Choices PK 机会

This year, I began working as a college counselor, advising bright and talented students on the value of a liberal arts education and the concept of fit, as well as more mundane matters such as crafting essays that answer the question and making sure that an application is filled out correctly. My students willingly do homework, take tests, join clubs, and volunteer in order to craft themselves into highly desirable candidates. They are, no question, great students. Yet as the semester has progressed, I have found myself angry, frustrated, and screaming at my husband because the telephone is ringing.

Why the pissy attitude?

At first, I attributed all this unpleasentness to stress, comforting myself with wishful thoughts that after the first rush of applications, I would calm down, teachers would submit recommendations in a timely manner, and students would follow instructions. The question, as I first saw it, was procedural; all we had to do was figure out how to cooperate and everything else would fall into place. Nevertheless, despite major adjustments, minor tweaks, and a general policy of bribing and bullying students as necessary, my irritation only increased.

Several days ago, a student came to me and said, “I want to apply early decision.”

I asked, “What school are you thinking about?”

He replied, “What school do you think I have the best chance of getting in?”

I rolled my eyes and repeated, “Where do you want to go?”

“Recently, the University of X has admitted many Chinese students. Do you think I have a chance?”

“Why do you want to go there?”

“I want a good study environment and it has a high ranking.”

“But what’s special about this University?”

He stared at me. I rephrased, “How will you answer the application question – Why do you want to attend University of X?”

He reassured me, “That’s an easy question to answer. Don’t worry. I’m sure I’ll have something to say.”

Another college application standoff. I wanted to convince him to choose a college that fit him, he wanted me to get him into the highest ranking college possible.

This student typifies how my students have approached looking at US colleges and universities. They look at college rankings with an eye to how famous a school is in China and then compare the requirements for attending that university with what they have thus far achieved. They apply to a range of colleges based on these criteria – how highly ranked, how famous, how likely am I to get in? This is a highly rational approach to selecting a college and it has bothered me no end.

Only in retrospect have I unpacked my frustration in how my students have approached US college applications. I believe, unthinkingly, that which college a student attends is a choice. I maintain that the proper way of making a choice entails reflecting on one’s values, passions, and intellectual stregths. In this sense, academic achievements are necessary but insufficient to make a choice. The deciding factor is how a student wants to live. Moreover, it is the responsibility of the student to understand who she is and choose accordingly. This is a crude definition of “fit” – the idea that schools have different strengths, allowing students to flourish in different ways.

My understanding of “choosing a college” is based on a larger American valuation of choice in general. To my mind, a “good” person makes choices, a “bad” person opportunistically maximizes options. I value choice because it is where I express my commitments, ethics, and personality. I believe that society should be structured in such a way as to provide fair and equal opportunities to make choices. Indeed, I understand “freedom” to be defined through choice, experiencing the absence of choice as not only emotionally intolerable, but also unjustly oppressive. Moreover, I interpret other people’s actions with respect to my valuation of choice. I understand critical moments in a life to be defined by the choices that an individual has made – the choice of friends, the choice of where to go to college (or not), the choice of a spouse (or not), the choice of jobs… At each moment, I see that the self must express itself by making choices. A not B, C rather than D.

Here’s the cross-cultural rub: My Chinese students don’t operate out of the same valuation of choice. Instead, they value contexts of possibility. They understand that if they attend a certain high school, they will have the possibility to meet a particular set of friends, attend a given set of colleges, and find a related job. At each moment, they see that one’s options are context dependent. Consequently, they work to make ensure that at any moment they have as many options as possible. Indeed, they see the greatness and expansiveness of the self in terms of endless possibility.

Clearly, choice and opportunity as organizing principles have different consequences, both good and bad. On the upside, those of us who value choice making, craft highly defined selves. We also tend to see ourselves as shaping the world. [Good morning, America!] Those of us who value an array of options, craft highly fluid selves. We also tend to see ourselves as adapting to an already formed world. [Hello, China!] On the downside, Americans who value choice making, often miss opportunities to live and experience the world otherwise because our selves are so firmly fixed through definitions of what “I” should choose. Likewise, Chinese who maximize opportunities, often live passively and without passion, taking what is offered as if it were an unchangeable fate.

可想而知 – as can be well imagined – when I, a muddled and American teacher meet up with bright but Chinese students to discuss the future, we often talk at cross purposes. Fortunately, we become vexed when the misunderstandings become too obvious to ignore. In turn, this irritation allows us to re-think how different points of departure might nevertheless lead to common ground.

Another highly speculative post from the depths of Shenzhen. What do you think?

food-scape updates, closure

Closure on the foodscape project. Last Wedensday, Sept 16, 19:30 at the Hong Kong Arts Centre, mccmcreations hosted a book launch for foodscape, the book. The book is on sale at the Bookshop of said Arts Centre. Please stop by, puruse, and buy a book!

Also, Milan Buttner completed Inter-view, his 30-minute exploration of inter-cultural exchange and multi-lingualism during the project. Click, view, and enjoy!

中国观澜版画基地: What is a cultural resource?

Yesterday, Wenzi and I visited her classmate, Zhao Jiachun who works at the Guanlan Woodblock Print Base (中国观澜版画基地). Jiachun generously showed us the Base and briefly introduced its history.

Guanlan interests me for three reasons (in addition to the beautiful setting, pictures here):

Guanlan is, at the moment, a purely municipal government funded project. This points to the growing ideological importance of culture in Shenzhen’s identity – both domestic and international.

Guanlan is part of the movement to recuperate elements of Shenzhen’s pre-reform history as a cultural resource. What’s interesting is that this recuperation is happening village by village. Consequently, what emerges is a loose network of sites, rather than an overall “history” of the city. In this case, Guanlan is the third Hakka site incorporated into the municipal cultural apparatus. The first was Dapeng Suocheng (大鹏所城), a military installation in the eastern part of the city. The second was Crane Lake Compound, which is now the Hakka Folk Custom Museum (深圳客家民俗博物馆鹤湖新居) in Luoruihe Village, Longgang (罗瑞合村).

Guanlan is an example of using pre-modern architecture to incorporate international art production into local identity. More specifically, the experience of architectural difference (such as living in a Hakka compound) bridges even as it creates cultural difference. Thus, the Base invites foreign and Chinese artists for residencies. These residencies allow foreign artists to “understand” China / Shenzhen and incorporate these new experiences into their art. At the same time, these exchanges also refigure a local art form (woodblock printmaking) as international cultural heritage. Importantly, this kind of “experience” of the local past as a cultural bridge seems a global trend. In Switzerland, we visited Romainmotier, which also offers artist residencies in a beautiful, restored, pre-modern setting.

This has me wondering about the ideological relationship between past and present urban settlements: Is “history” now the location of “culture”, while the “present” is all about one’s location on a scale of relative modernity? In other words, do Shenzhen and NYC participate in the same “culture”, their real differences explained away as “levels of modernity”? While their cultural “difference” must be found by excavating the past?

Continue reading

three more text messages

Recent text messages on gaokao blues, the meaning of life, and lived common sense.

高考失意?前途渺茫?[出国通]帮你上加南大名校(免英语),更有机会拿绿卡!6月20日下午两点半招生面试,电话:XXXXX

Gaokao got you down? Future prospects uncertain? [Go abroad connections] will help you get into a famous Canadian University (no English necessary), and have a better chance for a green card! Student interviews on July 20 at 2:30, tel: XXXXX

中国汉子仅有三个,即可涵盖人生要领。尖字既是能大能小,斌字既是能文能武,卡字既是能上能下。真可谓:人生太复杂,三字既道明。

Only three Chinese characters gloss all the important points of a human life. The character for sharp (尖) can be both big (大)and small (小); the character for refinement (斌)can be both cultured (文)and martial (武); the character ka (卡) can go both up (上) and down(下): human life is complicated, three characters make it clear.

把简单是搞复杂是文化,把复杂石膏件大事科学。把明白事搞糊涂是哲学,把糊涂事搞明白是法律。稀里糊涂把人治好的是中医,明明白白把人医死的叫西医。把糊涂人搞明白叫老师,把明白人搞糊涂交领导。

To complicate simple matters is culture, to simplify complicated matters is science. To muddle obvious matters is philosophy, to clarify muddled matters is law. To brainlessly cure a patient is Chinese medicine, to wisely medicate a patient to death is Western medicine. A teacher is someone who straightens out the confused, a leader is someone who confuses those who know what’s what.

计划赶超变化–a new era in Shenzhen development

赶 is often translated as “to overtake”, but can also mean “to drive away”. It first appeared in Chinese political discourse in 1957 when Mao Zedong responded to Nikita Khrushchev’s statement that “the Soviet Union would overtake the United States in 15 years” by saying that “In 15 years the PRC would overtake England”.  In 1958, Liu Shaoqi supported the Great Leap Forward with the idea of “Surpassing England and overtaking the United States (超英赶美)”. Indeed, in Shenzhen’s previous incarnation as Baoan County, there once were two communes named Surpass England and an Overtake America, respectively.

In many of the online interpretations of 赶英超美 (here and here, for example) Reform and Opening (改革开放) is offered as the correct policy for achieving surpassing and overtaking. This scenario is one way of understanding both the importance of Shenzhen (first and largest experiement in reforming and opening the planned economy) and why it is often experienced as “not Chinese”. Indeed, residents have often asked me how similar the United States and Shenzhen are.

赶 reappears in Shenzhen popular discourse in the late 80s and early 90s in the expression “plans can’t keep up with change (计划赶不上变化)”, which comments sarcastically on the governments inability to implement its urban plans. In Shenzhen, for example, the overall plans have been done in 15 year bursts. This has meant that what is planned isn’t built for years. More often than not, village developers and others have taken advantage of this situation to errect their own buildings. Thus, in the 90s, I frequently heard the expression “计划赶不上变化” to explain this situation.

During the 80s and 90s, de facto independence from government plans in Shenzhen resulted in a kind of pioneering exuberence that was often called “the Shenzhen spirit (深圳精神)”, but also found expression in slogans such as “little government, big society (小政府,大社会)” that moved with Shenzhen mayor Liang Xiang to Hainan in 1986 and which continues to inspire debates about changing the relationship between the government and the people (here, here, and here).

However, in conjunction with urban village renovation [administratively located in “Urban village (old village) renovation offices (城中村(旧村)改造办公室)],the government has  recently begun razing buildings that were erected on these unused sites, justifying their actions (with or without compensation depending on various) with respect to the plan. This means that Shenzhen may have entered a period of that could be called “plans overtake change (计划赶超变化)”, whereby neighborhoods of several years are being razed to make way for roads and other public infrastructure (the subway) that have been planned for years.

I am interested in how “plans overtake change” because it describes several of the important contradictions that over time have taken root and flourished in Shenzhen.

Continue reading

the meaning of work and the pursuit of 幸福

I have been thinking about the familial as opposed to the personal value of work in Shenzhen. More specifically,I have been thinking about how happiness (幸福) is tied to family life and thus, how work is understood in terms of how it contributes to and/or impedes the creation and maintenance of families. For example, when people talk about why their jobs are important, they do so in terms of how it contributes to family life, rather than in terms of personal satisfaction. Thus, a “good” job provides a stable income and respectability for a family. If the job allows an individual to pursue and develop interests, so much the better. But if not, individuals may still derive (some) satisfaction from their jobs insofar as these jobs allow them to fulfill their responsibilities to their families.

This insight has allowed me to rethink how my students and their families understand my role in their lives (helping them get into top schools so that they can launch into good jobs), as opposed to what I think my job should be (helping them get into schools that will help them further explore, discover, and develop their passions so that they can find satisfying jobs).

1. The purpose of education: If the social value of a job is familial, it means that the goal of education is to prepare students for well-paid, stable and respectable jobs. These means that in an increasingly technology driven world, education would focus on the sciences and mathematics, despite (and often at the expense of) students’ interests in the arts and humanities. In contrast, if the social value of a job is personal, it means that the goal of education would be to help students figure out what their passion is and how to perfect it, whether or not that particular passion was economically viable.

2. The gender of the job: If the social value of a job is familial, it means that family roles become one of the most important criteria for choosing a career. Fathers/husbands must find jobs that allow them to provide for their families. Likewise, mothers/wives must take jobs that allow them to take care of the family. This means that men often end up taking jobs that they don’t like and women often don’t pursue jobs that they might enjoy in order to maintain family stability.

3. Who decides what one does: If the social value of a job is familial, it also means that parents, spouses, in-laws, and lovers all have a say in what one does because what one does is understood to be an expression of one’s commitment to these relationships. For example, a man who pursues an engineering career has expressed both the potential and the desire to take care of his family because engineering is a proven middle class job. In contrast, a man who pursues a passion for painting has demonstrated neither the potential nor the desire to care of his family because earning a living from painting is difficult. Likewise, a woman is rarely evaluated in terms of her success, but how that success impacts family life. For example, after a woman has a child, the child’s welfare comes before her job. Moreover, problems that children have are often explained in terms of mothers’ inability to manage both work and family responsibilities, regardless if the mother works long, underpaid hours to help meet ends meet, or has chosen to pursue a demanding career, which requires long, well paid hours to meet professional goals.

4. There is more sympathy for folks who are trying, but failing to fulfill their responsibilities to their families through respectable jobs than there is support for folks who trying, but failing to fulfill their family responsibilities by pursuing their interests. Thus, men find their interests are limited by their ability to earn and women find their ambitions are constrained by household responsibilities.

5. Insofar as creating and maintaining a family is considered to be and bring about the highest happiness (幸福), it’s an open question as to how helpful it is when I encourage students to follow their dreams rather than to obey their parents’ instructions.

Hmm.

going, going, gone …

Shenzhen’s mayor Xu Zhengheng (徐宗衡简历) has been arrested for graft and yesterday the resume of the new  mayor Wang Rong (王荣简历) was broadcast on televisions throughout the city, including on street corners, buses, and taxis.

And not even with much of a wimper, let alone bang. What has been interesting is the lack of conversation about the scandal. Maybe people haven’t spoken to me about the topic because I’m foreign, but it could also be because Shenzhen people take corruption to be business as usual. When the topic did come up, most complained that Xu Zhengheng had gone too far (太过分), or that maybe somebody was gunning for him, or maybe that possibly didn’t have any friends in Beijing. The general consensus, however, was that if Xu Zongheng had  had been content with five million, even 10 million, all would have been well. However he just “went to far”. Indeed, I heard graft figures as high as “several hundred millions (上亿)” for himself and even more for his “network”. Rumors rumors…

The most interesting analysis came from one of my better connected friends who said that this case showed that there was a clear difference between “the people’s will (民意)” and “righteousness (正义)”.  He thought the arrest of the mayor was a good sign (of oversight) and expected to see more arrests follow.  However, in his opinion tolerance for graft and corruption had a deep history in China, so taking a few million, especially if you worked hard for the city wasn’t a problem, but in terms of making China a “just” society more had to be done. He also thought this general tolerance for some level of graft explained the difference between the amount of tax revenue the city generated and the actual amount of money going in and out of the banks. How, he wondered, could the government know, come to terms with, and actually regulate all the economic activity in Shenzhen, let alone Guangdong and the rest of the country if at every level the “people’s will” allowed for leaders to take an unreported portion of the profits for themselves?

Shekou Tempest Updates

Twenty years after the Shekou Tempest, reporters interviewed the two protagonists, Li Yanjie (李燕杰) and Zeng Xianbin (曾宪斌). In retrospect, it seems clear that the two were already walking different roads, which headed to two different versions of contemporary Chinese society, one neo-traditional and the other neo-liberal, both with a nationalist twist.

Li Yanjie continued and deepened his neo-traditional ethical teaching and, over the past ten years has re-emerged as a cultural critic. On his blog, he occassionaly contemplates the meaning of life in highly poetic prose that receives enthusiastic accolades from his readers.

For young people, love is a sweet word. From ancient times to the present, how many people have added to its beautiful colors and poetic imaginary! In those beautifully moving romantic poems, we can frequently feel the noble and healthy way that our Chinese people love.爱情,对于青年人来说,是一个甜蜜的字眼。古往今来,曾有多少人赋予她以美的色彩、诗的意境啊!在那些优美感人的爱情诗歌里,我们常常可以感受到我们中华民族高尚、健康的爱情格调。

Ormosia blooms in the south, but who knows how many branches this year?

Please pick several, as ormosia most symbolizes love.

红豆生南国,春来发几枝,愿君多采撷,此物最相思。

After a few more examples of romantic poetry, Li Yan Jie continues:

But how many young people today don’t know anything about this. After watching a few foreign films, they intentionally imitate those scenes of embracing and kissing, and some even are like this in public during broad daylight. 可是,现在有些青年人却不知道。看了几部外国故事片,就专门模仿那些拥抱、接吻的镜头,有的人大白天在公共场所也这样。

And then he concludes:

To maintain the purity of love, we need lofty ideals of love and to  pay attention to romantic civilization. 爱情的格调要高,还得注意恋爱文明,要保持爱情的纯洁性。

Complete post, here.

Zeng Xianbin’s neo-liberal ethics blossomed into a career as a real estate development planner and professor at the Qinghua University Professional Management Training Center ( 清华大学职业经理人培训中心).  I have been unable to find a blog under his name, but that may be because he sells video-cds of his lectures, and they aren’t cheap.

What is interesting is that Zeng Xianbin transformed his career as a journalist into that of a lecturer, much like Li Yanjie. And, like Li Yanjie, Zeng Xianbin has focused on living in the new era. However, unlike Li Yanjie, Zeng Xianbin has understood each of these changes to be an opportunity and pursued them as such. Indeed, his first opportunity was his comments on and understanding of how Shenzhen reformed public housing by gradually eliminating subsidized housing in favor of a housing market. He now provides ideas for how to use the market to provide suitable housing for low and middle income families.

Even more interestingly is that both men have shifted their ethical focus away from society and placed it firmly on the individual. Ethics has become self-expression, which may be more properly be understood as a kind of self-control (自治能力), whether in the pursuit of love or  money. Which returns me to much earlier thoughts on Confucian businessmen or 儒商

Confucious on the bus

At dinner, a friend tells the following story:

She was on a bus with her two year old son. Suddenly, she looked down to see him scurrying away. He had seen an empty seat and immediately darted over. This story was told with great pride because it demonstrated her son’s independence and ability-he knows what he wants, goes after it, and succeeds. The story was met with laughter and smiles-yes, an all round great kid.

My a-ha moment: my mother never told such stories about me and thus I continue to line up and wait for others even when this strategy for boarding buses has long proven ineffective.

Indeed, I sometimes fear that I all I ever do in China is un-learn everything I learned in kindergarten. According to Confucian wisdom: at thirty one establishes oneself, at forty no doubts, at fifty know the will of heaven, at sixty everything sounds good, and at seventy, follow one’s heart and make no mistakes (30而立,40而不惑,50而知天命,60而耳顺,70从心所欲而不逾矩). But what if one changed lives at thirty? Can one actually become established and start over at the same time? Or is everything delayed? Or more likely, do we never quite get it right and doubt at 40, wonder about the will of heaven at 50, still become annoyed by chatter at 60, and make all sorts of mistakes when we follow our hearts into our 70s?

Sigh. Because I also know how difficult it is to go home and get back on track to a retirement of effortless grace.

the shekou storm – translation

Throughout the 1980s, Beijing and Shenzhen were symbols in and locations of debates about the development of post-Mao society. In many ways, Beijing symbolized and produced theories of reform and opening, while Shenzhen symbolized and actualized these theories. However, as the saying goes, plans can’t keep up with change. Roughly a year and a half before the demonstrations in Tian’anmen, the Shekou Tempest demonstrated that the government was serious in its intention to reform and open all of society, including politics as usual.

In tribute to the efforts of young people in both cities, and the sincerity of the questioning, I have translated “Questions and Answers about the Shekou Tempest (蛇口风波问答录) by Zeng Xianbin (曾宪斌) because the article reminds us how important Shenzhen was (Shekou especially) to the hopes and dreams that characterized Chinese youth during the 1980s. The article also illustrates at what cost Shenzhen’s post Southern Tour (1992) development has come; once upon a time, Shenzhen residents had the rhetorical skills and ethical compulsion to debate the social implications of going capitalist.

Ironically, many of the early Shekou gold diggers, who once believed it was possible to make money and contribute to society, now sould like old leftists – too many people have come to Shenzhen only to make money without contributing anything to society. This emphasis on working for society, rather than oneself seems to be the important thread that links Old Shenzhen to the Chinese Revolution; New Shenzhen, post 1989 Shenzhen, is something else again.

Questions and Answers about the Shekou Tempest

by Zeng Xianbin

Reporter’s note: This is a small debate that took place half a year ago and was later reported in several newspapers. Today this newspaper [People’s Daily] introduces the event and some related opinions, as well as providing space for more comerades to participate in the discussion, together exploring the question of youth political thought work.

On January 13 this year [1988], Shekou, Shenzhen organized a “Youth Education Experts and Shekou Youth Symposium”. Participants included Comerades Li Yanjie, Qu Xiao, and Peng Qiyi, three political lecturers from the Chinese Youth Thought Work Research Center and seventy Shekou youths. The media has already introduced this symposium. Even if evaluations of this discussion were mixed, nevertheless there was concensus about one point: its meaning exceeded the actual tempest itself. During the first and middle parts of July, this reporter split his time between Beijing and Shenzhen, interviewing people involved such as Li Yanjie, Qu Xiao, Peng Qingyi and Yuan Geng, asking them to answer questions about which readers are concerned. In order to insure that the reader gets objective, verifiable facts, this reporter has recorded only the questions and answers. The reader must judge the rights and wrongs of the case for herself. Continue reading