Victims of China's Cultural Revolution: The Invisible Wounds: Part II

Author(s): Anne F. Thurston

Source: Pacific Affairs , Spring, 1985, Vol. 58, No. 1 (Spring, 1985), pp. 5-27
Published by: Pacific Affairs, University of British Columbia

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 Victims of China's Cultural
Revolution: The Invisible
Wounds
Part II*

Anne F. Thurston

B ASED LARGELY ON INTERVIEWS with some fifty Chinese intellectuals

who had been victims of the Cultural Revolution, the first part of
this article argued that the Cultural Revolution may be regarded as an
"extreme situation" and pointed to the extent of loss, the depth of
isolation, and the lack of meaning in suffering as distinguishing features
of that extremity. Part II examines the long-term effects on victims of the
Cultural Revolution of having been immersed in extremity.
In attempting to describe the long-term effects of the Cultural
Revolution on themselves, their families, and their friends, a number of
people with whom I spoke responded by saying that it was a case of hou
yi zheng, meaning that after the disease is cured, a sickness remains. More
formally, hou yi zheng may be translated as "sequela," meaning a "morbid
condition left as the result of a disease." It is a term employed with some
frequency by those who study the long-term effects of immersion in
extremity. For, if a disaster "splinters the silence for one terrible
moment and then goes away," the tragedy of a disaster is not merely in
the terrible moment but in the long-term effects on those who survive it.'
Many of those who survived the extremity of the Nazi concentration
camps were liberated only to succumb to the sickness psychiatrists would
label "concentration camp syndrome."2 Veterans of the Vietnam War
returned to the United States in a reasonably healthy mental state.
Today, many are burdened with deep psychological wounds.3

* This is the conclusion of a two-part article, the first part of which appeared in the
Winter 1984-85 issue of Pacific Affairs (vol. 57, no. 4), pp. 599-620.
' Kai T. Erikson, Everything in Its Path: Destruction of Community in the Buffalo Creek Fl
(New York: Simon and Schuster, 1976), pp. 135-246.
2 Leo Etinger, "The Concentration Camp Syndrome and Its Late Sequelae," in Joel E.
Dimsdale, ed., Survivors, Victims, and Perpetrators: Essays in the Nazi Holocaust (Washington,
D.C. and New York: Hemisphere Publishing Corporation, 1980), pp. 127-63.
3Jim Goodwin, "The Etiology of Combat-Related Post-Traumatic Stress Disorders," in
Tom Williams, ed., Post-Traumatic Stress Disorders of the Vietnam Veteran: Observations and
Recommendationsfor the Psychological Treatment of the Veteran and his Family (Cincinnati, Ohio:
Disabled American Veterans, 1980), pp. 1-6, 10.

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 Pacific Affairs

Not only do survivors of extreme situations remain victims of their

survival, but there is a universality to the sequelae that transcends the
particular extremity. Psychiatrists who have studied survivors of ex-
treme situations would argue that any form of extreme stress is likely to
produce a similar pattern of long-term response, a similar set of
symptoms which together are now labelled "post-traumautic stress
disorder" and under which may be subsumed such disorders as "con-
centration camp syndrome" and "combat fatigue."' Leo Etinger, study-
ing survivors of concentration camps, Kai Erikson, studying survivors of
the Buffalo Creek dam disaster, and many who have studied the
survivors of Vietnam combat have noted an almost photographic iden-
tity in survivors' descriptions of their continuing distress-symptoms
that include a sense of guilt and fear of recurrence, nightmares, failing
memory and difficulty in concentration, nervousness and irritability,
depression, fatigue, sleep disturbances, headaches, emotional instability,
and alienation.5
Moreover, the nature of the distress experienced by victims of
extremity differs in fundamental respects from other mental disorders.
In contrast to traditional Freudian psychoanalytic theory, which posits a
relationship between early childhood experiences and later neuroses,
post-traumatic stress disorder is testimony to the fact that traumas that
occur in adult life can have long-lasting psychological consequences. As
one psychologist who has studied post-traumatic stress disorder in
Vietnam veterans points out, "Every man has his breaking point. "6
Finally, the symptoms of distress are sometimes delayed for months,
even years, after the experiences which produce them. Many concen-
tration camp survivors who were studied in the first year after their
liberation appeared, psychologically at least, to function remarkably
well. Their psychological wounds did not appear until later.7 American
soldiers serving in Vietnam showed a lower incidence of "combat
fatigue" than combat soldiers in any other war. But some have argued
that by 1978, five years after the war's end, half of the million veterans
of Southeast Asian combat were suffering from post-traumatic stress
disorder. For many, the symptoms did not appear until years after their

4 Etinger, "The Concentration Camp," pp. 131-5; "Post Traumatic Stress Disorder,"
Diagnostic and Statistical Manual III (Washington, D.C.: American Psychiatric Association,
1980), pp. 236-9.
5 Etinger, "The Concentration Camp," pp. 131-8; Erikson, Everything in Its Path, pp.
136-7; Goodwin, "The Etiology," pp. 5, 11-17; Diagnostic and Statistical Manual III, pp.
326-9.
6 Ghislaine Boulanger, "Post Traumatic Stress Disorder: An Old Problem with a New
Name," paper prepared for inclusion in Sonnenberg and Talbott, eds., The Psychiatric
Effects of War (Washington, D.C.: American Psychiatric Association, 1983), p. 21.
7 Etinger, "The Concentration Camp," p. 135.

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 Victims of China's Cultural Revolution

return, and psychiatrists and psychologists predict a steady increase in

new outbreaks of this disorder until at least 1985.8
The Cultural Revolution differs in important respects from other
extreme situations. Although most victims could describe with relative
certainty when the Cultural Revolution began, few could tell you
precisely when it ended. The Cultural Revolution was not, like a disaster,
an "'event' with a distinct beginning and a distinct end." Nor did the
trauma experienced by its victims bear the same horrifying similarity as
that experienced by concentration camp inmates, or Vietnam veterans,
or survivors of Hiroshima, or of floods or tornadoes. Victims of the
Cultural Revolution came under attack at different times and for
different reasons, and the torture to which they were subjected was also
highly variable. In contrast to researchers of other disasters, I have yet
to hear the same story twice. Finally, for many, the Cultural Revolution
was but the last and the worst in a series of catastrophic events, and the
number of catastrophic events experienced by a single individual natu-
rally increased with age. Those who were middle-aged at the start of the
Cultural Revolution had already experienced, at a minimum, the Japa-
nese invasion, the civil war, the anti-rightist campaign, and the natural
disasters of the "three bad years" from 1959-61.
Nonetheless, despite these differences between the Cultural Revolu-
tion and other extreme situations, the themes that emerge from both my
interviews and the "literature of the wounded" are precisely the symp-
toms experienced by a wide range of people who are suffering the
psychological consequences of immersion in extremity. For many of its
victims, the Cultural Revolution is not yet the "thing of the past" the
government sometimes insists. Given the delay between the experience
itself and the manifestations of its wounds, the ghost of that episode may
still return to haunt its victims.

POST-TRAUMATIC STRESS DISORDER

Two of the lingering wounds associated with post-traumatic stress

disorder are sufficiently universal and so pervasive a theme among
victims of the Cultural Revolution that they deserve separate consider-
ation: guilt and fear.
Survivors' Guilt. It is the tragic but nearly universal fate of those who
have survived extreme situations to be burdened in their survival by a
strong sense of guilt. And the tragedy of survivors' guilt is only
compounded by the fact that those responsible for the victims' suffering
often face the world with a conscience unencumbered by guilt.9 It was

8 Goodwin, "The Etiology," pp. 3-11.

9 See John P. Sabini and Maury Silver, "Destroying the Innocent with a Clear
Conscience," in Dimsdale, ed., Survivors, Victims, and Perpetrators, pp. 329-57.

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 Pacific Affairs
Bruno Bettelheim, writing about the survivors of Nazi concentration
camps, who first introduced the concept of "survivor's guilt."'0 Robert
Jay Lifton, writing of the survivors of Hiroshima, also analyzes this
phenomenon." In its purest form, survivor's guilt is absolutely elemen-
tal, best expressed by Elie Wiesel, who writes: "I live and therefore I am
guilty. I am still here because a friend, a comrade, an unknown died in
my place."
At a secondary level, survivor's guilt is related to what people did in
order to stay alive, to what they felt when others were chosen to die and
they were not. Concentration camp survivors today express guilt that
they were sometimes able to secure easier jobs for themselves, thereby
preserving the physical and psychological strength so necessary for
survival, that they rejoiced when others were chosen to die.'2 Elie Wiesel
writes of the shame he will feel forever for the one fleeting moment
when he wished himself relieved of the burden of caring for his father,
the better to struggle for his own survival.'3 Survivors of the Buffalo
Creek dam disaster tell of watching friends and neighbors sweep by,
arms outstretched, crying for help, drowning in the morass of flooding
sludge, as they, too numb and too focussed on their own survival, failed
to proffer help. Today, they feel guilty. "4 Among Vietnam veterans, the
most painful manifestations of survivor's guilt are among those who
served as medics, who continue to blame their own incompetence for the
deaths of comrades whose lives, in reality, were beyond saving.'5
At still another level, the feelings of guilt, expressed particularly by
survivors of the concentration camps and the bombing of Hiroshima,
relate to people's feelings that they were either complicitous with the
political system that brought about the disaster or that their protests
against it were not sufficiently strong.
I have not, in either my interviews or readings, seen the elemental
survivor's guilt so starkly phrased as by Elie Wiesel. But something akin
to the secondary elements of survivor's guilt is a theme in many of my
interviews. At least three factors contribute to this guilt: an individual's
belief that he was either complicitous in the political system that
produced the Cultural Revolution or, particularly among the young,
that he was complicitous in the persecutions of the Cultural Revolution

0 Bruno Bettelheim, "Trauma and Reintegration," in Surviving and Other Essays (New
York: Vintage Books, 1980), pp. 29-35.
l Robert Jay Lifton, Death in Life: Survivors of Hiroshima (New York: Random House,
1967), pp. 479, 489-500.
12 Robert Jay Lifton, "The Concept of the Survivor," and Elmer Luchterhand, "Social
Behavior of Concentration Camp Prisoners: Continuities and Discontinuities with Pre- and
Postcamp Life," in Dimsdale, ed., Survivors, Victims, and Perpetrators, pp. 1 18-20 and 271-5.
13 Elie Wiesel, Night (New York: Bantam Books, 1960), pp. 86-7 and 99-106.
14 Erikson, Everything in Its Path, esp. pp. 156-73.
15 Goodwin, "The Etiology," p. 15.

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 Victims of China's Cultural Revolution

itself; guilt over having betrayed relatives or friends; and guilt over
having been unable to protect one's family from attack.
Perhaps the most complete and complex statement of survivor's guilt
was conveyed to me by a man who now regrets the unquestioning belief
he once had in China's Communist party, and who is additionally
burdened by a sense of guilt over his mother's death during the Cultural
Revolution:

None of us are innocent. Not really. Not completely. Not even those of us who
were victims. Perhaps somewhere in China is someone, some people, who have
always been honest, who have always told the truth, always spoken what was in
their heart, who have never had to speak words that they did not feel. Who they
are, where they are, I couldn't say. For all of us, at one time or another, have had
to speak words that we did not really believe. Because the political line has
changed so often, so dramatically. Only people who do not think at all, who have
lost the capacity for thought, could follow all those changing lines, could believe
all the shifts in line. There are people like that, people who blow with the wind,
without ever questioning or thinking. But they have lost the capacity for thought
and therefore, perhaps, the capacity to be human. They are torpid.

When the Cultural Revolution began, and the attacks against me started, I
believed those attacks. Many of the attacks had to do with status and privilege,
and I thought at the beginning that, yes, perhaps we intellectuals did have too
much status, too many privileges. So I felt guilty.

But later, I felt guilty for another reason. Because you see, as a young boy before
Liberation, as a young man after Liberation, I believed in the party. Not just
believed in the party. I believed that the party was China's savior, China's
Messiah. And so, as the Cultural Revolution progressed, I felt guilty for having
believed, for having been so unthinking, for having followed so blindly, for
having accepted so unquestioningly, for having glossed over my doubts.

And for what I had done. Like the anti-rightist campaign. I participated in the
anti-rightist campaign. Criticizing people. Innocent people.

And then, while I was cleaning the toilets, my mother came under attack. She
was in another city, and there was very little communication between us. But I
knew that she was suffering, suffering badly, that she needed me, that I should
go to her, to try to help her. But I couldn't. They wouldn't let me go.

And then I learned that she had developed cancer. We believe in China that
one's emotional state and one's physical health are interrelated. We say that
disease can be caused by seven types of emotions-by too much joy or anger, by
worry, or too much inner contemplation, by sadness, fear or shock. So I believe
that it was my mother's emotional state, her fear, her anxiety, her worry that led
to her death. But even as she was dying, they wouldn't let me visit her, wouldn't
let me help her. And I felt guilty for that. It was only when she was on her
deathbed, actually dying, that I finally got permission to go to her.

So, yes, many of us feel guilty about the Cultural Revolution. I don't mean to
suggest that we should feel guilty, that we really did something wrong. But, still,
I feel that this guilt is a good thing, not a bad thing. It shows that we still have
a conscience, that our consciences are intact. And so long as we still have our
consciences, so long as they work, there is hope.

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 Pacific Affairs

On the part of young people, who began as active supporters of the

Cultural Revolution and later became its victims, guilt is often based
on remorse for actions deliberately committed and deliberately designed
to bring injury. The young man described in part I of this article who
spent two months in the darkened cowpen participated, upon his
release, in some of the most violent phases of the Cultural Revolution.
He took up loaded guns and used them against rival Red Guard factions,
and his best friend was shot dead beside him, a bullet wound in his head,
brains splattering, as they were engaged in one such battle. He woke up
one morning and asked himself what he had been doing and why, and
he remains wracked today not with guilt or remorse (neijiu), he says,
because "guilt" is not sufficiently strong to convey his feeling-he has yet
to find a word that could properly express the depth of his shame. Even
today, he has many types of nightmares. Often, he dreams that he is
being attacked by snakes and tigers. But the nightmare he has most
frequently is simply the picture of his closest friend, his face drained of
blood, lying beside him as he is powerless to save his friend's life.
Another young man I interviewed was fifteen years old when the
Cultural Revolution began and had been, by his own description, a
fanatic Red Guard. In the fall of 1966, he had left his own city to go to
other places to help foment revolution there. In one city, it had been his
task to do "intelligence research" on two officials who had come under
attack and who were to be removed from office. He was supposed to
help supply the evidence that would ultimately convict them. But as he
gathered the materials for his intelligence research, as he interviewed
the officials' colleagues and went through the officials' files, he concluded
that these people were good after all, that there was nothing in their past
to suggest they were counterrevolutionaries. They were, in fact, good
revolutionaries. But he never said anything about this to anyone. He
never stood up on their behalf. He thought there must be something
wrong with him, that he was still young, that he had no experience
participating in a revolution, and that this, after all, was a revolution.
When he returned home, he found that his father was under attack,
that both of his parents had been taken away and incarcerated, and that
his home had been occupied by the revolutionary rebels. Very shortly,
he found himself under attack, too. During the course of those attacks,
father and son were taken together to a public struggle-session where
first the father and then the son was beaten. The son was told that his
torture would continue until he beat his father. After enduring the
torment for what seemed an unbearable amount of time, the son
succumbed to his captors' demands. Today, he says:

I feel I must apologize to my country and my people. I must fall on the ground
on my knees and beg for their forgiveness. Because if we fanatic young Red
Guards had not done what we did the country would not have been paralyzed.

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 Victims of China's Cultural Revolution

If we had not done what we did, what happened to my father-what happened

between me and my father-would never have happened. On the one hand, it
is true that we were used by the Gang of Four. But on the other hand, in terms
of the entire history of what happened, we, I, my generation, still has a share of
the responsibility. We doubted. We recognized they were evil. We opposed them
in our hearts. But we did not oppose them openly.

Adults also feel guilty for having betrayed relatives or friends.

Indeed, many during the Cultural Revolution were confronted with
extremely difficult, "no-win" choices, choices that sometimes involved
the apparent necessity of sacrificing one member of the family in order
to save other members. The choice of sacrificing one member of the
family in order to save the others was faced most frequently by women
who believed that by attacking their husbands-"drawing a clear line of
demarcation"-they might be able to save their children. Such was the
case with Maomei's mother in the story cited in the first part of this
article, "Anecdote from the Western Front." In a scene central to the
story, Maomei writes a letter to his mother, exonerating her from guilt
in the death of his father. In it Maomei adds to the official grounds
for exoneration-having fallen under the influence of the Gang of Four
and of feudalist thought-his more personal recognition that his mother
had attacked her husband in order to save the children.
Unlike Maomei, others who were betrayed by family members
during the Cultural Revolution find forgiveness today to be considerably
more difficult. Some who denounced their family suffer profoundly
from guilt.
Let me tell you the story of my best friend, my classmate, and what happened to
his family during the Cultural Revolution. We had been best friends for years,
and since I had been a small child I had gone to his house frequently and also
knew his parents quite well. We had become very close, and his parents were like
an aunt and uncle to me. His father was an engineer in a research institute, and
his mother, also an intellectual, worked in the same unit. During the Cultural
Revolution, a tragedy struck the family. The father was labelled a Japanese spy
because he had worked in the northeast during the period of the Japanese
occupation. Upon being labelled ajapanese spy, he was confined, locked up
isolated from his family. He was tortured in the hope that he would confess.
But the father could not stand the torture that was brought to bear against him,
and so eventually he confessed that he was guilty of being an agent, a spy for
Japan. The father's confession was read at a big meeting, and the paper on
which it was written was held up for everyone to see.
The mother had been put under great pressure to draw a clear line of
demarcation from her husband, and during the period she was being subjected
to such great pressure, she learned that her husband had confessed, that he had
said that he was a Japanese agent, a spy. So at the meeting that was held to
denounce him, the meeting where his confession was read, it was she who stood
up and took the lead in shouting the slogans against him-down with her
husband.
Her action aroused considerable discussion within the research institute where
they both had worked. Some people thought that what she had done was good,

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 Pacific Affairs
that she should have drawn a clear line of demarcation from her husband.
Others, though, thought that she had betrayed him, although at the time none
of them dared to say so openly.

Since then, the mother has carried a heavy burden. After the downfall of the
Gang of Four, the father was proven innocent of the charges and was rehabil-
itated and allowed to resume his former position at the institute. But the family
that had been shattered by the Cultural Revolution could never be rebuilt. The
husband could never be rebuilt. He said that, given the circumstances in which
he found himself during the Cultural Revolution, hearing his wife stand up and
lead the slogan shouting against him was worse than any torture, any pressure,
any slogan that had ever been used against him. He could not forgive her. He
would not forgive her.

After that, the mother became mentally ill, began suffering from mental
disorders. She herself felt she was guilty for what she had done, and that guilt
was only compounded and reinforced by the fact that her husband would not
forgive her.

Their son, my best friend, has another view. He says that not all the blame
should be placed on his mother, that she should not be made to assume full
responsibility for having stood up and shouted those slogans. He points out that
she had been under heavy pressure to denounce her husband, to draw a clear
line of demarcation. And he points to the fact that his father could not stand the
pressure, could not bear the torture, that it was he who had confessed to being
a spy for Japan. How then could his mother be blamed?

But the husband still refused to forgive. Even when he was lying on his deathbed
with his wife there beside him, he still refused to forgive.

There is still another kind of guilt in China today, a guilt all the more
tragic because the people who feel it are blameless and were completely
powerless to prevent the attacks against those about whom they now feel
guilty. They are people who, within their families, were the primary
focus of attack. They did not betray other members of their family, but
they were helpless in protecting them from similar attack. The case of
China's great twentieth-century novelist Ba Jin is a good example.
Bajin's wife, who was thirteen years his junior, died of cancer during
the Cultural Revolution. That statement carries a different connotation
to the Chinese from the message it carries to us. While we and our
medical profession only recently increasingly recognize the relation
between mind and body, and studies are underway on the relationship
between stress and cancer,'6 the Chinese I interviewed took this rela-
tionship as given. They believe that anxiety and depression are major
contributing factors in the onset of cancer. Chinese doctors I spoke with,
although their interpretation is more sophisticated than one of simple
cause and effect, believe this as well.'7 Thus, to such people, the mere

16 See Glen R. Elliott and Carl Eisdorfer, eds., Stress and Human Health: Analysis and
Implications of Research (New York: Springer Publishing Company, 1982), pp. 268-88.
17 The precise quotation is, "Anxiety can be considered one of the factors leading to
cancer. If a person already has the factors that produce cancer but that patient is
psychologically healthy, then that could prevent the cancer. If not, this can quicken the
onset and development of the cancer."

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 Victims of China's Cultural Revolution

fact that Ba Jin's wife died of cancer is a message that it was her
depression and anxiety during the Cultural Revolution that was a major
cause of her death. Ba Jin says so quite explicitly.
One small part of Ba Jin's reminiscences of his wife is an accusation,
an outcry, against the Cultural Revolution.'8 But the thrust of his
message is an accusation against himself for the death of his wife. He
argues that because of him, because she was his wife, she came under
attack during the Cultural Revolution. This man who had to kneel on
broken glass before 10,000 people claims that he was never beaten, that
it was his wife who suffered and died because of him. He says that he
regrets ever having written literature, because what he wrote was the
precipitating factor in the accusations against his wife and his children.
He says he would willingly have suffered 1,000 or 10,000 slashes of the
knife against his flesh in order to have saved his wife. He proclaims
himself guilty for her death. He wishes he could have died for her.'9
There is an analogue to the guilt felt by Ba Jin for the death of his
wife in the guilt felt by the many mothers who came under attack during
the Cultural Revolution who were powerless to protect their children
from similar attacks. There are those who say that there was almost an
entire generation of children that grew up in China with living parents
but who were raised nearly as orphans. Liang Heng's recent book is
additional testimony to that argument.20 For parents did not have to be
incarcerated for their children to have to go for long periods of time
without adult supervision. In many work units, the political meetings
and the struggle sessions lasted so far into the night that neither parent
could return home in the evenings; they could return home only on
Sundays. In one work unit, it was only when a seven-year old child, too
young to manage the propane stove that he was attempting to use to
cook his meal, had set both the kitchen and himself on fire that mothers
with young children were finally allowed to return home in the evenings.
But when one or both of the parents were under attack, the problem was
different. The children often also came under attack, and the parents
were often unable to protect them.
One woman I interviewed was accused during the Cultural Revolu-
tion of being a landlord and a spy. Shortly after the attacks against her
had begun, she bicycled home from a struggle session late one evening

18 At least one respected scholar in the China field has read this piece as a lite
equivalent of "J'accuse." This interpretation, however, is a misreading of Emile Zola and
his relationship to the Dreyfus case and of Ba Jin and his relationship to the Cultural
Revolution. The thrust of Ba Jin's message is not "j'accuse" but 'je m'accuse." See Leo
Ou-fan Lee, "Recent Chinese Literature: A Second Hundred Flowers" (Washington, D.C.:
The China Council of the Asia Society, July 1980). For an English translation of Zola's
letter to the president of the French Republic, printed on January 13, 1898, in the French
newspaper L'Aurore, see Louis L. Snyder, The Dreyfus Case: A Documentary History (New
Brunswick, New Jersey: Rutgers University Press, 1973), pp. 177-87.
'9 Ba Jin, "Huainian Xiao Shan" ("Reminiscences of Xiao Shan"), in Huiyi yu Daonian
(Reminiscences and Memorials) (Hong Kong: Chunhui Publishers, 1979), pp. 1-13.
20 Liang Heng and Judith Shapiro, Son of the Revolution (New York: Alfred A. Knopf,
1983).

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 Pacific Affairs
to hear, before she entered, the sounds of crashing furniture and the
accusatory shouts of young Red Guards. It was the first in a series of
house searches (chaojia) that would ultimately leave her home strippe
its possessions and her family confined to a single small room. She
hesitated, waited, knowing both that her husband and seven-year old
son were inside and that, should she enter, she would be beaten. She
feared for the safety of her son. But she decided to bicycle to the home
of a friend and returned home only several hours later.
Her son was in primary school then, and while classes in the school
were suspended the children still had to go to school to participate in
political meetings and struggle sessions. Some of these struggle sessions
were directed against this woman's child, who was accused of being a
"son of a bitch" and the "offspring of a counterrevolutionary." On the
way home from school, he was similarly taunted. He did not understand
what was happening to him, why he had been singled out, and his
mother had difficulty in explaining. And she was powerless to protect
him.
Today, she dreams for many who were mothers during the Cultural
Revolution and who were unable to protect their children. Sometimes
she wakes up at night with her arms flailing against invisible attackers,
and she is crying. She is exclaiming, "Tamen jiushi xiao haizi; tamen jiushi
xiao haizi." "They're just little children; they're just little children."
Chinese women unable to protect their children during the Cultural
Revolution continue today to try to protect them in their dreams.
Fear of Recurrence. Individuals who have survived extremity are
further burdened in their survival by a fear that similar disaster might
strike again. Often that fear can be triggered by apparently common-
place situations and events-a change in the weather, a certain smell, the
sight of a uniform. Survivors of concentration camps, long after they
had been freed, continued to experience enduring distress at the sight of
an armed policeman or the sound of the late-night ring of a telephone.2'
Survivors of the Buffalo Creek dam disaster, two years after the event,
continued to form flood watches and to prepare their families for flight
whenever it rained.22 Some Vietnam veterans still will not sit with their
back to a door, and some still duck for cover at the sound of a truck's
backfire.23 In China, some are still startled and suffer heart palpitations
at a knock on the door. The house searches were always preceded by a
knock. The strains of the "East Is Red," the theme song of the Cultural
Revolution, precipitate images of bloody street battles in others. One
woman I interviewed in the United States says that the first time she
passed a poster shop and saw a caricature of President Nixon on display,
she was terrified and had to stop herself from fleeing. She thought of

21 Patricia Benner, Ethel Roskies, and Richard S. Lazarus, "Stress and Coping under
Extreme Situations," and Elmer Luchterhand, "Social Behavior of Concentration Camp
Prisoners: Continuities and Discontinuities with Pre- and Postcamp Life," in Dimsdale, ed.,
Survivors, Victims, and Perpetrators, p. 243.
22 Erikson, Everything in Its Path, pp. 10-11, 143, 179.
23 Goodwin, "The Etiology," p. 15.

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 Victims of China's Cultural Revolution

Chairman Mao and what would have happened in China had anyone
dared display a caricature of him. "They would have been killed," she
said.
If the fear of recurrence is often expressed involuntarily, triggered
by nearly random and often apparently trifling events, that fear is also
expressed more consciously. For once extreme events, however unique,
occur, their particular horrors enter into the realm of future possibil-
ity, permanently altering the way human beings perceive their world.24
Thus the Jewish Defense League has taken as its clarion call the slogan,
"Never Again," and survivors of Hiroshima have devoted themselves to
the cause of peace.
Indeed, some Chinese draw a distinction between their subjective
and their objective view on this question. Objectively, they argue,
conditions have changed sufficiently, sufficient reforms have been intro-
duced, to prevent another Cultural Revolution. Subjectively, though,
they are still afraid. Other people, though, do not make such distinc-
tions, and are frankly afraid, many for the next generation-their
children.

I think there will be another Cultural Revolution just like I think there will be
other wars. So I tell my son to prepare to live during another war, another
Cultural Revolution. But he says that every revolution is different from those of
the past, that there will be another Cultural Revolution but that it won't be the
same as the one I had.

It isn't fear that makes me feel this way, that there will be other Cultural
Revolutions, that I want to warn my son. I am old enough. Maybe I won't
experience another Cultural Revolution. I will pass away when the next Cultural
Revolution comes. My son is the one who will meet another Cultural Revolution.
That is why I don't like him to be that way. I want him to think, to see things are
more complicated, not so simple as he makes them out to be, so that when the
next Cultural Revolution comes, he will know how to deal with it. But he refuses
to learn from my experience. He thinks there can't be two movements alike, two
movements of the same kind. He says, "Don't worry, we have to experience our
own Cultural Revolution."

Maybe we can prevent it. But now I think there is still a danger. If our central
government and provincial government can lead successfully ... I am not so
sure. If the country becomes rich enough, if the living standard becomes good
enough, if we are progressive enough, maybe when the leftists launch another
Cultural Revolution, people-most of them-won't believe. But if the country is
not that rich, if we don't make progress, if we are still backward, maybe most
people would believe that the intellectuals, the professors, are the spiritual
aristocratic class and that cadres are capitalist roaders. It is quite possible. That
is why I think we should have real equality. The sooner we abolish privilege, the
sooner we abolish the back door, the better.

That is why sometimes, even today, I still go back and clean the toilets on
campus. When people see me cleaning the toilets, they think I have gone mad.

24 Benner, et al., "Stress and Coping," in Dimsdale, ed., Survivors, Victims,

Perpetrators, pp. 243-4.

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 Pacfic Affairs
They can't understand it. But I do it to make me remember. Because I think if
I ever forget, if I ever completely forget how I was treated during the Cultural
Revolution, maybe I would do something wrong. Maybe I would come to see
myself as a leading member, maybe I would come to consider manual labor as a
form of punishment. Because when the ultra-leftists rise again, they will use the
faults, take advantage of the faults of the cadres and the intellectuals, including
me. That is why I like to lead a more simple life, to do manual labor. That is why
I want my son to continue to lead a simple life, to do manual labor, not to become
part of a spiritual aristocratic class, but to lead a certain kind of simple life.

But the most poignant expressions of the fear that the Cultural
Revolution could happen again are often to be found in the dreams, the
nightmares, from which so many in China continue to suffer. If, during
their waking hours, most are able to forget the Cultural Revolution, it
often comes back to haunt them asleep, as scenes from that period are
repeatedly replayed in their dreams. And the dreams of mothers who
were unable to protect their children during the Cultural Revolution are
now being passed down to the next generation of women, who were
young and unmarried at the time of the Cultural Revolution, who now
have children of their own, and who fear that what happened to them
may someday happen to their children. This is the answer of one young
woman in response to the question, "Do you ever dream about the
Cultural Revolution?"

Yes, I have dreams, nightmares. I can tell you the one I had this morning.

It was about my daughter. They were trying to take my daughter away from me,
to snatch her away from me. You will meet my daughter, and then you will know
that she is pretty, so very pretty. I love her. In the dream, they try to snatch her
away, and as I try to grab her back, somebody else comes and grabs her away.
But as they are trying to take her away, as I am fighting for her, trying to protec
her, she becomes very small, and fat, and black, like an ugly black ball. Even her
grandmother came and tried to snatch her away, but her grandmother looks old
and shrivelled, and ugly, like the wolf grandmother. I keep trying to fight for my
daughter, to protect her, but at the end, she is nothing but a little, ugly, black
ball,

During the Cultural Revolution, I thought I would never get married and have
children. I even vowed not to get married and have children. I knew I could only
bring trouble to a husband, and I don't want my daughter to go through the
same experiences I had. I am afraid for my daughter and my husband still.

This woman's dream about her daughter is also a dream about

herself during the Cultural Revolution. For when the Cultural Revolu-
tion began, she was not only pretty but an excellent student, responsible
for organizing many activities in her school, respected, well liked. Then
her father came under attack, and so did she. So she ran away, and they
tried to snatch her back to her school. But every time they snatched her
back, the attacks on her got worse, and she would run away again.

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 Victims of China's Cultural Revolution

The nightmares, the guilt, the fear that have already been described
are among the symptoms of post-traumatic stress disorder. The young
woman who just described the nightmare about her daughter describes
many of the remaining symptoms in herself:

I think that there is a sickness in my brain, a sickness from the Cultural

Revolution. I can't sleep at night. Usually I go to bed at one or two o'clock in the
morning, but even then I can't sleep. I have some medicine, some pills to take,
but they don't seem to help. I feel as though I forget things, that my brain just
can't remember, isn't as quick as it used to be. I forget things. Sometimes I get
impatient and lose my temper. With my husband. I yell at him sometimes.
I think those years were very hard on me. That walk-our Long March-was
difficult, especially the days when it was so cold. The months in the salt mine
were even harder, though. I am not really very strong, but pushing those carts
required enormous strength. I did it, yes, but it was very hard, and I don't know
that I could do it again.

My friends see me now, friends from my university, and they don't recognize
me. They all say how much I have changed. I look so old.

My face. It's all puffy, and my husband, even my husband notices. He says I look
yellow. He is right. My skin has become yellow. My face.
I can't talk to my husband about these things. When he asks me what is wrong,
I just say that I have been working too hard, that I am very tense about all the
work there is to be done.

And I have other dreams, too. Sometimes I dream I am being attacked by tigers.
They attack me and claw at me. When I wake up after these dreams, I have to
sit on the bed, like this, with my hands over my eyes. Sometimes I sit for ten
minutes. I have to keep telling myself that it wasn't real, that it was only a dream.
Whenever I get so upset, I just have to keep telling myself that they are only
dreams. They are only dreams.

This young woman's psychological wounds are remarkably similar to

those of survivors of concentration camps, wars, bombings, and natural
disasters. But, just as the experiences of victims of the Cultural Revolu-
tion varied, so the range of their current distress shows considerable
variation. Those suffering from symptoms of post-traumatic stress
disorder are still functioning members of Chinese society. Their
wounds, by and large, are invisible. But there are other victims of that
period whose wounds are both debilitating and visible.

THE VISIBLE WOUNDS

One of the primary manifestations of post-traumatic stress is a

"numbing of responsiveness to or decreased involvement with the
external world," a loss of interest in significant activities.25 Both my own
interviews and much of the "literature of the wounded" describe
individuals, particularly young people, whose distress is manifest in

25 "Post Traumatic Stress Disorder," Diagnostic and Statistical Manual III, pp. 23

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 Pacfic Affairs

precisely those ways. The young man described in Liu Xinwu's "Awake,
My Brother" is described as cold, detached, dispirited, unresponsive,
withdrawn from the "mundane world," without interest or hope. His
eyes are without lustre or gleam. He has lost trust, faith, ideals. His elder
brother asks, "Don't you have any heart at all? Don't you feel?"26
In the "literature of the wounded" such detached and unresponsive
youth are typically saved by an old party cadre or the leader of the Youth
League, themselves usually also victims of the Cultural Revolution. But
in practice such salvation is not always available. Moreover, what one
does not read about in the "literature of the wounded" is the extreme
end of the spectrum of troubled Chinese youth-those who suffered
some form of mental breakdown during the Cultural Revolution from
which they have yet fully to recover. The young woman described in the
first part of this article, who went mad after her parents had been
incarcerated and her boyfriend had left her, is still (says her friend) mad
today. Many young people describe similar instances of friends who
went mad during the Cultural Revolution and who have yet fully to
recover.

One of my friends had confessed early in the movement. He had suffered a lot
more than I because he had tried to escape and been caught. The army officers
had been furious with him for trying to escape, and he had suffered a very cruel
beating. But the most terrible torture was not the beating but not being allowed
to sleep. So he decided notjust to confess but to hand over a membership list of
all those people he had introduced into this clandestine May 16 group. Once,
when I was locked in my room, I heard him outside in the corridor when he was
being escorted to the lavatory. I heard him shouting, "Give me back the list I
gave you yesterday. Now I recall there are two more people I have to add to the
list." That wasn't forced. He didn't have to add to the list. So he must have
already been insane.

He came to see me when I was packing and said, "Do you know me?" I said, "Yes,
of course, you're XXX." But he said no, he was the liaison officer of the May 16
group. He said, "I introduced 300 people to that movement, including you." He
was already crazy at that time. People wouldn't lie in front of their victim. If they
told a lie about you, they would never tell you right to your face.

I saw him again much later, around the time of the downfall of the Gang of
Four. He was still insane, but in a particular way. He asked me many silly
questions. He was working in a school, but he couldn't teach. His job was to carry
mortar for the school's masons. He asked me questions about whether I thought
the plaster was poisoned, which of the masons was better, which of the masons
was most likely to be putting poison in the mortar.

A second type of debilitation as a result of the Cultural Revolution is

both generation- and gender-specific. It is a category of women who
were usually in their forties or fifties when the Cultural Revolution

26Liu Xinwu, "'Awake, My Brother!"' in Lu Xinhua, et al. (Geremie Barme and

Bennett Lee, trans.), The Wounded: New Stories of the Cultural Revolution, 1977-78 (Hong
Kong: Joint Publishing Company, 1979), pp. 179-205.

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 Victims of China's Cultural Revolution

began, who were married to men who became victims of the Cultural
Revolution, whose primary function was that of housewife, and whose
primary tasks during the Cultural Revolution were, in the face of
overwhelming difficulties, to hold together their families and their
households. For the full ten years of the Cultural Revolution, these
women, despite the enormous difficulties with which they were bur-
dened, performed those tasks admirably. But when their husbands were
rehabilitated, the strength they had maintained intact during their
period of tribulation suddenly melted away. In two cases with which I
am familiar, the behavior of such women became not only disoriented,
but bizarre. In others, the reaction was one of apparently severe
depression.
In 1980, Arthur Kleinman, a psychiatrist, anthropologist and China
specialist, conducted a study of neurasthenia (shenjing shuairuo) at the
Hunan Medical College where one of his patients was a woman who fits
the category just described. Neurasthenia, as Kleinman interprets it, is
often (although not always) a form of clinical depression-not the type
of depressing mood from which most human beings suffer intermit-
tently at one time or another, but a serious form of depression which can
be a potentially deadly disease. For such depression can be accompanied
by a general, profound and implacable sense of hopelessness, and in that
state of utter and unremitting despair, a small but significant portion of
the clinically depressed attempt suicide. Some succeed.
The woman treated by Kleinman was the wife of a "rightist." In 1958,
her husband had been sent to live in the countryside, able to visit his
family only once a year. They had four children, and his wife-because
of her husband's background-was unable to find work, and therefore
had only a very limited income on which to support her family. During
the Cultural Revolution, the situation for her husband, the woman
herself, and the family, worsened considerably. Her depression began in
1978, just after her husband was rehabilitated, promoted to an ex-
tremely responsible position, and returned home to live with his family
after having been absent for twenty years. In her interview with
Kleinman, the woman begins by denying that the onset of her depres-
sion was related to difficulties of readjustment in living with her
husband, and tries to explain why she is depressed. Kleinman para-
phrases her explanation:

Suppose, she said, looking at the ground, you were climbing a mountain and this
mountain was very steep and terribly difficult to climb. To the right and the left,
you could see people falling off the mountainside. Holding on to your neck and
back were several family members so that if you fell so would they. For twenty
years you climbed this mountain with your eyes fixed on the handholds and
footholds. You neither looked back nor ahead. Finally, you have reached the top
of the mountain. Perhaps this is the first time you have looked backward and
seen how much you had endured, how difficult your life and your family's

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 Pacific Affairs
situation had been, how blighted your hopes .... She ended by asking me if this
was not a good enough reason to become depressed.27

PSYCHOSOCIAL CONTINUITY

Few who have studied extreme situations would agree with Terkel,
"That there were some who were untouched, or indeed did rather well
isn't exactly news. This has been true of all disasters." Disasters, by their
very nature, leave few unscathed. When people appear initially to be
little changed as a result of severe stress, the psychologist might be led to
suspect that they are practising denial. Many psychologists and psychi-
atrists would argue that the most natural and prevalent response to a
major stressful life event is denial or repression, an apparently persistent
belief that, after the stressful event has passed, one can pick up where
one left off and proceed as usual. Most psychiatrists would also recognize
that during immersion in extremity, denial in the form of "psychic
numbing" or "emotional anesthesia" serves as a coping mechanism
essential to survival. The woman who spent twenty years "climbing a
mountain" was practising denial or "psychic numbing." And, while she is
suffering today from depression, she did reach the top of that mountain,
carrying her children with her.
Psychiatrists would also argue that however natural and frequent
denial as a response might be, once the stressful event has passed, denial
becomes maladaptive. It does not allow an individual to integrate
significant events of his life into his overall view of the world. What
appears initially as continuity might be regarded instead as an inability to
adapt. But specialists and laymen might well differ in the interpretation
of the function of denial in the wake of the Cultural Revolution. No
Chinese with whom I have spoken has ever pretended to be able to
explain the Cultural Revolution-or in any case not fully, not com-
pletely. No one has yet been able fully to integrate that experience into
his or her life. For most, it is not a question of picking up the pieces and
moving on. Rather it is a question of leaving the pieces scattered around
like so much rubble and still standing up and going on. The remarkable
resilience of so many Chinese who have gone through so much may be
to a large extent a function of denial. And because so few were able to
find meaning in their suffering during the Cultural Revolution, it is also
a way of continuing to find meaning in the past.
One of the universal features of old age is a retrospective stock-
taking of one's life, an effort not uncommonly accompanied by depres-
sion.28 Literature provides us with examples. In one of the final scenes

27 Arthur Kleinman, "Neurasthenia and Depression: A Study of Somatization and

Culture in China," in Culture, Medicine and Psychiatry 6 (Boston: D. Reidel Publishing
Company, 1982), pp. 168-9.
28 Benner, et al., "Stress and Coping," pp. 246-7.

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 Victims of China's Cultural Revolution

of di Lampedusa's The Leopard, the protagonist of the novel, Don

Fabrizio, knows that he is dying and begins drawing up a balance sheet
of his life, "trying to sort out of the immense ash-heap of liabilities the
golden flecks of happy moments." "I'm seventy-three years old," Fabri-
zio thinks, "and all in all I may have lived, really lived a total of two ...
three at the most."29 Some Chinese, now Don Fabrizio's age, refuse to
engage in the retrospection that is ordinarily a part of growing old. "It
is sad to be old," one man told me. "So I do not want to look back and
dare not look forward. I can only enjoy my present." Other Chinese,
now in their middle age, have told me that after what they suffered
during the Cultural Revolution, they wonder where they will find the
pleasant memories to comfort them in their old age, wonder whether
they still have enough time left to build a reservoir of happy moments
upon which to draw when they get old. Perhaps the Chinese know
earlier than we, younger than we, that the meaning of old age is often in
the memories that it provides. Perhaps there comes a time when life is
beyond reinterpreting, when it is too late to reinterpret one's life and still
be able to find among the "immense ash-heap of liabilities" those
'golden flecks of happy moments."
At least, that is how I interpret the woman quoted below as she tries
to explain why, after all she has suffered and endured in his name,
recognizing all his faults, she still loves Chairman Mao. In terms of sheer
physical abuse, this woman was tortured during the Cultural Revolution
beyond all limits of human endurance. Her physical wounds today are
not invisible. And yet she has survived. She was accused of a multitude
of sins during the Cultural Revolution, from opposing Chairman Mao,
to being a counterrevolutionary, to being a traitor and a spy. She is also
the illegitimate offspring of a rape by a landlord of his servant. She never
met her father. Her mother died of starvation on the streets of
Shanghai, and she joined the Communist movement at the age of
sixteen. Until the Cultural Revolution, the "liberation" of China had
treated her very well. She is now in her mid-sixties.

Ever since I was a young girl of only sixteen, I have believed in Chairman Mao.
I have believed that without Chairman Mao I would have no future, no
happiness. I suffered in the old society, and then suddenly, in 1949, I was
liberated. The party sent me to the university to study and then on for
post-graduate work as well. I read Marxism-Leninism, Mao Zedong thought. My
situation got better. I got a good position. It was Chairman Mao who rescued me
from being such a poor girl before Liberation.

I know that Chairman Mao believed in violence. He said that revolution is not a
dinner party, that revolution is violent. During the movement against counter-
revolutionaries in 1955, Chairman Mao said that we had killed a number of
people but that still the number of people we killed was not so great. We did kill

29 Giuseppe di Lampedusa, The Leopard (New York: Pantheon, 1960), pp. 288, 290-91.

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 Pacific Affairs
many people. We killed many more people than Qin Shi Huangdi. I know that.
And Chairman Mao abused his power. Like firing Peng Dehuai. Peng Dehuai
was a good man. Chairman Mao shouldn't have fired him. I know that too.

During the Cultural Revolution, I kept thinking Chairman Mao doesn't know
how much we are suffering' he doesn't know what is going on here. Actually, I
think I didn't really believe that, but it was easier for me to think that. It was
more comfortable that way. And then another quotation from Chairman Mao
would come out, and we ox ghosts and snake spirits would all have to recite it
and then we would suffer even more. People destroyed themselves because they
loved Chairman Mao so much, because they just couldn't admit that he was
wrong.

But I still love Chairman Mao. His motives were good. He wanted to prevent
China from becoming like the Soviet Union, from becoming revisionist. If I ever
thought that Chairman Mao had done something wrong to harm the Chinese
people, something about me would change. I would lose my own sense of
self-confidence. All my beliefs would have to change. And my past. All my past
experiences. What would happen to them? If I didn't love Chairman Mao, how
could I look back over my life?

Despite the difficulties of integrating a stress-filled past with the

present and the natural human tendency toward denial and repression,
the possibility nonetheless exists that some will survive relatively un-
changed and that others may even experience psychosocial growth. The
most inclusive and sophisticated models of human response to stress
incorporate those possibilities.30 Individuals capable against all odds of
refusing to succumb to their circumstances are the stuff of which great
literature, reportage, and myth are made. John Hersey, writing about
the aftermath of Hiroshima, describes the physician who, in what was as
close as man has ever experienced to living hell, continues somehow to
treat the wounded and the dying.3' Arthur Miller portrays the unex-
pected courage of the morally flawed and ordinary John Proctor who
goes to his death for refusing to confess to a crime of which he is
innocent.32 Few treatments of the Holocaust have failed to note the
dancer who, as she was being led to her death, was called upon by her
captors to dance just one more time. Naked and emaciated, her spirit
summoning its final measure of beauty, grace, and strength, she danced
her final dance. And when it was over, she seized the gun of her guard
and shot him dead.33
If the Cultural Revolution, like most great disasters, has few who
were heroes or martyrs, at least two of those I interviewed do seem to
have come through relatively unchanged. And if none who were victims

30 Elliott and Eisdorfer, eds., Stress and Human Health, pp. 55-69, 149-67.
3 John Hersey, Hiroshima (New York: Bantam Books, 1959).
32 Arthur Miller, The Crucible (New York: Bantam Books, 1959).
33 Terrence Des Pres, The Survivor: An Anatomy of Life in the Death Camps (New York:
Oxford University Press, 1976), pp. 160-61; also, Bruno Bettelheim, The Informed Heart:
Autonomy in a Mass Age (New York: Avon Books, 1960), pp. 258-9.

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 Victims of China's Cultural Revolution

"indeed did rather well," some, however painfully, experienced

psychosocial growth.
The two men who seem to have survived the Cultural Revolution
relatively unchanged stand at opposite ends of the Chinese political
spectrum. One was an ultra-leftist who spent six years in solitary
confinement. The other had been, and still is, a member of the
Democratic League. Both are older men, in their early seventies. The
member of the Democratic League survived the Cultural Revolution by
concluding early in the movement that it was "theatre of the absurd,"
and he refused to play his role. The ultra-leftist supported the Cultural
Revolution then and supports it now. He was able to find meaning in his
imprisonment by believing he was suffering for a revolutionary cause.
But these men, despite their vast political differences, did have a
number of things in common. Both had very strong personalities and a
very strong sense of their own identities. Each had a mission in life,
missions in which they believed, even in their later years, with a passion.
If work toward their goals had been interrupted by the Cultural
Revolution, their missions had been resumed at its end, and both were
in a position in Chinese society to fulfill them. It was these two men who,
in answer to my question of what was worst about the Cultural Revolu-
tion, said it was the wasted years. Both expressed strong resentment
against new party retirement policies, because today they don't think
they have much time left to accomplish their goals. And neither of them
wanted Communist party bureaucrats telling them they had to retire
before they had accomplished them. One cannot be certain, but these
men were probably little different at the end of the Cultural Revolution
than before.

PSYCHOSOCIAL GROWTH

Of all the possible responses to extremity, psychosocial growth is the

least likely, the least frequent, and therefore all the more admirable
when it does occur. If the dominant legacy of the Cultural Revolution is
the invisible wounds, the slow, silent screams, a process of growth, for a
few, has also taken place. That process, when it has occurred, has been
exceptionally painful, for it has involved individuals redefining them-
selves, their roles in Chinese society, their own political positions, and
their place in the Chinese polity.
While outsiders might differ on what types of new Chinese political
view represent "psychosocial growth," the most frequent type of growth
is political. Most would agree that the new skepticism of China's young,
the refusal to accept party pronouncements on faith, is a healthy trend.

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 Pacific Affairs

Whether such young Chinese as the Democracy Wall dissidents34 should

be similarly judged is a matter of controversy. Viewed from the
perspective of the Western democratic tradition, their heroic challenge
to orthodox authority might be viewed as psychosocial growth. Viewed
within the realities of the current Chinese political system, where
dissidence is bound to be crushed and where the system of justice is
remarkably adept at eliciting unwarranted confessions, such challenges
might be viewed as politically and socially maladaptive. How does one
judge nearly certain martyrdom in the face of political repression?
But there are different examples of political growth as a result of the
Cultural Revolution. The man quoted below has used the Cultural
Revolution as an occasion to analyze anew the history of the Communist
party in China and the implications of Mao's thought. He recognizes
both the realities and the inevitabilities of Chinese politics. He sympa-
thizes with the dissidents but recognizes the limitations of dissidence in
the current Chinese polity. He has been quoted earlier. He is the man
who, in discussing the question of the sense of guilt that burdens so
many victims of the Cultural Revolution, began by saying that "none of
us are innocent, not even those of us who were victims."
To a certain degree, I think that the Cultural Revolution was not an aberration
but rather an extension of policies that began in the 1930s and '40s, maybe even
earlier. The rectification movement in Yenan was itself a mini-Cultural Revolu-
tion. Many innocent people were persecuted. On a smaller scale what happened
during the Cultural Revolution had happened before. Before the Cultural
Revolution, there were many political campaigns, and these were all Cultural
Revolutions on a smaller scale. It had happened again and again.
So the disaster of the Cultural Revolution was inevitable. The seeds of the
Cultural Revolution were inherent in the whole nature of politics. The nature of
all these movements was the same-anti-rightist campaigns, anti-revisionist
campaigns, the anti-right deviationist campaign after the purge of Peng Dehuai,
the campaign against Hu Feng-all these campaigns took place in the 1950s.
Then at the tenth plenum in 1962, Mao put forward the slogan of class struggle.
But it goes as far back as Mao's investigation into the peasant movement in
Hunan in the 1920s. Mao praised this kind of movement then. During the
Cultural Revolution, they put dunce-caps on people. Mao praised putting
dunce-caps on people in that article. And during the Cultural Revolution
everyone recited that "revolution is not a dinner party" from that article.
There is an identity crisis in China now, similar to what Emile Durkheim
describes when he writes about anomie. Norms are the final ground for any
human behavior, but now the norms have been shattered, and there are no
substitutes, so we are facing a period of anomie, especially the younger
generation-People are not sure what they are after, what they want. Th

34 In 1978-79, wall posters demanding more freedom and democracy were displayed
at a major downtown Peking crossing which became known as "Democracy Wall," and
young people began publishing unofficial journals making similar demands. This practice
was banned in March 1979, and a number of young people associated with it were
subsequently arrested.

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 Victims of China's Cultural Revolution

change, but as to what kind of change is adequate, they are not so sure. I have
some sympathy with Wei Jingsheng,35 but I don't quite agree with him. The
changes he was calling for were too radical, and to pursue such radical changes
could only bring another disaster to China. I agree with some of Deng's policies.
I think perhaps he is the right man for the job right now, even though I have
some doubts about some of his policies. But in the future, perhaps Deng will not
be the right man for the job.

So it is hard for me to say what my own attitude is. People say this is a period of
exploration. We are reassessing all our previous conceptions. Some people are
skeptical. They doubt everything. Skepticism always works at times of crisis;
skepticism shakes old beliefs. But unless we find something positive, some really
positive alternatives, we cannot really change society. The rule of the party is an
established fact. We cannot bring about reform, we cannot change China,
without taking account of this fact. The party is the only organized power in the
country.

So I don't know what will happen. I believe China will change eventually. Of that
I am sure. Today, I don't know what kind of changes there will be, and
sometimes I find myself furious with the patience of my own people. Many
people are very sad, very pessimistic about the future. In the long run, though,
I think the changes will be for the better. But before that, there will be some
setbacks, some serious ones.

As a young boy before Liberation and as a young man after Liberation,

this man had believed that the party was China's savior, China's Messiah.
Now he must reassess that view.
There is also a different type of psychosocial growth, growth that is
not political but personal. If martyrs were rare during the Cultural
Revolution, a few at least were saints. One of these has also been quoted
earlier. She is the woman who had been so badly tortured during the
Cultural Revolution and who tried to explain why, through it all, she still
loves Chairman Mao.
Despite the torture this woman endured, she never confessed to
crimes of which she was not guilty. She never betrayed her family, or her
friends, her colleagues or her comrades. She refused to lie. Given the
circumstances in which people found themselves during the Cultural
Revolution, that is a most remarkable achievement indeed. Today, she
considers it the most remarkable achievement of her entire life and the
one that remains her greatest source of happiness.
Before the Cultural Revolution, I didn't know what kind of person I was. I didn't
know that I could be the type of person who would not confess under torture,
who would not betray other people. And I never knew how good it would make
me feel to realize that I am that type of person. Today, when some other people
walk into a room and meet other people, they feel embarrassed, uncomfortable,
because they betrayed their friends during the Cultural Revolution. But now,
everyone thanks me for not betraying them. They like me more. They thank me
for not having done anything to harm them. They say that I am laoshi-that

3 One of the editors of the unofficial magazines banned in 1979, Wei was arrested and
sentenced to fifteen years' imprisonment.

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 Pacqifc Affairs
means that I am honest but not that smart. It means that I could never hurt
anyone, never cause anyone to suffer. It also means that I could never become
wealthy or famous or get a ranking position. Maybe it is better to be honest and
smart. But I feel comfortable. It is because of my conscience. My conscience is
clear, and that makes me much happier than other people. The thing that makes
me happiest today is that I feel no guilt. In all my life, to this very day, that is
what makes me happiest. That I feel no guilt.

CONCLUSION

For all the diversity in how people responded to the Cultural

Revolution and in how they are faring today, there is one theme that
unites all my interviews, a theme that is distinctively Chinese. It is the
theme of Chinese patroitism.
Indeed, a number of people, young people in particular, posed in the
course of our interviews in one form or another the question posed by
Bai Hua in Unrequited Love, "You love our country, but does this country
love you?"36 Liang Heng, too, asks this question, "Why had the revolu-
tion given us all so little when we sacrificed everything for it?"37 So did
a young man I interviewed who, after his parents had been incarcerated,
was forced to flee to the countryside where he stayed alive by stealing
sweet potatoes from peasants and drinking water from streams, "Why is
my country doing this to me? This was a revolution and this is what the
revolution was giving me." But he believes that he was speaking for all of
China's youth when he added, "But even in those darkest moments, I
still loved my country. I was still patriotic. I still loved the Chinese
people, the peasants and the workers."
The patriotic thread that unites so many Chinese is not a product of
the Cultural Revolution. It has served to unite and to mobilize that
population in the past. But Chinese patriotism today may serve as the
functional equivalent of the Holocaust's "Never Again." For underlying
that patriotism is a commitment to the modernization of China and a
belief that the Cultural Revolution was a product of "feudal" values that
only modernization can transform.
Both the depth of Chinese patriotism and the role of modernization
in insuring that the Cultural Revolution never be allowed to happen
again were best exemplified for me by a female scientist who lost both
her husband and a son to China's "Great Proletarian Cultural Revolu-
tion." Her statement reads like the pages of the People's Daily. What gives

36 The more accurate quotation is "Dad, you love our country. Through bitter
frustration you go on loving her .... But, Dad, does this country love you?" See Bai Hua,
Kulian (Unrequited Love) (Taipei, Taiwan: Institute of Current China Studies, 1981), p. 102
(in Chinese) and p. 83 (in English). The disabled Vietnam veterans express a similar view.
Stan Pealer, the National Commander of the Disabled American Veterans ends his preface
to Williams' study Post-Traumatic Stress Disorders by saying, "We did it because we loved
America. America, it's time that you love us."
37 Liang and Shapiro, Son of the Revolution.

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 Victims of China's Cultural Revolution

it credibility is the fact that she is a returned overseas Chinese and heir
to a family fortune waiting for her outside China. At the conclusion of
the Cultural Revolution, as restitutions were being made, she was
approached by high Chinese officials and assured they would under-
stand should she choose to leave. But she stayed. Here, she tries to
explain why:

Why do I choose to stay and work in my fatherland? China is a large country,

and its population is huge. But its science and technology, its education and
culture, are backward. The standard of living of its people is low. Every Chinese
is going to have to work hard for the development of the country. If China could
become richer and stronger more quickly, that would be good for the rest of the
world, too. I am happy with my work right now. I have had the opportunity to
study abroad, and I believe that what I am doing now is still of use to my country.
That is the reason I stay. I am Chinese.

A patriotic devotion to the modernization of China may well reduce

the possibility of another Cultural Revolution. But history does not teach
us to be sanguine about the salutory effects of modernity. As Aldous
Huxley reminds us, civilization in one of its aspects "may be defined as
a systematic withholding from individuals of certain occasions for
barbarous behavior. In recent years we have discovered that when, after
a period of withholding, those occasions are once more offered, men and
women, seemingly no worse than we are, have shown themselves ready
and even eager to take them."38
Camus similarly reminds us:
that the plague bacillus never dies or disappears for good; that it can lie dormant
for years and years in furniture and linen-chests; that it bides its time in
bedrooms, cellars, trunks, and bookshelves; and that perhaps the day would
come when, for the bane and the enlightening of men, it would rouse up its rats
again and send them forth to die ....39

Harvard University, U.S.A., October 1984

38 Aldous Huxley, The Devils of Loudun (New York: Harper and Row, 1952), p. 218.
3 Albert Camus, The Plague (New York: The Modern Library, 1948), p. 278.

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