Originally published at: http://sg.lsepcn.com/archives/461
Fifteen Years of Bitter Tears, The Wolf Walks Before and The Hungry Tiger Comes After; Lucky to Have the Simple Days of the Countryside, Better Than a Thousand Words from the Old Family
Editorial Department of the League of Struggle for the Emancipation of the Proletariat
Recently, the villain and rapist Zhong Peng, who kidnapped and raped female college student Zhang Ling in 2010, was finally sentenced to 15 years in prison under the pressure of the people's struggle[1]. However, the decayed and incompetent Chinese revisionist regime took 15 years to start investigating and arresting the criminal for such a trafficking case, and even for such heinous crimes, they did not impose the death penalty but merely imprisoned him for 15 years, which is far from enough to quell public anger and fully exposes the reactionary face of the Chinese revisionist regime as the biggest black backing of rapists. But at this moment, the unfortunate female college student Zhang Ling's plight has already been buried under the "impartial" and "severely cracking down on human trafficking" act directed and performed by the revisionists themselves. Her tragedy is actually more worthy of attention than the hypocritical posturing of the revisionists, not only because her plight deserves sympathy, but also because anyone with a shred of conscience, after reading it, would feel a strong urge to severely punish the criminals. Moreover, her experience vividly exposes the decay and incompetence of the revisionist regime under Chinese capitalism, its backwardness, reactionary policies, and the prevalence of Confucian ideas[2], as well as the heinousness of the old family’s harm to women. Although the revisionists in this article try to beautify Zhang Ling’s parents, attempting to promote Confucian ideas such as "not listening to elders leads to loss," "only parents are good in this world," through this case, it ultimately more comprehensively reveals the darkness under the rule of the revisionists in China, a typical example of the tragic life of the broad masses of the Chinese people, especially women. The following will analyze the darkness of the reactionary revisionist society, the reactionary patriarchy, and the oppression of women by Confucian制度 based on Zhang Ling’s actual experience.
Zhang Ling was originally born into a wealthy petty bourgeois family in Changde[3], and from a young age, she was controlled and manipulated by her family elders, living a life of "beautiful and obedient, envied by neighbors," regarded as a high-quality commodity with strong speculative ability, high appreciation potential, and capable of being sold at a high price to exchange for a huge bride price for her younger brother[4]. Her parents not only flattered her on the surface but also allowed her to attend university, bearing her tuition, and eventually began to "introduce (Zhang Ling) to be an office clerk. Once the job was settled... they dressed her up and arranged blind dates." Her parents shamelessly beautified their scheming as "for her good, to worry more about her," claiming their greed and ugliness as concern for their daughter, a disgusting face of Confucian patriarchs[5].
Under the control of her parents, Zhang Ling, although not yet aware of their malicious intentions, still felt proud of her petty bourgeois life, fantasizing about future "choices in life," "wanting to go to more places, and intending to become a tour guide." But under the obstruction of her parents, who claimed to "worry about her getting tanned and scolded easily," actually fearing she would escape their control by running around, her naive fantasies failed. Unwilling to become a slave obedient to her parents, Zhang Ling began to seek other ways to pursue her imagined "freedom," trying to find and create a utopia that did not exist in the dark capitalist society. Unconsciously, she had already alienated herself from her parents due to family conflicts, gradually developing spontaneous resistance to her parents. She once said, "Since I was a child, I always thought about how to be better, so that my parents would be satisfied, like me more, approve of me," but also felt that "their love sometimes becomes heavy," becoming "a kind of pressure." This "pressure" is actually a spontaneous emotion arising from long-term oppression, just not yet erupted, only hidden in her heart.
In 2010, the relationship between Zhang Ling and her parents began to deteriorate. Although she still lived in Changde after graduating from university, she started renting a house near her workplace and gradually reduced contact with her parents, rarely talking to them on the phone, speaking little about her situation, and feeling annoyed by their various intrusions into her privacy, "deliberately maintaining a distant relationship with the family," even starting a small-scale business of daily necessities at her workplace, aiming to achieve complete economic independence. Naturally, this aroused suspicion from her Confucian parents. They saw her as once a "obedient girl" who now "had wings," wanting to break free from their control, no longer willing to be a high-priced commodity in their trafficking shop, and saw her as a "serious" danger of "flying away like a cooked duck." So, for their own interests and for the future of their beloved son to continue the family line, they began to assert their patriarchal authority, "worried about her getting into trouble," claiming she was "kidnapped by 'pyramid schemes'," and used this as an excuse to forbid her to live alone, physically chaining her with patriarchal chains, even sending her younger brother, their favorite heir, to monitor her, acting as her spy and prison guard. Although Zhang Ling explained that she just wanted to earn some money and have her own independent life, her parents, upon hearing this, became even angrier, furious that she dared to have the "bold" idea of being a person rather than a family slave, and called upon various relatives like gangsters, storming into her room, forcibly controlling her, making her watch so-called "anti-pyramid scheme videos," intimidating her as if she were a criminal, even trying to extract a nonexistent "pyramid scheme leader" through coercion, and searching her phone for evidence of being "lured into pyramid schemes," using patriarchal, clan, and divine authority to bully a powerless woman. In the end, her parents found nothing because the alleged evidence did not exist, but this could not satisfy their desire to control her, and they continued to believe in the nonexistent "pyramid scheme" out of self-interest.
Under the brutal dictatorship of her parents, Zhang Ling felt extremely painful. She "felt dizzy, wronged, oppressed, irritable, and suffocated," but only dared to hide her humiliation in her heart, influenced by Confucian ideas of "respecting elders," afraid to speak out disrespectfully. As a petty bourgeois, she did not know how to correctly oppose feudal patriarchy and Confucian society, infected by the virus of love supremacy, mistakenly believing that love could bring her everything. But in class society, all feelings are class-based, and there are no feelings beyond class. Unlike genuine proletarian love that cares for the partner, bourgeois and petty bourgeois feelings are based on personal interests—they only feel for themselves and treat others as tools to satisfy their own interests. In love, this manifests as either seeing the partner as their only reliance, or as a sexual tool to satisfy desires, as their private property. In a capitalist patriarchal society, most men are petty bourgeois or bourgeois with corrupt morals (or at least think so), viewing women as family slaves and sexual tools, and incapable of bringing happiness to women. Unfortunately, Zhang Ling, lacking Marxist guidance and living parasitically for a long time without proper understanding of capitalism, moved from one tragedy to another.
She quickly got involved with a man of unknown background, who was introduced to her as a "well-connected" man, in a situation where her irresponsible "boyfriend" might even be a trafficker selling her to others. This man then introduced her to a "high-paying job," claiming she only needed to "bring all her documents and meet at Qihu Town, Taoyuan County," as if a pie was falling from the sky.
But all of this was shattered after Zhang Ling arrived in Taoyuan. In Taoyuan, she met "that man"—a fifty-year-old old man named Zhong Peng. In the village, Zhong Peng seemed obscure but was actually a lustful rapist deeply influenced by Confucian ideas. The so-called "high-paying job" was merely a trap set by Zhong Peng for the ignorant Zhang Ling. After luring her to his home, the already impatient Zhong Peng immediately revealed his evil fangs, violently pushing Zhang Ling into a small room on the attic, and subsequently heinously raped her, forcing her into a sexual relationship. Zhang Ling wanted to resist but was powerless. She "felt fear covering all senses, dared not and could not make a sound, only trembling and crying." Look at her living environment like a beast of burden: "The room that traps her is barely big enough for a single bed, with almost no space to move. Later, Zhong Peng saw she was sickly, moved her to another room, slightly larger, where she could walk back and forth. The wall divided the room into two parts: inside was a double bed and a red plastic bucket for excretion; outside was a desk, a chair, an abandoned computer, and a bookshelf." This fully shows that in the eyes of the lower male, women are like "talking tools" akin to slaves, regarded as sexual tools without any human rights, utterly despicable and heartless.
After being raped, Zhang Ling thought about resisting, about "escaping this sudden imprisonment," but all she got were "bruises and scars," even "being pushed against the wall, hitting her forehead until it bled." Some might think that since Zhong Peng is a morally corrupt rapist, such acts are normal for him, but the problem is that his image at this moment increasingly resembles that of a husband in a Confucian family. Isn't it true that in Confucian families in China, husbands are just like Zhong Peng—viewing their wives as sexual tools, private family slaves, often violent, and raping their wives without scruples when lust arises? Aren't there countless social voices defending husbands, shouting "marital rape doesn't count," "I love my wife, do whatever I want" (the author emphasizes)? In this way, rapists like Zhong Peng are seen not as criminals but as "husbands" in the eyes of Confucianists. This blurred boundary itself reveals the twisted nature of reactionary Confucian morality, how much evil can be beautified!
Finally, after repeated failures to resist, Zhang Ling could only gaze blankly at the small door, "hoping that one day, when the door opens, it will not be Zhong Peng who comes in, but someone who takes her out." But, "there is never a savior," such a person will never appear. In the dark, filthy, cramped, foul-smelling, crime-filled small house, Zhang Ling stayed for five years. During these five years, she lost her language ability, forgot how to walk, and her thinking became dull. Because she had little contact with the outside world and lacked practice, she regressed towards the level of a primate! Isn't this the direction countless housewives are changing under patriarchal oppression? Aren't they becoming dull and narrow in their daily lives around children and the stove? Zhang Ling is just one of the most extreme among them. This is the soft knife of Confucianism that kills without blood, and the "secret" of this reactionary system of cannibalistic cruelty that Lu Xun fiercely attacked.
Zhong Peng imprisoned Zhang Ling not only to vent his lust but also because of Confucian ideas that regarded her as a tool for continuing the family line, to give birth to a son for him. His wife was aging and unable to bear children, and he only had one daughter in his life, so he entrusted "hope for continuing the family line" to Zhang Ling, even at the cost of becoming a heinous rapist and slave owner, completely obsessed. What’s hateful is that, although they are women, Zhong Peng’s wife and daughter, having long been domesticated as men's accessories in a long life of family slavery, take Zhong Peng’s heinous acts for granted, do not report or speak out, and even actively serve as jailers guarding Zhang Ling, becoming accomplices of the rapist, shameful traitors who betray women and seek glory under paternal authority.
At this point, some simple-minded petty bourgeois might feel indignant, furious at Zhong Peng’s violence and moral depravity. But mere moral condemnation is not enough, because the reason why rapists like Zhong Peng can run rampant and see their evil deeds as "heavenly law" is based on certain economic conditions. Only with such a foundation can Zhong Peng dare to harbor evil thoughts that others dare not, and commit heinous acts that others dare not. According to the news, Zhong Peng was born into a blacksmith family in the local area, the youngest son. His elder brother recalled that Zhong Peng "was lazy and fond of eating from a young age, initially learned blacksmithing from his father but was unwilling to endure hardship," cultivating a mindset of laziness and parasitism from childhood, always thinking about how to live comfortably without effort. Later, Zhong Peng sought to acquire "initial capital," using local Taoist superstitions to open temples, deceiving others with incense money, and living a decadent parasitic life through scams. He also repeatedly borrowed money from his brothers under false pretenses, then defaulted, further satisfying his greed with their money. His greed, shamelessness, and treachery were quickly exposed by his brothers, and relations deteriorated rapidly, to the point that "even during festivals, they didn't greet each other," and when his elder brother described him, only two words came out: "enemy"! In such a selfish, parasitic life, Zhong Peng married and had daughters, treating them as family slaves. Despite his utter decay, as the patriarch of the Confucian family, Zhong Peng’s insatiable lust made him want to kidnap women as tools to vent his desires, and he was extremely anxious that his wealth, accumulated through deception, would fall into others’ hands, fearing that his family line would end. He was obsessed with continuing the family line, using women he kidnapped as reproductive tools to produce sons—tools for inheriting private property in a capitalist patriarchal society. Because Zhong Peng is a parasite living on the blood and sweat of others, living a degenerate parasitic life that fuels his evil thoughts, he transformed from a sexual pervert into a real rapist.
While Zhang Ling was suffering in hell, her parents, who repeatedly claimed "for the daughter’s good," were actually doing what? Ironically, at this moment, they finally revealed their selfish nature. Although they claimed to be "thinking of her every day," they were only mourning the loss of a high-quality commodity that was snatched away, dare not report to the police—using a ridiculous excuse that if they did, they wouldn't be able to "maintain the daughter's dignity," and people would know their daughter was kidnapped and raped, unable to continue her "previous life." But their true thoughts were: "Moreover, her brother is preparing for his wedding, and if people find out she is missing, it would be 'disgraceful.'" Their hypocrisy is the true face of Confucianists—pretending to be moral, but actually selfish.
In the end, Zhang Ling’s liberation had nothing to do with her Confucian parents but was saved by kind-hearted workers. After being forced into multiple sexual relations and becoming pregnant, she gave birth to a daughter—not the son Zhong Peng longed for, which made him furious and more abusive, with insults and beatings becoming routine. For some reason, despite Zhong Peng’s heinous crimes, his son-in-law seemed unaware of them, and when he accidentally saw Zhang Ling imprisoned, he said: "Detaining people is illegal."
This sentence caused Zhong Peng to panic greatly, fearing his crimes would be exposed and condemned by the people. To "cover up" his sins and because Zhang Ling could not bear a son, he hurriedly sent her to a small temple, where she was to stay with the temple’s abbot, Xue Dan—locally, abbots can increase their popularity by finding intermediaries to introduce visitors to stay temporarily, collecting a fee, and secretly taking them away after the storm passes.
Zhong Peng’s scheme was clever, but he underestimated the conscience of farmers like Xue Dan. When she first saw Zhang Ling, she was suspicious, but because Zhang Ling could not speak, she didn’t know her situation. Yet, she felt pity and personally taught Zhang Ling to speak, caring for her meticulously, even making a touching and brave move—when Zhong Peng came to demand his "family slave," only she, her old partner, and Zhang Ling stood up to him, risking their lives with hoes and tools, finally scaring Zhong Peng away. Later, after learning of Zhang Ling’s tragic experience, Xue Dan lent her five or six thousand yuan, and with heavy tools, drove away this greedy wolf, preventing him from harassing her again. There is no love without reason, and no hatred without cause.[6] Zhong Peng’s malice is not without reason but is determined by his class nature as an exploiter; Xue Dan’s kindness is also not without reason but is formed through long-term life experience as a worker. Unlike Zhong Peng, who is lazy and parasitic, her eldest son works outside all year, abandoned by her younger son, and she and her old partner live in poverty, mainly helping villagers with chores, with meager income from incense offerings, a true self-reliant worker. Since she understands her own poverty, she can naturally empathize with Zhang Ling’s suffering. Ultimately, only oppressed workers can understand the feelings of oppressed women, and thus develop genuine sympathy—something that a parasitic and exploitative class like Zhong Peng can never achieve. It is this kind of empathy that drives Xue Dan’s genuine kindness and her fearless fight to save Zhang Ling from the abyss. If not for the noble qualities inherent in workers, there would be no other explanation.
After Zhong Peng completely left Zhang Ling, she had nowhere to go, and her life was unable to care for herself. She stayed at Xue Dan’s home, and under her care, she learned to speak again—not in her original Changde dialect, but in the local Taoyuan dialect. She transformed from a "white and tender" petty bourgeois woman into a hardworking peasant woman, reshaping herself through labor, breaking away from her past life. At Xue Dan’s home, she not only reformed herself but also unexpectedly found love—Xue Dan’s eldest son, who had been working outside for years, since her younger son had cut ties with the family, could only support the whole family with his meager salary. When he was working outside, Zhang Ling stayed at home doing farm work. Although their time together was short, his honest peasant character made her feel good. Unlike Zhong Peng, who was violent and insulting, he bought her her first phone since her captivity, listened to her opinions, respected her past injuries, and after marriage, did not beat or scold her. He was willing to sleep in separate rooms to ease her pain, and they had a son—out of love, not violence. In Zhang Ling’s eyes, her "husband is old but honest and kind, when it rains he doesn’t forget to give her his umbrella," "he took the electrical worker exam at 53 and studied daily at his desk," etc., no need to elaborate further.
Although Zhang Ling has obtained a poor but happy peasant life, the past injuries have not completely disappeared—"She doesn’t want to go to the toilet because of the smell," "She’s afraid of the door slamming in the wind," "When the police take her statement and close the door, she feels dizzy and wants to vomit," "When strangers come to collect waste, she stubbornly drives them away, afraid of encountering bad people again."
Zhang Ling has lived in this rural area for ten years. During this time, her parents never thought of finding her but instead used "her daughter has entered pyramid schemes"[7] as an excuse to cut off relations, treating her as a plague god and staying far away. But in April 2024, when the revisionist government agencies came to strengthen dictatorship and investigate the population, they found the "long-missing" Zhang Ling. Her parents, like leeches, came along. They hypocritically "cried bitterly," pretending to be heartbroken over her disappearance, but in fact, they were only mourning the loss of a high-quality commodity that was stolen by others, dare not report to the police—using a ridiculous excuse that if they did, they wouldn't be able to "maintain her dignity," and people would know their daughter was kidnapped and raped, unable to continue her "former life." But their real thoughts were: "Moreover, her brother is preparing for his wedding, and if people find out she is missing, it would be 'disgraceful.'" Their hypocrisy is the true face of Confucianists—pretending to be moral, but actually selfish.
After a brief courtesy, they became greedy again. Seeing that the family slave who had gone astray was already found, they thought of "self-restraint and returning to propriety," aiming to turn Zhang Ling back into their family slave. The first to act was Zhang Ling's father, who fantasized that "people climb higher," believing that Zhang Ling married a farmer, which was a "loss" for his family, and thus muttered: "Other people's children go abroad, get scholarships, but my child married a 'old and poor' man," and so on, intending to force his daughter to divorce. Zhang Ling's father clearly wanted to climb onto a wealthy son-in-law, relying on selling his daughter to exchange for the family's glory and wealth, but he merely used the excuse that he "could never accept this marriage" to violently deny Zhang Ling's free love.
Why are the faces of Zhang Ling's parents, who "love their children," so ugly? This can only be determined by their consistent class practice. Zhang Ling's parents make a living by "renting a breakfast shop," and their family is so wealthy that they can buy Zhang Ling an expensive computer. As early as 2003, they bought a house with "more than 100 square meters," "the toilet has no water stains, the light-colored floor is shiny and reflective, not a single footprint," "the living room wall is covered with wallpaper with dark gold patterns that make the room brighter, and the TV is covered with a dust-proof white cloth, and the fruit plate is neatly arranged," which can be called a so-called "well-off family." However, it is precisely such a family that fosters vulgar private ownership concepts like Zhong Peng, and it is this family that breeds the extreme selfishness and heinous idea of treating their daughter as private property to be sold for personal gain. Like Zhong Peng, to prevent this valuable private property from falling into the hands of outsiders, they have exhausted their crooked brains, trying every means to sell Zhang Ling to another family willing to pay a sky-high bride price, so that their son, who inherits the family business, can earn the bride price needed for marriage. When they meet again now, they see that their daughter not only married a farmer who did not pay a bride price and "kidnapped" their family slave, but also is willing to stay in the countryside all her life, unwilling to fall into the parents' scheming dreams of speculation, "losing both wife and soldiers," becoming furious, not only scolding Zhang Ling's marriage, but also sneering at her savior, and extremely snobbishly wanting to treat her as a family slave who can be arbitrarily disposed of and "sold to others." All this is merely for their own selfish desires! Zhang Ling's parents used all means for their own spring and autumn dreams, but Zhang Ling is no longer the "obedient girl" of fourteen years ago. She also refuses to part from her new family, and to this day, Zhang Ling still lives a simple peasant life. If the story only ends here, her experience might just be an old-fashioned, comforting "fairy tale," but there are no such good things in capitalist society. The life of farmers means poverty, and it means being exploited and oppressed by the bourgeoisie and big capital barbarically. Now, Xue Dan is already 72 years old, with declining eyesight and difficulty moving, almost losing her ability to work. In recent years, Zhang Ling's husband's health has also gradually deteriorated, and he can no longer go out to work, so the family's income has been completely cut off. The last few tens of thousands of yuan in savings have been exhausted due to the burden of children's living expenses and medical costs. Zhang Ling just escaped the abyss of patriarchy, only to fall into the abyss of poverty—how tragic!
Now, with no way out, Zhang Ling can only try to work outside, supporting this fragile family with her own strength. The bourgeoisie, which has been drinking blood and eating meat on the heads of the people for fifteen years, cannot find a missing adult, yet they are wholeheartedly protecting rapists, delaying the trial of Zhong Peng again and again, and finally only sentencing him to fifteen years in prison. For families like Zhang Ling's impoverished peasant family, the so-called "assistance" from the bourgeoisie is just hypocritical. The Women's Federation, claiming to be an "organization fighting for women's liberation," does nothing. They say they will "find job opportunities for Zhang Ling," but in reality, they are just riding the wave, pretending that Zhang Ling's forced entry into wage labor is their "kindness," boasting about themselves with victimhood. The Education Bureau of the bourgeoisie claims to have "arranged for Zhang Ling's daughter to transfer to Re City Town, and together with the Women's Federation, provided psychological counseling to help the girl gradually accept the truth and return to her mother’s side." Can the "goodwill" of the bourgeoisie improve Zhang Ling's life? Can Zhang Ling becoming a wage slave rescue her family from poverty? Can Zhang Ling's daughter, after receiving "psychological counseling," distinguish right from wrong and regard all her past suffering as "happiness"? Just the answers to these questions reveal the hypocrisy of the bourgeoisie.
Zhang Ling's tragedy continues, as does the tragedy of millions of women, and the miserable lives of the working people across the country continue. When will such tragedies end? Only by overthrowing the bourgeoisie, rebuilding socialism, can all tragedies have an end!
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The idea of Confucianism plays a highly reactionary role in Chinese society. Its core doctrine is "Junchen, Fumu, Fufu" (The White Tiger's Commentary on the Three Bonds and Six Rites), which demands that the ruling class in society have absolute power over the ruled, and that the head of the family and clan have absolute authority over family members, and that husbands have absolute power over wives. The so-called "order of elders and juniors, distinctions between superior and inferior" in Confucianism aims to maintain the stability of private property society and the inheritance of private ownership.
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The petty bourgeoisie, according to the Communist Manifesto, is the so-called "middle class," which includes "small industrialists, small traders and small profiteers, handicraft workers, farmers" (Marx & Engels: The Communist Manifesto, Complete Works of Marx & Engels, Volume IV, First Chinese Edition, People's Publishing House, 1958). Zhang Ling's family makes a living by running a breakfast shop selling food services, which according to their mode of production belongs to the petty bourgeoisie of small traders. The petty bourgeoisie, based on their economic level and income sources, has different strata. Zhang Ling's family fits the characteristics of a relatively wealthier segment of the petty bourgeoisie: "...having surplus money and rice... earning income from physical or mental labor, with surplus each year beyond self-sufficiency. They have a strong desire to get rich, worship Marshal Zhao Gongyuan most diligently, and although they do not dream of making a fortune, they always want to climb to the middle class (referring to the bourgeoisie—editor's note). They see respected small capitalists and often drool over them... because their economic status is close to the middle class, they believe in the propaganda of the middle class..." (Mao Zedong: Analysis of the Classes in Chinese Society, Selected Works of Mao Zedong, Volume I, People's Publishing House, 1967). Zhang Ling's family can afford to buy her a computer that was still expensive at the time, and can provide her with material benefits far beyond the living standards of poor farmers at that time, indicating that they are relatively wealthy within the petty bourgeoisie.
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In the current patriarchal inheritance system (which Engels elaborates in "The Origin of the Family, Private Property and the State" regarding the development of private ownership and patrilineal inheritance during the transition from primitive society to class society), in private family households, sons are the heirs with the right to inherit property, and are the hope to maintain or even expand the private family estate in the future. Women not only cannot inherit property but also become slaves of another family after marriage. Therefore, women in private households are only seen as short-term investment tools of feudal patriarchs. The parents will sell their daughters as commodities at marriage to recover the "investment cost" of raising them, which is the root cause of the so-called "bride price" phenomenon.
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"The bourgeoisie has torn away the warm and tender veil covering family relations, turning these relations into purely monetary ones." (Marx & Engels: The Communist Manifesto, Complete Works of Marx & Engels, Volume IV, First Chinese Edition, People's Publishing House, 1958). Since the head of the private family treats children as part of their property, they naturally seek the greatest return from this property. Therefore, they use "considering the child's future" as a pretext to intensify oppression, hoping that this "stock" will rise in value. The most direct way is to force children to indulge in current bourgeois education, using "raising one point, killing a thousand" to pass the "single-plank bridge," speculating to enter bourgeois higher education institutions, graduate with high-level diplomas, and exchange these for huge income. The bourgeois schools act as vendors of service commodities, selling the service that increases the value of this "child stock" in the hands of parents. Whether such services damage children's physical and mental health, like "Yuzhang Academy," "Hengshui Middle School," or "electric shock internet addiction schools," depends solely on the needs of the buyers.
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Mao Zedong, "Talks at the Yan'an Forum on Literature and Art," Selected Works of Mao Zedong, Volume I, People's Publishing House, 1967.
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Due to Zhong Peng's urgent need for money for a period, Zhang Ling conceived a bold plan: to let Zhong Peng take her to her parents' house under the pretext of asking them for money, then try to escape. However, it ultimately failed due to her parents' shameful patriarchal view. The specific process is as follows:
"The next news from her daughter was in 2014. The call was from an unknown number, but Deng Jie recognized immediately that it was her daughter who had disappeared for nearly five years."
"Lingling is still alive." Long-term longing and worry burst forth at this moment. She burst into tears, constantly asking about her daughter's situation. 'Where are you? Are you doing well? Is someone controlling you?'
The other end of the line did not answer, only demanding 10,000 yuan and instructing her not to call the police. Zhang Ling had no choice; Zhong Peng was right next to her, and if she mispronounced a word, the call would be immediately disconnected. She did not want to lose the chance to escape again—just a few days ago, she heard Zhong Peng mention money shortage, and thought she could use asking her mother for help as an excuse."
"She hung up and discussed with her family. For her daughter's safety, they decided not to call the police for the time being. Moreover, her son was preparing for his wedding, and revealing that they had a missing daughter would be 'disgraceful.'
"On the night they agreed to exchange money, Deng Jie waited at the park entrance with a bag of cash. She brought along two or three sisters-in-law, while the men in her family waited at a distance, 'waiting for Zhang Ling to show up so we can take her away.'
"After more than half an hour, Zhang Ling finally did not appear. Deng Jie did not know that her daughter was in a car nearby, unable to see her mother clearly without glasses. Zhong Peng, who planned to take the money, was very cautious; he quickly withdrew when he peeked out, and seeing many people across, he asked the driver to leave quickly. The second escape opportunity slipped away right in front of Zhang Ling."
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