Communism – Page 26 – artdiamondblog.com

Rudderless Russians Admire Stalin, Jobs, Gates and Gandhi

(p. A13) What makes Chelyabinsk compelling is its people. They are largely decent and undeniably intelligent, protective of what they have achieved, wary of the unknown, and, above all, clever and flexible at adapting to changing times. In a word, they are . . . wily men (and women) . . .
. . .
Perhaps most telling is Alexander, who lives in a village five hours from the city. He admires Mr. Putin and the system the president has built, even as he complains that corruption is rife, governance is poor, and the local economy is held back by an overbearing and rapacious state. Alexander’s criticisms mirror those of the citizens in the book who consider themselves dissidents and activists, though Alexander would never consider himself either one. “He is proud of Putin,” Ms. Garrels writes, “and between him and those who dread their country’s current course, there is an unbridgeable divide.”
This sort of internal contradiction isn’t unique to Alexander. Many of the Russians Ms. Garrels meets hold views that seem impossible to reconcile. She cites polls that show that two-thirds of ethnic Russians call themselves Orthodox believers, but many of those very same people say that they do not believe in God. At one point, the author visits a prestigious state secondary school where the students offer a curious mix of heroes: Joseph Stalin, Steve Jobs, Bill Gates and Gandhi. The search for a post-Soviet ideology has, in Chelyabinsk and across Russia, led to a strange mishmash, at once faithful and mystical, distrustful and fatalistic.

For the full review, see:
JOSHUA YAFFA. “BOOKSHELF; Russia’s Wily Men and Women; Russians hold views that seem impossible to reconcile. Students at a reputable school offer a curious mix of heroes: Stalin and Steve Jobs.” The Wall Street Journal (Mon., April 18, 2016): A13.
(Note: ellipses added.)
(Note: the online version of the review has the date April 17, 2016.)

The book under review, is:
Garrels, Anne. Putin Country: A Journey into the Real Russia. New York: Farrar, Straus and Giroux, 2016.

Mao’s Cultural Revolution Murdered a Million Chinese

(p. A5) A fur coat that kept a family’s three children warm at night, seized and still in the home of their tormentors. A 5-year-old’s finger, broken while fleeing from the scene of a terrifying beating. A stone memorial in a village to a “good” family that was largely wiped out.
These are some of the things readers recalled when asked how their families were affected by the Cultural Revolution, a decade of political upheaval unleashed by Mao Zedong half a century ago that left a million or more in China dead and many more traumatized. In dozens of responses, the message was clear: People remember. Families talk. The imprint of old fears remains. Those who suffered teach their grandchildren that it is safer to work hard and keep quiet. “The Cultural Revolution is over,” wrote Huang Xin, a reader from Hohhot, Inner Mongolia. “But the Cultural Revolution is never far away.”
Here is a selection of the responses. Some have been condensed and edited for clarity, or translated from Chinese.
. . .
Jonathan Yang, 32, New York
As a first-generation Chinese American, I heard at great length about my mother’s struggles to survive her “bad upbringing” (wealthy) and how her family was decimated when she was 8 years old. Growing up in work camps, her adolescence was robbed and although she was lucky enough to escape China under political asylum under Nixon’s open-door policy, the trauma of the revolution lingers in her to this day.
Her stories captivated me. However, they did not seem real because we were never taught how horrendous China’s history was in school. We were taught relentlessly about atrocities such as slavery and the Holocaust, but somehow China’s dark past never seemed to be part of our education. To say this is a disservice is an understatement. Americans for the most part have no idea how heinous Mao’s regime really was. The sheer numbers as compared to slavery and the Holocaust are at least tenfold. Yet there is no memorial, no education. It is almost as if this history does not matter.

For the full story, see:
“After Half a Century, the Imprint of China’s Cultural Revolution Is Still Deep.” The New York Times (Tues., MAY 17, 2016): A5.
(Note: ellipsis added; bold and italics in original online version.)
(Note: the online version of the story has the date MAY 16, 2016, and has the title “Readers Respond: The Cultural Revolution’s Lasting Imprint.” Where there are differences in the versions, the passages quoted above follow the online version.)

Today Is 16th Anniversary of Our Betrayal of Elián González

“In this April 22, 2000 file photo, Elian Gonzalez is held in a closet by Donato Dalrymple, one of the two men who rescued the boy from the ocean, right, as government officials search the home of Lazaro Gonzalez, early Saturday morning, April 22, 2000, in Miami. Armed federal agents seized Elian Gonzalez from the home of his Miami relatives before dawn Saturday, firing tear gas into an angry crowd as they left the scene with the weeping 6-year-old boy.” Source of caption and photo: online version of JENNIFER KAY and MATT SEDENSKY. “10 years later, few stirred by Elian Gonzalez saga.” Omaha World-Herald (Thurs., April 22, 2010): 7A. (Note: the online version of the article is dated April 21, 2010 and has the title “10 years after Elian, US players mum or moving on.”)

Today (April 22, 2016) is the 16th anniversary of the day when the Clinton Administration seized a six year old child in order to force him back into the slavery that his mother had died trying to escape.

Skepticism of Science Is Incompatible with Communist Dogma

(p. A11) On June 6, 1989, the physicist Fang Lizhi took refuge in the U.S. Embassy in Beijing at the invitation of President George H.W. Bush, who told Fang, then being hunted by the Communist Party, that he could stay as long as necessary. Two days earlier, troops from the People’s Liberation Army had crushed the democracy protests in central Beijing and other cities that had riveted China–and the world. Fang did not participate directly in the Tiananmen Square protests, but his campus talks and writings on democracy during the 1980s had made him a hero to the students and an archenemy of the authorities. He and his wife, Li Shuxian, also a physicist, were No.1 and No. 2 on an arrest list after the massacre.
Fang and his wife stayed at the embassy for 13 months. During that time he wrote “The Most Wanted Man in China,” a thoughtful, funny and still relevant memoir that recalls those tense days and the years leading up to them, during which Fang openly challenged China’s Communist Party in a battle of ideas.
. . .
Fang has been called the “Chinese Sakharov” and not only because of his brilliance. “For Fang as for [Andrei] Sakharov,” as Perry Link, a scholar of Chinese language and dissent, writes in the book’s foreword, “rights were implied by science.” Its axioms of “skepticism, freedom of inquiry, respect for evidence, the equality of inquiring minds, and the universality of truth . . . led Fang toward human rights and to reject dogma of every kind, including, eventually, the dogma of the Chinese communism that he had idealistically embraced.”

For the full review, see:
ELLEN BORK. “BOOKSHELF; He Made the Great Leap; Fang Lizhi’s name is banned in China. But everyone there who continues to push for democratic rights owes a debt to the dissident.” The Wall Street Journal (Weds., Feb. 17, 2016): A11.
(Note: ellipsis between paragraphs, added; ellipsis internal to paragraph, in original.)
(Note: the online version of the review has the date Feb. 16, 2016,)

The book discussed in the review, is:
Fang, Lizhi. The Most Wanted Man in China: My Journey from Scientist to Enemy of the State. New York: Henry Holt and Co., LLC, 2016.

The “Freedom” of Soviet Cinema

(p. A13) In the world we live in–and the system we’ve created for ourselves, in terms of it’s a big industry–you cannot lose money. So the point is that you’re forced to make a particular kind of movie. And I used to say this all the time, with people, you know, back when Russia was the Union of Soviet Socialist Republics, and they’d say, “Oh, but aren’t you so glad that you’re in America?” And I’d say, well, I know a lot of Russian filmmakers and they have a lot more freedom than I have. All they have to do is be careful about criticizing the government. Otherwise, they can do anything they want.

George Lucas, from an interview with Charlie Rose, as quoted in:
“Notable & Quotable: George Lucas and Soviet Cinema.” The Wall Street Journal (Mon., Jan. 4, 2016): A13.
(Note: the online version of the commentary has the date Jan. 3, 2016.)

Compare what Lucas says, with the following:

(p. 164) Auteur cinema encountered difficulties in the and 1970s, partly because its poetic language remained inaccessible for the masses and made no considerable win at the box office, and partly because its symbolism was often feared to lead (p. 165) astray Soviet cinema’s political agenda. Sometimes international pressure or support could mean that film was released for screenings, while it remained undistributed or in low distribution at home. This applies to films of the leading auteurs of the period: Andrei Tarkovsky, whose Andrei Rublev was delayed for several years; Alexei Gherman, whose Trial on the Roads was banned; Alexander Sokurov, whose films were stopped during production (Anaesthesia Dolorosa); and Kira Muratova, who had two films banned and was prevented from working as director until the 1980s.

Auteur cinema, which emphasized the artistic impulse, in sharp contrast to socialist principle and was condemned, even with hindsight, by Sergei Gerasimov in 1988: ‘They [the auteur filmmakers] want to preach like a genius, a messiah. That is a position that is compatible with our communist ethics.’

Source:
Beumers, Birgit. A History of Russian Cinema. Oxford, UK: Berg, 2009.
(Note: bracketed phrase in original.)

Chinese Communists Spend Taxpayer Money on Luxury Public Toilets

(p. 9) BEIJING — Li Wen had heard about the turbo-strength flush power and the lily-scented soap. He knew about the stalls equipped with personal television screens and wireless Internet access, the soothing cello soundtrack and the windows lined with aloe vera plants.
But Mr. Li, 39, a salesman, was skeptical when he set foot in the new public toilet at the corner of Fuqian Square in Fangshan, a district in southwest Beijing.
“What was wrong with the old one?” he said. “The government has too much money and doesn’t know how to spend it.”
. . .
“It’s just a toilet,” said Lei Junying, 74, a retired farmer who lives in Fangshan. “Why do they have to make it such a nice one?”
She added: “The government puts out its hands and asks people to pay taxes. Why don’t they donate that money to poor neighborhoods instead?”
. . .
Some residents worry that the popularity of the new toilet and the presence of television screens and Wi-Fi will encourage guests to linger too long.
On a recent day, Li Peiling, 39, a dental assistant, grew restless after waiting five minutes for a stall. She began to shout at the row of closed doors.
“Time’s up!” she said. “Some of us need to get to work!”

For the full story, see:
JAVIER C. HERNÁNDEZ. “High-Tech Toilet Facilities Earn Praise and Questions in China.” The New York Times, First Section (Sun., DEC. 27, 2015): 9.
(Note: ellipses added.)
(Note: the online version of the story has the date DEC. 16, 2015, and has the title “Wi-Fi, A.T.M.s and Turbo-Flush Toilets Highlight China’s New Public Restrooms.”)

Irony that Kafka Statue Faces Prague City Government Building

(p. 10) Prague is sprinkled with provocative pieces by Mr. Cerny — a sculpture of a urinating man (directly in front of the Franz Kafka Museum), a statue of the Czech patron saint King Wenceslas sitting on an upside down dead horse.
His most recent installation in Prague is a sculpture of Kafka’s head, set behind the Tesco department store in the center of town. The 36-foot-high head is made up of 42 moving chrome-plated layers, which move both in synchronicity and in opposing directions.
Mr. Cerny’s original idea was a fountain featuring three figures: a robot, referencing the Czech-language writer Karel Capek, who coined the term; a Golem, representing the Yiddish language; and Kafka’s beetle, referring to the German language. “I wanted to remind people that Prague was once a city of three languages,” Mr. Cerny said.
Unfortunately, city water regulations prevented him from placing a fountain there, so instead he came up with the huge reflecting Kafka head, which is based on similar work of his on display in Charlotte, N.C., called “Metalmorphosis.”
“I loved the irony that this sculpture faces a city government building in Prague,” he said. “Imagine you’re angry because the clerks are doing nothing, only saying for you to go to another office and then another office and another until finally you hear, ‘This office is closed.’ And then you walk out of the building, and there’s the huge head of Kafka looking at you, reminding you of the irony.”

For the full story, see:
DAVID FARLEY. “Footsteps; Prague; On the Trail of Kafka’s Legacy.” The New York Times, Travel Section (Sun., DEC. 27, 2015): 10.
(Note: ellipses, and bracketed dates, added.)
(Note: the online version of the story has the date DEC. 22, 2015, and has the title “Footsteps; On the Trail of Kafka in Prague.”)

Communist Chinese One Child Laws Violated Basic Human Rights

On Sat., Jan. 17, 2016 I caught the re-broadcast of an interview with Mei Fong that C-SPAN’s web site suggests was first broadcast on Jan. 11, 2016. The interview focused on Fong’s book on the history, causes and effects of China’s one child laws. Fong is understated in her style, but it is clear that the Chinese communist government violated the rights of many Chinese citizens by forcing them to have unwanted abortions, and to undergo unwanted sterilizations. In many cases, when their “one child” died in a disaster, or of natural causes, parents desperately rushed to try to have the forced sterilization reversed.

Fong’s book, that she discussed on C-SPAN, is:
Fong, Mei. One Child: The Story of China’s Most Radical Experiment. Boston, MA: Houghton Mifflin Harcourt, 2016.

“America Represents Wilderness and Freedom, and Also a Big House”

(p. A1) JACKSON HOLE, China — Yearning to breathe untainted air, the band of harried urbanites flocked to this parched, wild land, bringing along their dreams of a free and uncomplicated life.
But unlike the bedraggled pioneers who settled the American West, the first inhabitants of Jackson Hole, a resort community on the outskirts of the Chinese capital, arrived by Audi and Land Rover, their trunks filled with French wine and their bank accounts flush with cash.
Over the past decade, more than a thousand families have settled into timber-frame houses with generous backyards, on streets with names like Aspen, Moose and Route 66. On Sundays, some worship at a clapboard church that anchors the genteel town square, outfitted with bronze cowboys and a giant Victrola that sprays water.
“America represents wilderness and freedom, and also a big house,” said Qin You, 42, who works in private equity and owns a six-bedroom home that features a koi pond, a year-round (p. A8) Christmas tree and what he proudly described as “American-style” electric baseboard heating. His parents live in the house and he goes there on weekends. “The United States is cool,” he says.
. . .
. . . , Communist Party edicts and conservative commentators have sought to demonize so-called Western values like human rights and democracy as existential threats. Even if the menace is seldom identified by name, the purveyor of such threats is widely understood to be the United States.
. . .
Gao Zi, 60, a retired military employee who organizes an oil painting club for Jackson Hole residents, said that “we accepted the propaganda” back in the 1950s, when China was a closed society. “But now people have the opportunity to travel abroad and see the truth for ourselves.”
Like Ms. Gao, Mr. Qin, the investment executive, has never been to the United States but he has long admired American ideals like personal liberty and blind justice. Five years ago, after his wife gave birth to their second child, Mr. Qin says the government fined him nearly $30,000 for violating the country’s population-control policies. “This is not freedom,” he said, before continuing a tour of his expansive back patio.

For the full story, see:
ANDREW JACOBS. “JACKSON HOLE JOURNAL; Living a Frontier Dream on Beijing’s Outskirts.” The New York Times (Fri., DEC. 11, 2015): A1 & A8.
(Note: the online version of the story has the date DEC. 8, 2015, and has the title “JACKSON HOLE JOURNAL; Living a Frontier Dream on the Outskirts of China’s Capital.”)

In Poor Province, Chinese Communists Spend Over $400,000 Building Giant Golden Statue of Mao, Starver of Millions of the Proletariat

(p. B1) ZHUSHIGANG, China — Just two days after images of a giant gold-colored statue of Mao in the bare fields of Henan Province spread across the Internet, the statue was gone — torn down apparently on the orders of embarrassed local officials.
Villagers said demolition teams arrived on Thursday morning [January 7, 2016], and by Friday morning [January 8, 2016], only a pile of rubble remained.
The 120-foot-tall statue, which local media reports said cost $465,000, had been under construction for months and was nearing completion when it began to attract attention.
Some commenters on social media denounced the extravagance of the colossus in a poor, rural part of China, where the money might have been better spent on education or health care.
. . .
Others pointed out the historical irony of erecting the statue in one of the provinces worst hit by the famine caused by Mao Zedong’s Great Leap Forward.
. . .
Statues of Mao, the founder of the People’s Republic of China, were once ubiquitous in China, and many survive. President Xi Jinping has often praised Mao as a model for China today, saying Mao’s era was one when officials were selfless and honest.
But some of his policies were disastrous, including the forced agricultural collectivization and industrialization of the Great Leap Forward, which historians blame for a famine in which tens of millions of people died.

For the full story, see:
DIDI KIRSTEN TATLOW. “An Outcry Helps Topple a Mao Statue 120 Feet Tall.” The New York Times (Sat., JAN. 9, 2016): A4.
(Note: ellipses, and bracketed dates, added.)
(Note: the online version of the story has the date JAN. 8, 2016, and has the title “Golden Mao Statue in China, Nearly Finished, Is Brought Down by Criticism.”)

The Morality of Denying Hope to 30 Million Guanggun

(p. A4) One wife, many husbands.
That’s the solution to China’s huge surplus of single men, says Xie Zuoshi, an economics professor at the Zhejiang University of Finance and Economics, whose recent proposal to allow polyandry has gone viral.
. . .
By 2020, China will have an estimated 30 million bachelors — called guanggun, or “bare branches.” Birth control policies that since 1979 have limited many families to one child, a cultural preference for boys and the widespread, if illegal, practice of sex-selective abortion have contributed to a gender imbalance that hovers around 117 boys born for every 100 girls.
Though some could perhaps detect a touch of Jonathan Swift in the proposal, Mr. Xie wrote that he was approaching the problem from a purely economic point of view.
Many men, especially poor ones, he noted, are unable to find a wife and have children, and are condemned to living and dying without offspring to support them in old age, as children are required to do by law in China. But he believes there is a solution.
. . .
“With so many guanggun, women are in short supply and their value increases,” he wrote. “But that doesn’t mean the market can’t be adjusted. The guanggun problem is actually a problem of income. High-income men can find a woman because they can pay a higher price. What about low-income men? One solution is to have several take a wife together.”
He added: “That’s not just my weird idea. In some remote, poor places, brothers already marry the same woman, and they have a full and happy life.”
. . .
On Sunday [October 25, 2015], he published an indignant rebuttal on one of his blogs, accusing his critics of being driven by empty notions of traditional morality that are impractical and selfish — even hypocritical.
“Because I promoted the idea that we should allow poor men to marry the same woman to solve the problem of 30 million guanggun, I’ve been endlessly abused,” he wrote. “People have even telephoned my university to harass me. These people have groundlessly accused me of promoting immoral and unethical ideas.
“If you can’t find a solution that doesn’t violate traditional morality,” he continued, “then why do you criticize me for violating traditional morality? You are in favor of a couple made up of one man, one woman. But your morality will lead to 30 million guanggun with no hope of finding a wife. Is that your so-called morality?”

For the full story, see:
DIDI KIRSTEN TATLOW. “Bachelor Glut in China Leads to a Proposal: Share Wives.” The New York Times (Tues., OCTOBER 27, 2015): A4.
(Note: ellipses, and bracketed date, added.)
(Note: the online version of the story has the date OCTOBER 26, 2015, and has the title “Not Enough Women in China? Let Men Share a Wife, an Economist Suggests.”)