Correspondence. (1956)

Letter to the Editors from the October 1956 issue of the Socialist Standard

Glasgow, C.2, 22/8/56.

Sir.

In the Socialist Standard for August your contributor F. Offord, says “At the conclusion of the Second World War when the Japanese capitulated to Russia their arms and ammunition and their control of Manchuria were handed over by Stalin, not to the Communists who had borne the brunt of the Chinese war against the Japanese, but to their mortal enemies the Nationalists.”

These statements are not merely incorrect—they are the very reverse of the truth. When withdrawing from Manchuria, the Russians, instead of handing over Manchuria to Chiang Kai-shek, whose authority they had by treaty recognised, gave advance notice to the Communist forces who were able to take up positions before the Nationalists arrived. The Russians surrendered immense quantities of captured Japanese arms to the Chinese Communists and this was one of the principal factors in ensuring Mao Tse-tung’s success.

Neither is it true, but the very opposite of the truth, to say that the Chinese Communists bore the brunt of the fighting against Japan. The Communists reserved as much of their strength as possible for the coming struggle for China while the Nationalist forces were exhausted by their long and terrible campaign against the Japanese. Lin Yutang did not exaggerate when he said, in 1945: “For every Japanese the Communists claim to have killed they have killed at least five Chinese; for every town they have captured from the Japanese, they have captured fifty towns from the Chinese.”

The Communists directed their struggle mainly against their own countrymen and the immense aid which Russia gave them was a direct breach of the Sino-Soviet Treaty of Friendship of August 1945 in which Stalin recognised the National Government as the central Government of China.

Yours faithfully.

H. W. Henderson.

Reply to Mr. Henderson.

On Mr. Henderson's first main point that Russia surrendered to the Chinese Communists the arms and ammunition left by the Japanese in Manchuria and also assisted, with advice, he does not give proof of his assertion. As for the statements in the article, they are fully supported by the following quotations from the generally-recognised historian on China, Professor C. P. Fitzgerald, and quoted from his work “Revolution in China.” “Late in the war, in 1945, Stalin could say to Harry Hopkins that he did not regard the Chinese Communists as a serious factor, and recognised only Chiang’s Government as that of China. ... It was this regime [that of Chiang Kai-shek] that the victorious powers recognised as the legitimate Government of China. The Communists were treated as dissident forces who should properly submit to the authority of Chiang Kai-shek. Their claim to share in the surrender of the Japanese, or to administer the provinces in which they had maintained resistance for eight years, was not accepted ” (page 83). On page 86 is a description of how Chiang Kai-shek (the leader of the Nationalist Kuomintang Party) obtained “the surrender of the Japanese to the forces of the Kuomintang, not to those of the Communists.”

As to which side bore the brunt of the fighting against Japan—on page 64 “Chiang devoted his time and his German-trained armies to fruitless campaigns against the Communist rebels in South China. Huge sums of money were wasted on these vain attacks, heavy losses of material, many casualties among the best trained troops. None of these troops were ever permitted to fight the Japanese. . . .” On page 77, “. . . the Communists, who had ten years of experience of guerrilla warfare behind them, could be sure of being able to keep the field, for years if need be, till they, and they alone, represented Chinese resistance.” Again, on page 80, “.The Nationalist Government, from the end of 1939, never made any further military effort to recover lost territory . .  It did not engage to any serious extent in guerrilla warfare behind the Japanese lines. This task was left to the Communists. . . ." Incidentally it was the constant fight against the Japanese which the Communists maintained that was such an important factor in rallying the patriotic Chinese behind the Communist Party, and that, in turn, really was a factor which enabled the Communists eventually to conquer China.

F. Offord.

What’s happening in China (1965)

From the November 1965 issue of the Socialist Standard

The so-called communist rulers of China are in trouble. They are trying to achieve two impossible feats; to make exploitation popular with the Chinese workers and to kid them along that the form of capitalism which is developing there is socialism.

The latest campaign to accomplish this is called the “Socialist Education Campaign”, now in full swing, which was recently commended by the Chinese premier as being “of great revolutionary and historical significance”. Such campaigns are no novelty in “communist” China, where the workers seem to need a lot of convincing.

Previous campaigns have been passed off as methods of getting rid of the remains of capitalism or as part of the building-up of a “communist” system of society, or as the eradication of specific errors and failings of the Old China. They were represented as a necessary process of cleaning up and modernising the social structure and they dealt largely with problems that were laid at the door of the old era.

But this time it is different, in that the government leaders have to deal with problems which, they frankly proclaim arise directly from the present system of society. The “Socialist Education Campaign” is teaching workers, both in industry and the civil service, to deal with the new problems caused by the creation of a modern, technically developed state from a recently backward country. It is this which enables Premier Chou-En-lai to assign “historical significance” to the current campaign.

To enable them to reconcile awkward facts with an incorrect interpretation of society, the Chinese have to be dosed with plenty of “communist” education.

One problem with which they have to deal is that of the new “managerial class”. Mao-Tze-tung, Chou-En-lai and the rest of the old die-hards of the Communist Party, were tough, unscrupulous but courageous labour leaders tested in battle and called upon for great personal sacrifices in prompting the Communist Party to the leadership of what they may have once believed was a different system of society.

But the old guard are getting older, and they are finding it difficult to select their successors from the ranks of the new business bureaucracy who seem to be taking their place. These young people are slick, well educated executive types who are rising to the top in the nationalised concerns and government departments. They have little understanding of political theory, little desire to make personal sacrifices, but, like business executives the world over, are ambitious to rise in the hierarchy and enjoy the luxuries which only the possession of money makes possible. Such is a thumb-nail sketch of one of the groups that the die-hards are trying to impregnate with so-called communist ideology. But the die-hards are as horrified at this developing class, as the swan was when it found it had hatched a duckling. Capitalist society develops along its own lines, irrespective of the muddled thinking of its apologists.

An Tzu-wen, Director of the Organisation Department of the Party’s Central Committee, considered the nature of some of these groups in some detail in an article which appeared in the Party journal Red Flag on 22/9/64 and which was reported in the China Quarterly April/June 1965. An is primarily concerned with the campaign to train successors to the present leadership. He distinguishes between the older cadres of pre-liberation vintage who have failed to adapt themselves to the technical and organisational development going on, and the younger ones who have not the political benefit of those who went through the Civil War.

It is from An’s article that it is possible to build up a picture of the various groups he sees developing around him. His criticisms have been publicised to the greatest extent possible in the Chinese national press and on the radio. He said that the gravest dilemma for the Chinese leaders may be the conflict between their own background and the need for modernisation in economic planning.

Chou-En-lai made it clear in his report last December that one of the main motives behind the “Socialist Education Movement’’ was the need to prepare the country for economic expansion. He speaks of the need for a “scientific and realistic approach”. An calls on the older cadres to adapt themselves and he describes the movement as “a mass movement for studying Marxist-Leninist and Mao Tse-tung ideology with emphasis in its flexible interpretation and application”.

The Chinese Government are training the new managerial class to a degree which must involve contact with the thinking of the outside world and they are at the same time inducing the old die-hards to work efficiently in the fervent atmosphere of industrial capitalism, misnamed “socialist expansion”.

Another section being “educated” are the Chinese followers of the Russian communist party. Since it now seems that many of the interests of the Chinese ruling class are opposed to those of .the Russian, Chinese supporters must be “re-educated” to enable them to make an intellectual somersault. China is living in a capitalist world jungle and must be prepared, in its own interests, to support a war against its erstwhile “comrades”. There must be no fifth column in the Chinese camp.

Another homegrown problem is the rise of the wealthy farmer, a new economic group since the seizure of governmental power by the Chinese “communists”. With their surpluses of commodity crops they have made a mockery of the food and clothing rationing which still obtains in China. The black market is now known as the free market and is officially recognised by the Government. Any of the rationed goods can be obtained at a higher price and this is part of a process whereby the rural rich are becoming richer. Universal rationing for all has become rationing by price, officially lauded by the authorities. This, of course, is the state of affairs to which the workers of the rest of the world are accustomed, whether they are starving in the backward countries or the “affluent” of western capitalism.

China has had a somewhat different history of social development to the West over the centuries, so that capitalism there is a little different from capitalism here in some of the details. But Chinese workers have basically the same economic interests as the workers here; and the so-called communist government there behaves domestically and in its foreign policies, like the capitalist power that in fact it is.

Frank Offord

SPGB Meetings (1955)

Party News from the June 1955 issue of the Socialist Standard

Letter: China’s Communist Party (1967)

Letter to the Editors from the December 1967 issue of the Socialist Standard

Dear Friends,

Frank Offord states that the early Chinese Communist Party consisted entirely of an affluent and educated elite—”the ordinary worker being conspicuous by his absence”. I wonder where he gets his information from, he should read Red Star over China by Edgar Snow, an unbiased account of the early days of the revolution written inside the Communist areas of North West China in 1937.

Mao tse-Tung’s father was in fact a poor peasant who had managed to increase his property and income until he acquired the status of rich peasant, employing only one labourer—his family doing most of the work. Mao himself started working in the fields at the age of six, later became an apprentice in a rice shop. He finally went to a proper school at the age of sixteen, and then against his father’s wishes and with a minute allowance. Lin Piao’s father had once owned a small factory, but had been forced out of business by extortionate taxes. Only Chou en-Lai is a member of a traditional mandarin family. It is true that the Communist Party was founded by intellectuals—so are most organisations—but this is hardly surprising considering that the peasants and workers, oppressed as they were with fiercely reactionary landlords and their attendant thugs, and by immense taxes, had no chance to come into contact with Marxist thought. Once the party had been founded the proletariat joined in large numbers.

One thing is certain, the Chinese revolution was achieved not by power-seeking members of the bourgeoisie, but by men who suffered over twenty years of continual fighting and hardship simply because they believed firmly in their convictions. Maybe these same men betrayed their convictions when they gained power, nevertheless the Chinese worker is now a responsible citizen, not a slave. Of course there will always be people seeking wealth as long as money continues to exist, and these people are worthy of our hate. The SPGB attacks everybody and everything—sometimes justifiably and sometimes not—but exaggeration will do nothing to help the cause. By taking it too far you are liable to isolate yourselves and become entirely impotent. You’ll be saying that ‘Che’ Guevara was in it only for the money next.

Tim Deane,

Wimborne, Dorset.

Reply

Edgar Snow got his information through being in China at the time, but we can refer our correspondent to what is in our opinion the best work on the subject written so far—Revolution in China by Fitzgerald, from which we quote from page 193:

“At present the Chinese Communist Party is recruited in very large measure from the educated class, the university students … It is thus not really at all a party made up of members of the toiling masses. It could not be, because the peasants are still mainly illiterate, the workmen very little educated, and too few to supply the dominant clement. The university students come from the classes which Mao Tse-tung has stigmatized as only in part reliable, and lacking in vision and courage, the former country squires or landlords, the city bourgeois and the old official families . . . The present generation of recruits, taken into the party in very large numbers after ‘liberation’ are mainly university students, still very young. They will form the bulk of the Communist Party for another forty years

. . . . . 

The new members from these mandarin families are, of course, ardent Communists, sincere believers in the New Democracy, servants of the people. They are also precisely the same group of people who have governed China for the last two thousand years. It is in their blood. They are born to rule, and whether by virtue of Confucius and the Emperor, or Marx and Mao Tse-tung, makes very little real difference. Deep rooted, not in any way destroyed by the Revolution, is the old Chinese conviction that government is an affair for the elite, for those who sit in the seats of authority, and that the qualification for such a seat is knowledge of the orthodox doctrine, not blood, nor wealth, but ‘book perfume’ is the real test.”

Regarding Mao Tse-tung’s background we can give a tip—’straight from the horse’s mouth’ by quoting the statement made by Mao himself taken down by Edgar Snow and published in Red Star Over China which, as our correspondent says, is an unbiased account. On page 121 he says that it took the five members of the family plus a hired hand to run their farm while his father devoted his time to his prosperous grain business and other activities. “The old man continued to amass wealth or what was considered to be a great fortune in that little village. He did not buy more land himself, but he bought many mortgages on other people’s land”.

It should be remembered that due to lack of development in China at that time it was not necessary for a prosperous business man to own a firm the size of say Marks & Spencer in order to be “one of the nobs”.

Mao had the equivalent of a provincial University education and graduated at the age of 25 (Mao Tse-tung by Stewart Schram—Pelican Books), and so became one of the educated elite and typical of the recruits to the Mandarin class that has traditionally ruled China right up to and including the present period of Capitalism there.

We do not hate, as individuals, either the capitalists or the wage slaves who work for them; it is the capitalist system of society which we seek to abolish and replace with Socialism.

Editorial Committee.

SPGB Meetings (1954)

Party News from the November 1954 issue of the Socialist Standard

Mass Production and Mass Minds (1954)

From the October 1954 issue of the Socialist Standard

Have we developed a mass-mind as a result of the development and extension of mass production? There certainly seems evidence to support the contention. Mass-production has not only affected the factory worker but also the office workers, who now normally specialize in one small part of the accounting system, as invoice typists, comptometer operators, filing clerks, etc. Again with the extension of the multiple shop and departmental store the assistants now spend their working lives handling a very limited range of commodities. This trend towards greater degrees of specialization is consistently the case throughout society and seems to keep in step with the development of mass production.

Fifty years ago, a man’s occupation could be fairly accurately guessed by a glance at his clothes. The navvy wearing corduroys and with his lunch wrapped up in a spotted red handkerchief, the workman with a choker round his neck, the farm labourer with his distinctive dress, the cab driver, etc. Their occupations could be easily seen. But with the development of mass-production it would seem as if our tastes are similarly affected. Choice of clothes, for instance, seems to have become standardised. The felt hat, collar and tie, are worn by men irrespective of whether they have a “white-collar job.” Even the differences of dress between national groups have largely been obliterated. When we are in the cinema we find difficulty in guessing the nationality of men and women we see' in the new films by reference to the clothes they are wearing.

Millions choose the same leisure-time occupation of filling in football pool coupons. Holiday camps where many of the amusements remind one of a factory are becoming the thing for a growing number of people. The most widely read newspapers are those that could be criticized most. Book-printing has become a mass-production business turning out large numbers of escapist publications with a mushroom like existence. In this trade an author has a number of noms-de-plume. Under each one he writes a constant stream of books which are but variations of a single theme which his readers have come to expect

All of which seems to underline the charge that the last 50 years of technical development have succeeded in creating a population who think en masse. This is not merely a national phenomenon but applies to the whole world of capitalism. It would seem at first sight as if the group herd instinct of primitive man has developed into a world-wide herd instinct

But further examination of the subject may make us form a different diagnosis of this developing pattern of human behaviour.

There was a time when primitive man was unable to identify himself apart from the herd. Then there were taboos. Experience in the form of continual sickness or death of the members of a tribe living in a certain place might indicate that such an area was unhealthy and, without understanding the reasons for such calamities, the tribe would institute a taboo preventing their people from living in the area. The reason for this prohibition would in the passage of time be forgotten and the taboo would then assume a magical significance. By the method of trial and error taboos were enforced without the need for thought. But contrast this state of affairs with what goes on to-day. Ask any worker why he is interested in football pools and he will probably make a reasoned and logical statement to the effect that he could badly do with the prize money that is offered and that this is about the only chance he has of acquiring such wealth. Moreover interest in football results create a hobby for him, perhaps the only one he considers he can afford. It will also be apparent that an individual decision was made to “invest in” the pools in each case and that that decision was reached only after some thought. The mass-produced newspapers clinch the argument of the existence of the mass-mind as far as some are concerned but if the contents of the papers that were read 50 years ago were compared with those of today perhaps different conclusions would be reached. For instance, the argument used then to rally working-class support for war was crude and jingoistic. But now the workers are called upon to defend trade union rights and democracy against the dictators who are represented as enemies of the working-class. The ruling-class, in the arguments that they use now today in their newspapers, pay tribute to the advanced level of working class power of thought.

As regards the books that are read, while it is true that a vast quantity of escapist material is printed, it may come as a shock of surprise—and pleasure—to learn that the classics have a popularity nearly as great, as The Times of 28/11/52 points out. This trend has been stimulated by the reprints that mass production has turned out at low prices. There is in addition a great sale of scientific and instructional books of which many have been best sellers. Even popular magazines, which are so criticised by the pessimists, are found to contain instructional and scientific articles covering a wide range of subjects. Fifty years ago such articles would have appeared only in the technical journals of that particular field of science. These popular magazines, which look like proof of a mass-mind, are really evidence of spreading interest among the people.

If 100,000 people are ready to buy a book on the nature of the universe, there is a mass demand at the bookshops. This mass demand is not a proof of falling standards; it means that thousands are being educated, who, 50 years ago would have been left in the illiterate mass.

Minds are creative, mankind today thinks, and thoughts cannot permanently be suppressed by dictators, concentration camps or lying ruling-class propaganda. People are educated primarily to think for the purpose of making them more efficient wage-slaves but the process does not stop there.

Fifty years of technical development have surely had an effect on the mentality of man, but the change that is taking place may well encourage the efforts of the Socialist movement.

Frank Offord

Merdeka in Malaya (1957)

From the October 1957 issue of the Socialist Standard

On August 31st Malaya attained Merdeka (independence), after over a century of British colonial rule. The day is a memorable one for the people there, who celebrated amid scenes of wild rejoicing and shouts of “Merdeka.” In the capital, on the stroke of midnight, the new Prime Minister told the people:

“A new star rises in the eastern sky—a star of freedom for yet another Asian people. This is the greatest moment in the life of the Malayan people, for a new nation is born —a nation that will stand forth free and independent." 

Incidentally, this little speech recalls our article in last December's issue of the Socialist Standard entitled Happenings in Hungary, where it was pointed out that the battle cry of “Freedom ” was used to rally support to a budding capitalist class trying to seize power in Hungary. The last sentence in that article will probably prove as relevant to Malaya as to Hungary: “In other countries whenever the new ruling group is firmly in the saddle of government they lose no time in turning on the workers.” 

Miss Nancy Simmons, a Colonial Office was also present She had been invited as a representative of the British working-class by the Malayan Prime Minister. This point illustrates the usual procedure of the rising ruling-class when taking over governmental power, of attempting to give their cause a working-class flavour.

What Malaya is worth

The transfer of power has taken place with the blessing and co-operation of the British Government, who had despatched the Duke of Gloucester there to represent the Crown, and, as part of the ceremony, hand over the instrument of transfer. A glance at recent events may indicate the reason for this support, which, at first sight, might seem against their interests.

Foreign investment (mostly British) in Malaya was nearly £100 million in 1937, chiefly invested in rubber plantations and tin mines. Imports into Malaya amounted to £484.5 million in 1956, of which U.K. was one of the largest suppliers.

But for several years past profits have been reduced by internal strife—Chinese "communists” attempting to gain power by force. The Chinese population is important, being as numerous as the Malays. These Chinese miners and agricultural workers find that developing capitalism is no panacea for their problems, and so they give their support to the Communist Party under the mistaken impression that their policy will radically alter society. This Party is influenced to an extent by the regime in China, to whom it looks for moral support. British interests in Malaya, seeing that there is a real threat to their investments, called in the British Army. Many members of the British working-class have already lost their limbs, their health and some their lives, fighting for their masters’ interests in the steaming jungles of Malaya.

Besides the antagonism that all this may arouse in Britain how much better to let the native rulers take over the thankless task of tying to make exploitation popular in Malaya. Merdeka in Malaya is the answer.

Trade Union Movement

The beginnings of a working-class (in the present-day meaning of the term) occurred with the rapid development of that country at the turn of the century when rubber and tin became useful to industry and the development of the steamship and the Suez Canal made bulk cargoes from the East a proposition for industrial Europe. Tamil workers were imported into Malaya from India to work on the rubber plantations. There are 400,000 such workers now employed. Chinese were imported for the tin mines. As an indication of the growing trade union movement, in 1947 696,036 days were lost in strikes on rubber plantations. In Singapore in 1945 173,000 workers came out in a general strike.

In the first elections held in 1955 the union of the various nationalistic political parties won 51 of the 52 seats. The only opposition seat was won by the Islamic party. Many of tbs workers in Malaya believed that their troubles were due to the country being ruled by foreigners and, therefore, they supported their native capitalist class. Presumably these workers will find out that a change of administrative personnel will not alter their class position.

Women and Merdeka

One feature in the capitalist development in Malaya is the lack of status of the Malay woman, despite her influence in favour of Merdeka. At the elections the newspapers expressed astonishment at the voters. Some of them had trudged miles carrying babies to get to the booths. By tradition, Malays are allowed to divorce their wives with only three months' sustenance as alimony, and it is estimated that 60 per cent of Malay marriages end in divorce. As a result of all this there is widespread prostitution. Very little other employment is open to women, and destitution is the only alternative.

One thing of which we can be confident is that a modem capitalist welfare state will not stand for the expense of directly keeping large numbers of unproductive discarded women and their children. For the women of Malaya capitalism will no doubt in due course bring them an up-to-date capitalist marriage system. It is a useful spur to productivity for a worker to be burdened with the worry of providing for a wife and family. But it will be economic causes, the need for a larger labour supply educated to some degree, that will change the way of life and their bondage for many of Malay women. The “independence” of their country will play but a little part. 

What are the prospects?

Malaya is a heaven for big business. The two chief industries, rubber and tin, require vast capital outlay for efficient exploitation. The price of labour is comparatively low, but the demand for these raw materials is tremendous and constantly expanding. What more can a capitalist wish for—low wages and an expanding market. Furthermore, the development plan for the period 1956-60 envisages a capital expenditure of over £1,000 million. Merdeka will, they hope, mean a rich harvest to the foreign capitalists (who own much of the wealth of Malaya) without the headache of repressing a working- class continually growing more aggressive.

The following tip (straight from the horse’s mouth) sums up the position for the capitalist in Malaya, and, incidentally, for the worker too. This is an advert by the Malayan Government in Eastern World (August 1957): “INVEST IN MALAYA, THE LAND OF GOLDEN OPPORTUNITY. BIGGEST RETURNS ON INVESTMENT, LOWEST TAX ON PROFITS. SECURITY ASSURED BY STABLE GOVERNMENT.” But riches at one end of the scale presupposes poverty at the other, and it will be poverty that will continue to be the lot of the workers in their promised land of Merdeka in Malaya.

Frank Offord

The Revolution in Chinese marriage (1956)

From the September 1956 issue of the Socialist Standard

The establishment of the People’s Republic of China in 1949, despite the usual misleading Communist phraseology, marked the completion of the Capitalist revolution there. The new system of society which is emerging from it has changed many things hitherto fundamental to the Chinese way of life, and not the least of these is marriage.

The majority of people, both in Europe and Asia, regard their existing form of marriage, together with the sexual morality that their society claims as sacrosanct, as something permanent, something that always has been and always will continue. But, in fact, marriage laws and sexual morality change in keeping with changing social systems.

Early Chinese Marriage

In ancient times in China the aristocracy were married with elaborate rites and ceremonies. The wife of an aristocrat would be associated in the rites of her husband’s ancestral temple; the temple of his "Clan.” Marriage was particularly important because property was involved and the heirs’ legal claim to the estate had to be established.

But the peasants were not included in the clan system, had no surname or pedigrees, and consequently could not participate in ancestor-worship. Moreover, they did not possess any land of their own. They were serfs, cultivating their master’s soil under his direction. They dwelt in groups in villages during the harsh winter, and in huts built among the fields during the summer when agriculture was possible. Every spring, the peasants celebrated a festival in which the youths and girls of neighbouring villages met in free association, only translated into formal marriage in the autumn if the girls were with child

The Traditional Chinese Marriage

Feudalism was abolished in China in 300.B.C. and replaced by a unified central government ruling through a civil service. Wealth increased rapidly, and extended to fresh groups of the population. This spread of private property necessitated a change in morality as well as in the marriage customs of the population for peasants wished to leave their farms to their own sons, and marriage, therefore, became a social necessity for them. But the heavy tasks of draining farmland in the marshy valleys and the irrigation works that were needed afterwards, required the labour of large family groups. 

A system of ethics was evolved which was expressed by the teachings of the sage Confucius, laying down a code of behaviour to cover all relationships. The submission of the subject to the ruler, and, within the family, the submission of the individual to the head of the household. Moreover there were rules formulated to cover relationships such as between younger brother and elder brother, husband and wife, wife and mother-in-law. Thus Confucianism not only made the task of ruling over vast China easier, but enabled the individuals in these otherwise unwieldy family groups to live together in more or less harmony and co-operation. Some of those whose mothers-in-law lived with them as one of the family may perhaps have received an inkling of the desirability of such regulating of family life and behaviour.

This somewhat puritanical code of Confucianist morals was rigidly adhered to in conservative China, where changes were extremely gradual because the Chinese made their living by engaging in small scale intensive agriculture, which has developed very slowly right down through the ages until a few years ago. It also forms the philosophic basis for the literary classics, a thorough knowledge of which was necessary to pass the civil service examinations.

In China until recent times it was the custom for the parents of the bride and bridegroom to be brought into contact by a marriage broker, the parents being the final arbiters on the suitability of the proposed union. The couple had no say in the choice and moreover did not meet before the ceremony. The Chinese compared this form of betrothal with a cold pot that is put on the fire and gradually heats up; whereas marriage in the West usually taking place after courtship was likened to a pot boiling at the time of the ceremony, but thereafter beginning to cool off.

Marriage in “Communist” China

The Marriage Law of the Peoples Republic of China, which came into force on 1st May, 1950, indicates the need for a new set of family rules to govern behaviour in this new Capitalist system of society. It reveals too an interesting side-light on some of the social changes taking place there; for it is only to be expected that China, the latest recruit to the State Capitalist system, should adopt the most up-to-date set of Capitalist marriage laws.

Article 1 of the new law formally abolishes the previous marriage system, and in its place institutes the “New Democratic” Marriage Law which, it states, is based on free choice of partners, on monogamy, on equal rights for both sexes, and of the lawful interest of women and children.

“Husband and wife are companions living together and shall enjoy equal status in the home. Both shall have the right to free choice of occupation and free participation in work or social activities."

Other Articles deal with prohibition of bigamy and concubinage. The local government is delegated to issue the marriage certificates.

The change in the status of women has the advantage for the ruling-class that the women are “free" to become wage-workers.

Rights and duties are further detailed, as well as the relations between parents and children; and divorce is to be granted only when the efforts of the local government officials have failed to bring about a reconciliation. After appropriate measures have been taken for the care of children and property, divorce certificates are to be issued without delay. Both parents still have the duty to support their children. In case of divorce, the wife shall retain such property as belonged to her before her marriage.

As a further indication of the trend of society in modern China, 12 put of the 27 articles that go to make up this law deal wholly or partly with money or property matters.

For the smooth running of capitalism, workers must conform to the rules of behaviour which have been found suitable for the social system; and because the needs of capitalism are similar irrespective of which part of the globe is involved, the marriage laws, which codify a part of this behaviour pattern are also similar, differing only in detail in the various national sections of the Capitalist world.

It is understandable that the new Chinese marriage law abolishes the previous marriage system; it is in the interest of the Capitalists to try to increase the surplus value obtained from the labour of the workers, who are induced to speed up their work by the prospects of a higher standard of living. This elusive prize is dangled before them, like the carrot before the donkey’s nose. Moreover, in order to get the Chinese worker to work harder, the old-fashioned household, consisting of several related families sharing the income of their wage-earners, has had to be broken up into smaller units; in this way the wage-earner and his immediate family receive all the benefit from his wages.

The breaking-up of this now out-moded household into the more modern form of family unit has the further advantage, from the Capitalist point of view, that the parents, because the family is now dependent on their sole earnings, are more amenable to Capitalist demands. Hence, the new marriage laws of China, by substituting for child betrothals, the “free choice” of husband and wife and by fixing the responsible minimum marrying ages for women and men, transfer the responsibility for the marriage; financially and otherwise, from the large family group to a smaller family unit; the unit which is now considered normal in the Capitalist world.

This change in the status of women has evoked great interest in China, and Chinese newspapers and magazines frequently carry photos showing the various jobs women have undertaken. One day the Peking newspapers carried on their front pages photographs of women proudly driving the local trams, other pictures showed women repairing these trams, and others, gear-cutting in the machine building shops. A picture of a group of smiling nurses had a caption to the effect that 85,000 medical assistants were to be trained in the next five years. On the railways some of the engine crews are women and there is a train on the Peking-Tientsin run entirely staffed by women whose photographs show them as being understandably pleased with their accomplishments. There are many pictures published of proud "Labour Heroines ’’—those pacesetters of China’s industrialisation drive.

Work teams composed of functionaries of the People's Court and members of the Democratic Womens’ Federation and the Youth League, visit the villages to see that the Marriage Law is properly enforced. They help to settle marital disputes on the spot and illustrate the merits of the law through plays, skits and lantern slide exhibitions.

It is reported that the special panel meetings for husbands and mothers-in-law are proving very effective.

But as a lotus petal separated from the flower is carried along in the grip of the wind, so have the women of China been broken away from the relatively secure group-household to start on a separate course of life. This has at least begun with great hopes of happiness. The publication of the Marriage Law was accompanied by articles written by leading Chinese personalities—the-Vice-President of the Supreme People’s Court and the Vice-Chairman of the All-China Democratic Women’s Federation—anticipating domestic bliss as a consequence of the operation of this law. In other parts of the globe where somewhat similar laws obtain, the mounting figures of divorces, separations, and juvenile delinquency resulting from broken homes, give cause for doubts about such optimism.

And in China, some of the smiles must surely have changed to tears by now, for another photograph published later shows a parting between a young mother and her toddler at the entrance to a factory nursery. The caption reads—“Come, dear! Let your mother go to work."

Other pictures show women members of the armed forces in Korea of whom it is stated that they are merely in the medical corps but that others are taking part in the fighting as combat troops. This information has been borne out by reports in Western newspapers of women figuring in the fighting in Korea. Thus is the road to woman's “emancipation" via blood, toil, tears and sweat."

And so the world changes. But the more things change the more they often really stay the same; for in a class-dominated society so many reforms, on the eve of fulfilment, turn to dust and ashes. By the promulgation and enforcement of the Marriage Law of the Peoples' Republic of China are the women of China free—free to become wage-slaves.

Frank Offord

The Wisdom of China? (1958)

From the August 1958 issue of the Socialist Standard

Porcelain, Filigree and Philosophy

Ever since those many delightful commodities— porcelain, silk, embroidery, cloisonné enamel ware, carved jade and ivory, paintings, wallpaper and the like—were brought into Europe in quantity, there has also been an invisible import. A civilization that could produce such works of art stimulated curiosity, and many thoughtful people tried to understand the remarkable and impressive social theories that dominated Chinese life at the time. They saw a chance to use these ideas, which, though old in China, were newly imported into Europe. Chinese philosophy propounded theories which were particularly useful to the spokesmen for those who were finding that the feudal system of society on the Continent was becoming outmoded.

Did China influence the French Revolution ?

Confucianism became popular, though it was not generally recognised that this was only one of three systems of thought in China. Chinese philosophy, in the Europe of the 17th and 18th centuries, meant only Confucianism which was so eminently to the taste of those who wished to overthrow feudalism. As Maurice Collis remarks in The Great Within, men had freed themselves from the limitations imposed by mediaeval theology and its scholastic metaphysics; they were tiring of the half-mythological speculations of the Renaissance: they had set their feet in a new rational world. The condition of society and the structure of the state, these were the practical problems which they were trying to pose and solve. What was therefore their surprise at perceiving that 2½ thousand years ago in China a philosopher had devoted his attention almost precisely to the same problems and found an answer that worked out in practice.

Similar conditions anywhere at any time give rise to comparable thoughts. Some present-day sinologists say that China thus had its effect on the French Revolution. But history shows that new economic classes in society have little difficulty in rationalising their aspirations. If they cannot find a ready-made philosophy then their thinkers will produce one. If the French bourgeoisie had not been introduced to Confucianism it is doubtful if there would have been any difference in subsequent events. The thinkers in Europe felt that their men must act well if possessing right knowledge and this could only be acquired by the reasoning mind. This was all very modern at that time: it was clearly connected with the great advance then taking place in mathematics and the natural sciences.

Famous men who plugged Chinese Philosophy

Leibniz (1646-1716) made great use of Jesuit missionary publications and in his correspondence mentions “the work of Confucius, the King of Chinese philosophers, which has been published this year in Paris.” In 1697 he published his Novissima Sinica, in which he argued that just as Europe had sent missionaries to China so should China send to Europe to give instructions in government and morality.

Holding such views it is not surprising to find that his metaphysics are tinged with Confucian ideas.

Quesnay (1694-1774) was known as the European Confucius. It was he who, after a study of the Chinese classics, formulated a political philosophy derived from them with the practical object of inducing the Monarchy in France to model itself upon the Imperial Government of China. He saw that the French government was heading for revolution but argued in his book Le Despotism de la Chine (1767) that it could be reformed and saved if Louis XV should become an enlightened despot in the Chinese classic sense.

Voltaire (1694-1778) was another enthusiastic follower of Confucius, and in his play the plot turns upon the thesis, of which the Chinese were so fond, that as soon as the Outer Barbarians (as Europeans were called in China) come under the influence of Confucian culture they mend their ways and lead the moral life.

The feudal system of society in France at this time threw up the theory that the king can do no wrong. Some sinologists declare Chinese theories (including that of the Emperor ruling on approval, so to speak, and that if his rule does not win popular approval he must be dismissed), were a revolutionary force in feudal Europe and helped to influence the social revolution to capitalism which followed. Though men can learn from early history, in general it is the prevailing economic set-up that forms the basis upon which men build their ideas and policies.

Some say “ Good old Confucius,” but we say . . .

Even at the present time it is quite normal for the professional sinologists to advocate that the West would do well to follow the teachings of Confucius, and it may be a coincidence, but they seem to find in the teaching of the Old Master many virtues which it would be in the interests of our ruling class to inculcate in us. Such as humbleness in the presence of superiors and submissiveness to the State conservatism of ideas. Some even plug the old French Jesuit theory that Confucius was practically God.

The object here is to delve into this controversial subject to see if the tenets of Confucius can be helpful to the working-class movement

But first let us consider what Confucius advocated. He lived about 2½ thousand years ago and China at that time was in a period of great change. Until then there was ample land for expansion, but the population was increasing along with wealth. State boundaries became contiguous and this was a further cause of the friction which developed into internecine warfare as the more powerful Chinese States swallowed the weaker. But on the other hand, the people still obtained their livelihood from agriculture. Farms in river valleys had to be drained, then dykes built to contain floods. Farms on higher ground necessitated water systems to supplement the rain which in that country is uncertain. The maintenance work on these water installations was heavy and done by human power. Fairly large groups were required to co-operate in this work and so large family groups composed of several generations was the normal unit of society. This, then, was the milieu into which Confucius came. The prevailing insecurity induced him, as is quite usual in such circumstances, to look back to the good old days when the ruling classes exploited their subjects without having to fight for this right. They needed a code of ethics in order to enable their subjects to live peacefully together in these great family units and to keep the unit always submissive to the State, and Confucius, the conservative sage, obliged by consolidating the philosophy which bears his name, though the tenets were practised before his time.

Chinese Ship of State drops the Pilot

This philosophy was useful in China just as long as this system of farming lasted, but in 1949, when a capitalist government seized control they promptly dropped Confucianism as no longer suitable. Workers work harder if their income is kept for their wives and children and not shared amongst many relatives. The modern State taking over control of waterworks dispenses with the need for the old organisations. Ring out the old, ring in the new, cut out the deadwood, including Confucianism —this is Capitalism in China. Mao tse-tung, himself a Confucian scholar, leads this refrain. The ancient wisdom of China arose in an ancient system of society, but now, both have passed away. It is futile to try to resurrect the past.

Why Socialists reject Confucianism

Confucianism does not arise from Capitalist conditions and cannot be used by those living in Capitalism— the Chinese themselves recognise this. It is doubtful if any philosophy makes anything but nonsense outside of the conditions which give rise to it. It is no accident that Christianity, the religion of the slaves of the Roman Empire and which was found such a consolation for the slaves of later times, has failed so utterly to take root in China, a land of yeoman farmers living since time immemorial in civil service controlled State where, domestic work apart, slavery was virtually unknown.

We in the working-class movement have a Socialist philosophy which is all-embracing and leaves no vacuum to be filled by other systems of thought. It deals with the labour theory of value, the class struggle and the materialist conception of history, which point the way to a classless system of society where the means of life will be held in common. Arising from this we have an attitude towards trade unions, war, morals, marriage, property rights, the wages system, trade, religion, yes, and even Chinese philosophy. We leave the nostalgic yearnings of Confucius to the spokesmen who find part of it useful to capitalism, while we are content to explain it, and in so doing, demonstrate the correctness of the materialist conception of history which is the pillar of our Socialist outlook.

Frank Offord

Facing facts in Formosa (1953)

From the April 1953 issue of the Socialist Standard

A new war scare is going the rounds. General Eisenhower, in his State of the Union announcement, says that the American fleet would no longer be used to prevent raids by the Nationalist Chinese against the Chinese mainland. Such a decision would be in the fashion these days—of a big power using a small one as a cat’s paw. This contemplated extension of the war in Korea to the great Asian mainland, has aroused the fear that this may be a step towards World War III.

Formosa was part of the Chinese Empire for 400 years from the time of Kublai Khan until European traders arrived on the scene, since when it has been a bone of contention. The Dutch who occupied the tip in 1624 were ousted by the Spaniards. The Dutch retook the island after defeating the Spaniards. A Chinese force from the mainland defeated the Dutch and took possession in 1662. Then came the Japanese in 1895 who took six years to subdue the islanders. After the conclusion of World War II, the Chinese Nationalists then in power in China, took possession in 1945. The Communists on the island revolted in 1947 but the attempt was put down with great severity.

Immediately after the defeat of Japan, the U.S.A. backed Chiang Kai-Shek in the civil war against the Communists. American post-war financial backing from 1945 until 1949 amounts to U.S. $3,875 million. ("China Stands Up” by R. K. Karanji). This turned out to be a bad investment for the American Capitalist class because the Nationalist military machine lost the war, and took refuge in the Island of Formosa where they have since remained as a quisling government, lavishly supported by the U.S.

The British Government considers that support to Chiang Kai-Shek is throwing good money after bad, and with their long and intimate experience in China were amused at the American policy of pouring money into Chiang Kai-Shek’s coffers. Much of this money is lost in graft and most of the arms have found their way into the hands of the opposing Communist side.

American Strategy

Formosa is an island cross-roads, halfway between Shanghai and Hongkong, and halfway between Tokyo and Saigon, so that control of the island by the Chinese Nationalists means that they (on behalf of their mentors) appear to control these routes. Another aspect of the island’s strategic position is that along with Japan and the Philippines it acts as a bastion of American defence, or as a spring-board in case of invasion to the Asian mainland.

Another use of Formosa to the U.S.A. is that so long as control is invested in the Chiang Kai-Shek clique, there is always the inherent danger of invasion of the mainland, and this risk keeps large bodies of Chinese troops tied down—soldiers who would otherwise be available for service against the Allies in Korea.

But viewed from Peking, the American threat may take on a different aspect—it may appear as a sign of weakness. The Chinese may think that after two and a half years of fighting, the armies of the West can no longer see hope of victory arising from action on the battlefield, and are therefore casting about for some other means.

The Clash Between British and American Interests

Britain and the U.S.A. in the Far East have been traditionally hostile to one another—the friction arising over sharing the spoils from the China trade. Britain, the first on the scene, got the lion’s share—an untenable state of affairs for American interests.

The temptation to grasp this juicy plum has tantalised the U.S. even more since the atrophy of British power and the rise of American power in the “free” world.

The lusty adolescent U.S. capitalist power is swashbuckling with a full purse in the Far East, with the cynical, older and more experienced Chinese and British rulers watching for the main chance.

A blockade would destroy the prosperity of the British Crown Colony of Hongkong—before the Korean War, China consistently accounted for over one-third of Hongkong’s total trade, and moreover, British ships are the leading cargo-carriers on the Hongkong/Shanghai route. Furthermore, the British presumably still remember the consequences of their aggressive action against China in the 1st Opium War of 1839/1844, which resulted in driving China into closer diplomatic and economic relations with Russia.

If China were Blockaded

A study of the situation would not be complete without estimating the probable effects of blockading the China coast. On the credit side for America capitalism firstly, the previously stated tying-down of Chinese forces to counteract the possibility of Nationalist landings on the mainland. Secondly, to the extent that a blockade was effective, it would mean that fewer supplies, directly or indirectly useful in prosecuting the war in Korea, would be received by China—the real enemy of America on the Korean peninsular. Thirdly, the loss of trade that would undoubtedly result from a blockade might increase to danger-point the opposition to the present Chinese government, and thus induce them to sue for peace terms in Korea to the advantage of American imperialism.

Against the above factors, we must remember that the risk of offensive action by Chiang Kai-Shek on the mainland, has in fact already tied down a million Chinese troops, and that possibly the Chinese Government would not need to increase this number.

As to the cutting down of supplies—the Chinese Government has, since its inception in 1949, pursued a policy of economic self-sufficiency, coupled with development of trade with Russia and with other East European countries. Thus the Chinese, never a seafaring race, have of recent years become even less dependent on sea routes. The Financial Times (11-2-53) states that:—

"In 1950 Chinese trade with other Communist countries accounted for 26 per cent. of her total trade. By 1951, according to Chinese sources, the percentage had risen to 61 per cent; and in 1952 the figure is expected to be .over 70 per cent.

Trade between China and the United States has almost ceased. There have been no shipments of U.S. goods to China since 1950 and licences for U.S. imports from China are now restricted to cases where the refusal to grant a licence would cause severe distress to U.S. importers.

The general conclusion which emerges is that China has little to offer of which the world cannot secure adequate supplies elsewhere, with the possible exception of bristle and tung oil, and that China needs little, except rubber, which she cannot buy from behind the Iron Curtain.”

Against the third point—of exciting internal opposition, it may be doubted whether there is any possibility of effective opposition from the capitalists in China.

For the purposes of this review, we are assuming that a blockade by Chinese Nationalist forces, even with the assistance of the U.S. 7th Fleet, will be efficient, but this is most unlikely. The corruption, and consequent ineffectiveness, of the Chiang Kai-Shek clique has been a major scandal even in the Orient (where venality is taken almost for granted). Moreover, smuggling is big business in China and has been practised successfully for years in opposition to an efficient administration. It would be surprising indeed if a blockade from Formosa brought sea-going traffic to a standstill.

In considering the possibility of a successful invasion of the mainland, it may be useful to recall the behaviour of Nationalist troops in contact with the Red Army during the civil war which ended in 1949; these peasant troops, favouring the Communists Party’s Land Reform programme, had no stomach for fighting and were glad to surrender and get the opportunity of returning to their homes. There seems to be no reason why this could not happen again.

Is Eisenhower Bluffing ?

We must not forget that Eisenhower has only just been elected President of the U.S.A., and his sponsors, the Republican Party, in their first success in this direction for many years, are much concerned in maintaining the interest of the electors. General Eisenhower, as a soldier, is expected to talk tough, and anyway, tough talk costs nothing.

But whatever the next move by the ruling class in the dangerous game of power politics, in the final analysis it is the workers who make the armaments and fight the wars for the protection of their masters’ interests and their acquiescence is necessary for the carrying out of policies. At the present time, for instance, the workers may be sufficiently fed-up with war and war conditions to make themselves heard in opposition to a government extending a local war into a world war.

Frank Offord

Will Formosa touch-off World War III? (1958)

From the October 1958 issue of the Socialist Standard

As this article is being written shells are raining down on Quemoy and every day some of the 125,000 military and civilians on the island are being killed or maimed. As the news is heard over radio and television in the comfort of our homes, or read in the papers, some are asking, or at least thinking, “ Is this the start to World War III?

Mr. Dulles said:

“Military dispositions have been made by the United States so that a Presidential determination, if made, would be followed by action both timely and effective.

“The President and I earnestly hope that the Chinese Communist régime will not again, as in the case of Korea, defy the basic principle on which world order depends, namely, that armed force should not be used to achieve territorial ambitions. Any such naked use of force would pose an issue far transcending the offshore islands and even the security of Taiwan.

"It would forecast a widespread use of force in the Far East which would endanger vital free world positions and the security of the United States. Acquiescence therein would threaten peace everywhere. We believe that the civilised world community will never condone overt military conquest as a legitimate instrument of policy.”

How it started

Immediately after the defeat of Japan, the U.S.A. backed Chiang Kai-Shek in the civil war against the Communists. American post-war financial backing from 1945 until 1949 amounted to U.S. 3,875 million dollars. (China Stands Up, by R. K. Karanji.) This turned out to be a bad investment for the American Capitalist class because the Nationalist military machine lost the war, and took refuge in the island of Formosa, where they have since remained as a quisling government, lavishly supported by the U.S. Quemoy is one of the islands between Formosa and the Chinese mainland.

The British Government considers that support to Chiang Kai-Shek is throwing good money after bad, and with their long and intimate experience in China were amused at the American policy of pouring money into Chiang Kai-Shek’s coffers. Much of this money is lost in graft, and most of the arms have found their way into the hands of the opposing Communist side.

It would be a feather-in-the-cap for the Chinese Government to capture Quemoy and help to develop a spirit of chauvinism in the Chinese people, who so far seem somewhat lacking in patriotic fervour. And, in any case, Quemoy is a step towards Formosa itself. 

American Strategy

Formosa, together with the outlying islands, including Quemoy are an island crossroads, halfway between Shanghai and Hongkong, and halfway between Tokyo and Saigon, so that control of the island by the Chinese Nationalists means that they (on behalf of the U.S.A.) control these routes. Another aspect of the island’s strategic position is that along with Japan and the Phillipines it acts as a bastion of American defence, or as a spring-board in case of invasion to the Asian mainland.

Another use of Formosa to the U.SA is that so long as control is invested in the Chiang Kai-Shek clique there is always the inherent danger of invasion of the mainland, and this risk keeps large bodies of Chinese troops tied down. American assistance is vital for the defence of Formosa, even apart from the fact that every year the personnel of Chiang’s forces get a year older. There is little in the way of replacement as the families of these men have mostly been left on the mainland. Although some native Formosans have been drafted into the army, these are unreliable troops. There have been a series of rebellions throughout the islands from time to time, including trouble amongst the Formosan cadets. The Chinese administration is loathed as alien and corrupt. But the “democratic” American Government regard Chiang’s control of Formosa as vital to their interests at present.

Formosan capitalist class

But Formosa, with a population of over nine millions, has its own rapidly developing capitalist class which, supported by the workers, would no doubt oust the Chinese administratfon and resume trade with the huge Chinese market on the mainland. It is simple for the capitalists in Formosa to attribute the workers’ problems to the foreigners in control. This, of course, is a time-honoured dodge, but it always seems to work, because the workers there, as elsewhere, are not Socialists and do not understand their class interests.

The development of Formosa reads like an American success story. The index of industrial production, for instance, has risen from 49.4 in 1949 to 142.2 in 1957, and it is very much the same story for other aspects of the economy.

Wealth is produced whenever a good investment appears, as was shown last year in the successful sale of stocks and bonds amounting to 40 million Formosan dollars of the Ta Tung Engineering Corporation and the Formosan Cement Corporation. How fortunate these Capitalists are to have such industrious workers slaving away for them!

Also, the progress of the Chinese Petroleum Corporation in the island must be a great comfort to the shareholders; present plans in course of fulfilment are providing an output over four times the 1947 figure. But this is not sufficient for them. Like Capitalism elsewhere they need an efficient and economical administration with as little graft as possible, although there is always a certain amount of corruption in present-day society where money opens so many doors.

But Chiang Kai-shek does not provide what is required and the more Capitalism develops in Formosa the more is the need felt for a better administration. The pot is reaching boiling point, with the Nationalists sitting on the lid.

Probably neither the governments of U.S., China, Russia, or even Chiang Kai-Shek or Formosa particularly want war. But there is always the chance that the sparks now flying may ignite these fire-eaters and the situation may grow out-of-hand and embroil the world.

The Hope for Peace

Should war result, no benefit will accrue to the workers, who will be induced to fight the war. Whatever side they support they will be the losers, even though some of their masters may win markets, trade routes and sources of materials to enable them to increase the profits their workers turn out for them. THE ONLY ANTIDOTE TO WAR LIES IN THE SPREAD OF SOCIALIST KNOWLEDGE. When the workers realise the Capitalist cause of wars they can no longer be misled by their ruling-class into support of them and this alone will see the end of these scourges of mankind. This is one of the reasons why the spread of Socialist knowledge is so very urgent.

One Damned Thing After Another

But let us face it—even if the fighting over the Formosian islands is settled, the threat of war will remain —and possibly on a grander scale. Chinese Capitalism has designs on Indian territory and is steadily working towards a showdown there. The July issue of China Pictorial, an official Chinese organ, showed a big chunk of North-eastern Assam and parts of Bhutan and Ladakh as belonging to China. On September 4th the Indian Premier, Mr. Nehru, said that “the Chinese Communist Government had failed, in spite of repeated reminders, to revise its maps of China so as to exclude territories which are indisputably Indian.”

Elsewhere Chinese exports of manufactured goods are ousting the Japanese products, among others and relations between the governments are growing more strained.

Capitalist development generally is making the whole world a danger zone for war. It is difficult to foretell the result of the present fighting because of the complications that lie behind, but certain it is that the Formosan incident will not be the last.

Frank Offord

Chinese Hack Stalin (1956)

From the August 1956 issue of the Socialist Standard

The "Communist” ruling clique in China can scarcely conceal their jubilation over the volte-face in Russian policy since the recent Congress of the Soviet Communist Party touched off the new Party line of vilifying Stalin. But the Chinese go further in attacks on Stalin than Moscow—the beating of Stalin with proverbial scorpions started in an attack in an article on April 4th, that is, considerably before Kruschev’s much publicised speech on Stalin's misdeeds, published in The People’s Daily (the equivalent in China of the Times in this Country). The Russian attacks until that time had been confined to the period covering the last years of Stalin's life, but the Chinese went back as far as the late 1920's during the Civil War in China between the Communist Party and the Nationalists and show that by the Chinese Communist Party following Stalin’s dictates “the result was that instead of isolating the real enemy we isolated ourselves and inflicted blows on ourselves which benefited the real enemy." The Chinese level a variety of charges against Stalin including one that “Stalin failed to draw the lessons from particular, local and temporary mistakes on certain issues and so failed to prevent them from becoming serious errors involving the whole nation over a long period of time!!" The Russian ruling-class, for whom Stalin was for many years the chief spokesman, have in fact piled up quite an imposing lot of treacheries against their Chinese "Communist" comrades. Firstly, there, was Stalin's instructions to the Chinese Communist Party to co-operate with the Nationalists. The Nationalists, emboldened by this policy, suddenly turned on the Communists and butchered them in their thousands. Stalin abandoned them.

Chou-en lai, the present Prime Minister and Foreign Secretary, was one of the Communist leaders in Shanghai who by a remarkable chance escaped. Mao-Tse Tung and the rest of those elsewhere who escaped are not likely to forget this formerly unpaid debt to Stalin that they now have a chance to work off. Secondly, during the blockade of the Chinese Communists by the Nationalists it was the Soviet advisers under the control of Stalin who advocated the disastrous policy of static warfare. It was when this policy was abandoned that the Chinese Communist Armies became more mobile and became more successful. But this was learning the hard way and meanwhile Chinese Communists were driven by the Soviet advisers like pigs to the slaughter.

But there was also the question of Stalin's disastrous theory to overcome. Stalin considered peasants as being merely the “packhorses of civilisation" and that no revolutionary party could be built on them. The advice therefore to the Chinese was to capture the cities and thus to get the city proletariat into the revolt—no workers, no Communism. That was the Russian dogma—but it was in the cities that the Nationalists were the strongest and the Communists were not able to hold a single large city, being repulsed with tremendous losses.

At the conclusion of the second world war when the Japanese capitulated to Russia their arms and ammunition and their control of Manchuria and China were handed over by Statin not to the Communists who had borne the brunt of the Chinese war against the Japanese but to their mortal enemies the Nationalists. Thus was the Chinese civil war again precipitated, plunging the population into all the horrors that a civil war can cause.

The Chinese Communists could not be expected to miss a chance to vent their spleen on Stalin—their pet aversion—and all this is thoroughly understood by those in power in Russia at the moment. Mao Tse Tung was the only leader of the Soviet bloc countries who did not go to Moscow for Stalin’s funeral.

The latest developments in the Soviet Union cannot be understood properly if one fails to see them in the perspective of Soviet relations with other countries, and Soviet/Chinese relations occupy, in this respect, a position of special importance. Foreign policies of capitalist countries are intimately linked with their need for foreign trade. Industrial enterprises usually are concerned with development of their production. Sometimes the effect of many concerns all expanding as best they can produces an overall picture of haphazard development whereby the existing markets can no longer absorb the products produced and it becomes imperative to expand these markets and enter new ones. This is where foreign policy can be useful such as in opening the way for trade by friendly relations and by conducting trade treaties. The State Capitalist economy of Russia is no exception to all this.

Since Stalin's death Russia has been desperately trying to develop economic and diplomatic relations with any country who might reciprocate. Stalin died in March, 1953, leaving not only a legacy of strained Soviet/Chinese relations, but a rival figure in world Communism—Mao Tse-Tung—the head of a State with a population of 500 million. Mae Tse-Tung was the leader of an Asian Communist Party who had achieved victory in an Asian country moreover not with Russian advice but against it. Furthermore, many of the countries of S. E. Asia have a sizeable Chinese minority who because of their position of dominance in various trades and industry wield a power out of proportion to their numbers. These Chinese look to Mao Tse-Tung and China for inspiration and backing. Stalin is no more: Russia is a long way away. But China is closer, and anyway has three times the man-power of Russia which sees influence passing to the Chinese.

The Chinese were quick to press their advantage. Chou En-lai visited India and Burma, where he signed with Nehru and U.Nu the five principles of co-existence. His participation in the Bandung Conference, together with visits of other Chinese leading personalities, has enhanced Peking's prestige in Asia.

Long before they visited this country, Bulganin and Krushchev in October, 1954, went to Peking. At the close of the visit a communique was issued containing a number of political and economic concessions by the Soviet Union to China. Since then Russian policy has been to make further concessions to China. They also went on a barnstorming tour of other Asian countries and outdid the Chinese by offering economic concessions to successfully expand Russian trade.

The violent attacks on Stalin by the Chinese Communists should not be ascribed to personal bitterness. Were this the case, then surely these attacks would have been made at the times when Stalin perpetrated those foul actions and personal feelings were running high. Presumably it was not advisable in the interests of the budding capitalism of China to bring these points up before. There is little emotion entering into the apparent friendships between Capitalist groups either within the “Communist" block or the “Democratic” group. “Friendship" is merely an expression of foreign policy which is liable to change to suit altered conditions. Capitalist friendship frequently conceals throat-cutting, their advice may be pitted with treachery (as the Chinese Communist found out to their cost), co-operation may camouflage competition and co-existence conceal moves to “liberate” and exploit weaker groups.

The attacks on Stalin by the Chinese should be considered as the expression of one expanding power to a rival, and, incidentally, as revealing the stresses and contradictions in Capitalist relations of the type that this system of society continually throws up.

Frank Offord

New China (1960)

Book Review from the July 1960 issue of the Socialist Standard

China—New Age and New Outlook, by Ping-Chia Kuo. Penguin Books. 3s. 6d.

In this eminently readable book the author discusses the great changes which are going on in China. He seeks to appraise and interpret current developments as a stage in the broad sweep of Chinese history and to search out the trends that have led to the triumph of the Communist Party, and to discuss the problems involved in this process. He takes in the pertinent points in China's past as well as what he can judge of its future. He says that with the collapse of the feudal system in 200 B.C., land was freely bought and sold and that this led to a concentration of ownership in the hands of the new privileged group and to the growing importance of the landlords as a social class. A great proportion of the peasantry continued to till the land, but did not own it, while the new class of owners exploited the peasantry.

In the course of the last twenty centuries the line of demarcation between the two segments of Chinese society became more steeply drawn. Economically, the landlords virtually controlled the tens of thousands of villages, and moreover, were the only group with the leisure to study and master politics. Thus the government had to fall back on them for the necessary personnel to operate the administrative machinery. This is why in every dynasty the Chinese government was virtually run by men of the landowning families. The tight grip on power by the landlord class was made more enduring by the adoption of Confucianism as the standard education for all officials. For twenty centuries Confucianism blocked progress and change, taught the oppressed to obey and impressed upon the minds of men the virtue of upholding the rule of the landlords. But, in recent times, the development of industry brought the seeds of change and made the collapse of the ancien régime inevitable.

The Nationalist movement, later to be led by Chiang Kai-Shek, left the landlord elite in control of the administration below country level. Thus land reform was effectively blocked. The Communist Party, on the other hand, realised that to develop the country the landlords, as a social class, must be eliminated. To obtain the support of the peasantry, they redistributed land confiscated from the landlords amongst the peasants in those out-of-the-way small sections of the country where they had seized control. This whetted the appetite for Communist Party land reform in the territory controlled by the Nationalists. The plight of the peasants was worsened by the disruption of World War II and, in 1949, the Communist Party were able to seize power on the mainland, leaving the Nationalists, backed by the U.S.A., in control of the island of Formosa. The process of modernising China has been proceeding rapidly. The large holdings of the landowners were quickly distributed amongst the peasants. Then came mutual help groups organised amongst the peasants. This was the thin edge of the wedge in converting the peasant into a landless agricultural wage worker. This primitive organisation gave way to voluntary agricultural co-operatives from which the peasant could withdraw if he so wished. Then on to the next stage—the collectivised farms and finally to the last stage, the Commune.

The Communes consist of 4,000 to 10,000 households. Their central purpose is to expand agricultural production which in turn would speed up industrialisation. The Commune makes monthly payments in the form of a basic wage classified in accordance with the graduations of the members' work performance, plus bonuses for workers who contribute more than the norm. This is clearly a system based upon the principle of “to each according to his work," a principle whose aim is to stimulate production. By making the production unit bigger the state makes it impossible for the peasants to pursue individual production except as wage-earners in the employ of the state. But the greatest benefit to production is that the Commune takes on industrial as well as agricultural functions. Perhaps the most dramatic aspect of this development has been the emergence of tens of thousands of small furnaces in the villages, producing pig iron or carbon steel and making farm implements. The fundamental force motivating Communist China’s new role in international affairs is her militant nationalism, which has advanced a new balance of power in the Far East and has helped to produce the tension in world affairs that we are now witnessing. For the moment, the author says, the addition of Soviet military material and Chinese man-power could create a giant army in case of war and this is partly responsible for the Sino-Soviet Alliance.

The author is typically Chinese in the practicality of his approach and in his logical method of thought unburdened by the religious thought typical of the average Western writer. To read this book is to glimpse an insight into the great depth of learning of its author, who incidentally is a Professor of History in an American University. Such a wealth of knowledge makes a mere amateur student of Chinese affairs like your reviewer feel humble. Yet Socialists know that Dr. Ping-Chia Kuo just does not really understand the world of which he writes. He reveals his belief that China is socialist and is ideologically opposed to the capitalist parts of the world. The Socialist sees a world of capitalism, but Dr. Kuo sees two worlds, with Socialism existing side by side with capitalism, and thinks that both, like sheep and goats on one farm, must be taught how to live together. In his book he makes various suggestions as to how this could be accomplished. What the Socialist views as merely the development of capitalism in China, he sees as “Socialist reconstruction” and he adds a plea to the United Nations to understand and befriend China in the interests of peace and goodwill. Nevertheless, to those who are interested in China as one of the possible bogey-men of the capitalist future, this is a useful book to read.

Frank Offord