Showing posts with label Linguistic dislocation. Show all posts
Showing posts with label Linguistic dislocation. 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.

29 July 2016


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sadboi chink bday
Mandarin advanced by Chinese School and Chinese culture erases the Chinese person's ties to home.

Memories of my first days off the boat from China are sparse save for Chinese school. On my first Saturday in Canada, my father brought me to Chinese school. For the next ten years, a chink spent every Saturday morning of the school year in Chinese school. This would be the longest exposure I had to other Chinese people and also the most hate I ever felt towards other Chinese people.

With a standardized accent, the young and developing chink sunders from the comfortable pre-memory natal home and instead goes into the larger abstraction of China. Take for example a place as Canada. Not only is Canada the second largest nation by land area, but it also boasts a pretense and front of racial protection and multiculturalism.[1] The end result is the absence of a unified Canadian identity that meaningfully accounts for the darker people in Canada. Ideas of hockey, skiing, saying ‘eh,’ being apologetic are all distinctively Canadian, but also distinctively white and rich activities and tendencies. Hockey and skiing are not available to poor people or middle-class people Saying ‘eh’ and being apologetic are linguistic blankets derived from irish/Scottish/british accents that have no space for colored people. Canadian people twistedly pride themselves on these ‘wrong’ stereotypes before professing their collective love for these misattributions. For a country so dead set on professing its multicultural and inclusivity, its stereotypes and tropes don’t cede much in terms of color. Instead, a collective Canadian identity, for the most part, includes turbaned and slanty eyed people speaking from middle-class and up positions alarmingly white like and assimilated. The collective Canadian identity of ‘accomodation,’ to me, seems as blank and blanched as their snow. To account for this, the fuckboi whiteboi posterboi Justin Trudeau calls his country the world’s “first postnationalist country” and without “core identity, no mainstream.”[2] Seems like a very evasive evaluation of a country at a crossroads with its colored identity, although, this position I approve as he makes no pretense at painting Canada as unified because it isn’t.

Relating to the sons of chink diaspora, broken Canadian identity and its blanched upper layer relays what I call the bleaching of the Chinese mosaic through mandarin standardization. When Chinese schools force a standardized accent and mock outsiders, it creates further generations of chinks that are only of China, not of their 老家.[3] They become part of an imagined community to which they never truly belonged. Once out, the truest tie we have to China is through family, that which physically carries the 老家 across sea. The rise of a national identity through vernaculars might work organically on a small scale, but on a large untenable level, a vernacular is forced, not naturally developed. Spoken Chinese isn’t the organic and fanciful language transmitted down for 5000 years, but a revisionist organic language meant to be perceived as organic. The original mandarin, 官话, was a dynastic court language meant as a lingua franca. With the limited court culture that chinks had for the entire span of dynastic China, assimilating to the utilitarian surround meant ascent. Through this, the very physical ties that a chink has to the 老家 physically dies through the accent and the dialect.

The phonological changes a speaker takes to voice their accent is their physical connection. Through Putonghua, these physical habits are beat out through shame. The chink that can’t voice mandarin x’s or g’s or h’s or y’s has his tongue mocked. When he tries to wrestle his tongue into position, he tries to excise the chink out of the chink. The chink’s tie to the 老家 is violently wrested out of them by the crowd and its pressures of standardization.

Accents, for the most part, aren’t indiscernible, rather, they voice certain consonants differently. Of course, certain dialects are impossible to understand, say Cantonese or Fukkien or Shanghainese—linguists would call these different languages as they aren’t mutually intelligible with Mandarin. The only way for them to communicate is through script. In this sense, chinks so different have for centuries physically relayed their minds through script to connect with each other. But the distinction between script and holistic language is important to note as most chinks from before the twentieth century were illiterate. Only those rich enough to pierce a saturated market of imperial examination tutors could read. Most chinks can go at most three generations before everyone becomes illiterate.

Chinks who actually speaks mandarin and reads Chinese, a language built on prediction, context, and practice, would usually have no major troubles understanding most dialects. The accent, again for the most part, is an aesthetic distinction not so different from using different sentence construction or different slang (idiolects). In Chinese school, the main irony comes from school teachers[4] who for the most part can’t speak proper mandarin themselves.[5] These teachers naturally prefers little chink girls from big city who speak good 国语. The gender split for immigrant chinks stands in stark difference from the usual male favoring views people hold. A common example are the various stories told by Chinese immigrants of parents who laud friends’ children to galvanize their own. After so much practice, this becomes second nature and spreads to Chinese school. Of course when people attend Chinese school, no one is asking for experience in immigrant chink politics, but rather ‘Chinese’ language education. Also favored are fuckboi chinks who need fucking kneepads from all the lip service and rule obeying they’re doing. Almost no one in a Chinese school classroom is there by choice, which is, of course, unfortunate because their culture on the outside is caricaturized and exoticized, while on the inside is foisted upon them by parents who know, for the most part, nothing of 软爱 and only 硬爱.[6] Effectively, the chinkese classroom is a second-rate shanghai whorehouse that thinks it’s a gentleman’s club. The various ‘extra-curriculars’ that Chinese schools feature are all just varied ways to promote unified, big city, mandarin to humiliate the chinks that can’t talk proper mandarin. The chinks with accents, or bigger eyebrows, or hair on their legs, or darker skin are thrown to the side and embarrassed because they come from the non-metropolis.[7] The non-metropolis chink is the nigger of the white chink world. The non-standardized mandarin dialect is the ebonics of China.

Of the special activities offered and promoted in chinkese schools, all feature special talents a non-metropolis chink cannot hope to grasp. From Chinese oratory to brush painting to chinkese brain teasers, the knowledge needed does not pass down to the non-metropolis. The knowledge needed chiefly requires the key of proper mandarin. The general assembly hosted by the hegemonic chink school council features pretty little waist fuckboi chinks puckering their lips, reciting and reciting and nodding and nodding the fine tongue-twisting speeches and poems of chinkese essays in proper mandarin. These essays and speeches of course are accessible to all chinks no matter where they come from. The crucial issue is that, dislocated, a young chink loses all ties to what kind of regional chink he truly is. A nice young boy from the desertified steppes of 陕北 reaches will lose every part of his 陕北ness when he starts following the linguistic rules of the chinkese school oligarchy.

Say we consider China a polyphonic group of people united by a history of five millennia and borders, yet still a complex mix of distinct identities, primarily transmitted by linguistic differences, the beauty of the Chinnese chorale would be in its distinctive textures. Of course, in the real China, most youths do flock to the metropolis, but will return home on new years and, hopefully, maintain their ties to the 老家. When the chinks go eastward to the ‘west,’ for the most part the 老家 disappears, long forgotten. These chinks no longer have a way to talk with 婆婆奶奶. These chinks won’t even remember what 老家is twenty years after they’ve moved east. The mandai-arh-ren-standardization of ‘white’ Chinese schools then lobotomizes the chink of their connate chink consciences.

Inside all chinks that want to connect with their inner chink is a hick. For whatever reason, I started talking in陕北话because it sounded interesting and distinctive. It was a language no one else spoke around a young chink, a language that the only people a chink heard speak were a chink’s family. Most other young chinks and their mandarin speaking family and friends would go on speaking the same diluted and normalized language for the majority of their lives. Most other young chinks[8] go on hearing the same dialect for the majority of their lives. Most other young chinks assume that what they speak is the prevalent language of chinks. Compounded with young chinks who already ashamed of their parents who don’t know how to cook burgers or speak proper English, most other young chinks assume that any sort of chink not speaking the proper standardized mandarin are lesser chinks who are a class below them, ones already a class below them. The fabric of chinkland’s various dialects reflects the living conditions of those chinks, in turn reflecting the patchwork timbre of a billion plus peoples’ lifestyles—they can also be classed sociolects or ethnolects. Natural impulse would have it that these lifestyles are stacked upon each other. No one can truly be blamed for this. As no person is blamed for this, the only thing to be blamed is the caustic whiteness hovering at the top.

This whiteness comes back to skin and language.[9] The cleaner the skin, of course, the more civilized the person, as they wouldn’t have been exposed to the sun to any meaningful time. The white chinks and the black chinks are separated this way, not across the spectrum of course, but for the most part the darker the chink, the dirtier the chink, the ruder the chink, the chinker the chink. The cleaner the language, the more civilized the chink, the clearer the tone, the whiter the chink, the chinker the chink, the harsher the tone, the rougher the pronunciation. The whiter the chink, the harsher the heart, the further away from home. This is why I chose to reject the mandarin being foisted on me.

Of course, with the success of mandarin normalization comes the erasure of history and erasure of individuality. Mandarin normalization is of course a distinctly communist policy, but the idea of a good language and the propagation of etiquette is a the whitest a white can whiten.[10] The Chinese School party line comes from the funding they receive from state sponsored education agencies who furnish their schoolrooms with propagandized textbooks. I can understand the loathing felt by a teacher, who like me cannot speak proper mandarin. I can understand that this resentment becomes, pursuant to Confucius thought, a strategy guided by beating the system, the whiteness, by being whiter than the whiteness hovering atop. Yet, most of these teachers undertake teaching Chinese school as a hobby. No one working at a Chinese school, unless unduly rich, only works at Chinese school. The pay amounts to working two hours a week on just above minimum wage. The idea of the Chinese school teacher then necessarily falls into hobbies. The Chinese School teacher, who I imagine, is innately driven by love of pedagogy and Chinese culture. The idea that these are cherished interests to them is then incongruous with the idea that they would purposefully blanch out diversity. Yet, this blanching is so characteristic of Chinese culture. The schoolteachers are then complicit, whether by intention or not, of perpetuating a mandarin supremacy in the linguistic surgery room of formational language classes. They aren’t the surgeons. That would give them undue agency. They are the scalpels. The culture is the anesthetic. The ruling power is the surgeon. The history is hospital.

The idea of “Chinese” is broken. The idea that people from China can be fixed into “Chinese” much less Asian is broken. To fix this, to create a whole China, chinks need to refind linguistic attachment to that culture. Mandarin grants them access to other Chinese. Mandarin covers the glut of what a Chink would hope to get out of China. But Mandarin doesn’t hold the chink. The Chink as an individual is the老家, not the metropolis.

[1] As repeatedly discussed through the blog, on posts as On Killing Yourself with Comfort, I’m opposed to the idea of white people saying they’re multicultural and hedging off minorities into distinct aesthetic without trying to understand them. I think multiculturalism is a sly way to create the other by saying that whites are ok with people being different and that whites won’t antagonize us. I’d rather have them say the truth than lie like this. I don’t want their diabetic honeyed truth. Whites are great actors. That’s why oscarssowhite. Because whites are the best at feigning compassion. They can’t feel compassion downwards. They can only feel compassion for their own. This is what happens when whites start taking over deviant movements. They transform these grassroots ideas to a hegemonic white deviance. Fuck that shit. I don’t want white people to be gatekeeping what I am. I don’t want them saying it’s ok to be multicultural. I’d rather fuck them up and get that right for myself.
[3] This term refers to ‘home,’ but for the Chinks, this is a distinct home from a white conception of home. The chink conception of home is perhaps closer to a white conception of a Thanksgiving dinner table. Most chinks most never live in their actual 老家, instead they live in cities and of course, the metropolises. Chink land wasn’t even mainly urban until five years ago. So, where do all the chinks come from? The 老家 where their lines are buried. The 老家 that’s their true self. The true self that they try to hide. The hiding that allows for apparatuses as mandai-arh-ren to wipe out the chinks when they go further east.
[4] In many years at Chinese school, never have I seen or heard of a male teacher.
[5] They can’t speak proper mandarin because for the most part, no one who can actually speak proper mandarin will leave and the ones that do are in the minority of chinks. These kinds of chinks are the worst of tiger figures who try to do what’s good, but instead toe the party line, a line that isn’t built on kindness or humane results. Essentially, they think they’re whites just because they’re teaching whitened Chinese, but they’re still coolie chinks. There’s no reason to avoid it. There’s no shame in being what they are, but there is shame in pretending they’re white.
[6] Here, I could use an English binary of soft / tough love, but for the chinks, the difference is that soft love never existed for parents and theirs and all the way back to Confucius knows when. In any case, I feel like these sorts of idioms are best used in the lingual contexts that they come in, so in this case, Chinkese because soft / tough love is different for whites and chinks. For chinks, the most of whom are at the bottom trying to move upwards, tough love is effectively soft love because there are far worst alternatives to being smacked and ridiculed into becoming better people. In whiteland, a chink will not succeed if not pushed because they start spotting everyone before the game even starts. Soft love does not work unless the chink is somehow purely self-motivated. The gloom of shame must linger over a chink for them to ascend. A chinkese apotheosis cannot occur without some penumbra to go past. For whites, the sky above seems clear and the way up seems more fluid and clean than the hazy mist of a 陕西chink.
[7] A distinction must be made between ‘city’ and ‘metropolis.’ Of special note is chinkland’s own valuation of its cities in tiers. The big ones, Shenzhen, Beijing, Shanghai, Guangzhou, from where most chinks whites meet are from, are markedly more advanced than the non-first-tier ones. With this actual superiority comes its associated complex. This of course spills over into the language used. Ironic, however, is the local dialects spoken in each region. Yet, as soon as one of these chinks run to the west (or from chink-land centric view, further east), they all become neutered chinks that fall into the cookie cutter mandai-arh-ren because they uppers want them to forget about the homeland. Of course, these metropolises only exist by the mass influx of foreign workers, read acknowledged/accepted migrants, that are not from the metropolises at all.  
[8] I should probably clarify that the chinks discussed here are primarily diaspora chinks in America. This doesn’t refer to the chinks who ‘really’ grew up in chinkland.
[9] Sadly, the best way to model this, I believe, is to use the image of the layer of fat rising to the top of heated milk. Of course, this is only aesthetic. The fatty film that rises to the top of milk is usually discarded, even though for a chink it is the most delicious part. The skimmed out, diluted milk is drunk, and the essence of milk’s nutrition is flushed down the drain. As a child, that was the most delicious part of milk for a chink. This is how mandai-arh-ren cleans the black chinks and only allows for white chinks to exist.
[10] Again, it seems important to remind the reader that any ‘race’ may be white. Whiteness isn’t directly tied to being a pastyfaced mouthbreathing foreign ghost, but of course, among the WP, whiteness is most prevalent.