From Mao Zedong to Xi Jinping: China towards a New Era

China is a large socialist developing country, and the CPC is the core force chosen by the Chinese people to lead it. Mao Zedong was the creator of the Communist Party of China and the People's Republic of China. He led the Chinese people to complete the cause of liberation, carried out socialist construction and began to march toward modernization, forming the great Mao Zedong Thought. Xi Jinping inherited Mao Zedong Thought. He put forward the strategic vision of realizing the Chinese Dream, the great rejuvenation of the Chinese nation. In the new international environment and under the new historical conditions, Xi Jinping has formed a series of highly relevant and continuous theoretical thoughts. His theoretical thoughts have become the guiding ideology for China to become prosperous and strong and make greater global contributions. This paper Outlines the historical process of China from Mao Zedong to Xi Jinping and discusses Xi Jinping's main theoretical ideas.

The Secret Listener

From the time she was a girl, Yuan-tsung Chen had had a literary dream, and in 1950 she embarked on a literary career, a journey filled with thrilling and dangerous adventures. She went to Beijing and got a job in the Scenario Department of the Central Film Bureau, where she found herself in a front-row seat during China’s culture wars as Mao Zedong demanded that literature and art serve the Party, while writers wanted culture to be distinguishable from propaganda. Hence she became a secret listener. Purges ensued. She narrowly escaped the Anti-Rightist Purge of 1957 by marrying Jack Chen, who, because of his connections, had avoided political trouble so far. Mao’s “class war” continued. His Great Leap Forward caused the plunge in agricultural production and the greatest famine of the twentieth century. It led to Mao’s last and most violent purge, the Cultural Revolution. His hitmen, the Red Guards, viciously attacked Jack. Yuan-tsung went secretly to ask Zhou Enlai, the prime minister, for help. Zhou tried but failed to protect them. They were sent out of Beijing and consigned to a rural backwater village, cut off from all recourse to friends. But Yuan-tsung figured out a way to get in touch, right under the noses of the Red Guards, with Jack’s American brother-in-law and asked him to arrange a speaking tour for Jack. He did, and thus Jack was able to accept an invitation to lecture on Canadian and American campuses. After a tense wait, on the prime minister’s personal order Jack and Yuan-tsung got permits to leave the country.

Penerapan Ideologi Komunis oleh Xi Jinping Sebagai Bentuk Indoktrinasi Terhadap Masyarakat Tiongkok Melalui Model Althusserian

Latar Belakang: Setelah mengalahkan kapitalisme di era Chiang Kai-Shek, Mao Zedong mengambil Tiongkok daratan dengan menerapkan ideologi komunis. Ideologi tersebut sangat kuat dan terikat dengan masyarakat yang ada di Tiongkok. Revolusi budaya Mao pada tahun 1960an, menjadi fakta nyata adanya mulainya proses doktrin komunis melalui buku merah. Tujuan: Penelitian ini bertujuan untuk menganalisis dan mengkaji peran model althusserian sebagai bentuk proses doktrin ideologi komunis kepada masyarakat Tiongkok di era Xi Jinping Metode: Adapun untuk mendukung penelitian ini akan menggunakan metode kualitatif dengan mengedepankan data sekunder seperti dari buku, jurnal, artikel, hingga laporan yang sudah kredibilitas. Hasil: Kebijakan Mao dilanjutkan hingga generasi kelima yaitu Xi Jinping. Berbeda dengan Mao Zedong, Xi mencoba untuk memanfaatkan era digital untuk menyebarkan ide komunis. Maka daripada itu, konsep yang sudah berada di era Mao sudah diperbarui oleh Xi untuk mengatur masyarakat sehingga tidak terpengaruhi oleh pihak Barat. Melalui media, Xi mencoba untuk menerapkan beberapa kebijakan dengan mengontrol langsung media untuk pro terhadap PKC. Misalnya, Xinhua.net dan CGTN. Dari aspek agama, Xi menggunakan prinsip sinisasi agama. Terakhir, Xi juga menggunakan aspek pendidikan sebagai bentuk proses doktrin. Menurutnya, komunisme seharusnya sudah ada di dalam sektor pendidikan untuk nantinya dapat berkembang ke masyarakat. Pada intinya, sebagai titik kulminasi, Xi menginginkan adanya sikap patriotisme dan nasionalisme dari masyarakatnya kepada negara dan PKC. Kesimpulan: Model althusserian sudah selaras dengan kebijakan pemerintah Tiongkok dalam mengontrol masyarakatnya. Di era Xi, perkembangan dalam indoktrinasi masyarakat berkembang melalui media, agama, dan pendidikan.

Colonial Revolution and Liberatory War: from Communist to Post-Colonial Theory (Georgy Safarov, Mao Zedong and Frantz Fanon)

The article investigates the intellectual roots of the concept of colonial revolution, which goes back to the 2nd congress of the Communist International, examines its importance in shaping the Communist political thought and outlines its subsequent transformation in the wake of post-colonial theory. The author starts with analyzing the political ideas of Georgi Safarov—Comintern [the Communist International] theorist. He was among the most original thinkers who elaborated the concept of colonial revolution. Safarov, drawing from his own experience in Central Asia, insisted that global capitalism is “retreating to the positions of feudalism” while operating in colonies, treating them as collective “serfs” and lacking any proper social basis save for its own enormous military force. Such analogy led Safarov to envisage the colonial revolution as a “plebeian” revolt and liberatory war against the inhumane and stagnant colonial order, opening the way for a non-capitalist development with certain assistance from the Soviet Union. Similar ideas were independently formulated by Mao Zedong in the 1930s. He saw colonial revolution in China as a “protracted war” of liberation and listed the conditions under which victory was possible. However, the subsequent development of a former colony was seen by Mao as a transitory period of “democratic dictatorship”. Similar ideas of colonial revolution as a liberatory peasant war and “plebeian” movement were developed by Franz Fanon in the context of his own war experience in Algeria. Developing the idea of “plebeian”, peasant revolt and justifying the violence as the sole means of ending the rule of colonial power, Fanon at the same time differed from the tradition of the 2nd Comintern Congress (represented by Safarov, Mao and the others) while describing the independent existence of former colonies. For Fanon, the worst consequence of colonial rule is not permanent backwardness but psychological trauma, an inevitable result of a brutal conquest which requires therapy. The author concludes that such conceptual transformation was stimulated not merely by the disappointment in Soviet and Chinese economic strategies, but also in the geographical and cultural factor which made the reintegration with the former colonial powers preferable to the direct “escape” into the socialist camp.