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The author of this book, Luo Pinghan, is a native of Anhua County, Hunan Province. He graduated from the Party History Department of Renmin University of China and served as director and professor of the Party History Teaching and Research Department of the Party School of the Central Committee of the Communist Party of China. This book was published by Fujian People's Publishing House in 2003. With Mao Zedong's affirmation, the system of people's communes was rapidly promoted across the country in 1958. At that time, the people's commune was both a production organization and a grassroots political power. Its rise and fanatical development are closely related to the subsequent Great Famine.  As a scholar within the system, the author’s view of history also belongs to orthodox ideology. Although this book is narrated from the official ideology of the CCP, it uses rich and detailed historical materials to comprehensively and systematically introduce the history of the People's Communes, giving it a reference value for a comprehensive understanding of this movement.

The author of this article, Chen Feng, was born in 1962. His hometown is Huang Sichong, Sanjia Brigade, Bainong Commune, Feidong County, Anhui Province. According to his records, in the winter of 1959 to the spring of 1960 during the Great Famine, his grandfather, grandmother, grandfather, grandmother's relatives and relatives, and countless members of his extended family and village, 57 people died of starvation.

The population in Zhenyuan County in Gansu was starving to death as early as 1957. However, the authorities believed that the food problem was due to "counter-revolutionaries" and created a huge case of injustice in which at least 1,650 people in the county were implicated. This article was published by the Zhenyuan Party History Office of the Communist Party of China (CPC) in *Hundred year tide* magazine. This article is reprinted from the "Famine Archives" website.

This is one of the most significant essays written by Lin Zhao, the pen name of the Christian intellectual Peng Lingzhao, who was born on January 23, 1932 in Suzhou. In 1947, she attended a Methodist girls school and was baptized. Soon after, however, she joined the underground Communist Party and began writing critiques of the Kuomintang-led government under the pen name Lin Zhao. Before the Communist takeover in 1949, Lin Zhao ran away from home to attend a journalism school run by the party. During this time she joined party campaigns to eradicate the landholding gentry that ran local society. Lin Zhao was admitted to the Chinese Department of Peking University in 1954. It was there that she broke with Communism and gradually rediscovered her Christian faith. She was classified as a rightist in 1957 for speaking up for other students. During this time, she met Zhang Chunyuan, one of the founders of the magazine "Spark," which the China Unofficial Archives also holds. She contributed two epic poems to the magazine. The magazine was shut down in 1960 and people affiliated with it were detained, including Lin.  She was released on medical parole in early 1962 due to tuberculosis, but was arrested and imprisoned again in December of the same year. She was detained in Shanghai No. 1 Detention Center and Tilanqiao Prison. When she was denied a pen and paper, she sometimes used a sharpened straw or chopstick to prick her finger and write in blood. While in prison, she wrote a large number of texts, including the 140,000-word essay to <i>People’s Daily</i> that we feature here. This essay is the fullest expression of Lin’s political beliefs. She wrote it in 1965, dating it July 14 because it was the date of the storming of the Bastille in the French Revolution. It took Lin five months to finish the letter, which ran to 137 pages. She wrote the essay in ink, but stamped it repeatedly with a seal bearing the character “zhao” that she inked in her own blood.  The letter has not (yet) been translated into English so a few salient points are worth mentioning.  As Lin’s biographer, the Duke University professor Lian Xi wrote in his biography of Lin (<i>Blood Letters: The Untold Story of Lin Zhao, a Martyr in Mao’s China</i>, Basic Books, 2018): “Lin Zhao challenged the theory of a continuous ‘class struggle,’ which the Communists saw as intrinsic to human history and from which there was no escape. Since the 1920s, the CCP had looked upon this theory as an immutable truth and had used it to justify the so-called dictatorship of the proletariat after 1949….” Lin Zhao scoffed at this. ‘I do not ever believe that, in such a vast living space that God has prepared for us, there is any need for humanity to engage in a life-and-death struggle!’  The CCP dictatorship was but a modern form of ‘tyranny and slavery,’ she wrote in her letter to the party’s propagandists.  “'As long as there are people who are still enslaved, not only are the enslaved not free, those who enslave others are likewise not free!,' she wrote. Those seeking to end Communist rule in China must likewise not ‘debase the goal of our struggle into a desire to become a different kind of slave owner.' ‘The lofty overall goal of our battle dictates that we cannot simply set our eyes on political power—the goal must not and cannot be a simple transfer of political power!’" “The end was ‘political democratization… to make sure that there will never be another emperor in China!" Professor Lian continues: “Lin Zhao wrestled with the moral question of whether violence was a justified means to that end. Her Christian faith had hardened her for the fight. At the same time, it also tempered her opposition. She acknowledged the occasional ‘sparks of humanity’ even in those who were at the ‘most savage center’ of Chinese communism. As strenuously as she argued against her imprisonment, against Mao’s dictatorship, and for a free society, she was unable to sanction violence in that struggle. ‘As a Christian, one devoted to freedom and fighting under the Cross, I believe that killing Communists is not the best way to oppose or eliminate communism.’ She admitted that, had she not ‘embraced a bit of Christ’s spirit,’ she would have had every reason to pledge ‘bloody revenge against the Chinese Communist Party.’” The same year that the letter was finished, Lin Zhao was sentenced to 20 years for counterrevolutionary crimes. On April 29, 1968, the sentence was changed to death and she was executed on the same day. She was 36 years old.

Yu Luoke (May 1, 1942 - March 5, 1970): Worker, freelance writer, and public intellectual. Yu was born into an educated family in northeastern China, which for a period of time was under Japanese occupation. His father studied on a state scholarship in Waseda University in Tokyo, while his mother came from a wealthy family in Beijing and studied business at Tokyo Girls High School. When the two returned to China, they went into business, married, and had three children. When the CCP took power, the family was declared part of the “bourgeois class” and like other “black elements”--classes of people who the party declared to be enemies–was persecuted. The father was arrested in 1952 on charges of tax evasion and released. In 1957, Yu Luoke’s parents were declared Rightists and sent to labor camps. In 1959, Yu graduated from high school with highest honors but as the offspring of an undesirable class was not permitted to attend university. In 1961, he was allowed to work on a farm in a Beijing suburb, where he realized that class identity was also important in rural China–landlords and their children were even beaten to death. In 1964 he returned to the city and apprenticed at a machinery factory. Yu realized that he was part of an untouchable caste in Maoist China and would be condemned forever, no matter what he believed or how hard he worked. These experiences were the genesis of Yu’s essay, which became one of the most famous texts of the Mao era. Yu wrote it at the start of the Cultural Revolution. The ten-thousand character essay is called chushenglun, or “On Family Background” (sometimes translated as “On Class Origins"). In it, he warned that the “five black categories'' were becoming a permanent underclass, while China’s rulers were from the hongwulei, or “five red categories:” poor and lower-middle peasants, workers, revolutionary soldiers, revolutionary officials, and revolutionary martyrs, including their family members, children, and grandchildren. He warned of a new ruling class based on bloodlines.  The essay was published in a journal that Yu and his brother Yu Luowen called the "Journal of Secondary School Cultural Revolution." In January 1967, about thirty thousand copies were printed, and the young men began distributing them around the capital, selling them for two cents a copy. They sold out in a few hours. In February, they printed another eighty thousand copies. Soon, hundreds of letters each day arrived at Yu Luoke’s local post office—so many that he had to go collect them in person. The missives detailed how the Communists’ policies had caused them to suffer. People traveled from across China to visit them at their home, excited that someone finally had uncovered how the Chinese Communist Party ruled. The editorial board was expanded to twenty people, and the group sponsored debates and seminars. The Journal was closed down in April 1967. Yu Luoke began to write on economic inequality. In January 1968, he was arrested. Two years later, on 5 March 1970, Yu was executed by firing squad at Beijing Workers Stadium.