The Integrating Logic of Collective Memory from the Perspective of Forging a Strong Sense of Community for the Chinese Nation

The report of the 20th National Congress of the CPC points out: “We will take forging a strong sense of community for the Chinese nation as the main thread and unswervingly follow the correct path of solving ethnic problems with Chinese characteristics.” The ninth collective study session of the Political Bureau of the Party Central Committee further emphasized that “we must fully implement the deployments of the 20th National Congress, accurately grasp the new phased characteristics of the Party’s ethnic work, take forging a strong sense of community for the Chinese nation as the main thread of the Party’s ethnic work and all work in ethnic regions, continuously strengthen and improve the Party’s ethnic work, solidly advance the cause of ethnic unity and progress, and promote the high-quality development of the Party’s ethnic work in the New Era.” The positioning of the main thread of the Party’s ethnic work has become increasingly clear. At the same time, “a sense of community for the Chinese nation” has been incorporated into the discourse system of ethnic work in the New Era and repeatedly emphasized, attracting widespread attention from academia and producing a series of high-quality works. When discussing issues of ethnic unity and the cohesion of the Chinese nation, Xi Jinping has repeatedly traced back

党的二十大报告指出：“以铸牢中华民族共同体意识为主线，坚定不移走中国特色解决民族问题的正确道路。”中共中央政治局第九次集体学习时进一步强调，“要全面贯彻党的二十大部署，准确把握党的民族工作新的阶段性特征，把铸牢中华民族共同体意识作为党的民族工作和民族地区各项工作的主线，不断加强和改进党的民族工作，扎实推进民族团结进步事业，推进新时代党的民族工作高质量发展。”党的民族工作的主线定位不断清晰，同时“中华民族共同体意识”被纳入新时代民族工作话语体系之中并反复强调，引起了学术界的广泛关注，形成了一系列精品力作。习近平在谈及民族团结、中华民族凝聚力问题时，多次追溯中华民族元素，如共同的故事、回忆、历史、文化等，将“记忆”照进现实，这种叙事实质上是对集体记忆的识别与唤醒，将各民族成员“引情”至共同的过往经历，以实现对中华民族共同体的“生情”。铸牢中华民族共同体意识正是需要此类兼具集体性和聚合性的情感力量，使中华民族走向牢不可破的共同体。因此，学者们也注意到集体记忆是铸牢中华民族共同体意识的重要资源。本研究主要将集体记忆作为解释框架，在铸牢中华民族共同体意识的视域下对整合集体记忆的“前、中、后”过程进行全景扫描，从而厘清中华民族共同体意识在整合集体记忆时的互动关系和表征，有助于借力集体记忆铸牢中华民族共同体意识，更好地实现记忆的续写与传承。

I. Collective Memory as an Explanatory Framework

一、作为解释框架的集体记忆

(1) The Connotation and Characteristics of Collective Memory

（一）集体记忆的内涵及特征

As a composite concept in the field of social psychology, collective memory can be traced back at the earliest to Durkheim’s “collective effervescence,” and it was Maurice Halbwachs, the founder of the field of “collective memory,” who achieved a “surmounting” and transcendence of this concept. From the perspective of “process theory,” he regarded collective memory as a process of “reconstruction,” proposing that “collective memory is in essence a reconstruction of the past based on the present.” From the perspective of the “dichotomy,” within the analytical relationship between individual memory and collective memory, the reconstruction of collective memory is not a construction of individualist consciousness. Although it is individuals who “possess” and “produce” memory, they are always influenced by the social collective framework and are sustained by the community constituted by collective members, from which they continuously draw strength, because “every collective memory requires the support of a group delimited in space and time.” Although groups or institutions cannot “possess” memory, individuals rooted in specific groups and institutions can only rely on the context of that specific group to recall and reproduce the past, because the groups we live in always provide us with the means to reconstruct memory. By inference: individual memory is subsumed within collective memory, and collective memory manifests itself through individual memory. In addition, there is also the “dichotomy” of collective memory and historical memory. Pierre Nora points out: “The former is fluid, malleable, and envelops the traditions of a social group. The latter is analytical, critical, and rational, and is the result of the application of specialized scientific methods.” From this it can be seen that collective memory is not equivalent to historical memory, because collective memory transcends the historical context and internalizes into a cohesive consciousness of an ethnic group, including emotions, will, beliefs, etc., or a spiritual marker that distinguishes it from other ethnic groups. Collective memory reflects on the group from the “inside” of the group, striving to depict the common consciousness of collective members so as to obtain identity confirmation and collective recognition at each stage, and it naturally obscures some profound changes, whereas in “history,” “only those processes or events that embody change count as historical facts.” At the same time, collective memory is continuously reconstructed based on the context of different eras, formed through collective consideration, practical selection, and historical reference; it is not immutable, nor is it a simple reproduction of the historical context. Therefore, the integration of collective memory depends to a large extent on the collective concepts, will, and expectations of the current community members.

集体记忆作为社会心理学领域的复合型概念，最早可追溯至涂尔干的“集体欢腾”，而对这一概念实现“克服”和超越的，正是在“集体记忆”领域拥有肇始之功的莫里斯·哈布瓦赫。基于“过程论”视角，他将集体记忆视为一种“重构”过程，提出“集体记忆在本质上是立足现在而对过去的一种重构”。基于“二分法”视角，在个体记忆与集体记忆的辨析关系之中，集体记忆的重构并不是个体主义意识的建构，虽然“拥有”和“生产”记忆的是个人，但始终受到社会集体框架的影响，并经由集体成员构成的共同体而存续，从中不断汲取力量，因为“每一个集体记忆，都需要得到在时空被界定的群体的支持”。虽然群体或机构不能“拥有”记忆，但植根在特定群体和机构的个体，也只能依靠这个特定群体的情境去追忆和再现过去，因为无论何时我们生活的群体都能提供给我们重建记忆的方法。推论之：个体记忆寓于集体记忆之中，集体记忆通过个体记忆体现自身。除此之外，还有集体记忆与历史记忆的“二分法”，皮埃尔·诺拉指出：“前者是流动的、变形的，并且会将一个社会群体的传统包裹起来。后者是分析性的、批判性的和理性的，是专门的科学方法受到应用的结果。”由此可以看出，集体记忆不等同于历史记忆，因为集体记忆完成了对历史情境的超越，内化为一个族群的包括情感、意志、信仰等在内的聚合性意识，或是区别于其他族群的精神标识。集体记忆是从群体的“内部”反视群体，力图描绘出集体成员的共同意识，以便在各个阶段都能获得身份确认和集体认同，自然会隐去部分深刻的变化，而在“历史”中“只有那些体现变化的过程或事件才算得上史实”。同时，集体记忆基于不同时代的语境不断重构，通过集体的考量、现实的取舍、历史的参照得以形成，并非一成不变，更不是对历史情境的原样复现。因此，集体记忆的整合，很大程度上取决于当下共同体成员的集体观念、意志和期待。

In discussing the concept of collective memory, research within the functionalist paradigm places greater emphasis on value attributes. Wang Mingke believes: “Memory is a collective social behavior… the ‘kinship affinity’ that causes population cohesion depends on collective memory for its maintenance.” The cohesion and transformation of an ethnic group require the continuous reinforcement of collective memory through shared rituals, or the establishment of permanent substantive memorials for its maintenance. When placed in a migration context, ethnic identity and cohesion also follow these principles, requiring the promotion of root-seeking among populations that originally had no common “history,” to discover or create new collective memories in order to consolidate new ethnic identity. Ma Guoqing defines contemporary Chinese collective memory as “the memory of the Chinese national community.” The historical interactions, exchanges, and integration among China’s various ethnic groups, along with the collisions and overlays of their trade, culture, history, customs, and beliefs, provide rich material for the common memory of the Chinese nation, forming “regional” collective memories. Through the interaction and integration of the collective memories of various ethnic groups, the memory of the Chinese national community is ultimately formed.

在讨论集体记忆的概念时，功能主义范式的研究更加注重价值属性。王明珂认为：“记忆是一种集体社会行为……造成人群凝聚的‘亲亲性’都有赖集体记忆来维持。”一个族群的凝聚和变迁，需要以共同的仪式不断强化集体记忆，或建立永久性的实质纪念物加以维持，当置于移民情境之中时，族群的认同和凝聚也同样遵循这些法则，需要促成原来没有共同“历史”的人群进行寻根，去发现或创造新的集体记忆，以凝聚新族群认同。麻国庆将当代中国集体记忆定义为“中华民族共同体记忆”，中华各民族在历史上的交往交流交融，及其贸易、文化、历史、习俗、信仰之间的碰撞和叠加，为中华民族共同记忆提供了丰厚素材，形成了“区域”的集体记忆，各民族集体记忆经由交融互动，最终形成了中华民族共同体记忆。

In summary, collective memory, as a record of culture and psychology, is the memory of the past held by a group with specific cultural cohesion and identity, and is a symbolic element that triggers collective emotional resonance. Collective memory can cross individual boundaries and integrate into the collective domain, thereby supporting collective emotional identities related to group identity, historical identity, cultural identity, and the like.

总之，集体记忆作为文化和心理的记录，是具有特定文化内聚性和同一性的群体对过往的记忆，是引起群体性情感共鸣的标志要素。集体记忆能够跨过个体的边界融入集体领域，进而支持了群体认同、历史认同、文化认同等相关的集体性情感认同。

Collective memory is generated within the social framework of the collective, and it connects “past—present—future” through cohesive emotion. In this process, it is continuously stored, precipitated, and sublimated, inevitably bearing the characteristics of memory’s uniqueness, sociality, spatiotemporal relevance, and reconstructability. The uniqueness of collective memory means that each social group possesses its own exclusive collective memory. This characteristic is particularly prominent in the context of “migration.” When an individual migrates to a new country or ethnic group, the new environment they enter provides a breeding ground for “amnesia,” because even if new members establish friendships or at least connections with native members, there will still be emotional insulation in actual communication. This “barrier” arises precisely because they lack a sufficiently shared collective memory. Even if the other party mentions a personally experienced “moment of ecstasy,” because they do not share a common historical reference point or basis for bridging, they are excluded from each other’s collective memory, thereby causing a mild estrangement. The sociality of collective memory means that collective memory is itself a social phenomenon. The social environment in which people live constitutes the social framework of collective memory, within which “memory depends on the social environment.” First, because only when placed in society can people “recall, recognize, and locate memories”; second, because “as long as the society that supports it continues to exist, collective memory will be nourished, constantly renewed, strengthened, and enriched, without losing its vivid colors.” The spatiotemporal relevance of collective memory means that collective memory is always concrete in time and space. The strengthening and reproduction of memory need to be materialized in space for representation and actualized in time for positioning; specific nodes in concrete time and space must be triggered to awaken people’s emotions, memories, and impressions. First, taking space as the axis, various objective entities and geographical spaces root collective memory in “awakened spaces,” making collective memory more concrete, such as memorial halls, museums, and other social functional sites. Second, taking time as the axis, various major events and important festivals reflect the collective’s “experienced time,” giving collective memory positioning and coordinates. The reconstructability of collective memory means that the awakening and reproduction of collective memory is a process of reconstruction, because memories within a group are difficult to preserve completely; they are only mentioned fragmentarily and cannot reproduce a complete set of features, signs, descriptions, propositions, and reflections. In other words, the more distant the event that needs to be awakened or recalled is in time span, the more likely it is that the preserved image will be embellished, reconstructed, and repaired.

集体记忆生成于社会集体框架之中，又以内聚性情感连通“过去—当下—未来”，并在此过程中不断被贮存、沉淀和升华，必然带有记忆的独有性、社会性、时空关联性、可重构性等特征。集体记忆的独有性，是指每个社会群体拥有独属的集体记忆，这一特性在“移民”情境中尤为凸显，当某一个体移民至新的国家或族群时，所融入的新环境提供了“失忆”的温床，因为新进成员与原生成员即使建立了友谊或至少是联系，但在实际交流中仍会存在情感的绝缘。这种“障碍”正是由于他们之间缺乏充分共享的集体记忆，即使对方提及亲历过的“欢腾时刻”，但因不曾拥有共同的历史参照和弥合基础，所以被排除在彼此的集体记忆之外，由此造成了轻度疏远。集体记忆的社会性，是指集体记忆本身就是一种社会现象，人们赖以生存的社会环境构成了集体记忆的社会框架，在框架内“记忆依赖于社会环境”。一是因为只有置于社会中，人们“才能进行回忆、识别和对记忆加以定位”；二是“只要支持它的社会一直存在，集体记忆也就会获得滋养、不断推陈出新，得以强化和丰富，而不会丧失它逼真的色彩”。集体记忆的时空关联性，是指集体记忆在时间和空间上总是具体的，记忆的强化和再现需要在空间上被物质化得以表征，在时间上被现实化获得定位，需要在具体时空中促发特定节点来唤醒人们的情感、回忆和印象。一是以空间为轴，各种客观实体、地理空间将集体记忆植根于“被唤醒的空间”，使集体记忆趋于具象化，如纪念馆、博物馆等社会功能场所；二是以时间为轴，在各种重大事件、重要节日中反映集体的“被经历的时间”，使集体记忆获得定位和坐标。集体记忆的可重构性，是指集体记忆的唤醒和再现是一种重构过程，因为群体中的回忆很难被完全保留，仅是片段式地被提及，无法再现出一整套的特征、迹象、描述、命题和反思。换言之，需要唤醒或回忆的事件在时间跨度上越是遥远，越有可能对其保存的意象进行润色粉饰，加以重构和修补。

(II) The Functions and Forms of Collective Memory

（二）集体记忆的功能及形式

Collective memory is the collective consciousness that imprints the marks of life on members of various groups. It can awaken and enhance the centripetal force and cohesion of the group, thereby achieving the stability and integrity of the group. As a functional memory, collective memory constructs our sense of community.

集体记忆是各群体成员铭刻生活烙印的集体性意识，能够唤醒和增强群体的向心力和内聚力，以实现群体的稳定和完整，作为功能化记忆，集体记忆建构了我们的共同体意识。

First, collective memory has an identity function. Collective memory constitutes the foundation of collective identity. Identity, as an emotional attachment and confirmation of selfhood, is inherently unique and distinguishes one group from others. The differences between groups are accumulated in the course of historical evolution. These characteristics, which differ from those of other groups, are stored in people’s memories through numerous symbols, becoming the common historical memory of collective members and continuously precipitating into an important source of national identity. The reason why the collective memory of the Chinese people can become the cornerstone for forging a sense of community for the Chinese nation is that the collective memory of the Chinese nation has been confirmed and strengthened in the world’s only unbroken civilization and in a path of evolution different from that of other nations. It has become a broader “past” for members of the Chinese nation, providing people with spiritual belonging and emotional sustenance, and offering directional guidance for the identity of the Chinese nation community.

第一，集体记忆具有认同功能。集体记忆是构成集体认同的基础，认同作为一种情感依附和身份确认，本身就带有独特性，并使某一群体与其他群体区分开来。而群体之间的差异性是在历史演进中堆叠起来的，这些不同于其他群体的特征，借助诸多符号存储在人们的记忆之中，成为集体成员共同的历史记忆，并不断沉淀为民族认同的重要源泉。中华儿女的集体记忆之所以能够成为铸牢中华民族共同体意识的基石，是因为中华民族的集体记忆在世界上唯一未曾断裂的文明中、在不同于其他民族的演进道路中得到确证和强化，成为中华民族成员更为广泛的“过去”，为人们提供心灵归属和情感寄托，给中华民族共同体的认同提供方向指引。

Second, collective memory has a solidarity function. Collective memory is a cohesive consciousness that can resonate with groups at specific historical stages in the process of realizing people’s aspirations and undergoing the trials of the times. The group’s “aspirations” and the times’ “trials” can be understood as sharing common long-term goals or facing common national pain. In such situations, people’s sense of community is strengthened, and the mobilizing and cohesive functions of collective memory are fully released. Similar to the contexts in which the discourse of the “Chinese nation” is emphasized, these situations all become historical references and foundations for the Chinese people to further recall the past and envision the future. They make the imagination of the Chinese nation community as one that shares life and death, and a common destiny, clearer, and enhance the density of solidarity and the “concentration” of national character within the Chinese nation community.

第二，集体记忆具有团结功能。集体记忆是在实现人们的意愿和经受时代的历练之中，能够引发特定历史阶段群体共鸣的内聚性意识，而群体的“意愿”和时代的“历练”，可以理解为拥有共同的远景目标，或者面临共同的民族阵痛。在此情景下，人们的共同体意识得到强化，集体记忆的动员和凝聚功能得到充分释放。类似于“中华民族”话语被强调的情境，这些情境都成为中华儿女进一步回忆过去、憧憬未来的历史参照和基石，使得中华民族成员对生死与共、命运与共的共同体想象更加清晰，中华民族共同体的团结密度和民族性“浓度”得到提升。

Collective memory encompasses a group’s entire cognition and imagination of the past, present, and future, including various forms such as thought, emotion, materiality, and practice. Its specific forms inevitably exhibit the multiplicity of internalization and externalization, which can be manifested as symbolic forms of ideological consciousness, material forms of objective reality, and cultural forms of practical activity. The concrete manifestations of collective memory in contemporary China mainly have two aspects: first, as collective memory in the form of will and emotion, it condenses into the sense of community for the Chinese nation, or rather, the sense of community for the Chinese nation is the contemporary expression of the Chinese nation’s collective memory, with the Chinese nation community becoming an important “body” of the Chinese nation’s collective memory; second, as collective memory in the form of material objects and practices, it is condensed in material carriers imbued with national complex and national spirit, and is periodically reinforced through ritual performance, becoming an important carrier for forging a sense of community for the Chinese nation.

集体记忆涵盖一个群体对过去、当下以及未来的全部认知和想象，包括思想的、情感的、物质的、实践的等多种形态，其具体形式必然呈现出内化和外化的多重性，可表现为符号形式的意识观念、物质形式的客观实在和文化形式的实践活动等。集体记忆在当代中国的具体表现主要有两个方面：一是作为意志和情感形态的集体记忆，凝聚为中华民族共同体意识，或者说中华民族共同体意识就是中华民族集体记忆的当代表达，中华民族共同体成为中华民族集体记忆的重要“肌体”；二是作为实物和实践形态的集体记忆，凝缩在赋有民族情结和民族精神的物质载体中，并在仪式操演中获得周期性强化，成为铸牢中华民族共同体意识的重要载体。

II. The Possibility of Integration: The Compatibility of Collective Memory and the Sense of Community for the Chinese Nation

二、整合的可能: 集体记忆与中华民族共同体意识的契合性

The collective memory of the Chinese nation and the sense of community for the Chinese nation are interdependent and mutually supportive. Forging a sense of community for the Chinese nation has an integrative effect on collective memory, and has a clear temporal sequence and脉络 [n1] of integration. Before “integration,” the “realm of memory” [n2] shared by collective memory and the sense of community for the Chinese nation, their interwoven civilizational significance, and their co-shaped national spirit profoundly reflect the high degree of compatibility between the two, providing the possibility for integration.

中华民族的集体记忆与中华民族共同体意识相互依存、彼此支撑。铸牢中华民族共同体意识对集体记忆具有整合作用，并具有清晰的整合时序和脉络，在“整合”之前，集体记忆与中华民族共同体意识同在的“记忆之场”、互嵌的文明意义、共塑的民族精神，深刻体现了两者的高度契合性，为整合提供可能。

(I) Same Origin and Coexistence: Coexisting in the “Realm of Memory” Shared by Members of the Chinese Nation

（一）同源共生：同在中华民族成员共有的“记忆之场”

The compatibility between the collective memory of the Chinese nation and the sense of community for the Chinese nation is first manifested in their same origin and coexistence, that is, coexisting in the “realm of memory” shared by members of the Chinese nation—the land of China. Any group that wishes to stabilize itself as a collective must find a way to seek out a “place” and protect it. This place can not only provide a site for interaction and exchange among collective members but also become a symbol of their identity and belonging. This stems from the fact that “memory needs a place and tends toward spatialization.” The same applies to the Chinese nation: its survival and reproduction also require a clear and stable spatial scope, and in this process, the “land of China” plays an irreplaceable role.

中华民族的集体记忆与中华民族共同体意识的契合首先体现为同源共生性，即同在中华民族成员共有的“记忆之场”——中华大地。任何集团如果想作为群体稳定下来，就必须想方设法寻找一个“地点”，并加以保护，不仅能够为集体成员提供交融互动的场所，而且能够成为他们身份与认同的象征，这都源于“记忆需要地点并趋向于空间化”。对于中华民族而言也是如此，其生存繁衍也需要明确且稳定的空间范围，在这一过程中“中华大地”发挥着不可替代的作用。

First, the land of China provides all the geographical prerequisites for the Chinese nation to generate collective memory and construct national consciousness. As the homeland of the Chinese nation, the land of China, although it has expanded and contracted in the history of China’s territorial evolution, has “basically completely transformed the imperial-era state territory into the territory of modern China.” The unique geographical unit of the land of China allows the Chinese nation to engage in extensive exchanges, interactions, and integration within an integral territory and continuous cultural lineage, unfolding the process and results of the shared past of Chinese nation members. This is because the “past memories,” “present experiences,” and “future imaginations” covered by the collective memory of the Chinese nation do not emerge from nowhere; they are all generated from the long-term life interactions and practices of the Chinese people, as well as the political efforts of rulers throughout successive dynasties to maintain territorial integrity. This “connects the territory of specific ancestors with people’s collective memory, realizing the ‘territorialization of collective memory,’ thereby forming a concept of the motherland,” laying the groundwork for strengthening collective memory and forming a cohesive emotion of the “nation.” Similarly, the sense of community for the Chinese nation is the same. As the land on which the Chinese nation depends for survival, the land of China becomes the only space for the Chinese nation to engage in collective imagination and generate collective memory, and also lays the ecological field for the Chinese nation community to settle down and thrive.

第一，中华大地为中华民族生成集体记忆和建构民族意识提供了全部地理要件。作为中华民族家园的中华大地，在中国疆域沿革史中虽有扩大和缩小，但都是“基本完整地将帝国时代的国家版图转换为现代中国的疆域”，中华大地所独有的地理单元，可供中华民族在整全的领土、连续的文脉之中广泛交往交流交融，演绎出中华民族成员共享往事的过程和结果。因为中华民族的集体记忆所涵盖的“过去回忆” “当下经历”和“未来想象”绝非凭空出现，都是生成于中华儿女长期的生活互动与实践，以及历朝历代统治者对领土整全所付出的政治努力，“使特定祖先的领土与人们的集体记忆联系起来，实现集体‘记忆领土化’，进而形成祖国观念”，为集体记忆的强化和形成“国家”内聚性情感作出铺垫。同样，中华民族共同体意识也是如此，作为中华民族赖以生存的中华大地，成为中华民族进行集体想象、生成集体记忆的唯一空间，也为中华民族共同体奠定了安身立命的生态场域。

Second, the consciousness of territory derived from the “system of positions” on the Chinese landmass has continuously provided the foundation and nourishment for the Chinese nation’s movement toward unity, and has also constituted an important component of the Chinese nation’s collective memory. The Chinese nation’s consciousness of territory germinated from the “all-under-heaven” (tianxia) imagination of China’s ancient sages; its core pursuit was not limited to territorial boundaries in a spatial sense but extended to a sense of belonging and internal cohesion in a cultural sense. Initially this conception was “vague and boundless,” and it was only in modern times, especially with the signing of the Treaty of Nerchinsk between China and Russia, that the Chinese nation’s consciousness of territory gradually became clear and tended toward “having borders and boundaries.” [3]3 The Treaty of Nerchinsk (1689) was the first treaty between China (the Qing dynasty) and Russia, delimiting the border between the two empires in the Amur River region. The finalization of the territorial map and the strengthening of territorial consciousness were the result of the joint struggle of the Chinese nation; the shared efforts and shared imagination in this process sedimented into the collective memory of the Chinese nation, continuously coalescing into the sense of community for the Chinese nation, and the two became the “field-memory” of the Chinese landmass. As Xi Jinping has emphasized: “Our vast territory was jointly开拓ed by all ethnic groups.” [4]4 Xi Jinping, speech at the National Conference on Ethnic Unity and Progress, 2019. In the course of historical evolution, the Chinese nation coalesced into an unbreakable ethnic entity; today’s map of China is a historical legacy created through the joint struggle of all Chinese sons and daughters. It both condenses the collective memory of the Chinese nation—including psychological tendencies such as territorial identity, the sense of ethnic unity, and the distinction between “self” and “other”—and becomes a geographical symbol for the shared imagination of the Chinese nation. Many geographical symbols have become important resources for awakening collective memory and consolidating ethnic consciousness. For example, the Chinese landmass was once figuratively represented and described as a “begonia leaf” or an “eastern rooster”; as the primordial cognition of Chinese sons and daughters regarding territorial identity and territorial consciousness, these images, through continuous dissemination, evolved into concrete forms familiar to and recognized by all Chinese sons and daughters, becoming memory symbols deep in the people’s hearts. In this way, the Chinese landmass took root as “homeland” in the collective memory of the Chinese nation, and the Chinese nation’s territorial consciousness and community consciousness were strengthened.

第二，在中华大地的“位置系统”中所衍生出的疆域意识，不断为中华民族走向一体提供基础和养料，也构成了中华民族共同记忆的重要成分。中华民族的疆域意识萌生于中国先贤的“天下”想象，其核心追求并不仅限于空间意义上的疆域界限，还延伸至文化意义上的归属感和内聚意识。起初这种构想是“模糊无限”的，直到近代以来，特别是随着中俄《尼布楚条约》的签订，中华民族的疆域意识才逐步清晰并趋向“有疆有界”。疆域版图的底定和疆域意识的强化是中华民族共同奋斗的结果，这一过程中的共同努力和共同想象沉淀为中华民族的集体记忆，不断凝聚为中华民族共同体意识，二者成为中华大地的“场之记忆”。正如习近平所强调的：“我们辽阔的疆域是各民族共同开拓的。”在历史演进中，中华民族凝聚为牢不可破的民族实体，今日之中国版图，是中华儿女共同奋斗创造的历史遗产，既凝缩了中华民族的集体记忆，包括领土认同、民族一体感、“我者”与“他者”的身份区分等在内的心理倾向，又成为中华民族共同想象的地理符号，而诸多地理符号成为唤醒集体记忆、凝聚民族意识的重要资源。例如，中华大地曾以“秋海棠叶”“东方雄鸡”获得形象化表征和描述，作为中华民族成员对领土认同和疆域意识的原初性认知，经由不断传播演变为中华儿女所熟知和认同的具象，成为民众内心深处的记忆符号，中华大地就此被当作“故乡”在中华民族的集体记忆里扎根，中华民族的领土意识、共同体意识得到强化。

(2) Content Embeddedness: Both Are Cultural Sediments of Chinese Civilization

（二）内容互嵌：皆是中华文明的文化沉淀

The collective memory of the Chinese nation and the sense of community for the Chinese nation are embedded in each other in terms of content; both are cultural sediments of Chinese civilization, centrally embodied in the shared pursuit and transmission of the civilizational roots of the Chinese nation. Awakening collective memory is essentially a process of promoting the cultural sedimentation and meaning-fixation of Chinese civilization in the contemporary era. The collective memory possessed by Chinese sons and daughters is not a simple accumulation of past events, practical activities, or personal experiences, nor is it a mechanical filling of the individual memories of members of the Chinese nation; rather, as a psychological complex that combines history and culture, it requires support and sustenance from the cultural achievements jointly created by the Chinese nation, and naturally condenses the civilizational roots and cultural genes of the Chinese nation. “Memory needs continuous nourishment from collective sources,” [5]5 Maurice Halbwachs, *On Collective Memory*. and Chinese civilization is “the great synthesis of the cultures of all ethnic groups.” [6]6 Xi Jinping, speech at the Conference on Cultural Heritage, 2014. As the most profound and most distinctive cultural code and shared imprint of the Chinese nation, it has long been rooted in the depths of the hearts of Chinese sons and daughters, becoming the most enduring and most confident collective memory, and profoundly influencing the spiritual outlook and behavioral habits of the Chinese nation. Awakening collective memory can, to a certain extent, accomplish the contemporary continuation and meaning-fixation of Chinese civilization, especially preserving and innovating those aspects of Chinese civilization that may disappear or are highly prone to disappearance; this helps to evoke group cultural identity and prompts the collective memory of Chinese sons and daughters to be replicated and strengthened with each transmission of civilization.

中华民族的集体记忆和中华民族共同体意识在内容上具有互嵌性，皆是中华文明的文化沉淀，集中体现为对中华民族文明根脉的共同追求与传递。唤醒集体记忆，实质上就是推动中华文明在当代实现文化沉淀和意义固定的过程。中华儿女所拥有的集体记忆并不是过往事件、实践活动、人物经历的简单累加，也不是中华民族成员个体记忆的机械填充，而是作为一种兼具历史与文化的心理复合体，需要借助中华民族所共同创造的文化成果获得援引和支撑，自然凝结了中华民族的文明根脉和文化基因。“记忆需要来自集体源泉的养料持续不断地滋养”，而中华文明是“各民族文化的集大成”，作为中华民族最为深沉、最具特性的文化符码和同脉印记，早已扎根于中华儿女的内心深处，成为最持久、最自信的集体记忆，并深刻影响着中华民族的精神面貌和行为习惯。唤醒集体记忆，能够在一定程度上完成中华文明的当代赓续和意义固定，特别是对那些可能消失或极易消失的中华文明进行保存和创新，有助于唤起群体性的文化认同，并促使中华儿女的集体记忆在每一次文明传承中获得复刻和强化。

At the same time, the sense of community for the Chinese nation also possesses deep cultural genes and a spiritual foundation, because culture itself is an important manifestation of a given nation’s ethnic character; in particular, cultural identity formed through filtration, sedimentation, and condensation becomes a key bond for the emotional integration of members of all ethnic groups. Chinese civilization contains many value elements, such as the determination of “China” identity, the basic political adherence provided by the concept of “great unity” (dayitong), [7]7 “Great unity” (大一统, dayitong) is a traditional Chinese political concept emphasizing the unification of territory, culture, and political authority under a single central power. the cultural concept of pluralistic coexistence endowed by the “all-under-heaven” outlook, and the characteristics of harmony and inclusiveness inherent in the thought of “harmony and synthesis” (hehe). [8]8 “Harmony and synthesis” (和合, hehe) is a key concept in Chinese philosophy, denoting the harmonious integration of differences. These jointly nourish the sense of community for the Chinese nation. If these value elements were absent, the sense of community for the Chinese nation would be rendered empty and hollow, stripped into a “shell” without cultural roots or civilizational vitality; the emotional chain of internal cohesion formed by members of all ethnic groups over the long course of history would also be torn apart, and the shared collective memory of Chinese sons and daughters would dissipate accordingly. Therefore, forging a strong sense of community for the Chinese nation cannot be separated from Chinese civilization as an important resource for support, especially the “five outstanding features” it manifests. [9]9 The “five outstanding features” of Chinese civilization, as articulated by Xi Jinping, are: continuity, innovation, unity, inclusiveness, and peaceful nature. These features not only nourish the sense of community for the Chinese nation from five aspects—historical roots, endogenous driving force, value pursuit, harmonious coexistence, and world value—but also constitute the most distinctive memory markers of the Chinese nation in the civilizational sense, shaping the profound family-country sentiment and historical consciousness of Chinese sons and daughters. The reason Chinese civilization highlights its features from these five aspects is that Chinese civilization is rooted in the cultural fertile soil of the Chinese nation and carries the historical memories of all ethnic groups: the horizontal and vertical strokes of Chinese characters, the thoughts of Confucius, Mencius, Laozi, and Zhuangzi, the classics of the Confucian canon, histories, and philosophical works… all flash with the unique historical trajectory and cultural memory of the Chinese nation. Because they are unique, they are irreproducible, and thus they have created a nation of distinctive character and a civilization with its own system.

同时，中华民族共同体意识也拥有深厚的文化基因和精神基座，因为文化本身就是某一民族民族性的重要体现，特别是通过过滤、沉淀和凝聚而形成的文化认同，成为各民族成员情感交融的关键纽带。中华文明具有许多价值元素，如“中国”认同的确定、“大一统”理念提供的基本政治遵循、“天下观”赋予多元共生的文化理念、“和合”思想蕴含的和谐包容特质等，共同滋养着中华民族共同体意识。如果离开这些价值元素，中华民族共同体意识将被虚置、掏空，被抽离成没有文化根脉和文明活水的“躯壳”，各民族成员在历史长河中所形成的内聚性情感链条也将被撕裂，中华儿女共同的集体记忆也会随之消散。因此，铸牢中华民族共同体意识离不开作为重要援引资源的中华文明，特别是其所彰显的“五个突出特性”，既从历史根基、内生动力、价值追求、和谐共生和世界价值等五个方面涵养中华民族共同体意识，又是中华民族在文明意义上最鲜明的记忆标识，塑造了中华儿女深厚的家国情怀和历史意识。中华文明从五个方面实现其特性的凸显，究其原因是中华文明植根于中华民族的文化沃土，并承载了各民族的历史记忆，横平竖直的汉字、孔孟老庄的思想、经史子集的典范……无不闪现着中华民族独一无二的历史轨迹和文化记忆，因为独有，所以不可复制，所以造就了独特品格的民族和自成体系的文明。

(3) Value Alignment: Jointly Shaping the National Spirit of the Chinese Nation

（三）价值同向：共塑中华民族的民族精神

The collective memory of the Chinese nation and the sense of community for the Chinese nation move in the same direction in the value dimension, jointly shaping the national spirit of the Chinese nation. The collective memory of the Chinese nation arises from a nostalgia for the “past” of the nation and settles on identification with the modern nation-state; it is strengthened through the long-term shared life of Chinese sons and daughters, and constantly plays an active role in shaping and guiding the spirit of Chinese sons and daughters as the subjects of memory, so as to consolidate the identity and unity consciousness of the Chinese nation. The sense of community for the Chinese nation is an internally cohesive emotion regarding the holistic cognition of the Chinese nation; it possesses a profound historical depth and, after a long process of refinement and sublimation, has gradually generated three layers of meaning. [10]10 The three layers of meaning of the sense of community for the Chinese nation are typically understood as: political community, cultural community, and community of shared destiny. At the same time, it has been elevated to a national strategy, serving as the main line of ethnic work in the New Era and the “outline” of ethnic work, always emphasizing holism and commonality, and continuously shaping the identity consciousness and national community consciousness of members of the Chinese nation.

中华民族的集体记忆和中华民族共同体意识在价值维度上同向同行，共同形塑中华民族的民族精神。中华民族的集体记忆生发于对民族“过往”的眷恋，落脚于对现代民族国家的认同，在中华儿女长期的共同生活中获得强化，并对作为记忆主体的中华儿女，时刻发挥着精神塑造和引领的能动作用，以凝聚中华民族的认同和团结意识。中华民族共同体意识是对中华民族整体性认知的内聚性情感，拥有深厚的历史纵深，并历经长期的淬炼升华，渐次生成了三重意涵，同时又上升为国家战略，作为新时代民族工作之主线、民族工作之“纲”，始终强调整体性和共同性，不断形塑着中华民族成员的身份认同意识、民族共同体意识。

From the perspective of value function, it is not difficult to find that the collective memory of the Chinese nation and the sense of community for the Chinese nation are highly consistent and overlapping, jointly regulating and consolidating the ideological consensus and behavioral choices of community members. The collective memory of the Chinese nation is an emotional resonance with specific “pasts” and future imaginations, aiming to form group and cohesive consciousness; the sense of community for the Chinese nation, on the other hand, takes the “five identities” centered on the Chinese nation itself as its goal, [11]11 The “five identities” are: identity with the great motherland, identity with the Chinese nation, identity with Chinese culture, identity with the Communist Party of China, and identity with socialism with Chinese characteristics. emphasizing identity consciousness and boundary consciousness, guiding members of the Chinese nation to form a correct view of the state, view of history, and view of the nation. Collective memory and the sense of community for the Chinese nation jointly work to shape a national spirit of unity, cohesion, and shared destiny, ensuring the continuation and development of the Chinese nation. The collective memory of the Chinese nation is born from and permeates the shared life of Chinese sons and daughters, and at the same time, as a value norm, it imposes rational regulation on community members. Just like family precepts, ritual customs, and religious traditions, it is both a collection of individual images of the past and a set of examples, models, and elements used for education; while reproducing the history of the family, it also determines the characteristics and qualities of family members. These customs or models impart certain concepts and emotions to family members without discrimination, thereby setting a framework to regulate the behavior of family members; in a sense, “this framework is traditionally the protective layer of the family.” [12]12 Maurice Halbwachs, *The Collective Memory*. For the special “big family” of the Chinese nation, this “framework logic” still holds. Chinese sons and daughters are the “family members” of the Chinese national community, and also the “present witnesses” and “experiencers” of collective memory. Collective memory originates from their shared life and permeates daily life in the form of various customs, rituals, morals, religions, etc., imperceptibly regulating their behavior.

从价值功用的视角不难发现，中华民族的集体记忆和中华民族共同体意识具有高度的吻合和交叉，共同规范和凝聚共同体成员的思想共识和行为选择。中华民族的集体记忆是对特定“过往”和未来想象的情感共鸣，以形成群体性、内聚性意识为目标；中华民族共同体意识则是以中华民族本体为核心的“五个认同”为目标，强调的是身份意识和边界意识，引导中华民族成员形成正确的国家观、历史观、民族观。集体记忆和中华民族共同体意识共同致力于形塑团结内聚、命运与共的民族精神，确保中华民族的延续和发展。中华民族的集体记忆诞生于中华儿女的共同生活并渗透其中，同时又作为一种价值准则对共同体成员展开理性规约。如同家庭祖训、礼仪习俗、宗教传统一样，既是一系列关于过去的个体意象的集合，又是运用于育化的范例、模式和要素，再现这个家庭历史的同时，更确定了家庭成员的特征、品性。这些习俗或模式一视同仁地赋予家庭成员某种观念和情感，以此设定一个框架规约家庭成员的行为举止，从某种意义上讲，“这个框架传统上就是家庭的保护层”。于中华民族这个特殊的“大家庭”而言，这种“框架逻辑”依然成立，中华儿女是中华民族共同体的“家庭成员”，也作为集体记忆的“在场者”和“亲历者”，集体记忆源于他们的共同生活，又以各种习俗、礼仪、道德、宗教等形式渗透至日常生活，在潜移默化中规范着他们的行为。

Of course, the sense of community for the Chinese nation also plays a guiding role in behavioral norms. Under the overarching direction of the sense of community for the Chinese nation, members of the Chinese nation more consciously reconstruct the cohesion and centripetal force of the Chinese nation from a dimension of internal integration, clinging closely together like pomegranate seeds [13]13 “Hardship and suffering temper one to achieve great things” (艰难困苦，玉汝于成): A classical Chinese idiom, originally from Zhang Zai’s *Western Inscription* (《西铭》) of the Song Dynasty, meaning that difficulties and hardships help one mature and succeed., forming a behavioral consciousness with a unified goal. Particularly at major historical junctures, members of the Chinese nation are able to consciously impose rational self-discipline upon themselves, converging into a force of unity that conforms to the overall interests of the Chinese nation. The extensive dissemination of the sense of community for the Chinese nation by the Chinese Communist Party during the War of Resistance Against Japan, which in turn inspired the masses to establish the Anti-Japanese National United Front, is the best example. In the New Era, the past of "forging glory amid suffering" has become a collective memory deep in the hearts of members of the Chinese nation, while the prospect of "winning the future through struggle" constitutes a continuation of that memory. Under the call for "the great rejuvenation of the Chinese nation," the sense of community for the Chinese nation has been strengthened, possessing great appeal and centripetal force, once again consolidating the ideological consensus of the Chinese nation for united struggle, making the integrated pattern and situation of the Chinese national community more stable. In summary, the past experience of "collective suffering" has become the collective memory of the Chinese nation, and the pursuit of creating "collective glory" has become the driving force for transmitting collective memory. Both dimensions accompany the strengthening and consolidation of the sense of community for the Chinese nation. At the same time, in this process, collective memory and the sense of community for the Chinese nation "advance hand in hand," jointly shaping the national spirit of the Chinese people and making a two-way effort to generate inter-ethnic relations of shared destiny and a community psychology.

当然，中华民族共同体意识也具有行为规范的导向作用，在中华民族共同体意识的统摄下，中华民族成员更加自觉地从内聚性的维度再构中华民族的聚合力、向心力，像石榴籽一样紧紧抱在一起，形成目标一致的行为自觉。特别是在重大历史关头，中华民族成员能够自觉地对其自身进行理性规约，汇聚起符合中华民族整体利益的团结力量。中国共产党在抗日战争时期对中华民族共同体意识展开的广泛传布，进而感召人民大众建立起的抗日民族统一战线就是最好的例证。在新时代，那种“苦难中铸就辉煌”的过往已成为中华民族成员内心深处的集体记忆，而“奋斗后赢得未来”的前景又成为记忆的续写，在“实现中华民族伟大复兴”的号召下，中华民族共同体意识得到强化，极具号召力和向心力，再度凝聚起中华民族团结奋斗的思想共识，使中华民族共同体的一体性格局和态势更加稳固。概言之，遭受“集体苦难”的过往成为中华民族的集体记忆，创造“集体辉煌”的追求成为传续集体记忆的动力，两个维度都伴随中华民族共同体意识的强化与凝聚，同时，在此过程中集体记忆又与中华民族共同体意识“携手并进”，共同形塑中华儿女的民族精神，为衍生出命运与共的族际关系和共同体心理作出双向努力。

III. The Realization of Integration: The Two-Way Inscription of Collective Memory by the Sense of Community for the Chinese Nation

三、整合的实现: 中华民族共同体意识对集体记忆的双向刻写

In the process of integrating collective memory, forging a strong sense of community for the Chinese nation continuously carries out a two-way inscription of collective memory: first, tracing the common historical memory of the Chinese nation; second, deeply cultivating the shared cultural memory of the Chinese nation. The process of turning integration into reality is also a process of the reproduction and reshaping of the Chinese nation's collective memory.

铸牢中华民族共同体意识在整合集体记忆的过程中，不断地对集体记忆进行双向刻写：一是追溯中华民族共同的历史记忆；二是厚植中华民族共有的文化记忆。将整合变为现实的过程也是中华民族集体记忆再现和重塑的过程。

(1) Forging a Strong Sense of Community for the Chinese Nation Provides a Historical Opportunity for the Integration of Collective Memory

（一）铸牢中华民族共同体意识为集体记忆的整合提供历史契机

Integrating collective memory is an inherent requirement of forging a strong sense of community for the Chinese nation. Forging a strong sense of community for the Chinese nation has become the main line of ethnic work in the New Era, the "outline" of ethnic work. This historic task has pointed the direction for the unity and solidarity of the Chinese nation. For the Chinese national community to advance from "cohesion into one body" to "indestructible," it also needs to recall the past, because "all beginnings contain elements of memory." [14]14 The quotation is from the French sociologist Maurice Halbwachs, a foundational theorist of collective memory. The specific source is his work *The Social Frameworks of Memory* (《记忆的社会框架》). The selection, organization, and construction of the common collective memory of the Chinese nation need to influence the social life among all ethnic groups at the broadest level, and even rewrite past history at a subversive level. Therefore, forging a strong sense of community for the Chinese nation provides a historical opportunity for integrating collective memory, primarily by setting a target for the integration of collective memory and fundamentally determining the production and reproduction of collective memory. Integrating collective memory does not mean that those who recall can roam freely through the long river of history; rather, it requires following certain principles and directions. Under the guidance of the sense of community for the Chinese nation, integrating collective memory requires "enhancing commonalities while respecting and tolerating differences." [15]15 The term “pluralistic unity of the Chinese nation” (中华民族多元一体) refers to the official understanding that the Chinese nation is a unified entity composed of multiple ethnic groups, each contributing to a shared identity. Common history is the "greatest common divisor" of the Chinese nation's collective memory and an important lever for shaping commonality. First, it maintains the boundary and identity of the Chinese nation; second, it forges the roots of the community and strengthens understanding and identification among all ethnic groups. Thus, it becomes the target of recollection set by the sense of community for the Chinese nation.

整合集体记忆，是铸牢中华民族共同体意识的题中之义。铸牢中华民族共同体意识成为新时代民族工作之主线、民族工作之“纲”，这种历史性的工作瞄定为中华民族的团结统一指明了方向。中华民族共同体要从“凝聚一体”向“牢不可破”前进一步，也需要追忆过往，因为“所有开头都包含回忆因素”，对中华民族共同的集体记忆进行选择、整理和建构，需要在最广阔的层面影响各民族之间的社会生活，甚至在具有颠覆意义的层面重新书写过去的历史。因此，铸牢中华民族共同体意识为整合集体记忆提供了历史契机，主要是为整合集体记忆定设了标靶，并从根本上决定了集体记忆的生产与再生产。整合集体记忆，并非由追忆者在历史长河中任意驰骋，而是需要遵循一定的原则和方向，在中华民族共同体意识的观照下进行集体记忆的整合，需要“增进共同性、尊重和包容差异性”。共同的历史是中华民族集体记忆的“最大公约数”，是塑造共同性的重要抓手，一是保持了中华民族的边界与认同，二是铸就了共同体的根源，加强了各民族之间的理解与认同，就此成为中华民族共同体意识所定设的追忆标靶。

At the same time, integrating collective memory is not a simple preservation or retrospection of the past, but a deliberate selection and filtering of it. It is precisely the forging of a strong sense of community for the Chinese nation that determines the production and reproduction process of collective memory. This process has a clear procedural demarcation: the first step is "evocation," guiding members of all ethnic groups to systematically recall the historical past characterized by "sharing weal and woe, honor and disgrace, life and death, and destiny." [16]16 The Yellow Crane Tower, Prince Teng Pavilion, Qinglong Temple, and Leifeng Pagoda are famous historical and cultural sites in China, often rebuilt or restored as symbols of Chinese heritage. The second step is "reconstruction." Some memories cannot escape the shackles of "forgetting," leading to the incompleteness of collective memory. Integrating collective memory requires a strong contemporary reflection on the future and destiny of the Chinese nation, inevitably necessitating the repair and reshaping of incomplete memories, reconstructing the most influential collective memory in conjunction with the sense of community for the Chinese nation. The third step is "solidification," endowing new memories with legitimacy and identity through various channels. The fourth step is "continuation," enabling collective memory to achieve sedimentation, preservation, and transmission. This requires performance and display among all members of the Chinese nation, strengthening the identification of all ethnic groups with history and culture, deepening the cohesion of the community, so that the final appearance of collective memory can express the will of the Chinese nation as a whole.

同时，整合集体记忆并不是对过往进行简单保存或回溯，而是对其作出的刻意选择和过滤，正是铸牢中华民族共同体意识决定了集体记忆的生产与再生产过程。这一过程有着清晰的流程分界：第一步“唤起”，引导各民族成员围绕“休戚与共、荣辱与共、生死与共、命运与共”的历史过往进行系统回溯；第二步“重构”，部分记忆无法摆脱“忘却”的束缚，导致了集体记忆的残缺性，整合集体记忆要对中华民族的前途命运进行强烈的当下思考，必然要对残缺记忆进行修补和重塑，结合中华民族共同体意识重构最具影响力的集体记忆；第三步“固化”，通过各种途径使新记忆富有认同感和合法性；第四步“续写”，使集体记忆实现沉淀、保持和传承，需要中华民族各成员之间进行展演，强化各民族对历史与文化的认同，加深共同体的凝聚，使集体记忆呈现的最终面貌能够表达中华民族整体性的意愿。

(2) Tracing the Common Historical Memory of the Chinese Nation

（二）追溯中华民族共同的历史记忆

Although memory and recollection cannot be equated with history, memory itself bears the imprint of history. The historical memory of a nation is the foundation of its existence. As Xi Jinping emphasized: "A nation that does not remember its path

虽然记忆、回忆不能等同于历史，但记忆本身就刻有历史的印痕。一个民族的历史记忆是其安身立命之基，正如习近平所强调的：“一个不记得来路的民族，是没有出路的民族。”中华民族的集体记忆承载着中华民族荣辱与共的历史，具体指涉中华民族暂时的民族阵痛和持久的伟大荣光，这都是各民族共同经历、共同见证的历史，记录着中华民族的兴衰荣辱，展演出中华儿女的集体记忆，自然留存了中华民族印象深刻的历史“镜头”，成为中华儿女内心中诸多经验、情感和信仰的复合型“历史快照”。特别是重大时刻、重大事件、重要人物等坐标性记忆在人们的心灵深处扎根筑实，构成了中华民族成员之间极易被唤醒的象征符号。铸牢中华民族共同体意识离不开对历史的叙事和反思，因为中华民族就是一个历经千年由“自在”走向“自觉”的实体，与之相伴而生的中华民族共同体意识也拥有深厚的历史纵深，是在长时段历史基因浸润下的内聚性情感。因此，回溯中华民族的历史，就成为中华民族共同体意识整合集体记忆的重要抓手，基本形成了“从后思索”的两条脉络。

First, by tracing back to the temporary tribulations of the Chinese nation, recalling the history of the Chinese nation’s united resistance against external aggression and its unity and solidarity, the familial-national sentiment and national consciousness of the Chinese national community are once again strengthened. In modern times, when the Chinese nation came into direct contact with the powerful “other” of Western imperialism, its sovereignty was severely threatened and trampled upon, plunging it into an unprecedented state of misery. Until the founding of New China, the Chinese nation long endured suffering and turmoil marked by incessant warfare and encirclement by foreign powers. In particular, Japan’s full-scale invasion of China, and the crimes and tragedies it perpetrated on Chinese soil, became a painful history and collective memory that the Chinese nation cannot forget. Consequently, the community consciousness and national sentiment of the Chinese people surged to an unprecedented height, the boundary between friend and foe became increasingly clear, and the goal of struggle narrowed from “anti-imperialism” to “resistance against Japan,” ultimately coalescing into a unified whole, enabling the formation of a situation in which the entire nation united in armed resistance. It can be said that the collective memory of the Chinese nation’s temporary tribulations fully activated the national consciousness and national sentiment originally embedded in the genes of the Chinese nation. “Hardship and suffering temper one to achieve great things” [13]13 “Hardship and suffering temper one to achieve great things” (艰难困苦，玉汝于成): A classical Chinese idiom, originally from Zhang Zai’s *Western Inscription* (《西铭》) of the Song Dynasty, meaning that difficulties and hardships help one mature and succeed.; it was precisely amid hardship and suffering that the consciousness of the Chinese national community was awakened, strengthened, and elevated. Therefore, the memory of periodic suffering has been preserved and perpetuated as a spiritual element for forging the consciousness of the Chinese national community. This is evident in our establishment of commemorative days, memorial halls, and monuments, as well as in the holding of commemorative activities on major festivals—including textual commemoration, conference commemoration, and artistic commemoration—which deeply embed and fully release the national spirit of tenacious resistance, sacrifice for the country, and shared life and death. Through ritual performance, the painful memory of the Chinese national community is awakened, producing an emotional effect of “knowing shame and thereby uniting,” once again consolidating the Chinese nation into a community bound by blood memory, thereby achieving the integration and reinforcement of collective memory.

第一，对中华民族的暂时阵痛进行回溯，追忆中华民族共御外侮、团结统一的抗争历史，再度强化中华民族共同体的家国情怀和民族意识。近代以来，中华民族在与西方帝国主义这个强势“他者”正面接触之时，主权遭到了严重威胁和践踏，自此陷入前所未有的悲惨境地。直至新中国成立之前，中华民族长期处于战乱频仍、列强环伺的苦难与动荡中，特别是日本全面侵华，在中华大地犯下的罪行、制造的悲剧，成为中华民族无法忘却的悲痛历史和集体记忆。由此，中华儿女的共同体意识和民族情感空前高涨，敌我边界意识愈发清晰，斗争目标由“反帝”收缩集中至“抗日”，最终凝结为统一整体，全民族团结抗战的局面得以形成。可以说，中华民族暂时阵痛的集体记忆，将原本嵌在中华民族基因里的民族意识、民族情感充分激发，“艰难困苦，玉汝于成”，中华民族共同体意识也正是在艰难困苦中获得唤醒、强化和升华。因此，阶段性的苦难记忆被作为铸牢中华民族共同体意识的精神要素得到保存和延续。正如我们设立纪念日、纪念馆、纪念碑，以及在重大节日举行包括文本纪念、会议纪念、艺术纪念等在内的纪念活动，将顽强抗争、为国献身、生死相依的民族精神深嵌其中并充分释放，借助仪式展演来唤醒中华民族共同体的沉痛记忆，产生知耻而后“聚”的情感效应，再次将中华民族凝聚成拥有血脉记忆的共同体，实现集体记忆的整合与强化。

Second, it traces back the enduring glory of the Chinese nation, recalling the brilliant history of the Chinese nation’s united struggle, and once again strengthens the Chinese nation’s national confidence and its combined force for endeavor. The history of the Chinese nation is a history of the Chinese people continuously creating miracles. Many achievements of human civilization originated in China and spread to the world, forging the most confident collective memory of the Chinese nation. The “vigor of the Qin and Han dynasties, the grandeur of the Tang dynasty, and the flourishing age of the Kangxi and Qianlong reigns” [14]14 The quotation is from the French sociologist Maurice Halbwachs, a foundational theorist of collective memory. The specific source is his work *The Social Frameworks of Memory* (《记忆的社会框架》). in the history of the Chinese nation are all brilliant historical records jointly created by all ethnic groups, adding profound depth to the collective memory of the Chinese people. At the same time, the Communist Party of China is a service-oriented party that is for the people and relies on the people.

第二，对中华民族的持久荣光进行回溯，追忆中华民族团结奋斗的辉煌历史，再度强化中华民族的民族自信和奋进合力。中华民族史就是一部中华儿女不断创造奇迹的历史，诸多人类文明成果始于中国并传向世界，铸就了中华民族最为自信的集体记忆。中华民族史上的“秦汉雄风、大唐气象、康乾盛世”，都是各民族共同铸就的辉煌史记，增加了中华儿女集体记忆的深厚底蕴。同时，中国共产党是为了人民、依靠人民的服务型政党，百余年的辉煌党史，也自然凝缩了中华儿女团结奋斗的集体记忆和精神谱系。在中华民族共同体意识的培育和铸牢过程中，中国共产党总是从大历史观的视野出发，去追忆同全国各族人民一道开创的历史伟业，在整合集体记忆的同时，强化整个中华民族团结奋进的自信心和凝聚力。例如，从新年贺词到历届党代会，开篇即回顾过去一年、五年甚至十年中全体中华儿女共同创造的美好生活和取得的伟大成就，特别是对“我们” “全国各族人民” “全体中华儿女”的统括、对“团结奋斗”的刻画、对“历史性胜利”的总结，足以表明中华民族的历史辉煌不等于个体记忆，而是中华民族共同奋斗的结果，属于整个中华民族的集体记忆。在诸多重要场合、重要会议、重要节日去总结和回顾中华民族的持久荣光，能够在集体成员脑海中复现全民族共同拼搏的场景和共同缔造的辉煌，将其引情至共有的“欢腾时刻”，与个体记忆产生高度的情感联通和共鸣，进一步实现对中华民族特定时段集体记忆的整合，以强化中华民族大家庭的根本情感。

(2) Deeply Cultivating the Shared Cultural Memory of the Chinese Nation

（二）厚植中华民族共有的文化记忆

Culture is the soul and root of a nation. The Chinese culture, which has never been interrupted for thousands of years, has prompted deep exchanges, interactions, and integration among all ethnic groups, creating civilizational achievements that are jointly upheld and inherited, and helping the Chinese nation coalesce into a community with profound cultural foundations. Under the influence of Chinese civilization, the Chinese nation has created a splendid culture that brings together the achievements of all ethnic groups. From cultural treasures such as jade, pottery, and silk to grand structures like stone carvings and famous grottoes, canals and ditches, and imperial palaces; from customs of diet, religion, and etiquette to literary and artistic forms such as Chinese characters and poetry, calligraphy and painting, and dance and music—all have been integrated as symbolic representations into the collective memory of the Chinese nation. The profound national image and its contemporary ethos are forged precisely through the pursuit, storage, and selection of these cultural codes, and only through the recollection and imagination of the Chinese people within a long-term memory system do they become a consensual collective memory, essentially constituting the cultural root of the Chinese national community.

文化是一个民族的灵魂所在、根脉所系。数千年未曾中断的中华文化促使各民族深度交往交流交融，缔造了共同坚守、共同传承的文明成果，助推中华民族内聚为拥有深厚文化底蕴的共同体。在中华文明的濡染之下，中华民族创造了集各民族之大成的灿烂文化，从玉石、陶器、丝绸等文化精品到石刻名窟、运河沟渠、帝都宫殿等宏伟建筑，从饮食、宗教、礼仪等生活习俗到汉字诗词、书法国画、舞蹈音乐等文学艺术，都作为符号象征融入中华民族的集体记忆。而深沉的民族形象及其当代气韵，正是在对这些文化符码的追寻、存贮和拣选中被铸成的，并经由中华儿女在长时段记忆系统中回忆、想象，才最终成为共识的集体记忆，也基本构成了中华民族共同体的文化根脉。

First, tracing the cultural roots of the sages to achieve the integration of collective memory. In the construction from "ancient dynasties" to the modern "nation-state," one important reason why the diverse Chinese nation has been able to move toward unity in a "wave-like progression" is its possession of a continuously inherited cultural root. The stabilizing way of the "great unity" (大一统) thought, the inclusive embrace of the "harmony and unity" (和合) concept, and the world-governing vision of the "tianxia outlook" (天下观)—these ideological cultures of China's ancient sages have profoundly influenced the character and historical trajectory of the Chinese nation, giving birth to national sentiments and human morality such as benevolence and love for others, good faith and neighborliness, harmonious coexistence, and peace under heaven, shaping the spiritual outlook of the Chinese nation, and thereby condensing into a shared collective memory. More importantly, the deeper and more profound the cultural expression, the stronger its spiritual shaping power over the Chinese people, and the more profound and intense the collective memory becomes, because "the more ancient the representations, the more powerful they are; the more numerous the people who adopt them, the broader the group, the stronger these representations will become."[n14] In other words, the reason Chinese culture can become the spiritual symbol and enduring memory of the Chinese nation is, first, that it is itself ancient and profound. As the only uninterrupted civilizational root among human civilizations, Chinese culture relies on its civilizational characteristics and the cultural interactions among ethnic groups to make itself "flourishing," becoming a more enduring and more emblematic national memory. Second, when it integrates with the emotional concepts of the Chinese nation that are "used daily without awareness," it continuously gains support and reinforcement, becoming a more confident national memory. Among the cultures of the sages, Confucian culture is relatively typical. Although it has experienced "forgetting" and contention in history, it has more often been characterized by inclusive exchange, absorption, and mutual learning. As the mainstream of Chinese culture for a long period, Confucian culture nourished the national temperament and style of the Chinese nation, gaining widespread recognition and practice, and is worthy of our retrospection, recollection, and inheritance. Therefore, the "Confucius Memorial Ceremony" is not merely a simple commemorative ritual; it integrates collective memory in the pursuit of cultural roots and strengthens identification with Chinese culture. Confucius and his thought and doctrine have long become an inner imprint of the Chinese nation, sublimated into a shared collective memory. Through the ritual performance of the "Confucius Memorial Ceremony," the cultural memories of members of the Chinese nation are once again fused together. In the process of tracing the shared culture of the sages of the Chinese nation, the integration of collective memory and the cohesion of the Chinese national community are achieved.

第一，追溯先贤文化之根实现集体记忆的整合。从“古代王朝”到现代“民族国家”的建构中，多元的中华民族之所以能够在“波浪式前进”中走向一体，一个重要的原因就是其拥有不断承继的文化根脉。“大一统”思想的安定之道、“和合”理念的包容胸怀、“天下观”的治世视野等中国先贤的思想文化，深刻影响中华民族的性格特征与历史走向，孕生了仁者爱人、讲信修睦、和谐共生、天下和合的民族情感和人间道义，形塑着中华民族的精神风貌，进而凝结成共同的集体记忆。更重要的是，文化表达越是深远厚重，对中华儿女的精神塑造性越强，集体记忆则更加深刻和强烈，因为“古代表征越古老，它们也就越强大；采纳他们的人数越繁多，群体越广泛，这些表征就会变得越强劲有力”。换言之，中华文化之所以能够成为中华民族的精神标识和持久记忆，一是其本身古老而深沉，作为人类文明中唯一一条未曾中断的文明根脉，中华文化依靠其文明特性以及各民族间的文化互动，使自身“枝繁叶茂”，成为更加持久、更具标识的民族记忆；二是在与中华民族“日用而不觉”的情感观念相融通时，不断获得支持和强化，成为更加自信的民族记忆。先贤文化中以儒家文化较为典型，在历史上虽有过“遗忘”、有过争鸣，但更多是包容交流、吸纳互鉴。儒家文化长时期作为中华文化的主流滋养着中华民族的民族气质和风格，得到了广泛认可和践行，值得我们去回溯、追忆和传承。因此，“祭孔大典”不是一次简单的纪念仪式，而是在对文化根性的追寻中整合集体记忆，强化对中华文化的认同。孔子及其思想学说早已成为中华民族的内心印记，升华为共同的集体记忆，借助“祭孔大典”的仪式操演再次将中华民族成员的文化记忆融通在一起，在追寻中华民族共有的先贤文化的过程中，实现了集体记忆的整合和中华民族共同体的凝聚。

Second, tracing the cultural roots of the ancestors to achieve the integration of collective memory. Ancestral culture is generated in response to the cohesion and identification of clans, tribes, and ethnic groups. It transmits the mythological memories of the Chinese nation's creation of the world, the making of humanity, and the invention of things. It is not only an important narrative of "multiple ethnic groups sharing the same origin and lineage" but also naturally contains the sincere sentiment that "the Chinese nation is one family," becoming a collective memory of the Chinese people and a powerful footnote for forging a strong sense of community for the Chinese nation. In the process of integrating ancestral cultural memory, there are distinct narrative characteristics.

第二，追溯始祖文化之根实现集体记忆的整合。始祖文化是顺应族群、部落、民族的凝聚和认同而生成的，流传着中华民族创世、造人、开物的神话记忆，既是“多民族同宗同源”的重要叙事，又自然蕴含“中华民族是一家”的真挚情感，成为中华儿女的集体记忆和铸牢中华民族共同体意识的有力注脚。在始祖文化记忆的整合过程中，具有鲜明的叙事特征。

First, there is a wealth of historical documentary records. The relevant records of the "Three Sovereigns and Five Emperors" (三皇五帝) in prehistoric memory, through numerous vivid historical figures and ethnic groups, narrate the diverse origins of the Chinese nation. For example, the creation myths recorded in the *Huainanzi* chapter "Originating in the Way" (《淮南子·原道训》), the myths of Fuxi recorded in the *Zhuangzi* (《庄子》), the myth of mending the heavens recorded in the *Huainanzi* chapter "Surveying Obscurities" (《淮南子·览冥训》), and the myths of the Emperor Ku recorded in the *Classic of Mountains and Seas* chapter "The Classic of the Great Wilderness" (《山海经·大荒经》)—these textual documents have become important models for the Chinese people to trace their ancestral culture. Even if there have been changes and differences in the process of subjective interpretation and transmission, the core narrative of the subject has remained consistent. Through repeated integration and compilation by archaeologists and historians, a consistent lineage of identification has been continuously formed in the hearts of the Chinese people. The same identity attribution continuously precipitates the collective memory of the Chinese nation, strengthening the national consciousness of the Chinese nation's shared bloodline. Conducting the sacrificial ceremony at the Mausoleum of the Yellow Emperor precisely places the Chinese people in a sacred and lofty atmosphere, allowing them to recall and commemorate the Yellow Emperor's great feats of creation, thereby strengthening the identification consciousness of the Chinese nation and achieving the integration of the ancestral memory of the Chinese nation.

一是历史文献记载丰富。史前记忆中对“三皇五帝”的相关记载，以诸多鲜活的历史人物和族群，演绎了中华民族的多元起源。如《淮南子·原道训》记载的创世神话、《庄子》记载的伏羲神话、《淮南子·览冥训》记载的补天神话、《山海经·大荒经》记载的俈帝神话等文字文献，成为中华儿女追寻始祖文化的重要范本。即使在主观解读和传承过程中有所变化并存在着差异，但主体的核心叙事始终如一，经由考古学家、历史学家多次整合、编纂，在中华儿女心中不断形成一脉相承的认同谱系，相同的身份归认不断沉淀出中华民族的集体记忆，强化了中华民族血脉同源的民族意识。开展黄帝陵祭祀活动正是使中华儿女置身于神圣高远的意境之中，对黄帝的创世伟业进行追忆和缅怀，进而强化中华民族的认同意识，实现对中华民族始祖记忆的整合。

Second, oral transmission is extensive and fervent. Although the vocal expression of oral transmission “vanishes as it leaves the mouth,” the emotional sustenance embedded within it still lingers in people’s minds. Therefore, the preservation and continuation of oral transmission necessarily rely on collective memory, shaping it into a cultural unit of shared memory. Among the lives of ethnic minorities, many oral transmissions of ancestral culture are highly “active,” such as the oral myths of the Yi people’s *Meige*, the Bouyei people’s *Saihu Ximei Creates Humanity*, the Lahu people’s *Genesis*, the Li people’s *The Origin of Humanity*, the Hani people’s *E Duoduo*, the Yao people’s *Miluotuo*, the Shui people’s *Gushuang Songs*, and the Tibetan people’s *The Song of Shiba Creating Heaven and Earth*. These all originate from the joint creation of various ethnic groups, bearing the collective wisdom and collective faith of a people, and become the key to interpreting ethnic history and integrating collective memory. In essence, the epic culture transmitted through millennia, in both its form and its outcome, is itself the integration and construction of collective memory. The reason oral transmission of ancestral culture occupies an important position in folk society is that the values it contains have become a universal consensus and are accepted, possessing profound educational and practical significance in folk customs. It gradually integrates into social life and festival activities to achieve a lived quality, fostering a conscious awareness of integrating multiple memories under different circumstances. This awareness concerns the recognition of ethnic identity and the pursuit of shared roots and common origins. With the support of the state’s macro-historical narrative, it further affirms the historical fact of the pluralistic unity of the Chinese nation, awakening the foundational emotions of shared ancestry and shared history.

二是口头传承广泛而热烈。虽然口头传承的声音表达“出口即逝”，但内蕴的情感寄托依然存留在人们的脑海之中。因此，口头传承的保持和延续必然要依靠集体记忆，塑造成共同记忆的文化单元。在少数民族生活之中诸多始祖文化的口头传承十分“活跃”，如彝族的《梅葛》、布依族的《赛胡细妹造人烟》、拉祜族的《创世纪》、黎族的《人类起源》、哈尼族的《厄朵朵》、瑶族的《密洛陀》、水族的《古双歌》、藏族的《什巴开天辟地歌》等口头神话，都源于各民族的共同创造，承载着一个民族的集体智慧和集体信仰，成为我们解读民族历史、整合集体记忆的密钥，实质上历经千年传唱的史诗文化，其形式及结果本身就是集体记忆的整合与建构。始祖文化的口头传承之所以在民间社会占据着重要地位，在于其蕴含的价值观成为普遍共识而被接受，在民俗中具有深刻的教育意义和实践意义，并逐渐融入社会生活、节日活动实现生活化，促生了在不同境遇下整合多重记忆的自觉意识，这种意识关乎族群身份的体认和根脉同源的追寻，在国家宏观历史叙事的加持下，进一步肯认了中华民族多元一体的历史事实，以唤醒共同祖源、共同历史的根基性情感。

Third, the corroboration and support of cultural relics and sites. The concrete presentation of relevant geological, artifactual, paleoanthropological, and paleontological relics and sites with evidentiary significance carries the collective memory of the Chinese nation, helping to deeply understand the fundamental questions of “where the Chinese nation came from,” “what experiences it has had,” and “where it is going.” For example, the ancient human fossils and living sites of primitive ethnic groups continuously recount the origins and development of the Chinese nation, but some long-standing cultural memories have a certain temporal and spatial distance from the present scene. At the same time, forging a sense of community for the Chinese nation is a systematic project. To awaken the collective memory of the Chinese nation through historical retrospection and historical representation, it is inevitably necessary to reconstruct it, or to give it new expression through modern concrete carriers, highlighting the visual image of Chinese culture and the Chinese nation. As Xi Jinping emphasized: “Let Chinese culture be fully displayed and reach people’s hearts through physical objects, actual scenes, and real events.” Our restoration of historical sites such as the Yellow Crane Tower, the Prince Teng Pavilion, the Qinglong Temple, and the Leifeng Pagoda is a reconstruction activity based on the needs of collective memory and cultural heritage, achieving the integration of collective memory through the interaction between humanity and objects, and between humanity and places. Furthermore, cultural programs that reproduce historical memory frequently break into the mainstream. From *National Treasure Archives* and *National Treasure* to *Cultural Relics “Trend” I See*, from *Poetry Conference* to *Classics Enduring*, from *China in Stories* to *China in Classics* and other situational cultural programs, immersive spatial experiences are created, presenting the glorious history and peerless treasures jointly created by the Chinese nation in a three-dimensional manner, further constructing the collective memory of the Chinese nation.

三是文物遗址的佐证与支撑。相关地质、器物、古人类、古生物等具有实证意义的文物遗址的具体呈现，承载了中华民族的集体记忆，有助于深刻理解中华民族“从何而来” “有何经历” “走向何处”的根本问题。如原始族群的古人化石和生活遗址，不断诉说着中华民族的来龙去脉，但部分久远的文化记忆与当下场景具有一定的时空距离。同时，铸牢中华民族共同体意识是一项系统性工程，以历史回溯、历史再现的方式唤醒中华民族的集体记忆，势必要对其重建，或借助现代具象化载体予以新的表达，突出中华文化和中华民族的视觉形象。正如习近平所强调的：“让中华文化通过实物实景实事得到充分展现、直抵人心。”我们对黄鹤楼、滕王阁、青龙寺、雷峰塔等史迹遗址的修复，是基于集体记忆和文化传承的需求而进行的重建活动，通过人文与物、人文与地之间的互动实现集体记忆的整合。此外，再现历史记忆的文化节目频繁出圈，从《国宝档案》《国家宝藏》到《文物“潮”我看》，从《诗词大会》到《经典永流传》，从《故事里的中国》到《典籍里的中国》等情景化文艺节目，打造出沉浸式的空间体验，将中华民族共同创造的辉煌历史、绝世瑰宝立体化呈现，进一步建构了中华民族的集体记忆。

IV. The Continuation of Integration: Forging a Sense of Community for the Chinese Nation through Collective Memory

四、整合的续写: 以集体记忆铸牢中华民族共同体意识

The absence of memory means the fragmentation of understanding of reality; without the deep integration of collective memory, it is difficult to form a substantial understanding of reality. Regarding the value dimension of forging a sense of community for the Chinese nation, the integration of the Chinese nation’s collective memory is always in progress, never completed. Deepening the mutual alignment of collective memory and the sense of community for the Chinese nation provides the possibility for integration, propelling the Chinese nation to complete the bidirectional inscription of collective memory, making integration a reality. However, this does not mean that integration is absolutely complete. Collective memory itself, as an important resource and support for forging a sense of community for the Chinese nation, has the function of strengthening and maintaining the sense of identity, national identity, and spiritual resonance among members of the Chinese nation. On this basis, by consolidating the memory framework, correcting the direction of memory, and enriching memory carriers, it “feeds back” into the sense of community for the Chinese nation, enabling the continuation of integration and achieving the full-process integration of collective memory.

记忆的缺席就意味着现实理解的破碎，没有集体记忆的深度整合就难以形成对现实的厚重认知。于铸牢中华民族共同体意识的价值面相而言，对中华民族集体记忆的整合只有进行时、没有完成时。深化集体记忆与中华民族共同体意识的彼此契合，为整合提供可能，助推中华民族完成对集体记忆的双向刻写，使整合变为现实，但这并不意味着整合的绝对完成。集体记忆本身作为铸牢中华民族共同体意识的重要资源和支撑，具有强化和维系中华民族成员身份归属感、民族认同感和心灵共鸣感的功能，在此基础上以筑牢记忆框架、规正记忆方向、丰富记忆载体“反哺”中华民族共同体意识，使整合完成续写，实现对集体记忆的全过程整合。

(1) Consolidating the Memory Framework: Shaping a Sense of Identity in a Stable Structure

（一）筑牢记忆框架：在稳定结构中形塑身份归属感

The framework of collective memory can be seen as “the result, sum, or some combination of the individual memories of many members of the same society,” which collective members can use to reconstruct imaginings of the past. Regarding the collective memory of the Chinese nation, its established framework concerns the Chinese nation’s imagination of its own identity and has the significance of rooting the sense of community for the Chinese nation. As a tool, the more important function of constructing a collective memory framework is to shape the sense of identity and national identity of the Chinese nation, prompting all members to consciously establish a sense of community for the Chinese nation. Therefore, forging a sense of community for the Chinese nation is inseparable from a memory framework with strong national character, stability, and contemporaneity, in order to enhance the sense of identity and belonging among members of the Chinese nation.

集体记忆的框架可视为“同一社会中许多成员个体记忆的结果、总和或某种组合”，集体成员可用以重建关于过去的想象。就中华民族的集体记忆而言，其设定的框架关乎中华民族对自我身份的想象，具有根植中华民族共同体意识的意义。作为一种工具，构筑集体记忆框架更重要的作用是形塑中华民族的身份归属感和民族认同感，促使全体成员自觉树立中华民族共同体意识。因此，铸牢中华民族共同体意识，离不开具有强烈民族性、稳定性和时代性的记忆框架，以提升中华民族成员的认同感和归属感。

First, strengthen the national character of the memory framework. National character is a distinctive feature of the Chinese nation’s collective memory and the sense of community for the Chinese nation. To consolidate the framework of collective memory from the perspective of the Chinese nation and the Chinese people, it is necessary to emphasize the excavation of the national characteristics and national style inherent in collective memory, integrating members of the Chinese nation into the most familiar national context, and using memory symbols that best represent and reflect the characteristics of the Chinese nation to strengthen the national character of the memory framework. The “name cards” with the highest concentration of national character for the Chinese nation are basically constituted by the unbroken “state,” “citizenry,” and “territory.” These historical achievements are the national characteristics that distinguish the Chinese nation from other civilizations, fully reflecting the form and direction of the Chinese nation, Chinese civilization, and the community of the Chinese nation. They become important memory codes integrated into the hearts of the Chinese people, capable of guiding them to understand “who we are,” “where we come from,” and “where we are going” within a memory framework of high national character “concentration,” thereby rooting the sense of community for the Chinese nation deep in the hearts of the Chinese people. For example, patriotism, national unity, and national confidence are both national integrity long formed by the Chinese nation, yet these emotions also exist in the identity spectrum of other nation-states, only constituting different memory frameworks. Therefore, to prevent the Chinese people from sliding onto the track of ethnic separatism or narrow nationalism, or becoming entangled in multiple memory frameworks, it is even more necessary to clarify the framework of the Chinese nation’s collective memory, enhancing the national character “concentration” of the memory framework through the shared historical experiences and jointly created civilizational achievements of the Chinese people.

第一，增强记忆框架的民族性。民族性是中华民族集体记忆和中华民族共同体意识的鲜明特征，站位于中华民族和中华儿女的角度筑牢集体记忆的框架，需要重视挖掘集体记忆内蕴的民族特性和民族风格，将中华民族成员统摄至最为熟知的民族情境之中，运用最能代表和反映中华民族特性的记忆符号增强记忆框架的民族性。中华民族最具民族性浓度的“名片”，基本上是由未曾断裂的“国家”“国民”和“国土”构成的。这些历史成果是中华民族有别于其他文明的民族特性，充分反映了中华民族、中华文明和中华民族共同体的形态和走向，成为重要的记忆符码融入中华儿女的内心深处，能够引导他们在极具民族性“浓度”的记忆框架之中理解“我们是谁”“我们从哪里来”“我们要到哪里去”，进而将中华民族共同体意识根植在中华儿女的心灵深处。如爱国主义、民族团结、民族自信等既是中华民族长期形成的民族气节，同时这些情感也存在于其他民族国家的认同谱系之中，只是构成了不同的记忆框架。因此，为防止中华儿女滑向民族分裂主义、狭隘民族主义的轨道，陷入多重记忆框架的纠缠，更需要擦亮中华民族集体记忆的框架，以中华儿女共同的历史经历、共创的文明成果增强记忆框架的民族性“浓度”。

Second, strengthen the stability of the memory framework. The stability of the collective memory framework depends on delineating a core subject, namely, taking the sense of community for the Chinese nation as the main line. The collective memory framework requires the guidance and guarantee of an axial force to maintain the stability of the Chinese nation’s collective memory. The sense of community for the Chinese nation, as a value guide and cultural belief, can evoke emotional integration and clustering effects within the nation, shaping the Chinese people’s understanding and identification with the community of the Chinese nation, and ensuring that the internal elements of the collective memory framework collectively tend toward the overall interests of the community of the Chinese nation. Taking the sense of community for the Chinese nation as the main line for stabilizing the memory framework is not only a prerequisite for ensuring the enduring solidity of the Chinese nation’s collective memory but also an important pathway for embedding the sense of community for the Chinese nation into the memory framework.

第二，增强记忆框架的稳定性。集体记忆框架的稳定性有赖于框定一个主体核心，即以中华民族共同体意识为主线。集体记忆框架需要一个轴心力量的牵引和保障，以维持中华民族集体记忆的稳定性。中华民族共同体意识作为一种价值引导和文化信仰，能够引起民族内部的情感融合和群聚效应，形塑中华儿女对中华民族共同体的理解与认同，确保集体记忆框架的内部要素共同趋向于中华民族共同体的整体利益。将中华民族共同体意识作为稳定记忆框架的主线，既是确保中华民族集体记忆持久牢固的前提，更是将中华民族共同体意识嵌入记忆框架的重要途径。

Third, enhance the contemporaneity of the memory framework. As the sense of community for the Chinese nation continuously reveals new qualities and forms amid the deepening interaction, communication, and integration among all ethnic groups, it is inevitably necessary to innovate the memory framework to carry and express this sense of community. This can be achieved by employing new symbols, new discourses, and new goals to promote the renewal and improvement of the framework’s content. For instance, Fei Xiaotong once used the metaphor of “a great garden of a hundred flowers in bloom” [18]18 Fei Xiaotong (1910–2005) was a pioneering Chinese sociologist and anthropologist. The metaphor “a great garden of a hundred flowers in bloom” (百花争艳的大园圃) appears in his writings on the pluralistic and integrated structure of the Chinese nation. to describe the Chinese nation; against this backdrop, the emotions among all ethnic groups became more cohesive, their consciousness more unified, and they continuously moved toward an integrated structural form. Today, we have creatively proposed concepts such as “the big family of the Chinese nation,” “all ethnic groups in the Chinese nation are one family,” and “spiritual homeland,” drawing the field of shared memory and collective imagination of the Chinese people into the “big family,” endowing the memory framework with a new “family” connotation, guiding members of the Chinese nation to find their own “family positioning,” strengthening their sense of identity and belonging, and helping to make “all ethnic groups in the Chinese nation are one family” a consensus among the Chinese people. While advancing the renewal of the memory framework, attention must also be paid to maintaining its integrity. The self-renewal and self-development of the memory framework are the result of the joint efforts of all ethnic groups, but the memory characteristics and cultural habits of members of different ethnic groups are diverse and pluralistic, and the pace of renewal varies. Therefore, to complete the replacement of the old with the new in the memory framework, it is necessary to fully consider the uniqueness of members of all ethnic groups, properly handle the relationship between “plurality” and “unity,” balance the contemporaneity and integrity of the memory framework, achieve the common development of all ethnic groups within the new memory framework, and manifest the vitality and characteristics of continuous cohesion.

第三，增强记忆框架的时代性。中华民族共同体意识随着各民族之间日益深化的交往交流交融，不断展现出新气韵和新形态，势必需要创新记忆框架以承载和表达中华民族共同体意识，可以借助新的符号、新的话语、新的目标推进框架内容的更新完善。如费孝通先生曾以“百花争艳的大园圃”化喻中华民族，在此背景下各民族之间情感更加凝聚、意识更加统一，不断走向一体性格局形态。当下我们又创造性提出“中华民族大家庭” “中华民族一家亲” “精神家园”等概念，将中华儿女共同记忆、集体想象的场域牵引至“大家庭”，给记忆框架赋予新的“家庭”意蕴，引导中华民族成员找到自身的“家庭定位”，增强身份归属感，助推“中华民族一家亲”逐步成为中华儿女的共识。在推进记忆框架更新的同时，还要注重保持记忆框架的完整性。记忆框架的自我更新、自我发展是各民族共同努力的结果，但各民族成员之间的记忆特征、文化习惯多元多样，更新速度有快有慢。因此，完成记忆框架的革旧出新，需要充分考量各民族成员的独特性，处理好“多元”与“一体”的关系，兼顾记忆框架的时代性和完整性，在新的记忆框架中实现各民族共同发展，彰显不断凝聚的活力与特色。

(2) Correcting the direction of memory: strengthening ethnic identity by rectifying deviations

（二）规正记忆方向：在扭正偏差中强化民族认同感

The direction of collective memory determines the value orientation and behavioral patterns of the entire collective. However, because contemporary people are not interested in all memories of the past and may even forget shared emotional experiences, when individual memory and collective memory fail to achieve deep integration and emotional resonance, it creates gaps and possibilities for various erroneous ideological trends to alienate collective memory. This can lead to the continuous emergence of erroneous ideological trends that deviate from the sense of community for the Chinese nation, attempting to sever the patriotic feelings and communal emotions of all ethnic groups. At the same time, the “chaotic memories” generated by memory subjects in fragmented spaces can also affect the ethnic identity of members of the Chinese collective. Therefore, to achieve the continuation of collective memory, it is necessary to attach importance to correcting “deviant memories” and “chaotic memories,” standardize and guide the direction of collective memory, and while remedying “amnesia,” strengthen the ethnic identity of collective members.

集体记忆的方向决定了整个集体的价值取向和行为方式。但由于当代人的思想不会对过往中的全部记忆感兴趣，甚至会遗忘共同的情感经历，当个体记忆与集体记忆无法产生深刻融通和情感共鸣时，就为各种错误思潮提供了异化集体记忆的空隙和可能，会导致与中华民族共同体意识相背离的错误思潮不断出现，企图切断各民族的家国情怀和共同体情感。同时，记忆主体在碎片化空间中产生的“混乱记忆”，也会影响中华民族集体成员的民族认同感。因此，实现集体记忆的续写，必须重视对“偏差记忆”“混乱记忆”的扭正，规范引导集体记忆的方向，整治“失忆症”的同时，强化集体成员的民族认同感。

First, criticize the “deviant memories” in erroneous ideological trends. Since entering the New Era, the Chinese nation has encountered unprecedented bright prospects, while simultaneously facing the erosion and impact of various erroneous ideological trends scattered across political, economic, social, and ideological fields. These ideological trends each have their own emphases yet echo one another; their inherent deceptiveness, combined with the convenience of internet dissemination, amplifies their influence and destructive power. Their common manifestation is to undermine the firm cultural confidence of the Chinese nation, erase shared historical identity, overturn the collective cognition of important figures and major events in Chinese history, attempt to create chaos in the collective memory of the Chinese nation, and disrupt and dissolve its collectivity and cohesion. In response, it is necessary to actively guide the Chinese people to establish a correct view of Chinese national history and strengthen cultural confidence. By establishing a complete and effective propaganda matrix for the historical narrative of the Chinese nation and contemporary stories of the Chinese nation, we should recall the “painful periods” and “glorious moments” in the history of the Chinese nation from a comprehensive and objective perspective. Awaken the ethnic emotions of members of the Chinese nation through painful memories, stimulate their striving strength and national confidence through visions of the future, and use irrefutable historical evidence to expose the fallacies and veils of historical nihilism. This will enable the Chinese people to maintain a clear mind in the face of various erroneous ideological trends, actively place themselves within the shared history and cultural traditions of the Chinese nation, and achieve identification with and adherence to the sense of community for the Chinese nation.

第一，批判错误思潮中的“偏差记忆”。进入新时代以来，中华民族迎来了前所未有的光明前景，同时也时刻面对着散布在政治、经济、社会、意识形态等领域的各种错误思潮的侵蚀和冲击。各种思潮各有侧重而又彼此呼应，其本身的迷惑性与互联网传播的便捷性交互叠加，使其影响力和破坏力增强，共同表现就是瓦解中华民族坚定的文化自信，抹除共同的历史认同，颠覆中华民族对历史上重要人物、重大事件的集体认知，企图在中华民族的集体记忆中制造混乱，扰乱和消解中华民族的集体性和凝聚性。对此，要积极引导中华儿女树立正确的中华民族历史观并增强文化自信，通过建立完整有效的中华民族历史叙事和中华民族当代故事的宣传矩阵，以全面、客观的视野去追忆中华民族历史上的“阵痛时期”和“辉煌时刻”。在阵痛记忆中唤醒中华民族成员的民族情感，在前景想象中激发中华民族成员的奋进力量和民族自信心，以历史铁证戳穿历史虚无主义的谬论和面纱，使中华儿女在各种错误思潮面前时刻保持清醒头脑，主动置身于中华民族的共同历史和文化传统，实现对中华民族共同体意识的认同与坚守。

Second, rectify the “chaotic memories” in fragmented spaces. The fragmentation of memory space is mainly manifested in two aspects: first, the absence of memory subjects. Because internet information fills people’s daily lives, it severs the connection and presence of memory subjects with real space, turning those who were originally “witnesses” of the collective memory of the Chinese nation into “bystanders.” The emotional ties that maintain the unity and cohesion of the Chinese nation are weakened by cyberspace, greatly diminishing the effect of forging a sense of community for the Chinese nation. Second, the scattering of memory information. Materials containing the collective memory of the Chinese nation are scattered across various parts of China, and many elements fail to form coordinated linkages, making it difficult to exert the integrated effect of the shared memory of the Chinese nation. In response, forging a sense of community for the Chinese nation requires integrating the “chaotic memories” of fragmented spaces. This involves not only polishing and selecting existing collective memories but also classifying and organizing them according to the characteristics of the memory content. From a synchronic dimension, collective memory can be divided into types such as the historical memory, cultural memory, red memory [19]19 “Red memory” (红色记忆) refers to collective memories associated with the revolutionary history led by the Communist Party of China, including events, figures, and sites from the period of revolutionary struggle., ancestral memory, and figure memory of the Chinese nation, and coordinated linkages can be established with resource carriers containing the sense of community for the Chinese nation. This encourages people to enter systematically integrated collective memory and grasp all aspects of the sense of community for the Chinese nation from a more comprehensive and deeper perspective. For example, the “Series Exhibitions on Forging a Sense of Community for the Chinese Nation” hosted by the National Ethnic Affairs Commission’s Cultural Palace [20]20 The National Ethnic Affairs Commission’s Cultural Palace (民族文化宫) is a museum and cultural venue in Beijing dedicated to displaying the cultures and histories of China’s ethnic minorities. includes exhibitions of gifts presented by ethnic minorities across the country, archives of the Party’s century-long ethnic work, and fine cultural relics, guiding people to appreciate the love of people of all ethnic groups for the Party and the state, the hardships and efforts of the Party in solving ethnic issues, and the national treasures of the Chinese nation. While immersing in and awakening these memories, it deepens the public’s identification with the Party, the state, and Chinese culture. From a diachronic dimension, collective memory can be classified according to the four historical periods of the history of the Communist Party of China [21]21 The four historical periods of the history of the Communist Party of China are: the New Democratic Revolution period (1921–1949), the Socialist Revolution and Construction period (1949–1978), the Reform and Opening Up and Socialist Modernization period (1978–2012), and the New Era of Socialism with Chinese Characteristics (2012–present).; on this basis, it can also be divided into stage-specific memories according to different themes, such as the memory of poverty alleviation since the New Era, the memory of the great fight against the COVID-19 pandemic, the aerospace memory of “exploring Mars,” “reaching for the Moon,” and “chasing the Sun,” and the glorious memories since the founding of New China and the founding of the Communist Party of China. These are all collective memories jointly experienced and created by the Chinese nation. By using a clear historical chain to connect and integrate the above memories, a collective memory pedigree with distinct contemporary characteristics can be created. While presenting the great glory of the Chinese nation, it enhances the public’s sense of participation and honor in the historical achievements of the Chinese nation, thereby forming a centripetal force and cohesion that continuously converges toward the Chinese national community.

第二，规整碎片化空间中的“混乱记忆”。记忆空间的碎片化主要表现为两个方面：一是记忆主体的缺场。由于互联网信息充盈着人们的日常生活，隔断了记忆主体与现实空间的联系与在场性，使原本作为中华民族集体记忆的“亲历者”变为了“旁观者”，维系中华民族团结、凝聚的情感联络被网络空间所弱化，铸牢中华民族共同体意识的效果大打折扣。二是记忆信息的散乱。蕴含中华民族集体记忆的素材散落在中华大地各处，诸多要素未能形成协同联动，难以发挥中华民族共同记忆的集成效应。对此，铸牢中华民族共同体意识，需要整合碎片化空间的“混乱记忆”，既要打磨、拣选现存的集体记忆，又要按照记忆内容的特征进行分类整理。从共时性维度上，可以将集体记忆划分为中华民族的历史记忆、文化记忆、红色记忆、始祖记忆、人物记忆等类型，并与蕴含中华民族共同体意识的资源载体实现协同联动，促使人们走进系统化集成的集体记忆，从更全面、更深层的角度去把握中华民族共同体意识的全部面相。如民族文化宫主办的“铸牢中华民族共同体意识系列展”，将全国少数民族的敬献礼品展、党的百年民族工作文献档案展、文物精品展等囊括其中，引导人们感悟各族人民对党和国家的热爱之情、党解决民族工作的艰辛与努力、中华民族的民族瑰宝，沉浸式体验和唤醒这些记忆的同时，加深民众对党和国家的认同，以及对中华文化的认同。从历时性维度上，可以按照中国共产党党史的四个历史分期进行集体记忆的分类，在此基础上还可以依据不同主题划分成阶段性记忆，如新时代以来的脱贫攻坚记忆、伟大抗疫记忆、“探火” “奔月” “逐日”的航天记忆、新中国成立和中国共产党成立以来的辉煌记忆等，都是中华民族共同经历、共同创造的集体记忆。运用清晰的历史链条将上述记忆进行串联、整合，打造出具有鲜明时代特征的集体记忆谱系，在呈现中华民族伟大荣光的同时，增强民众对中华民族历史成就的参与感、荣誉感，进而形成不断趋向中华民族共同体的向心力和凝聚力。

(3) Enriching memory carriers: stimulating spiritual resonance through contextual immersion

（三）丰富记忆载体：在情境濡染中激发心灵共鸣感

The collective memory of the Chinese nation will not automatically transform into the values and living habits of people of all ethnic groups. To complete the continuation of collective memory, it is necessary to rely on certain memory carriers for reproduction and preservation, and to achieve systematic and periodic reinforcement, popularization, and transmission among collective members. This prompts people of all ethnic groups to stimulate spiritual resonance through contextual immersion and continuously strengthen their identification with the Chinese national community.

中华民族的集体记忆不会自动转变为各族人民的价值观念和生活习惯，完成集体记忆的续写，需要借助一定的记忆载体予以再现和保持，并在集体成员之间获得系统性、周期性的强化、普及和传承，促使各族人民在情境濡染中激发心灵共鸣感，不断增强对中华民族共同体的认同。

First, create symbolic carriers that bear national culture. Creating symbolic carriers is an important way to shape the “sense of presence” of the Chinese nation’s collective memory; its function is “to use some present perception to express some absent meaning.” [22]22 The phrase “using some present perception to express some absent meaning” is a paraphrase of a concept from Western memory studies, often associated with Pierre Nora’s *lieux de mémoire* (realms of memory), where a material or symbolic site stands in for an absent past. The nation itself is a historical category, and in the course of its development it is bound to form a set of symbolic systems with symbolic meaning, used to bear national emotions and collective memory. These symbols gradually evolve into powerful evidence that confirms the nation’s existence and witnesses its development, enabling the national group to have more memories to trace and history to follow, ultimately moving toward cohesion and unity. These symbols are the schemas and codes that possess and reproduce the symbols of national identity. Applying them to trace the nation’s collective memory can strengthen people’s confirmation of their own national identity and their identification with national history. Therefore, creating symbolic carriers helps to complete the continuation of collective memory and provides symbolic carriers that give birth to a sense of spiritual resonance for forging a strong sense of community for the Chinese nation. In particular, selecting and promoting symbols imbued with national sentiment—symbols closely linked to the cultivation of the character and the shaping of the emotions of the Chinese people—is essential. In the process of selecting and promoting cultural symbols, we must deeply excavate their educational significance. Examples include national interaction symbols such as Wang Zhaojun’s marriage beyond the Great Wall, Princess Wencheng’s entry into Tibet, the Torgut tribe’s ten-thousand-li eastward return, King Wuling of Zhao’s adoption of Hu-style clothing for cavalry and archery, and the Xibe people’s westward migration; natural geographic symbols such as the Yellow River, the Yangtze River, the Grand Canal, Mount Tai, and Mount Everest; and human-made architectural symbols such as the Forbidden City, the Great Wall, and the Potala Palace. The continuous presentation of these cultural symbols can strengthen the common emotions of all ethnic groups and promote a sense of oneness among them. Taking the “Great Wall” as an example: as an important cultural symbol and marker of the Chinese nation, the Great Wall contains the collective memory of the Chinese nation and, through multiple narratives, is maintained and strengthened, becoming an important symbol for forging a strong sense of community for the Chinese nation. Initially, the purpose of building the Great Wall was to resist foreign enemies. Beyond its military value, the Great Wall also carries the meaning of sustaining national emotion and identity, giving rise to the sense of community for the Chinese nation. Especially during the War of Resistance against Japan, it was continuously emphasized and dramatized, becoming a spiritual symbol of national unity, resistance against aggression, and defense of the homeland. Entering the New Era, the Great Wall symbol has taken on the characteristics of multi-narrative dissemination. For example, the use of phrases such as “the Great Wall of flesh and blood” and “the Great Wall of steel” awakens the sense of community for the Chinese nation. With the help of film and television works such as *Looking at the Great Wall*, *The Great Passes of the World*, *The Great Wall: The Great Battle*, *The Great Wall Line in Flames*, and *The Great Wall: The Story of China*, the cultural paradigm constructed around the Great Wall reproduces the important position of this cultural symbol in the history of the Chinese nation, forming a broad cultural model recognized by the majority.

第一，打造承载民族文化的符号载体。打造符号载体是塑造中华民族集体记忆“在场感”的重要方式，其作用就是“用某种在场的感知来表达某种不在场的意义”。民族本身是一个历史范畴，在其发展过程中势必要形成一套具有象征意义的符号系统，用以承载民族情感和集体记忆，这些符号逐步演化为确证民族存在、见证民族发展的有力证据，使民族群体更有记忆可寻、历史可循，最终走向凝聚统一。这些符号是拥有和再生产民族认同之象征的图式和符码，将其运用于追溯民族集体记忆，能够强化人们对自身民族身份的确认和对民族历史的认同。因此，打造符号载体，有助于完成集体记忆的续写，为铸牢中华民族共同体意识提供孕生心灵共鸣之感的象征符号。特别是拣选和推广赋有民族情怀的符号，这些符号与中华儿女的心性养成、情感塑造具有密切联系。在拣选和推广文化符号的过程中，要深挖其蕴含的育化意义，如昭君出塞、文成公主进藏、土尔扈特部万里东归、赵武灵王胡服骑射、锡伯族西迁等民族互动符号，黄河、长江、大运河、泰山、珠峰等自然地理符号，故宫、长城、布达拉宫等人文建筑符号等，这些文化符号的不断呈现能够强化各民族的共同情感，促生各民族之间的一体性意识。以“长城”为例，作为中华民族的重要文化符号和标识，长城蕴含着中华民族的集体记忆，并经由多重叙事获得保持和强化，成为铸牢中华民族共同体意识的重要符号。最初，修建长城的目的是抵御外敌，除军事价值之外，长城还具有维系民族情感和认同的意蕴，促生了中华民族共同体意识。特别是在抗日战争中不断被强调和渲染，长城成为民族团结、抵抗侵略、保家卫国的精神象征。进入新时代，长城符号更具多重叙事的传播特征，如运用“血肉长城” “钢铁长城”的话语来唤醒中华民族共同体意识，借助《望长城》《天下雄关》《长城大决战》《烽火长城线》《长城：中国的故事》等影视作品，围绕长城而建构的文化范式，再现这一文化符号在中华民族历史之中的重要地位，形成了具有广泛性并为大多数人所认同的文化模式。

Second, perform ritual carriers imbued with national sentiment. One necessary pathway for transmitting and maintaining collective memory is the “commemorative ceremony.” [23]23 “Commemorative ceremony” is a term from Paul Connerton’s *How Societies Remember*, referring to formalized, repetitive rituals that transmit and reinforce collective memory. Commemorative ceremonies are commemorative activities in which members of a collective rely on some medium to transmit and strengthen values. They can also be seen as more procedural and repetitive formalized art, possessing unique carrier advantages in continuing collective memory and cultivating national sentiment. Xi Jinping pointed out: “We must establish and standardize some ritual systems, organize and carry out various forms of commemorative and celebratory activities, spread mainstream values, and enhance people’s sense of identity and belonging.” [24]24 Xi Jinping, “Speech at the 13th Collective Study Session of the Political Bureau of the 18th CPC Central Committee,” February 24, 2014. Ritual performance is an important approach to forging a strong sense of community for the Chinese nation. It is necessary to excavate important resources for ritual activities from the collective memory of the Chinese nation. For example, the sages and worthies, ancestral founders, national heroes, historical sites, major events, and important festivals in Chinese history can all be refined into commemorative resources that carry memories of national suffering, national spirit, national glory, and national rejuvenation. In political and cultural life, the function of commemorative ceremonies in awakening collective memory and strengthening the sense of community for the Chinese nation should be brought into play, integrating strong national emotions into the immediate experience of performers and those present. For example, in recent years, commemorative activities such as the anniversary of Confucius’s birth, the anniversary of Marx’s birth, the anniversary of the founding of the People’s Republic of China, the anniversaries of the founding of the Party and the army, the National Memorial Day for the Victims of the Nanjing Massacre, and themed commemorations of major events such as the Xinhai Revolution, the May Fourth Movement, the War of Resistance against Japan, and the War to Resist U.S. Aggression and Aid Korea have been carried out. Through ritual performance and spiritual experience, while reproducing collective memory, they reflect the emotional resonance in the memory of the Chinese people that venerates heroes, defends the homeland, and unites the nation, thereby strengthening and consolidating the sense of community for the Chinese nation through periodic ritual performance.

第二，操演赋有民族情怀的仪式载体。传递和维持集体记忆的必要途径之一就是“纪念仪式”。纪念仪式是集体成员依赖某种媒介，传递和强化价值观念的纪念性活动，也可视为更具程序化和重复性的形式化艺术，在续写集体记忆、陶冶民族情操方面具有独特的载体优势。习近平指出：“要建立和规范一些礼仪制度，组织开展形式多样的纪念庆典活动，传播主流价值，增强人们的认同感和归属感。”仪式操演是铸牢中华民族共同体意识的重要进路，需要在中华民族集体记忆之中挖掘仪式活动的重要资源，如中华民族历史上的圣人先贤、世系始祖、民族英雄、历史遗址、重大事件、重要节日等都是可以提炼出民族苦难、民族精神、民族辉煌和民族复兴记忆的纪念资源。在政治文化生活中应发挥纪念仪式唤醒集体记忆、强化中华民族共同体意识的功能，将强烈的民族情感融入操演者和在场者的当下体验。如近年来开展的孔子诞辰纪念、马克思诞辰周年纪念、新中国成立周年纪念、建党建军周年纪念、国家公祭日，以及辛亥革命、五四运动、抗日战争、抗美援朝等重大事件的主题纪念活动，通过仪式操演和心灵体验，再现集体记忆的同时，映射出中华儿女记忆中崇尚英雄、保家卫国、民族团结的情感共鸣，使中华民族共同体意识在周期性的仪式操演中得到强化和巩固。

Third, empower digital carriers that display the national image. Cyberspace is both a new field for displaying and storing collective memory and a new high ground for forging a strong sense of community for the Chinese nation. Xi Jinping pointed out: “Let the internet become the greatest increment in building a common spiritual home for all ethnic groups and forging a strong sense of community for the Chinese nation.” [25]25 Xi Jinping, “Speech at the Fifth Central Symposium on Work Related to Ethnic Affairs,” August 27, 2021. Digital carriers, by transcending the advantages of traditional media and single communication models, have achieved technological changes in the collective life of the Chinese nation in dimensions such as “seeing, hearing, and speaking.” They continuously construct and express collective memory through digital models, presenting the national emotions and cultural character of the Chinese nation in visual form, so that the collective memory of the Chinese nation achieves “cross-screen ubiquity.” This helps members of all ethnic groups to connect and confirm each other’s collective memory in cyberspace. To forge a strong sense of community for the Chinese nation through digital memory carriers, attention should be paid to constructing a media matrix, transforming the common past experiences and future imaginations of the Chinese nation into online materials and filling them in, guiding members of all ethnic groups to enhance their identification with the history and culture of the Chinese nation, as well as their longing for and confidence in the bright future of the Chinese nation, through panoramic comprehension. For example, themed documentaries such as *Building the Chinese Dream Together*, *National Memory*, *Poverty Alleviation*, and *The Source of the Great Way* are broadcast simultaneously on major mainstream online platforms. Using a combination of situational reconstruction and emotional linkage, they re-engrave and awaken the collective memory of the Chinese nation, constructing a memory community of “you in me” and “me in you.” At the same time, the internet is a stronghold for the generation, concealment, and dissemination of “deviant memories.” [26]26 “Deviant memories” (偏差记忆) refers to distorted, fabricated, or selectively manipulated historical narratives that deviate from the officially sanctioned collective memory, often spread online to undermine national unity. In response, mainstream media should be used to strengthen ideological guidance, regularly publishing promotional content on themes such as national history and culture, national development achievements, interpretation of national policies, and inter-ethnic exchange and interaction. This enhances the clear understanding of all ethnic groups regarding current ethnic work and their broad recognition of the superiority of the policy system, thereby awakening the collective sense of honor and national identity of all Chinese people. For example, the “Dao Zhonghua” WeChat public account is an online communication brand established by the National Ethnic Affairs Commission in response to the changes unseen in a century, focusing on the main line of forging a strong sense of community for the Chinese nation and comprehensively displaying the international image of the Chinese nation.

第三，赋能展现民族形象的数字载体。网络空间既是展现和贮存集体记忆的新场域，又是铸牢中华民族共同体意识的新高地。习近平指出：“让互联网成为构筑各民族共有精神家园、铸牢中华民族共同体意识的最大增量。”数字载体借助对传统媒介和单一传播模式的超越优势，在“视听说”等维度实现了对中华民族集体生活的技术变革，不断以数字模型对集体记忆进行强力建构和表达，将中华民族的民族情感和文化性格进行影像化呈现，使得中华民族的集体记忆实现“跨屏遍在”，有助于各民族成员在网络空间中完成集体记忆的相互连接和彼此确认。以数字化记忆载体铸牢中华民族共同体意识，要注重建构传媒矩阵，将中华民族共同的过往经历与未来想象转化为线上素材并填充其中，引导各民族成员在全景式体悟中增强对中华民族历史与文化的认同，以及对中华民族光明前景的憧憬与自信。如《同心共筑中国梦》《国家记忆》《摆脱贫困》《大道之源》等主题纪录片，在各大主流网络平台同步播出，采用情境再造与情感联动相结合的方式，将中华民族的集体记忆再度刻写、唤醒，构建了“你中有我”“我中有你”的记忆共同体。同时，互联网是“偏差记忆”生成、隐匿和散布的重阵，对此要借助主流媒体加强意识形态引导，定期发布关于民族历史文化、民族发展成就、民族政策解读、民族交流互动等相关主题的宣传内容，增进各族人民对当前民族工作的清晰了解，以及对政策制度优越性的广泛认同，以此唤醒全体中华儿女的集体荣誉感和民族认同感，如“道中华”微信公众号就是国家民委顺应世界百年变局，聚焦铸牢中华民族共同体意识主线、全方位展示中华民族国际形象的网络传播品牌。

V. Conclusion

五、结语

Integrating collective memory is an important way to shape and maintain community identity. The collective memory of the Chinese nation stores the common past and present experiences of its members and plays a cohesive and guiding role in the integration of all ethnic groups into a unified pattern. Forging a strong sense of community for the Chinese nation should integrate and leverage collective memory. The integration of collective memory has a clear logic: first, the “realms of memory” [27]27 “Realms of memory” (记忆之场) is a translation of Pierre Nora’s *lieux de mémoire*, referring to sites—physical, symbolic, or functional—where collective memory crystallizes and is preserved. where collective memory and the sense of community for the Chinese nation coexist, the interwoven civilizational meanings, and the co-shaped national spirit reflect the possibilities and conditions “before” the integration of collective memory; second, following two paths of “thinking from the present backward to the past,” [28]28 “Thinking from the present backward to the past” (从后思索) is a methodological concept derived from Marx’s *Grundrisse*, meaning that the understanding of past historical forms is illuminated by the present, more developed stage of society. tracing the common historical memory and cultural memory of the Chinese nation reflects the engraving and consolidation “during” the integration of collective memory; third, leveraging collective memory to forge a strong sense of community for the Chinese nation by solidifying the memory framework, correcting the direction of memory, and enriching memory carriers reflects the continuation and transmission “after” the integration of collective memory. The proposal to forge a strong sense of community for the Chinese nation provides a historical opportunity for us to re-integrate collective memory from the perspective of national narrative, standing at the historical height of the nation-state. We should select, reproduce, and reshape collective memory according to practical needs, integrate the history of the Chinese nation, and shape a collective memory with super-strong cohesion and internal continuity, thereby gaining cultural strength from history to continue moving forward.

整合集体记忆是塑造和维护共同体认同的重要方式。中华民族的集体记忆贮存了中华民族成员的共同过往和当下经历，并对各民族走向一体性格局发挥着聚合牵引作用。铸牢中华民族共同体意识理应对中华民族的集体记忆进行整合和借力，而集体记忆的整合具有清晰的脉络：一是集体记忆与中华民族共同体意识同在的“记忆之场”、互嵌的文明意义、共塑的民族精神，体现了对集体记忆整合之“前”的可能与条件；二是沿着“从后思索”的两条进路，追溯中华民族共同的历史记忆与文化记忆，体现了对集体记忆整合之“中”的刻写和巩固；三是借力集体记忆，以筑牢记忆框架、规正记忆方向、丰富记忆载体铸牢中华民族共同体意识，体现了对集体记忆整合之“后”的续写和传承。铸牢中华民族共同体意识的提出为我们站在国家民族的历史高度，从民族叙事的视角重新整合集体记忆提供了历史契机。我们应该根据现实需要对集体记忆进行选择、再现和重塑，整合中华民族的历史，形塑具有超强凝聚力和内在连续性的集体记忆，从而在历史中获得继续前行的文化力量。

Authors:

作者：

Zhang Shujuan, Professor and Doctoral Supervisor, School of Marxism, Dalian University of Technology

张淑娟，大连理工大学马克思主义学院教授、博士生导师

Wang Shuo, Doctoral Candidate, School of Marxism, Dalian University of Technology

王硕，大连理工大学马克思主义学院博士研究生

Online Editor: Jin Qiu

网络编辑：金秋