 The National Broadcasting Company and its affiliated stations present the Pacific story. In the mounting fury of world conflict, events in the Pacific are taking on ever greater importance. Here is the story of the Pacific and the millions of people who live around this greatest sea. The drama of the people whose destiny is at stake in the Pacific war. Here, as another public service, is the tale of the war in the Pacific and its meaning to us and to the generations to come. China's new life movement. Step over here, you can see better. Yes. There, how's this? Great. I've never seen anything like this in my life. This is a real Chinese procession. I say, look at those beautiful silk banners spent on. Colorful, aren't they? And then look at that character and that costume. That's one of their ancient heroes. Matter of fact, many of the characters in this procession are. Who are the Chinese in this procession? Most of them are peasants. I didn't think anything like this went on in China today. If it said that ten years ago, you'd probably have been right. Look at this. You see the sedan chair and this next group are carrying? Yes. That's their village deity. And they're taking the deity out for its annual outing. That's so. You see how happy they all are? Is this a celebration or something? Well, in a way, yes. It's a sort of an expression of the new life movement. New life movement? Yes. But quite a few years before this movement started, there was no room for anything like this. The people were fighting too hard to keep body and soul together. Now a sort of new spirit is rising in the people. Sort of a new lease on life, eh? Yes. You see that old fellow coming along there? The one carrying the banner? Yes. His name is Wang. He's a peasant. And he was one of the old ones who opposed the movement. He lived outside of Nanchang in Qiangxi province. In 1934, when Generalissimo and Madame Chunkai-Shek announced the new movement, Wang refused to attend. He waited until his son Lo came back from the meeting. The affairs of the government are not for us, Lo. We must interest ourselves in the government, my father. No, my son. The government is the concern of the officials. Unless we concern ourselves with the government, Let us care for our family. That comes first. It is because we have taken no part in the government and because we have cared nothing about the responsibilities of citizenship that we are so needed. Is that what you heard at the meeting tonight? I believe what I heard at the meeting tonight, my father. What then did you hear, Lo? We have been so much tied to the past that we have no understanding of the changing world in which we live today. We know that first we must eat. Yes, father, we must eat. But we also must know that the government that taxes us can be no better than we who make it. If we stand back and lend no hand to the government, we cannot then find fault with the government because of its dishonest officials. You find excuses for the corrupt. I find only the reasons behind the lives we live. We are ignorant and callous and undisciplined, most of us. Let us be honest. I have worked all my days. Yes, as millions of other honest Chinese. But because we take no part in the government, because we make no effort to improve ourselves, we the poor have become mean and disorderly. And because of all this, we are not able to deal with the calamities that strike us here within our country or to strike back the invader from without. You talk of the government and education, Lo. They have failed in the past. Government and education did not fail, my father. Those who ran them failed. And that was as much our fault as theirs. We did nothing to help them succeed. And now we must. And what do you think you can do? We must wipe out the backward conditions in our country. And this we can do with the new life movement. A long time, something like the new life movement had been underway in China. Actually, it was the natural outcome of the conflict between the old and the new. It was the result of the conflict between the ancient philosophical point of view and the new modern scientific point of view. Cropped out after China was defeated by the western powers in the Boxer Rebellion. Let us see the situation as it is. The old China is happy. The new China is being born. Let's go on with the old traditional methods. We must adopt the ways of Western civilization. Change was in the wind. It came slowly. The younger element, students, began to take an interest in the affairs of their nation. When the Shandong decision was made in 1919, there was a nationwide students' strike against it. Young China was taking its first steps toward breaking with the past. Well, about three weeks after the first meeting of the new life movement in Nanchang, Generalissimo Zhang held a mass meeting there. Come, Wang, this is nonsense. It is only fine talk. Let us go home. If one is hungry, will this nonsense feed him? That is what I said to my son, Luo. The young have not yet learned to live. They are easily swayed. But the years of slaving and starving will teach them what is important and what is not. Hello, father. Hello, Mr. Wang. Hello, my son. You seem happy, Luo. I am happy. Is this not inspiring? Look, 500,000 people. Think of it, 500,000 people here at this mass meeting. Or they came out of curiosity. No, my father. They came because they see that something is being done to reach the roots of China's problem. They came because they hope that something can be done to help their day-by-day life. It is an empty hope, Luo. Chen has just said what I have said ever since you took interest in this new life movement. Will it feed our bellies when we are hungry? If we live by the four virtues, yes. The four virtues teach one to be a man. But what of the hunger? Just as Generalissimo Chiang Kai-shek said, the four virtues are the pillars of the nation. If we do not have enough food and clothing, these can be produced by manpower. And if the granary is empty, this can be filled by human effort. If everyone, from the highest official to the lowest of us, would practice the four virtues, there would be food for all. But if the four virtues are not observed, we can never help ourselves. Can? How my son thinks? Yes. You must see that social order is based on these virtues. Where there is order, everything can be done. And where everything is in confusion, little can be done. That mass meeting really started the new life movement. Five hundred organizations attended. It reached the younger Chinese, but many of the older Chinese were still tied to the past. I talked to Tang, one of the organizers, and asked about the four virtues. The first virtue we call Lee. It means courtesy, that is, regard for others. I see. One must be courteous. And by courtesy, we mean that which comes from the heart. One must not be courteous merely to obey the law, but because he wishes to be. That's a beautiful virtue indeed, Tang. Yes. And the second virtue we call E. It means duty or service. One must do things for others, serve them. Also, one has duties to himself. Yes, of course. The third virtue we call Lee-en. Lee-en? Yes, Lee-en. Lee-en means the clear definition of one's rights and where one's rights end. I can see the importance of Lee-en. It is very important to know what is one's own and what belongs to the other man. An individual must know this to keep from infringing on the other man. Well, that's pretty fundamental. Yes, we must know what is public and what is private. And what is yours and what is mine. And that is Lee-en. I see. The fourth virtue is a Qi. Qi? Yes. It is spelled C-H-I-H. Qi. It means honor. We must have honor. Without it, we have very little. These are the four virtues, the four principles of the New Life Movement. And upon these, the far-seeing Chinese hope to regenerate their people and their country. Wang the farmer and Chen the blacksmith watched the work of the movement around Qianxi. They saw the young workers go out into the countryside. Lo, the son of Wang, went to the military headquarters to be trained in the duties and the objects of the New Life Movement. And when he was trained, he became part of the special movement organization and went out into the field. First, we must look over the situation in this village, Lo, and learn what is most needed. Yes, Tang. Then we will organize cooperatives to help the people help themselves. Already, I have learned that they need almost everything. Their places have been destroyed by the war. Go to the people and talk with them. And then we shall set about to help them. Well, they found that it was a good idea to have the people help themselves. They found that it was a good idea to have them help themselves. They found that in most of the areas that had been scourged by warfare, the people had either left to take refuge elsewhere or had been killed. Those that remained were in poverty. They must have tools, Tang, and seeds for planting and materials for repair. What of their land? It has lain follow since the battle here and without help, the farmers cannot till it. We will get them help to till their land. Until this time, 1934, the peasants had a horror of soldiers. They'd been ravaged and outraged by corrupt military leaders. Now they saw soldiers in a new light. The soldiers helped them plow their fields. Into their hands were put implements and seeds were supplied for the soil. When the day's work was done, the farmers listened to Tang and Loh. Or they say that though what Tang and Loh suggested was different, it was helpful. Now, let us say the rules. What is the first rule, Ku? Dress neatly. Have clothes buttoned. Wear your hat straight. Put your shoes on properly. Sit straight. That is right and that is proper. Now, the second rule, Ku. Do not scatter rights about. Arrange chopsticks and bowls in order. Make no noise when you eat and drink. They taught the farmers a list of constructive rules. And the rules changed their lives. The new life movement touched every part of their lives. Arrange your house neatly. Do not deface the walls. Have simple furnishing. Be quiet at home. The rules became a dick-a-log of behavior. Go to bed early and get up early. Keep your face and hands clean. Keep your hair combed. Take a bath often. Be sure that your clothes are clean. The movement spread from Nanchang throughout Qianxi and beyond its borders to the other provinces. The average peasant was taught to look out for his own welfare. He was taught to have confidence in the government by seeing to it that he suffered no disadvantage at the hands of a corrupt or overly ambitious official. So the movement spread. Other organizations cooperated. Junkai Shek saw that the hope of China was the young Chinese. He called a meeting of the middle school students in Nanchang. You are the hope of the future of China. You, the young Chinese, on you depends what sort of nation China will become. What are you going to do to justify your education? Are you going to return to your homes this summer with an air of superiority? Are you going to look down upon your family for not being as well educated as you? Or will you show the result of true education? And pass on whatever knowledge you have gained to the largest number of people within your reach? Well, the youngsters were beginning to see the possibilities of a new life. They began to see the wisdom of the four virtues and they began to react accordingly. I will open up the kindergarten and teach the children of the village. I will find a place... I will start a class for adults at night. Then when their work is through, I can teach them... I will tell them about hygiene and sanitation. This will help all of us by... I will show them how to rid their houses and communities of the green-bleeding places of the insects that carry infections. If we can get everyone to clean up... One young Chinese told another and the young Chinese brought the new ideas home as Lo brought them home through Wang. You see, my father, first we must learn good manners and cleanliness. And how will this make a better living for you, Lo? One conquers oneself first before one conquers others. My son, it is said when one does not have to worry about his food and clothing, then he can't care for personal honor. When the granary is full, then people learn good manners. You have heard that? Yes, Father, I have heard it. An animal that is hungry cares nothing for manners. But we are not animals, Father. The spirit of the new life movement was rising. The young Chinese were inspired by it. It spread infectiously. And soon it was finding expression in slogans that appeared everywhere. Good men act properly. Bad men do not. A neat person is respected. Do not be slovenly. Do not gamble, drink, smoke or frequent robles. One who scolds or strikes another is like a savage. Do not be noisy or rush ahead of other people. Personal cleanliness means personal health. Value time and be prompt at appointments. Do not destroy public property or waste anything. Everywhere the Chinese turned, they came into contact with the new life movement. They saw the slogans. They read the rules. Most rightly interpreted the purpose of the movement and its objectives, but those who did not unintentionally harmed the cause. Excuse me, please. Yes? What are you doing with my hat? The rule says you must wear your hat straight. There. What rule? The rule of the new life movement. And here, let me button your clothes. Oh, mind my button. The rule says you must keep your clothes button. There. Oh, dare you stop me and do this to me. Here, let me take that cigarette. Do not throw that cigarette away. What do you mean taking my cigarette out of my mouth and throwing it into the street? Now you may go. Remember, laziness, dirt, disorder, and disease are the beginning of adversity. Good day to you. Oh, dare you. No, no. The rule is do not spit. What is this land coming to when a man of my years can be stopped? You saw that, Chen? Yes, I saw it. That is what this new life movement has come to. Stopping a dog on the street and treating them as children. This is what I thought the new life movement was. This is what I thought the new life movement would come to when. I'm ashamed of my son-in-law. I have seen things of this kind for days now. That is why I wanted you to see. Yes. Yesterday I saw policemen striking with sticks, those who were lolling in front of the shops, and those who stood and stared at the passers. Look, look at those policemen. Yes, look at it. That is all of it. What are they doing to that woman? They are wiping the lipstick from her mouth. Ay-ya. And my son is one of those who are behind all this. It is disgraceful that the police should waste their time like this instead of ridding us of thieves and robbers. But it was not the movement that was wrong. It was the overzealous application of the rules. It was the misinterpretation of the meaning behind the movement. The old ones thought of this when they thought of the movement. They cannot see that it is more than a battle for good manners. We must start with the things closest to us and then extend it to others. We must start with our civil servants and then gradually extend it to all the people for the new life movement is a battle against ignorance and against dirt and corruption. That is what the organizers preached. But still against them were those who clung to the old traditional life of China and those who, although in agreement with the movement, misinterpreted it. And in the wake of this opposition, disaster was spawned. Come in. You're sent for me? Yes, come in. Chen here sent for you. What is it, Chen? These many years you have been our friend and neighbor. Now we call on you for help. Your grandson has smallpox? No, I do not think so. Not yet. But it is spreading all around the countryside. It is everywhere. In all the houses around us. You know that in the years past, sickness has taken all of my sons. Save then here. And all of my grandchildren save little Ying there in the basket. The same it has done in our house. Year by year, the sickness has taken them. You are a learned man. What can we do? Is there nothing we can do? I do not know. Must we wait then until the smallpox comes? Must we wait until it surges up like the sea and takes my last grandson? It is spreading as before the wind. Must we wait till it comes here? What can we do? There is one in the village who talks of ways to stop sickness. Can he stop the smallpox? Who is he? He is Luo, the son of Wang. Oh, Luo. He who talks of the new life. Yes. He talks of a way to stop sickness by preventing it. He talks nonsense. His father, Wang, is ashamed of him. But perhaps he knows what to do. Perhaps he can tell us. He knows nothing but fine talk of manners and a foolish talk of the new life. Have we and our ancestors not learned to live in all the years of our lives? But to be told by an untried young man, will we not even talk to him for the sake of your grandson? Perhaps he can show you the way. How can I go to Luo, the son of Wang, after all his father and I have seen of his foolishness and after all we have said to him, Chen walked over the long road to the village, to the house of Wang, and everywhere he saw the ravages of smallpox. Babies and toddlers and children of all ages were stricken. Many had died, and those that were not yet stricken, the mothers and their children, cowered in their houses. My son Luo cannot help you, Chen. Where is Luo? Where I do not know, but wasting his time of that, I'm sure. But if he talks of a way to stop the smallpox... I have heard him talk of it, but talk means nothing. My last grandson. If what Luo speaks of will save my grandson... Would you trust your grandson to the hands of those who have influenced my son? We have nothing else, Wang. No. It is better that we trust the mercies as we have in all the scourges that have gone before. My son knows nothing of smallpox. I know that something can be done. Luo, my son... Is there smallpox in your house, Mr. Chen? No, not yet. But it is everywhere in the countryside around us. Well, then perhaps it is not too late. Are you saying that your new life movement also can stop this scourge of smallpox, my son? Let us listen to him, Wang. Is there something that can be done, Luo? Yes, there is something that can be done. At the Central Health Administration in Nanjing, thousands of bottles of a precious fluid have come. The same kind of fluid that has stopped smallpox in other cities and other lands. Have you seen this fluid, Luo? No, I have not seen it, my father. But the doctors who have been trained in the great schools say it will prevent smallpox. It has prevented smallpox in many places. What is this fluid? They call it vaccine. The arm is scratched, and it is put into the scratch. The people of this countryside will not permit this work of the devil. My father, that is the part that we of the new life movement will do. We will go into the countryside and tell the people of this vaccine. No one will believe you, my son. I will believe you, Luo. You will permit this, Chen. You will permit them to bring this foreign evil into your home against what you have learned all of your years. It may save my grandson. We will bring it to your house, Mr. Chen, and the doctors will give it to your grandson. Bring it, then, as soon as you have it. I shall do all I can to help you. Well, soon the vaccine came and Chen's grandson was vaccinated. The elders stood around in silence and looked on. Chief among them was Wang. And day by day they watched the child. When the child's arms swelled and became sore, they were concerned. The child is suffering from the wound, my son. Oh, only some soreness. Soon it will pass. They watched him gently. At last it did pass. Chen's grandson did not get smallpox. The children that were not vaccinated have come down with smallpox Wang. Many of them have died. But my grandson is well. Then Lo was right. Could he then be right about the new life movement? The answer came in the achievements of the new life movement. It reached the mission hospitals, the schools, the country churches, and through these, thousands of Chinese were vaccinated. And thousands were saved from suffering and death. Old Wang began to see that the four virtues were just fine talk, but were principles of life. And he and others of the old China began to live by them and believe in them. They saw that the rules that they had scoffed at were practical rules of living. And that as more and more lived according to them all were proportionately better off. And now the new life movement spread throughout the land. Old Wang became an eager worker. You must clean up the filth in your villages. Are you cleaning up the filth, Wang? You who scolded his own son for talking against filth? Disease comes with dirt, and this I know. What is this new life movement if it is more than a society to speak of fine things in empty words? I have seen it grow. And I have seen the good come from it. You have been tricked by them, old fool. What have they done to give us a better living? We have laid the foundation for a better living and a better country. The time has come to think of more than our farms and our villages. That is right, Xia. We must take apart not only in the life around us but in the life of the nation. It is because many of our people have not cultivated these virtues that there is this order and confusion around us. I watched Wang work day by day for the new life movement. And he became a sort of prototype of the change that was taking place throughout China. For everywhere the constructive work of this renaissance of China was being expressed by the men who will make the China of tomorrow. If a country cannot defend itself, it will lose its existence. The larger its territory, the more tempting it is to its enemies. There is only one way, and that is to develop the economic stability of our country and to develop a patriotic and fighting spirit among our people. Yes, I think of all this now as I see old Wang out there in that parade carrying that silk banner. He is still a peasant. The new life movement has not made him rich, not in money, but it has improved his lot as it has improved a lot of so many other Chinese. As I watch him in his simple clean clothes carrying that silk banner, I remember what he said to me once. You see, Mr. Spencer, without men of character, there can be no strong nation. There is an old Chinese proverb, if you are planning for one year, so grain. If you are planning for ten years, plant trees. But if you are planning for a hundred years, grow men. You have been listening to the Pacific Story presented by the National Broadcasting Company and its affiliated independent stations as a public service to clarify events in the Pacific and to make understandable the cross currents of life in the Pacific Basin. A reprint of this Pacific Story program is available at the cost of ten cents. Send ten cents in stamps or coin to University of California Press, Berkeley, California. We repeat, a reprint of this Pacific Story program is available at the cost of ten cents. Send ten cents in stamps or coin to University of California Press, Berkeley, California. The Pacific Story is written and directed by Arnold Marquess. The original musical score was composed and conducted by Thomas Paluso. The principal voice was that of Norman Field. This program came to you from Hollywood. This is the National Broadcasting Company.