論文の英文要旨
The collective memory of Inner Mongolia of China
論文題目－A case study of Gada Meiren
Bao Baohai

氏名In this study, Gada Meiren(1892～1931), who was known as hero of Mongolian ethnic group,Chinese notation [Ga Da Mei Lin] was chosen as a case study to disuses the dynamics of collectivememory in Inner Mongolia of China. Gada Meiren was a leader of anti-cultivation movement offarmland reclamation of Mongolian grasslands in Khorchin of Inner Mongolia from the end of 1929
until the early1931. Zhang Xueliang’s Northeast Army suppressed the uprising and Gada Meiren
was killed on February 12th 1931 on lunar calendar. Fought for protecting the Mongolian grassland,
he have been respected and remembered by Mongolians.
In the historiography of Inner Mongolia in China, “Gada Meiren Uprising” was interpreted asclass struggle movement of fighting against a “Mongolian feudal lord” and “reactionary warlords”(Zhang Zuolin and Zhang Xueliang). Yet, criticism about his activities was different by the times,
and people`s memory on GadaMeiren is complicated.
In this study, attempting to rebuild the image of Gada Meiren is based on analysis of thenewspapers Shengjingshibao and Dongsanshengminbao which have never referenced by otherresearchers, and reconstruction of historical facts of “Gada Meiren uprising” was discussed. Inaddition, as the history of “Gada Meiren Uprising” is becoming a collective memory, the culturalpresence on“Gada Meiren uprising” like folk songs of üligertüdaγuu, novels, movies are discussed as
dynamics of collective memory. Through memory and oral history studies, this study delved into theway of cultural and social reproduction of memory. Collective memory that construct frominteraction of social group and individual consciousness was discussed based on the examination oftwo axes, one is “image of Gada Meiren” that constructed social and cultural aspects, another one is“narratives of Gada Meiren” by Mongolians in “grassroots society” in Inner Mongolia.
The first chapter introduces the collective memory theory, which presented by Maurice
Halbwachs. In addition, research trend of collective memory in China, especially in Mongolianstudies of Inner Mongolia is presented. Currently, the concept of “collective memory” presented byMaurice Halbwachs is not only adapted in study of history but also addressed in a number ofdisciplines such as ethnography, sociology and cultural anthropology. In China, significant historicalevents, such as "Cultural Revolution", "Nanjing Massacre" has been studied as a case study ofcollective memory, but due to ideological pressure from , minor memories of grassroots societyi

competing with the "official memory" seems neglected. In Inner Mongolia, although the collectivememory theory has been introduced, the connection between the collective memory and legend,memory and construction of ethnic identity issues are discussed in some research works.
In second chapter, historical background of the “Gada Meiren Uprising” and “anti-cultivationmovement” in Mukden are introduced referring to the newspapers Shengjingshibao andDongsanshengminbao publicated in Mukden, and route, dates and members of the uprising and thecourses of “Gada Meiren uprising” were examined in detail. In historiography of Inner Mongolia,
Han Chinese farmers have also been described as partners of the uprising army. But, according torecord of Shengjingshibao, it can be confirmed that local Han Chinese also attacked by uprisingarmy. On the one hand, it was true that some local Han Chinese bandits joined the uprising, so it
could hardly deny that in the name of uprising military, some people robbed the local Han Chineseand Mongolian landowners. Even some of the main members of the military uprising are unknown,
as minor leaders, except Chengang and Hongshun, tianhong, Gaoshan, Mantianhong, Sange, Hezi,Lezi, Laotizi, Shuangshan, Sandian, Zhenzi, Mingzi, Shuangqing, Pingxin, Zhuangjiaren,Zhandongbian Han Chinese bandits are clearly joined the uprising forces .
In third chapter, while relating political background to context of different eras of Inner Mongolia,Gada Meiren is assumed as “Lieux de Memoire”(Pierre Nora), focusing on a few images that areformed in temporal framework of Inner Mongolia, existence, maintenance and re-remembrance of“Lieux de Memoire” in social communities is elucidated. In different historical period of Inner
Mongolia, he had been illustrated differently. In the 1930s, he was criticized as "Mongolian Bandit"
who oppressing against the policy of the country (Republic of China). However, along with thefoundation of People's Republic of China, he was evaluated as “Mongolian ethnic hero” fighting
against a “feudal lord” and “reactionary warlords”. In the Cultural Revolution, he was criticizedagain as a traitor of the motherland (ethnic divisionist). By reform and opening-up policy from 1978,
although the "restoration of honor" as ethnic hero was recognized, there are still some descriptions
like "pioneer of environmental protection" and "hero for fighting against the grassland cultivation"etc. According to the theory o “Lieux de Memoire”(Pierre Nora), in Inner Mongolia, he can beregarded as a case of “Lieux de Memoire”.
In chapter four, the process of formation and acceptance of "memory of Gada Meiren" in Inner
Mongolia in terms of social representation is examined by adopting the memory studies andgeneration and transformation of “GadaMeiren Image” shared by nation state and local is revealedas well. Textualization of Gada Meiren (üligertüdaγuu) and compilation of “biography of GadaMeiren”(Ga Da Mei Lin de shi ji) was discussed along the Chinese Communist Party literary policy,"folk song movement" in 1958 and reform and opening-up policy in 1978. Since the text andbiography that has been compiled by the political movement was sung and spoken by artist quγurči,
the memory of Gada Meiren was re-remembered among Mongolian people and admired aroundii

wider area. In Inner Mongolia, especially in Horqin area, the formation of Gada Meiren’s Memory
was constructed from the 1930s, popularized and shared by Mongolians in wide range from 1950s.
In early years of the People's Republic of China, Gada Meiren has been represented as anAnti-imperialist, anti-feudal an anti-warlord hero based on socialist ideology, which is changed fromthe reform and opening-up policy in 1978. For example, the image of the Gada Meiren in the Novelof “qing qi Gada Meilin” written by Guo Xuebo, was somewhat different from "official memory" .It
was forgotten and marginalized image of hero who fought against the grassland cultivation.
In fifth chapter, memories and narratives of Mongolians in “grassroots society” in Inner Mongolia
is analyzed by adopting the oral history study theories, at the same time it was associated with thecontent of üligertüdaγuu. It was confirmed that the memory formation of people has been stronglyinfluenced by üligertüdaγuu and narratives of old man. In historiography of Inner Mongolia inChina, although he was officially described as “hero of class struggle”, among Mongolians in Inner
Mongolia, he was admired as “Ethnic Hero” and “Ethnic Sacrificer”, which is different from
“official memory” that constructed by social and political framework. However, narratives byMongolians are also complicated. Among them including “minor memory” of “hardship ofMongolians caused by grassland cultivation”, “conflict of Mongolian and Han Chinese”, “hero whofought for the common benefits of Mongolian and Han Chinese”, “bandit Gada Meiren”. It is
confirmed that people in grassroots society rather than being perceived the "official memory" as it is,has affected by image of üligertüdaγuu and environmental and spatial images that surrounding them.

iii