By Xiaorong Han
The occupation of communist progressive Wei Baqun, one among China’s “three nice peasant leaders” and guy of the southern frontier.
Robin Hood–style innovative Wei Baqun is frequently defined as one among China’s “three nice peasant leaders,” along Mao Zedong and Peng Pai. In his domestic county of Donglan, the place he began organizing peasants within the early Twenties, Wei Baqun got here to be thought of a demigod after his death—a communist progressive with supernatural powers. quite a bit legend has grown up round this interesting determine that it truly is tricky to grasp the reality from the story. proposing Wei Baqun’s lifestyles in mild of interactions among his area people and the chinese language country, Red God is geared up round the trips he made of his multiethnic frontier county to significant towns the place he picked up principles, equipment, and contacts, and round the 3 revolts he introduced again domestic. Xiaorong Han explores the congruencies and conflicts of neighborhood, nearby, and nationwide forces at play in the course of Wei Baqun’s lifetime whereas reading his position as a hyperlink among his Zhuang humans and the Han majority, among the village and the town, and among the outer edge and the center.
“This account of the fast lifetime of a charismatic progressive is particularly good written and in accordance with thorough study in Guangxi records and different Chinese-language fabrics. A important addition to scholarship on revolution and nearby politics in twentieth-century China … Essential.” — CHOICE
Xiaorong Han is Professor of historical past at Lingnan collage, Hong Kong. he's the writer of Chinese Discourses at the Peasant, 1900–1949, additionally released by way of SUNY Press.
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Additional info for Red God: Wei Baqun and His Peasant Revolution in Southern China, 1894-1932 (SUNY series in Chinese Philosophy and Culture)
Tumarkin, Lenin Lives! , 1997). On the mausoleum see N. N. Stoyanov, Arkhitektura Mavvzoleya Lenina (Moscow, 1950). 16. N. Berdyaev, The Origins of Russian Communism (London, 1937). 17. Vittorio Zincone, Lo Stato totalitario (Rome, 1999). 24 Leader Cults: Varieties, Preconditions and Functions 18. Mark Lilla, The Reckless Mind: Intellectuals in Politics (New York, 2001). 19. The cult of Saddam Hussein appears to have borrowed features from both the Hitler and the Stalin cult: Con Coughlin, Saddam: The Secret Life (London, 2002), pp.
Nina Tumarkin, The Living and The Dead: The Rise and Fall of The Cult of World War II in Russia (New York, 1994). 49. E. Zubkova, Russia After the War: Hopes, Illusions and Disappointments, 1945–57 (Armonk, NY, 1998). 50. Ian Kershaw, ‘ “Working Towards the Fuhrer”: Reflections on the Nature of the Hitler Dictatorship’ in Ian Kershaw and Moshe Lewin (eds) Stalinism and Nazism: Dictatorships in Comparison (Cambridge, 1997), pp. 88–106; Hans Mommsen, ‘Cumulative Radicalisation and Progressive Self-Destruction as Structural Determinants of the Nazi Dictatorship’ in Kershaw and Lewin, Stalinism and Nazism, pp.
67 In April 1939 Komsomol’skaya pravda tried to publish flattering memoirs of Stalin’s youth by G. Elisabedashvili, a fellow-student at his school in Gori. 72 A strategic distinction appears to have been made between what was acceptable for the Georgians and what was suitable for consumption by the Soviet public as a whole. Stalin allowed only occasional public glimpses of his family. His visit to his mother in Tbilisi in October 1935 was a rare example of the genre, but even this he treated with ambivalence.
Red God: Wei Baqun and His Peasant Revolution in Southern China, 1894-1932 (SUNY series in Chinese Philosophy and Culture) by Xiaorong Han