Qin was an ancient Chinese state during the Zhou dynasty. Traditionally dated to 897 B.
It took its origin in a reconquest of western lands lost to the Rong. Following extensive reform in the 3rd century BC, Qin emerged as one of the dominant powers of the and unified in 221 BC under; the empire it established was short-lived but influential on Chinese history. According to the 2nd century BC historical text by, the traced its origin to one of the in ancient times, named. One of his, was granted the family name of 'Ying' by King Shun. During the Xia and Shang dynasties, the Ying split in two: a western branch in and another branch that lived east of the; the latter became the ancestors of the rulers of the.
The western Ying at Quanqiu were lords over the Xichui, the 'Western March' of the Shang. One, was killed defending during the rebellion that established the Zhou dynasty.The family was allied with the marquesses of Shen and continued to serve under the Zhou. A younger son of line, Feizi, so impressed with his horse breeding skills that he was awarded a separate in the valley of Qin.
Both lines of the western Ying lived in the midst of the Rong tribes, sometimes fighting their armies and sometimes intermarrying with their kings. In 771 BC, the formed an alliance with the Zeng state and nomads, they attacked and captured the Zhou capital, killing. Of Qin led his troops to escort King You's son to, where the new capital city of the was established. In recognition of Duke Xiang's efforts, King Ping formally Duke Xiang as a lord, elevated Qin from an 'attached state' to a major state. King Ping further promised to give Qin the land west of, the former heartland of Zhou, if Qin could expel the Rong tribes that were occupying the land.The future generations of the Qin rulers were encouraged by this promise, they launched several military campaigns on the Rong expanding their territories to beyond the original lands lost by the. The Qin viewed the Zhou rulers Wen and Wu as their predecessors and themselves as inheritors of their legacy. Qin's interaction with other states in eastern and central China remained minimal throughout the, except with its neighbour Jin, a large, mainstay vassal of the Zhou.
Qin maintained good diplomatic relations with Jin and there were marriages between members of the royal clans of both states, but relations between both sides had deteriorated to the point of armed conflict before. During the early reign of, the Jin state was a formidable power under the leadership of. However, after the death of Duke Xian, Jin plunged into a state of internal conflict as Duke Xian's sons fought over the succession. One of them won the contention and became, but Jin was struck by a famine not long and Duke Hui requested aid from Qin.Duke Mu of Qin sent agricultural equipment to Jin. However, Qin was struck by famine and by Jin had recovered and it turned to attack Qin. Qin and Jin engaged in several battles over the next few years.
During the battles with Jin, Duke Mu heard that one of Duke Xian's sons, Chong'er, was in exile in the. After consulting his subjects, Duke Mu sent an emissary to Chu to invite Chong'er to Jin, Qin helped Chong'er defeat Duke Hui and Chong'er became the new ruler of Jin, with his title as 'Duke Wen'. Duke Wen was grateful to relations between Qin and Jin improved. Qin used the opportunity when its eastern front was stable, to launch military campaigns against the minority tribes in the west.
In 627 BC, Duke Mu of Qin planned a secret attack on the, but the Qin army retreated after being tricked into believing that Zheng was prepared for Qin's invasion. Duke Wen had died and his successor, ordered his troops to lay an ambush for the retreating Qin army.The Qin forces were defeated in an ambush by Jin at the Battle of Xiao near present-day, and suffered heavy casualties.
Three years Qin attacked Jin for revenge and scored a major victory. Duke Mu refused to advance east further after holding a funeral service for those killed in action at the Battle of Yao, focused on the traditional policy of expanding Qin's borders in the west.
Duke Mu's achievements in the western campaigns and his handling of foreign relations with Jin earned him a position among the of the Spring and Autumn period. During the early, as its neighbours in east and central began developing, Qin was still in a state of underdevelopment and decline; the Wei state, formed from the, became the most powerful state on Qin's eastern border. Qin was equipped with in the east and in the west.
Between 413 and 409 BC during the reign of of Qin, the Wei army led by, with support from Zhao and Han, attacked Qin and conquered Qin territories west of the.Despite suffering losses in the batt. The, or less the Rebellion, was a civil war, instigated by an alliance of discontent Zhou princes, Shang, states and non-Chinese peoples against the Zhou government under the Duke of Zhou's regency in the latter 11th century BC. After the fall of the Shang dynasty, had appointed his brothers Guanshu and Huoshu as the 'Three Guards' of the East to secure the newly conquered Shang lands. After his death and his young son King Cheng's coronation, King Wu's brother Dan, the, declared himself and took over the court; this aroused the anger of the Three Guards who suspected Dan of usurpation and believed that they should serve as regents. Allied with many separatist eastern nobles, Shang loyalists under Geng, several and Huaiyi states, they rose in rebellion against the Duke of Zhou; the latter launched a second 'eastern campaign' to put down the rebellion, defeated the rebels in three years, killing or disempowering their leaders.In doing so, he further expanded the Zhou kingdom into eastern, transforming it into an empire using the new system.
Shaughnessy called the rebellion 'a succession crisis that has come to be seen as defining moment not only for the but for the entire history of Chinese statecraft'. After King Wu of Zhou had captured Yin in 1046 BC, the Zhou dynasty supplanted the old Shang rule. Most of the eastern vassal states, remained loyal to the fallen Shang dynasty and resented the new 'barbarian' rulers. King Wu recognized this, appointed the last Shang king Di Xin's son Wu Geng as the deputy ruler of the east, he hoped. Still wary of possible revolts against his rule, King Wu left his three brothers Guanshu Xian, Huoshu Chu as the 'Three Overseers' of the newly conquered lands and ordered them to watch over Wu Geng and the other eastern nobles, but not only the states of the wanted to restore the Shang dynasty.
Many Dongyi tribes and states of were 'Shang strongholds' with strong cultural and political ties to the fallen regime, as they had served as the late dynasty's allies and vassals for over two centuries.Among them, only the state of Xue in southern Shandong welcomed the rise of the Zhou dynasty, as it had long fought the Shang for independence. After ordering the eastern lands, King Wu returned west to his capital, where he appointed his other brothers, the Duke of Zhou and Shi, the Duke of Shao, royal chancellor and 'Grand Protector', respectively; these two became the two most powerful figures at the court. King Wu died around 1043 BC, leaving the throne to his eldest son, Song, to be known as.
Duke of Zhou, claimed that King Cheng was too young to rule, untrue. Either way, he took over the court. Despite some initial criticism, Dan managed to win over the most important court members, established his position at the capital. Together with his half-brother Duke of Shao and King Cheng, he formed a ruling with himself as de facto leader. In the East, Duke of Zhou's takeover caused great resentment among the Three Guards, as Guanshu and Caishu suspected their brother of usurpation.Furthermore, Guanshu was older than Dan, the traditional line of seniority would have favored him as regent. According to, communication in the Western Zhou period would take forty to sixty days to traverse the difficult mountain roads in western, causing 'a problem of miscommunication and therefore mistrust between the Zhou commanders stationed on the eastern plain and the new leadership in the capital.' In 1042 BC, the second year of Duke of Zhou's regency and Caishu instigated and his followers to rise in rebellion.
The two rebellious brothers convinced Huoshu of the rightfulness of their cause, uniting the against the Duke of Zhou, they and the Shang were soon joined by many independent-minded nobles from the southeast. Large swaths of the Zhou dynasty's eastern realm rose against the official government at Fenghao, including some states that controlled crucial passes and routes; the rebel state of Ying, for example, 'was located near the exit of the valley connecting with the plain and right at the entrance to the, controlling the road to the middle region'.Furthermore, the rebels were able to gain several external allies. Download free burial south london boroughs ep raritan. Led by the states of and Yan, powerful Shang sympathizers, most of the polities of Shandong rallied to the rebel cause; some Huaiyi tribes, which controlled the region and had little connection to either the Zhou or the Shang, joined the rebel forces. Among them was the state of Xu, which would grow into one of the Zhou dynasty's greatest enemies; some states in the east remained loyal, such as Song under Qi, under the Marquis Ke, son of the Duke of Shao. Among the eastern loyalists was the aforementioned Dongyi state of Xue, which had no desire for the restoration of the Shang dynasty; the reported the existence of two more loyalist states in Shandong at the time, Qi and Lu, but this is not supported by other textual or archaeological sources. After being informed of the revolt, King Cheng performed turtle shell in an attempt to determine whether or not to attack his uncles.The oracles regarding such an attack were auspicious, but the king's advisors all urged him to disregar.
The of Japanese is the use of script to write the Japanese language. This method of writing is sometimes referred to in Japanese as (. There are several different romanization systems; the three main ones are Hepburn romanization, romanization, romanization. Variants of the Hepburn system are the most used. Japanese is written in a combination of characters borrowed from Chinese and syllabic scripts that ultimately derive from Chinese characters.
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Rōmaji may be used in any context where Japanese text is targeted at non-Japanese speakers who cannot read or, such as for names on street signs and passports, in dictionaries and textbooks for foreign learners of the language, it is used to Japanese terms in text written in English on topics related to, such as, literature and culture. Rōmaji is the most common way to input Japanese into word processors and computers, may be used to display Japanese on devices that do not support the display of Japanese characters.All Japanese who have attended elementary school since have been taught to read and write romanized Japanese. Therefore all Japanese are able to read and write Japanese using rōmaji, although it is rare in Japan to use this method to write Japanese, most Japanese are more comfortable reading kanji and kana; the earliest Japanese romanization system was based on. It was developed around 1548 by a named Yajiro. Priests used the system in a series of printed Catholic books so that missionaries could preach and teach their converts without learning to read Japanese orthography; the most useful of these books for the study of early modern Japanese pronunciation and early attempts at romanization was the, a Japanese–Portuguese dictionary written in 1603.
In general, the early Portuguese system was similar to Nihon-shiki in its treatment of vowels; some consonants were transliterated differently: for instance, the /k/ consonant was rendered, depending on context, as either c or q, the /ɸ/ consonant as f.The Jesuits printed some secular books in romanized Japanese, including the first printed edition of the Japanese classic, romanized as Feiqe no monogatari, a collection of. The latter continued to be read after the suppression of. Following the expulsion of Christians from Japan in the late 1590s and early 17th century, rōmaji fell out of use and was used sporadically in foreign texts until the mid-19th century, when Japan opened up again. From the mid-19th century onward, several systems were developed, culminating in the Hepburn system, named after who used it in the third edition of his Japanese–English dictionary, published in 1887; the Hepburn system included representation of some sounds. For example, Lafcadio Hearn's book shows the older kw- pronunciation.
In the Meiji era, some Japanese scholars advocated abolishing the Japanese writing system and using rōmaji instead; the Nihon-shiki romanization was an outgrowth of that movement.Several Japanese texts were published in rōmaji during this period, but it failed to catch on. In the early 20th century, some scholars devised systems with characters derived from Latin that were less popular since they were not based on any historical use of the Latin script. Today, the use of Nihon-shiki for writing Japanese is advocated by the sect and some independent organizations.
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During the, the government of the made it official policy to romanize Japanese. However, that policy failed and a more moderate attempt at Japanese script reform followed. Hepburn follows English with vowels, it is an intuitive method of showing the pronunciation of a word in Japanese.
It was standardized in the United states as American National Standard System for the, but that status was abolished on October 6, 1994. Hepburn is the most common romanization system in use today in the English-speaking world.The Revised Hepburn system of romanization uses a to indicate some long vowels and an to note the separation of confused phonemes.
For example, the name じゅんいちろう is written with the characters ju-n-i-chi-ro-u, romanized as Jun'ichirō in Revised Hepburn. Without the apostrophe, it would not be possible to distinguish this correct reading from the incorrect ju-ni-chi-ro-u; this system is used in Japan and among foreign students and academics. Romanization, which predates the Hepburn system, was invented as a method for Japanese to write their own language in characters, rather than to transcribe it for Westerners as Hepburn was, it follows the Japanese syllabary strictly, with no adjustments for changes in pronunciation. It is therefore the only major system of romanization that allows near-lossless mapping to and from kana, it has been st.
Id#NameSummaryTitleAuthorDatePublisherBookAn account of a Chinese classic devoted to agriculture, written by Jia Sixue (Chia Ssu-haueh) sometime between 533 and 544. The original Chinese text is presented, with English translation and extensive explanatory notes.A Preliminary Survey of the Book Ch'i Min Yao Shu, An Agricultural Encyclopedia of the 6th century.Shih, Sheng-han1962Science PressBookBook III. Intermediate-level textbook containing reading selections from plays, short stories, diaries, speeches, essays and travelogues, with English/chinese vocabulary.Read ChineseWang, Fang-yu1961Yale University PressBookResearches on the languages spoken by the pre-Chinese races of China proper previously to the Chinese occupation. This is a 1970 Taiwanese reprint of the 1887 original.The Languages of China Before the Chinesede Lacouperie, Terrien1970Ch'eng-wen Publishing Co.BookAn account of the history, structure, and activities of the Family Planning Association of Hong Kong, 1950 to 1975. Text in English, summaries in Chinese.Silver Jubilee 1950-1975Family Planning Association of Hong KongndBookTranslations of six Yuan dynasty (1271 - 1368) plays: The Orphan of Chao; The Soul of Ch'ien-nu Leaves her Body; The Injustice Done to Tou Ngo; Chang Boils the Sea; Autumn in Han Palace; and A Strategem of Interlocking Rings.Six Yuan PlaysLiu, Jung-en1972Penguin BooksBookA biography of Charles George ('Chinese') Gordon (1833-1885), British army officer and administrator also known as 'Gordon Pasha' and 'Gordon of Khartoum.' He was active in the Second Opium War and the suppression of the Taiping rebels.
The Chinese Emperor promoted him to Tidu ('Chief Provincial Commander'), one of the highest imperial Chinese military ranks.Chinese Gordon: A Succinct Record of His LifeForbes, Archibald1884John B. AllenBookAn illustrated 59-page guide to a Field Museum of Natural History exhibit of items connected with theatrical performances in Asia, including: The religious drama of the Chinese; the lion-dance, China; Imperial play, China; the shadow-play, China; the Tibetan mystery-play; the theatre in Java; and Singhalese masks.Guide, Part 1, Oriental TheatricalsLaufer, Berthold1923Field Museum of Natural History, Department of AnthropologyBookPart I consists of a translation of the Lienu Zhuan, and Part II is 'An estimate of the position of woman in early China.' The Position of Woman in Early China: According to the Lieh Nu Chuan 'The Biographies of Chinese Women'O'Hara, Albert Richard1971Mei Ya PublicationsBookA collection of essays by C. Hsia on the conflicts between left-wing literary personalities and the Chinese Communist Party in Shanghai in the 1930's.The Gate of Darkness: Studies on the Leftist Literary Movement in ChinaHsia, Tsi-an1968University of Washington PressBookA collection of short essays on Taoism as a rival school of thought to Confucian teaching. This is a First Grove Press Edition of the book first published by John Murray Ltd., London, in 1955.A Taoist NotebookHerbert, Edward1960Grove PressBookA survey of political thought in the Qin dynasty period in China, by one of China's leading intellectuals in the late nineteenth and early twentieth century.
This is a Taiwanese reprint of the original, which was published by Kegan, Paul, Trench, in 1930.History of Chinese Political Thought During the early Tsin PeriodLiang, Chi-chao1968Ch'eng-Wen Publishing Co.BookA text for learning the Taiwanese (Hokkien or Minnan) language. Thirty-two lessons introduce 1,098 words (characters included). This is a Taiwanese reprint; publication date and place of original not known.Teach Yourself Taiwanese (Hokkien)Chiu, Chiang Ker1968Jinshan Tushu Chuban YouxiangongsiBookA report on the role and use of science in the lives of China's people based on a visit to China by an organization, named Science for the People, in 1973.China: Science Walks on Two LegsConnell, Dan and Glover, Dan, editors1974Avon BooksBookA famous short story by one of China's best-known writers, written in 1922 and set in the China of 1911. Ah Q, a farm laborer, suffers a lifetime of humiliation and persecution, dreams of revolution and ends up on the execution ground.
DIALECTICAL MATERIALISMDIALECTICAL MATERIALISMApril - June, 1938 This text includes about two thirds of the first chapter, and about onefifth of the first six sections of the second chapter of Mao's'Pien-Cheng-fa wei-wu-lun (chiang-shou t'i-kang)' ('Dialecticalmaterialism-notes of lectures'), as published in K'ang-chan ta-hsueh, nos.6 to 8, April to June 1938.IDEALISM AND MATERIALISM1. THE STRUGGLE BETWEEN TWO ARMIES IN PHILOSOPHYThe whole history of philosophy is the history of the struggle and thedevelopment of two mutually opposed schools of philosophy - idealism andmaterialism. All philosophical currents and schools are manifestations ofthese two fundamental schools.All philosophical theories have been created by men belonging to a definitesocial class. The ideas of these men have moreover been historically determinedby a definite social existence.
All philosophical doctrines express the needsof a definite social class and reflect the level of development of the productiveforces of society and the historical stage in men's comprehension of nature.The social origins of idealism and materialism lie in a social structuremarked by class contradictions. The earliest appearance of idealism was theproduct of the ignorance and superstition of savage and primitive man. Then,with the development of the productive forces, and the ensuing developmentof scientific knowledge, it stands to reason that idealism should declineand be replaced by materialism. And yet, from ancient times to the present,idealism not only has not declined, but, on the contrary has developed andcarried on a struggle for supremacy with materialism from which neither hasemerged the victor. The reason lies in the division of society into classes.On the one hand, in its own interest, the oppressing class must develop andreinforce its idealist doctrines. On the other hand, the oppressed classes,likewise in their own interest, must develop and reinforce their materialistdoctrines.
Both idealism and materialism are weapons in the class struggle,and the struggle between idealism and materialism cannot disappear so longas classes continue to exist. Idealism, in the process of its historicaldevelopment, represents the ideology of the exploiting classes and servesreactionary purposes. Materialism, on the other hand, is the world view ofthe revolutionary class; in a class society, it grows and develops in themidst of an incessant struggle against the reactionary philosophy of idealism.Consequently, the history of the struggle between idealism and materialismin philosophy reflects the struggle of interests between the reactionaryclass and the revolutionary class.
A given philosophical tendency isin the last analysis a manifestation in a particular guise of the policyof the social class to which the philosophers belong.The distinguishing characteristic of Marxist philosophy - i.e., dialecticalmaterialism - is its effort to explain clearly the class nature ofall social consciousness (including philosophy). It publicly declares a resolutestruggle between its own proletarian nature and the idealist philosophyof the propertied class. Moreover, it subordinates its own special andindependent tasks to such general tasks as overthrowing capitalism, organizingand building a proletarian dictatorship, and edifying a socialist society.2. THE DIFFERENCE BETWEEN IDEALISM AND MATERIALISM.Wherein lies the basic difference between idealism and materialism? It liesin the opposite answers given by the two to the fundamental question inphilosophy, that of the relationship between spirit and matter ( that ofthe relationship between consciousness and existence). Idealism considersspirit (consciousness, concepts, the subject) as the source of all that existson earth, and matter (nature and society, the object) as secondary andsubordinate, Materialism recognizes the independent existence of matter asdetached from spirit and considers spirit as secondary and subordinate.3. THE SOURCE OF THE GROWTH AND THE DEVELOPMENT OF IDEALISM.Idealism see matter as the product of the spirit.
This is turning the realworld upside down. Where is the source of the growth and the developmentof such a philosophy?As mentioned above, the earliest manifestation of idealism was brought aboutby the superstition and ignorance of primitive, savage man. But with thedevelopment of production, the separation between manual labour and intellectuallabour was responsible for ranking idealism first among currents of philosophicalthought. With the development of the productive forces of society, the divisionof labour made its appearance; the further development of the division oflabour saw the emergence of persons devoting themselves entirely and exclusivelyto intellectual labour. But when the productive forces are still weak, thedivision between the two does not reach the stage of complete separation.Only after classes and private property appear and exploitation becomes thefoundation of the existence of the ruling class do great changes occur.Intellectual labour then becomes the exclusive privilege of the ruling class.while manual labour becomes the fate of the oppressed classes. The rulingclass begins to examine the relationship between themselves and the oppressedclasses in an upside-down fashion: It is not the labourers who furnishthem with means for existence, but rather they who supply the labourers withthese means. Hence, they despise manual labour and develop idealist conceptions.To eliminate the distinction between manual labour and intellectual labouris one of the preconditions for eliminating idealist philosophy.The social root that makes possible the development of idealist philosophylies principally in the fact that this kind of philosophical consciousnessis the manifestation of the interests of the exploiting class.
The finaldecline of idealism will come with the elimination of classes, after theestablishment of a communist society.The source that enables idealism to develop and deepen and gives it the strengthto struggle with materialism must be sought in the process of human knowing.When men think, they must use concepts. This can easily cause our knowledgeto be split into two aspects: reality, which is of an individual andparticular character; and concepts, which are of a general character. Inthe nature of things, the particular and the general are inseparably linked;once separated, they depart from objective truth. To separate the generalfrom the particular, and to view the general as objective reality and theparticular merely as the form in which the general exists— this is themethod adopted by all idealists. All idealists put consciousness, spirit,or concepts in place of objective reality existing independently from humanconsciousness.
They cannot point out the materialist truth according towhich consciousness is limited by matter, but believe that only consciousnessis active, whereas matter is only an inert composite entity. Urged on moreoverby their own class nature, the idealists then use every method to exaggeratethe activity of consciousness, developing this aspect unilaterally. Idealismin economics exaggerates beyond measure a nonessential aspect of exchange,raising the law of supply and demand to the status of the fundamental lawof capitalism. Idealist historians regard heroes as the makers of history.Idealist politicians regard politics as omnipotent.
Idealist military leaderspractice the methods of desperate combat p'ing-ming-chu-i-ti tso-chan.Idealist revolutionaries advocate Blanquism. The diehards say that theonly way to revive our nation is to restore the old morality.
All this resultsfrom exaggerating subjective factors beyond measure.Pre-Marxist materialism (mechanistic materialism) did not stress the thoughtprocess in the development of knowledge, but regarded thought merely as theobject of action, as the mirror that reflects nature. Only dialecticalmaterialism correctly shows the active role of thought, and at the same timepoints out the limitation imposed upon thought by matter. It points out thatthought arises from social practice and at the same time actively shapespractice. Only this kind of dialectical theory of the unity of knowledgeand action can thoroughly vanquish idealism.4.
THE ORIGIN OF THE INCEPTION AND THE DEVELOPMENT OF MATERIALISMThe recognition that matter exists independently and apart from consciousnessin the external world is the foundation of materialism. Man created thisfoundation through practice.Obliged to submit to natural forces, and capable of using only simple tools,primitive man could not explain the surrounding phenomena and hence soughthelp from spirits.
This is the origin of religion and idealism.But in the long-range process of production, man came into contact withsurrounding nature, acted upon nature, changed nature, and created thingsto eat, to live in, and to use, and adapted nature to the interests of manand caused man to believe that matter has an objective existence.In the social existence of humanity, reciprocal relationships and influencesarise between individuals. In a class society there is moreover a class struggle.The oppressed class considers the circumstances and estimates its strength,and then makes its plans.
When they succeed in the struggle, the membersof this class are convinced that their views are not the product of fantasy,but the reflection of the objectively existing material world.
Moving boxes is a hazard. It can unearth a blast from the past long forgotten. In this case closely typed research notes for what was referred to as a “lead” in a study group of about ten. Written in the autumn of 1983, they have little value other than the curiosity of questions asked. It was truly a first look at Korea, a gaze subsequently returned but remains as unconvinced as all those years ago. Sometimes it is good to review such past deeds, sometimes younger judgements remain valid.So in the spirit of the blog here is the.
“The World’s Revolutionary People Love to Listen to Radio Peking”1966. Overseas listeners, Peking Review reported in the hyperbole of the time,“ listen attentively to the voice of Mao Tse-tung’s thought being broadcast from Peking. They say that they love listening to the Peking broadcasts and they regard this as being as important as eating.”Peking Review #51 December 16 1966.Throughout the Cultural Revolution, the Chinese media outlets would carry reports quoting foreign friends as testimony that “We, the oppressed people, place on China our hope for the victory of the world revolution”. China’s propaganda, thus, espouses both a nationalist and an internationalist spirit.How did Maoism reach such a global audience at a time and when China’s withdrawal of diplomatic missions marked an inward period? It still reached out and found willing political tourists, its messages beamed across the airwaves and propaganda was airmail worldwide as demonstrated in Evan Smith’s survey “Peking Review and global anti-imperialist networks in the 1960s” and in Cagdas Ungor’s ‘ Reaching the Distant Comrade: Chinese Communist Propaganda Abroad (1949-1976). The word and the deed inspires vanguard aspirations in others, for example, as discussed in Megan Ferry’s article China as Utopia: Visions of the Chinese Cultural Revolution in Latin America.
Modern Chinese Literature & Culture Vol.12 No.2 (Fall 2000) pp236-269Frequent articles appeared that informed the Chinese people that the world shared their love and admiration for the Chairman. This material supported China’s claim as the legitimate inheritor of Marxist-Leninist Thought and China as the world leader of revolutionary Marxism as enhanced by Mao.
The main themes, expressed through the articles headlines, emphasized the international relevance and revolutionary advance that Mao Tse-tung’s Thought had as an ideological. As People’s Daily editor argued “Mao Tse-tung’s Thought was a Beacon of revolution for the World’s People”“People throughout the world, and particularly the Asian, African and Latin American peoples, are passing through different stages of revolutionary struggle. They see in the brilliant example of the Chinese revolution their own future and firmly believe that Mao Tse-tung’s thought is the guide to world revolution. The revolutionary people in different countries earnestly desire to grasp Mao Tse-tung’s thought and to apply Comrade Mao Tse-tung’s revolutionary theories to their revolutionary struggles. Mao Tse-tung’s thought is having an even greater and more profound influence throughout the world, and the world revolution will win still greater victories.”Peking Review #24 June 10 th 1966There were frantic efforts to support the phenomenal propaganda in the struggle to build the dissemination and distribution of knowledge. Often formulaic in tone incorporated textual and visual propaganda – and China Reconstructs alongside Peking Review, the revolutionary images in posters and papercuts, and whilst not unique to any one political tendency the use of iconographic embolismic images to signal political allegiance resonates into the contemporary world.
Is what Richard Kirby calls his account of living in China from 1975- 1977 when teaching English in provincial China. His account forty years after the event was not going to be that of a maoist loyalist being a self-described soft Trotskyist, and he recalls incidents that do not reflect flattering on himself, nor his hosts, but it is a record of lived history. A well written memoir with stories that reflect some of the reality and anxieties of the time, it is an intruder’s eyewitness account that provides colour and texture at a time of transition for China. His frustration as a foreigner is clear although his sympathy on a personal level in always there.It is in a well-established genre of writing, autobiographical, even self-indulgent, with description and travel behind the bamboo curtain, personal accounts of China of its day, limited and empirical judgements abound. He questioned the society he was in, and found, like elsewhere it couldn’t live up to the aspiration it publicised. For many westerners such scepticism resulted in disappointment for ardent sinophiles and Maoists alike.A sideline concernKirby initiated a visited China through SACU –:“Back in those early days, the prospective China traveller had to submit to a mild ideological screening.
Anglo Chinese Manual Of The Amoy Dialectical Tensions In China
When my turn came, this was conducted by Betty, a no nonsense woman in her sixties, who with her coiled grey hair, and wire glasses evidently modelled herself on the serve female cadre beloved of Chinese propaganda posters.” Earnshaw Books 2016: 12Alas Richard missed out there; as someone who worked with Betty for a few years, there were few as warm and welcoming, thoughtful and generous and politically concerned as Betty. She did work hard, and expected the same dedication from others, and in her Wiltshire home, she was as relaxed as she made her guests of which there were many.There is a niche area of study tied up with study of China’s quest for soft power in the early twenty-first century that looks at foreign friends of Mao’s China that builds on the work of New Zealand academic Anne-Marie Brady Making the Foreign Serve China: managing foreigners in the People’s Republic 2003 who produced, what many thought a hostile account, in Friend of China – The Myth of Rewi Alley Routledge 2015.
Exploring the theme of the role of foreigners in China’s diplomatic relations and their sensitive place in China after 1949 – a sensitivity much commented on by Richard Kirby – Brady critically examines fellow New Zealander as a prolific propagandist on the new China, an outspoken ‘foreign friend’ of the Chinese regime. A follow up discussion on the techniques of hospitality and international image building can be found in the May 2014 RHS lecture by Dr Julia Lovell, author of Maoism: A Global History.“Intruder in Mao’s Realm” joins the bookshelves with other accounts of a variety of experiences ranging from one month field visits to years or decades in China. Sidney Rittenberg’s The Man Who stayed Behind Duke University Press 2001 told less than it could, as did Sidney Shapiro, An American in China: thirty years in the People’s Republic New World Press Beijing 1979 and Living In China by 20 authors from abroad that included chapters by veterans of life in Mao’s China: Rewi Alley, David Crook, Elise Cholmeley, Sidney Shapiro.
New World Press Beijing 1979. These authors were all friends of China.Figure 1 Mao’s American FriendsAmong two “eyewitness accounts” from the committed left whose residency in Beijing overlap and provide contrasting frank accounts of their experiences are ex-CP, early anti-revisionist activist memoir:Muriel Seltman, What’s Left? What’s Right? A Political Journey via North Korea and the Chinese Cultural Revolution – 2014 Matador; 2nd Revised ed.,and a long-time resident communist working in China, David Crook’s Hampstead Heath to Tian An Men – The autobiography of David Crook published online. The Crooks published two standard sociological studies, Revolution in a Chinese Village, Ten Mile Inn (London: Routledge & Paul, 1959) and The First Years of Yangyi Commune (Routledge & K. The British sinologist Delia Davin wrote in David’s obituary that through that “classic study” and other writings and talks, the Crooks “ provided a positive picture of China to the outside world at a time when cold war simplifications were the norm.”Delia Davin The Guardian, Sunday 17 December 2000There has been a long pedigree of foreigner’s visiting the little known Chinese communists, one of the best known Edgar Snow, author of the classic travelogue and history’s first journalistic draft, Red Star Over China published in 1937. Like others who became regular visitors behind the “bamboo curtain”, Snow and his wife Helen, went on to produce running commentaries on developments in China: Red China Today: the other side of the river Random House 1962 and China’s Long Revolution 1971 were both mass market paperbacks bring news to an international audience.The Wall Has Two Sides: a portrait of China today 1962 by Felix Greene was the only US-based correspondent who visited China much in those years.
He spent several months there in 1957, 1960 and 1964, travelling (unescorted) throughout the country.Many friends of China and “political tourists” offered their observations and experiences during a sojourn in the People’s Republic to provide partial insight into the attitudes, ideals, and life styles of the Chinese people:Israel Epstein, I Visited Yenan: an eyewitness account of the communist-led liberated areas in North West China. Documents– Extract from the Final Report of the Truth and Reconciliation Commission (2014) English Edition. 1998- 2006 A World To WinA World To Win #18 (1992)This special issue is devoted entirely to Peru, and especially to the capture of Chairman Gonzalo, and the worldwide protests about his treatment. Now included is the very long (43 pages) 1988 interview with Chairman Gonzalo and the 1991 statement “The Revolution Continues” by the PCP, which were not posted on the old AWTW website.A World To Win #19 (1993)A World To Win #21 (1995)“Rally to the Defence of Our Red Flag Flying in Peru!” — A special issue devoted to the two line struggle within the Communist Party of Peru.A World To Win #22 (1996) Includes Anti-RIM Critics from the Cyberswamp: ‘Virtual Maoism’ and Real OpportunismA World To Win #32 (2006) Includes A Sober Look at the Situation of the Peru Revolution.
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