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Chinese Hit Back Against a Foreign Intrusion: Christmas
(ANDREW JACOBS / NYT)

There may be no exact translation for “humbug” in Chinese, but in recent days, as popular fervor for the trappings of Western-style Christmas enveloped this officially atheist nation, the defenders of traditional Chinese culture have fought back with Scrooge-like zeal.

On Wednesday, university students in the central province of Hunan held an anti-Christmas pageant with banners declaring “Chinese should not celebrate foreign festivals.” Education officials in the coastal city of Wenzhou issued a decree banning the celebration of Christmas-themed events at schools.

Students at a university in northwestern China were forced to endure three hours of propaganda films, including one glorifying Confucius, the state news media said. Faculty members reportedly stood at the doors, making sure no one tried to sneak off to partake in illicit Christmas cheer.

“Be good Chinese boys and girls, and oppose adulation of foreign festivals,” read one banner strung across the campus of Modern College of Northwest University in Xi’an, home to the famed terracotta warriors.

Although xenophobic rumblings against Christmas have emerged from time to time, the seasonal surge of anti-Santa activism this year suggests that the Communist Party’s continuing campaign against Western values, and what it sees as the culturally corrupting fare of Hollywood, is taking hold in unexpected ways.

Most alarming, Christian activists say, is the yearlong crackdown on church buildings in Wenzhou, a prosperous city in Zhejiang Province sometimes referred to as the Jerusalem of China for its large number of congregations. The government has targeted as many as 400 churches across the province, Christian rights advocates say, demolishing a number of churches and removing crosses on structures they say violate local zoning rules. Aprovincial policy statement that emerged this year, however, suggests the campaign is actually aimed at regulating “overly popular” religious activities.

According to Radio Free Asia, three people were wounded last week when more than 100 police officers and government workers forcibly removed a cross from a church in Hangzhou.

Christmas, nonetheless, has become big business in China, with retailers enjoying some of their highest sales in late December. Even if the holiday is largely devoid of its religious connotations, gift-giving among young Chinese is soaring. Nearly every office building, shopping mall and high-end apartment building in China features Christmas trees in the lobby and Yuletide décor on elevator doors.

At stores across the country, the familiar strains of “Jingle Bells” and “Feliz Navidad” have become unavoidable. On the popular Chinese social media app Wechat — where greetings of Merry Christmas have become fashionable among friends — typing the word “Christmas” yields a blizzard of tiny spruce trees.

The city of Yiwu, a wholesale commodity hub not far from Shanghai, manufactures about 60 percent of the world’s stuffed reindeer, elfish figurines and colored string lights, according to the Yiwu Christmas Products Industry Association, which counts 600 factories among its members.

Although China’s growing love affair with Christmas tends to be a largely faithless dalliance, the number of Christian adherents has been soaring in recent years. According to some estimates, there are more than 100 million believers here, a figure that stands in marked contrast to the 85 million members of the Communist Party.

For many young Chinese, however, Christmas is simply a lighthearted diversion that has little to do with religious faith.

“Though it might seem a little bit shallow or consumer-oriented in China, people get great satisfaction on Christmas,” said Liu Xingyao, 22, a student at the Communication University of China in Beijing who is a practicing Christian. “They just believe the day is just an excuse to have some fun.”

But hard-line traditionalists and Communist doctrinaires say the growing prevalence of Christmas is a tinsel-draped Trojan horse that aims to subvert traditional Chinese culture. At Modern College of Northwest University, the school that barred students from leaving campus on Christmas Eve, officials explained their opposition to the holiday in a microblog post run by the institution’s Communist Party Youth League.

‘‘In recent years, more and more Chinese have started to attach importance to Western festivals,” it said. “In their eyes, the West is more developed than China, and they think that their holidays are more elegant than ours, even that Western festivals are very fashionable and China’s traditional festivals are old-fashioned.”

On Thursday, as photographs of anti-Christmas events circulated on Chinese social media, there was resistance that at times swamped the voices of Christmas opponents.

“If one day, Europeans, Americans and other East Asians were to take to the street and demonstrate and boycott the Chinese Lunar New Year, I’d like to see how Chinese nationalistic advocates feel then,” wrote one blogger, Wu Zhongzhan.

Another popular commentator, Yao Bo, said that those attacking Christmas would do well to focus on cultivating traditional Chinese culture.

“Respect for tradition is not about boycotting others, but staying true to yourself,” he wrote. “Tradition will never be revived by boycotting others. Boycott only makes it buffoonery.”

Patrick Zuo contributed research.
 
China's Xi calls for tighter ideological control in universities
(Reuters)

Chinese President Xi Jinping has called for greater “ideological guidance” in China’s universities and urged the study of Marxism, state media reported on Monday, as the country tightens control on Western ideology.

Xi’s comments are the latest sign of his politically conservative agenda and come amid a ratcheting up of controls over the media, dissidents and the internet.

China’s Communist Party has signaled that it will not embark on political reform, despite hopes that Xi, the son of a former liberal-minded vice premier, may loosen up.

Xi said universities had to “shoulder the burden of learning and researching the dissemination of Marxism”, Xinhua state news agency said.

Xi called on the authorities to step up the party’s “leadership and guidance” in universities as well as to “strengthen and improve the ideological and political work”.

The campuses should “cultivate and practice the core values of socialism in their teaching”, Xi said.

Curricula and speech at Chinese universities are tightly controlled by the government, though students have at times pushed the limits, including during the 1989 Tiananmen Square pro-democracy protests that were brutally suppressed by the army.

An influential party journal said in September that one of China’s top universities, Peking University, had urged students and teachers to “fight” criticism of the party.

Last year, a liberal Chinese economist who had been an outspoken critic of the party was expelled from Peking University after he called for democratic reforms.

Xi has espoused old school Maoism as he seeks to court powerful conservative elements in the party. Like many officials before him, Xi is steeped in the party’s long-held belief that loosening control too quickly, or even at all, could lead to chaos and the break up of the country.

Xi’s administration has overseen a crackdown on dissidents and on freedom of expression that many rights activists say is the most sustained and severe in years.

Last week, Chinese media reported that a university in northwestern China had banned Christmas, calling it a “kitsch” foreign celebration unbefitting of the country’s own traditions and made students watch propaganda films instead.

(Reporting by Sui-Lee Wee; Editing by Nick Macfie)
 
Ατύχησε η Κινέζα Λουκρητία Βοργία
China halts racy Empress drama due to 'technical difficulties'
(The Telegraph)
The televised saga of a 7th Century Chinese empress has proved too hot to handle for China's censors, who have cancelled the wildly-popular show after only a week

By Robert Foyle Hunwick, Beijing
29 Dec 2014

A much-anticipated TV drama about China's first female emperor has been pulled after just one week, prompting speculation that its flamboyant and revealing costumes may have irked censors.

The Saga of Wu Zetian, known in English as Empress of China, and starring Fan Bingbing – one of China's most famous actress – began its run on December 21.

Fan, best known to foreign audiences for roles in Iron Man 3 and X-Men: Days of Future Past, also produced the series, in which she stars as the controversial Empress Wu, from the Tang dynasty.

But commercial satellite station Hunan TV, no stranger to censorship after its hit show Super Girl was banned for vulgarity, announced that Sunday's episode would not be aired due to "technical reasons."

Observers widely interpreted this as punishment for the much-discussed costumes of its female characters.

Viewers online had previously dubbed it "The Saga of Squeezed Breasts." The State Administration of Press, Publication, Radio, Film and Television (SAPPRFT), China's chief censors, has issued regulations banning depictions of one-night stands, adultery, sexual abuse, rape, polyamory, necrophilia, prostitution, nudity and masturbation, as well as murder, suicide, drug use, gambling and even racy subtitles and puns.

Wu Zetian, who entered the 7th-century court as a 13-year-old concubine, only to rise to monarch for the last 15 years of her life, makes for a brave choice of subject, as her blood-soaked reign is notorious for allegations of multiple murder, physical cruelty and a wanton sexual appetite.

In histories of the period, and films such as 1963's Wu Tsi-tien, Wu is claimed to have smothered her baby, killed her brothers and sister, had rivals dismembered and enjoyed a harem of younger lovers in her dying years, details of which are well known to Chinese viewers.

"Wasn't this the Tang dynasty style?" complained one viewer. "Why don't you just let a bunch aunties play them?"

But the country's often-vague and erratic enforcement of regulations means TV shows are often delayed or pulled afterwards.

A supposed quota exists for historical dramas but such content still makes up much of Chinese drama, as contemporaneous shows suffer even stricter censorship. Another reason could be that lavish show, said to have cost around £30 million, has simply proved too popular.

"Calling stop in the middle of the show is either [SAPPRFT] admitting that it didn't do its job properly," noted one savvy viewer, "Or it's to give way to a new show produced by [state broadcaster] CCTV, because the viewing figures are too high."
 
Στιβαρή σύνοψη:
The Elusive Chinese Dream
(Jeffrey N. Wasserstrom / ΝΥΤ)

In 1989, Chinese cities were rocked by huge protests, most notably the Tiananmen Square crackdown, while in Europe, the Berlin Wall fell and talk of a global Marxist-Leninist extinction began. Many observers, both in China and abroad, assumed that the Chinese Communist Party was on its last legs.

How wrong we were. A quarter-century later, the party — the world’s largest political organization, with 86 million members — seems as robust as ever. China’s geopolitical clout is greater than it has ever been in modern times, and the size of its economy has just surpassed that of the United States.

The party has, in President Xi Jinping, a strong leader who often strikes a supremely self-confident tone. He makes bold claims to islands in the East and South China Seas that neighboring countries insist are theirs. He chides Mikhail S. Gorbachev for having failed to be “manly” enough to hold the Soviet empire together. And he encourages the state media to promulgate the idea that the “Chinese dream” — a grand process of national resurgence that will return China to the position of global centrality it enjoyed before a “century of humiliation” at the hands of the West, and Japan, between 1842 and 1949 — is about to be realized. And he insists that, when it is, this will satisfy not just his aspirations but those of “each Chinese person.”

Mr. Xi’s self-assurance is not surprising, but his words and deeds betray a deep vein of insecurity. The talk of 1.3 billion people dreaming the same “Chinese dream” can’t hide the fact that China’s leaders continue to be plagued by nightmares not unlike those that haunted them in 1989.

Under Mr. Xi the party has carried out a fierce crackdown aimed at limiting dissent, often described as the harshest since 1989. It has tightened control over the press and social media. It has relentlessly censored coverage of the pro-democracy protests in Hong Kong. It has prosecuted activist lawyers who favor peaceful reform within the existing system. It has scrutinized the teaching of history in classrooms. And it has ramped up scare tactics against members of restive minority groups, such as the largely Muslim Uighur community — staging swift, secret trials and public executions of those accused of terrorism, and sentencing a moderate Uighur scholar to life in prison.

To understand these actions, we need to look more closely at what exactly bombastic talk of a shared Chinese dream means — and what it obscures. Mr. Xi’s dream envisions a country that has completed a process of economic and geopolitical resurgence that began with Deng Xiaoping in the late 1970s. In this fantasy, a modern, stable and unified China has resumed its traditional place as East Asia’s dominant power, led by a party that, despite its recent focus on rapid growth and its roots in an ideology imported from abroad, has reconnected so fully with China’s deep past that it has become natural for people of Chinese descent around the world, from Macau to Manhattan, to look to Beijing for authoritative pronouncements about the relevance of Confucian classics for contemporary problems. (The irony of reviving Confucius, who for years was denounced as the intellectual wellspring of feudalism and backwardness, is lost on few Chinese.)

It was under Mr. Xi’s predecessor, Hu Jintao, in office from 2002 to 2012, that growth rates soared, the 2008 Beijing Olympics and the 2010 Shanghai World Expo, with their high-tech venues and soaring ceremonies, wowed global audiences, and China launched a flashy space program. Mr. Xi has gone further even than Mr. Hu in trying to show that symbols of the old and the new, the classical and the revolutionary, Confucius and Mao, can be synthesized.

If the dream’s realization is close at hand, what is there to fear? Plenty, it turns out. One specter that continues to cause anxiety is a possible recurrence of the wave of protests that erupted in 1989. Newer fears include a Chinese variant of the Arab Spring and a possible economic crisis, triggered by a collapse of the inflated housing bubble, that would undermine the party’s basis of legitimacy: its ability to steadily raise living standards.

Perhaps the most urgent fear is this: a sense among even those Chinese whose living standards have soared that frantic development has come at too high a price. Never in history have the promise and peril of head-spinning modernization been so apparent within the space of a single lifetime. A country where the authorities call the air in the capital “fine” on days when nearby skyscrapers are completely shrouded from view, where waterways are suddenly and inexplicably clogged by enormous numbers of pig carcasses, where once-revered elders live in rural poverty and isolation — this is the stuff of nightmares. The party’s anxiety over these bad dreams can be seen in many things — in its calls for official think tanks to study carefully the “color revolutions” that toppled East European and Central Asian autocrats, and in the suggestion that party cadres read de Tocqueville’s account of the French Revolution, to ensure that China avoids the mistakes of the ancien régime.

Beijing’s handling of the Hong Kong situation was the latest illustration of the party’s fear that its grip on the national rejuvenation package is weaker than outsiders sometimes imagine. What was striking was not just the party’s refusal to make concessions to the protesters, but the lengths to which it went to control information about, and even photographs of, the Hong Kong protests from flowing into the mainland — and to present a locally rooted popular movement as the brainchild of foreign conspirators. Officials told a British delegation planning to investigate the situation in Hong Kong that it would be barred from setting foot in the former British colony, which typically does not require Western visitors to obtain visas.

Hong Kong’s protesters often spoke of their attachment to a distinctive and robustly cosmopolitan civic identity, as opposed to any kind of Chinese national one. And yet the symbolic challenge they presented to Mr. Xi was very significant. The eclectic imagery of their movement — in which quotations from international figures like John Lennon were placed beside statements by Chinese writers like Lu Xun — showed that there were other, perhaps more compelling, ways to make elements of China’s culture and past speak to 21st-century concerns than the mainland’s heavy-handed patriotism. It made the Communist Party profoundly uneasy to watch Hong Kong youth show such creativity and determination and demonstrate so clearly how misleading it is for Mr. Xi to claim that “each Chinese person” is capable of dreaming only the party’s authoritarian dream. Thus the lurch from bravado to paranoia.

One of Chairman Mao’s favorite words was “contradictions,” and today’s China is riddled with them: rule by a party that is nominally Communist, but embraces consumerism and welcomes entrepreneurs into its ranks; widespread unease about the environmental, social and even moral consequences of growth; deep insecurity in the ranks of a party that outwardly brims with confidence. The dark side of the Chinese dream — the negative fantasy that haunts China’s psyche — explains why Mr. Xi, the strongest Chinese leader since Deng, is so skittish, so ready to jump at shadows.

Jeffrey N. Wasserstrom is a professor of history at the University of California, Irvine, and the author, most recently, of “China in the 21st Century: What Everyone Needs to Know.”
 
Prison Sentence for Maker of Documentary on Chinese Constitutional Rule
(EDWARD WONG / NYT)

A Chinese filmmaker who made a documentary on the Chinese Constitution and efforts to get the ruling Communist Party and the government to abide by constitutional law was sentenced on Tuesday by a Beijing district court to one year in prison for running an “illegal business,” his lawyer said.

The filmmaker, Shen Yongping, was detained in April and formally arrested on June 4, the 25th anniversary of the military crackdown on student-led protesters in 1989. Many Chinese liberals were detained around around that time this year, and most have since been released.

The court hearing for Mr. Shen began on Dec. 12. In a telephone interview, his lawyer, Zhang Xuezhong, called the verdict and sentencing “nonsense” and said Mr. Shen had not made his documentary, titled “A Hundred Years of Constitutionalism”, for profit. He said Mr. Shen had posted the video online to be downloaded for free and had given away hundreds of DVDs to people who had contributed money for the documentary’s production.

Mr. Shen has been kept in a detention center in the Chaoyang district of Beijing, and Mr. Zhang said he was likely to remain there. If officials count his one-year sentence as having started with his detention in April, then he could be released in four months, Mr. Zhang said.

After Xi Jinping assumed power in November 2012, as the Communist Party chief and later the nation’s president, the authorities began a crackdown on liberal Chinese advocating constitutional rule. People’s Daily, the main party newspaper, published editorials criticizing any such calls. Lately, party leaders have been saying China should be governed according to constitutional law, but there have been no noticeable moves to enforce the Constitution.

Kiki Zhao contributed research.
 
Η Θιβετιανή συγγραφέας Tsering Woeser:

On December 26, 2014, I reposted on my Facebook page a video of Tibetan Buddhist monk Kalsang Yeshe’s self-immolation that occurred on December 23 [in Tawu county, Kardze Tibetan Autonomous Prefecture, Sichuan province, China], accompanied by an excerpted report explaining that self-immolation is a tragic, ultimate protest against repression. A few hours later, my post was deleted by the Facebook administrator. I was rather shocked when a Facebook notice of deletion leapt out on screen, which I tweeted right away with the thought, “It’s been more than six years since I joined Facebook in 2008, and this is the first time my post was deleted! Does FB also have ‘little secretaries?’”
“Little Secretaries” refer to censors hired by Weibo, the Twitter-like microblog in China, and their job is to delete posts that are deemed “politically sensitive.”
(...)
On Facebook, videos of Tibetan self-immolations have not been censored before, and my friends argued that we have reason to worry that Facebook founder and CEO Mark Zuckerberg is compromising on defending users’ freedom of expression as he seeks China’s permission to allow Facebook in China, given that he visited Beijing two months ago and met with high-ranking Chinese officials, and that a couple of weeks ago, Mr. Zuckerberg received Lu Wei, China’s Internet czar in Facebook’s headquarters where he ingratiated himself to his guest by showing that he and his employees were reading Xi Jinping’s writings to learn about China.
(...)

(China Change)
 
Further news on the Confucius Institutes: Stockholm University in Stockholm, Sweden, has scrapped its Confucius Institute, in place since 2005. It was one of the first installed anywhere, and the first in Europe.

The university’s chancellor Söderbergh Widding told the Swedish press that the reason was that other China links now fulfilled the need — suggesting that the CI had become obsolete. She concluded (in a turnaround of opinion) by saying that “Generally it is questionable to have, within the framework of the university, institutes that are financed by another country.”

Several big Swedish papers have reported on this, including the Svenska Dagbladet, http://www.svd.se/kultur/konfuciusinstitutet-laggs-ned_4218867.svd

. . . and, the Dagens Nyheter, http://www.dn.se/arkiv/nyheter/kontroversiellt-institut-laggs-ned-1

. . . a piece which the university also itself referred to in its own press release of December 20, 2014, announcing the termination: http://www.su.se/om-oss/press-media-nyheter/nyheter/beslut-taget-om-avveckling-av-institut-1.216304

The move to close the institute was preceded by intermittent criticism of the university in the Swedish media, for example in an op-ed article by veteran China journalist Ingvar Oja in the Svenska Dagbladet of 9 december 2014 (http://www.svd.se/kultur/kulturdebatt/konfucius-falska-leende_4173853.svd, entitled “Confucius’ false smile”), which summarized the recent affairs involving CIs — such as the Braga incident last summer when CI officers from China tried to censor the European Assn f Chinese Studies conference program, which they had helped finance. Stockholm University may also have been influenced by the fact that in contrast, other major universities around the neighboring Nordic countries (such as Oslo, Copenhagen, etc.) never agreed to host any CI. (Stockholm University opened its own CI under the name of “Nordic CI”, though this was later changed to “Stockholm Confucius Institute”).

In any case, the decision to terminate the CI is definitely a turnaround for the university, including for its chancellor Söderbergh Widding who as recently as 2013 wrote a blog post dedicated to counter the criticism of her university’s hosting the CI (see: http://rektorsblogg.su.se/2013/08/14/konfuciusinstitutet/ — where she dismisses critics of Confucius Institutes as victims of “liberal fundamentalism”). This was despite the fact that several years earlier, in 2008, her university — under the previous chancellor — already once did say it had decided to remove the CI from its campus — this after the publication of a specially commissioned independent report which concluded that hosting such a Chinese institute as a part of the university could give rise to suspicion of undue influence (See: http://www.information.dk/167264, “Swedish university to close Chinese institute”). But the termination was not executed — until now.
 
Maoists in China, Given New Life, Attack Dissent
(CHRIS BUCKLEY and ANDREW JACOBS / ΝΥΤ)

HONG KONG — They pounce on bloggers who dare mock their beloved Chairman Mao. They scour the nation’s classrooms and newspapers for strains of Western-inspired liberal heresies. And they have taken down professors, journalists and others deemed disloyal to Communist Party orthodoxy.

China’s Maoist ideologues are resurgent after languishing in the political desert, buoyed by President Xi Jinping’s traditionalist tilt and emboldened by internal party decrees that have declared open season on Chinese academics, artists and party cadres seen as insufficiently red.

Ideological vigilantes have played a pivotal role in the downfall of Wang Congsheng, a law professor in Beijing who was detained and then suspended from teaching after posting online criticisms of the party. Another target was Wang Yaofeng, a newspaper columnist who voiced support for the recent pro-democracy protests in Hong Kong and then found himself without a job.

“Since Xi came to power, the pressure and control over freethinkers has become really tight,” said Qiao Mu, a Beijing journalism professor who was demoted this fall, in part for publicly espousing multiparty elections and free speech. “More and more of my friends and colleagues are experiencing fear and harassment.”

Two years into a sweeping offensive against dissent, Mr. Xi has been intensifying his focus on perceived ideological opponents, sending ripples through universities, publishing houses and the news media and emboldening hard-liners who have hailed him as a worthy successor to Mao Zedong.

In instructions published last week, Mr. Xi urged universities to “enhance guidance over thinking and keep a tight grip on leading ideological work in higher education,” Xinhua, the official news agency, reported.

In internal decrees, he has been blunter, attacking liberal thinking as a pernicious threat that has contaminated the Communist Party’s ranks, and calling on officials to purge the nation of ideas that run counter to modern China’s Marxist-Leninist foundations.

“Never allow singing to a tune contrary to the party center,” he wrote in comments that began to appear on party and university websites in October. “Never allow eating the Communist Party’s food and then smashing the Communist Party’s cooking pots.”

The latter-day Maoists, whose influence had faltered before Mr. Xi came to power, have also been encouraged by another internal document, Document No. 30, which reinforces warnings that Western-inspired notions of media independence, “universal values” and criticism of Mao threaten the party’s survival.

“It’s a golden period to be a leftist in China,” Zhang Hongliang, a prominent neo-Maoist, said in an interview. “Xi Jinping has ushered in a fundamental change to the status quo, shattering the sky.”

China’s old guard leftists are a loose network of officials and former officials, sons and daughters of party veterans, and ardently anti-Western academics and journalists. They look back to the precepts of Marx, Lenin and especially Mao to try to reverse the effects of China’s free-market policies and the spread of values anathema to party tradition. And while their direct influence on the party leadership has been circumscribed, they have served as the party’s eager ideological inquisitors.

Their favorite enemies are almost always members of China’s beleaguered liberal circles: academics, journalists and rights activists who believe that liberal democracy, with its accompanying ideas of civil society and rule of law, offers the country the best way forward.

Mr. Xi’s recent orders and the accompanying surge of pressure on political foes further dispelled initial suspicions that his ideological hardening was a feint to establish his credibility with traditionalists as he settled into power. Instead, his continuing campaign against Western-inspired ideas has emboldened traditional party leftists.

“China watchers all need to stop saying this is all for show or that he’s turning left to turn right,” said Christopher K. Johnson, an expert on China at the Center for Strategic and International Studies, who formerly worked as a senior China analyst at the C.I.A. “This is a core part of the guy’s personality. The leftists certainly feel he’s their guy.”

In November, after Mr. Wang, the newspaper columnist, was dismissed from his job, the nationalist tabloid Global Times celebrated his downfall in a commentary. “In the future, the system will take a harder line towards the ‘pot-smashing party’,” it said, referring obliquely to Mr. Xi’s remarks about those who live off the party and then criticize it. “They will have a choice: change their ways or get out of the system.”

The latest directive, Document No. 30, demands cleansing Western-inspired liberal ideas from universities and other cultural institutions, according to Song Fangmin, a retired major-general, who discussed it with dozens of veteran party officials and hard-left activists at a meeting in Beijing in November. The directive formed a sequel to Document No. 9, which Mr. Xi authorized in April 2013, launching an offensive against ideas such as “civil society,” General Song said.

“These two documents are extremely important, and both summarize speeches by the general secretary,” he said, referring to Mr. Xi by his party title. “They identify targets so we can train our eyes on the targets of struggle.”

Unlike Document No. 9, which was widely circulated online, to the consternation of party leaders, No. 30 has not been openly published. But some of Mr. Xi’s comments have appeared in party publications, and references to it have surfaced on the websites of universities, party organizations and leftist groups, illuminating how the directive has coursed through the government to amplify pressure on dissent.

One political scientist from a prestigious Beijing university said that senior leaders had tried to keep the document confidential by transmitting it orally through the ranks. “This time it’s being kept top secret,” he said, “because last time things were far too public.”

But its effects have been apparent. Newspapers have accused universities of serving as incubators for anti-party thought, and campus party committees have been ordered to sharpen ideological controls. In June, the Chinese Academy of Social Sciences revealed that a party investigator had accused the academy of harboring ideological deviants. The investigator, Zhang Yingwei, said in a speech that the academy had been infiltrated by foreign subversion, and researchers were “wearing their scholarship as a disguise to create a smokescreen.”

The campaign has alarmed liberal academics, who fear that Mr. Xi is reviving the kind of incendiary denunciations of internal foes that have been rare since Chairman Mao convulsed the nation with his jeremiads against bourgeois thinking. Some, like Wu Si, a well-regarded liberal historian, take a longer view, and argue that realpolitik will eventually force Mr. Xi to adopt a more moderate position.

“It’s a self-defensive strategy against those who might try to call him a neoliberal,” Mr. Wu said in an interview.

Before Mr. Xi came to power in late 2012, few foresaw such a sharp and extended ideological turn. China’s leaders were then consumed with purging Bo Xilai, the ambitious politician who had courted party traditionalists by evoking Mao and the rhetoric of the revolutionary past. When Mr. Bo fell, his leftist followers came under official suspicion and some of their websites and publications were shut down.

Now, however, leftist voices are back in vogue. Analysts say it is unlikely Mr. Xi wants to take China back to Mao’s puritanical era, but doctrinaire Communists see him as a useful ally, and his directives as a license to attack liberal critics of the party.

“The leftists were under pressure for a while but now they are very active again,” said Chongyi Feng, an associate professor at the University of Technology, Sydney, who follows China’s intellectual and political developments. “Xi Jinping has used these people to attack.”

At a meeting in October, party secretaries of universities and colleges were summoned to discuss Mr. Xi’s instructions and urged to “enhance their sense of dangers and resolutely safeguard political security and ideological security.”

In November, The Liaoning Daily, a party newspaper in northeast China,drew nationwide attention with a report that said universities were troubled by ideological laxity. Chinese academics, it complained, were comparing Mao Zedong to an emperor, praising Western notions such as a separation of powers, and “believing that China should take the path of the West,” it said.

“It has become fashionable in university lecture halls to talk down China and malign this society,” said the report.

The ideological policing has sent a chill through China’s liberal intelligentsia. Several academics declined to be interviewed, saying they were lying low for the time being. Others said they had already experienced what they liken to an ideological purge.

Since October, Qiao Mu, the journalism professor and director of the Center for International Communications Studies at Beijing Foreign Studies University, has been relegated to clerical drudgery, summarizing English-language books in the school library, as retribution, he says, for his advocacy of Western-style journalism and a long affiliation with liberal civil society groups in China. In addition to barring him from the classroom, administrators slashed his salary by a third, he said, removed his name from the department’s website and forced his students to find other thesis advisers. “It’s meant to be a kind of humiliation,” he said, adding that he was told his demotion could last for years.

Officially, he is being punished for defying superiors who had withheld permission for him to travel abroad for conferences and other academic pursuits. But privately, school officials acknowledge growing pressure from above.

As he whiles away his days in the library, Mr. Qiao, 44, has become despondent. Some friends have suggested that he leave China, or at least compromise his values and do as he is told.

“I want to stay in my motherland,” he said, adding, “As I like to say, I have everything I need here in China, except freedom.”

Chris Buckley reported from Hong Kong, and Andrew Jacobs from Beijing. Jonathan Ansfield contributed reporting from Beijing, and Patrick Zuo contributed research from Beijing.
 
China’s “Server Sinification” Campaign for Import Substitution: Strategy and Snowden (Part 1)
(Clark Edward Barrett / The Jamestown Foundation)

On January 22, 2013, Guangming Daily reported the market launch of China’s first independently developed high-end computer server, the Tiansuo K1, and touted the homemade server’s leading role in “breaking a long-term import situation” (Guangming Daily, January 22, 2013). [1] The Tiansuo K1 represents the culmination of a long-term effort by the Chinese government to end China’s dependence on U.S. information technology (IT) companies by pursuing a policy of “server sinifcation” (fuwuqi guochanhua) in conjunction with state-owned enterprises (SOEs).

China’s reliance on foreign imported IT products has long been a cause of concern for the Chinese government, which claims that over-reliance on U.S. imports in server technology jeopardizes the country’s information security (People’s Daily, July 4). According to Chinese Ministry of Science and Technology (MOST) Bureau Chief Yang Xianwu, the Tiansuo K1’s launch “broke the situation of being under the [foreign] yoke in IT network equipment” (Science and Technology Daily, June 5). Chinese state media also purport that foreign domination of the server market has led to increased costs for Chinese companies, maintaining that the average server selling price in China is 2.4 times that in the United States, seriously hindering the country’s economic competitiveness and drive to equip the nation with the most modern IT infrastructure” (Xinhua, January 22, 2013).

China’s concerted government-sponsored import substitution campaign for server products is explicitly intended, and will likely succeed, in reducing U.S. IT companies’ market share in China and in supporting its fledgling domestic industry. This campaign will likely have serious deleterious consequences for U.S. manufacturers in China, including International Business Machines (IBM), Oracle and Hewlett Packard (HP). These companies currently control more than 90 percent of China’s server market, and Chinese spending on server technology is estimated to grow by 8.4 percent annually through 2017, compared with 2.2 percent globally—meaning a big blow to U.S. corporate IT profits in China (Bloomberg, May 27). Moreover, China’s activities in this sphere likely qualify as “innovation mercantilism,” exacerbating the relative loss of U.S. competitiveness in advanced technology goods with China, a sector where the annual trade deficit has risen from $11.8 billion in 2002 to $117 billion in 2013 (U.S.-China Commission, August 13, 2012; U.S.-China Commission, February 6). [2]

(...)
 
Αρχαιολογικό, με κάθε επιφύλαξη:

Rapid Desert Formation May Have Destroyed China's 1st Kingdom
(LiveScience.com By Charles Q. Choi / yahoo)
The first known Chinese kingdom may have been destroyed when its lands rapidly transformed into deserts, possibly driving its people into the rest of China, a new study finds.

This new finding suggests that the kingdom may have been more important to Chinese civilization than experts had thought, researchers say.

Prior research suggests the earliest Chinese kingdom might have been Hongshan, established about 6,500 years ago. This was about 2,400 years before the supposed rise of the Xia Dynasty, the first dynasty in China described in ancient historical chronicles. The kingdom's name, which means "Red Mountain," comes from the name of a site in the Inner Mongolia region of China. [In Photos: Amazing Ruins of the Ancient World]

Cultural artifacts

Past excavations have uncovered Hongshan sites across northern China, including the Goddess Temple, an underground complex in the northeastern Chinese province of Liaoning known for murals painted on its walls and a clay female head with jade inlaid eyes.

Hongshan displayed some of the earliest known examples of jade working. The first dragonlike symbol of China may have been a fishlike creature made of jade in Hongshan, researchers said.

But the importance of Hongshan to Chinese history remains a topic of debate, investigators added. The middle reaches of the Yellow River are commonly thought to be the cradle of Chinese civilization, and Hongshan was typically seen as a remote culture outside these key areas. However, the Goddess Temple, as well as remnants of sheep bones that indicate trade with Mongolian shepherds, suggest Hongshan had a complex culture.

"We seem to see evidence that Hongshan was far more important to early Chinese culture than it's currently given credit for," said study co-author Louis Scuderi, a paleoclimatologist at the University of New Mexico in Albuquerque. "Archaeologists are having a hard time figuring out what the importance of Hongshan culture was."

To shed light on Hongshan, scientists investigated the Hunshandake Sandy Lands of Inner Mongolia, in the eastern portion of northern China's desert belt. The researchers found abundant remnants of Hongshan pottery and stone artifacts there, in an area located about 185 miles (300 kilometers) west of where the Hongshan culture was first recognized in Liaoning. The variety and large number of artifacts found in the region suggest a relatively dense population that depended on hunting and fishing, the researchers said. [The 7 Most Mysterious Archaeological Finds on Earth]

Prior research had estimated that the deserts in northern China are about 1 million years old. However, these new findings suggest that the desert of Hunshandake is only about 4,000 years old. Lead study author Xiaoping Yang, a geologist at the Chinese Academy of Sciences in Beijing, along with Scuderi and colleagues, detailed their findings online today (Jan. 5) in the journal Proceedings of the National Academy of Sciences.

Rapid changes

The researchers analyzed environmental and landscape changes in Hunshandake over the past 10,000 years. The patterns of dunes, and depressions between those dunes, suggest that Hunshandake's terrain was once controlled by rivers and lakes.

The scientists dated the age of quartz from the area using a technique known as optically stimulated luminescence, which measures the minute amount of light that long-buried objects can emit, in order to see how long they have been buried. They found that the earliest shorelines in Hunshandake formed during the early Holocene Epoch, which began about 12,000 years ago, at the beginning of a humid period in Inner Mongolia.

Lake sediments indicated that relatively deep water existed in Hunshandake between 5,000 and 9,000 years ago. Pollen in those sediments revealed the presence of birch, spruce, fir, pine and oak trees.

"We're amazed by how much water there was back then," Scuderi said. "There were very, very large lakes, and grasslands and forests. And based on all the artifacts we've found out there, there was clearly a very large population along the lake shores."

However, the scientists found the area rapidly turned dry starting about 4,200 years ago. The scientists calculated more than 7,770 square miles (20,000 square km) in Hunshandake — a region about the size of New Jersey — transformed into desert.

The researchers suggested that water that used to flow into the area was hijacked by a river that permanently diverted water eastward, leading to rapid desertification. Hunshandake remains arid and is unlikely to revert back to wetter conditions, the researchers said.

The scientists noted that, at about the same time that Hunshandake dried out, a major climatic shift was occurring worldwide that caused extraordinary droughts on all of the continents in the Northern Hemisphere. "We think this drying happened in northern China as well, but was augmented by massive amounts of water getting diverted away from the area," Scuderi said.

This desertification likely devastated the Hongshan culture, the researchers said. It may have spurred a mass migration of northern China's early cultures into the rest of China, where they may have played formative roles in the rise of other Chinese civilizations.

"An important possible line of research in the future is to figure out how important the Hongshan culture was to the development of later Chinese culture," Scuderi said.
 
Sri Lankan Poll Upset a Blow to China’s Indian Ocean Plans (Natalie Obiko Pearson / Bloomberg)
The result, considered improbable just two months ago, risks disrupting President Xi Jinping’s moves to increase China’s presence in the Indian Ocean. China has invested heavily in Sri Lanka over the past decade and supported Rajapaksa in the face of U.S.-led inquiries into human rights abuses allegedly committed during the end of a 26-year civil war.
Sirisena, who deserted Rajapaksa in November to lead the opposition bloc, has promised to establish “equal relations” between China, India, Pakistan and Japan.
“China certainly will not have the uncritical support of the Sri Lankan government that it had under Rajapaksa,” said Jehan Perera, executive director of the National Peace Council of Sri Lanka, a group that promotes ethnic reconciliation.

New President in Sri Lanka Puts China’s Plans in Check (Ellen Barry / NYT)
On a Sunday four months ago, a vessel pulled unannounced into Sri Lanka’s Colombo harbor: the Chinese Navy submarine Great Wall No. 329, which is designed to carry torpedoes, a cruise missile and a 360-pound warhead.
Sri Lanka’s defense minister shrugged it off as an “operational good-will visit.” But anxiety was already radiating as far as New Delhi, where the visit was seen as a clear declaration that China had arrived in India’s backyard — with the blessing of Sri Lanka’s president at the time, Mahinda Rajapaksa.
(...)
Sri Lanka’s new prime minister has said he will cancel a $1.5 billion “port city” being built by China on the waterfront in Colombo, the capital.
 
Firebombs Thrown at Jimmy Lai’s Home and Company in Hong Kong
(AUSTIN RAMZY / NYT)

Assailants threw firebombs at a pro-democracy Hong Kong media outlet and at the home of its owner early Monday, heightening concerns about threats to press freedom.

Later Monday morning, a police sergeant fired his gun at a van that ran over his leg during an investigation of suspected theft of newspapers from a newsstand, a Hong Kong police spokesman told reporters. The sergeant had climbed into the van, but he was thrown out, and the vehicle ran over his leg, the police said. He is being treated at Queen Elizabeth Hospital.

The sergeant fired as many as four shots, the police spokesman said. It is rare for police officers to discharge their weapons in Hong Kong, where personal firearms are highly restricted. The police would not say whether the altercation with a man and young woman in the van was connected to the attack on the headquarters of the Next Media Group and the home of its owner and founder, Jimmy Lai. Apple Daily, a newspaper owned by Next Media, reported that its newspapers had been targeted in the alleged theft attempt.

Apple Daily has been a vocal advocate of the recent demonstrations for expanded democracy in Hong Kong. Mr. Lai frequently attended the protests, which saw several main thoroughfares occupied for more than two months. He was arrested and released in December when the authorities dismantled the main camp in the Admiralty neighborhood. Mr. Lai has also been under investigation by Hong Kong’s anticorruption agency in connection with donations to the pro-democracy camp.

Mark Simon, an aide to Mr. Lai, said the firebombs caused no injuries or significant property damage, but he considered them an escalation of violence and “an attack on dissident voices.”

“It’s just extremely disappointing that basically the only thing they got left is violence; that’s the case being made against peaceful democracy and civil disobedience,” Mr. Simon said. “Nobody is making the argument anymore. They’re just throwing firebombs.”

Next Media said two entryways to its headquarters in Hong Kong’s Tseung Kwan O neighborhood were hit with firebombs around 1 a.m. Monday. At about the same time, a masked man got out of a car outside Mr. Lai’s home in the Ho Man Tin neighborhood and threw a firebomb at the sidewalk outside the gate. Two cars suspected of being those used in the attacks were later found burning in nearby areas of Kowloon.

Mr. Lai and his Next Media properties have long been targets for assault, as Neil Gough wrote Monday in a profile of Mr. Lai.

Jimmy Lai, Hong Kong’s most fiercely anti-Communist tycoon, calls himself a rebel who likes to make trouble — and he has found no shortage of it.

The owner of the city’s biggest pro-democracy publishing empire, Mr. Lai has seen his house firebombed and his company’s offices ransacked; he has been the target of an assassination plot and, recently, of multiple online attacks by what he suspects were state-sponsored hackers.

In 2013 a man rammed a stolen vehicle into the gate of Mr. Lai’s home, leaving a knife and a hatchet at the scene before fleeing.

Mr. Simon said that aside from the 2009 murder plot, for which a plotter was sentenced to 16 years in prison, investigations into assaults on properties of Mr. Lai’s and Next Media have not resulted in significant breakthroughs. In December, Mr. Lai stepped down as the chairman of Next Media and publisher of Apple Daily.

The firebombings are the latest in a series of violent episodes targeting journalists in Hong Kong. In February, Kevin Lau, who had recently been dismissed as editor of the Ming Pao newspaper, was stabbed in his back and legs by an attacker on a motorcycle. A month later, two executives of a publication that was still under development were assaulted by men with metal bars.

Alan Wong contributed reporting.
 
Επιλογή από το Sinocism:

New York Review Books
is pleased to announce the debut of Calligrams, a new series of writings from and on China. Calligrams will encompass a wide array of poetic masterpieces, classic fiction, thrilling dramas, travel writing, criticism, and histories written by both Chinese and Western writers from antiquity to modern time. The series, made possible by a publishing partnership with the Chinese University of Hong Kong Press, is edited by Eliot Weinberger.

Ο Σηρ Κριαράς:
China linguist's 109th birthday wish: democracy
(yahoo)
Zhou is commonly known as the "father of Pinyin", a system for transliterating Chinese characters into the Roman alphabet introduced in the 1950s and now used by hundreds of millions of language learners in China, as well as abroad.

Flood of rich Chinese settle in UK
(FT)
A total of 357 British “Tier 1” investor visas were issued to Chinese nationals during the 12 months to the end of September, accounting for 43 per cent of all investor visas issued during that period, according to UK government data. These visas could be obtained in return for a £1m investment in gilts or British companies’ shares or bonds, a limit that has since been raised to £2m. (Σχόλιο του Bill Bhishop: UK selling itself cheap)

They Have Miao
DIE ZEIT Nr. 2/2015 14. Januar 2015 — Von Angela Köckritz
How my assistant got into trouble with Beijing’s security apparatus and I got to know the Chinese authorities

This Date in History: The Zunyi Conference of 1935 and the rise of Mao
(Jottings from the Granite Studio)
How did Mao come to power? Out of the rough and tumble scrum of early CCP politics, how did a rich peasant’s son from Hunan emerge as “The Chairman,” the bright red sun of a nation’s heart? It’s a tough question. Traditional PRC historiography usually describes Mao’s final ascension to power as the outcome of the Zunyi Conference, which began this date in 1935.

My handy desktop copy of 历史的今天 (This Date in History) reports that a conference held in Zunyi, Guizhou during the Long March, “ended the Leftism of Wang Ming, and established Comrade Mao Zedong as head of the military. Thus at this critical juncture, both the army and the party were saved.”

However, the events at Zunyi and the means by which Mao eventually attained and consolidated his control over the CCP, are still disputed among historians.

North Koreans Walk Across Frozen Border River to Murder Chinese
(Bloomberg)
The violence reflects a growing desperation among soldiers, including border guards, since Kim Jong Un took over as supreme leader in Pyongyang three years ago. As well as seeking food, they are entering China to steal money.
 
In Remote Thai Villages, Legacy of China’s Lost Army Endures (NYT)
(Το λινκ έχει και μια πανέμορφη φωτογραφία του χωριού)
(...)
The Liangs, like some 200 other families here, are the veterans or descendants of what is known as China’s Lost Army, a unit of the Kuomintang’s Nationalist Army, which lost to the Red Army of Mao Zedong in 1949. As most Nationalist soldiers fled east to Taiwan in the face of Communist advances, the Kuomintang’s 93rd Division retreated west from the southwestern Chinese province of Yunnan into Myanmar, then known as Burma.

Mr. Liang’s father, Liang Zhongxia, 84, a former Kuomintang commander, is among the 93rd Division’s last surviving veterans.

History was not finished with these lost Chinese soldiers. Against the background of shifting Cold War dynamics, some of those who stayed in the region fought against the Burmese government and ethnic militias and, with the help of Taiwan and the United States, continued to stage forays into China.

In the 1960s and ’70s, Kuomintang veterans became players in the illicit drug trade that for decades roiled this area, part of the infamous Golden Triangle. They later struck a deal with the Thai government allowing them to stay in the northern Thai borderlands in exchange for help fighting the Thai Communists.

In the mid-1980s, with the Communist threat essentially extinguished, the Kuomintang soldiers agreed to put down their arms and take up farming. In exchange, the Thai government began to grant them and their families Thai citizenship.
(...)
 
Λίγη πολιτικοφιλοσοφική διάσταση (κράτησα δύο από τα λινκ του πρωτοτύπου, που αξίζει να τα διαβάσετε):

Is ‘China’s Machiavelli’ Now Its Most Important Political Philosopher?
Xi Jinping quotes an ancient philosopher and offers possible insights into his political beliefs.
(Ryan Mitchell / The Diplomat)
Much like a dragon, “the ruler of men has bristling scales. Only if a speaker can avoid brushing against them can he have any hope of success.”

That, at least, is the dilemma facing Chinese statesmen as described by the ancient philosopher Han Feizi. Officially repudiated – but still influential – throughout China’s 2000+ years of imperial rule, he and his “Legalist School” have gained new prominence recently due to favorable citations by PRC leaders. Above all, those include references made by President Xi Jinping, China’s most powerful ruler in decades. Far from mere casual remarks, such statements serve as ideological guideposts to determine the Communist Party line. Just one sentence of Han Feizi’s that Xi quoted last autumn, for example, subsequently appeared thousands of times in official Chinese media at the local, provincial, and national levels.

Autocrat or Realist?

The trend has been interpreted in various ways. In October, the New York Times called President Xi Jinping’s uses of ancient thought “an overlooked key to his boldly authoritarian agenda,” and specifically noted the importance of Han Feizi, “a Chinese nobleman renowned for his stark advocacy of autocratic rule.”

While many experts would agree with that characterization, even referring to Han Feizi as “China’s Machiavelli,” others see him, and Legalist thought in general, in more positive terms. Scholars Orville Schell and John Delury, in an influential book on the history of Chinese reform efforts, credit “pragmatic” Legalist thought of as being behind both much of China’s historical success and its ongoing rebirth as a great nation. For Confucians, who focus on ideals of loyalty, righteousness, and benevolence, little could be more repugnant than the Legalist position that “if a wise ruler masters wealth and power, he can have whatever he desires.”

Yet Han Feizi’s ideas, and Xi’s uses of them, are far from mere illiberal posturing. Even the remarks cited by the New York Times (the same ones subsequently reprinted thousands of times in Party media) were actually a warning by Xi to the country’s high level political leaders that “when those who uphold the law are strong, the state is strong. When they are weak, the state is weak.” The statement is at once striking, suggestive, and highly ambiguous.

In this sense, Xi’s use of ancient scholarship resembles the other activities characteristic of his unique administration. Observers are divided on how to interpret his high-intensity crackdown on corruption, nearly unprecedented personal popularity, and high-profile reforms aiming for “the rule of law.” Thus, his use of reformist-sounding language can be more than enough to prompt guarded optimism among observers both domestic and foreign. Other analysts, however, remain highly skeptical; pointing to several other statements where Xi vows to crush dissent, resist the West, and ensure ideological unity.

Language and Power

Yet people on both sides more or less admit that while China’s fate increasingly turns on the thoughts and beliefs of one man, there is no clear consensus on what that man actually thinks or believes. That is why the most valuable insight to gain from his Legalist references may actually relate to a more basic question. What can Xi’s many prominent political pronouncements reveal about his political beliefs?

On this topic, Han Feizi’s overall pragmatic approach begins the moment an aspiring politician opens his mouth to speak. Like Machiavelli in the West, he lived in a dangerous political climate where a wrong word could result in disgrace, exile, or worse. As he explicitly stated in his writing, the first task of any political theorist is to avoid getting on his prince’s bad side; or “brushing against the ruler’s scales.” Discretion, and subtlety, are the key to achieving influence. Ideals, and morals, are to be kept private.

Based on that perspective, if Xi really is especially influenced by the Legalist School, it means two important things for his future trajectory. First, neither his calls for reform nor his illiberal pronouncements should be taken as simple statements about what he believes. Instead, he is likely using different forms of compromise language that various factions can agree upon. Xi’s patchwork political platform can be seen as maintaining his own place of authority, largely by avoiding the potential wrath of the Communist Party’s elders and many elite interest groups: the “dragon” whose scales he risks rubbing the wrong way.

Secondly, as a ruler Xi’s signature initiatives – especially his dramatic and escalating crackdown on official corruption – probably do not reflect either high idealism or a mere power grab. Xi undoubtedly does have a vision for where he wants to take his country, his own “Chinese Dream,” but he is unlikely to be so foolish as to try to realize that dream too early. In order to achieve his goals, Xi first has to “master wealth and power,” and a robust, predictable legal system is one key to such mastery.

Pragmatist in Chief

As a recent People’s Daily editorial admits, it is simply beside the point to ask whether or not Xi intends for “the rule of law” to limit the Party’s authority, or his own as the Party’s representative. Very pragmatically – very much like a Legalist – Xi is looking for formulas that can achieve his goals for the nation. For now, the wealth of corrupt officials has to be seized, and the power of elites over the law has to be abolished. It doesn’t much matter whether that process is called liberal or conservative, left or right, traditional or modern. What matters, at least for the moment, is whether or not it works.

Ryan Mitchell is pursuing a Ph.D. in Law at Yale, where his research focuses on political philosophy and international law. He is also an attorney admitted to the State Bar of California.

Εννοείται ότι το ιδεώδες του "κράτους δικαίου" αφορά μόνον όσους/ες τηρούν το υπέρτατο αξίωμα της πολιτικής υποταγής. Αλλιώς, αυτομάτως "θέτουν εαυτούς/ές εκτός κράτους δικαίου". Πολίτης = Υπήκοος.
 
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