This book is Gao Hua's next masterpiece after *How the Red Sun Rose*. It entails a selection of papers published by the author between 1988 and 2004, covering the fields of Republican history, Communist Party history, and contemporary Chinese history. It captures the historical interaction between the present and the past. Gao reflects deeply on the far-reaching Chinese Communist Revolution. With a rigorous and empirical research methodology, he sketches a complex and colorful picture of history, presenting the multiple facets of twentieth-century China's history.
This book covers the history of the Cultural Revolution in Wuhan and related analysis. Wang Shaoguang completed his doctoral dissertation of the same name (in English) in 1989, and the Chinese version of his abridged dissertation, *Rationality and Madness: The Masses in the Cultural Revolution,* was published by Oxford University Press in 1993. a Chinese version was published by The Chinese University of Hong Kong Press in 2009. Taking the Cultural Revolution in Wuhan as the main axis, the author interviewed dozens of participants in the Cultural Revolution, utilizing a large amount of original materials published during the Cultural Revolution. Combining all of this with his own personal experience, he profoundly reveals the masses' participation in the Cultural Revolution during winters, forms and laws, the mechanism of advancement and retreat, and its relationship to the general situation of the whole country.
In 1957, two hundred teachers, students, and cadres from Kunming, Yunnan were among the hundreds of thousands of Chinese people labeled as “Rightists” for criticizing the Chinese Communist Party. They were sent to the East Wind State Farm, located in Mi-le County in Yunnan, for 21 years of “thought reform” in the countryside. These inmates witnessed the policies of the Great Leap Forward first-hand: they took part in deforestation, agricultural, and industrial projects in the countryside, which precipitated the Great Famine. Later, during the Cultural Revolution, their camp was visited by large groups of youths “sent down” from the cities, who worked on the farm with the “Rightists.” In 1978, these “Rightists” were finally rehabilitated and allowed to leave.
This documentary examines the policies and campaigns of the Maoist era through the eyes of those who were persecuted and exiled. Director Hu Jie pieces together this long and complex story through collecting dozens of extensive interviews with inmates as well as staff who served through decades of the camp’s existence. These people’s vivid memories and personal accounts shed light on the harrowing lifestyle of not only the two hundred “Rightists” of East Wind State Farm, but also the scores of dissidents and youths who experienced the Great Leap Forward and the Cultural Revolution.
The author Wang Ming was an early member of the Communist Party of China (CCP) and the first of the "28 and a half Bolsheviks," who lost power after the Yan'an Rectification and were gradually marginalized by Mao. After the Yan'an Rectification, the Internationalists, led by him, lost power in the party. He was gradually ostracized by Mao Zedong, who expatriated him to the Soviet Union in 1956. In his book, Wang Ming recounts his decades-long feud with Mao. It provides a fascinating insight into the early history of the CCP.
On August 8, 1966, the Central Committee of the Communist Party of China adopted the "Sixteen Articles" of the Cultural Revolution. Soon after, Liu Wenhui, a young mechanic in Shanghai who had been labeled as a "rightist" in 1957, wrote pamphlets and leaflets clearly opposing the Cultural Revolution, the "Sixteen Articles", and authoritarianism and tyranny. He was arrested on November 26 of that year. Four months later, he was executed for "counter-revolutionary crimes." Liu Wenhui became the first person known to have been publicly shot for opposing the Cultural Revolution. The author of this book, Liu Wenzhong, was Liu Wenhui's co-defendant and survived thirteen years in prison. In this book, Liu Wenzhong describes in detail his brother Liu Wenhui's ideology as well as how he was killed by the tyrannical government.
This book contains the only three surviving diaries of Gu Zhun: one from October 1959 to January 1960 when he was exile to work in a labor camp in Shangcheng, Henan Province, one from October 1969 to September 1971 when he was sent to work in the May Seventh Cadre School in Xi County, Henan Province, and one from October 1972 to October 1974 when he returned to Beijing. The first two diaries, written during the Great Famine and the Cultural Revolution, record the tragedies Gu Zhun witnessed during the Great Famine as well as his own endurance of hunger, and how he underwent repeated punishment and ideological education as a Rightist. The third diary is a simple record of his life, but it shows that Gu Zhun spent the last two years of his life almost exclusively in reading, translating and writing. Since he personally experienced the Anti-Rightist Campaign, the Great Famine, and the Cultural Revolution, these three diaries are considered a valuable source of information about these historical events. In addition to Gu Zhun's diary, the book includes Gu Zhun's translation manuscript of a chapter on Christianity in English political scientist George Catlin’s book *A History of Political Philosophers* published in 1939. The book also includes his last letter to his sixth brother Chen Minzhi, several articles by other people commemorating Gu Zhun, and interviews with Gu Zhun's close friends. The book was published by the Economic Daily Press in 1997.
Hu Jie narrates the life of Lin Zhao, a Christian dissident who was condemned as a Rightist in the late 1950s and executed during the Cultural Revolution. Prior to becoming a mentcritic of the government, Lin Zhao was an ardent believer of communism. She demonstrated talent in writing and speaking as a star student in Peking University. However, after criticizing the government in 1957 during the Hundred Flowers Campaign, she was cast as anti-revolutionary. Despite the government’s attempts to silence her, Lin Zhao continued to speak and write publicly, including contributing two epic poems to Spark, an underground student-run journal. In 1960, she was arrested, and despite being released briefly in 1962, spent the rest of her life behind bars, under extremely poor living conditions. Nevertheless, she continued to write in prison, sometimes with her blood. In 1968, at the age of 36, she was executed by a firing squad.
In this documentary, Hu Jie showcases many of Lin Zhao’s surviving writings and poetry. These pieces often contain criticisms of the communist regime, as well as commentary on policy issues pertaining to labor and land reform. In making this film, Hu Jie traveled around China to interview friends and associates of Lin Zhao, who knew her as a student, activist, or prisoner. This documentary includes excerpts from interviews with them, which inform us about Lin Zhao’s personality and motivations.
This documentary has contributed to a widespread revival of interest in Lin Zhao, who had almost become a forgotten figure until the film’s appearance.
Li Yizhe is the signature of a famous large-print newspaper, “About Socialist Democracy and the Rule of Law,” during the Cultural Revolution in mainland China. The newspaper was co-authored by three people: Li Zhengtian, a student at the Guangzhou Academy of Fine Arts; Chen Yiyang, a high school student; and Wang Xizhe, a factory worker. The name Li Yizhe was created with characters taken from each of the three names.
"Li Yizhe" wrote three drafts from September 13, 1973 to November 7, 1974. On November 10, 1974, the newspaper was publicly posted on the streets of Guangzhou, with a total of sixty-seven sheets of white paper and more than 26,000 words. The content called for socialist democracy and the rule of law, in the form of a critique of the "Lin Biao system." It pointed directly at the shortcomings of the CCP's ultra-leftist movement that had trampled on democracy and the rule of law since the founding of the CCP. The newspaper pointed out that the social and historical conditions under which Lin Biao's group emerged reflected the ideology of China's feudal society, which had lasted for more than 2,000 years, and that the essence of Lin Biao's counter-revolutionary group reflected the ideology of the extreme left. Without naming names, the broadsheet also pointed out the many crimes of those in power and, in connection with these phenomena, analyzed the serious problems of the socialist "system" itself. Li Yizhe and others were arrested in 1977 and rehabilitated a year later.
On August 8, 1966, the Central Committee of the Communist Party of China adopted the "Sixteen Articles" of the Cultural Revolution. Soon after, Liu Wenhui, a young mechanic in Shanghai who had been labeled as a Rightist in 1957, wrote pamphlets and leaflets clearly opposing the Cultural Revolution, the "Sixteen Articles," authoritarianism, and tyranny. Liu was arrested on November 26 of that year. Four months later, he was executed for "counter-revolutionary crimes." Liu Wenhui became the first person known to have been publicly shot for opposing the Cultural Revolution. The author of this book, Liu Wenzhong, was Liu Wenhui's co-defendant and survived thirteen years in prison. In this autobiography, Liu Wenzhong describes in detail not only Liu Wenhui's ideology but also how he was killed by the tyrannical government.
The Lin Zhao Anthology contains nearly one hundred of Lin Zhao's works, including essays, poems, commentaries, and news reports written since her middle school years, as well as all of Lin Zhao's manuscripts and letters that were written in prison and later returned to her family. The collection was edited and compiled by Lin Zhao's friends Tan Chanxue (see separate entry) and Ni Jingxiong, and printed into a book on their own. Most of Lin Zhao’s manuscripts written in her blood in prison were typed on computer by Tan Chanxue. This anthology is the most important historical material used by Prof. Lian Xi of Duke University for his research and writing of the book "Blood Letters: The Untold Story of Lin Zhao, a Martyr in Mao's China."
The author of this book, Shan Shaojie, is a scholar from mainland China. For several years, he wrote this book from an independent position. Former political secretary of Mao Zedong, Li Rui, and Princeton University professor, Yu Yingshi, wrote the foreword for this book. In addition to a systematic account of the Maoist era, Shan Shaojie's book "Mao in Power" emphasizes that almost all members of the Communist Party's highest decision-making echelons, with the exception of Mao Zedong, made efforts, in varying degrees and successively, to stop Mao's insanity. Moreover, they took turns to resist and ultimately to leave Mao alone, but did not really stop Mao's madness. This book was published by Linking Publishing in 2001 and has been reprinted several times.
This book systematically explores the mental world of Mao Zedong, and his followers (including Lin Biao, Jiang Qing, Zhou Enlai, Kang Sheng, and Zhang Chunqiao). According to the author, it involves lust, political fantasies, and other pathologies. The book analyzes how these subconscious thoughts underlay the history of the Cultural Revolution.
This book presents the dramatic life of Mao Zedong, revealing a wealth of unheard-of facts: why Mao joined the Communist Party, how he came to sit at the top of the Chinese Communist Party, and how he seized China step by step. Writers Jung Chang and her husband Jon Halliday took ten years to complete this book, interviewing hundreds of Mao's relatives and friends, Chinese and foreign informants and witnesses who worked and interacted with Mao as well as dignitaries from various countries.
Purchase link:https://www.amazon.com/Mao-Story-Jung-Chang/dp/0679746323.
During the Cultural Revolution, 14.03 million urban junior and senior high school students said goodbye to their parents and families and left the cities to receive "re-education" in the "wide world." 10.48 million young intellectuals who had been sent to the army or returned to their hometowns were resettled in rural communities and squads. 1.26 million were placed in the newly-formed youth collectives and teams, while another 2.29 million were accepted by state-run farms and production and construction corps. The production and construction corps became the most concentrated place for intellectual youths, and had an undeniably important position in the whole movement of educated youths going to the countryside. This book describes the rise and fall of the production and construction corps and the fate of the educated youths who went to the countryside during the Cultural Revolution.
Author Wang Ruoshui spent his early years studying philosophy at Peking University. He served as deputy editor-in-chief of the Communist Party newspaper “People's Daily” and was able to participate in high-level ideological discussions, gaining a deep understanding of Mao Zedong as a person and of his thought. He was one of the rare intellectuals within the CCP system who had an independent personality as well as the ability to think for himself. After his death from cancer, his wife, Feng Yuan, helped put together this posthumous book. Published by Ming Pao Press in 2002, it has been described as "the first and most comprehensive and in-depth discussion of Mao Zedong and his thought."
Author Wang Ruoshui spent his early years studying philosophy at Peking University. He served as deputy editor-in-chief of the Communist Party newspaper "People's Daily" and was able to participate in high-level ideological discussions, gaining a deep understanding of Mao Zedong as a person and his thought. He was one of the rare intellectuals within the CCP system who had an independent personality as well as the ability to think for himself. After his death from cancer, his wife, Feng Yuan, put together this posthumous book. Published by Ming Pao Press in 2002, it has been described as "the first and most comprehensive and in-depth discussion of Mao Zedong and his thought.
Yu Luoke (May 1, 1942 - March 5, 1970): Worker, freelance writer, and public intellectual.
Yu was born into an educated family in northeastern China, which for a period of time was under Japanese occupation. His father studied on a state scholarship in Waseda University in Tokyo, while his mother came from a wealthy family in Beijing and studied business at Tokyo Girls High School. When the two returned to China, they went into business, married, and had three children.
When the CCP took power, the family was declared part of the “bourgeois class” and like other “black elements”--classes of people who the party declared to be enemies–was persecuted. The father was arrested in 1952 on charges of tax evasion and released. In 1957, Yu Luoke’s parents were declared Rightists and sent to labor camps. In 1959, Yu graduated from high school with highest honors but as the offspring of an undesirable class was not permitted to attend university. In 1961, he was allowed to work on a farm in a Beijing suburb, where he realized that class identity was also important in rural China–landlords and their children were even beaten to death. In 1964 he returned to the city and apprenticed at a machinery factory. Yu realized that he was part of an untouchable caste in Maoist China and would be condemned forever, no matter what he believed or how hard he worked.
These experiences were the genesis of Yu’s essay, which became one of the most famous texts of the Mao era. Yu wrote it at the start of the Cultural Revolution. The ten-thousand character essay is called chushenglun, or “On Family Background” (sometimes translated as “On Class Origins"). In it, he warned that the “five black categories'' were becoming a permanent underclass, while China’s rulers were from the hongwulei, or “five red categories:” poor and lower-middle peasants, workers, revolutionary soldiers, revolutionary officials, and revolutionary martyrs, including their family members, children, and grandchildren. He warned of a new ruling class based on bloodlines.
The essay was published in a journal that Yu and his brother Yu Luowen called the "Journal of Secondary School Cultural Revolution." In January 1967, about thirty thousand copies were printed, and the young men began distributing them around the capital, selling them for two cents a copy. They sold out in a few hours. In February, they printed another eighty thousand copies.
Soon, hundreds of letters each day arrived at Yu Luoke’s local post office—so many that he had to go collect them in person. The missives detailed how the Communists’ policies had caused them to suffer. People traveled from across China to visit them at their home, excited that someone finally had uncovered how the Chinese Communist Party ruled. The editorial board was expanded to twenty people, and the group sponsored debates and seminars.
The Journal was closed down in April 1967. Yu Luoke began to write on economic inequality. In January 1968, he was arrested. Two years later, on 5 March 1970, Yu was executed by firing squad at Beijing Workers Stadium.
This book is a collection of many authors, most of whom were former senior officials of the Communist Party of China, such as Li Rui, Xiao Ke and others. Through the author's recollections, we can learn about the political movements of the Mao Zedong era, including the Cultural Revolution, the Anti-Rightist Movement, etc., as well as the details of many unjust cases, such as the Hu Feng case, which is quite convincing. This book was published by the Central Compilation and Translation Bureau Press in mainland China in 1998.
The Red Guard movement originated in the Tsinghua University Affiliated High School, a secondary school for faculty and staff of the university, as well as others aspiring to attend the elite university, including the sons and daughters of high-ranking cadres. Song Bailin was a senior high school student at Tsinghua High School, one of the founders and a core member of the Red Guards.
Song kept a diary during the first years of the Cultural Revolution. Yu Ruxin, a researcher of the Cultural Revolution, felt that a section of Song Berlin's diary involving the Red Guards of Tsinghua High School was of historical value. Yu decided to publish the diary in its entirety as it was, with no deletion except for the correction of obvious typos. The diary covers the period from May 1966 to February 1968, the launching phase of the Cultural Revolution. A selection of diary entries from January to April 1966 has been included to give a better understanding of the political climate in China on the eve of the Cultural Revolution as well as the ideological trends of high school students.
Because the diary is a historic document directly from an era that is now more than half a century old, the diary lacks historical background and footnotes that might help current readers understand the context of that time. Fortunately, the current publication has a preface written by Luo Xiaohai, who explains the political atmosphere in the years leading up to the Cultural Revolution and some of the key events of that time.
For readers today, the diaries are at times hard to decipher. The Red Guards quickly were criticized by others, including those in power. As the writer Hu Ping notes <a href="https://www.rfa.org/mandarin/pinglun/huping/Hu_ping-20071112.html">in a 2007 review of the book</a>, the reversal of support for the Red Guards must have caused confusion and even a sense of betrayal by many involved. The diary, however, reveals none of this inner turmoil, Hu Ping ascribes the Red Guards' silence to the fact that keeping a diary in that era was a way for participants to prove their revolutionary zeal. Thus they self-censored and wrote with the expectation that their words would be discovered and could be used against them. This means the diary provides little in the way of psychological insights in the Red Guards.
It does, however, provide a way of understanding how totalitarian terror and power works on individual psychology. Thus when his classmates beat classmates and teachers, Song expressed embarrassment that he lacked their fervor and did not participate. This means that the diary is best seen as a primary document that shows the way young people thought at that time, rather than an exercise in self-reflection or criticism.