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The virus of censorship

Chinese media organizations are riddled with informers who report directly to the government – only a minority of journalists are brave enough to fight the system.

One afternoon in May 2001, I got a call from a stranger claiming to be from the publicity department of Guangdong provincial party committee, asking me to remove an article that was going to be published in the next day’s Southern Metropolis Daily. As editor-in-chief of the paper, I often got similar calls from party organisations. However, on this occasion I did not know the caller and I wanted to take the chance to show my disappointment, so I answered very impolitely: “I’m sorry, I don’t know you. I cannot be certain that this is a directive from the departmental leadership. To prevent anyone from falsely using the name of the publicity department and issuing orders to the paper, please could you fax over written documentation, because it is hard to execute this when there is no evidence.”

Towards the end of Jiang Zemin’s term as general secretary of the Communist Party of China (CCP), the control over the media by the publicity department, led by Ding Guangen, got tighter and tighter. One obvious change was that the department no longer sent orders to the media in formal documents or cables, requiring editors to implement them. Instead, it left messages on the phone or sent text messages directly to specific people in charge. The reason for this was that there were increasingly frequent prohibitions. Written documents needed to be approved at every level, and the bureaucracy was too complex and too slow in urgent cases. Passing the message over the phone or by text message was quick; the process was simple and effective.

Before the current general secretary, Hu Jintao, came to power in 2002, human rights worsened, justice took a step back, certain dignitaries rose in power and corruption intensified. The CCP’s ideological clampdown strengthened in all aspects and the media took the biggest hit. Liu Yunshan, a former correspondent for Xinhua, the official Chinese press agency, took charge of the publicity department. He seemed to be professional at hiding the truth and fabricating lies. The authorities exerted greater control over the media and the extent of the control grew even wider. There were ever more tactics, which became more specific and targeted. Every time there was a big emergency or an important meeting, there would be a deluge of prohibitions and regulations from the publicity department.

Early in 2003, when Sars was widespread, the publicity department of the Guangdong provincial party committee sometimes issued up to 30 prohibitions a day. It would even issue specific rules on what articles should be put on the front page, the position of articles, guidance on headlines, specifications of photographs and so on. Southern Metropolis Daily, however, continued to break from the controls and air its voice. Zhang Dejiang at that time was a politburo standing committee member and also secretary of Guangdong provincial party committee. On two occasions, at the provincial standing party committee, he asked his sub­ordinates: “Why don’t we sue the people in charge of Southern Metropolis Daily for exposing confidential information?”

The party authorities’ ideas were consistent with Zhang Dejiang’s, and they began to put these ideas into practice. On 17 September 2004 Zhao Yan, an assistant at the New York Times’s Beijing bureau, was arrested in Shanghai. Two months later, a reporter at Modern Business in Hunan, Shi Tao, was detained in Taiyuan, Shanxi Province. Both reporters were sued for leaking confidential information. Zhao Yan was given a three-year prison sentence and Shi Tao ten years. The evidence for Shi Tao’s so-called crime was that he leaked publicity department prohibitions to the outside world’s media.

Publicity department control of the media in the Hu Jintao era became underground and secretive, probably because it knew that its actions were unjust and possibly institutionally criminal. A clear change during this period was the way officials would call the media to communicate a prohibition and often stress before hanging up: “Do not make a written record. Do not leave any written evidence. Do not disclose the content of the ban, which department issued the ban, and especially not the name of the leader who issued it.”

As the prohibitions became more private and hidden, they became a big “power-seeking” tool for the publicity department. High-level party officials, in order to dress up their track record and the realities of society, relied heavily on the publicity department. Propaganda officials were flattered and given more opportunities for promotion. On the other hand, party officials, rich and powerful interest groups and large companies, in the case of a scandal, would no longer think about media relations but instead seek to appease senior officials at the publicity department as soon as possible, in order to shut off and control the information at the source. A media scholar from Suzhou University, Du Zhihong, said on his Weibo account (the Chinese equivalent of Twitter) that the prohibition orders were used to protect the interests of the corrupt and criminal activities. He wondered how much protection money was received behind each order.

The publicity department usually controls the media by commenting on news. It publishes a regular News Comments report to central politburo members and all secretaries of provincial party committees. It comments on, and gives suggestions for responses to, news and essays that have already been published. This is classic post-event news censorship. The publicity department news comment group is comprised of extreme leftists retired from the government media. They let off steam about the words of any media organisation that is not faithful to the party or not in the party’s interest. As a result, they receive special treatment and benefits. However, the post-event system has its flaws. It is useful only when working with the tamed majority of the media – people who worry about losing their position – but is less effective with the disobedient minority.

On the line

In April 2000, a column in Southern Metropolis Daily was criticised severely by News Comments. Not long afterwards, at the politburo meeting, the then publicity department director, Ding Guangen, took a copy of News Comments out of his briefcase. With a pencil he wrote: “For the attention of Secretary Chang­chun”. He then handed it over to Li Chang­chun, a politburo member and secretary of the Guangdong provincial party standing com­mittee, who was sitting at his side. Several days later, Zhong Yangsheng, another member of Guangdong’s standing committee and director for propaganda, summoned Fan Yijin, director of the Southern Newspaper Group, for a talk. He explicitly asked for me to be dismissed as editor-in-chief of Southern Metropolis Daily and be removed from all responsibilities at the paper. Fan Yijin took the usual steps of delaying the process and, by lifting the barrel of the gun an inch higher, kept me in my position.

Fan Yijin’s response, in his protection of his subordinates, is no longer possible. In the past few years, the central government has systematically eliminated all opportunities for the media to voice dissent. It has removed any space in which the liberal media can exist. Publicity departments at all levels not only directly or indirectly keep a tight leash on the appointments of senior staff in the media, but they also plant followers and informers within organisations so they can quickly establish the internal situation of the media and respond accordingly.

One morning at the end of May 2003, Zhong Yangsheng summoned the entire Southern Metropolis Daily editing committee to the Guangdong publicity department for three hours of lectures, in which he abused and cursed the paper. After the meeting, back in the office, I treated the editing committee to lunch. At the table, we did not hold back on mocking and criticising Zhong Yangsheng’s rigid and ridiculous extreme-leftist views. In the afternoon, as I was rushing to Shenzhen for a meeting, I got a call from Zhang Dongming, director of the news section of Guangdong’s publicity department. He said harshly: “Not only did you just fail to implement the words of the publicity department leaders, but you insulted them. How dare you!” My hands trembled, and I quickly pulled off the motorway.

After 2005, the system enacted the strategy of “demoralise, divide and conquer”. The central publicity department started sending ­censors directly to major media organisations to carry out censorship prior to publication. The central government was therefore not only passing comment on news after publication, but had a pre-publication checkpoint. The dual system formed a pincer movement and provided a double safeguard.

Another policy was even more effective: the direct appointment of publicity department officials to leadership positions in major media organisations. Between 1996 and now, three news section directors in Guangdong’s publicity department have been promoted to senior positions in the Southern Newspaper Group. In other words, three news police chiefs took up editor-in-chief positions. This trend became even more evident in 2005. It was prevalent throughout China, but slower in Guangdong.

At the beginning of this year, to prevent trouble from Guangdong before and after the 18th party congress (which begins next month), especially from the Southern Newspaper Group, the deputy director of Guangdong’s publicity department, Yang Jian, was made party secretary of the Southern Newspaper Group. A diehard conservative official, Tuo Zhen, was flown in from Beijing and made a Guangdong CCP committee member and director of the publicity department. The leadership of Southern Newspaper Group, Southern Metropolis Daily and Southern Weekend began to reshuffle at this time. The key leaders were replaced by former publicity department officials. Central government authorities, through appointments and dismissals, reinforced their control over the group and its papers.

I had played a role in establishing the Beijing News. In 2005, not long after I was forced to resign from my post there as editor-in-chief, several censors came in. Southern Metropolis Daily has five censors who come and go. They are as detestable and odious as the negative characters in a film, but they hold real power, and have absolute control over what is sent to the printers.

Censorship happens secretly; it is silent and effective. By forbidding any paper evidence, and by phoning or sending text messages directly among different levels, only one-way communication takes place between the publicity department and the media leadership, and between higher- and lower-level media leaders. The only rule for subordinates is to be loyal to the higher leadership and not cause trouble for them. Accountability and respect have become more straightforward. In time, the media leadership and workers have become used to self-censorship. Members of staff can protect their jobs and personal interests by informing on and betraying others, and so this has become the principal management tool. The dark and dangerous sides of the human character have been exploited.

The situation is as follows. Distinguished media leaders are cleared out systematically, excellent journalists are targeted and removed, and even their supporters are completely marginalised. The subdued and obedient hold all the power. Censorship, like a virus, clones itself and spreads quickly; prohibition orders become stricter at every level. Self-censorship is much harsher than passive censorship. The fundamental principles of news reportage have been destroyed, and there is no longer any identifi­cation with values. Lowliness has become the only way to get by.

When Hu Jintao came to power, the Communist Party of China became more totalitarian. Under his leadership, it has raced ahead on the path of anti-universal values, anti-human rights, anti-democracy and anti-freedom. It opposes fairness and justice, and associates itself with evil and injustice.

This is a hidden danger in China’s low-cost and peaceful transition to democracy. So long as the central government upholds Hu Jintao’s ideas on governance, it will not be able to achieve true justice. Freedom of speech, with press freedom at its core, is as contrived as the Arabian Nights. The clampdown on media freedom and freedom of speech has become part of the systematic evil of China’s government. Under its strict control, the media have become tired and journalists are at their wits’ end. Media independence and freedom of speech seem increasingly far off, as does the possibility of integrity and ethics. We are moving ever further away from truth and justice.

Cheng Yizhong is a renowned journalist and media manager. He is a co-founder and former editor-in-chief of the Chinese daily newspapers Southern Metropolis Daily and the Beijing News. After Southern Metropolis Daily exposed Sun Zhigang’s confinement and fatal beating, as well as the truth about Sars, Cheng was detained in secret for more than five months by the Guangdong authorities in 2004 for “economic crimes”, before being released as innocent. He received the 2005 Unesco World Press Freedom Prize. He is now president of the Hong Kong Sun Media Group.

Cheng Yizhong is a journalist and media manager. He is a co-founder and former editor-in-chief of the Chinese daily newspapers Southern Metropolis Daily and the Beijing News, and current president of the Hong Kong Sun Media Group.

This article first appeared in the 22 October 2012 issue of the New Statesman, Ai Weiwei guest-edit

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The age of loneliness

Profound changes in technology, work and community are transforming our ultrasocial species into a population of loners.

Our dominant ideology is based on a lie. A series of lies, in fact, but I’ll focus on just one. This is the claim that we are, above all else, self-interested – that we seek to enhance our own wealth and power with little regard for the impact on others.

Some economists use a term to describe this presumed state of being – Homo economicus, or self-maximising man. The concept was formulated, by J S Mill and others, as a thought experiment. Soon it became a modelling tool. Then it became an ideal. Then it evolved into a description of who we really are.

It could not be further from the truth. To study human behaviour is to become aware of how weird we are. Many species will go to great lengths to help and protect their close kin. One or two will show occasional altruism towards unrelated members of their kind. But no species possesses a capacity for general altruism that is anywhere close to our own.

With the possible exception of naked mole-rats, we have the most social minds of all mammals. These minds evolved as an essential means of survival. Slow, weak, armed with rounded teeth and flimsy nails in a world of fangs and claws and horns and tusks, we survived through co-operation, reciprocity and mutual defence, all of which developed to a remarkable degree.

A review paper in the journal Frontiers in Psychology observes that Homo economicus  might be a reasonable description of chimpanzees. “Outsiders . . . would not expect to receive offers of food or solicitude; rather, they would be fiercely attacked . . . food is shared only under harassment; even mothers will not voluntarily offer novel foods to their own infants unless the infants beg for them.” But it is an unreasonable description of human beings.

How many of your friends, colleagues and neighbours behave like chimpanzees? A few, perhaps. If so, are they respected or reviled? Some people do appear to act as if they have no interests but their own – Philip Green and Mike Ashley strike me as possible examples – but their behaviour ­attracts general revulsion. The news is filled with spectacular instances of human viciousness: although psychopaths are rare, their deeds fill the papers. Daily acts of kindness are seldom reported, because they are everywhere.

Every day, I see people helping others with luggage, offering to cede their place in a queue, giving money to the homeless, setting aside time for others, volunteering for causes that offer no material reward. Alongside these quotidian instances are extreme and stunning cases. I think of my Dutch mother-in-law, whose family took in a six-year-old Jewish boy – a stranger – and hid him in their house for two years during the German occupation of the Netherlands. Had he been discovered, they would all have been sent to a concentration camp.

Studies suggest that altruistic tendencies are innate: from the age of 14 months, children try to help each other, attempting to hand over objects another child can’t reach. At the age of two, they start to share valued possessions. By the time they are three, they begin to protest against other people’s violation of moral norms.

Perhaps because we are told by the media, think tanks and politicians that competition and self-interest are the defining norms of human life, we disastrously mischaracterise the way in which other people behave. A survey commissioned by the Common Cause Foundation reported that 78 per cent of respondents believe others to be more selfish than they really are.

I do not wish to suggest that this mythology of selfishness is the sole or even principal cause of the epidemic of loneliness now sweeping the world. But it is likely to contribute to the plague by breeding suspicion and a sense of threat. It also appears to provide a doctrine of justification for those afflicted by isolation, a doctrine that sees individualism as a higher state of existence than community. Perhaps it is hardly surprising that Britain, the European nation in which neoliberalism is most advanced, is, according to government figures, the loneliness capital of Europe.

There are several possible reasons for the atomisation now suffered by the supremely social mammal. Work, which used to bring us together, now disperses us: many people have neither fixed workplaces nor regular colleagues and regular hours. Our leisure time has undergone a similar transformation: cinema replaced by television, sport by computer games, time with friends by time on Facebook.

Social media seems to cut both ways: it brings us together and sets us apart. It helps us to stay in touch, but also cultivates a tendency that surely enhances other people’s sense of isolation: a determination to persuade your followers that you’re having a great time. FOMO – fear of missing out – seems, at least in my mind, to be closely ­associated with loneliness.

Children’s lives in particular have been transformed: since the 1970s, their unaccompanied home range (in other words, the area they roam without adult supervision) has declined in Britain by almost 90 per cent. Not only does this remove them from contact with the natural world, but it limits their contact with other children. When kids played out on the street or in the woods, they quickly formed their own tribes, learning the social skills that would see them through life.

An ageing population, family and community breakdown, the decline of institutions such as churches and trade unions, the switch from public transport to private, inequality, an alienating ethic of consumerism, the loss of common purpose: all these are likely to contribute to one of the most dangerous epidemics of our time.

Yes, I do mean dangerous. The stress response triggered by loneliness raises blood pressure and impairs the immune system. Loneliness enhances the risk of depression, paranoia, addiction, cognitive decline, dem­entia, heart disease, stroke, viral infection, accidents and suicide. It is as potent a cause of early death as smoking 15 cigarettes a day, and can be twice as deadly as obesity.

Perhaps because we are in thrall to the ideology that helps to cause the problem, we turn to the market to try to solve it. Over the past few weeks, the discovery of a new American profession, the people-walker (taking human beings for walks), has caused a small sensation in the media. In Japan there is a fully fledged market for friendship: you can hire friends by the hour with whom to chat and eat and watch TV; or, more disturbingly, to pose for pictures that you can post on social media. They are rented as mourners at funerals and guests at weddings. A recent article describes how a fake friend was used to replace a sister with whom the bride had fallen out. What would the bride’s mother make of it? No problem: she had been rented, too. In September we learned that similar customs have been followed in Britain for some time: an early foray into business for the Home Secretary, Amber Rudd, involved offering to lease her posh friends to underpopulated weddings.



My own experience fits the current pattern: the high incidence of loneliness suffered by people between the ages of 18 and 34. I have sometimes been lonely before and after that period, but it was during those years that I was most afflicted. The worst episode struck when I returned to Britain after six years working in West Papua, Brazil and East Africa. In those parts I sometimes felt like a ghost, drifting through societies to which I did not belong. I was often socially isolated, but I seldom felt lonely, perhaps because the issues I was investigating were so absorbing and the work so frightening that I was swept along by adrenalin and a sense of purpose.

When I came home, however, I fell into a mineshaft. My university friends, with their proper jobs, expensive mortgages and settled, prematurely aged lives, had become incomprehensible to me, and the life I had been leading seemed incomprehensible to everyone. Though feeling like a ghost abroad was in some ways liberating – a psychic decluttering that permitted an intense process of discovery – feeling like a ghost at home was terrifying. I existed, people acknowledged me, greeted me cordially, but I just could not connect. Wherever I went, I heard my own voice bouncing back at me.

Eventually I made new friends. But I still feel scarred by that time, and fearful that such desolation may recur, particularly in old age. These days, my loneliest moments come immediately after I’ve given a talk, when I’m surrounded by people congratulating me or asking questions. I often experience a falling sensation: their voices seem to recede above my head. I think it arises from the nature of the contact: because I can’t speak to anyone for more than a few seconds, it feels like social media brought to life.

The word “sullen” evolved from the Old French solain, which means “lonely”. Loneliness is associated with an enhanced perception of social threat, so one of its paradoxical consequences is a tendency to shut yourself off from strangers. When I was lonely, I felt like lashing out at the society from which I perceived myself excluded, as if the problem lay with other people. To read any comment thread is, I feel, to witness this tendency: you find people who are plainly making efforts to connect, but who do so by insulting and abusing, alienating the rest of the thread with their evident misanthropy. Perhaps some people really are rugged individualists. But others – especially online – appear to use that persona as a rationale for involuntary isolation.

Whatever the reasons might be, it is as if a spell had been cast on us, transforming this ultrasocial species into a population of loners. Like a parasite enhancing the conditions for its own survival, loneliness impedes its own cure by breeding shame and shyness. The work of groups such as Age UK, Mind, Positive Ageing and the Campaign to End Loneliness is life-saving.

When I first wrote about this subject, and the article went viral, several publishers urged me to write a book on the theme. Three years sitting at my desk, studying isolation: what’s the second prize? But I found another way of working on the issue, a way that engages me with others, rather than removing me. With the brilliant musician Ewan McLennan, I have written a concept album (I wrote the first draft of the lyrics; he refined them and wrote the music). Our aim is to use it to help break the spell, with performances of both music and the spoken word designed to bring people together –which, we hope, will end with a party at the nearest pub.

By itself, our work can make only a tiny contribution to addressing the epidemic. But I hope that, both by helping people to acknowledge it and by using the power of music to create common sentiment, we can at least begin to identify the barriers that separate us from others, and to remember that we are not the selfish, ruthless beings we are told we are.

“Breaking the Spell of Loneliness” by Ewan McLennan and George Monbiot is out now. For a full list of forthcoming gigs visit: monbiot.com/music/

This article first appeared in the 20 October 2016 issue of the New Statesman, Brothers in blood