回乡见闻:小区拆墙,农村拆房

我担心将近六旬的父亲被这群人殴打,我说:‌‌“我要报警了,边上一个官员嘲笑道:‌‌”你报警好了,你报警了也是我们镇的派出所出警。‌‌“语气十分地不屑。我不知道他们哪里来的底气,这样公然威胁公民的生命安全,破坏公民的私有财产,却是如此的心安理得。

动车高速北上,我不知道,现在的自己是在逃离还是回归。

晨曦下,我眺望着窗外,故乡的一山一水是这样的熟悉又陌生。

猴年春节,当我还沉浸在节日的欢庆,合家团聚的温馨,并享受着家乡的春日骄阳时。一件始料不及的事件打破了我的正常生活。这件事情若不是我亲身经历,我也根本无法想象,我的家乡的地方政府工作人员竟是如此的嚣张跋扈,农村的管理竟如此的混乱不堪,而我的父老乡亲们长期以来要忍受的是如此多的屈辱和不公。

去年一年一家人在外,老屋没人看顾,院内都还好,然围墙外已是一片狼藉。院外左侧有户人家的房子因被政府征地而拆除,留下大量建筑垃圾,把我家院外左侧的一条排水沟被堵住。被拆迁那户人家又把自家屋子下的红土挖卖给砖厂,形成几个大水坑。左邻右舍因没有环保意识,兼贪图方便,把生活垃圾随意倒在坑中,如今恶臭无比,却没有负责。我家院子南边是一条土路,因为一年车子碾压已经坑坑洼洼,路边上我家的另一条排水沟也得翻修。土路的南边是我家的一块地,种了不少龙眼树,年年高产。当年怕水土流失父亲买了不少空心砖壘在边上。因这块地也被政府列入征收范围,父亲这两天和母亲一起把空心砖壘在龙眼树下,方便今后的使用。因为我就要先回城上班,母亲也要回城帮忙带孙子,所以这两天我也帮点忙。

临近中午,母亲已经准备好午饭,我和父亲也准备回家休息。当时大概是上午十一点一刻左右,两辆私家车停靠在我家院子马路上,随后下来八九个陌生人。这群人既没有表明身份,张口便质问父亲在做什么,谁让你们做了。父亲答:‌‌”翻修水沟和马路‌‌“。其中有人大声喝道:‌‌”这是政府的地,谁让你动了,动都不能动。‌‌“接着有三个人就去踢壘起来的空心砖。父亲质问:‌‌”我把砖头放在自己家地上不可以吗?‌‌“就听他们不断地凶着父亲,父亲则一直在争论。父亲质问道:‌‌”你们这些人就这样为人民服务?‌‌“其中一个官员开口道:‌‌”你还想不想在这边生存‌‌“。语不惊人死不休,这种话我算是第一次当场听见。

长这么大以来,从来没遇到这种状况。我心里又是气愤又是焦急,也不知怎么应对。我担心将近六旬的父亲被这群人殴打,我说:‌‌”我要报警了,边上一个官员嘲笑道:‌‌“你报警好了,你报警了也是我们镇的派出所出警。‌‌”语气十分地不屑。我不知道他们哪里来的底气,这样公然威胁公民的生命安全,破坏公民的私有财产,却是如此的心安理得。

我不管有没有用,报警了再说。接着拿着手机录像,其中有一个人警告我说:‌‌“谁让你录像了,扬言要砸了我的手机。‌‌”我说:‌‌“这是公民的权利‌‌”。为了录清楚在场的每一个人,我录像时有走动,其中一人见我拍他,冲上来就要抢我手机,好在当时被父亲喝住,他没有动手,要不后果不堪设想!

整个过程十来分钟,这群人便坐上轿车,扬长而去。

识字不多的母亲气的大呼道:‌‌“黑社会都没有这么坏。‌‌”乡邻安慰母亲,随后谈及近年来这些乡镇干部在各村留下的事迹。

又过了大概十来分钟警车终于来了,下来一老一少警察询问情况。我生气说道:‌‌“那般人都走远了。‌‌”老警察一看我家的情况就说:‌‌“这种事他们也管不了,你们要是不满意可以去镇里反映情况。‌‌”连笔录都没做一下,就开车离开。

父亲也无法忍受这屈辱,回屋后就决定要去上访。我不知道怎么安抚二老,读了这么多年的书,亏欠他们实在太多了……

丰盛的午饭,难以下咽。

这几天母亲还有感冒,咳嗽声特别刺耳。

下午,一个人躲在房间里写了整个事件的大致经过,我想我把所见所想记录下来,以一个公民的身份发到网上去,或许运气好的话能够有人关注吧。

晚饭时,我把自己的这个想法告诉父亲,父亲立即说:‌‌“还是放他的名字比较好‌‌”。我有些较劲,我说:‌‌“怕他们什么呢,我现在户口也不在家里,他们干涉不到我的。‌‌”父亲答道:‌‌‘’你不知道的事情了太多了,我活这么大岁数了什么事情都见过,这些当官的,为了打击报复什么事情都能做得出来‌‌“。我仍愤愤不平。父亲就讲到老家有一位原本在市区做律师,因得罪了地方领导,最后连律师也做不了。这个人又十分争气,后到北京读研,一边读书一边为家乡的百姓打官司,再次得罪官员,最后被家乡的警察从北京扣押回家乡,随后治罪入狱。其父母到处上访,至今仍没有释放。有一次一法院法官直接对其父母坦白:‌‌”你儿子就是冤枉的,我们就是赔钱也要让他呆在监狱。‌”……一件件真人真事听了得我又是气愤又是无奈。

父亲在感叹地方政府中黑恶势力之强大,什么事情做得出来。我则被这位现在叫不出名字的人,却会一直记在心中的无名硬汉深深地感动。

如果不是亲身经历,亲耳听闻的这些,我完全无法想象故乡的乡镇政府已经蜕化到这种地步。公职人员比黑社会还嚣张跋扈,他们通过计划生育,新建房屋,非法倒卖土地,克扣财政补助等方式处处勒索压榨农民的钱财,侵害老百姓的生存权利,更不用谈做人的尊严了。一个乡长就可以一手遮天,恐吓村民,甚至逼迫人家迁走祖坟,一年就可以捞取上百万钱财,而村民们只能眼睁睁地被凌辱,却奈何不了他。

我非常感谢父母费了很多周折培养我读大学,现在有机会在城市里生活生存。而我的那些识字不多的乡民们,他们在这样一个弱肉强食世界里,要忍受多少的屈辱和不公不义?他们又该向谁去讲理呢?

十几年来,村周边的土地都渐渐被政府征收再卖给开发商,造纸厂、水泥厂等各种污染企业逼近家门口,那些未经环保处理的污水和废气肆无忌惮排放,那些生活垃圾和工业垃圾堆积如山……

十几年后,那些搜刮的盆满钵满的官员们,他们住在市区某个高档小区中,出入于高级场所,随意挥霍着那些不义之财;而我的那些深受其害又无力逃离的乡民们,则在在污臭的环境里,忍受各种疾病的折磨,最终痛苦的离开这个人世……

眼睛无故就朦胧了,朦胧的还有故乡的未来。

也许,回得去的是故乡,回不去的是乡愁。

2016年2月16日写在回城路上

镜像链接:谷歌镜像 | 亚马逊镜像

分类: 传闻, 网文 标签:
  1. 匿名
    2016年2月25日10:28 | #1

    我担心将近六旬的父亲被这群人殴打,我说:‌‌“我要报警了,边上一个官员嘲笑道:‌‌”你报警好了,你报警了也是我们镇的派出所出警。‌‌“语气十分地不屑。我不知道他们哪里来的底气,这样公然威胁公民的生命安全,破坏公民的私有财产,却是如此的心安理得

    因为官员怕的是选民 ,
    而不是什么公民,居民,人民….n民

  2. 匿名
    2016年2月25日10:39 | #2

    拆迁公司的人赤裸裸地说:政府让我们放手去干。

  3. 匿名
    2016年2月25日10:47 | #3

    法院法官直接对其父母坦白:‌‌”你儿子就是冤枉的,我们就是赔钱也要让他呆在监狱。‌”

  4. 中国是个互害社会,自我保护不可少。
    2016年2月25日03:33 | #4

    改革开放以来,历史上最黑暗的时期。

  5. 五毛不除,国无宁日
    2016年2月25日03:46 | #5

    互害社会,如何自保?

  6. 匿名
    2016年2月25日12:30 | #6

    匿名 :拆迁公司的人赤裸裸地说:政府让我们放手去干。

    我是个“香蕉”。

    我曾跟我的美国教授谈过你国,跟他的谈话记忆犹新,他曾说了一句至理名言:
    “The tyranny of China is actually caused by its unity.”
    这句话翻译成你国文字就是:
    你国的种种问题,归根结蒂,都因为专制的“统一”,你国人民恰恰却最热衷于该“统一”。

    他这个人喜欢掉书包,引用了许多名言,来说明限制政府权力在现代世界是最最普通的政治常识,而你国恰恰几百年所谓现代化进程,人民却太愚昧,连这点点基本常识都不懂,犯浑的劲头上来总是指责西方或别国是“幼稚”和“无知”,而你国的大一统,才是“成熟”和“理智”的,其不知恰恰相反。

    他告诉我基本权利常识是这样子的:

    Once property rights are established and uniformly defended, all subsequent arrangements are voluntary. No one can impose their will by violating others’ rights. The traditional definition of justice — “to give each his own” — is met.
    一旦私产权利确立并一致加以保护之后,所有的后续安排,都是自愿的。没有人可以随便侵犯他人的权利、强加自己的意志,政府更是如此。传统意义上的正义定义——即“给每个人他所拥有的,即私产神圣不可侵夺,造物主对待每个人都公平合理”——这最最基本权利得到了满足。

    他还引用了很多名言。

    I heartily accept the motto,—“That government is best which governs least;” and I should like to see it acted up to more rapidly and systematically. Carried out, it finally amounts to this, which I also believe,—“That government is best which governs not at all;” and when men are prepared for it, that will be the kind of government which they will have. Government is at best but an expedient; but most governments are usually, and all governments are sometimes, inexpedient.
    — Henry David Thoreau: Civil Disobedience
    我心悦诚服于这句格言——“最好的政府管得最少,”我应该乐于看到它更迅捷、更体系化地行动起来。它应该至始至终都贯彻这一点,我也始终深信,——“最好的政府就是完全没有任何管制的政府,即无政府状态”;因为人们所赋予政府的种种政府管制权,其实人们自来就具有(即:通过公民社会得以实现)。政府统统都是废物:最好的政府也不过是暂且有那么点存在的必要;但通常大多数的政府,甚至有时对于所有的政府而言,它们都是没有存在必要的。
    —— 亨利·大卫·梭罗:公民抗命

    Government is not the solution to our problems; government is the problem.
    – Ronald Reagan
    政府不是解决问题的灵丹妙药,政府本身就是问题所在。
    ——罗纳德·雷根

    Power tends to corrupt and absolute power corrupts absolutely.
    – Lord Acton
    权力导致腐败并且绝对权力导致绝对腐败。
    ——阿克顿勋爵

    还有其他引语,你国语文我学得不好,不逐一翻译了,你们可以自行用谷歌翻译成你国语言,对照一下你们现状,照照镜子吧。

    Liberty alone demands, for its realization, the limitation of the public authority, for liberty is the only object which benefits all alike, and provokes no sincere opposition.
    Liberty and good government do not exclude each other; and there are excellent reasons why they should go together. Liberty is not a means to a higher political end. It is itself the highest political end. It is not for the sake of a good public administration that it is required, but for the security in the pursuit of the highest objects of civil society, and of private life.
    Liberty is not the power of doing what we like, but the right of being able to do what we ought.
    – Lord Acton

    We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.
    – Thomas Jefferson

    If man in the state of nature be so free, as has been said; if he be absolute lord of his own person and possessions, equal to the greatest, and subject to no body, why will he part with his freedom? Why will he give up this empire, and subject himself to the dominion and control of any other power? To which it is obvious to answer, that though in the state of nature he hath such a right, yet the enjoyment of it is very uncertain, and constantly exposed to the invasion of others. For all being kings as much as he, every man his equal, and the greater part no strict observers of equity and justice, the enjoyment of the property he has in this state is very unsafe, very unsecure. This makes him willing to quit this condition, which, however free, is full of fears and continual dangers: and it is not without reason, that he seeks out, and is willing to join in society with others, who are already united, or have a mind to unite, for the mutual preservation of their lives, liberties, and estates, which I call by the general name, property.
    – John Locke: Second Treatise of Government, 1690, Chapter IX, Of the Ends of Political Society and Government, Section 123.

    No one can doubt, that the convention for the distinction of property, and for the stability of possession, is of all circumstances the most necessary to the establishment of human society, and that after the agreement for the fixing and observing of this rule, there remains little or nothing to be done towards settling a perfect harmony and concord. All the other passions, besides this of interest, are either easily restrained, or are not of such pernicious consequence, when indulged. Vanity is rather to be esteemed a social passion, and a bond of union among men. Pity and love are to be considered in the same light. And as to envy and revenge, though pernicious, they operate only by intervals, and are directed against particular persons, whom we consider as our superiors or enemies. This avidity alone, of acquiring goods and possessions for ourselves and our nearest friends, is insatiable, perpetual, universal, and directly destructive of society. There scarce is any one, who is not actuated by it; and there is no one, who has not reason to fear from it, when it acts without any restraint, and gives way to its first and most natural movements. So that upon the whole, we are to esteem the difficulties in the establishment of society, to be greater or less, according to those we encounter in regulating and restraining this passion.
    – David Hume, A Treatise of Human Nature, Chapter 3.2.2, Section. II. Of the Origin of Justice and Property

  7. 匿名
    2016年2月25日15:10 | #7

    这就是广大农村的真实情况,还中国梦?
    猪头白日做梦!

  8. 匿名
    2016年2月25日16:22 | #8

    就等3D打印烂大街,打枪打子弹,革了土匪的命.

  9. 匿名
    2016年2月25日17:22 | #9

    匿名 :就等3D打印烂大街,打枪打子弹,革了土匪的命.

    3D打印不是打出了 山东大煎饼?

    央视报道的,
    电脑上绘出煎饼的AutoCAD图,然后放入面粉,那边打印机就打出煎饼来了,市民踊跃购买
    小强李总理大赞曰:这是高科技的大众创业万众创新典型,令人振奋,高科技3D打印大煎饼再卷上有机农业生产的大葱,那幸福生活简直是美滋滋甜透了心窝子!
    央视记者科技前线报道

  10. 匿名
    2016年2月25日18:02 | #10

    权力来源出了问题,官员不是民选,肯定不吊人民,当然,官员全部民选也不行。---deng9

  11. 匿名
    2016年2月26日04:21 | #11

    匿名 :

    匿名 :拆迁公司的人赤裸裸地说:政府让我们放手去干。
    我是个“香蕉”。
    我曾跟我的美国教授谈过你国,跟他的谈话记忆犹新,他曾说了一句至理名言:
    “The tyranny of China is actually caused by its unity.”
    这句话翻译成你国文字就是:
    你国的种种问题,归根结蒂,都因为专制的“统一”,你国人民恰恰却最热衷于该“统一”。
    他这个人喜欢掉书包,引用了许多名言,来说明限制政府权力在现代世界是最最普通的政治常识,而你国恰恰几百年所谓现代化进程,人民却太愚昧,连这点点基本常识都不懂,犯浑的劲头上来总是指责西方或别国是“幼稚”和“无知”,而你国的大一统,才是“成熟”和“理智”的,其不知恰恰相反。
    他告诉我基本权利常识是这样子的:
    Once property rights are established and uniformly defended, all subsequent arrangements are voluntary. No one can impose their will by violating others’ rights. The traditional definition of justice — “to give each his own” — is met.
    一旦私产权利确立并一致加以保护之后,所有的后续安排,都是自愿的。没有人可以随便侵犯他人的权利、强加自己的意志,政府更是如此。传统意义上的正义定义——即“给每个人他所拥有的,即私产神圣不可侵夺,造物主对待每个人都公平合理”——这最最基本权利得到了满足。
    他还引用了很多名言。
    I heartily accept the motto,—“That government is best which governs least;” and I should like to see it acted up to more rapidly and systematically. Carried out, it finally amounts to this, which I also believe,—“That government is best which governs not at all;” and when men are prepared for it, that will be the kind of government which they will have. Government is at best but an expedient; but most governments are usually, and all governments are sometimes, inexpedient.
    — Henry David Thoreau: Civil Disobedience
    我心悦诚服于这句格言——“最好的政府管得最少,”我应该乐于看到它更迅捷、更体系化地行动起来。它应该至始至终都贯彻这一点,我也始终深信,——“最好的政府就是完全没有任何管制的政府,即无政府状态”;因为人们所赋予政府的种种政府管制权,其实人们自来就具有(即:通过公民社会得以实现)。政府统统都是废物:最好的政府也不过是暂且有那么点存在的必要;但通常大多数的政府,甚至有时对于所有的政府而言,它们都是没有存在必要的。
    —— 亨利·大卫·梭罗:公民抗命
    Government is not the solution to our problems; government is the problem.
    – Ronald Reagan
    政府不是解决问题的灵丹妙药,政府本身就是问题所在。
    ——罗纳德·雷根
    Power tends to corrupt and absolute power corrupts absolutely.
    – Lord Acton
    权力导致腐败并且绝对权力导致绝对腐败。
    ——阿克顿勋爵
    还有其他引语,你国语文我学得不好,不逐一翻译了,你们可以自行用谷歌翻译成你国语言,对照一下你们现状,照照镜子吧。
    Liberty alone demands, for its realization, the limitation of the public authority, for liberty is the only object which benefits all alike, and provokes no sincere opposition.
    Liberty and good government do not exclude each other; and there are excellent reasons why they should go together. Liberty is not a means to a higher political end. It is itself the highest political end. It is not for the sake of a good public administration that it is required, but for the security in the pursuit of the highest objects of civil society, and of private life.
    Liberty is not the power of doing what we like, but the right of being able to do what we ought.
    – Lord Acton
    We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.
    – Thomas Jefferson
    If man in the state of nature be so free, as has been said; if he be absolute lord of his own person and possessions, equal to the greatest, and subject to no body, why will he part with his freedom? Why will he give up this empire, and subject himself to the dominion and control of any other power? To which it is obvious to answer, that though in the state of nature he hath such a right, yet the enjoyment of it is very uncertain, and constantly exposed to the invasion of others. For all being kings as much as he, every man his equal, and the greater part no strict observers of equity and justice, the enjoyment of the property he has in this state is very unsafe, very unsecure. This makes him willing to quit this condition, which, however free, is full of fears and continual dangers: and it is not without reason, that he seeks out, and is willing to join in society with others, who are already united, or have a mind to unite, for the mutual preservation of their lives, liberties, and estates, which I call by the general name, property.
    – John Locke: Second Treatise of Government, 1690, Chapter IX, Of the Ends of Political Society and Government, Section 123.
    No one can doubt, that the convention for the distinction of property, and for the stability of possession, is of all circumstances the most necessary to the establishment of human society, and that after the agreement for the fixing and observing of this rule, there remains little or nothing to be done towards settling a perfect harmony and concord. All the other passions, besides this of interest, are either easily restrained, or are not of such pernicious consequence, when indulged. Vanity is rather to be esteemed a social passion, and a bond of union among men. Pity and love are to be considered in the same light. And as to envy and revenge, though pernicious, they operate only by intervals, and are directed against particular persons, whom we consider as our superiors or enemies. This avidity alone, of acquiring goods and possessions for ourselves and our nearest friends, is insatiable, perpetual, universal, and directly destructive of society. There scarce is any one, who is not actuated by it; and there is no one, who has not reason to fear from it, when it acts without any restraint, and gives way to its first and most natural movements. So that upon the whole, we are to esteem the difficulties in the establishment of society, to be greater or less, according to those we encounter in regulating and restraining this passion.
    – David Hume, A Treatise of Human Nature, Chapter 3.2.2, Section. II. Of the Origin of Justice and Property

    这种脑子,没有自己独立的思维,听一个白人老头空谈也能当个宝,这是什么样的脑残?
    天朝的专制并不源于天朝屁民,天朝屁民是土共的受害者,要唤醒他们,提供各种教育帮助才能改变。一口气就打死天朝屁民,也不知道你是哪里蹦出来的?傻逼一个。

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