1 00:00:00,040 --> 00:00:03,640 The following is part of Cornell Contemporary China Initiative Lecture 2 00:00:03,640 --> 00:00:06,670 Series under the Cornell East Asia Program. 3 00:00:06,670 --> 00:00:10,480 The arguments and viewpoints of this talk belong solely to the speaker. 4 00:00:10,480 --> 00:00:11,310 We hope you enjoy. 5 00:00:12,420 --> 00:00:16,023 Welcome back to the Contemporary China Initiative for 6 00:00:16,023 --> 00:00:19,200 a third lecture of the semester. 7 00:00:19,200 --> 00:00:23,983 We're very very proud and pleased to have today Professor David Der-Wei Wang from 8 00:00:23,983 --> 00:00:26,318 Harvard University he's the Edward C. 9 00:00:27,440 --> 00:00:29,800 Henderson Professor of Chinese Literature at Harvard, 10 00:00:29,800 --> 00:00:32,607 also a faculty member in Comparative Literature there. 11 00:00:32,607 --> 00:00:36,599 He is the author of a series of books which I have to compress in order to get 12 00:00:36,599 --> 00:00:41,378 into an introduction but it includes "Fictional Realism in 20th century China", 13 00:00:41,378 --> 00:00:45,186 "Fin-de-siècle Splendor", "The Monster That is History". 14 00:00:46,300 --> 00:00:49,900 He's edited influential volumes like "From May 4th to June 4th" and 15 00:00:49,900 --> 00:00:54,267 "Writing Taiwan"- this is essentially my whole graduate education right here it's 16 00:00:54,267 --> 00:00:57,590 a long booklist that I had to read to be the person that I had become. 17 00:00:59,000 --> 00:01:01,249 In the last 3 years, just the last 3 years, 18 00:01:01,249 --> 00:01:05,458 he's edited the one- thousand-page New Literary History of Modern China which if 19 00:01:05,458 --> 00:01:08,800 you come to my office, you can look at but which you cannot borrow. 20 00:01:10,000 --> 00:01:14,049 An equally magisterial monograph called "The Lyrical in Epic Time". 21 00:01:14,049 --> 00:01:19,008 I could list a series of accomplishments and prizes and visiting positions and 22 00:01:19,008 --> 00:01:22,763 lecture series that have been awarded to Professor Wang but 23 00:01:22,763 --> 00:01:26,668 instead I just want to give one example about his influence and 24 00:01:26,668 --> 00:01:29,620 the influence of his work on scholars like me. 25 00:01:31,000 --> 00:01:36,820 I studied poetry which is just a corner of Professor Wang's scholarly output but 26 00:01:36,820 --> 00:01:41,520 when I read his 2015 book "The Lyrical in Epic Time" I found it sort of shocking and 27 00:01:41,520 --> 00:01:46,050 it reorganized the way that I thought about the way the poets speak I start to 28 00:01:46,050 --> 00:01:51,180 see it as a model for the way that the individual addresses the community, a link 29 00:01:51,180 --> 00:01:56,400 between the interior and the exterior that was simultaneously about feelings and 30 00:01:56,400 --> 00:02:02,010 also political and all of this from a book about sort of poetry in fiction and 31 00:02:02,010 --> 00:02:05,540 writing in the 1930s-1940s Japanese occupation and 32 00:02:05,540 --> 00:02:09,460 that's just a little piece of them, that's just a tiny little piece of a very large 33 00:02:09,460 --> 00:02:12,820 book with a really broad variety of material. 34 00:02:12,820 --> 00:02:17,410 Many of the scholars in my field have had similar experiences from just one corner 35 00:02:17,410 --> 00:02:22,430 of this extremely broad- from the realist to the fabulous, 36 00:02:22,430 --> 00:02:27,780 from the Ming dynasty to the present- his work has sort of transformed 37 00:02:27,780 --> 00:02:32,540 everything it touches for a long time and so we're really really honored and 38 00:02:32,540 --> 00:02:36,375 pleased to have him here today and I hope that you help me welcome him to 39 00:02:36,375 --> 00:02:41,995 Cornell. 40 00:02:54,970 --> 00:03:00,223 I don't think I deserve any of those kind words you just uttered but anyway 41 00:03:00,223 --> 00:03:06,000 I feel very happy and honored to visit Cornell University-my first visit ever. 42 00:03:06,000 --> 00:03:09,763 So this is truly a great opportunity to be here. 43 00:03:09,763 --> 00:03:14,106 I want to thank Professor Nick Admussen's invitation and 44 00:03:14,106 --> 00:03:19,602 I want to thank my colleague in Comparative Literature Andrea Bachner's 45 00:03:19,602 --> 00:03:25,807 extremely warm reception and certainly she's, Andrea was at Harvard years ago so 46 00:03:25,807 --> 00:03:30,947 I'm very happy to have this opportunity to visit her affiliation and 47 00:03:30,947 --> 00:03:35,500 of course I want to thank each and every of you for being here. 48 00:03:35,500 --> 00:03:41,502 The talk this afternoon is based upon a new paper I've just finished and 49 00:03:41,502 --> 00:03:47,104 still polishing so it's not really in the final complete shape yet 50 00:03:47,104 --> 00:03:52,204 and so I would like to ask you to bear with me if you find any part 51 00:03:52,204 --> 00:03:59,006 of my presentation a little bit confusing or still stuffed with too many names or 52 00:03:59,006 --> 00:04:03,908 references but I would try my best to be as clear as possible 53 00:04:03,908 --> 00:04:08,445 to explain my thesis or agenda with this new project. 54 00:04:08,445 --> 00:04:13,010 This project has something to do with Sinophone Studies. 55 00:04:13,010 --> 00:04:18,171 I think for those who are here I suppose more or less you 56 00:04:18,171 --> 00:04:24,738 know that Sinophone Studies is an emerging field in China Studies in general. 57 00:04:24,738 --> 00:04:29,932 Basically it has to do with Chinese-language literatures and 58 00:04:29,932 --> 00:04:34,638 cultures born of diasporic and postcolonial influences and impacts. 59 00:04:34,638 --> 00:04:40,554 All the past tensome years of Sinophone Studies has become a powerful, 60 00:04:40,554 --> 00:04:47,159 say critical, tool with which we intervene critically with Chinese studies at 61 00:04:47,159 --> 00:04:52,680 large but there were also issues that came along with the emergence 62 00:04:52,680 --> 00:04:57,905 of those field, issues that concern us or sometimes confuse or 63 00:04:57,905 --> 00:05:04,442 even intrigue us as to its theoretical feasibility and its political agenda. 64 00:05:10,000 --> 00:05:15,091 So today on I would like to offer some of my personal reflections on 65 00:05:15,091 --> 00:05:20,647 the parameters of Sinophone Studies in the hope that I can offer a new and 66 00:05:20,647 --> 00:05:25,556 a different perspective from which to understand the power and 67 00:05:25,556 --> 00:05:30,118 sometimes a limitation of this new area of China Studies. 68 00:05:30,118 --> 00:05:34,824 But to begin with I probably should say a few words about the title of 69 00:05:34,824 --> 00:05:40,038 today's presentation- Sinophone and Xenophone- that's a new word, 70 00:05:40,038 --> 00:05:44,494 coined and it has to do with anything that is foreign, exotic, 71 00:05:44,494 --> 00:05:49,561 non-Chinese, the other, alterity in general and so on and so forth. 72 00:05:49,561 --> 00:05:53,517 So xeno-, usually is associated with xenophobia but 73 00:05:53,517 --> 00:05:56,792 that's not what we are going to get in today. 74 00:05:58,800 --> 00:06:01,542 Basically Xenophone Studies is used or 75 00:06:01,542 --> 00:06:06,283 invoked as a kind of theoretical opposition to Sinophone Studies. 76 00:06:09,200 --> 00:06:13,877 I draw this idea of Sinophone-Xenophone actually 77 00:06:13,877 --> 00:06:18,551 from a trip to Malacca, Malaysia a few years ago and 78 00:06:18,551 --> 00:06:23,878 I was walking in the old town area at that time in Malacca and 79 00:06:23,878 --> 00:06:28,772 I came across a couplet written in Chinese on the doors 80 00:06:28,772 --> 00:06:33,229 of an old curious shop in the old town district and 81 00:06:33,229 --> 00:06:39,212 the couplet reads -I'm going to talk bilingually- Chinese and 82 00:06:39,212 --> 00:06:43,997 the non-Chinese or English and hopefully we can all 83 00:06:43,997 --> 00:06:49,010 appreciate different aspects of my presentation. 84 00:06:49,010 --> 00:06:55,200 In Chinese 庶室珍藏今古宝，艺坛大展华夷风. 85 00:06:55,200 --> 00:07:00,204 In English a humble space, referring to this curious shop, 86 00:07:00,204 --> 00:07:06,287 that 躲着 infinite modern treasures, an artwork that displays Chinese and 87 00:07:06,287 --> 00:07:10,800 non-Chinese trends so I was inspired by the last three 88 00:07:10,800 --> 00:07:15,413 characters of the couplet 华夷风-this is something new, 89 00:07:15,413 --> 00:07:20,614 actually composed by a Chinese Malaysian in the literatus base 90 00:07:20,614 --> 00:07:25,712 of living in that region- he came up with this idea that the way 91 00:07:25,712 --> 00:07:31,207 we understand Chinese style of life is really a kind of hybridity, 92 00:07:31,207 --> 00:07:35,228 is a really kind of mixture of the post Chinese and 93 00:07:35,228 --> 00:07:38,527 the non-Chinese fashions or trends. 94 00:07:40,200 --> 00:07:45,945 With that in mind I move on to the concept 华夷风 that's probably the single 95 00:07:45,945 --> 00:07:51,227 critical terminology I'd like to introduce for today's talk. 96 00:07:52,900 --> 00:07:57,476 We know 华 which refers to China or Chinese culture in general, 97 00:07:57,476 --> 00:08:01,084 夷 as I explained, something foreign or exotic or 98 00:08:01,084 --> 00:08:06,200 something other than whatever is simply recognized as 华 or Chinese. 99 00:08:06,200 --> 00:08:11,998 风 is the interesting character or terminology you want to engage with. 100 00:08:11,998 --> 00:08:16,898 In Chinese etymology 风 actually has multiple meanings. 101 00:08:18,500 --> 00:08:23,033 I thought this is where the whole engagement with 102 00:08:23,033 --> 00:08:28,232 Sinophone-Xenophone becomes truly exciting because 103 00:08:28,232 --> 00:08:33,207 we now refer back to the Chinese roots to understand a 风 104 00:08:33,207 --> 00:08:38,183 which is not merely just a a phenomenon of meteorology 105 00:08:38,183 --> 00:08:43,379 it's just a weather condition whatever kind of a wind, 106 00:08:43,379 --> 00:08:48,466 hurricane or whatever but so besides the wind, flow, 107 00:08:48,466 --> 00:08:54,548 and the movement of air, 风 in Ancient China also refers to sound so 108 00:08:54,548 --> 00:08:59,745 that definitely is the root where we draw the natural and 109 00:08:59,745 --> 00:09:06,583 the cultural connection in the invocation of the character or the word. 110 00:09:06,583 --> 00:09:11,430 风 in Chinese tradition also refers to music, 111 00:09:11,430 --> 00:09:14,272 to rhetoric, and above all, literature. 112 00:09:14,272 --> 00:09:21,364 诗经- the ancient classic of China started with 国风 （“小雅大雅宋”) so 113 00:09:21,364 --> 00:09:26,935 国风means a different kind of a regional literature so 114 00:09:26,935 --> 00:09:29,733 风 is a kind of literature. 115 00:09:29,733 --> 00:09:35,453 More than that, 风 also refers to a trend, fashion, 116 00:09:35,453 --> 00:09:40,655 scenery, phenomenon, so this is a definitely 117 00:09:40,655 --> 00:09:45,986 a broader connection now with the character 风 and 118 00:09:45,986 --> 00:09:51,187 even we push the understanding of 风 even further 119 00:09:51,187 --> 00:09:56,908 we can talk about 风as a form of a 教化- an edification, 120 00:09:56,908 --> 00:10:01,979 a kind of a civilization 文明, 习俗 as indicated by 121 00:10:01,979 --> 00:10:07,310 these Chinese set phrases such as 风教，风俗，风土 and 122 00:10:07,310 --> 00:10:13,031 then finally 风 also has a reference to individuality 123 00:10:13,031 --> 00:10:17,841 in the making of a character or demeanor, so 124 00:10:17,841 --> 00:10:23,041 for example it could mean 节操, 气性 or in English, 125 00:10:23,041 --> 00:10:28,800 demeanor, character, personality (风范，风格). 126 00:10:28,800 --> 00:10:31,471 So my understanding of 华夷风, I think, 127 00:10:31,471 --> 00:10:37,239 should not be limited to our contemporary interpretation of literature as such. 128 00:10:39,000 --> 00:10:44,155 Instead if I use the term 华夷风 I would like to refer to a much 129 00:10:44,155 --> 00:10:49,534 broader understanding of the Chinese invocation of a wide 130 00:10:49,534 --> 00:10:54,691 range of meanings of 风 from the physical articulation, 131 00:10:54,691 --> 00:10:58,312 from the weather or a meteo condition, 132 00:10:58,312 --> 00:11:02,702 natural condition all the way to edification, 133 00:11:02,702 --> 00:11:07,125 to civilization and to personal cultivation. 134 00:11:11,500 --> 00:11:16,501 So this is a very broad range of references and basically all 135 00:11:16,501 --> 00:11:22,804 these references have to do with the pre-modern Chinese understanding of 136 00:11:22,804 --> 00:11:27,918 what makes a 文 or literariness understandable or possible. 137 00:11:27,918 --> 00:11:33,568 In other words I'm arguing that 文 or 文学 or in English literature or 138 00:11:33,568 --> 00:11:38,603 literariness should be understood in a very broad sense so 139 00:11:38,603 --> 00:11:42,817 as to further facilitate our communication with 140 00:11:42,817 --> 00:11:47,300 a broader humanistic phenomenon in China. 141 00:11:47,300 --> 00:11:51,960 So this is the basic, the thesis I'm going to 142 00:11:51,960 --> 00:11:57,000 talk about in the later part of my presentation. 143 00:11:57,000 --> 00:12:03,473 To sum up 风一动万物也, wing is that which moves, affects or 144 00:12:03,473 --> 00:12:08,700 enacts a multitude of things in the cosmos. 145 00:12:09,700 --> 00:12:14,600 So in a way 风 is that mysterious moment from a power that mobilizes 146 00:12:14,600 --> 00:12:18,594 the movement of the whole world and by association, 147 00:12:18,594 --> 00:12:24,128 风 if you treat it as a literature is that kind of form of human engagement, 148 00:12:24,128 --> 00:12:27,215 literature, which moves, affects and 149 00:12:27,215 --> 00:12:32,700 enacts a multitude of things in transition and movement in the cosmos. 150 00:12:32,700 --> 00:12:35,994 So here I am defending the power and 151 00:12:35,994 --> 00:12:41,220 the strengths of a literature even in today's world so 152 00:12:41,220 --> 00:12:46,561 that's the basic introduction to the concept of Sino, 153 00:12:46,561 --> 00:12:51,445 and Xeno- sort of communication in terms of idea of 154 00:12:51,445 --> 00:12:55,900 literature or 风, or just the movement of air. 155 00:12:55,900 --> 00:13:01,594 Now I would like to further describe our understanding 156 00:13:01,594 --> 00:13:07,162 of 华 versus the 夷.华 and 夷, Sinophone and Xenophone, 157 00:13:07,162 --> 00:13:12,980 refer to a very ancient Chinese concept of ethnicity and 158 00:13:12,980 --> 00:13:17,561 polity, dating way back probably 3000 159 00:13:17,561 --> 00:13:21,891 years ago even in the Zhou Dynasty 华and 夷, 160 00:13:21,891 --> 00:13:27,585 how to make a distinction between these two concepts, 161 00:13:27,585 --> 00:13:32,661 two terms or two political awareness was already 162 00:13:32,661 --> 00:13:37,983 very crucial to the culture discourse at the time so 163 00:13:37,983 --> 00:13:42,686 here from this slide you can tell spatially or 164 00:13:42,686 --> 00:13:48,876 geographically the part in purple refers to the so-called 165 00:13:48,876 --> 00:13:54,074 territory of China or 华 by the way means originally 166 00:13:54,074 --> 00:13:59,100 the beauty of ornaments and attires- 时装华府之美. 167 00:13:59,100 --> 00:14:05,024 But here, apparently, 华 refers to this whole area which is cultivated 168 00:14:05,024 --> 00:14:10,452 by a very specific kind of a cultural or civilizational edifice, 169 00:14:10,452 --> 00:14:15,190 right, but surrounding this area of 华 here is the immense 170 00:14:15,190 --> 00:14:20,745 territory we call the 夷 or the xenophonic or the foreign or exotic. 171 00:14:22,000 --> 00:14:26,822 In ancient China you could tell- this is just a rough idea to 172 00:14:26,822 --> 00:14:31,741 give you sense of the whole geographical makeup of the time- 173 00:14:31,741 --> 00:14:36,854 you have ethnic cultures such as 东胡, 戎狄, 西戎, 西南夷, 山越, 南夷 and 174 00:14:36,854 --> 00:14:41,772 so on and so forth, all surrounding the central part of China 175 00:14:41,772 --> 00:14:46,713 forming the so-called non-Chinese region or territory. 176 00:14:48,600 --> 00:14:53,049 Today if you're familiar with the Chinese map surely you 177 00:14:53,049 --> 00:14:57,961 will know that all of these areas are now part of the the national 178 00:14:57,961 --> 00:15:03,057 cartography of the People's Republic of China so this is a much, 179 00:15:03,057 --> 00:15:07,691 much broader coverage in terms of spatiality but way back, 180 00:15:07,691 --> 00:15:12,998 2000 years ago 3000 years ago this is a different concept. 181 00:15:14,000 --> 00:15:18,733 At that time 夷 or the foreign or the xenophonic really refers 182 00:15:18,733 --> 00:15:23,382 primarily to a geographical position or positionality. 183 00:15:25,000 --> 00:15:30,287 Many archaeologists want to argue that at that time 夷 did not 184 00:15:30,287 --> 00:15:35,892 take on a derogatory dimension in other words when those people 185 00:15:35,892 --> 00:15:42,873 occupied the central part of the China refered those tribal communities as 夷, 186 00:15:42,873 --> 00:15:49,853 they primarily think of them primarily in terms of a geographical location but 187 00:15:49,853 --> 00:15:54,293 along the evolvement of time of course 华 versus 夷 or 188 00:15:54,293 --> 00:15:58,524 sinophone versus xenophone certainly takes up 189 00:15:58,524 --> 00:16:03,704 a different kind of meaning in terms of a political order or 190 00:16:03,704 --> 00:16:08,040 in terms of an ethical and cultural hierarchy and 191 00:16:08,040 --> 00:16:13,008 basically in terms of a kind of a regional prejudice- we 192 00:16:13,008 --> 00:16:18,190 always wanted to highlight the central part of the China as 193 00:16:18,190 --> 00:16:24,008 the quintessential part of a Chinese civilization in opposition 194 00:16:24,008 --> 00:16:30,035 to those areas around 华 or the central China as the more provincial, 195 00:16:30,035 --> 00:16:35,007 more backward or undercivilised kind of communities so 196 00:16:35,007 --> 00:16:40,187 this is the beginning of our understanding of 华 versus 夷 and 197 00:16:40,187 --> 00:16:45,051 still one more point to make at this conjuncture that is 198 00:16:45,051 --> 00:16:50,021 although there was a such a kind of distinction between 华 199 00:16:50,021 --> 00:16:55,203 versus 夷 in terms of spatiality, either intellectuals or 200 00:16:55,203 --> 00:17:00,068 political leaders have tried hard over a long period of 201 00:17:00,068 --> 00:17:04,723 pre-modern Chinese history that when we talk about 202 00:17:04,723 --> 00:17:09,588 华 versus 夷 we highlight cultural edification more than 203 00:17:09,588 --> 00:17:12,575 consanguinity and ethnicity. 204 00:17:12,575 --> 00:17:17,987 In other words although I just mentioned issues such as ethnicity and 205 00:17:17,987 --> 00:17:23,211 locality and so on and so forth, philosophers, intellectuals, 206 00:17:23,211 --> 00:17:27,877 and the politicians thought otherwise they wanted to argue 207 00:17:27,877 --> 00:17:32,912 that we Chinese are so generous, we are so embracing, we're so 208 00:17:32,912 --> 00:17:37,951 culturally edified that we treated everybody on equal terms and 209 00:17:37,951 --> 00:17:43,548 as long as you guys xenophonic foreigners can convert yourself to 华- so 210 00:17:43,548 --> 00:17:49,332 cultural conversion- then naturally you are going to become part of us, 211 00:17:49,332 --> 00:17:53,584 naturally you will end up become naturalized into 华. 212 00:17:53,584 --> 00:17:59,453 So basically regardless of your kinship, your blood relationship or 213 00:17:59,453 --> 00:18:05,022 your ethnicity, everybody has a good chance to become a Chinese or 214 00:18:05,022 --> 00:18:09,796 become a quintessential 华 or quintessential Chinese but 215 00:18:09,796 --> 00:18:16,260 you have to try harder, you have to try to learn more of Confucius teachings, 216 00:18:16,260 --> 00:18:20,834 you have to try to dress better following the Chinese or 217 00:18:20,834 --> 00:18:25,308 华 model of the fashion it's also of course all kinds of 218 00:18:25,308 --> 00:18:29,883 ways of cultivating yourself towards the direction so 219 00:18:29,883 --> 00:18:34,189 this is the traditional way of thinking 华 versus 夷. 220 00:18:39,100 --> 00:18:43,366 But in the following I'm going to offer you 3 different 221 00:18:43,366 --> 00:18:48,090 approaches regarding how in recent centuries politicians, 222 00:18:48,090 --> 00:18:52,359 revolutionaries, philosophers, conservatives and 223 00:18:52,359 --> 00:18:57,829 non-conservatives try to come to terms with the concept of 华 versus 夷. 224 00:19:00,200 --> 00:19:04,800 First I want to invoke this term 华 夷变态. 225 00:19:04,800 --> 00:19:09,646 For those who have learnt Chinese you will be probably 226 00:19:09,646 --> 00:19:14,921 struck by the title because 变态 in modern Chinese usage that 227 00:19:14,921 --> 00:19:20,196 really has a Freudian undertone of pathology- you must be 228 00:19:20,196 --> 00:19:26,700 an abnormal person- 变态- it is a bad word, don't use it right? 229 00:19:26,700 --> 00:19:32,893 But here I'm invoking this term 变态 in the context of 17th century Japan, 230 00:19:32,893 --> 00:19:39,481 the time was around 1644 when the Ming Dynasty came to the final downfall and 231 00:19:39,481 --> 00:19:44,791 this is truly the moment of national cataclysm and the Manchus, 232 00:19:44,791 --> 00:19:49,414 the foreigners who took over the sovereignty of central 233 00:19:49,414 --> 00:19:54,278 China become the new generation of rulers all over China. 234 00:19:54,278 --> 00:19:59,298 At that time different East Asian civilizations around 235 00:19:59,298 --> 00:20:04,638 China watch the drastic transformation of China proper and 236 00:20:04,638 --> 00:20:10,937 came up with such a conclusion that is when Manchus- the barbarians, 237 00:20:10,937 --> 00:20:17,023 the foreigners- took over China, that really indicates the end, 238 00:20:17,023 --> 00:20:21,937 the termination of the traditional Chinese culture so 239 00:20:21,937 --> 00:20:26,210 everything refers to 变态 actually means altered 240 00:20:26,210 --> 00:20:30,051 state- a kind of a state of conversion, or 241 00:20:30,051 --> 00:20:34,857 transformation from a perspective of a foreigner and 242 00:20:34,857 --> 00:20:39,131 particularly from the Japanese perspective so 243 00:20:39,131 --> 00:20:43,828 华 夷变态 refers to a huge compendium of books in Japanese 244 00:20:43,828 --> 00:20:48,421 written by Japanese interpreters of Chinese, for 245 00:20:48,421 --> 00:20:54,403 Chinese traders and they observed the political circumstances, 246 00:20:54,403 --> 00:20:59,530 they interviewed visitors and the traders from China and 247 00:20:59,530 --> 00:21:05,700 they understood the drastic metamorphosis that happens to China. 248 00:21:05,700 --> 00:21:12,341 And then regrettably they said this is no longer the China we used to admire and 249 00:21:12,341 --> 00:21:16,735 respect, this is the China that is gone forever and 250 00:21:16,735 --> 00:21:20,619 the next line that is even more interesting, 251 00:21:20,619 --> 00:21:27,361 "now that China is gone forever on the Mainland, in the area of China proper, 252 00:21:27,361 --> 00:21:32,266 we Japanese are actually now the authentic spokesperson 253 00:21:32,266 --> 00:21:36,800 on behalf of traditional Chinese civilization". 254 00:21:36,800 --> 00:21:43,449 So underneath such a kind of statement- "The altered state of China and 255 00:21:43,449 --> 00:21:49,117 the foreign", really, is a powerful political ambition or 256 00:21:49,117 --> 00:21:54,022 just political vision of Japan as the rising power now 257 00:21:54,022 --> 00:21:59,799 nurtured upon traditional Chinese civilization ever ready to 258 00:21:59,799 --> 00:22:05,358 develop herself to become this new superpower in East Asia, 259 00:22:05,358 --> 00:22:10,481 and ironically these Japanese rulers at that time would 260 00:22:10,481 --> 00:22:15,495 rather call themselves Chinese- so this is a really, 261 00:22:15,495 --> 00:22:19,746 very intriguing phenomenon at that time: How 262 00:22:19,746 --> 00:22:24,651 the East Asian civilizations look at themselves from 263 00:22:24,651 --> 00:22:29,900 the perspective of traditional Chinese civilization. 264 00:22:29,900 --> 00:22:34,000 A similar thing happened in Korea and Vietnam too. 265 00:22:34,000 --> 00:22:38,733 In Korea Kim Chonghu has this famous statement that states: 266 00:22:38,733 --> 00:22:43,300 "There is no China after the Fall of the Ming Dynasty". 267 00:22:43,300 --> 00:22:50,437 In other words in view of the invasion of the Manchus of the whole China proper, 268 00:22:50,437 --> 00:22:55,738 the Koreans also thought that they were the last authentic 269 00:22:55,738 --> 00:23:01,600 spokespeople on behalf of the long lost Chinese civilization. 270 00:23:01,600 --> 00:23:05,439 Or in Taiwan, Koxinga- Zheng Chenggong, 271 00:23:05,439 --> 00:23:10,627 he regarded himself as the last sort of offspring of the late 272 00:23:10,627 --> 00:23:15,196 Ming loyalist resistance, overseas resistance, 273 00:23:15,196 --> 00:23:19,863 to the Manchus so all over at that time in the East Asian 274 00:23:19,863 --> 00:23:24,741 region there is this truly a really unique phenomenon, 275 00:23:24,741 --> 00:23:28,892 now we call it the phenomenon of micro-China, 276 00:23:28,892 --> 00:23:32,210 少中华， this is a term not coined by me but 277 00:23:32,210 --> 00:23:37,088 it has been in circulation actually for centuries, but 278 00:23:37,088 --> 00:23:42,172 today when we look at this concept of micro-China or 少中华, 279 00:23:42,172 --> 00:23:47,775 it really takes on double meaning or triple meaning now in the new 280 00:23:47,775 --> 00:23:53,069 Sinophone context, and basically this is the Sinosphere, 281 00:23:53,069 --> 00:23:58,258 basically a sinitic language was being used at that time for 282 00:23:58,258 --> 00:24:01,808 any kind of a cultural communication. 283 00:24:01,808 --> 00:24:06,963 So all these civilizations felt that after the Manchus 284 00:24:06,963 --> 00:24:12,455 usurped the Chinese orthodoxy there is no China anymore, 285 00:24:12,455 --> 00:24:16,264 China is elsewhere, China is in Japan, 286 00:24:16,264 --> 00:24:22,000 China is in Vietnam, China is in Korea and so on and so forth. 287 00:24:22,000 --> 00:24:26,781 So that's the part on the mainland China- the China 288 00:24:26,781 --> 00:24:32,324 proper- another intriguing phenomenon is happening too, 289 00:24:32,324 --> 00:24:36,345 that is in contrast to the radical protest, 290 00:24:36,345 --> 00:24:40,910 placed up by the Ming Loyalists such as Liu Lang and 291 00:24:40,910 --> 00:24:46,235 Wang Fu Zhi- these people were still stubbornly adhering 292 00:24:46,235 --> 00:24:52,538 to the legacy of the Ming even after the downfall of the Ming Dynasty, 293 00:24:52,538 --> 00:24:57,900 even after the downfall of the last royal house overseas. 294 00:24:57,900 --> 00:25:01,912 They felt the Manchus are not even human beings- they don't even belong to 295 00:25:01,912 --> 00:25:03,000 the human species. 296 00:25:03,000 --> 00:25:07,658 This is an enormous loss of Chinese civilization 297 00:25:07,658 --> 00:25:11,975 upon the invasion, the Manchu invasion, so 298 00:25:11,975 --> 00:25:18,222 this is a very very strong oppositional discourse at that time and 299 00:25:18,222 --> 00:25:24,356 in contrast to such a kind of loyalist oppositional discourse, 300 00:25:24,356 --> 00:25:29,469 Yong Zheng, the second emperor of the Qing Dynasty, 301 00:25:29,469 --> 00:25:33,444 came out to say that this is not the case and 302 00:25:33,444 --> 00:25:38,329 Yong Zheng Emperor wants to argue that actually for 303 00:25:38,329 --> 00:25:43,217 the Manchus who had already obtained the mandate, 304 00:25:43,217 --> 00:25:47,876 there must be something occult, mysterious for 305 00:25:47,876 --> 00:25:53,500 such a kind of a changing the chords of the dynastic order. 306 00:25:53,500 --> 00:26:01,125 So the Manchu Emperor came out to say that- I'm quoting it in Chinese and 307 00:26:01,125 --> 00:26:08,000 also there's an English translation- "不知本朝之為滿洲，猶中國之有籍貫。 308 00:26:08,000 --> 00:26:11,500 舜為東夷之人，文王為西夷之人，曾何損於聖德乎". 309 00:26:11,500 --> 00:26:17,616 Emperor Yong Zheng was arguing that "you quintessential Chinese, 310 00:26:17,616 --> 00:26:24,365 or Han Chinese loyals, look at your history, way back to the Zhou Dynasty or 311 00:26:24,365 --> 00:26:29,004 even earlier, 舜- one of the founders of the Chinese 312 00:26:29,004 --> 00:26:34,383 a civilization was actually a barbarian from the East- 東夷, 313 00:26:34,383 --> 00:26:38,100 actually that means Shandong Province. 314 00:26:38,100 --> 00:26:41,560 Nowadays what can be more Chinese than Shandong Province? 315 00:26:41,560 --> 00:26:47,618 But 2000 or 3000 years ago that was the aboriginal area and 316 00:26:47,618 --> 00:26:52,597 then 文王the whole Zhou Dynasty which reigned China more 317 00:26:52,597 --> 00:26:58,007 than 800 years- 文王為西夷之人, from Western part of China, 318 00:26:58,007 --> 00:27:03,092 from Shanxi- that was also regarded as a foreign land, 319 00:27:03,092 --> 00:27:06,769 as a barbarian space, but you Chinese, 320 00:27:06,769 --> 00:27:12,286 you Han Chinese have really this long tradition from 舜 to 文王 so 321 00:27:12,286 --> 00:27:17,586 on so forth and if you never worry about their background, 322 00:27:17,586 --> 00:27:22,239 their ethnic background what's the fuss about you 323 00:27:22,239 --> 00:27:26,134 guys to talk about we Manchus as invaders, 324 00:27:26,134 --> 00:27:31,600 as those who are not entitled to this whole legacy of China. 325 00:27:31,600 --> 00:27:38,081 As long as you have culture as long you can cultivate sacred virtues, 326 00:27:38,081 --> 00:27:42,900 you are entitled to be the ruler of the whole China. 327 00:27:42,900 --> 00:27:48,620 In other words Emperor Yong Zheng turns the table around by referring 328 00:27:48,620 --> 00:27:55,324 to an ancient Chinese sages' words that 华 versus 夷- this kind of a distinction- 329 00:27:55,324 --> 00:28:00,870 really hinges upon one's cultivation of the cultural barriers. 330 00:28:00,870 --> 00:28:05,156 Rather than, say, worrying about your problem, 331 00:28:05,156 --> 00:28:10,737 rather than worrying about your ethnicity, this whole idea of 华 or 332 00:28:10,737 --> 00:28:16,118 Chineseness is really in a kind of continued state of fluidity, 333 00:28:16,118 --> 00:28:20,702 so they're mercurial- from one state to another- so 334 00:28:20,702 --> 00:28:26,384 that's the Qing Dynasty, early Qing Dynasty's debate over who is 335 00:28:26,384 --> 00:28:31,900 China andwho is not China or who is a Chinese or who is not Chinese. 336 00:28:31,900 --> 00:28:36,945 So to sum up, macro-China versus micro-China, de-Sinicization 337 00:28:36,945 --> 00:28:42,928 versus re-Sinicization- all these debates were actually already popping up and 338 00:28:42,928 --> 00:28:48,500 in wide circulation in the whole East Asia around 17th and 18th century. 339 00:28:48,500 --> 00:28:54,034 So when we talk about Sinophone Studies in the contemporary context, 340 00:28:54,034 --> 00:28:58,722 we sometimes seem to exaggerate the whole thing as if we were 341 00:28:58,722 --> 00:29:03,694 the first generation of scholars or Chinese or non-Chinese or 342 00:29:03,694 --> 00:29:09,135 Sinophonic subjects who come to know the, the multiple differences 343 00:29:09,135 --> 00:29:14,480 of the Chineseness but I want to argue that maybe when we historicize 344 00:29:14,480 --> 00:29:19,168 the whole discourse a little bit, we actually come to learn 345 00:29:19,168 --> 00:29:24,100 much more about the complexity of Chinese cultural history. 346 00:29:24,100 --> 00:29:28,382 So that's my first part of the vision now I'm going 347 00:29:28,382 --> 00:29:33,062 to it the second part which has to do with the late Qing and 348 00:29:33,062 --> 00:29:37,544 of the Republican era in other words I am taking a great 349 00:29:37,544 --> 00:29:42,125 leap forward by traveling through the tunnel of time, 350 00:29:42,125 --> 00:29:47,601 now I'm getting to the late Qing period, again who is a Chinese or 351 00:29:47,601 --> 00:29:52,880 who is not Chinese became a new topic or a new issue for debate for 352 00:29:52,880 --> 00:29:58,100 that generation of intellectuals and political activists. 353 00:29:58,100 --> 00:30:03,472 In each of the time I'm going to skim through this rather faster so 354 00:30:03,472 --> 00:30:07,086 again maybe you have problems with names but 355 00:30:07,086 --> 00:30:11,285 bear with me we can easily come back to those names or 356 00:30:11,285 --> 00:30:15,413 even necessary when we are in the session of Q&A. 357 00:30:15,413 --> 00:30:20,936 We started with the time in the aftermath of the opium war where the scholar 358 00:30:20,936 --> 00:30:26,831 魏源 who was commissioned to write for the first time 359 00:30:26,831 --> 00:30:33,659 about this a maritime world it's really a cartography of the world politics, 360 00:30:33,659 --> 00:30:39,951 of global politicsand we don't want to spend too much time on this particular 361 00:30:39,951 --> 00:30:44,241 book which is truly a very very exciting political treaty. 362 00:30:44,241 --> 00:30:50,129 I just want to focus on one famous slogan offered by 魏源 at that time that 363 00:30:50,129 --> 00:30:56,661 means "師夷長技以制夷"- "subdue the foreigners by learning from their strong points". 364 00:30:56,661 --> 00:31:02,198 For the first time you know in the late Qing period a traditionally 365 00:31:02,198 --> 00:31:06,829 trained Chinese scholar came to recognize the power, 366 00:31:06,829 --> 00:31:11,661 the supremacy of Westerners vis-a-vis China which was 367 00:31:11,661 --> 00:31:15,100 rapidly in decline after the Opium War. 368 00:31:15,100 --> 00:31:20,298 So here the concept of the 夷 or the foreigner is actually 369 00:31:20,298 --> 00:31:25,157 shifting very subtly from a mildly derogatory sort 370 00:31:25,157 --> 00:31:29,790 of dimension to something you're not so sure but 371 00:31:29,790 --> 00:31:34,310 you feel certainly fascinated by the foreign, 372 00:31:34,310 --> 00:31:40,300 you want to try to do something, to emulate the foreigner now. 373 00:31:40,300 --> 00:31:45,015 So my story goes on like this for the last part of the 19th 374 00:31:45,015 --> 00:31:49,535 century- you have diplomats such as Guo SongTao 郭嵩燾, 375 00:31:49,535 --> 00:31:55,332 you have translators such as Wang Tao 王韜, you have late Qing reformers 376 00:31:55,332 --> 00:32:00,933 such as 譚嗣同- they all came from different walks and backgrounds but 377 00:32:00,933 --> 00:32:05,946 they all share one common ground in articulating the urgency 378 00:32:05,946 --> 00:32:10,957 of understanding the foreigners or as a much more complex and 379 00:32:10,957 --> 00:32:16,000 supreme power over the traditional Chinese civilization. 380 00:32:16,000 --> 00:32:21,083 So this is a really a very intriguing moment when 夷 traditionally 381 00:32:21,083 --> 00:32:25,697 referring to barbarian foreigners around China now 夷, or 382 00:32:25,697 --> 00:32:30,404 the foreigner, is really projecting onto either Europe or 383 00:32:30,404 --> 00:32:35,393 America really you have this global perspective being brought 384 00:32:35,393 --> 00:32:40,221 into the view of that generation of Chinese intellectuals. 385 00:32:42,100 --> 00:32:45,910 And then later on the final days of the Qing Dynasty and 386 00:32:45,910 --> 00:32:51,750 the beginning years of the Republican era- Zhang Taiyan 章太炎, Liang Qichao 梁啟超, 387 00:32:51,750 --> 00:32:57,254 and then Doctor Sun Yat-sen 孫中山- the founder of the Republic of China- they 388 00:32:57,254 --> 00:33:02,700 all came up with a different agendas as to how we understand the foreigners. 389 00:33:02,700 --> 00:33:08,216 For Zhang Taiyan, still, racism and the strict nationalism and 390 00:33:08,216 --> 00:33:13,029 he definitely wants to uphold his anti-Manchu agenda, 391 00:33:13,029 --> 00:33:19,146 anti-Qing agenda based on the clear cut distinction between Chinese, 392 00:33:19,146 --> 00:33:22,958 quintessential Chinese, and the Manchu and 393 00:33:22,958 --> 00:33:28,900 other non-Chinese others right, so that's his political stance. 394 00:33:28,900 --> 00:33:34,057 梁啟超 Liang Qichao on the other hand however wants to argue that well 395 00:33:34,057 --> 00:33:39,495 now we are really really forming China, we should be as inclusive and 396 00:33:39,495 --> 00:33:44,654 embracing as possible so multi-ethnicity for the first time was 397 00:33:44,654 --> 00:33:49,906 being proposed by Liang Qichao as one of the foundational policies 398 00:33:49,906 --> 00:33:55,100 in the making of New China- later on of course Republic of China. 399 00:33:55,100 --> 00:33:59,922 Sun Yat-Sen actually take up where Liang Qichao left off 400 00:33:59,922 --> 00:34:04,743 by further arguing that the new Republic of China has to be 401 00:34:04,743 --> 00:34:09,865 a multi-ethnic China and all different ethnicities should 402 00:34:09,865 --> 00:34:15,000 be sort of included under the huge umbrella of the Republic. 403 00:34:15,000 --> 00:34:20,842 So the result, in 1911-1912, when China, or new China, 404 00:34:20,842 --> 00:34:26,079 was founded as a nation in contrast to the dynastic cycle which 405 00:34:26,079 --> 00:34:31,216 covered more than 2500 years of Chinese history now this 406 00:34:31,216 --> 00:34:36,052 understanding of China versus non-China or China as 华 or 407 00:34:36,052 --> 00:34:41,391 non-China as 夷 underwent another round of transformation and 408 00:34:41,391 --> 00:34:46,629 then we move to 1920s- this was really a marvelous moment 409 00:34:46,629 --> 00:34:51,667 where the May Fourth Movement incited one whole generation 410 00:34:51,667 --> 00:34:57,108 of young scholars to raise questions about the authenticity and 411 00:34:57,108 --> 00:35:02,400 the legitimacy of the traditional Chinese historiography. 412 00:35:02,400 --> 00:35:08,700 Here I introduce only names here- 顧頡剛 Gu Jiegang- I think this is truly a, 413 00:35:08,700 --> 00:35:14,000 I would say, a forerunner of deconstructionism of that time. 414 00:35:14,000 --> 00:35:19,525 He just questions anything that is related to the so-called essentialist or 415 00:35:19,525 --> 00:35:24,795 essentialism, essentialist- the understanding of China- you know, 416 00:35:24,795 --> 00:35:29,562 he never believes the so-called founding myth of ancient China. 417 00:35:29,562 --> 00:35:36,327 He also questions actually the legibility, the legitimacy and 418 00:35:36,327 --> 00:35:43,100 the legibility of historiography from one dynasty to another. 419 00:35:43,100 --> 00:35:47,837 In the end he really was sort of destabilizing what we understand as 420 00:35:47,837 --> 00:35:52,500 traditional China so this is a truly very very radical humanist. 421 00:35:52,500 --> 00:35:57,649 From the Leftist side 瞿秋白 Qu Qiubai also in late 1920s 422 00:35:57,649 --> 00:36:02,154 came up with a different kind of agenda by opposing 423 00:36:02,154 --> 00:36:07,000 China to this idealized leftist global solidarity. 424 00:36:07,000 --> 00:36:12,016 If we are aiming at, kind of a revolution, at the world's scale, 425 00:36:12,016 --> 00:36:16,136 how should we still hold onto this a very traditional, 426 00:36:16,136 --> 00:36:21,530 narrowly defined ethnicity 华 or non 华 or Europe- this is all nonsense. 427 00:36:21,530 --> 00:36:27,114 For 瞿秋白 Qu Qiubai- the radical Marxist at that time- we'd better 428 00:36:27,114 --> 00:36:32,102 just overthrow all human communities called the society, 429 00:36:32,102 --> 00:36:37,088 called the nation or something, in the hope that we can form 430 00:36:37,088 --> 00:36:41,600 a new kind of world-wide international coalition. 431 00:36:41,600 --> 00:36:45,073 So here, 华 and 夷 are supposed to be erased altogether at the core of this total 432 00:36:45,073 --> 00:36:46,232 Communist Revolution. 433 00:36:51,000 --> 00:36:56,187 So 1920s and 1930s really saw China with quotation 434 00:36:56,187 --> 00:37:01,581 marks undergoing one round of a debate after another; really 435 00:37:01,581 --> 00:37:06,560 this was a fascinating time we shouldn't overlook, and 436 00:37:06,560 --> 00:37:13,197 then all of a sudden 1937 when the second Sino-Japanese war broke out, 437 00:37:13,197 --> 00:37:18,489 all these writers regardless of their political allegiance 438 00:37:18,489 --> 00:37:23,467 came to realize the necessity of holding onto one China so 439 00:37:23,467 --> 00:37:29,794 nationalism was a striking back at the the very very important factor for 440 00:37:29,794 --> 00:37:34,500 that generation of political leaders and scholars. 441 00:37:34,500 --> 00:37:39,475 So the same 顧頡剛 Gu Jiegang who ten years before questioned 442 00:37:39,475 --> 00:37:45,902 the quintessential Chineseness now in 1939 said: "There is one and 443 00:37:45,902 --> 00:37:52,014 has been only one China"- we should be all unified under this cause of 444 00:37:52,014 --> 00:37:58,131 anti-Japanese aggression and we should fight the foreign enemies so 445 00:37:58,131 --> 00:38:02,300 that we can have one singular wholesome China. 446 00:38:02,300 --> 00:38:07,184 So debates like this can go on and I'm not going to spend too much 447 00:38:07,184 --> 00:38:11,978 time on that- I'll end this part introducing one more name, 448 00:38:11,978 --> 00:38:16,401 whose name is 費孝通 Fei Xiaotong- one of the most important 449 00:38:16,401 --> 00:38:22,116 anthropologists in 20th century China and he, as early as 1930s, 450 00:38:22,116 --> 00:38:27,555 had an idea about a unified multiplicity I don't know how to translate 451 00:38:27,555 --> 00:38:32,627 this 多元一體- it's very paradoxical right, that means that China 452 00:38:32,627 --> 00:38:37,421 is really a political entity with multiple ethnic origins and 453 00:38:37,421 --> 00:38:43,322 backgrounds and cultures and Tibetan, Mongols, Manchus, everybody but 454 00:38:43,322 --> 00:38:48,944 we are all happily dancing and singing together in the name of one China so 455 00:38:48,944 --> 00:38:53,646 we are one unified body with multiple different cultures but 456 00:38:53,646 --> 00:38:57,500 somehow the two things work together very well. 457 00:38:57,500 --> 00:39:03,171 So Fei Xiaotong 's idea which was actually being reiterated 458 00:39:03,171 --> 00:39:08,285 as late as 1989 may very well serve as the political 459 00:39:08,285 --> 00:39:15,200 discourse now we are only too familiar with in the contemporary context. 460 00:39:15,200 --> 00:39:20,464 Over the past twenty some years you guys probably are all familiar 461 00:39:20,464 --> 00:39:26,500 with this slogan from China- "中國可以說不"- China can afford to say No now. 462 00:39:26,500 --> 00:39:30,934 We are a harmonious society- this is a huge country rising and 463 00:39:30,934 --> 00:39:35,539 we are all under heaven, we all share one dream 中国梦- keep in mind 464 00:39:35,539 --> 00:39:40,677 that's a very singular or that's very ambiguous in Chinese grammar. 465 00:39:40,677 --> 00:39:44,374 We have only one Chinese dream- this is a new era, 466 00:39:44,374 --> 00:39:47,290 this is President Xi's terminology. 467 00:39:47,290 --> 00:39:52,579 Overseas we have Confucius Institute, supposed that Confucius is the greatest, 468 00:39:52,579 --> 00:39:56,809 the person or the figure that truly homogenizes different kinds of 469 00:39:56,809 --> 00:39:59,924 understanding of China all under one umbrella. 470 00:39:59,924 --> 00:40:04,803 一帶一路- one rail, one road, 多元一體, 只有一個中華民族 and 471 00:40:04,803 --> 00:40:10,872 also last year 厲害了，我的國！this is very militant now right and 472 00:40:10,872 --> 00:40:16,703 of course this slogan was now taken out from the repertoire 473 00:40:16,703 --> 00:40:22,177 of the propaganda machine because even the government 474 00:40:22,177 --> 00:40:27,413 was aware of this kind of rhetorical sensitivity but 475 00:40:27,413 --> 00:40:33,958 no matter what I want to come to the last part of my presentation and 476 00:40:33,958 --> 00:40:37,900 I'll spend a little more time on this. 477 00:40:37,900 --> 00:40:42,911 I want to talk about two different discourses right 478 00:40:42,911 --> 00:40:47,921 now in trend in both Western and Chinese academia, 479 00:40:47,921 --> 00:40:55,145 one is Sinophone Studies- this is how I started my presentation today and 480 00:40:55,145 --> 00:41:01,320 this is a discourse approach or theory now first introduced and 481 00:41:01,320 --> 00:41:07,400 made popular by Professor Shih Shu-mei of UCLA in 2001. 482 00:41:07,400 --> 00:41:12,313 I don't know how many of you are familiar with this theory or 483 00:41:12,313 --> 00:41:17,325 discourse but today probably we cannot go far into the nuance 484 00:41:17,325 --> 00:41:22,434 of her argument but primarily Shih Shu-mei takes a very clear 485 00:41:22,434 --> 00:41:27,074 stance of oppositional politics in critiquing China. 486 00:41:27,074 --> 00:41:31,757 She wanted to argue that China is not just 487 00:41:31,757 --> 00:41:36,304 a kind of homogeneous or homogenized, 488 00:41:36,304 --> 00:41:41,954 a kind of terminology referring to one political 489 00:41:41,954 --> 00:41:47,900 sovereignty that is People's Republic of China. 490 00:41:47,900 --> 00:41:52,604 Instead she wants to argue that in the whole world 491 00:41:52,604 --> 00:41:57,766 including here at Cornell we have Chinese speakers or 492 00:41:57,766 --> 00:42:01,322 learners of Chinese civilization or 493 00:42:01,322 --> 00:42:06,025 any kind of acknowledged link related to China, 494 00:42:06,025 --> 00:42:11,302 we are all using the language as the common denominator 495 00:42:11,302 --> 00:42:18,531 in order to facilitate our communication and acquisition of knowledge but 496 00:42:18,531 --> 00:42:23,578 this doesn't mean that we have to be a nationalist, 497 00:42:23,578 --> 00:42:27,247 we don't have to adhere to this one and 498 00:42:27,247 --> 00:42:33,557 singular political entity called People's Republic of China so 499 00:42:33,557 --> 00:42:38,947 she wanted to come up with a very strong and very critical 500 00:42:38,947 --> 00:42:46,059 kind of a strategy that back up with her definition of Sinophone Studies, 501 00:42:46,059 --> 00:42:51,222 to promote overseas Chinese speaking communities, 502 00:42:51,222 --> 00:42:56,271 recognizing its own identity, recognizing its own 503 00:42:56,271 --> 00:43:03,800 political status vis a vis this one China policy imposed by China worldwide. 504 00:43:03,800 --> 00:43:09,894 So basically we probably can describe her strategy as a kind of resistance 505 00:43:09,894 --> 00:43:16,282 to strategy and in terms of strategy we have also described her methodology, 506 00:43:16,282 --> 00:43:22,080 that is, basically, she based her approach upon postcolonialism, 507 00:43:22,080 --> 00:43:27,191 probably that makes better sense for you now, regarding that 508 00:43:27,191 --> 00:43:32,598 all the minorities on the Chinese mainland as ethnic communities 509 00:43:32,598 --> 00:43:37,610 coerced into this unified China now dominated by Han Chinese 510 00:43:37,610 --> 00:43:43,507 rulership- this government is basically Han-Chinese government, 511 00:43:43,507 --> 00:43:49,010 so we don't really want to endorse this Han-Chinese community, 512 00:43:49,010 --> 00:43:52,700 we want to sympathize with the minorities. 513 00:43:52,700 --> 00:43:57,381 But on the other hand, in overseas Chinese community, 514 00:43:57,381 --> 00:44:02,162 among overseas community, we want to encourage each and 515 00:44:02,162 --> 00:44:05,548 every individual Chinese language, or 516 00:44:05,548 --> 00:44:10,628 Chinese speaking community, maybe Taiwan, maybe Macau, 517 00:44:10,628 --> 00:44:15,907 maybe the Chinese community in Malaysia, or in Singapore, or 518 00:44:15,907 --> 00:44:22,481 in Indonesia, or Chinese speaking communities in Anglo American diaspora, 519 00:44:22,481 --> 00:44:27,065 we should all recognize our own independent status and 520 00:44:27,065 --> 00:44:33,479 speak up on behalf of our own self-determined identity or status, right. 521 00:44:33,479 --> 00:44:39,351 On the foundation of this argument is a strong post-colonial 522 00:44:39,351 --> 00:44:43,695 critique- China has been described as a colonial empire. 523 00:44:43,695 --> 00:44:47,731 Even though Han-Chinese immigrants probably including, 524 00:44:47,731 --> 00:44:53,331 I think at least I'm part of this cohort, probably some of you or 525 00:44:53,331 --> 00:44:59,630 your parents here with Chinese heritage background and these Han-Chinese, 526 00:44:59,630 --> 00:45:04,591 although relocated overseas, but maybe, who knows, 527 00:45:04,591 --> 00:45:09,551 you are secular colonizers, particularly for 528 00:45:09,551 --> 00:45:14,321 the first generation immigrants- Chinese immigrants who immigrated 529 00:45:14,321 --> 00:45:19,299 to particularly Southeast Asia, they actually probably 530 00:45:19,299 --> 00:45:23,775 utilized their own economic power, or 531 00:45:23,775 --> 00:45:29,251 maneuvering strategies- they overpower the indigenous, 532 00:45:29,251 --> 00:45:34,915 the locals and so therefore they are secular colonizers. 533 00:45:36,300 --> 00:45:40,148 And finally and most importantly for Professor Shih we 534 00:45:40,148 --> 00:45:44,589 should be really thinking seriously the concept of diaspora. 535 00:45:45,700 --> 00:45:50,918 It's such a fancy word for literature students to talk about "diasporas". 536 00:45:50,918 --> 00:45:55,413 For Shih Shu-mei this is a bad word because when you talk about 537 00:45:55,413 --> 00:46:00,600 diasporas you're thinking of the origin where you may have come from so 538 00:46:00,600 --> 00:46:05,616 we should actually uphold the idea of antidiaspora- that means when 539 00:46:05,616 --> 00:46:10,717 you're relocated you should really immerse yourself into this local 540 00:46:10,717 --> 00:46:16,704 culture; you should quickly forget your background, your cultural heritage. 541 00:46:16,704 --> 00:46:22,440 Hopefully your descendants forever sort of cut off their ties to China, 542 00:46:22,440 --> 00:46:26,579 so language here, Sinophone as a kind of language, 543 00:46:26,579 --> 00:46:31,941 becomes a transient registry because supposedly it will gradually 544 00:46:31,941 --> 00:46:37,491 disappear as time moves on particularly overseas Chinese generation 545 00:46:37,491 --> 00:46:42,380 after generation, you may as well forget about where you come 546 00:46:42,380 --> 00:46:47,456 from because China is the place where you don't want to go back so 547 00:46:47,456 --> 00:46:53,400 this is a very radical kind of interference with China's discourse. 548 00:46:53,400 --> 00:46:58,359 I want to say I respect this approach I mean truly on 549 00:46:58,359 --> 00:47:03,084 the platform of theoretical debate we actually 550 00:47:03,084 --> 00:47:08,047 respect all different kinds of articulations but 551 00:47:08,047 --> 00:47:14,800 somehow probably some of you might share my personal reservation. 552 00:47:14,800 --> 00:47:19,713 I mean, wouldn't she go too far or something anyway this is 553 00:47:19,713 --> 00:47:24,728 a political position and most ironically underneath is such 554 00:47:24,728 --> 00:47:30,428 a kind of strong Sinophone status- it's actually a kind of phobia, 555 00:47:30,428 --> 00:47:35,830 such a kind of a kind of hatred, a certain kind of fear of that which 556 00:47:35,830 --> 00:47:41,138 is called China but for me at least China is not merely a political 557 00:47:41,138 --> 00:47:45,900 entity- it is not just purely a political sovereignty. 558 00:47:45,900 --> 00:47:50,545 China might as well be a long continuum of a historical experience handed down from 559 00:47:50,545 --> 00:47:54,785 one generation to another- You kind of have a wish to understand what makes 560 00:47:54,785 --> 00:47:58,759 China China and yet on the other hand besides this overseas Sinophonic 561 00:47:58,759 --> 00:48:03,609 intervention you have in China currently the very strong Sinocentrism- patriotism 562 00:48:03,609 --> 00:48:08,123 actually- the whole governmental force now is driven towards the enforcement 563 00:48:08,123 --> 00:48:12,772 of a Sinocentric imagination right?And here I'll introduce some names that you 564 00:48:12,772 --> 00:48:17,413 don't necessarily know but these are all leading figures in Chinese academia. 565 00:48:32,100 --> 00:48:37,134 They each from different perspectives speak about why there has to be only 566 00:48:37,134 --> 00:48:41,922 one China for example Wang Wei talking about cross system society that 567 00:48:41,922 --> 00:48:47,035 means that China is a big, China is such a kind of multi-ethnic society but 568 00:48:47,035 --> 00:48:51,200 somehow there is a such a kind of miraculous sort of network. 569 00:48:51,200 --> 00:48:55,921 Through this network all the communities are crossing I mean I 570 00:48:55,921 --> 00:49:00,548 don't know how you cross- it's such a like an airport hub or 571 00:49:00,548 --> 00:49:06,357 something- cross from one place to another but somehow it worked in China so 572 00:49:06,357 --> 00:49:11,347 it's a 多元一体- it's multiple and it is unified at the same time and 573 00:49:11,347 --> 00:49:17,000 so I think I will skip this one- "One is many, many is one". 574 00:49:17,000 --> 00:49:21,800 It's a very, very tricky- this kind of slogan. 575 00:49:21,800 --> 00:49:28,691 Wang MingMing- he's a sociologist talking about supra-social system or 576 00:49:28,691 --> 00:49:35,151 Su Bingqi, an anthropologist who passed away 20-some years ago but 577 00:49:35,151 --> 00:49:40,319 suddenly he became a new celebrity because he introduced 578 00:49:40,319 --> 00:49:47,856 many many decades ago the concept that the origin of China is like a constellation, 579 00:49:47,856 --> 00:49:54,210 like the stars over the sky forming this beautiful incredible complex 580 00:49:54,210 --> 00:49:59,300 tapestry of origins just like stars shining in the sky. 581 00:49:59,300 --> 00:50:04,208 All we need to do in contemporary China is happily sitting here using 582 00:50:04,208 --> 00:50:08,342 your superpowerful telescope looking at those stars and 583 00:50:08,342 --> 00:50:11,442 identify this wonderful constellation so 584 00:50:11,442 --> 00:50:16,972 we are all under one heaven- 天下- all the stars are shining at the same time. 585 00:50:18,000 --> 00:50:22,998 The most unbelievable theory that I have come across is offered by 586 00:50:22,998 --> 00:50:27,909 Zhao Tingyang, I think again you probably don't know who he is but 587 00:50:27,909 --> 00:50:33,173 this idea of under-heaven, probably you know this right because this 588 00:50:33,173 --> 00:50:38,200 has been heavily promoted by Chinese academia and the government. 589 00:50:38,200 --> 00:50:44,821 And what is a 天下- under heaven- that means an ontology of becoming, 590 00:50:44,821 --> 00:50:49,958 it is based upon the idea that the territory of China is 591 00:50:49,958 --> 00:50:56,600 really not territorially recognizable- Does it make sense to you? 592 00:50:56,600 --> 00:51:02,100 That means that China is so immense is so huge China doesn't 593 00:51:02,100 --> 00:51:08,700 need any any border lines to to delimit its geographical, say, ends. 594 00:51:08,700 --> 00:51:14,032 It's everywhere so that's the kind of under heaven according 595 00:51:14,032 --> 00:51:18,660 to Professor Zhao that once dominated the traditional 596 00:51:18,660 --> 00:51:23,300 Chinese sense of property geographically speaking. 597 00:51:23,300 --> 00:51:28,268 But what really intrigue me or even bother me is this just 2 years 598 00:51:28,268 --> 00:51:33,512 ago Professor Zhao came up with an idea that now is the golden time for 599 00:51:33,512 --> 00:51:37,836 us to promote China not only in traditional political or 600 00:51:37,836 --> 00:51:42,805 philosophical sense but in theological sense we may as well call 601 00:51:42,805 --> 00:51:47,518 China with quotation marks as a kind of political theology. 602 00:51:50,900 --> 00:51:56,372 For those who are from the side of philosophy or intellectual history 603 00:51:56,372 --> 00:52:03,260 you probably know political theology as a concept is Carl Schmitt's contribution and 604 00:52:03,260 --> 00:52:10,053 Carl Schmitt- a 1930s'- certainly had a very dubious political motivation so 605 00:52:10,053 --> 00:52:15,617 now in the year 2015-16 when Zhao Tingyang came up to say let's 606 00:52:15,617 --> 00:52:21,462 celebrate China as a 神性, as a divine, as a concept of a divine community, 607 00:52:21,462 --> 00:52:26,740 as a kind of theology- I think that is a little worrisome I mean to to 608 00:52:26,740 --> 00:52:32,586 really promote China as a kind of as a kind of theological sort of energy and 609 00:52:32,586 --> 00:52:38,059 to further his discussion in recent years Professor Zhao introduces 610 00:52:38,059 --> 00:52:42,774 introducing a theory of vortex- vortex theory- 旋涡论- and 611 00:52:42,774 --> 00:52:47,207 he argues that that the Chinese civilisation of the past 612 00:52:47,207 --> 00:52:51,451 3000 years as has functioned like a huge vortex or 613 00:52:51,451 --> 00:52:55,800 whirlpool, if you will, washing machine, right? 614 00:52:55,800 --> 00:53:01,063 And here just everything you're throwing into this washing machine 615 00:53:01,063 --> 00:53:06,778 everything is being cleaned up everything is brought up like one entity and 616 00:53:06,778 --> 00:53:11,767 you don't have to worry to sort it out because everything is quite 617 00:53:11,767 --> 00:53:14,600 a kind of homogenized, one entity. 618 00:53:14,600 --> 00:53:19,261 For Professor Zhao, he believes that China has become so 619 00:53:19,261 --> 00:53:25,960 strong it's all because we have this huge vortex- I don't know what that means, 620 00:53:25,960 --> 00:53:32,175 probably kind of a DS marker marking up a little thing but somehow it worked so 621 00:53:32,175 --> 00:53:37,031 he triumphantly said that nowadays why worry about Tibet, 622 00:53:37,031 --> 00:53:41,206 why worry about Mongolia or Xinjiang and so on and so 623 00:53:41,206 --> 00:53:45,577 forth since they're naturally part of this vortex so 624 00:53:45,577 --> 00:53:50,532 it's only so spontaneous that every ethnic community wants 625 00:53:50,532 --> 00:53:55,485 to be drawn into this whirlpool of cultural unification, so 626 00:53:55,485 --> 00:54:01,506 that might present another kind of extreme take upon on Chinese imaginary 627 00:54:01,506 --> 00:54:07,900 in our century at this moment in China, so that's some kind of extreme. 628 00:54:07,900 --> 00:54:12,389 But there are also of course different critical voices such as 629 00:54:12,389 --> 00:54:17,394 Ge Zhaoguang- this is someone I highly recommend for you to read- he 630 00:54:17,394 --> 00:54:22,313 has a new book "What is China" just out from Harvard University but 631 00:54:22,313 --> 00:54:27,100 we are not going to spend anytime today for further elaboration. 632 00:54:27,100 --> 00:54:30,311 Now, conclusion: I form conclusion for 633 00:54:30,311 --> 00:54:34,347 my discussion in conjunction with the concept 华夷风 or 634 00:54:34,347 --> 00:54:39,500 Sinophone/Xenophone I introduced at the beginning of the talk. 635 00:54:39,500 --> 00:54:44,037 First I want to say : What can we do as a humanist, 636 00:54:44,037 --> 00:54:50,019 as particularly literature people and we are usually feeling so 637 00:54:50,019 --> 00:54:55,442 disabled, so powerless vis a vis this kind of, kind of a, 638 00:54:55,442 --> 00:55:00,315 say, political harrowing or vortex or whatever but 639 00:55:00,315 --> 00:55:05,075 I want to say that at least we are the connoisseurs of 640 00:55:05,075 --> 00:55:10,059 the language we are good exercisers of imagination we 641 00:55:10,059 --> 00:55:14,822 actually are much more sensitive to the comings and 642 00:55:14,822 --> 00:55:21,577 goings of the Chinese civilization in all kind of a sort of dimensions and 643 00:55:21,577 --> 00:55:26,337 activities so and activities so just as what I did so 644 00:55:26,337 --> 00:55:33,500 far I wanted to make the whole thing more complex, I want to muddy the water. 645 00:55:33,500 --> 00:55:38,250 When either Shih Shu-mei's kind of discourse or 646 00:55:38,250 --> 00:55:43,227 Zhao Tingyang's kind of Sinocentrism discourse, 647 00:55:43,227 --> 00:55:49,561 I'm really affairing certain groups of readers and recipients, 648 00:55:49,561 --> 00:55:54,648 I want to say why don't we go back to the function of 风 or 649 00:55:54,648 --> 00:55:59,056 wind, to rethink 风 as that which blows this and 650 00:55:59,056 --> 00:56:03,578 that way, which traverses, which travels and 651 00:56:03,578 --> 00:56:08,780 which really travels and mutates in such a way as change 652 00:56:08,780 --> 00:56:13,868 sometimes the direction of the movement- not only in 653 00:56:13,868 --> 00:56:19,000 a meterological sense but also as a humanistic term. 654 00:56:19,000 --> 00:56:23,894 In ancient China when you're engaged in at various times an adventure, 655 00:56:23,894 --> 00:56:28,628 you need to watch the direction of wind, particularly trade wind, so 656 00:56:28,628 --> 00:56:33,766 that you can embark on your voyage to the lone and the remote destination- so 657 00:56:33,766 --> 00:56:38,821 风here refers to what I said, not only a natural phenomenon but also sound, 658 00:56:38,821 --> 00:56:43,072 music, writing, literature, trend, fashion, scenery, 659 00:56:43,072 --> 00:56:47,700 edification, civilization, inner character and so on so forth. 660 00:56:47,700 --> 00:56:53,646 This is the territory we as humanists probably can still invest our wisdom and 661 00:56:53,646 --> 00:56:59,958 energy in but I'm also a realistic person- I understand that this is probably too 662 00:56:59,958 --> 00:57:06,200 utopian to talk about the the blowing of the wing that listens to that direction. 663 00:57:06,200 --> 00:57:13,393 We also as a Chinese speaker are aware of some set phrases particularly 风险, right, 664 00:57:13,393 --> 00:57:20,100 风actually this connotation of being precarious, of being unpredictable. 665 00:57:20,100 --> 00:57:24,417 风 actually entices the critical or self-critical dimension. 666 00:57:24,417 --> 00:57:29,684 On that note I want to introduce another concept from 667 00:57:29,684 --> 00:57:35,200 traditional Chinese discourse- 势- or propensity. 668 00:57:35,200 --> 00:57:39,673 势 of course means superficially power, force, strength but 669 00:57:39,673 --> 00:57:44,750 also in traditional Chinese intellectual in a particularly artistic 670 00:57:44,750 --> 00:57:49,739 discourse also means propensity- I mean it's a kind of momentum and 671 00:57:49,739 --> 00:57:54,727 this is another very good analogy but sometimes reading Deleuzian, 672 00:57:54,727 --> 00:57:59,715 having to do with a Deleuzian concept of affect- you just cannot help 673 00:57:59,715 --> 00:58:04,446 thinking of this kind of unlikely Chinese equivalent of 势- it's 674 00:58:04,446 --> 00:58:08,521 a kind of a force in shape, in the process of shaping up. 675 00:58:08,521 --> 00:58:12,428 Position, trends, strategy, power, life, force and so on so forth. 676 00:58:12,428 --> 00:58:17,801 So all these are actually from the repertoire of traditional 677 00:58:17,801 --> 00:58:24,861 Chinese cultural literary and artistic imaginations of human relationship or 678 00:58:24,861 --> 00:58:29,392 human cosmic relationships- all these are terms I 679 00:58:29,392 --> 00:58:34,451 actually borrow from traditional Chinese discourse and 680 00:58:34,451 --> 00:58:37,612 I thought maybe it's about time for 681 00:58:37,612 --> 00:58:43,615 us to go beyond the proposal of colonialism or post-colonialism or 682 00:58:43,615 --> 00:58:49,514 empire studies- we're all very well versed along those lines but 683 00:58:49,514 --> 00:58:54,676 maybe if really we care about Chinese studies you probably 684 00:58:54,676 --> 00:58:59,310 didn't really hurt to go back to Chinese traditions 685 00:58:59,310 --> 00:59:04,000 to learn something from the wisdom of the ancients. 686 00:59:04,000 --> 00:59:09,192 Second point, also to reiterate what I said, to talk about Sinophone 687 00:59:09,192 --> 00:59:15,088 is one thing but I want to argue that this is still sort of retheme the traditional 688 00:59:15,088 --> 00:59:19,936 either Sinocentric or Sinophobic kind of, sort of dialectics. 689 00:59:19,936 --> 00:59:24,215 It has become a vicious circle for us to say either you're for or 690 00:59:24,215 --> 00:59:28,032 against China or non-China, you're pro or against. 691 00:59:28,032 --> 00:59:32,513 I think as a humanist, our thoughts could be more 692 00:59:32,513 --> 00:59:37,653 complicated than this polarized kind of distinction so 693 00:59:37,653 --> 00:59:42,570 I wanted to say that why don't we look at the concept of 694 00:59:42,570 --> 00:59:47,053 xenophobe one more time some concept invented or 695 00:59:47,053 --> 00:59:53,287 invoked 3,000 years ago but now in the contemporary context, 696 00:59:53,287 --> 00:59:58,536 we want to argue that Sinophone and Xenophone constantly 697 00:59:58,536 --> 01:00:03,400 changing parts, constantly changing positions. 698 01:00:03,400 --> 01:00:06,850 And also Sinophone versus Xenophone shouldn't be understood as a conventional 699 01:00:06,850 --> 01:00:09,041 geographical position- inside versus outside. 700 01:00:09,041 --> 01:00:14,019 I want to argue that this Xenophone may very well 701 01:00:14,019 --> 01:00:18,250 exist right at the center of Sinophone, 702 01:00:18,250 --> 01:00:24,224 in other words we should never be afraid of identifying or 703 01:00:24,224 --> 01:00:29,824 just pinpointing the Other, the force of Alterity, 704 01:00:29,824 --> 01:00:37,291 the unfriendly, the weird, the whatever somehow in the so-called, 705 01:00:37,291 --> 01:00:42,144 the very safe and sound area of the center which 706 01:00:42,144 --> 01:00:46,900 is supposed to be the quintessential China. 707 01:00:46,900 --> 01:00:48,489 So Sinophone and Xenophone shouldn't be invoked merely to facilitate traditional 708 01:00:48,489 --> 01:00:49,942 geopolitics, rather Sinophone versus Xenophone should be a dynamic kind of 709 01:00:49,942 --> 01:00:51,369 terminology, just like the wind blowing us this and that way, forcing us to 710 01:00:51,369 --> 01:00:52,935 contemplate our position, our 势 to further deliberate multiple possibilities or 711 01:00:52,935 --> 01:00:54,409 strategies so that's my second point with regard to the necessity of bringing 712 01:00:54,409 --> 01:00:55,885 in the Xenophonic part into our current understanding of Sinophone studies, 713 01:00:55,885 --> 01:00:57,287 and the third point that is Or a sign or sentry kind of sort of like ticks I mean 714 01:00:57,287 --> 01:00:58,334 again I ask in comic kind of a vicious a sort of a circle for 715 01:00:58,334 --> 01:00:59,805 us to say either your for or against that China or no China I wonder if you're pro 716 01:00:59,805 --> 01:01:01,187 or against or this is I'm thinking as a humanist our thoughts could be more 717 01:01:01,187 --> 01:01:02,347 complicated than this kind of our eyes kind of a distinction so 718 01:01:02,347 --> 01:01:03,527 I wanted to say that why don't we look at the concept of a scene of 719 01:01:03,527 --> 01:01:05,022 one more time some polls have invented it were the birth of 3000 years ago but 720 01:01:05,022 --> 01:01:06,472 now in the contest for contacts we want to argue that some new phone in the scene 721 01:01:06,472 --> 01:01:07,770 of all constantly changing marks constantly changing positions and 722 01:01:07,770 --> 01:01:09,311 also some of the phone versus Eagle phone should be understood as a conversational 723 01:01:09,311 --> 01:01:10,718 geographical position inside versus outside I wanted to argue that this is 724 01:01:10,718 --> 01:01:12,123 a Zener of all the there will exist right at the center of the side of the other 725 01:01:12,123 --> 01:01:13,641 words that we should never be afraid of identifying or or just pinpointing the the 726 01:01:13,641 --> 01:01:15,161 the the mother the the force of alterity the other friendly the weird the whatever 727 01:01:15,161 --> 01:01:16,677 somehow in the so called The Very save the soft area of the center which is supposed 728 01:01:16,677 --> 01:01:17,302 to be the quintessential China so 729 01:01:17,302 --> 01:01:18,749 sign on it is in a form shouldn't be in book merely to facilitate a tradition of 730 01:01:18,749 --> 01:01:20,090 geopolitics rather a sample versus Interphone should be a dynamic kind 731 01:01:20,090 --> 01:01:21,429 of terminology just level when you look blowing us in that way forcing us 732 01:01:21,429 --> 01:01:22,949 to work contemplating to contemplate our our position our ssion to of further get 733 01:01:22,949 --> 01:01:24,180 liberated from POTO motherboard possibilities or strategies so 734 01:01:24,180 --> 01:01:25,699 that's my 2nd point with regard to the necessity of reading the xenophobic part 735 01:01:25,699 --> 01:01:27,100 into our current understanding of the Sinophone studies. 736 01:01:27,100 --> 01:01:31,384 And the third point that I want make is related to my 737 01:01:31,384 --> 01:01:36,382 emphasis on the human condition when when politicians and 738 01:01:36,382 --> 01:01:41,279 propagandists and academics were happily talking about 739 01:01:41,279 --> 01:01:46,685 political theology they are actually elevating our imaginary 740 01:01:46,685 --> 01:01:51,989 of China again to this impossible dimension of the divinity or 741 01:01:51,989 --> 01:01:58,415 God like kind of mandated kind of traditional pattern of thought why don't 742 01:01:58,415 --> 01:02:03,821 we go back to human condition to really identify the changes and 743 01:02:03,821 --> 01:02:09,024 the changeability of being human and this human condition- 744 01:02:09,024 --> 01:02:13,920 allow me to say- includes the current engagement within 745 01:02:13,920 --> 01:02:19,428 posthuman studies, so this should be the truly dynamic area for 746 01:02:19,428 --> 01:02:24,426 us to to think about- what constitutes human as human, so 747 01:02:24,426 --> 01:02:30,600 that's 人间 in Chinese, so that's the third point I want to introduce. 748 01:02:30,600 --> 01:02:38,500 And the last point is kind of a reiteration of the importance of 文. 749 01:02:38,500 --> 01:02:43,936 So to conclude my presentation, I want to say the Chinese 750 01:02:43,936 --> 01:02:51,862 character 文 actually is already a reference to change and changeability. 751 01:02:51,862 --> 01:02:58,552 The very notion of literariness in Chinese etymology refers to trace, 752 01:02:58,552 --> 01:03:02,891 mark, pattern, ornament, graph, sign, writing, 753 01:03:02,891 --> 01:03:07,450 belles lettres- that's the place where modern Chinese, 754 01:03:07,450 --> 01:03:11,692 or modern definition of literature becomes available and 755 01:03:11,692 --> 01:03:15,812 then in the Chinese tradition cultivated bearing, culture, civilisation so 756 01:03:15,812 --> 01:03:21,722 all this under this notion 文 of all that we should sort of rediscover 757 01:03:21,722 --> 01:03:27,320 the richness of the women in our understanding of Chinese literature right. 758 01:03:27,320 --> 01:03:32,710 And now, just two set phrases for the conclusion I refer to 易經- 759 01:03:32,710 --> 01:03:37,898 the book of change- this is an ancient text- 通其變，遂成天地之文- 760 01:03:37,898 --> 01:03:45,125 Understand changes,thus giving rise to the (configuration of) wen of heaven and 761 01:03:45,125 --> 01:03:50,112 earth, so the whole configuration of the cosmos actually 762 01:03:50,112 --> 01:03:55,199 should be understood as nothing but a manifestation of 文 and 763 01:03:55,199 --> 01:04:00,386 this 文 is kind of a force of a manifestation- sometimes it's 764 01:04:00,386 --> 01:04:06,288 also a formulation and concealment but we don't worry about that for 765 01:04:06,288 --> 01:04:10,867 today's presentation- so this idea of 文 as actually 766 01:04:10,867 --> 01:04:15,241 form of manifestation, also as a form of change and 767 01:04:15,241 --> 01:04:20,200 changeability- that's the point I'm trying to make. 768 01:04:20,200 --> 01:04:24,825 And finally, to conclude today's presentation, 769 01:04:24,825 --> 01:04:29,866 I want to say for many many years we have been taught to make 770 01:04:29,866 --> 01:04:34,595 a distinction between Sino and Xeno, the Chinese and 771 01:04:34,595 --> 01:04:40,165 the non-Chinese, Chinese and the foreigner, so 華夷之「辨 」, 772 01:04:40,165 --> 01:04:46,261 this is the set phrase in Chinese phraseology- the distinction, so 773 01:04:46,261 --> 01:04:51,622 that's also kind of territorialization- right/wrong, 774 01:04:51,622 --> 01:04:57,401 inside/outside, so today I want to argue that instead of 華夷之「辨 775 01:04:57,401 --> 01:05:03,073 」- this is about the homophone right- there is a 華夷之「變 」- we 776 01:05:03,073 --> 01:05:08,959 are talking about Sino-Xeno transformation, metamorphosis, 777 01:05:08,959 --> 01:05:14,529 we are talking about change, changeability and difference, 778 01:05:14,529 --> 01:05:19,783 and this 文 is kind of a process of change and changeability, 779 01:05:19,783 --> 01:05:26,160 and this 文 is also a changeable wind in its own literary manifestation. 780 01:05:26,160 --> 01:05:31,244 So, finally, 文心雕龍, that's the arch-text of Chinese literary tree- 781 01:05:31,244 --> 01:05:36,000 Literary Mind and the Carving of Dragon- from the sixth century 通變. 782 01:05:36,000 --> 01:05:41,289 We have to understand changes because 變則其久，通則不乏- If it changes, 783 01:05:41,289 --> 01:05:45,927 it will endure; if it adapts itself to the changing tides, 784 01:05:45,927 --> 01:05:52,051 it will lack nothing- this is of course kind of idealistic utopian projection 785 01:05:52,051 --> 01:05:57,894 of the function of the 文 and still there are many possible discussion of 文 but 786 01:05:57,894 --> 01:06:02,161 I'd like to end my presentation with a positive note on 787 01:06:02,161 --> 01:06:07,500 the celebration of Chinese literature and Chinese literariness. 788 01:06:07,500 --> 01:06:15,490 Thank you.