Showing posts with label Authority. Show all posts
Showing posts with label Authority. Show all posts

19 August 2016

CHINESE TAXONOMY: exploring anglicized chinese culture and identity


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two young chink in a busted ass park

In the last post, I wrote, “The idea of ‘Chinese’ is broken. The idea that people from China can be fixed into ‘Chinese’ much less ‘Asian’ is broken.” Words as ‘Chinese’ serve their utilitarian purpose to group together a people never truly unified in any sort of stable political structure. The very idea of China is in itself synonymous with volatility. When I think of China, of course I think of it as a home. I think of it as the place where I was born and the place where everyone I love is born and the place that in essence, created me. I, however, rarely refer to ‘China’ through pure denotation.

‘China’ to me has always metonymized home, a home that I firmly believe still exists for me in ‘China.’ Yet, ‘China’ has never been home. Never has a one-for-one exchange occurred in my mind where the word ‘China’ explicitly meant home. In Chinese, I would say 回国 or 回家, yet I would almost never say 回中国. terms country while terms home. Yet, the focal power of this statement is in the verb, terming ‘to return.’ The glyph is a mouth, put inside another larger mouth, . Linguistic return in Chinese of course has everything to do with orality. The true home, the 老家 primarily exists by its distinctive dialect and culinary flavors. ‘To return’ means to reverse the act of oral subsumption that occurs outside the home.  

The larger body of ‘China’ does not as for jingo zealots as the French work as a warm port for nostalgia. ‘China’ is a begrudging term for an immigrant to take once away from home to belong to a new, transpacifically dislocated land. To be a ‘Chinaman’ or ‘Chinese’ or a chink means not the same as being a 中国人 or a 华人. The subtle, cultural aphasia that transpires through the forced translation of 中国人 into ‘Chinese’ is a reluctant self-defense mechanism. I believe that only needs be in the initial stages of being and immigrant. There’s no need to defer to ‘Chinese’ when there is power available, when there is respect gained, when there is a life ready to be lived.

Chinks don’t need to translate the idea of being a 中国人 to being ‘Chinese.’ The essence of ‘Chinese’ in English is weakness. ‘Chinese’ means every single stereotype imaginable because they are true. ‘Chinese’ reluctantly defines yourself according to their linguistic practices. There doesn’t need to be a reconciled ‘中国人-chinese.’ I don’t wish to do away with the term ‘Chinese.’ I only wish to decipher and explain its various valences in language and people, so it can grow out of its currently negatively charged state. ‘Chinese’ will never mean, or or 中国人or 华人, but I’m not completely resigned to the purpose of the word. I can only hope that ‘Chinese’ loses the shit it’s slathered in and becomes at the very least a utilitarian word.

This is another reason why I use the words “chink” or “Chinaman” as it is not charged in any positive light and only reveals the indifference and ignorance of the majority of people towards people from China. Chink ignores our history and culture. Chink belittles us. Chink mocks our ‘language. Yet, chink doesn’t try to hide behind a guise of civility to assimilate us and break us. Chinese erases individual chinks into an anonymous surfeit of people. Chink draws out the misinformed. Chink provokes a conversion where Chinese doesn’t.

In linguistics, people from China don’t speak Chinese. A funny parallel would be people of Europe speaking European. Chinese isn’t even a language. Chinese means people from China. It is also a term adopted by the West and by the Chinese Communist Party to concentrate linguistic and declarative power in one blanched term. The closest approximant to what Chinese actually is and does is lexicon. This seems the only constant that people from China linguistically share. Chinese is probably best used to term the collection of words, not even a unified grammar, just a collection of their words. Chinese is then a vocabulary. The five thousand glyphs, in collected list form, creates Chinese. As a lazy metonym for the language, Chinese belies an underlying drive from both China and the idea, not the people, of whiteness to easily group the Chinese people together.

I will however concede that the use of Chinese as an all-encompassing term to group together all the people of China serves a convenient purpose as a sort of linguistic portmanteau. For better or for worst, there are too many types of Chinese ‘language’ (meaning a collection of symbols and sounds that presents a unified communicative code for a group of people) to be condensed and reduced to one word. To hit closer to a Eurocentric mind, to call all the ‘languages’ of China the same would be to call all wines that are red the same or to call all breads the same or to call all cheese the same. Of course, these groups and their categorical headings have proliferated to the layperson as most people have heard of the words “cheddar” and “swiss.” Yet, for “Chinese,” an amorphous entity so prominent in the world, to not warrant any real distinction outside of academia seems especially suspect. The lazy distinction between Cantonese and Mandarin is itself an almost meaningless binary as “Cantonese” is most clearly defined as, “of Guangdong province.” The people from that province however speak a variety of “Cantonese” languages from Hokkien to Toishan to Yue. Mandarin is the proper and sophisticated way of speaking Han Chinese, 汉语, itself of various branches.

A knee jerk reaction, it would seem to me that the reductive use of “Chinese” relates to the historical shame and ridicule that the language presents for migrant speakers and the foreign ears that hear it. To the immigrant in an alien land whose parents speak “Chinese,” learning Chinese is a shame above all. The dominant tangible purpose presented to a young alien in language is the potential to connect with other people and make social connections with the other. When the young chink immigrant learns Chinese, that chink-migrant learns a language that only facilitates communication with other outcasts and outsiders, the other chinks they see. The chink-migrant most likely has very limited means to return to the origin and speak to family. Unless the chink-migrant lives in a place where chink-density is high, this is potentially the most alienating aspect of preserving culture. To learn “Chinese” is to bring the child further and further back into the old ways that have no place in the new home. For the old country to exist in the new country takes an unquantifiable sacrifice in the needed assimilation quotient. This equates to a dual existence where one part is a westerner, speaking a European language, and the other side is a chink who speaks ching chong Chinese on the weekends and at home. As with all migrants, the chink-migrant, already loaded down with generations of alien notions, is demanded to assimilate. To preserve the alien is to prevent assimilation. To not assimilate is to self-castrate.

 “Chinese,” for the people of China, never meant the cohesive meaning of “language” that the Communist Party intended it to mean or what European languages mean to their nations. The distinction for the people of China has almost always been between a script and a spoken vernacular, much like Latin was a lingua franca. This is what Mandarin intends to do by offering a unified, spoken to the already standardized, written . The difference between and is the fundamental divide in “Chinese.” The presently accepted 中文 or 汉语 are meant as synonyms to account for this divide, but have fallen into lazy use as interchangeable terms for “Chinese.” What now occurs all throughout the Chinese world is that the farther removed the person is from their ancestral home, the further removed they are from their original dialect, from their true natal tongue that extends far more back than the singular generation of maternal tongue. Further, in Chinese, the script, while ‘maternal,’ , terms “of the mother,” it also terms, in more a figurative manner, of the origin, of the womb. What to the Chinese is 母语, directly transliterated to maternal tongue, cannot and should not be translated as mother tongue, but more comprehensively, the original tongue.

To reify the chink’s attachment to the past is perhaps the most “Chinese” desire. To return to halcyon pre-imperialist glory is what has driven every single Chinese political movement including and since the end of imperial times. The rejection of imperialism still proves strong in contemporary thought. To reject a Western, European notion of “Chinese” as a skimmed over, generalized “language” is then a way to restore the multiplicities of nuance that create the beauty of a complex China, instead of the simple, monotone China that’s presented in the West.

The fundamental maxims an immigrant should adopt after moving to the West is to not forgot about the historical through line from which they come. The immigrant should strive to continue the legacy of their people in the new country instead of readily accepting assimilationist pressure. The Chinamen who came in the peak of the exclusion era had no other choice but to assimilate, for fear of deportation. No longer do we need to assimilate to overhanging dominant culture. Yet, that doesn’t mean we should be “Chinese” because “Chinese” does not strictly term “of China.” “Chinese” is not the same as 中国人 or 华人. “Chinese” instead has a history steeped in provincial prejudice and xenophobia on part of both China and the West.

For the West, initial waves of John Chinaman came almost exclusively from 广东 province, more specifically the Pearl River Delta. While this is an area that has historically flourished as the focal point of interaction with the West, this area is in reality as detached as can be from the rest of China, a nation itself in constant search of unification. These are the ones who almost exclusively defined Chinese people in America for the first century or so of Chinese immigration to America. For better or worse, their position as the primordial Chinese-Americans has defined every single Chinese person to emigrate from the East. To most, the difference between Cantonese and mandarin is whether one sounds like they have a lisp or whether they sound like birds. In a way, this is right as this is the only true contrast between the two if proper nomenclature is adhered. Neither refers to a group of people and neither refers to a language. They only refer to the way people sound.

A more accurate way to differentiate this is with the Chinese script differentiation of 大陆 (mainland) and 广东 (Guang Dong). This distinction is where a glut of intra-Chinese animosity lies, yet on both sides of the Chinese people. People with Chinese ancestry from Hong Kong, Taiwan, Macao, Singapore use the term mainland to mock the supposed pureness, but also backwardness of the People’s Republic of China. These non-mainland Chinese people subscribe to a post-colonial stockholm syndrome where they look down upon non-colonized Chinese as developmentally retarded. The great British Empire and all its grace gave Hong Kong all its beautiful gifts of Christianity, Western Vice, and shitty tea, so Hong Kong media tends to play themselves up as faithful and exquisite subjects of the Queen with the mainland Chinese as secondary, inbred cousins who were never graced by the majesty of a royal family.

In response, the mainland Chinese through a century of humiliation after the opium war formed a defeated culture of shame—the fundamental Confucian principle of hating yourself to the point of growing. This is where the West interferes most with the construction of Chinese success. After a century of being forcibly drugged, having her hips broken and legs wrenched open, having white navies and armies enter and pillage the country, having the shame of falling from the perch of eminence, the mainland Chinese determined to improve. Yet, to improve for the mainland was wholly steeped in westernizing. The rejection of Confucianism was replaced by Western science and democracy, especially underscored by Christianity. Missionaries came in to proselytize and use our souls as fodder for their corporate ascendancy to heaven. They saw us as actionable stocks to cash in to some god that saw us as depraved devil spawn. In return, they indoctrinated us with opportunities as the Chinese Education Mission by sending only those who were readily accepting of Christian conversion to attend elite American colleges and to return to lead China. The sinister collusion between American higher education and the clergy aimed to put the Chinese under what President Roosevelt approved as the “intellectual and spiritual domination of [our] leaders.” In return, the Chinese looked down upon locals who weren’t Christian and had local schooling. The elevation of Chinese whiteness prominently began.

This change from being drugged and raped by Christianity and Imperialism turned into a full on pandering and fellating of white gods and icons. As it disseminated down to the Chinese, the growth of Western fetishism combined with 大汉注意, or Han Chinese superiority. Han superiority takes place in the form of mandarin standardization, the Chinese slogan that we’re one big family, the idea that we are the same. This is the crux of how the present connotation of “Chinese” came to form. The goal to unify China is one that has guided dynastic successions since the first century. The subsequent two millennia of fracture, internal dissent, and external threats has created a country seemingly unable to unify. By the time imperial China ended, the country fell almost immediately in a depraved network of drug lord warlords that reigned historic regions of the geopolitical present day China. In a way, this almost seems the best way to preserve true and diverse Chinese cultures. Of course, the warlords ranked among the most disturbed human beings to ever acquire power and this regional rule fell into a cesspool of collusion, drugs, prostitution, and apocalyptic destitution. The ruse, the front that the nationalists were successful in truly reuniting China for the first time since the Han dynasty stands among one of the guiding myths of Western, Taiwanese, and Hong Kong hate for the Communists. Chiang Kai-Shek supposedly subordinated the warlords in his mythical 1928 Northern Expedition to create China. Unfortunately, propaganda exists and this lie that still reverberates in public conscience across the Chinese people embellishes reality. The generalissimo, uncoincidentally married to the epitome of Chinese pandering to the west, Song Meiling, unified China by creating a larger cabal of opium accords between the warlords. Chiang Kai-Shek did defeat various warlords, but did unify China in as comprehensive and as unified a manner as Mao would in 1949. It was merely a symbolic unification later promulgated by western propaganda in the Cold War to assert Taiwan as the true China.  

As Mao took the entire country under a banner of communism and streamlined culture, China was unified in appearance, but though the culture destroyed, it still existed in suppressed memory. This is how the Taiwanese are often said to be truer representations of Chinese culture as the nationalists escaped. The continued idea of Chinese then discounts the various historical changes to the culture and the resulting effects. Subscribing to Mao’s blanched “China” and “Chinese” as a continuous, unified culture is nowhere near accurate. Combining the histories of each European country together is more accurate as Chinese history is much longer and has many more people and resulting cultures. To then further lump that into an even more anonymizing Asian is another layer of insult as Asians accounts for 60% of people in the world.

The use of “Chinese” and “Asian” are then easy bleach blottings that severs these people from their histories. To lump all Chinese together makes them an easy target of blanket statements. To discount their history makes them inferior to white people. A Chinaman from Shaanxi is not the same as a Chinaman from Anhui. Each of these provinces has more people than Canada. Each of these provinces has longer histories than any Western country. Yet, the distinctions are never made, they’re just Chinese. Chinese is then exclusively a politically charged term. It can only truly refer to someone who comes from the confines of the present borders of the People’s Republic of China. Internal and external attempts to collate these into a unified word does little to advance the culture or plight of these people.

This is why chinks need to rediscover their familial roots. The food eaten by a chink from Shaanxi is not the same as the food eaten by someone from Anhui. The idea that there is a Chinese food needs some sort of common denominator. It would seem reasonable if this denominator lies in food, yet it lies in physical appearances. To me, Chinese food refers exclusively to chop suey, kung pao chicken, Cantonese-American, and Sichuan-American food. Regional foods made for chink is not Chinese food. To blend our culinary distinctions into one word is why inexplicably Chinese food for its five-thousand-year history is considered among the lowest of foods, synonymous with bodily harm, synonymous with class distinctions.


China is not the home of a chink. The real home of a chink is in their ancestral home, their province, their region. Chinese is not a welcoming or correct way to refer to a chink. It exists as a lazy reminder that the West wants to erase chink history and that chinks are all too happy to do so, that chinks are all too happy to assimilate to a culture that never had a place for them.

05 July 2016

White Chinese / Mandarin Lobotomy / Bleached Behavior: Chinks, Rejecting white language power, and New English Shit (Part 3)


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before engrish: CALIBER CALIBER CALIBER







Part I: INTRODUCTION

To this day, one of the things I hate most about myself is that I allowed some white whore[1] to give me a white name so it would be easier for white people to conceptualize me as a lesser version of them. I’d have a first name of the same east-west style as them, but the real name, the real legacy, that banner shit, still be a chink. Any other romanized language is greeted with warm hands by a white. Any sort of European name is accepted. When a chink comes in with a name with a shit ton of vowels, dipthongs, fancy tongue technique, ain’t no whites gonna respect that.

You named something like martin, some shit like nick, man that’s a white name. You named something like xiujing, whites laugh you into a pile of shit. When you change that name to something like john, they see you. They got eyes. You got eyes. You got a gut. They feel you. They smell the cum on your breath. They smell the cock on your mouth right from your papers. No one gonna respect you like that. Nobody gonna respect a thing passing as an individual, especially when chinks are still spotting a white 50, cupping his balls, giving his wife a pedicure, and teaching his kids math, being that honk’s accountant, never on his board.

To this day, I hate myself because it took so long to realize that young wei was too much of a pussy to fight back. Moms, before the first day of school, said not to let them white fucks to fuck with you. They fight you, you smack their eyes out. No way they see you as a chink if they can’t see you. You speak better English than them anyways. You cannot let them speak better, write better, read better than you. They gonna take your culture away from you by mocking your language, by mocking your writing. So you take their language. You master it. You fuck them up their pale little wide ass eyes with it.

I guess at a young age, it would’ve been impossible for me to understand that they’ve been practicing more and more indirect, more toxic ways of fucking with a chink. If they aren’t hitting you, can’t really hit them back. They set you out as their friend. They tell you you isn’t like them other chinks. You speak English proper. You dress like a whiteboi. You know all the same culture that a white boi know. But you still isn’t European. They’ll never accept you when you start bringing them tofu snacks to school. They can steal your fucking tofu. They can rape the culture out of your food. They can take your culture and tell you they do it better. And you nod. You wag your head. Because your subservient. Because you’ve been lulled to think they your friends. You see them other chinks who only coolin with other chinks and you think damn these chinks not cool enough to cool with the whites. You speaking their language now. You speaking like you’re white. You’ve mastered their language. You know it better than them. You just imbibing their poison. You speaking like them now. You speak their speak you poison with their poison. Because you can’t let yourself become their other. You can’t let yourself become different from them. You can’t fight that euro Dijon mustard gas. This ain’t your ching chong mustard seed oil.

Now I know.

If ever I have a child, no way he gonna kowtow to their rules.[2] Rules and conduct don’t work if they’re unilateral. Rules and conduct don’t work if the only thing the rules allow is for one side to continue winning. Why should a chink keep playing by those rules? That’s tantamount to killing yourself. This is how you kill yourself in America—when you play by the rules, the ones not made or meant for you, as an outsider the ones it’s truly meant to poison, as poison of which packaged like candy.

But when a chink talks to people, those first couple bites are sweet. Then you get to know people and you taste the cheap candy coating that’s there to trick you. That’s what a chink feel when he talks to people who polite and well-mannered and generally agreeable. Whenever a white person is nice to a chink, initially at least, a chink always sus. You give em five more minutes with you and they turn. Can’t ever really escape.[3]

So a chink became and probably, for the majority of the time, still is the exact kind of pussy ass, subservient, servile chink he hates. A chink has a hard time being brash and abrasive in person to anyone. A chink was always unconsciously, consciously, fully intentionally spotting whites politeness points. This is probably why I don’t feel any need to really be all that polite or interested in people these days.

Slowed down speech, smiles and laughs, and sudden fear of speech are the three hallmarks of the way I interact with white strangers.[4] In a way, a chink just created his own bamboo ceiling since he couldn’t muster up the Mongolian balls of steel. This is why politeness and etiquette smother downwards. If a chink finna respect and look up to decorum, the decorum clamps down on him and a chink just suffocates on self-hatred. Only thing winning is the white thing atop making the arbitrary rules of decorum. Personally, a chink always felt decorum and politeness are some stuffy ass shit, but decorum pollutes young white kids and especially colored girls who look on colored boys and think they’re dirty because, well, if the table cloth should be white, then the skin better be clean too. When little chink girls becoming white parrots and playing tea and all that bullshit, a young chink boi thinking, damn, a chink better be white to get along with these people.

Worst off, a chink never see any chink who made themselves a distinctively chink world star. Nah, all the real-well off chinks out there were quiet little FOBs driving mercs living in white neighborhoods, OJ style. Between this kind of chink, a chink’s parents who driving a japanese car living in a slightly mixed neighborhood, and a chink speaking broken chingrish, a young chink inevitably sees the whitewashed chink as the best of chinks. No positive reinforcement in being Chinese. When a chink goes into the chinkese schools on the weekend and all these little girls fucking smacking a chink boi for not being ‘polite’ or whatever, damn, a chink thinks there’s no place for chinks here. You only a chink on the outside, but inside, you can change and become a nice whiteboi.

This finally boils down to how people teach chinks about themselves. At chinkese school, the CCP steps in and hurls streamlined mandarin at every squinty eyed little kid out there regardless of what color their skin is, what accent they speak with at home, the village they’re from. At white school, a chink taught to succeed at math because that’s the kind of shit that’s gonna make him a good worker—on languages, they’re not taught proper expression; they’re taught how to be as polite as possible, how to be civil and communicate as people deem right. Of course at engrish school, a chink learning to fit inside the mold, so a chink’s open and willing to listen and parrot. What happens is that at chinkese school, a chink learns to a chink hating chinks, while at engrish school, a chink starts hating whites.

How a chink supposed to deal with this then? A chink gotta find a new lane of language. For me, it was rap music. A chink don’t wanna speak that broken chingrish, don’t want speak proper English, so a chink speaks New English. That New English shit isn’t about you and your grammar and your comfort. New English shit is about fucking with your language. New English shit is about stretching out the balls of your language till they burst and on comes a new wave of fertility. New English shit is about busting the ways you think YOU supposed to communicate, the ways you think WE supposed to communicate. You know you understand New English shit. Shit, you’ve been writing it since John Milton. You’ve been writing it since Shakespeare. You been writing that shit since Wordsworth. You been writing that shit since Eliot. Since Pound. Since Ashbury. Since RAKIM.[5]  You just call this vernacular. You just call this different dialects. You call it ‘code-switching.’ Well, a chink gonna tell you what this New English Shit is about at the root.

It isn’t about trying to speak like the people. It isn’t about trying to capture the beauty. It isn’t about trying to communicate with you effectively. It’s about provoking a visceral reaction from your duck fat or vegan fuck fed stomach. It’s about making you feel queasy because you can speak the normal language of your people because you’re allowed to speak the language you grew up with. Some of us are separated from our cultures. Chinks separate themselves from their own culture. This what give YOU entitlement. This what makes chinks do the segregating, the oppressing, the raping, for you on us. So, why a chink gotta reject whites? You no longer a chink. You let them control and you can’t even hold them accountable. You not thinking two steps ahead on how to avoid conflict. You straight up thinking two steps ahead for them because you already one of them but you still a chink. This is why a chink needs to reclaim his culture, his name. This is why a chink need to reject white.



[1] Maybe it’s a woman. Maybe it’s lady liberty. Maybe it’s a pun on the Chinese name for lady liberty 自由女神. Maybe a chink is a mysoginist. Amy Tan sure thinks so. Maybe I’m angry that I was lulled into the trap of someone promising something and giving something else. Maybe I’m mad that I contracted mental VD from this exchange. Maybe I was the one who had their orality taken advantage of. Maybe someone else was shoving something down my oral cavity without my full consent.
[2] Only person that kid gonna kowtow to is me. Lol. And the parents. (obvs)
[3] Sure this sounds paranoid as fuck, but this the truth. This is probably why I never truly feel that connected to teachers or coworkers or bosses and why most of my close friends are not blanco.
[4] When a chink sees a white person on top of him, a chink betrays himself. With people who a chink don’t feel any inferiority to, a chink doesn’t give them shit and doesn’t acknowledge him. This is probably one of the bigger hypocrisies a chink works with. Can’t be a brash independent chink if he cowers to people.
[5] since desiigner