Monkey kings make havoc: iconoclasm and murder in the Chinese cultural revolution

This article explores the interplay between destruction of material icons and people during China’s Great Proletarian Cultural Revolution (1966e1976), when authority figures—teachers, landlords, monks and nuns, bosses, intellectuals, doctors, Party leaders—were ‘struggled against ’ by gangs of teenage revolutionaries called Red Guards. There is striking continuity in the rhetoric and the symbolic practices of the Red Guards as they destroyed statues and to a lesser extent, signs, buildings, and books, and as they killed people. Through techniques of demonisation—the affixing of negative iconic values—the rhetoric of destruction moved all too easily from image to body and from body to image. Yet just as iconoclasm is not always the utter annihilation of an iconic object but, more crucially, an attack on its iconicity, the violence against living people which tends to accompany iconoclastic movements often seems to be about stripping away the external signs of identity and then redefining the boundaries between categories of bodies. After a brief survey of four phases of Communist iconoclasm in China, I explore a number of aspects of Chinese iconoclasm which blur the distinctions between icons and bodies, related to conceptions of icons as living, the production of iconic bodies, and the ‘iconoclasm of the habitus. ’ These themes are explored in commentary on two products of Cultural Revolution iconoclasm: Born Red, a memoir by Gao Yuan, and Qiao Dianyun’s short story ‘The Blank Stele.’ 2004 Published by Elsevier Ltd. During ‘Red August’, a forty-day period early in the Great Proletarian Cultural Revolution, th