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REPORT ON AN INVESTIGATION
The Importance Of The Peasant Problem
The development of the peasant movement in Hunan may be divided roughly into two periods with respect to the counties in the province's central and southern parts where the movement has already made much headway. The first, from January to September of last year, was one of organization. In this period, January to June was a time of underground activity, and July to September, when the revolutionary army was driving out Chao Heng-ti,  one of open activity. During this period, the membership of the peasant associations did not exceed 300,000-400,000 the masses directly under their leadership numbered little more than a million, there was as yet hardly any struggle in the rural areas, and consequently there was very little criticism of the associations in other circles. Since its members served as guides, scouts and carriers of the Northern Expeditionary Army, even some of the officers had a good word to say for the peasant associations. The second period, from last October to January of this year, was one of revolutionary action. The membership of the associations jumped to two million and the masses directly under their leadership increased to ten million. Since the peasants generally enter only one name for the whole family on joining a peasant association, a membership of two million means a mass following of about ten million. Almost half the peasants in Hunan are now organized. In counties like Hsiangtan, Hsianghsiang, Liuyang, Changsha, Liling, Ninghsiang, Pingkiang, Hsiangyin, Hengshan, Hengyang, Leiyang, Chenhsien and Anhua, nearly all the peasants have combined in the peasant associations or have come under their leadership. It was on the strength of their extensive organization that the peasants went into action and within four months brought about a great revolution in the countryside, a revolution without parallel in history.
The main targets of attack by the peasants are the local tyrants, the evil gentry and the lawless landlords, but in passing they also hit out against patriarchal ideas and institutions, against the corrupt officials in the cities and against bad practices and customs in the rural areas. In force and momentum the attack is tempestuous; those who bow before it survive and those who resist perish. As a result, the privileges which the feudal landlords enjoyed for thousands of years are being shattered to pieces. Every bit of the dignity and prestige built up by the landlords is being swept into the dust. With the collapse of the power of the landlords, the peasant associations have now become the sole organs of authority and the popular slogan "All power to the peasant associations" has become a reality. Even bides such as a quarrel between husband and wife are brought to the peasant association. Nothing can be settled unless someone from the peasant association is present. The association actually dictates all rural affairs, and, quite literally, "whatever it says, goes". Those who are outside the associations can only speak well of them and cannot say anything against them. The local tyrants, evil gentry and lawless landlords have been deprived of all right to speak, and none of them dares even mutter dissent. In the face of the peasant associations' power and pressure, the top local tyrants and evil gentry have fled to Shanghai, those of the second rank to Hankow, those of the third to Changsha and those of the fourth to the county towns, while the fifth rank and the still lesser fry surrender to the peasant associations in the villages.
"Here's ten yuan. Please let me join the peasant association," one of the smaller of the evil gentry will say.
"Ugh! Who wants your filthy money?" the peasants reply.
Many middle and small landlords and rich peasants and even some middle peasants, who were all formerly opposed to the peasant associations, are now vainly seeking admission. Visiting various places, I often came across such people who pleaded with me, "Mr. Committeeman from the provincial capital, please be my sponsor!"
In the Ching Dynasty, the household census compiled by the local authorities consisted of a regular register and "the other" register, the former for honest people and the latter for burglars, bandits and similar undesirables. In some places the peasants now use this method to scare those who formerly opposed the associations. They say, "Put their names down in the other register!"
Afraid of being entered in the other register, such people try various devices to gain admission into the peasant associations, on which their minds are so set that they do not feel safe until their names are entered. But more often than not they are turned down flat, and so they are always on tenterhooks; with the doors of the association barred to them, they are like tramps without a home or, in rural parlance, "mere trash". In short, what was looked down upon four months ago as a "gang of peasants" has now become a most honourable institution. Those who formerly prostrated themselves before the power of the gentry now bow before the power of the peasants. No matter what their identity, all admit that the world since last October is a different one.
The peasants' revolt disturbed the gentry's sweet dreams. When the news from the countryside reached the cities, it caused immediate uproar among the gentry. Soon after my arrival in Changsha, I met all sorts of people and picked up a good deal of gossip. From the middle social strata upwards to the Kuomintang right-wingers, there was not a single person who did not sum up the whole business in the phrase, "It's terrible!" Under the impact of the views of the "It's terrible!" school then flooding the city, even quite revolutionary-minded people became down-hearted as they pictured the events in the countryside in their mind's eye; and they were unable to deny the word "terrible". Even quite progressive people said, "Though terrible, it is inevitable in a revolution." In short, nobody could altogether deny the word "terrible". But, as already mentioned, the fact is that the great peasant masses have risen to fulfil their historic mission and that the forces of rural democracy have risen to overthrow the forces of rural feudalism. The patriarchal-feudal class of local tyrants, evil gentry and lawless landlords has formed the basis of autocratic government for thousands of years and is the cornerstone of imperialism, warlordism and corrupt officialdom. To overthrow these feudal forces is the real objective of the national revolution. In a few months the peasants have accomplished what Dr. Sun Yat-sen wanted, but failed, to accomplish in the forty years he devoted to the national revolution. This is a marvelous feat never before achieved, not just in forty, but in thousands of years. It's fine. It is not "terrible" at all. It is anything but "terrible". "It's terrible!" is obviously a theory for combating the rise of the peasants in the interests of the landlords; it is obviously a theory of the landlord class for preserving the old order of feudalism and obstructing the establishment of the new order of democracy, it is obviously a counterrevolutionary theory. No revolutionary comrade should echo this nonsense. If your revolutionary viewpoint is firmly established and if you have been to the villages and looked around, you will undoubtedly feel thrilled as never before. Countless thousands of the enslaved -- the peasants -- are striking down the enemies who battened on their flesh. What the peasants are doing is absolutely right, what they are doing is fine! "It's fine!" is the theory of the peasants and of all other revolutionaries. Every revolutionary comrade should know that the national revolution requires a great change in the countryside. The Revolution of 1911  did not bring about this change, hence its failure. This change is now taking place, and it is an important factor for the completion of the revolution. Every revolutionary comrade must support it, or he will be taking the stand of counter-revolution.
Then there is another section of people who say, "Yes, peasant associations are necessary, but they are going rather too far." This is the opinion of the middle-of-the-roaders. But what is the actual situation? True, the peasants are in a sense "unruly" in the countryside. Supreme in authority, the peasant association allows the landlord no say and sweeps away his prestige. This amounts to striking the landlord down to the dust and keeping him there. The peasants threaten, "We will put you in the other register!" They fine the local tyrants and evil gentry, they demand contributions from them, and they smash their sedan-chairs. People swarm into the houses of local tyrants and evil gentry who are against the peasant association, slaughter their pigs and consume their grain. They even loll for a minute or two on the ivory-inlaid beds belonging to the young ladies in the households of the local tyrants and evil gentry. At the slightest provocation they make arrests, crown the arrested with tall paper hats, and parade them through the villages, saying, "You dirty landlords, now you know who we are!" Doing whatever they like and turning everything upside down, they have created a kind of terror in the countryside. This is what some people call "going too far", or "exceeding the proper limits in righting a wrong", or "really too much". Such talk may seem plausible, but in fact it is wrong. First, the local tyrants, evil gentry and lawless landlords have themselves driven the peasants to this. For ages they have used their power to tyrannize over the peasants and trample them underfoot; that is why the peasants have reacted so strongly. The most violent revolts and the most serious disorders have invariably occurred in places where the local tyrants, evil gentry and lawless landlords perpetrated the worst outrages. The peasants are clear-sighted. Who is bad and who is not, who is the worst and who is not quite so vicious, who deserves severe punishment and who deserves to be let off lightly -- the peasants keep clear accounts, and very seldom has the punishment exceeded the crime. Secondly, a revolution is not a dinner party, or writing an essay, or painting a picture, or doing embroidery; it cannot be so refined, so leisurely and gentle, so temperate, kind, courteous, restrained and magnanimous.  A revolution is an insurrection, an act of violence by which one class overthrows another. A rural revolution is a revolution by which the peasantry overthrows the power of the feudal landlord class. Without using the greatest force, the peasants cannot possibly overthrow the deep-rooted authority of the landlords which has lasted for thousands of years. The rural areas need a mighty revolutionary upsurge, for it alone can rouse the people in their millions to become a powerful force. All the actions mentioned here which have been labeled as "going too far" flow from the power of the peasants, which has been called forth by the mighty revolutionary upsurge in the countryside. It was highly necessary for such things to be done in the second period of the peasant movement, the period of revolutionary action. In this period it was necessary to establish the absolute authority of the peasants. It was necessary to forbid malicious criticism of the peasant associations. It was necessary to overthrow the whole authority of the gentry, to strike them to the ground and keep them there. There is revolutionary significance in all the actions which were labeled as "going too far" in this period. To put it bluntly, it is necessary to create terror for a while in every rural area, or otherwise it would be impossible to suppress the activities of the counter-revolutionaries in the countryside or overthrow the authority of the gentry. Proper limits have to be exceeded in order to right a wrong, or else the wrong cannot be righted.  Those who talk about the peasants "going too far" seem at first sight to be different from those who say "It's terrible!" as mentioned earlier, but in essence they proceed from the same standpoint and likewise voice a landlord theory that upholds the interests of the privileged classes. Since this theory impedes the rise of the peasant movement and so disrupts the revolution, we must firmly oppose it.
The right-wing of the Kuomintang says, "The peasant movement is a movement of the riffraff, of the lazy peasants." This view is current in Changsha. When I was in the countryside, I heard the gentry say, "It is all right to set up peasant associations, but the people now running them are no good. They ought to be replaced!" This opinion comes to the same thing as what the right-wingers are saying; according to both it is all right to have a peasant movement (the movement is already in being and no one dare say otherwise), but they say that the people running it are no good and they particularly hate those in charge of the associations at the lower levels, calling them "riffraff". In short, all those whom the gentry had despised, those whom they had trodden into the dirt, people with no place in society, people with no right to speak, have now audaciously lifted up their heads. They have not only lifted up their heads but taken power into their hands. They are now running the township peasant associations (at the lowest level), which they have turned into something fierce and formidable. They have raised their rough, work-soiled hands and laid them on the gentry. They tether the evil gentry with ropes, crown them with tall paper-hats and parade them through the villages. (In Hsiangtan and Hsianghsiang they call this "parading through the township" and in Liling "parading through the fields".) Not a day passes but they drum some harsh, pitiless words of denunciation into these gentry's ears. They are issuing orders and are running everything. Those who used to rank lowest now rank above everybody else; and so this is called "turning things upside down".
Where there are two opposite approaches to things and people, two opposite views emerge. "It's terrible!" and "It's fine!", "riffraff" and "vanguards of the revolution" -- here are apt examples.
We said above that the peasants have accomplished a revolutionary task which had been left unaccomplished for many years and have done an important job for the national revolution. But has this great revolutionary task, this important revolutionary work, been performed by all the peasants? No. There are three kinds of peasants, the rich, the middle and the poor peasants. The three live in different circumstances and so have different views about the revolution In the first period, what appealed to the rich peasants was the talk about the Northern Expeditionary Army's sustaining a crushing defeat in Kiangsi, about Chiang Kai-shek's being wounded in the leg  and flying back to Kwangtung,  and about Wu Pei-fu's  recapturing Yuehchow. The peasant associations would certainly not last and the Three People's Principles  could never prevail, because they had never been heard of before. Thus an official of the township peasant association (generally one of the "riffraff" type) would walk into the house of a rich peasant, register in hand, and say, "Will you please join the peasant association?" How would the rich peasant answer? A tolerably well-behaved one would say, "Peasant association? I have lived here for decades, tilling my land. I never heard of such a thing before, yet I've managed to live all right. I advise you to give it up!" A really vicious rich peasant would say, "Peasant association! Nonsense! Association for getting your head chopped off! Don't get people into trouble!" Yet, surprisingly enough, the peasant associations have now been established several months, and have even dared to stand up to the gentry. The gentry of the neighbourhood who refused to surrender their opium pipes were arrested by the associations and paraded through the villages. In the county towns, moreover, some big landlords were put to death, like Yen Jung-chiu of Hsiangtan and Yang Chih-tse of Ninghsiang. On the anniversary of the October Revolution, at the time of the anti-British rally and of the great celebrations of the victory of the Northern Expedition, tens of thousands of peasants in every township, holding high their banners, big and small, along with their carrying-poles and hoes, demonstrated in massive, streaming columns. It was only then that the rich peasants began to get perplexed and alarmed. During the great victory celebrations of the Northern Expedition, they learned that Kiukiang had been taken, that Chiang Kai-shek had not been wounded in the leg and that Wu Pei-fu had been defeated after all. What is more, they saw such slogans as "Long live the Three People's Principles!" "Long live the peasant associations!" and "Long live the peasants!" clearly written on the "red and green proclamations". "What?" wondered the rich peasants, greatly perplexed and alarmed, "'Long live the peasants!' Are these people now to be regarded as emperors?"  So the peasant associations are putting on grand airs. People from the associations say to the rich peasants, "We'll enter you in the other register," or, "In another month, the admission fee will be ten yuan a head!" Only under the impact of all this are the rich peasants tardily joining the associations,  some paying fifty cents or a yuan for admission (the regular fee being a mere ten coppers), some securing admission only after asking other people to put in a good word for them. But there are quite a number of die-herds who have not joined to this day. When the rich peasants join the associations, they generally enter the name of some sixty or seventy year-old member of the family, for they are in constant dread of "conscription". After joining, the rich peasants are not keen on doing any work for the associations. They remain inactive throughout.
How about the middle peasants? Theirs is a vacillating attitude. They think that the revolution will not bring them much good. They have rice cooking in their pots and no creditors knocking on their doors at midnight. They, too, judging a thing by whether it ever existed before, knit their brows and think to themselves, "Can the peasant association really last?" "Can the Three People's Principles prevail?" Their conclusion is, "Afraid not!" They imagine it all depends on the will of Heaven and think, "A peasant association? Who knows if Heaven wills it or not?" In the first period, people from the association would call on a middle peasant, register in hand, and say, "Will you please join the peasant association?" The middle peasant would reply, "There's no hurry!" It was not until the second period, when the peasant associations were already exercising great power, that the middle peasants came in. They show up better in the associations than the rich peasants but are not as yet very enthusiastic, they still want to wait and see. It is essential for the peasant associations to get the middle peasants to join and to do a good deal more explanatory work among them.
The poor peasants have always been the main force in the bitter fight in the countryside. They have fought militantly through the two periods of underground work and of open activity. They are the most responsive to Communist Party leadership. They are deadly enemies of the camp of the local tyrants and evil gentry and attack it without the slightest hesitation. "We joined the peasant association long ago," they say to the rich peasants, "why are you still hesitating?'! The rich peasants answer mockingly, "What is there to keep you from joining? You people have neither a tile over your heads nor a speck of land under your feet!" It is true the poor peasants are not afraid of losing anything. Many of them really have "neither a tile over their heads nor a speck of land under their feet". What, indeed, is there to keep them from joining the associations? According to the survey of Changsha County, the poor peasants comprise 70 per cent, the middle peasants 20 per cent, and the landlords and the rich peasants 10 per cent of the population in the rural areas. The 70 per cent, the poor peasants, may be sub-divided into two categories, the utterly destitute and the less destitute. The utterly destitute,  comprising 20 per cent, are the completely dispossessed, that is, people who have neither land nor money, are without any means of livelihood, and are forced to leave home and become mercenaries or hired labourers or wandering beggars. The less destitute,  the other 50 per cent, are the partially dispossessed, that is, people with just a little land or a little money who eat up more than they earn and live in toil and distress the year round, such as the handicraftsmen, the tenant-peasants (not including the rich tenant-peasants) and the semi-owner-peasants. This great mass of poor peasants, or altogether 70 per cent of the rural population, are the backbone of the peasant associations, the vanguard in the overthrow of the feudal forces and the heroes who have performed the great revolutionary task which for long years was left undone. Without the poor peasant class (the "riffraff", as the gentry call them), it would have been impossible to bring about the present revolutionary situation in the countryside, or to overthrow the local tyrants and evil gentry and complete the democratic revolution. The poor peasants, being the most revolutionary group, have gained the leadership of the peasant associations. In both the first and second periods almost all the chairmen and committee members in the peasant associations at the lowest level were poor peasants (of the officials in the township associations in Hengshan County the utterly destitute comprise 50 per cent, the less destitute 40 per cent, and poverty-stricken intellectuals 10 per cent). Leadership by the poor peasants is absolutely necessary. Without the poor peasants there would be no revolution. To deny their role is to deny the revolution. To attack them is to attack the revolution. They have never been wrong on the general direction of the revolution. They have discredited the local tyrants and evil gentry. They have beaten down the local tyrants and evil gentry, big and small, and kept them underfoot. Many of their deeds in the period of revolutionary action, which were labeled as "going too far", were in fact the very things the revolution required. Some county governments, county headquarters of the Kuomintang and county peasant associations in Hunan have already made a number of mistakes; some have even sent soldiers to arrest officials of the lowerlevel associations at the landlords' request. A good many chairmen and committee members of township associations in Hengshan and Hsianghsiang Counties have been thrown in jail. This mistake is very serious and feeds the arrogance of the reactionaries. To judge whether or not it is a mistake, you have only to see how joyful the lawless landlords become and how reactionary sentiments grow, wherever the chairmen or committee members of local peasant associations are arrested. We must combat the counter-revolutionary talk of a "movement of riffraff" and a "movement of lazy peasants" and must be especially careful not to commit the error of helping the local tyrants and evil gentry in their attacks on the poor peasant class. Though a few of the poor peasant leaders undoubtedly did have shortcomings, most of them have changed by now. They themselves are energetically prohibiting gambling and suppressing banditry. Where the peasant association is powerful, gambling has stopped altogether and banditry has vanished. In some places it is literally true that people do not take any articles left by the wayside and that doors are not bolted at night. According to the Hengshan survey 85 per cent of the poor peasant leaders have made great progress and have proved themselves capable and hard-working. Only 15 per cent retain some bad habits. The most one can call these is "an unhealthy minority", and we must not echo the local tyrants and evil gentry in undiscriminatingly condemning them as "riffraff". This problem of the "unhealthy minority" can be tackled only under the peasant associations' own slogan of "strengthen discipline", by carrying on propaganda among the masses, by educating the "unhealthy minority", and by tightening the associations' discipline; in no circumstances should soldiers be arbitrarily sent to make such arrests as would damage the prestige of the poor peasants and feed the arrogance of the local tyrants and evil gentry. This point requires particular attention.
Most critics of the peasant associations allege that they have done a great many bad things. I have already pointed out that the peasants' attack on the local tyrants and evil gentry is entirely revolutionary behaviour and in no way blameworthy. The peasants have done a great many things, and in order to answer people's criticism we must closely examine all their activities, one by one, to see what they have actually done. I have classified and summed up their activities of the last few months; in all, the peasants under the leadership of the peasant associations have the following fourteen great achievements to their credit.
1. ORGANIZING THE PEASANTS INTO PEASANT ASSOCIATIONS
2. HITTING THE LANDLORDS POLITICALLY
Checking the accounts. More often than not the local tyrants and evil gentry have helped themselves to public money passing through their hands, and their books are not in order. Now the peasants are using the checking of accounts as an occasion to bring down a great many of the local tyrants and evil gentry. In many places committees for checking accounts have been established for the express purpose of settling financial scores with them, and the first sign of such a committee makes them shudder. Campaigns of this kind have been carried out in all the counties where the peasant movement is active; they are important not so much for recovering money as for publicizing the crimes of the local tyrants and evil gentry and for knocking them down from their political and social positions.
Imposing fines. The peasants work out fines for such offences as irregularities revealed by the checking of accounts, past outrages against the peasants, current activities which undermine the peasant associations, violations of the ban on gambling and refusal to surrender opium pipes. This local tyrant must pay so much, that member of the evil gentry so much, the sums ranging from tens to thousands of yuan Naturally, a man who has been fined by the peasants completely loses face.
Levying contributions. The unscrupulous rich landlords are made to contribute for poor relief, for the organization of co-operatives or peasant credit societies, or for other purposes. Though milder than fines, these contributions are also a form of punishment. To avoid trouble, quite a number of landlords make voluntary contributions to the peasant associations.
Minor protests. When someone harms a peasant association by word or deed and the offence is a minor one, the peasants collect in a crowd and swarm into the offender's house to remonstrate with him. He is usually let off after writing a pledge to "cease and desist", n which he explicitly undertakes to stop defaming the peasant association in the future.
Major demonstrations. A big crowd is rallied to demonstrate against a local tyrant or one of the evil gentry who is an enemy of the association. The demonstrators eat at the offender's house, slaughtering his pigs and consuming his grain as a matter of course. Quite a few such cases have occurred. There was a case recently at Machiaho, Hsiangtan County, where a crowd of fifteen thousand peasants went to the houses of six of the evil gentry and demonstrated; the whole affair lasted four days during which more than 130 pigs were killed and eaten. After such demonstrations, the peasants usually impose fines.
"Crowning" the landlords and parading them through the villages. This sort of thing is very common. A tall paper-hat is stuck on the head of one of the local tyrants or evil gentry, bearing the words "Local tyrant so-and-so" or "So-and-so of the evil gentry". He is led by a rope and escorted with big crowds in front and behind. Sometimes brass gongs are beaten and flags waved to attract people's attention. This form of punishment more than any other makes the local tyrants and evil gentry tremble. Anyone who has once been crowned with a tall paper-hat loses face altogether and can never again hold up his head. Hence many of the rich prefer being fined to wearing the tall hat. But wear it they must, if the peasants insist. One ingenious township peasant association arrested an obnoxious member of the gentry and announced that he was to be crowned that very day. The man turned blue with fear. Then the association decided not to crown him that day. They argued that if he were crowned right away, he would become case-hardened and no longer afraid, and that it would be better to let him go home and crown him some other day. Not knowing when he would be crowned, the man was in daily suspense, unable to sit down or sleep at ease.
Locking up the landlords in the county jail. This is a heavier punishment than wearing the tall paper-hat. A local tyrant or one of the evil gentry is arrested and sent to the county jail; he is locked up and the county magistrate has to try him and punish him. Today the people who are locked up are no longer the same. Formerly it was the gentry who sent peasants to be locked up, now it is the other way round.
"Banishment". The peasants have no desire to banish the most notorious criminals among the local tyrants and evil gentry, but would rather arrest or execute them. Afraid of being arrested or executed, they run away. In counties where the peasant movement is well developed, almost all the important local tyrants and evil gentry have fled, and this amounts to banishment. Among them, the top ones have fled to Shanghai, those of the second rank to Hankow, those of the third to Changsha, and of the fourth to the county towns. Of all the fugitive local tyrants and evil gentry, those who have fled to Shanghai are the safest. Some of those who fled to Hankow, like the three from Huajung, were eventually captured and brought back. Those who fled to Changsha are in still greater danger of being seized at any moment by students in the provincial capital who hail from their counties; I myself saw two captured in Changsha. Those who have taken refuge in the county towns are only of the fourth rank, and the peasantry, having many eyes and ears, can easily track them down. The financial authorities once explained the difficulties encountered by the Hunan Provincial Government in raising money by the fact that the peasants were banishing the well-to-do, which gives some idea of the extent to which the local tyrants and evil gentry are not tolerated in their home villages.
Execution. This is confined to the worst local tyrants and evil gentry and is carried out by the peasants jointly with other sections of the people. For instance, Yang Chih-tse of Ninghsiang, Chou Chia-kan of Yuehyang and Fu Tao-nan and Sun Po-chu of Huajung were shot by the government authorities at the insistence of the peasants and other sections of the people. In the case of Yen Jung-chiu of Hsiangtan, the peasants and other sections of the people compelled the magistrate to agree to hand him over, and the peasants themselves executed him. Liu Chao of Ninghsiang was killed by the peasants. The execution of Peng Chih-fan of Liling and Chou Tien-chueh and Tsao Yun of Yiyang is pending, subject to the decision of the "special tribunal for trying local tyrants and evil gentry". The execution of one such big landlord reverberates through a whole county and is very effective in eradicating the remaining evils of feudalism. Every county has these major tyrants, some as many as several dozen and others at least a few, and the only effective way of suppressing the reactionaries is to execute at least a few in each county who are guilty of the most heinous crimes. When the local tyrants and evil gentry were at the height of their power, they literally slaughtered peasants without batting an eyelid. Ho Maichuan, for ten years head of the defence corps in the town of Hsinkang, Changsha County, was personally responsible for killing almost a thousand poverty-stricken peasants, which he euphemistically described as "executing bandits". In my native county of Hsiangtan, Tang Chun-yen and Lo Shu-lin who headed the defence corps in the town of Yintien have killed more than fifty people and buried four alive in the fourteen years since 1913. Of the more than fifty they murdered, the first two were perfectly innocent beggars. Tang Chunyen said, "Let me make a start by killing a couple of beggars!" and so these two lives were snuffed out. Such was the cruelty of the local tyrants and evil gentry in former days, such was the White terror they created in the countryside, and now that the peasants have risen and shot a few and created just a little terror in suppressing the counter-revolutionaries, is there any reason for saying they should not do so?
3. HITTING THE LANDLORDS ECONOMICALLY
Prohibition on increasing rents and deposits;  agitation for reduced rents and deposits. Last July and August, when the peasant associations were still weak, the landlords, following their long-established practice of maximum exploitation, served notice one after another on their tenants that rents and deposits would be increased. But by October, when the peasant associations had grown considerably in strength and had all come out against the raising of rents and deposits, the landlords dared not breathe another word on the subject. From November onwards, as the peasants have gained ascendancy over the landlords they have taken the further step of agitating for reduced rents and deposits. What a pity, they say, that the peasant associations were not strong enough when rents were being paid last autumn, or we could have reduced them then. The peasants are doing extensive propaganda for rent reduction in the coming autumn, and the landlords are asking how the reductions are to be carried out. As for the reduction of deposits, this is already under way in Hengshan and other counties.
Prohibition on cancelling tenancies. In July and August of last year there were still many instances of landlords cancelling tenancies and re-letting the land. But after October nobody dared cancel a tenancy. Today, the cancelling of tenancies and the re-letting of land are quite out of the question; all that remains as something of a problem is whether a tenancy can be cancelled if the landlord wants to cultivate the land himself. In some places even this is not allowed by the peasants. In others the cancelling of a tenancy may be permitted if the landlord wants to cultivate the land himself, but then the problem of unemployment among the tenant-peasants arises. There is as yet no uniform way of solving this problem.
Reduction of interest. Interest has been generally reduced in Anhua, and there have been reductions in other counties, too. But wherever the peasant associations are powerful, rural money-lending has virtually disappeared, the landlords having completely "stopped lending" for fear that the money will be "communized". What is currently called reduction of interest is confined to old loans. Not only is the interest on such old loans reduced, but the creditor is actually forbidden to press for the repayment of the principal. The poor peasant replies, "Don't blame me. The year is nearly over. I'll pay you back next year."
4. OVERTHROWING THE FEUDAL RULE OF THE LOCAL TYRANTS AND EVIL GENTRY -- SMASHING THE TU AND TUAN 
Whenever their conversation turns to the heads of the tu and the tuan, the peasants say angrily, "That bunch! They are finished!"
Yes, the term "finished" truly describes the state of the old organs of rural administration wherever the storm of revolution has raged.
5. OVERTHROWING THE ARMED FORCES OF THE LANDLORDS AND ESTABLISHING THOSE OF THE PEASANTS
6. OVERTHROWING THE POLITICAL POWER OF THE COUNTY MAGISTRATE AND HIS BAILIFFS
(2) The judicial assistant teas scarcely any cases to handle. The judicial system in Hunan remains one in which the county magistrate is concurrently in charge of judicial affairs, with an assistant to help him in handling cases. To get rich, the magistrate and his underlings used to rely entirely on collecting taxes and levies, procuring men and provisions for the armed forces, and extorting money in civil and criminal lawsuits by confounding right and wrong, the last being the most regular and reliable source of income. In the last few months, with the downfall of the local tyrants and evil gentry, all the legal pettifoggers have disappeared. What is more, the peasants' problems, big and small, are now all settled in the peasant associations at the various levels. Thus the county judicial assistant simply has nothing to do. The one in Hsianghsiang told me, "When there were no peasant associations, an average of sixty civil or criminal suits were brought to the county government each day; now it receives an average of only four or five a day." So it is that the purses of the magistrates and their underlings perforce remain empty.
(3) The armed guards, the police and the bailiffs all keep out of the way and dare not go near the villages to practice their extortions. In the past the villagers were afraid of the townspeople, but now the townspeople are afraid of the villagers. In particular the vicious curs kept by the county government -- the police, the armed guards and the bailiffs -- are afraid of going to the villages, or if they do so, they no longer dare to practice their extortions. They tremble at the sight of the peasants' spears.
7. OVERTHROWING THE CLAN AUTHORITY OF THE ANCESTRAL TEMPLES AND CLAN ELDERS, THE RELIGIOUS AUTHORITY OF TOWN AND VILLAGE GODS, AND THE MASCULINE AUTHORITY OF HUSBANDS
While I was in the countryside, I did some propaganda against superstition among the peasants. I said:
My words made the peasants roar with laughter.
8. SPREADING POLITICAL PROPAGANDA
In the Hsiangtan area, when the children who pasture the cattle get into a fight, one will act as Tang Sheng-chih, and the other as Yeh Kai-hsin;  when one is defeated and runs away, with the other chasing him, it is the pursuer who is Tang Sheng-chih and the pursued Yeh Kai-hsin. As to the song "Down with the Imperialist Powers!" of course almost every child in the towns can sing it, and now many village children can sing it too.
Some of the peasants can also recite Dr. Sun Yat-sen's Testament. They pick out the terms "freedom", "equality", "the Three People's Principles" and "unequal treaties" and apply them, if rather crudely, in their daily life. When somebody who looks like one of the gentry encounters a peasant and stands on his dignity, refusing to make way along a pathway, the peasant will say angrily, "Hey, you local tyrant, don't you know the Three People's Principles?" Formerly when the peasants from the vegetable farms on the outskirts of Changsha entered the city to sell their produce, they used to be pushed around by the police. Now they have found a weapon, which is none other than the Three People's Principles. When a policeman strikes or swears at a peasant selling vegetables, the peasant immediately answers back by invoking the Three People's Principles and that shuts the policeman up. Once in Hsiangtan when a district peasant association and a township peasant association could not see eye to eye, the chairman of the township association declared, "Down with the district peasant association's unequal treaties!"
The spread of political propaganda throughout the rural areas is entirely an achievement of the Communist Party and the peasant associations. Simple slogans, cartoons and speeches have produced such a widespread and speedy effect among the peasants that every one of them seems to have been through a political school. According to the reports of comrades engaged in rural work, political propaganda was very extensive at the time of the three great mass rallies, the anti-British demonstration, the celebration of the October Revolution and the victory celebration for the Northern Expedition. On these occasions, political propaganda was conducted extensively wherever there were peasant associations, arousing the whole countryside with tremendous effect. From now on care should be taken to use every opportunity gradually to enrich the content and clarify the meaning of those simple slogans.
9. PEASANT BANS AND PROHIBITIONS
The peasant association in the 14th District of Hsianghsiang burned two basketfuls of mahjong sets.
If you go to the countryside, you will find none of these games played; anyone who violates the ban is promptly and strictly punished.
Gambling. Former hardened gamblers are now themselves suppressing gambling; this abuse, too, has been swept away in places where the peasant association is powerful.
Opium-smoking. The prohibition is extremely strict. When the peasant association orders the surrender of opium pipes, no one dares to raise the least objection. In Liling County one of the evil gentry who did not surrender his pipes was arrested and paraded through the villages.
The peasants' campaign to "disarm the opium-smokers'! is no less impressive than the disarming of the troops of Wu Pei-fu and Sun Chuan-fang  by the Northern Expeditionary Army. Quite a number of venerable fathers of officers in the revolutionary army, old men who were opium-addicts and inseparable from their pipes, have been disarmed by the "emperors" (as the peasants are called derisively by the evil gentry). The "emperors" have banned not only the growing and smoking of opium, but also trafficking in it. A great deal of the opium transported from Kweichow to Kiangsi via the counties of Paoching, Hsianghsiang, Yuhsien and Liling has been intercepted on the way and burned. This has affected government revenues. As a result, out of consideration for the army's need for funds in the Northern Expedition, the provincial peasant association ordered the associations at the lower levels "temporarily to postpone the ban on opium traffic". This, however, has upset and displeased the peasants.
There are many other things besides these three which the peasants have prohibited or restricted, the following being some examples:
Sedan-chairs In many counties, especially Hsianghsiang, there have been cases of smashing sedan-chairs. The peasants, detesting the people who use this conveyance, are always ready to smash the chairs, but the peasant associations forbid them to do so. Association officials tell the peasants, "If you smash the chairs, you only save the rich money and lose the carriers their jobs. Will that not hurt our own people?" Seeing the point, the peasants have worked out a new tactic -- considerably to increase the fares charged by the chair carriers so as to penalize the rich.
Distilling and sugar-making. The use of grain for distilling spirits and making sugar is everywhere prohibited, and the distillers and sugar-refiners are constantly complaining. Distilling is not banned in Futienpu, Hengshan County, but prices are fixed very low, and the wine and spirits dealers, seeing no prospect of profit, have had to stop it.
Pigs. The number of pigs a family can keep is limited, for pigs consume grain.
Chickens and ducks. In Hsianghsiang County the raising of chickens and ducks is prohibited, but the women object. In Hengshan County, each family in Yangtang is allowed to keep only three, and in Futienpu five. In many places the raising of ducks is completely banned, for ducks not only consume grain but also ruin the rice plants and so are worse than chickens.
Feasts. Sumptuous feasts are generally forbidden. In Shaoshan, Hsiangtan County, it has been decided that guests are to be served with only three kinds of animal food, namely, chicken, fish and pork. It is also forbidden to serve bamboo shoots, kelp and lentil noodles. In Hengshan County it has been resolved that eight dishes and no more may be served at a banquet.  Only five dishes are allowed in the East Third District in Liling County, and only three meat and three vegetable dishes in the North Second District, while in the West Third District New Year feasts are forbidden entirely. In Hsianghsiang County, there is a ban on all "egg-cake feasts", which are by no means sumptuous. When a family in the Second District of Hsianghsiang gave an "egg-cake feast" at a son's wedding, the peasants, seeing the ban violated, swarmed into the house and broke up the celebration. In the town of Chiamo, Hsianghsiang County, the people have refrained from eating expensive foods and use only fruit when offering ancestral sacrifices.
Oxen. Oxen are a treasured possession of the peasants. "Slaughter an ox in this life and you will be an ox in the next" has become almost a religious tenet; oxen must never be killed. Before the peasants had power, they could only appeal to religious taboo in opposing the slaughter of cattle and had no means of banning it. Since the rise of the peasant associations their jurisdiction has extended even to the cattle, and they have prohibited the slaughter of cattle in the towns. Of the six butcheries in the county town of Hsiangtan, five are now closed and the remaining one slaughters only enfeebled or disabled animals. The slaughter of cattle is totally prohibited throughout the county of Hengshan. A peasant whose ox broke a leg consulted the peasant association before he dared kill it. When the Chamber of Commerce of Chuchow rashly slaughtered a cow, the peasants came into town and demanded an explanation, and the chamber, besides paying a fine, had to let off firecrackers by way of apology.
Tramps and vagabonds. A resolution passed in Liling County prohibited the drumming of New Year greetings or the chanting of praises to the local deities or the singing of lotus rhymes. Various other counties have similar prohibitions, or these practices have disappeared of themselves, as no one observes them any more. The "beggar-bullies" or "vagabonds" who used to be extremely aggressive now have no alternative but to submit to the peasant associations. In Shaoshan, Hsiangtan County, the vagabonds used to make the temple of the Rain God their regular haunt and feared nobody, but since the rise of the associations they have stolen away. The peasant association in Huti Township in the same county caught three such tramps and made them carry clay for the brick kilns. Resolutions have been passed prohibiting the wasteful customs associated with New Year calls and gifts.
Besides these, many other minor prohibitions have been introduced in various places, such as the Liling prohibitions on incense-burning processions to propitiate the god of pestilence, on buying preserves and fruit for ritual presents, burning ritual paper garments during the Festival of Spirits and pasting up good-luck posters at the New Year At Kushui in Hsianghsiang County, there is a prohibition even on smoking water-pipes. In the Second District, letting off firecrackers and ceremonial guns is forbidden, with a fine of 1.20 yuan for the former and .40 yuan for the latter. Religious rites for the dead are prohibited in the 7th and 20th Districts. In the 18th District, it is forbidden to make funeral gifts of money. Things like these, which defy enumeration, may be generally called peasant bans and prohibitions.
They are of great significance in two respects. First, they represent a revolt against bad social customs, such as gaming, gambling opium-smoking. These customs arose out of the rotten political environment of the landlord class and are swept away once its authority is overthrown. Second, the prohibitions are a form of self-defence against exploitation by city merchants; such are the prohibitions on feasts and on buying preserves and fruit for ritual presents. Manufactured goods are extremely dear and agricultural products are extremely cheap, the peasants are impoverished and ruthlessly exploited by the merchants and they must therefore encourage frugality to protect themselves. As for the ban on sending grain out of the area, it is imposed to prevent the price from rising because the poor peasants have not enough to feed themselves and have to buy grain on the market. The reason for all this is the peasants' poverty and the contradictions between town and country; it is not a matter of their rejecting manufactured goods or trade between town and country in order to uphold the so-called Doctrine of Oriental Culture.  To protect themselves economically, the peasants must organize consumers' co-operatives for the collective buying of goods. It is also necessary for the government to help the peasant associations establish credit (loan) co-operatives. If these things were done, the peasants would naturally End it unnecessary to ban the outflow of grain as a method of keeping down the price, nor would they have to prohibit the inflow of certain manufactured goods in economic self-defence.
10. ELIMINATING BANDITRY
In prohibiting gaming, gambling and opium-smoking, and in eliminating banditry, the peasant associations have won general approval.
11. ABOLISHING EXORBITANT LEVIES
12. THE MOVEMENT FOR EDUCATION
13. THE CO-OPERATIVE MOVEMENT
14. BUILDING ROADS AND REPAIRING EMBANKMENTS
All the fourteen deeds enumerated above have been accomplished by the peasants under the leadership of the peasant associations. Would the reader please think it over and say whether any of them is bad in its fundamental spirit and revolutionary significance? Only the local tyrants and evil gentry, I think, will call them bad. Curiously enough, it is reported from Nanchang  that Chiang Kai-shek, Chang Ching-chiang  and other such gentlemen do not altogether approve of the activities of the Hunan peasants. This opinion is shared by Liu Yueh-chih  and other right-wing leaders in Hunan, all of whom say, "They have simply gone Red." But where would the national revolution be without this bit of Red? To talk about "arousing the masses of the people" day in and day out and then to be scared to death when the masses do rise -- what difference is there between this and Lord Sheh's love of dragons? 
 The Revolution of 1911 overthrew the autocratic regime of the Ching Dynasty. On October 10 of that year, a section of the Ching Dynasty's New Army staged an uprising in Wuchang, Hupeh Province, at the urging of bourgeois and petty-bourgeois revolutionary societies. It was followed by uprisings in other provinces, and very soon the rule of the Ching Dynasty crumbled. On January 1, 1912, the Provisional Government of the Republic of China was set up in Nanking, and Sun Yat-sen was elected Provisional President. The revolution achieved victory through the alliance of the bourgeoisie with the peasants, workers and urban petty bourgeoisie. But state power fell into the hands of the Northern warlord Yuan Shih-kai, and the revolution failed, because the group which led it was conciliationist in nature, failed to give real benefits to the peasants and yielded to imperialist and feudal pressure.
 restricting people's activities, reforms that remained within the framework of the established order were to be permitted, but activities aiming at the complete destruction of the old order were to be forbidden Actions within this framework were regarded as "proper", but those that aimed at completely destroying the old order were described as "exceeding the proper limits". It is a convenient doctrine for reformists and opportunists in the revolutionary ranks. Comrade Mao Tse-tung refuted this kind of reformist doctrine.
His remark in the text that "Proper limits have to be exceeded in order to right a wrong, or else the wrong cannot be righted" meant that the mass revolutionary method, and not the revisionist-reformist method, had to be taken to end the old feudal order.
 Chiang Kai-shek had not yet been fully exposed as a counter-revolutionary in the winter of 1926 and the spring of 1927 when the Northern Expeditionary Army was marching into the Yangtze valley, and the peasant masses still thought that he was for the revolution. The landlords and rich peasants disliked him and spread the rumour that the Northern Expeditionary Army had suffered defeats and that he had been wounded in the leg. Chiang Kai-shek came to be fully revealed as a counter-revolutionary on April 12, 1927, when he staged his counter-revolutionary coup d'état in Shanghai and elsewhere, massacring the workers, suppressing the peasants and attacking the Communist Party. The landlords and rich peasants then changed their attitude and began to support him.
 Wu Pei-fu was one of the best-known of the Northern warlords. Together with Tsao Kun, who was notorious for his rigging of the presidential election in 1923 by bribing members of parliament, he belonged to the Chihli (Hopei) clique. He supported Tsao as the leader and the two were generally referred to as "Tsao-Wu". In 1920 after defeating Tuan Chi-jui, warlord of the Anhwei clique, Wu Pei-fu gained control of the Northern warlord government in Peking as an agent of the Anglo-American imperialists; it was he who gave the orders for the massacre, on February 7, 1923, of the workers on strike along the Peking-Hankow Railway. In 1924 he was defeated in the war with Chang Tso-lin (commonly known as the "war between the Chihli and Fengtien cliques"), and he was thereupon ousted from the Peking regime. In 1926 he joined forces with Chang Tso-lin at the instigation of the Japanese and British imperialists, and thus returned to power. When the Northern Expeditionary Army drove northward from Kwangtung in 1926, he was the first foe to be overthrown.
 The Three People's Principles were Sun Yat-sen's principles and programme for the bourgeois-democratic revolution in China on the questions of nationalism, democracy and people's livelihood. In 1924, in the Manifesto of the First National Congress of the Kuomintang, Sun Yat-sen restated the Three People's Principles, interpreting nationalism as opposition to imperialism and expressing active support for the movements of the workers and peasants. The old Three People's Principles thus developed into the new, consisting of the Three Great Policies, that is, alliance with Russia, co-operation with the Communist Party, and assistance to the peasants and workers. The new Three People's Principles provided the political basis for co-operation between the Communist Party of China and the Kuomintang during the First Revolutionary Civil War period.
 A tenant generally gave his landlord, as a condition of tenancy, a deposit in cash or kind, often amounting to a considerable part of the value of the land. Though this was supposed to be a guarantee for payment of rent, it actually represented a form of extra exploitation.
 Under the regime of the Northern warlords, the military head of a province was called "military governor". But he was the virtual dictator of the province with administrative as well as military power gathered in his hands. In league with the imperialists, he maintained a separatist feudal-militarist regime in his locality.
 The "standing household militia" was one of the various kinds of armed forces in the countryside. The term "household" is used because some member of almost every household had to join it. After the defeat of the revolution in 1927 the landlords in many places seized control of the militia ant turned them into armed counter-revolutionary bands.
 At the time, many of the county headquarters of the Kuomintang. under the leadership of the Kuomintang's Central Executive Committee in Wuhan. pursued Dr. Sun Yat-sen's Three Great Policies of alliance with Russia, co-operation with the Communist Party and assistance to the peasants and workers. They constituted the revolutionary alliance of the Communists, the left-wingers of the Kuomintang and other revolutionaries.
 Lord Pao (Pao Cheng) was prefect of Kaifeng, capital of the Northern Sung Dynasty (A.D. 960-1127). He was famous in popular legend as an upright official and a fearless, impartial judge with a knack of passing true verdicts in all the cases he tried.
 This reference to archery is taken from Mencius. It describes how the expert teacher of archery draws his bow with a histrionic gesture but does not release the arrow. The point is that while Communists should guide the peasants in attaining a full measure of political consciousness, they should leave it to the peasants' own initiative to abolish superstitious and other bad practices, and should not give them orders or do it for them.
 Geomancy refers to the superstition that the location of one's ancestors' graves influences one's fortune. The geomancers claim to be able to tell whether a particular site and its surroundings are auspicious.
 Sun Chuan-fang was a warlord whose rule extended over the five provinces of Kiangsu, Chekiang, Pukien, Kiangsi and Anhwei. He was responsible for the bloody suppression of the insurrections of the Shanghai workers. His main army was crushed in the winter of 1926 by the Northern Expeditionary Army in Nanchang and Kiukiang, Kiangsi Province.
 "Oriental Culture" was a reactionary doctrine which rejected modern scientific civilization and favoured the preservation of the backward mode of agricultural production and the feudal culture of the Orient.
 When Nanchang was captured by the Northern Expeditionary Army in November 1926, Chiang Kai-shek seized the opportunity to establish his general headquarters there. He gathered around himself the right-wing members of the Kuomintang and a number of Northern warlord politicians and, in collusion with the imperialists, hatched his counter-revolutionary plot against Wuhan, the then revolutionary centre. Eventually, on April 12, 1927, he staged his counter-revolutionary coup d'état which was marked by tremendous massacres in Shanghai.
 As told by Liu Hsiang (77-6 B.C.) in his Hsin Hsu, Lord Sheh was so fond of dragons that he adorned his whole palace with drawings and carvings of them. But when a real dragon heard of his infatuation and paid him a visit, he was frightened out of his wits. Here Comrade Mao Tse-tung uses this metaphor to show that though Chiang Kai-shek and his like talked about revolution, they were afraid of revolution and against it.