The article analyses how population genetics has impacted on nationalist discourses across the Taiwan Straits and affected the relationship between Taiwan and China since the 1990s. In Taiwan this cutting-edge science has helped to construct a native-based and Taiwan-centred national identity through promoting indigenous peoples’ rights, rejecting a blood-based, cross-Straits nationalism, and founding a pan-Pacific indigenous peoples’ community through genetic links and cultural affinity. In China, after subverting the nationalist myth of Peking Man (a Homo erectus group believed to be the common ancestor of the Chinese) by analysing genetic data, the same group of Chinese genetic scientists have constructed another nationalist myth of a genetically homogenous nationhood. Such a discourse not only valorizes Chinese nationalism through claiming a DNA-based Chineseness across ethnic distinctions but also asserts genetic links between China and Taiwan, therefore providing a ‘scientific’ basis for China’s nationalism in the new century.

By investigating a one thousandth national execution quota issued in the Campaign to Suppress Counterrevolutionaries (1950–1953), the article explores an aspect of Maoist politics that has largely escaped mainstream scholarship on Mao, the CCP, and PRC history. It shows how the newly created Maoist regime sought to eliminate its political enemy based on a specific demographic estimate of one thousandth. Tracing the roots of this quantification of political enemies into Mao's class-analysis theory back to the 1920s and explaining other political campaigns throughout the 1950s as continuations of the party's use of this method, the article argues that quantitative concepts and relations were important instruments in Maoist ideology, the CCP's political strategy and the working of the party-state. By proposing a concept of “quotacide,” the article identifies an ignored type of large-scale, ideologically based, and politically driven homicide in the history of political violence. The article also brings in similar quantitative policies of political suppression in other authoritarian party-states such as the Soviet Union (the 1930s) and North Vietnam (the 1950s) in this context.

In 1993, in response to the international Human Genome Project pioneered by the United States, the Chinese government began to sponsor national projects in conjunction with the international effort. The result of this scientific endeavor confirmed international geneticists’ conclusions regarding a very recent “African origin” of all modern humans, or Homo sapiens. This scientific development confronted the longstanding nationalist belief that the “Chinese” had lived in “China” as an independent human group since Homo erectus, represented by the 700,000-year-old Peking Man. By examining the still pervasive political uses of a presumed prehistoric ancestor of the people as well as the controversy sparked by the scientific challenge that has provoked public discussions, this article identifies a potent racial discourse in contemporary Chinese nationalism and connects it to a broader international context.

This article offers an analytical introduction to some important Cuba-related discussions in China in the last two-and-a-half decades. No Latin American nation has been treated like Castros' (Fidel and Raul) Cuba in China's ideological development. Cuba's revolutionary experience in the past and the regime's defiance of major global trends – from retreat of socialism to advancement of neo-liberalism – correspond to a wide range of opinions in China and are exploited by them to address their own concerns. To borrow Orientalist analysis, just like the “Other” helps define “Self,” as a “socialist Other,” Cuba in Chinese perception often reflects China's own confusions and contradictions.

As Sino-African engagement keeps developing, racial relations have emerged to concern people on both sides. The recent Chinese cyber discussions on Africans have shown a blatant racialism against Africans. Comparing this with the campus racism in the 1980s and contextualizing it in China's modern history and, more importantly, China's recent rise as a global power, the article argues that racial discourse has become an important component in Chinese nationalism without public awareness of it.

This article examines the global impact of China's post-Mao transformation as reflected in Sino-Cuban relations. China and Cuba resumed their comradeship after Castro endorsed China's crackdown of the 1989 pro-democracy movement, and since then Beijing has promoted its approach towards legitimizing the one-party regime through engaging in economic reforms and opening to the world to Havana. “China's lesson for Cuba” has been discussed by many Cubanists worldwide. However, the Chinese approach has posed a dilemma to Fidel Castro: he admires China's power but has doubts about the future of socialism in China. The article argues that Castro has so far adopted his old strategy for dealing with Soviet influence in the 1960s in his engagement with China: praising his political ally's power as the evidence of socialism's vitality for his domestic consumption, while significantly limiting the application of China's economic policies. But his more pragmatic successors, Raul Castro in particular, may adopt the Chinese approach.

The Cultural Revolution has reached its fortieth anniversary (1966–2006), but many questions about it remain unanswered or the answers themselves are controversial. Among the questions, why Mao and Maoist ideologists went such an extreme in seeking their political goals, and how they would justify the chaos and disasters the Chinese society suffered from 1966 to 1976, are perhaps the most fundamental one. To answer this question, Mao and China scholars have provided interpretations from political, economic, social, and cultural perspectives.