03 July 2016

White Chinese / Mandarin Lobotomy / Bleached Behavior : Introduction (Part 1)


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This is the first part of a lengthy reflection on Chinese school and the ways white chinks (han chinks etc) try to disassociate country/colored chinks from their homeland/heartland roots to create a uniformized white China. There is no white China. Historically and presently, China is by nature fragmented and diverse, no less diverse than any western country bred by immigration. This is why this series titled White Chinese / Mandarin Lobotomy / Bleached Behavior exists. This is why chinks are in a unique situation in America. This is potentially why chinks should not ‘ally’ with any others before figuring out a way to properly connect with the homeland. 

Aphasia, spawned from hatred and not medical impairment, is the strongest way to suppress a chink. Inability to properly, intuitively communicate in Chinese is however not something that may be directly blamed on white people, rather a whiteness seeping into everything.[1] Whites win when they can erase everything else. Important to note, a white person is, unequivocally always teeming with whiteness. This is the inherent tragedy. A white chink, essentially someone who uses Asian-American as a way to fit in two spaces, is neither Asian nor American. The naming powers of the dominant white language turn these people into bifurcated shadows.[2] Yet, an uncle chan chink or uncle tom black will never be white. Their compounded color will always be dirty. They’ll always be off-white, off-yellow, off-black. When these people try to become white in their own countries, they take up power over the non-whites because people inherently love whiteness for the freedom it purportedly gives.

The mandarinization[3] of chinese is the most pertinent example of imposed whitewashing of distinct cultural vessels in China. Quashing and denigrating regional dialects is no different than cookie-cuttering a chink. Take this one degree further in America, and you lobotomize from the chink his history held in pre-memory.[4] Chinese schools that teach uniform white Putonghua accents melt down every single chink identity into a bleached parole that viscerally solders off a chink from his homeland. The young chink who previously only spoke with his parents is grafted by Chinese schools to become another pawn of white-chink supremacy. The chink’s throat is slit harder than it would be if it were chopped, as the appearance of a language, of the capacity to communicate is stings harder than not being able to. The orality of a person to externalize thought is now filtered through this new, alien accent. A promise of culture that is quickly razed to dead roots is worst than not even giving it to them. The unique space that chinks in America encounter leaves them in an incubator for whites to shape.

As a chink in America loses the intrinsic ties to his regional ‘native’ dialect or language, English becomes a surrogate, adopted native language. To manipulate it and transform it is to create a new colony inside the colonizer’s[5] world. To surpass a colonizer in English is for the colonized a way to regain his nativism. The creation of foreign accents and different registers of speech is a sly way to use linguistic capital to make others out of minorities. When a minority member speaks the colonized language at the same level, or better, the cultural imperialist invites the minority into a shared whiteness and attempts to erase the chink side of a chink to create a chink that speaks, acts, dresses as a white, but, crucially, looks a chink. This way of creating the other is perhaps worst that specifically segregating a chink. When a chink is put aside into a group of his own, he is still allowed to be in a group of his own. When a chink is put inside a group of unlike people, he is allowed to be in a group and owned. This could be named linguistic tokenization.

So, a chink loves to hear it from people on how a chink can’t speak or write it properly, or that a chink don’t know grammar, or that a chink only uses offensive language.[6] I don’t want to write that way. I don’t want to speak that way. This isn’t my language. This is borrowed time in which I am the other speaking with your language, making you the other. You’re jarred because I want you to be. This is the only defense I have to find some sort of language. There is no middle ground where I can successfully live as a chink and a white, but in the overlap, I can use your whiteness to make something of a chink. The only method a chink has to make something of himself is subversion. And for a chink to reconnect with the chink heritage he has, a chink needs to fight back against the lobotomization of his mind through regular modes of conduct, standardized modes of language, all culminating in the need to be an outsider to be an individual.




[1] From now on, when speaking of ‘white,’ a chink intends the oppressive nature of power structures. Subservient chinks are called white, blacks call uncle toms white, abstractions can be white, etc. Baseline: white is dominance in erasure.
[2] But a white will always be white. A light skinned person with European heritage will always be white. A white homeless person will still be white. A white person who is from a corrupt colored county will always be white.
[3] This process started in the Ming dynasty, but has roots all the way back to based chink chinkfucius and other upper-class aristocrats. Chinks from way back have been taught to put the regional dialect and its atavistic roots below the blanched lingua franca of Putonghua. Putonghua, of course, has no roots in soil, no roots in blood. Putonghua is the invention by the courts for communication purposes. Mandarinization, a forced education started by the Communists, aimed and aims to uniformize chinks, especially minorities to create a unified family of chinks. In effect, this is white supremacy manifest for chinks in the name of 大汉注意 (Han supremacy), a doctrine also without much roots as the Han are a mosaic of various  鲜卑匈奴people, the ancient version of modern huns, Mongolians, etc.
[4] The intrinsic ties that a chink or any sort of human has to their history is in the desire to connect with their origin. In this case, pre-memory is the chink who grows up at home and then leaves it before truly knowing what home is. The only way for that chink to ‘go home’ is to speak the tongue of his ancestors, of his roots.
[5] By this sort of colonialism is meant cultural colonialism that seeks to assimilate and streamline communication. The form of language is molded into a proper way to communicate. I am vehemently against this. For script, I believe that there are protocols to follow, but none that are so rigid that can’t be broken. For speech, I do not believe that there are any protocols to follow, within measure of comprehensibility. If a speech or script invites and requires further inspection to get at a meaning not immediately, or superficially attainable, this sort of speech should be valued. Of course, most speech disseminated as a text-heavy mode of communication should invite this added layer of interrogation.
[6] One thing I’ve never understood is the aversion to ‘foul’ language. I think it adds color to writing. And since all the fuckbois are always talking ‘authenticity’ these days, all I’m trying to do in using vulgar vernac is to show the inherent shit of English. Also, this is just how a chink talks. The greatest compliment I get from fans is that Country Chink Broadsides sounds EXACTLY like ya boi poorhomiewei yelling at you about random shit. So, yes, this may seem heavily ‘stylized’ and ‘vulgar,’ but a chink not gonna write to you in a way he don’t talk to you. Think of all the blogposts here as transcriptions of a chink’s speeches, to an audience that may or may not exits. (hey, at the end of the dia, this blog no es para los blancos o the readers, rather, it’s a way for a chink to have a voice, converted from the oral to the aural to the textual.) think about it, you don’t truly appreciate much that’s made with the end in mind to cater to your needs. Things should be able to stand individuated.

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