Friday, July 11, 2008

Dream Left on Covered Bridges 廊桥遗梦

by Maple Xu

(Note: Maple, an avid traveler and photographer, just sent me another interesting travelogue. It makes you wonder how many mysteries exist in Chinese cultural history, just like the Yuyuan Taiji Celestial Village she wrote about last time. – Xujun)


Immortal Resident Bridge, built in 1453

[In translation]

Many years ago I read 廊桥遗梦 ("a dream left on covered bridges" – the Chinese translation for The Bridges of Madison County). That little book touched me deeply, even today I still remember some of the words Robert said to Francesca.

I was young and couldn't understand why Francesca would choose to stay instead of go with Robert. I felt sad and dejected for Robert. I took the novel as a true story, and wanted to go look for that covered bridge with blooming butterfly flowers at its foot.

At the time I did not have any idea what a covered bridge was.

Wenzhong Bridge, 1745

Three years ago when I traveled to Nanxi River, two backpack travelers from Beijing told me there were over a hundred covered bridges in Taishun County (泰顺县), located on the border between Zhejiang and Fujian provinces. This information gave me palpitations; for a while I was speechless. I couldn't imagine what the landscape would look like with so many covered bridges scattered in the fields. Would there be butterfly flowers blooming by them? Would Robert's love be there waiting? Even though this is a different country, covered bridges are covered bridges, right? Their existence itself suggests romanticism more than utility.

Today I'm in Taishun. Traversing the quiet villages one after another, looking for the different charming bridges one after another, I am baffled. Why has this remote, rather poor countryside assembled the largest number of covered bridges in China? Who designed them? Who first got the idea? Who built them? Were they for practical use or for recreation?

Three Woods Bridge, originally from Tang Dynasty, rebuilt 1843. An ancient poem inked on it

Records show that, fleeing from disasters or war, bit by bit many historical figures and worthy people had migrated to Taishun, an unfrequented area with undulating mountains, a utopia. They created many pastoral local cultures, and the covered bridges are representative of those.

The Taishun Transportation Chronicle records that a total of 476 bridges built before 1949 still exist, including over 30 covered bridges made of wood or stone from the Ming and Qing Dynasties. Six of the covered wooden bridges hold important positions in world bridge history.

Here what amazes me the most are the flying wooden arch bridges built without pillars. They are constructed of relatively short pieces of wood, horizontally and vertically woven, with beams interpenetrating and pinned to shape the arch. The ingenious structure is simply marvelous!

I run into several old men sitting sunbathing on the stone steps of Yongqing Bridge. This bridge is unique in its beams carved with carp feelers.
Yongqing Bridge, 1797, including 12 bridge houses; carp feelers carved on beams


One of the old men, with an expression resembling a smile yet not smiling, asks me, "Is the bridge good to look at?" "Yes!" I answer. "Nothing that good," he says. I want to question more, but he turns his head and says nothing further.

I think he means NOW the bridges are no longer good. Long, long ago, when there was no highway, the air was clean and fresh, the mountains were bright, the water was beautiful, the woods were lush, and the meadows were green. It was to this other-worldly place the covered bridges added rosy color.
Perhaps the old man wanted to tell me the bridges were good to look at only then.

Now the covered bridges are beaten and mutilated. The branches of the old camphor tree at the bridgehead are wizened and the leaves sparse. The most sorrowful scene is the assortment of plastic garbage thrown in the river under the bridges, and the white ceramic tile walls of the cement houses surrounding them.
But all that seems no longer important. The important thing is the covered bridges are still here. Like Robert's love.


Sister Bridges – East Bridge, 400 years old


Sister Bridges – North Bridge, 300 years old



Liu House Bridge, 1405, the oldest "flat" wooden bridge


Wenxing Bridge, 1857, asymmetric structure, 51 meters long, 5 meters wide; the most well-kept


Yuwen Bridge, 1839, stone arch, wooden corridor; the most beautiful


Claiming Clouds Bridge, Ming Dynasty, Zhengde Reign

(Photo copyrights 2008 Maple Xu)

Wednesday, July 9, 2008

The People's Republic of Capitalism = Chongqing

Since when has Chongqing regained attention from the West? The last time the world eyed my home city was the 1940s - when it was China's wartime Capital.

So here's the news, and I would look forward to seeing this if I had a TV with the Discovery Channel.

Starting tonight, and continuing for 4 nights, the Discovery Channel will show Ted Koppel's documentary on China, The People's Republic of Capitalism. Filmed almost entirely in Chongqing over the course of a year, the series consists of four one-hour-long programs in which Discovery Channel Managing Editor Ted Koppel and his team of producers explore America's economic relationship with China as well as capitalism's effect on the Chinese people.

KOPPEL ON DISCOVERY: THE PEOPLE'S REPUBLIC OF CAPITALISM, Discovery Channel, Wednesday July 9 at 10 PM (ET/PT) through Saturday, July 12.

Here are some clips from the program (looks familiar):

Cultural Revolution Dinner Theater: http://www.youtube.com/watch?v=MsSXwNxp-9I
The People's Republic of Choreography: http://www.youtube.com/watch?v=-yjHoAIuSdM&feature=user
More Here: http://www.youtube.com/user/DiscoveryChannel12

Monday, July 7, 2008

Gas Prices and China’s Feast from Famine

by Larry Mongoss, guest blogger

Last year when I was in Chengdu, a bicycle brushed by me as I was walking along the sidewalk. I was surprised to see the rider was not pedaling. A second look brought my attention to the two wheeled things that I remember so fondly and I noticed that most had batteries and a little electric motor down where the business gets done. I was also surprised at how quiet the scooters were until I realized that they too were battery operated. I had fun counting old fashioned bicycles – still lots around but it seems like there were more of the new kind. So I went window shopping and saw that they were available everywhere and, while not downright cheap, priced quite reasonably. A nice convenience for those that can't afford cars.

So what does this have to do with the price of gas in China?

When the Chinese government recently announced that gas prices were going up, I, like many people, was surprised. Mostly, cynics that we are, we didn’t expect something that might anger people to happen before the Olympics. But I guess, when the alternative is long lines at the pumps, and taxis that won’t go, the early price increase seemed reasonable.

Taking a longer term perspective, which is what I am more interested in talking about anyway, gasoline and diesel prices are on the rise. This recent 20% increase is pretty muted relative to what we have seen in the US, but things will catch up. There is enough market influence in China now that having a state set price on anything that effects more than a few select cadres is no longer practical. Make the oil companies sell cheap and they simply stop refining. The days of rice coupons and rationing, though not forgotten, are looked back upon and not part of the future. Expensive oil, on the other hand, is.

High energy costs are not new to China. In fact for anyone over 30, both energy and the things that use it have been generally costly. I can remember taking a taxi in China some 20 years ago and being surprised at how quickly the driver would shift into third. I was thinking dirty valves and poor acceleration; he was thinking two more kilometers on my tank of gas. Though prices have gone up, the steadily increasing income of the rising middle class has made energy, cars and air conditioners seem affordable.

Most likely, though, that flirtation with cheap energy is coming to an end. In China cheap oil has just started its seduction of a generation. This is in contrast to the US where, since the Second World War, we have been shaping our lives to the idea that traveling farther-faster-cheaper is what we do. Our highways, suburbs and shopping malls all have the reliance on cheap oil built into them. While China’s growth over the last two decades has been frenetic, and much of it imbued with this same bigger-faster-further mindset, there are few in China who do not know what a shoulder pole is used for.

So – and this is a question I have been pondering for the last five years – what happens when gasoline finally reaches $10/gallon in the US and China? For me the obvious answer has always been bicycles and trains – and that brings the US right back to China as I first met it. I may be wrong about the exact technology. It is electric cars and not bicycles that people talk about in the US. While, as I pointed out in the opening, in many of China’s cities electric scooters and bicycles significantly outnumber the pedaled kind. But this latter observation kind of makes my point. China is, ironically, much closer to a reasonable end state for dealing with high energy costs than the United States.

The real question, then, is whether the leaders of China, both political and business, will recognize this and change course. It is actually a tricky thing to do, because the technology is not all there. China, like Japan in the 1960s, is quickly gaining on the richer countries copying the way things are done in those countries, but that path is becoming obsolete. The current increase in the price of oil makes it a dead end. Copying what works in the US to deal with this would mean a very long wait. Grappling with the issue head-on, however, is something that China is well positioned to do. The solutions, from a social perspective, resemble more closely China of two decades ago then America of today. The technology required to make it work is still unknown, but it is knowable, and China is a great place to try it out. Perhaps then, the US can start copying what happens there.

A Fun Contest at LanceReviews

Several months ago, I reported about an independent film review site, LanceReviews. At the time, that amazing site with a daily traffic up to 1000 was only seven months old. Now that it is approaching its first anniversary, Lance Berry is hosting a contest.

Check out LanceReviews' 1st Anniversary Contest. LanceReviews is an ads-free site, a labor of love that is applauded by movie fans. Check it out – you might be surprised.

Thursday, July 3, 2008

Random Talk on Three Kingdoms

Earlier this week, I was searching Amazon.com looking for good new books about China to read. The key words "China books" turned up 542 lists in the Listmania! category, and "best China books" resulted in 237. After a quick browse, I was a bit surprised that Three Kingdoms did not show up in those lists, though it was ranked #2 in Books > Literature & Fiction > World Literature > Chinese.

I had to create my own list of best China books to include Three Kingdoms it is my very favorite. I'm not sure how this English translation got its high ranking though, as none of the Americans I have asked were even aware of it.

Once, before I quit my high tech job, the company's president, a Jewish businessman with a Ph.D. from Cambridge University in England, asked me to recommend a book about China. Apparently, hiring me had whetted his appetite for more Chinese employees. I lent him my copy of the first volume of Three Kingdoms. About a month later I asked him what he thought of the book. He said, "I did not know people fought so much in ancient China!"

My American husband, Bob, absolutely loved Three Kingdoms as well – I guess our marriage is indeed well founded. :-)

And, had I not stolen the book (a Chinese edition of course) from a sealed library during the Cultural Revolution, I would never have gotten my Ph.D. from MIT.

~

It was 1970 when I entered middle school. Schools had been closed for several years before they reopened to a different authority—the Workers’ Propaganda Team. Red banners hung everywhere in the schoolyard: “The Working Class Rules Everything!” They marked a new era in which books were burned or sealed instead of being read.

Master Yoe, a taciturn lathe worker in his late forties, was the WPT member stationed in my classroom. Without notice, he would randomly walk into our chatty classroom holding his hands behind him and sauntering around between desks. Wherever he stopped, the noise in that corner also stopped. Whenever I asked a teacher about anything, class schedules or other activities, the answer was invariantly, “Ask Master Yoe.”

I had never seen Master Yoe read anything, not even a newspaper. I suspected that he was illiterate. Until I was caught by him one day, that is.

I had had no books to read for several years. As soon as the Cultural Revolution began, my mother, the superintendent of a school district, sold all her books (except the works of Marx, Engels, Lenin, Stalin, and Chairman Mao) as waste paper to a salvage station. If we did not get rid of the books, the Red Guards would come to raid our house. Those books were “four olds”—old thought, old culture, old tradition, old custom—and must be swept out.

One day during my first year in middle school, I noticed a crack on the seal across a library door. This one-room library was on the second floor of the office building at which my father, before his disgrace, had been an institute head. Like all other libraries then, its door was sealed by two diagonal strips of white paper with black dates and red stamps on them. But for some reason, there were still shelves full of books inside—that much I could see through the chink in the door. Every once in a while, I would peek inside when no one was watching and fantasize about owning all those books.

When I noticed the tear appearing on the sealing strip, I told myself it wasn’t because my forehead pushed it. The tear grew wider each day. I “accidentally” passed by the door more frequently and stole glances at its slow evolution. At last, one day, I saw that the sealing strip was about to snap. With a little extra push surely it would.

I don’t remember providing the push. It must have been a natural force that finally tore the seal. In any case, I found myself inside the dim, dusty library, standing in front of a spider-netted bookshelf. Not daring to stay long, I grabbed a thick, tattered book from the nearest shelf—it must be an interesting book if so many people had read it, I thought. Hiding the book under my shirt, I snuck out, heart pounding, and ran home.

The book was Three Kingdoms. While virtually all books belonged to “four olds,” this was their epitome—one of the oldest classic novels. Before the Cultural Revolution began, I had heard fragments of the novel in teahouses, told by folk storytellers holding a short piece of wood board, used to strike the table and make a loud noise whenever the story was approaching a climax. For several afternoons after school, I was immersed in the novel.

I laughed when Zhu Geliang, the greatest war strategist, tricked his enemy with “Empty City Ruse” and “borrowed” the enemy’s arrows using straw boats; I cried when he died of sickness on an autumn night with his army’s victory in arm’s reach. I saw nothing but the ancient regiment flags and shining spears, I heard nothing but the beat of battalion drums and the neighs of armored horses. I wished I had been born in that heroic time. My dream was broken only by my parents’ return home from their work units each day, at which point I quickly stashed the book under my quilt. My parents, laden with their own burdens, noticed nothing.

Against my better judgment, I brought the book to school a few days later, spellbound by the final chapters. I knew very well that the book had the stamp of my father’s work unit on it. If caught by the WPT, I would not only bring disaster on myself but also impose a new crime upon my father’s name. But I was dying to know if Zhu Geliang’s chosen successor, Jaing Wei, had won the war. Sitting down, I opened the book in the compartment under my desktop. I kept my head up, lowering only my eyes to read. Every few moments, I glanced around to see if anyone was watching. But the classroom was the ruckus of a hornet’s nest—all my classmates were chatting, kidding, throwing chalk around, and no one paid attention to the poor teacher writing whatever on the blackboard, let alone me. More reassuring still, Master Yoe wasn’t in.

I could only stay alert for so long when reading such an enticing book. After a dozen pages I forgot everything else, until the blue veins on a big hand filled my eyes and took the book, almost gently, away. I looked up, panic stricken, meeting Master Yoe’s serious gaze. God knows when he had walked in.

~

One day a year later, a bunch of men arrived in green military dress. With their arrival, new slogans appeared on the campus walls: “Station troops to guard the frontier and cultivate the borderland!” The “troops,” it turned out, meant us middle school students. We were being recruited to go to Yunnan, China’s southern borderland neighbouring Burma, to plant rubber trees in the army reclamation farms. Anyone who had turned 16 was eligible, which meant most of the students, who had been delayed by several years without schools. And the recruiters did not mind if all of us joined them.

My best friend and I hit palms pledging to go together. We applied enthusiastically, as did many of our friends. Every regime has its own politically correct terms. What we did was politically correct, expected, and honorable, in our time.

When I handed my application—one page full of vehement words—to Master Yoe, he said, “You are not sixteen yet.”

“In three months I will be. Revolution does not discriminate by age!”

“We’ll need your parents’ agreement,” he said. His swarthy face showed no smile.

I was confident that my mother, a Party member, would support my correct decision. But she turned out to be tough. She said I was too young, Yunnan was too far, work in an army reclamation farm would be too hard, and much more. I pestered her day after day, alternating cajolement with coercion and crying, until she finally gave in.

In a few weeks, the list of approved students was announced, both in broadcast and on a big wall, the names studded the papers like ants. Everyone I knew who applied got their wish, including my best friend, but I did not find my name. Did this mean I was not trustworthy?

Master Yoe wore a sly smile when I confronted him. “Shhh. You are not going to Yunnan. You are going to high school.”

That was the first time I heard the news that high schools would reopen as well. High schools had not been needed because universities admitted only factory workers, peasants, and soldiers by recommendation, many of them semi-literates. Now, Master Yoe told me secretively, Premier Zhou Enlai had instructed an “experiment” (as if it were a novelty): to admit a small number of students to high school, and after graduation send them directly to university. (The second half of this plan, as it turned out, was never realized before Premier Zhou’s death in 1976.) As such, my school was in the process of selecting one student from each class to go on to high school. And Master Yoe singled me out from thirty-plus classmates.

~

That fateful day when Master Yoe seized my Three Kingdoms, I did all I could to plead with him to give it back to me. I vowed to become the most obedient, disciplined, and well-behaved student, and do whatever he asked me to do. I begged him not to implicate my father.

“I’ll tell you my decision in three days,” he said.

It was an odd thing to say. What would take him three days to decide? But a delayed decision was certainly better than an immediate execution. I nodded meekly, as if in a position to agree.

There is no need to describe how heavily time hung during those three days; it taught me the meaning of an old adage: “Live a day as if it were a year.” The third afternoon, I followed Master Yoe to a quiet corner in campus and timidly reminded him of the deadline. He handed me the book rolled in a newspaper and said, “Nice, nice. I’ve been looking for this book for some time. Never thought it could arrive so easily.” He smacked his lips like a glutton. “Here you are, girl, don’t let me see it again.”

He had taken the novel for three days to read himself.

Afterward, we discussed Zhu Geliang, the embodiment of Chinese wisdom. I believe this was why he wanted to see me go on to high school: for our shared secret love of Three Kingdoms.

That was how my infatuation with books frustrated my political correctness. With the help of a worker whose duty was to demolish old books, I went to high school instead of a rubber tree farm. Luckily, my high school years overlapped with Deng Xiaoping’s short-lived “second time up” as China’s vice-premier, and, under new policies issued by the practical leaders Zhou and Deng, I had an almost normal education in the sciences and literature. That is, if you discount my school’s relocation to the mountains for one year, hiding in preparation for the Third World War that Chairman Mao knew the American Imperialists would soon start.

~

Years later, after the Cultural Revolution ended and universities finally reopened to the public, in the winter of 1977, I went to the largest national college entrance exam in history, taken by a decade’s accumulation of wannabe students, many of whom had never set foot in high school. As it turned out, I was the sole person from my middle school class who got into university. Only then did I realize what a great favor Master Yoe, whose full name I did not even learn, had done for me.

(This post contains an excerpt from my personal essay, "Turning My Back on the Well," first published in Prism International.)

Tuesday, July 1, 2008

MQR's China Issue

The current issue of Michigan Quarterly Review is all about China, with fiction, nonfiction, poetry, reviews and interviews. MQR is a print magazine, but you can read the summary of this issue here.

Another Chinese immigrant author, Yiyun Li, has a very interesting interview, in which she comments on William Trevor: "He doesn't carry a message in his writing, he's an observer, and I like that because I know so many writers who are not observers but who have an agenda. He doesn't have an agenda, he's very curious about human beings. I share this curiosity and I share his interest in the mysteries of human nature."

As a fiction writer I find this observer attitude without an agenda especially resonant. Coincidentally, I mentioned a similar attitude in an interview on Peking Duck early this month.

My memoir piece "On Becoming an American" also appears in this issue. It opens with the following passage:

I was six or seven and lived in a suburb of Chongqing, China. One day my big sister pointed a stick to the soil on the hill outside our yard and said, "If you dig a tunnel here through the earth, you'll get to America."

I believed it. It would be many years before I realized how common the tale is among American kids as well – only the country name is switched.

And ends with this paragraph:

Having lived half a life each in China and America, countries of opposites both geographically and politically, I am no longer easily excited by "-ist" labels, be it Communist, imperialist, or terrorist. I have learned there are people faces behind all those "-ists," with human communalities and differences, human weaknesses and biases. I have become an American with no more political hatred. That, I am proud of.

Saturday, June 28, 2008

NBCC Members Judged 2008 MCC Grants

Jane Ciabattari, president of NBCC and one of the judges for the MCC artist grants in fiction/creative nonfiction (see post below), says on the NBCC blog yesterday:

"I was a judge for this category this year, along with NBCC members Robin Hemley and Natalie Danford, novelists Brad Kessler and Thisbe Nissen; we worked hard, reading sine 473 initial manuscripts, all with author's names removed, over a period of weeks, then meeting in Boston for several days of nonstop consideration. (Plus a good fish dinner!)"

Continue reading here: CRITICAL MASS: Friday Roundup

MCC Recognizes Artists for Exceptional Work

(From MCC Press Room)
FOR IMMEDIATE RELEASE

June 23, 2008

MCC Recognizes Artists for Exceptional Work
39 Visual Artists, Choreographers, Musicians and Authors Awarded $7,500

(BOSTON, MA) -- The Massachusetts Cultural Council (MCC) has recognized more than 60 Massachusetts artists for creating work of exceptional quality in a range of disciplines. MCC’s Artist Fellowship Program will award $7,500 unrestricted grants to 39 artists, and distinguish 24 others as finalists. These outstanding artists were selected from 1,800 applicants in the disciplines of choreography, drawing, painting, fiction/creative nonfiction, poetry and traditional arts.

Fiction/Creative Nonfiction Fellows include Steve Almond, author of Candyfreak: A Journey Through the Chocolate Underbelly of America; Xujun Eberlein, author of the just-released short story collection Apologies Forthcoming; and Joan Wickersham, whose memoir The Suicide Index will be published in August.

Read more >>

Friday, June 27, 2008

Human Flesh Search: Old Topic, New Story

Yesterday, London's TimesOnline published a news story titled "Human flesh search engines: Chinese vigilantes that hunt victims on the web." The journalist, Hannah Fletcher, had contacted me a few weeks back, after she saw my article "Human Flesh Search: Vigilantes of the Chinese Internet" on New America Media. Two months of time has elapsed since I wrote that piece, and you might've thought the topic too old. Not so. Reality continued to provide new content for Ms. Fletcher's well-written and informative story.

Coincidentally, I saw another Chinese report a couple of days ago – thanks to the resourceful ESWN – with a humorous title "Human Flesh Search Recruiting Professional Army." You can read the original Chinese here. It reports that mop.com, the interactive entertainment website that first coined the term, is going to have organized "human flesh search" that would no longer target private matters, thus making such search no longer "senseless and vulgar." It looks like the story is still unfolding.

Since Ms. Fletcher generously quoted comments I emailed her, I thought I might as well share that email dated May 23rd in its entirety –


Dear Ms. Fletcher,

Thanks for the kind note. Indeed these are important questions. I tried to address them in the article you mentioned; let me try to expand a little bit.

I do believe that "human flesh search," in terms of its large scale and angry connotation, is unique to China.

For one thing, China's population makes it easy to mobilize a large number of netizens to participate in such a search, especially considering that there are many smart and reasonably well educated people in China who are intellectually underemployed.

For another, privacy is not a traditional Chinese concern, and there is no clear law to punish exposing someone's personal information on-line. Chinese also believe that "the law does not restrict the masses." Combine this with a culturally based inquisitiveness that does not have any strong tradition of respecting privacy, and you get people who are willing to go out (or stay in) and gather information to be propagated to others.

On top of all this I think there is some pleasure in the idea of making information available when there has been such significant suppression of both thoughts and facts over the previous five decades.

Several other cultural elements are also at play here. On one hand, China's law is imperfect, and the law enforcement does not respond to morality issues. On the other hand, "righteousness" is one of the five virtues in Confucian tradition. With the convenience of the internet, in the case of non-responsive law, the righteous people tend to take matters into their own hands.

The communist tradition of deploying "people power" to carry on the Party's tasks might also have facilitated the birth of "human flesh search," though in this case it might be another case of backfire.
Is it a force for good or bad? Ancient Chinese wisdom believes everything has two sides and that's my way of thinking as well. In any mass action, regardless its motive, things can get ugly and this has proven to be the case time and again in history. The Cultural Revolution is one big example. Some recent human flesh searches in China have gotten the targets wrong and harmed innocent people.

However, instead of targeting individuals, if this force turns itself to government monitoring, I think it will help reduce the corruption that is commonplace right now.

In the end, it will depend on which characteristics of the trend dominate – nosiness or the desire to get information out. The latter would be a good thing, and I do think there is some indication that things are trending that way. (One of my recent blog posts touches indirectly on this).

In any case I expect there will be lots of undesirable activity mixed in. It would be interesting to compare this to something like Wikipedia, which is another venue for harnessing spare intellectual capacity.

I hope this is helpful. Please let me know if you need any further information, and when your article comes out.

Best wishes,

Xujun Eberlein

Wednesday, June 25, 2008

Jiang Qing (蒋庆) on Women and Confucianism

Note: A reader asked, under guest blogger Larry Mongoss's post "Confusion Democracy for China," whether Jiang Qing had written about the role of women. I forwarded the question to Miwan, a student and friend of Jiang Qing's in Beijing, and Miwan pointed me to the transcript of a speech. Jiang Qing seems to take a view that is very consistent with traditional Confucianism. He says somethings that I agree with, and others that I disagree with. I’m posting this for discussion.

The following is my translation of an excerpt from the speech Jiang Qing gave on April 16, 2005, during the "Cultural Dialogue and the Development of Contemporary Academy" forum in Shenzhen, China. The speech was titled "Liberty, Democracy, Three Cardinal Guides, and Feminism." The "Three Cardinal Guides" referred to in the text are: the sovereign guides the subject, the father guides the son, and the husband guides the wife. – Xujun


[In translation] Jiang Qing:

In his speech just now, Professor Tu Weiming views the Three Cardinal Guides as uni-directional, because the sovereign's authority is higher than the subject's, the father's higher than the son's, and the husband's higher than the wife's. Professor Tu asks whether I think the Three Cardinal Guides can be developed further. I think this needs some specific analysis.

Though Confucianism talks about heaven-father and earth-mother, about yin-yang harmony and unity, there must be an absolute, leading role, otherwise the universe would be in disorder.
From the viewpoint of highest philosophy, I-Ching affirms heaven's leading role. But that does not deny the role of the earth. Heaven is the source of the universe's vitality and creation, while earth is life's carrier and undertaker. This is not our subjective assumption; this is the natural order of the universe.

When this natural order of the universe runs through societal and familial relationships, it becomes the Three Cardinal Guides. The relationships are indeed uni-directional, which is the greatest, most positive characteristic of the Guides. We all know that as far as morality is concerned, a moral principle is an absolute command on the actor. It is not a reciprocal or symmetric interpersonal demand. There is no negotiation on morality. To follow the Guides is not to obey a particular person; it is to obey one's own absolute moral obligation.

Therefore, under the requirement of the Three Cardinal Guides, even if the sovereign is unkind, the subject must be loyal; even if the father is unloving, the child must be filial; even if the husband is unjust, the wife must be faithful.

However, the traditional Three Cardinal Guides proscribe the uni-directional morality requirements mainly to the subject, the son, and the wife. From a modern point of view this is a deficit, it is incomplete. The Guides should be supplemented with the uni-directional morality requirements proscribing to the sovereign, the father, the husband as well. This is to require that the sovereign be absolutely kind, regardless whether the subject is loyal; the father be absolutely loving, regardless whether the son is filial; the husband be absolutely just, regardless whether the wife is faithful.

Another layer of the Three Cardinal Guides is that, in each relationship, the guiding party also bears the responsibility. For example, if the son has behavioral problems, the main responsibility is the father's, not the son's.

Confucianism speaks about different roles of husband and wife, but not equality between them. This means man and woman each have a particular role in the social and family order, and that each should realize his or her own value of existence. I really don't understand Western feminism; I think feminism is actually poisoned by masculinism. Why? Because when the universe was created everything was not equal. Absolute equality is not possible and does not exist. Differences and unevenness are natural. A woman's role in family, as in society, is different from a man's. This bears natural rationale.

But Western feminists want everything to be equal between men and women, like the earth fighting the heaven for equality. How can this be possible? If men can do something, women must want to do the same. What is the measurement here? It is men. Feminism uses men's standards to measure women. The feminist is adopting a male value system; she is trying to realize her value by male standards. This disregards the importance of "difference." If a woman really wants to achieve her potential, she should instead realize her unique, particular female value, and not aim at the abstract, general, so-called "equality" that imitates male values.

Confucianism opposes both masculinism and feminism, but advocates gender differences under an orderly heaven-earth universe and harmonious yin-yang unity. Feminism is to be commended for its historical role in opposing overbearing masculinism. However when it goes to the extreme, Confucianism does not agree.

Monday, June 23, 2008

TNYRB Review of Beijing Coma by Ma Jian

In today's The New York Review of Books

Beijing Coma by Ma Jian

Casting a Lifeline
A Review by Francine Prose

Sixty pages or so into Ma Jian's novel Beijing Coma, the hero, Dai Wei, is troubled by the memory of a harrowing anatomy lecture that he attended as a university student. Taught by "a celebrated cardiovascular specialist," the class observed the dissection of the fresh corpse of a criminal whom the government had just executed (in celebration of National Day) and whose organs had been speedily harvested for transplant.

Dai Wei's moral revulsion was tinged with personal anxiety, for this was not the first time that politics had placed a serious strain on his love life. In high school, he had been interrogated and beaten by the police for meeting his girlfriend in a cement culvert, the only place they could be alone. And now the distressing physiology lesson reminded his college girlfriend of why she had been so reluctant to obey her parents' wish that she cross the border from Hong Kong to study medicine in the brutal, unenlightened People's Republic. How she longed to go to Canada...
Read the entire review

Friday, June 20, 2008

"Collision Puts Taiwan and China in Same Boat"

New America Media, News Analysis, George Koo, Posted: Jun 19, 2008

"Last week, a Japanese frigate on patrol, Koshiki, collided with Lien Ho, a deep-sea sports fishing boat from Taiwan. The incident was virtually ignored by the media in the West. Yet future developments from this provocation will bear close watching." Read the complete report here>>

Thursday, June 19, 2008

PIF Magazine Interview on "Apologies"

Steven Wingate, whose story collection Wifeshopping won the 2007 Bakeless Prize from Bread Loaf, interviews me for PIF magazine. This is one of the more fun interviews I've had since the publication of Apologies Forthcoming. Wingate asks some very interesting questions, and once again the topic of cultural differences is touched upon. You can read the complete interview here.

Sunday, June 15, 2008

Confusion Democracy for China

by Larry Mongoss, guest blogger

Xujun’s recent article on The China Beat and the comments it engendered made me think a little bit more about the whole concept of democracy. I can’t help but admire Jiang Qing, he really is a man who believes in his cause, and his cause does seem worthy. His epic search for good governance is reminiscent of both the spiritual search that Siddhartha undertook in search of enlightenment and the adventures of Odysseus.

Of course most people who go off in search of something don’t end up being noticed, let alone becoming Buddha. Much of the trick in making an impact is finding the right stopping place. Had Jiang Qing decided he liked Christianity, or gone on to become a libertarian it is unlikely any would have heard his name again. But, as it happens, he stopped on Confucianism and that does seem to strike a chord with many in China.

While the article itself seems to be more about the man and his journey, the comments all seem focused on his landing point. Few of those who commented embrace the idea of a Confucian state, deriding it as a quaint but impractical, if not simply bad, idea. I share in that skepticism, though not the derision, but it is worth pointing out that what is proposed is quite similar to the evolution of democracy in England and so is not without precedent. Perhaps, if there hadn’t been that pesky communist revolution, Confucianism would have been a nice path to democracy for China, but the cards have changed.

What did strike me strongly in the things Jian Qing said was that popular will alone is not sufficient for good governance. To put this in a more western turn of phrase, how do we protect democracy from the voters?

While that may seem like a tongue in cheek questions, it really is worthy of pretty serious consideration. Iran, Iraq, Russia, Venezuela and Gaza all have governments that have been voted into power by what appear to be a legitimate democratic process. Yet none of those governments behave in a way that most people in the US and Western Europe would think of as democratic.

It is not simply that the people voting don’t understand what is being asked of them. The voting processes in the United States, Japan and other stable democracies are also driven by lots of irrational impulses. Good governance demands more than, and does not really depend upon, good elections. Most, in the US, would point to the constitution as the basis for both governance and law that keeps things right. By that argument, China should also be a thriving democracy. So maybe the constitution has to be strictly adhered to, so that Canada, until 1982 was not really a democracy.

To get good governance, even political stability, you need a clear set of rules that people, by and large, will adhere to. For a democracy with individual freedom, those rules are pretty complicated since they have to let people do mostly what they want but not anything they want. The wealthy democracies have all found their own mix of freedom and restraint managed by both the force of law and social custom. I guess, when you reflect on it, all of this is painfully obvious, and was well understood by people from Cromwell to Jefferson. It was also well understood by Lenin, Mao, Tito, Hussein and Amin who put emphasis on force, though certainly channeling it through social conditioning.

So what does that imply for China? I think the implication is actually that the social conditions for democracy (or perhaps something even better) need to be in place before the new system will work. Those conditions, based on Confucianism or not, need to be engendered by a government that is definitively not democratic. That may seem like an unlikely prospect, but then the current degree of economic and information freedom would have been unthinkable just two decades ago. Let’s just hope that the release of the old state apparatus is timed right – for Mikhail Gorbachev it was too soon, for Saddam Hussein much too late.

Thursday, June 12, 2008

"A Sichuan Family and Tibet’s Future"

A friend alerted me to this interesting article on the NY Times website. The friend has an indirect connection with the author, and I heard that it was not easy getting the article published, despite the author's credential. It seems anything from a Chinese perspective is a lot harder to get in than the opposite views. Still I applaud the NY Times for eventually getting it out. Balanced reporting is important for a renowned paper like NY Times.

The comments below the article are also very interesting to read as a whole.

Tuesday, June 10, 2008

Social Pressure, or Humanity? - Letter from Shanghai

by Anonymous

Introduction: I received this letter
last week from an English reader in Shanghai. I'm posting it with permission, because he has some very interesting points. Either you agree or disagree with him, I'd love to hear your thoughts. – Xujun

Hi Xujun,

I came across your blog today and am interested in your ideas. In the blog post "Heroism, or Humanity?" you talk about the response of the Chinese people to the Sichuan earthquake. You noted that this was dramatically different to the responses to previous natural disasters and how it seemed to be based more on humanity than the Chinese concept of heroism. I found this very interesting and would like to share my thoughts.

One thing I can add is that, in China, there was enormous social pressure on people to support the earthquake victims. I am not sure whether this feeling existed in previous cases (e.g. Tangshan earthquake), but from your writing, I suppose not. Whether this is a good thing or not is an interesting moral question, but I want to look at why / how it happened rather than the ethics of it.

(slight sidetrack here, but will be relevant eventually, I promise!)

My own personal feeling is that culture is less a reflection of the psychology of a people and more a response to the environment in which they find themselves. For example, I am not at all sure that the low-level Nazi prison guards during the Holocaust or the Japanese soldiers at Nanjing are so different from us. In most cases, before and afterwards they lived normal lives. Is it plausible that so many people simultaneously changed from normal to abnormal and then later changed back? I don't think so. More likely the environment changed and they changed in response. The famous Milgram experiment supports this view.

I haven't read any of your writings, but it seems you view the Cultural Revolution somewhat similarly. There were no fixed groups of victims and victimizers, but people moved between groups depending on circumstance.

This also works in less dramatic ways. The concept of "guanxi" is often said to be a core part of Chinese culture - especially business culture. However, my belief is that this is not due to some fundamental characteristic of the Chinese, but is just a response to the fact that the legal system in China makes it hard to enforce your rights. If you do business with someone and they cheat you, it is much harder to sue them successfully in China than in the US. As a result, business people rely more on the relationships and personal knowledge than on the law to protect themselves. Recently, the legal system has begun to improve in some areas of China, like Shanghai, and people tell me that guanxi are far less important in Shanghai than in certain other areas. I guess the decline in the importance of guanxi will continue as the legal system in China improves.

Which environmental forces affect culture or behavior? In modern societies, I think the social forces have the most powerful effect. Most people like to belong to a group. Even so-called rebels normally conform within their group. People who truly differ from their peers are often treated with suspicion or contempt. Although some people might say the group thinking is stronger in China than the US, I am not sure this is true. Look at the response of the US to 9/11 and the run up to the Iraq War. I was in the UK at that time and the new there clearly showed that it was unlikely Iraq had weapons of mass destruction - hence you had one million people protesting against the war in London before it started. Meanwhile, in the US such news was suppressed and very, very few people opposed the war. In other words, I think people everywhere feel and mostly respond to the pressures to join groups. This effect will tend to be greater the more uncertain and risky the environment. Being part of a group is a safe choice, opposing the majority is risky.

I think a lot of the stress people felt during the cultural revolution was because the "right" groups to belong to kept changing. People tried to fit in with the dominant group to be safe, but then the political wind changed, and they were in the subjugated group and had to try to change again. Therefore, it was very difficult to find any safety of security.

(back to the point)

OK. So what does this have to do with the Sichuan response. Let us look at the difference between the Tangshan earthquake and the Sichuan earthquake. If I am right, the difference in public response should be attributable to a different environment.

In 1976 the cultural revolution was just ending and, I suppose, Chinese people felt very insecure. They had seen others (and maybe themselves) suffer for not being part of the dominant group and did not want that to happen again. I do not know much about the situation after the Tangshan quake, but I do know that the government tried to suppress information about it. Most people probably interpreted this to mean that the government did not want them to make a big deal about the earthquake, so they didn't. I am sure they felt sad, but they did not act because it might be dangerous - who knows if people trying to support the earthquake victims would be seen as next target for the cultural revolution? The social pressures forced people to look away.

Now the Sichuan case is very different. The Chinese government's response was very open. Coverage of the earthquake has been constantly on the TVs and there was even a three day mourning period where no other news was shown. Supporting the earthquake victims is seen as a duty. Instead of the social pressure working against contribution, it works for it. In order to be part of the group you must contribute. For example, around where I live, people collect money from neighbours and then post the amount donated by people in the apartment buildings. So people can see who has donated how much. If you do not donate, you lose face. In some companies, I have heard contributions are compulsory. Even as a foreigner, I can feel a strong social pressure to contribute, and I am sure it is more powerful for the Chinese themselves.

So I guess my point of view is this: there is no fundamental difference between Chinese people now than in 1976, but the environment is very different. I am sure many people then felt sadness for the victims at Tangshan, but there were strong social pressures not to organize support for them. Now, the opposite is true. Even those you may not want to help the victims are under pressure to do so. I would be wary of using the comparison between Tangshan and Sichuan to deduce some change in the humanity of the Chinese because powerful social pressures are working in opposite directions. I think the response to Tangshan dramatically underestimates the compassion felt and the response to Sichuan may actually overestimate it.

Of course I have only been in China a couple of years, so I do not have the same depth of understanding that you do. Therefore, I would be very interested in your thoughts.

– Anonymous

Monday, June 9, 2008

The Endless Knots Blog

by Jessica Lipnack

Introduction: Today I'm talking about writing and gardening (and you'll see where my blog header comes from) on Jessica Lipnack's Endless Knots, an eclectic blog. (She explains the title here.) Jessica is an intelligent, hard-working, and energetic woman expert in the design of virtual teams and network organizations. She has published a pile of nonfiction books on the subject. She has also written a novel haunted by the ghost of Margaret Fuller, the great 19th-century futurist. Since our friendship began in 2004, we have helped each other in our writing careers and also fought over sensitive topics such as Tibet's relationship with China. We disagree on things and we agree on other things, yet our friendship continues.

I asked Jessica about her motivation for blogging, interesting things that happened to her blog, and the evolution of Endless Knots, and here is what she tells me. – Xujun

I began my writing career as a reporter when I was sixteen, working for a daily newspaper in my hometown, churning out as many as seven or eight articles a day. That experience, gained over four summers, gave me the training to grab facts and turn them into something readable. Shortly after I got the job, the editor gave me a column, which is where I learned how to explore single topics in more depth - and have fun with it.

When I first went online in 1979, I quickly became addicted to posting to online conferences, originally on EIES (housed at the New Jersey Institute of Technology), and then on many other online networks, listservs, and eventually websites. Soon, I found myself posting similar things in multiple places (the reporter in me has the irrepressible urge to share what I see), writing similar emails to multiple people, and wearing out my keyboard with repetitive strokes.

In early 2005, I had a fortunate request. Because I'd written many books about networks, a client who trusted my opinion asked me to attend a conference on the rising phenomenon of social networks and report back on what I'd learned. There, a blogger described his experience with his blog in such compelling terms that by the time I got home, I'd drafted the first post for what would become my blog (a too-long essay, in fact, to be a real post) that I distributed to my network. Then a few months later, I attended Solstice Summer Writers Conference (at your suggestion, for which I'll always be grateful) and realized that this event deserved to be blogged. The writers at the workshop – Dennis Lehane, Roland Merullo, Meg Kearney, Manette Ansay, just to name a few – were fascinating ... and saying things that I thought others would want to hear. Thus was born Endless Knots. And Solstice took! I finished the novel I was working on in nine months in midst of three work trips to Europe.

Some bloggers choose particular topics as their sole focus, a common practice that I regard as absolutely wrong-headed. One of the joys of blogging is that there are no editors pounding on you to stay out of areas where you are just in the infancy of understanding. I'm interested in a lot of seemingly unrelated topics, which means I wander into fields where I'm a complete novice. One brought unexpected gifts. Last December, I did a post about reducing the carbon impact of team meetings, suggesting that "we," meaning anyone reading, develop a checklist to use before traveling endless miles to attend the next face-to-face meeting. The Content Economy, a blog in Sweden written by people I didn't know, picked up on it and drafted a checklist, which a blogger in New Zealand (whom I did know from speaking to his group when I visited there last year) turned into a flow chart, and the whole stream of blogs has been widely referenced on other blogs. So that was a wonderful, practical outcome of a speculative post.

Some other, completely unexpected and unusual things have come from my blog: I was asked to teach "The wisdom of bloggers," a course on blogging for creative writers in an MFA program, have had a number of invitations to talk to executives about the power of new social media, and been asked to write a monthly column for The Industry Standard.

You ask how my blog is evolving: I'm still having fun with it. In a few moments, I'm leaving for a morning meeting with a group of bloggers whom I've invited to join me on a panel this week at a technology conference here in Boston. The panel's topic is "What blogging brings to business." The move from the online world to the real one continues to fascinate me as I meet new people and develop new friendships with others around the world. I deeply believe that by expressing our most fundamental beliefs we build bridges across cultural, political, religious, and ethnic divides that ideologies and fear cannot bring down. Writers bear responsibility for spanning our separateness, especially when so much of the world is fragmenting.

Friday, June 6, 2008

A Conversation on PekingDuck.org

You can probably call Peking Duck one of the China blog tycoons, together with Danwei, ESWN, and China Law Blog. If backlinks are of any measure for their popularities, here are the statistics:

Danwei - Age: 6 years 6 months; Backlinks: 5290
ESWN - Age: 8 years 4 months; Backlinks: 4,530
Peking Duck - Age: 4 years 10 months; Backlinks: 4,540
China Law Blog - Age: 2 years 4 months; Backlinks: 3,900

I'm having a conversation about Apologies Forthcoming with Lisa, an e-friend, on Peking Duck today . Because of the blog's large readership and outspoken, sometimes nasty, commenters, I expect interesting and contentious responses there.

Reader Feedback on Political Confucianism

Confucianism as a State Ideology? I Don't Think So....

Thursday, June 5, 2008

China: Democracy, or Confucianism?

The China Beat, Xujun Eberlein, published: June 3, 2008

Last October, when the CCP held its 17th congress, CNN reported the event with the headline "China rules out copying Western democracy." My first reaction to this headline was, So what? That spontaneous reaction might have been an unconscious consequence of my reading Political Confucianism by Jiang Qing (蒋庆), a contemporary Confucian in China. In this book, Jiang Qing draws a blueprint for China's political future based on Confucianism. It is the first such conception since the 1919 May 4th movement that denounced the traditional Chinese ideology as a feudal relic and began the age-old country's modernization efforts.

It seems typical of American thinking to regard either a republic or parliamentary democracy as absolutely the only right model for all countries. For a political system to succeed, however, it needs to be rooted in the particular country's cultural history. Throughout thousands of years, China has never lacked great thinkers, political or philosophical. Which poses an interesting question: why does China need to adopt a Western model for its political system, be it Marxist communism or capitalist democracy? Read the complete article on The China Beat

Wednesday, June 4, 2008

Serious Frolic in LitPark

I'll be having fun in the "park" today – the LitPark, where I'll talk about the first Chinese novel I read as a child, the artwork in my book, and other things. Susan Henderson, a talented and generous writer and editor, is the host of this outstanding literary blog. My book's namesake story, "Men Don't Apologize," was first published in Night Train when Sue was the managing editor there.

LitPark is an exceptional blog in that it has a lively, entertaining, compassionate, yet thoughtful design, and is participated in by a wide audience from the literary and art world. It is always a learning experience when I visit LitPark. If you are even peripherally interested in literary stuff or writing in general, take a look and you'll see what I mean.

I asked Sue a few questions about her blog and here is our conversation:

Xujun Eberlein: Sue, what motivated you to start blogging?

Susan Henderson: I saw too many writers tearing each other down, hording industry secrets as if it gave them an edge, and that was a part of it. The other was that I would regularly talk with writers via email or private rooms at Zoetrope, and the discussions about writing were so interesting to me, at some point it just seemed like a good idea to start having those conversations where others could listen. Not just to share industry secrets, but so others could hear the joys and struggles of writing, editing and trying to get published.
XE: What is the most interesting thing that has happened to your blog?
SH: A lot of really wonderful things happened from blogging, not the least of which is the community of writers, readers and artists that's come together. It's also been a real pleasure watching writers finally find some success, seeing the hard work and luck come together, that's the best. Also, blogging has taught me to be more spontaneous. I think I over-edited my thoughts before. I've definitely shifted from an unrealistic desire to reach some kind of writing perfection to a desire to communicate with others and create a dialogue.
XE: The last bit especially resonates with me. What's the one unusual thing that's come from blogging?
SH: Well, the weirdest thing was that I was contacted a year ago by a talent scout at Warner Brothers, and to make a long story short, ended up doing a (hopefully never to be aired) reality TV show. My "role" in the show was a frustrated, workaholic artist.
XE: I'd love to see that show! How do you envision your blog evolving?
SH: The real joy I have with blogging is that it is all about my whim. Sometimes I'll do a serious interview. Sometimes I just want to gossip with a masseuse to the rock stars or talk about Neil Gaiman's hair. Having a structure but no real agenda within that structure keeps it exciting and spontaneous for me.
"Having a structure but no real agenda within that structure" is indeed the fun of blogging for me as well.

Tuesday, June 3, 2008

Mayra Calvani Interviews 15+ Book Reviewers

Mayra Calvani, co-author of The Slippery Art of Book Reviewing, is interviewing 15+ book reviewers and review editors during the month of June on Blogcritics. The first two interviews have already taken place and they are quite interesting to read in comparison:

Interview with editor of Midwest Book Review
Interview with editor of Reader Views

For more info and the complete line-up visit: http://slipperybookreview.wordpress.com

Monday, June 2, 2008

On Chineseness

In his Perpetual Folly review of Apologies Forthcoming today, Clifford Garstang talks about the book's "unstinting authenticity" and its "Chineseness". The review is generous and insightful but not all rosy - and I appreciate its honesty. Apparently, Cliff has a mixed feeling toward the book's language. This is interesting and might be worthy of some discussion.

In my English writing I sometimes like to invoke Chinese adages or direct translation of Chinese expressions. A Chinese adage is often both pictorial and metaphorical, and I feel that, when rendered it in the right place, it adds freshness and color. While many native English speakers seem to enjoy this aspect of my writing, it is curious that the mixed feelings come mostly from those who know the Chinese language. Cliff is one example - he has worked on World Bank projects in China and his Chinese is quite good.

Another bilingual friend, Carma Hinton, after reading the galley of Apologies Forthcoming, called me to say that although she felt the stories filled a void in the English literature on the Cultural Revolution, she found my rendering of some Chinese proverbs awkward. One particular example Carma gave is the Chinese expression 徒费唇舌 - meaning idiomatically to waste time on explanations, which I used in the story "Second Encounter" as follows:

If he says Chongqing, he will have to spend too many lips and tongues in explanation.

Those reader comments interest me very much. What is the appropriately apportioning of an immigrant writer's native language idioms, that is the question.

On a related note, a reader of Peking Duck, schtickyrice, made the comments that my work "examining the complexities of the CR from an apolitical, humanistic perspective fills a major void in this subject in the English language medium." It is comforting to know that some English readers have seen through to this.