The 1911 Revolution, also known as the Xinhai Revolution or Hsinhai Revolution, ended China's last imperial dynasty, the Qing dynasty, and led to the establishment of the Republic of China. The revolution was the culmination of a decade of agitation, revolts, and uprisings. Its success marked the collapse of the Chinese monarchy, the end of over two millennia of imperial rule in China and the 200-year reign of the Qing, and the beginning of China's early republican era.

The Qing had struggled for a long time to reform the government and resist foreign aggression, but the program of reforms after 1900 was opposed by conservatives in the Qing court as too radical and by reformers as too slow. Several factions, including underground anti-Qing groups, revolutionaries in exile, reformers who wanted to save the monarchy by modernizing it, and activists across the country debated how or whether to overthrow the Qing dynasty. The flash-point came on 10 October 1911, with the Wuchang Uprising, an armed rebellion among members of the New Army. Similar revolts then broke out spontaneously around the country, and revolutionaries in all provinces of the country renounced the Qing dynasty. On 1 November 1911, the Qing court appointed Yuan Shikai (leader of the powerful Beiyang Army) as prime minister, and he began negotiations with the revolutionaries.

In Nanjing, revolutionary forces created a provisional coalition government. On 1 January 1912, the National Assembly declared the establishment of the Republic of China, with Sun Yat-sen, leader of the Tongmenghui (United League), as President of the Republic. A brief civil war between the North and the South ended in compromise. Sun would resign in favor of Yuan, who would become President of the new national government, if Yuan could secure the abdication of the Qing emperor. The edict of abdication of the six-year-old Xuantong Emperor, was promulgated on 12 February 1912. Yuan was sworn in as president on 10 March 1912.

In December 1915, Yuan restored the monarchy and proclaimed himself as the Hongxian Emperor, but the move was met with strong opposition from the population and the Army, leading to his abdication in March 1916 and the reinstatement of the Republic. Yuan's failure to consolidate a legitimate central government before his death in June 1916 led to decades of political division and warlordism, including an attempt at imperial restoration of the Qing dynasty.

The revolution is named Xinhai because it occurred in 1911, the year of the Xinhai (辛亥) stem-branch in the sexagenary cycle of the traditional Chinese calendar. The governments of Taiwan and China both consider themselves the legitimate successors to the 1911 Revolution and honor the ideals of the revolution including nationalism, republicanism, modernization of China and national unity. 10 October is the National Day of the Republic of China on Taiwan, and the Anniversary of the 1911 Revolution in the PRC.

Megathreads and spaces to hang out:

• 📀 Come listen to music and Watch movies with your fellow Hexbears nerd, in Cy.tube
• 🔥 Read and talk about a current topics in the News Megathread
• ⚔ Come talk in the New Weekly PoC thread
• ✨ Talk with fellow Trans comrades in the New Weekly Trans thread
• 👊 Share your gains and goals with your comrades in the New Weekly Improvement thread

reminders:

• 💚 You nerds can join specific comms to see posts about all sorts of topics
• 💙 Hexbear’s algorithm prioritizes comments over upbears
• 💜 Sorting by new you nerd
• 🌈 If you ever want to make your own megathread, you can reserve a spot here nerd
• 🐶 Join the unofficial Hexbear-adjacent Mastodon instance toots.matapacos.dog

Links To Resources (Aid and Theory):

Aid:

• 🌈 LGBTQ+ Resource Post
• 🍉 Resources for Palestine
• 🐌☕ Zapatista Coffee

Theory:

• ❤️Foundations of Leninism
• ❤️Anarchism and Other Essays

For all the cracker Sinaboos, 8 is a lucky number in Chinese culture

https://www.wukongsch.com/blog/chinese-lucky-number-8-guide-2024-post-23655/

Western observers often express cynicism towards China's self-proclaimed "Whole-Process People's Democracy" without fully grasping its distinct characteristics and underlying principles. While Western liberal democracies prioritize periodic elections, China argues this approach is inherently limited, susceptible to corruption, and ultimately fails to truly represent the people's will.

In contrast, the Chinese model envisions democracy as an ongoing, pervasive force woven into the fabric of governance and daily life. This "whole process" approach emphasizes continuous engagement between the government and its citizens, fostering policies that are more responsive to evolving needs guided by active public engagement rather than solely during election cycles.

The engagement manifests in institutions like the Chinese People's Political Consultative Conference (CPPCC) at the national level, where representatives from diverse social groups and regions contribute to policymaking. At the grassroots level, residents' committees and village committees empower citizens to participate in local decisions impacting their daily lives, from development projects to community services.

Furthermore, numerous channels exist for citizens to oversee government actions. These include reporting corruption or misconduct by officials and providing feedback and suggestions. Importantly, China's 100 million Communist Party members, deeply embedded within society, are tasked with understanding and responding to the needs and desires of the people, further strengthening accountability.

In practical terms, "whole-process" democracy in China fosters a culture of continuous dialogue, consultation, and collaborative problem-solving between the government and its citizens. It's an approach that prioritizes tangible outcomes over procedural adherence. The focus lies on the practical results of governance, such as "delivering sustained, stable, and sound national development," rather than solely relying on electoral processes to determine democratic legitimacy.

Originally a communist term contrasting with "bourgeois democracy," "people's democracy" highlighted the limitations of capitalist states that, despite offering formal political rights, perpetuated economic inequality and upheld the dominance of the capitalist class.

While the meaning has evolved, it retains the core principle of prioritizing the welfare and will of the masses over the interests of elites or special interest groups. As articulated in the Qiushi article, China's policies must "truly reflect the people's concerns, embody their aspirations, promote their wellbeing, and meet their desire for a better life."

Rather than viewing society as merely a collection of individuals, the society is seen as an organic entity with its own existence and importance. Just as a complex biological organism relies on a nervous system and brain to coordinate its various organs, a complex society requires a central planning mechanism to harmonize its diverse functions. This perspective underscores the article's emphasis on "fostering social harmony" as a fundamental objective of China's democratic model.

Last point, which I'm sure many of you will be asking themselves is: "yes that's all good and well, but is it really a democracy if people can't choose their rulers?"

Because the Chinese system offers numerous avenues for citizen participation in policy and governance beyond simply electing leaders, the concept of "official" differs significantly from Western notions. Within China's whole-process democracy, officials are viewed as executors of the people's needs and will, rather than detached decision-makers.

These officials are selected based on their proven track records and meritocratic exam results, not through campaign prowess or appeals to narrow interest groups. Their legitimacy stems not from electoral victory, but from their effectiveness in implementing policies that reflect and serve the public interest. This system prioritizes continuous legitimacy earned through tangible achievements, rather than periodic validation through the ballot box.

The West often champions "diversity," but frequently confines itself to superficial variations within a narrow spectrum of acceptable thought. China, however, presents a truly divergent model – a profound difference in philosophical foundation and societal structure. Rather than reacting with fear or dismissal, we should embrace this contrast. China offers an invaluable mirror, reflecting a different vision of societal organization and prompting critical self-reflection. Engaging with this alternative perspective is not merely an intellectual exercise; it is crucial for navigating an increasingly complex and interconnected world.

The survival of the PRC is now longer than the Soviet Union, which lasted 74 years.

I thought I was getting some orange soda or something, but colour me surprised when it turned out to be lethally sweet iron brew. Like the old stuff.

I'm so happy

https://archive.is/ncZAG

https://archive.is/2AfDy

It's all a bit hectic, but it's fun just chatting with people, swapping food and smoking cigs on the platforms when the train stops every now and then.

The idea of being on a train for two days is just so fricking cool

My digs, my dinner and my desert:

https://archive.is/7Lpax