Posts tagged ‘conscience’

Saturday, October 15, 2016

Pope’s Meeting with Suzhou Bishop Raises Questions

Central News Agency (CNA), via Radio Taiwan International (RTI), →quotes Taiwan’s foreign ministry as saying that the diplomats were closely following developments after Pope Francis had held the first public reception for a mainland Chinese pilgrimage group, led by Suzhou bishop Xu Honggen (徐宏根), on October 5. According to the report, the foreign ministry added that the Vatican, as a non-secular state, remained “absolutely concerned” about the treatment of mainland Chinese underground church members.

RTI CNA refers to a Chinese-language report by the Catholic Asian News network (UCAN), →here  in English, on October 13. According to UCA, the event met a mixed reception among the open and underground Catholic communities in China due to ongoing talks between the Vatican and China’s ruling Communist Party that have divided the faithful.

The public reception (including a souvenir photo with the Pope in Saint Peter’s Square) was seen as an indication that the relationship between mainland China and the Vatican were developing further.

Apparently quoting the Taiwanese foreign ministry again, the RTI report points out that there was an alliance between the Republic of China (i. e. Taiwan) regarding religious freedom, democracy, human rights, and humanitarian help, and that in September, → Taiwanese vice president Chen Chien-jen (陳建仁) had visited the Vatican on invitation, to take part in the → canonization of Mother Teresa.

→ The Ministry of Foreign Affairs said that there has been a long-standing friendship between the Republic of China and the Vatican, that the bilateral friendship was stable and strong, with close exchanges, and frequent high-ranking bilateral meetings between the two sides.

外交部表示,中華民國與教廷邦誼源遠流長,雙邊邦誼穩固、交流密切,多年來雙方高層及重要官員互訪頻繁。

According to the → “state administration for religious affairs of P.R.C” (SARA, 国家宗教事务局) website,

In the morning of April 20 [2006], Father Xu Honggen of the Catholic Suzhou parish was ordained bishop in the → Yangjiaqiao Catholic Church. The → Bishops Conference of the Catholic Church in China Vice Chairman and Bishop of Linyi diocese in Shandong province, Fang Xingyao, Jiangsu Province Nanjing diocese Bishop Lu Xinping, Shandong Qingdao diocese Bishop Li Mingshu, Shandong Zhoucun diocese Bishop Ma Xuesheng and Shandong Jinan diocese Bishop assistant Bishop Zhang Xianwang conducted the ceremony. More than fourty priests from Suzhou diocese and other provincial cities were also on the platform, with nearly 3,000 Catholics attending. — → Chinese Patriotic Catholic Association and the Bishops Conference of the Catholic Church in China Chairman Bishop Fu Tieshan and others sent congratulatory messages.  Chinese Patriotic Catholic Association Secretary General Liu Yuanlong, Deputy Secretary General Chen Shujie, were present to congratulate. The ordination was conducted in accordance with the Bishop Conference of the Catholic Church in China’s “Regulations Concerning the Choice of Bishops” and the “Holy Order of Ordination of Bishops”, with the Bishops Conference of the Catholic Church in China’s document of approval being read out. The newly ordained Bishop Xu Honggen swore that he would conscientiously carry out his duties as Bishop, lead all the priests, monks, nuns and church members in the diocese, comply with the state constitution, protect national unity, social stability and unity, and contribute to comprehensively build a moderately prosperous society and to the building of a socialist, harmonious society. The ordainment ceremony was dignified and solemn, warm-hearted and peaceful.

祝圣仪式由中国天主教主教团副主席、山东省临沂教区主教房兴耀主礼,江苏省南京教区陆新平主教、山东省青岛教区李明述主教、山东省周村教区马学圣主教和山东省济南教区张宪旺助理主教襄礼。苏州教区和有关省市40多位神甫同台共祭,近3000名天主教徒参加了祝圣典礼。中国天主教爱国会主席、中国天主教主教团代主席傅铁山主教等致贺电,中国天主教爱国会秘书长刘元龙、中国天主教爱国会副秘书长陈书杰神甫到场祝贺。主教祝圣仪式按照中国天主教主教团《关于选圣主教的规定》和《主教圣秩授予典礼》有关程序进行,宣读了中国天主教主教团批准书。新任主教徐宏根宣誓要善尽主教的职责,带领本教区全体神甫、修士、修女和教友,遵守国家宪法,维护国家的统一和社会安定团结,为全面建设小康社会和构建社会主义和谐社会贡献力量。祝圣典礼庄严隆重、热烈祥和。

Xu Honggen, born in April 1962, graduated from → Shanghai Sheshan Monestary in 1990. He was ordained by former Suzhou diocesan Bishop Ma Longyao as a priest the same year. From 1994 to 1999, he went to America to study at → St. Joseph’s Seminary and Church in New York and the 联合神学院 in Chicago. He earned theological and classical master’s degrees and is currently [i. e. 2006] the Jiangsu Catholic educational administration’s deputy director.

徐宏根主教生于1962年4月,1990年毕业于上海佘山修院,同年由原苏州教区马龙麟主教祝圣为神甫。徐宏根主教1994年至1999年赴美国纽约若瑟修院、芝加哥联合神学院学习,先后获神学硕士、圣经学硕士学位,现任江苏省天主教教务委员会副主任。

According to Vatican Radio‘s German-language → website at the time (April 2006), Xu Honggen’s ordination was approved both by the Vatican, and the Chinese government. Oddly, Radio Vatican spotted the diocese in Hong Kong.

The BBC Mandarin service quotes UCAN as writing that this public meeting with Xu Honggen and the pilgrims was considered neglicance of the underground church. Members of the underground church had said the event confirmed that even though they were loyal to the Vatican, they got very little support.

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Related

→ Inexhaustible Wisdom, Febr 17, 2016
→ Unachieved Dream, Mar 13, 2013
→ Hao Jinli, 1916 – 2011, Mar 28, 2011

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Saturday, August 20, 2016

Warum gibt es Propaganda?

Im folgenden Blockquote eine nicht autorisierte Übersetzung aus Jacques Ellul, “Propaganda – the Formation of Men’s Attitudes”, New York, 1965, 1973 in englischer Übersetzung des französischen Originals, Seiten 105 (u.) – 108 (0.).

Fußnoten wurden weggelassen. Inhaltliche Irrtümer beim Übersetzen sowie Typos sind jederzeit möglich.

Ich stelle meine auszugsweise Übersetzung hier unter der Annahme ein, dass sie unter “fair use” fällt, was auf der FC-Plattform möglicherweise nicht der Fall wäre.

Man muss auch im Auge behalten, dass Propaganda sich auf die dichteste Masse konzentrieren muss – sie muss organisiert werden für die enorme Masse Einzelner. Diese große Mehrheit findet sich nicht unter den Reichen oder sehr Armen; Propaganda wird also für die gemacht, die einen bestimmten Lebensstandard erreicht haben. In westlichen Ländern wendet sich Propaganda an den Durchschnittsmenschen, der alleine eine wirkliche Kraft repräsentiert. Aber, man könnte sagen, in den sehr armen Ländern wie Indien oder den arabischen Nationen wendet sich Propaganda an eine andere Masse, an die sehr Armen, die fellahin. Nun, der Punkt ist der, dass diese Armen nur sehr geringfügig und langsam auf irgendeine Propaganda reagieren, die nicht Agitationspropaganda ist. Die Studenten und Händler reagieren – nicht die Armen. Dies erklärt die Schwäche von Propaganda in Indien und Ägypten. Denn wenn Propaganda wirkungsvoll sein soll, muss der Propagandisierte einen bestimmten Vorrat an Ideen und eine Anzahl konditionierter Reflexe haben. Diese werden nur mit etwas Wohlstand erworben, mit etwas Erziehung, und der inneren Ruhe, die aus relativer Sicherheit erwächst.

Im Gegensatz dazu kommen alle Propagandisten aus der oberen Mittelklasse, ob sowjetisch, nazi, japanisch oder amerikanische Propaganda. Die reiche und sehr gebildete Klasse stellt keine Propagandisten zur Verfügung, weil sie fern vom Volk ist und es nicht gut genug versteht, um es zu beeinflussen. Die untere Klasse kann keine zur Verfügung stellen, weil ihre Mitglieder selten die Möglichkeiten haben, sich selbst auszubilden  (selbst in der UdSSR); und wichtiger, sie können nicht ein paar Schritte zurücktreten und sich ihre Klasse mit der Perspektive ansehen, die erforderlich ist, wenn man Symbole für sie konstruieren will. Daher zeigen Studien, dass die meisten propagandisten aus der Mittelklasse rekrutiert werden.

Die Bandbreite propagandistischen Einflusses ist größer und umfasst auch die untere Mittelklasse und die obere Arbeiterklasse. Aber damit, dass man den Lebensstandard erhöht, immunisiert man niemanden gegen Propaganda – im Gegenteil. Natürlich, wenn jeder sich auf dem Level der unteren Mittelklasse befände, hätte die heutige propaganda vielleicht weniger Erfolgsaussichten. Aber in Anbetracht der Tatsache, dass der Aufstieg zu diesem Level allmählich erfolgt, macht der steigende Lebensstandard – im Westen, wie auch im Osten und in Afrika, die kommenden Generationen empfänglicher für Propaganda. Letztere etabliert ihren Einfluss, während Arbeitsbedingungen, Ernährung und Wohnbedingungen sich verbessern und während gleichzeitig ein gewisse Standardisierung der Menschen einsetzt, ihre Umformung zu dem, was man als normale, typische Leute betrachtet. Aber während das Aufkommen eines solchen [106] “normalen” Typs einmal automatisch und spontan war, wird es nun immer mehr zu einer systematischen Schöpfung, bewusst, geplant und beabsichtigt. Die technischen Aspekte der menschlichen Arbeit, ein klares Konzept sozialer Beziehungen und nationaler Ziele, die Errichtung einer Form üblichen Lebens – das alles führt zur Schöpfung eines Typs normaler Menschen und führt alle Menschen in geeigneter Weise, auf einer Vielzahl von Wegen, hin zu dieser Norm.

Darum wird Anpassung zu einem der Schlüsselworte allen psychologischen Einflusses. Ob es sich nun um eine Frage der Anpassung an Arbeitsbedingungen, des Konsums oder eines Milieus handelt – eine klare und bewusste Absicht, Menschen in das “normale” Muster zu integrieren, herrscht überall vor. Dies ist der Gipfel propagandistischen Handelns. Zum Beispiel besteht kein großer Unterschied zwischen Maos Theorie der “Gussform” und dem McCarthyismus. In beiden Fällen ist Normalität das Ziel, in Übereinstimmung mit einer bestimmten Lebensweise. Für Mao ist Normalität eine Art idealen Menschens, der Prototyp des Kommunisten, der geformt werden muss, und dies kann nur damit getan werden, dass der Einzelne in eine Form gepresst wird, in der er die gewünschte Form annehmen wird. Da das nicht über Nacht passieren kann, muss der Einzelne wieder und wieder in die Form gepresst werden, und Mao sagt, dass es dem Einzelnen selbst völlig bewusst ist, dass er sich dieser Operation aussetzen muss.

Auf der anderen Seite und mit anderen Formeln gibt es den McCarthyismus. Der McCarthyismus ist kein Zufall. Er drückt eine tiefe Strömung in der amerikanischen Meinung gegen alles “Unamerikanische” aus und beutet sie gleichzeitig aus. Er beschäftigt sich weniger mit Meinungen als mit einer Lebensweise. Herauszufinden, dass die Zugehörigkeit zu einem Milieu, einer Gruppe oder einer Familie, in der es Kommunisten gibt, als verwerflich gilt, überrascht, denn hier sind nicht Ideen, sondern eine abweichende Lebensweise von Bedeutung. Dies führt in der Literatur zu unamerikanischen Aktivitäten zur Assoziation von Alkoholismus oder Homosexualität mit Kommunismus, und zu den Regeln, bekanntgemacht 1952, die das “Risiko geringer Sicherheit” aufstellte und zur Rasterung von 7.000 Funktionären führte. Es gab für diese Ermittlung keinen anderen Grund als den, dass der Kommunist “anormal” ist, weil er nicht das “normale” akzeptiert – also den amerikanischen way of life. Diese “anormale” Person muss natürlich als solche behandelt, aller Verantwortlichkeiten enthoben und umerzogen werden. Daher wurden amerikanische Gefangene im Koreakrieg, die mit Kommunismus kontaminiert zu sein schienen, nach ihrer Freilassung in Krankenhäuser verlegt und psychiatrisch und medizinisch in einem Krankenhaus in Valley Forge behandelt. In der derzeitigen amerikanischen Meinung werden alle Anstrengungen, das, was dem amerikanischen Way of Life nicht entspricht und ihn gefährdet [zu bekämpfen], notwendigerweise als gute Werke betrachtet.

Zusammenfassend: Die Schaffung von Normalität in unserer Gesellschaft kann eine von zwei Formen annehmen. Sie kann das Ergebnis wissenschaftlicher, psychosozialer Analyse sein, die auf Statistiken beruht – das ist die amerikanische Art der Normalität. Sie kann auch ideologisch und doktrinär sein – das ist der kommunistische Typ. Aber die Ergebnisse sind identisch: solche Normalität führt notwendigerweise zu Propaganda, die den Einzelnen auf das Muster reduzieren kann, das der Gesellschaft am nützlichsten ist.

Eine PDF-Datei der englischsprachigen Vorlage findet sich »dort und enthält auch die hier übersetzten Seiten 105 – 108.

Friday, February 19, 2016

“Social Credit System”

If you want to read only one thing about China this weekend, this is what you should read: a translation – by China Copyright and Media – of a State Council Notice concerning Issuance of the Planning Outline for the Construction of a Social Credit System. If you haven’t read it before, that is.

It’s kind of old news (from 2014), but I haven’t noticed this document before. It covers all areas of public and private life: finance, products and services, “soft power”, government and administration, work and product safety, pricing and monetary policies, medical services, industrial relations, education and science, environmental protection, “disclosure of false information” etc., and, of course, the internet:

Credit construction in the area of Internet applications and services. Forcefully move forward the construction of online sincerity, foster ideas of running the Internet according to the law and using the Internet in a sincere manner, progressively implement the online real-name system, perfect legal guarantees for the construction of online credit, forcefully move forward the construction of online credit supervision and management mechanisms. Establish online credit evaluation systems, evaluate the credit of the operational behaviour of Internet enterprises and the online behaviour of netizens, and record their credit rank. Establish network credit files covering Internet enterprises and individual netizens, vigorously move forward with the establishment of exchange and sharing mechanisms for online credit information and corresponding credit information in other areas, forcefully promote the broad application of online credit information in various areas of society. Establish online credit black list systems, list enterprises and individuals engaging in online swindles, rumourmongering, infringement of other persons’ lawful rights and interests and other grave acts of breaking trust online onto black lists, adopt measures against subjects listed on black lists including limitation of online conduct and barring sectoral access, and report them to corresponding departments for publication and exposure.

互联网应用及服务领域信用建设。大力推进网络诚信建设,培育依法办网、诚信用网理念,逐步落实网络实名制,完善网络信用建设的法律保障,大力推进网络信用 监管机制建设。建立网络信用评价体系,对互联网企业的服务经营行为、上网人员的网上行为进行信用评估,记录信用等级。建立涵盖互联网企业、上网个人的网络 信用档案,积极推进建立网络信用信息与社会其他领域相关信用信息的交换共享机制,大力推动网络信用信息在社会各领域推广应用。建立网络信用黑名单制度,将 实施网络欺诈、造谣传谣、侵害他人合法权益等严重网络失信行为的企业、个人列入黑名单,对列入黑名单的主体采取网上行为限制、行业禁入等措施,通报相关部 门并进行公开曝光。

Thanks to Smukster for his advice.

 

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Updates/Related

Spektrum der Wissenschaft, “Digitales Manifest”, Dec 21, 2015

Wednesday, January 20, 2016

China’s Friends and Enemies

China has neither as many friends nor as many enemies as CCP apologists would have it. Many of the friends are only friends as long as the economic statistics look great. And many of those called enemies by the CCP and its propaganda aren’t really enemies – they are a lame excuse, but efficient, when many Chinese and foreign people who feel that they depend on the party’s benevolence suffer from Stockholm syndrome.

Why do so many CCP apologists believe in big numbers of friends and enemies? Those with big egos may believe in these because it inflates their egos even further.

And those who feel uneasy about the CCP’s human rights abuses –  but do not want to face the inconvenient facts – need to silence their conscience.

Friday, November 20, 2015

CCP commemorates 100th Anniversary of Hu Yaobang’s Birthday

The complete standing committee of the CCP’s politburo attended a symposium in commemoration of former CCP secretary general Hu Yaobang (胡耀邦). The BBC‘s Mandarin service wrote today (around 11:00 UTC) that Chinese news agency Xinhua published a curt report and a photo of the symposium in the Great Hall of the People. According to the BBC, the symposium was a smaller event than what the outside world had expected. A publication of selected works by Hu Yaobang is reportedly under preparation, including 77 written pieces by Hu Yaobang from 1952 to October 1986: articles, speeches, reports, instructions, letters und Vorwörter prefaces – some of them published for the first time. Hu Yaobang was forced to “resign” as the party’s secretary general early in 1987. However, different from his successor Zhao Ziyang (赵紫阳) who was deposed in the wake of the 1989 students Tian An Men Square protests, Hu retained his politburo standing committee membership until his death in April 1989 – a death that actually sparked the 1989 students movement.

Hu Yaobang is frequently described as a just political leaderwith ideals, and as careful political reformer, or as a liberal of sorts, at least by the standards of a dictatorship.

According to a (more detailed) Xinhua article published at 11:49 UTC today, party secretary general Xi Jinping (习近平) praised Hu Yaobang in the glowing terms that are usual on occasions like today’s. He described practical-mindedness and pragmatism in seeking the people’s benefit as an outstanding characteristic of the former leader, and tried to harness the remembrance for his recently launched “four comprehensives” (四个全面) project.

While liberalism was certainly no issue, Xi praised Hu’s honest, self-disciplined, sublime demeanour (廉洁自律的崇高风范), or in other words, Xi made Hu an icon for “style”, rather than for content. Hu Yaobang’s image seems to be something the current leadership does not want to do without.

Sunday, October 11, 2015

This Week (1): If you are Chinese today, can you win a Nobel Peace Prize?

… and one part to the person who shall have done the most or the best work for fraternity between nations, for the abolition or reduction of standing armies and for the holding and promotion of peace congresses.

Alfred Nobel, 1895, defining the scope of the Nobel Peace Prize

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A book  – What Nobel really wanted – was

the elephant in the room that official Norway – politicians, most media, academics – are adamant not to see,

Fredrik S. Heffermehl, a humanist and lawyer, wrote in 2010. His campaign probably gained traction in 2010, given that the 2010 winner of the Prize was Chinese dissident Liu Xiaobo, who reportedly, to this day, this day remains in custody, either in prison, or in a labor camp, and given that China’s authorities have taken a great interest in anything that helps to question the legitimacy of the prize. The book became available in Chinese in 2011, published by the Foreign Languages Press in Beijing.

Publicity helps – even if it comes from a totalitarian regime. When European institutions become unable to perform their acutal duties, any help should be welcome, CCP support included. But it’s a fine line, and a reasonable citizen should try to weigh and understand the factors in power games as carefully and comprehensively as he can.

Kristian Harpviken, director of the Peace Research Institute Oslo (PRIO) (and not directly associated with the committee itself) made a pretty candid statement in an al-Jazeera discussion published on youtube last Wednesday, highlighting Beijing’s influence in Norwegian politics and on the Nobel Committee’s decisions.

Moderator: Do you think if you are Chinese today, you have a chance of winning a Nobel Peace Prize?

Harpviken: Yes, but I think there is one thing that [not readable] against any non-Chinese candidacy at the moment, and that is that the 2010 prize to Liu Xiaobo was so deeply contested by the Chinese government that for the Nobel committee, it is virtually unthinkable to give a prize that would be consistent with the government’s plans and politics, but it is equally inconceivable to give a prize to another dissident in this particular situation …

[Remaining answer unreadable, as it was cut short by moderator]

That, and what follows in a European context, makes it clear that the image of an independent committee, carrying out Alfred Nobel‘s will, is a pretty shaky and highly theoretical concept.

But a list of alternative Nobel Peace laureates, as published by the Nobel Peace Prize Watch, looks no less shaky. For one, it mainly lauds activists who target Western militarism or Western secrecy. The real world isn’t quite that uni-polar.

And there’s another problem. The list explained by its authors, at the bottom of the page, and along with several entries:

Above is the list – based on extensive research – of those who are nominated AND qualified, 
either 1) by direct work for the global disarmament plan Nobel had in mind, or (under a wide understanding of the purpose of Nobel)
 2) by peace work with high utility and relevance to realizing the “fraternity of (disarmed) nations,” or
 3) by new ideas and research, developing new methods for civilized, non-violent interrelation between peoples that enables a demilitarization of international relations.

Heffermehl’s point – as I understand it – has so far been that the committee deviates from Alfred Nobel’s will. But then, someone who wants to provide an alternative to the current committee’s practice, should interpret Nobel closely, not with a wide understanding of the purpose of Nobel. Edward Snowden would be a particular case in point. The desire to support and encourage him is a good thing. But Snowden is hardly a pacifist, or a peace activist, if you go by this Guardian account of February 2014. Even if we take into account that Snowden, under huge US prosecution (or persecution, for that matter), can’t speak his mind openly enough to convey a full picture of his views and intentions, he should rather be in the alternative list’s waiting list for now.

You can’t have your cake and eat it. It’s either a choice in accordance with Nobel’s will, or it’s an interpretation. If it’s an interpretation, the acting Nobel committee can’t be as wrong as first reported.

Once again: trying to turn public attention to an elephant – even if already in the room – is a difficult undertaking, when deemed undesirable by the establishment. It is also a fine line in terms of ethical standards, and I’m beginning to believe that it is an impossible mission, if undertaken without compromising.

Besides, there’s a predicament any institution – and opposing movement – will face: a too narrow choice of candidates, (nearly) unknown to the public, may not achieve much publicity. But without publicity, even the most sincere political plans and objectives are doomed.

Even if biased, a public list of Nobel Peace Prize candidates as published by Heffermehl and Magnusson, that provides a platform for public debate about possible Nobel Peace Prize candidates, is a good step. One can only hope that – better sooner than later – the acting committee in Oslo will understand this, and follow the example.

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Related

» National Dialogue Quartet, BBC, Oct 9, 2015
» Appeasing China, May 1, 2014
» A Panda is no Polar Bear, June 6, 2012
» Liu Xiaobo, Dec 28, 2010

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Monday, May 11, 2015

China’s Press commemorates WW2: Criticizing the Impenitent by Lauding the Remorseful

This was the commemoration of VE day, but the military parade in Moscow on Saturday rather looked like VJ Day. Chinese party and state leader Xi Jinping took the seat that had been US president George W.Bush’s ten years earlier, and proably would have been Barack Obama’s, hadn’t he stayed away, as most Western leaders did, as a reaction to Russia’s Ukraine policies.

Xi Jinping's Moscow Mercedes: Germany's leaders boycotted the parade, but the German-made car pool didn't

Xi Jinping’s Moscow Mercedes: Germany’s leaders boycotted the parade, but the German-made car pool didn’t (CCTV/Xinwen Lianbo coverage, click picture for Youtube video)

Also, for the first time ever, according to Chinese media, a Chinese guard of honor took part in the parade. Xinhua celebrated the great moment:

Greeting the air of spring in Moscow and marching to the “Katyusha” theme, the 102-strong People’s Liberation Army guard of honor, full of high spirits, passed Moscow’s Red Square, showing military prestige, and manifesting national power. On the reviewing stand, Chairman Xi Jinping stood and waved to them.

迎着莫斯科的春光,踏着《喀秋莎》的旋律,由102人组成的中国人民解放军仪仗方队意气风发走过莫斯科红场,走出了军威,彰显了国威。检阅台上,习近平主席起身向他们挥手致意。

But they didn’t only attract the world’s attention for their gallant formation and morale, and not only for their distinctive arrangement rhythmic marching pace, and also not only this was the first time that this was the first time China dispatched a guard of honor to take part in a Red-Square military review.

在莫斯科红场,中国军人吸引了世界的目光,这不仅仅是因为他们军容严整、士气高昂;不仅仅是因为他们独特的队形编排和富有韵律的步态步速;也不仅仅因为这是中国首次派出仪仗方队参加红场阅兵。

The Chinese troops on Moscow’s Red Square attracted millions of peoples‘ attention. This guard of honor, representing the Chinese troops‘ image, vigour and strength made people remember the sacrifices made by the Chinese and Russian armies in the world’s just war against and victory over fascism, manifested the strategic and coordinated relationship between the Chinese and the Russian armies, taking the common mission of their two countries to maintain the peaceful development of the world.

在莫斯科红场,接受检阅的中国军人令万众瞩目。这支代表中国军队形象、精神和实力的仪仗方队,令人追忆中俄两国两军为世界反法西斯正义战争胜利作出的牺牲和贡献,彰显着中俄两国两军全面战略协作关系,承载着两国共同维护世界和平发展的使命。

As China’s military passed across Moscows Red Square, the sound of their footsteps expressed the solemn promise of forever remembering history.

当中国军人走过莫斯科红场,铿锵的足音里,表达出铭记历史的庄严承诺。 […]

Forgetting history spells betrayal (忘记历史就意味着背叛), writes Xinhua. Probably, this does not refer to the way the article itself celebrates what was the CCP’s Red Army at the time of World War 2, and ignores the role of the KMT’s – then regular – Chinese troops.

To commemorate war means avoiding war. Seventy years ago, Chinese and Russian did immortal deeds in the world’s war against and victory over fascism. In this 21rst century, the two countries are permanent members of the United Nations‘ Security Council, and bear a great responsibility for the protection of the fruits of victory in World War 2 and international fairness and justice, for the promotion of the international order taking a more just and reasonable direction, for regional and global peace, security, and stability.

纪念战争是为了避免战争。70年前,中俄为世界反法西斯战争胜利建立了不朽的功勋。在21世纪的今天,两国作为联合国安理会常任理事国,对共同捍卫二战胜利成果和国际公平正义,对促进国际秩序朝着更加公正合理的方向发展,对地区及世界的和平、安全、稳定,都负有重大责任。

Kind of naturally, the mainstream Western press is taking a less cordial look at the parade and its supposed implications.

Russian President Vladimir Putin has used the anniversary to whip up patriotism and anti-Western sentiment; at a parade in Kiev, President Petro Poroshenko said Moscow was trying to hog the credit for the World War Two victory at Ukraine’s expense,

says an article published by the Daily Telegraph on Sunday, and concerning Russian-Chinese cooperation, the Guardian’s foreign affairs commentator Natalie Nougayrède wrote on March 26 that

China has a 2,500-year history of strategic thinking driven by a deep distrust of external players. Don’t expect a People’s Daily front page proclaiming a new era of Chinese openness towards the west. Nor should Vladimir Putin’s Russia think that it will find an amenable partner in Xi’s China if it continues to turn its back on Europe. China sees Russia as a declining power that can eventually be transformed into an economic colony – reduced to the role of oil and gas provider. China believes it can make strategic gains if Europe and Russia continue to clash.

While German chancellor Angela Merkel, just as the majority of Western leaders, boycotted the military parade on Saturday, she did meet with Russian president Vladimir Putin in Moscow on Monday, to hold talks after they had laid down a wreath at the Tomb of the Unknown Soldier together. The Wall Street Journal (WSJ) refers to Merkel as having acted as the West’s chief interlocutor with the Kremlin throughout the Ukraine crisis, which might serve as one explanation why Merkel didn’t avoid meeting Putin altogether. But in its English broadcast on Monday, Radio Japan added another interpretation:

Merkel and other Group-of-Seven leaders cited the Ukrainian crisis for their absence from Saturday’s parade in Moscow, marking seventy years since the victory over Nazi Germany. But Merkel attended a wreath-laying ceremony in an apparent attempt to show that Germany has faced up to the responsibility for the Nazi atrocities.

That, however, didn’t keep Merkel from unusually plain talk at a joint press conference with the Russian leader. While Putin referred to Germany as a partner and friend, and, according to Süddeutsche Zeitung, even suggested that Germany had been the first victim of the Nazis, Merkel said that German-Russian cooperation has suffered a grave setback by Russia’s criminal annexation of Crimea, in violation of international law, and the military conflict in Ukraine (hat durch die verbrecherische und völkerrechtswidrige Annexion der Krim und die militärische Auseinandersetzung in der Ostukraine einen schweren Rückschlag erlitten).

On May 6, in a speech at Schloss Stukenbrock, a prisoner-of-war camp in western Germany’s state of Northrhine-Westphalia, German president Joachim Gauck, known as a fiery anti-communist, made a speech which took many political observers, at least in Germany itself, by surprise. He addressed a fact that is frequently unknown or hardly known among Germans, and particularly West Germans (thanks not least to what China’s media might have criticized as cooked history textbooks, if West Germany had been Japan):

We have gathered here today in Schloß Holte-Stukenbrock to recall one of the worst crimes of the war – the deaths of millions of Red Army soldiers in German prisoner-of-war camps. They died in agony without medical care, starved to death or were murdered. Millions of prisoners of war for whose care the German Wehrmacht was responsible under the law of war and international agreements.

These prisoners were forced on long marches, transported in open goods wagons and sent to so-called reception or assembly camps that provided almost nothing at the start – no shelter, not enough food, no sanitary facilities, no medical care. Nothing. They had to dig holes in the ground and build makeshift huts for shelter – they tried desperately to survive somehow. Huge numbers of these prisoners were then forced to do hard labour which, in their weakened and starving condition, they often did not manage to survive.

The Beijing Evening News (北京晚报) combined a rendition of Gauck’s speech with another laudably self-critical one by Germany’s permanent representative at the United Nations, and a much less laudable one (at least according to the paper itself) by Japan’s permanent representative:

In contrast [to the German permanent representative’s speech], Japan’s permanent representative at the UN, Motohide Yoshikawa, only said: “Our behavior created misery for the peoples of the Asian countries. We must not close our eyes to this.” After that, he made big words about Japan’s “contributions to international peace, and Japan’s support for the United Nations”.

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Related

» China invites Russian Troops, Kyiv Post / Reuters, May 11, 2015
» Even closer, The Atlantic, May 10, 2015
» Wo sind die Nachtwölfe, Telepolis, May 10, 2015
» India’s Grenadiers join Parade, Telegraph India, May 9, 2015

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Friday, March 6, 2015

NPC and CPPCC sessions: The Phrasemongering Season has begun

People's Daily online resources for learning cadres

On the Road of Learning
from the Great Helmsman –
click picture for source

China’s ongoing two annual political sessions have once again hit major headlines, as the world is anticipating the country’s new measures to cope with its growth slowdown to a state of “new normal”,

according to a Xinhua report republished by Beijing Review, an English-language propaganda paper for exactly that waiting world. And also according to Beijing Review, Chinese Premier Li Keqiang and other leaders on Wednesday vowed to fully implement the “Four Comprehensives” strategic layout in order to realize economic and social development targets.

The Four Comprehensives can make clearer what the road to the Chinese dream is about, believes Central Party School professor and doctoral supervisor Xin Ming.

And that’s badly needed stuff, if we go by what the BBC said in February:

Mr Xi denounced political jargon as “empty words” during a speech five years ago.
However, he launched his leadership in 2013 with the idea of the “Chinese dream”, a concept many say is still ill-defined.

So, just how does the “dream” concept become clearer, according to Xin?

The professor believes that the “Chinese dream” is “a strategic layout in the historical process of the realization of the greatest dream of the Chinese nation.”

He considers the “four comprehensives” – the goal of comprehensively building a moderately prosperous society, coprehensive deepening of reform, comprehensive promotion of government by law, and strictly governing the party – constitute three strategic measures (apparently, Xin combines the rule by law and the demand of strictly governing the party).

He believes that, iguratively speaking, one goal and three measures may also count as „three legs of a tripod“ on which the goal is set up. “One body, three feet” are structuring the blueprint of China’s happy future.

他认为,一个目标、三大战略举措,用个形象的说法,就好比是“三足鼎立”,上面架起了目标,“一体三足”构建起了中国未来美好的蓝图。

[…]

“To really comprehensively understand the ‚four comprehensives‘, I’m afraid we need to move one step further, i. e. to understand that besides the one-body-three-feet structure, we must understand which kind of consciousness it highlights.” Xin Ming believes that „behind the four comprehensives, there are contemporary communists,or three strong kinds of consciousness in current Chinese society.

“要想真正全面地理解‘四个全面’,恐怕还要再往前讲,就是仅仅明白了一体三足的战略建构之外,还要明白这一体三足的战略建构凸显了什么样的意识。”辛鸣认为,“四个全面”背后是当代中国共产党人,或者今日中国社会三种意识的强烈凸显。

Xin states “a sense of mission”, “problem awareness”, and a “sense of responsibility” as these “strong kinds of consciousness”. As for the latter,

Chinese Communists‘ have such a noble mission, but at the same time, we clearly encounter problems in the process of completing the mission. How can we deal with the problems? We shy away from them, turn a blind eye to them, or we confront them head-on, crack them, smooth them out, solve them. What does it take to do this job? It takes acceptance of responsibility. Without acceptance of responsibility, there won’t be this kind of strategic vision, there won’t be this sense of responsibility. Maybe we could still pick up what can be done well, what can be done easily, and with immediate effect, but we can’t make a big fanfare over „comprehensiveness“.

中国共产党人有这样一种崇高的使命,同时,我们也很清楚在完成这个使命的过程中会遇到什么样的问题。遇到这些问题怎么办?我们是绕着走、视而不见,还是迎 头而上,去破解问题、化解问题、解决问题。做这些工作要什么?需要一种担当。没有这种担当意识,我们做不出这样一种战略构想,没有这样一种担当意识,也许 我们就会捡好的做,捡容易的做,捡能马上见效的做,而不会在“全面”上大做文章。

All this, written in the run-up to the sessions of the NPC and the CPPCC, may come across as empty words, as observed by the BBC or by unnamed critics quoted by the BBC: Critics say the Communist elite’s obsession with jargon alienates them from plain-speaking Chinese citizens.

That may be so – among an unknown share of the Chinese population. But it would be particularly true for Chinese people who are in constant contact with foreigners, and who may actually feel somewhat embarrassed when their foreign colleagues or friends pick up some of the more colorful blossoms of CCP phrasemongering. But despite all the embarrassment (or fun) it may create, this custom – which isn’t merely “communist” – has been criticized for a century or longer, and it hasn’t gone away. To another unknown share of the Chinese population, the slogans are realities.

Or, as Jacques Ellul wrote in 1962, about a much more obvious and obtrusive kind of CCP propaganda than of our days:

When one reads this once, one smiles. If one reads it a thousand times, and no longer reads anything else, one must undergo a change. And we must reflect on the transformation of perspective already suffered by a whole society in which texts like this (published by the thousands) can be dsitributed and taken seriously not only by the authorities but by the intellectuals.*)

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Note

*) Jacques Ellul, “Propaganda”, New York 1965 (a more recent reprint of it), p. 14

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Related

» Reference Book, Beijing Review, Mar 6, 2015
» Unobtrusive and imperceptible, Jan 7, 2012

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