I hope that in the future, before and after the beginning of the new semester and when the disaster occurs, I will no longer see the scenes or descriptions of poor students and the weak troubled by all kinds of misfortunes being called to the stage for “public display” in the news reports.
the author is a professor in the Russian Department of Nanjing University.
recently, I saw a news on TV: the Jiangsu Federation of trade unions allocated n million yuan to subsidize students from poor working families on the eve of the new semester. The following pictures flashed across the screen: on the podium, a row of poor students took large envelopes from a long slip of union officials across a long table; The row of poor students turned and stood facing hundreds of participants in the meeting; The camera swings out a large envelope with the words “2000 yuan” on it. I pressed the remote control and wanted to change the channel, because I couldn’t bear to watch the children with big envelopes in both hands facing the camera and many meeting participants. Their expressions can’t be described as “happy” anyway. The words they can use are “shy”, “shy”, “embarrassed” and “embarrassed”. As for the thoughts of the children at that time, I firmly believe that they should be very complex, because I myself was a poor student and an extremely poor student during the “Cultural Revolution”. What’s annoying is that several channels of the local station are broadcasting this message. I can’t help sighing. It’s been ten, twenty, or even decades since I helped the people affected by the disaster and funded the poor students. Why can’t I think of a more civilized form! Why do you always torture these children and the weak!
sigh, I think of the famous Russian writer Leonid Leonov’s story of a poor student being funded in the Tsarist Russian era in his 1953 novel “Russian forest” (which is praised by today’s Russians as the classic of early Russian Ecological Literature).
in the early 20th century, there was a boy named Ivan vihrov in the Russian forest. Ivan lost his father and went to Moscow with his mother. The money her mother earned from her help paid Ivan to finish forestry school. Ivan is smart, diligent and loves the forest. He wants to go to Forestry University for further study, so as to better serve Russia’s forest cause in the future. But the sudden death of his mother made him lose the hope of continuing his study. When he was at a loss, someone sent him a remittance and a letter. The letter said that the remittance was specially for his study. Over the next few years, Ivan received a remittance every month, but the remitter never revealed any information about himself. In this way, Ivan vihrov completed Forestry University with these remittances. In the Soviet Union in the 1920s and 1930s, where the ultra left trend of thought was rampant, the popular idea was to “take from nature”. The popular theory in forestry circles is that the Soviet Union has inexhaustible and inexhaustible forest resources, and forestry should be free to cut trees for the development of the country.
vichrov, who has become a professor, disagrees. In his classes and works, he repeatedly stressed that the forest is “the nurturer of the nation and one of the few protectors”. It “has great benefits for the climate, agriculture and landscape of our lovely motherland”; The damaged forest is “the most difficult to repair” and “forgetting the forest is ungrateful”. Therefore, we must implement the “reasonable and continuous forest development theory” established by several generations of Russian foresters. He is regarded as a “heresy” and has been fiercely and long criticized by the “mainstream” red professors. Some even talk about his acceptance of “unidentified” funding, suggesting that he may have been associated with the reactionary class in history. All this brought great mental pain to vihrov, his wife and daughter. However, vihrov is open and aboveboard. He withstood the pressure, adhered to the truth, worked hard and wrote carefully, which made more and more colleagues realize the correctness of his academic proposition and the nobility of his personality. Finally, the government recognized his forestry route and awarded him the highest medal.
when we analyze the life path of vihrov, we naturally think of the role of self-esteem and dignity in him. At first, as a poor student from the bottom, vihrov was a person who could not be respected by others. However, as educator Makarenko said, “people who cannot be respected by others often have the strongest self-esteem.” The unnamed patron and educator Sukhomlinski know: “self-esteem is the most sensitive corner of teenagers, the potential force for students to move forward, the driving force for progress, the upward energy, and it is a noble and pure quality.” It is precisely because vihrov’s dignity and self-esteem were carefully cared for by his sponsors that he developed moral purity and rich personality and became an academic master beyond his own times.
from the 19th century to the early 20th century, poor students funded like Ivan vihrov were typical in Russia, because there were a group of people who were keen on philanthropy, including writers like,, krolenko, nobles like Panina and shanyavsky, Morozov, tretyyakov Breshkin and other merchant families. They actively participate in disaster relief activities, sincerely help the poor, and are keen on running schools and other cultural or public welfare undertakings. When funding others, they all pay great attention to protecting the human dignity and self-esteem of the sponsored, because they know that “self-esteem is the basis of one’s morality. If one loses self-esteem, one’s morality will collapse.” By the way, some of them have also invested heavily in helping the and Bolsheviks.
so far, I think of the Spring Festival in 1967. At that time, my parents were driven to their hometown thousands of miles away by the cultural revolution, and I stayed in the school in Jinan. It felt like the Jews stayed in Germany in the 1930s. They were penniless, couldn’t afford socks and cotton padded shoes, and wore shoes barefoot for three or nine days. On New Year’s Eve, the old neighbor aunt song asked her third son to take me to their house for the new year. In the evening, I slept in the same bed with the third brother of the Song family. At dawn, I was awakened by the rustle of clothes and quilts and the whisper of aunt song and the third brother of the Song family. Originally, song Da