Mao Zedong is often considered the main perpetrator of the Great Chinese Famine, the harrowing ramification of a series of incompetent and shortsighted policies that engendered the deaths of tens of millions of people. A good majority of the blame is often put on Mao, owing to his brutal and ruthless behavior and little regard for human life. But what is it that forged such a malevolent personality? What about him leads some to believe he was instead a benevolent ruler? To understand one’s inherent mindset and actions, many often look at his upbringing to determine how it affected his character. This brings forward the question: to what extent, good or bad, did Mao’s childhood affect who he became?
David Matsievich explains.
Mao Zedong, from circa 1919.
Mao’s Parents
It is imperative that we first discuss the background of Mao’s parents. Mao’s ancestors came from the valley of Shaoshan, in Hunan, having lived in this humid region for five-hundred years. Mao’s father, Yi-chang, was born in 1870 to a peasant family. He was a hard-working man. After leaving the army, which he had joined to pay off family debts, he brought back home savvy business ideas, beginning to sell top-quality rice to a nearby village, in time becoming the richest man in his village. He was able to afford a six-room house, although the rooms stayed furnished with only the most basic structures: wooden beds, wooden tables, wooden chairs, some mosquito nets, etc..
Before all of this, however, when Yi-chang was fifteen, he married Wen Qimei, or literally “Seventh Sister Wen”. Wen Qimei, being merely a girl, was not given a name, so as she was the seventh sister of the Wen clan, she was duly given her title. Her betrothal to Yi-chang was arranged for a practical purpose: the Wen family resided in a village ten kilometers away from Shaoshan, but they had a deceased relative buried in a grave in the latter which had to had rituals be undertaken from time to time; therefore, having someone from the family in the area would be ideal.
Early Childhood and Education
Born into a rural community of traditionalists on December 26, 1893, Mao was the third and only son to survive his infancy. His given name, Tse-tung, or Zedong, literally means “to shine on the East”. Auspicious names were reflective of parents’ expectation that their children would be successful in life. However, in order to not tempt fate with such a grandiose name, he was given a pet name by his mother — “the Boy of Stone,” Shi san ya-zi. After an elaborate ritual, somewhat like a “baptism”, at a rock deemed to be magical, he became “adopted” by the rock. He expressed his fondness for this name even in his older years.
Until the age of eight, he lived with his mother at the Wens’ village. He was loved by all his family there, and his uncle even became his Chinese equivalent of a godfather. Life was happy and careless, Mao only doing mild farm labor like gathering pig fodder and taking the buffalo for a walk by a shaded pond. It was in this idyllic village that he began learning to read.
He returned to Shaoshan only to attend primary education. Mao had to learn by rote the Confucian classics, then an essential part of education in China, at which he was exceptionally talented. He was known by his pupils as a diligent and smart student, gathering a good foothold in Chinese history and learning to write legible calligraphy. Mao absolutely adored reading, flipping through pages well into the night when the entire village was asleep.
Father and Son
Nevertheless, he was a very recalcitrant and obstinate child. He was expelled from at least three schools for disobedient behavior. When he was ten, he ran away from his first school because, he claimed, his teacher was strict and harsh. This — and Mao’s dislike for menial laborious work — put him at odds with his father. The hatred of physically demanding work was especially what engendered the conflict between father and son: Yi-chang only obtained his wealth through hard labor, and he expected his son to do the same.
Mao despised his authoritative father, who would hit him whenever he did not comply. Some scholars even put forward that Yi-chang was abusive towards Mao and his mother. Whatever the case, Mao likely never forgave his father, whom many years later, when Mao was chairman of the Chinese Communist Party (CCP), he said he would have liked to be treated as brutally as all other political prisoners, had Yi-chang still been alive.
But Mao, as reflected in his future years, was never a submissive man; he fought back. On one occasion, as Jung Chang writes in her book The Unknown Story: Mao, after Yi-chang berated his son in front of guests, Mao ran from his father to a pond and threatened to jump in if his father came any nearer; Yi-chang relented. However, other scholars claim a different outcome; instead of backing down, Yi-chang demanded that Mao kowtow to him, which Mao did, in exchange for avoiding a beating. Two different realities offer two different implications. If we trust the latter, it would be further proof of the severity, and perhaps abusiveness, of Mao’s father, which might evoke sympathy for Mao. But if we are to choose the other, we are shown that Yi-chang did indeed love his son — and that Mao’s unscrupulous cleverness and opportunistic mindset developed at a young age. “Old men like [Yi-chang] didn’t want to lose their sons,” Mao allegedly said. “This is their weakness. I attacked at their weak point, and I won.” Either way, it was an unpleasant father-son relationship.
Yi-chang wanted to tame Mao, to make him docile and responsible. His resolution was to have his son marry his niece, after whom Mao would have to take care of, a mild “white elephant”. And so in 1908, Mao, at the age of 14, married Luo, 4 years his senior. (For the same reason as Wen Qimei, Luo was given not a name but rather a title: “Women Luo”). Mao had no affection for her. “I do not consider her my wife…” Mao said to journalist Edgar Snow in 1936, “and have given little thought to her.” He didn’t even live in the same house as her. She died barely a year later in 1910 (from natural causes, of course). In an article written years later, Mao decried his forced marriage with Luo, and all arranged marriages in general: “This is a kind of ‘indirect rape.’ Chinese parents are all the time indirectly raping their children…” This hatred of paternal authority naturally turned his father into an arch-nemesis.
A Loving Mother
A pious follower of Buddhism, Mao’s mother became even more devout to the Buddha so that he would protect her only surviving son hitherto. Unlike with his father, Mao’s relationship with his mother was endearingly harmonious. Neat and kindhearted, she was also tolerant, indulgent, and, according to Mao, never raised her voice at him. At a young age he followed her around everywhere, attending Buddhist rituals and visiting Buddhist temples. In emulation of her, Mao espoused Buddhism, although he later forsook it in his later adolescence. His love of her was a complete polar opposite of the hate for his father. In October, 1919, Mao, in his twenties, was horribly distraught to learn of his mother’s death. Yet only a few months later, when Yi-chang was on his deathbed and wished to see his son for the last time, Mao coldly refused to come visit him. He was indifferent to his father’s death.
Once again another controversy opens up, this time about Mao’s absence at Qimei’s death. The generic argument is that Mao simply wasn’t there, away at studies or work, simple and believable. But Jung Chang proposes a more contrived and unpleasant motive: selfishness. Mao had always perceived his mother as a healthy and clean woman; he did not want that idyllic image to be spoiled by his now ailing mother. He supposedly said to a close staff member, “I wanted to keep a beautiful image of her, and told her I wanted to stay away for a while… So the image of my mother in my mind has always been and still is today a healthy and beautiful one.”
He had agreed with his understanding mother to this arrangement. Mao did indubitably love her very much, but so did he his own interests.
Mao’s childhood: a catalyst?
More attention is usually focused on Mao's later stages of life, like in his early adulthood, when he “became” a communist, and especially later adulthood, when he was chairman. But it cannot be denied that childhood in essence is the foundation for later acts of life. For one, Mao’s ardent hatred and snubbing of traditional customs, like arranged marriage and filial piety, prompted him to espouse the newfangled Chinese Republican values in the early 20th century — and especially develop some very radical ideas of his own — culminating in his notorious communist image, although, as Jung Chang claims, with an “absence of heartfelt commitment” in this new ideology.
It is widely believed among Mao's supporters, past and contemporary, that his Shaoshan peasant background contributed to his empathy and astute concern for peasants in his party years. Mao himself purported that he indeed benevolently cared for the rural and marginalized people of China. Is this true? Jung Chang provides a concise answer: no. There is no sufficient evidence to prove he felt about them this way in her earlier days. Although he had referenced them in a few of his writings, there is no tangible or strong emotion in them to indicate sorrow or sympathy for peasants. In fact, he voiced more emotion on the “sea of bitterness” that was being a student, of which he was one. Mao additionally claimed that his emotion was first roused by the execution of a certain P’ang the Millstone Maker, although there are no records corroborating the existence of such an individual.
It’s safe to conclude that in order to attain a better understanding of Mao’s outlook on the world, it’s worth examining all stages of Mao’s life, not least his college years, where his egotism and fringe ideas were first transcribed on paper. But what qualities did transfer over from his childhood? From what we can confirm, his stubborn behavior is definitely reflected in his later attitude to the CCP leadership; his defiance of his orthodox-viewed father encouraged his adoption of the novel ideas and ideologies, such as democracy, republicanism, and communism, flooding into the country into early 20th century China; and his early-discovered love of books correspondingly prompted him to absorb one after another these recently translated socio-political writings, ranging from moderate to extreme. Although Mao’s childhood was perhaps not the most major period in his life, nor the one in which he adopted communism, it was to a fair degree a stepping stone to his controversial career.
What do you think of Mao’s early life? Let us know below.
Now read David’s article on the Medieval European Jewish State here.
References
Chang, Jung, and Jon Halliday. The Unknown Story: Mao. Anchor Books, 2005.
Spence, Jonathan. “A Child of Hunan.” The New York Times, The New York Times, 2000, https://archive.nytimes.com/www.nytimes.com/books/first/s/spence-mao.html.
Snow, Edgar. “Interview with Mao.” The New Republic, The New Republic, https://newrepublic.com/article/89494/interview-mao-tse-tung-communist-china.
