Beast Press: I first read Cheng Yinghong's articles in the era of "Century China", and later I read a lot of his articles in the journal "Contemporary China Studies". Later, I read his discourse on social Darwinism in the media, and it was also very recognized. Today I am reminded of this book he published in 2008.

The communist movement was an international movement from the beginning. China's communism is a product of the international communist movement, and China's changes in turn have had a great impact on the international communist movement, especially in the Mao era. Regrettably, there is not enough research on the latter issue. This book by Cheng Yinghong should be the most influential book in this field so far. Combining historical narrative with theoretical analysis, the author is particularly good at selecting special characters and events, and drawing convincing conclusions through fascinating descriptions. Although the book "Maoist Revolution: China and the World in the Twentieth Century" is about the understanding of Maoism, it deepens our understanding of the entire communist movement. The history of the book is rich and detailed, the narrative is well-organized, and the writing is vivid and smooth, which not only increases knowledge but also makes people think. —— Hu Ping (New York)

The success and decay of the Chinese communist revolution is undoubtedly one of the most significant historical events in the world in the twentieth century, but the valuable research and analysis of this event is still extremely limited. How to interpret Chinese communism is not only the key to understanding and grasping China today, but also closely related to China's future destiny and its impact on the world. Cheng Yinghong's book "Maoist Revolution: China and the World in the Twentieth Century" jumps out of nationalism, provides a new understanding of the working mechanism of Maoism that dominated China for more than half a century, and provides us with an understanding of the common essence of world communist totalitarianism. key. —— Chen Yan (Paris)

This book describes and analyzes the influence and consequences of Maoism and the Cultural Revolution on several regions and countries in the world. It plays a role in creating and filling in the gaps in the historical task of reviewing and summarizing the communist movement in the 20th century. . Although Maoism is a product of Leninism and Stalinism, it still has the characteristics of Eastern despotism. Due to Mao's personal ambitions, Maoism is also a competitor of the Soviet model and ideology. Its influence and role are unique. Of course its consequences, endings, disasters, tragedies and failures are exactly the same as Leninism and Stalinism. This book eloquently addresses this topic and is an illuminating history textbook. ——Xu Youyu (Beijing)

Cheng Yinghong, taught at Delaware Non-State University, graduated from Soochow University, Chinese Academy of Social Sciences, and Northeastern University. His research interests are in world history and the history of international communist movements. English monographs published in Journal of World History, Modern Asian Studies, The China Quarterly, Journal of Contemporary China, Journal of Cold World Studies, History Compass, Modern Chinese Literature and Culture, academic monograph: Creating The New Man : From Enlightenment Ideals to Socialist Realities (Shaping the New Man: From Enlightenment Ideals to Socialist Realities) will be published by the University of Hawaii Press in the World History series. Chinese academic papers have been published in the Chinese University of Hong Kong "21st Century", "World History", "Historical Theory", North American "Contemporary China Studies" and other magazines. Other academic articles were published in magazines such as Dushu and Method in the 1990s.

postscript

This book is an attempt to combine modern and contemporary Chinese history with world history research. More specifically, it is a study of the interactive relationship between revolutionary history and radical social movements on a global scale, and a preliminary attempt at the role of Maoist China in the history of international communist movements and the positioning of it in world history. It took many years to write and revise the various articles in this book. Most of the articles were published in Chinese and English academic and ideological journals, and they were compiled into a book after revision.

It was not until after the revision was finalized that I felt that I had just had a clearer understanding of a problem that had troubled me for many years, but had no time to discuss it. The relationship between the fate of the communist revolution and the entire human civilization. Simply put, Communism is a challenge to human civilization. Anything that is criticized, destroyed or at least limited by communism in theory and practice is the most basic system, norm and achievement of human civilization, such as class, property, city, family, business, currency, education, morality, religion and art etc. These were completely transformed or destroyed during the most radical period of the Communist revolution in each country. Fundamentally speaking, civilization is built on social distinction and labor division. The development of civilization is the process of deepening this distinction and labor division. The Communist revolution is to completely eliminate this distinction and division of labor from the property system and occupational orientation. , to create "all-round development" of people, while eliminating the concepts associated with this distinction and division of labor, even including students' respect for teachers and the layman's obedience to the layman. This is what the founder of Marxism called a complete break and what Mao Zedong advocated for breaking the four olds.

The driving force of civilization is inseparable from personal interests and personal pursuits, and what the Communist revolution wants to eliminate is people's "selfishness". The evolution of civilization is also a process of continuous development of human self-consciousness and pursuit of freedom and rights, and the Communist revolution is to replace self-consciousness with "political consciousness" and "class consciousness", and use "class" and "collective" freedom and rights ( The essence is the party's interests) to replace individual liberties and rights. Civilization requires at least a universal morality as the norm for interpersonal communication. The Communist Party revolution denies the universality of morality, saying that there is only a class morality. Anything that meets the political needs of this class is the morality of this class. In this sense, morality is also It was converted into interests, so under the rule of the Communist Party, interpersonal relationships eventually turned into undisguised interests. Civilization produced manners, culture, grace and taste, which the Communist revolution denounced as hypocrisy, extravagance, and pretentiousness, and replaced them with outright savagery and vulgarity. The reason why intellectuals, without exception, suffered in the Communist revolution, is because they represent relatively the knowledge and institutions created by civilization. Behind the contempt of intellectuals by Lenin, Mao Zedong and Castro is actually hostility to human civilization. Yes, Marxists also talk about learning and talking about knowledge. For example, Lenin said "arm yourself with all the existing knowledge produced by human beings". Some people may say that this is not to promote civilization? But this sentence embodies precisely the arrogance ("everything") and pragmatism ("armed") in the face of civilization, and it just shows that people like Lenin not only did not understand the liberal elegance of human civilization, but also put themselves high above civilization. Perhaps its only credit is that, after all, it is better than the "more knowledge, the more reactionary" of Mao Zedong's era.

In the sense of anti-civilization, the Communist revolution itself is a process of constant vulgarization and barbarism. There is at least a bit of knowledge in the Communist Manifesto, and a bit of civilization, although they are used to embellish a core anti-civilization idea of replacing the history of human civilization with a history of class struggle, seeing only oppression and struggle, not harmony And progress, exalted is a kind of hatred and cynicism. Coming to Mao Zedong, this vulgarity and barbarism no longer have any disguise, and it is simplified to only four words: "Rebellion is justified." But it is these four characters that put the finishing touches on the essence of the revolution of the Communist Party, especially the revolution of Maoism, which aims to create civilization. Mao Zedong's anti-civilization attitude began in his "Report on the Investigation of the Peasant Movement in Hunan" in the 1920s, and in the 1960s, "Down with the King of Hell and liberate the little devils", declaring that intellectuals are "stinking old nine" and threatening to be "a monk who holds an umbrella and is lawless." ”, and simply replaced the concept of ideology with ruffian language and reached its peak. The so-called ruffians are those who do not recognize the norms of civilization and social etiquette. What Mao Zedong hated most in his life was being bound by "rules", especially in his later years, he was called "unbelieving in evil". Such "rules" and "evil" are generally the political, moral and professional norms of human civilization, and at the most novels are some of the most basic operating procedures within his own party. However, Mao Zedong and many Communist leaders, after all, racked their brains to reform and limit the basic institutions and norms of civilization, and launched large-scale social experiments, while the Khmer Rouge (extreme Maoists) simply stopped reforming, and is to abolish them all.

The leaders and participants of the communist revolution often lamented the "difficulty" of their cause. Social transformation after the seizure of power is more difficult than armed struggle. This is natural, because the seizure of power is, to put it bluntly, nothing more than a change of dynasty, which is not uncommon in history. And the social transformation after the establishment of the regime will destroy the foundation of human civilization and strangle the basic human nature. Of course, it will never be easy. The resistance and resistance of the peasants in the Soviet Union and China to their respective regimes' attempts to completely destroy the production and life based on individual families in traditional villages and to establish "collective farms" and "people's communes" is one of the countless examples of "counter-revolutionary".

In this sense, "reform and opening up" can also have new interpretations. What is the so-called "reform and opening up"? It is actually that after the Communist regime destroyed civilization to the point of jeopardizing its own survival, it gradually returned to tradition and routine when it was desperate, and began to recognize some basic norms of civilization. Many policies have nothing to do with the "capitalist market mechanism". For example, an important policy at the beginning of China's "reform and opening up" was to abolish the "going to the countryside" for intellectuals, cadres and educated youth, and no longer forcibly separate parents and children. This is actually an acknowledgement that family structure and parent-child relationship must be respected as The integrity of the most basic unit of human civilization. It should be pointed out that since human beings have had families, only slavery has challenged this system (slave owners can break up slave families at will, separate husbands and wives, and separate parents and children). Another important policy at the beginning of the reform and opening up was the restoration of formal higher education and college admissions, which undoubtedly declared the failure of the anti-civilization "educational revolution" that "workers, peasants and soldiers go to, manage, and reform universities".

However, this is a really big problem, and to make it clear would require another book. As for why the Communist revolution wants to change the life of civilization, what are the similarities and differences between it and other anti-civilization social movements, what is the charm of anti-civilization, can attract so many participants, provoke so many pilgrims, and there are still those It is a more complicated historical and theoretical issue that "red memory" is calling terrifying ghosts. It should be pointed out that human civilization is of course full of contradictions and problems. The development of civilization (especially modernization) has always had two sides at the level of society (political economy) and at the level of individuals (spirit and soul), but there is no doubt that for advanced organisms and creative human beings, civilization is ultimately To overcome barbarism, criticism of civilization cannot go beyond the bottom line of civilization itself, and cannot question or challenge the basic norms and institutions of civilization. The destruction of civilization by the Communist revolution is to destroy this bottom line in a political and social sense, destroying many systems and norms, while many fashionable theories in contemporary Western academic circles attempt to conceptually deconstruct civilization. To a certain extent, this kind of deconstruction is essentially a game of intelligence, language and concepts, a product of self-alienation after civilization itself has developed to a certain stage, and its orientation is anti-civilization. It is no wonder that many Western "post-study" masters and believers not only had a soft spot for the Communist Revolution at the time, but today they are doing everything possible to invent a lot of nonsense that sounds very learned to justify the Great Leap Forward and the Cultural Revolution, because whether they realize it or not , it was the anti-civilization tendency that attracted them deeply in the spirit of the Communist revolution. In this sense, they are nothing more than the direct descendants of the "political pilgrims" of that year.

--- Originally published: "Democracy in China", 2008-02-07 (htt

He Qinglian: A Historical Restorer Disenchanting Communism

——Read Cheng Yinghong's "Maoist Revolution: China and the World in the 20th Century"

In the Chinese world, Cheng Yinghong is already quite famous. Enter his name in the "Baidu" search bar, and there are more than 112,000 entries about him. Although many articles have been closed due to Internet supervision, this is enough to show that so many netizens have reprinted his works. This is a consolation for a scholar whose work is rarely published in China today for political reasons, as his readers far outnumber many authors who can freely circulate in China.

My reading of Cheng Yinghong's works began about ten years ago. What attracted me was his article "Why did Che Guevara run away?" published in "Reading" magazine. "Please come down from the super altar, and more importantly, point out the confusion of the way forward for the communist ideal. The belief in communism itself contains the extreme depreciation of human nature and the zeal to transform human nature. This spiritual characteristic will inevitably make this movement fall into a dead end in human society. In Guevara, the basic characteristics of this communism are more obvious, which makes him never satisfied with the existing order and needs to constantly find new revolutionary battlefields. The "Guevara running away" that Cheng Yinghong wanted to clarify is not just a runaway in action, but a predicament that this kind of spirituality will inevitably bring. Therefore, his final question in this article is: "Why does he (Che Guevara) fail to understand the most basic material needs of ordinary people? What basis does he have for saying that the fundamental purpose of Marxism is to eliminate the individual Interests? If the revolution ends up in the material interests of the working people, what kind of 'emancipation' is this? Furthermore, what makes him think he has the power and reason to reshape not only society but also the individual?"

At that time I remembered the author's name. After that, I must read any articles with the name "Cheng Yinghong" signed. Later, he became the main author of the journal "Contemporary China Studies", and the skills accumulated over the years have entered a state of gushing, and excellent works are endless.

Cheng Yinghong's historical excavation of the Soviet Union and Russia during the October Revolution is a popular book on the Internet. There are plenty of Chinese books about the introduction of the October Revolution in Soviet Russia. Nonetheless, many of Cheng Yinghong's short essays are fascinating for their uniqueness. I have read many articles written by him, such as "The Story of Gorky's Change from 'Haiyan' to 'Crow'", "Lenin's Blessings of Qi People" and so on. There is another article that I can't remember the title of, but I still clearly remember the content. It was about the tragic situation of Soviet Russian women after the "October Revolution". Whatever "fruits of victory" were shared in the communist revolution, their bodies instead became "fruits of victory" and were freely shared by Soviet revolutionaries according to their ranks.

If you think that Cheng Yinghong's strength is only to write small articles to expose the dark side of the communist movement that has been deliberately covered up, it is a big mistake. Those small articles are just sketches that Cheng Yinghong used to carve out the leftovers from the big history while completing the big works. As a discerning historian, his real skill lies in his macro grasp and profound analysis of the history of the communist movement, especially the history of the international communist movement during the "export revolution" period of the Mao era. When analyzing "anti-Rightist" and "Cultural Revolution", the Chinese have always had a question that has different opinions and has said it a thousand times, but in fact still has not come up with a reasonable explanation, that is why Mao Zedong launched the "anti-Rightist" and "Cultural Revolution" today. Seems tantamount to a movement of self-destruction? Cheng Yinghong's research interprets the international background of Mao Zedong's "anti-Rightist" and "Cultural Revolution" from this perspective, and clarifies this historical doubt. His research not only shows the historical process of Mao Zedong's "fighting" with the Soviet Communist Party in order to become the leader of the international communist movement, but also allows us to see Mao Zedong's monarchical slogan of "one commander's success", from "Khmer Rouge" "The Holocaust until the CCP's "export revolution" in Southeast Asian countries. Behind the painful history of these Southeast Asian people, the figure of the CCP led by Mao Zedong is flashing everywhere. The history that the Chinese should know about is still a "state secret" on the land of more than 9 million square kilometers. As an editor and reader of these articles, I was able to gauge the important role these words would play in dispelling the charm of communism.

The contributions of outstanding scholars to historical research can be divided into several aspects. The first is the contribution of historical materials, that is, to excavate and organize historical materials to do basic work for historical research. For example, Song Yongyi, after crawling and combing through the historical materials of the "Cultural Revolution" for many years, finally compiled the documents and materials he compiled into a database of millions of words, and made a foundational work for the study of the "Cultural Revolution" that is beneficial to the present and has long-lasting achievements. In the meantime, the pain of crawling and sorting and the difficulty of planning and organizing can be understood by most people in the academic world. But being detained by the Chinese authorities and going through jail for this is something that people living in a democratic system can never imagine.

The second is to collect and sort out the existing historical data, excavate new historical data at the same time, and then reinterpret the history on this basis. In this regard, a former non-historian Chinese writer Ms. Zhang Rong has made outstanding contributions. No matter how uncomfortable some Mao Zedong researchers feel at the moment, her book will be a must-read for those who study Mao Zedong in the future.

The third is the history that has been seriously distorted due to various political factors. Cheng Yinghong's excavation and research on the history of the communist movement can be regarded as a representative of this type. Doing this may seem easy, but it's actually very difficult. This is determined by the following factors:

First, from the perspective of academic political needs, in the contemporary international society, racial discrimination, sexism, gay rights, colonial history, etc. are fashionable topics in the study of modern world history. The history of the communist movement has long been forgotten by researchers. corner. Taking the United States as an example, Soviet research, which was once an expensive academic, plummeted after 1989, and many Soviet research experts had to do other research. Under this circumstance, it is not easy to apply for research funding to discuss the history of the communist movement that has nothing to do with real international politics, and it is not a subject favored by some academic journals.

Second, in terms of academic theoretical innovation, liberalism has long been critical of communism theory, and Karl Popper's "The Open Society and Its Enemies" is his representative work in this regard. The most thorough critique of communist totalitarian politics is Hannah Arendt, whose academic achievements in this field are still difficult to surpass. Moreover, after the end of the "Cold War", liberal scholars lost the great enemy of communism totalitarianism and entered the warehouse with guns and guns, and the left and its blood relatives, the New Left, kept secret about this history because of the failure of communist practice. All of these make the study of the history of the communist movement no longer paid attention to in the study of the modern and modern history of the world.

Third, in China, since the authorities are still holding high the banner of Marxism and verbally adhering to the socialist road, it is naturally impossible for Chinese scholars to study this kind of work on the communist movement.

It was on this deserted road, in this piece of permafrost that had been deliberately forgotten, Cheng Yinghong, with his sense of responsibility as a scholar, and with the support of the belief that the victims of communism should disenchant communism, has been working diligently and conscientiously for more than ten years. Diligently cultivated, dug out pieces of history from the dust of history, worked hard to restore it into a complete historical puzzle, and pushed the results that were originally shared by professional circles to a platform for public reading. Whenever I heard Yinghong tell me and Xiaonong on the phone that he had discovered new historical materials and what aspects of research he could do, we were also happy with him.

However, if you understand the restoration of the historical puzzle as a purely historical work, you do not understand the nature of historical research. A good historical researcher must have historical knowledge, historical talent, and historical morality. "Historical knowledge", as the name implies, means that his views on history must be superior to others, and he must be able to see the general trend in small details; "historical talent" is the ability of historical research, and he must be able to string together historical fragments scattered in various materials into beads. Lines, analysis of historical events or characters, and finally a word of its own. More importantly, for any researcher, it is easy to change from the vulgar to the elegant, and it is difficult to go from the elegant to the vulgar.

It is easier to decorate some simple truths into inscrutable academic mysteries, and most researchers have this ability; but to explain profound truths in simple terms and turn grand narratives into articles that ordinary readers are willing to read, there are few Scholars do it. From this point of view, Cheng Yinghong has really changed from elegance to vulgarity. And "Side" is the academic conscience of historians. Cheng Yinghong teaches at an American university, and although there is no political pressure to study the history of the communist movement, there is another pressure from practical interests. Applying for research grants, etc. would be much easier if he devoted his energy to some trendy topic. But out of the heart of his motherland and the pain of mankind having experienced the catastrophe of communism, he chose a rugged academic path.

In human history, although many rulers have the habit of tampering with history, the self-contained construction of lies (including the destruction of historical materials and the construction of false history) has only occurred in communist totalitarian countries. And the longer such countries rule, the more difficult it is to discern the truth under the lie. I believe that China will one day say goodbye to the communist doctrine and clean up this historical legacy. I also believe that people will also remember Cheng Yinghong's collection of academic essays "Maoist Revolution: China and the World in the 20th Century", and remember the important role these essays played in dispelling the charm of communism.

Cheng Yinghong, Maoist Revolution: China and the World in the 20th Century, Hong Kong: Pastoral Bookstore, 2008.

Contemporary Chinese Studies

MCS 2008 Issue 1

Raul said: He "doesn't want to be responsible for putting tanks on the streets" -- recommends Cheng Yinghong's new book "Maoist Revolution: China and the World in the Twentieth Century" (Hu Ping)

2008-01-17

Recently, the Garden Book House in Hong Kong released a new book "Maoist Revolution: China and the World in the 20th Century" by Dr. Cheng Yinghong, a scholar based in the United States. Cheng Yinghong is from mainland China. She graduated from the Graduate School of the Chinese Academy of Social Sciences. She then went to the United States to study and obtained a doctorate in history. She is now teaching at Delaware State University in the United States. Dr. Cheng Yinghong has been focusing on the research of the international communist movement for a long time. In the 1990s, he published a book "The Last Revolutionary of the 20th Century - Castro Biography", which aroused strong protests from the Cuban Ministry of Foreign Affairs. The Ministry of Propaganda ordered a ban. The book was later published by Der Spiegel Publishing House in Hong Kong and distributed overseas.

We know that the communist movement was an international movement from the very beginning. China's communism is not only a product of the international communist movement, and has always been strongly influenced by the changing circumstances of the international communist movement; and as a big country, China's communism has in turn had a great impact on the international communist movement -- especially in Mao era. Regrettably, for the latter aspect, the research of Chinese people is not enough. Dr. Cheng Yinghong's Maoist Revolution: China and the World in the Twentieth Century should be the most influential book in this field so far.

The Maoist Revolution consists of twelve chapters covering a wide range of topics. The author talks about the impact of Maoism, especially Mao's Cultural Revolution theory, on the world. Among them, the Khmer Rouge massacre is the most heinous. This is a blow to those who still admire Mao, especially his world influence. The author also talked about how the Communist Party of China, the Communist Party of the Soviet Union, and the Communist Party of Cuba controlled people's hearts and violated freedom under the majestic banner of creating "newcomers of communism". The great temptation and danger of the communist utopian ideal has been analyzed and criticized incisively.

This book combines historical narrative with theoretical analysis. The author is especially good at selecting special characters and events, and drawing convincing conclusions through fascinating descriptions. Although the book Maoist Revolution is about the impact of Maoism on the world, it in turn deepens our understanding of Maoism, which in turn deepens our understanding of the entire communist movement. The history of the book is rich and detailed, the narrative is well-organized, and the writing is vivid and smooth, which not only increases knowledge but also makes people think.

Mao Zedong once said: "Only socialism can save China". After the 1989, the international communist camp disintegrated and China became the only remaining major communist country, so some people changed this sentence to "Only China can save socialism". In fact, this is not accurate, because in today's world, few countries are less socialist than China. The real problem is that, after China has undergone an economic reform that can be called an earth-shaking capitalist road, it can still maintain the one-party dictatorship of the Communist Party, and it has also caused rapid economic growth that has lasted for 20 to 30 years. This is a century. mystery of.

This book has an article devoted to why Castro of Cuba rejects the reform of the Chinese model. It wrote that Castro knew that socialism was plagued with ills, but stubbornly refused to reform because of the need to maintain his own power, "even if the flood is monstrous after my death." The book also quotes Castro's brother Raul at an internal meeting. Lauer said he rejected the Chinese model of reform because he "doesn't want to be responsible for bringing tanks to the streets." This reminds people that the so-called Chinese model does not just mean introducing market mechanisms, opening up to the outside world, letting some people get rich first, and so on; the Chinese model also means the June 4 massacre.

This makes sense when you think about it. The Communist Party started out by eliminating private ownership, and now it has gone back to privatization. This inevitably leads to a democratization flood demanding an end to the Communist dictatorship. Faced with this flood of democratization, the Communist Party with a little humanity did not dare to suppress it, and the reason why it did not dare to suppress it was that it was embarrassed to suppress it, but it was shameless to suppress it. They have a strong sense of guilt against their own people because they know they are guilty. This is why the Communist leaders of the countries of the Soviet Union and Eastern Europe, despite being heavily armed, were able to lay down the butcher knife, embrace democracy, and reach reconciliation with the people. Only the CCP, in broad daylight, drove tanks onto the streets and brutally suppressed the peaceful petitioners.

What I want to stress is that the June 4 massacre was not only brutal, but also extremely shameless. From the fact that the Castro brothers rejected the Chinese model, we can not only understand the dilemma of Cuban communism, but also further awaken to the shamelessness and barbarism of the Chinese model itself. Today, when the so-called Chinese model has received a lot of praise, it is necessary for us to remind people not to forget this point. Don't forget that the so-called Chinese model is a wanton trampling and blatant ravage of human conscience. huge threat.

Mao Zedong is the grandfather of international terrorism——Read Cheng Yinghong's Maoist Revolution: China and the World in the Twentieth Century (Yu Jie)

In February 2009, Chinese Vice President Xi Jinping visited South America. When meeting with overseas Chinese in Mexico, he said that China's ability to basically solve the food problem of 1.3 billion people is already the greatest contribution to all mankind. He also pointed out that a few foreigners made irresponsible remarks about China's affairs: "Some foreigners who are full and have nothing to do, point fingers at our affairs. First, China does not export revolution, second, it does not export hunger and poverty, and third, it does not bother. You guys, what else is there to say?"

2010-09-02

Many angry youths on Xinhuanet were inexplicably excited by Xi Jinping's speech. Some people say: "Comrade Xi Jinping is a good person. He speaks the aspirations of the people who go abroad and enhances the prestige of the Chinese people." Others say: "Only this kind of straightforwardness can show the confidence of a big country with responsible people; It can show a clear attitude towards a strong China; and only being straightforward can make the people of the country more happy!" But in my opinion, the logic of this speech is chaotic and vulgar: the Chinese people are truly amazing, not only feeding themselves, but also feeding The largest party and government in the world. What is there to be proud of in a party and government raised by the people? Conversely, driving 1.3 billion hungry and impoverished people around the world is China's trump card to intimidate other countries? This is the way of thinking of "I am a hooligan and who am I afraid of".

What's more, the so-called "not exporting revolution" is only the result of the CCP's foreign policy adjustment in the "post-Mao Zedong era". In the Mao era, China was not less likely to "export revolutions". China's policy of "exporting revolutions" brought serious disasters to many countries and people, and in some places this disaster has not yet ended. The CCP authorities have never publicly apologized to the victimized countries and people for their international terrorism activities in those days. Instead, they can confidently say that although we have done bad things in the past, we have not done them now, so you have to be grateful to us. Devil's logic. It can be seen from this speech that Mr. Xi Jinping’s knowledge of history is quite limited. I would like to recommend to him the book Maoist Revolution: China and the World in the Twentieth Century by Cheng Yinghong, a historian. This book describes and analyzes the impact and consequences of Maoism and the Cultural Revolution on several countries and regions in the world. A person with a junior high school education level or above, if he has not read this book, I am afraid it is not enough to say that he is educated."

Mao Zedong sacrificed national interests for personal ambitions

In human history, Mao Zedong was a more evil dictator than Hitler, Stalin, and Mussolini, and Mao Zedongism was also a more evil totalitarian model than fascism and Lenin-Stalinism. In the name of revolution, Mao Zedong practiced terrorism, not only killing his own people, but also spreading the poison of violent revolution to other countries. In recent years, Mao Zedong's tyranny in China has gradually become known, such as the great famine caused by the Great Leap Forward, in the face of Yang Jisheng's "Tombstone", Yang Xianhui's "Records of the Dingxi Orphanage" and other works, it is difficult for any Maoist angry youth to deny iron fact. However, the innumerable crimes outside China caused by Mao Zedong's insistent policy of "exporting the revolution" are still little known. Especially those countries in Asia, Africa and Latin America, which were already suffering from poverty, have been poisoned by Maoism, and they have become even worse, social divisions, and violence. Compared with Mao Zedong, the grandfather of international terrorism, bin Laden is nothing compared to that. Cheng Yinghong's book "Maoist Revolution: China and the World in the Twentieth Century" is a foundational masterpiece that teases out how Maoism has brought disaster to the world.

As an expert on the history of the international communist movement, Cheng Yinghong's research on Maoism does not focus on intra-party struggles in China, but on Mao's thoughts and actions of "exporting the revolution". With the establishment of the unequivocal "red sun" status within China, Mao gradually developed the ambition to compete with the Soviet development model and ideology. After Stalin's death, Khrushchev launched a de-Stalinization movement, which ended the god-building movement within the Soviet Union and Eastern Communist countries, so that Khrushchev himself no longer had Stalin's "half-human and half-god" identity. . Mao Zedong found that there was a vacuum of "Charisma"-style leaders in the arena of the international communist movement, and decided to make himself not only the "red sun" of the Chinese people, but also all the third world countries and countries with the possibility of revolution "Red Sun". In this regard, Cheng Yinghong analyzed: "During the Cultural Revolution, including the years before the Cultural Revolution, due to Mao's strong desire to be the leader of the world revolution, the CCP launched the overall strategy of the world revolution, trying to focus on Southeast Asia and China's close neighbors, China The 'world revolution' promoted radiates to Africa and Latin America."

In order to realize his personal ambitions, on the one hand, Mao did not hesitate to sacrifice China's national interests, on the other hand, he recklessly interfered in other countries' internal affairs. If today’s goal of China’s foreign policy toward the Third World is to occupy more energy and resources, it is regarded as a kind of neo-colonialism; then, Mao Zedong’s goal was to sweep the world with Maoism. In order to achieve this goal, Even ignoring the norms of international law and diplomatic practices, the CCP's embassies abroad have even become a nest for subversion of the host country's government. In the article "Exporting Revolution to the World: A Preliminary Study on the Influence of the Cultural Revolution in Asia, Africa and Latin America", Cheng Yinghong quoted Mao Zedong's conversations with the leaders of the Communist Party of Laos, Burma and Vietnam, Mao said: "You can go to the borders of China who are close to the ethnic groups of Laos and Burma. Are you going to recruit troops from among the ethnic minorities in your country? This is our internationalist obligation, can the border areas of China serve as your rear?" Mao also put forward specific suggestions, "You can recruit some Zhuang people in Guangxi, and some Dai people in Yunnan. people". He took the historical teams of Li Zongren and Bai Chongxi as examples, saying that these ethnic minorities are very capable of fighting. Mao's strategic consideration is to take advantage of the kinship between the ethnic minorities in southern China and the ethnic groups in Southeast Asia, and use the ethnic minorities in southern China as soldiers when the Southeast Asian Communist Party expands its armed forces. As for the value of the lives of these Chinese ethnic minority people who are used as cannon fodder, this tyrant has never considered it.

Bloody killings by Maoists in Nepal and India

In the West, the adherents of Maoism are mostly anti-system left-wing intellectuals and young people. Most of them sit on the road, or at most go to China, Cuba and other socialist countries to make pilgrimages and learn Buddhist scriptures; while in the third world countries, there are really a group of them. Maoist intellectuals put Maoism into practice. For example, most of the Khmer Rouge leaders headed by Pol Pot have experience in France, and Peru's "Shining Path" leader Guzman used to be a professor of philosophy at a university. Once the romantic utopian fantasies enter the social practice level, they will directly lead to the terrible results of hell on earth. Not only did Maoism fail to bring stability, prosperity and happiness to other countries, on the contrary, as Cheng Yinghong pointed out, in the Asian, African and Latin American countries with different cultural traditions and social structures, the influence of Maoism has produced similar results. , that is: "The social order has been impacted, traditional values have been subverted, ethics and morality have been overthrown, civilization and culture have been destroyed, and peaceful life has been destroyed, especially violence and bloodthirsty have been promoted to the extreme."

Maoism is not only in line with China's authoritarian tradition, but also pollutes the whole world like HIV. In Asian, African and Latin American countries, there are terrorist regimes, organizations and movements such as the Cambodian "Khmer Rouge", Peru's "Shining Path", and Sri Lanka's "People's Front"; in Western countries, there are Italian "Red Brigade", Germany "Red Army faction", Japan's "all joint struggle" and so on. With the evolution of the international situation and the reversal of Mao Zedong's own diplomatic strategy, most of these Maoist regimes and organizations were abandoned and entered into history. The Maoist armed forces still active in India and Nepal today are cruel and terrifying. If Marx were to be resurrected and witnessed, he would be distraught, and even Marx himself would be shot on the spot.

In India, the Maoists are the most notorious. In the mid-1960s, the Maoist Communist Party of India, led by Mazuda, followed the example of Mao Zedong in the peasant movement in Hunan and launched the "Nasharit" movement. Its main strategy is to slaughter the rural elites, in Mazuda's words: "This kind of physical annihilation sweeps away not only the individual, but also the political, economic and social authority of the class enemy represented by the individual." Mazuda also declared: "A A person whose hands are not stained with the blood of a class enemy cannot be called a communist." Today, although the heyday of the Maoists in India has passed, they still have tens of thousands of guerrilla fighters active in the country. more than 150 regions. Indian Prime Minister Manmohan Singh pointed out that the Maoist insurgents "are one of the greatest tests facing India's domestic security". The British "Economist" magazine reported that the Maoists formed a "red corridor" stretching from the border with Nepal in the north to Karnataka in the south. In recent years, the Maoists have carried out several major military operations, such as attacking trains, organizing prison robberies, and once launched a coordinated raid on police stations, parliamentary office buildings and refugee camps, killing more than 30 people, most of them Killed with an axe.

The brutality of the Maoist rebels in Nepal is even more heinous: they brutally tortured and killed many captured police officers and soldiers of the Royal Nepalese Army, drove children to fight on the front lines, and made "Boy Scouts" their killing machines. More than 4,700 Nepalese have been killed since the violent clashes between the Maoists and government forces in 1996. The Nepalese Maoists pursued Mao Zedong's "hit and run" strategy, attacking police posts and local government agencies from time to time to seize weapons and money. When a reporter from the U.S. "Time" magazine interviewed its leader Prachanda, the "little Mao Zedong" spoke eloquently: "Marx-Lenin-Mao Zedongism is an integrated science of proletarian social revolution, a result of the mass struggle that shook the world. As a science, it has to be developed continuously and continuously. The 'Prachanda Line' is an application of Marxism-Lenin-Maoism under Nepalese conditions and an enrichment of it." Just as Mao Zedong added a slogan to make the masses shout "Long Live Mao Zedong" in the program of the National Ceremony, Prachanda unabashedly proposed "Prachanda Doctrine" - all dictators are so similar and like to use One's own name to name a certain "ism".

The delicate relationship between today's Chinese government and foreign Maoists

In the late 1970s, Mao Zedong, who was beleaguered from all sides, turned to the United States to fight against the Soviet Union, and overnight he embraced the once inexorable American emperor. The move dealt a fatal blow to already dying Maoist groups in many countries. Mao himself, who turned his hands into clouds and covered his hands into rain, turned out to be a traitor to Maoism, proving that Maoism itself is a beautiful poppy flower with poison inside. Left-wing youth in Singapore, Malaysia, Indonesia and other countries finally woke up. In this regard, Lee Siew Choo, leader of the Maoist faction in Singapore and chairman of the "Socialis Front", lamented: "Some comrades quickly became disheartened because they did not agree with China's current foreign policy." And the leader of the Malaysian Communist Party, Yu Zhuye, reflected in his later years: "It is the luck of Malaysia that the MCP did not win. If the MCP succeeds, we will see the situation in Cambodia."

Back then, the CCP was a die-hard supporter of Maoists in various countries. For example, Cheng Yinghong pointed out when analyzing the relationship between the CCP and the Maoists in India: “Such a bloody and violent group was regarded by China as a new development of the world revolution during the Cultural Revolution. People’s Daily published in July 1967. editorial, hailing 'the Sharit movement' is 'the thunder of India'." This is part of the history of the CCP's "exporting revolution" that Xi Jinping is trying to say goodbye to and cover up. Today, the Chinese authorities have coldly announced that they are cutting the line with the surviving Maoist terrorist groups in various countries. Since it is necessary to assume the "responsibility of a great power", it must no longer "export the revolution" as Xi Jinping has shown off. In 2005, Chinese Ambassador to India Sun Yuxi publicly stated that Beijing was ready to help India suppress anti-government guerrillas at home, saying: "We don't know why these armed groups have misappropriated the name of Chinese leader Mao Zedong; I don’t like this.” Sun Yuxi explained that these Maoist guerrillas possessed Chinese weapons because during the Soviet-Afghan war in the 1980s, China, together with the United States and Pakistan, provided a lot of support to the Afghan resistance forces. “Later, many Weapons flowed into the black market, and then scattered..." In this way, he shied his responsibilities completely.

If the Maoists in China today are mostly angry youths, old and new, on paper, then the Nepalese Maoists who won power through elections have made Nepal the only country in the world that openly embraces Maoism. Blessed are the Maoists in China, who finally have a feng shui treasure on the roof of the world to continue experimenting with Mao's great ideas. They should immediately apply to immigrate to Nepal, fight with Chairman Mao's followers, or send their children to Nepal to be trained by the blood and fire of the proletariat. However, Bo Xilai, a member of the Political Bureau of the Communist Party of China, who stipulated that primary and secondary school students in Chongqing must sing red songs, sent his precious son Bo Gugua to study in Britain, the heart of capitalism; Zhang Guangtian, a self-proclaimed proletarian playwright, did not go to Nepal because of his love Chairman Mao's local people gave free performances, but they took the funding of the European Foundation and went to Europe to dance with the capital market; most of the authors of "China's Unhappy" took their hard-won US green cards and occupied all the oceans. All the benefits of both sides; Zhang Zhaozhong, a military commentator who claimed that Saddam had imported tens of thousands of copies of Mao Zedong at a critical moment, was reluctant to go to Iraq as a volunteer to fight side by side with the Iraqi people, but watched Saddam helplessly Comrade Mu was captured alive and hanged. China really has no loyal missionaries who continue to spread Maoism to all corners of the world, so Xi Jinping made a solemn promise that he would never "export the revolution" again. So, has the creepy Maoism come to an end? Cheng Yinghong's pen and ink are like the stamp on a bottle cork. Only when Cheng Yinghong's writings are included in Chinese history textbooks can we truly be reassured by the fact that from now on, the devil will never run out of the bottle again.