas were strongly opposed by members of the Chu aristocracy, including Zi Lan. After being slandered and removed from office, Qu Yuan was expelled from the capital and eventually exiled to the regions around the Yuan and Xiang Rivers.

During his years in exile, Qu Yuan wrote some of the greatest works in ancient Chinese literature, including Li Sao (The Lament), Tian Wen (Heavenly Questions), and Jiu Ge (Nine Songs). His poetry expressed his concern for his country and his people, as well as his unwavering ideals.

In 278 BCE, Qin forces captured the capital of Chu. Upon learning that his homeland had been conquered, Qu Yuan was devastated. Yet he could not bring himself to abandon his country.

On the fifth day of the fifth lunar month, after composing his final work, Huai Sha (Embracing the Sand), Qu Yuan is traditionally said to have tied a stone to himself and drowned himself in the Miluo River.

According to legend, his death became a powerful symbol of loyalty, integrity, and patriotism, and his story eventually became one of the most enduring cultural traditions associated with the Dragon Boat Festival.

Cultural Traditions and Customs

The Dragon Boat Festival is associated with a wide variety of traditional customs. Some of the most common include:

Eating Zongzi

Zongzi is one of the most iconic traditional foods of the Dragon Boat Festival. It is made from glutinous rice and various fillings wrapped in bamboo or other leaves and then steamed or boiled. Different regions have their own distinctive flavors and shapes. Common varieties include sweet zongzi, savory zongzi, and meat-filled zongzi.

Dragon Boat Racing

Dragon boat racing is one of the most important traditions of the Dragon Boat Festival and is also a traditional Chinese water sport. Dragon boat races are held in many places during the festival. Teams sit in long, elaborately decorated boats and paddle vigorously in unison, competing to reach the finish line first.

Hanging Mugwort and Calamus

Mugwort (Artemisia argyi) and calamus (Acorus calamus) have traditionally been believed to possess protective and cleansing properties. During the festival, people hang bundles of mugwort and calamus on doors and windows, traditionally to ward off evil spirits, disease, and misfortune.

Wearing Fragrant Sachets

Fragrant sachets, traditionally known as xiangnang, are small decorative pouches filled with ingredients such as aromatic herbs and traditional medicinal substances. They are usually wrapped in colorful silk or other fabrics and give off a pleasant fragrance. People traditionally wear or carry these sachets as a symbol of protection from illness and evil influences.

Drinking Realgar Wine

Realgar wine, traditionally known as xionghuang jiu, was historically believed to have protective and cleansing properties. People traditionally drank it during the Dragon Boat Festival as part of the custom of warding off disease and evil influences.

Note: Realgar contains arsenic compounds and can be toxic. Although drinking realgar wine is a traditional custom, it is not considered safe by modern medical standards, and it should not be consumed.… Read the rest

What Is the Qingming Festival? — Traditions, Customs, and Culture of Qingming

What Is the Qingming Festival?

The Qingming Festival, also known as the Tomb-Sweeping Festival, Outing Festival, Spring Festival, or Ancestors’ Day, is traditionally observed between April 4 and April 6 each year. It is a traditional Chinese festival dedicated to honoring ancestors, visiting and cleaning their graves, and remembering deceased family members.

The Qingming Festival originated from ancient ancestor worship and spring sacrificial rituals. It carries both natural and cultural significance: it is not only one of the traditional markers of the changing seasons but also an important traditional festival. Along with the Spring Festival (Chinese New Year), Dragon Boat Festival, and Mid-Autumn Festival, Qingming is regarded as one of the four major traditional festivals of China.

According to traditional accounts, the custom of Qingming can be traced back to the ancient practice of imperial and aristocratic tomb sacrifices, which is believed to have begun around the Zhou Dynasty, more than 2,500 years ago. Originally, Qingming was simply the name of a solar term in the traditional Chinese calendar. Its development into a festival for commemorating ancestors was closely connected with the Hanshi Festival (Cold Food Festival).

The Hanshi Festival and the Qingming Festival were originally two separate occasions. During the Tang Dynasty, tomb-sweeping and ancestral worship were traditionally carried out during the Hanshi period. During the Song and Yuan dynasties, Qingming gradually became more prominent and eventually took the place of Hanshi as the main occasion for tomb sweeping and ancestor worship. During the Ming and Qing dynasties, many of the customs inherited from earlier periods continued, and the traditions of honoring ancestors and mourning deceased relatives remained widespread.

Influenced by Han Chinese culture, various ethnic minority groups in China also developed their own Qingming traditions. Although customs differ from region to region, tomb sweeping, ancestor worship, and spring outings remain the central themes of the festival.

Qingming also includes a variety of outdoor recreational activities, such as swinging, cuju (an ancient Chinese ball game), flying kites, tree planting, and tug-of-war. Traditional foods associated with the festival include Zitui Yan, sweet fermented rice porridge, and Qingtuan, a type of green glutinous rice dumpling.

Qingming traditions are not limited to mainland China. Due to the historical and cultural influence of Chinese communities, the festival is also observed in various forms in countries and regions such as Vietnam, South Korea, Malaysia, and Singapore.… Read the rest

The Lantern Festival: The Grand Finale of Chinese New Year Celebrations

The Lantern Festival, celebrated on the fifteenth day of the first month of the traditional Chinese lunar calendar, marks the traditional end of the Chinese New Year celebrations. It is one of the most important traditional festivals in China and is celebrated with lanterns, riddles, family gatherings, and traditional foods.

The first month of the lunar calendar is called Yuan, while the ancient Chinese word for night was xiao. Therefore, the fifteenth night of the first lunar month came to be known as the Yuanxiao Festival, or Lantern Festival. It is also known as the Shangyuan Festival.

The fifteenth day of the lunar month is usually associated with the first full moon of the lunar year. It symbolizes the return of spring, the beginning of a new cycle, and the continuation of the celebrations that began with Chinese New Year.

A Night of Lanterns

Traditionally, when the full moon rises on the night of the Lantern Festival, people light colorful lanterns and gather outdoors to celebrate.

Families and friends go out to admire the moon and lantern displays, while streets and public spaces become filled with lights and festive activities. People solve lantern riddles, watch traditional performances, eat sweet rice dumplings, and enjoy time together with their families.

For this reason, the Lantern Festival is also commonly known as the Festival of Lanterns.

The custom of lighting lanterns has a long history. According to historical tradition, lantern celebrations became particularly prominent during the Tang Dynasty (618–907). Lanterns were displayed throughout imperial palaces and city streets, and elaborate lantern towers, wheels, and trees were created for public celebrations.

The Tang poet Lu Zhaolin vividly described the spectacular scene of the Lantern Festival in his poem Watching Lanterns on the Fifteenth Night, comparing the lights to falling stars and the bright moon hanging above the buildings.

During the Song Dynasty (960–1279), Lantern Festival celebrations became even more elaborate. Lantern displays could continue for several days, and the variety and craftsmanship of the lanterns increased considerably.

During the Ming Dynasty (1368–1644), celebrations could last for around ten days in some places, making it one of the longest festival periods in Chinese history. During the Qing Dynasty (1644–1912), although the official celebration period was shorter, large-scale lantern displays and fireworks continued to attract huge crowds.

The Tradition of Solving Lantern Riddles

One of the most popular activities of the Lantern Festival is solving lantern riddles, known in Chinese as dengmi.

The tradition became popular during the Song Dynasty. Riddles were written on pieces of paper and attached to colorful lanterns for visitors to solve. People of different ages and social backgrounds could take part.

Lantern riddles were particularly popular because they combined entertainment with intellectual challenge. Solving them required knowledge, imagination, and clever thinking, making the activity an enduring part of Lantern Festival culture.

Today, lantern riddles remain a popular activity at traditional festivals, schools, cultural events, and community celebrations.

Eating Tangyuan

Another essential Lantern Festival tradition is eating tangyuan, round glutinous rice dumplings usually filled with sweet fillings.

Tangyuan can be filled with ingredients such as sesame paste, red bean paste, peanuts, sugar, or fruit-based fillings. They may be boiled, steamed, fried, or prepared in other ways depending on the region.

The round shape of tangyuan symbolizes reunion and completeness. The Chinese pronunciation of tangyuan is also associated with the idea of tuanyuan, meaning family reunion.

For Chinese families, eating tangyuan during the Lantern Festival expresses wishes for family unity, harmony, happiness, and a prosperous future. It can also represent affection for family members who are far away.

Walking to Drive Away Illness

In some regions of China, people traditionally observed a custom known as “Walking Away a Hundred Illnesses.”

Participants, traditionally including many women, would walk together through streets and rural areas, sometimes crossing bridges or walking along city walls and through the countryside. The custom was believed to help drive away illness and misfortune and bring health and good fortune for the coming year.

The practice varied considerably from one region to another and is now less common than other Lantern Festival traditions.

Dragon Dances, Lion Dances and Folk Performances

As the Lantern Festival developed over the centuries, more forms of entertainment became part of the celebrations.

Depending on the region, festivals may feature:

  • Dragon dances
  • Lion dances
  • Stilt walking
  • Land-boat dances
  • Yangko folk dances
  • Traditional drum performances
  • Fireworks and lantern displays

These performances create a lively atmosphere and showcase the diversity of traditional Chinese folk culture.

The Historical Origins of the Lantern Festival

The exact origins of the Lantern Festival are complex, and several historical explanations and legends have been passed down through the centuries.

The festival has a history of more than two thousand years. Some traditions can be traced to the Western Han Dynasty, while the custom of lighting lanterns is often associated with the Eastern Han Dynasty.

One traditional explanation connects lantern lighting with Emperor Ming of the Han Dynasty. According to historical accounts and later traditions, Emperor Ming supported Buddhism and learned of Buddhist practices involving monks observing sacred relics and lighting lamps on the fifteenth day of the first lunar month. He is said to have ordered lanterns to be lit in the … Read the rest

The Origin of Chinese New Year

Chinese New Year, also known as the Spring Festival, is the most important traditional festival in China. It marks the beginning of a new year according to the traditional Chinese lunar calendar and is a time for family reunions, celebration, and hopes for good fortune.

The origins of the Spring Festival can be traced back thousands of years. One popular legend tells the story of a fierce creature called Nian. According to the legend, Nian would appear at the end of each lunar year and attack villages, frightening people and destroying crops.

People eventually discovered that Nian was afraid of loud noises, bright lights, and the color red. They began using firecrackers, lanterns, and red decorations to drive the creature away. Over time, these customs became important traditions of the Spring Festival.

Historically, the festival also developed from ancient ceremonies celebrating the end of winter and the beginning of spring. People offered sacrifices to ancestors and prayed for good weather, abundant harvests, and peace in the coming year.

Today, Chinese New Year is celebrated not only in China but also by Chinese communities around the world. Families gather for a reunion dinner, decorate their homes with red ornaments, give red envelopes (hongbao) to children and younger family members, and enjoy traditional foods and festivities.

Although the customs have changed over thousands of years, the meaning of Chinese New Year remains much the same: family, renewal, gratitude, good fortune, and hope for the future.

When Is Chinese New Year?

Chinese New Year does not fall on the same date every year because it follows the traditional Chinese lunar calendar. It usually begins between late January and mid-February.

The celebration traditionally lasts for about 15 days and ends with the Lantern Festival, when people gather to admire lanterns and enjoy traditional celebrations.

For Chinese people, the Spring Festival is more than simply the beginning of a new year. It is a cultural tradition that connects generations and brings families together.… Read the rest

过去一年那些被404的声音

原帖:https://foodthink.cn/%e8%bf%87%e5%8e%bb%e4%b8%80%e5%b9%b4%e9%82%a3%e4%ba%9b%e8%a2%ab404%e7%9a%84%e5%a3%b0%e9%9f%b3/

去年4月4日,食通社发过一篇“删稿合集”。那之后,每被删稿,同事们就有个聊以自慰的内部玩笑:“明年的404被404又有了。”

但两年的404也不完全一样。2024年,食通社被删的稿子大多并不是当时的舆论热点或传统意义上的“敏感话题”,比如盘点2024年国内媒体和学界对外卖和电商平台进行的报道、研究和创作;介绍新加坡为平台工人出台的社会保障。所以每次稿子被删,编辑部都会很意外,甚至想不通被删的逻辑和动机。

但在过去一年被删的稿子当中,有两篇是当时或长期的社会热点,机构媒体和自媒体也有报道。但最终在某一刻,大家都安静了。

为保粮食安全,我们有永久基本农田保护红线,为了保护环境,我们也有生态保护红线。但在公共舆论场,我们看不到这条清晰的线。我们能看到的,只有一句“此内容因违规无法查看”。剩下的,只能通过每一篇被404的稿子去揣测。

以下是2025年被404的文章。可根据提示词阅读它的前半生。

404 not found NO.1

过去一年那些被404的声音插图

这其实是对当年出版的一本讨论外卖工作的书《过渡劳动》的回应。作为关注社会经济关系对人群健康影响的营养学博士,作者从营养健康的角度,讨论送外卖作为一份工作,会不会真的使骑手更“短命”?最后她强调,过度劳动并非单指外卖员,现代社会中的许多人,也经历着三餐不规律,高强度的工作和收入的不稳定性——这是和跑外卖类似的“具有工具性而非价值型”的劳动。作者希望大家借由骑手的境况去思考:为什么粮食安全和经济发展并没有让好好吃饭变得更容易?

过去一年那些被404的声音插图1
“外卖大战”期间,在等待取货的外卖员们。摄影:天乐
文章在2025年8月12日发布,8月24日被删除。关于外卖员和数字平台类的稿件,2024年,食通社已经遭遇过好几篇删稿,虽然都和外卖骑手相关,但每篇稿子讨论的方向都不同。其实这篇文章的批评对象并不是外卖平台本身,或者说它想谈的是比外卖平台更大的平台——社会:为什么产量和经济都上去了,人们却更不能好好吃饭了? 
公众号”食通社Foodthink”后台留言“丑团”,阅读全文 🙏

404 not found NO.2

过去一年那些被404的声音插图2

25年华北秋收时节遇上连月阴雨,玉米无法收割,接连发霉。“华北连阴雨”上了热搜,不同媒体平台都接力报道。食通社走访了河南和河北六个农业县,发现在玉米从种植到销售的每个环节,种植户、收购商和地方政府想尽了各种办法应对,但无论农户规模大小、实力和设备如何,几乎所有玉米种植者还是只能接受减产、降价和霉变对他们造成的损失。

过去一年那些被404的声音插图3
受到今年华北连阴雨下的影响,邯郸的玉米收购商李军的玉米棒子很快就发霉了。摄影:裴丹
文章在2025年10月22日发布,10月24日被删。据我们所知,有些其他平台的稿子也遭遇了删除。也许热点刚出时,大家都可以讨论,但在某一个节点,又全部被噤声了。无论是内容生产者,还是想了解真相的读者,这都是一个拼手速的时代。 
公众号”食通社Foodthink”后台留言“撑伞”,阅读全文 🙏

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过去一年那些被404的声音插图4

和“华北连阴雨”类似,“河北农村取暖问题”是过去这个冬天另一个农村热点。

1月5日,《农民日报》公众号发布《河北农村取暖问题,不能再耽搁了》,提到在小寒这个一年中最冷的一天,河北一些农村地区的老百姓宁愿挨冻也不敢开暖气。

食通社很快发表了一篇评论。作者既是河北人,也曾经是一名环境记者,见证了政府为治理北京雾霾而实行的一系列强有力手段。包括2013年,政府发布“大气十条”治理空气污染,京津冀地区开始了大规模推广煤改气、煤改电,当年在河北,就出现了农村取暖难的现象,当时的归因是天然气供应不足。

十二年后,天然气供应问题倒是解决了,但价格也上去了,收入有限的农民,特别是留守老人,还是取不上暖。

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村镇纪录片导演“遇真纪事”1月初在河北农村发现农民捡拾柴火取暖。图源:“遇真纪事”视频截图
当城市供暖稳定,而部分农村地区却需要更高的成本才能满足活着的基本条件,作者发问,为何农民总是政策“一刀切”的受害者?并且呼吁,绿色转型不能以牺牲农民这样的弱势群体为代价,只有公平公正的转型,才可能持续。 

文章在今年1月9日发布,1月18日被删。比《农民日报》《河北农村取暖问题,不能再耽搁了》一文多存活了8天。农民身体冷,我们心冷。

公众号”食通社Foodthink”后台留言“一刀切”,阅读全文 🙏

404 not found NO.4

过去一年那些被404的声音插图6

基于去年在多个省份的调研,食通社在26年年初发布原创文章《谁拉低了高标准农田的“标准”》,吸引了全国各地农业、工程领域的从业者和研究者留言,分享了他们对当地高标准农业建设、使用的观察,证实文中提到的高标田“标准”不高的问题在中国西南、西北、中部的村庄都有存在。

食通社整理了读者提供的信息,在1月21日发布《全国人民热议高标准农田》。

过去一年那些被404的声音插图7
2023年11年22日,杭州郊区一块种苗木的土地被改成了高标准农田。摄影:陈晶晶
究竟怎样的农田改造才能真的保障粮食安全?食通社认为,在对农村进行建设和改造前,应该先虚心倾听一线农民的声音,并且破除对规模化农业的迷思。文章发布10天后被删。随后重发,点击这里阅读全文。 
除了前面提到的几篇文章被平台处理,过去一年里,我们也接到过不止一次删稿或修改内容的电话。也是在这个过程中,我们发现,一场极端天气、一次田间作业,甚至一篇看似普通的稿子,仅仅陈述一些可能已经广为人知的事实,都会让那些制造问题或者本应解决问题的相关方坐立不安。大家似乎都在“守卫”着自己的一亩三分地,但公共讨论的空间,也在这样的拉扯中逐渐缩小。 

对食通社来说,每一篇文章不只是“发出来”,更重要的是,文章能成为一个入口,让不同立场的利益相关方得以在这里交流信息,进行更深入的讨论。很多时候,真正有价值的是文章留言区的交流,但这些声音也在被反复404后,越来越少。

过去一年,我们发现,公众号文章的留言被屏蔽得越来越快。有时读者留下很认真地思考,很快被删除,甚至我们还来不及看读者到底写了什么,只能看见后台显示“留言因涉嫌违规已不可见”。

过去一年那些被404的声音插图8
公众号后台常见“因涉嫌违规”不可见的留言,现在还多了个“因涉嫌骚扰被屏蔽”的理由。
也就是说,读者看似是可以评论的,但并不是所有留言都能被看到——很多声音,只存在于评论者自己的界面里。 

久而久之,有人不再留言,也不再尝试表达。慢慢地,声音就少了,沉默变得更常见。

我们能做的,或许只是尽量把还可以说的话说出来,守住仍未消失的空间。至于那些没能被看见的声音,也不该就此被当作不存在。无论如何,我们不希望在未来的某个清明,祭拜“公共空间”的消亡。

整理:凯瑞 

编辑:天乐

 
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