Social & Cultural Changes, 1949-76 (Edexcel A Level History: Route E: Communist states in the twentieth century): Exam Questions

Exam code: 9HI0

1 hour4 questions
1
20 marks

Study Sources 1 and 2 before you answer this question.

Source 1: From 'New China's First Quarter Century', an English-language propaganda booklet, published in China, 1975. The booklet outlines the achievements of Mao's China in a variety of different economic and social areas, including education.

The revolution in education, started during the Great Proletarian Cultural Revolution, is still going on throughout this country. What has been undertaken is the transformation of the old educational system in the light of Chairman Mao's teachings: education must serve proletarian politics and be combined with productive labour. Before, students were shut up in their classrooms. They had little idea how workers and peasants worked. They had no practice in working with their hands, their heads being crammed with formulae and equations. Such students failed to meet the requirements of socialist revolution. Now students, in the course of receiving education, make a useful contribution to society and state. More importantly, while working together with workers and peasants, the students begin to understand and draw near to the labouring people and learn how to work in their service.

The university enrolment system has been changed. Universities take students from among outstanding workers, peasants and soldiers with some years of practical work behind them, on recommendation by the masses and approval by local leaders. This removes the 'book-knowledge first' criterion, which has unfairly barred the labouring people and their sons and daughters from entering the universities. The educational revolution has achieved notable success. The first worker-peasant-soldier students have graduated. Highly conscious politically, they have a vocational experience far above that of old university graduates. They have co-operated with factories and mines, undertaking projects before graduation.

Source 2: From an interview given by Xu Xinhua in 1996. Xu had been a high school student in Shanghai when the Cultural Revolution began in 1966. He was working in China as a head teacher when he was interviewed by researchers from an American university.

To me and to the rest of my generation the Cultural Revolution meant not only ten years of turmoil and personal hardship. I went from school to the countryside in 1968. I wasn't given much choice. My two elder brothers had jobs in Shanghai, so that meant I would have to be a peasant. I travelled north believing that hardship is the best way to build character. We students did bring some change to the countryside. You can't say we didn't contribute. I went all out in my work so that I could become a 'Model Education Youth'. I come from a working-class family. In school I had been an average student.

In 1972, universities and colleges started recruiting worker-peasant-soldier students. I thought that my best bet was to work hard so that I could get a recommendation for university. I was nominated to study at university; my parents were very happy because I was the first from our family to go. I'd earned this place for myself. I studied physics. Education then didn't stress academic excellence. But our training wasn't completely worthless. We were expected to solve many practical problems. One-third of our study time was spent in factories, working with production teams. I thought it was a good way to learn. I only wish I'd had more years of study.

How far could the historian make use of Sources 1 and 2 together to investigate the impact of the Cultural Revolution on education in China?

Explain your answer, using both sources, the information given about them and your own knowledge of the historical context.

2
20 marks

'Social reforms transformed the lives of the Chinese people during the years 1949-76.'

How far do you agree with this statement?

3
20 marks

How far do you agree that the CCP was very successful in suppressing religious practice in China in the years 1949–76?

4
20 marks

Study Sources 1 and 2 before you answer this question.

Source 1: From New Women in New China, published 1972. The book was published by the Chinese authorities for distribution in English-speaking countries.

In China, men and women are equal. The broad masses of working women are politically liberated and economically independent. There are very few areas of work from which women are barred, the only exceptions being those that might injure their health. There are women machine-tool operators, pilots, engineers and scientific researchers. Women are playing increasingly important roles in China's socialist revolution and the construction of a socialist society. Women also take a direct part in managing government business. In China, equal pay is given for equal work. Special protection is also given for women workers who are pregnant. Many women workers have been sent to schools for education at various levels.

None of this would have been conceivable before China's liberation in 1949. The old society gave women the lowest status. They were subjected to the domination of political and religious authorities and the authority of the husband. Chinese women now work, study, rest and take part in political and cultural activities along with the men. Many women have embraced socialist thinking, becoming cadres who are professionally expert in their roles. Instead of having their dreams confined within the four walls of their homes, as they were in the past, they are now enthusiastic, bold and devoted to the people. They are accomplishing achievements China's women could not dream of before.

Source 2: From Chou Keh-Chou, How Our Village Got Equal Pay for Equal Work, an account printed in an English-language magazine, published in China, March 1975. The magazine was founded by a leading female member of the CCP and this edition focused on 'breaking down male supremacy'. Chou Keh-Chou is writing about her own experiences living on a commune.

In the summer of 1972, our men went off to work on a commune project. The work brigade leader said that watering the corn would have to wait until the men returned. We women knew about the Tachai work brigade*, where women really did 'hold up half the sky'. So about 30 of us women formed a shock team to water the corn. Once we saw our own strength, we determined to do even more for farm production.

But, in our brigade, we had a real struggle implementing the national policy of equal pay for equal work. In our area, because of the continued influence of male supremacist ideas, the highest pay for men was 10 workpoints a day. The highest a woman could get was 7 and a half workpoints, even when she did the same amount of work. After that summer, the Communist Party branch asked us to organise a series of meetings to criticise male supremacy and, eventually, equal pay for equal work was instituted. The women now show more enthusiasm for their tasks and even more concern for the commune. Many young women have learned to drive tractors and to plough, things they were not allowed to do before. Last year, I was elected to the brigade Communist Party branch committee.

*Tachai work brigade – a village production team portrayed as a model brigade by the CCP

How far could the historian make use of Sources 1 and 2 together to investigate the extent to which the status of women improved in Mao's China?

Explain your answer, using both sources, the information given about them and your own knowledge of the historical context.