In her new book, Protest with Chinese Characteristics, Ho-fung Hung argues that the recent protests in Wukan and Haimen* should not be taken as radical democratic movements against a harsh, authoritarian regime, but rather "should be understood in light of this longstanding Confucianist conception of authority."** Hung elaborates:
"Under this conception, abused subjects have a right to fight corrupt officials by any means necessary, but they should also count on the emperor as the loving grand patriarch to redress the injustice, just like children abused by their parents should look to their grandparents or lineage elders for paternalist protection."Hung goes on to analyze the portrayal of imperial authority in recent historical dramas and popular TV series, linking the Confucian conception of filial piety and the peoples' relationship with the emperor to modern buzzwords like 'justice' and 'popular trust.' She draws on some very interesting examples from recent media in order to illustrate her point- that the protests in Wukan and Haimen do not necessarily herald the beginnings of a mass anti-authoritarian movement, that they actually fall within the boundaries of acceptable Confucian social practice.
The question I must address to Hung, however, is this: How long can 'equitable' social relations- of the kind encompassed by the filial ideal- stand up to the notion of 'equal' social relations?
A number of highly respected scholars of Confucianism- Henry Rosemont, Jr, W. Theodore de Bary, Roger T Ames, and others- have repudiated attempts to equate Chinese and Western modes of juridical/ethical thought. The notion of individual rights as we in the West understand it, they agree, does not exist in China.*** The functional notion of rights in the Confucian context is based in social relations (emperor-subject, parent-child, husband-wife, etc), not the dignity and autonomy of the human person (don't jump on me for this; I will clarify this point if necessary). Here, everything appears to point toward Hung's thesis. And I agree! In a purely Confucian culture, Wukan and Haimen would be considered perfectly filial and respectful examples of community-centered pursuits of equitable treatment and general well-being- not at all anarchist or democratic.
HOWEVER, China is no longer a purely Confucian culture. The historical dramas that Hung mentions are rife with anti-Confucian hints of feminism, and are interspersed with shows like "Rent a Girlfriend" (租个女友回家过年) and the dating show "Take Me Out" (我们约会吧), not to mention contributions from the unbelievably pervasive Western DVD black market. With new ideas of what is "just" pushing the boundaries of Confucian notions of equity, is it illogical to assume that intercultual communication will eventually lead to a certain amount of 'metaphor bundling'? That is, if children who grow up watching "Rent a Girlfriend" and "White Collar" and "Friends" begin to use the ideas found in these shows to inform their own view of the ideal society... well. I'm not sure that historical dramas can necessarily compete.
The protests in Wukan and Haimen centered around specific regional issues- illegitimate land grabs and heavy industrial pollution, respectively. I agree with Hung that they represent a certain demographic among the protest movement. But then what can we make of cartoons like Kuang Kuang's Diary- a creepy cross between South Park and Saladfingers, showcasing a bloody-nosed boy's vengeful fantasies of blowing up his school?*** The anger and frustration directed toward the Chinese educational system, especially among junior high and high school students, is deep and widespread. Does Hung's idea of 'protest with Chinese characteristics' hold true in this case? What happens when little Kuang Kuang graduates from blowing up schools to blowing up government buildings?
I find Hung's analysis of the history of protests in China well-researched and insightful. At the same time, I cannot help but wonder whether or not the "grassroots contenders" that Hung describes are in fact following accepted Confucian practices, or are already "revving up."
Comments and corrections are welcome.
_______________________________
* The BBC on Wukan
Haimen's Connections to Wukan
**Columbia University Press Blog
***See Human Rights and the World's Religions (ed.Leroy S Rouner) or Confucian Ethics: A Comparative Study of Self, Autonomy, and Community (ed Kwong-loi Shun & David B Wong)
****Danwei on Kuang Kuang "Blowing Up the School"
