重建合法性──滿洲國的地方調查、模範村及其「教化」

Rebuilding Legitimacy: Local Surveys, Model Villages and“Civilizing＂Processes in Manchukuo

滿洲國如何控制地方社會，並樹立統治基礎？本文從三方面檢視政權合法性確立的過程，闡明其中治理政策之轉向。首先，利用大同學院的「見學旅行」報告書，觀察調查工作如何深化殖民者對縣政的認識。這些資料除了代表考察地方時所積累的「知識生產」外，也呈現新政權面臨的統治難題。對殖民當局來說，調查活動猶如對地方行政的再確認，並運用統計方法增進治理效能。其次將焦點放在滿洲國重建農村的政策上。當官方實施各項產業開發與經濟統制活動之際，影響範圍更擴及農村，1934年大同學院的地方調查即為此一體現。通過重建農村、建立理想社會的宣傳，殖民者同時向民眾訴求「現代性」的統治理念。為了釐清滿洲國怎樣達成合法性統治，本文最後則以模範村風潮和推動「教化講演」為例，觀察日本的殖民策略。1934年起，奉天省分別於瀋陽、蓋平、海龍、梨樹等地開啟「實驗村計畫」，一方面符合不同產業的需求，另一方面移入日本居民，以期強化統治。此外，以「報國」為名的宗教結社，配合戰爭需求向社會民眾徵求動員。這些運用普世價值以美化侵略之舉，形成滿洲國與殖民當局所謂「道德門面」，也成為日本帝國主義發展的特徵。

Concerning how Manchukuo controlled local society and instituted the basis for its rule, the present article examines the processes by which the state established legitimacy and expounds the shifts in its governance policies from three dimensions. First, the “travel study” reports of Datong Academy （Daidō gakuin 大同学院） are used to analyze how the colonizers employed social surveys to deepen their understanding of county administration, materials which both represent the “knowledge production” accumulated during investigations into local areas and reveal the challenges faced by the regime concerning governance. For the colonizers, moreover, this investigation work resembled a reaffirmation of local administration, one which used statistics to enhance governance effectiveness. Second, the author focuses on rural reconstruction policies. When carrying out industrial development and economic control policies, colonial authorities expanded their influence into the vast rural hinterland, exemplified by Datong Academy's investigations in 1934. Manchukuo then used rural reconstruction and the establishment of an ideal society as propaganda, while appealing for “modernity” as a governing ideal. Finally, this article takes the construction of model villages and promotion of “civilizing lectures” to elucidate how Manchukuo realized legitimacy and Japanese colonial strategies. In 1934, Fengtian province implemented the “Experimental Village Plan” in Shenyang, Gaiping, Hailong, Lishu, and elsewhere, both meeting the needs of different industries and drawing in Japanese immigrants to strengthen colonial rule. In addition, the activities of religious associations, in the name of “serving the country,” aligned themselves with war needs and mobilized the public. Such use of universal values to beautify aggression thereby constituted a “moral façade,” characteristic of Japanese imperialism.