China in Ten Words

Yu Hua uses the term “blood chief” to refer to individuals who organize and manage groups of people to sell their blood for profit. These “blood chiefs” often come from humble backgrounds but are able to amass wealth and power by exploiting the desperation of the poor and navigating the loopholes in the system. The term highlights the entrepreneurial spirit and opportunism of those at the grassroots level of Chinese society, showcasing how some individuals are able to capitalize on the vulnerabilities of others in the face of economic hardship and limited opportunities.

In the context of the Cultural Revolution, “capitalist-roader” was a term used to denounce members of the Communist Party who were accused of favoring capitalist ideals over socialist principles. These individuals were seen as traitors to the revolution and were often subjected to intense public criticism, humiliation, and persecution. The label of “capitalist-roader” was frequently employed in political struggles and power plays within the party to discredit and eliminate rivals or those deemed insufficiently loyal to the prevailing ideology.

Yu Hua uses the term “counterrevolutionary” to refer to the label applied to individuals or groups accused of opposing, undermining, or betraying the Chinese Communist Revolution and the authority of the Party. During the Cultural Revolution, being branded a “counterrevolutionary” was a serious accusation that often led to severe consequences, including persecution, imprisonment, torture, and even execution. Yu Hua provides several anecdotes illustrating how easily one could be labeled a counterrevolutionary for even minor or unintentional acts, highlighting the arbitrary and often absurd nature of the political persecution that characterized the era.

Yu Hua recounts his experiences of denunciation sessions as a child and the way they led him to writing about graphic violence in his early works. These were public events during which people were accused by their communities of misdeeds and were humiliated and tortured. The sessions often incorporated theatrical elements and were sometimes scripted. The Chinese Communist Party used these events to make an example of the accused and make the public invested in the state because they were the ones who carried out the accusations and violence.

Yu Hua emphasizes the pervasive influence and sacred status of Mao Zedong Thought during the Cultural Revolution. It was the official ideology of the Chinese Communist Party that encompassed Mao’s unique blend of Marxist-Leninist theory, his strategies for revolutionary struggle, and his vision for building a socialist society in China. Yu Hua notes how the study and application of Mao Zedong Thought was mandatory and all-consuming in every aspect of Chinese life during this period, with Mao’s quotations and ideas incessantly invoked in political meetings, public events, and daily conversations, and even inscribed on everyday objects. The book illustrates how Mao Zedong Thought functioned not merely as a political doctrine but as an all-encompassing belief system that permeated every facet of Chinese society.

Yu Hua uses the term “poisonous weeds” to refer to literature and works of art that were deemed subversive, counterrevolutionary, or otherwise contrary to the ideals of the Cultural Revolution in China from 1966 to 1976. During this period, many books by foreign authors and Chinese writers were labeled as “poisonous weeds” and banned, and copies were destroyed in large-scale book burnings. Despite the risks associated with possessing these banned books, Yu Hua describes how people sought out copies of “poisonous weeds” and shared them secretly, offering a glimpse into a world of literature and ideas beyond the narrow confines of state-approved culture. The term reflects the aggressive and intolerant cultural policies of the Chinese government during the Cultural Revolution, which saw any form of artistic expression that deviated from the party line as a threat to be eradicated.

In the context of the Cultural Revolution, Yu Hua employs the term “revolutionary” to describe individuals who were seen as actively supporting and promoting the ideals and goals of the Communist Party. This label was often used to confer legitimacy and authority upon those who aligned themselves with the prevailing political ideology. However, Yu Hua points out that the designation of “revolutionary” was just as arbitrary and mutable as that of “counterrevolutionary;” individuals often shifted between these labels as political tides changed. The book highlights the precarious nature of political identity during the Cultural Revolution, when one’s status as a “revolutionary” or “counterrevolutionary” could be easily manipulated to suit the needs of those in power.

Yu Hua uses the term “runaway landlord” to refer to wealthy landowners who fled China during the early years of the Communist regime, particularly during the land reform campaigns of the 1950s. These individuals, fearing persecution and the confiscation of their property, escaped to Hong Kong, Taiwan, or other countries. In the context of the book, “runaway landlord” represents the class enemies and counterrevolutionaries targeted by the Communist Party during its early years in power, highlighting the dramatic social and economic upheaval that accompanied the Party’s efforts to consolidate its control over the country.