1 00:00:00,000 --> 00:00:03,180 The following is part of Cornell  Contemporary China Initiative  2 00:00:03,180 --> 00:00:07,440 series, under the Cornell East Asia  Program. The arguments and 3 00:00:07,440 --> 00:00:12,544 of this talk belong solely to the speaker.  We hope you enjoy. 4 00:00:12,545 --> 00:00:15,361 Good afternoon colleagues and friends. 5 00:00:15,362 --> 00:00:20,242 Welcome to the Cornell Contemporary China Initiative lecture series. 6 00:00:20,520 --> 00:00:29,700 My name is Mara Yue Du. I teach Qing and Republic China at the Department of History at Cornell University. 7 00:00:29,700 --> 00:00:36,840 I'm serving as the director of the CCCI series in Fall 2023, with the theme   8 00:00:36,840 --> 00:00:44,400 "The Central State and All Under Heaven," Launched in 2015, this lecture series   9 00:00:44,400 --> 00:00:50,340 has brought hundreds of leading scholars  from various disciplinary backgrounds to   10 00:00:50,340 --> 00:00:57,060 share their cutting-edge research on China with  Cornell students, faculty, and the general public.  11 00:00:57,600 --> 00:01:05,340 This series is sponsored by the East Asia  Program. Here, I would also like to express my   12 00:01:05,340 --> 00:01:14,640 sincere gratitude to the co-sponsors of this  series in Fall 2023: the Levinson China and Asia   13 00:01:14,640 --> 00:01:21,060 Pacific Studies Program, the Department of History,  and the Society for the Humanities at Cornell.   14 00:01:21,600 --> 00:01:31,536 It's a great honor for me to introduce our first speaker of the four 2023 CCCI series: Professor Timothy Cheek. 15 00:01:31,536 --> 00:01:39,538 Professor Cheek is Professor of History and Louis Cha Chair in Chinese Research. He is the Director of Centre for Chinese 16 00:01:39,538 --> 00:01:48,876 Research, Institute of Asian Research at the School of Public Policy and Global Affairs at the University of British Columbia.  17 00:01:49,260 --> 00:01:55,020 He received his Undergraduate, Masters and PhD  degrees from Australian National University,   18 00:01:55,020 --> 00:02:02,280 University of Virginia, and Harvard University.  Professor Cheek is one of the most renowned   19 00:02:02,280 --> 00:02:09,360 experts on intellectual history of modern China, the political and cultural history of the People's   20 00:02:09,360 --> 00:02:16,440 Republic of China, and the history and operation  of the Chinese Communist Party. He has served as   21 00:02:16,440 --> 00:02:24,540 the editor and I and on the editorial board of  many prominent academic journals including   22 00:02:24,540 --> 00:02:34,200 Pacific Affairs, Journal of the Canadian Historical  Association, and China Journal. Professor Cheek is author of   23 00:02:34,200 --> 00:02:41,040 several influential books on post-1949 China, including  The Intellectual in Modern Chinese History,  24 00:02:42,900 --> 00:02:51,036 Living with reform: China since 1989, Mao Zedong and China’s Revolutions: A Brief History with Documents, 25 00:02:51,036 --> 00:02:57,180 and Propaganda and Culture in Mao’s China. He is also the editor and co-author of   26 00:02:57,180 --> 00:03:03,600 many books that any researchers and instructors  who study and teach the history of the People's   27 00:03:03,600 --> 00:03:09,492 Republic of China and intellectual life in  contemporary China would find indispensable. 28 00:03:09,492 --> 00:03:16,884 Among them, are: The Chinese Communist Party: A Century in Ten Lives, Voices from the Chinese Century: Public 29 00:03:17,220 --> 00:03:24,360 Intellectual Debate from Contemporary China, the  eighth volume of Mao’s Road to Power: Revolutionary  30 00:03:24,360 --> 00:03:32,520 Writings, 1912-1949, and A critical introduction to Mao.  It's very fortunate for   31 00:03:32,520 --> 00:03:39,900 us to have Professor Cheek on campus and have him  talk on "Guiding the People: Chinese Statecraft 32 00:03:39,900 --> 00:03:45,660 from Confucian Literati to Communist Cadres" which  speaks perfectly to the theme of this semester,   33 00:03:45,660 --> 00:03:54,120 how China's imperial past informs its present. Now  let's welcome Professor Cheek with warm applause. 34 00:03:58,728 --> 00:04:03,540 Thank you very much and thank you  for a very warm uh introduction.  35 00:04:04,860 --> 00:04:13,440 Always feel a little funny about that.  The today as you've heard, I'm a specialist   36 00:04:13,440 --> 00:04:17,760 in modern Chinese history, Communist party, and  intellectuals, but I'm going to take us much   37 00:04:17,760 --> 00:04:24,360 further today, back a thousand years, and see  if we can make a connection between past and   38 00:04:24,360 --> 00:04:29,040 present. But first, I would like to thank  our sponsors here at Cornell: the Cornell   39 00:04:29,040 --> 00:04:34,200 Contemporary China Initiative for bringing  me here and especially Professor Mara Yue Du,   40 00:04:34,200 --> 00:04:40,680 and Amala Lane, at the Cornell's East Asia  Program, who have made all of this possible. 41 00:04:43,320 --> 00:04:51,360 So our question is: how is China  governed? Oh how helpful. Okay so   42 00:04:52,020 --> 00:04:57,540 our thought the topic for today really is that  is the question on our minds today, as the role   43 00:04:57,540 --> 00:05:04,680 of Xi Jinping in China challenges American  hopes and stokes our fears. Is it communist?   44 00:05:04,680 --> 00:05:16,200 Is it capitalist? Is it confucian? Making sense of  Chinese statecraft um or how of Chinese   45 00:05:16,200 --> 00:05:22,020 statecraft or any state's statecraft, how it is  governed requires not only political analysis   46 00:05:22,020 --> 00:05:29,880 but also some sense of the context, inherited  problems, sense of self, that is, of its history. 47 00:05:32,580 --> 00:05:38,640 So what can history show us? A little reviewer:  you're all advanced students, but it never hurts to   48 00:05:38,640 --> 00:05:48,120 go from basics. How and in what ways can knowledge of the past, practices inform our understanding of later   49 00:05:48,120 --> 00:05:56,880 or current practices? How can specific knowledge  of history inform, deepen, challenge and open up   50 00:05:56,880 --> 00:06:04,140 new questions, about what we think we know, about  the present, rather than simply reinforcing our   51 00:06:04,140 --> 00:06:10,620 current assumptions and prejudices? And for those  of you who do global history, those are the three   52 00:06:10,620 --> 00:06:18,060 Cs right: continuities, changes, and comparisons are I have a fondness for alliterations and   53 00:06:18,060 --> 00:06:28,200 so we have the, for what, ten thousand ages, the  teacher uh Confucius, and the current incumbent. 54 00:06:32,280 --> 00:06:39,120 Right community compacts and Jiaohua. So this  afternoon, we're going to explore that challenge   55 00:06:39,120 --> 00:06:47,160 to the practice of history, through one example of  governance: village-based local public education in   56 00:06:47,160 --> 00:06:55,620 civic virtues and ordering local society. This example is community compacts or in Chinese, xiangyue. 57 00:06:55,620 --> 00:07:01,620 This attempt to create, this attempt to create  ideal subjects in China's villages began with   58 00:07:01,620 --> 00:07:10,020 the Confucian Literati of the early 11th century  and was tried again and again and again in later   59 00:07:10,020 --> 00:07:17,700 dynasties. It continued in rural education programs  in the Republican China of the 1930s and something   60 00:07:17,700 --> 00:07:24,000 of the spirit of community compacts, re-emerged  in Sun Yat-sen's political tutelage in the 1920s   61 00:07:24,000 --> 00:07:30,840 and in the campaigns under Mao, the Communist  ideological remolding campaigns under Mao, 62 00:07:30,840 --> 00:07:35,700 and has reappeared once again in the  political study sessions in Xi Jinping's China. 63 00:07:37,020 --> 00:07:42,480 So we have all those good little pictures: wouldn't you like to sit down with Xi Dada,   64 00:07:42,480 --> 00:07:47,820 have a chat, get clear about, what's going  on, get your buttons right, you know this   65 00:07:47,820 --> 00:07:52,320 is good. That's also a very fine study of  the 1930s role model by Kate Merkel-Hess. 66 00:07:53,340 --> 00:07:59,820 The rest is pretty obvious. In this story we meet  figures from four moments: in the millennium of   67 00:07:59,820 --> 00:08:04,800 Chinese history: from the 12th century to the  21st century. The story starts with community   68 00:08:04,800 --> 00:08:11,340 compacts, but by mid-20th century, transforms into  ideological remolding and cadre training of the   69 00:08:11,340 --> 00:08:20,580 Chinese Communist Party. The link between all four  moments is Jiaohua, or transformational learning. Whether   70 00:08:20,580 --> 00:08:25,980 community self-help or government-sponsored  administration in Confucian and Republican   71 00:08:25,980 --> 00:08:31,920 China, or cadre training under Mao in Mao's  China, or ideological study in Xi Jinping's   72 00:08:31,920 --> 00:08:38,040 China, all of these actors embrace the power  of moral training to build strong communities   73 00:08:38,040 --> 00:08:45,360 and to promote good governance. The content  of that morality will change over the years.   74 00:08:45,360 --> 00:08:51,900 Who gets trained and who directs the training  also will change. But the aspiration to mold   75 00:08:51,900 --> 00:08:58,860 the character and behavior of individuals through  transformative teaching or Jiaohua carries on from start   76 00:08:58,860 --> 00:09:04,080 to finish. If I am moderately successful Jiaohua  will be in your brain for the rest of the day. 77 00:09:07,500 --> 00:09:15,000 So just a Chinese history refresher, we will we  will meet a number of new names, but it's not   78 00:09:15,000 --> 00:09:20,040 necessary to remember a list of foreign names.  Rather, we can think in terms of four moments:   79 00:09:20,040 --> 00:09:27,720 dynastic China dynastic dynastic China, Republican  China in the 30s, Mao's China in mid-century and   80 00:09:27,720 --> 00:09:33,600 Xi Jinping's China today. And so there's your  little list of your time periods but these   81 00:09:33,600 --> 00:09:39,540 should all be pretty straightforward, but it never  hurts to have a reminder. In the end, we once again   82 00:09:39,540 --> 00:09:45,840 discovered that the past does not determine the  present, but does shape its choices through, one,   83 00:09:45,840 --> 00:09:51,780 inherited conditions, such as administering a  nation the size of an empire; it's two, political   84 00:09:51,780 --> 00:09:58,440 culture including policies, practices, precedence  of policy practices and precedence of statecraft;   85 00:09:59,160 --> 00:10:05,820 and significantly, third, what leaders choose  to remember or repress in historical memory.   86 00:10:06,420 --> 00:10:11,700 As some of my colleagues like to put it, "history  does not repeat itself, but it certainly does rhyme."   87 00:10:13,140 --> 00:10:20,460 So what are these community compacts? Let's start  with the pledge that was drawn up by Lu Dajun in   88 00:10:20,460 --> 00:10:27,480 1076. Mutual encouragement of virtues and  meritorious deeds, mutual correction of   89 00:10:27,480 --> 00:10:34,020 faults, mutual ceremony and custom in social  relations, mutual consideration in misfortune.   90 00:10:34,620 --> 00:10:39,780 Anyone who's grown up in China, some of this  will be familiar, not directly, but as broad   91 00:10:39,780 --> 00:10:49,200 Confucian values, family values. Well there  they were, written down by Lu Dajun, in 1076. 92 00:10:51,480 --> 00:10:59,820 Now, why do we not have a picture, however putative,  of Lu Dajun, but we do have Zhu Xi, and it's because   93 00:10:59,820 --> 00:11:06,180 it's only because of Zhu Xi that we know about  the community compacts. A century later, Zhu Xi, 94 00:11:06,180 --> 00:11:14,220 the very famous neo-Confucian scholar uh in the  12th century, made the Lu Family "Xiangyue" famous.  95 00:11:14,940 --> 00:11:22,680 It is this model of the compacts, in this model  of the compacts, the Xiang Yue were voluntary   96 00:11:22,680 --> 00:11:30,540 village groupings to promote civic virtue, with  Confucian characteristics. The compacts, in fact,   97 00:11:30,540 --> 00:11:36,780 changed over time and in different conditions, but this was the beginning version of them.   98 00:11:38,040 --> 00:11:44,520 So what we see in the original Xiangyue proposals  from the 12th century 11th and 12th century? First   99 00:11:44,520 --> 00:11:50,820 it was in the context of rural control in a weak  dynasty. The Northern Song, when Lu Dajun was writing,   100 00:11:50,820 --> 00:11:55,800 had its troubles with the northern borders and of  course, by the Southern Song, half of China had been   101 00:11:55,800 --> 00:12:04,380 taken over by other uh empires: the Jin and  the Xixia, and so there was a motion towards local   102 00:12:04,380 --> 00:12:10,260 initiative, particularly in Zhu Xi's day.  Second, there's a new, there's a neo-Confucian 103 00:12:10,260 --> 00:12:16,560 moral revival. All of you who have done your early  medieval history and philosophy know all about this. 104 00:12:16,560 --> 00:12:25,020 And we get the Lu family community compact, uh Lantian it's also called the Lantian Xiangyue, Lantian is near   105 00:12:25,020 --> 00:12:33,960 present day Xi'an, or Chang'an, and outside there, and so  it is the example. Let's talk about the example   106 00:12:33,960 --> 00:12:41,520 briefly. Each month in a local hall, what is a  community compact, select village elders were   107 00:12:41,520 --> 00:12:48,660 to hang up images of the sages on the north wall  please, and gather together willing members of of   108 00:12:48,660 --> 00:12:54,960 the compact including a convener and a recorder  for monthly sessions that included a recitation   109 00:12:54,960 --> 00:13:01,680 of Confucian values, a review of good and bad  deeds of the membership over the past month to   110 00:13:01,680 --> 00:13:11,340 be recorded in little registers, a shared meal, and  then ennobling activities. I have to pause, you know,   111 00:13:11,340 --> 00:13:17,280 one of the things I'm emphasizing is that the Xiangyue, JIaohua transformation is something widely embraced   112 00:13:17,280 --> 00:13:24,180 by the literati, elite of China, but you have to  wonder how much it was actually carried out. The   113 00:13:24,180 --> 00:13:31,140 ennobling activities that Zhu Xi, the most famous  of the scholars, suggested is "could you not archery?"   114 00:13:32,040 --> 00:13:40,140 chariot [unknown word], other other kinds of Arts, but I  just don't see too much of that actually going on,   115 00:13:40,140 --> 00:13:44,460 but he does point out: "and you're not supposed  to gossip about your neighbors and what you   116 00:13:44,460 --> 00:13:48,300 just heard in the session." So you find out what  the neighbors have been doing, you're supposed   117 00:13:48,300 --> 00:13:54,660 to leave that past and you he also includes  mathematics to be fair. So this was   118 00:13:54,660 --> 00:14:02,040 a local voluntary and active model, participants  spoke, ate, and took part in activities together.   119 00:14:03,360 --> 00:14:10,140 Zhu Xi becomes the model, because of his fame  and his position in the examination system.   120 00:14:10,800 --> 00:14:16,020 but there is little record that this reputable  system of civic moral self cultivation was put   121 00:14:16,020 --> 00:14:23,640 into practice at that time and at any and in any  event, any effort to do it, ended when the Mongols   122 00:14:23,640 --> 00:14:29,760 invaded and set up the Yuan Dynasty, and their  own rural administration model in the mid-13th   123 00:14:29,760 --> 00:14:34,440 century, and I assure you the Mongol model was not  as hopeful - it was a little more straightforward.   124 00:14:35,100 --> 00:14:40,980 However the idea and the ideal of the  village moral cultivation did not die.   125 00:14:40,980 --> 00:14:46,440 It lived on in the Ming, Qing, and early  Republic and in recognizable forms and   126 00:14:46,440 --> 00:14:51,960 it's Jiaohua spirit can be seen in  governance models of the CCP today. 127 00:14:56,700 --> 00:15:04,140 So our next step, we just skip over the Yuan  Dynasty. The confusion officials, you know, awkward   128 00:15:04,140 --> 00:15:10,020 pause, the the Confucian officials of the Ming  Dynasty revived Chinese governance a century later   129 00:15:10,740 --> 00:15:15,780 in the middle of the 14th century. Two key  models of rural moral cultivation emerged   130 00:15:15,780 --> 00:15:21,180 in the Ming based on Zhuxi's model.  The first by Wang Yangming, easily, the   131 00:15:21,180 --> 00:15:27,180 second most famous Confucian of the last  thousand years, and but also Lu Kun, 132 00:15:27,180 --> 00:15:40,368 Wang Yangming's Nangan Xiang Yue was in 1517, and Lu Kun's community security compact was in 1599. Wang Yangming's 133 00:15:40,368 --> 00:15:48,480 version is very clearly based on Zhuxi's, but had some changes. So those of you who've been doing your Ming history 134 00:15:48,480 --> 00:15:56,820 you know that Nangan is the southern Jiangxi. In the Ming  period that was fairly wild territory, Wang Yangming   135 00:15:56,820 --> 00:16:01,800 was a general as well as a Confucian scholar  official and philosopher, and he was there doing   136 00:16:01,800 --> 00:16:10,680 you know pacification, as I think what the Romans  call it. Basically he was basically signifying "Hill   137 00:16:10,680 --> 00:16:19,260 People" in southern Jiangxi, right, so in other words,  the there's a shadow story to Xiangyue, which is   138 00:16:19,860 --> 00:16:24,720 um ethnic assimilation, that this is the  methodology, and we'll see it in Xinjiang 139 00:16:24,720 --> 00:16:33,840 today, this is the methodology that says to make, they call them um "Xinmin" in his in in the Nangan Xiangyue, the   140 00:16:33,840 --> 00:16:40,260 new people, the new people were not the not Han,  they were they were being taught how to be Han.  141 00:16:40,800 --> 00:16:50,040 And so he he made a state  version of Zhuxi's uh voluntary version   142 00:16:51,060 --> 00:16:59,880 of these community monthly meetings. So he did two  things: number one, he made membership mandatory.   143 00:16:59,880 --> 00:17:07,560 Under Zhu Xi, if someone in the compact wasn't  did bad things or wasn't being a good citizen,   144 00:17:07,560 --> 00:17:12,120 the worst that could happen is that you'd  be expelled from the compact. You'd still live   145 00:17:12,120 --> 00:17:15,900 in the village, you'd still be living where you  are, you just wouldn't be in the club anymore. 146 00:17:17,100 --> 00:17:25,740 And Wang Yangming's model is tied with baojia - you can't leave this is your you you are and so he where did he get this   147 00:17:25,740 --> 00:17:29,640 slightly more robust forceful stuff? It  comes from the Yuan Dynasty versions,   148 00:17:30,660 --> 00:17:35,340 um and so they made the changes is  mandatory the membership is mandatory,   149 00:17:35,940 --> 00:17:43,080 and instead of having the sages up on the north  wall, you have the sacred edicts of the emperor,   150 00:17:43,080 --> 00:17:46,920 and there you see them in a later version  this is Lu Kun's version, but the xiangyue. 151 00:17:47,880 --> 00:17:53,820 Right, so instead of the four pledges but  you can see the relationship there you know 152 00:17:53,820 --> 00:18:03,780 [speaks Chinese] you know it's all it's  all broadly pretty good stuff,   153 00:18:03,780 --> 00:18:08,100 so it's not that the content is so  terribly different, it's the source   154 00:18:09,120 --> 00:18:16,440 and the Zhu Xi was from the Confucian classics. Who  does the xiangyue come from? Extra credit question. 155 00:18:18,540 --> 00:18:25,320 That's right Zhu Yuanzhang, Mingtaizu, right it comes from the emperor. So this is you have the   156 00:18:25,320 --> 00:18:34,620 top political leader expounds the morality for  everybody else. Sound familiar? Just saying okay. 157 00:18:34,620 --> 00:18:42,672 So the two changes: the sacred edicts replace  the sages, and membership becomes mandatory.    158 00:18:42,672 --> 00:18:49,200 Wang Yangming however, maintains the communal  meal. Lu Kun, on the other hand, running later   159 00:18:49,200 --> 00:18:52,380 in the Ming Dynasty where things are a little  tougher and he's just trying to keep some order. 160 00:18:55,020 --> 00:19:02,880 Um there's a very good book on Lu Kun by um [inaudible] anyway, a fine scholar back in the 80s.   161 00:19:02,880 --> 00:19:09,000 So he's a well-known scholar in Ming a scholar  official from Ming Dynasty. Lu Kun followed Wang   162 00:19:09,000 --> 00:19:16,020 Yangming's model, but made further modifications  of the community compact Lu Kun combined xiangyue 163 00:19:16,020 --> 00:19:21,000 with the baojia mutual security system much more  fully than did Wang Yangmng. For this he includes   164 00:19:21,000 --> 00:19:28,020 a combined economic and moral census form. I  just loved it when he said the "the standard edict   165 00:19:28,020 --> 00:19:35,220 the sacred edict standard form." I mean you gotta  you know do I have the characters up there it's   166 00:19:35,220 --> 00:19:41,940 this it's this it's the it's the xiangyu geyan, I mean you  gotta love it so in like the the front half of it   167 00:19:41,940 --> 00:19:48,000 is like like a census form and the back half of  it is like 12 steps you know or you know you're   168 00:19:48,000 --> 00:19:54,180 just your moral stuff, and so the moral and the  administrative are combined. Right so when I say   169 00:19:54,180 --> 00:19:58,920 that there's this there's this belief in the  literati elite, these the literati we know are   170 00:19:58,920 --> 00:20:03,360 part of the government right, so they're trying  to govern, they're trying to find good ways to   171 00:20:03,360 --> 00:20:10,380 govern. And really my point of the whole lecture  is we when we fail to pay attention to the moral   172 00:20:10,380 --> 00:20:15,900 motivation of Chinese states, who don't get me  wrong, when I say moral, the results are not always   173 00:20:15,900 --> 00:20:22,020 good right, but if we don't pay attention to that  I think we fail to understand their statecraft.   174 00:20:23,700 --> 00:20:29,340 So the theory has the the economic  moral census uh form and uh   175 00:20:30,300 --> 00:20:36,480 there you go. In addition Lu Kun prescribed  a more formal meeting with prayers to local   176 00:20:36,480 --> 00:20:44,400 Gods to encourage truthful speech. Any of  you have read Difang Zhi, or the handbooks from   177 00:20:44,400 --> 00:20:50,220 um from district magistrates, they often write  about how they try to take the superstitions   178 00:20:50,220 --> 00:20:56,160 of the popular of the people right, to help them  do good things. And so if someone's stealing and   179 00:20:56,160 --> 00:21:00,060 not confessing, they'll say oh the god of such  and such is watching you and so then they can   180 00:21:00,060 --> 00:21:05,220 confess blah blah blah you know. In other words  it's a sort of a it's a secular use of popular   181 00:21:05,220 --> 00:21:10,980 uh superstition and that's definitely the case  they have here. And so they have to make prayers   182 00:21:10,980 --> 00:21:16,260 when they report for the sacred edict standard  form, it's like when you swear in the Bible that   183 00:21:16,260 --> 00:21:20,280 you tell the truth the whole truth and nothing  but the truth, this one is you know you're swear   184 00:21:20,280 --> 00:21:24,180 that this is really true and we did make up as  much money and I didn't do anything bad and if   185 00:21:24,180 --> 00:21:29,340 I'm lying you know my children won't have children  you know or something the gods will get after me.   186 00:21:30,240 --> 00:21:35,340 Right there you go, and the second thing that  Lu Kun did is he dispensed with the communal   187 00:21:35,340 --> 00:21:41,460 meal. So we are beginning to move the shift from  an active compact to a passive lecture audience. 188 00:21:43,200 --> 00:21:53,580 So, look at this one. So this is from 1705. So this  is in the next Dynasty, the Qing Dynasty, and this   189 00:21:53,580 --> 00:22:01,740 is from a magistrate down in Guangdong, Li Laizhang, and it's from his sense of the thing for the pact for the   190 00:22:01,740 --> 00:22:10,800 community security sacred edict lectures. So why  have this vision, because this is no longer a xiangyue 191 00:22:10,800 --> 00:22:17,532 in the sense of a group coming together to  do mutual criticism in even in the Wang Yangming   192 00:22:17,532 --> 00:22:23,220 or the Lu Kun model. But look at the shape of  it it's the same as the one we had from Lu Kun, 193 00:22:24,120 --> 00:22:34,620 back here see the tablets, see the four volumes, see  the people around it, right? In the new Qing Dynasty   194 00:22:34,620 --> 00:22:40,740 starting in 1644, Lu Kun's more formal and passive  community security compact evolved into a passive   195 00:22:40,740 --> 00:22:46,140 lecture system. Run by the state appointed local  magistrates in the county and this is the example   196 00:22:46,140 --> 00:22:53,040 I've mentioned by Li Laizhang in 1705. the outline  of Lu Kun's model can be clearly seen at the table   197 00:22:53,040 --> 00:22:58,620 in the center, the sacred edict plaque, the   mediation board, the four registers from left to   198 00:22:58,620 --> 00:23:04,440 right good deeds bad deeds trainings aggressions  regretted, derived from Lu Kun's registers of reform   199 00:23:04,440 --> 00:23:10,980 and finally the mediation results. Likewise Li  Laizhang also invoked religious sanctions in in   200 00:23:10,980 --> 00:23:18,540 this it's from Shizheng Lu, which is very famous from the the  Li Laizhang's book, where he describes these things   201 00:23:19,440 --> 00:23:25,200 um the uh he invokes religious sanctions to  impose popular compliance. When further change   202 00:23:25,200 --> 00:23:31,140 by Li pay officials now run the meetings no  longer a local compact Chief chosen from the local   203 00:23:31,140 --> 00:23:37,200 population. Nevertheless Li Laizhang still maintained  the jiaohua intentions in the reports and the   204 00:23:37,200 --> 00:23:45,120 registers that we have seen since Zhu Xi's version  [inaudible] xiangyue back in the Song Dynasty. 205 00:23:47,940 --> 00:23:58,980 Now we jump to the Republic, but we're gonna  I want to make a link now from the from the early   206 00:23:58,980 --> 00:24:03,000 modern to the modern, but we're forming into two  streams, we're going to find there's two streams.   207 00:24:03,000 --> 00:24:10,440 You know that I've said that the Song Dynasty  version was a local voluntary semi-autonomous   208 00:24:10,440 --> 00:24:17,220 and that the later Ming and Qing versions were  state-run. So and then we've seen in the Qing   209 00:24:17,220 --> 00:24:23,160 that the state-run version has really come to  dominate. However there's a the the voluntary   210 00:24:23,160 --> 00:24:29,280 version of xiangyue actually survived, it wasn't  very popular, in fact, how much they were ever put   211 00:24:29,280 --> 00:24:34,440 into place I'm not sure but it's not that the  tradition was forgotten and what we have here   212 00:24:35,400 --> 00:24:44,760 is these two stories. So one group rediscovered in  the 20th century, one group rediscovered the local   213 00:24:44,760 --> 00:24:49,320 autonomy for community moral edification  for good governance, while another group   214 00:24:49,320 --> 00:24:54,060 brought forward the state back in to guide  both officials and the people. So there's   215 00:24:54,060 --> 00:25:01,080 two kinds of traditions the two traditions.  Despite the state formality of Lu Kun's model   216 00:25:01,680 --> 00:25:07,500 and the formality of the Qing lecture system, the  local autonomy model of community self-improvement   217 00:25:07,500 --> 00:25:13,140 was not forgotten, even in the Ming. In the later  part of that dynasty, yet another lesser-known   218 00:25:13,140 --> 00:25:20,580 Confucian scholar Lu Shiyi revived Zhu Xi model in a  plan called the "three compacts for governing the   219 00:25:20,580 --> 00:25:28,980 community," the Zhixiang Sanyue in 1640. The great difference  between Lu Shiyi's and Lu Kun's model is that for   220 00:25:28,980 --> 00:25:34,740 lLu Shiyi, the rights of the community compact  are the abstract principles of morality, that   221 00:25:34,740 --> 00:25:39,120 will naturally Infuse the organization of  his village government model and which will   222 00:25:39,120 --> 00:25:45,720 therefore preclude the necessity for annual  official ratings or for religious mumbo-jumbo. 223 00:25:47,940 --> 00:25:54,540 So unless we think that Chinese traditions and  and history of thought as uniform, there's always   224 00:25:54,540 --> 00:25:59,940 diversity. So the this Lu Shiyi reflects  this more autonomous and local version,   225 00:26:01,140 --> 00:26:03,600 and we might even say more optimistic.   226 00:26:05,100 --> 00:26:11,880 Rather, Lu's community compact appears to be a  confederation of communities with monthly village   227 00:26:11,880 --> 00:26:16,800 meetings of the whole village in triennial county  meetings of the four leaders from each village   228 00:26:16,800 --> 00:26:24,180 compact. Lu draws inspiration from the fengjian system of distributed local governance idealized   229 00:26:24,180 --> 00:26:31,560 in China's ancient pre-Qing empires in contrast to  the commandery system or the juntian that that sent   230 00:26:31,560 --> 00:26:36,960 centrally appointed officials to the locality. If I  was a happy orientalist I would say there was the   231 00:26:36,960 --> 00:26:43,080 fengjian tradition and the juntian tradition, but  uh I think we want to be careful about doing that.   232 00:26:43,740 --> 00:26:48,000 Lu Shiyi system takes its name from the  three functions under the central compact   233 00:26:48,000 --> 00:26:54,180 which you can see there the first three, which  is education, relief, and defense. Each of these   234 00:26:54,180 --> 00:27:02,220 is run by subordinate chiefs responsible to the  compact chief, the yue zheng, and so he uh give some   235 00:27:02,220 --> 00:27:07,980 great detail as you can see, all the things, this  is a this is a community organization, but it's   236 00:27:07,980 --> 00:27:16,860 all under that top one the uh the yue zheng  right the xiangyue. Missing from this version 237 00:27:18,900 --> 00:27:22,560 is uh it's a very pitched ordered  society. Missing from this version   238 00:27:22,560 --> 00:27:26,820 is the heavy religious symbolism and  official sanctions of the Lu Kun model.  239 00:27:27,720 --> 00:27:31,800 This was precisely the model that turned  out to inspire the rural reconstruction   240 00:27:31,800 --> 00:27:37,680 reformers in China in the 1930s. In the  dark days of the Republic, Liang Shuming 241 00:27:39,840 --> 00:27:44,580 um sponsored community compacts or xiangyue as the best model to rejuvenate rural China   242 00:27:44,580 --> 00:27:50,820 and ultimately the whole of Chinese civilization.  This latter-day literati's plan in the late 1920s   243 00:27:50,820 --> 00:27:56,460 and early 1930s was to reconstitute the moral  character of village life through xiangyue which   244 00:27:56,460 --> 00:28:02,280 as biographer Guy Alitto, translates as "village  covenants." Although these groups would be handled   245 00:28:02,280 --> 00:28:08,820 would handle local granaries, schools and defense,  their core purpose was to scrutinize and perfect   246 00:28:08,820 --> 00:28:15,720 each member's moral character. To this traditional  system of moral outlift, Liang added the goals of   247 00:28:15,720 --> 00:28:22,140 modernization, mass mobilization, political  participation, and economic development. But   248 00:28:22,140 --> 00:28:28,680 key thing is the spirit of the autonomous  xiangyue tradition it was he wanted it to be   249 00:28:28,680 --> 00:28:34,560 bottom-up there would be obviously intellectuals  or modern-day literati who were the ganhua, who   250 00:28:34,560 --> 00:28:42,480 were the um the the role models right. But they're  they are moral role models not state officials.   251 00:28:43,800 --> 00:28:49,140 This system seems most likely Lu Shiyi's of the  late Ming in which community compact   252 00:28:49,140 --> 00:28:54,720 organizationally as well as morally oversaw the  social economic and defense needs of the village.   253 00:28:55,380 --> 00:29:01,680 It was one of Liang Shuming's fellow  rural reformers Yang Kaidao, this is the   254 00:29:01,680 --> 00:29:09,420 2015 reprint of his book on Xiangyue, who made  this connection with Lu Shiyi's model explicit.   255 00:29:10,080 --> 00:29:17,400 Uh years ago I read his 1931 article which just  reviews all this stuff beautifully and later on   256 00:29:17,400 --> 00:29:24,720 we found this book. Yang kaidao was worried about  the moral life of village China. Well he might be   257 00:29:24,720 --> 00:29:30,780 as a member of the Sociology Department of Yanjing  University in Beiping, in the late 1920s with an   258 00:29:30,780 --> 00:29:37,920 American PhD from Michigan State University or  the school that become became MSU. Yang produced   259 00:29:37,920 --> 00:29:44,580 a long yet concise article in 1931 in the in the  Yanjing Journal and Sociological World, which is   260 00:29:44,580 --> 00:29:50,760 a modern scholarly journal - so he's making this  proposal for moral transformation through village   261 00:29:50,760 --> 00:29:58,320 covenants in contemporary China in a scholarly  journal. And in there he made the case that for   262 00:29:58,320 --> 00:30:04,140 this venerable tradition of village community  self-improvement as the solution for rural   263 00:30:04,140 --> 00:30:11,100 China's problems in his own day - 400 pages he's  got something to say. He followed this up with this   264 00:30:11,100 --> 00:30:17,340 book length version in 1937. In the conclusion to  his study of community compacts Yang Kaidao gives   265 00:30:17,340 --> 00:30:23,220 concrete suggestions on how to write a community  compact for your own village now although he   266 00:30:23,940 --> 00:30:30,360 likes the details of various early models, he  states explicitly that the voluntary spirit   267 00:30:30,360 --> 00:30:35,340 of the Lu family community compacts from the  11th century, the ones that Zhu Xi popularized.   268 00:30:35,880 --> 00:30:42,000 must be at the core. "If someone in your  local area cannot write a community compact,"   269 00:30:42,840 --> 00:30:49,920 Yang Kaidao writes, "I think Zhu Xi's corrected version  of the Lu family compact can still be used," this   270 00:30:49,920 --> 00:30:55,980 is in the 1930s. Yang Kaidao begins his  long article on xiangyue by focusing on   271 00:30:55,980 --> 00:31:02,220 the two key attributes of the community compact  system. One it has always been part of a broader   272 00:31:02,220 --> 00:31:08,520 administrative set of functions including  baojia neighborhood security groups, lishe 273 00:31:08,520 --> 00:31:15,420 village shrines or temples, shexue community  schools and shecang community granaries. I'm   274 00:31:15,420 --> 00:31:21,900 focusing on jaohua and the ideological side, but do  not forget it's only one part of what it takes to   275 00:31:21,900 --> 00:31:27,360 run a government. If you've got wonderful ideology  and no economy and no army, it ain't going to work. 276 00:31:29,880 --> 00:31:36,720 Okay but at the same time xiangyue in Yang's reading is  the heart of the matter, even though it's one part   277 00:31:36,720 --> 00:31:42,660 of a broader administrative process institutions.  "The promotion of village morality and   278 00:31:42,660 --> 00:31:48,120 community compacts has been the basis for rural  administration," he concludes. The core purpose   279 00:31:48,120 --> 00:31:54,300 of this form of government governing the people,  Yang traces to the three rights and especially   280 00:31:54,300 --> 00:32:00,180 the rights of zheng, these are the ancient Confucian  classics, which he sees reflected in the Lu family   281 00:32:00,180 --> 00:32:07,680 community compact. "Both the rights to  transform the people, yi li jiao min, to mold   282 00:32:07,680 --> 00:32:15,060 their spirits by example, rather than using  the sanctions of law. The connection between   283 00:32:15,060 --> 00:32:23,760 Republican rural reformers and the jiaohua tradition in xiangyue is explicit here." While Liang Shuming and Yang Kaidao 284 00:32:23,760 --> 00:32:29,280 promoting community compacts as local self-help  and moral uplift for China's villages, others   285 00:32:29,280 --> 00:32:35,340 decided that the turbulent times demanded more  vigorous, state-led sponsors response. 286 00:32:37,500 --> 00:32:38,000 Enter 287 00:32:39,684 --> 00:32:48,180 Enter China's Leninist parties. So here's jiaohua the spirit of jiaohua, one, the state steps   288 00:32:48,180 --> 00:32:55,860 back during the Republic. Sun Yat-sen is remembered as  the founding of the Republic of China, and so 289 00:32:57,840 --> 00:33:03,480 deference to time, I'm not going to give you  all the lovely details I would love to give, the   290 00:33:03,480 --> 00:33:08,760 um but remember the core of Sun Yat-sen  is his model from the 1920s in the   291 00:33:08,760 --> 00:33:12,660 three people's principles, which became  the ideology for the Nationalist party   292 00:33:12,660 --> 00:33:18,480 for the 1920s, 30s, and 40s and actually  onward, and that is political tutelage. 293 00:33:20,400 --> 00:33:25,560 Sun Yat-sen famously said the Chinese people are a sheet  of sand, they pulled together, he said, they're   294 00:33:25,560 --> 00:33:31,020 not ready for democracy, but remember Sun Yat-sen  is very tied to overseas Chinese life,   295 00:33:31,020 --> 00:33:35,700 he spent many years in Hawaii, he had three  people's principles he says, he's especially   296 00:33:35,700 --> 00:33:40,920 particularly inspired by Abraham Lincoln.  But he was also taking some ideas from Lenin   297 00:33:40,920 --> 00:33:45,720 after making a deal with the Soviets because  no one else would help his party in 1924.   298 00:33:46,680 --> 00:33:52,920 Um so he's a blend of all these things.   But what he said is that the people who   299 00:33:52,920 --> 00:33:57,960 need political tutelage and so he proposed three  years of dictatorship, because to kill off the bad   300 00:33:57,960 --> 00:34:02,100 people, I think it was seven years of political  tutelage, and then constitutional government,   301 00:34:02,820 --> 00:34:08,820 right. Well, we we had nobody's graduated  from political tutors yet in China today.   302 00:34:09,600 --> 00:34:13,860 It's like the never-ending, it's like you're  never going to graduate, you're going to be in   303 00:34:13,860 --> 00:34:20,580 this lecture hall for the rest of your lives. There  you go how's that how's that for a dystopian image.   304 00:34:20,580 --> 00:34:26,760 Okay so and the point here is, and I don't cover  everyone, Chiang Kai-shek picked it up, Chiang Kai-shek   305 00:34:26,760 --> 00:34:32,820 was a follower of an successor to Sun Yat-sen, he  followed it in his famous book "China's Destiny": 306 00:34:32,820 --> 00:34:37,800 "when there is one purpose, and that it is the  purpose of the entire people, and when all the   307 00:34:37,800 --> 00:34:43,320 people work to achieve this purpose, it's easy to  succeed," and he concluded the way you do this is   308 00:34:43,320 --> 00:34:47,160 you let the Guomindang, the Nationalist Party,  tell you what to do, and then you will succeed. 309 00:34:47,160 --> 00:34:53,700 Right and and he also tried to teach this morality  stuff in the New Life Movement. So something that'd   310 00:34:53,700 --> 00:34:58,020 be an interesting thing to study is, how come it  didn't work? How come it was something of a joke? 311 00:34:58,020 --> 00:35:04,500 It was very serious about it, but it didn't it  didn't work um. I just ended up with ritualistic   312 00:35:04,500 --> 00:35:11,640 readings of Sun's three people's principles. Liang Shuming, on  the other hand, went to Yan'an in 1938 and had long   313 00:35:11,640 --> 00:35:17,460 talks with Mao Zedong. Independent of the two men's  mutual influence, the small group organization of   314 00:35:17,460 --> 00:35:21,840 the community compact model, which is the local  village people getting together, and the small   315 00:35:21,840 --> 00:35:28,920 group, or xiaozu, organization in the Chinese Communist  Party, and particularly in their political study   316 00:35:28,920 --> 00:35:34,320 sessions in their rectification doctrine, bear  many similarities. The rectification movement   317 00:35:34,320 --> 00:35:43,896 and so the text, there's the picture of Yan'an, there you know who that is, come on, say it loud, Lao Mao. 318 00:35:43,896 --> 00:35:52,260 He's not Zhuxi yet he's not Zhuxi until 43 44.  He's not not chairman Mao then. So this is   319 00:35:52,260 --> 00:35:57,120 the Zheng Feng Wen Xian, this is the bible and bottom left there is San Min Zhu Yi, that's the 320 00:35:57,120 --> 00:36:06,600 Sun Yat-sen stuff um. The rectification movement of  1942 grew out of Mao's efforts to create an organi- 321 00:36:06,600 --> 00:36:13,200 community purpose and party leadership in Yan'an  in those years in the early 40s. The small groups   322 00:36:13,200 --> 00:36:20,040 acted as much much as community compact meetings  of the Xiangyue Champion (?) by Liang Shuming, that   323 00:36:20,040 --> 00:36:26,640 is as primary instruments of local integration  and political community of the community and of   324 00:36:26,640 --> 00:36:31,980 mass mobilization for specific social and economic  goals. So you're borrowing a technology and giving   325 00:36:31,980 --> 00:36:37,440 it to an end of purpose. However rectification  was not simply community compacts by another   326 00:36:37,440 --> 00:36:44,400 name, there were important differences it is with  Chinese Communist rectification and thought reform   327 00:36:44,400 --> 00:36:49,560 that we see the fundamental reconfiguration  of the jiaohua commitment in Chinese statecraft.   328 00:36:49,560 --> 00:36:54,300 In rectification doctrine and practice, as  announced first and first implemented in   329 00:36:54,300 --> 00:37:01,320 Yan'an rectification movement, state-sponsored  control model the the state-sponsored control   330 00:37:01,320 --> 00:37:07,260 model and active participation by locals model,  the two models, local participation by Zhu Xi,   331 00:37:07,260 --> 00:37:12,360 state-sponsored by the by Wang Yangming and  the and the Qing, the Communists combined them.   332 00:37:13,560 --> 00:37:18,300 Because the one thing would happen with Wang Yangming, Lu Kun, and Li Laizhang is people got   333 00:37:18,300 --> 00:37:22,800 passive, you just listened to what you were told.  So Mao is going to tell you what to think but he's   334 00:37:22,800 --> 00:37:28,200 also going to get you to act. So he combines  the two sides in a novel institutional form   335 00:37:28,920 --> 00:37:37,920 the Dang - the party. The Zhu Xi, Lu Shiyi, Yang Kaidao tradition of community compacts was autonomous and   336 00:37:37,920 --> 00:37:42,240 inspiring, but it failed to deal with  political power and military threat.   337 00:37:42,960 --> 00:37:48,420 The Wang Yangming and Lu Kun compacts and even  Li Laizhang's sacred lectures, if nothing else   338 00:37:48,420 --> 00:37:53,520 we're in service of a robust state administration  that could deal with political power and military   339 00:37:53,520 --> 00:38:00,240 unrest, albeit at the cost of making the  people passive. And the CCP's rectification   340 00:38:00,240 --> 00:38:07,260 and ideological role modeling Si Xiang Gai Zao, these  synergies the synergies of inspiring ideals, group   341 00:38:07,260 --> 00:38:13,500 monitoring, and individual motivation in Zhu Xi's compacts was combined with a robust and able state   342 00:38:13,500 --> 00:38:19,200 directed system that could deal with political  power and military confrontation. The components   343 00:38:19,200 --> 00:38:24,120 we have already seen. but the particular  synthesis, including the change of content   344 00:38:25,020 --> 00:38:32,100 the changing content from the ideals of Confucian  to the ideals of Marxism, Leninism, that was new. 345 00:38:35,220 --> 00:38:42,000 I give you a brief reintroduction to comrade Liu   Shaoqi. I have in recent years this is what did you   346 00:38:42,000 --> 00:38:48,660 do during COVID? During COVID I read Lun Dang. We all  did whatever it is that got us through the day.   347 00:38:49,500 --> 00:38:53,520 Um it's the earliest longest version are those of  you who have studied Chinese communism, everyone   348 00:38:53,520 --> 00:39:02,760 studied Liu Shaoqi's "How to be a good Communist,"  and that's uh [speaks Chinese] and the uh the original version  349 00:39:02,760 --> 00:39:07,920 is much longer because he's working through the  details. And so I just want to just give you   350 00:39:07,920 --> 00:39:13,860 as an example of some of the themes that come  up in communist rectification, because the first   351 00:39:13,860 --> 00:39:19,800 thing we think of is the very real thing that  this is totalitarian, this is brainwashing and   352 00:39:19,800 --> 00:39:24,420 don't get me wrong, I'm not approving of this,  but I'm trying to understand how it works. 353 00:39:26,940 --> 00:39:32,280 Generally considered a Maoist form of governance  and associated with disruptive political campaigns,   354 00:39:32,280 --> 00:39:39,120 rectification owes as much to Liu Shaoqi and other  less chiliastic party leaders as it does to Mao.   355 00:39:39,120 --> 00:39:44,640 And more importantly it characterizes regular  part politics in the party as much as it does   356 00:39:44,640 --> 00:39:49,980 in the many disruptive mass movements. It's  part of the system, it's not the exception. 357 00:39:50,640 --> 00:39:55,920 The core of rectification politics is the  primacy of human will, when it is tempered,  358 00:39:55,920 --> 00:40:02,880 reformed, and regulated by superior doctrine  and implemented by a capable cadre of trained   359 00:40:02,880 --> 00:40:07,680 administrators. This is, by the way, is the  root of ideological governance. It does   360 00:40:07,680 --> 00:40:12,480 not require democracy in the electoral sense,  it requires a rectified political leadership.   361 00:40:13,260 --> 00:40:19,260 These claims and the promise of party service  as a noble vocation, note I emphasize promise,   362 00:40:20,100 --> 00:40:27,360 are famously articulated in the rectification  documents. This that doc that um that guy. 363 00:40:29,700 --> 00:40:34,260 You'll love Harvard-Yenching - they got one  of the real ones from the 1940s. The um 364 00:40:37,080 --> 00:40:42,180 and this became the vible of the Yan'an  rectification movement. The key voice, of   365 00:40:42,180 --> 00:40:47,400 course, was Mao Zedong's much studied texts like  Reformer Study, Talks at the Yan'an. Conference on   366 00:40:47,400 --> 00:40:53,760 Literature and Art, but much more detailed  instructions um and management techniques   367 00:40:53,760 --> 00:40:59,280 were articulated in the rectification documents volume itself by Liu Shaoqi, Chen Yun, and other party   368 00:40:59,280 --> 00:41:03,780 leaders. The cultivation of every communist must  first of all be a cultivation of ideological   369 00:41:03,780 --> 00:41:10,980 consciousness, the cultivation of ideology is  the basis of all other forms. Chapter and verse. 370 00:41:13,560 --> 00:41:18,060 Liu's lectures on the cultivation of the Communist  Party member offer the locus classicus for the   371 00:41:18,060 --> 00:41:24,300 Party's claim for the ideological training of its  officials, spells out the new version of jiaohua. Liu begins   372 00:41:24,300 --> 00:41:29,940 by noting why Communists must take undertake  self-cultivation and that is because the the   373 00:41:29,940 --> 00:41:35,340 one's upbringing in the old society generally  gave them habits that contradict the goals of   374 00:41:35,340 --> 00:41:42,720 Communism. The key to this reform is thought, or  ideological consciousness - si xiang yi shi - 375 00:41:43,320 --> 00:41:49,440 of each individual. Indeed, Liu says, "the cultivation  of ideology is the basis of all other forms of   376 00:41:49,440 --> 00:41:54,420 cultivation. This is all necessarily" Liu continues,  "because the Communist party is the political party   377 00:41:54,420 --> 00:42:00,840 of the proletariat and has no interests of its  own, other than the emancipation of the proletariat."   378 00:42:01,800 --> 00:42:08,220 This noble vision is central to Liu's vision.  This is the clarion call to transformational   379 00:42:08,220 --> 00:42:13,980 bureaucrats who will implement the party's  ideological governance in the decades ahead   380 00:42:13,980 --> 00:42:21,420 and I hope I don't need to add that it's  a promise not an actual necessarily well   381 00:42:21,420 --> 00:42:25,380 [inaudible] the actual history is  somewhat at variance to that promise.   382 00:42:25,380 --> 00:42:30,540 Members of the party are no ordinary people.  Comrades, this is the fundamental cultivation."   383 00:42:31,620 --> 00:42:37,620 I grew up reading Maoist stuff, I  never get tired of it. Oops go back. 384 00:42:40,140 --> 00:42:41,340 Spirit of jiaohua two. 385 00:42:43,920 --> 00:42:45,000 Isn't that where I'm up to. 386 00:42:51,540 --> 00:42:59,400 Good okay so the second one is  finally we get to today the um   387 00:43:00,000 --> 00:43:03,060 and so the spirit of jiaohua two,  Xi Jinping's Road to Rejuvenation.   388 00:43:03,900 --> 00:43:10,620 that came out earlier, picture in the top left um,  was that's him with central committee members, they   389 00:43:11,340 --> 00:43:19,740 um having a study session. I mean can you imagine  Biden or anybody, you know you know, for me Trudeau,   390 00:43:19,740 --> 00:43:26,040 having a study session, it's like kind of like  a bible study with the cabinet, you know with   391 00:43:26,040 --> 00:43:33,960 you know with it yeah. So you know well and then  these two I love, so the here's the here are the   392 00:43:33,960 --> 00:43:44,544 here are the um um 2468 what do we got uh is it four times is it 14 16 whatever they they um "he xin jia zhi guan". 393 00:43:44,544 --> 00:43:50,940 So these are the core socialist values right and then  it's what it's for state, society, and self right, and   394 00:43:50,940 --> 00:43:58,980 then and then four of each, right. So do we notice a  certain homology right, they uh um so remember the   395 00:43:58,980 --> 00:44:03,840 ones in the slide up above come from the Ming  Ming Taizu, the Ming Emperor. This comes from 396 00:44:06,360 --> 00:44:16,020 the president, party secretary, the core right okay.  What I also find quite interesting is the civility   397 00:44:16,020 --> 00:44:20,460 practice center for the new era. This is in from  Zhejiang Province where one of my students   398 00:44:20,460 --> 00:44:24,540 had gone home and they said oh they put it on  a new community center, but look what that is 399 00:44:24,541 --> 00:44:26,541 "wen ming shi jian zhong xin" 400 00:44:27,240 --> 00:44:32,460 You gotta love it right. So they uh  if we can't understand what this   401 00:44:32,460 --> 00:44:37,860 wenming, what the civilization, what the  civilizing, what this jiaohua is, I don't think we   402 00:44:37,860 --> 00:44:42,540 understand what's on the mind of the  people we're trying uh to study here. 403 00:44:44,640 --> 00:44:50,760 So we're seeing a revival of the Liu Shaoqi approach  in Xi Jinping's counter reformation and revival   404 00:44:50,760 --> 00:44:56,640 of ideological governance, particularly in the  many local wenming practice centers across China.  405 00:44:56,640 --> 00:45:01,560 Shortly after his appointment as general secretary,  Xi Jinping, imagine him saying that at that little   406 00:45:01,560 --> 00:45:07,380 study session, though he actually said it at  a bigger lecture, in uh it was well it was a   407 00:45:07,380 --> 00:45:12,720 study session in the Central Committee leaders  in 20 January 2013. He precisely talked about   408 00:45:12,720 --> 00:45:20,040 the ideological lessons of the fall of the Soviet  Union. Xi was blunt. One important reason for was   409 00:45:20,040 --> 00:45:25,380 the fierce ideological struggle which led to the  total denial of the history of the Soviet Union,   410 00:45:26,160 --> 00:45:31,320 and the Soviet Communist Party Lenin  and Stalin and to historical nihilism,   411 00:45:33,300 --> 00:45:40,080 which led to the confusion of ideas the loss of  the role of the party organization at all levels. 412 00:45:43,980 --> 00:45:51,780 In 2018, Xi Jinping reviewed 40 Years of Reform  and Opening since Mao's death and offered the   413 00:45:51,780 --> 00:45:59,160 antidote to the Soviet failures. "The party and  government soldiers and civilians in schools,   414 00:45:59,160 --> 00:46:04,620 east, west, north, south, and middle," which  by the way is the traditional compass, "the   415 00:46:04,620 --> 00:46:10,140 party leads them all. To uphold the party's  leadership which is a major principle that   416 00:46:10,140 --> 00:46:15,420 determines the future and destiny of the party  and the country. The entire party and the whole   417 00:46:15,420 --> 00:46:19,980 country must without any wavering, maintain  a high degree of ideological consciousness,   418 00:46:19,980 --> 00:46:25,800 political consciousness and consciousness of  action." Consciousness, consciousness, consciousness. 419 00:46:29,700 --> 00:46:38,940 So what am I driving at? This is why I've tried to  formulate a way to talk about this governance, if   420 00:46:38,940 --> 00:46:47,820 you're if I'm using Chinese I just say jiaohua, if I'm using English I use this. So I'm open   421 00:46:47,820 --> 00:46:53,220 to my colleagues and to students to criticize  this because I am trying to articulate the ways   422 00:46:53,220 --> 00:46:59,460 and what kind what am I seeing here. Ideological  governance asserts the role for the government as   423 00:46:59,460 --> 00:47:05,460 the pedagogical state that has the responsibility  to provide order and prosperity through civilizing   424 00:47:05,460 --> 00:47:13,200 its citizens according to the superior insights  of certified transformational bureaucrats, learn   425 00:47:13,200 --> 00:47:17,820 it in a body of thought, that when applied properly,  that means after you've been trained and pay out,   426 00:47:17,820 --> 00:47:24,180 will bring great harmony to all under its way and  which therefore, requires and deserves freedom from   427 00:47:24,180 --> 00:47:29,820 competition from alternative and presumed lesser  as in democratic forms of political activity. 428 00:47:31,920 --> 00:47:36,300 That's my [inaudible] that's what I've understood  about Chinese politics in the last five years. 429 00:47:38,280 --> 00:47:43,380 So what lessons do we get from  going through a millennium of   430 00:47:43,380 --> 00:47:51,060 Chinese educational practices for better  governance? So I hope we find that we see 431 00:47:54,240 --> 00:48:00,360 um an approach to governance that  they ever refreshed confidence of   432 00:48:00,360 --> 00:48:06,960 Chinese thinkers, Confucian and Communist, in the  efficiency of moral transformational teaching.   433 00:48:07,680 --> 00:48:13,680 Also the dual the dual traditions within jiaohua, 434 00:48:13,680 --> 00:48:20,160 which is between the governance, between  the community-based and state directed.  435 00:48:20,808 --> 00:48:29,160 And how China is governed today under Xi Jinping is not  just communist or the just the result of a tragic   436 00:48:29,160 --> 00:48:36,780 and violent 20th century, but a new branch on the  jiaohua tree of Chinese statecraft. That is not to say   437 00:48:36,780 --> 00:48:42,060 that Zhu Xi and Wang Yangming lead to Communists,  it's that we can't understand the Communists   438 00:48:42,060 --> 00:48:48,960 without understanding the components that they  have inherited and also selectively chosen to use. 439 00:48:53,700 --> 00:49:00,300 This review of community compacts in China's  rural control has sought to illustrate the   440 00:49:00,300 --> 00:49:06,180 fundamental role and function of transformational  teaching jiaohua in Chinese statecraft as reflected   441 00:49:06,180 --> 00:49:12,660 in the writings Xiangyue - "Village governance" - to demonstrate  the perdurance of this approach to governance in   442 00:49:12,660 --> 00:49:18,060 China from at least the 11th century down  to today, and to suggest that jiaohua lens   443 00:49:18,720 --> 00:49:24,660 offers a useful insight, some in useful insights,  into the nature and operation of the Chinese   444 00:49:24,660 --> 00:49:29,820 Communist party's political behavior. I think  it's useful, it does not explain everything.   445 00:49:30,660 --> 00:49:37,500 The jiaohua lens highlights a number of useful insights about state Chinese statecraft. First as we've said the   446 00:49:37,500 --> 00:49:43,260 ever-present confidence of the metropolitan elite,  in the efficacy of this transformational teaching.   447 00:49:43,800 --> 00:49:48,600 Second, the split, between  state-based and community-based.  448 00:49:48,600 --> 00:49:55,020 And third, the jiaohua lens suggests an alternative  chronology in China's political history, which   449 00:49:55,020 --> 00:50:02,880 is just a fundamental continuity in some  aspects of statecraft, centered on jiaohua the the 450 00:50:04,920 --> 00:50:10,860 let me restate that suggests the fundamental  continuity in some aspects of statecraft in   451 00:50:10,860 --> 00:50:15,120 the state-centered jiaohua aspirations  from Lu Kun's community security pact   452 00:50:15,120 --> 00:50:21,180 to Li Laizhang's sacred edict lectures to Sun Yat-sen's  political tutelage and ritual study of his three   453 00:50:21,180 --> 00:50:26,820 peoples principles in the Republic, to communist  rectification and Xi Jinping study sessions. 454 00:50:30,840 --> 00:50:31,620 So 455 00:50:34,380 --> 00:50:36,480 my final thought is 456 00:50:40,080 --> 00:50:45,540 to suggest that we can look how do we look at  that question if you those of you still awake will   457 00:50:45,540 --> 00:50:50,520 remember that we had this slide at the beginning  of the lecture right, continuities changes and   458 00:50:50,520 --> 00:50:57,420 comparisons, the most general and structural  conclusion I have is that we can what it what they   459 00:50:57,420 --> 00:51:03,720 share in this case is more of a matter of content  is less a matter of content and more a matter   460 00:51:03,720 --> 00:51:11,880 of form. In other words, the kind of jiaohua uh aspirations  and practices that we've seen across the centuries.   461 00:51:12,660 --> 00:51:18,540 I think we can model a similar and often informed  by direct textual reference to earlier versions.   462 00:51:19,320 --> 00:51:25,140 But the content has changed massively and  most simply from from harmony to revolution   463 00:51:25,140 --> 00:51:30,000 from supporting the current uh social  order to overturning the current social   464 00:51:30,000 --> 00:51:34,260 order. Thoughm you know with Xi Jinping now I  don't think he's trying to overturn anything,   465 00:51:34,920 --> 00:51:42,180 right and so we might see another turning of  the dialectic, but so with jiaohua as one lens, we   466 00:51:42,180 --> 00:51:47,760 can look for other lenses and I hope to make a  contribution to that historiographical question   467 00:51:47,760 --> 00:51:54,240 that I began with, which is, how can the study of  past practice help us understand the contemporary   468 00:51:54,240 --> 00:51:59,700 situation a little bit better. I look forward  to your questions and criticisms, thank you.