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"This is a book about one of the first groups of young Red Guards who, inspired by Maoist ideology, volunteered to leave their city and become rural laborers, potentially for life. The book presents their experience of a decade in a difficult rural environment, their final return to their city and their fate after this return. The book draws lessons from that historical event"--

AbstractYenching University did not exist in isolation but was part of several overlapping educational networks, international, national, sectarian, and local. Internationally, it was a modern Christian liberal arts university, comparable to Christian higher educational institutions in the United States and elsewhere in the world. Nationally, it was one of the colleges under the aegis of the United Board for Christian Higher Education in China and, more broadly, part of a modern higher educational network, centered in the large cities of eastern China. Locally, it was a component of a super-elite North China complex of higher education located in Beijing and Tianjin. This complex, as Yeh Wen-hsin has pointed out in her taxonomy of Republican-era higher education, stood in contrast with Guomindang universities such as National Central and Sun Yat-sen, as well as with teachers colleges, provincial universities, diploma mills, and other less renowned institutions.

In analysing the youthful cohort that launched the Tiananmen protest movement, Luo Xu draws our attention to the problematic connection between young people's quest to define individual identity and the decision to commit themselves to political and social action. How, he asks, could a "self-centered 'me generation' . . . engage in such an enormous collective action that demanded great devotion to a common idealistic cause?" (p. ix)Part one, "The journey" treats intellectual formulations from Bei Dao's poem I Don't Believe (1976) to Cui Jian's song I Have Nothing (1986), and summarizes public discourses by and about youth from the Democracy Wall (1978|–79) to the lesser known "Pan Xiao discussion" (1980) and "Shekou Storm" (1988). Xu's narrative implies that the tidal changes of the 13 years from the death of Mao to the Tiananmen uprising created two mini-generations. The first (late 1970s and early 1980s) was preoccupied with unresolved issues of the Cultural Revolution. The second (late 1980s) sought to redefine the relationship between the individual and the public realm.