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On Guerrilla Warfare   by Mao Tse-Tung

6. The Political Problems Of Guerrilla Warfare

In Chapter 1, I mentioned the fact that guerrilla troops should have a precise conception of the political goal of the struggle and the political organization to be used in attaining that goal. This means that both organization and discipline of guerrilla troops must be at a high level so that they can carry out the political activities that are the life of both the guerilla armies and of revolutionary warfare.

First of all, political activities depend upon the indoctrination of both military and political leaders with the idea of anti-Japanism. Through them, the idea is transmitted to the troops. One must not feel that he is anti-Japanese merely because he is a member of a guerrilla unit. The anti-Japanese idea must be an ever-present conviction, and if it is forgotten, we may succumb to the temptations of the enemy or be overcome with discouragement. In a war of long duration, those whose conviction that the people must be emancipated is not deep rooted are likely to become shaken in their faith or actually revolt.

Without the general education that enables everyone to understand our goal of driving out Japanese imperialism and establishing a free and happy China, the soldiers fight without conviction and lose their determination.

The political goal must be clearly and precisely indicated to inhabitants of guerrilla zones and their national consciousness awakened. Hence, a concrete explanation of the political systems used is important not only to guerrilla troops but to all those who are concerned with the realization of our political goal. The Kuomintang has issued a pamphlet entitled System of National Organization for War, which should be widely distributed throughout guerrilla zones. If we lack national organization, we will lack the essential unity that should exist between the soldiers and the people.

A study and comprehension of the political objectives of this war and of the anti-Japanese front is particularly important for officers of guerrilla troops. There are some militarists who say: 'We are not interested in politics but only in the profession of arms.' It is vital that these simple-minded militarists be made to realize the relationship that exists between politics and military affairs. Military action is a method used to attain a political goal. While military affairs and political affairs are not identical, it is impossible to isolate one from the other.

It is to be hoped that the world is in the last era of strife. The vast majority of human beings have already prepared or are preparing to fight a war that will bring justice to the oppressed peopled of the world. No matter how long this war may last, there is no doubt that it will be followed by an unprecedented epoch of peace. The war that we are fighting today for the freedom of all human beings, and the independent, happy, and liberal China that we are fighting to establish will be a part of that new world order. A conception like this is difficult for the simple-minded militarist to grasp and it must therefore be carefully explained to him.

There are three additional matters that must be considered under the broad question of political activities. These are political activities, first, as applied to the troops; second, as applied to the people; and, third, as applied to the enemy.

The fundamental problems are:
first, spiritual unification of officers and men within the army; second, spiritual unification of the army and the people; and last, destruction of the unity of the enemy.

(The concrete methods for achieving these unities are discussed in detail in pamphlet Number 4 of this series, entitled Political Activities in Anti-Japanese Guerrilla Warfare)

A revolutionary army must have discipline that is established on a limited democratic basis. In all armies, obedience the subordinates to their superiors must be exacted. This is true in the case of guerrilla discipline, but the basis for guerrilla discipline must be the individual conscience. With guerrillas, a discipline of compulsion is ineffective. In any revolutionary army, there is unity of purpose as far as both officers and men are concerned, and, therefore, within such an army, discipline is self-imposed. Although discipline in guerrilla ranks is not as severe as in the ranks of orthodox forces, the necessity for discipline exists. This must be self-imposed, because only when it is, is the soldier able to understand completely, why he fights and why he must obey. This type of discipline becomes a tower of strength within the army, and it is the only type that can truly harmonize the relationship that exists between officers and soldiers.

In any system where discipline is externally imposed, the relationship that exists between officer and man is characterized by indifference of the one to the other. The idea that officers can physically beat or severely tongue-lash their men is a feudal one and is not in accord with the conception of self-imposed discipline. Discipline of the feudal type will destroy internal unity and fighting strength. A discipline self-imposed is the primary characteristic of a democratic system in the army.

A secondary characteristic is found in the degree of liberties accorded officers and soldiers. In a revolutionary army, all individuals enjoy political liberty and the question, for example, of the emancipation of the people must not only be tolerated but discussed, and propaganda must encouraged.

Further, in such an army, the mode of living of the officers and the soldiers must not differ too much, and this is particularly true in the case of guerrilla troops. Officers should live under the same conditions as their men, for that is the only way in which they can gain from their men the admiration and confidence so vital in war. It is incorrect to hold to a theory of equality in all things. But there must be equality of existence in accepting the hardships and dangers of war, thus we may attain to the unification of the officer and soldier groups a unity both horizontal within the group itself, and vertical, that is, from lower to higher echelons. It is only when such unity is present that units can be said to be powerful combat factors.

There is also a unity of spirit that should exist between troops and local inhabitants. The Eighth Route Army put into practice a code known as 'Three Rules and the Eight Remarks', which we list here:

All actions are subject to command.
Do not steal from the people.
Be neither selfish nor unjust.

Replace the door when you leave the house.
Roll up the bedding on which you have slept.
Be courteous.
Be honest in your transactions.
Return what you borrow.
Replace what you break.
Do not bathe in the presence of women.
Do not without authority search those you arrest.

The Red Army adhered to this code for ten years and the Eighth Route Army and other units have since adopted it.

Many people think it impossible for guerrillas to exist for long in the enemy's rear. Such a belief reveals lack of comprehension of the relationship that should exist between the people and the troops. The former may be likened
to water the latter to the fish who inhabit it. How may it be said that these two cannot exist together? It is only undisciplined troops who make the people their enemies and who, like the fish out of its native element cannot live.

We further our mission of destroying the enemy by propagandizing his troops, by treating his captured soldiers with consideration, and by caring for those of his wounded who fall into our hands. If we fail in these respects, we strengthen
the solidarity of our enemy.

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