Category Archives: Nationalism

China Celebrates The Anniversary Of Its “Victory” In The Korean War

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Journal of Political Risk, Vol. 8, No. 11, November 2020

By William R. Hawkins

Korean War. Units of the Korean People’s Army and the Chinese People’s Volunteers celebrating their joint defeat of an attack by US forces. 1953. (Photo by: Sovfoto/Universal Images Group via Getty Images)

On October 23, Chinese President Xi Jinping delivered a speech at a major gathering in Beijing to commemorate the 70th anniversary of the Chinese People’s Volunteers (CPV) entering the Democratic People’s Republic of Korea (DPRK) in 1950. He claimed the purpose of military intervention was to help North Korea resist U.S. aggression. The speech is representative of the kind of propaganda Beijing creates to send messages to audiences both at home and abroad at a time of rising tensions across the Indo-Pacific.

Xi’s speech is not the only event staged to celebrate China’s role in the Korean War. Wang Huning, a member of the Standing Committee of the Political Bureau of the CPC Central Committee, delivered a speech at the opening ceremony of a new exhibit dedicated to the war on October 19. According to state media, Wang’s history ran as follows. On October 19, 1950, as requested by the DPRK, CPV forces crossed the Yalu River to aid the DPRK’s fight in the “War to Resist U.S. Aggression and Aid Korea” (Beijing’s official name for the conflict). The war lasted until a truce was signed in 1953. A total of 2.9 million CPV soldiers entered the battlefield, and 197,653 died. New films and books are also being released pushing the theme that China was acting to defend Korea from an American invasion, motivated only by a desire to regain peace and stability. Continue reading →

China: The Struggle for Territory Eclipses Trade

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Journal of Political Risk, Vol. 8, No. 6, June 2020

By William R. Hawkins

A tank unit of the Chinese Army underway. The number of tanks in China’s armored forces ranks third in the world. The main battle tanks have the ability to fight under nuclear and night conditions. Photo by: Sovfoto/Universal Images Group via Getty Images

In February 1999, President Bill Clinton opened a major foreign policy speech by  claiming, “Perhaps for the first time in history, the world’s leading nations are not engaged in a struggle with each other for security or territory. The world clearly is coming together.” This was the height of the post-Cold War delusion that history had come to an end and that a new world order had dawned based on a global partnership for economic development. Yet, Clinton knew that this was still a work in progress. In the same San Francisco speech he talked about conflicts in the Middle East, Southwest Asia and the Balkans, the threat of nuclear proliferation, and the need to bring Russia and China “into the international system as open, prosperous, stable nations.” The emphasis, however, was always on economics, a peaceful way to rise within classical liberal theory, transcending political issues and separating wealth from power in an interdependent world.

The classical liberal view held that wealth could be best pursued outside the bounds of sovereign territory. Borders were not to impede the movement of people, capital or goods which were motivated by material gain and self-improvement. Their frame of reference was the efficient use of resources world-wide to maximize global output, not their relative use among national sub-units. Peace would be the result of economic interdependence as trade could gain access to resources at less cost than conquest, and that once entangled in global supply chains, the cost of disruption for political reasons would be unbearable. The classical worldview was very popular in the 19th century prior to World War I and revived briefly during the interwar years only to be once again vanquished by World War II. The rapid onset of the Cold War kept such idealism in check, but it burst forth again after the Berlin Wall came down, symbolically opening the world to new possibilities.

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The Recurring Intellectual Plague of Globalization

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Journal of Political Risk, Vol. 8, No. 5, May 2020

By William R. Hawkins

A rear view of a businessman as he tries to sort out the mess of geopolitical events. Map source material courtesy of https://images.nasa.gov/ Getty

In the public mind, the outsourcing of jobs to China, which built the conveyer belt that carried Covid-19 from Wuhan to the world, was the fault of soulless transnational corporations. Greedy business tycoons were willing to deal with anyone in the pursuit of profit, regardless of larger consequences (of which the current pandemic is not the most dire). What cannot be overlooked, however, is that these private actors were given moral cover by intellectuals who assured them that they were fulfilling a higher purpose by spreading liberal values and promoting peace in a new era of globalization. Continue reading →

The “We Chinese” Problem

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Journal of Political Risk, Vol. 8, No. 4, April 2020

By Conal Boyce, Century College

Eighth century poem by Li Bai 李白. Source: Baidu.

It’s just the evil Chinese Communist Party (CCP), right? Not so fast. It has been said that we Americans ‘deserve the government we have’; but could it be that the Chinese, similarly, deserve the government they have? Let’s have a look at a phenomenon that I call the ‘We Chinese’ syndrome. It speaks of a psychic illness that runs far deeper than any one regime, such as that of the Pooh-Bear. Continue reading →

The Karakax List: Dissecting the Anatomy of Beijing’s Internment Drive in Xinjiang

Posted on by Adrian Zenz

Journal of Political Risk, Vol. 8, No. 2, February 2020

Dr. Adrian Zenz [1]
Senior fellow in China Studies
Victims of Communism Memorial Foundation 

Abstract

Figure 1. The first (redacted) page of the 137-page PDF. Source: Uyghur Human Rights Project.

The “Karakax List”, named after the county of Karakax (Qaraqash) in Hotan Prefecture, represents the most recent leaked government document from Xinjiang. Over 137 pages, 667 data rows and the personal details of over 3,000 Uyghurs[2], this remarkable document presents the strongest evidence to date that Beijing is actively persecuting and punishing normal practices of traditional religious beliefs, in direct violation of its own constitution.

Specifically, the Karakax List outlines the reasons why 311 persons were interned and reveals the cognition behind the decision-making processes as to whether individuals can be released or not. Based on the principles of presumed guilt (rather than innocence) and assigning guilt through association, the state has developed a highly fine-tuned yet also very labor-intensive governance system whereby entire family circles are held hostage to their behavioral performance – jointly and as individuals. Ongoing mechanisms of appraisal and evaluation ensure high levels of acquiescence even when most detainees have been released from the camps.

The detailed new information provided by this document also allows us to develop a more fine-grained understanding of the ideological and administrative processes that preceded the internment campaign. In particular, this research paper carefully reviews the sequence and timing of events during Chen Quanguo’s first seven months in the region. It is argued that Chen must have been installed by the central government, possibly during a meeting at the Two Sessions in Beijing in March 2016 where Xi Jinping, Chen, and Chen’s predecessor in Xinjiang, Zhang Chunxian, were all in the same place. It is argued that Chen’s role in Xinjiang has not so much been that of an innovator as it has been that of a highly driven and disciplined administrator, with a focus on drastically upscaling existing mechanisms of investigation, categorization and internment.

More than any other government document pertaining to Beijing’s extralegal campaign of mass internment, the Karakax List lays bare the ideological and administrative micromechanics of a system of targeted cultural genocide that arguably rivals any similar attempt in the history of humanity. Driven by a deeply religio-phobic worldview, Beijing has embarked on a project that, ideologically, isn’t far from a medieval witch-hunt, yet is being executed with administrative perfectionism and iron discipline. Being distrustful of the true intentions of its minority citizens, the state has established a system of governance that fully substitutes trust with control. That, however, is also set to become its greatest long-term liability. Xinjiang’s mechanisms of governance are both labor-intensive and predicated upon highly unequal power structures that often run along and increase ethnic fault lines. The long-term ramifications of this arrangement for social stability and ethnic relations are impossible to predict.

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