Bricks were essential if obdurate components in the physical and figural construction of the People’s Republic of China (PRC)—a building material rooted in China’s civilizational origins yet new and vital to the country’s built environment under Mao. It was a familiar object for some but not all of China’s residents, and it required a certain but not necessarily highly skilled expertise to produce and assemble into architecture. In both its enduring and multivalent practicality and representational agency, the brick is a useful object through which the aspirations and challenges of realizing an everyday socialist modernity in the PRC may be better understood.
Throughout the collective period, millions of rural Chinese continued to wear handloom cloth, and rural women continued to spend much of their working hours spinning, weaving, and making cloth and clothing. In theory, manual spinning and weaving should have ended after 1949, since every Chinese citizen had access to factory cloth through the rationing system. In actual fact, rural rations fell short of replacement needs, and women worked double shifts to clothe their families. Women’s unrecognized domestic work enabled the state to undersupply the countryside and direct scarce resources to the cities.
Many propaganda images were produced by cultural workers to be experienced on public walls, either as murals or blackboard paintings. In villages and communes, mural and wall images were key visual forms for conveying ideology, popular knowledge, and political campaigns, but peasants also participated in making propaganda as mass art. During the Great Leap Forward, peasants were mobilized through the mass mural campaign in order to demonstrate the creative revolution in the countryside. In order to understand how these images became so pervasive in message and style, this entry describes the production, themes, and major concepts behind wall art.
In order to understand why so many ordinary people supported communism in China, it is necessary to look at personal records like diaries. Increasing literacy through education greatly aided the Party’s efforts to conduct ‘thought work’, enact mass mobilisation campaigns across China, and generally bring about social change through its orthodox political ideology and practices. Although surveyed diary writing can be thought of as a form of cultural work, it was also a tool used by authors to learn about Chinese communism and their place in the new society.
As objects of ideology, design, science, economic planning, consumption, and everyday use, chairs and stools can reveal much about politics, society, culture, and daily rhythms during the Mao period and later Reform Era. This biography examines the role of chairs and stools in the transition to socialism and industrial development after 1949. It illustrates how these furniture items were designed, how they became part of the CCP's planning process including the five-year plans, and how design and materiality were shaped by momentous events such as the Great Leap Forward.
As objects impacting both daily life and economic well-being of the rural population, agricultural tools were a central concern to farmers since the imperial era. During both the Mao era and the Reform era their technological improvement stood high on the political agenda. Orienting themselves to foreign models and native innovations these tools were expected to contribute to economic growth by raising agricultural productivity. This biography introduces a number of agricultural tools used during the Mao era that were shaped by social and political forces on both the central and the local level.
Dance was an important part of revolutionary art and culture in China during the Mao period, both as everyday entertainment and to promote Maoist culture internationally. Like other aspects of cultural work, dance had specific ideological and political meanings. Through their use of dance movements, costumes, and props, dancers conveyed new ideas about Chinese society, including ideas about national identity and ethnic groups, views about women, and the nature of Sino-Soviet relations. This biography examines the material culture of Mao era dance through the lens of dance props—objects dancers manipulated in their performances to convey new ideas on stage.
Films are objects whose production requires resources, labor and technology, and whose distribution requires infrastructure. Films also present other objects on the screen. Documentary images, in particular, are supposed to tell truths about the physical and historical world we live in. This biography discusses the substantial resources committed to filmmaking by the young PRC: in one example, the People’s Liberation Army re-enacted four major battles in the Chinese Civil War for the camera. Why was there a perceived need for re-enactment, and what it might tell us about the society where the film was produced?