VNCHdalat

Cảnh Ăn Thịt Người Tại Trung Cộng
by 22 April 2009
http://lequocquan.blogspot.com/2012/07/ ... a-noi.html

Scarlet Memorial: Tales Of Cannibalism In Modern China 

CẢNH LÀM THỊT, và ĂN THỊT NGƯỜI RẤT KHỦNG KHIẾP 
XIN đọc gỉa TRỞ RA !!!

Sự kiện "ăn thịt người" tại Trung Quốc đã được viết thành sách. Xin nhấp vào đây để xem phần giới thiệu. Tuy nhiên những hình ảnh dưới đây thật là dễ sợ. Chúng tôi không biết tính chân thật của những tấm ảnh này. Những tấm ảnh này thật hay được ngụy tạo chúng tôi không có cách nào để kiểm chứng. Tuy nhiên, cho dù đây là những tấm ảnh được ngụy tạo bằng các thủ thuật "photo shop" thì chúng cũng có giá trị minh họa cho cuốn sách nói trên. Admin.

Theo nội dung email cho biết khi chính quyền Trung Quốc gửi những người Tây Tạng hay Pháp Luân Công cho nhóm người chuyên làm thịt nầy để làm chà bông trộn chung với thịt heo để bán ra thị trường trên thế giới tạo thêm lợi nhuận cho cơ sở làm thịt chà bông Quốc Doanh Trung Quốc. Ngoài phần thịt người làm chà bông, những phần đồ lòng, chính quyền TQ cho những người làm thịt tự do lấy dùng ngâm rượu hoặc đem nướng nhậu .

Phần hình chụp được chụp mỗi người bị làm thịt ghi vào con số HỒ SƠ là số mấy, sau đó những hình nầy gửi cho công an TQ báo cáo đã làm thịt bao nhiêu người để lãnh công . Những tấm hình nầy được một người bạn quen biết "nhóm người làm thịt" đánh cắp gửi ra ngoài . Nếu quí bạn đọc có phương tiện Internet, Blogs, xin phổ biến rộng để giúp những nạn nhân Tây Tạng cũng như báo cho thế giới biết sự man rợ của chính quyền TQ .

Một phần tin về chuyện nầy được bắt đầu phổ biến trên các Blog tiếng Hoa , cũng đăng những tấm hình nầy. Ghi Chú phần tiếng Hoa được phổ biến qua một câu chuyện khác hoàn toàn với nội dung email cấp cứu. Có thể theo chúng tôi sau khi những tấm hình nầy được phổ biến về tội ác của tập đoàn Trung Cộng thì Chính Phủ Trung Cộng cho phổ biến với nội dung khác đi, cho rằng đây chỉ là dân đói nên tự ăn thịt người sống không liên quan gì tới chính quyền Trung Quốc. Bài viết nầy bằng tiếng TQ , được dịch giả Việt Hải Trần Dịch từ tiếng Hoa qua tiếng Việt để bạn đọc tham khảo. Chúng tôi nhắc lại bài nầy được viết sau lá email phổ biến. Bài viết dưới đây có thể nhằm đánh lạc hướng tội ác của tập đoàn CSTQ :

CHUYỆN KINH TỞM RỢN NGƯỜI - XẺ THỊT GÁI TRINH ĐỂ ĂN TẾT
Nghèo,Một số người không tiền mua thịt ăn.Họ chỉ có thể nuôi một con heo và đợi đến tết để mần thịt ăn,cũng qua được một cái tết nghèo.Bây giờ mức sinh hoạt của người dân đã được nâng cao,và tốt hơn xưa rất nhiều, ngày ngày đều có thịt ăn,

Vậy bây giờ muốn ăn tết người ta sẽ chọn thịt gì đây? Một bút giả, trong tiết xuân đi thăm người bạn học đã tìm ra được một đáp án -- ĂN THỊT NGƯỜI, Mà còn là ăn thịt gái trinh nữa cơ! Ở cái thôn trang nhỏ bé này tuy là vắng vẻ và hẻo lánh, nhưng vẫn là một cận điểm các trục lộ của khách lữ du. Một số du khách độc hành thường phải đi ngang qua đây, hơn nữa, họ lại còn xin được ở trọ trong những gia đình dân chúng trong thôn làng này. Thế nhưng trong số họ, nếu những cô gái nào mà được các gia chủ coi là "con mồi" thì chắc chắn cô gái đó sẽ được bọ bắt giam lỏng để "nuôi thịt", trong thời gian nuôi ăn, nuôi ở,cô gái không được ra khỏi nhà, "con thịt gái trinh" không được quan hệ TÍNH DỤC với đàn ông, vì rằng thịt gái trinh, phần hạ bộ rất thơm ngon hơn những cô đã có trải qua chuyện tính giao. Nuôi đến tết rồi, thì trói lại khiêng ra sau nhà để "thọc huyết", sau đó thì là cả nhà này sẽ tận tình thưởng thức cái món thịt người trong suốt cả mùa xuân, lại còn có thể đem thịt bán cho những gia đình không có "thu hoạch",tỷ như trai lỡ thời,ế vợ hoặc những gia đình không có phụ nữ đến xin ở trọ, khách lữ du phụ nữ đa số họ chọn những gia đình mà hai vợ chồng có gương mặt nhìn đôn hậu.

Cũng vì, thường khi cận tết hầu như không có khách lữ du đến đây, do vậy nơi đây chuyện mổ người ăn thịt đã không bị người ta phát hiện, bút giả vì sang xe lộn, ngẫm nghĩ gần đây có nhà người bạn học, thôi thì sẵn đây mình đi thăm anh ta chơi, nhân đó mới tận mắt mục kích quá trình làm thịt người - - Cô gái này khoảng trên hai mươi tuổi, công nhân, trước đây nửa năm cô ấy xin nghỉ việc, và cũng vì chưa tìm được công việc nào thích hợp, nên mới đi du sơn ngoạn thủy, xin ở trọ nhà bạn học tôi liền bị bắt "nuôi thịt".Bây giờ mới vừa được tắm rửa sạch sẽ khiêng ra,mình cô lõa lồ, vì lạnh nên da cô bị ửng đỏ lên. Chú của bạn tôi là một nhân viên bảo an trong làng nên trong lúc rửa ráy sạch sẽ cho cô gái, ông ta đã dùng còng,còng tay cô gái lại để việc rửa ráy được dễ dàng.

Dân trong làng đối với những vụ án "thịt người" này, họ luôn xem như là mổ dê, mổ lợn, là chuyện thường tình hiển nhiên. Bạn tôi chưa có bạn gái, tôi nói: "cô gái đẹp như vậy mà đem làm thịt ăn thì uổng quá đi, hay là anh lấy cô ta làm vợ có phải là hay hơn không" ? Bạn tôi nói, làng anh ta có cái lệ là không được lấy gái của làng khác, vì đối với họ, những cô gái ở làng khác đều chỉ được dùng để mổ thịt ăn mà thôi. Ngày thường chuyện vãn với nhau, họ thường bảo nhau các cô gái bị bắt để xẻ thịt là NIÊN TRƯ (heo thịt để ăn tết), tỷ dụ như bà Lưu đại thẩm, nghe nói nhà cháu bắt được một "ĐẠI NIÊN TRƯ" mập ốm thế nào? "còn đang nuôi, nên cho ăn...", trong khi đang nói, NIÊN TRƯ đã được tháo còng, và trói lại đàng hoàng, cô gái rất đẹp, thân hình rất là hấp dẫn, cô đã được cạo lông sạch sẽ. Má bạn tôi cho biết, khi mới bắt được cô ta nửa năm trước đây, cô còn ốm lắm, nhưng bây giờ đã mập mạp thêm nhiều rồi. Họ còn cho biết trói con gái thì trói hai tay hai chân ở phía sau lưng là được rồi, Mặc cho cô ta cựa quậy vùng vẫy thế nào cũng không sao.

Cô gái đã được đặt trên cái bàn dài rồi, hai người chú của bạn tôi đã giữ chặt cô gái, cha bạn tôi kéo tóc cô gái về phía sau, và để sẵn cái thao hứng máu ngay phía dưới cổ của cô. người đẹp sẽ bị cắt cổ trong chốc lát, tôi thấy rất khẩn tương, nín thở, lấy máy ảnh ra chụp liền tấm ảnh thứ hai.

Có tiếng kêu khóc "sao giống như là mổ lợn vậy", nhưng mà trên thực tế,người đang đối diện với đồ đao cũng còn rất bình tỉnh, dù là khóc, cô vẫn biết chẳng có ai đến cứu cô.Riêng tôi, tôi cũng đã từng động lòng trắc ẩn,nhưng nghĩ lại mình chỉ là người khách,mình cũng chẳng nói được gì hơn, cũng đành chịu thôi, hơn nữa, cô gái đã được bày ra cả khối thịt ngon lành cũng đủ để cho tôi có ý nghĩ muốn ăn thịt, tôi quyết định phải ăn thịt cô, dù sao, thịt người đâu có dễ gì mà được ăn đâu. Trước tiên, đường dao cứa ngay cổ cô gái, máu lập tức phun ra tung toé, phun cả lên tay tên đồ tể,dao lại được đâm sâu vào cổ và cứa qua, cứa lại để cho máu chảy ra thêm nhanh.Cô gái vì bị cắt cổ họng nên không thể kêu khóc,mà chỉ vùng vẫy cựa quậy rất mạnh, nhưng vì bị trói hết tay chân. Vai, háng, chân đều bị kềm chế, nên sự vùng vẫy hoàn toàn vô hiệu.

Máu phun ra càng nhiều,thì cái lực cựa quậy của cô gái cũng từ từ yếu đi, mọi người giờ đã khỏe rồi, họ chỉ cần đem đặt cô lên cái bàn dài. Cha của bạn tôi cũng vứt cây dao đi, ông nắm đầu cô ta xây ngược lại để cho máu chảy vào thao. Ông ta nói, Máu của các cô gái được nêm thêm gia vị, rồi cho vào ruột đã làm sạch sẽ, xong đem đi chưng thì ăn ngon lắm.

Máu ra cũng tạm vừa đủ rồi, cô được đặt trên mặt đất, một là để thay đổi cái tư thế để khống chế máu, hai là để tháo dây trói ra. Con chó vàng bây giờ nó cũng chạy đến để xí phần, trước nhứt nó xí được chút máu để "giải lao", và tối đến thì nó sẽ có được ít cục xương của cô gái để mà cạp chơi.

Dây đã tháo rồi, cô gái lại được khiêng tới chỗ sạch sẽ, những tên đồ tể bắt đầu rửa sạch máu trên mình cô. Sau cùng chúng xem xét lại thân thể của cô sau khi đã cạo rửa sạch sẽ lại, cô sẽ được xẻ thịt và cắt chân tay,

Ở cái màng nầy, tôi chụp ảnh không có gì là khó khăn, nhưng khi xuống đến phần dưới, chụp ảnh thì tay tôi bắt đầu run run. Vì không thể khống chế được tay run, nên những tấm ảnh kế tiếp tôi chụp không được rõ ràng cho lắm, tôi không thể tiếp tục chụp ảnh cho bà con rồi. Giai đoạn kế tiếp là chặt chân tay và móc nội tạng.

Thân thể cô gái đã được hoàn toàn xẻ thịt, và cắt loại bỏ đi những phần xương vô dụng, nguyên đống thịt mềm mại đã được bày trên cái bàn để mổ xẻ.

Mấy ngày nay, cái thôn nhỏ này thường nghe có tiếng kêu khóc của cô gái sắp bị đưa đi mổ thịt, tiếng mài dao, tiếng đĩa chén, tiếng của cái thao đụng vào nhau. Trong thôn này có cái luật bất thành văn, là chỉ được ăn thịt người mỗi khi xuân về tết đến mà thôi; và mỗi một hộ gia đình thì chỉ được quyền mổ thịt một người thôi. Cái nhà này vì có hai gia đình anh em ở chung, nên được mần thịt một lượt hai cô gái.

Tay đồ tể dùng cây dao lớn hướng từ phía trên phần xương (xin xem hình) chỗ kín của cô gái mà rọc mạnh xuống dưới.

Ngày nay tại Trung Quốc đang diễn ra một hiện trạng rất đau lòng, đó là lối sống buôn thả, thiếu luân lý, tình dục bừa bãi, để rồi mang bầu, sau đó, đem đi bán bào thai, bán đứa trẻ còn đỏ non, hoặc sinh đứa trẻ đó ra, rồi đem đi bán cho các nhà hàng để làm thịt người, bán cho các khách hàng ăn, tức người ăn thịt người.

Một hiện tượng chưa từng bao giờ diễn ra trong lịch sử của xã hội văn minh loài người

DƯỚI ĐÂY LÀ NHỮNG HÌNH ẢNH GHÊ SỢ
CHỐNG CHỈ ĐỊNH: PHỤ NỮ, TRẺ EM, NGƯỜI MẮC BỆNH TIM

Các thương gia Đài loan ở Quảng đông gần đây loan truyền một trào lưu bồi bổ rợn tóc gáy - Canh thai nhi. Chỉ cần 3-4000 nhân dân tệ là có thể thưởng thức món canh cực bổ làm từ thai nhi 6-7 tháng tuổi, được các thương gia Đài loan ví như “tráng dương thượng phẩm”.

Đài thương họ Vương - chủ một nhà máy ở DongWan - tự nhận là thường khách của canh thai nhi, cho biết : “Thai nhi độ mấy tháng tuổi, cộng thêm … (một số vị thuốc Đông y không dịch được), hầm trong 8 tiếng rất có tác dụng bổ khí, dưỡng huyết.”. Ôm một gái bao 19 tuổi người Hồ Nam, ông Vương dương dương tự đắc nói : “Với độ tuổi 62 như tôi, mỗi tối đều có thể làm một lần (make love), chính là nhờ tác dụng của nó.”

Thấy vẻ mặt ký giả đầy hoài nghi, ông ta bèn tự nguyện dẫn ký giả đi “mở mang kiến thức”. Trạm đầu tiên, ông ta dẫn ký giả đến thành phố FoShan (Phật Sơn) tỉnh Quảng đông, tìm đến nhà hàng ăn canh thai nhi, không may ông chủ Lý nói : “Xương sườn (ám ngữ chỉ thai nhi) không dễ kiếm, hiện tại không có hàng. Loại này không thể để đông lạnh, phải ăn tươi mới tốt.” Ông chủ Lý cho chúng tôi biết, nếu thực sự muốn ăn, “có một đôi vợ chồng ngoại tỉnh đến làm thuê, hiện đang có bầu 8 tháng, vì đã có 2 con gái nên nếu lần này lại là con gái thì có thể ăn được.”

Ký giả vẫn bán tín bán nghi, điều tra phỏng vấn mất mấy tuần mà vẫn chỉ đựơc nghe mà chả được nhìn tận mắt, đã tưởng phải bỏ cuộc, nào ngờ mấy ngày sau ông Vương gọi điện báo : “Tìm được hàng rồi, tiết trời đang chuyển lạnh, có mấy người bạn đang muốn đi bồi bổ.”

Ông ta dẫn ký giả đến Đài Sơn, tìm đến nhà hàng, ông chủ họ Cao dẫn cả đoàn chúng tôi xuống bếp “khai nhãn giới”. Nhìn cái xác thai nhi chỉ nhỏ bằng con mèo con nằm trên cái thớt, ông Cao hơi ngượng ngùng nói : “5 tháng tuổi, hơi nhỏ một chút”. Ông Cao nói rằng cái xác thai nhi nữ này do một người bạn kiếm được dưới nông thôn, ông ta không muốn tiết lộ giá mua vào, chỉ nói rằng giá cả phụ thuộc vào tháng tuổi và sống hay chết.

Ông Vương cũng nói thêm, ăn một bữa hết 3500 tệ, các chi tiết khác ông không quan tâm. Ký giả nghe mọi người nói, thai nhi chết do lứu sản hoặc phá thai đựơc bán cho người môi giới khoảng vài trăm tệ, nếu là thai nhi sống đẻ thiếu tháng thì giá khoảng 2000 tệ, coi như mua làm con nuôi. Khi thai nhi được giao cho nhà hàng thì đều đã chết, còn chuyện trước đó là thai sống hay thai chết thì không quan trọng. Bữa canh bổ này ký giả không có gan nếm thử, sau khi tham quan nhà bếp xong rất lâu không ăn đựơc gì, bèn giả vờ ốm cáo lui. 

The cannibalism in China was documented in books.  

Click HERE to read the introduction . 

The below photos are very scary. We don't know for sure about the truthfulness of these pictures. However, they may serve as the illustrations for the above mentioned book. Admin.

---------------------------------------------
Submitted by Admin on Fri, 04/24/2009 - 16:07.
1993 - Revisiting an Ugly Past
A journey to Wuxuan

At the peak of Red Guard violence in 1968 during the Cultural Revolution, rumours circulated in Beijing of wholesale murder being committed in the region of Guangxi. Some of the trussed bodies which ended up in the harbours of Hong Kong and Macao must have floated all the way down the West River from the south-eastern corner of the province. It soon became known outside China that the killings in Guangxi had finally persuaded Mao Zedong to call a halt to the mass struggle and send in the army to restore order throughout the country. In Beijing an even darker story was already circulating - that people had not only been killed but eaten in Guangxi.

In the mid-1980s the poet and novelist Zheng Yi, who had heard the story while a Red Guard himself, decided to investigate on the spot. Equipped with his credentials as a writer and journalist, he found some local officials and witnesses, and even a few people who had killed and eaten human flesh, quite prepared to talk. This was the period when the Party, led by Hu Yaobang, was making a serious effort to deal with the past and to carry out internal reform. Zheng Yi was given printed copies of evidence compiled by special government and Party `work teams' which had recently investigated the killings and had documented the evidence of mass slaughter accompanied in a number of rural counties by cannibalism. These reports were dry and detailed, listing names, dates, and methods of killing and consumption.

After the Beijing Massacre Zheng Yi spent three years on the run, pursued as a `counter-revolutionary': his wife was imprisoned for a time. He decided to smuggle the material he had gathered on Guangxi out of the country; later the couple were able to reach Hong Kong. His articles gained little attention when they were first published in one or two Hong Kong magazines. The subject was distasteful and even many Chinese dissidents felt embarrassed that it reflected badly on their country.

I obtained copies of the original material gathered by Zheng Yi: it was detailed in a bureaucratic style and appeared to be authentic. But in the end there was only one way to be sure. I looked at the map of Guangxi: Wuxuan County, where the worst episode of cannibalism was said to have occurred, was surprisingly close to the immensely popular tourist route - which now attracts a million foreigners every year - of the Li River with its karst limestone formations and fishermen who use cormorants. Five hours by train from Guilin, where the tourists stay in international hotels, took me to Guiping. From there it was another five slow hours up the Qian River- past scenery every bit was beautiful as the famous sights along the Li - to Wuxuan.

In Guiping I spoke to riverside dwellers who remembered those awful years, and the bodies washed up by their front doors which had floated downstream. Wuxuan was much poorer than Guiping and had a dismal air. It was still officially closed to foreigners, but I arrived on a public holiday and wandered freely. It was not long before I found someone prepared to talk there too. Just twenty-five years after I wrote about the bodies in Hong Kong harbour, I had arrived at one of their sources. There was no doubt about the truth of the story: the harder part was to try to understand why it happened.

A JOURNEY TO WUXUAN
October 1993, Guangxi Autonomous Region

From China to the former Soviet Union, the history of the former Communist bloc is being rewritten - its achievements, mythical or real, discredited in the cold light of the post-Cold War: Beijing still claims to be `socialist' but has done its own demolition job on the revolution; in the West, wildly exaggerated tales about Mao Zedong's private life have surfaced ahead of the 100th anniversary of his birth. More accurately, the starvation of the Great Leap Forward and the suffering of the Cultural Revolution is now fully acknowledged. But one secret skeleton has remained hidden until now.

Earlier this year a dissident Chinese writer published the claim that people had not only been killed but eaten in south-west China during the Cultural Revolution. Could this really be true or was it just another piece of back-street gossip? Abroad, former `friends of China' were particularly upset. So many of their illusions about the Mao era had already been shattered: this was one revelation too far.

The only one way to be absolutely sure was to visit the town of Wuxuan in the south-western province (technically an `autonomous region') of Guangxi where the worst cases had allegedly occurred. Beneath the covered market in Wuxuan's main square, sacks of rice and bundles of tobacco were being traded in an early-morning grey mist. The subject of cannibalism is not an easy one to raise, even twenty-five years on, in a country where history is entangled with politics. But within half an hour, I had secured an unambiguous answer.

`Yes, the killings were really bad in Wuxuan,' said Mr Li, a friendly middle-aged local government clerk. `Just over there' - he pointed towards the old town - `I saw them rushing down. Then there was a big explosion, right next to the market, and bodies everywhere!'

But were people really eaten was well? `Of course they were; it's absolutely true, not false at all! And in Wuxuan,' Mr Li added with a touch of pride, `we ate more people than anywhere else in China!' Lii is not his real name, although he wrote it down readily with his address in my notebook.

His cheerful confirmation was both depressing and enlightening. Suddenly everything around me began to make historical sense. Old Wuxuan has hardly changed in the last quarter of a century and many of its walls still carry the faded slogans of the Cultural Revolution. The market square lies on its eastern side, the broad Qian River to its west. The town's main street runs between the two, descending to the water's edge in a flight of flagstone stairs. Most of the killings in May-July 1968 followed the logic of this simple geography. The market was where the victims were put on show; the river was the scene of the worst butchery. On the streets in between, these `class enemies' were paraded, hands and feet lashed with electric wire, forced to kneel and confess their crimes.
The fast-flowing Qian river rises near the Vietnam border, loops through Guangxi province and eventually - 500 kilometres downstream from Wuxuan - debouches not far from Hong Kong. These days it carries small smoky freighters, river steamers with narrow bunks for human sardines, and tiny barges towing enormous rafts of timber. At the height of the Cultural Revolution, it carried bodies.

The Hong Kong police fished dozens of corpses out of the harbour in the summer of 1968. There had been reports of fearsome fighting between Red Guard factions in Guangxi, and even Mao Zedong was said to have expressed alarm. But Wuxuan was too distant for its worst horrors to become known.
Some large, flat rocks near the water's edge were Wuxuan's killing stones. They made a convenient butcher's table for human dissection, and the unwanted bits could be disposed of easily in the river. Two typical cases are quoted in the official (but secret) chronicle of events which the dissident Zheng Yi obtained:
In the first, Zhou Shian was dragged to the town crossroads by a barber called Niu Huoshou and forced to kneel down. Beaten half to death, he was pulled down the long flight of stone steps to the riverside. Wang Chunrong then used a five-inch knife to cut Zhou open and extract his heart and liver. Others joined in and soon stripped him to the bone. Then they used a wooden boat to dump his remains in the river.

In the second, a raiding party from across the river seized three brothers from the Li family, and dragged them to the vegetable market where they were knifed to death. Their bodies were then carried down to the river, where the gang removed their livers and cut off their penises. The bodies were thrown into the river. That night they raped one of the widows, killed her pig and held a feast to celebrate the `great victory of the people's proletarian dictatorship'.
The secret report, compiled with bureaucratic thoroughness, also lists the `different forms of eating human flesh'. These included: `Killing and then having a feast, cutting up together but eating separately, baking human liver to make medicine, etc.' And it catalogues the `eleven different ways in which people were killed'. These were: `Beating to death, drowning, shooting, stabbing, chopping to death, dragging to death, cutting up alive, squashing to death, forcing someone to hang himself, killing the parent and raping the daughter, raiding to kill.'

These documents were the result of secret Communist Party investigations finally carried out fifteen years after the events. Most of those involved were punished, but with relatively light sentences: loss of party membership and/or jail terms of between one and fourteen years. When Zheng Yi visited Wuxuan (and four other Guangxi counties where cannibalism had occurred) in 1986 he was warned not to go out at night. Some of the killers still had powerful local connections.

After the Beijing massacre, Zheng and his wife, Bei Ming, went into hiding. Last year they escaped via Hong Kong to the US where he now works on Princeton University's China Project. Zheng is determined to the point of obsession to make the tale known and has just published Red Monument, a 700-page book, in Taiwan. The New York Times carried a report on Zheng in March this year (excerpted in the Guardian) and the dissident journalist Liu Binyan wrote a powerful article in the New York Review of Books. But reaction has generally been muted, especially among the overseas Chinese. Cannibalism is a distasteful subject and it reflects badly on the motherland. Why rake up the past?

Wuxuan County, with its population of 300,000, is tucked into the western folds of the grey and misty Great Yao Mountains in central Guangxi. It grows rice, vegetable oil, tobacco and sugar cane, but crop yields and incomes are much lower than the provincial average. Rural industry employs less than two per cent of the working population.

Wuxuan has always been `backward' in Chinese terms, and is only just beginning to be touched by Deng Xiaoping's consumer revolution. I arrived by boat from the lively port of Guiping in a five-hour journey which only passed one or two small villages. The scenery, almost as beautiful as that of the famous Li River near Guilin, is little-known to foreign or even Chinese tourists.

There were no street lights in Wuxuan's main square: a single food stall served oily noodles in the dark. I heard before I saw the large sow rooting through piles of rubbish on the broken pavement. Rats ran down the outer wall of a cinema showing an old kung fu film. I bought a stale moon cake and some chocolate in the dingy department store before it closed its shutters, but soon abandoned them to the pigs. In Guiping there had been shops with neon lights selling video recorders; cheerful street stalls with bright displays of fresh fruit; and an evening parade of teenagers in Hong Kong-style clothes. Here it seemed like China of ten years or more ago.

Yet there are a few splashes of light in Wuxuan's darkness. At the new end of town, along the modern highway past Party headquarters, cultural palace and government guest house, the first scouts of Mr Deng's revolution have arrived. These are the hairdressers and karaoke bar operators (often using the same premises). A young entrepreneur from the city of Liuzhou, newly established in Wuxuan, asked me to approve his window display of fashion posters and cut-out Chinese characters. But he complained of the high rent (500 yuan or fifty pounds a month) and the poor business. Too many people still have their hair cut in the market with a mirror hung against the wall.

The karaoke bars in Wuxuan are simple affairs, without giant screens or strobe lighting. A few tables are crammed into a small shop serving beer and peanuts: the screen is an ordinary TV set, but it has the latest videos. I stood on the mud-smeared pavement, watching a well-shaped young lady in one-piece bathing suit (no bikinis yet) floating on a surfboard somewhere in the South China Sea. `My heart leaps in the honey-sweet moon,' she mouthed, `I want to whisper that I love you. . .'
On the ground, the Great Leap Forward from cannibalism to karaoke is the distance between old and new Wuxuan, from the harbour steps to the new highway. Culturally, it is the distance from a society sealed from outside influence to one where every teenager knows who scored the goals in the European Cup. Those of the same age in 1968 were `revolutionary youth', rank-and-file fighters in the Red Guard struggles. Dozens of them died in the fierce battle which led to Wuxuan's summer months of slaughter. The children of those who are still alive will be the next generation of karaoke fans.

Not only Wuxuan but the whole of Guangxi province had been torn by political struggle for over a year (1967-68) between rival Red Guard factions each claiming to defend Chairman Mao to the death. These were manipulated by political cliques in the provincial capital and, through them, from Beijing. After a lull early in 1968, the more radical groups - known as the Small Faction because of their numerical weakness - were stirred up by signals from the `ultra-left' (Madame Mao and her `gang' in Beijing) to a last-ditch struggle. The Large Faction, controlled by Guangxi governor and army boss Wei Guoqing, then moved in literally for the kill. All Communist Party officials, right down to the village level, were ordered to `wage a Force 12 typhoon against the class enemy' and to carry out a `merciless class struggle'. The official (and minimum) estimate is that 90,000 throughout Guangxi died in what are now termed `unnatural deaths'.
On 4 May 1968, the Small Faction in Wuxuan had seized the harbour office and requisitioned its funds. In confused skirmishes a Large Faction leader was shot dead. The Large Faction called for reinforcements from two neighbouring counties and on the night of 12 May captured the Small Faction's base. The survivors, mostly teenagers, fled to a rocky outcrop in the harbour where they were rounded up early the next morning. At least thirty were killed on the spot.

At a memorial meeting for the dead of the Large Faction, two prisoners both students) were hung on trees as a `sacrifice' and butchered. They were the first to be eaten. Their hearts and liver were removed, cooked with pork and eaten communally. The head and feet of the Small Faction's leader, Zhou Weian, were displayed in the market place and his wife was forced to come and `identify' them. (Zhou Shian, whose slaughter is described above, was singled out because he was Weian's older brother.)

I shall only quote sparingly from the official account of the horrors which followed. Many school teachers were killed and at least two were eaten by their students. The headmaster of Tongling Middle School was the object of many struggle sessions. Although a guerrilla in the revolution, he had come from a landlord family. One night the students got tired of guarding him and killed him instead. The first person to eat his flesh was the girlfriend of his eldest son who had broken off the relationship.

A victim might be paraded and abused for some time before one or two individuals `dared' to kill him - watched with horrified fascination by the `masses', and by local officials who feared for their own lives. At first the victims were dragged to a secluded place before dismemberment, but within a month they were being openly butchered on the main street. The official record frequently notes in a chilling phrase that other people then `swarmed around to remove the flesh'. The most active killers were young men in their teens and twenties, including former members of the defeated Small Faction who sought to prove their new loyalty.

The taboo on eating human flesh was eroded by degrees. Zheng Yi suggests following sequence: (1) furtive eating by night, by individuals or families; (2) human and animal flesh are mixed together: those eating can delude themselves that they are `only eating pork'; (3) as the blood craze spreads, eating becomes a vogue. Different parts of the body are prized for their therapeutic value and cooked in a variety of ways. At the peak of the movement, human flesh is served at banquets with wine and loudly shouted guessing games.

The special horrors of Wuxuan finally became known in Beijing as the result of a remarkable act of courage which must have saved many lives. Wang Zujian was a former official - `upright' in the best Chinese tradition - who had been sent to a state farm in Wuxuan for criticizing Party policies in the late '50s. Released from the farm, he was now working quietly in the town's cultural office, hoping to keep out of trouble. Every day, as he walked to work, he was confronted by the slaughter on the streets. His wife, pregnant at the time, had arranged an abortion at the local hospital. She was so terrified that after two attempts to reach it she gave up. Wang resolved to denounce the cannibalism to the authorities, knowing that if his letter were intercepted he would probably get eaten too. He wrote to a relative, asking him to forward his letter to an old friend from the revolution, who in turn sent it to the capital. The ruse succeeded with dramatic results.

One morning early in July the rumour spread that a `big chief' was arriving to inspect Wuxuan. Soon a long convoy had arrived at the river port. Soldiers quickly fanned out to cover their commander as he entered the town. He was Ou Zhifu, commanding officer of the Guangxi Military District. Striding through the carnage, he confronted Wen Longsi, the head of Wuxuan's `revolutionary committee', and went straight to the point.

`How many people have you eaten here? Complaints have been made to Beijing! Why didn't you stop it? Why didn't you report it?' Pointing directly at Wen, he thumped the table. `Wen Longsi, from tomorrow, if one more person is eaten I'll make you pay. I'll blow your head off!'
The killing stopped immediately. Wen wished to save his head - so too did the Guangxi commander whose career would be blighted if Beijing blamed him for the `Force 12 typhoon'. The heroic Wang was identified after a friend revealed his name under torture. Wang was sent back to labour camp but not harmed. The town leaders feared subsequent investigation if they killed him too. His wife had the baby - their fourth child.

The eating of human flesh in Wuxuan and elsewhere in Guangxi had nothing do with the `famine cannibalism' recorded in China when millions have starved through war or natural disaster. It was `revenge cannibalism ' in which the victor demonstrates extreme contempt for the defeated foe by consuming parts of his body after (or sometimes before) death. Chinese dynastic history has recorded many such cases over several thousands of years. The philosopher Mengzi observed that `when men depart from righteousness and benevolence, they become like animals, even devouring their fellows'.

Not all cultures resort to cannibalism to take revenge on the vanquished. Western society prefers to humiliate the dead by mutilating and then displaying their remains. A typical modern example is the posed photograph of victorious soldier with severed head (US Marines in Vietnam, Indonesian rangers in East Timor, etc). Though any attempt to `explain' a society must be treated with great caution, the psycho-cultural view of China as an extremely `oral' culture seems to be relevant. Chinese attitudes towards food also suggest a therapeutic aspect. Bread soaked in the blood of an executed criminal was popularly believed to have powerful medicinal properties. A short story by the famous writer Lu Xun, Medicine, is based on this theme.

Cannibalism is a commonly used metaphor in China for the most destructive aspects of social behaviour. Lu Xun's most famous short story, A Madman's Diary, describing the patient`s delusion that he is threatened by people wanting to eat him, is a powerful allegory for the misrule of warlord China after the failure of the 1911 revolution. Similarly, a recent short story by a young contemporary writer, Wen Yuhong, describes an atmosphere of mounting blood lust which a witness to the events in Wuxuan would have readily recognized. In Wen's Mad City, a pair of ferocious butchers set a new fashion in slaughtering dogs for food. Everyone starts doing it too. Then one day they butcher a young man, and . . .

Can we be completely sure that the Wuxuan tale is not also fiction? Ever since the Conquistadores first traduced the Aztecs, Professor P. Arens has argued in The Man-eating Myth, Western societies have used the slur of cannibalism to de-humanize those whom they conquer, especially in the so-called Dark Continent. But apart from the Wuxuan documents and eyewitness accounts, there is substantial evidence of cannibalism in China in the past.
The distinguished anthropologist Wolfram Eberhard has identified five types of cannibalism including acts committed in revenge and for medical reasons. The majority of examples are found in south China among those ethnic groups known as `national minorities'.

Wuxuan's own population is 60 per cent `Zhuang' and the nearest county to the east is a `Yao' minority area. This offers a comforting alibi to friends in Beijing who can argue that what happened in 1968 was not really `Chinese' at all. In fact, most Zhuang have lost their original language and have been sinified by the dominant `Han' Chinese culture. But there is certainly an element of geographical history involved.

In another fold of the Great Yao Mountains, south-east from Wuxuan, the great Taiping Rebellion which rolled up half of China in 1951-64 began in the foothills of Mount Thistle. One of its leaders, the `western King' Xiao Chaogui, came from a Wuxuan peasant family and the Taipings' first military foray was launched into Wuxuan. Is this a clue to what happened a century later? Certainly the Taipings had a reputation for eating the hearts of their prisoners to make them bolder in combat (though so did the Manchu soldiers of the imperial armies with whom they fought). The official Party report also notes that, during the '40s, Japanese soldiers who raped Wuxuan women were sometimes killed and eaten.

These local factors help to explain Wuxuan's unhappy claim as the place where `we ate more people than anywhere else in China'. But why did it happen anywhere in a China which should have been transformed by socialism and the revolution?
For Zheng Yi, passionately anti-communist in the Solzhenitsyn mould, the answer is simple. The Communist Party and Mao were more savage, more inhuman, than Chiang Kai-shek or even Hitler and there is no need for further explanation. His sole concern is to reveal what has been covered up by timid or complicit party officials for the past twenty-five years. These and other dark secrets certainly do need to be exposed. It is impossible to imagine real political progress in China - whether towards pluralist democracy or a more democratic communist regime - unless Beijing can `settle accounts' with the past honestly and fully. The final reckoning will have to include the persecution of hundreds of thousands of intellectuals in the '50s (barely admitted because of Deng Xiaoping's role in this `anti-Rightist' campaign); the millions of famine deaths in the Great Leap Forward (only properly recorded in local histories which are not easily available); and the real responsibility for the Tiananmen Square Massacre which no one yet dares to admit. Cannibalism in Wuxuan is another such `negative lesson' to be learnt.

There is a broader justification, transcending China's own frontiers, for exploring these events. Crimes against humanity take many different forms, from Dachau to Dresden, from Angola to Cambodia, from the great Indonesian massacre of 1966 (when at least 100,000 died without the world noticing) to Wuxuan - and currently from Bosnia to Burundi. Why, we have to ask, does the impossible-to-believe somehow persist in happening? How can humans behave so frequently with such extreme inhumanity? The `special case' of Wuxuan is part of a much wider pattern which we need to understand.

In Wuxuan, as in most of China during the Cultural Revolution, a desperately poor community was expected to act out a political drama which it barely understood. Conflicting signals from Beijing destroyed the authority of those party officials who still believed in `serving the people'. If the people of Wuxuan had been as politically mature as Beijing propaganda pretended, and if they had enjoyed a reasonable standard of living and education, it might have been different. But control was seized by the ignorant, the insecure, the power-hungry and the pathologically violent. A primitive kind of class struggle did indeed take place in which those with more education and slightly better jobs (particularly teachers) were vulnerable targets. The rest was tyranny by a few, terror for the majority, and a growing mob hysteria.

Might it happen again in Wuxuan or elsewhere in Guangxi? It hardly seems possible as China moves into a new quasi-capitalist age. Yet the gap between the masses and the elite is still dangerously wide in the Chinese hinterland, and economic change is still far too slow. Only three hours by bus from the city of Liuzhou, where the streets glow with neon lights and the jewellery shops are always full, Wuxuan remains `backward'. Its young high-schoolers have only one ambition - to pass the national college exams and leave. Those who stay must settle into a society still isolated by physical and political barriers from hope and enlightenment. In this respect, Wuxuan is typical of a large swathe of China away from the booming coastal zones and rich provincial capitals.

Earlier this year I visited Mengshan County on the other side of the Great Yao Mountains. The Taiping rebels set up their first headquarters here in 1850 after they left Wuxuan. Mengshan, Zheng Yi tells us in Red Memorial, was notorious as a place where even the youngest children of `class enemies' were killed in 1968. Several were dragged to their death and dumped in an old air-raid shelter. One mother pleaded to be allowed to `keep just one' of her three children. Not one was spared.

Mengshan is now on a popular route for foreign backpackers, though their buses do not usually stop there. Surely there can be no child murderers now? I lunched in the town`s only good restaurant, next to a noisy table where bottles of Maotai liquor were being drained. The dozen men and one woman were hard-faced and swaggering, instantly recognisable as local bosses. I asked the waitress, already half-sure of the answer. Yes, this was `the leadership of Mengshan Public Security Bureau'.

Most of them would have been children themselves at the time when their peers were dragged to their deaths. Now they belong to a new exploiting elite which imports foreign cars, over-taxes the peasants and takes corruption for granted. Watching them belch and boast in the restaurant, lords of their domain, I could imagine them still getting away with murder. Or something even worse?

Source: 
http://www.johngittings.com/id47.html
------------------------

Why not, asked Jonathan
Submitted by Admin on Fri, 04/24/2009 - 15:57.

Why not, asked Jonathan Swift, an Anglican priest of Dublin, making his "modest proposal" for solving two of eighteenth-century Ireland’s great problems, "overpopulation" and mass starvation — why not eat your small children?

That would keep down the population, he argued, and ensure that those who lived were well nourished. Much of Swift’s text — one of the most effective satires ever written — was then given over, after the fashion of a cookery book, to a gruesomely detailed discussion of how best to dress and cook, and when best to serve, the various parts of a child butchered for the table.

He sustained it, grimly serious, for page after page, in terrifying detail.
Even in 18th and 19th centuries Ireland, where alien land-masters treated the people with unrelenting savagely, reality never caught up with the nightmare of Swift’s imagining. In China, they have come very close to it. Arguably, they have surpassed it.
In China, very large numbers of "criminals" — people, for example, who steal cars — are killed by the state; their organs are then removed and either used by well-off Chinese or sold abroad for hard international currency.

It was reported in the Daily Telegraph* that a hospital in Beijing has signed a contract with the Chinese state for the delivery of a regular supply of kidneys harvested from victims of the state’s executioners.

Capital punishment is normal for many petty offences in "Communist" China. The Chinese state kills more people than any other state. The lucrative market in human spare parts, so observers report, now ensures that cases are hurried along, that guilt or innocence is often a matter of indifference, and that many are killed who might otherwise be spared because their limbs and organs are valuable. This is not too far from what happened when the wife of the commandant of one of the Nazi concentration camps had inmates killed so that their tattooed skin could make pretty shades for her household lamps.
Orders can be accepted for particular body parts belonging to still-living people, who are then killed to order in the way most appropriate for preserving the bespoke organs. Thus, if hearts are needed, the alleged car thief or petty forger is shot in the head; if corneas are needed, the victim is shot through the heart, to make sure the eyes are not damaged.

Who decides what pieces of which criminal are to be preserved? There is a carefully worked-out set of procedures, spelled out in a secret 1984 legal directive:
"Where it is genuinely necessary… a surgical vehicle from the health department may be permitted to drive onto the execution grounds to remove the organs, but it is not permissible to use a vehicle bearing health department insignia, or to wear white clothing. Guards must remain posted around the execution grounds while… organ removal is going on."

Folk legends about vampire nobles in castles who drink the blood of ‘their’ peasants, are mythic representations of exploitation — folk versions, shaped by generations of the exploited people, of what Swift did in his study.

But you do not necessarily have to kill people to drain their blood. And horrors such as those I have described, though China has taken things to extremes possible only in a totalitariam state, are not found only in China. The collecting of Third World blood plasma for the US market, bought from hungry, undernourished people in places like Haiti — before the Aids plague — was long a gruesome symbol of the vampirism that sustains our civilisation.
The new trade in body parts — and it is not limited to China, though there it is a state industry able to ensure an adequate supply of raw material — is privatised medicine gone mad. Doctors take life — at second hand, but they know — from the poor and give it to the rich.

In class society, technical progress is not always the same thing as social or human progress. Frequently, it is their enemy.
There is no shortage of examples. In the Southern states of America, for example, the savage working to death of black slaves, and the vast increase in the slave trade that went with it, were stimulated not by agrarian backwardness in the USA of that age but by the wonderful technological innovations out of which grew the British cotton industry 200 years ago. It inaugurated the Industrial Revolution which would transform human society all over the globe. In Britain itself, women and children were, of course, also exploited savagely in the cotton factories run by the owners of the splendid new technology.

Class society is by its very nature socially cannibalistic. It is organised so that some people can rob, exploit and "consume" the capacities and lives of others.
In a famous essay, "The Power of Money in Bourgeois Society", written in the mid 1840s, Karl Marx described this feature of all class society in its most fluid and developed, capitalist, form. He is describing "the power of money":

"By possessing the property of buying everything, by possessing the property of appropriating all objects, money is thus the object of eminent possession. The universality of its property is the omnipotence of its being. It is therefore regarded as omnipotent… Money is the procurer between man’s need and the object, between his life and his means of life. But that which mediates my life for me, also mediates the existence of other people for me. For me it is the other person… "That which is for me through the medium of money — that for which I can pay (i.e., which money can buy) — that am I myself, the possessor of the money. The extent of the power of money is the extent of my power. Money’s properties are my — the possessor’s — properties and essential powers. Thus, what I am and am capable of is by no means determined by my individuality. I am ugly, but I can buy for myself the most beautiful of women. Therefore I am not ugly, for the effect of ugliness — its deterrent power — is nullified by money.

"I, according to my individual characteristics, am lame, but money furnishes me with 24 feet. Therefore I am not lame. I am bad, dishonest, unscrupulous, stupid; but money is honoured, and hence its possessor. Money is the supreme good, therefore its possessor is good...Money, besides, saves me the trouble of being dishonest: I am therefore presumed honest. I am brainless, but money is the real brain of all things and how then should its possessor be brainless? Besides, he can buy clever people for himself, and is he who has power over the clever not more clever than the clever?
"Do not I, who thanks to money am capable of all that the human heart longs for, possess all human capacities? Does not my money, therefore, transform all my incapacities into their contrary?..

"That which I am unable to do as a man, and of which therefore all my individual essential powers are incapable, I am able to do by means of money."
The rich have always appropriated the speed, strength, cunning, skill, bravery, enterprise, artistry, sexuality, intelligence, creativity, etc., of others. The only limits to this are the limits of what is physically possible. When Karl Marx wrote, not all the money in the world could have appropriated the life potential of one person and given it to another with an incurable disease. But that is a matter only of what is technically possible at a given moment.

And if technique sets the only limit to what is possible in the way of one person appropriating the bodily qualities of another, then the expansion of medical technique, and the invention of new techniques (the first heart transplant was made as recently as 1967) enlarges those possibilities. The possibilities are expanding all the time. We are in a period of tremendous surges in medical possibilities.
If my heart is diseased to the point of death, I can now buy a healthy new human heart and skilled technicians and doctors to put it in the place of my own. If my liver is rotten, I can buy someone else’s liver.

I can buy murderers to get me the organ I need for the prolongation of my own life. I can find states and state functionaries — in China, but not only in China — to legally kill people possessing good organs so that I can buy those I need from them. If I am blind, I can buy good eyes, if not from the person whose eyes they are, then from an enterprising private murderer — such a thing has been known to happen — or a murdering state.

The possibilities for the rich to do what they have always done, but in a new way, and to a new degree, grow enormously; and the rich are not dependent on organs made available by unavoidable death, nor are they forced to take a place in a democratic queue for organs made available by unavoidable death. Money decides.

"If life were a thing that money could buy/
Then the rich would live and the poor would die/
All my trials, Lord, will soon be over…"

went the old song, in the days before technology and class oppression could combine to make it possible for the rich literally to take life and limb from the poor and the unfortunate and to bestow it on themselves. Vampirism and cannibalism is now no longer just folk metaphor for extreme exploitation, or deliberate satire such as Swift’s. We arrive at a new form of organised cannibalism: some people now consume, though no longer orally, other people.
Of course, no light is shed on anything by crudely equating this monstrous Chinese industry in the body parts of people freshly killed to order and the state that organises and profits from it, with what happens in bourgeois-democratic Britain.

In Britain or in the USA, the rich and their governments do not capture poor people — youths who go for joy rides in someone else’s car, for instance — put them through a travesty of "justice" and then render down their carcasses for direct implantation in the rich.

Yet what is happening in China does bear a terrible family resemblance to what is happening in capitalist societies like those of Britain and the USA. It happens in a less "administrative" and less overtly barbarous form, but it happens nonetheless.

What else is it but social cannibalism when scarce health care is distributed by being bought and sold, so that the rich buy health and life, and increasingly the poor suffer and die where access to state-of-the-art health care might have healed them?
What else is it, when money is allowed to buy you health and the lack of it condemns you to premature sickness and death?
What else is it when, as in the USA now, desperate poor people sell — they do! — a kidney or an eye to other people rich enough to buy the right to cannibalise their bodies? No rarity, it is already a subject for "problem" drama on popular TV. This is likely to be a growth industry. There are even reports of enterprising private gangsters illegally doing what the Chinese state does legally.

In China, the state does it directly; in the USA, and increasingly in Britain, the liberal state holds the ring for the free market, and its god, money, to do it.
What is happening in China is all too nightmarishly real. Yet it is so plainly no more than two or three stages along our road, that it could, like Swift’s "modest proposal," be an imaginary, satirical, extrapolation from what is happening to the poor here.

It bears the same relationship to what is happening in Britain and the USA as Swift’s proposal to cook and eat children did to the savage Irish landlord system which ate up their lives without literally consuming their bodies.
Primitive people ate their war captives in the mistaken belief that they would thereby acquire their strength. Civilised people long ago passed that stage. Now the miracles of medical technology take us full circle.

Wonder-working technology under the control of ruling-class barbarians, farmers of the people, makes it possible for the victors in the class struggle, physically to annex and acquire as their own bodily attributes the organs, lives and strength of the defeated poor — to consume them. The ruling cannibals are doing that, and not only in China.

The new combination of miracle-working technology and class society which open up new dimensions of exploitation are, in the 21st century, making the barbaric fantasies of primitive cannibalism everyday social reality.
Source: 
http://www.workersliberty.org/node/8549
-----------------------------

Has Legal Abortion Degraded
Submitted by Admin on Fri, 04/24/2009 - 15:49.

Has Legal Abortion Degraded Human Life
to a Gourmet Food Substance ?
Has desensitized society become so depraved that it can pay to have
its own children murdered and then be willing to purchase
him or her at a market as a gourmet meat dish ?

Cannibalism throughout the world had largely been eradicated � until now. In the past it was uncivilized pagan tribes people, or those without any belief in any form of god, that ate human flesh. A captive and later escaped Jesuit, one of the early martyrs of North America, was made to show his disfigured hands �their fingers had been gnawed off by indian women� publicly in France. He returned to evangelize the same indians in the southern Canadian province in preference to this kind of exposure. 

Under rare circumstances, in life or death situations only, it has been reported that in order to keep alive the bodies of dead humans have been eaten.
This web page was intended to serve the purpose of making people aware of the great atrocity of abortion taking place throughout the world. The particular pictures may be a bad attempt at some sort of humor, but since it has been reported that abortionists/midwives in China have eaten aborted babies in the belief that they will restore some degree of health (a variant of herbal medicine) and are reputed to be selling them for such purposes, it is not far fetched to believe that dead babies are being eaten. It is known that aborted preborn babies are used for much experimental medical research and have been used in the manufacture of cosmetics. Aborted babies are for some facilities a commodity sold for profit.

The murder of babies (about 50,000,000 surgically aborted worldwide annually) is a far greater evil than cannibalism, something that in parts of the world still takes place, especially among satanists.

Subject: outraged in tears
Can something be done about this? What can we do? How can we help!? My priest is very interested in this. I sent him the link. Hopefully there is something that can be done even in a communist place? !! This has disturbed me so much I will no longer eat red meat and will offer it as penance to the children who are aborted around the country! I beg you to respond. 

The mere fact that a performance artist contrived �if that is the case� such pictures speaks clearly of the degradation of the world. Rather than protest you should, if you are any sort of a decent person, seek to put and end to the continuation of abortion and its associated evils.
Although despicable, cannibalism is less of a crime and less obnoxious than abortion. I would rather see a hundred people dead of natural or accidental causes eaten than to witness one baby being aborted by surgical, mechanical, or chemical means.

Worse than cannibalism and abortion is the now politically correct crime of homosexual activity (sodomy). The only sins greater are the breaking of any of the first three commandments of God. These also are becoming publicly accepted, even on prime time television.
Sincerely in Christ,
Fr. David

Source: 
http://www.trosch.org/lif/cannibalism.html

-------------------
The new cannibalism Chinese
Submitted by Admin on Fri, 04/24/2009 - 15:46.

The new cannibalism Chinese surgeons extracting vital organs from condemned prisoners. Indian villagers selling a kidney for a dowry. And all to feed the booming global traffic in human organs for transplant. A shocking report from By Nancy Scheper-Hughes George Soros is best known as a world-class billionaire financier. But in a recent issue of Atlantic Monthly he finds himself analyzing some of the deficiencies of the global capitalist economy. It's a fairly elementary exercise but since it comes from someone in his position we tend to sit up and take notice.

What bothers Mr Soros most is the erosion of social values in the face of anti-social, market values. Not that markets are to be blamed, of course. By their very nature markets are indiscriminate, promiscuous and inclined to reduce everything - including human beings, their labor and even their reproductive capacity - to the status of commodities.

But while a market economy is generally a good thing, says Mr Soros, we cannot live by markets alone. And the real dilemma, he points out, is that the global market has far outstripped the development of a mediating global society. Indeed, there is nothing stable or sacrosanct about the 'commodity candidacy' of things. And nowhere is this more dramatically illustrated than in the booming market in human organs from both living and dead donors.

These organs are used for transplant surgery, a business driven by the simple market calculus of supply and demand. With desperation built in on both sides of the equation - deathly ill 'buyers' and desperately needy 'sellers' - local and religious beliefs in the sanctity of the body have collapsed under the weight of market demands. These demands are amplified by medical talk about the scarcity of organs. In the US, for example, there are close to 50,000 people currently on various organ waiting lists.

But the very idea of organ scarcity has to be questioned. It's an artificially created need, invented by transplant technicians and dangled before the eyes of an ever-expanding sick, ageing, and dying population. And it's a scarcity that can never under any circumstances be satisfied, for underlying the need is the quintessentially human denial and refusal of death. Japanese sociologist T Awaya describes the trend more bluntly: 'We are now eyeing each others' bodies greedily, as a potential source of detachable spare parts with which to extend our lives.' And he calls it a form of 'social or "friendly" cannibalism'.
While unwilling to condemn it outright, Awaya does want organ donors and recipients to face squarely just what kind of social exchange they are engaged in.

Global flow
Over the past 30 years, organ trans- plantation has developed from being an experimental procedure performed in a few advanced medical centers, to being a fairly common therapeutic one carried out in hospitals and clinics throughout the world. Kidney transplantation is now conducted in the US, in most European and Asian countries, in several South American and Middle Eastern countries, and four African nations. Survival rates have increased markedly over the past decade, although rates of infection are higher in Brazil, India and China, which rely more on living donors, than in the US, Canada and Western Europe.
The gap between supply and demand is wider in countries where there are strong religious sanctions or cultural inhibitions with respect to 'brain death' or the improper handling of the dead body. But sanctions in one country may stimulate organ sales in a neighbouring one. Wealthy patients have shown willingness to travel great distances to secure a transplant, even in areas where survival rates are quite poor. And with the globalization of the economy, the circulation of bodies and body parts increasingly transcends national boundaries.

In general, the movement and flow of living donor organs - mostly kidneys - is from South to North, from poor to rich, from black and brown to white, and from female to male bodies. For many years desperate Japanese nationals have used intermediaries with connections to the underworld of organized crime - the so-called 'body mafia' - to locate paid kidney donors in other countries. One ring of yakuza gangsters, operating through connections at a major medical center in Boston, US, was uncovered by journalists and broken up by police a decade ago.

More recently, Japanese kidney patients travelled to Taiwan and Singapore to purchase organs obtained - without consent - from executed prisoners. This practice was roundly condemned by the World Medical Association and prohibited in 1994.

China's 'killing-machine'
But today, China stands alone in continuing to use organs of executed prisoners for transplant surgery. Because China enacted a rule in 1984 stipulating that 'the use of corpses or organs of executed criminals must be kept strictly secret, and attention must be paid to avoid negative repercussions', most doctors and public officials in China deny any knowledge of the practice.

David Rothman, head of the Bellagio Task Force now investigating allegations of traffic in organs worldwide, visited major hospitals in Beijing and Shanghai in 1995. There he interviewed surgeons and others about the technical and the social dimensions of transplant surgery as practised at their units.
While the surgeons and hospital administrators answered the technical questions freely and accurately they responded with blank stares to inquiries such as: 'Where do donated organs come from?', 'How many foreigners come to the medical institutions seeking transplants?', 'How much do the hospitals charge for various transplant operations?' No-one would break the official code of silence on this delicate topic.

Checking the lists of the dead.
Chinese executions increased to 4,367 in 1996,
in line with rising demand for organs
PHOTO: J.C. CALLOW / PANOS

But Mr Lin of San Francisco, California tells a disturbing story - one that is repeated by many other recent Chinese immigrants to the US. Just before coming to live in California two years ago he visited a friend at the same medical center in Shanghai visited by Professor Rothman. In the bed next to his friend was a wealthy and politically well-situated professional man who told Mr Lin that he was waiting for a kidney transplant later that day. His new kidney would arrive, he said, as soon as a prisoner was executed that morning. Minutes after the condemned prisoner was shot in the head, doctors present at the execution would quickly extract his kidneys and rush them to the hospital where two transplant-surgery teams would be assembled and waiting.

Human-rights activists report that in China the state systematically takes kidneys, cornea, liver tissue and heart valves from executed prisoners. While these precious organs are sometimes given to reward politically well-connected Chinese, often they are sold to medical 'visitors' from Hong Kong, Taiwan or Singapore who will pay up to $30,000 for an organ.

Harry Wu, the Chinese human-rights activist, was among the first to reveal this. At a conference at Berkeley's Department of Anthropology Wu said: 'I interviewed a doctor who routinely participated in removing kidneys from condemned prisoners. In one case she said, breaking down in the telling, that she had even participated in a surgery in which two kidneys were removed from a living, anaesthetized prisoner late at night. The following morning the prisoner was executed by a bullet to the head.'

In this chilling case, brain death followed, rather than preceded, the harvesting of vital organs. Wu and others claim that the Chinese Government takes organs from 2,000 executed prisoners each year. That number is growing because the list of capital crimes in China has been expanded to accommodate the demand for organs. Amnesty International has recently reported that a new 'strike hard' anti-crime campaign has led to a sharp increase in the number of people executed, among them petty thieves and tax cheaters. In 1996 alone at least 6,100 death sentences were handed out and at least 4,367 confirmed executions took place.

David Rothman, among others, believes that what lies behind the draconian anti-crime campaign is a 'thriving medical business' that relies on prisoners' organs. The state is sponsoring, he says, an 'insatiable killing machine', driven by the rapacious need for fresh and healthy organs.

Organs bazaar
But nowhere more openly and flagrantly than in India has the 'shortage' encouraged a sale of kidneys. There a veritable organs bazaar is operated out of private clinics, especially in Bombay and Madras. Until a new law last year prohibited the sale of living donor organs, patients from the Gulf States - Kuwait, Saudi Arabia, Oman and the United Arab Emirates - travelled to India to purchase a kidney. Now that market has been driven underground. Recent reports by human-rights activists, journalists and medical anthropologists in-dicate that the international kidney trade has declined but left in its wake an even larger underground market controlled and organized by cash-rich crime gangs expanding out from the heroin trade into the organs trade.

In some cases they have the backing of local political leaders. Organ 'donors' are recruited by 'agents' to sell a spare organ in order to cancel crippling debts, to pay for a necessary operation, or to cover large family expenses. And where there is an illegal market there are likely to be other criminal practices as well.
Professor Veena Das of the University of New Delhi has come across stories, from reliable sources, of 'organ theft'. She told the story of a young woman with stomach pains who went to a small clinic where she was told by the doctor: 'It looks like you have a bladder stone and we had better remove it.' But in fact the doctor used it as a pretext to operate and remove a kidney which he had contracted to deliver to an intermediary for an undisclosed third party.
Lawrence Cohen, a medical anthropologist from Berkeley who has worked in the south and western regions of India, reports that in a very brief period the idea of trading 'a kidney for a dowry' has caught on and become a fairly common strategy for poor parents. Cohen notes that ten years ago, when villagers and townspeople first heard through newspaper reports of kidney sales occurring in the big cities of Bombay and Madras, they responded with predictable alarm and revulsion. Today, some of these same villagers speak matter-of-factly about when it might be necessary to sell a 'spare' organ. Some village parents say they can no longer complain about the fate of a dowry-less daughter. 'Haven't you got a spare kidney?' one unsympathetic neighbour or another is likely to respond.

'Compensated gifting'
Meanwhile, in Brazil, there are over 100 medically certified centers for kidney transplant, 21 centers for heart transplant and 13 centers for liver transplant. The medical demand for organs to keep these clinics operating has meant tolerance toward various unofficial incentives to encourage donation.
Rather than rampant commercialism the more ambiguous concept of 'compensated gifting' is passively accepted by many transplant surgeons as an ethically 'neutral' practice.

As one Rio doctor explained: 'I don't want to know what kinds of private exchanges have taken place between my [kidney] patients and their [living] donors. But obviously you do have to suspect something when the patient is a wealthy Rio socialite and her "donor" is a poor, barefoot "cousin" from the country.'
The compensations can be modest - a lump sum of $1,000 for example - or extravagant. In one incident a niece agreed to donate a kidney to her wealthy uncle in exchange for a suburban house complete with amenities. Even though the operation failed the niece still got her part of the bargain. 'Wouldn't you say that was a fair deal?' the surgeon asked.

These sentiments are shared with transplant surgeons and bio-ethicists in other countries. Labor is sold, sex is sold, sperm and ova are sold, even babies are sold in international adoption. 'What makes kidneys so special, so exempt?' asks Dr Abdullah Daar from Oman. Meanwhile, the American Medical Association is currently considering financial incentives to enable people to bequeath organs to their heirs or to charity. One proposal is for a 'futures market' in cadaveric organs that would operate through contracts. These would provide that if, at the time of the seller's death, organs are successfully transplanted a substantial sum would be paid to the seller's designee. A sum of $5,000 per major organ utilized is suggested. The proposal is based on the idea that pure gifting can be expected among family members, but financial inducements might be necessary to provide organs for strangers.

At present the AMA is exploring several options. One is a fixed price per organ. Another is to let market forces - supply and demand - set the price. The idea still makes a lot of doctors in the US uncomfortable but the AMA is pushing to get a state-run pilot project off the ground this year. While some 'transplant surgeons are not alarmed by such commercial exchanges, in Brazil a large coalition of civil-rights activists, lawyers and public officials are. They have mobilized support in passing a radical new law which went into effect on 1 January this year. The ruling - similar to laws in Belgium and Spain - makes all Brazilian adults into universal organ-donors at death unless the individual officially declares themselves a 'non-donor'. Behind the law, I was told by key legislators, was the desire to eliminate any possibility of 'organ trafficking' in Brazil, by mass producing a surfeit of freely-available organs for transplant surgery.

The law was also intended to 'educate' the poor who had, for many years, been terrorized by rumours of kidnapping and murder with the aim of extracting organs. 'If everyone is a potential donor we have the basis for building a truly democratic society,' said one academic bio-ethicist. But to the 'average' man and woman on the streets of Rio, Recife and Salvador the new law was yet another unwelcome bureaucratic assault on their bodies. The only way to exempt oneself was for adults to request new identity cards or drivers licences stamped with the logo: 'I am not a donor of organs or tissues.'

Last August I visited various civil offices in large and small cities where long lines of anxious people, most of them poor and from Brazil's notorious favelas, were seeking to opt out of compulsory donation before the law came into force. 'God forbid,' whispered Rosa, a young Black school-cafeteria assistant who had taken her own lunch break to get the stamp that, as she saw it, would save her body from greedy doctors or over-zealous mortuary police wanting to transfer her young organs to some 'wealthy old so-and-so'.

Variants of the same story were repeated up and down the line of those waiting at the Felix Pacheco institute in LeBlon, Rio, not far from Copacabana Beach. House-painter and pedestrian Seu Jose said: 'Now we are doubly afraid of being hit by a car. We were always afraid of crazy drivers. Now we have to worry about ambulance workers who may be paid on the side to declare us "dead" before our time is really up.' Since August the momentum against the new law is growing, evidenced in angry television talk-shows, tabloid editorials, radio reports and on-the-spot interviews with frightened residents of Brazil's giant urban shantytowns.

While to transplant surgeons an organ is just an organ, a heart is just a pump and a kidney is just a filter, a thing, a commodity better used than wasted, to vast numbers of ordinary people an organ is something else - a lively, animate, spiritualized part of the self that most would still like to take with them when they die. Nancy Scheper-Hughes is an anthropologist and a member and co-author of the Bellagio Task Force Report on Transplantation, Bodily Integrity and the International Traffic in Organs, 1997.

Source: 
http://sunsite.berkeley.edu/biotech/org ... alism.html

-----------------------
Cannibalism in China Key Ray
Submitted by Admin on Fri, 04/24/2009 - 15:43.

Cannibalism in China
Key Ray Chong, Cannibalism in China, Longwood Academic: Wakefield, NH. (1990)
Some informative excerpts:

viii:
"We need to remind ourselves that the Chinese people are not particularly different from the other races of the world as far as the practice of survival cannibalism is concerned. When it comes to learned cannibalism, however, its practice is quite different. Worthy of note here is the fact that some types of learned cannibalism are found only in China. This study will attempt to examine this unique phenomenon."
"Particularly in ancient times, learned cannibalism was often practiced in China for culinary appreciation, and exotic dishes were prepared for jaded upper-class palates in times of health and/or sickness."

ix:
"As late as the 19th century, it was not unusual for Chinese executioners to eat the heart and brains of the criminals they disaptch. They also ate a portion of the human meat for health reasons, but when some extra meat was left, they sold it for profit."
"Li Shih-chen [DP: 1578] detailed the use of humans many times for medicinal purposes. He noted, for example, that human meat was a good cure for tuberculosis. For the same or similar purposes, he discussed in an equally detailed manner the use of human sweat, urine, sperm, breast milk, tears, dirt, nails and teeth. Even today, in the People's Republic of China, the use of human fingers, toes, nails, dried urine, feces and breast milk are strongly recommended by the government to cure certain diseases."

x:
"Apart from this, the Chinese often ate their enemies out of hatred or revenge during wartime."
"During World War II, hate-cannibalism is reported to have occurred in China. Later, as the civil war between the Communists and the Nationalists went on for control of China, some Communist soldiers were executed routinely in a far-interior district; and their flesh and bones were eaten out of a spirit of revenge. One American priest told of seeing a Chinese Nationalist officer cut out and eat the heart of a Chinese Communist."

xi:
"In short, the Chinese are not necessarily different in any significant way from most other peoples in the world. And yet they are quite unique in the sense that there are so many examples of learned cannibalism throughout their history."
p.54:
"The many instances of cannibalism in China throughout antiquity serve as a prelude to the way that the practice of cannibalism later became an integral part of Chinese culture."
pp. 55-62: listings of Chinese surival cannibalism incidents Han to Ming (about one ever 1-2 lines)
"... there is little or no doubt about the practice of survival cannibalism in China."
p.79:
"Cannibalism was also often involved in the punishmen of criminals in Imperial China. After having been publicly executed, the bodies of the criminals were made available for public exhibition and consumption."
"In short the Chinese people used humans not only for food and medicine, but they also expressed their feelings of hatred or revenge by publicly eating the flesh and bones of their fellow men."
p. 88:
"In April 882, when the price of one tou (peck of rice went up to 30 min in Chang-an the rebels captured by government troops were sold as food."
p. 105:
"According to a more recent study, Chinese soldiers stationed in Taiwan before the Sino-Japanese War of 1894-1895 used to eat human flesh of the aborigines like pork; they could buy it at the marketplace. Human flesh was considered as a source of protein and a way to increase male sexual stamina."
p. 110: [great drought of 1876-1879]
"One Western observer said that the most shocking consequence of famine was the rapid spread of cannibalism... The Roman Catholic Bishop of Shansi, ... reported... "... now they kill the living to have them for food. Husbands eat their wives. Parents eat their sons and daughters, and children eat their parents." This was confirmed by a Chinese district magistrate, who made the following observations:
... a grandson chopped his grandomother to pieces, a niece boiled and ate her own aunt ..."
Methods of cooking (p. 157):
"The most popular methods for preparing human flesh were broiling, roasting, boiling and steaming. Next was pickling in salt, wine, sauce and the like.
p. 166:
"We have learned that there were far more instances of learned cannibalism than of survival cannibalism... Although we have reported more instances of learned cannibalism in this book, the actual number of victims caused by survival cannibalism could be far greater."
p. 170:
"The major conclusions drawn from this study are the following. Cannibalism can be classified in two categories: survival and learned cannibalism.
Learned cannibalism in China is different from cannibalism elsewhere. It is unique in the sense that it is an expression of love and hatred, and a peculiar extension of Confucian doctrine."

Source: 
http://dienekes.50webs.com/blog/archives/000498.html

----------------------
(No subject)
Submitted by Admin on Fri, 04/24/2009 - 15:40.

History of Cannibalism in China

Descriptions of cannibalism appear repeatedly in Chinese history, in numerous historical writings and literature, and most recently during the Cultural Revolution in the testimony of Cheng I, the Chinese film producer and writer who fled to Hong Kong in the spring of 1992 and sought asylum in the United States in 1993.
In his book Shokujin Enseki - Massatsu sareta Chugoku Gendaishi (Cannibal Banquet - Modern Chinese History Erased) (Tokyo: Kodansha Kappa Books, 1993), Cheng I describes in detail how, as a young Red Guard during the Cultural Revolution in south China, he witnessed hundreds of children, women and men classified as Counter-revolutionaries killed and eaten by the perpetrators, with such comments as "human meat tastes better when broiled than boiled."
In the recently published collection of studies Chugoku Igaishi, historian Okada Hidehiro quotes passages from the classic Ming dynasty (1368-1644) novel Water Margin, also known as All Men Are Created Equal, describing a group of villains who sell human meat as beef, as well as other characters who eat human flesh.

According to Okada, King Chu of the Ying dynasty (11th century BC) is alleged to have made salted meat and dried meat out of two feudal lords, as well as soup out of son of King Wen of Zhou, which he made King Wen eat. During times of severe famine, a frequent occurence in China, cannibalism became marked.
The Great Historian Sima Qian records that in 594BC people ate each other's children and the dead in the walled city of Song, when it was beseiged by the Chu army.

In the 9th century, towards the end of the Tang dynasty (618-906) a Persian trader reported that human flesh was being sold openly in markets. During the 12th century, it was said that 15 jin (1 jin = 1.323lbs) of dried meat was obtained from one human being. Towards the turbulent close of Yuan dynasty (1276-1368), it was said that children's meat was best, then women's, and the least were men's.

Cannibalism was practiced not merely for sheer survival, but also as a means of revenge. Lu Xun (1881-1936) recounts such a case in his work ...., in which a revolutionary was killed in 1907 and his heart eaten by an enemy. This incident may have also inspired Lu Xun to write his celebrated novel Diary of a Madman (1918), in which cannibalism sevres as an analogy for the decrepit state of modern China. The Chinese also believed medicinal benefits could be obtained from eating human flesh, and the benefits are described in their 16th century medicinal book Bencao Ganmu. 

Source: Okada Hidehiro. Chugoku Igaishi. (Tokyo: Shinshokan, 1997) pp.130-143.
Source: 
http://www.chinasucks.org/cannibalism.htm
----------------------

(No subject)
Submitted by Admin on Fri, 04/24/2009 - 15:37. 

Cannibalism in China Acceptable… If For Health 

We posted once an article about how the Japanese simulated eating a human body as a form of edgy entertainment. Well now there are reports that the Chinese have been eating infant babies in an attempt to improve their health and beauty. The Next Magazine, a weekly publication from Hong Kong, is reporting that infant fetuses have become a popular health and beauty supplement in China. It is further reported that in Guangdong, the demand for gourmet body parts is so high, that they can even be purchased directly from the hospitals.

It is reported that during a banquet hosted by a Taiwanese businessman, a servant Ms Liu from Liaoning province on the mainland inadvertently revealed the habit of eating infants/fetuses in Liaoning province and her intention to return for the supplement due to health concerns. The Taiwanese women present were horrified.

Ms Liu also disclosed that even though people can afford the human parts there are still waiting lists and those with the right connections get the “highest quality” human parts, which translates to the more mature fetuses. A male fetus is considered the “prime” human part. Ms Liu then escorted the reporter to a location where a fetus was being prepared. A woman was chopping up a male fetus and making soup from the placenta. During the process, the woman even tried to comfort everyone by saying, “Don’t be afraid, this is just the flesh of a higher animal.”

In fact, in China, reports about meals made from infant flesh have surfaced from time to time. A video is on the Internet for people to view. In the introduction, the Chinese claim that eating a human fetus is an art form. On March 22, 2003, police in Bingyan, Guangxi Province seized 28 female babies smuggled in a truck from Yulin, Guangxi Province going to Houzhou in Anhui Province. The oldest baby was only three months old. The babies were packed three or four to a bag and many of them were near death.

On the morning of October 9, 2004, a person rifling through the garbage on the outskirts of Jiuquan city in the Suzhou region, found dismembered babies in a dumpster. There were two heads, two torsos, four arms, and six legs. According to the investigation, these corpses were no more than a week old and they had been dismembered after cooking.

Although China has laws that prohibit the eating of human fetus, the regime’s forced abortions to ensure the one child policy is strictly adhered to thereby creating many opportunities for these sorts of atrocities to occur. We were able to find the still shots of the process but we want to warn you that it is very extreme and graphic. Please do not view unless you are over 18 years old and you have a very strong nerve.

Source: 
http://www.weirdasianews.com/2007/04/02 ... eptable-...

---------------------
(No subject)
Submitted by Admin on Fri, 04/24/2009 - 15:34.

REPORTS OF CONTEMPORARY CANNIBALISM IN CHINA

No one could accuse the Chinese of being squeamish about the things they eat – monkeys' brains, owls' eyes, bears' paws and deep fried scorpions are all items on the menu. But most dishes revered as national favourites sound as harmless as boiled rice when compared to the latest pint de jour allegedly gaining favour in Shenzhen – human foetus.

Rumours that dead embryos were being used as dietary supplements started to spread early last year with reports that some doctors in Shenzhen hospitals were eating dead foetuses after carrying out abortions. The doctors allegedly defended their actions by saying the embryos were good for their skin and general health.

A trend was set and soon reports circulated that doctors in the city were promoting foetuses as a human tonic. Hospital cleaning women were seen fighting each other to take the treasured human remains home. Last month, reporters from EastWeek – a sister publication of Eastern Express – went to Shenzhen to see if the rumours could be substantiated. On March 7, a reporter entered the state-run Shenzhen Health Centre for Women and Children feigning illness and asked a female doctor for a foetus. The doctor said the department was out of stock but to come again. The next day the reporter returned at lunch time. The doctor eventually emerged from the operating theatre holding a fist size glass bottle stuffed with thumbsized foetuses.

She said: 'There are 10 foetuses here, all aborted this morning. You can take them. We are a state hospital and don't charge anything. 'Normally, we doctors take them home to eat – all free. Since you don't look well, you can take them.' Not every state hospital is as generous with its dead embryos as the Health Centre for Women and Children. At the Shenzhen People's Hospital, for example, the reporter was in for a surprise. When a Ms. Yang, the head nurse, was asked for foetuses, she looked anxious and asked other staff to leave. After closing the door, she asked the undercover buyer in a low voice: 'Where did you (get to) know that we sell foetuses?'

The reporter answered: 'A doctor friend in Hong Kong told me.'
'Who? What is his/her name?'

The reporter was not prepared for this line of questioning and could not come up with a name. Yang told him that foetuses were only for sale within the hospital, and were not for public purchase. She added that some staff would, however, sell the foetuses on to Hong Kong buyers. The reporter learned that the going rate for a foetus was $10 but when the merchandise was in short supply, the price could go up to $20. But these prices are pin money compared to those set by private clinics, which are said to make a fortune selling foetuses. One chap on Bong Men Lao Street charges $300 for one foetus. The person in charge of the clinic is a man in his 60's. When he saw the ailing reporter, he offered to take an order for foetuses that had reached full-term and which, it is claimed, contain the best healing properties. When a female doctor named Yang – no relation – of Sin Hua clinic was asked whether foetuses were edible, she said emphatically: 'Of course they are. They are even better than placentas.

'They can make your skin smoother, your body stronger and are good for kidneys. When I was in an army hospital in Jiangti province, I often brought foetuses home. They were pink, like little mice, with hands and feet. Normally, I buy some pork to make soup (with the foetuses added). I know they are human beings, and (eating them) feels disgusting. But at that time, it was already very popular.' A Mr. Cheng from Hong Kong claims he has been eating foetus soup for more than six months. To begin, the man, in his 40's, would make the trip to Shenzhen frequently for business and was introduced to foetuses by friends. He says he met a number of professors and doctors in government hospitals who helped him buy the foetuses. 'At first, I felt uncomfortable, but doctors said the substances in foetuses could help cure my asthma. I started taking them and gradually, the asthma disappeared,' Cheng said.

Now, Cheng only eats foetuses occasionally to top up his treatment, but there was a time when he made regular cross border trips with the gruesome merchandise. 'Everytime [I made the trip], I carried a Thermos flask to Shenzhen and brought the foetuses back to Hong Kong to make soup. If they gave me 20 or 30 at a time, I put them in the refrigerator. I didn't have the soup every day – it depended on the supply. 'Usually, I washed the foetuses clean, and added ginger, orange peel and pork to make soup. After taking it for a while, I felt a lot better and my asthma disappeared. I used to take placenta, but it was not so helpful.' When asked if he was concerned about the foetuses containing diseases, Cheng was dismissive. 'I bought them from government hospitals. They would check the pregnant women before doing the operations and only sell them to me if there was no problem. Also, I always boil them over high heat which kills any bacteria.' Although Cheng has overcome any squeamishness over eating foetus soup, he says he draw the line at consuming whole dead embryos. He also refrains from telling people of his grisly dietary habits.

Zou Qin, 32, a woman from Hubei with the fine skin of a someone several years younger, attributes her well preserved looks to a diet of foetuses. As a doctor at the Lun Hu Clinic, Zou has carried out abortions on several hundred patients. She believes foetuses are highly nutritious and claims to have eaten more than 100 in the past six months. She pulls out a foetus specimen before a reporter and explains the selection criteria. 'People normally prefer (foetuses of) young women, and even better, the first baby and a male.' She adds: 'They are wasted if we don't eat them. The women who receive abortions here don't want the foetuses. Also, the foetuses are already dead [when we eat them]. We don't carry out abortions just to eat the foetuses.

'Before, my sister's children were very weak. I heard that foetuses were good for your health and started taking some to my nephews,' Zou says, without remorse. 'I wash them with clear water until they look transparent white and then stew them. Making soup is best.' But she admits there are drawbacks to this dubious delicacy. 'Foetuses are very smelly and not everybody can take the stink,' she said. 'You can also make meat cakes by mixing foetuses with minced meat but you have to add more ginger and chives to get rid of the smell.'

Hong Kong legislator Dr. Tan Siu-tong is surprised that it could be within anyone's capability to overcome the stench of a dead foetus, even if their stomachs are lined with lead. 'When all the placental tissue is dead, the smell is awful and is enough to make you feel sick. It is like having a dead mouse in the house,' he said.

The foetuses allegedly eaten by the Chinese are all provided by China's extensive abortion services. Last year, doctors in the People's Hospital – the biggest hospital in Shenzhen – carried out more than 7,000 terminations, 509 on Hong Kong women. The Hong Kong Family Planning Association (FPA) estimates that 24 per cent of all abortions on Hong Kong women are performed in the dubious surroundings of a Chinese hospital. A Ms. Li from Hong Kong has had two abortions in Shenzhen but has never heard of people eating foetuses. 'But I didn't want the babies, so after the abortions, I just left them with the hospital,' she says. 'I didn't want to look at them, and I certainly didn't want to keep them. Foetuses of two or three months are just water and blood when they come out. They are so small, how can you eat them?'

Doctors in the territory have responded with disgust and incredulity to stories of people supplementing their diets with foetuses. Many have read articles of foetal cannibalism but none has been able to verify the reports. They are treating the issue with skepticism. Dr. Margaret Kwan, a gynecologist who until two weeks ago held the post of chief executive at the FPA, says: 'This is the strangest thing I have ever heard coming out of China. I just hope it is not true.'
Dr. Warren Lee, president of the Hong Kong Nutrition Association, is aware of the unsavory rumours. 'Eating foetuses is a kind of traditional Chinese medicine and is deeply founded in Chinese folklore. In terms of nutrition, a foetus would be a good source of protein and fats, and there are minerals in bone. But I don't know if eating foetuses is just folklore or more than that,' he says. According to Lee, it is conceivable that foetuses are rich in certain hormones that are beneficial to the adult human body, but should this be the case, the foetal matter would have to be converted into an injectible form for best results, as most hormones including the hormone for diabetes, insulin – are broken down in the digestive system before they have a chance to be absorbed by the body.
But Lee suggests that anyone who eats a foetus would be seeking a remedy that is far more elusive than a hormone or mineral. 'Some people may think there is also an unidentified substance or chemical that has healing powers, but there is no evidence that this is true.' Lee urges people to be wary – 'There are people out there who just want to make money and they will come up with all sorts of formulas or substances, which, they say will cure diseases.'

As a child, Patrick Yau was fed on human placentas by his mother who worked at a local hospital, but in his current position as a psychologist with the Social Welfare Department he is both repulsed and shocked by the notion of eating foetuses. 'As a Catholic, I object to abortions because I believe the foetus is a human life, and I certainly object to eating a dead baby after it has been aborted,' he says. Yau concedes that in China, where the one child policy has turned abortions into an acceptable remedy to an unfortunate human blunder, people may have adopted a new outlook on life before birth, such that embryos are stripped of their status as human beings.

But Tang fails to understand how anyone anywhere can convince themselves 'that they are just eating an organism when they are actually eating a dead body'. 'It may not be a formed human being, but when they think about it most people would think: 'Ugh! No, I can't eat that.' I don't think civilized people with an education could do that sort of thing.'

Dr. Wong, a Hong Kong doctor who practices Western medicine, thinks only the ignorant would eat human foetuses. He explains that foetuses contain mucoploysaccharide, which is beneficial to the metabolism, but states that it can be found in a lot of other food – Chinese doctor Chu Ho-Ting agrees that there is no place for foetuses in medicine, and suggests that it might even be unhealthy if the pregnant woman was infected by disease.
'Most bacteria can be killed under 100 degree heat but some require 400 degrees. Some people believe eating foetuses can strengthen the immunity of the human body against diseases, but this is wrong. Although foetuses contain protein, they are not as nutritious as placenta, which contains different kinds of nutrients. But even placenta has to be taken with other Chinese herbs.'

Hong Kong Eastern Express, 12 April 1995
This world is tolerating and even at times encourages abortion. This world tolerates the research done on preborn infants. Facts that I never wanted to place before you have been going on in this world, in the name of medical research. Just one example was reported in Life Advocate, Feb. 1995 in an article by Denise Billings, titled 'Federal Cannibalism': 'Tissue cultures are obtained by dropping still living babies into meat grinders and homogenizing them, according to the prestigious New England Journal of Medicine.'

Now, though, even a more horrid nightmare is taking place: the Chinese are actually eating preborn children. The newswires out of Hong Kong released the information that Chinese doctors are eating aborted babies and selling the children as health food. The Eastern Express reports on a doctor they interviewed who stated that the babies are 'even better than placentas' referring to the nutritional value. From the Kyodo News Service, Japan Economic Newswire, dateline Hong Kong, April 12, 1995, we quote:

'"They can make your skin smoother, your body stronger and are good for the kidneys," said the female doctor from the southern Chinese city 's Sin Hua Clinic.'
A female doctor at the city's Luo Eu Clinic, who has carried out hundreds of abortions, reportedly claimed to have eaten 100 fetuses in the past six months. She was quoted as saying the best were firstborn males from young women. 'I wash them with clear water until they look transparent white and then stew them. Making soup is best.' she was quoted as saying, adding, 'They are wasted if we don't eat them.'

In The Daily Telegraph, Bejing, April 13, 1995, a story by Yojana Sharma and Graham Hutchings repeated the facts surrounding the cannibalism taking place. The sale of the babies for nutritional value was not overlooked. A woman doctor, referred to only as Wang, from the Sin Hua Clinic, Shenzhen, was quoted as saying, 'The fetuses were even better than placentae' in nutritional value. 'They make your skin smoother, your body stronger and are good for the kidneys' she said. Dr. Warren Lee, president of the Hong Kong Nutrition Association, said: 'Eating fetuses is a traditional Chinese medicine deeply founded in folklore.'
As hard as it must be to read the reports coming out of China, it has been much harder for me to relate them to you. As I read these reports on my desk, I remember the words so often said to me by non-active pro-lifers: 'It can't get any worse!' Well, it is worse.

The attack against the preborn child has reached nightmarish proportions. Yet, still, people say they just can't come to the abortion mills to pray to end this holocaust. I have often thought in the past several weeks what God will do to these Chinese cannibalists. Then I think about what God will do to the United States. He has given us so much and we in turn do so little to stop this holocaust. 'Father, forgive them for they know not what they do' will be the prayer for the Chinese. Unfortunately, for the Americans, we do know and we choose to do nothing. God help us all.

Katherine Sabelko in Children of the Rosary Publication, May Newsgram, Part 1, 1995
Source: 
http://www.heretical.com/cannibal/china.html