content="15; IB History Essays: Mao
Showing posts with label Mao. Show all posts
Showing posts with label Mao. Show all posts

Was The Chinese Communist Party Responsible for the Massacre and Cannibalism During the Guangxi factional wars OF 1968?

Plan of Investigation (154)This investigation assesses the role of the Chinese Communist Party in the massacre and cannibalism of Guangxi Province in 1968, during the peak of the Cultural Revolution: was the central government responsible for the death of 200,000 people?Claiming as many lives as the Nanking Massacre, the mass killing and cannibalism which took place in the rural areas of Guangxi autonomous region remains one of the biggest taboos in China. . Understanding the context to decipher the root cause is the aim of this paper. The prompt requires extensive research on what instigated the factional war and the government’s involvement throughout. I will employ the Scarlet Memorial,by Mr. Zheng Yi and a dissertation titled “State Sponsorship or State Failure? Mass Killings in Rural China, 1967-68”, by Professor Yang Su as my primary sources. Other sources include interviews with witnesses, doctors, government consultants, as well as literature by Chinese and Western historians, and organizational behaviorists.

Summary of Evidence (450)In the early 1960’s, Mao sought to refocus the public on his goal of a ‘continuous revolution.’ The violent year of “class struggles” in 1968 is the pinnacle of the perilous decade that caused 2.8 million deaths and political dissonancy resonant even forty years later.

Background to the Factional WarsAnswering Mao’s call, in 1966, Revolutionary Committees were established nation-wide to open all levels of government, from officials in the Politburo to municipalities in rural counties for the “criticism and judgment of the sharp-eyed masses” . The targets of this movement, “class enemies”, spanned from ‘anti-revolutionary’ artists to doctors, “landlords” to “capitalist roaders”, teachers to students . Mass gatherings were held where these people were openly humiliated. At this point, the public still adhered to Mao’s call for Verbal Struggle . Meanwhile, because local governments were disbanded and upper party members were in dispute , the number of factions grew exponentially in the country.

Wei Guoqing and ‘Physical Struggle’By July of 1967, the Red Guards in Guangxi generally sided with one of the two major factions , one in support of the Provincial Party secretary Wei Guoqing, and the other against. Due to his close diplomatic ties with Hanoi during the Vietnam War , Wei was able to exercise his power autocratically, focusing public discontent on the faction known as the “411 Group” that disagreed with his conservative policies. Due to growing threats, the “411 Group” stole weaponry for protection, and after misreporting to the central government on the situation and gaining permission to act, Wei Guoqing mobilized all his supporters to wipe out the “class enemies” , ridding the province of “armed bandits” . He encouraged shows of “commitment to revolution”; from July until December of 1968 over 200, 000 were tortured and murdered, without trial. 100, 000 died between July and August alone. All individuals suspected of 411 membership, their associates and their families were not spared.

CannibalismThe most extreme method of killing was cannibalism; 3000 named individuals fell victim to it in four counties alone . Perpetrators usually began with summoning a village meeting, calling forth the ‘suspect’, stating the crime and calling for justice. Then, the mass would gather around the subject, physically assault him or her, cut two diagonals across the abdomen and push out the organs. Those who were most involved in this process “had the most resolve”. Official records claim that near the close of December, news regarding the intensity of the activities in Guangxi finally reached Beijing in the form of a letter from a local cadet in Wuxuan and Premier Zhou Enlai, outraged, immediately sent commander in chief of the Guangxi Military Region to dispatch militia into the counties, putting down the unrest. The extreme violence ended at the beginning of 1969.

Evaluation of Sources (530)Source A: Scarlet Memorial By Zheng YiThe book is a primary source published in 1993 by Westview Press, a company renowned for democracy promotion. Written by Chinese journalist, writer, and exile about his investigation on the cannibalism and mass killings of the Guangxi Massacre in 1986, the book was one of the only two documents on the subject and was the only reason the event is known overseas, making it invaluable. New York Review of Books applauded Zheng ; Pulitzer Prize-winner Nicholas D. Kristof chided with, “ through immense courage and persistence, Zheng Yi has assembled the most painful and damning and haunting indictment of Maoist China that one can imagine.” Historian Jasper Becker in bestseller Hungry Ghosts, along with seven books, a multitude of periodicals, and the infamous Epoch Times all cite the Scarlet Memorial as a source of primary evidence. It is the book on this topic that is “best known to the Western world.”The author asserts he “intended to collect historical material on various ruthless incidents during the Cultural Revolution and to analyze the poisonous effects of ultra-leftism from a psychological perspective.” He sought to “focus on the local level …” because “the higher the bureaucrat, the tighter his mouth.” Yet, the book is saturated with emotional language and details that seem to be for shock value. This aspect limits the source, as does the fact that it was originally written in Chinese, and “edited and translated” by T.P. Sym, another democracy advocate. Furthermore, Zheng single-handedly collected the data on his journalistic trip, “smuggled it out of the country”, when he was running away as a wanted man . Authenticating his data is near impossible at this point and his possible political vendetta cannot be ignored.

Source B: “State Sponsorship or State Failure? Mass Killings in Rural China, 1967-68” by Yang Su, Ph.D.

This source comes from a professor of sociology in the University of California at Irvine (UCI) , who received his Ph.D. in Sociology from Stanford University and has worked with academia in the study of social movements, political sociology and “China’s Political Transition”. Published in 2003 by his university press as a thesis paper, Su personally researched scores of officially published county annals in Chinese and uses geography, demography, even statistics, to examine every aspect of the mass killings in Guangxi, including the question of government responsibility. This paper is crucial, as it arises from unbiased research , a writer who is not a political dissident.

Su’s purpose is not personal; his clinical language is consistent and in his conclusion, he speaks of genocide research and finding out the “how” . This scholarly perspective aids historians to use his data trustingly and to consider his neutral understanding of the event: blame cannot be fully allotted to the central government, just as the mass murders cannot be completely dismissed. Thus, the limitations to this document are in proportion to the limitations on the contentious topic itself: even when governmental archives are opened, the rural disposition of the counties with will have eroded the objective truth to the event.

Analysis (722)Mass KillingTo prove or disprove the government’s relationship with the mass killings, we must examine the evidence that is present, and due to censorship, the evidence that should be present, be it for or against the verdict. Official records show that Wei Guoqing was deposed after the fall of the Gang of Four, in 1975; though he never went on trial and his ‘misdemeanor’ was never made known and criticized widely, he was “guilty of insubordination, inciting popular violence, and bribery” . This first fact establishes governmental responsibility, be it on a provincial level. The question then is whether the central party members were directly behind the instigation, and moreover, whether they were even aware of the situation.

Becker, who followed up with further research, personally acknowledged his firm belief that “ultimately, Mao [himself] was responsible.” Though he did not claim circumstantial evidence to the above comment, Zheng, likewise, clearly implied the same with, “In this country, with its complete ban on freedom, people were unable to learn the scope and depth of the suffering, nor could they realize that the cause of the suffering was the totalitarian system, with Mao sitting on the top… thus, the common people could only focus their anger elsewhere” . Logically, this anger expressed in extremity is expressed in the factional wars, where each antagonized “class enemy” is made to be the “stagnation to the revolution” , a direct cause of their pain. This psychological approach to the issue is valid and does place guilt upon the government in general. Yet, tangible evidence suggests the opposite. There are two general memorandums, and countless references from Mao and Deng in late 1968 that call for “a return to ‘Verbal Struggle’, not violence” and “an end to factionalism, reclaiming industrial goals and advancement” . However, judging from their previous work, historians like Sheryl Wudunn and Jung Chang, would argue the validity of these papers: if the authorities gave permission to certain regions to use ‘physical struggle’, of course there would be no documentation of it.

Su was able to use the timing, location, victim and perpetrator profiles to show that the massacre in Guangxi was paradoxically both a “state sponsorship and a state failure”. This builds into the prior ideas of indirect causation, providing evidence that the establishment of government instigated revolutionary committees occurred immediately before or after the height of mass killing in many provinces. Yet Su asserts the violence was not caused by a “top-down diffusion process” , as shown by the absence of genocidal activities in urban areas, and how death tolls in rural areas were exponentially greater. Others like Su agree that though the government called for ‘rebellion’ in the mid 60’s, it was necessary considering the context of the time and the need for, ironically, political consolidation. The factions that formed to support these ideals eventually became uncontrollable; from an organizational behavior perspective, mass aggression only escalates.

CannibalismSadly, cannibalism is the reason why Zheng Yi’s book on the massacre caught public attention. Though there is no evidence whatsoever of the government’s involvement, and hence no responsibility for its beginning, the perpetuation of the brutality has been questioned. The most popular question is why a government so indignant over tragedies like the Nanking massacre , would turn and ignore another genocide which claimed just as many lives, and in such an animalistic manner? The question answers itself, or as government consultant Kang would say in Chinese idiom, “family ugliness is not to be made known.” If there was no governmental incitement and a cover-up was still in order, only one fact can be proven: the subject is simply too great of a taboo, not just for China, but for the entire civilized world. Japanese historians, like Nagae Yoshimasa, would then use these ‘sub-human’ traits to justify the war crimes during the invasion of WWII. In any case, killing may have arguably been state sponsored, but cannibalism was an expression of ‘loyalty’ that the government did not call for. Judging from how militia was sent in to Guangxi as soon as the top officials discovered the extent of the crises, there was no direct government responsibility to the cannibalism itself.

ConclusionThe central members of the Communist Party are not directly responsible for the massacre in Guangxi during the Cultural Revolution. Though they initiated factionalism, created the idea of ‘class enemies’, and allowed people to ‘rebel’ and ‘struggle’ in whatever ways the mass defined those terms, there was no mandate that encouraged murder, not to mention cannibalism. The time and rural location of the cases prove that not only did the higher authorities clearly not foresee the consequences, therefore, did not premeditate them. This conclusion is perhaps more decisive than it should be, considering the Communist archives are still unopened and only forty years have passed, not allowing enough objectivity to make a certain historical judgment. Yet, at this point, the evidence shows no correlation.

Bibliography1.Becker, Jasper. E-Mail interview. 24 Mar. 2007.

2.Becker, Jasper. Hungry Ghosts. New York: The Free P, 1996.

3.Chang, Iris. The Rape of Nanking: the Forgotten Holocaust of World War II. New York: Penguin, 1997.

4.Chang, Tony H. China During the Cultural Revolution, 1966—1976: a Selected Bibliography of English Language Works . Westport: Greenwood P, 1996.

5.Chong, Key Ray. Cannibalism in China. Wakefield: Longwood Academic, 1990.

6.Donahue, Phil. The Human Animal. New York: Fireside, 1985. 190-232.

7.Elliott, Michael. ""China-- Dawn of a New Dynasty"." Time 22 Jan. 2007.

8.Fogel, Joshua A. The Literature of Travel in the Japanese Rediscovery of China, 1862-1945. Stanford, CA: Stanford University, 1996. 228-300.

9.Gao, Quan, and Jia Qi Yan. The Cultural Revolution-- History of the Decade . Hong Kong: Chao Liu.

10.Jurmain, Robert, Harry Nelson, and William A. Turnbaugh. Understanding Physical Anthropology. 3rd ed. St. Paul: West Company.

11.Ke, Yunlu. The Extreme Decade: 1966-1976. Hong Kong: Mirror Books, 2007.

12.Kristof, Nicholas D., and Sheryl Wudunn. China Wakes. New York: Random House, 1994.

13.Leung, Laifong. Interviews with Chinese Writers of the Lost Generation . New York: M. E. Sharpe, 1994.

14.Li, Shizhen. Ben Cao Gang Mu (Compendium of Materia Medica). Ed. Hao Zhang and Misheng Cui. Beijing: Zhong Yi Gu Ji Chu Ban She (Chinese Medicine and Ancient Works Publications), 2006.

15.Liu, Xiaoyun. “Letter to Caixia Zhou in Wuxuan County.” 12 July 1968. Exchange Before the Provincial Lockdown and Purges Began.

16.Lu, Xiuyuan. "A Step Toward Understanding Popular. Violence in China's Cultural Revolution." Pacific Affairs 67 (1994).

17.Luo, Guanzhong. Three Kingdoms. Trans. Moss Roberts. Beijing: Foreign Languages P, 2005.

18.Mao, Zedong. Mao Zedong Yu Lu. 4th ed. Beijing: Ren Min Chu Ban She, 1987.

19.Myers, David G. Social Psychology. 6th ed. Boston: McGraw-Hill College, 1999.

20.Shi, Naian. Shui Hu Zhuan (Outlaws of the Marsh). Shanghai: Tuan Jie, 1995.

21.Su, Kang. (Chinese government’s History and Foreign Relations consultant) Personal interview. 20 May 2006.

22.Song, Yongyi. "The Cultural Revolution and the War Against Fascism." The Epoch Group. University of Chicago, Illinois. 24 Sept. 2002.

23.Song, Yongyi, ed. The Cultural Revolution: Historical Truth and Collective Memories. Hong Kong: Tian Yuan Book House, 2006.

24.Unger, Jonathan. The Transformation of Rural China . M. E. Sharpe, 2002. P 150.

25.Valentino, Benjamin. Final Solutions: Mass Killing and Genocide in the Twentieth Century, Ithaca, N.Y.: Cornell University Press, 2004.

26.Waldron, Arthur. "Eat People-- a Chinese Reckoning." Commentary 104, 1997. P 28.

27.Wang, Chaohua. One China, Many Paths. New York: Verso, 2003.

28.Wen Ge Shi Nian (Decade of Change). Dir. Lei Li. DVD. CCTV, 2001.

29.Yan, Jiaqi, Gao Gao, and Danny Wynn Y. Kwok. Turbulent Decade: a History of the Cultural Revolution. University of Haiwaii P, 1996. P 393.

30.Yang, Kelin, ed. Wen Hua Da Ge Ming: Buo Wu Guan (Museum of the Cultural Revolution). Vol. 1. Hong Kong: Tian Di Books, 2001.

31.Yang, Su, "State Sponsorship or State Failure? Mass Killings in Rural China, 1967-68" (May 1, 2003). Center for the Study of Democracy. University of California, Irvine. Paper 03-06.

32.Yue, Gang. The Mouth That Begs: Hunger, Cannibalism, and the Politics of Eating in Modern China . Durham: Duke UP, 1999.

33. Zheng, Yi. Scarlet Memorial. Boulder, CO: Westview P, 1996.

Appendix A: Historical Chronology Of Events Concerning Guangxi Province1950-19861950Guangxi is “liberated” by Chinese Communist forces1955Wei guoqing is appointed governor and Party secretary1957 June: Anti-rightist campaign leads to widespread persecution ofintellectuals and writers throughout China1958 Guangxi is established as one of five “autonomous regions” in China1958-60The great Leap forward is launched by CCP Chairman Mao Zedong1960-63The “three bitter years” of famine and privation sweep the nation as a consequence of Mao’s irrational and grandiose Great Leap policies1962-65The Socialist Education Movement is launched in the Chinese countryside against cadre corruption and the abuse of power1965March: Large-scale U.S. bombing of North Vietnam begins near theGuangxi border1966-76The period of the Cultural Revolution1966May: first big-character poster appears at Peking University (Beida) initiating a mass campaign among students.

July: First Red Guard organizations appear in BeijingAugust: A series of massive Red Guard rallies begins in Beijing. Eleventh Plenum of the CCP Central Committee authorizes formation of the Revolutionary Committees.

1967January: The first Revolutionary Committee is established in Heilongjiang Province as left-wing radicals decide to seize Party and state powerApril 22: “Small Faction” of Red Guards is formed in Guangxi leading to a two-year period of intense factional fightingJuly: Wuhan incident brings China to the brink of civil war as PLA units in this central China city directly challenged central authority1968January: Mao denounces the factionalism and anarchism of extremeleft.

March: extreme Left regains the initiative as Jiang Qing, Mao’s wife, strengthens her control of leftist elements.

April: The Left is encouraged to step up attacks on powerholders in the Party and governmentJune: Violence intensifies throughout ChinaJuly 3: CCP Central Committee, the State Council, and Central Military Commission issue “July 3 Bulletin” warning against disruption of railway communication in Guangxi and attacks on PLA organs and troops. The bulletin provokes vicious battles in the region among various factions that result in the incidents of cannibalism.

August: Provincial-level Revolutionary Committee established in Guangxi headed by Wei Guoqing1969April: Ninth party Congress selects Lin Biao as Mao’s official successor1976September: Death of Mao Zedong brings an end to the Cultural RevolutionOctober: Members of the Gang of Four, including Jiang Qing, are arrested and imprisoned1983-84Following Wei Guoqing’s fall from power in Guangxi, CCP investigations of abuses during the Cultural Revolution unearth evidence of cannibalism there.

To what extent did the Cultural Revolution in China affect the destruction and elimination of all religious institutions in Albania (1967-1970)?

A. Plan of Investigation

The aim of this investigation is to analyze the extent to which the Cultural Revolution in China affected the destruction and elimination of all religious institutions in Albania from 1967, because of the two countries' strong relationship at the time.

The methods to be used to give a relevant and precise answer to this question consist of researching primary and secondary sources (the most recommended books written from the actual victims as a result of the Cultural Revolution in Albania and search through internet for further information and analysis for the impact that the Cultural Revolution in China had in Albania), which would help me identify different aspects of this problem. Furthermore, interviews with experts and analysts that have extensive knowledge about this period in the history of Albania and the communist regime in Albania will be given particular consideration. These will include interviews with the head of the Albanian National Library in Tirana, Mr. Aurel Plasari, the head of the Albanian section of Voice of America in New York, Mr. Elez Biberaj, and with the Albanian Catholic Cleric of Shkodra, Father Zef Pllumi, who had suffered directly from the Cultural Revolution in Albania. The reasons I am going to use these sources are related to the direct connection that the Cleric from Shkodra has with the events occurred at the time, in 1967, as well as the political view he approaches in his book about the impact that China has in the Cultural Revolution in Albania. However, one of my plans to investigate this question was also to interview experts from China that can give me more information and a relevant answer, but this was not possible because of the lack of confidence from the Chinese side.

B. Summary of evidence

The Cultural Revolution in Albania can be considered one of the most critical periods in the history of this country. When Albania put an end to its servile relationship with the USSR (1958-1960) it turned to China as the only ally possible that would accept its political and ideological differences which, as it would turn out would remain the only common factor that brought them together. This alliance consisted in reciprocal aid, both financial and military, and also consisted in Albania being the only representative of Chinese ideological and political movements in Europe. From the time this friendship started the Chinese government had given to Albania millions of pounds sterling worth of financial aid to develop industry in Albania and other areas of life. However, to what extent was the Cultural Revolution in China an essential impact in the destruction campaign undertaken as part of the Cultural Revolution in Albania? Once, the Chinese said to their European allies: "you cannot stop fires by throwing water from far away". The Chinese Prime Minister had been twice to Albania and for the second time in Enver Hoxha's newspaper "Zeri I Popullit" (People's Voice) there was this byline before the Prime Minister's arrival:, "For this New Year's Eve we will have some sihariq (news) for the Albanian people". At the time there were rumours about what the leaders of these two "sister-parties" would discuss and would decide for the future of this new Marxist-Leninist theory on how to treat the masses and the people; to protect the socialist Motherland. At the time the Cultural Revolution in China had already started and it attacked mostly intellectuals and religious institutions. The events occurring in China were seen by Hoxha with great interest and in order to fulfill his "desire to subordinate all aspects of life to the Communist Party control and thus prevent the emergence of 'revisionism' and restoration of capitalism in Albania"made his ultimate speech on February 6th 1967 where he supported "the elimination of useless religious beliefs and unrevolutionary traditions", where the government would call the young generation to turn down these religious institutions so finally the government could rule in a pure revolutionary state. On February 7th 1967 students from Durres's high school of Naim Frasheri destroyed the church of Shen Vlash, one of the oldest monasteries in Albania. By May 1967, religious institutions had been forced to relinquish all 2169 churches, mosques, cloisters and shrines in Albania, many of which were converted into cultural centers for young people. Albania afterwards would declare itself "the first atheist nation in the world".

C. Evaluation of sources

The first source evaluated is primary; the speech that the Albanian communist leader, Enver Hoxha, made on February 6th 1967, where for the first time he officially launched the Cultural Revolution and denounced religious institutions as "useless beliefs for the sake of the communist nation"(X). This source is extremely important in its historical context particularly because it is Hoxha himself speaking to the party members about this new movement in Albania. This speech is recognised as one of the most important speeches that Enver Hoxha had ever made, because it turned the country into a new era, where for the first time the right to believe was banned. This speech is mentioned in many books that talk about the Cultural Revolution in Albania including At Zef Pllumi's book where he examines the course of events that occurred at the beginning. It is also mentioned in many websites and relevant articles that talk about the banishing of religion in Albania. Therefore this source is very valuable. However this source has its limitations as well, because it is Hoxha speaking to his party members, trying to be persuasive by boasting about the party's achievements and the reasons why collectivization and "socialist education" would be aided by eliminating all religious institutions. He uses young people to denote this fact and the reliability of the source and what Hoxha is saying is actually true is to be doubted. His being a dictator doubts the trustworthiness of his words.

On the other hand, the second and third volume of the book written by At Zef Pllumi "Rrno vetem per me tregue" (I live just so I can convey) is more balanced. His books are about the banishing of religion in Albania since the communists came to power and is written from a personal point of view. At Zef Pllumi has been a priest in the city of Shkodra for many years and the sources he gives us in his books are valuable because they are recounted from a person who lived himself through the days of communism and in the end suffered many years of imprisonment from the regime. His analysis about the social and political situation are important because they are told from a man who was a victim of the Cultural Revolution. This book was published and written in 1999 and this is another advantage of the source because it is not constricted from political power in Albania. Since it was published in Albania it stands from an Albanian point of view. The purpose of the author writing this book is foreshadowed from the actual title of the book "I live so I can convey". However, the limitations to these sources consist on his being biased for many claims and statements because of his strong religious beliefs and also the coverage where he mentions and analyses the impact that China had on the Albanian Cultural Revolution is not enough and is mostly a chapter in the end of the second volume. When the author talks about the Chinese Prime minister coming to Albania, he neither gives specific dates nor recounts specific quotes from Hoxha's and Zhuen Lai's conversations about this new theory that they both had to support. On the other hand when he says that "At the time there were rumours on what the leaders of these two 'sister-parties' would discuss about and would decide for the future of this new Marxist-Leninist theory on how to treat the masses and the people; to protect the socialist Motherland", he bases his ideas on rumors and not on actual facts based on research. Another limitation would be the fact that the translation of this book's extracts are not official, but are done by me. The lack of experience that I have in translation might present another limitation to this source, even though I have tried to give a precise and appropriate translation.

D. Analysis

Religion, though protected from the constitutional law of the Socialist Republic of Albania of that time, presented a threat to the regime. Therefore Hoxha found the right moment to fight this threat and the right model to follow (China) in order to fight religious institutions which were anti-propagandistic for Hoxha's regime. The similarities between the Cultural Revolution in China and those in Albania are not to be neglected.

Timing is one thing to be considered as an indicator that the Chinese Cultural Revolution influenced in Albania. The Chinese Cultural Revolution had been going on for years now in China and many religious institutions were eliminated as a result of the revolutionary attacks from the Red Guards. In 1966-67* the Chinese premier Zhuen Lai came to Albania to "discuss and would decide about this new ideological Marxist-Leninist theory to treat the masses and protect the motherland." In the same year, two months later Hoxha gave his great speech where he discussed problems that had to be eliminated, problems that impeded the country's ideological revolution. Why should our laws prevent us from destroying old traditions and useless beliefs?( Zeri I popullit, nr.32). Within one month the government organized students and youth organizations in order to make this movement seem spontaneous and that it had nothing to do with the regime's decisions but was completely natural. " Like you all are informed, our youth has undertaken the campaign against worthless religious beliefs and the people, who are clarified from the Party's lessons , close all churches and now they are ready to destroy them, so their memory would be forever gone. Others religious monuments that are of use will be exploited for people's benefits" (ex. From Rrno per me tregue, pg.273 II).

Other similarities that have to be considered are the use of "denunciation letters" for the first time in Albania. In China they were known as "DaCiBao" in which people would denounce or criticize each other for non-revolutionary behaviour. Religion was central in these letters and many times these letters were put in churches' and mosques' doors. "The next day throughout the whole country the denunciation letters" started to appear, just like in China"(ex from Rrno per me tregue, pg. 251, II).

Do away with the existing and very ridiculous wall papers and turn them into revolutionary wall notices which will help revolutionary education. Do away with these wall bulletins with their editorial boards of opportunist scribblers who uphold the dignity and authority of the director and of themselves at the same time, and let everyone write what he thinks of work and of the people in bold face letters and without fear.(Hoxha's speech 1967).