Translator’s Note: Deng Xiaoping also stated that he was a) a Marxist-Leninist, and b) a follower of Mao Zedong Thought. The CPC views Maoist Thought as being separate and distinct from the ‘personal thoughts of an individual Mao Zedong’. This is exactly the same for any Communist Revolutionary, as conditioned personal bias must be understood, bypassed and transcended in the mind if the establishment of an objective and dialectical political understanding is to be achieved. Mao did this through Mao Zedong Thought which is interpreted as the correct interpretation of Marxist-Leninism for the Chinese people. The capitalist West misrepresents the Communist Movement in general and tends to wrongly portray all Communist Leaders as being ‘god-like’ figures (avatars) who cannot possibly be incorrect in their assessment and analysis of reality. Like the mythological gods – the capitalist imagines – these ‘Communist’ gods wreak havoc upon the world if the they are not worshipped in the correct manner by the masses. Here can be seen the history not of the Communist Movement, but rather that of the Judeo-Christian Church. This bourgeois view of Communism is nothing but an inverted reality. Communist Leaders are democratically elected – as was Mao Zedong – by popular vote, Communist Leaders express the will of the people who vote for them, and of their fellow Comrades in similar positions of mass leadership. This is Socialist democracy. A Communist Leader is a mouthpiece for the working class of a nation. Objective Mao Zedong Thought grew out of this organic mass consultation process. Of course, Mao Zedong, as a human-being, occasionally made personal decisions outside of the collective process, some of which proved effective some of which proved ineffective. This subjective thinking of Mao Zedong (much of which happened in his older age) is not included in the ‘Official’ definition of Mao Zedong Thought. However, errors of judgement do not equate to the mass crimes that the Western capitalists (and Trotskyites) falsely associate with Mao Zedong – as there is no historical or physical evidence for this in China – no grieving relatives or mass graves, etc. Of course, none of this matters for the manic capitalist determined to protect his class privileges. Today, the US perseveres with the political fiction that there now exists in China an undercurrent of ‘real’ Maoism amongst the people which is doing battle with the current ‘revisionist’ policies of the CPC. Nowhere in China Is this evident. Indeed, Deng Xiaoping clearly stated that he followed Mao Zedong Thought – with the caveat that as conditions changed within and without China – so the development of Marxist-Leninism had to proceed into new areas of understanding and endeavour. The reality is that although Mao Zedong Thought serves as the historical basis for China’s Communist Revolution (and is the inspiration for China’s power and dominance in the world), many of its aspects developed in the early to mid-20th century are simply out of date and irrelevant for the conditions found within (and outside) of modern China. Modern China is successful because Mao Zedong Thought was updated by Deng Xiaoping and did not stay trapped in the past. The Trotskyites, of course, being lackeys and running dogs of the White imperialists, continue with their mission of collaborating with the capitalists and misrepresenting the working-class and the Revolution, whilst claiming that the Chinese (the historical victims of Eurocentric racism) are now really the true ‘racists’. Although bizarre and illogical this stupid attitude has gained considerable traction around the world with some Africans and Indians (both also historical victims of White imperialism) now viewing their fellow victims (the Chinese) as being the perpetuators of the crime of racism! This continued inversion of reality may be viewed as the latest victory in the long history of the dominance of White racist discourse throughout the world. ACW (20.11.2018)
Mao Zedong Thought Defined Within Modern China
Mao Zedong Thought is a political, military, and (socio-economic) developmental theory developed by Mao Zedong and widely practiced in the 20th century as the basis for Chinese Revolution. It is generally considered to be the development of Marxism-Leninism in China – suitable for the historical, political and socio-economic conditions of China, as well as being relevant for the psychological, emotional and physical needs of the Chinese people. The Communist Party of China recognizes Mao Zedong Thought as an important theory for its achievements in the ‘New’ (Democratic) Revolution, the War of Resistance Against Japanese Aggression, Victory in the Civil War (against the Kuomintang), and the Establishment of the People’s Republic of China. The most prominent contents in Mao Zedong’s Thought are “A single spark can start a prairie fire”, “Political power grows out of a barrel of a gun”, “Encircle the cities from the rural areas”, “Guerrilla Warfare 16-Character Policy”, the “mass line”, “Unity of the People”, “Literature and art serve the Proletarian Revolution”, “Three Worlds Theory”, and “Permanent Revolution” and so on.
Mao Zedong Thought focused on eradicating the old (feudal and imperialistic) value system, and to achieve this it proposed a set of tactical and strategic ideas. This part may be interpreted as a modern interpretation of the ancient Chinese Art of Warfare and Political Manoeuvre. After practical application, history has proved it be effective. As for the relevance of Mao’s theory in the construction of the People’s Republic of China – elements such as “Permanent Revolution” – are not officially recognized by the Communist Party of China (as it plays into the hand of reactionaries and counter-revolutionaries and hinders the work of establishing a strong Socialist State). The personal thinking of Mao Zedong’s later years – such as that which inspired the Great Proletarian Cultural Revolution – is clearly referred to as dialectically incorrect in recent analysis. After the reform and opening-up, the Communist Party of China correctly defined the essence of Mao Zedong Thought as being the crystallization of the collective wisdom of the first generation of Revolutionaries that comprised the Membership of the Communist Party of China. This ‘Official’ definition and acceptance of Mao Zedong Thought excludes Mao’s personal thinking. “Maoism” outside of China may be understood as foreign modes of political (and economic) thinking being integrated with Mao Zedong Thought – generally speaking, these Movements have not been recognised by Chinese officials or the Chinese State. Mao Zedong did not propose his own independent value system. He only followed Marxism-Leninism and anti-revisionism.
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