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"We were all bits of dust in the falling ashes."

WEBVTT


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Interviewer: Thank you for accepting my interview.

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Interviewer: Would you please tell me when you were born?
You don’t need to say the exact date; just “1940’s,”
“1950’s,” "1960s" will do.

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1950’s.

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Interviewer: Would you please tell me, during the ten
years from 1966 to 1976, in which area of China did you mainly stay?

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Tianjin City.  I was born in Tianjin.

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Interviewer: Since you were born in the 1950’s, you must
have many memories of this decade.

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Interviewer: Even given several days, you probably
couldn’t share them all. If we only give you ten minutes, or in other
words,

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Interviewer: ...in the first ten minutes of the interview,
what would you most want to share with us? Please speak freely.

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I was 14 or 15 years old that time, and I felt the world
suddenly changed.

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I lived in a university faculty residence compound; all of my
neighbors were “Misters” [prestigious
intellectuals].

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The relationships between us all were bound by etiquette;
it was a very polite environment.

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But suddenly, at this time, it turned into a place where
people could just casually be beaten by others.

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The compound also became a “cow-demons and
snake-spirits” compound.

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I remember an old man in our building, who was very
elegant, liked calligraphy, and also liked raising crickets.

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One day all his cricket jars were broken to pieces, and he
was beaten.

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It was the first time I saw someone be beaten. It was
horrible.

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At the same time, not only did the place where I lived
suffer a disaster, but so did the school.

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What is engraved on my heart is this: one day, I was
suddenly made to sit in the middle surrounded by the crowd.

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[Those of us in the middle] were made to admit that we
were "sons of dogs."

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I was also made to explain my father’s "problematic
history."

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It was as if our files were open to the public, and what
my father had done before, everyone knew.

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At that time, there were a few core members of the Red
Guards in our class.

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What was unforgettable was that suddenly people were
divided into different ranks.

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It seemed that [to them] I was no longer a “successor
(to the revolution),” but their enemy. This was a horrible thing.

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Then we could go in and out only through the “dog
door,” also known as the “dog hole.”

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I remembered some "son of a dog" in my class led us in
climbing the wall, since by climbing the wall, we could avoid the dog
hole.

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Interviewer: What was the “dog hole”?

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It was a small door especially for “sons of dogs,”
since we couldn’t just use the same door as everyone else.

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Interviewer: Who set up that door?

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Those students did it themselves. They could do whatever
they wanted to torture people.

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I felt that impact was just like a drowning calamity,
because I was so young.

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If you find out you’re [one of the] “cow-demons and
snake-spirits,” you feel such shame, you can’t hold your head up high.
You can only cry.

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That day after being tortured, I went home and picked up
some scissors, wanting to slit my wrists.

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I didn’t want to live anymore.

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I didn’t end up cutting myself. One reason is that I
didn’t know how to do it.

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Also, my family called me to eat dinner, so I just came
out of the bathroom.

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Even now, I haven’t shaken off that feeling of
inferiority.

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Everywhere, out in the streets, people were shaving other
people’s heads, beating people, whatever they felt like doing.

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I can hardly describe it. This kind of memory is one page
in my coming-of-age story.

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Look, there's my cat.

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It’s not afraid of strangers.

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Interviewer: It’s a pretty cat!

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It is pretty. It's a Scottish fold cat.

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Afterwards, I had these muddled memories of the Cultural
Revolution, of being an inferior class of person,

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but then suddenly, later, we had the right to set up an
organization.

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We could also establish organizations, and could also
rebel.

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Rebel against the Bourgeois Reactionary Line, and put the
blame on Liu [Shaoqi] and Deng [Xiaoping]’s shoulders.

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No one was innocent, because we also set up a Red Guards
organization.

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We could also go into the streets, to participate in the
so-called rebel movements,

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plan to persecute other people, and even take part in
violent struggle.

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Although we did so inconspicuously, we were, after all,
following along, waving flags and shouting.

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We attacked people; no one in our group was uninvolved. I
don’t believe there were really any “bystanders.”

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Born in such a family, if you wanted to prove you were
revolutionary, the only way was to join the movement.

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How many people were actually able to completely not
participate, not be involved at all, I didn’t pay attention to that; I
don’t know.

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But I knew that I wanted to work hard to do well, to show
that I was a member of the movement.

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What kind of people there are results in what kind of
leaders. The so-called Four Greats was made by our uproar.

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Later, in the activities of crowding onto trains and
“great networking,” we were all fearless fighters.

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I remember the five yuan [CNY, Renminbi/RMB] I had on me
was stolen as soon as I arrived in Beijing.

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We got free room and board staying in a Beijing hutong
[alley], at a “reception station” [for the Red Guards].

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We were all members of the Red Guards, all following the
crowds.

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Later, what stayed in my mind were the poor people in our
compound, such as the former professors,

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who were made to unclog human waste from the sewer as a
humiliating punishment.

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These people were academic authorities, people from whom
you used to maintain a respectful distance.

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So in our compound, there were many who hanged themselves,
overdosed, or jumped off of buildings to commit suicide.

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Later, lots of people were expelled, and instead many of
the so-called revolutionary masses moved in.

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They were all workers, peasants and soldiers, who belonged
to the red families.

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The identity of our compound totally changed.

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Then all of a sudden, it came to an end, and we were sent
down to the countryside.

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Later, as I grew and matured, I didn’t just think that
the Cultural Revolution brought me a kind of anger or a trauma that I
can’t get over,

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but I also felt that each person was responsible for
it.

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It’s like the Germans’ reflection. Didn’t we all
enthusiastically support [the Cultural Revolution]?

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Didn’t we risk our lives expressing ourselves?

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Human beings cannot choose their own era; this is very
sad.

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In this era, I described myself as the ashes from a
volcanic eruption.

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After the eruption, we were all bits of dust in the
falling ashes.

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Starting out it was burning hot, but after turning to
ashes it was a kind of loss.

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I think it is necessary to preserve this type of
memory.

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If our generation refused to talk about the Cultural
Revolution, it would be terrible.

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This black page is a national shame. Personally, I want to
write about it for the rest of my life.

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One’s writing ability doesn’t matter, but it
definitely must be true.

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Truth is the top priority.

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Actually, I recently wrote something, and the book I wrote
is currently under review due to sensitive content.

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Some people suggested I write a postscript for the book,
so I wrote a piece concerning the importance of memory.

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Sometimes when I’m in some place, for example, sitting
in an American university library, I don’t have any connection to my
surroundings,

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but sitting there, I feel my memory is really rich.

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I sincerely think over the experience of growing up and
every stage of life I went through.

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Regarding the Cultural Revolution, my point of view is
this: try to ponder it as far as possible, not only to vent.

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Why do we vent? After all, in those days we were all
lending our enthusiastic support, for fear that we weren’t
revolutionaries ourselves.

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For example, when we were participating in the “great
networking,” when we were crowding onto a train, my younger brother
couldn’t get on.

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He and his classmates pushed on the train’s window,
because they couldn’t get through from the door.

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It was dangerous, you know? They might have been thrown
under the wheels.

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I remember that my brother said, "Never mind. If I'm
pushed down, I can be a hero -- I’m Lei Feng."

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He had become fanatical to this kind of irrational degree.
Though he was still young, he felt that life was not important.

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What was important [to him] was: “I am part of it. I’m
able to embody the spirit of Heroism.”

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I think this is so horrible.

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How could we, in our time of growing up, get into this
so-called idealistic, illusory, impersonal era, an era drowned by Groupism?
It’s too horrible.

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Our concept of self-awareness gradually woke up in the
1980s.

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Slowly we had desires, which was actually a good thing. If
you have desires, you understand what is human, what is individual.

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Having a life is a minimum right. Back then [during the
Cultural Revolution,] there was no life;

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we desperately went into the streets to pass out fliers,
to put up “big-character posters.”

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We even got up in the middle of the night to do these
things. We thought we were great, were revolutionary.

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You might say it's laughable, preposterous, but that was
what we went through.

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As teenagers, we were incredibly fanatical, stupid, and
rash.

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If what happened is not narrated in detail, we lived in
vain.

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Interviewer: Very good.

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Very unorganized.

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Interviewer: Oh no, very good. Thank you for accepting my
interview.