As a historian and these days an ethnographer/photographer/videographer/blogger of contemporary China, I pay a lot of attention to China’s portrayal in the western media. It is very interesting and telling to watch how China is constructed by western journalists and pundits. I find plenty to critique about western media portrayals of China and in the ways by which they are bandied about on social media sites like Facebook. And I think there are a few important facts to keep in mind any time we want to try to understand how China works. Here are six I have in mind:
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Recently a Yale Law Professor named Amy Chua published a piece in the Wall Street Journal on raising her children, called provocatively “Chinese Mothers are Superior.” The title is ambiguous. What are these “Chinese mothers” superior at doing? Denying their kids the basic rights and freedoms of childhood? Forcing them to endure grueling hours of practice on their instruments? Making sure they get “perfect” grades in school and perform at Carnegie Hall, and humiliating and shaming them if they do not? All of the above it seems.
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Well, after all that hoopla, the Olympics are over. Finally. Thank Buddha. Now things here in Chai-na can can get back to abnormal.
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For some years now, ocean scientists and many other concerned citizens around the world have been aware of the danger that shark finning is bringing to the world. Sharks are being consumed by the millions, just for their fins. After being brutally definned, their bodies are tossed back into the ocean to die. This is going on in support of a multi-billion dollar industry surrounding the purported benefit of shark fins for human health—a completely unsubstantiated belief. China is especially guilty of contributing to the extinction of sharks worldwide. Here in China, shark fin soup is considered a delicacy, and people pay a premium to consume it.
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Ah, Tibet. Land of the high plateau, the monstrous snowy peaks, the lofty lamaseries, and the mysterious Yeti. When I was a child, I devoured the Tintin books. The story of how Tintin and Captain Haddock bravely rescue the Chinese boy Chang after Tintin has a premonitional dream of his friend surviving a plane wreckage somewhere in the mountains of Tibet—what an epic tale! Who could forget the surly Nepalese porter, the wonderfully humane Abbot who harbours Tintin and the Captain after their near death, the levitating seer, the heroic struggle and refusal to abandon their Chinese friend despite all the dangers, and of course, the loveable and misunderstood Yeti?
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Two weekends ago CIEE (the Council for International Educational Exchange, a program that I teach for involving American students studying abroad in China) organized an excellent workshop here in Shanghai.
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Anybody concerned with globalization and the inequalities it produces ought to be aware of where the clothing and food he or she consumes on a daily basis comes from and who made it. Yet when it comes to the labor that goes into producing our consumables in the modern industrial world, as Karl Marx understood so well, we are too often in the dark. Enter two filmographers who have managed to shed some light on the globalizing forces of labor and production.
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I was thinking about interviewing my colleague James Farrer about this recent conference held in Beijing on sexuality in China, but Devin beat me to the punch. This interview is jacked from Devin's excellent website on global policy innovations:
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Recently the Asiatimes published an article on a Korean journalist who wrote a rather unfriendly blog about the lack of public manners in China. The blog elicited a range of comments from other Koreans, many of whom felt that the blogger was being unduly racist towards his Chinese brethren.
This is a discussion that most of us involved in the China field have been having for years and that will continually resurface. It always seems to come down to this: "the Chinese have private hospitality and personal warmth but lack public consciousness, while Westerners and Japanese have public consciousness but lack private hospitality and personal warmth."
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An interesting discussion has developed on the listserve Modern Chinese Literature and Culture (MCLC) run by Kirk Denton. Last week I posted an article from the Village Voice about the attempt by certain influential Hollywood types and others in America to label Beijing 2008 Olympics the "Genocide Olympics". Another list member named Henri Day countered that the "g" word is often used for dubious political purposes, and noted that America's war against Saddam Hussein's regime and subsequent occupation of Iraq has also resulted in the deaths of hundreds of thousands of people. Why should the events in Darfur be qualitatively different, was the question raised. He also pointed out that only the US government has officially declared the events in Darfur to be an act of "genocide" (I cannot confirm or deny this--others might know better).
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Peter Hessler is a best-selling author and journalist. He has published two books of non-fiction on China, _River Town_ and _Oracle Bones_. He has also written feature articles on China for _the New Yorker_, _National Geographic_ and other magazines. Last November I met Peter in Beijing while he was researching an article on my friend David Spindler and his Great Wall project. This article was published in the May 21 2007 issue of _the New Yorker_ magazine. After meeting Peter, I was inspired to read his book _River Town_, which recounts his experiences as a Peace Corps volunteer and English teacher in Fuling in 1996-7. I found the book to be an honest, perceptive, and insightful account of what it's like to live in China as a foreigner.
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For several years now, a former classmate of mine from Dartmouth College named David Spindler ('89) has been conducting fieldwork and scholarly research on the history of the Great Wall. Specifically, his interest is in the walls built in the areas north of Beijing during the Ming Dynasty (1368-1644) in order to protect the capital from Mongol raids.
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It appears that the H-ASIA thread on "laowai" may be finally drawing to a close (I may be speaking too soon--Ryan may still be holding a few posts in his mailbox). As one of the editors of this list, and also as the person who inadvertently started this conversation by using the term in an unrelated discussion, I thought it might be a good idea to summarize the gist of the conversation we've had. Basically, the discussion has revolved around the meaning and usage of the term "laowai" in China today.
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A discussion on H-ASIA, which began when I used the term laowai in an unrelated discussion on Chinese academics in US universities, has morphed into an interesting conversation on concepts of race and ethnicity in China.
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Unfortunately, I did not get to know Professor de Bary that well while at Columbia. I didn't take any courses with him, and my only real exposure to him was through the course that I precepted for him in 1994. Yet he has left an indelible imprint on my own teaching philosophy and methodology.
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Recently on H-ASIA, an interesting discussion has developed on the subject of underrepresentation of Chinese scholars in the field of history in US academia.
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According to a recent news item, as reported in the Asia Times, in preparation for the Olympic Games in 2008, the Chinese government has relaxed its grip on foreign reporters in China. Time can only tell whether or not this will lead to freer reportage in practice. It is one thing for the central government to issue such a proclamation, and another for officials on the local level to honor it.
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Will China eventually become a democratic country? How long would this take? These are two questions often in the minds of Western journalists in China. In a recent podcast interview with China Digital Times, New York Times journalist Howard French was asked what question he would most like to ask Hu Jintao if he was granted an interview. He responded that he would ask him about China's democratic future.
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THE ticking time bomb that is the Chinese population has been underlined by a report describing the huge challenges its sheer numbers - 1.3 billion and rising - will present to the country over the next 30 years.
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From outcast nomad to tribal warlord and finally founder of the world's
greatest land empire, Genghis Khan went through a lot of changes in a
tumultuous life spanning the end of the 12th century and the beginning of
the 13th.
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