In the post-Mao era, the communist regime had craved for the civilization development, which were the material (wuzhi) and the spiritual (jingshen). As the civilization of materials could reflect the growth of the state while the spiritual civilization could represent the state had the ability to control itself. The spiritual development includes the citizens' behaviours, social stability and the sense that commit to the civility and virtues. The legitimacy current regime had always emphasized the importance of quantitative components that used in the strategy of governance. The modernization and economic development in China had gained an upper place in the world order by promoting civilization which aimed at enforcing the correlation between the population quality (suzhi)
The Chinese communist party gained much power after going after and attacking the Kuomintang and its anti communist policies into Taiwan. With the growth of the communist party’s power, the peasant and lower class experienced major influence that would change the course of their lives forever. Chinese peasants and the Chinese communist party between circa 1925 and circa 1950 had a relationship in which the party fostered and cared the state of the people. This created a sense of nationalism and pride for the peasants, while they were advocating social equality, and showing anti-Japanese sentiment. First of all, the Chinese communist party greatly influenced the peasant class in sparking and igniting a sense of nationalistic unity into the
Mao played a huge role in the establishment of communism in China. I wonder how different these events would be if he had never been born. He was instrumental during the Long March, and made many important policies. However, communism was already a known doctrine in China. Sun Yat-sen had had communist help to set up the GMD.
According to document 8, the communist party did promoted policies that pursue social equality between landowners and peasants by Agrarian Reform Law of the People’s Republic of China in 1950. The feudal exploitation had abolished and confiscated the land, animals, and grain of the landlords. The equal land distribution was promoted by Chinese communist party. Yet, even though Agrarian Reform Law had promoted, the outcome of this law is questionable because in 1950 Communist Party just gained the control of China, so there is a possibility that the party would not manage well the policy properly. In document 9, the picture shows that peasants gained
Bare survival was the major struggle for many at the bottom of the society and injustice was more than common. And contrary to many people’s expectations, the Republic of China did not dramatically change the situation. Although modern democratic political institutions were introduced, the regime was highly corrupted and incompetent in consolidating power or stabilizing economy. In F arewell My Concubine, we see undisciplined soldiers in opera house, easily bribed judge and acquittal based on a general’s short notice instead of sound evidence. Changes did happen, but there was also remarkable consistency in people’s
This essay will focus on the economic aspects of the Qin dynasty which made them superior to other states and allowed them to conquer and unify China. The Qin state focused heavily on their agriculture, military and bureaucracy, as well as trade and commerce leaving behind a remarkable future of a standardised economy for the following states after them. The Warring States period was a time of uncertainty and political instability. The ruler Duke Xiao appointed Lord Yang who was a follower of Legalism, a philosophy nurturing absolute power, as the Chief Minister to bring change in the Qin State. Legalism was important as it reassured power into the ruler’s hands, forcing people to follow strict legal codes making them obedient to the ruler.
He abolished segrigation in Cuba, and was very anti-racism. He also introduced social wellfare, universal education, nearly garunteed employment, and good healthcare. He introduced Communism to Cuba, as had been done in Russia, but Castro’s form of communism was closer to the true Marxist ideal, without as much abuse of power, or ukrainian genocides, therefore it was far more effective, and much longer lasting. Not every Cuban was a fan of Marxist philosophys of equality. hundreds of thousands of middle, and upper class Cubans fled to the United States, where they could continue their life that capitalism had blessed.
After the World War 2 until the '90s there was this strong contrast between an economic boom in the United States created by the capitalist system and consumerism versus the spread of Communism, a system of social organization based on the holding of all property in common. The clash between these two systems and the countries influenced by them gave birth to the Cold War. The situation become more unbalanced than before when Mao Tse Tung became the communist leader of China. When he declares the founding of the modern People 's Republic of China on October 1st, 1949, he transformed China into a Communist superpower, but his political view was different from the Russian one. He began to lose power during the '70s because of a series of failed reforms such as the Cultural Revolution and because of his bad health.
She argues that totalitarianism is ruthless and consistent thus it requires sacrifices of their own (8). That is why the Soviet Union won the war but Germany lost it, because they did not pump enough soldiers onto the battlefield. Although this argument is fallible because totalitarianism is not about winning a war, but controlling society. With her argument the sub-question of the title can be revisited; is there still a possibility for such regimes to exist in our age? China and India could easily become a totalitarian regime because these countries have a huge population where many still not politically organized.
Sun Yat-sen, the great forerunner of the Chinese revolution, and our ancestors instructed us, We have done their behest, and we have done so now. "- September 1949, Mao Zedong, the first plenary session of the CPPCC opening speech. In his early revolutionary career, Mao Zedong had made puzzling comments on the revolution led by Sun and his Three People's Principles. In Mao's view, the Three People's Principles are conceptually compatible with communism, especially in the doctrine of the people's livelihood, and both of them have nature of revolution in common. As for Mao's interpretation of the connection between the Three People's Principles and Communism, it is a series of seemingly clear but logically disordered analyzes.