| 1 |
en route |
| 2 |
Research on Theoretical Basis and Technical Path of Predictive Policing |
| 3 |
Jeremy Bentham, Rational Choice Theory, Deterrence Theory, crime generators, crime attractors, risk terrain, self-exciting processes, Big Data Lab, Comp****tional Criminology, Blue CRUSH (Crime Reduction Utilizing Statistical History) |
| 4 |
Xinjiang’s Justice Department’s Party Committee secretary stated that in a typical (Muslim) village, 70% of the pop****tion merely ‘change with the wider surroundings’ and are hence ‘easily transformed’. In contrast, the other 30% are ‘polluted by religious extremism’. This latter group ‘requires concentrated education work…..…when the 30% are transformed…the village is basically cleansed’. In the same report, the secretary of Khotän County’s Politics and Law Committee argued that of those who received religious extremist influence, ‘about 5% belong to the hardened faction, 15% are supporters, and 80% are illiterates’. |
| 5 |
“About 18 months later, in April 2017, the region unleashed an unprecedented re-education drive, with internment rates in Muslim-dominated regions bearing a striking semblance especially to the ratios stated by the Khotän County secretary in the mentioned report. His statements reveal the logic by which XUAR regions with a majority-Muslim pop****tion share are simply being a***igned fixed internment quotas for re-education, regardless of whether those interned can in fact be convicted of any legal transgressions.”[2] |
| 6 |
“a city where |
| 7 |
growing a beard |
| 8 |
can get you reported to the police. So can inviting too many people to your wedding, or |
| 9 |
naming your child |
| 10 |
Muhammad or Medina. Driving or taking a bus to a neighbouring town, you’d hit checkpoints where armed police officers might search your phone for banned apps like Facebook or Twitter, and scroll through your text messages to see if you had |
| 11 |
used any religious language |
| 12 |
. You would be particularly worried about making phone calls to friends and family abroad. Hours later, you might find police officers knocking at your door and asking questions that make you suspect they were listening in the whole time.” |
| 13 |
“The instructors taught the detainees to do traditional Chinese dances in the yard of the building, she said. Sometimes there were lectures — an imam working for the state might come in and talk about how important it was to |
| 14 |
avoid “extreme” practices like wearing headscarves |
| 15 |
. Once in a while, detainees would be taken to an |
| 16 |
interrogation room to be grilled |
| 17 |
about their pasts, often for hours. “They told me I was an ‘unreliable’ person,” Ziyawudun said with another bitter laugh. Her interrogators asked her whether she had ever worn a headscarf and how long she wore her skirts. Many days, inmates were forced to sit on plastic stools beside their bunk beds, with their backs perfectly straight and their hands on their knees, watching endless state television programs extolling Chinese President Xi Jinping. Ziyawudun’s health started to deteriorate from the cold and bad food. She became anaemic. But the hospital building in the compound was even more terrifying. There, she saw men come in with bruises from being beaten and scars she thought were from electric batons. Ziyawudun’s |
| 18 |
dorm room had three cameras, which guards used to monitor the women at all times. |
| 19 |
If she were raped, she knew, there would be no one to tell about it, no place to report the crime. After all, she had landed in the camp because authorities felt she was “unreliable.” If one of the women were raped, who would believe them? She had never felt more vulnerable in her life. Sometimes at night, she said, younger women would vanish and come back with no explanations. In the darkness of the room, she would hear them quietly sobbing. “Nobody can talk about this openly,” she said. The real torture, she discovered, took place in silence, in the inmates’ minds”. |
| 20 |
“Former detainee Tursunay Ziyawudun said she was injected until she stopped having her period, and kicked repeatedly in the lower stomach during interrogations. She now can’t have children and often doubles over in pain, bleeding from her womb, she said. Ziyawudun and the 40 other women in her “cla***” were forced to attend family planning lectures most Wednesdays, where films were screened about impoverished women struggling to feed many children. |
| 21 |
“Some women have even reported forced abortions. Ziyawudun said a “teacher” at her camp told women they would face |
| 22 |
abortions if found pregnant |
| 23 |
during gynaecology exams. A woman in another cla*** turned out to be pregnant and disappeared from the camp, she said. She added that two of her cousins who were pregnant got rid of their children on their own because they were so afraid. Another woman, Gulbahar Jelilova, confirmed that detainees in her camp were forced to abort their children. She also saw a new mother, still leaking breast milk, who did not know what had happened to her infant. And she met doctors and medical students who were detained for helping Uighurs dodge the system and give birth at home. |
| 24 |
“In December 2017, on a visit from Kazakhstan back to China, Gulzia Mogdin was taken to a hospital after police found WhatsApp on her phone. A urine sample revealed she was two months pregnant with her third child. Officials told Mogdin she needed to get an abortion and threatened to detain her brother if she didn’t. During the procedure, medics inserted an electric vacuum into her womb and sucked her foetus out of her body. She was taken home and told to rest, as they planned to take her to a camp.” |
| 25 |
“Who are our enemies, and who are our friends?” |
| 26 |
Policing Chinese Politics: a history |
| 27 |
tells the story of what happens when the binary of politics saturates the life world to become its doxa- when every facet of life turns on knowing who the enemy is and acting against that figure. It is at that moment that we arrive at that point when society and life become fused in politics.”[1] |
| 28 |
yanda, |
| 29 |
“The methods that our comrades have at hand are too primitive,” Mr. Xi said in one talk, after inspecting a counterterrorism police squad in Urumqi. “None of these weapons is any answer for their big machete blades, axe heads and cold steel weapons. We must be as harsh as them,” he added, “and show absolutely no mercy.” In free-flowing monologues in Xinjiang and at a subsequent leaders***p conference on Xinjiang policy in Beijing, Mr. Xi is recorded thinking through what he called a crucial national security issue and laying out his ideas for a “people’s war” in the region. |
| 30 |
“Although he did not order ma*** detentions in these speeches, he called on the party to unleash the tools of “dictators***p” to eradicate radical Islam in Xinjiang. He likened Islamic extremism alternately to a virus-like contagion and a dangerously addictive drug, and declared that addressing it would require “a period of painful, interventionary treatment….. The psychological impact of extremist religious thought on people must never be underestimated,” Mr. Xi told officials in Urumqi on April 30, 2014, the final day of his trip to Xinjiang. “People who are captured by religious extremism — male or female, old or young — have their consciences destroyed, lose their humanity and murder without blinking an eye.” In another speech, at the leaders***p conclave in Beijing a month later, he warned of “the toxicity of religious extremism………As soon as you believe in it,” he said, “it’s like taking a drug, and you lose your sense, go crazy and will do anything.”[2] |
| 31 |
Wénzhàng cóng dìqiú chuánbò dào ti |
| 32 |
ā |
| 33 |
nk |
| 34 |
ō |
| 35 |
ng |
| 36 |
zhonghua minzu (2) |
| 37 |
“We must launch an anti-terrorism and stability maintenance People’s War, encourage the ma***es to offer and report evidence of terrorism, and support the people and the ma***es, in conjunction with the armed forces to subdue and arrest thugs.”[3] |
| 38 |
Who is our enemy? Who is our friend? |
| 39 |
modus vivendi |
| 40 |
“A middle-aged Uyghur couple greeted them effusively in heavily accented Chinese. The food was steaming on a low table that had been set on a platform. It |
| 41 |
was a meal that must have cost the family |
| 42 |
a considerable amount, given their economic status as rural farmers. Lu Yin told me, “They presented us with polu, the good kind with the leg of lamb.” She and the other three Han visitors took off their shoes and climbed up onto the raised platform. |
| 43 |
“As they began eating, the Uyghur hosts immediately began talking about “re-education” centres. “They said in those places the guards say, ‘Who provides your daily bread?’ |
| 44 |
The answer is, ‘Xi Jinping! |
| 45 |
If you don’t answer this way then you don’t get fed!’” |
| 46 |
“The turn in the conversation and the banality with which the couple spoke shocked Lu Yin. What was even more startling was that none of her relatives or their Han colleagues challenged what they said. They did not attempt to explain away the violence of the camp system. There was no discussion of job training or free education. Lu Yin said, “Nobody questioned this, the Uyghur family spoke about the violence of the camps in incredibly matter-of-fact ways.” |
| 47 |
“In fact, her family members responded to this discussion of internment camps by using clichés about “social stability” and defeating the three evil forces of “separatism, extremism, and terrorism.” Lu Yin was stunned. She said, “Everyone was talking in slogans.” As she observed the scene and listened to what they were saying, she realized that the slogans were not just in the spoken words. “Inside the house, there were slogans pasted everywhere,” she said. Her relatives, the Uyghur hosts, their home, and their village had been inundated with “re-education.” |
| 48 |
“No one interrupted the Uyghurs while they were speaking. No one contradicted what they said. When there was a gap in conversation, the refrain was ‘Uyghurs are so bad!’ The Uyghur husband and wife said in response, ‘Yes. Uyghurs are so bad.’” As they drove away from the Uyghur home, Lu Yin’s aunt began to repeat some of the things that had been discussed over dinner. “Over and over she said, ‘Uyghurs are so bad. Uyghurs are so bad. Islam is bad. The h*** are bad too.’” The others in the SUV joined in, affirming the same lines. |
| 49 |
Lu Yin asked her aunt what relations***p they had with the host family. She told her that they had been “a***igned” to them. “Sometimes we bring them rice during our visits,” she said. The Uyghur couple was their “younger brother and sister.” Like over one million other mostly Han civil servants, they had been a***igned to monitor and re-educate a Turkic Muslim family. Lu Yin had just witnessed this. She was also witnessing a larger transformation of Han att**udes toward Uyghurs and other Muslims who were native to Xinjiang.” |
| 50 |
“The concentration camps are |
| 51 |
not referred to |
| 52 |
as “concentration camps”, naturally. Instead, the people there are said to be occupied with “studying” (oqushta/öginishte) or “education” (terbiyileshte), or sometimes may be said to be “at school” (mektepte). Likewise, people do not use words like “oppression” when talking about the overall situation in Xinjiang. Rather, they tend to say “weziyet yaxs*** emes” (“the situation isn’t good”), or describe Xinjiang as being very “ching”(“strict”, “tight”).” |
| 53 |
dang’an |
| 54 |
fangh***ju (2) |
| 55 |
Fang mínqíng, huì mín shēng, jù mínxīn |
| 56 |
min, |
| 57 |
“A WeChat app allows users to “fasheng liangjian” (“to clearly demonstrate one’s stance” or, literally, “to speak forth and flash one’s sword”), by plugging their name into a prepared Mandarin- or Uighur-language statement. The statement |
| 58 |
pledges their loyalty to the Communist party |
| 59 |
and its leaders, and expresses, among other things, their determination in upholding “ethnic harmony” and standing opposed to terrorism. The generated image file could then be readily posted on their social network of choice as a show of loyalty.” |
| 60 |
became ritualised events linking modern Uighurs with this poetic and musical canon of collective culture, variously described as an encyclopaedia Uighur culture, a ‘folk cla***ical’ tradition, and a valuable part of world cultural heritage.”[2] |
| 61 |
en ma***e |
| 62 |
AI Superpowers: China, Silicon Valley and the New World Order |
| 63 |
China’s Alternate Internet Universe |
| 64 |
Silicon valley’s ecosystem had taken shape over several decades. But what if we in China could speed up that process by brute-forcing the geographic proximity? We could pick out one street in Zhongguancun [in Beijing], clear out all the old inhabitants, and open up the street to key players.”[3] |
| 65 |
an alternate internet universe |
| 66 |
In April 2017, the Khotän Prefecture government published a bilingual Chinese-Uyghur doc***ent, ‘Transformation through Education Cla***es Are Like a Free Hospital Treatment for the Ma***es with Sick Thinking’ (2017). The doc***ent begins by stating: |
| 67 |
“In the recent period…a small number of…especially young people have been sent to transformation through education cla***es to receive study; many parents, relatives and the general pop****tion do not understand transformation through education cla***es and may have some misgivings. |
| 68 |
“The doc***ent then promises to dispel these misgivings by extolling the benefits of ‘transformation through education’ as a free ‘treatment’, effectively equating religiosity with a dangerous drug addiction. According to this logic, replacing religious beliefs with ‘correct’ state ideology through re-education is akin to a detoxification process that is freely provided by a benevolent state. In other contexts, the state equates the battle against religious ‘extremism’ with ‘eradicating the tumours’”.[5] |
| 69 |
killing and wounding scores of our cadres, comrades and soldiers” |
| 70 |
“in particular to rectify the tendency towards ‘great nationalism’ prevalent among the Han cadres.”[10] |
| 71 |
“from the very start Google’s breakthrough depended upon a |
| 72 |
one-way mirror: surveillance |
| 73 |
. The new methods were invented and deployed from 2001 to 2004 and held in strict secrecy. This s***ft in the use of surplus behavioural data was a historic turning point. Google had found a game-changing, zero-cost a***et that could be diverted from service improvement towards a genuine commercial exchange. Surveillance capitalism soon migrated to Facebook and rose to become the default model for capital acc***ulation in Silicon Valley, embraced by every start-up and app. It was rationalised as a quid pro quo for free services but is no more limited to that context than ma*** production was limited to the fabrication of the Model T. It has long been understood that capitalism evolves by claiming things that exist outside of the market dynamic and turning them into market commodities for sale and purchase. Surveillance capitalism extends this pattern by declaring private human experience as free raw material that can be computed and fas***oned into behavioural predictions for production and exchange. In this logic, surveillance capitalism poaches our behaviour for surplus and leaves behind all the meaning lodged in our bodies, ourbrains and our beating hearts. You are not “the product” but rather the abandoned carca***. The “product” derives from the surplus data ripped from your life. |
| 74 |
“At a certain point, surveillance capitalists discovered behaviour modification: digitally mediated real-time interventions that nudge consumers in the direction of desirable outcomes. As one data scientist explained to me: “We can engineer the context around a particular behaviour and force change that way . . . We are learning how to write the music, and then we let the music make them dance.”“Surveillance capitalists produce deeply anti-democratic asymmetries of knowledge and the power that accrues to knowledge. They know everything about us, while their operations are designed to be unknowable to us. They predict our futures and configure our behaviour, but for the sake of others’ goals and financial gain. This power to know and modify human behaviour is unprecedented.”[11] |
| 75 |
Radical Uncertainty |
| 76 |
By uncertain knowledge, I do not mean merely to distinguish what is known for certain from what is only probable. The sense in which I am using the term is that in which the prospect of a European war is uncertain . . . There is no scientific basis to form any calculable probability whatever. We simply do not know.” |
| 77 |
homo economicus |
| 78 |
zhōngguó rén |
| 79 |
huá qiáo |
| 80 |
huá rén |
| 81 |
huá yì |
| 82 |
huá |
| 83 |
zhōnghuá (2) |
| 84 |
zhōnghuá rénmín gònghéguó |
| 85 |
zhōnghuá mínguó |
| 86 |
Volk |
| 87 |
“strategies and policies implemented by the Chinese government and its overseas representatives aiming at engaging Chinese diasporas also contribute to spreading nationalism and building a deterritorial Chinese ident**y.” |
| 88 |
volk |
| 89 |
zhonghua minzu, |
| 90 |
: ““Notice on Continuously |
| 91 |
Solving the Problem of Formalism |
| 92 |
that Troubles Gra***roots Officials and Providing a Strong Work-Style Guarantee for the Comprehensive Establishment of a Moderately Prosperous Society.” It quoted Xi Jinping’s remarks on “firmly putting an end to various kinds of formalism and bureaucratism” and highlighted his directives on “guaranteeing a strong work style for realizing decisive victories in the comprehensive establishment of a moderately prosperous society and the tough battle of poverty alleviation.” Consolidate a strong ideological and political foundation to overcome formalism and bureaucratism and study Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. Firmly rectify the problem of formalism and treat it as a political problem. Cut unnecessary meetings and paperwork and streamline workflow.” |
| 93 |
Continuously Solving the Problem of Formalism |
| 94 |
“The dead hand of such writing can carry on for ten or twenty or thirty pages of single spaced, small font characters. You can imagine how it sounds when you have to listen for an hour or two or three. It is of no matter to a speaker at a meeting, or people on the dais, that perhaps no one in the audience is paying attention. Attendance may be mandatory; attention is not, when a single speaker can declaim for two or three hours. I was surprised to find leaders, who are given great deference in other circ***stances, speaking to a crowd that has their heads down, focused on cell phones. But – performative is what counts. Substance will be communicated via other means.”[2] |
| 95 |
Government leaders are like the head of a family; we should all follow their decisions. |
| 96 |
Even if a parents’ demand is unreasonable, children should do it. |
| 97 |
It is taken for granted that subordinates should submit to a higher-ranking person. |
| 98 |
Even if government policy is wrong, people should obey. |
| 99 |
If we have political leaders who are morally upright, we can let them decide everything. |
| 100 |
The portrait of our national leader cannot be used arbitrarily in a cartoon.[3] |
| 101 |
“For Chinese citizens, regardless of how much or how little they understand the slogan-saturated language used in speeches by Chinese Communist Party (CCP) leaders, this language is an unavoidable part of everyday life. They encounter it from the time they enter kindergarten and thereafter throughout their formative years, daily in the media, and in the workplace. The Party’s slogans, songs, and spectacular national day parades, and the images and stories it projects of China’s past and present, are interwoven into people’s memories of school life and public holidays.”[4] |
| 102 |
The authoritarian personality of civil servants refers to a kind of personality that civil servants own in the administrative management activities and is closely connected with their ident**y，power and behaviour. In China, the master and servant roles are the distinguis***ng features of the civil servants’ authoritarian personality，which results from the joint effects of the repressed ego，the sociality of authoritarian personality，the traditional culture, the modern historical factors, etc． At present，it is mainly reflected as bureaucracy，privatization of public power，obvious bureaucracy，weak sense of service innovation consciousness，corruption breeding etc． The negative influence that authoritarian personality of civil servants can be shown in administrative management system and its running becomes more and more obvious． The personality transformation of civil servants must be taken, and the modern administrative personality must be gradually shaped” |
| 103 |
personality transformation of civil servants.” |
| 104 |
Zhonghua Minzu |
| 105 |
, A Dream of Perpetual Rule, China Dream |
| 106 |
“Whoever |
| 107 |
rules the words rules the world. It is China’s turn, as the ascending great power about to surpa*** all others, to a***ert |
| 108 |
authority over the world order using the same instruments that the West has used to establish and maintain its dominance.” |
| 109 |
Pop****rising Science of the Yellow River Source |
| 110 |
Qinghai Scitech Weekly |
| 111 |
The countless lakes are like stars in the sky, displaying exotic scenery, colorful as a painter’s palette |
| 112 |
The Yellow River spends all day and night, flowing endlessly, nouris***ng all creatures, and is the mother river of the Chinese nation.This big river resembling a dragon has given birth to Chinese civilization and has been endowed with so many cultural and spiritual symbolic meanings |
| 113 |
the government, military, society, education, north, south, east, west — the party leads everything |
| 114 |
Please don’t fabricate an illusion out of liesconcealing previous disasters and this current oneconcealing the slaughter of countless innocent people |
| 115 |
The ability to respond to a crisis is one of the most fundamental abilities of an organization or individual. From the perspective of dialectics, crisis is a unity of contradictions between danger and opportunity. As a contradiction between danger and opportunity, the two sides are not absolutely opposed, but are mutually dependent, conditional, interpenetrating, dialectically unified, and can transform into each other under certain conditions. |
| 116 |
-Qius*** (Seeking Truth), top CCP ideology journal, 20 April 2020 |
| 117 |
Some are saving others’ livesSome pray to their own godsSome people continue doing evil, greater evil |
| 118 |
No place exists that will not fall to the enemyNo epidemic exists that is not terrifyingNo, there exists another plague far worse than this one |
| 119 |
The official declaration of zero new infections is suspiciousA political Shangri-La does not existbut repeating something one hundred times will cover the truth |
| 120 |
“Cities are never cla***ified as ethnic, or autonomous, as we can glean from the absence of “city” in the definition of “autonomous areas” in China’s Law on Regional Ethnic Autonomy, and the fact that there are no autonomous cities in the People’s Republic.”[1] |
| 121 |
They actually cannot stop even in these times,They extend their black hands toward my old friends and new acquaintances:‘The way you talk about the plague is inappropriate.’ |
| 122 |
reventing speech is more important than preventing the plagueIn no uncertain terms, they told me I was not to speak of the following:the Dalai Lama, Hong Kong, the pandemic, and the country of the giant infants [signifying China’s immaturity]. |
| 123 |
The advent of the coronavirus did not lead to a suspension of everyday politics; in fact, it has continued unabated. Over this period, I was repeatedly cautioned by the state security organs [not to speak out of turn] and a number of my friends, even those living quite far away, were threatened because of me. Under the conditions of totalitarianism such is our everyday reality. |
| 124 |
“The performance of Party benevolence, compa***ion, and rep****tion was not empty propaganda; it required a top-down process of political control over each phase of the reconstruction process. As academics inside China observed early on, ‘the earthquake reconstruction contains the possibility of a concealed tendency: the unlimited expansion of the scope of state power to represent public authority and control allocation of resources.’ The ‘unlimited expansion’ of state power also meant increased pressure on the Party to perform “miracles” (qiji) in the earthquake zone. Why, however, would the Party stake its rep****tion, image, and legitimacy on a utopian promise to engineer “great leaps of development” (kuayues*** fazhan) in two years of breakneck reconstruction activity?”[3] |
| 125 |
gan’en jiaoyu. |
| 126 |
“As a starting point, with the aim of expanding income channels for poor households, stabilizing poverty alleviation achievements, and focusing on promoting the stable sales of poverty alleviation products, the effective supply of urban “vegetable baskets” and “rice bags” and the healthy development of poverty alleviation industries in poor areas will be promoted to meet the needs of urban residents. Upgrade and help the poor to continue to increase their income and build a long-term social poverty alleviation mechanism. |
| 127 |
“Second, adhere to the basic principles: Insist on combining the development of the ma***es in poverty-stricken areas with the aim of increasing production and increasing poverty alleviation, and solving the urban “vegetable basket” and “rice bag” problems. Give full play to the resource advantages and ecological advantages of poverty-stricken areas, organize the supply of poverty alleviation products, ensure the quality of agricultural products and food safety, accurately meet the needs of residents in eastern regions and large and medium-sized cities for high-quality safe poverty alleviation products, and solve the problems of “vegetable baskets” and “rice bags” To achieve complementary advantages and mutual benefit.” |
| 128 |
“Adhere to the combination of poverty alleviation through consumption and poverty alleviation through cooperation between the eastern and western regions. Take the sales of poverty alleviation products as an important content to evaluate the effectiveness of poverty alleviation collaboration and targeted poverty alleviation work in the east and west, and promote the cooperation between east and west poverty alleviation cooperation regions and central units in consumption Poverty alleviation action.” |
| 129 |
The main ways of consumer poverty alleviation: (1) The government procurement model is for budget units to purchase agricultural and sideline products in poor areas; encourages budget units at all levels to purchase poverty alleviation products through priority procurement and reserved procurement shares. |
| 130 |
(2) The government leads the establishment of a cooperation model for poverty alleviation between the east and the west in the consumer poverty alleviation trading market. Poverty-stricken areas should focus on the identification and supervision of poverty-relief products, organize poor people to develop characteristic poverty-relief industries with market demand and local advantages, build brands, improve quality, and ensure supply.The central provinces should use their geographical advantages to organize local cities and poor areas to establish long-term stable supply and marketing relations. |
| 131 |
(3) Partic****tion model of market ent**ies for various enterprises selling poverty alleviation products.Encourage and guide various enterprises to give full play to their own advantages, use their own platform channels, and actively promote poverty-relief products to enter the market, enter the supermarket, enter the school, enter the community, enter the cafeteria, etc.” |
| 132 |
drogpa, samadrog |
| 133 |
s***ngpa |
| 134 |
Consumer poverty alleviation actions follow the principle of voluntariness, respect the laws of the market, and do not engage in administrative apportionment, compulsory orders, target tasks and ‘one size fits all’. Ensure that the quality of poverty alleviation products are qualified, the prices are reasonable, and poverty is real, and resolutely prevent poverty alleviation under the banner of acc***ulating wealth for profit.” |
| 135 |
Give full play to the role of the consumer poverty alleviation platform of the China Social Poverty Alleviation Network, focus on the deepest poverty-stricken areas, focusing on Tibetan barley, yak and southern Xinjiang jujube, walnuts, etc.” |
| 136 |
yartsa gumbu (2) |
| 137 |
matsutake |
| 138 |
dzo |
| 139 |
“The direction and main aims of development are: to improve preferential policies to encourage and support economic ent**ies from China’s interior to set up industries in Tibet; continue to do a good job in economic co-ordination with Yunnan, Guizhou, Sichuan and Guangxi; and vigorously develop exchanges and economic ties with coastal provinces, and to form a pattern of opening our doors……… Through regional planning and industrial policy, we will establish and develop the economies in various areas and a rational division of labour and eventually achieve the target of joint development and common prosperity……. According to the requirements for building a large-scale market network, developing large-scale trade, and invigorating the large-scale circulation of commodities, we will accelerate the construction of a unified, open, compet**ive and orderly market network.”[4] |
| 140 |
xibu da kaifa, |
| 141 |
huang, ye, xu |
| 142 |
kuang, |
| 143 |
luohou, pinkun |
| 144 |
pianpi, |
| 145 |
Accelerate the allocation and disburs*****t of funds. In 2020, the central government will continue to increase the scale of special poverty alleviation funds by a large margin, and the allocation of new funds will be appropriately tilted towards the regions affected by the epidemic. Provinces (autonomous regions, munic****lities directly under the Central Government, hereinafter referred to as provinces) should continue to guarantee the investment of special fiscal poverty alleviation funds, give preferential support to the cities and counties that are heavily affected by the epidemic in the allocation of funds, and effectively guarantee the need for poverty alleviation in these areas. Reduce the impact of the epidemic on poverty alleviation.” |
| 146 |
“focus on industrial projects, and to increase the support for the production, storage, transportation, and sales of industrial poverty alleviation projects that have been greatly affected by the epidemic in order to solve the problem of “difficulty in selling”.Support poor households to resume production, carry out self-rescue in production, create conditions to encourage poor labour to find jobs and start businesses. Poor households can be given one-time production subsidies and loan interest discount support.Strengthen employment support, and appropriately arrange special fiscal poverty alleviation funds to organize and stabilize the jobs of the poor.To meet the needs of epidemic prevention and control, |
| 147 |
new temporary jobs such as cleaning and sanitation, epidemic prevention and elimination, and patrol duty will be given priority, and the placement of poor labour will be given priority.Poor laborers who go out to work in accordance with the regulations shall be provided with transportation and living expenses subsidies. Make every effort to guarantee the basic lives of the poor.” |
| 148 |
“This work is also a political critique. In particular, it is a critique of that vast political plague, although I only hint at that in a veiled fas***on because I am actually quite frightened. The political plague and the oppression that it has occasioned never eased up during the time that I was writing these poems. |
| 149 |
“Over time, China has repeatedly been infected by this ‘other plague’, one that has increased in intensity until it has become a chronic affliction. It may, in fact, prove to be incurable. As a Tibetan I have particularly strong feelings on this subject. |
| 150 |
“The line ‘there exists another plague far worse than this one’ is the kernel of the work. So, yes, by ‘another plague’ I am referring to a political plague — tyrannical governance as well as the actual organs of repression and the thuggish sway in which it operates. Tyranny is akin to a virus. When I write of the ‘other plague’, I am talking about many things: destiny, the fate of humanity, as well as the dictator, regardless of which.” |
| 151 |
‘The good and bad dying indiscriminately’Anguished cries everywhere,we swallow the salt of our overflowing tears |
| 152 |
People, no, all living things — how long have you sufferedeach in your respective way? How long have you survivedthese so-called outbreaks? How much time is left? |
| 153 |
Like wild gra***es, no, like garlic chivescut by the curved blades of one plague and anotherwith unparalleled swiftness, without sound, without rest |
| 154 |
The expression ‘garlic chives’, 韭菜jiǔcài, is a pop****r term on the Chinese Internet. Because garlic chives [that flavour momos] grow again after being harvested and can be cut down once more, it refers to the weak who are repeatedly exploited and unable to escape. The exploitation of the ma***es is referred to by employing the visual image of cutting garlic chives. Those that profit from this exploitation are equated with the sickle used to cut the garlic chives. Many people use this metaphor to describe themselves. Of course, we all know who is wielding the sickles. The scythe hangs over the head of every blade of wild gra***, over every stalk of garlic chives. It may cut a wild swathe through the field without a moment’s notice. |
| 155 |
Early Italian |
| 156 |
fascism broke from socialism only |
| 157 |
on the grounds of nationalism. The Italian dictator Benito Mussolini proposed giving women the vote, lowering the voting age to 18, introducing an eight-hour workday, worker partic****tion in industrial management, heavy progressive capital tax and the partial confiscation of war profits.” |
| 158 |
“If one doesn’t understand the feelings of the people and their conditions, one cannot pursue politics. In Kham, 99% of Khampa don’t understand the Chinese language, Han residents make up only 1%, so those officers exert their rule on only 1% of the pop****tion, the Han, but they have no relations***ps at all with 99% of the remaining pop****tion, the locals. All my family, starting from my grandparents, to my parents, down to the present generation, has already experienced three or four generations of Han officers’ governance, yet no one has understood what those officers have been doing so far. |
| 159 |
“How do Han officers who govern our Kham people live in Kham territory? They cling to the golden rule of ‘using Chinese to transform the barbarians’ (Ch. yong xia bian yi |
| 160 |
用夏變夷) |
| 161 |
as soon as they are appointed officers in frontier regions; they live in Chinese-style palaces built by Han people; they eat rice and vegetables sent to them from inner China; they wear traditional Chinese long robes or trendy Sun Yat-sen-style suits (Ch. zhongshanfu |
| 162 |
中山服); everything, absolutely everything they use, has to be brought into Kham from inner China: lanterns, vegetable oil, salt, pickles, vinegar, soy sauce, as well as door inscriptions, candles, artillery and ‘toilet paper to wipe one’s butt’ (Ch. kai pigu de caozhi |
| 163 |
揩屁股的草 |
| 164 |
紙). They, of course, can speak and write only Chinese, they read Chinese books, they publish Chinese-language notifications, they apply Chinese law, they exert Chinese-style coerciveness, they implement the Chinese educational system to build a Chinese land in Kham”. [1] |
| 165 |
qiang zhengfu |
| 166 |
“fervent embrace of the power of capital and capitalism, as long as they are tamed by socialism. This is of course not entirely new; there are any number of descriptions of the China model that trumpet China’s achievement of a “third way” that combines the best of the market and the plan. Discussions of the technical means by which China has created this miracle—the key concepts are “top-level planning,” “public capital,” “platform-type local governments,” and “a state based on pop****r livelihood”. |
| 167 |
khenpos (3) |
| 168 |
imams |
| 169 |
Suddenly, the space in front of the Jokhang is emptyHas there been any time in history that has extinguished in such silence‘… people have not the slightest fortune or ethics they can trust’ |
| 170 |
We are all brought under control under one roofWe have lost our voice and our tearsour lives trapped in chaos |
| 171 |
Surrounded on all sides by the enemyit is absurd to describe Tibet as a pure landin the final analysis ‘the whole country is red’ [Mao] |
| 172 |
hree corona virus poems by Woeser |
| 173 |
One unfortunate consequence of modernity is that capital has replaced everything else, becoming the highest priority. The logic of capitalism pushes everything aside, becoming humanity’s highest rationality. It wipes away the halo of the gods of religion, tears away the veil of family warmth, and destroys the fetters of feudalism so that now ‘there is no nexus between man and man other than naked self-interest, other than callous ‘cash payment.’ Capital has moulded a new culture for humanity, cultivating “public” intellectuals of various stripes, financing all sorts of “neutral” academic research, controlling “public” opinion in the modern media. Capital has reorganized the world order, forcing the Americas, Oceania, Africa and Asia to enter the global system of capital and to submit to the ruling position of the West. The strength of capital is like magic, summoning up from below a bright, beautiful modern world, offering a fake show of peace and prosperity.” |
| 174 |
Without exaggeration, 21st century China’s greatest crisis is that capitalist fundamentalism will take the stage, achieving a position of priority from which to control all other domains. What is the logic of capital? Simply put, it is that money is king. The capitalist market economy is in fact a game of opportunity and equality, but when it’s time to eat, one banquet is set for 85 richest people, while 3.5 billion have to squeeze around the other table. |
| 175 |
“China’s wealth gap is also frighteningly large. The data reveal that China’s wealth gap in terms of family property is continuing to grow. In 1995, China’s GINI coefficient for family net worth was 0.45. It was 0.55 in 2002 and 0.73 in 2012. The richest 1% of families possessed 30% of the wealth, and the richest 10% of families somewhere between 63% and 85%. If proper measures aren’t taken to get this under control, China’s polarization between rich and poor will grow increasingly virulent, and political promises of a “shared wealth” will have become pie-in-the-sky empty promises.Alas! The so-called China Dream is merely something for the losers to revolt against!” |
| 176 |
In today’s China, the reason that the strength of capital is still unable to control politics and dictate policy is that it is still not the strongest force in the country. But if China develops a system with a tripart**e division of powers, as many are strongly advocating, a multi-party regime with compet**ive elections, then the greatest recipient of the benefit of the division of power will be capital, after which capital will bend political power to its will and deprive the people of democracy. Socialist ideology is the theoretical weapon of the labouring ma***es, and the base on which is relies for its long-term development is the strength of morality and justice. By way of contrast, capitalist ideology employs the strength of capital to penetrate every corner of society, becoming omnipresent. China is at present facing a huge ideological crisis. The cultural system has been largely marketized, with monopoly capital controlling all new media, the Western system of humanities and social sciences is spreading its message unchanged, and some scholars have come to believe that it is natural to “speak for the wealthy.” |
| 177 |
Without the help of capital’s strength, socialism cannot succeed; but without socialist constraints, capitalism becomes a raging flood, a wild beast. Capital truly is a steady horse that propels society forward, but this horse must wear the blinders of the “public interest” in order to better serve the interests of all of the people. |
| 178 |
In the process of a new round of reform of the state economy, socialist elements have not retreated, but have been strengthened through the power of their control of capital.” |
| 179 |
“The state economy controls the lifeblood of the national economy, like a national economic army that comes when it’s called and wins when it arrives. Globally, it is the main force promoting the achievements of the state’s strategic objectives, but in times of crisis it is also the major force in meeting the crisis. This is because a state-owned enterprise is not only an economic animal, but instead a***umes its social responsibilities, and in times of need, can sacrifice the interests of the enterprise to those of the people and the society.” |
| 180 |
“Cla***ical liberalism a***umes the autonomy of self-sufficient individuals and treats conflict as a function of faulty social and inst**utional arrangements; rearrange those arrangements, and peace, prosperity, learning, and refinement will follow. Schmitt a***umed the priority of conflict: Man is a political creature, in the sense that his most defining characteristic is the ability to distinguish friend and adversary. Cla***ical liberalism sees society as having multiple, semiautonomous spheres; Schmitt a***erted the priority of the social whole (his ideal was the medieval Catholic Church) and considered the autonomy of the economy, say, or culture or religion, as a dangerous fiction. “The political is the total, and as a result we know that any decision about whether something is unpolitical is always a political decision.” Cla***ical liberalism treats sovereignty as a kind of coin that individuals are given by nature and which they cash in as they build legitimate political inst**utions for themselves; Schmitt saw sovereignty as the result of an arbitrary self-founding act by a leader, a party, a cla***, or a nation that simply declares“thus it shall be.’’ |
| 181 |
p****nghua |
| 182 |
Not only is there a wide range of people that the Party-state considers deserve to be placed outside of society, but also in contemporary China detention is still considered to be a very useful form of social management and control.”[2] |
| 183 |
The friend-enemy distinction encourages a stark form of binary thinking. The category of friend, however substantively defined, can be conceived only by projecting its opposite. ‘Friend’ acquires meaning through knowing what ‘enemy’ means. The attributes used to define a ‘friend’ can, as Schmitt pointed out, be drawn from diverse sources. Religion, language, ethnicity, culture, social status, ideology, gender or indeed anything else can serve as the defining element of a given friend-enemy distinction. |
| 184 |
“The friend-enemy distinction is a public distinction: it refers to |
| 185 |
friends***p and enmity between groups |
| 186 |
rather than between individuals. (Private admiration for a member of a hostile group is always possible). The markers of ident**y, however, are relatively fluid because a political community is formed via the common identification of a perceived threat. In other words, it is through singling out ‘outsiders’ that the community becomes meaningful as an ‘in-group’. This Schmittian way of defining a ‘people’ elides the necessity of a legal framework. A ‘people’, as a political community in the Schmittian sense, is primarily concerned about whether a different political community (or individuals capable of being formed into a community) poses a threat to their way of life.” |
| 187 |
“the development discourse of the CPC with regard to Tibet treats the particular mode of integration of the Tibetan areas into the national economy through the implementation of western development strategies as if there is no alternative. This mode of integration that has dominated since the late 1980s has essentially accentuated the disempowering and a***imilationist dynamics of development, even while providing for strong economic growth and the rapid build-up of certain types of infrastructure, that is, those conceived princ****lly within a broader centre-periphery relations***p.”[3] |
| 188 |
“gives to the history of the northern frontier independent status as an object of investigation, but at the same time it places the north in a position whose only referent is China: the history of the nomads came into existence, as it were, because it was relevant to China. This polarity has within itself the power to generate a false causal relations***p, namely, that not only Ssu-ma Ch’ien’s narrative, but also very the history of the Hsiung-nu, and perhaps of the nomads, came into existence as a product of the timeless frontier relations***p between nomads and China.” |
| 189 |
meiguo |
| 190 |
I hadn’t read theVajra Armor MantrabeforeNow, I’m on my ninth day of reading it 108 times a dayMy reading more and more fluent, my heart more and more reliant on it |
| 191 |
If we see the virus as a ‘strange moon’, then will we not also see a strange world? The clear cold moonlight illuminating the dark of night also illuminates life itself. Under that light we can readily perceive the impermanence of all things. This is a good thing. However, my Buddhist practice leads me to believe that our present incarnation is just a single lifetime, one of many lifetimes that are bound together. |
| 192 |
-corona virus poem and commentary by Tibetan Buddhist poet Woeser |
| 193 |
China’s Tibet Policy: “Buddhism, whose penetration and diffusion in China predates the Yuan dynasty, has tended to soften, if not diffuse, the authority and power relations between the Middle Kingdom and Buddhist dependencies. This was particularly true of Tibet, which since the twelfth century was progressively projected and perceived as the Vatican of Mahayana Buddhism. We find no parallels in Chinese history to the highest-level state receptions accorded to the Vth Dalai Lama by the Qing Emperor, to the Sakya Lama (Phagpa) by the Yuan Emperor and to the Vth Karmapa Lama (Dezhin Shakpa) by the Ming Emperor. None of these Tibetan Lamas had to kowtow before the emperor; kowtow culture was transformed into mutual respect. |
| 194 |
“The shop was owned by an elderly Tibetan woman with two long plaits, dressed in a chuba. My eyes must have shone with wonder and amazement. The Tibetan lady smiled at me. I smiled back. Then a few minutes later I began urging my mother to buy me the ring. Even as my mother considered my demand, the smiling Tibetan lady emerged from a small trapdoor in the shop and came forward with the ‘precious’ ring in her outstretched hand. Straightening herself, she slipped the ring on my second finger. As my mother was opening her purse to pay her, the lady patted me affectionately on the head, pecked me on the cheek and told my mother, ‘Let the little one have it as a gift from me.’” |
| 195 |
Paths to Shangri-la. |
| 196 |
“Your Holiness, there are things that could be done, and I will do what I can to help.” |
| 197 |
When I read this haiku I started to cry:‘In the wind, I loudly pray:Namo Guans***yin Pusa’Please release the souls, lost, packed into the bardo … |
| 198 |
I think that everyone who is struggling with the plague are in a kind of bardo, one that we need to free ourselves from. But in my poem I also call the thousands of departed souls who died as a result of the plague ‘wanderers’. They didn’t want to die; surely they still long for the realm of the living and so they linger in the murky limbo of the bardo. It is a harrowing and sorrowful state. I pray, as a Buddhist, for all of those lost souls and for their rebirth. As I am still in the realm of the living it is something I felt that I could do, and so I have. |
| 199 |
The descriptions of h**** in Buddhist sutras are very detailed, although people don’t usually think of them as being literal. To my mind, however, presently we are living in all six realms of samsara and circulating through the eighteen levels of h****. It is something that is happening right now. It is not a metaphor. |
| 200 |
I encountered Taneda’s haiku during the outbreak of the epidemic. I learned that he was a mendicant monk who travelled by foot, a monk who wandered through the clouds. His haiku is suffused with the ‘voice of the dharma’, and its language is beautiful. I read about how he felt he was walking with Buddhas and Bodhisattvas. Walking on the road. Walking in the wind. Walking and praying. To him prayer is as routine as chatting. |
| 201 |
I love the feeling of the wind. I think the wind that blows from snow-shrouded Everest towards lowland China is a true wind without impurities, it carries the smell of my homeland, Tibet. When I stood in that wind and chanted ‘I take refuge in the Bodhisattva Who Perceives the World’s Cries’[南無觀音菩薩], I experienced a profound sense of consolation. As a result, I was not so anxious, not so fearful of the political plague. |
| 202 |
I like the resonances of the original j***anese haiku even more. The way this voice floats in the wind, how this voice attaches to the wind, how it leaves its traces on the wind. This voice is a prayer in all languages be it j***anese, Chinese, Tibetan, English, or whatever. |
| 203 |
”The health status of the rural poor in China is not optimistic, with 51.63% attributing their poverty to the illness of household members. Non Communicable Diseases are the biggest health threat to the rural poor in China. Over 60% of all the households have at least one patient and more than a quarter of the households with patients cannot afford expensive medical expenses. Although 98% of all the households partic****te in China’s a rural health insurance system – the New Rural Cooperative Medical Scheme – 16% are still unable to bear their medical expenses after reimburs*****t from the scheme. Further, high alt**ude, ill-health and low-income are interlinked and mutually reinforcing. |
| 204 |
“The per capita net income of poor households was inversely proportional to the alt**ude of their places of residence, family aging and unhealthy status, but was positively correlated with the number of workforces in their families. Poverty due to illness is one of the root causes of rural poverty in China. With the backward medical infrastructure in high alt**ude areas, people are more prone to fall into the vicious circle of poverty-unhealthy-low income-poverty. |
| 205 |
At present, most of China’s poverty-stricken pop****tion is concentrated in the deep mountainous areas. For every 1000m increase in alt**ude, net income per capita will decrease by CNY/RMB 120. |
| 206 |
“Furthermore, geographical position, ill-health and poverty are interlinked and mutually reinforcing. The elevation of farmer’s residence affects medical infrastructure or services, thus affecting human health and family income. The higher the alt**ude of the farmer’s residence, the lower the level of medical services they enjoy, and the worse their health. Therefore, there is a significant negative correlation between the alt**ude of the farmer’s residence and the health status.”[2] |
| 207 |
the experience of the older generation regarding epidemics dates back to the last century. My father once told me about |
| 208 |
an epidemic in the 1970s. |
| 209 |
A villager had been infected with a scary disease transmitted from a dead yak. He got a rose-like rash on his body and soon died. His family was in a horrible situation, no one dared to help them remove the body, they went everywhere holding out their thumbs pleading for help (Tibetans stretch out their thumbs when they plead for help). In the end, they buried the body in the soil; Tibetans, however, had been holding sky burials since the 13th century and believe that when you bury the deceased, it will bring disaster to the following generations. So they later started digging out all the bones and only felt at ease when the body was burnt.” |
| 210 |
“rural families often borrow money, sell their productive a***ets, or cut short their children’s education in order to pay their medical expenses, or simply do not go to see the doctor when falling ill due to their inability to pay.” |
| 211 |
World Social Protection Report 2017-2019 |
| 212 |
In developing countries, where a large portion of the pop****tion may rely on daily income to survive, the impact could be far greater. The millions of people who have little access to health-care, and who, by necessity, live in cramped conditions with poor sanitation, and no safety net, no clean water, will suffer most. They are less likely to be able to protect themselves from the virus, and less likely to withstand a sharp drop in income. Unchecked, the pandemic is likely to create even wider inequalities, amid extensive suffering. |
| 213 |
“An emergency situation is not a blank check to disregard human rights obligations. I am profoundly concerned by certain countries’ adoption of emergency powers that are unlimited and not subject to review. In a few cases, the epidemic is being used to justify repressive changes to regular legislation, which will remain in force long after the emergency is over. In some countries we have already seen reports of journalists being penalized for reporting a lack of masks; health-workers reprimanded for saying they lack protection; and ordinary people arrested for social media postings about the pandemic. Criticism is not a crime. When an existential threat faces all of us, there is no place for nationalism or scapegoating – including of migrants and minority communities.” |
| 214 |
The police authorities in China are using these tools to create a powerful surveillance dragnet and racially profile minorities. Such acts of the Chinese government are giving rise to a fear that the Chinese Communist Party (CCP) will rule via Digital Authoritarianism, i.e., state-led ma*** surveillance using a new form of credit scoring to influence the behavior of citizens.” |
| 215 |
“Beijing’s ignorance of actual conditions in Tibet, cultivated by glowing reports and wildly exaggerated claims conveyed to Beijing by Chinese cadres in Tibet, led to an overly optimistic view of the ease with which it would be possible to impress the Dalai Lama and other Tibetans in exile and convince them to return. The Chinese believed much of their own propaganda about material progress, the achievements of ‘people’s democracy’ under socialism. The strictly conformist regime imposed by the Chinese themselves isolated them from accurate information concerning the real feelings of Tibetans.”[1] |
| 216 |
“Anger simmered on social media in China March 7, 2020, as state media reported remarks made by Wang Zhonglin |
| 217 |
王忠林 Wuhan’s new top official, during a video conference on the city’s response to the coronavirus epidemic. Wang reportedly said that it was necessary to “ |
| 218 |
carry out grat**ude education |
| 219 |
among the citizens of the whole city, so that they thank the General Secretary [Xi Jinping], thank the Chinese Communist Party, heed the Party, walk with the Party, and create strong positive energy.” |
| 220 |
“ |
| 221 |
in official history, the introduction of vegetable cultivation is a***ociated not only with a blow to “imperial” arrogance but also, deploying the metaphor of Chinese nation as family, with Tibetan grat**ude for the care of the elder brother Han’s a***istance.”[2] |
| 222 |
rich in mineral resources such as gold, iron, lead, copper, hot springs and cordyceps” |
| 223 |
339 people in close contact had been subjected to centralized isolation medical observations, and 1908 general contacts had been subjected to home medical observations. All |
| 224 |
8463 key people |
| 225 |
who were in close and general contact, regardless of whether there were symptoms, were sampled in a rigorous and responsible manner, and intensified PCR nucleic acid testing. The working method changed from waiting for the onset to confirming the diagnosis, and to proactively inspecting due diligence. The purpose is to lock the infected person in the shortest time and treat it in a timely manner; to identify close contacts and to focus on medical observation to prevent infection; to carry out home isolation medical observation on general contacts to prevent spread.” |
| 226 |
“In the 1980s, when the local economy first opened to the outside, Daofu became home to a booming timber industry. Although the lumber companies were owned by outsiders, people in Daofu exploited this opportunity by transporting logs to Chengdu. Then, when this industry was closed down in the early 2000s by strict environmental regulations, many Daofu people stayed in the transport industry, working for local mines and other industries. In this context, it is certainly significant that both of Daofu’s ‘patient zeros’ were local people who had been travelling for business immediately before they brought the epidemic home. It is perhaps a lack of local economic opportunity, rather than a fatal character flaw, which has wounded the weanling, and left this place and its people particularly vulnerable.” |
| 227 |
In WeChat discussions, many Tibetans have interpreted Daofu’s misfortune as karmic retribution for inhabitants’ supposed lack of piety, as reflected in their economic activities: many Daofu Tibetans are traders and entrepreneurs.” |
| 228 |
Governing Health in Contemporary China |
| 229 |
“This recommendation highlights what wildlife advocates say is a contradictory approach to wildlife: shutting down the live trade in animals for food on the one hand and promoting the trade in animal parts on the other.” |
| 230 |
“TCM is not quite the gra***-roots cultural practice that it might appear to outsiders. It is deeply embedded in the party’s management of daily physical health in China, where it is allocated a respected place alongside evidence-based medical practice, or “Western medicine” as it’s known in China. “Chinese medicine treats the basics; Western medicine treats symptoms” goes the saying. What’s more, TCM has the backing of Xi. A thriving and growing international consumer market for pangolin meat and scales, rhinoceros horns, leopard bones, tiger plasters, black bear bile, donkey hide, and kangaroo p*****es is a predictable outcome of the grandiose repackaging and political marketing of TCM as a global equivalent to evidence-based medicine in Xi New Era of global leaders***p. |
| 231 |
“TCM is also a potent weapon in the party’s ongoing struggle with universal values and human rights. Beijing tends to view and portray human rights and values as a nasty concoction of false hopes and evil intentions brewed up by US inst**utions and liberal media to promote the global hegemony of the West. In place of universal values, Xi champions his own brew of national values blended with national folk science and culture. He is also building the propaganda platforms and communications infrastructure needed to deliver his concoction to homes throughout the world. |
| 232 |
“At the moment the corona virus was leaping from animal to human hosts under the Huanan market scenario, Xi attended a meeting to endorse TCM. On October 25, 2019 he told a national TCM conference in Beijing that traditional medicine “is a treasure of Chinese civilisation embodying the wisdom of the nation and its people”. In May 2019 the organisation’s governing body, the World Health a***embly, duly agreed to include a chapter on traditional medicines in its guide to acceptable global health practice, the International Cla***ification of Diseases — an authoritative doc***ent that a***ists doctors around the world in diagnosing medical conditions. |
| 233 |
” The world scientific community was appalled. The editors ofScientific Americanbrandedthe decision“an egregious lapse” in evidence-based scientific practice.Naturewarnedin an editorial that the decision could backfire on WHO in years to come. The organisation’s endors*****t of practices that were untested and potentially harmful was “unacceptable for the body that has the greatest responsibility and power to protect human health”. |
| 234 |
When it came to endangered wildlife, such as panthers and pangolins, it did not take long to backfire.Wildlife conservationists feared the worst following WHO’s decision. TCM could turn out to be the major political and cultural vector for this devastating global pandemic. If wild game is involved, then TCM has a lot to answer for.” |
| 235 |
baogaowenxue |
| 236 |
baogao wenxue |
| 237 |
People are a bit depressed, in Wuhan, that’s what I feel strongly. Even my cheerful colleagues so far don’t want to talk. At home, almost no one opens their mouths. Is it because everyone is only thinking about the new episode of the television series? I wish it were so. Being locked up at home for a long time with a ban on going out, you need a strong will to support it. In Wuhan, everyone feels a kind of indefinable pressure, which you can hardly understand, I’m afraid, when you are outside. We can never have enough fine words to praise the sacrifices made by the people of Wuhan during this epidemic. We p*****vere in our support for all official directives, we continue to follow and comply with them. We’re already at 38th day of quarantine. |
| 238 |
During the entire month of February, and again in March, the first thing people did when they woke up in the morning, in Wuhan but also in whole China, was to rush to read Fang Fang’s “Diary”. No one wanted to watch CCTV reports or read articles from the People’s Daily. She began it the day after the imposition of the quarantine, to report the feelings of the inhabitants, but also to record the most trivial events of everyday life in order to give a true picture of life in the city. |
| 239 |
Fang Fang’s diary will have been a ray of light for everyone in this dark period. It brings out all the fragility of life, despair, helplessness, daily struggles and the worst suffering. |
| 240 |
It has often been deleted, but we continue to read it. It is also a window open on the city for the outside world, to try to understand the life of the city from the outside. |
| 241 |
The turning point is not yet here, who is already singing a song of triumph? |
| 242 |
The pain of Wuhan people cannot be relieved by shouting slogans. |
| 243 |
As the time spent locked up at home lengthens, I wonder if, when I go out, I will get used to it.And especially if I’m going to want to go out.Today, my neighbor Tang Xiaohe sent me photos of the East Lake, as if taken by a drone, telling me that they are recent.The lake is deserted and peaceful;the plums are in bloom, alternating white and red, it is incredibly beautiful.I forwarded these photos to a colleague, and she told me that when she saw them, she wanted to cry.Ah … a spring in vain.Red apricot blossoms, red j***anese apple trees.Look at the tips of their branches, they blame the sky in silence. |
| 244 |
The ability to remember is |
| 245 |
the soil in which memories grow |
| 246 |
, and memories are the fruit of this soil. Possessing memories and the ability to remember are the fundamental differences between humans, and animals or plants. It is the first requirement for our growth and maturity. Yet, songs of victory are already echoing all around. All because statistics are looking up. |
| 247 |
Bodies have not turned cold and people are still mourning. Yet, triumphal songs are ready to be sung and the people are ready to proclaim, “Oh, how wise and great!” |
| 248 |
We must not be like Ah Q ( |
| 249 |
阿Q, a fictional character in Lu Xun’s novel, characterized for deceiving himself into believing he’s successful or more superior than others), time and again insisting that we are victors even after being hit, insulted, and being on the brink of death. |
| 250 |
Our memories have been regulated, replaced, and erased. We remember what others tell us to remember and forget what we’re told to forget. We stay silent when we’re asked to and sing on command. Memories have become a tool of the era, used to forge collective and national memories, made up of what we’re either told to forget or asked to remember. |
| 251 |
Especially since the SARS epidemic from 17 years ago, and the escalation of the current Covid-19 epidemic seem as if they are works by the same theatre director. The same tragedy is re-enacted before our eyes. As humans who are but dust, we are incapable of finding out who this director is, nor do we possess the expertise to recover and put together the scriptwriter’s thoughts, ideas, and creations. |
| 252 |
Wuhan Diary, |
| 253 |
“Who erased our memories and wiped them clean?! |
| 254 |
Forgetful people are, in essence, dirt in the fields and on the roads. Grooves on the sole of a shoe can step on them in whichever way they please. |
| 255 |
Forgetful people are, in essence, woodblocks and planks that have cut ties with |
| 256 |
the tree that gave them life. |
| 257 |
Saws and axes are in full control of what they become in the future. |
| 258 |
If reporters do not report what they witness, and authors do not write about their memories and feelings; if the people in society who can talk and know how to talk are always recounting, reading, and proclaiming in pure lyrical political correctness, who can tell us what it means to live on this earth as flesh and blood? |
| 259 |
History becomes a collection of legends, oflost and imagined stories, that are baseless and unfounded. From this perspective then, how important it is that we can remember, and possess our own memories that are neither revisednor erased. |
| 260 |
Something is amiss when we face centralized and regulated “truths.” The little voice in us will say: “That’s not true!” While memories may not give us the power to change reality, it can at least raise a question in our hearts when a lie comes our way. We can already hear victory songs and loud triumphant cries from all around us. If we can’t loudly question the source and spread of Covid-19, then may we softly mutter and hum, for that is also a display of our conscience and courage. |
| 261 |
If we can’t speak out loudly, then let us be whisperers. If we can’t be whisperers, then let us be silent people whohavememories.” |
| 262 |
For a long time, the ingrained notion of “stability overrides all” has twisted how we treat so many societal problems. Upon careful examination of this “extreme stability” principle, all negative events, including both |
| 263 |
natural and made-made disasters, are seen as threats to stability |
| 264 |
. Both undermine the system’s image as being stable. As a result, a kind of rule has formed which holds that if any negative event can be handled in a low-profile fas***on, then it should be. And so, the focus of this so-called stability is on the safety of the political regime, rather than the wellbeing of the people. |
| 265 |
To date, authoritative Chinese and foreign sources of information are all constantly confirming the following: Policy makers knew about the present outbreak from the very beginning, ordinary people were the only ones who didn’t know, and yet ordinary people are the only ones who suffer the consequences. I regret to say, since the beginning of the epidemic, the underlying psychology of policy makers deliberately concealing the epidemic is this: Put the safety of the regime before the safety of the people; put the stability of the regime before the stability of society; put the esteem of the regime before the rights and interests of the people. Because of this, officials on all levels work together to deliberately conceal the outbreak—at the expense of people’s lives, with no regard for the fact that concealing the truth would lead to further spread of the outbreak and provoke societal unrest. This is precisely what is meant by “putting political security first.” |
| 266 |
“Policy makers hoped in their hearts that they could make it through this outbreak on blind luck. They were unable to quickly mobilize society to implement effective prevention and control measures as early as possible, missing the golden window again and again, and thereby resulting in the fierce spread of the outbreak. This has a direct connection to this extreme, twisted, regime-based, “putting the political regime first” social stability way of thinking.” |
| 267 |
“The Tibet Dailyreported March 12 that “the security bureau office in Lhasa |
| 268 |
is striking back against |
| 269 |
those social elements who go against the measures of containing and controlling the spread of COVID-19.” “Keeping the safety and welfare of the people is the paramount duty of the security forces, so it is only natural that in instances where people illegally breach government measures, they are met with harsh punishment,” theDailycontinued. “Those guilty people were given a trial and sentenced in accordance with the law,” the report said, adding, “The police were in the forefront of maintaining law and order during this crucial point in time.” Lhasa police officially registered seven instances of people violating coronavirus prevention and control measures laid out by the government, with 10 people arrested, the report said.” |
| 270 |
tuhao |
| 271 |
Wuhan’s Huanan Seafood Market, where COVID-19 originated, had a section for selling wild animals. This part of the market |
| 272 |
was filthy, smelly and chaotic |
| 273 |
. Cages of animals which had either been caught in the wild or bred in captivity – many of them lethargic, sick, and dying with open wounds caused during their capture and transport – were stacked one on top of another. The animals inside the lower cages were soaked in the blood, excrement and urine of the animals incarcerated above. Carca***es of slaughtered animals were strewn on the ground, allowing blood to flow indiscriminately. Suffering was everywhere. Traders were left to their own devices and could not care less about the animals. The market was like an ‘independent kingdom’ beyond the reach of the laws of the People’s Republic of China. |
| 274 |
“Wuhan’s wildlife wet market is not atypical. In China, the wildlife business sector enjoys many privileges and disproportionate influence. The Chinese authorities enacted a special national law in 1989, the Wildlife Protection Law (WPL), which was for the protection of this business interest rather than wildlife. To the consternation of critics, the WPL that was revised in 2016 remains a law which defends the wildlife business interest. |
| 275 |
“Wildlife is still designated as a ‘resource’ to allow for its uninterrupted use for human benefit. In effect, the revised law has actually rolled back the limited gains made by the country’s conservation efforts. By including a so-called ‘captive-bred offspring’ concept (Article 25), the revised WPL has prepared the ground for re-opening the tiger and rhino trade.” |
| 276 |
at first there were only more than 400 stalls. Later expanded several times. Now the area reaches 50,000 square meters, equivalent to 7 football fields. The number of shops has also increased to more than 1,000, making it the largest aquatic wholesale market in Central China.” |
| 277 |
Qius*** |
| 278 |
Seeking Truth |
| 279 |
fully demonstrated China’s power,” “the political advantages of the CCP and the inst**utional advantages of socialism with Chinese characteristics.” |
| 280 |
Gift giving is a common cultural practice in China in all areas of life, both in informal relations and in dealing with official inst**utions. Reciprocity is a foundation in the Chinese social intercourse as accepting a gift without reciprocity is perceived as morally wrong. The Chinese practice of guānxì ( |
| 281 |
關係) is the basic dynamic in Chinese personalized networks of influence and refers to favours gained from social connections. The Chinese largely rely on this form of personal informal network for many aspects of their life and reciprocal benefits are necessary to maintaining one’s guanxi. This provides a familiar framework for illegal wildlife businesses with low penetrability as it creates an effective insider-outsider system; enforcement agents are regularly outside the guanxi trading relations***p. Family, cultural and ethnic ties play an important role in different stages in the wildlife trade in China. Business partners would preferably belong to the same ethnic Chinese group from the same region and social ties with family and friends would guarantee the secure network. |
| 282 |
“Our findings suggest that social ties with officials occur frequently in the illegal wildlife trade. For example, border officials take advantage of their privileged access to confiscated wildlife contraband to obtain goods that they can sell to contacts involved in traditional Chinese medicine (TCM). For such informal reciprocal agreements, guanxi was acknowledged as a vital determinant as to whether individuals would collaborate with one another. As one respondent explained: ‘Middlemen do have such relations with border officials […] If you have money and guanxi, you can pay the border control’. This informant underlined that the favours gained from social ties is fundamental in this reciprocal relations***p to benefit from these special services. |
| 283 |
“In another example of how a symbiotic relations***p can occur within the illegal TCM trade occurs when goods are seized from airline flights. For instance, one representative of a well-known TCM trading company outlined: ‘If smugglers from Myanmar and Laos are caught and the Chinese police seize a rhino horn, they resell it to us illegally. If the stuff (rhino horn) is confiscated by an international airline, they (government officials) burn it’ (Lihua). |
| 284 |
“Army personnel would utilize their position to allow traffickers to cross borders unimpeded. As one middleman in Anguo admitted: ‘My friend works as a soldier at the Guangxi border. Through this connection Ican pa*** the orders across the border’ (Zhen). Several TCM doctors interviewed also highlighted how TCM clinics would develop a reciprocal relations***p with government officials. Specifically, TCM clinics would pay government officials with gifts or money to sell certain products, such as pangolin scales or saiga horn. |
| 285 |
“One TCM doctor in Chengdu described how government officials did not formally protect TCM traders, but did make arrangements so that other officials do not disturb or stop them. For example, it was suggested that such officials would utilize their own connections and networks to ensure that specific TCM clinics would not be inspected. Another TCM doctor explained that ‘if you can pay enough [gifts or other services] you can sell the products’ (Hua). Some study partic****nts surmised that the diplomatic immunity afforded to such officials was one of the main reasons as to why they helped TCM traders, while others believed that the existence of an informal TCM marketalongside the official provides opportunities for bribes. On the other hand, ant**hetical relations exist between legally registered TCM companies and illegal TCM traders in the context of compet**ion; the same species were illegally offered on the black market. For example, both saiga horns and pangolin scales are sold by legitimate companies, but generally are illegal and hidden under the counter in plastic bags or pangolins are mainly kept in gla*** jars. Finally, study partic****nts explained that the existence of tiger farms and corrupt activity resulted in the continued use of tiger parts for TCM. |
| 286 |
“In the 1980s two tiger farms were developed by the Chinese government to breed tigers for the commercial supply of bones for TCM. While the government banned the use of tiger products in TCM in 1993, respondents stated how government officials still provide legal doc***ents to tiger farms to produce and sell banned tiger bone wines. |
| 287 |
“We refer to this type of activity as ‘legal exploitation’. We can speak of legal exploitation when legal actors issue authorisations for transactions that are used for illegal activities by illegal actors. In this case, it is not necessarily that legal and illegal actors benefit each other (‘systemic synergy’) or that consciously mutual benefits between the legal and illegal actors exist (‘reciprocity’ or ‘even exchanges’). Several TCM traders confirmed that they buy their tiger products from tiger farms in China. As offered by one employee of a tigerfarm: Government officials allow us to sell the wine. They gave us a certificate to sell the tiger bone wine, because we have many tigers. Around 100 tigers are born, and a lot of our tigers die every year. Yes, all tigers that have died here are kept in ice.”[2] |
| 288 |
PANDEMIC: Tracking Contagion from Cholera to Ebola and Beyond |
| 289 |
“wild species that would rarely if ever encounter each other in nature are caged next to one another, |
| 290 |
allowing microbes to jump |
| 291 |
from one species to the next, a process that begot the coronavirus that caused the 2002–03 SARS epidemic and possibly the novel coronavirus stalking us today. But many more are reared in factory farms, where hundreds of thousands of individuals await slaughter, packed closely together, providing microbes lush opportunities to turn into deadly pathogens. Avian influenza viruses, for example, which originate in the bodies of wild waterfowl, rampage in factory farms packed with captive chickens, mutating and becoming more virulent, a process so reliable it can be replicated in the laboratory. One strain called H5N1, which can infect humans, kills more than half of those infected. Containing another strain, which reached North America in 2014, required the |
| 292 |
slaughter of tens of millions of poultry |
| 293 |
. The epidemiologist Larry Brilliant once said, “ |
| 294 |
Outbreaks are inevitable, but pandemics are optional |
| 295 |
.” But pandemics only remain optional if we have the will to disrupt our politics as readily as we disrupt nature and wildlife. In the end, there is no real mystery about the animal source of pandemics. It’s not some spiky scaled pangolin or furry flying bat. It’s pop****tions of warm-blooded primates: The true animal source is us.” |
| 296 |
“I am writing to you from Italy which means I am writing from your future. |
| 297 |
We are now where you will be |
| 298 |
in a few days. The epidemic’s charts show us all entwined in a parallel dance. |
| 299 |
We are but a few steps ahead of you in the path of time, just like Wuhan was a few weeks ahead of us. We watch you as you behave just as we did. You |
| 300 |
hold the same arguments we did until a short time ago, between those who still say, “it’s only a flu, why all the fuss?” and those who have already understood. |
| 301 |
As we watch you from here, from your future, we know that many of you, as you were told to lock yourselves up into your homes, quoted Orwell, some even Hobbes. But soon you’ll be too busy for that. |
| 302 |
You will miss your adult children like you never have before; the realisation that you have no idea when you will ever see them again will hit you like a punch in the chest. |
| 303 |
Old resentments and falling-outs will seem irrelevant |
| 304 |
. You will call people you had sworn never to talk to ever again, so as to ask them: “How are you doing?” Many women will be beaten in their homes. |
| 305 |
You will wonder what is happening to all those who can’t stay home because they don’t have one. You will feel vulnerable when going out shopping in the deserted streets, especially if you are a woman. You will ask yourselves if this is how societies collapse. Does it really happen so fast? |
| 306 |
You will count all the things you do not need |
| 307 |
. |
| 308 |
The true nature of the people around you will be revealed with total clarity. You will have confirmations and surprises. |
| 309 |
People whom you had overlooked, instead, will turn out to be rea***uring, generous, reliable, pragmatic and clairvoyant. |
| 310 |
Many children will be conceived. |
| 311 |
Elderly people will disobey you like rowdy teenagers: you’ll have to fight with them in order to forbid them from going out, to get infected and die. |
| 312 |
You will try not to think about the lonely deaths inside the ICU. |
| 313 |
You’ll want to cover with rose petals all medical workers’ steps. |
| 314 |
You will be told that society is united in a communal effort, that you are all in the same boat. It will be true. This experience will change for good how you perceive yourself as an individual part of a larger whole. |
| 315 |
If we turn our gaze to the more distant future, the future which is unknown both to you and to us too, we can only tell you this: when all of this is over, the world won’t be the same.” |
| 316 |
“But It Was This Time and This Place |
| 317 |
I thought I had been through every type of circ***stance |
| 318 |
but I never expected |
| 319 |
I would imprison myself for so long, |
| 320 |
for so long. Yesterday the haze was thick outside my window |
| 321 |
Today, it’s sunny for a thousand miles |
| 322 |
The day before yesterday a blizzard |
| 323 |
I look down from my upper story apartment |
| 324 |
I look to the left, to the right |
| 325 |
Of course, it’s not just me who has confined myself. |
| 326 |
This world that has suddenly revealed its true form |
| 327 |
Even the devil is powerless |
| 328 |
and before I used to think it was all imaginary. |
| 329 |
For example, I thought Kṣitigarbha’s descriptions of h**** |
| 330 |
were only to enlighten sentient beings, but it turns out they were of this time |
| 331 |
and this place. What I thought before was simple falsehood. |
| 332 |
“Give me your hand for a time. Hold on |
| 333 |
to mine…. Squeeze hard. Time was we |
| 334 |
thought we had time on our side.” |
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