博客

重压之下抬头的人——专访许万平

0
重压之下抬头的人——专访许万平

采访:赵杰 编辑:张致君 责任编辑:朱虞夫

资料整理:林小龙 翻译:彭小梅

许万平,重庆人,1961年生,是中国当代民间政治运动的重要参与者之一,累计刑期23年。自20世纪80年代末参与公共事务以来,他因持续从事与民主、政治改革相关的活动,多次遭到拘押与判刑。1989年之后,他因筹建民间政治组织被以“反革命宣传煽动罪”判处有期徒刑八年;1998年又被处以劳动教养;2005年再度因“煽动颠覆国家政权罪”被判十二年有期徒刑。其间长期服刑于重庆监狱系统,直至2014年获释。在中国改革开放以来的政治社会变迁中,许万平的个人经历几乎是一部中共政治控制史的缩影。他的口述不仅揭示了民间政治行动者在中共高度集权与高压维稳体制下的真实生存处境,也为理解中共如何通过司法体系与意识形态手段压制异议、塑造并限制公民意识,提供了罕见而重要的一手材料。

问:许老师,您能从最早开始谈起,您是如何从一个普通工人,逐渐走上追求民主道路的经历吗?

许万平:我最初只是一个普通工人,在印刷厂工作。那时候,我接触到的社会现象让我心生不满:官员腐败、权力寻租、靠关系和人情上位。八十年代中期,我的内心开始产生反抗心理,开始写一些反映社会不公的文章和意见。最初只是心理上的抗争,但后来,我发现仅仅思考和写作远远不够,于是我参与到广场上的集会和活动中。

问:您在广场上具体做了哪些事情?

许万平:我会参与演讲、写标语和公开信,也会帮助同学发放物资。在广场上,我表达了对社会不满和对公正的追求。当时我们的行动更多是象征性的,但每一步都凝聚了我们对社会正义的渴望。

问:六四事件发生时,您当时在做什么?

许万平:六四事件当天,我和家人吃过晚饭后,收听新闻联播,意识到中共的专制性质。那晚我非常震惊,但内心坚定了继续反抗的决心。我参与了相关行动,但不久就被抓捕,并被关押。

问:在监狱中,您经历了哪些情况?

许万平:监狱生活十分艰苦。手被反绑,睡在硬铁床上,几乎没有自由。除了身体上的限制,更可怕的是心理压力:每天都要参加所谓“政治学习”,承受精神上的威逼。尽管如此,我始终没有放弃信念,用坚强意志应对折磨。

问:您出狱后,加入中国民主党全国筹备委员会,这是您第一次正式参与组织工作吗?

许万平:是的。出狱后,我通过朋友联系,加入了中国民主党。我开始参与组织和宣传工作,同时继续写作和整理社会情况资料,包括经济、外交、军事等方面。出狱初期面临不少压力,但我坚持自己的原则,不接受妥协。

问:面对如此强大的政权,您曾害怕过吗?

许万平:在八年监禁中,我接受了许多考验,但明确告诉自己不会退缩。出狱后,我继续参与政治活动,坚持写作和组织工作。威胁和压力始终存在,但我保持清醒和坚定。

问:监狱里是否有严重酷刑?

许万平:更多是精神压迫。身体上有些折磨,比如手被反绑,但没有极端虐待。高压环境主要是心理威逼,意图让我们屈服,但我没有被击垮。

问:能描述一下监狱生活环境吗?

许万平:非常艰苦。床是硬铁制,中间有铁杆,空间狭小。饮食简陋,几乎没有活动自由。监狱通过这种方式削弱人的意志,但信念是我最大的支撑。

问:在这种环境下,您如何保持信念?

许万平:我始终相信,坚持信念才有意义。即便身处最艰难的环境,我也没有屈服,而是用时间和耐心去应对各种压迫。活着就是本钱,活着就要坚持正义和信念。

问:出狱后参与筹委会,具体工作是怎样的?

许万平:出狱后,我参与组织筹备工作,在四川等地建立联系,整理资料,协调行动。初期困难重重,但我坚持原则,不向压力妥协,逐步在组织中发挥作用,参与计划制定和宣传工作。

问:政府提出了哪些条件?

许万平:政府希望我不再参与某些活动,不在公开场合发声,甚至对个人生活提出安排。我拒绝任何干涉,但为了顺利出狱,做了一些不违背原则的妥协。

问:这些经历对您的人生和思想有何影响?

许万平:六四事件和监禁经历让我对民主自由有了深刻理解,也坚定了反抗专制的决心。它让我明白,坚持正义和自由是每个追求民主的人应承担的责任。

问:您在行动和写作方面取得了哪些成果?

许万平:我写了大量书籍和文章,整理社会各方面资料,包括经济、军事、外交。我参与组织建设,协调行动和宣传工作,记录历史同时推动社会民主发展。

问:总结来说,最重要的信念是什么?

许万平:活着就要坚持信念,继承为自由正义牺牲的人们精神。无论多大压力,坚持民主、反抗专制,是每个追求自由者必须承担的责任。

问:许老师,您提到写作和整理资料,这些材料是否在国内外产生了影响?

许万平:是的。我整理的资料被国内外研究者和民主人士引用,尤其是关于政治、经济和社会问题的分析。我的文章和书籍在海外刊物发表,引起一定关注,也为国内外了解中国民主运动提供了参考。

问:在组织建设上,您遇到过最大的困难是什么?

许万平:最大的困难是政府的打压和内部协调。成员经常被监控、拘留,有些人不得不退出,这对组织发展造成影响。同时,不同地区和不同背景的人在策略和理念上存在分歧,需要耐心协调。

问:您如何处理内部分歧?

许万平:主要通过沟通和共识达成。我强调共同目标的重要性,即推动民主和法治。遇到不可调和的分歧,也会尊重个体选择,但组织核心原则不妥协。

问:您是否有后悔过走上这条道路?

许万平:从未后悔。虽然付出了巨大代价,但这是一条值得走的道路。正义和自由是无法用舒适生活交换的,如果放弃信念,个人的尊严和价值将失去意义。

问:您如何看待社会上的冷漠和恐惧?

许万平:理解,也遗憾。在高压环境下,许多人选择沉默和自保,这是本能。但这也是为什么坚持公开发声、记录历史的人非常重要,我们不能因为恐惧而放弃责任。

问:出狱后您如何保持安全?

许万平:采取了谨慎措施,避免直接与高风险人群接触,注意行踪和通讯安全。但我不畏惧威胁,坚持行动的同时保护自己和家人。

问:您认为民主运动的下一步应该如何推进?

许万平:需要两个方面:第一,提高民众认知,让更多人理解自由与法治的重要性;第二,坚持行动,尤其是和平理性方式推动改革。历史证明,任何暴力或极端行为都不利于长期民主建设。

问:在海外,有哪些经验值得借鉴?

许万平:海外经验在组织建设、宣传方式、法律援助等方面非常宝贵。尤其是如何利用媒体、社会资源和国际舆论,推动民主理念的传播,这是国内运动可以借鉴的。

问:您如何看待现代网络技术对民主运动的作用?

许万平:网络技术是双刃剑。一方面,它让信息传播更快,更广泛,有利于教育民众、组织行动;另一方面,它也容易被监控、操纵。因此,使用网络必须谨慎,确保信息安全和传播效果。

问:您是否考虑过离开国内生活?

许万平:曾经考虑,但最终决定留在国内,继续行动。离开可能更安全,但对推动民主和影响社会有限。留下来才能真正承担责任。

问:在您看来,哪些品质是民主斗争者必须具备的?

许万平:坚定信念、耐心、勇气和智慧。面对压力和威胁,能够冷静判断,长期坚持,不因短期利益或恐惧妥协。同时要善于团结他人,形成合力。

问:您对年轻一代有什么寄语?

许万平:要保持独立思考,不盲从,理解自由与权利的价值。遇到不公时,要勇敢表达和行动,但方法要理性、和平。历史需要他们继承和延续正义精神。

问:许老师,您在多年经历中有没有特别印象深刻的事件?

许万平:有很多,但印象最深的是几次大规模行动被镇压。那种感觉非常震撼,让人清楚意识到现实的压力和风险,同时也坚定了继续行动的决心。

问:面对这种风险,您是如何心理调适的?

许万平:一方面依靠信念:相信追求自由与正义是值得的;另一方面注重日常生活的规律和安全措施,让自己保持理智和冷静。家人的支持也非常重要。

问:您怎么看待外界对您行动的评价?

许万平:评价各有不同,有支持者,也有批评者。我理解批评,但不会因此改变原则。行动的目标是推动社会正义,不是取悦他人。

问:您如何看待国内政治改革的前景?

许万平:改革是长期过程,需要社会各界耐心推动。短期内可能进展缓慢,但历史的趋势不会倒退。关键是要培养公民意识、法治观念和民主理念,为未来积累力量。

问:您是否参与过与海外组织的合作?

许万平:有的。主要是在信息共享、研究交流、策略讨论方面。合作必须谨慎,避免暴露核心成员和行动计划,同时也让国内运动获得更多参考和支持。

问:对于信息安全,您有什么建议?

许万平:必须保持高度警惕。不要随意使用未加密的通讯工具,避免泄露个人身份和组织信息。网络行动要经过严格规划,确保安全。

问:您曾经多次被拘留,对法律制度有什么看法?

许万平:现实法律制度存在局限,尤其是在保护公民权利方面。但法律也是社会进步的重要工具。如果公民能够推动法治建设,制度会逐步完善。

问:您在受压环境下,如何保持行动力?

许万平:关键是明确目标和价值,不被恐惧和压力左右。同时与志同道合的人互相支持、互相激励,共同前行。

问:您是否考虑过将自己的经验系统化、写成书籍?

许万平:考虑过,也已经开始整理部分材料。这不仅是记录历史,也是为后来者提供经验和启示,让民主理念得以延续。

问:您如何看待媒体在民主运动中的作用?

许万平:媒体是桥梁和监督工具。它可以让社会了解真相,传播理念,也能形成舆论压力。关键是媒体的独立性和专业性,这直接影响信息的可信度和传播效果。

问:对未来的社会变革,您有何期待?

许万平:期待一个自由、法治、公正的社会。每个人都能平等表达意见,权利得到保护,社会资源公正分配。虽然道路艰难,但这一目标值得长期坚持。

问:您如何看待历史对个人的评价?

许万平:历史是公正的。无论当下如何评价,坚持正义的人最终会被认可。重要的是做自己认为正确的事情,而不是追求短期名誉。

问:对于年轻的民主推动者,您有什么实际建议?

许万平:首先要学习历史、法律、社会知识,增强理论基础;其次要注重实践经验,从小行动开始,逐步扩大影响;最后保持心理和行动的平衡,避免冒进。

问:许老师,您在组织行动时如何处理内部分歧?

许万平:分歧是不可避免的。我倾向于通过理性讨论解决问题,确保每个人的意见都被听到,同时坚持核心目标不动摇。在原则问题上不妥协,在策略上可以灵活调整。

问:您认为社会动员最大的阻力来自哪里?

许万平:主要是体制压力和信息封锁。同时,民众的观念也需要时间转变。很多人害怕风险,不愿公开参与,这是现实阻力的一部分。

问:在行动中,您如何平衡安全与传播效果?

许万平:必须先保证安全,否则任何行动都会失败。在传播效果上,可以通过安全的渠道、分层次信息公开和长期策略来实现,不必追求短期轰动。

问:您如何看待国外对中国民主运动的关注?

许万平:国际关注有利有弊。利在于可以提供压力和支持,弊在于可能被政治化或误解。国内运动应以自身实际为主,不完全依赖外部力量。

问:您觉得社会教育对民主意识的培养有多大作用?

许万平:至关重要。教育决定公民的思考方式和价值观。缺乏独立思考能力和法治意识的人,很难理解民主和自由的意义。

问:在长期斗争中,您如何保持信念?

许万平:信念来源于价值认同和历史责任感。我相信正义最终会被承认,这种信念比个人安危更重要。同时,通过小成果获得鼓励,也能增强动力。

问:您认为行动与舆论的关系如何把握?

许万平:舆论是行动的延伸,但不能完全依赖。行动要符合现实条件,舆论则作为宣传和引导工具。两者相辅相成,但必须分清主次。

问:在经历挫折后,您如何调整策略?

许万平:首先分析原因,找出可改进之处;其次调整计划,确保下一步更加安全高效;最后维持团队士气,让每个人都能继续前行。

问:您如何看待社会对公民权利的认知差异?

许万平:差异很大,有的人完全不了解,有的人意识到但不敢行动。教育、信息传播和实践机会是弥合差距的关键。

问:对于国际舆论中的误解,您如何应对?

许万平:保持沟通和解释,但不纠结于所有误解。重要的是让关心者了解核心事实,让支持者有明确判断依据。

问:您如何评价自己在运动中的角色?

许万平:我只是一个行动者,履行自己的责任和使命。角色重要,但不是自我中心,关键是推动整体运动前进。

问:您是否有后悔的时刻?

许万平:后悔很少,因为每一步都是经过深思熟虑。可能会对方法选择有所反思,但从目标来看,从未后悔。

问:在行动和家庭之间,您如何平衡?

许万平:家人的理解和支持是基础。我尽量把行动安排得不影响家庭,同时与家人保持沟通,让他们参与安全决策。

问:未来的行动中,您会有什么调整?

许万平:会更加注重安全、策略和信息化,同时加强团队培训和心理建设,确保行动可持续且高效。

问:最后,您对年轻一代有什么寄语?

许万平:保持独立思考,坚持原则,同时学会策略和耐心。社会变革不是一蹴而就,长期积累力量才会产生真正影响。

问:许老师,回顾整个行动历程,您最深刻的感受是什么?

许万平:最大的感受是责任感和坚持的重要性。每一次行动都不是孤立的,它们叠加起来才形成整体影响。看到团队成员的成长和民众意识的提升,是最值得骄傲的部分。

问:在整个过程中,您遇到过最困难的时刻是什么?

许万平:最困难的是在高压环境下保持信念,同时保护团队安全。有时候必须在理想和现实之间作出艰难选择,这种压力几乎无时无刻不在。

问:您如何看待未来社会变化的可能性?

许万平:社会变化总是缓慢而曲折的,但历史告诉我们,公民意识和法治观念的积累最终会推动制度改进。我相信长期来看,正义和合理的制度会逐步得到认同。

问:您觉得自己的经历对年轻一代有何借鉴意义?

许万平:年轻人应该理解责任与实践的重要性,不只是口头上的理念。要敢于思考、敢于行动,同时保持耐心和策略。理论与实践结合,才可能产生真正影响。

问:您认为民间力量在社会发展中能发挥多大作用?

许万平:民间力量非常关键,它是制度改进和社会觉醒的基础。尽管力量有限,但通过长期积累和协作,可以形成不可忽视的推动力。

问:对未来的行动者,您有什么具体建议?

许万平:要有战略眼光,注重安全和团队协作,同时提升信息获取和分析能力。保持信念,但不能盲目乐观。每一步都要经过深思熟虑。

问:在采访的最后,您希望公众记住什么?

许万平:希望公众明白,坚持原则和责任感的重要性。无论环境多么艰难,理性和正义最终会找到生长的空间。社会的进步离不开每个人的努力和思考。

重压之下抬头的人——专访许万平

编者按

在许多人的一生里,“历史”不过是课本上的字句和老师板书的年号。对许万平来说,历史是铁窗里的寒夜,牢房里那根冰冷的铁床,是每一次被扣押、每一次被威胁的日子里沉甸甸的呼吸。他从一个普通工人开始,走进街头,走进集会,写下标语、发出声音,而带来的是多次被拘押、劳教、判刑,累积了二十三年的牢狱生活。中共的高压与专制如同冬日里不断落下的霜雪,把人压得喘不过气,可他没有低下头,用自己的行动告诉人们:权力可以被无限集中,异议可以被系统镇压,公民的权利可以被一点点剥夺,却无法掩灭人的意志。

这次访谈记录的,是他在铁窗监狱、在高压日常中挣扎的故事。有宏大的政治事件的轰鸣,也有夜深人静的恐惧与痛苦;既是专制政权的冷酷,也是个体的坚韧与智慧。

我们刊发此文是希望让读者看到,一个真实的人如何在独裁下活着、思考、记录,用自己的声音讲述被高墙与沉默遮蔽的年代。理解许万平,也就是理解那个被权力压抑、被恐惧笼罩的时代;保存这些声音,是对压制的见证,是对公民权利的呼唤,也是记录中国民主运动与中国民主党历史的重要篇章。

Those Who Raise Their Heads Under Heavy Pressure

— An Interview with Xu Wanping

Interviewer: Zhao Jie Editor: Zhang ZhijunManaging Editor: Zhu Yufu Translator: Peng Xiaomei Research & Materials: Lin Xiaolong

Xu Wanping, born in Chongqing in 1961, is one of the important participants in China’s contemporary grassroots political movement. He has spent a total of 23 years in prison. Since the late 1980s, when he began participating in public affairs, he has repeatedly been detained and sentenced for his continued involvement in activities related to democracy and political reform. After 1989, he was sentenced to eight years in prison on charges of “counterrevolutionary propaganda and incitement” for attempting to establish a grassroots political organization. In 1998, he was again subjected to re-education through labor. In 2005, he was sentenced to twelve years in prison for “inciting subversion of state power.” During this period, he was held for long terms within the Chongqing prison system until his release in 2014. In the political and social transformations since China’s Reform and Opening, Xu Wanping’s personal experience is almost a microcosm of the Chinese Communist Party’s system of political control. His oral testimony not only reveals the real living conditions of grassroots political activists under the CCP’s highly centralized and high-pressure stability-maintenance system but also provides rare and valuable firsthand material for understanding how the CCP suppresses dissent and shapes — and restricts — civic consciousness through judicial and ideological means.

Q: Mr. Xu, could you start from the beginning and tell us how you went from being an ordinary worker to embarking on the path of pursuing democracy?

Xu Wanping: I was originally just an ordinary worker, working in a printing factory. At that time, what I saw in society made me dissatisfied: official corruption, rent-seeking power, and advancement based on connections and personal relationships. In the mid-1980s, resistance began to take shape in my mind, and I started writing articles and opinions reflecting social injustice. At first, it was only a psychological struggle. Later, I realized that thinking and writing alone were far from enough, so I began participating in assemblies and activities in public squares.

Q: What exactly did you do in the square?

Xu Wanping: I participated in speeches, wrote slogans and open letters, and helped students distribute supplies. In the square, I expressed dissatisfaction with society and a pursuit of justice. Our actions at the time were mostly symbolic, but every step embodied our longing for social justice.

Q: What were you doing when the June Fourth Incident occurred?

Xu Wanping: On the day of June Fourth, after having dinner with my family, we listened to the evening news, and I clearly realized the authoritarian nature of the CCP. That night, I was deeply shocked, but my resolve to continue resisting became even firmer. I participated in related actions but was soon arrested and detained.

Q: What did you experience in prison?

Xu Wanping: Prison life was extremely harsh. My hands were bound behind my back, I slept on hard iron beds and had almost no freedom. More terrifying than the physical constraints was the psychological pressure: every day we were forced to participate in so-called “political study” and endure constant mental intimidation. Despite this, I never abandoned my beliefs and relied on strong willpower to withstand the suffering.

Q: After your release, you joined the National Preparatory Committee of the China Democracy Party. Was this your first formal involvement in organizational work?

Xu Wanping: Yes. After my release, I contacted friends and joined the China Democracy Party. I began participating in organizational and propaganda work, while continuing to write and compile materials on social conditions, including the economy, diplomacy, and military affairs. The early period after my release involved considerable pressure, but I upheld my principles and refused to compromise.

Q: Facing such a powerful regime, were you ever afraid?

Xu Wanping: During my eight years of imprisonment, I endured many trials, but I made it clear to myself that I would not retreat. After my release, I continued participating in political activities, insisting on writing and organizational work. Threats and pressure were always present, but I remained clear-headed and firm.

Q: Was there severe torture in prison?

Xu Wanping: It was mainly psychological oppression. There were some physical hardships, such as having my hands bound behind my back, but there was no extreme physical torture. The high-pressure environment was primarily psychological intimidation aimed at forcing submission, but I was not broken.

Q: Could you describe the prison living conditions?

Xu Wanping: They were extremely harsh. The beds were hard iron frames with iron bars in the middle, and the space was very cramped. Food was simple, and there was almost no freedom of movement. The prison used these conditions to weaken people’s will, but my beliefs were my greatest support.

Q: How did you maintain your beliefs under such conditions?

Xu Wanping: I always believed that persistence gives meaning. Even in the most difficult environment, I did not give in. Instead, I used time and patience to endure various forms of oppression. Staying alive is capital — and as long as one life, one must persist in justice and belief.

Q: What specific work did you do after joining the preparatory committee?

Xu Wanping: After my release, I participated in organizational preparation work, established contacts in places such as Sichuan, compiled materials, and coordinated actions. The initial stages were extremely difficult, but I adhered to my principles and refused to yield to pressure, gradually playing a role in planning and publicity within the organization.

Q: What conditions did the government propose?

Xu Wanping: The government wanted me to stop participating in certain activities, refrain from speaking publicly, and even made arrangements regarding my personal life. I rejected any interference, but to secure my release, I made some compromises that did not violate my principles.

Q: How did these experiences affect your life and thinking?

Xu Wanping: The June Fourth Incident and my imprisonment gave me a profound understanding of democracy and freedom and strengthened my determination to resist authoritarianism. They made me realize that upholding justice and freedom is a responsibility that every person pursuing democracy must bear.

Q: What achievements have you made in action and writing?

Xu Wanping: I have written many books and articles, compiling materials across many areas of society, including economics, military affairs, and diplomacy. I participated in organizational building, coordinated actions and publicity, recorded history, and promoted democratic development in society.

Q: In summary, what is the most important belief?

Xu Wanping: To live is to uphold one’s beliefs and inherit the spirit of those who sacrificed for freedom and justice. No matter how great the pressure, insisting on democracy and resisting authoritarianism is a responsibility every freedom seeker must shoulder.

Q: Mr. Xu, you mentioned writing and compiling materials. Have these materials had any impact domestically or internationally?

Xu Wanping: Yes. The materials I compiled have been cited by researchers and democracy activists both inside and outside China, especially my analyses of political, economic, and social issues. My articles and books have been published in overseas journals and attracted a certain level of attention, providing reference materials for understanding China’s democratic movement.

Q: What was the greatest difficulty you encountered in organizational building?

Xu Wanping: The greatest difficulties were government repression and internal coordination. Members were frequently monitored or detained, and some were forced to withdraw, which seriously affected organizational development. At the same time, people from different regions and backgrounds had differences in strategy and ideas, which required patience to coordinate.

Q: How did you handle internal disagreements?

Xu Wanping: Mainly through communication and consensus-building. I emphasized the importance of shared goals — advancing democracy and the rule of law. When disagreements were irreconcilable, individual choices were respected, but the organization’s core principles were never compromised.

Q: Have you ever regretted choosing this path?

Xu Wanping: Never. Although the cost has been enormous, it is a path worth taking. Justice and freedom cannot be exchanged for a comfortable life. If one abandons belief, personal dignity and value lose their meaning.

Q: How do you view social indifference and fear?

Xu Wanping: I understand it, though I regret it. Under high-pressure conditions, many people choose silence and self-preservation — this is instinctive. But this is precisely why those who persist in speaking publicly and recording history are so important. We cannot abandon responsibility because of fear.

Q: How did you maintain personal safety after your release?

Xu Wanping: I adopted cautious measures, avoided direct contact with high-risk individuals, and paid close attention to my movements and communication security. I do not fear threats, but I persist in action while protecting myself and my family.

Q: In your view, how should the democratic movement proceed next?

Xu Wanping: Two aspects are essential. First, raising public awareness so that more people understand the importance of freedom and the rule of law. Second, persisting in action, especially promoting reform through peaceful and rational means. History has shown that violence or extremism is detrimental to long-term democratic development.

Q: What overseas experiences are worth learning from?

Xu Wanping: Overseas experience is extremely valuable in organizational building, publicity methods, and legal assistance. Especially important is how to utilize media, social resources, and international public opinion to spread democratic ideals — this offers important lessons for domestic movements.

Q: How do you see the role of modern network technology in democratic movements?

Xu Wanping: Network technology is a double-edged sword. On one hand, it enables faster and broader dissemination of information, which helps educate the public and organize action. On the other hand, it is easily monitored and manipulated. Therefore, its use must be cautious to ensure information security and effective communication.

Q: Have you considered leaving the country to live abroad?

Xu Wanping: I considered it but ultimately decided to stay in China and continue acting. Leaving might be safer, but its impact on advancing democracy would be limited. Staying is how one truly assumes responsibility.

Q: In your view, what qualities must democratic activists possess?

Xu Wanping: Firm belief, patience, courage, and wisdom. Under pressure and threat, one must remain calm, persist long-term, and not compromise due to short-term interests or fear. One must also be good at uniting others and forming collective strength.

Q: What message would you like to leave for the younger generation?

Xu Wanping: Maintain independent thinking and avoid blind conformity. Understand the value of freedom and rights. When encountering injustice, be brave in expression and action, but methods must be rational and peaceful. History needs them to inherit and continue the spirit of justice.

Editor’s Note

In many people’s lives, “history” is nothing more than words in textbooks and dates written on classroom blackboards. For Xu Wanping, history is the cold nights behind iron bars, the icy iron bed inside prison cells, and the heavy breath of each day marked by detention and threats. He began as an ordinary worker, stepped into the streets, into assemblies, wrote slogans, and raised his voice — only to face repeated detention, re-education through labor, and imprisonment, accumulating twenty-three years behind bars. The CCP’s high-pressure authoritarianism fell like relentless winter frost, crushing people until they could barely breathe. Yet he never lowered his head. Through his actions, he showed that power may be infinitely concentrated, dissent may be systematically suppressed, and citizens’ rights may be gradually stripped away — but human will not be extinguished.

This interview records his struggle behind prison walls and within the routines of high-pressure existence. It contains both the thunder of major political events and the silent fear and pain of lonely nights. It reveals the cold cruelty of authoritarian rule, as well as the resilience and wisdom of the individual.

We publish this interview in the hope that readers may see how a real human being lives, thinks, and records under dictatorship — using his own voice to narrate an era obscured by walls and silence. To understand Xu Wanping is to understand an era suppressed by power and enveloped by fear. Preserving these voices is testimony against repression, a call for civil rights, and an important historical record of China’s democratic movement and the China Democracy Party.

旧金山 1月17日 声援伊朗人民 揭露后台中共

0
旧金山 1月17日 声援伊朗人民 揭露后台中共
旧金山 1月17日 声援伊朗人民 揭露后台中共

旧金山活動公告

声援伊朗人民自由抗争

声讨邪恶后台獨裁中共

在伊朗哈梅内伊政府對民眾實施血腥鎮壓的悲惨时刻,中国民主党旧金山党部号召大家,一起声援勇敢的伊朗人民,一起为子孙后代的平等自由,付出我们的努力!

作为中国人,我们了解邪恶中共在伊朗人民鲜血背后的罪恶。从帮助哈梅内伊用高科技追踪抓捕抗议者,到安装干扰断网的电子战技术设备,从提供源源不断的禁运物资资金武器,到悄悄下场使其逐渐拥有核力量,他们沆瀣一气,相互勾结,成为邪恶轴心的核心。

在此,我們呼吁清算哈梅内伊政府和中共政府的反人類罪行,呼吁国际文明国家的正义介入,希望伊朗人民、中国人民早日勇敢携手,推翻压迫,走向真正的民主自由、繁荣幸福!

活动时间:2026年1月17日,星期六下午2点

活动地点:旧金山中共领事馆(1450 Laguna ST,San Francisco,CA)

主办:中国民主党旧金山党部 / 中国民主教育基金会

洛杉矶 1月18日 第773次茉莉花行动 守护孩子生命 追问校园真相

0
洛杉矶 1月18日 第773次茉莉花行动 守护孩子生命 追问校园真相
洛杉矶 1月18日 第773次茉莉花行动 守护孩子生命 追问校园真相

活动通告:第773次茉莉花行动

活动主题:

守护孩子生命 · 追问校园真相

—抗议中共“活摘器官”反人类罪行

活动时间:2026年1月18日 周日(下午2:00)

活动地点:中共驻洛杉矶领事馆

2025.11 昆明:两名青年同时脑死亡,短时间内完成30台器官移植手术,引发公众强烈质疑。

2025.12 安徽亳州蒙城:学生课间摔倒休克,校方16分钟未实施有效急救,最终导致脑死亡。

2026.1 河南驻马店新蔡县:13岁男童校内离奇死亡,遗体被私自转移,家属维权遭打压,孩子姑父至今下落不明。

多起未被充分解释的校园与青少年死亡事件,真相被掩盖,家属被噤声,公众焦点再一次聚焦在中共“活摘器官”这一反人类罪行上。

在中共独裁统治下,学校不再是教书育人的地方,在中共一次又一次的暗箱操作下,已经成为了“器官移植”的“屠宰场”!

活动诉求

• 独立调查相关案件

• 公布真实死因

• 保障家属发声权利

• 抗议中共系统性活摘器官的反人类罪行

发起人 :陈恩得、赵杰、朱晓娜、高晗、林养正

组织:林小龙 马群 杨长兵 黄娟

策划主持人:赵杰、朱晓娜

摄影:林小龙

摄像:马群

策划:赵杰、陈恩得

统筹:蔡晓丽

网络直播义工:陈恩得

维持秩序义工:高晗、陳信男、康余

物料义工:郑洲 王府

活动现场负责人:倪世成 卓皓然

稿件编辑义工:

发起组织:

中国民主党全委会河南工委

中国民主党全委会青年部

中国民主党全委会影视部

中国民主党全委会山东工委

洛杉矶 1月18日 六四纪念馆 声援邹幸彤 李卓人

0
洛杉矶 1月18日 六四纪念馆 声援邹幸彤 李卓人
洛杉矶 1月18日 六四纪念馆 声援邹幸彤 李卓人

1月18日下午2点

洛杉矶地区港人在“六四”纪念馆举办声援邹幸彤、李卓人的活动

欢迎各界人士参加

旧金山 1月18日 藏历新年市集

0
旧金山 1月18日 藏历新年市集
旧金山 1月18日 藏历新年市集

这个周日我们擦星星事务所联合华语青年挺藏会,在一年一度的藏历新年市集上摆摊号召大家为藏人政治犯写张明信片!

届时市集上将有藏式小吃,服饰,工艺品售卖展示!

欢迎大家前来捧场参与,也同时征集可以写中文的志愿者!详情请私信咨询!

地点:北加州藏人文化中心 5200达赖喇嘛路 里士满 5200 Dalai Lama Ave, Richmond

洛杉矶 1月18日 声援支联会及三名被告 守护香港良知

0
洛杉矶 1月18日 声援支联会及三名被告 守护香港良知
洛杉矶 1月18日 声援支联会及三名被告 守护香港良知

【活動主題】聲援支聯會及三名被告 守護香港良知

香港支聯會被控“煽動顛覆國家政權”案將於1月22日開審。這是一宗自由世界罕見的冤 案:香港市民悼念1989年64中共大屠殺死難的同胞,本來是一件天經地義、合情、合 理、合法地展示人道關懷的活動,在持續30年之後,竟然在一夜之間被定性為非法活 動,罪名是所謂“煽動顛覆國家政權”,

支聯會的三名領導人李卓人、鄒幸彤、何俊仁,未經審判卻已經身陷囹圄超過3年。他們沒有組織暴力,也沒有號召仇恨,隻是拒絶配合遺忘,拒絶承認謊言。這種拒絶,在當下的體製中,被視爲不可容忍的“罪行”。

爲了聲援支聯會及三位被告,一群流散在美國的香港及中國大陸人士,選擇在案件開審前夕,於洛杉磯“六四紀唸館”舉行集會。這不僅是一場聲援行動,更是一場見証。多位六四事件的親曆者、幸存者與長期研究中國政治與法律的學者,將以各自的經曆與專業判斷,回應對支聯會的指控。

當悼唸被定爲犯罪,真正被審判的不是個人,而是曆史本身。一個無法麵對自身暴力曆史的政權,隻能通過刑罰來強迫社會失憶。正因爲如此,要求釋放李卓人、釋放鄒幸彤,並非政治姿態,而是對基本人權與曆史真相的最低堅持。

記憶不是罪,悼唸不是顛覆。

時間:2026年1月18日(星期日) 2:00-4:00pm

地點:六四紀念館

地址: 3024, Peck Road, El Monte, CA 91732

主辦單位:“六四紀念館”、洛杉磯香港論壇(Hong Kong Forum, Los Angeles)

協辦單位:

中國民主黨聯合總部美西黨部

中國民主黨聯合總部美南黨部

自由鐘民主基金會

1644史观?1840史观?我们需要1911史观

0

 

作者:前自由亚洲记者 孙诚

编辑:张致君 责任编辑:李聪玲   校对:熊辩 翻译:戈冰

 

近年来,中国出现了一股争议风潮:一批人开始挑战官方“中国自古强大,都怪1840鸦片战争帝国主义入侵,导致中国近代衰落”这种叙事,称中国古代十分美好,只是因为“满清1644年入主中国,才导致了中国近代衰落”。

目前,这一争论,似正引起中共统战部和中共《解放军报》的互相攻讦,其中前者试图找一些御用文人,维护官方的“1840史观”和所谓“民族团结“叙事。而后者则似乎更钟情于更强硬的皇汉主义叙事,发表文章,提出不能只讲团结。

在笔者看来,无论1644还是1840史观,本质上都是伪概念,两者的争论也是一种伪争论。

事实上,中共所说的“两千年封建社会”历史,本质上就是一部专制王朝史。从民权的角度看,这两千年里百姓从没有机会选择自己的统治者,夺取天下者都是靠杀伐、武断暴力上位,其身份也不外乎流氓(汉、明)、阴谋家(晋)、军头(隋唐、五代、宋)、北族(元清)这几类。事实上,这些人都可称之为“僭主”,与英国光荣革命后的立宪君主相比,毫无半点合法性可言!

当然,其中有些朝代的一些时候或许君权小一些,百姓说话的空间有那么一些。至于民众的结社自由,就算在两千年皇权政治的巅峰时代,也还是有一些的,不至于像如今中共时代那么极度严苛,这些当然都是宝贵的自由传统。但本质上,皇帝和“草民”政治权利悬殊,这一点两千年来不变。

所谓“1644史观”,就是吹捧“汉人皇帝”的时代,怀念能“做稳奴隶”的时代。

所谓“1840史观”,就是吹捧无论什么族裔的古代皇帝的“丰功伟绩”,怀念从秦皇汉武到雍正乾隆这些暴君。

1644史观称“没有满清,中国近代就能赶上西方”,实质上是在为僭主皇权政治唱赞歌。

1840史观称“没有西方,中国近代就能赶上西方”,实质上是在为僭主皇权政治唱赞歌。

更何况,两者实际上都试图推行一种为极端民族主义服务的“国耻教育”,即:树立一个“十恶不赦的外敌”作为靶子,试图唤起皇汉、粉红等各路炮灰的“同仇敌忾”。可以说,两者没什么真正的不同。

此外,两者同样反西方,其中前者(1644史观)加上了“满人”这个“敌人”,试图推行极端皇汉主义,试图把中共针对维吾尔人的暴行推广到更多族群。后者(1840史观)则是长期以来的中共官史,用于维护中共所谓“结束半殖民地半封建社会”的“合法性”,为中共继续奴役民众添砖加瓦。(当然,笔者观察到,也有一些对中共不满的声音,在借助1644史观借古讽今,以清拟共,这种现象要另作讨论,在此不展开讲了。)

那么,我们究竟需要什么史观呢?笔者认为,我们需要的是1911史观。

1911年的辛亥革命,事实上终结的并非简简单单一个清朝,而是一场对两千年僭主皇权的否定,亦是一次跳出朝代循环死局的重大尝试。1911开启的时代,有约法与制宪的努力,有司法独立的伟业,有民众投入宪政选举的热忱,有地方自治及民族自决风潮,如1913年藏人的民族自决就是正常民族自决的典型。中共鼓吹的那种所谓“民族自治”则是一种伪自决,本质上是为其最终颠覆全世界自由服务的一步棋而已……这个时代,固然有种种野心家试图重建帝制、重建专制的企图,更有苏联这一赤色恶魔竭尽全力的颠覆活动,但依然存在着无数人为捍卫民权所作的非凡努力,仍然存在着昂扬向上的时代精神,仍然存在着向良好政治发展的可能路径。那时,人们似乎真的有可能选择自己的政府、政体、生活方式。这种良好路径可能性的存在,是民国史的最大意义。

尽管今日,中共已扼杀了这个昙花一现的时代,且在其统治之下,人们陷入了“1644史观”vs“1840史观”的伪争论。然而,如果我们真正重新审视历史,以民众为思考的本位,就不难得出结论:所谓1644史观和1840史观大同小异,只有1911史观才是我们需要的东西。

 

1644 historical perspective? 1840 historical perspective? What we need is the 1911 historical perspective.

Abstract: The so-called 1644 historical perspective and 1840 historical perspective are essentially variants of autocratic imperial power and nationalism. Only the 1911 historical perspective denies two thousand years of tyrannical politics and affirms the historical possibility of civil rights, constitutional governance, and the people’s choice of government.

Author: Former Radio Free Asia reporter Sun Cheng

Editor: Zhang Zhijun Managing Editor: Li Congling

Proofreader: Xiong Bian Translator:Ge Bing

In recent years, a wave of controversy has emerged in China: a group of people has begun to challenge the official narrative that “China has been strong since ancient times, and it is all the fault of the 1840 Opium War and imperialist invasion, which led to China’s modern decline,” claiming that ancient China was very beautiful, and that it was only because “the Manchus took over China in 1644 that modern China declined.” Currently, this debate seems to be provoking mutual accusations between the United Front Work Department of the Communist Party of China and the People’s Liberation Army Daily, with the former trying to find some official scholars to uphold the official “1840 historical perspective” and the so-called “narrative of national unity.” The latter, on the other hand, seems to prefer a more hardline Han imperialist narrative, publishing articles that state that unity cannot be the only topic.

In my view, whether it is the 1644 or 1840 historical perspective, they are essentially pseudo-concepts, and the debate between them is also a pseudo-debate. In fact, the “two thousand years of feudal society” history referred to by the Communist Party is essentially a history of autocratic dynasties. From the perspective of civil rights, the people have never had the opportunity to choose their rulers in these two thousand years; those who seized power did so through killing and arbitrary violence, and their identities were nothing more than thugs (Han, Ming), conspirators (Jin), warlords (Sui, Tang, Five Dynasties, Song), or northern ethnic groups (Yuan, Qing). In fact, these people can all be called “tyrants,” and compared to the constitutional monarchs after the English Glorious Revolution, they have no legitimacy whatsoever!

Of course, there were some dynasties at certain times when imperial power was somewhat lessened, allowing the people a bit more space to speak. As for the freedom of association for the populace, even during the peak of two thousand years of imperial politics, there was still some degree of it, not as extremely harsh as in today’s Communist era; these are certainly valuable traditions of freedom. But essentially, the political rights of the emperor and the “common people” have been vastly different, and this has not changed in two thousand years.

The so-called “1644 historical perspective” glorifies the era of “Han emperors,” reminiscing about the time when one could “be a stable slave.” The so-called “1840 historical perspective” glorifies the “great achievements” of ancient emperors of all ethnicities, reminiscing about tyrants from Qin Shi Huang and Han Wu to Yongzheng and Qianlong. The 1644 historical perspective claims that “without the Manchus, modern China could catch up with the West,” which is essentially singing praises for tyrannical imperial politics. The 1840 historical perspective claims that “without the West, modern China could catch up with the West,” which is also essentially singing praises for tyrannical imperial politics.

Moreover, both perspectives actually attempt to promote a “national humiliation education” that serves extreme nationalism, namely: establishing a “mortal enemy” as a target, trying to evoke a sense of “shared hatred” among various factions such as Han imperialists and “pink” supporters. One could say there is no real difference between the two.

Additionally, both are anti-Western; the former (1644 historical perspective) adds the “Manchu” as an “enemy,” attempting to promote extreme Han imperialism and trying to extend the Communist Party’s atrocities against Uyghurs to more ethnic groups. The latter (1840 historical perspective) has long been the official history of the Communist Party, used to maintain the so-called “legitimacy” of the Communist Party’s claim to have “ended the semi-colonial and semi-feudal society,” adding bricks to the Communist Party’s continued enslavement of the people. (Of course, I have observed that there are also some voices dissatisfied with the Communist Party, using the 1644 historical perspective to criticize the present by drawing parallels with the Qing, but this phenomenon requires separate discussion and will not be elaborated on here.)

So, what kind of historical perspective do we really need? I believe what we need is the 1911 historical perspective. The Xinhai Revolution of 1911 did not simply end the Qing Dynasty; it was a denial of two thousand years of tyrannical imperial power and a significant attempt to break out of the cycle of dynastic deadlock. The era opened by 1911 included efforts at constitutional law and constitution-making, achievements in judicial independence, enthusiasm from the people for participating in constitutional elections, and a wave of local autonomy and national self-determination, such as the 1913 Tibetan self-determination being a typical example of normal national self-determination. The so-called “national autonomy” promoted by the Communist Party is a form of pseudo-self-determination, essentially just a strategic move to ultimately subvert freedom worldwide… This era, while there were various ambitious individuals attempting to restore the empire and autocracy, and the Soviet Union, that red demon, exerting its utmost efforts to subvert, still saw countless extraordinary efforts by people to defend civil rights, a vibrant spirit of the times, and the potential paths toward good political development. At that time, it seemed that people really had the possibility to choose their own government, political system, and way of life. The existence of this potential for a good path is the greatest significance of the history of the Republic of China.

Although today, the Communist Party has strangled this fleeting era, and under its rule, people are caught in a pseudo-debate between the “1644 historical perspective” versus “1840 historical perspective.” However, if we truly re-examine history, placing the people at the center of our thinking, it is not difficult to conclude that the so-called 1644 historical perspective and 1840 historical perspective are largely similar, and only the 1911 historical perspective is what we truly need.

中国民主教育基金会颁发第39届“杰出民主人士奖”

0
中国民主教育基金会颁发第39届“杰出民主人士奖”

《在野党》记者 侯冰峰 旧金山报道

编辑:钟然 责任编辑:罗志飞 校对:王滨 翻译:彭小梅

【旧金山讯】2025年12月28日下午,第39届“中国杰出民主人士奖”颁奖典礼在美国旧金山国父孙中山纪念馆举行。来自全美各地的民主人士、学者及社会活动人士出席活动,共同表彰在推动中国民主、法治、人权与自由事业中作出杰出贡献的个人。

“中国杰出民主人士奖”的背景及由来

“中国杰出民主人士奖”由中国民主教育基金会设立,自1986年起每年颁发一次,至今已连续举办39届。该奖项旨在表彰长期致力于中国民主、自由、人权及社会进步的个人与行动者。历届获奖者多为在国际社会具有重要影响力的中国民主及社会运动人士。

中国民主教育基金会成立于1985年,是在美国加利福尼亚州注册的非营利组织,总部设于旧金山。基金会由黄雨川、郭台鉴、杨云、孙鲁正、梁冬、江文、林剑明等民主人士共同创立,组织成员均为志愿者。基金会通过公民教育、奖励机制及公共倡议,推动中国社会的民主法治与人权发展。

三位获奖人士的名单及英勇事迹

本届评选委员会由多位专家学者组成,经过提名与评议程序,最终评选出三位获奖者,分别为香港民主运动代表何桂兰女士、大陆公民记者张展女士以及中华民国台湾政治学者明居正教授。三位获奖者分别来自香港、大陆与台湾,虽处不同地区,却在中共极权扩张与自由倒退的背景下,选择坚持公共良知与民主价值。

评选委员会指出,明居正教授是华人世界知名政治学者与评论家,长期就中共政局、两岸关系及民主议题发表分析,其言论坚持以历史事实与理性逻辑为基础,在高度敏感的政治环境中持续发声,具有重要公共价值。

何桂兰女士是香港民主运动的重要象征人物之一。她因参与民主抗争活动被判刑入狱。评选委员会表示,何桂兰以个人行动展现了香港社会对自由与法治的坚守,其精神影响仍在持续。

张展女士为前律师、公民记者,因在2020年武汉疫情期间独立记录并发布现场情况而受到关注。她多次因相关行动被判刑入狱。评选委员会认为,张展以个人代价坚持记录公共事件,体现了对真相与人权的高度责任感。

设立“杰出民主人士奖”的使命和意义

中国民主教育基金会表示,设立“杰出民主人士奖”的核心理念在于推动公民教育,强调权利与责任并重。基金会认为,民主社会的形成不仅依赖制度设计,更有赖于公民对公共事务的参与与担当。三位获奖者中,一人身陷香港狱中,一人被关押于中国大陆,一人身处台湾承受政治压力。他们的处境各不相同,但共同展现了在黑暗中坚持点亮民主与自由之光的勇气。

颁奖典礼最后,与会者向仍在狱中或承受压力的民主人士表达声援,并呼吁国际社会持续关注中国及香港的人权与自由状况。
中国民主教育基金会颁发第39届“杰出民主人士奖”

出席嘉宾理事与历任会长合影 摄影记者 缪青

The Chinese Democratic Education Foundation Presents the 39th “Outstanding Chinese Democrat Award”

Reported by Hou Bingfeng, In-Exile Party, San FranciscoEditor: Zhong Ran Managing Editor: Luo Zhifei 

Proofreader: Wang Bin Translator: Peng Xiaomei

Abstract:On December 28, 2025, the 39th “Outstanding Chinese Democrat Award” was presented in San Francisco. Three democratic representatives from Hong Kong, mainland China, and Taiwan—He Guilan, Zhang Zhan, and Ming Chü-cheng—were honored in recognition of their perseverance and contributions to advancing democracy, human rights, and freedom in China.

[San Francisco]On the afternoon of December 28, 2025, the award ceremony for the 39th “Outstanding Chinese Democrat Award” was held at the Dr. Sun Yat-sen Memorial Hall in San Francisco, United States. Democratic activists, scholars, and social advocates from across the country attended the event to jointly honor individuals who have made outstanding contributions to the promotion of democracy, the rule of law, human rights, and freedom in China.

Background and Origins of the “Outstanding Chinese Democrat Award”The “Outstanding Chinese Democrat Award” was established by the Chinese Democratic Education Foundation and has been presented annually since 1986, marking its 39th consecutive year. The award aims to recognize individuals and activists who have long been committed to advancing democracy, freedom, human rights, and social progress in China. Many past recipients have been influential figures in Chinese democratic and social movements with significant impact in the international community.

The Chinese Democratic Education Foundation was founded in 1985 and is a nonprofit organization registered in the state of California, with its headquarters in San Francisco. The foundation was jointly established by democratic activists including Huang Yuchuan, Guo Taijian, Yang Yun, Sun Luzheng, Liang Dong, Jiang Wen, and Lin Jianming. All members of the organization serve as volunteers. Through civic education, recognition programs, and public advocacy, the foundation works to promote the development of democracy, the rule of law, and human rights in Chinese society.

Award Recipients and Their Courageous DeedsThis year’s selection committee, composed of experts and scholars, conducted a nomination and evaluation process and ultimately selected three award recipients: Ms. He Guilan, a representative of the Hong Kong democratic movement; Ms. Zhang Zhan, a citizen journalist from mainland China; and Professor Ming Chü-cheng, a political scientist from the Republic of China (Taiwan). Although the three recipients come from Hong Kong, mainland China, and Taiwan respectively, and live under different circumstances, they have all chosen to uphold public conscience and democratic values amid the expansion of Chinese Communist authoritarianism and the retreat of freedom.

The selection committee noted that Professor Ming Chü-cheng is a well-known political scholar and commentator in the Chinese-speaking world. He has long provided analysis on Chinese Communist Party politics, cross-strait relations, and democratic issues. His commentary is grounded in historical facts and rational logic, and he has continued to speak out in a highly sensitive political environment, carrying significant public value.

Ms. He Guilan is one of the symbolic figures of the Hong Kong democratic movement. She was sentenced to prison for her participation in pro-democracy protests. The selection committee stated that through her personal actions, He Guilan has demonstrated Hong Kong society’s steadfast commitment to freedom and the rule of law, and that her spirit continues to exert influence.

Ms. Zhang Zhan is a former lawyer and citizen journalist who gained public attention for independently documenting and publishing on-the-ground conditions during the Wuhan COVID-19 outbreak in 2020. She has been sentenced to prison multiple times for her related actions. The selection committee believes that Zhang Zhan’s persistence in documenting public events at great personal cost reflects a strong sense of responsibility toward truth and human rights.

The Mission and Significance of the “Outstanding Chinese Democrat Award”The Chinese Democratic Education Foundation stated that the core mission of establishing the “Outstanding Chinese Democrat Award” is to promote civic education and emphasize the equal importance of rights and responsibilities. The foundation believes that the formation of a democratic society depends not only on institutional design, but also on citizens’ participation in and commitment to public affairs. Among the three award recipients, one remains imprisoned in Hong Kong, one is detained in mainland China, and one resides in Taiwan while facing political pressure. Although their circumstances differ, they collectively demonstrate the courage to uphold the light of democracy and freedom in the face of darkness.

At the conclusion of the award ceremony, attendees expressed solidarity with democratic activists who remain imprisoned or under pressure, and called on the international community to continue paying close attention to the state of human rights and freedom in China and Hong Kong.

Group photo of attending directors and former presidentsPhotojournalist: Miao Qing

中国民主教育基金会颁发第39届“杰出民主人士奖”

铁链女事件4周年:这是“国家犯罪” (State Crime)

0
铁链女事件4周年:这是“国家犯罪” (State Crime)

作者:关永杰
编辑:钟然 责任编辑:胡丽莉 校对:熊辩 翻译:彭小梅

铁链女事件4周年:这是“国家犯罪” (State Crime)

自由雕塑公园Liberty Sculpture Park

中国徐州铁链女事件,发生在 2022 年 1 月上旬。不是因为执法部门接到民众的报案,也不是例行性的排查发现,而是一位自媒体播主的偶然到访,才让一个被铁链锁住脖子的女人,第一次进入公众视野。

那一刻,世界才知道:在中国,有一个女人被拐卖、囚禁、虐待、性侵,被迫生下 8 个孩子,在炼狱里被折磨了24 年。

这 24 年,横跨了两个时代:从1998年依赖BP机与有线电话的落后年代,到2022年高清摄像头密布、手机与互联网无处不在的时代。

根据当时曝光的零碎信息,只要稍作想象,便令人背脊发凉。铁链女这样的日子,持续了近24年,8000多个日日夜夜。但在这漫长的岁月里,她始终无法向外界求救。村里、乡里、镇里,一定有人知道她是被拐来的,也一定有人见过她被铁链锁住,但没有一个人站出来。如果说这是个别人的冷漠,那已经足够可怕;但当这种沉默持续了 24 年,它就不再是道德问题,而是一种结构性的共犯。

事件曝光后,仅一两个月时间就引发了超过 40 亿人次的关注,这是一个几乎覆盖整个中国社会的讨论规模。就连隔岸的日本NHK、《朝日新闻》及一些国际媒体都进行了报道,甚至录制专题节目对事件进行讨论。

但最终结果是:真相没有完整公开、调查过程不透明、责任被限制在极小范围,而她本人,至今仍未获得真正的自由与尊严。

四年过去了,中国社会改变了吗?没有!四年后的今天,监控摄像头更多了,技术更先进、成像更高清了,但妇女、儿童依然在失踪,依然有人无法被找回。

徐州铁链女不是孤例,她只是被偶然发现的那一个。这不是个案悲剧,而是政治问题,是与你我每一个普通人有着切身相关的“政治”。

如果将政治理解成官员任命、外交决策、投票选举或宏大叙事,那其实是执政者对民众的误导,让普通人认为:“政治离我很远,我没必要关心。”1996年诺贝尔文学奖得主、波兰诗人辛波丝卡在其诗作写道: “All your, our, your / daily and nightly affairs / are political affairs… Whether you like it or not, / your genes have a political past, / your skin, a political cast, / your eyes, a political aspect.”在这个意义上,铁链女事件就是最赤裸、最根本的政治问题。

一个政权,在 24 年里无法发现、无法解救一个被囚禁的女人;在 40 多亿人次关注之下,仍动用权力封锁信息、压制调查、切断问责;在事件曝光四年之后,依然没有制度性改变。这已经不是道德失范或基层腐败的问题, 而是“国家犯罪”(State Crime)。

2026年1月4日铁链女事件4周年,San Jose City Hall

2026 年 1 月 4 日,湾区圣何塞。阴雨寒冷的冬日里,我们站在市民中心,纪念徐州铁链女事件四周年。四年过去了,真相依旧残缺,自由依旧缺席。我们选择在这里,不是因为事情已经解决,而是因为它从未真正结束。

2024年铁链女事件两周年,Times Square, New York

记住徐州铁链女,拒绝遗忘!当国家本身成为施加伤害的一部分,沉默就不再是中立,而是共犯。

The Fourth Anniversary of the Xuzhou Chained Woman Incident —This Is a “State Crime”

Author: Guan YongjieEditor: Zhong Ran Managing Editor: Hu LiliProofreader: Xiong Bian Translator: Peng Xiaomei

Abstract:The Xuzhou chained woman was imprisoned and abused for 24 years, entering public view only after an accidental exposure. The incident triggered massive attention yet resulted in neither a transparent investigation nor institutional change. Four years later, the harm continues. This is not an isolated case, but a structural political problem.

铁链女事件4周年:这是“国家犯罪” (State Crime)

Liberty Sculpture Park

The Xuzhou chained woman incident in China occurred in early January 2022. It did not come to light because law enforcement received a report from the public, nor was it discovered through routine inspections. Rather, it was the chance visit of a self-media blogger that first brought a woman—her neck bound by an iron chain—into public view.

At that moment, the world learned that in China there was a woman who had been trafficked, imprisoned, abused, sexually assaulted, and forced to give birth to eight children—tortured in a living hell for 24 years.

Those 24 years spanned two eras: from the backward years of 1998, when pagers and landline telephones were relied upon, to 2022, an age saturated with high-definition surveillance cameras, mobile phones, and ubiquitous internet access.

Based on the fragmentary information exposed at the time, even a brief exercise of imagination is enough to send a chill down one’s spine. The chained woman’s life continued in this way for nearly 24 years—more than 8,000 days and nights. Yet throughout this long period, she was never able to seek help from the outside world. In the village, the township, and the town, someone must have known that she had been trafficked; someone must have seen her bound with chains. But not a single person stepped forward. If this were merely individual indifference, it would already be terrifying enough. When such silence persists for 24 years, however, it ceases to be a moral issue and becomes a form of structural complicity.

After the incident was exposed, it generated more than four billion views within just one or two months—an unprecedented scale of discussion that nearly encompassed the entirety of Chinese society. Even Japan’s NHK, Asahi Shimbun, and other international media reported on the case, some producing special programs to discuss it.

Yet the outcome was this: the truth was never fully disclosed; the investigation process lacked transparency; accountability was confined to a very limited scope; and the woman herself has, to this day, not regained genuine freedom or dignity.

Four years later, has Chinese society changed? No. Today, four years on, there are even more surveillance cameras, more advanced technology, and higher-definition imaging—but women and children continue to disappear, and many are still never found.

The Xuzhou chained woman is not an isolated case; she is merely the one who was accidentally discovered. This is not a singular tragic incident, but a political problem—a form of “politics” that bears directly on the lives of every ordinary person.

If politics is understood merely as official appointments, foreign policy decisions, elections, or grand narratives, then that is a deliberate misdirection by those in power, designed to make ordinary people believe that “politics is far removed from me, and I have no need to care.” As the 1996 Nobel Prize–winning Polish poet Wisława Szymborska wrote in her poetry: “All your, our, your / daily and nightly affairs / are political affairs… Whether you like it or not, / your genes have a political past, / your skin, a political cast, / your eyes, a political aspect.” In this sense, the chained woman incident is the most naked and fundamental political issue of all.

A regime that, over 24 years, failed to discover or rescue a woman held in captivity; that, under the scrutiny of more than four billion views, still used power to block information, suppress investigation, and cut off accountability; and that, even four years after the exposure, has implemented no institutional change—this is no longer a matter of moral failure or grassroots corruption. It is “state crime.”

January 4, 2026, marks the fourth anniversary of the chained woman incident, San Jose City Hall.

January 4, 2026 — The Fourth Anniversary of the Xuzhou Chained Woman Incident, San Jose City Hall

On January 4, 2026, in San Jose in the Bay Area.On a cold, rainy winter day, we stood at City Hall to commemorate the fourth anniversary of the Xuzhou chained woman incident. Four years have passed, yet the truth remains incomplete and freedom remain absent. We chose to stand here not because the matter has been resolved, but because it has never truly ended.

The second anniversary of the chained woman incident in 2024, Times Square, New York.

2024 — The Second Anniversary of the Xuzhou Chained Woman Incident, Times Square, New York

Remember the Xuzhou chained woman. Refuse to forget. When the state itself becomes part of the machinery of harm, silence is no longer neutral—it is complicity.

Lewis Lin:中共政权发动重大政治运动的历史回顾与社会代价

0

作者:Lewis Lin
编辑:李晶
责任编辑:李聪玲 校对:程筱筱 翻译:吕峰

引言:历史书写与责任问题 任何一个现代国家的合法性,都离不开对自身历史的解释能力。历史不仅是过去的记录,更是现实政治进步的基础。中共自1949年执政以来,发动并主导了一系列深刻改变中国百姓命运的政治运动,这些运动在中共的叙事中往往被描述为“必要的历史阶段”或“探索中的曲折”。然而,随着档案逐步解密、幸存者回忆、出版、以及国内外学者的研究积累,诸多问题无法回避:这些政治运动造成了何种规模的社会伤灾难?责任与机制又是如何运作? 本文将以史学研究与公开资料为基础,系统梳理中共执政以来若干关键政治运动的背景、实施方式与社会代价,并讨论其制度性成因。一、土地改革与“镇反”:革命暴力的制度化起点

1949年后,中共迅速在全国范围内推行土地改革。其目标是摧毁传统乡村精英结构,重构契合中共的政治与社会秩序。根据官方文件与后来的研究,土地改革的目的并非是经济政策,更重要的是广泛的阶级划分与暴力清算。 1950—1952年的“镇压反革命运动”(镇反)是中共建政初期最重要的政治清洗之一。根据中共内部后来披露的数据,被处决人数在数十万到上百万之间。学者如杨继绳、丁抒等通过地方档案推算,认为这一数字可能更高。    值得注意的是,镇反并非失控的暴力,而是高度制度化的政治行动:中共政权明确下达“杀人指标”,要求公开处决以震慑社会,司法程序高度简化甚至取消,这奠定了一种政治逻辑:中共政权可以在“政治需要”之下,合法化大规模剥夺人民生命的行为。二、大跃进与饥荒:政策失误还是结构性灾难?

    1958年开始的大跃进,被官方长期解释为“急于求成的错误”。但自20世纪80年代以来,国内外学者逐步形成共识:1959—1961年的大饥荒,是20世纪全球最严重的由中共党人人为制造的饥荒之一。    关于死亡人数,研究估计从1500万到4000万不等。即便取最低值,也已构成巨大的社会灾难。关键问题不在于数字争议,而在于中共政权的制度机制;虚报产量:中共各级政府层层加码的政治压力导致粮食产量被严重夸大;强制征购:中共政权在已知粮食不足的情况下继续高额强征农民的粮食;信息封锁:实情被系统性压制,各级政府默许甚至参与欺懣虚报;责任豁免:政策制定者与执行者皆不承担直接后果。多项研究指出,这场饥荒并非自然灾害,而是由中共高度集权体制下的欺懣虚报至决策情报失真所引发。三、文化大革命:权力斗争与社会崩解

    1966—1976年的文化大革命,是中共历史上破坏性最强、影响最深远的政治运动。官方定性为“十年内乱”,但对其深层机制的讨论始终限制。

文革的显著特征包括:以意识形态忠诚取代法治与专业标准;鼓励民众对民众间相互仇恨争斗的政治暴力;系统性羞辱、迫害知识分子等精英群体;国家机器在相当时期内被中共政权夺去基本治理功能。研究者指出,文革不但是单纯的“个人错误”,而是在缺乏权力制衡的体制中,最高领袖意志被无限放大的结果。死亡人数难以精确统计,但学界普遍认为至少数百万非正常死亡,更多人和家庭遭受终身创伤。四、1989年政治风波:改革限度的边界

    1989年的学生运动与随后发生的武力镇压,是改革开放后最具标志性的政治事件之一。尽管官方至今对相关资料严密控制,但国内外研究已基本还原事件脉络。

      这场由北京知名大学生发起的8964运动,关键意义在于:表明中共的政治改革有不可逾越的红线;军队被用于对付国内民众与中共政权之间的政治冲突;形成一段长期的历史禁区与记忆断裂。

   此后,中共在经济领域继续改革,但在政治领域确立了高度警惕与严厉控制的中共党国路线。五、有限反思与制度性遗忘

改革开放后,中共对部分历史问题虽有进行过有限反思,如:为冤假错案平反,否定文革,调整经济路线等;但这些反思具有明显边界,不追究最高决策层的制度责任,不允许民间独立研究,不形成可问责的政治机制,其结果是,历史被“技术性纠错”,却不能及造成重大灾难的权力责任人和中共党国政权体制本身。罪恶没有被追究、体制没有被纠正。六、制度视角下的总结

      从历史角度看,上述政治运动并非孤立事件,而是呈现出一致的结构特征:权力高度集中,缺乏独立司法与监督,信息垄断,中共的意识形态凌驾于民众的生命之上。这使得整个社会的个人悲剧能够不断被制度性复制,而不仅仅依赖于个体的“坏人”。

历史研究的现实意义,目的不应该限于制造仇恨,而更应该在于理解政权的机制。只有当社会能够正视制度性错误,承认生命不可替代的价值,历史才可能真正成为未来的警示,而不是灾难循环的节奏。然中共对他们执政过程中人为造成的诸多如此在重大历史灾难问题上的回避、粉饰、掩盖,必让这个政权下的历史悲剧和灾难不断重演!

Lewis Lin: A Historical Review of Major Political Campaigns Launched by the Chinese Communist Regime and Their Social Costs

Author: Lewis LinEditor: Li JingManaging Editor: Li ConglingProofreader: Cheng XiaoxiaoTranslator: Lyu Feng

Abstract

Since the founding of the People’s Republic of China, the Chinese Communist Party (CCP) has launched multiple large-scale political campaigns that have inflicted immense suffering on the Chinese population, including the loss of tens of millions of lives. Behind these campaigns lay the CCP’s imperative to preserve its authoritarian rule and to manage internal power struggles within the Party.

Introduction: Historical Writing and the Question of Responsibility

The legitimacy of any modern state depends fundamentally on its capacity to interpret and confront its own history. History is not merely a record of the past; it constitutes the foundation for political accountability and social progress in the present. Since assuming power in 1949, the CCP has initiated and directed a series of political campaigns that profoundly reshaped the fate of the Chinese people. In the Party’s official narrative, these campaigns are often framed as “necessary historical stages” or as “twists and turns in the process of exploration.”

However, as archival materials have gradually become available, survivor testimonies have been published, and both domestic and international scholarship has accumulated, a number of questions can no longer be avoided: What was the scale of social devastation caused by these political campaigns? Through what mechanisms were responsibilities exercised and obscured?

Drawing on historical research and publicly available sources, this article systematically reviews several key political campaigns under CCP rule, examining their backgrounds, modes of implementation, and social costs, while also discussing their underlying institutional causes.

I. Land Reform and the “Suppression of Counterrevolutionaries”: The Institutionalization of Revolutionary Violence

After 1949, the CCP rapidly implemented land reform across the country. Its objective was not merely economic redistribution, but the destruction of traditional rural elites and the reconstruction of a political and social order aligned with the Party’s rule. According to official documents and later scholarly research, land reform functioned less as an economic policy than as a process of mass class labeling and violent liquidation.

The Campaign to Suppress Counterrevolutionaries (1950–1952) was one of the most significant political purges in the early years of the PRC. Data later disclosed within the Party indicate that the number of executions ranged from several hundred thousand to over one million. Scholars such as Yang Jisheng and Ding Shu, drawing on local archives, argue that the true figure may have been even higher.

It is crucial to note that the violence of the suppression campaign was not accidental or uncontrolled. It was a highly institutionalized political action: the regime issued explicit “killing quotas,” mandated public executions as a means of social intimidation, and drastically curtailed or abolished judicial procedures. This established a political logic in which the CCP could legitimize the large-scale deprivation of life under the banner of “political necessity.”

II. The Great Leap Forward and the Famine: Policy Error or Structural Catastrophe?

The Great Leap Forward, launched in 1958, was long portrayed in official discourse as an error born of excessive haste. Since the 1980s, however, a broad scholarly consensus—both in China and internationally—has emerged that the famine of 1959–1961 was one of the most severe man-made famines of the twentieth century.

Estimates of excess deaths range from 15 million to 40 million. Even the lowest estimate constitutes an immense social catastrophe. The core issue is not the precise number, but the institutional mechanisms that produced it:

Falsification of production figures: Political pressure at all administrative levels led to systematic exaggeration of grain output.

Compulsory procurement: The state continued to requisition grain at high levels even when food shortages were already known.

Information suppression: Accurate reports were systematically blocked, while deception and false reporting were tolerated or encouraged.

Absence of accountability: Neither policy designers nor implementers bore direct responsibility for the consequences.

Numerous studies have concluded that this famine was not the result of natural disasters, but rather of distorted decision-making caused by extreme centralization, systemic falsification, and information failure within the CCP’s political system.

III. The Cultural Revolution: Power Struggles and Social Disintegration

The Cultural Revolution (1966–1976) stands as the most destructive and far-reaching political campaign in CCP history. Officially labeled a “ten-year catastrophe,” deeper analysis of its structural mechanisms has long been constrained.

Key characteristics of the Cultural Revolution included: the replacement of legal norms and professional standards with ideological loyalty; the encouragement of mass-on-mass violence and social antagonism; systematic humiliation and persecution of intellectuals and other elite groups; and, for extended periods, the effective paralysis of state governance. Scholars have emphasized that the Cultural Revolution was not merely the product of individual error, but the consequence of an unchecked system in which the will of the supreme leader was infinitely amplified.

While precise mortality figures remain contested, academic estimates commonly suggest that at least several million people died unnatural deaths, with countless others and their families suffering irreversible trauma.

IV. The 1989 Political Crisis: The Limits of Reform

The student-led movement of 1989 and its violent suppression constitute one of the most defining political events of the reform era. Although official information remains tightly controlled, domestic and international research has largely reconstructed the sequence of events.

The significance of the 1989 movement lies in several respects: it demonstrated the existence of non-negotiable boundaries to political reform under CCP rule; it marked the deployment of the military against domestic civilians in a political conflict; and it created a long-term historical taboo and rupture in collective memory.

In the aftermath, the CCP continued economic reforms while entrenching heightened vigilance and stringent control in the political sphere, consolidating a party-state model characterized by economic liberalization without political pluralism.

V. Limited Reflection and Institutionalized Amnesia

Since the onset of reform and opening, the CCP has undertaken limited forms of historical reassessment, such as rehabilitating victims of wrongful convictions, repudiating the Cultural Revolution, and adjusting economic policies. Yet these reflections have clear boundaries: they avoid assigning institutional responsibility to the highest decision-making levels, prohibit independent civil research, and fail to establish mechanisms of political accountability.

As a result, history has been subjected to “technical correction” without confronting the systemic structures or power holders responsible for catastrophic outcomes. Crimes remain unaccounted for, and the underlying political system remains fundamentally unchanged.

VI. A Structural Perspective: Concluding Observations

From a historical perspective, these political campaigns were not isolated घटन, but manifestations of consistent structural features: extreme concentration of power, absence of independent judicial oversight, monopolization of information, and the elevation of Party ideology above human life. Under such conditions, individual tragedies are endlessly reproduced by the system itself, rather than arising solely from the actions of a few “bad actors.”

The contemporary significance of historical research should not lie in the cultivation of hatred, but in the understanding of political mechanisms. Only when a society confronts systemic errors and affirms the irreplaceable value of human life can history serve as a genuine warning for the future rather than a recurring cycle of catastrophe. The CCP’s persistent evasion, embellishment, and concealment of the man-made disasters that occurred under its rule all but ensure that historical tragedies and social calamities will continue to recur under the same regime.