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hello everyone welcome to the Center for
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Chinese Studies CCS scholars forum it's
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a great pleasure to welcome everyone
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here my name is Michael berry I'm a
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professor of Asian languages and
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cultures and I'm the director of the
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Centre for Chinese Studies this is part
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of a speaker series that we launched
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last year and this is the second
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incarnation of it our first CCS scholars
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forum featured a variety of scholars
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from different fields across the UCLA
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campus and it's a somewhat idiosyncratic
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form in that normally when you attend
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academic events you get a couple
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anthropologists together on a panel or a
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couple literary scholars together people
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from the same field often from a very
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close discipline what makes this forum
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somewhat unique is that we intentionally
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try to mix up the pool of people that
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we're bringing together and the reason
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for that is we really want to build
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bridges across the UCLA campus and
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beyond for creating a forum where by
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scholars working on divergent aspects of
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contemporary and pre-modern and modern
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Chinese studies from a variety of
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backgrounds variety of fields and
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subfields can come together and share
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their interests in kind of succinct
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shirt somewhat accessible talks whereby
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we can hopefully build a stronger
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community with more collaboration
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amongst our scholarly community and so
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that's the impetus behind this and so
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for today's forum I'm very happy that we
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have again three scholars from very
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different areas two very different
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fields they are going to be professor
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sherry Wu from the Anderson School of
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Management who Leon you or Lea who who
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is a visiting scholar in Chinese
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language and literature from Peking
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University who is here at UCLA this year
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and finally Quadron my who is a brand
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new faculty actually I think her
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appointment begins exactly one month in
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the Department of Asian languages and
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cultures and I'll be into introducing
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each of our speakers just before they
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begin and the format will be each
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speaker will have a proc
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fifteen to twenty minutes to give a
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succinct introduction either to their
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research or to a current research
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project that they're working on and
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again we want these to be accessible so
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that we can all kind of build bridges we
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can find connections amongst one at one
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another and then at the end we'll open
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it up for your questions and hopefully
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have a exciting conversation to follow
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for the conversation we'll ask you to
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use your raise hand function and then
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we'll unmute you so you can ask your
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questions but without further ado I'm
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going to move on to our first speaker
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but you know before I even introduce our
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speaker I think I really have to say
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something about what's happening in the
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world out there because as we all know
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we're here in Los some of us are here in
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Los Angeles and and not just in Los
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Angeles but throughout the country it's
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been a very tumultuous time and I know
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even I as the organizer ethically asked
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myself we even even the right time to
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continue on with an event like this
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given the very grave tensions that are
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playing out everywhere in this country
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and I just do what I do it the very
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least want to say that on behalf of the
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center of Chinese studies that we do
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care about what's happening we endorse
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black lives matter we hope that we can
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find a peaceful resolution to all the
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conflicts and a way forward and I think
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maybe I mean a small contribution is
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that we want to keep doing positive
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things to build communities and I think
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a forum like this although it's not
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directly tied to race relations and the
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topics at hand I think it is about
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building bridges it is about
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communication mutual understanding and
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in that spirit I hope we can all move
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forward to create a more positive
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society than what we've been facing and
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so yeah I just wanted to begin with a
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few words about that and I also
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encourage our speakers if there's
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anything you want to say about what's
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happening it was a prelude to your talk
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please I think everybody is has this on
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their minds right now that said let me
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move on to our first speaker professor
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sherry Wu she is an assistant professor
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in the Anderson School of Management at
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UCLA her research deals with group
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influence over long lasting behavioral
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changes
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decision processes under-resourced
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disparity and social inequalities she
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received her PhD in psychology with a
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doctoral joint degree in social policy
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from the Woodrow Wilson School of Public
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and International Affairs at Princeton
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and she also has a BA from the
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University of Virginia she is interested
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in the psychology of culture and social
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influence and in some of her prior work
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she conducted Felix field experiments
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with groups of Chinese factory workers
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and so I'm gonna hand it over to
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professor Wu you have the floor can you
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all see the see my slides hello everyone
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I think you are a co for inviting me
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sherry Ju or would you eat from UCLA
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Anderson it's a great pleasure to be
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here in these difficult times today I'm
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going to present a serious work on voice
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that I started in graduate school and
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it's pretty much working progress
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thinking about the future directions so
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I like you to gather your feedback on
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all the way so ideas for individuals
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participation in their work groups
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citizen groups and religious groups has
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fascinated a wide range of scholars for
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example economists have been interested
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in relationship between participation
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economic development organizational
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scientists have been interested in
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whether part is free groups are better
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at their work and political theorists
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have been interested in the Democrat
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effects of participation in civic groups
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so I'm interested in broad category of
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participation within this range inspired
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by early and ongoing work in psychology
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so I'm a general definition of
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participation is a process in which
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influence or decision power is shared
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between hierarchical superiors and
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subordinates but I'm not studying group
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decision-making here so for the work I
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present
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define participation and the extent to
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which influence is shared in groups if I
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were to ask people a lot are the effects
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of participation in groups people may
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think well don't you already know that
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the intuition is that it makes people
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feeling more empowered and more
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motivated as theory suggests that
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participation slatterns group hierarchy
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enable us to learn more information
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about our group members and we also get
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to have your voice heard which might be
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motivating by yourself okay so all these
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sounds good and right but part of my job
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today is to actually persuade you that
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we do not know as much as we like the
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COSO evidence is lacking in kerala
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research has been done in organizational
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behavior about team participation or in
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cognitive psychology about the
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particular forms of participation where
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you are thinking about goals or in
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social psychology about the structuring
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groups and how that's related to
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participation and productivity so one
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way I would categorize these finding in
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that they are not all showing benefits
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of participation there are lots of
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debates and conflicting findings the
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other way are terrorized many bits were
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coming out of psychology if that is
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often with non natural groups groups
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that are formed for the purposes of
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experiment in the lab without any
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external forces taking to account or we
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serve a natural group in the field but
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they don't have any causal inference so
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you summary the evidential base for the
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benefits of participation is largely
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lacking so why do we still believe that
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we know the effects of participation
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facing such weak evidential base I argue
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that value base endorsement of
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participation is perhaps one reason that
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the popularity of participatory
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strategies our reaches of its potential
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base the participation is a value that
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rooted in Western political ideology so
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idea that participation is perhaps as
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own as the idea Western democracy so
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there's a long tradition of writing
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about this idea starting from
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and Carol Chapman and many of our
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accredited great political theorists has
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talked about it it was very consistent
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with the ethos a Western highest
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participate to a democracy however in
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the intuition is not that obvious for
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the non-western crowd we may easily
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forget that participation is not
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universally valid so in many cultures
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endorsement of strict social hierarchies
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featuring minimal participation as
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prophet in his philosophical and
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political writings for example in
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ancient China
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Confucianism denotes that a basic
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standard moral values for women costly
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obedience and for virtues which
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emphasize absolute obedience for women
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to men so even though these behavioral
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codes has been largely abandoned in our
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days they have shade the East Asian
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cultures to the extent that harmony and
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obedience sometimes are prioritized over
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participation in a desert cherry if I'm
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sorry to interrupt I did we're only
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seeing your opening slide for some
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reason the sharing is not showing the
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full PowerPoint so you might want to
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adjust your PowerPoint that's weird it's
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moving
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my aunt maybe I won't quit and be sure
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to get yeah that might work
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now we're seeing what are the effects of
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participation groups on your slide so
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maybe now it's synced up i see so maybe
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I shouldn't make it fullscreen then yeah
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now now your PPT is working okay okay
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great
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all right interrupt sorry about that
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okay
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so just leave it as the PDF rather than
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for spring
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so at this point do we know the
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effective participation this is up for
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debate you may think it's a beautiful
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thing but the past nature is not finding
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it there's conflicting findings and
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almost no field experimental evidence
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and we need some really solid
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naturalistic tests to get us going so
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this is where my worst comes in I would
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like to get this causal inference using
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natural groups in the field I conduct
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three field experiments one with 65
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Chinese Statue work groups which will be
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the focus of this presentation and the
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conceptual replication with 34
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University staff groups so both field
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experiments were preceded by prior field
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observations including archival data
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analysis and ethnographic work so first
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I did experimenting in modern factory in
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China this contest is particularly
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interesting as you can think of it at
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the boundary case so on one hand
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participation may not work well because
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it's not as welcoming on the other hand
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I could it could work particularly well
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because Chinese factory workers are not
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typically offered the opportunity to
281
00:11:53,079 --> 00:11:57,610
participate and as a small dose might
282
00:11:55,269 --> 00:12:01,300
have a larger effect than other contests
283
00:11:57,610 --> 00:12:02,980
where participation is more common so
284
00:12:01,300 --> 00:12:04,420
sick of this contest is particularly
285
00:12:02,980 --> 00:12:07,149
relevant as this is where the majority
286
00:12:04,420 --> 00:12:08,800
our manufacturing is happening and we
287
00:12:07,149 --> 00:12:10,629
weren't gonna do anything or replacing a
288
00:12:08,800 --> 00:12:12,759
factory measuring individual
289
00:12:10,629 --> 00:12:17,050
accomplishment within groups this is the
290
00:12:12,759 --> 00:12:19,209
place to be so most we're cruising is
291
00:12:17,050 --> 00:12:21,819
fact - you're young women they come a
292
00:12:19,209 --> 00:12:24,040
long way from the rural area China to
293
00:12:21,819 --> 00:12:25,720
work in the factory in the city they are
294
00:12:24,040 --> 00:12:27,670
highly motivated by the relatively
295
00:12:25,720 --> 00:12:30,089
decent wages that can help them pull
296
00:12:27,670 --> 00:12:32,529
himself up into the lower middle class
297
00:12:30,089 --> 00:12:34,949
many of them actually constantly send
298
00:12:32,529 --> 00:12:37,660
their money home to their families so
299
00:12:34,949 --> 00:12:40,449
the workers are paid by the piece rate
300
00:12:37,660 --> 00:12:43,059
which means the more they produce the
301
00:12:40,449 --> 00:12:44,980
more they earn so their gross salary
302
00:12:43,059 --> 00:12:46,929
before taxation and the fees are
303
00:12:44,980 --> 00:12:51,579
actually a perfect indicator of with
304
00:12:46,929 --> 00:12:54,309
worker productivity so workers in a
305
00:12:51,579 --> 00:12:55,450
sewing departments working groups but
306
00:12:54,309 --> 00:12:57,910
the work is relatively
307
00:12:55,450 --> 00:12:59,920
dividual so working together as a group
308
00:12:57,910 --> 00:13:01,740
can help but it's really mostly
309
00:12:59,920 --> 00:13:04,150
dependent on themselves
310
00:13:01,740 --> 00:13:05,890
so once the worker is hired by the
311
00:13:04,150 --> 00:13:09,130
factory and assigned to your particular
312
00:13:05,890 --> 00:13:15,490
group she or he really rotates so these
313
00:13:09,130 --> 00:13:17,260
were intact natural existing groups so
314
00:13:15,490 --> 00:13:20,410
with this project I want to address two
315
00:13:17,260 --> 00:13:21,820
main questions for one what is the
316
00:13:20,410 --> 00:13:24,250
effective part is pre meeting some
317
00:13:21,820 --> 00:13:26,710
worker productivity or say more about
318
00:13:24,250 --> 00:13:28,840
what is the parts for a meeting but this
319
00:13:26,710 --> 00:13:31,510
is a classic Caroline social psychology
320
00:13:28,840 --> 00:13:33,100
the general idea is what if you make
321
00:13:31,510 --> 00:13:35,350
these workers work life's more
322
00:13:33,100 --> 00:13:39,880
participatory in a small way on a
323
00:13:35,350 --> 00:13:41,650
regular basis so if there were an effect
324
00:13:39,880 --> 00:13:44,260
why would the part of a group structure
325
00:13:41,650 --> 00:13:46,120
motivate behavior change specifically
326
00:13:44,260 --> 00:13:48,280
building upon a theoretical intuition
327
00:13:46,120 --> 00:13:50,740
and predict that price pre-meeting may
328
00:13:48,280 --> 00:13:52,180
change behavior either because people
329
00:13:50,740 --> 00:13:54,520
learn more information from each other
330
00:13:52,180 --> 00:13:57,340
or they may set different type of goals
331
00:13:54,520 --> 00:13:58,780
or mostly importantly they get to save
332
00:13:57,340 --> 00:14:02,440
their voice which is the motivating
333
00:13:58,780 --> 00:14:04,450
factor by yourself for - I will know
334
00:14:02,440 --> 00:14:06,790
Duke rules that encourage participation
335
00:14:04,450 --> 00:14:09,880
influence broader attitudes to other
336
00:14:06,790 --> 00:14:12,400
self in the society including self
337
00:14:09,880 --> 00:14:18,640
empowerment and attitudes toward broader
338
00:14:12,400 --> 00:14:20,380
societal authority injustice so I
339
00:14:18,640 --> 00:14:22,390
conduct the first pair many large
340
00:14:20,380 --> 00:14:24,610
mountain national textile factory in the
341
00:14:22,390 --> 00:14:28,570
city of pseudo East coastal area of
342
00:14:24,610 --> 00:14:31,210
China I recruited or 65 work groups in a
343
00:14:28,570 --> 00:14:33,040
factory sewing Department Yemen randomly
344
00:14:31,210 --> 00:14:35,650
assigned groups into the treatment and
345
00:14:33,040 --> 00:14:37,660
control condition so how the groups were
346
00:14:35,650 --> 00:14:39,280
solid feeling condition and the other
347
00:14:37,660 --> 00:14:40,750
half groups were assigned to the control
348
00:14:39,280 --> 00:14:43,690
condition these were all random
349
00:14:40,750 --> 00:14:45,370
assignment so before we came into the
350
00:14:43,690 --> 00:14:47,410
factory each of these groups have
351
00:14:45,370 --> 00:14:50,500
existing 20-minute morning meeting every
352
00:14:47,410 --> 00:14:52,240
day and in the control condition these
353
00:14:50,500 --> 00:14:54,250
to adjust their status for meetings
354
00:14:52,240 --> 00:14:55,900
which typically look like a supervisor
355
00:14:54,250 --> 00:14:58,180
lecturing the workers on their work
356
00:14:55,900 --> 00:15:01,660
strategies how well they're doing and
357
00:14:58,180 --> 00:15:03,730
set individual goal for each worker was
358
00:15:01,660 --> 00:15:05,650
for a week for six week we send a
359
00:15:03,730 --> 00:15:08,200
research assistants to observe and take
360
00:15:05,650 --> 00:15:08,550
notes - you are the novelty effect so
361
00:15:08,200 --> 00:15:12,390
that
362
00:15:08,550 --> 00:15:14,640
everybody knows that the honor study for
363
00:15:12,390 --> 00:15:16,530
the treatment condition we change the
364
00:15:14,640 --> 00:15:19,190
structure of their more regular morning
365
00:15:16,530 --> 00:15:21,690
meeting once per week for six weeks so
366
00:15:19,190 --> 00:15:24,060
specifically as a research assistant
367
00:15:21,690 --> 00:15:26,010
facilitated discussion and we invited
368
00:15:24,060 --> 00:15:28,710
workers to discuss on their work
369
00:15:26,010 --> 00:15:30,600
troubles work strategies and at the end
370
00:15:28,710 --> 00:15:32,460
of the meeting each worker set an
371
00:15:30,600 --> 00:15:34,950
individual goal for themselves rather
372
00:15:32,460 --> 00:15:36,780
than by the supervisors this also
373
00:15:34,950 --> 00:15:38,840
happened 20 minutes once per week for
374
00:15:36,780 --> 00:15:41,580
six weeks
375
00:15:38,840 --> 00:15:44,310
so this charts compared the treatment
376
00:15:41,580 --> 00:15:46,020
recibo meetings so we can see that
377
00:15:44,310 --> 00:15:47,850
informational structure is starkly
378
00:15:46,020 --> 00:15:50,910
similar well the center around
379
00:15:47,850 --> 00:15:53,640
production and work strategies and have
380
00:15:50,910 --> 00:15:54,810
a goal-setting element in the end but in
381
00:15:53,640 --> 00:15:56,880
the treatment parts for a meeting
382
00:15:54,810 --> 00:15:59,940
condition information come from the
383
00:15:56,880 --> 00:16:02,220
workers while in the control status
384
00:15:59,940 --> 00:16:07,140
committee condition it all come from the
385
00:16:02,220 --> 00:16:08,760
supervisors so the experiment is carried
386
00:16:07,140 --> 00:16:11,430
out in the six-week experimental period
387
00:16:08,760 --> 00:16:13,230
followed by two survey waves conducting
388
00:16:11,430 --> 00:16:15,960
one week and four week after the end of
389
00:16:13,230 --> 00:16:18,060
the intervention so before during and
390
00:16:15,960 --> 00:16:19,470
after the experiment we have continuous
391
00:16:18,060 --> 00:16:22,350
data collection for our behavioral
392
00:16:19,470 --> 00:16:24,000
outcomes the gross salary basically how
393
00:16:22,350 --> 00:16:27,660
much money each worker getting to the
394
00:16:24,000 --> 00:16:29,940
pocket by the end of the day so during
395
00:16:27,660 --> 00:16:32,220
this six-week experimental period our
396
00:16:29,940 --> 00:16:34,170
research assistant recorded the behavior
397
00:16:32,220 --> 00:16:38,300
behavioral metrics for the proposed
398
00:16:34,170 --> 00:16:41,520
Magnus's information go or voice and
399
00:16:38,300 --> 00:16:43,470
during a true survey waves we measured
400
00:16:41,520 --> 00:16:45,420
the individual Carlmont in a grouping
401
00:16:43,470 --> 00:16:46,770
Carmen the classroom attitudes that
402
00:16:45,420 --> 00:16:52,560
indicate how people think about
403
00:16:46,770 --> 00:16:55,620
themselves and those around them so this
404
00:16:52,560 --> 00:16:59,310
is basically our the the time series
405
00:16:55,620 --> 00:17:00,540
production cam for flour workers so here
406
00:16:59,310 --> 00:17:02,790
is the control group through
407
00:17:00,540 --> 00:17:05,459
productivity so each blue dot in a
408
00:17:02,790 --> 00:17:07,740
background to indicate one one group's
409
00:17:05,459 --> 00:17:10,500
total productivity every single day
410
00:17:07,740 --> 00:17:12,570
before during an active intervention and
411
00:17:10,500 --> 00:17:14,400
we can see there's a lot of fluctuation
412
00:17:12,570 --> 00:17:16,020
in their production which is actually
413
00:17:14,400 --> 00:17:19,050
consistent with the Chinese factory
414
00:17:16,020 --> 00:17:21,120
seasonal production chant so people's
415
00:17:19,050 --> 00:17:21,610
productivity tend to rise post Chinese
416
00:17:21,120 --> 00:17:23,829
learning
417
00:17:21,610 --> 00:17:25,929
year when the factories demand increased
418
00:17:23,829 --> 00:17:27,579
an attention plateau and decrease
419
00:17:25,929 --> 00:17:29,920
gradually in the second half of the year
420
00:17:27,579 --> 00:17:32,290
and I have data going back every year
421
00:17:29,920 --> 00:17:35,590
and actually we always observe the same
422
00:17:32,290 --> 00:17:37,030
seasonal production pattern so what do
423
00:17:35,590 --> 00:17:40,120
we see when we add on a treatment
424
00:17:37,030 --> 00:17:43,720
workers a Productivity curve the red
425
00:17:40,120 --> 00:17:45,190
line so we can say that before the start
426
00:17:43,720 --> 00:17:47,410
of the treatment the red and blue is
427
00:17:45,190 --> 00:17:49,870
normally chasing each other there's no
428
00:17:47,410 --> 00:17:53,049
signal difference but right after the
429
00:17:49,870 --> 00:17:55,299
start of intervention we started TC at
430
00:17:53,049 --> 00:17:56,830
you see these white spaces meaning that
431
00:17:55,299 --> 00:17:58,450
the treatment groups are being more
432
00:17:56,830 --> 00:18:00,250
significantly more productive and the
433
00:17:58,450 --> 00:18:03,100
control groups and the difference
434
00:18:00,250 --> 00:18:07,690
sustained quite a while
435
00:18:03,100 --> 00:18:09,970
and then gradually attenuated so another
436
00:18:07,690 --> 00:18:12,700
way to visualize these changes is using
437
00:18:09,970 --> 00:18:16,600
a probability density function so when
438
00:18:12,700 --> 00:18:19,960
can see at the baseline period the Lord
439
00:18:16,600 --> 00:18:21,910
the the blue and green distributions are
440
00:18:19,960 --> 00:18:25,059
largely overlapping there's no definite
441
00:18:21,910 --> 00:18:27,070
difference and six-feet doing in also
442
00:18:25,059 --> 00:18:29,010
sick also six weeks after the end of the
443
00:18:27,070 --> 00:18:31,450
intervention we see the red distribution
444
00:18:29,010 --> 00:18:33,700
shifted to the right meaning the
445
00:18:31,450 --> 00:18:35,020
treatment workers productivity are much
446
00:18:33,700 --> 00:18:37,299
higher that the control worker's
447
00:18:35,020 --> 00:18:41,350
productivity this whole even when these
448
00:18:37,299 --> 00:18:42,910
meetings were no longer taking place so
449
00:18:41,350 --> 00:18:44,590
intrinsic seven effect size the
450
00:18:42,910 --> 00:18:48,160
treatment worker are each individual is
451
00:18:44,590 --> 00:18:51,490
actually earning 500 RMB hard 500 young
452
00:18:48,160 --> 00:18:53,290
more than a control workers about 10%
453
00:18:51,490 --> 00:18:58,540
more insurance to their average gross
454
00:18:53,290 --> 00:19:00,220
salary compared to the controls so we
455
00:18:58,540 --> 00:19:02,290
see there's the significant behavior
456
00:19:00,220 --> 00:19:04,360
difference so what I think the active
457
00:19:02,290 --> 00:19:05,950
ingredient what is the channel through
458
00:19:04,360 --> 00:19:08,440
which that departs pre-meeting is
459
00:19:05,950 --> 00:19:10,690
bringing these productively changed so I
460
00:19:08,440 --> 00:19:12,820
said always tested several our rivalry
461
00:19:10,690 --> 00:19:14,650
hypothesis is it because people are
462
00:19:12,820 --> 00:19:16,750
getting different information or is that
463
00:19:14,650 --> 00:19:19,090
people set different goals or is it
464
00:19:16,750 --> 00:19:21,100
because their attitudes change or is it
465
00:19:19,090 --> 00:19:24,130
because they now have the the channel
466
00:19:21,100 --> 00:19:24,669
having their voice heard in this regular
467
00:19:24,130 --> 00:19:29,559
way
468
00:19:24,669 --> 00:19:31,419
your business platform so I have all the
469
00:19:29,559 --> 00:19:34,269
regression table ready but for the sake
470
00:19:31,419 --> 00:19:36,389
of time I'm going to summarize that we
471
00:19:34,269 --> 00:19:38,950
actually did not find any evidence that
472
00:19:36,389 --> 00:19:42,580
information goal setting is the major
473
00:19:38,950 --> 00:19:44,980
channel for behavior change however we
474
00:19:42,580 --> 00:19:47,669
find quite consistent evidence that
475
00:19:44,980 --> 00:19:50,369
noise measured in multiple ways is
476
00:19:47,669 --> 00:19:53,980
correlated with productivity change
477
00:19:50,369 --> 00:19:56,230
specifically we found that the amount of
478
00:19:53,980 --> 00:19:59,019
time workers standing talking on either
479
00:19:56,230 --> 00:20:00,909
production or non production was
480
00:19:59,019 --> 00:20:04,179
actually secondly correlated with their
481
00:20:00,909 --> 00:20:06,249
productivity and the amount of time
482
00:20:04,179 --> 00:20:08,950
their supervisor encouraged the workers
483
00:20:06,249 --> 00:20:10,419
that was significantly correlated and
484
00:20:08,950 --> 00:20:12,850
interesting that amount of time their
485
00:20:10,419 --> 00:20:14,799
supervisor interrupting the workers or
486
00:20:12,850 --> 00:20:17,019
scoring the workers in discussion was
487
00:20:14,799 --> 00:20:20,350
neatly predicted of productively change
488
00:20:17,019 --> 00:20:22,779
and finally another piece of evidence is
489
00:20:20,350 --> 00:20:24,070
that if you remembering the curve now
490
00:20:22,779 --> 00:20:26,440
the productivity spike
491
00:20:24,070 --> 00:20:28,960
really early on in the intervention at
492
00:20:26,440 --> 00:20:30,549
week one so before they were doing
493
00:20:28,960 --> 00:20:32,679
anything information or goal based
494
00:20:30,549 --> 00:20:35,169
because the week one session was mostly
495
00:20:32,679 --> 00:20:37,809
getting to know each other and warming
496
00:20:35,169 --> 00:20:39,429
up so this indicated something about a
497
00:20:37,809 --> 00:20:41,289
general structure of these meetings
498
00:20:39,429 --> 00:20:46,539
rather than information or goal content
499
00:20:41,289 --> 00:20:49,210
that is leading to the change so what
500
00:20:46,539 --> 00:20:51,940
happens to people's workplace attitudes
501
00:20:49,210 --> 00:20:54,639
so here the x-axis is the absolute
502
00:20:51,940 --> 00:20:56,139
constructs and the y-axis is the
503
00:20:54,639 --> 00:20:58,779
difference between the treatment and
504
00:20:56,139 --> 00:21:00,340
control groups so basically this this
505
00:20:58,779 --> 00:21:02,049
chart indicates that the treatment
506
00:21:00,340 --> 00:21:04,049
workers are reporting higher job
507
00:21:02,049 --> 00:21:06,159
satisfaction sense of control and
508
00:21:04,049 --> 00:21:08,109
attitudes relate to their work groups
509
00:21:06,159 --> 00:21:10,509
are than the control control people
510
00:21:08,109 --> 00:21:12,070
except that there's no difference than
511
00:21:10,509 --> 00:21:15,730
work and well-being between the children
512
00:21:12,070 --> 00:21:17,499
control and when we're Imagi the same
513
00:21:15,730 --> 00:21:20,049
attitudes for week after the
514
00:21:17,499 --> 00:21:24,100
intervention I basically found the same
515
00:21:20,049 --> 00:21:26,109
trend so what I find really remarkable
516
00:21:24,100 --> 00:21:27,850
about this is that these workers were no
517
00:21:26,109 --> 00:21:30,159
longer doing these parts pre meetings
518
00:21:27,850 --> 00:21:32,080
anymore but nevertheless this has
519
00:21:30,159 --> 00:21:34,539
enjoyed inkpad on how they feel about
520
00:21:32,080 --> 00:21:36,220
their work and the way they worked so
521
00:21:34,539 --> 00:21:39,149
this lasted even when they were no
522
00:21:36,220 --> 00:21:39,149
longer during these meetings
523
00:21:40,350 --> 00:21:45,520
so we see that voice is an active
524
00:21:43,029 --> 00:21:46,990
ingredient for the local part spray for
525
00:21:45,520 --> 00:21:49,840
the local changing behavior and
526
00:21:46,990 --> 00:21:51,730
attitudes so the next question I have is
527
00:21:49,840 --> 00:21:53,860
just being asked for your voice in your
528
00:21:51,730 --> 00:21:55,570
group translate into wanting to have
529
00:21:53,860 --> 00:21:58,570
more voice in a broader society
530
00:21:55,570 --> 00:22:01,870
so does local change still over to you
531
00:21:58,570 --> 00:22:03,700
how you think about a larger society so
532
00:22:01,870 --> 00:22:06,130
the intuitionists workplace inviting
533
00:22:03,700 --> 00:22:08,500
more worker participation can empower
534
00:22:06,130 --> 00:22:11,020
the workers decreasing plank trusting
535
00:22:08,500 --> 00:22:13,630
authority and justice and motivating a
536
00:22:11,020 --> 00:22:15,340
political participation so the idea is
537
00:22:13,630 --> 00:22:16,720
that basically participating groups make
538
00:22:15,340 --> 00:22:19,390
you a better citizen who are in power
539
00:22:16,720 --> 00:22:23,250
and maybe more skeptical of authority
540
00:22:19,390 --> 00:22:23,250
and we're willing to challenge authority
541
00:22:23,850 --> 00:22:28,840
so we use the establish scale after on
542
00:22:27,100 --> 00:22:30,669
psychology to measure people's
543
00:22:28,840 --> 00:22:32,500
generalized attitudes to what authority
544
00:22:30,669 --> 00:22:35,409
and lead when injustice nature of the
545
00:22:32,500 --> 00:22:37,480
world and I also included measures on
546
00:22:35,409 --> 00:22:39,429
people's participation behavior outside
547
00:22:37,480 --> 00:22:43,179
of work in the familial and social life
548
00:22:39,429 --> 00:22:45,640
and these attitudes were all measured in
549
00:22:43,179 --> 00:22:52,510
survey with two four week after the end
550
00:22:45,640 --> 00:22:55,000
of intervention so this is a summary of
551
00:22:52,510 --> 00:22:57,340
what we have found so we found that a
552
00:22:55,000 --> 00:22:59,559
treatment worker actually reported they
553
00:22:57,340 --> 00:23:02,620
could be lower authoritarian attitudes
554
00:22:59,559 --> 00:23:06,580
yes it will be lower belief in the
555
00:23:02,620 --> 00:23:08,110
justice nature of the world this this
556
00:23:06,580 --> 00:23:09,580
about one standard deviation honor
557
00:23:08,110 --> 00:23:11,230
serving measurement scale and the
558
00:23:09,580 --> 00:23:13,870
perhaps more anxious more interesting
559
00:23:11,230 --> 00:23:17,080
that it carried over full week after the
560
00:23:13,870 --> 00:23:18,700
end of the depression and I also find
561
00:23:17,080 --> 00:23:20,980
that a treatment workers some reported
562
00:23:18,700 --> 00:23:23,500
engagement with politics and family life
563
00:23:20,980 --> 00:23:26,350
also changed which is of interest to a
564
00:23:23,500 --> 00:23:27,909
broader story change so these findings I
565
00:23:26,350 --> 00:23:30,399
think should be interpreted within the
566
00:23:27,909 --> 00:23:32,620
context of the experiment so many of
567
00:23:30,399 --> 00:23:34,779
these factory workers experiences Emilio
568
00:23:32,620 --> 00:23:37,659
and a social isolation as migrant
569
00:23:34,779 --> 00:23:40,299
workers in as young woman they are also
570
00:23:37,659 --> 00:23:42,340
relatively disempowered giving decision
571
00:23:40,299 --> 00:23:44,020
up allowed their own children they let
572
00:23:42,340 --> 00:23:47,200
back home in the rural areas with a
573
00:23:44,020 --> 00:23:49,330
family so the quitter quitter critique
574
00:23:47,200 --> 00:23:52,160
of Authority and lower bleeding a
575
00:23:49,330 --> 00:23:54,290
justice nature of the road in a company
576
00:23:52,160 --> 00:23:56,660
the increasing assertion on itself we
577
00:23:54,290 --> 00:23:58,210
suggest a global shift that I cautiously
578
00:23:56,660 --> 00:24:00,710
labeled in Carmen
579
00:23:58,210 --> 00:24:02,900
of course future work I will need to
580
00:24:00,710 --> 00:24:04,850
verify visa reported claims by measuring
581
00:24:02,900 --> 00:24:07,190
concrete behavior perhaps with
582
00:24:04,850 --> 00:24:08,780
standardized behavioral games well with
583
00:24:07,190 --> 00:24:11,480
difficulty by higher payoff in the
584
00:24:08,780 --> 00:24:18,350
context of these workers lives in rural
585
00:24:11,480 --> 00:24:21,170
China and in the post on the city so to
586
00:24:18,350 --> 00:24:23,240
conclude I find clear causal evidence
587
00:24:21,170 --> 00:24:25,970
that participation groups shifted
588
00:24:23,240 --> 00:24:28,010
workers behavior and attitudes and it is
589
00:24:25,970 --> 00:24:30,410
voice rather than information or ghost
590
00:24:28,010 --> 00:24:33,020
that is driving at the behavior change
591
00:24:30,410 --> 00:24:35,120
and we also found that local
592
00:24:33,020 --> 00:24:37,070
participatory group structure actually
593
00:24:35,120 --> 00:24:39,530
can change broader attitudes towards the
594
00:24:37,070 --> 00:24:41,360
side Authority and justice the sort of
595
00:24:39,530 --> 00:24:43,460
construct that has long as theorized to
596
00:24:41,360 --> 00:24:46,490
be personality based constructing social
597
00:24:43,460 --> 00:24:48,550
psychology and on the application side
598
00:24:46,490 --> 00:24:51,350
the intervention cost little or nothing
599
00:24:48,550 --> 00:24:53,510
because it may impose minimal burden on
600
00:24:51,350 --> 00:24:55,100
factory workers and managers as we are
601
00:24:53,510 --> 00:24:57,110
utilizing some existing construction
602
00:24:55,100 --> 00:25:00,650
that they only have so has some
603
00:24:57,110 --> 00:25:02,540
potential for stealing out in future so
604
00:25:00,650 --> 00:25:05,540
outside of this line of work on group I
605
00:25:02,540 --> 00:25:08,210
also do judgment decision-making and we
606
00:25:05,540 --> 00:25:09,890
are people social science social cording
607
00:25:08,210 --> 00:25:11,810
hierarchy within Sakai within the
608
00:25:09,890 --> 00:25:15,230
society I'm also a big fan of research
609
00:25:11,810 --> 00:25:17,570
methodology select we thank you for
610
00:25:15,230 --> 00:25:19,670
listening and also thank my PhD advisor
611
00:25:17,570 --> 00:25:25,900
Betsy lab metallic and other Shaffir and
612
00:25:19,670 --> 00:25:25,900
also for the grants I receipts thank you
613
00:25:27,340 --> 00:25:32,140
Thank You professor woo we really
614
00:25:29,780 --> 00:25:34,940
appreciate you sharing your research and
615
00:25:32,140 --> 00:25:38,000
it's my pleasure to now introduce our
616
00:25:34,940 --> 00:25:41,990
second speaker our second speaker is
617
00:25:38,000 --> 00:25:43,580
Lana who who is a PhD candidate in the
618
00:25:41,990 --> 00:25:46,640
Department of Chinese language and
619
00:25:43,580 --> 00:25:48,800
literature at Peking University he is
620
00:25:46,640 --> 00:25:51,050
the student one of the students of digan
621
00:25:48,800 --> 00:25:53,930
wah one of the kind of towering figures
622
00:25:51,050 --> 00:25:56,660
in the area of modern chinese cultural
623
00:25:53,930 --> 00:25:59,390
studies and currently he's a visiting
624
00:25:56,660 --> 00:26:00,680
graduates graduate student researcher
625
00:25:59,390 --> 00:26:02,690
here at UCLA
626
00:26:00,680 --> 00:26:04,880
his interests include cultural studies
627
00:26:02,690 --> 00:26:06,710
film studies and third world is on
628
00:26:04,880 --> 00:26:09,350
and today he's gonna be talking about
629
00:26:06,710 --> 00:26:12,140
his current doctoral dissertation
630
00:26:09,350 --> 00:26:14,690
project which is the third world and the
631
00:26:12,140 --> 00:26:18,500
world imagination of Chinese in the
632
00:26:14,690 --> 00:26:22,420
socialist era 1956 to 1976 so with that
633
00:26:18,500 --> 00:26:22,420
please welcome Julio
634
00:26:23,740 --> 00:26:32,120
Thank You professor Barry did you could
635
00:26:27,590 --> 00:26:38,240
you see my screen my keynote yeah okay
636
00:26:32,120 --> 00:26:40,160
great okay thank you professor Barry -
637
00:26:38,240 --> 00:26:42,850
for inviting me to this special event
638
00:26:40,160 --> 00:26:45,680
it's been a while since last time I just
639
00:26:42,850 --> 00:26:47,690
be with so many people's I mean I'm
640
00:26:45,680 --> 00:26:49,880
physically though but if they were very
641
00:26:47,690 --> 00:26:52,070
exciting especially in the nick of this
642
00:26:49,880 --> 00:26:54,290
crazy time I guess
643
00:26:52,070 --> 00:26:58,520
today I'm gonna briefly introduce my
644
00:26:54,290 --> 00:27:01,310
ongoing PhD dissertation the the project
645
00:26:58,520 --> 00:27:03,710
is aimed to exam being socially Syria
646
00:27:01,310 --> 00:27:08,330
how Chinese people think we met in and
647
00:27:03,710 --> 00:27:10,220
write about third world countries so
648
00:27:08,330 --> 00:27:13,790
this questioning of this study arranging
649
00:27:10,220 --> 00:27:17,650
from a certain timer like five or six
650
00:27:13,790 --> 00:27:21,590
years ago a cultural phenomenon just
651
00:27:17,650 --> 00:27:27,740
became quite visible in Chinese in
652
00:27:21,590 --> 00:27:29,630
Chinese big screens like yeah and you
653
00:27:27,740 --> 00:27:31,910
notice that there were narratives about
654
00:27:29,630 --> 00:27:35,480
the non-western of third world countries
655
00:27:31,910 --> 00:27:38,030
appears intensively on Chinese pigs
656
00:27:35,480 --> 00:27:40,280
Philips Korean popular cultures most of
657
00:27:38,030 --> 00:27:42,830
them blockbuster like a listed here they
658
00:27:40,280 --> 00:27:44,420
were quite familiar for those most of
659
00:27:42,830 --> 00:27:46,730
the people I guess because if they were
660
00:27:44,420 --> 00:27:49,690
talked quite a lot and they they could
661
00:27:46,730 --> 00:27:51,800
performed quite well in in box offices
662
00:27:49,690 --> 00:27:53,990
Larry you sorry to interrupt your
663
00:27:51,800 --> 00:27:56,180
PowerPoint disappeared we only see you
664
00:27:53,990 --> 00:28:02,480
so I think oh God share your screen
665
00:27:56,180 --> 00:28:06,560
again okay maybe I shared it wrong next
666
00:28:02,480 --> 00:28:13,160
thing stops did they work picking yes
667
00:28:06,560 --> 00:28:16,340
it's back now oh and well if you look at
668
00:28:13,160 --> 00:28:18,620
this this story it's mostly about some
669
00:28:16,340 --> 00:28:20,960
crisis and political
670
00:28:18,620 --> 00:28:23,690
crisis suddenly erupted it's like well
671
00:28:20,960 --> 00:28:25,670
we are witnessing now usually in a place
672
00:28:23,690 --> 00:28:29,030
outside of China and the homeland and
673
00:28:25,670 --> 00:28:31,160
the Chinese somewhere nowhere in Middle
674
00:28:29,030 --> 00:28:33,680
East African country somewhere and
675
00:28:31,160 --> 00:28:35,809
Chinese soldier got to stepping to come
676
00:28:33,680 --> 00:28:38,330
down the situation and save the Chinese
677
00:28:35,809 --> 00:28:41,210
people sometimes local people's out of
678
00:28:38,330 --> 00:28:43,700
the crisis some of them are a little bit
679
00:28:41,210 --> 00:28:46,250
controversial given away how he
680
00:28:43,700 --> 00:28:48,710
expressed China has Chinese people and
681
00:28:46,250 --> 00:28:51,230
the other countries people's thinking
682
00:28:48,710 --> 00:28:56,630
wolf warrior two at an example I think
683
00:28:51,230 --> 00:29:00,410
that the frequent example Buddhism is is
684
00:28:56,630 --> 00:29:02,090
leveled at for example the film success
685
00:29:00,410 --> 00:29:04,040
is largely due to its translation of
686
00:29:02,090 --> 00:29:08,270
some of the worst elements of
687
00:29:04,040 --> 00:29:09,770
Hollywood's formula people say the long
688
00:29:08,270 --> 00:29:12,170
from the people who Jean played is
689
00:29:09,770 --> 00:29:14,780
called Chinese rainbow Stamper and the
690
00:29:12,170 --> 00:29:17,290
protagonist of psychotic behavior has
691
00:29:14,780 --> 00:29:21,650
been noted as an example of toxic
692
00:29:17,290 --> 00:29:24,920
masculinity and he used uncontrolled oil
693
00:29:21,650 --> 00:29:27,710
insists and also she who sings a bit of
694
00:29:24,920 --> 00:29:29,240
nationalism and sometimes chauvinist
695
00:29:27,710 --> 00:29:32,360
sentiments in this film
696
00:29:29,240 --> 00:29:35,059
I think the African appear as they are
697
00:29:32,360 --> 00:29:37,190
chaotic in violence with local women and
698
00:29:35,059 --> 00:29:41,179
children need protection from the
699
00:29:37,190 --> 00:29:43,820
foreign forces and it's interesting that
700
00:29:41,179 --> 00:29:47,390
the Chinese soldiers appears to be the
701
00:29:43,820 --> 00:29:49,970
one who'd taken the classic orientalist
702
00:29:47,390 --> 00:29:52,220
white man's burden by quoting Chris
703
00:29:49,970 --> 00:29:56,420
barest critics but for me there is
704
00:29:52,220 --> 00:29:58,550
another question worth asking that's why
705
00:29:56,420 --> 00:30:00,740
is the African always say this
706
00:29:58,550 --> 00:30:05,210
third-world country appears as a a
707
00:30:00,740 --> 00:30:06,890
chaotic and violence but also anonymous
708
00:30:05,210 --> 00:30:11,390
spectrum of this story but remain
709
00:30:06,890 --> 00:30:12,770
anonymous it's something use some fake
710
00:30:11,390 --> 00:30:14,540
names and it's something like oh I could
711
00:30:12,770 --> 00:30:17,530
work and are something pretty much the
712
00:30:14,540 --> 00:30:21,500
same well I think apart from the
713
00:30:17,530 --> 00:30:24,320
diplomatic and censorship consideration
714
00:30:21,500 --> 00:30:27,350
a censorship consideration it also
715
00:30:24,320 --> 00:30:30,200
reflect the political unconsciousness in
716
00:30:27,350 --> 00:30:32,330
laconia Express African or the third
717
00:30:30,200 --> 00:30:36,110
world country must be imagined
718
00:30:32,330 --> 00:30:38,809
and be represented as an absent present
719
00:30:36,110 --> 00:30:41,620
in contemporary Chinese cooking
720
00:30:38,809 --> 00:30:45,019
but in contemporary China but this film
721
00:30:41,620 --> 00:30:46,250
are no doubts a type of the geographic
722
00:30:45,019 --> 00:30:49,519
distribution for the cultural
723
00:30:46,250 --> 00:30:52,220
imaginations in response to the need to
724
00:30:49,519 --> 00:30:54,529
come up with new narratives that respond
725
00:30:52,220 --> 00:30:58,039
the Chinese new global rule in the
726
00:30:54,529 --> 00:31:01,220
changing world system it also makes me
727
00:30:58,039 --> 00:31:04,149
think that if this comes certain type
728
00:31:01,220 --> 00:31:07,690
for the cultural practices is that
729
00:31:04,149 --> 00:31:10,490
response China's new global rule
730
00:31:07,690 --> 00:31:12,500
consistency of social reality for the
731
00:31:10,490 --> 00:31:17,120
contemporary global China so what kind
732
00:31:12,500 --> 00:31:19,340
of the third world writing was in
733
00:31:17,120 --> 00:31:22,370
response to the China earlier like the
734
00:31:19,340 --> 00:31:24,019
socialist leader of China but when it
735
00:31:22,370 --> 00:31:28,100
come to this question do you realize
736
00:31:24,019 --> 00:31:30,919
that this retrospective exam is
737
00:31:28,100 --> 00:31:33,190
necessary and needed to be treated in a
738
00:31:30,919 --> 00:31:36,529
socially or a pre globalization late
739
00:31:33,190 --> 00:31:38,210
late capitalism period he also noticed
740
00:31:36,529 --> 00:31:41,389
that the absence of the third world
741
00:31:38,210 --> 00:31:44,690
country in Chinese popular culture and
742
00:31:41,389 --> 00:31:47,000
big-screen post-socialist it's well read
743
00:31:44,690 --> 00:31:50,090
a long time I think seen 30 80s or
744
00:31:47,000 --> 00:31:52,039
something like that so I tried to trace
745
00:31:50,090 --> 00:31:54,830
back the notion of the third world in
746
00:31:52,039 --> 00:31:57,889
China we can see there were lots of
747
00:31:54,830 --> 00:32:01,429
differences terms and it is also
748
00:31:57,889 --> 00:32:03,980
changing I got to say in the context of
749
00:32:01,429 --> 00:32:07,220
the Chinese socialism the officials
750
00:32:03,980 --> 00:32:11,360
three were reward theory was mentioned
751
00:32:07,220 --> 00:32:15,169
and named quite later in 1974 when Mao
752
00:32:11,360 --> 00:32:17,409
Zedong had meeting with some African
753
00:32:15,169 --> 00:32:19,580
countries leaders but there was some
754
00:32:17,409 --> 00:32:22,370
definition there were some terms like in
755
00:32:19,580 --> 00:32:24,889
key intermediate zoom mentioned in
756
00:32:22,370 --> 00:32:27,950
nineteen forty three forty six before
757
00:32:24,889 --> 00:32:32,240
into some last one regions between
758
00:32:27,950 --> 00:32:35,710
United States and USSR and also marked
759
00:32:32,240 --> 00:32:39,440
by the been do conferences China
760
00:32:35,710 --> 00:32:46,070
promoted the non-aligned allied movement
761
00:32:39,440 --> 00:32:48,590
and in 1964 marginalized a concept
762
00:32:46,070 --> 00:32:51,200
actually added another intimate ISM I
763
00:32:48,590 --> 00:32:54,080
became to intermediate zone one of them
764
00:32:51,200 --> 00:32:56,030
is the developed developing country
765
00:32:54,080 --> 00:33:00,100
third world country another one became
766
00:32:56,030 --> 00:33:02,870
Japan and Western European countries and
767
00:33:00,100 --> 00:33:05,330
it also reflect the change of Chinese
768
00:33:02,870 --> 00:33:08,900
the foreign policy diplomatic policy
769
00:33:05,330 --> 00:33:11,330
from the leaning on one side to USSR and
770
00:33:08,900 --> 00:33:15,380
with the spilitt of China Soviet Union
771
00:33:11,330 --> 00:33:18,440
and goes to nonviolent movements and
772
00:33:15,380 --> 00:33:21,440
goes to in 1960 with the radicalization
773
00:33:18,440 --> 00:33:25,040
revolution ization the diplomacy it can
774
00:33:21,440 --> 00:33:31,250
anti American imperialism at the same
775
00:33:25,040 --> 00:33:37,420
time anti-soviet of regionalism so in in
776
00:33:31,250 --> 00:33:40,850
1974 as I mentioned earlier that Mao
777
00:33:37,420 --> 00:33:43,910
officially bring up the three word
778
00:33:40,850 --> 00:33:47,630
theory he also emphasized some standard
779
00:33:43,910 --> 00:33:50,510
to categorize the three word one of them
780
00:33:47,630 --> 00:33:54,560
is the development standards as well as
781
00:33:50,510 --> 00:33:59,120
you nuclear power and the population etc
782
00:33:54,560 --> 00:34:02,780
I also mission at China is a part of the
783
00:33:59,120 --> 00:34:05,180
third world no doubt but during the
784
00:34:02,780 --> 00:34:08,120
socialist era I think the third wall has
785
00:34:05,180 --> 00:34:12,740
another name which is named Asian after
786
00:34:08,120 --> 00:34:15,860
Latin American in Chinese avila it's
787
00:34:12,740 --> 00:34:18,170
it's formulated around the 1960s after
788
00:34:15,860 --> 00:34:21,140
the Cuban Revolution before that is
789
00:34:18,170 --> 00:34:25,400
always it was always asian and african
790
00:34:21,140 --> 00:34:29,630
and after cuban set up the socialist
791
00:34:25,400 --> 00:34:32,390
regime and they put Latin American in so
792
00:34:29,630 --> 00:34:35,450
this this term it became officially
793
00:34:32,390 --> 00:34:39,560
became a lot in the issue and for Latin
794
00:34:35,450 --> 00:34:42,980
American and it's just officially became
795
00:34:39,560 --> 00:34:47,060
in the the term represents the Third
796
00:34:42,980 --> 00:34:50,960
Ward this is also why I choose 1956 to
797
00:34:47,060 --> 00:34:53,620
1976 as a period of my research is that
798
00:34:50,960 --> 00:34:56,570
it's marked by the Bendu conference and
799
00:34:53,620 --> 00:34:59,600
the end of the culture evolution it also
800
00:34:56,570 --> 00:35:02,770
contained with Fredric Jameson one too
801
00:34:59,600 --> 00:35:07,160
said the long 60s that's a beginning
802
00:35:02,770 --> 00:35:11,270
marked by the Cuban Revolution ended by
803
00:35:07,160 --> 00:35:14,030
the Koopa tarde happened in Chile Chile
804
00:35:11,270 --> 00:35:18,200
in 1973 it's longer than Earth its
805
00:35:14,030 --> 00:35:21,410
prolonged long 60 minutes but there were
806
00:35:18,200 --> 00:35:24,050
some Chinese characteristics about third
807
00:35:21,410 --> 00:35:26,750
world and the three word theory we can
808
00:35:24,050 --> 00:35:29,060
notice that the three word refers to
809
00:35:26,750 --> 00:35:32,180
Asian absolute lacking a feelin but a
810
00:35:29,060 --> 00:35:34,340
mouse 3-wood theory is actually a rich
811
00:35:32,180 --> 00:35:37,070
respective conclusion all constructions
812
00:35:34,340 --> 00:35:39,950
over the two decades political
813
00:35:37,070 --> 00:35:42,710
diplomatic and as well as cultural
814
00:35:39,950 --> 00:35:45,500
experiences which construct those
815
00:35:42,710 --> 00:35:48,620
countries as a whole political entity
816
00:35:45,500 --> 00:35:50,680
which is also including China but it's a
817
00:35:48,620 --> 00:35:55,180
different from what we normally
818
00:35:50,680 --> 00:35:59,870
understand the three war theory that's
819
00:35:55,180 --> 00:36:02,090
the China didn't put American as one the
820
00:35:59,870 --> 00:36:04,160
first country us decide second country
821
00:36:02,090 --> 00:36:07,550
but put these two superpowers as the
822
00:36:04,160 --> 00:36:09,800
very first country so it's so this logic
823
00:36:07,550 --> 00:36:11,930
is based a pound just the part of the
824
00:36:09,800 --> 00:36:16,010
structure of the power rather than the
825
00:36:11,930 --> 00:36:18,920
division of the ideology it also and
826
00:36:16,010 --> 00:36:20,690
also a paramedic strategy because when
827
00:36:18,920 --> 00:36:23,660
you face two superpower at the same time
828
00:36:20,690 --> 00:36:25,820
you're facing America and USSR you've
829
00:36:23,660 --> 00:36:28,310
got friends are friends actually you
830
00:36:25,820 --> 00:36:32,240
have you use some rhetorical as well as
831
00:36:28,310 --> 00:36:33,770
some diplomatic strategy so so it's also
832
00:36:32,240 --> 00:36:38,330
consideration for national security
833
00:36:33,770 --> 00:36:42,200
reasons but they also point out that
834
00:36:38,330 --> 00:36:45,170
there is a alternative space the higher
835
00:36:42,200 --> 00:36:48,250
communalism turnest the space out of the
836
00:36:45,170 --> 00:36:51,500
bipolar ideology system became a
837
00:36:48,250 --> 00:36:53,900
alternative choice in that Cold War
838
00:36:51,500 --> 00:36:57,920
system I think that is exactly the skin
839
00:36:53,900 --> 00:37:00,740
nificant of the third war means today it
840
00:36:57,920 --> 00:37:03,020
also calling the higher this whole
841
00:37:00,740 --> 00:37:05,600
process isn't closely abandoned in the
842
00:37:03,020 --> 00:37:08,840
global 60 what we usually say today led
843
00:37:05,600 --> 00:37:11,750
to a world spread of Mouzone meanwhile
844
00:37:08,840 --> 00:37:13,580
it offers the non-western view in a
845
00:37:11,750 --> 00:37:16,520
process the formulation of the
846
00:37:13,580 --> 00:37:20,350
Chinese nationalism and national beauty
847
00:37:16,520 --> 00:37:22,790
therefore it calls for something higher
848
00:37:20,350 --> 00:37:27,560
imaginative political identity beyond
849
00:37:22,790 --> 00:37:29,990
the Chinese boundary and through massive
850
00:37:27,560 --> 00:37:33,710
through popular cultures reproductions
851
00:37:29,990 --> 00:37:36,440
third would also became more or less the
852
00:37:33,710 --> 00:37:40,040
structural feeling we buy use the women
853
00:37:36,440 --> 00:37:42,980
Williams term that for hope one or two
854
00:37:40,040 --> 00:37:47,000
generations but it is an example very
855
00:37:42,980 --> 00:37:51,170
long period so I think that's how this
856
00:37:47,000 --> 00:37:55,330
awareness of the question begins next I
857
00:37:51,170 --> 00:38:00,620
would like to share a case of Vietnam
858
00:37:55,330 --> 00:38:02,060
man his story and his starring China and
859
00:38:00,620 --> 00:38:03,680
somewhere else in the world back to the
860
00:38:02,060 --> 00:38:09,130
60s
861
00:38:03,680 --> 00:38:11,510
his name is when when Troy he was a
862
00:38:09,130 --> 00:38:14,900
electrician a sound of fishermen leaving
863
00:38:11,510 --> 00:38:20,150
Saigon and he became the Vietcong member
864
00:38:14,900 --> 00:38:23,240
since the 1960s and he was assigned to a
865
00:38:20,150 --> 00:38:25,010
mission that assassinate the United
866
00:38:23,240 --> 00:38:28,510
States Secretary of Defense Robert
867
00:38:25,010 --> 00:38:31,480
McNamara in May 1964 but he was
868
00:38:28,510 --> 00:38:37,160
unfortunately captured and publicly
869
00:38:31,480 --> 00:38:42,200
executed in October 94 64 after his
870
00:38:37,160 --> 00:38:44,990
death the the the the north we have a
871
00:38:42,200 --> 00:38:50,630
man come just glorify him as a martyr
872
00:38:44,990 --> 00:38:52,520
and he became a anti-american symbol and
873
00:38:50,630 --> 00:38:56,720
borrowed his story was told in many
874
00:38:52,520 --> 00:38:58,280
countries around the world and in in in
875
00:38:56,720 --> 00:39:03,590
serve our country as well as in the
876
00:38:58,280 --> 00:39:07,970
first world country after several months
877
00:39:03,590 --> 00:39:09,980
his widow published his were more called
878
00:39:07,970 --> 00:39:11,990
the way he'll live and this book was
879
00:39:09,980 --> 00:39:15,200
translated into various languages
880
00:39:11,990 --> 00:39:21,410
including Italian English Spanish of
881
00:39:15,200 --> 00:39:26,330
course Chinese and and this city record
882
00:39:21,410 --> 00:39:27,060
is published by a Chile no folk band
883
00:39:26,330 --> 00:39:30,300
called
884
00:39:27,060 --> 00:39:33,690
gilad by union and this this family is
885
00:39:30,300 --> 00:39:36,890
involved quite deeply in the process of
886
00:39:33,690 --> 00:39:41,310
ally and Salvador Ally and this
887
00:39:36,890 --> 00:39:45,600
political campaign his fourth day left
888
00:39:41,310 --> 00:39:49,020
when leaders and also this is the this
889
00:39:45,600 --> 00:39:54,600
man played a very important ruin Chile
890
00:39:49,020 --> 00:39:57,300
new folks are movement also this choice
891
00:39:54,600 --> 00:40:00,090
story was told but I'd be home any hasty
892
00:39:57,300 --> 00:40:02,790
this week and countercultural movement
893
00:40:00,090 --> 00:40:05,130
and on the right picture that picture on
894
00:40:02,790 --> 00:40:08,640
the right side it is Jane Fonda named
895
00:40:05,130 --> 00:40:12,180
his son the Troy's name is Troy gravity
896
00:40:08,640 --> 00:40:16,700
also it's a misspell it also fascinating
897
00:40:12,180 --> 00:40:19,440
that Detroit story became a rather big
898
00:40:16,700 --> 00:40:22,800
cultural event in China we could look
899
00:40:19,440 --> 00:40:25,590
back to the 1964 and actually 65 we can
900
00:40:22,800 --> 00:40:29,400
see the Chinese domestic and the Foreign
901
00:40:25,590 --> 00:40:32,040
Affair policy moved to a direction of
902
00:40:29,400 --> 00:40:34,800
the radicalization and the revolution
903
00:40:32,040 --> 00:40:40,400
ionization and most notably the support
904
00:40:34,800 --> 00:40:42,630
of Vietnam he may fit 1965 the
905
00:40:40,400 --> 00:40:44,930
government's officially announced the
906
00:40:42,630 --> 00:40:50,310
estate in Vietnam to resist the US
907
00:40:44,930 --> 00:40:54,180
policy uau economy and in art front they
908
00:40:50,310 --> 00:40:55,800
also confirmed this this this list in
909
00:40:54,180 --> 00:40:57,870
policy that's calling the Vienna and be
910
00:40:55,800 --> 00:41:03,240
people to struggle against the United
911
00:40:57,870 --> 00:41:07,880
States also the art policy requires the
912
00:41:03,240 --> 00:41:11,370
writers and the art the people to
913
00:41:07,880 --> 00:41:14,190
portrait the heroic figures and also
914
00:41:11,370 --> 00:41:17,190
going to the mass but the serve the
915
00:41:14,190 --> 00:41:20,850
people most of the people as as possible
916
00:41:17,190 --> 00:41:23,010
as they can and like I said the memorial
917
00:41:20,850 --> 00:41:26,880
live like him was published there were
918
00:41:23,010 --> 00:41:30,600
millions and millions of copy published
919
00:41:26,880 --> 00:41:34,800
in China and the story was soon adopted
920
00:41:30,600 --> 00:41:36,660
into different various forms of opera
921
00:41:34,800 --> 00:41:38,940
and drama which is quite interesting and
922
00:41:36,660 --> 00:41:40,770
formula why do the Chinese modern drama
923
00:41:38,940 --> 00:41:43,380
to the pink
924
00:41:40,770 --> 00:41:46,620
pinging autre and to some very local
925
00:41:43,380 --> 00:41:49,560
provincial form of the drama like long
926
00:41:46,620 --> 00:41:52,140
johns you trying to hanging down etc etc
927
00:41:49,560 --> 00:41:55,770
different all kinds of the local drama
928
00:41:52,140 --> 00:42:01,820
we can also see history was also written
929
00:41:55,770 --> 00:42:04,290
and draw in serial picture comic books
930
00:42:01,820 --> 00:42:06,150
there were some lots they put some
931
00:42:04,290 --> 00:42:08,310
Chinese factors and Chinese
932
00:42:06,150 --> 00:42:10,350
characteristics in there for example the
933
00:42:08,310 --> 00:42:12,780
emphasize on the structure struggle of
934
00:42:10,350 --> 00:42:16,190
the classes and the some dramatic
935
00:42:12,780 --> 00:42:20,190
conflicts and also to highlight mean
936
00:42:16,190 --> 00:42:24,780
heroic figure the Troy and the sense
937
00:42:20,190 --> 00:42:30,750
consciousness of this classes etc etc it
938
00:42:24,780 --> 00:42:32,910
is it's worth mentioning that they are
939
00:42:30,750 --> 00:42:35,820
in the process I mean that's the the
940
00:42:32,910 --> 00:42:39,360
story of Troy from a foreign foreigners
941
00:42:35,820 --> 00:42:42,270
story to a Chinese story and to the
942
00:42:39,360 --> 00:42:46,290
Chinese local story I think the central
943
00:42:42,270 --> 00:42:49,260
Art Institute America greatest have
944
00:42:46,290 --> 00:42:51,780
placed a great emphasis on the principle
945
00:42:49,260 --> 00:42:53,700
of socialist realism demanding a
946
00:42:51,780 --> 00:42:56,340
reproduction of the characters and the
947
00:42:53,700 --> 00:42:59,010
scenery on stage as realistic as
948
00:42:56,340 --> 00:43:01,260
possible so we often see those
949
00:42:59,010 --> 00:43:05,130
guidelines and instructions like the
950
00:43:01,260 --> 00:43:07,950
picture shows to teach the local theatre
951
00:43:05,130 --> 00:43:11,400
groups to how to accurately reproduce
952
00:43:07,950 --> 00:43:15,270
and represent the Vietnamese the clothes
953
00:43:11,400 --> 00:43:19,320
a costume etc but also tell translated
954
00:43:15,270 --> 00:43:21,570
it to a Chinese story to some ten at the
955
00:43:19,320 --> 00:43:24,030
same time due to this specific mass
956
00:43:21,570 --> 00:43:26,400
cultural mechanism of the socialist
957
00:43:24,030 --> 00:43:29,790
period but theatre attendance tend to it
958
00:43:26,400 --> 00:43:33,440
be a surprisingly high here is a quote
959
00:43:29,790 --> 00:43:36,150
from the Jeju bout the theater papers
960
00:43:33,440 --> 00:43:39,780
also mentioned how many people don't
961
00:43:36,150 --> 00:43:45,150
lost lost people see in this play but
962
00:43:39,780 --> 00:43:47,460
also ask for the copy of scripts etc a
963
00:43:45,150 --> 00:43:51,330
little bit accelerated though but I
964
00:43:47,460 --> 00:43:54,180
think Morris reflects people do they ask
965
00:43:51,330 --> 00:43:56,990
them about this play
966
00:43:54,180 --> 00:43:59,819
I'll just wrap it up very quickly that's
967
00:43:56,990 --> 00:44:01,770
it's just I don't know many cases I pick
968
00:43:59,819 --> 00:44:03,420
up one of these probably most
969
00:44:01,770 --> 00:44:07,049
interesting one because have them world
970
00:44:03,420 --> 00:44:11,849
why the influence we see that Vietnam as
971
00:44:07,049 --> 00:44:16,440
a circle country for China it's it's
972
00:44:11,849 --> 00:44:20,309
represents the threat of imperialism we
973
00:44:16,440 --> 00:44:25,470
can see and also more importantly is
974
00:44:20,309 --> 00:44:28,740
that as a Chinese official ideology and
975
00:44:25,470 --> 00:44:31,109
Marxism Leninism monism ideology it
976
00:44:28,740 --> 00:44:33,900
requires the continued revolution you
977
00:44:31,109 --> 00:44:35,670
should go me but for China is that some
978
00:44:33,900 --> 00:44:38,940
country who finished its process of
979
00:44:35,670 --> 00:44:41,279
revolution it is a tension between dish
980
00:44:38,940 --> 00:44:44,160
ago me and your peace state of chlorine
981
00:44:41,279 --> 00:44:47,130
in China so the third wall of Vietnam
982
00:44:44,160 --> 00:44:50,250
became some somewhere they can place
983
00:44:47,130 --> 00:44:54,539
their revolution imagine nations toward
984
00:44:50,250 --> 00:44:58,410
to to somewhere some places and became
985
00:44:54,539 --> 00:45:01,589
some kind of mediation of the tension
986
00:44:58,410 --> 00:45:03,390
between ideology inside China in the
987
00:45:01,589 --> 00:45:06,450
Buddhist sense I think the server would
988
00:45:03,390 --> 00:45:08,609
is also stretch out the edge of the
989
00:45:06,450 --> 00:45:11,250
China in a discussion of the modern
990
00:45:08,609 --> 00:45:13,980
Chinese nationalism formulation but how
991
00:45:11,250 --> 00:45:17,940
many scholar warming cool once may give
992
00:45:13,980 --> 00:45:20,789
us the hints that's an identity it's
993
00:45:17,940 --> 00:45:23,279
often not defined it's not defined by
994
00:45:20,789 --> 00:45:25,319
its interior but also by this margin
995
00:45:23,279 --> 00:45:27,839
like you draw a circle on a paper you
996
00:45:25,319 --> 00:45:32,579
just start from the margin so an inner
997
00:45:27,839 --> 00:45:34,980
board since the sir would identifying
998
00:45:32,579 --> 00:45:39,140
the range of Chinese nationalism and why
999
00:45:34,980 --> 00:45:42,630
I became its itch some to some tenth so
1000
00:45:39,140 --> 00:45:45,660
in a soul war became both internal and
1001
00:45:42,630 --> 00:45:49,920
external for China in cultural practices
1002
00:45:45,660 --> 00:45:51,900
we see that China's socialist operated
1003
00:45:49,920 --> 00:45:54,210
culture after the mechanism takes that
1004
00:45:51,900 --> 00:45:57,289
ethnicity from the third world and
1005
00:45:54,210 --> 00:46:00,599
reproduce them while a revolutionary
1006
00:45:57,289 --> 00:46:03,180
discourses and narratives translated to
1007
00:46:00,599 --> 00:46:05,789
Chinese story and then reproduce the
1008
00:46:03,180 --> 00:46:08,190
identity or the nationality and
1009
00:46:05,789 --> 00:46:10,140
ethnicity of Chinese
1010
00:46:08,190 --> 00:46:14,150
same time and it's another tension
1011
00:46:10,140 --> 00:46:18,380
emerged it boosts emphasize on the
1012
00:46:14,150 --> 00:46:22,160
internationalism as a higher identity in
1013
00:46:18,380 --> 00:46:26,310
using Benedict Anderson word in the a
1014
00:46:22,160 --> 00:46:30,109
homogeneous time and space but also it's
1015
00:46:26,310 --> 00:46:33,720
the constantly shaping the Chinese
1016
00:46:30,109 --> 00:46:37,500
identity hated or generous genius an
1017
00:46:33,720 --> 00:46:40,020
exceptional I national identity
1018
00:46:37,500 --> 00:46:41,940
we can see that in the post socialist a
1019
00:46:40,020 --> 00:46:44,640
year especially after the open of the
1020
00:46:41,940 --> 00:46:52,040
foreign policy the latter one a Chinese
1021
00:46:44,640 --> 00:46:54,630
the the discourses of the the China the
1022
00:46:52,040 --> 00:46:59,490
rejuvenation of the Chinese the Chinese
1023
00:46:54,630 --> 00:47:01,740
nation became became mainstream and it
1024
00:46:59,490 --> 00:47:05,310
is also became a development tool as the
1025
00:47:01,740 --> 00:47:08,880
discourses therefore the the whole view
1026
00:47:05,310 --> 00:47:11,220
of the third world and became having
1027
00:47:08,880 --> 00:47:14,040
excelled to something and vanished in
1028
00:47:11,220 --> 00:47:18,480
the horizon as a backward past of
1029
00:47:14,040 --> 00:47:21,810
Chinese history's perspective so I just
1030
00:47:18,480 --> 00:47:24,930
think one of the examples of cases to
1031
00:47:21,810 --> 00:47:26,819
just briefly discuss some cultural
1032
00:47:24,930 --> 00:47:29,160
practice they are in that period it
1033
00:47:26,819 --> 00:47:32,579
might be a little bit over whelming Li
1034
00:47:29,160 --> 00:47:35,220
political lines but I think that their
1035
00:47:32,579 --> 00:47:38,069
intensive emergence became and became
1036
00:47:35,220 --> 00:47:44,310
the very major contents of that cultural
1037
00:47:38,069 --> 00:47:46,500
life it's in fact shaken the the world
1038
00:47:44,310 --> 00:47:50,369
view of the whole one or two generations
1039
00:47:46,500 --> 00:47:52,920
and became the very feeling a very
1040
00:47:50,369 --> 00:47:55,500
important factor of the feeling of
1041
00:47:52,920 --> 00:47:58,230
structures structures of feeling sorry
1042
00:47:55,500 --> 00:48:01,200
about that I think that's it's also the
1043
00:47:58,230 --> 00:48:04,050
points of looking back to that history
1044
00:48:01,200 --> 00:48:06,300
and the reopening that history just two
1045
00:48:04,050 --> 00:48:09,329
foot foot for us today to think of
1046
00:48:06,300 --> 00:48:11,160
something different something the way we
1047
00:48:09,329 --> 00:48:14,609
connected with our self and the other
1048
00:48:11,160 --> 00:48:16,650
other people and with the others and to
1049
00:48:14,609 --> 00:48:20,310
remap the bigger picture and world
1050
00:48:16,650 --> 00:48:21,690
system behind this everything but I
1051
00:48:20,310 --> 00:48:24,770
think
1052
00:48:21,690 --> 00:48:27,270
more importantly delay that's facing the
1053
00:48:24,770 --> 00:48:31,650
tyranny and the chaos happened outside
1054
00:48:27,270 --> 00:48:33,960
of this room as the society and the war
1055
00:48:31,650 --> 00:48:36,240
was we've been tearing apart by the
1056
00:48:33,960 --> 00:48:38,640
white hand long it's the right hand left
1057
00:48:36,240 --> 00:48:42,150
the radical and conservative whatever
1058
00:48:38,640 --> 00:48:46,460
you name it the third word perspective
1059
00:48:42,150 --> 00:48:50,510
or view it reminds us how those people
1060
00:48:46,460 --> 00:48:53,220
resisted who was once resisted those
1061
00:48:50,510 --> 00:48:57,270
structural opposition's which still
1062
00:48:53,220 --> 00:49:00,780
remains today but also the third world
1063
00:48:57,270 --> 00:49:05,190
also remembers to point out a position a
1064
00:49:00,780 --> 00:49:10,530
position I mean as a rupture of the
1065
00:49:05,190 --> 00:49:12,720
bipolar system a bit a little bit
1066
00:49:10,530 --> 00:49:15,090
idealistic though but I think that
1067
00:49:12,720 --> 00:49:18,420
position is what we are all looking for
1068
00:49:15,090 --> 00:49:20,810
today as a student as a citizen and
1069
00:49:18,420 --> 00:49:27,690
maybe as an intellectual
1070
00:49:20,810 --> 00:49:30,780
yes that's it thank you thank you Lee
1071
00:49:27,690 --> 00:49:33,630
Jung you we appreciate your presentation
1072
00:49:30,780 --> 00:49:34,920
and especially given the timely nature
1073
00:49:33,630 --> 00:49:36,960
of how some of these third-world
1074
00:49:34,920 --> 00:49:39,360
politics are also playing out today as
1075
00:49:36,960 --> 00:49:42,150
you mentioned in your conclusion our
1076
00:49:39,360 --> 00:49:45,540
third speaker is going to be wager in my
1077
00:49:42,150 --> 00:49:49,530
Doctor Who am I as of two weeks ago or
1078
00:49:45,540 --> 00:49:51,180
so we did mine just completed her PhD in
1079
00:49:49,530 --> 00:49:54,330
East Asian languages and civilizations
1080
00:49:51,180 --> 00:49:56,730
at Harvard University and we are very
1081
00:49:54,330 --> 00:49:58,440
happy to welcome her to UCLA where she
1082
00:49:56,730 --> 00:50:00,600
will be giving beginning her appointment
1083
00:49:58,440 --> 00:50:03,960
in the Department of Asian languages and
1084
00:50:00,600 --> 00:50:05,550
cultures very very soon she is a
1085
00:50:03,960 --> 00:50:09,360
specialist in Chinese literature of the
1086
00:50:05,550 --> 00:50:11,190
middle period basically 220 to 1600 with
1087
00:50:09,360 --> 00:50:13,590
a training and material culture and
1088
00:50:11,190 --> 00:50:15,150
intellectual history her research adopts
1089
00:50:13,590 --> 00:50:17,160
an interdisciplinary approach to
1090
00:50:15,150 --> 00:50:19,320
literary studies and her current
1091
00:50:17,160 --> 00:50:21,480
research considers the rise of material
1092
00:50:19,320 --> 00:50:24,210
culture and literary discourse during
1093
00:50:21,480 --> 00:50:26,130
the 11th to 13th century and how that
1094
00:50:24,210 --> 00:50:27,980
redefines the boundaries of literature
1095
00:50:26,130 --> 00:50:31,980
her presentation today is entitled
1096
00:50:27,980 --> 00:50:35,069
tasting poetry so please join me in
1097
00:50:31,980 --> 00:50:44,549
welcoming dr. Mai
1098
00:50:35,069 --> 00:50:55,259
thank you so I I'm trying to share my
1099
00:50:44,549 --> 00:50:59,069
screen right now can you see okay okay
1100
00:50:55,259 --> 00:51:01,859
so um thank you everyone I saw um lots
1101
00:50:59,069 --> 00:51:04,829
of familiar faces thank you all for
1102
00:51:01,859 --> 00:51:07,380
coming to this event today I know it's a
1103
00:51:04,829 --> 00:51:11,670
as Michael mentioned earlier it's a very
1104
00:51:07,380 --> 00:51:14,579
special time and I hope this at least
1105
00:51:11,670 --> 00:51:16,140
presents some kind of escape from what
1106
00:51:14,579 --> 00:51:20,099
was happening what is happening right
1107
00:51:16,140 --> 00:51:23,519
now so when Michael earlier in invited
1108
00:51:20,099 --> 00:51:25,440
me to be on this panel he said that one
1109
00:51:23,519 --> 00:51:28,650
of the important point of this form of
1110
00:51:25,440 --> 00:51:32,269
meeting is actually to connect disparate
1111
00:51:28,650 --> 00:51:34,619
fields of research so in the spirit of
1112
00:51:32,269 --> 00:51:37,619
cross-disciplinary conversation I'll
1113
00:51:34,619 --> 00:51:40,259
share some some of the fun text with you
1114
00:51:37,619 --> 00:51:42,479
tonight and try to experiment with some
1115
00:51:40,259 --> 00:51:44,729
ideas and questions that I've been
1116
00:51:42,479 --> 00:51:47,549
thinking about with regards to these
1117
00:51:44,729 --> 00:51:49,859
texts and I'd love to hear what you
1118
00:51:47,549 --> 00:51:53,519
think about them at the end of our
1119
00:51:49,859 --> 00:51:56,759
presentation so the story I'm going to
1120
00:51:53,519 --> 00:51:59,930
share with you today is actually also
1121
00:51:56,759 --> 00:52:03,239
about people making connections between
1122
00:51:59,930 --> 00:52:06,869
disparate spheres and specifically I'll
1123
00:52:03,239 --> 00:52:09,959
be talking about a group of scholars
1124
00:52:06,869 --> 00:52:12,329
poets and philosophers during active
1125
00:52:09,959 --> 00:52:16,019
during the 11th to 13th century China
1126
00:52:12,329 --> 00:52:19,380
that's some dynasty I'm looking at how
1127
00:52:16,019 --> 00:52:22,650
they make connections between the poetic
1128
00:52:19,380 --> 00:52:26,670
sphere our poetry and the gustatory
1129
00:52:22,650 --> 00:52:29,190
which means the food and about reading
1130
00:52:26,670 --> 00:52:32,269
as an intellectual activity and also
1131
00:52:29,190 --> 00:52:36,479
savoring food as a form of corporal
1132
00:52:32,269 --> 00:52:39,809
pleasure so in in some we'll be talking
1133
00:52:36,479 --> 00:52:42,749
about the some writers and breeders and
1134
00:52:39,809 --> 00:52:46,699
how they engaged the gustatory sense of
1135
00:52:42,749 --> 00:52:49,049
taste to bring about a new way of
1136
00:52:46,699 --> 00:52:51,479
thinking about poetry and also
1137
00:52:49,049 --> 00:52:55,979
in general about reading and thinking
1138
00:52:51,479 --> 00:52:59,159
about text so how does one read and
1139
00:52:55,979 --> 00:53:02,849
understand poetry this is a universal
1140
00:52:59,159 --> 00:53:05,729
issue concerning the poetic art and in
1141
00:53:02,849 --> 00:53:09,299
fact I recently came across a very old
1142
00:53:05,729 --> 00:53:11,729
Italian film called the postman which
1143
00:53:09,299 --> 00:53:14,669
tells a very moving story about the
1144
00:53:11,729 --> 00:53:17,669
power of poetry to revolutionize and
1145
00:53:14,669 --> 00:53:20,999
define the way one exists in the world
1146
00:53:17,669 --> 00:53:24,089
so in this movie there was a scene that
1147
00:53:20,999 --> 00:53:26,849
I thought is extremely interesting it's
1148
00:53:24,089 --> 00:53:30,869
a scene about the protagonist called
1149
00:53:26,849 --> 00:53:33,749
Mario on this person so he is the
1150
00:53:30,869 --> 00:53:37,489
postman the son of the local fisherman
1151
00:53:33,749 --> 00:53:41,789
on an Italian island of coast to Naples
1152
00:53:37,489 --> 00:53:44,909
who try who was influenced by Noda
1153
00:53:41,789 --> 00:53:49,829
Pablo Neruda who was at the time in
1154
00:53:44,909 --> 00:53:53,639
exile in Italy so here we have the scene
1155
00:53:49,829 --> 00:53:58,259
in which in which Mario is trying to ask
1156
00:53:53,639 --> 00:54:01,409
Pablo Neruda what is poetry and how why
1157
00:53:58,259 --> 00:54:04,859
he couldn't make sense of some of his
1158
00:54:01,409 --> 00:54:07,079
lines so I thought this actually brings
1159
00:54:04,859 --> 00:54:09,269
out the issue of poetic thinking and
1160
00:54:07,079 --> 00:54:12,239
understanding that is at the center of
1161
00:54:09,269 --> 00:54:15,329
our discussion today so let's first
1162
00:54:12,239 --> 00:54:17,659
enjoy a very short video clip from the
1163
00:54:15,329 --> 00:54:17,659
movie
1164
00:54:18,090 --> 00:54:22,439
[Music]
1165
00:54:25,830 --> 00:54:29,380
[Music]
1166
00:54:37,250 --> 00:54:40,329
[Music]
1167
00:54:59,580 --> 00:55:04,019
[Music]
1168
00:55:05,290 --> 00:55:13,580
okay so here we see Mario asking Naruto
1169
00:55:10,670 --> 00:55:17,360
to explain one of his poetic lines into
1170
00:55:13,580 --> 00:55:20,960
everyday language to which node smiling
1171
00:55:17,360 --> 00:55:23,830
in enigma refused and suggested instead
1172
00:55:20,960 --> 00:55:26,780
that Mario directly experience the
1173
00:55:23,830 --> 00:55:30,890
emotions that was revealed in his poetry
1174
00:55:26,780 --> 00:55:34,340
so the central issue here it's how does
1175
00:55:30,890 --> 00:55:37,210
one talk about poetry when the meaning
1176
00:55:34,340 --> 00:55:40,640
of poetry is not reducible to
1177
00:55:37,210 --> 00:55:43,880
paraphrasing of bullet points of meaning
1178
00:55:40,640 --> 00:55:46,940
so I said earlier that this is a
1179
00:55:43,880 --> 00:55:49,880
universal problem and we have actually
1180
00:55:46,940 --> 00:55:53,050
seen versions of both attempts attempts
1181
00:55:49,880 --> 00:55:56,180
at explaining poetry and attempts at
1182
00:55:53,050 --> 00:55:59,900
directly experiencing poetry from other
1183
00:55:56,180 --> 00:56:02,900
approaches in very prominent actually in
1184
00:55:59,900 --> 00:56:06,020
Chinese literary discourse take for
1185
00:56:02,900 --> 00:56:09,140
example the most commentated coverage
1186
00:56:06,020 --> 00:56:11,810
dutiful whose poetry has been compared
1187
00:56:09,140 --> 00:56:14,480
to Shakespeare and was with and also
1188
00:56:11,810 --> 00:56:16,640
other important poets in the West so
1189
00:56:14,480 --> 00:56:20,110
beginning with the printing of do Fu's
1190
00:56:16,640 --> 00:56:23,440
corpus in the mid 11th century so China
1191
00:56:20,110 --> 00:56:26,600
it has actually inspired a huge body of
1192
00:56:23,440 --> 00:56:29,870
explanations of commentaries in a forms
1193
00:56:26,600 --> 00:56:32,060
of annotations and such as this one you
1194
00:56:29,870 --> 00:56:34,460
saw on the screen Collective
1195
00:56:32,060 --> 00:56:37,640
commentaries of 1000 critics on dufus
1196
00:56:34,460 --> 00:56:41,030
poetry so from the title the title is
1197
00:56:37,640 --> 00:56:45,830
actually very telling I'll be a little
1198
00:56:41,030 --> 00:56:48,830
bit exaggerated expression of how the
1199
00:56:45,830 --> 00:56:51,920
song and subsequent dynasties critics
1200
00:56:48,830 --> 00:56:55,040
try and attempted to understand do fool
1201
00:56:51,920 --> 00:56:59,180
by taking the lines and words from his
1202
00:56:55,040 --> 00:57:02,180
poetry and analyze it in paraphrase it
1203
00:56:59,180 --> 00:57:05,720
in their own language so on this
1204
00:57:02,180 --> 00:57:08,540
approach actually remains dominant well
1205
00:57:05,720 --> 00:57:13,370
throughout Imperial China and also last
1206
00:57:08,540 --> 00:57:13,920
into today's scholarship but what I want
1207
00:57:13,370 --> 00:57:16,950
to
1208
00:57:13,920 --> 00:57:19,200
introduced to you today is rather a
1209
00:57:16,950 --> 00:57:22,410
different way of thinking about poetry
1210
00:57:19,200 --> 00:57:24,960
that is equally emerging in the song
1211
00:57:22,410 --> 00:57:27,930
literary discourse but our scholarship
1212
00:57:24,960 --> 00:57:32,130
haven't really haven't really really
1213
00:57:27,930 --> 00:57:35,390
looked into that tradition and my way of
1214
00:57:32,130 --> 00:57:40,950
seeing it is as you saw in my title
1215
00:57:35,390 --> 00:57:44,010
tasting poetry which so to give you a
1216
00:57:40,950 --> 00:57:46,950
taste of what I mean by tasting poetry
1217
00:57:44,010 --> 00:57:50,490
I'd like to share with you a text from a
1218
00:57:46,950 --> 00:57:52,530
12th century cookbook called the pure
1219
00:57:50,490 --> 00:57:57,090
offerings from a mountain home Shan Zhai
1220
00:57:52,530 --> 00:57:59,880
chingon and so there are scholars of
1221
00:57:57,090 --> 00:58:02,970
Chinese history and culinary history
1222
00:57:59,880 --> 00:58:07,200
specifically and also medical history
1223
00:58:02,970 --> 00:58:10,580
who actually looked at this cookbook in
1224
00:58:07,200 --> 00:58:13,530
terms of say medical history and
1225
00:58:10,580 --> 00:58:16,620
actually a friend of mine I'll graduate
1226
00:58:13,530 --> 00:58:19,260
from UCLA Meimei Jung we recently
1227
00:58:16,620 --> 00:58:21,330
discussed this text together and she's
1228
00:58:19,260 --> 00:58:23,760
looking at the text from the viewpoint
1229
00:58:21,330 --> 00:58:29,190
of the construction of the aesthetic
1230
00:58:23,760 --> 00:58:32,340
ideal of pure machine so for me this is
1231
00:58:29,190 --> 00:58:34,710
a text of literary criticism in the form
1232
00:58:32,340 --> 00:58:38,310
of a cookbook and to show you what I
1233
00:58:34,710 --> 00:58:42,000
mean by that I'll invite you to look at
1234
00:58:38,310 --> 00:58:45,000
a specific recipe here where link home
1235
00:58:42,000 --> 00:58:49,160
makes a noodle dish called the suffer
1236
00:58:45,000 --> 00:58:55,460
leaf noodle hiya Tao based on one of
1237
00:58:49,160 --> 00:58:59,190
dufus poem and
1238
00:58:55,460 --> 00:59:01,530
so the beginning of the recipe in the
1239
00:58:59,190 --> 00:59:06,860
beginning ring home tells his reader
1240
00:59:01,530 --> 00:59:12,320
that he actually devised the recipe from
1241
00:59:06,860 --> 00:59:14,910
doofus poetry which begins with sorry
1242
00:59:12,320 --> 00:59:18,630
okay that's a mix up in the PowerPoint
1243
00:59:14,910 --> 00:59:21,780
okay so it begins with recitation of a
1244
00:59:18,630 --> 00:59:24,570
few of his poems lines beginning with
1245
00:59:21,780 --> 00:59:27,510
green are the highest software tree
1246
00:59:24,570 --> 00:59:29,790
software tree leaves we pluck them and
1247
00:59:27,510 --> 00:59:31,890
send them to the kitchen fresh noodles
1248
00:59:29,790 --> 00:59:33,840
come from the market nearby they're
1249
00:59:31,890 --> 00:59:36,180
combined with the juice and crush the
1250
00:59:33,840 --> 00:59:38,550
leaves they were then put in the kettle
1251
00:59:36,180 --> 00:59:41,370
to ensure that they'll be quickly done I
1252
00:59:38,550 --> 00:59:47,100
eat more worrying that it would soon be
1253
00:59:41,370 --> 00:59:49,170
gone so as you see here by beginning
1254
00:59:47,100 --> 00:59:52,740
receipt of his poetry new homes
1255
00:59:49,170 --> 00:59:57,150
anchoring his recipe in dufus corpus and
1256
00:59:52,740 --> 01:00:00,570
sure enough this recipe is follow up by
1257
00:59:57,150 --> 01:00:04,140
link home trying to paraphrase Rufus
1258
01:00:00,570 --> 01:00:06,060
poetic line and recapturing the steps
1259
01:00:04,140 --> 01:00:09,630
and procedures in which to who makes
1260
01:00:06,060 --> 01:00:11,850
this dish and he goes this shows a dufus
1261
01:00:09,630 --> 01:00:15,090
method of making the noodles in
1262
01:00:11,850 --> 01:00:17,730
summertime Pig fine suffer tree leaves
1263
01:00:15,090 --> 01:00:20,280
that are high up blanch the leaves in
1264
01:00:17,730 --> 01:00:22,980
boiling water then chop them finely and
1265
01:00:20,280 --> 01:00:25,500
sift the water to clear mix it with
1266
01:00:22,980 --> 01:00:28,710
flour to make the noodle and use vinegar
1267
01:00:25,500 --> 01:00:30,960
to make hot sauce decorate the dish with
1268
01:00:28,710 --> 01:00:33,330
finely chopped green leaves and serve it
1269
01:00:30,960 --> 01:00:36,870
on a plate this is to preserve the
1270
01:00:33,330 --> 01:00:41,030
lovely emerald color so as you can see
1271
01:00:36,870 --> 01:00:43,260
dufus poem goes on to relate the
1272
01:00:41,030 --> 01:00:46,140
delicious experience of eating the
1273
01:00:43,260 --> 01:00:50,340
noodles which is followed by his third
1274
01:00:46,140 --> 01:00:53,310
of galloping on the best horses here so
1275
01:00:50,340 --> 01:00:56,150
this is Duke Fu's original poem cold
1276
01:00:53,310 --> 01:00:58,650
noodle soup with Sofra tree leaves and
1277
01:00:56,150 --> 01:01:02,760
following the earlier section that link
1278
01:00:58,650 --> 01:01:05,400
home cited here your doufu goes on to
1279
01:01:02,760 --> 01:01:08,910
talk about the experience of tasting the
1280
01:01:05,400 --> 01:01:11,970
dish and which is followed by a second
1281
01:01:08,910 --> 01:01:14,970
have a significant half of the poem
1282
01:01:11,970 --> 01:01:19,170
which talks about doofus wish his desire
1283
01:01:14,970 --> 01:01:22,999
to write on the best horse and to offer
1284
01:01:19,170 --> 01:01:27,089
his fish to the Emperor
1285
01:01:22,999 --> 01:01:29,729
so in Lincoln's recipe the process of
1286
01:01:27,089 --> 01:01:32,729
making the cold noodle dish takes place
1287
01:01:29,729 --> 01:01:34,890
alongside the reading of the poem as
1288
01:01:32,729 --> 01:01:37,710
Ling Hong replaces the part of doofus
1289
01:01:34,890 --> 01:01:39,599
poem where he consumes the noodles with
1290
01:01:37,710 --> 01:01:42,089
the readers own experience of cooking
1291
01:01:39,599 --> 01:01:44,819
and eating and Ling Hong concludes the
1292
01:01:42,089 --> 01:01:48,119
recipe by reading the last line of the
1293
01:01:44,819 --> 01:01:50,849
first poem the last couple it says late
1294
01:01:48,119 --> 01:01:53,640
in the late in the day when the ruler is
1295
01:01:50,849 --> 01:01:56,160
enjoying the cool the flavor too is
1296
01:01:53,640 --> 01:01:58,220
needed for the occasion his flavour
1297
01:01:56,160 --> 01:02:00,960
meaning the noodle that he just made
1298
01:01:58,220 --> 01:02:03,390
this shows that not only the poet never
1299
01:02:00,960 --> 01:02:06,119
forgets his Emperor even for Neal's time
1300
01:02:03,390 --> 01:02:08,519
but also someone as prestigious as the
1301
01:02:06,119 --> 01:02:09,720
Emperor would enjoy such flavor of the
1302
01:02:08,519 --> 01:02:14,609
mountain in the forest
1303
01:02:09,720 --> 01:02:17,519
how delicious poetry so um here what
1304
01:02:14,609 --> 01:02:20,400
Lincoln presents is a way of tasting
1305
01:02:17,519 --> 01:02:22,710
poetry of course alongside the tasting
1306
01:02:20,400 --> 01:02:23,249
of the dish that this poem is talking
1307
01:02:22,710 --> 01:02:27,719
about
1308
01:02:23,249 --> 01:02:29,430
so when savoring the dish the the
1309
01:02:27,719 --> 01:02:32,519
process of saving the dish is actually
1310
01:02:29,430 --> 01:02:35,759
one and the same with the process of
1311
01:02:32,519 --> 01:02:38,700
reading the poem and in the end the
1312
01:02:35,759 --> 01:02:43,019
eater actually taste the sweetness the
1313
01:02:38,700 --> 01:02:46,140
deliciousness of the poetry so links
1314
01:02:43,019 --> 01:02:48,569
reading is actually a combination of a
1315
01:02:46,140 --> 01:02:51,809
prominent song understanding of doofus
1316
01:02:48,569 --> 01:02:56,359
figure as a loyal subject of the Empire
1317
01:02:51,809 --> 01:02:59,339
and almost comically here you see that
1318
01:02:56,359 --> 01:03:03,660
that Lincoln is actually subscribing to
1319
01:02:59,339 --> 01:03:07,859
Lulu's wishful thinking in his poem that
1320
01:03:03,660 --> 01:03:10,440
he said now we see that someone as
1321
01:03:07,859 --> 01:03:13,160
prestigious asked the Empire and as the
1322
01:03:10,440 --> 01:03:17,099
Emperor which be in need of our humble
1323
01:03:13,160 --> 01:03:19,680
noodle dish so however I think this is
1324
01:03:17,099 --> 01:03:22,710
perfectly fitting because through the
1325
01:03:19,680 --> 01:03:24,720
culinary replication of dufus poetry
1326
01:03:22,710 --> 01:03:27,240
and the consumption of that culinary
1327
01:03:24,720 --> 01:03:31,050
replication the reader is now placed
1328
01:03:27,240 --> 01:03:34,440
perfectly in the poet's shoes by that I
1329
01:03:31,050 --> 01:03:37,320
mean now you see the reader thinking as
1330
01:03:34,440 --> 01:03:38,330
to things and he believes what do food
1331
01:03:37,320 --> 01:03:42,359
the least
1332
01:03:38,330 --> 01:03:45,260
so Lincoln's strange gustatory poetics
1333
01:03:42,359 --> 01:03:47,960
did not come out of nowhere actually a
1334
01:03:45,260 --> 01:03:51,839
century earlier in the 11th century
1335
01:03:47,960 --> 01:03:54,180
sushi on a literary luminary of the 11th
1336
01:03:51,839 --> 01:03:56,640
century actually discussed his
1337
01:03:54,180 --> 01:04:01,109
experience of reading Huntington his
1338
01:03:56,640 --> 01:04:03,390
friends poetry in a gustatory way and he
1339
01:04:01,109 --> 01:04:05,700
said my which is poetry
1340
01:04:03,390 --> 01:04:08,070
tastes like crabs and scallops they're
1341
01:04:05,700 --> 01:04:11,010
so matchless in flavor that they render
1342
01:04:08,070 --> 01:04:14,910
all foods tasteless but one must not eat
1343
01:04:11,010 --> 01:04:17,160
too much of it unless one gets one get a
1344
01:04:14,910 --> 01:04:19,890
stroke the translation is actually a bit
1345
01:04:17,160 --> 01:04:22,230
off probably not to get a stroke but
1346
01:04:19,890 --> 01:04:25,609
just meaning a kind of discomfort and
1347
01:04:22,230 --> 01:04:29,730
once she would be disturbed and
1348
01:04:25,609 --> 01:04:31,650
elsewhere he also compared the prose
1349
01:04:29,730 --> 01:04:36,540
works written by a certain scholar ooh
1350
01:04:31,650 --> 01:04:39,660
we should tie to the exquisite meat stew
1351
01:04:36,540 --> 01:04:42,420
cooked in the finest quadrant and he
1352
01:04:39,660 --> 01:04:45,450
said reading the precious work you a
1353
01:04:42,420 --> 01:04:47,190
scholar who left me is as gratifying as
1354
01:04:45,450 --> 01:04:49,920
eating fine foods from the nine
1355
01:04:47,190 --> 01:04:52,260
quadrants I have just Trude over one
1356
01:04:49,920 --> 01:04:54,450
slice of meat tossing it around in a
1357
01:04:52,260 --> 01:04:57,990
mouse and not willing to swallow it
1358
01:04:54,450 --> 01:05:00,420
so instead of taking a poem or an essay
1359
01:04:57,990 --> 01:05:04,080
and analyze it line by line
1360
01:05:00,420 --> 01:05:07,109
so she here is relating his experience
1361
01:05:04,080 --> 01:05:09,960
as a reader by evoking the multitude of
1362
01:05:07,109 --> 01:05:12,680
flavors of tasting different foods and
1363
01:05:09,960 --> 01:05:17,390
matching the taste of different foods to
1364
01:05:12,680 --> 01:05:22,020
the styles of different poets and in
1365
01:05:17,390 --> 01:05:24,510
sushis teacher early on she allows you
1366
01:05:22,020 --> 01:05:28,190
actually in his famous remarks on poetry
1367
01:05:24,510 --> 01:05:32,849
the lily chakra besides one of his own
1368
01:05:28,190 --> 01:05:34,589
poem she who is she needs mission you to
1369
01:05:32,849 --> 01:05:35,890
illustrate the different styles and
1370
01:05:34,589 --> 01:05:40,630
characters
1371
01:05:35,890 --> 01:05:45,010
my options and Suzanne teens poetry both
1372
01:05:40,630 --> 01:05:47,859
are early 11th century poets so in this
1373
01:05:45,010 --> 01:05:51,069
poem until compares the subtle plainness
1374
01:05:47,859 --> 01:05:53,829
of male trans poetry to the experience
1375
01:05:51,069 --> 01:05:56,349
of tasting olives and this kind of
1376
01:05:53,829 --> 01:05:58,630
olives is actually not the European
1377
01:05:56,349 --> 01:06:02,289
olives that we're familiar with is
1378
01:05:58,630 --> 01:06:07,420
actually a kind of a different species
1379
01:06:02,289 --> 01:06:11,769
of olives produced in southern China so
1380
01:06:07,420 --> 01:06:14,200
in the poem ariane co-wrote his meaning
1381
01:06:11,769 --> 01:06:17,769
may oceans recent poems are especially
1382
01:06:14,200 --> 01:06:20,260
ancient and blunt one chews on them and
1383
01:06:17,769 --> 01:06:22,900
they're hard to swallow it is like
1384
01:06:20,260 --> 01:06:28,000
eating olives the truth flavor gets
1385
01:06:22,900 --> 01:06:29,440
stronger with time so maize poetry is an
1386
01:06:28,000 --> 01:06:32,640
acquired taste
1387
01:06:29,440 --> 01:06:36,519
that demands time and patience
1388
01:06:32,640 --> 01:06:40,240
the flavor of his poetry is also not a
1389
01:06:36,519 --> 01:06:42,309
very impressionistic strong strongly
1390
01:06:40,240 --> 01:06:45,660
made a strong impression when you first
1391
01:06:42,309 --> 01:06:49,150
read it but it in it unfolds in time
1392
01:06:45,660 --> 01:06:51,519
just like chewing olives when enters the
1393
01:06:49,150 --> 01:06:54,490
poem through initial stage of exchange
1394
01:06:51,519 --> 01:06:57,039
in C and bitterness it is the kind of
1395
01:06:54,490 --> 01:07:00,190
poetry that demands readers illumination
1396
01:06:57,039 --> 01:07:02,920
GJ and eventually the reader would be
1397
01:07:00,190 --> 01:07:06,730
rewarded with the true flavor that grows
1398
01:07:02,920 --> 01:07:11,559
more prominent in time so how should one
1399
01:07:06,730 --> 01:07:17,079
juju ruminate or as translated here
1400
01:07:11,559 --> 01:07:20,250
truly one poetry as Sousou actually
1401
01:07:17,079 --> 01:07:23,049
illustrate in his other riding
1402
01:07:20,250 --> 01:07:26,019
rumination is about savoring the rich
1403
01:07:23,049 --> 01:07:29,619
flavors of as many texts as one can get
1404
01:07:26,019 --> 01:07:32,980
his hands on so the text that I show on
1405
01:07:29,619 --> 01:07:35,380
the screen here is from sushis essay and
1406
01:07:32,980 --> 01:07:38,200
account a memorial of the book
1407
01:07:35,380 --> 01:07:41,769
collection at mr. Lee's Mountain studio
1408
01:07:38,200 --> 01:07:44,049
nation shin bong-sun shootie so the
1409
01:07:41,769 --> 01:07:46,930
background the context of this essay is
1410
01:07:44,049 --> 01:07:48,830
that assuage French called Lincoln so
1411
01:07:46,930 --> 01:07:51,560
had a jinx
1412
01:07:48,830 --> 01:07:54,320
he has a thing she degree and like his
1413
01:07:51,560 --> 01:07:56,390
fellow townsmen legally who is a famous
1414
01:07:54,320 --> 01:07:58,220
painter and calligrapher in northern
1415
01:07:56,390 --> 01:08:02,060
Song he was also very famous
1416
01:07:58,220 --> 01:08:05,869
accomplished essayist and painter but
1417
01:08:02,060 --> 01:08:07,700
before legumes became successful when he
1418
01:08:05,869 --> 01:08:11,270
was young he studied in a Buddhist
1419
01:08:07,700 --> 01:08:14,690
monastery under a mountain and after he
1420
01:08:11,270 --> 01:08:17,870
left to go off for the exam he donated
1421
01:08:14,690 --> 01:08:21,049
his book collection and two to the
1422
01:08:17,870 --> 01:08:24,200
Buddhist monetary and so the people in
1423
01:08:21,049 --> 01:08:27,770
that monastery missed him and they
1424
01:08:24,200 --> 01:08:31,220
actually built his studio into a library
1425
01:08:27,770 --> 01:08:34,160
a public library and commanded and
1426
01:08:31,220 --> 01:08:37,850
invited sushi to write and commemorative
1427
01:08:34,160 --> 01:08:41,299
piece for his library so she began by
1428
01:08:37,850 --> 01:08:43,759
talking about the SKA city of books in
1429
01:08:41,299 --> 01:08:47,960
the past and the difficulty of accessing
1430
01:08:43,759 --> 01:08:51,290
knowledge at the time and he told of an
1431
01:08:47,960 --> 01:08:53,990
antidote of a no scholar who remember
1432
01:08:51,290 --> 01:08:57,589
that when he was young he wanted a copy
1433
01:08:53,990 --> 01:08:59,810
of shitty and Honshu so so much but he
1434
01:08:57,589 --> 01:09:02,509
didn't have the economic means to get
1435
01:08:59,810 --> 01:09:04,040
the books so when someone eventually
1436
01:09:02,509 --> 01:09:06,620
lent him the books
1437
01:09:04,040 --> 01:09:07,160
he then copied the text by hand and read
1438
01:09:06,620 --> 01:09:11,779
it out loud
1439
01:09:07,160 --> 01:09:13,759
day and night so she's the sushi retold
1440
01:09:11,779 --> 01:09:16,580
the story of this old scholar and
1441
01:09:13,759 --> 01:09:19,220
actually complained that in recent times
1442
01:09:16,580 --> 01:09:22,850
people may imprints of text from books
1443
01:09:19,220 --> 01:09:24,950
of various masters within a day ten
1444
01:09:22,850 --> 01:09:27,529
thousand copies could be printed
1445
01:09:24,950 --> 01:09:30,740
scholars not have so many books and it's
1446
01:09:27,529 --> 01:09:32,390
so easy to acquire those so you would
1447
01:09:30,740 --> 01:09:34,009
think that their literary skills and
1448
01:09:32,390 --> 01:09:37,339
scholarships should be much better than
1449
01:09:34,009 --> 01:09:40,220
people in the past right but in fact
1450
01:09:37,339 --> 01:09:42,140
young students aiming for examination or
1451
01:09:40,220 --> 01:09:44,930
put their books on the Shelf without
1452
01:09:42,140 --> 01:09:47,240
reading them is that they just run about
1453
01:09:44,930 --> 01:09:52,400
talking about things with no foundation
1454
01:09:47,240 --> 01:09:54,380
and in contrast to these students that
1455
01:09:52,400 --> 01:09:58,160
socially criticized
1456
01:09:54,380 --> 01:10:01,620
sushi actually so erase lagoons are
1457
01:09:58,160 --> 01:10:05,550
asked as the model of scholar
1458
01:10:01,620 --> 01:10:07,470
who actually met and shoe lover and
1459
01:10:05,550 --> 01:10:11,130
eliminated over all of his books in the
1460
01:10:07,470 --> 01:10:13,290
library and so he described on eleganza
1461
01:10:11,130 --> 01:10:16,500
his library collection host more than
1462
01:10:13,290 --> 01:10:19,020
nine thousand yen of books and he gonza
1463
01:10:16,500 --> 01:10:21,780
has already waited the river explore its
1464
01:10:19,020 --> 01:10:24,750
origin picked his flowers and fruits and
1465
01:10:21,780 --> 01:10:25,290
true over its rich flavor GG as she go
1466
01:10:24,750 --> 01:10:29,160
away
1467
01:10:25,290 --> 01:10:31,230
you truly are on these books he he
1468
01:10:29,160 --> 01:10:33,360
embodied this book his ownership
1469
01:10:31,230 --> 01:10:37,460
manifested in words and deeds and his
1470
01:10:33,360 --> 01:10:40,830
name was known in the world today so um
1471
01:10:37,460 --> 01:10:43,470
becoming eleganza has fully digested his
1472
01:10:40,830 --> 01:10:45,510
books and actually embodied them he
1473
01:10:43,470 --> 01:10:48,360
waits yo and he left the books
1474
01:10:45,510 --> 01:10:52,350
generously for other to to ruminate on
1475
01:10:48,360 --> 01:10:55,140
he shared his book with the public so
1476
01:10:52,350 --> 01:10:58,650
she sushi ended his piece wishing that
1477
01:10:55,140 --> 01:11:01,110
he could use what's left of his time to
1478
01:10:58,650 --> 01:11:04,290
read all of the concerns left over but
1479
01:11:01,110 --> 01:11:08,670
he so generously shared but sushi
1480
01:11:04,290 --> 01:11:12,330
reading or ruminating GJ is an activity
1481
01:11:08,670 --> 01:11:15,740
just like eating to take the rich flavor
1482
01:11:12,330 --> 01:11:20,430
the gal way off the books and knowledge
1483
01:11:15,740 --> 01:11:23,550
so the 11th century notion of tasting
1484
01:11:20,430 --> 01:11:26,820
poetry shows a very deep engagement as
1485
01:11:23,550 --> 01:11:29,250
we saw earlier with the sensory and with
1486
01:11:26,820 --> 01:11:32,250
the material experiences of the body and
1487
01:11:29,250 --> 01:11:34,260
as we read in sushi is handling Holmes
1488
01:11:32,250 --> 01:11:37,590
piece the key is to read as
1489
01:11:34,260 --> 01:11:40,760
miscellaneous as possible just like
1490
01:11:37,590 --> 01:11:44,190
plunging into the gustatory adventures
1491
01:11:40,760 --> 01:11:47,540
for him there's no such thing as the
1492
01:11:44,190 --> 01:11:51,870
authoritative or the normative taste
1493
01:11:47,540 --> 01:11:54,990
Tessa would generate if sushi
1494
01:11:51,870 --> 01:11:57,720
illumination means multitude because
1495
01:11:54,990 --> 01:12:01,230
flavor is the one thing that cannot
1496
01:11:57,720 --> 01:12:04,560
really be reduced to a single entity
1497
01:12:01,230 --> 01:12:07,140
right and we all have the experience of
1498
01:12:04,560 --> 01:12:10,170
eating something the more you chew the
1499
01:12:07,140 --> 01:12:13,890
more endlessly endlessly different
1500
01:12:10,170 --> 01:12:15,150
flavor comes out in the act of chewing
1501
01:12:13,890 --> 01:12:17,789
and ruminate
1502
01:12:15,150 --> 01:12:20,500
so if sushi is rumination means
1503
01:12:17,789 --> 01:12:23,679
multiplicity and the censors pleasure
1504
01:12:20,500 --> 01:12:25,570
and gratification from the multiplicity
1505
01:12:23,679 --> 01:12:29,079
and the richness of flavor
1506
01:12:25,570 --> 01:12:31,179
then rumination came to mean very
1507
01:12:29,079 --> 01:12:34,269
different things later in the 12th
1508
01:12:31,179 --> 01:12:36,880
century we have seen earlier in the
1509
01:12:34,269 --> 01:12:39,010
opening of my presentation one version
1510
01:12:36,880 --> 01:12:41,920
of the twelfth century development of
1511
01:12:39,010 --> 01:12:45,579
this notion of flavor
1512
01:12:41,920 --> 01:12:47,710
poetic flavor now returning to juicy who
1513
01:12:45,579 --> 01:12:51,969
present to us a very different flavor
1514
01:12:47,710 --> 01:12:54,610
very different flavor in his writing in
1515
01:12:51,969 --> 01:12:58,469
his written communications with various
1516
01:12:54,610 --> 01:13:01,510
scholars so she only criticized
1517
01:12:58,469 --> 01:13:05,500
nutritive sorry juicy openly criticized
1518
01:13:01,510 --> 01:13:07,900
sushi and his brother sudras
1519
01:13:05,500 --> 01:13:10,829
discourse about the classics and about
1520
01:13:07,900 --> 01:13:14,920
the text as being too quick to judge
1521
01:13:10,829 --> 01:13:17,800
Neelu and she just hiked wine and that
1522
01:13:14,920 --> 01:13:21,130
the sous this course is not worth
1523
01:13:17,800 --> 01:13:27,969
chewing the actual also here intelligent
1524
01:13:21,130 --> 01:13:32,230
acquired boon IgG so in this letter to
1525
01:13:27,969 --> 01:13:35,110
one of his student named our session to
1526
01:13:32,230 --> 01:13:36,940
see also criticized his writing exactly
1527
01:13:35,110 --> 01:13:38,440
for the same reason for the lack love
1528
01:13:36,940 --> 01:13:41,949
and aftertaste
1529
01:13:38,440 --> 01:13:45,190
anyway in other words that his writing
1530
01:13:41,949 --> 01:13:48,579
does not lend itself to illumination and
1531
01:13:45,190 --> 01:13:51,639
as sure as tracy said what you wrote in
1532
01:13:48,579 --> 01:13:54,639
your letter are all appropriate idea the
1533
01:13:51,639 --> 01:13:58,630
dumb children but i just don't like the
1534
01:13:54,639 --> 01:14:01,360
lack of aftertaste so to remedy this
1535
01:13:58,630 --> 01:14:04,570
juicy instructs shishun to his student
1536
01:14:01,360 --> 01:14:07,179
that he should read carefully further
1537
01:14:04,570 --> 01:14:10,510
into the plain and concrete places and
1538
01:14:07,179 --> 01:14:12,550
he must then get the flavor first got to
1539
01:14:10,510 --> 01:14:16,199
get the flavor from the flavorless and
1540
01:14:12,550 --> 01:14:19,900
then you know the taste of our to taste
1541
01:14:16,199 --> 01:14:22,690
so what is happening here what juicy
1542
01:14:19,900 --> 01:14:26,860
propose here I think is a method of
1543
01:14:22,690 --> 01:14:28,340
reduction quite different from the the
1544
01:14:26,860 --> 01:14:31,630
idea of flavor as
1545
01:14:28,340 --> 01:14:36,620
duplicity and multitude as endlessly
1546
01:14:31,630 --> 01:14:39,260
extractable thing as we saw earlier and
1547
01:14:36,620 --> 01:14:42,950
similarly in a letter to one ting fool
1548
01:14:39,260 --> 01:14:46,670
his other student juicy advice advised
1549
01:14:42,950 --> 01:14:49,640
his wanting food to just chew over the
1550
01:14:46,670 --> 01:14:53,510
text of the classics thoroughly job and
1551
01:14:49,640 --> 01:14:56,180
Jim Venetian LAN Qiu Qiu Ju and he'll
1552
01:14:53,510 --> 01:14:59,390
get the meaning of the sages so what
1553
01:14:56,180 --> 01:15:02,180
juicy meant here was simple and was a
1554
01:14:59,390 --> 01:15:04,520
revolutionary at his time he meant that
1555
01:15:02,180 --> 01:15:07,100
you should only focus on the original
1556
01:15:04,520 --> 01:15:10,130
text the foundational classics the
1557
01:15:07,100 --> 01:15:12,290
social team in particular and you should
1558
01:15:10,130 --> 01:15:15,140
get rid of other books which will
1559
01:15:12,290 --> 01:15:17,960
distract you so what juicy propose here
1560
01:15:15,140 --> 01:15:20,150
is a method of reduction perhaps it has
1561
01:15:17,960 --> 01:15:22,880
to do I think with the need to navigate
1562
01:15:20,150 --> 01:15:25,280
the overwhelming information made
1563
01:15:22,880 --> 01:15:29,180
available by the technology of painting
1564
01:15:25,280 --> 01:15:31,310
in the 12th century so we should of
1565
01:15:29,180 --> 01:15:35,090
course bear in mind that the object of
1566
01:15:31,310 --> 01:15:38,360
juicies rumination of his GJ is rather
1567
01:15:35,090 --> 01:15:41,150
than literary writings the subject is
1568
01:15:38,360 --> 01:15:45,020
actually the way now share the learning
1569
01:15:41,150 --> 01:15:48,380
of the town and correspondingly the kind
1570
01:15:45,020 --> 01:15:51,140
of flavor of text that juicy had in mind
1571
01:15:48,380 --> 01:15:54,430
was very different from the rich flavor
1572
01:15:51,140 --> 01:15:58,070
the galway of meat stewed or seafood or
1573
01:15:54,430 --> 01:16:00,890
or the flavor of olives which changes
1574
01:15:58,070 --> 01:16:03,230
and grows permanent with time but on
1575
01:16:00,890 --> 01:16:06,440
what he's talking about is the absence
1576
01:16:03,230 --> 01:16:08,740
of flavor the flavor lessness in his
1577
01:16:06,440 --> 01:16:12,980
words the taste of blendness
1578
01:16:08,740 --> 01:16:17,900
that is the flavor of the way as loudly
1579
01:16:12,980 --> 01:16:22,430
put it in the other Jing Bao chuka chuka
1580
01:16:17,900 --> 01:16:26,830
down way so thou tastes bland and the
1581
01:16:22,430 --> 01:16:30,350
complete lack of flavor so here we have
1582
01:16:26,830 --> 01:16:33,770
juicy zone version of the flavor of Tao
1583
01:16:30,350 --> 01:16:36,470
which he puts in a way that says the
1584
01:16:33,770 --> 01:16:38,870
taste of Tao is although Glen is
1585
01:16:36,470 --> 01:16:42,580
actually rich the meaning of thou
1586
01:16:38,870 --> 01:16:48,260
although simple is actually profound
1587
01:16:42,580 --> 01:16:50,830
so um the problem here is actually the
1588
01:16:48,260 --> 01:16:55,820
disjunction between the surface and
1589
01:16:50,830 --> 01:17:00,100
interior of text right what we saw on
1590
01:16:55,820 --> 01:17:04,390
the surface is bland flavorless boring
1591
01:17:00,100 --> 01:17:07,160
so this boring surface is concealing
1592
01:17:04,390 --> 01:17:11,060
Tracy thinks is concealing the rich
1593
01:17:07,160 --> 01:17:13,220
interior but it's also the entrance it's
1594
01:17:11,060 --> 01:17:16,960
necessary entrance to the very rich
1595
01:17:13,220 --> 01:17:20,480
interior of Tao so to eliminate
1596
01:17:16,960 --> 01:17:23,210
pollution then one is to go beyond the
1597
01:17:20,480 --> 01:17:26,800
sensor is pleasure the sensor surface of
1598
01:17:23,210 --> 01:17:29,330
sense of taste and to calibrate one's
1599
01:17:26,800 --> 01:17:31,790
sensitivity and intellectual discernment
1600
01:17:29,330 --> 01:17:35,450
in order to taste the most exquisite
1601
01:17:31,790 --> 01:17:37,970
flavor of the down instead it's about on
1602
01:17:35,450 --> 01:17:40,310
chewing over text of a handful of
1603
01:17:37,970 --> 01:17:42,260
Confucian classics it's not about
1604
01:17:40,310 --> 01:17:45,410
reading as widely and broadly as
1605
01:17:42,260 --> 01:17:47,930
possible as we saw in sushi and these
1606
01:17:45,410 --> 01:17:51,020
texts they share one thing in common
1607
01:17:47,930 --> 01:17:54,140
they seem at first tasteless and boring
1608
01:17:51,020 --> 01:17:57,020
but the more you ruminate juicy promises
1609
01:17:54,140 --> 01:18:01,310
that you'll be able to taste the truth
1610
01:17:57,020 --> 01:18:04,130
flavor of everything from exactly the
1611
01:18:01,310 --> 01:18:07,850
lack of flavor on the first at the first
1612
01:18:04,130 --> 01:18:11,120
glance so juicy version of savoring
1613
01:18:07,850 --> 01:18:14,330
books one can say is about going beyond
1614
01:18:11,120 --> 01:18:18,140
the sensual surfaces of flavor and to
1615
01:18:14,330 --> 01:18:21,610
trained one's mine to discern the subtle
1616
01:18:18,140 --> 01:18:25,370
and forever endlessly mutating or
1617
01:18:21,610 --> 01:18:28,520
endlessly mature flavor of the way that
1618
01:18:25,370 --> 01:18:31,970
is being concealed behind the surface so
1619
01:18:28,520 --> 01:18:35,450
that's one way of looking at it but we
1620
01:18:31,970 --> 01:18:39,380
also notice how juicy and other - a
1621
01:18:35,450 --> 01:18:43,940
scholar took the idea of flavor a true
1622
01:18:39,380 --> 01:18:47,480
body world by that I mean as I mentioned
1623
01:18:43,940 --> 01:18:51,040
earlier the idea of flavor is precisely
1624
01:18:47,480 --> 01:18:54,030
the attend the attention to the
1625
01:18:51,040 --> 01:18:57,030
particulars of flavor right the
1626
01:18:54,030 --> 01:18:59,550
or you chew and the more multiplicity of
1627
01:18:57,030 --> 01:19:02,940
flavors that you get so it's not
1628
01:18:59,550 --> 01:19:09,630
reducible to one single idea or one
1629
01:19:02,940 --> 01:19:14,119
single dow per se so I have begin
1630
01:19:09,630 --> 01:19:18,690
recently to think about whether whether
1631
01:19:14,119 --> 01:19:21,090
Jew sees twisting or druce's way of
1632
01:19:18,690 --> 01:19:25,739
thinking about tasting poetry and
1633
01:19:21,090 --> 01:19:28,829
tasting text is actually turning it into
1634
01:19:25,739 --> 01:19:32,010
something ethereal with no flavor at all
1635
01:19:28,829 --> 01:19:35,460
so with the burst of dashes rumination
1636
01:19:32,010 --> 01:19:39,360
are we losing the flavor of poetry and
1637
01:19:35,460 --> 01:19:42,750
often reading enough folks with this
1638
01:19:39,360 --> 01:19:46,079
question I end my presentation today and
1639
01:19:42,750 --> 01:19:53,070
I look forward to your questions and
1640
01:19:46,079 --> 01:19:55,829
comments thank you thank you dr. my we
1641
01:19:53,070 --> 01:19:57,630
appreciate your presentation as all
1642
01:19:55,829 --> 01:19:59,780
three of the presentations really
1643
01:19:57,630 --> 01:20:01,469
wonderful very different very disparate
1644
01:19:59,780 --> 01:20:02,909
and that again
1645
01:20:01,469 --> 01:20:04,770
for those who are joining us late the
1646
01:20:02,909 --> 01:20:07,130
point of this forum is to bring together
1647
01:20:04,770 --> 01:20:09,630
very different perspectives and
1648
01:20:07,130 --> 01:20:11,849
hopefully those people who came to hear
1649
01:20:09,630 --> 01:20:13,920
dr. my who are Song Dynasty specialists
1650
01:20:11,849 --> 01:20:15,780
get stuck with two presentations
1651
01:20:13,920 --> 01:20:17,699
completely outside their comfort zone
1652
01:20:15,780 --> 01:20:19,770
those from the Anderson school that came
1653
01:20:17,699 --> 01:20:23,099
to hear dr. Wu get stuck likewise with
1654
01:20:19,770 --> 01:20:24,840
two humanities papers but the point is
1655
01:20:23,099 --> 01:20:26,579
we really want to bring scholars
1656
01:20:24,840 --> 01:20:28,710
together working on different areas of
1657
01:20:26,579 --> 01:20:31,500
Chinese studies and kind of foster this
1658
01:20:28,710 --> 01:20:34,380
kind of dialogue and with that the floor
1659
01:20:31,500 --> 01:20:36,300
is now open for dialogue and so if you
1660
01:20:34,380 --> 01:20:39,510
know how to use the raise your hand
1661
01:20:36,300 --> 01:20:41,429
function you can press that and then we
1662
01:20:39,510 --> 01:20:43,650
will ask you to try to give a fairly
1663
01:20:41,429 --> 01:20:45,329
succinct question and then we'll allow
1664
01:20:43,650 --> 01:20:47,250
our speakers to address your questions
1665
01:20:45,329 --> 01:20:49,590
I've been doing the previous events
1666
01:20:47,250 --> 01:20:51,900
asynchronous just me one-on-one with
1667
01:20:49,590 --> 01:20:55,159
speakers and so I'm gonna try not to hog
1668
01:20:51,900 --> 01:20:57,780
any time and really let our constituents
1669
01:20:55,159 --> 01:21:01,889
ask their questions so please if you
1670
01:20:57,780 --> 01:21:03,900
have questions if you don't see the
1671
01:21:01,889 --> 01:21:06,869
raise your hand function feel free to
1672
01:21:03,900 --> 01:21:09,349
type in the chat as well so we'll see it
1673
01:21:06,869 --> 01:21:09,349
in check
1674
01:21:15,290 --> 01:21:19,950
while we're waiting for audience
1675
01:21:17,790 --> 01:21:22,050
questions I'm wondering if among our
1676
01:21:19,950 --> 01:21:24,390
panelists if you have questions for each
1677
01:21:22,050 --> 01:21:28,020
other that you want to get the ball
1678
01:21:24,390 --> 01:21:36,360
rolling with yeah can I ask a question
1679
01:21:28,020 --> 01:21:39,420
do you a genie opened my eyes and I
1680
01:21:36,360 --> 01:21:44,100
never really heard much like talk on
1681
01:21:39,420 --> 01:21:46,290
some poetry some watering so in the
1682
01:21:44,100 --> 01:21:50,250
points depiction on different food and
1683
01:21:46,290 --> 01:21:52,380
different food flavors is that I mean if
1684
01:21:50,250 --> 01:21:54,330
they're a particular category food they
1685
01:21:52,380 --> 01:21:56,490
tend to Ling on like you're talking
1686
01:21:54,330 --> 01:21:59,070
about the cow away is like rich flavor
1687
01:21:56,490 --> 01:22:02,330
and also the comb you know since they're
1688
01:21:59,070 --> 01:22:05,460
identical so I'm interested in I mean
1689
01:22:02,330 --> 01:22:09,240
the the basing of the hierarchy of food
1690
01:22:05,460 --> 01:22:11,990
so do they also referring sometimes to
1691
01:22:09,240 --> 01:22:15,740
the food that are not typically
1692
01:22:11,990 --> 01:22:19,440
delicious or not typically consumed by
1693
01:22:15,740 --> 01:22:23,840
people higher I mean status like the
1694
01:22:19,440 --> 01:22:27,450
everyday food that eat things like
1695
01:22:23,840 --> 01:22:32,550
wonderful questions Thank You Shari so
1696
01:22:27,450 --> 01:22:34,830
there are so they're pure ization to the
1697
01:22:32,550 --> 01:22:38,510
answer of your question so in the I
1698
01:22:34,830 --> 01:22:40,950
think in the early 11th century one
1699
01:22:38,510 --> 01:22:45,720
historical fact that was happening is
1700
01:22:40,950 --> 01:22:48,000
that with the the flooding of scholars
1701
01:22:45,720 --> 01:22:51,330
from the peripheral especially from the
1702
01:22:48,000 --> 01:22:54,350
south into the northern capital of Chi
1703
01:22:51,330 --> 01:22:57,720
foam at the time we see opening up of
1704
01:22:54,350 --> 01:23:01,280
Southern cuisine restaurants so that's
1705
01:22:57,720 --> 01:23:05,430
how you saw the fascination with seafood
1706
01:23:01,280 --> 01:23:08,010
which was not a very which was still
1707
01:23:05,430 --> 01:23:11,760
quite exotic at the time to northerners
1708
01:23:08,010 --> 01:23:15,210
so we do yeah we do see a fascination
1709
01:23:11,760 --> 01:23:17,070
with things like skelos crabs and for
1710
01:23:15,210 --> 01:23:20,600
one thing tides on I think Emperor
1711
01:23:17,070 --> 01:23:23,120
Taizong which is the protagonist of one
1712
01:23:20,600 --> 01:23:24,320
very hard TV drama broadcasting right
1713
01:23:23,120 --> 01:23:27,470
now
1714
01:23:24,320 --> 01:23:32,510
he is particularly portrayed as a lover
1715
01:23:27,470 --> 01:23:36,230
of crabs so seafood and also I mentioned
1716
01:23:32,510 --> 01:23:40,190
in one of the one of the anecdote the
1717
01:23:36,230 --> 01:23:43,640
taste of olives tan line very Guangdong
1718
01:23:40,190 --> 01:23:46,970
I think a Guangdong fruit also capture
1719
01:23:43,640 --> 01:23:51,290
the imagination of the poets because the
1720
01:23:46,970 --> 01:23:54,350
strange changing flavor so they like to
1721
01:23:51,290 --> 01:23:56,270
talk about how the taste is that first
1722
01:23:54,350 --> 01:24:00,110
better and then it tends to sweet and
1723
01:23:56,270 --> 01:24:02,720
then they allegorize it or make it a
1724
01:24:00,110 --> 01:24:07,130
metaphor to talk about many other things
1725
01:24:02,720 --> 01:24:10,160
including politics and also poetry as
1726
01:24:07,130 --> 01:24:14,090
for everyday food i actually on one of
1727
01:24:10,160 --> 01:24:18,350
the tenets of my research right now is
1728
01:24:14,090 --> 01:24:21,530
to look at how the everyday figure into
1729
01:24:18,350 --> 01:24:24,920
high literary genres such as poetry and
1730
01:24:21,530 --> 01:24:27,860
prose and how the experience of the
1731
01:24:24,920 --> 01:24:31,310
everyday actually redefined the Canon as
1732
01:24:27,860 --> 01:24:34,490
we know of as we know it as we know the
1733
01:24:31,310 --> 01:24:36,800
song Canon how thinking about everyday
1734
01:24:34,490 --> 01:24:39,170
experiences and also the writing of
1735
01:24:36,800 --> 01:24:44,240
those experience actually give us a new
1736
01:24:39,170 --> 01:24:46,460
picture of of what what poetry was about
1737
01:24:44,240 --> 01:24:53,510
and also what literature is constituted
1738
01:24:46,460 --> 01:24:55,250
in this in in the zone thank you aging
1739
01:24:53,510 --> 01:24:58,640
yeah I don't know whether that answers
1740
01:24:55,250 --> 01:25:00,890
all of the questions but but can I ask
1741
01:24:58,640 --> 01:25:03,680
one question to Sherry I was actually
1742
01:25:00,890 --> 01:25:08,110
making some notes when you were talking
1743
01:25:03,680 --> 01:25:11,690
I actually took some courses in
1744
01:25:08,110 --> 01:25:16,010
economics and management back in my
1745
01:25:11,690 --> 01:25:18,260
college years so the method that you
1746
01:25:16,010 --> 01:25:20,710
were engaging in investigating and
1747
01:25:18,260 --> 01:25:25,640
conducting experiments Ricker's all
1748
01:25:20,710 --> 01:25:29,500
brings back to me so I was wondering
1749
01:25:25,640 --> 01:25:33,439
because you were looking specifically at
1750
01:25:29,500 --> 01:25:36,709
one type of group participation
1751
01:25:33,439 --> 01:25:39,709
mainly the morning exercise they
1752
01:25:36,709 --> 01:25:43,849
conducted every day I wonder if it would
1753
01:25:39,709 --> 01:25:48,260
be of your concern to also include other
1754
01:25:43,849 --> 01:25:50,179
types of say more private and not I mean
1755
01:25:48,260 --> 01:25:52,639
because you you may focus is in the
1756
01:25:50,179 --> 01:25:55,329
factory setting it's quite public and
1757
01:25:52,639 --> 01:25:58,849
also official right you utilizing their
1758
01:25:55,329 --> 01:26:02,479
established infrastructure but would it
1759
01:25:58,849 --> 01:26:07,599
be productive I imagine to also include
1760
01:26:02,479 --> 01:26:10,519
their arms every day private social
1761
01:26:07,599 --> 01:26:13,219
interactions and whether there are for
1762
01:26:10,519 --> 01:26:15,979
example poetry reciting group or book
1763
01:26:13,219 --> 01:26:18,579
club that is shared among the workers
1764
01:26:15,979 --> 01:26:22,969
and whether that figure into your
1765
01:26:18,579 --> 01:26:26,689
investigation at all yeah that's a great
1766
01:26:22,969 --> 01:26:28,969
question so I think I define in this
1767
01:26:26,689 --> 01:26:31,699
this line of work a participation in a
1768
01:26:28,969 --> 01:26:33,469
specific way and participation within
1769
01:26:31,699 --> 01:26:36,050
your own group so I know it's like
1770
01:26:33,469 --> 01:26:37,669
trying to test what's the power of group
1771
01:26:36,050 --> 01:26:40,429
dynamics like this participatory
1772
01:26:37,669 --> 01:26:43,010
dynamics can change behavior so that's
1773
01:26:40,429 --> 01:26:44,809
why I started out in workplaces and to
1774
01:26:43,010 --> 01:26:46,760
test whether participation with local
1775
01:26:44,809 --> 01:26:49,219
workplaces can actually scale over to
1776
01:26:46,760 --> 01:26:51,590
you your private life though how
1777
01:26:49,219 --> 01:26:54,079
people's tendency to make decisions in
1778
01:26:51,590 --> 01:26:56,239
within your household so we asked those
1779
01:26:54,079 --> 01:26:58,880
questions but it will be interesting to
1780
01:26:56,239 --> 01:27:02,659
see whether the reverse also happens so
1781
01:26:58,880 --> 01:27:05,809
if we induce more participation in these
1782
01:27:02,659 --> 01:27:08,269
people's probably like we basically have
1783
01:27:05,809 --> 01:27:12,499
it for example like rings during a
1784
01:27:08,269 --> 01:27:15,139
training session if we train a woman for
1785
01:27:12,499 --> 01:27:16,699
example to make better decisions or
1786
01:27:15,139 --> 01:27:18,919
participating more decision in your
1787
01:27:16,699 --> 01:27:21,110
household would that bring back to how
1788
01:27:18,919 --> 01:27:23,360
they behave in the workplaces and that's
1789
01:27:21,110 --> 01:27:26,630
I think possible that a developer can go
1790
01:27:23,360 --> 01:27:29,059
either way and some of my future study I
1791
01:27:26,630 --> 01:27:31,340
was actually trying to study outside the
1792
01:27:29,059 --> 01:27:34,340
word group so how how about civic
1793
01:27:31,340 --> 01:27:37,219
participation in a group so I think the
1794
01:27:34,340 --> 01:27:39,380
list poetry and exciting group will be
1795
01:27:37,219 --> 01:27:41,320
interesting one and also how power Civic
1796
01:27:39,380 --> 01:27:44,360
social groups are participating on
1797
01:27:41,320 --> 01:27:46,099
discussing on their local events I think
1798
01:27:44,360 --> 01:27:47,120
different forms of participation might
1799
01:27:46,099 --> 01:27:50,870
have different
1800
01:27:47,120 --> 01:27:53,270
and also have different effects on
1801
01:27:50,870 --> 01:27:56,320
people's psychology at the can on what
1802
01:27:53,270 --> 01:27:58,850
domain of outcomes we are studying us so
1803
01:27:56,320 --> 01:28:02,060
it's definitely a interaction that I
1804
01:27:58,850 --> 01:28:06,080
hope to go more because one of the
1805
01:28:02,060 --> 01:28:08,420
really heated topic of discussion in a
1806
01:28:06,080 --> 01:28:11,480
loose Chinese literature is how the
1807
01:28:08,420 --> 01:28:15,980
factory worker some of the very famous
1808
01:28:11,480 --> 01:28:17,990
factory worker peasant poets were
1809
01:28:15,980 --> 01:28:20,900
participating in contemporary Chinese
1810
01:28:17,990 --> 01:28:23,900
poetic scene and they were actually
1811
01:28:20,900 --> 01:28:25,850
changing I think the way people think
1812
01:28:23,900 --> 01:28:28,150
about contemporary Chinese poetry and
1813
01:28:25,850 --> 01:28:34,430
house and its place in people's life
1814
01:28:28,150 --> 01:28:36,530
very much leave there's even a film and
1815
01:28:34,430 --> 01:28:40,970
a documentary in an anthology I think it
1816
01:28:36,530 --> 01:28:44,030
called iron moon by Chinese migrant
1817
01:28:40,970 --> 01:28:45,920
workers so there is an audience question
1818
01:28:44,030 --> 01:28:47,420
for Kwai drin but I want to try to and
1819
01:28:45,920 --> 01:28:48,440
before we go to the audience question I
1820
01:28:47,420 --> 01:28:50,270
want to keep the panel kind of
1821
01:28:48,440 --> 01:28:54,140
democratic so maybe I will ask a quick
1822
01:28:50,270 --> 01:28:56,870
question for Leon you first and that is
1823
01:28:54,140 --> 01:28:59,450
you began your talk with this overview
1824
01:28:56,870 --> 01:29:02,480
of some contemporary Chinese films like
1825
01:28:59,450 --> 01:29:04,570
wolf warrior to Operation Red Sea which
1826
01:29:02,480 --> 01:29:08,060
are kind of revisiting this third world
1827
01:29:04,570 --> 01:29:09,620
politic after a long absence right you
1828
01:29:08,060 --> 01:29:11,540
said after the 80s it kind of
1829
01:29:09,620 --> 01:29:13,880
disappeared for a long time but I'm
1830
01:29:11,540 --> 01:29:15,320
wondering this recent resurgence of
1831
01:29:13,880 --> 01:29:17,960
interest in the third world
1832
01:29:15,320 --> 01:29:20,090
in this series of contemporary films to
1833
01:29:17,960 --> 01:29:22,160
what extent are they really revisiting
1834
01:29:20,090 --> 01:29:23,930
the themes from the Maoist era the
1835
01:29:22,160 --> 01:29:26,720
period you're looking at right the 50s
1836
01:29:23,930 --> 01:29:30,760
through 70s are there elements that
1837
01:29:26,720 --> 01:29:33,950
you're seeing picked up and kind of
1838
01:29:30,760 --> 01:29:35,570
reinvigorated or is it a completely new
1839
01:29:33,950 --> 01:29:37,670
discourse in terms of how they're
1840
01:29:35,570 --> 01:29:40,190
framing the third world in these more
1841
01:29:37,670 --> 01:29:43,370
contemporary films do you see you there
1842
01:29:40,190 --> 01:29:44,240
a kind of a continuity or is it a major
1843
01:29:43,370 --> 01:29:47,020
break
1844
01:29:44,240 --> 01:29:49,670
it's from my point of view is definitely
1845
01:29:47,020 --> 01:29:54,860
there is definitely a big rush a big gap
1846
01:29:49,670 --> 01:29:57,950
between how we depict on 10 nowadays and
1847
01:29:54,860 --> 01:30:00,530
back to the socialist era that's also
1848
01:29:57,950 --> 01:30:03,740
right the question why I
1849
01:30:00,530 --> 01:30:06,980
to look at the past rather than the
1850
01:30:03,740 --> 01:30:10,520
current there's there's there's films
1851
01:30:06,980 --> 01:30:14,510
and cinemas I think if you look at those
1852
01:30:10,520 --> 01:30:18,070
war warriors and read less the operation
1853
01:30:14,510 --> 01:30:20,810
of such like that it's it's more like a
1854
01:30:18,070 --> 01:30:25,100
developmentalists discuss addendum you
1855
01:30:20,810 --> 01:30:27,620
truly like a mustard lamp those areas
1856
01:30:25,100 --> 01:30:29,840
almost the land that chaotic and full
1857
01:30:27,620 --> 01:30:32,780
violence and it should be protected and
1858
01:30:29,840 --> 01:30:34,430
safe and also full of the resources you
1859
01:30:32,780 --> 01:30:37,070
see there was in Chinese enterprises
1860
01:30:34,430 --> 01:30:41,320
over there business manager I need to be
1861
01:30:37,070 --> 01:30:45,200
saved and protected from the crisis I
1862
01:30:41,320 --> 01:30:48,890
it's more or less I think there's
1863
01:30:45,200 --> 01:30:50,870
another great example that in twenty
1864
01:30:48,890 --> 01:30:54,650
it's two or three years ago in Chinese
1865
01:30:50,870 --> 01:30:57,680
Spring Festival gala City Rachel what is
1866
01:30:54,650 --> 01:30:59,750
and also play show called the how the
1867
01:30:57,680 --> 01:31:02,660
translator tongue [ __ ] or something
1868
01:30:59,750 --> 01:31:07,070
that's it's quite controversial that's
1869
01:31:02,660 --> 01:31:09,890
the Chinese comedian just black her
1870
01:31:07,070 --> 01:31:12,980
fists and actually like African people
1871
01:31:09,890 --> 01:31:14,720
and just saying that I stood I would
1872
01:31:12,980 --> 01:31:17,120
like to learn the Chinese tell life
1873
01:31:14,720 --> 01:31:20,000
sounds like that learn Chinese languages
1874
01:31:17,120 --> 01:31:23,600
and became Chinese something like it's
1875
01:31:20,000 --> 01:31:25,520
quite disturbing much for me but when
1876
01:31:23,600 --> 01:31:27,940
you look at the the socialist theorist
1877
01:31:25,520 --> 01:31:31,820
cultural practices you can also see that
1878
01:31:27,940 --> 01:31:37,430
black faces also practice in another
1879
01:31:31,820 --> 01:31:40,750
terms that's in some some dancing
1880
01:31:37,430 --> 01:31:44,300
performing guru moon dancing perform in
1881
01:31:40,750 --> 01:31:48,230
groups that they introduced the Africans
1882
01:31:44,300 --> 01:31:50,810
dance and introduce them to play to
1883
01:31:48,230 --> 01:31:53,990
perform to Chinese audiences and it just
1884
01:31:50,810 --> 01:31:58,130
like the African people and the black
1885
01:31:53,990 --> 01:32:01,430
left out faces but it is totally in mass
1886
01:31:58,130 --> 01:32:07,760
culture and facing large number of the
1887
01:32:01,430 --> 01:32:11,480
honored people and using the Praetorians
1888
01:32:07,760 --> 01:32:12,680
class class discourses rather than I you
1889
01:32:11,480 --> 01:32:14,150
know the third where he's on the
1890
01:32:12,680 --> 01:32:16,820
developer China is now first
1891
01:32:14,150 --> 01:32:19,969
those kind kind of discourses so for me
1892
01:32:16,820 --> 01:32:21,949
it's it's rather different and also this
1893
01:32:19,969 --> 01:32:25,280
is this is the reason why I like to look
1894
01:32:21,949 --> 01:32:27,710
at how were the ones depicted in
1895
01:32:25,280 --> 01:32:32,989
portraits and what kind of logic is
1896
01:32:27,710 --> 01:32:36,199
behind that Thank You Leon you then why
1897
01:32:32,989 --> 01:32:39,110
don't we turn to Professor Jeong Jeong
1898
01:32:36,199 --> 01:32:40,760
maymay who is a alumni of UCLA and a
1899
01:32:39,110 --> 01:32:43,159
currently a professor at Occidental
1900
01:32:40,760 --> 01:32:43,760
College I believe she has a question for
1901
01:32:43,159 --> 01:32:47,000
patreon
1902
01:32:43,760 --> 01:32:49,489
Thank You professor very yes I do have a
1903
01:32:47,000 --> 01:32:50,780
question maybe not one question but two
1904
01:32:49,489 --> 01:32:53,510
questions for Koichi
1905
01:32:50,780 --> 01:32:56,840
so it's definitely like fascinating to
1906
01:32:53,510 --> 01:33:00,230
hear like your talk about like some
1907
01:32:56,840 --> 01:33:03,980
Chinese do poetry on again and I have
1908
01:33:00,230 --> 01:33:06,739
questions so firstly your I realized
1909
01:33:03,980 --> 01:33:09,469
that the title of today's talk is
1910
01:33:06,739 --> 01:33:12,949
tasting poetry instead of like tasting
1911
01:33:09,469 --> 01:33:14,870
literature so I wonder if there's I
1912
01:33:12,949 --> 01:33:18,350
think you mentioned a little bit in your
1913
01:33:14,870 --> 01:33:22,780
talk but I wonder if there is a shift of
1914
01:33:18,350 --> 01:33:27,380
the object of the the ruminating
1915
01:33:22,780 --> 01:33:29,900
rumination or or like tasting linear
1916
01:33:27,380 --> 01:33:35,420
attacks from northern to southern so is
1917
01:33:29,900 --> 01:33:38,449
it correct me if I'm wrong is it like in
1918
01:33:35,420 --> 01:33:40,610
the beginning especially in the northern
1919
01:33:38,449 --> 01:33:46,280
Song Dynasty the object the main object
1920
01:33:40,610 --> 01:33:50,690
of this kind of evaluation is poetic
1921
01:33:46,280 --> 01:33:53,929
text but in the southern Song Dynasty in
1922
01:33:50,690 --> 01:34:01,760
douchiest times more like philosophical
1923
01:33:53,929 --> 01:34:04,040
arguments yes and more like text so this
1924
01:34:01,760 --> 01:34:09,370
is the first question and my second
1925
01:34:04,040 --> 01:34:14,830
question is about um the overlapping
1926
01:34:09,370 --> 01:34:20,270
between gastronomical own terms and
1927
01:34:14,830 --> 01:34:25,820
evaluating evaluative phrase and with
1928
01:34:20,270 --> 01:34:27,439
literary evaluative terms but I think is
1929
01:34:25,820 --> 01:34:31,809
it sometimes
1930
01:34:27,439 --> 01:34:35,439
oh they're not like 100% overlapping
1931
01:34:31,809 --> 01:34:39,469
especially on the example that you gave
1932
01:34:35,439 --> 01:34:42,139
in the beginning I don't remember um I I
1933
01:34:39,469 --> 01:34:47,209
think maybe it's oil shows poem so I
1934
01:34:42,139 --> 01:34:53,900
realized that he used the word coup as a
1935
01:34:47,209 --> 01:34:57,380
positive to evaluate the poem wild cool
1936
01:34:53,900 --> 01:35:01,909
not as bitter flavor is not a positive
1937
01:34:57,380 --> 01:35:06,260
terms and we described flavor and I
1938
01:35:01,909 --> 01:35:12,349
don't know what's your take to the
1939
01:35:06,260 --> 01:35:15,110
differences and distinctions between yes
1940
01:35:12,349 --> 01:35:17,659
those aren't in the two different
1941
01:35:15,110 --> 01:35:20,630
parties Thanks thanks May
1942
01:35:17,659 --> 01:35:25,309
great to see you um so let me answer
1943
01:35:20,630 --> 01:35:28,400
your first question I should say there's
1944
01:35:25,309 --> 01:35:32,570
I don't I'm not arguing that there's a
1945
01:35:28,400 --> 01:35:35,989
shift of gustatory object in terms of a
1946
01:35:32,570 --> 01:35:37,820
shift from poetry to Dowe that's
1947
01:35:35,989 --> 01:35:42,919
happening in from northern Song to
1948
01:35:37,820 --> 01:35:47,090
southern song what I wanted the
1949
01:35:42,919 --> 01:35:50,659
presentation to emphasize is that it's a
1950
01:35:47,090 --> 01:35:55,789
shift of emphasis on what flavour is and
1951
01:35:50,659 --> 01:35:59,780
what tasting means so to give you a very
1952
01:35:55,789 --> 01:36:04,429
quick example of I think the discourse
1953
01:35:59,780 --> 01:36:08,179
of tasting now actually contrary to some
1954
01:36:04,429 --> 01:36:10,570
of our imagination actually is already
1955
01:36:08,179 --> 01:36:13,400
very strong in northern Seoul so
1956
01:36:10,570 --> 01:36:16,570
particularly when people were discussing
1957
01:36:13,400 --> 01:36:22,130
this particular line from John Young
1958
01:36:16,570 --> 01:36:27,679
where it's a Sioux was saying I think he
1959
01:36:22,130 --> 01:36:32,900
says dodge a [ __ ] what did you would
1960
01:36:27,679 --> 01:36:36,079
think so it's it's it's a line from John
1961
01:36:32,900 --> 01:36:39,829
Young which has or which is therefore
1962
01:36:36,079 --> 01:36:40,710
like so many so long but it's picking up
1963
01:36:39,829 --> 01:36:43,200
in the snow
1964
01:36:40,710 --> 01:36:47,190
because people were giving especially
1965
01:36:43,200 --> 01:36:48,900
the arch on and all the other scholars
1966
01:36:47,190 --> 01:36:52,020
on the classics were giving more
1967
01:36:48,900 --> 01:36:54,000
emphasis on the text of jungyeon in the
1968
01:36:52,020 --> 01:36:56,970
northern zone so people began to talk
1969
01:36:54,000 --> 01:37:01,590
about what does it mean to do way to
1970
01:36:56,970 --> 01:37:04,590
know flavor because it was allegedly who
1971
01:37:01,590 --> 01:37:08,190
just opposed the knowing of flavor to
1972
01:37:04,590 --> 01:37:10,890
the to the practicing of doubt so so
1973
01:37:08,190 --> 01:37:13,440
then the reason why I think one of the
1974
01:37:10,890 --> 01:37:15,620
reason why the discourse on flavor
1975
01:37:13,440 --> 01:37:18,660
we can still permanent in the song is
1976
01:37:15,620 --> 01:37:20,880
precisely because of this kind of
1977
01:37:18,660 --> 01:37:24,840
philosophical and moral discourse that
1978
01:37:20,880 --> 01:37:28,260
began in a Northern Soul and I think
1979
01:37:24,840 --> 01:37:30,570
that what's happening in the moral
1980
01:37:28,260 --> 01:37:33,870
discourse is quite different from when
1981
01:37:30,570 --> 01:37:36,840
we think about poetry right because if
1982
01:37:33,870 --> 01:37:40,830
all the poetic styles could be reduced
1983
01:37:36,840 --> 01:37:45,300
to a single poetic style then it would
1984
01:37:40,830 --> 01:37:48,440
be quite boring but but what you saw in
1985
01:37:45,300 --> 01:37:51,540
young chui's yours also in oil issues
1986
01:37:48,440 --> 01:37:55,790
evaluation of Mia Bachchan which became
1987
01:37:51,540 --> 01:37:58,320
almost the I guess the classic
1988
01:37:55,790 --> 01:38:02,670
evaluation of mio-chan which is the pink
1989
01:37:58,320 --> 01:38:06,420
done the pink on master the the poet who
1990
01:38:02,670 --> 01:38:11,060
master his poetic language so well that
1991
01:38:06,420 --> 01:38:16,830
a very like on the surface a very simple
1992
01:38:11,060 --> 01:38:20,010
text is actually a way you so has a very
1993
01:38:16,830 --> 01:38:25,170
rich layers of flavors the more you read
1994
01:38:20,010 --> 01:38:28,080
it um so it is a the the that moto of
1995
01:38:25,170 --> 01:38:31,710
poetry according to Mayo Chen is
1996
01:38:28,080 --> 01:38:34,830
actually quite different from what the
1997
01:38:31,710 --> 01:38:38,130
normative poetic styles were in another
1998
01:38:34,830 --> 01:38:40,680
zone as he and that is the reason why he
1999
01:38:38,130 --> 01:38:45,510
actually singled it out to talk about it
2000
01:38:40,680 --> 01:38:50,280
in his new issue gua I think over two or
2001
01:38:45,510 --> 01:38:54,090
three passages in in that xiukong so the
2002
01:38:50,280 --> 01:38:56,640
question about bitterness so
2003
01:38:54,090 --> 01:39:00,030
contrary it might be contrary to our
2004
01:38:56,640 --> 01:39:02,600
modern errs imagination cool the taste
2005
01:39:00,030 --> 01:39:05,730
of bitterness it's actually not
2006
01:39:02,600 --> 01:39:08,970
necessarily something negative because
2007
01:39:05,730 --> 01:39:12,810
it's one of the five modalities of taste
2008
01:39:08,970 --> 01:39:16,710
the way that comes with traditional
2009
01:39:12,810 --> 01:39:20,190
Chinese cosmology which corresponds to
2010
01:39:16,710 --> 01:39:23,190
the machine right so um but what
2011
01:39:20,190 --> 01:39:27,000
fascinates poets here as I mentioned
2012
01:39:23,190 --> 01:39:30,620
earlier is it's the changing the ability
2013
01:39:27,000 --> 01:39:34,200
of flavor and of a poetry to change
2014
01:39:30,620 --> 01:39:37,290
during the course of the poem so imagine
2015
01:39:34,200 --> 01:39:39,240
reading a poem and I'm thinking that
2016
01:39:37,290 --> 01:39:40,650
when you read the first line you saw it
2017
01:39:39,240 --> 01:39:42,750
was one thing you thought it was
2018
01:39:40,650 --> 01:39:45,090
delivering one message and then when you
2019
01:39:42,750 --> 01:39:47,760
comes to the end it turns out to be a
2020
01:39:45,090 --> 01:39:52,860
completely different poem so I think
2021
01:39:47,760 --> 01:39:55,980
that's one version of this way young or
2022
01:39:52,860 --> 01:39:58,530
oh wait wait the the returning flavor or
2023
01:39:55,980 --> 01:40:01,230
the flavor that comes out to be very
2024
01:39:58,530 --> 01:40:04,860
different when you think about it after
2025
01:40:01,230 --> 01:40:07,590
reading it so does that answer most of
2026
01:40:04,860 --> 01:40:09,510
your question yes I think so yes
2027
01:40:07,590 --> 01:40:12,570
especially I think for the second I
2028
01:40:09,510 --> 01:40:15,630
liked your comment and I think it can
2029
01:40:12,570 --> 01:40:18,690
also applied not only like in literary
2030
01:40:15,630 --> 01:40:21,720
sphere but also in text about music
2031
01:40:18,690 --> 01:40:28,290
during this tour I okay they emphasize
2032
01:40:21,720 --> 01:40:30,440
on the lingering likes right right true
2033
01:40:28,290 --> 01:40:36,000
and it's of course it's an ocean from
2034
01:40:30,440 --> 01:40:38,910
from Li Jie and John Young the emphasis
2035
01:40:36,000 --> 01:40:41,640
on simplicity and on the fact that there
2036
01:40:38,910 --> 01:40:46,080
the notion of something lingering and
2037
01:40:41,640 --> 01:40:47,910
residual like how the form of poetry and
2038
01:40:46,080 --> 01:40:50,670
the form of music what you could hear
2039
01:40:47,910 --> 01:40:53,580
and what you could see cannot exhaust
2040
01:40:50,670 --> 01:40:57,510
what poetry is all about so there's
2041
01:40:53,580 --> 01:41:01,050
something left over beyond the form the
2042
01:40:57,510 --> 01:41:03,540
constructed form of poetry yeah and also
2043
01:41:01,050 --> 01:41:08,660
a very very short comment so I wonder if
2044
01:41:03,540 --> 01:41:08,660
there is any like text or mention
2045
01:41:08,889 --> 01:41:18,019
I'm tasting poetic text that specific
2046
01:41:14,709 --> 01:41:22,669
appointed take text and belongs to the
2047
01:41:18,019 --> 01:41:27,369
genre of Silla rake mmm yeah I think so
2048
01:41:22,669 --> 01:41:31,929
in and also in fact even within the
2049
01:41:27,369 --> 01:41:35,389
lyrics itself the notion of the way a
2050
01:41:31,929 --> 01:41:39,079
flavor it's quite different from that in
2051
01:41:35,389 --> 01:41:43,309
the poetry so in that as far as what I
2052
01:41:39,079 --> 01:41:46,219
saw it's more about recalling the
2053
01:41:43,309 --> 01:41:49,789
memories the nostalgia memory of the
2054
01:41:46,219 --> 01:41:54,369
past when romance happened something
2055
01:41:49,789 --> 01:41:57,649
like that it's a it's a very rich richly
2056
01:41:54,369 --> 01:41:59,269
it's a very rich [ __ ] like you look
2057
01:41:57,649 --> 01:42:03,079
back to the past and you think of its
2058
01:41:59,269 --> 01:42:05,689
awake so um yeah I'm yet to look into
2059
01:42:03,079 --> 01:42:08,059
the sphere of lyrics it's an entirely
2060
01:42:05,689 --> 01:42:10,579
different discourse of course but I
2061
01:42:08,059 --> 01:42:12,709
believe and I saw examples that it was
2062
01:42:10,579 --> 01:42:18,679
there it just takes on quite different
2063
01:42:12,709 --> 01:42:20,269
form and flavor so we don't I don't see
2064
01:42:18,679 --> 01:42:21,949
any other questions queued up so I'm
2065
01:42:20,269 --> 01:42:25,759
gonna jump in with a practical question
2066
01:42:21,949 --> 01:42:28,579
for everyone and one commonality we have
2067
01:42:25,759 --> 01:42:30,889
among our presenters is that you're all
2068
01:42:28,579 --> 01:42:32,779
either well young you is writing his
2069
01:42:30,889 --> 01:42:34,789
dissertation right now
2070
01:42:32,779 --> 01:42:37,189
Quaid you just finished literally a
2071
01:42:34,789 --> 01:42:39,379
couple weeks ago and professor woo I
2072
01:42:37,189 --> 01:42:41,779
guess you're not too far away at least
2073
01:42:39,379 --> 01:42:43,759
in a year or two right it's not a
2074
01:42:41,779 --> 01:42:46,309
distant memory yet and so I'm wondering
2075
01:42:43,759 --> 01:42:49,459
if each of you could share a little bit
2076
01:42:46,309 --> 01:42:51,619
about your research methods and what
2077
01:42:49,459 --> 01:42:53,449
kind of archival work or fieldwork you
2078
01:42:51,619 --> 01:42:54,919
did like professor woo I'm imagining you
2079
01:42:53,449 --> 01:42:57,889
must have actually spent time in these
2080
01:42:54,919 --> 01:42:59,509
factories lay on you I'm curious what
2081
01:42:57,889 --> 01:43:01,339
kind of archival work you're doing and
2082
01:42:59,509 --> 01:43:03,709
then because we have so many grad
2083
01:43:01,339 --> 01:43:07,459
students in the participant room maybe
2084
01:43:03,709 --> 01:43:09,259
you could also share some advice for
2085
01:43:07,459 --> 01:43:11,239
them for those students who are writing
2086
01:43:09,259 --> 01:43:13,009
their dissertations now given you all
2087
01:43:11,239 --> 01:43:16,189
kind of just coming out of it or
2088
01:43:13,009 --> 01:43:17,959
finishing this stage based on your own
2089
01:43:16,189 --> 01:43:21,310
experience doing fieldwork doing
2090
01:43:17,959 --> 01:43:23,410
archival work visiting factories what
2091
01:43:21,310 --> 01:43:25,090
would you have to share with our grad
2092
01:43:23,410 --> 01:43:31,300
students that you think might help them
2093
01:43:25,090 --> 01:43:35,440
along the way yeah I guess speak first
2094
01:43:31,300 --> 01:43:38,200
so I think so one one of the things I
2095
01:43:35,440 --> 01:43:41,920
learned from this experience is we have
2096
01:43:38,200 --> 01:43:43,930
to be persistent so I just graduated
2097
01:43:41,920 --> 01:43:47,290
from Princeton last year so brand-new
2098
01:43:43,930 --> 01:43:51,570
and this project I actually started in
2099
01:43:47,290 --> 01:43:54,910
at the end of my first year PhD in 2014
2100
01:43:51,570 --> 01:43:57,040
2013-14 so I actually did not expect it
2101
01:43:54,910 --> 01:43:59,560
to be my dissertation I just and a month
2102
01:43:57,040 --> 01:44:02,530
they're doing observation work I
2103
01:43:59,560 --> 01:44:05,620
shadowed a factory woman at work comes
2104
01:44:02,530 --> 01:44:08,020
to my age and we take the buses together
2105
01:44:05,620 --> 01:44:10,540
and chatted and he the same cafeteria
2106
01:44:08,020 --> 01:44:12,010
meal so at that time really want to dig
2107
01:44:10,540 --> 01:44:13,990
into their psychology what are they
2108
01:44:12,010 --> 01:44:18,400
thinking what the respiration was their
2109
01:44:13,990 --> 01:44:21,610
ambition and what can we do there so I
2110
01:44:18,400 --> 01:44:25,600
think in especially in fieldwork
2111
01:44:21,610 --> 01:44:28,000
I do not settle I mean a set of agenda I
2112
01:44:25,600 --> 01:44:30,430
want to explore them away and let
2113
01:44:28,000 --> 01:44:33,190
hypothesis that this generous generate
2114
01:44:30,430 --> 01:44:36,700
myself when I was in the field
2115
01:44:33,190 --> 01:44:38,740
it turns out to be so after I think we
2116
01:44:36,700 --> 01:44:41,020
really need to understand what are the
2117
01:44:38,740 --> 01:44:43,390
people we are studying and what's the
2118
01:44:41,020 --> 01:44:46,540
context that could be relevant to our
2119
01:44:43,390 --> 01:44:48,910
research a good hypothesis will come
2120
01:44:46,540 --> 01:44:52,720
itself after you learn enough about the
2121
01:44:48,910 --> 01:44:56,380
people in the context and I'm talking
2122
01:44:52,720 --> 01:44:58,450
about persistent I was like so one
2123
01:44:56,380 --> 01:45:02,590
anecdote I have is like this project
2124
01:44:58,450 --> 01:45:04,270
almost did not happen so I plan it out I
2125
01:45:02,590 --> 01:45:05,800
want to draw next intervention but a
2126
01:45:04,270 --> 01:45:08,230
factory management actually did not have
2127
01:45:05,800 --> 01:45:11,890
a strong pushback against us they think
2128
01:45:08,230 --> 01:45:14,200
we my they're very risk-averse
2129
01:45:11,890 --> 01:45:16,420
especially management understandably so
2130
01:45:14,200 --> 01:45:20,170
they're concerned of like workers strike
2131
01:45:16,420 --> 01:45:22,240
or a lot of the rumor going on about
2132
01:45:20,170 --> 01:45:25,260
factory management so we as few
2133
01:45:22,240 --> 01:45:28,030
researchers have to think about not only
2134
01:45:25,260 --> 01:45:30,520
how to be a Discoverer but also how do
2135
01:45:28,030 --> 01:45:33,440
you do good project management on a site
2136
01:45:30,520 --> 01:45:36,320
by talking to the managers and it go
2137
01:45:33,440 --> 01:45:38,330
what could be good for them and how to
2138
01:45:36,320 --> 01:45:40,100
solve the respect earth your concern
2139
01:45:38,330 --> 01:45:45,040
about some engaging in these
2140
01:45:40,100 --> 01:45:46,580
conversations take quite some time so be
2141
01:45:45,040 --> 01:45:49,430
persistent
2142
01:45:46,580 --> 01:45:51,590
even if felt in the first time or second
2143
01:45:49,430 --> 01:45:53,210
time and just like keep pushing and this
2144
01:45:51,590 --> 01:45:55,130
is I think one of the very important
2145
01:45:53,210 --> 01:45:57,890
lessons I've learned as a graduate
2146
01:45:55,130 --> 01:45:59,780
student and also one piece of ice I want
2147
01:45:57,890 --> 01:46:02,750
to give to the current graduate student
2148
01:45:59,780 --> 01:46:06,110
so nothing comes with Lee so I really
2149
01:46:02,750 --> 01:46:07,960
have to push very hard it's something
2150
01:46:06,110 --> 01:46:10,580
that you really passionate about
2151
01:46:07,960 --> 01:46:12,080
could I ask the follow-up what was the
2152
01:46:10,580 --> 01:46:14,530
single greatest challenge you faced
2153
01:46:12,080 --> 01:46:18,230
during your fieldwork and how did you
2154
01:46:14,530 --> 01:46:19,610
surpass that challenge so the single
2155
01:46:18,230 --> 01:46:22,130
greatest challenge is like we have
2156
01:46:19,610 --> 01:46:24,219
everything ready so we have like I hired
2157
01:46:22,130 --> 01:46:27,380
a iming a ting a research assistant
2158
01:46:24,219 --> 01:46:28,940
we're ready to going to the factory who
2159
01:46:27,380 --> 01:46:31,070
are well trained because a factory
2160
01:46:28,940 --> 01:46:33,260
management already told us yes you can
2161
01:46:31,070 --> 01:46:35,840
do this intervention in spring and I
2162
01:46:33,260 --> 01:46:37,370
flew back to China from Princeton like
2163
01:46:35,840 --> 01:46:39,650
stay there for the whole semester and
2164
01:46:37,370 --> 01:46:41,810
waiting to do this project but then they
2165
01:46:39,650 --> 01:46:44,540
back up on them almost I say no you're
2166
01:46:41,810 --> 01:46:47,120
not ready that we have already put other
2167
01:46:44,540 --> 01:46:49,370
resources and I'm talking a gap semester
2168
01:46:47,120 --> 01:46:52,489
just to be in the field so I super
2169
01:46:49,370 --> 01:46:54,469
depressed what can I do and at that time
2170
01:46:52,489 --> 01:46:56,630
I was really hard then we work around
2171
01:46:54,469 --> 01:46:58,790
and maybe I was telling the factory
2172
01:46:56,630 --> 01:47:00,410
maybe we can do a slotting first due to
2173
01:46:58,790 --> 01:47:04,280
the pilot work to ensure there's no
2174
01:47:00,410 --> 01:47:06,800
backlash and we did that for one month
2175
01:47:04,280 --> 01:47:09,440
and a factory got reassured and then
2176
01:47:06,800 --> 01:47:11,420
like not change that by stepping into
2177
01:47:09,440 --> 01:47:12,820
making them do this for intervention has
2178
01:47:11,420 --> 01:47:15,890
they already said yes
2179
01:47:12,820 --> 01:47:17,210
half a year ago so that was the most
2180
01:47:15,890 --> 01:47:20,330
challenging there's some a lot of
2181
01:47:17,210 --> 01:47:24,800
unexpected events coming up and I think
2182
01:47:20,330 --> 01:47:26,840
one thing about your work as I have to
2183
01:47:24,800 --> 01:47:28,730
be really that about the young
2184
01:47:26,840 --> 01:47:31,370
expectancy going on
2185
01:47:28,730 --> 01:47:33,230
so nothing my nothing would go as
2186
01:47:31,370 --> 01:47:36,050
planned so this is one of expectation
2187
01:47:33,230 --> 01:47:40,160
like like I constantly have as a
2188
01:47:36,050 --> 01:47:41,860
researcher thank you young you do you
2189
01:47:40,160 --> 01:47:45,620
want to share some of your experience
2190
01:47:41,860 --> 01:47:46,880
yeah considering I'm still at the very
2191
01:47:45,620 --> 01:47:50,360
beginning phase
2192
01:47:46,880 --> 01:47:53,810
my dissertation but I can still share
2193
01:47:50,360 --> 01:47:56,600
some experience maybe I totally agree
2194
01:47:53,810 --> 01:48:00,100
with what sherry said the persistence is
2195
01:47:56,600 --> 01:48:05,120
it's crucial that I try to take take a
2196
01:48:00,100 --> 01:48:08,000
experiments in the past month that fan
2197
01:48:05,120 --> 01:48:10,909
fan fan out the best way to works for me
2198
01:48:08,000 --> 01:48:13,730
that's I am a morning person so I wake
2199
01:48:10,909 --> 01:48:16,340
up every morning and I wrote to 1,000 to
2200
01:48:13,730 --> 01:48:19,730
2,000 Chinese characters every day so
2201
01:48:16,340 --> 01:48:21,650
whatever it is look how Betty looks like
2202
01:48:19,730 --> 01:48:25,699
but I just put it on a on a Word
2203
01:48:21,650 --> 01:48:28,190
document and just you know edit them one
2204
01:48:25,699 --> 01:48:29,900
by one piece by piece but my it's
2205
01:48:28,190 --> 01:48:32,360
compulsory that you had to write
2206
01:48:29,900 --> 01:48:33,909
something down on the paper first like
2207
01:48:32,360 --> 01:48:38,030
there was a scene I would finish
2208
01:48:33,909 --> 01:48:40,280
finished where is the best thing so the
2209
01:48:38,030 --> 01:48:43,760
finished work every daily work is the
2210
01:48:40,280 --> 01:48:45,889
best work you can do and so try not to
2211
01:48:43,760 --> 01:48:49,219
get interrupted and I think it's a
2212
01:48:45,889 --> 01:48:51,530
perfect timing for someone to working on
2213
01:48:49,219 --> 01:48:55,760
dissertation or thesis you can't go
2214
01:48:51,530 --> 01:48:58,460
anywhere anyway and and also if people
2215
01:48:55,760 --> 01:49:00,889
are interested in socialist I here is
2216
01:48:58,460 --> 01:49:02,989
like 50 to 70 s
2217
01:49:00,889 --> 01:49:08,570
it is important to look at those old
2218
01:49:02,989 --> 01:49:11,389
newspapers like them in Delhi and when
2219
01:49:08,570 --> 01:49:15,139
you power etc I think there were lots of
2220
01:49:11,389 --> 01:49:19,190
database online and human the people's
2221
01:49:15,139 --> 01:49:22,850
daily have their own free access to the
2222
01:49:19,190 --> 01:49:24,530
to the newspaper you can just you you
2223
01:49:22,850 --> 01:49:27,170
just like to reading newspaper every day
2224
01:49:24,530 --> 01:49:30,100
and do piece by piece and they related
2225
01:49:27,170 --> 01:49:32,900
to the big history events which also
2226
01:49:30,100 --> 01:49:34,969
heavily attracted on the cultural
2227
01:49:32,900 --> 01:49:37,730
products the production practices
2228
01:49:34,969 --> 01:49:40,040
so if familiar with what your which
2229
01:49:37,730 --> 01:49:42,860
historical period you're looking at it's
2230
01:49:40,040 --> 01:49:45,620
also crucial so this is the to
2231
01:49:42,860 --> 01:49:49,010
experience this I can conclude by now
2232
01:49:45,620 --> 01:49:55,150
lady thank you
2233
01:49:49,010 --> 01:49:56,380
quadrant sure I want to first preface my
2234
01:49:55,150 --> 01:50:00,660
[Music]
2235
01:49:56,380 --> 01:50:03,660
shall we say advice anything
2236
01:50:00,660 --> 01:50:07,680
that I totally agree with what now and
2237
01:50:03,660 --> 01:50:11,190
share my own experience of writing the
2238
01:50:07,680 --> 01:50:15,560
dissertation is also an upward uphill
2239
01:50:11,190 --> 01:50:19,710
battle you would face the most severe
2240
01:50:15,560 --> 01:50:21,710
criticism not from your advisor and not
2241
01:50:19,710 --> 01:50:27,510
from your friends but from yourself
2242
01:50:21,710 --> 01:50:29,850
so when you write you might want to stop
2243
01:50:27,510 --> 01:50:34,590
and/or delete everything that you just
2244
01:50:29,850 --> 01:50:38,220
typed but please keep on typing because
2245
01:50:34,590 --> 01:50:41,160
once you have once you have something
2246
01:50:38,220 --> 01:50:45,240
there to work with it's a very different
2247
01:50:41,160 --> 01:50:48,120
story so and my owned let me I guess I
2248
01:50:45,240 --> 01:50:51,840
can share some my own experience about
2249
01:50:48,120 --> 01:50:55,850
doing archival research in Japan and
2250
01:50:51,840 --> 01:50:59,850
I've also been on archival trip to
2251
01:50:55,850 --> 01:51:03,750
Chinese national library um but it was
2252
01:50:59,850 --> 01:51:07,110
not extremely fruitful but my archival
2253
01:51:03,750 --> 01:51:09,930
so I stayed in Japan a couple of times
2254
01:51:07,110 --> 01:51:13,440
the longest duration in high state is
2255
01:51:09,930 --> 01:51:17,100
half a year which was I think last year
2256
01:51:13,440 --> 01:51:21,600
I was on Japan Foundation Scholarship
2257
01:51:17,100 --> 01:51:24,450
and also if you do have materials in
2258
01:51:21,600 --> 01:51:28,050
Japan that you really want to look at I
2259
01:51:24,450 --> 01:51:30,450
also highly recommend applying for Japan
2260
01:51:28,050 --> 01:51:32,310
foundation on they're very generous in
2261
01:51:30,450 --> 01:51:35,490
in their scholarship and they're also
2262
01:51:32,310 --> 01:51:37,230
very flexible in terms of how you want
2263
01:51:35,490 --> 01:51:40,980
to go about doing your research while
2264
01:51:37,230 --> 01:51:43,410
you were there so that said I think when
2265
01:51:40,980 --> 01:51:45,600
I was there I was looking specifically
2266
01:51:43,410 --> 01:51:49,080
for materials related to my second
2267
01:51:45,600 --> 01:51:52,080
project which is about the five mountain
2268
01:51:49,080 --> 01:51:56,060
periods poetic exchange and material
2269
01:51:52,080 --> 01:52:01,770
exchange between Jojen area in China and
2270
01:51:56,060 --> 01:52:05,280
the the monasteries in Japan so but I
2271
01:52:01,770 --> 01:52:08,520
unexpectedly encounter a lot of
2272
01:52:05,280 --> 01:52:11,130
materials preserved in Japan that has to
2273
01:52:08,520 --> 01:52:15,239
do with my current dissertation
2274
01:52:11,130 --> 01:52:18,600
so you'd be amazed at what you will be
2275
01:52:15,239 --> 01:52:20,610
able to find so what's like one set of
2276
01:52:18,600 --> 01:52:28,830
materials that I found when I was there
2277
01:52:20,610 --> 01:52:32,000
is actually I think 11 no 17 to 18th
2278
01:52:28,830 --> 01:52:33,120
century adult period Japanese scholars I
2279
01:52:32,000 --> 01:52:36,000
know
2280
01:52:33,120 --> 01:52:38,190
I mean Chinese I mean scholars who focus
2281
01:52:36,000 --> 01:52:42,300
on Chinese text specifically they were
2282
01:52:38,190 --> 01:52:44,489
actually copying these some some text
2283
01:52:42,300 --> 01:52:47,880
and some text about things and about
2284
01:52:44,489 --> 01:52:53,010
plans animals and local products which
2285
01:52:47,880 --> 01:52:55,949
was I think which was which was which
2286
01:52:53,010 --> 01:52:59,190
got into Japan through a main Edition so
2287
01:52:55,949 --> 01:53:01,650
they were copying these tags and these
2288
01:52:59,190 --> 01:53:04,380
Turks actually inspired the Japanese
2289
01:53:01,650 --> 01:53:07,320
scholars to start investigating their
2290
01:53:04,380 --> 01:53:09,989
own native plants and animals and I
2291
01:53:07,320 --> 01:53:14,060
think that has to do with the first wave
2292
01:53:09,989 --> 01:53:19,040
of Edo period scholars writing about
2293
01:53:14,060 --> 01:53:22,080
Japanese natural history so so that that
2294
01:53:19,040 --> 01:53:25,820
process actually led to a discovery of a
2295
01:53:22,080 --> 01:53:29,040
very exciting field of research and also
2296
01:53:25,820 --> 01:53:35,400
communication with scholars in that
2297
01:53:29,040 --> 01:53:38,610
field so I would also say yeah archival
2298
01:53:35,400 --> 01:53:40,380
research could be very fruitful if you
2299
01:53:38,610 --> 01:53:46,560
know what you are where you're looking
2300
01:53:40,380 --> 01:53:49,199
at and feel free to email or being
2301
01:53:46,560 --> 01:53:52,290
connect being in contact with scholars
2302
01:53:49,199 --> 01:53:55,199
or researchers that you had in mind who
2303
01:53:52,290 --> 01:53:57,270
had to do like who written on the field
2304
01:53:55,199 --> 01:54:01,260
that you are working at right now don't
2305
01:53:57,270 --> 01:54:02,969
be afraid to send emails thank you wait
2306
01:54:01,260 --> 01:54:04,409
Jen and we're running short on time but
2307
01:54:02,969 --> 01:54:12,900
we have one time for one final question
2308
01:54:04,409 --> 01:54:16,860
from CN I'll turn it over to you I think
2309
01:54:12,900 --> 01:54:19,800
you're finding on the last part of your
2310
01:54:16,860 --> 01:54:22,440
findings extremely interesting and in
2311
01:54:19,800 --> 01:54:23,880
the sense that actually participating
2312
01:54:22,440 --> 01:54:26,520
people actually
2313
01:54:23,880 --> 01:54:30,060
change their perceptions towards the
2314
01:54:26,520 --> 01:54:33,600
general authority and also their belief
2315
01:54:30,060 --> 01:54:35,040
in a just world and I was just wondering
2316
01:54:33,600 --> 01:54:38,970
what could be the psychology behind
2317
01:54:35,040 --> 01:54:41,240
those it can it be explained by the
2318
01:54:38,970 --> 01:54:44,730
agency theory or is there some other
2319
01:54:41,240 --> 01:54:47,310
explanation for this thank you thanks
2320
01:54:44,730 --> 01:54:50,310
Ian yeah great great question so I was
2321
01:54:47,310 --> 01:54:52,080
about to type it in the chat box and I
2322
01:54:50,310 --> 01:54:54,000
saw your question so I actually we do
2323
01:54:52,080 --> 01:54:57,330
find that WordPress reported more sense
2324
01:54:54,000 --> 01:54:59,340
of control after week one after the end
2325
01:54:57,330 --> 01:55:02,160
of intervention so which is consistent
2326
01:54:59,340 --> 01:55:04,230
with your agency hypothesis so workers
2327
01:55:02,160 --> 01:55:06,210
do you feel more agentic after these
2328
01:55:04,230 --> 01:55:08,310
parts of your meetings but surprisingly
2329
01:55:06,210 --> 01:55:11,010
I sure did not correlate with the
2330
01:55:08,310 --> 01:55:13,350
results on authority and justice
2331
01:55:11,010 --> 01:55:15,960
attitudes which is puzzling at first
2332
01:55:13,350 --> 01:55:19,320
because we also thought it might be
2333
01:55:15,960 --> 01:55:21,210
correlated with agency so I think what
2334
01:55:19,320 --> 01:55:23,430
might be the psychological map isn't
2335
01:55:21,210 --> 01:55:26,070
going on here is like first of all it
2336
01:55:23,430 --> 01:55:29,130
might be a contrasting experience so
2337
01:55:26,070 --> 01:55:31,830
they are now experiencing more after
2338
01:55:29,130 --> 01:55:32,940
rehearsing this having more authority in
2339
01:55:31,830 --> 01:55:35,580
these two meetings
2340
01:55:32,940 --> 01:55:36,990
20 minutes once per week so they
2341
01:55:35,580 --> 01:55:39,780
actually have this like repeated
2342
01:55:36,990 --> 01:55:41,450
immersive experience which they might be
2343
01:55:39,780 --> 01:55:44,970
used to contrast what they are
2344
01:55:41,450 --> 01:55:47,160
experiencing the larger society so now
2345
01:55:44,970 --> 01:55:48,720
like you can think about it I'm having
2346
01:55:47,160 --> 01:55:51,240
this experience at work but I'm not
2347
01:55:48,720 --> 01:55:53,670
having experience and in English society
2348
01:55:51,240 --> 01:55:57,030
giving that mostly our young woman we're
2349
01:55:53,670 --> 01:55:58,200
on a lower for the society so which can
2350
01:55:57,030 --> 01:56:01,800
be a possibility
2351
01:55:58,200 --> 01:56:04,170
another one is consistent with the
2352
01:56:01,800 --> 01:56:07,830
theory of participate democracy so
2353
01:56:04,170 --> 01:56:09,870
actually by cultivating a more a very
2354
01:56:07,830 --> 01:56:12,030
Herzing Authority and calculating more
2355
01:56:09,870 --> 01:56:15,750
skepticism how you're doing your work
2356
01:56:12,030 --> 01:56:17,940
and also having your voice expressed in
2357
01:56:15,750 --> 01:56:22,170
within a group context so it could be
2358
01:56:17,940 --> 01:56:25,410
cultivating a a more intrinsic tendency
2359
01:56:22,170 --> 01:56:27,210
to acting out in general so that's our
2360
01:56:25,410 --> 01:56:28,390
to the hypothesis you're thinking about
2361
01:56:27,210 --> 01:56:33,850
and
2362
01:56:28,390 --> 01:56:35,620
I'm looking forward to thank you and
2363
01:56:33,850 --> 01:56:37,900
with that we're really running out of
2364
01:56:35,620 --> 01:56:41,230
time I do want to say this is our first
2365
01:56:37,900 --> 01:56:42,520
live Center for Chinese Studies event
2366
01:56:41,230 --> 01:56:45,580
we've done and we're still in the
2367
01:56:42,520 --> 01:56:47,830
infancy of our online digital footprint
2368
01:56:45,580 --> 01:56:49,450
and so as we move forward I also want to
2369
01:56:47,830 --> 01:56:51,490
reach out to our constituents that is
2370
01:56:49,450 --> 01:56:54,730
our undergrads our grad students our
2371
01:56:51,490 --> 01:56:57,400
faculty if there are suggestions ideas
2372
01:56:54,730 --> 01:57:01,330
for future events for us to move forward
2373
01:56:57,400 --> 01:57:04,390
please email me we are really excited to
2374
01:57:01,330 --> 01:57:06,910
work with all of you to explore this new
2375
01:57:04,390 --> 01:57:09,910
digital world that we are stuck in due
2376
01:57:06,910 --> 01:57:12,400
to covent 19 and so I hope to see you
2377
01:57:09,910 --> 01:57:14,860
online at other future events special
2378
01:57:12,400 --> 01:57:17,440
thanks to our three wonderful speakers
2379
01:57:14,860 --> 01:57:19,570
today we drew in my will young you and
2380
01:57:17,440 --> 01:57:22,360
Sheree woo we really appreciate you
2381
01:57:19,570 --> 01:57:25,990
taking time out of your busy schedules
2382
01:57:22,360 --> 01:57:27,130
thanks to Esther Rowe our assistant
2383
01:57:25,990 --> 01:57:29,020
director of the Center for Chinese
2384
01:57:27,130 --> 01:57:31,480
studies for all of the logistics and
2385
01:57:29,020 --> 01:57:33,970
help and again thanks to all of our
2386
01:57:31,480 --> 01:57:36,070
participants who take time out of your
2387
01:57:33,970 --> 01:57:36,700
schedules to attend today so thanks
2388
01:57:36,070 --> 01:57:39,370
everybody
2389
01:57:36,700 --> 01:57:46,650
thank you Michael thank you for
2390
01:57:39,370 --> 01:57:46,650
organizing a good day thanks