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Yuet-wah Cheung, Missionary Medicine in China: A Study of Two Canadian Protestant Missions in China Before 1937. (Lanham: University Press of America, 1988), 179 pp

Yuet-wah Cheung, Missionary Medicine in China: A Study of Two Canadian Protestant Missions in... 134 anarchists with the anti-communist purge of 1927. He thus fails to note that the old anarchists, as a group, remained politically and ideologically active in the Guomin- dang after 1927. Publishing such polemic journals as the Revolution Weekly, Wu Zhihui and Li Shizeng continued to use the doctrines of Proudhon and Bakunin to support their positions in the intra-party debate concerning the future of China and the Guomindang in the late 1920's. The story of the first-generation anarchists hardly ends in 1927, certainly not in 1911. The book is also poorly organized and edited. In the first chapter, for example, a discussion of the Subao case and the background of the 1911 Revolution is oddly fol- lowed by a section on the historiography of Chinese anarchism. The biographical sket- ches of the principle figures are often fragmentary and repetitive. There are occasions when an argument is presented more than once in the same section, and in almost identical words. A few minor errors need to be pointed out. The translation of Wu Zhihui's motto "mozuo tiaoren" as "do not trick people" (p. 72) is baffling. The phrase simply means "do not act as a mediator in disputes". http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Journal of Asian and African Studies (in 2002 continued as African and Asian Studies) Brill

Yuet-wah Cheung, Missionary Medicine in China: A Study of Two Canadian Protestant Missions in China Before 1937. (Lanham: University Press of America, 1988), 179 pp

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Publisher
Brill
Copyright
© 1993 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0021-9096
eISSN
1568-5217
DOI
10.1163/156852193X00578
Publisher site
See Article on Publisher Site

Abstract

134 anarchists with the anti-communist purge of 1927. He thus fails to note that the old anarchists, as a group, remained politically and ideologically active in the Guomin- dang after 1927. Publishing such polemic journals as the Revolution Weekly, Wu Zhihui and Li Shizeng continued to use the doctrines of Proudhon and Bakunin to support their positions in the intra-party debate concerning the future of China and the Guomindang in the late 1920's. The story of the first-generation anarchists hardly ends in 1927, certainly not in 1911. The book is also poorly organized and edited. In the first chapter, for example, a discussion of the Subao case and the background of the 1911 Revolution is oddly fol- lowed by a section on the historiography of Chinese anarchism. The biographical sket- ches of the principle figures are often fragmentary and repetitive. There are occasions when an argument is presented more than once in the same section, and in almost identical words. A few minor errors need to be pointed out. The translation of Wu Zhihui's motto "mozuo tiaoren" as "do not trick people" (p. 72) is baffling. The phrase simply means "do not act as a mediator in disputes".

Journal

Journal of Asian and African Studies (in 2002 continued as African and Asian Studies) – Brill

Published: Jan 1, 1993

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