Yesterday, I visited the former Tanglang Industrial Park, which has been rebranded as 集悦城 (SoFunLand), a residential area for young workers. The first floor of the factories have been rented out for commerce and the second to fourth (or sixth) floors have been retrofitted as dormitories. This, we are told, is the future of post-Baishizhou downtown; young migrants can live in the dorms until they secure housing elsewhere. Continue reading
In order to talk about the ways in which urban villages are both the form and content of the emergence of Shenzhen, the mind searches for a narrative arc in the earnest hyperbole of a Sci-Fi universe where the good is still mostly good and the bad drags its slimy tale through fetid waste streams. However recycled and repurposed, we’re still talking about the contradictions that made Fritz Lang’s Metropolis so compelling. Above ground, the Metropolis boasts spires and towers for scientifically enhanced bodies that play in an Olympian stadium and pleasure gardens. These beautiful bodies can only be achieved through exploitation and guided mutation; evil is attractive. Underground, human workers endlessly labor. Unappealing and gaunt, shriveled and inert, these low-end bodies are fashioned through usefulness to the machine and dreary tenement lives.
My recent turn to Sci-Fi is (as were Mary Shelley’s and Fritz Lang’s respective turns) informed not so much by a fear of mad science, but by distress over how technology is produced, distributed and used in neoliberal cities. Technology has been central to the form and content of social polarization in Shenzhen. Urban villages are not substandard living spaces. In fact, when compared to low-income neighborhoods in other Chinese cities and abroad, Shenzhen’s villages are almost middle middle class quality. But here’s the rub. Shenzhen’s urban villages are substandard with respect to the city’s gated communities, shopping malls, and office towers–and the gap is growing.
Today, I went to the Software Incubator Area and what to my wondering eyes did appear, but a landmark tried and true and watched for the past decade. It’s true and unexpected, but for years I have been documenting the land reclamation area east of Guimiao and north of Binhai (first impressions, here), and today on an errand to meet someone about the upcoming Maker Faire, I realized the road I was on–Xuefu Road–was in fact the road I had walked while documenting the emergence of New High Technology Park. Anyway, some before and after pictures:
How will you celebrate the 18th Anniversary of the Handover / Return of Hong Kong to Chinese Sovereignty? This July 1, 2015, China will launch the “mutual fund recognition framework” which will allow international assets managers to sell their Hong Kong registered fund products to Mainland investors. How’s that for a celebratory mouthful of globalization?
In 2009, Sam Green and Carrie Lozano made the short documentary Utopia, Part 3: The World’s Largest Shopping Mall about the South China Mall in Wanjiang, Dongguan. On November 1 and 2, 2013, I visited said mall. This post serves as a partial update. It also a brief response to the ideas of “too big to fail” and “acceptable capitalism” that haunt so many apologies for contemporary neoliberalism. Continue reading
So hukou remains an ongoing problem. According to Dec 2012 Sanitation Bureau statistics, Shenzhen has a long term resident population of over 10 million and resident (hukou) population of 3.05 million. In order to bring some balance to the demographic, a 2014 regulation has dropped the education requirement from college graduate to associate’s degree. Apparently, they’ve also simplified the process.
The measures come about as both the rates of population growth AND turnover has slowed. It used to be that every Chinese New Year millions left, while after New Year a different batch of more millions returned. Now more and more temporary residents are making Shenzhen their primary home. These new migrants are different from earlier migrants in that they tend to be better educated, and have come to participate in Shenzhen’s new core industries–finance, logistics, culture, and high-tech, as well as the city’s strategic industries–bio-tech, internet, and alternative energy. So they are settling in and raising families without hukou.
In addition, the City’s second generation is starting to participate in Shenzhen society, and many are not actually legal residents. Along with new migrants, they are giving birth to the City’s third generation. In fact, there are so many children in the SEZ, the ongoing Shenzhen baby boom has become something of a marketing niche, despite the fact that young parents must return to their legal residence in order to receive subsidized neonatal care. In fact, Shenzhen has the highest birth rate in the country. The biggest economic beneficiaries of the boom are owners of homes with seats (学位) in the top schools. And real estate websites happily speculate (all puns intended) on the price of those houses over the next decade.
Inquiring minds want to know–what about the illegal floating population? And this is one of the interesting aspects of Shenzhen’s shifting demographic. As factory jobs have been moved elsewhere, we see a corresponding social restructuring–more white collar technocrats, fewer blue collar workers. At the same time, the City seems willing to formally claim these new migrants, even as requirements continue to exclude manual laborers, sanitation workers, and other low-end migrants from transferring their hukou to Shenzhen. Importantly, the social eugenics of this process dovetail with and reinforce the gentrification that the demolition of centrally located urban villages has brought about (Laying Siege to the Villages).
Dongguan is passing similar laws to manage its disproportionately large floating population, and one assumes its highly visible sex industry.
Shenzhen parents worry about education — it’s quality, content, methods, and test results. Indeed, I have yet to meet a parent unwilling to spend several hours discussing their child’s education, while activists raise social problems in terms of education.
I have recently received a revisinist version of the childhood classic, “Kong Rong Shares a Pear“. The rewrite is fun and illustrates one of the ways in which the United States (as a symbol) has been put to work in contemporary Chinese debates about the contradiction between a society that values an integrated whole at the expense of individual desire and a society that values individual desire at the expense of social integration.
Kong Rong Shares a Pear
For thousands of years, the moral tale of “Kong Rong Shares His Pear” has been told, becoming the standard for parents who want to teach their children manners. But how do American kids think about this story? Below is a transcript from a class of American students who are studying Chinese. The students range from 8-12 years old.
Teacher: When he was young, Kong Rong was an exceptionally bright student. When he was four, he could already recite many poems. He was polite and courteous. One day, his father’s friend brought a box of pears to the family. His father asked Kong Rong to share the pears with his brothers. Kong Rong took the smallest pear for himself, and the shared the pears based on age rank, giving the largest pear to the oldest, the second largest pear to the second oldest and so on. As he distributed the pears he said, ” I’m the youngest, so I should eat the smallest pear.” His proud father heard him and asked, “But you’re older than your baby brother. Why didn’t you give him the smallest pear?” Kong Rong said, “I am older than him, so I should give it to him.”
What do you think of this story?
Student: Why did the father’s friend give the Kong family pears?
Teacher: they were a gift.
Student: If it was a gift, then all the pears would be good. Why were there obviously big pears and small pears? Why weren’t they all the same size?
Student: Now, if there were big pears and little pears, why did the father put all that responsibility on a four year old’s shoulders? What would have happened if Kong Rong had made a mistake? Would the father have taken back the pears and distributed them correctly?
Student: Why did everyone have to eat a pear? Couldn’t alone leave the pears and let those who wanted a pear choose for themselves?
Teacher: That might have been unfair.
Student: But Kong Rong didn’t necessarily distribute the pears in a just manner. All the brothers had to accept whatever pear Kong Rong decided to give them. Their right to choose was violated. The brother who received the largest pear might have been the brother who hated pears.
Teacher: That’s correct. This story is based on the premise that everyone likes pears.
Student: Why did Kong Rong give pears to the oldest first? If he was going to use age rank, why not start with the youngest?
Teacher: He was being polite.
Student: But after he took the smallest for himself, he didn’t give anyone else a chance to be polite. Why didn’t he give anyone else a opportunity to share pears?
Teacher: So what do you think about Kong Rong?
Student: I don’t like him. What he did wasn’t fair to others, taking away their right to choose and their chance to be polite. Kong Rong isn’t sincere.
Student: This matter is internally contradictory. What if Kong Rong didn’t like pears, so he chose the smallest for himself? Nevertheless, his behavior earned praise? This is hypocritical. On the other hand, if he really liked pears, he should have said so. Otherwise, giving the biggest pears away wouldn’t have made him happy. When we like something we should bravely say so.
I also didn’t like his father.
Teacher: Why not?
Student: He didn’t take responsibility and asked a four year old to do something he couldn’t do. Also, he had no standards, he praised Kong Rong for being polite, but we’ve already seen that Kong Rong was disinterested in sharing the pears.
Student: This was a bad story. It encourages subjective standards and praises one for violating democratic rights. This kind of twisted logic story praises a child for developing unhealthy psychology.
Teacher: So what do you think Kong Rong should have done?
Student: Put the pears on the table and let people who wanted to eat pears take what they wanted.
Postscript: From the perspective of an American student, a Confucian classic becomes a tale of twisted psychological motivations. Where do you think the problem lies?