Red Guard Factionalism and the Cultural Revolution in Guangzhou (Canton)

2019 ◽  
Author(s):  
Stanley Rosen
Keyword(s):  
Cultural Revolution ◽  
Red Guard ◽  
The Cultural Revolution

Back to the City: The Return of Shanghai's Educated Youth

1980 ◽  
Vol 84 ◽  
pp. 755-770 ◽  
Author(s):  
Thomas B. Gold
Keyword(s):  
Cultural Revolution ◽  
Young Men ◽  
Urban Security ◽  
Deja Vu ◽  
Red Guard ◽  
Déjà Vu ◽  
The City ◽  
Rail Traffic ◽  
The Cultural Revolution

Bands of young men took to the streets of Shanghai in late 1978, shouting slogans, vandalizing stores, putting up wall posters, imprisoning municipal officials in their offices and disrupting rail traffic. To many Shanghainese, it was déjà vu, a replay of Red Guard activities during the Cultural Revolution (CR), and small wonder, as the participants were those same youths who had rampaged through the city and then foresworn the urban security of Shanghai to go up to the mountains and down to the countryside to build socialism. Now, a decade later, disillusioned, alienated, in dire economic straits, unmarried and abandoned, they had ridden a “back to the city wind” and were determined to stay.

China's Minority Nationalities in the Cultural Revolution

1968 ◽  
Vol 35 ◽  
pp. 96-109 ◽  
Author(s):  
June Dreyer
Keyword(s):  
Cultural Revolution ◽  
Cast Doubt ◽  
Communist Government ◽  
Red Guard ◽  
The Cultural Revolution

Initialy, the Chinese Communist Government held high hopes for a speedy solution to “the nationalities question.” Recent events, however, show that this question is still much in evidence and has been causing considerable anxiety in Peking. Since the beginning of the Cultural Revolution, Red Guard exposures of “black bandits in power who are following a capitalist path” have revealed the existence of minorities problems which cast doubt on the régime's previous claims of progress. The Cultural Revolution has also revealed a split between those in the top leadership who favour concessions to the customs and traditions of the minorities and those who favour immediate and total assimilation. Since the former are generally experienced administrators while the latter are ideological zealots, this split may also be seen as yet another manifestation of the continuing “Red” versus “Expert” controversy.

The Chinese Communist Youth Movement, 1949–1966

1970 ◽  
Vol 42 ◽  
pp. 105-130 ◽  
Author(s):  
Victor Funnell
Keyword(s):  
Communist Party ◽  
Cultural Revolution ◽  
Party Organization ◽  
Youth Organizations ◽  
Youth Movement ◽  
Red Guard ◽  
The Cultural Revolution

In the Cultural Revolution, the task of dismantling and reorganizing the Communist Party has not spared the various youth organizations that operated under the Party's aegis. Mao's injunction to “bombard” the bourgeois central headquarters within the Party has involved a similar bombardment of lesser headquarters in dependent establishments. Just as the Party organization was by-passed in the formation of rebel committees, so Communist youth organizations have been subsumed or swamped in the Red Guard movement. The Youth League in particular, as the Party's “main assistant,” has shared its fate.

Mao ZeDong's On Contradiction and On Practice: Pre-Liberation Texts

1980 ◽  
Vol 84 ◽  
pp. 641-668 ◽  
Author(s):  
Nick Knight
Keyword(s):  
Cultural Revolution ◽  
Dialectical Materialism ◽  
Philosophical Basis ◽  
Lecture Notes ◽  
Red Guard ◽  
To Come ◽  
Red Guards ◽  
The Cultural Revolution

Despite the flood of Mao's previously unknown works released by Red Guards during the Cultural Revolution, no pre-liberation versions of his “celebrated philosophical essays” On Contradiction and On Practice came to light from that source. This gap in the Red Guard material may have been viewed as significant, confirming suspicions held by some that there were in fact no pre-liberation versions of these essays, and showing more conclusively the mendacity of the Chinese claim that they were originally written in 1937. Arthur Cohen, perhaps the most vociferous critic of Mao's “originality” as philosopher, argued in 1964 that both essays had been written in the period 1950 to 1952, and that the Chinese claim “appears to be fraudulent.” Doolin and Golas also contest the Chinese claim that On Contradiction was written by Mao in 1937. In both cases, the motivation for this falsification of the date of composition is interpreted as being the desire to backdate Mao's status as a Marxist theoretician to the early Yan'an period. Schram and Wittfogel, however, have both accepted the possibility that On Contradiction and On Practice could have been written in 1937, while not denying that the 1950 and 1952 texts could represent heavily revised versions of earlier pieces. Schram, in fact, has argued that Mao's Lecture Notes on Dialectical Materialism, On Practice and On Contradiction belonged to “a single intellectual enterprise, namely Mao's attempt to come to terms with the philosophical basis of Marxism from the time he was first exposed to it in July 1936 until the Japanese attack of September 1937 turned his attention to more practical things.”

scholarly journals From Beijing to Palestine: Zhang Chengzhi's Journeys from Red Guard Radicalism to Global Islam

2016 ◽  
Vol 75 (4) ◽  
pp. 891-911
Author(s):  
Julia Lovell
Keyword(s):  
Cultural Revolution ◽  
The Other ◽  
Chinese Intellectual ◽  
Zhang Chengzhi ◽  
Red Guard ◽  
The 1960S ◽  
The One ◽  
Contemporary Chinese ◽  
Mao Era ◽  
The Cultural Revolution

This article traces the intellectual evolution of Zhang Chengzhi (b. 1948), a contemporary Chinese poet, novelist, essayist, archaeologist, and ethnographer, from Mao-era radicalism to Islamic internationalism. Allegedly the inventor of the term “Red Guard” in the context of the Cultural Revolution, he has remained an unapologetic defender of Mao and of the “Red Guard spirit” since the 1960s. In 1987, meanwhile, Zhang converted to an impoverished and ascetic sect of Chinese Islam, the Jahriyya, and since the 2000s he has become one of China's most prominent spokesmen for global Islam. This article explores how Zhang has reconciled his zeal for Cultural Revolution Maoism, on the one hand, with Pan-Islamist positions on the other. Although Zhang's stance suffers from undoubted contradictions and inconsistencies, his career and beliefs illuminate the complexities of the legacy of Mao's and the Cultural Revolutions, of Chinese intellectual dissidence, and of the contemporary trajectories of Chinese internationalism and global Islam.

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