蛊毒传统在闽西的地方政治实践中一直具有不可忽视的影响。20世纪50年代,它更介入并干扰了当地的阶级划分运动。本质上说,蛊毒是将人群区分为“我群”和“他者”的一套社会分类的观念和实践。这种蛊毒观念作为一种知识,为乡民认知阶级概念提供了参照。蛟洋乡民正是通过参照乡村既有蛊毒常识,在人群区分的意义上产生共鸣,从而对阶级概念获得自己的认知和体验。另外,乡民共享的蛊毒观念,可作为集体动员的资源。在阶级划分之前,乡民为蛊毒观念所驱动,早已将畜蛊嫌疑人归入另册。后来运动的开展正好为他们惩治嫌疑提供了合法的平台。工作组为适应形势的需要,接纳蛊毒传统的动员能力,与乡民合谋将畜蛊嫌疑人划为富农。乡村宗教文化与中共政治文化之间这种错位和合谋提醒我们,对于阶级划分的研究不应过于强调自上而下实行的过程,而应更多关注普通民众在具体实践中的介入方式,探讨他们应对政府政策的社会文化资源和基本策略。 Gudu drug tradition has always had a significant impact in the local political practice in western Fujian. In the 1950s, it even intervened and disrupted the local class movement. In essence, gunshot is a concept and practice that divides a population into a social classification of “my group ” and “the other ”. This kind of guilty notion serves as a kind of knowledge, which provides a reference for villager’s cognitive class concept. Jiao Yang villagers just by reference to the existing rural poisonous common sense, in the sense of distinguishing the population resonate, so as to gain their own class concept of cognition and experience. In addition, the guilty notion shared by villagers can serve as a resource for collective mobilization. Before the class division, the villagers were driven by the concept of guilty of poisoning and had already classified the livestock suspects into another book. Later, the campaign started just to provide a legal platform for punishing suspects. In order to meet the needs of the situation, the working group accepted the traditional mobilization of guns and poison and conspired with the villagers to mark the suspects of livestock poisoning as rich peasants. This dislocation and collusion between the rural religious culture and the CCP’s political culture reminds us that the study of class division should not place too much emphasis on the process of implementing from top to bottom but should pay more attention to the ways of ordinary people’s involvement in specific practices They deal with social and cultural resources and basic strategies of government policies.