Chindia Alert: You’ll be Living in their World Very Soon
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Image copyright JEN SMITHImage caption Jen Smith lives in Shenzhen, where it’s compulsory to wear a mask outside at all times
My Money is a series looking at how people spend their money – and the sometimes tough decisions they have to make. Here, Jen Smith, a children’s TV presenter from Shenzhen in southern China, takes us through a week in her life, as the country slowly emerges from the coronavirus pandemic.
Over to Jen…
Since being in lockdown I’ve been bingeing on Keeping Up With the Kardashians. It starts with one episode after dinner, blink, and suddenly it’s 3am. YouTube, Facebook, Google and Instagram are all banned here, so you’d think I’d be a binge-free socialite after a year and a half living in China. Well, those sites are banned unless you have a VPN – I pay $120 (£97) a year for mine, so Sunday was a late night, with a lie-in until 10.30 this morning.
I go for a run – mask and all, as it’s currently illegal to be outside without one. I make my coffee (bought in the UK), fruit smoothie (about 20 yuan, $2.82, £2.27) and cereal (80 yuan a packet) before cycling to work.
Today is a bit of a crazy day in the studio. I work as a children’s TV presenter. My company has profited from the lockdown as more children are watching the shows non-stop – meaning a rapid turnaround for us.
We shoot two shows from 2-6pm then “break” for a meeting. We discuss tomorrow’s shoot while I eat dinner – homemade aubergine curry. It is normal for the Chinese to eat breakfast, lunch and dinner at work. Normally the company gives all staff 25 yuan through a food-ordering app, and the whole company would eat together. However, because of the current social distancing, that social time is in the far distant past!
I make it home for 8pm, order some deep-fried cauliflower as a snack (45 yuan) and start the inevitable Kardashian binge.
Total spend: 65 yuan ($9.10, £7.37)
Image copyright JEN SMITHImage caption Workers often have a midday nap in the office
It’s a much earlier start (7.30am), but the same morning routine. On my cycle to work I notice that the traffic is almost back to normal – Shenzhen is inhabited by well over 12 million people, so as you can imagine rush hour is intense. This doesn’t change the fact that everywhere you go you have to scan a QR code – leaving my apartment, using the walkway by the river, and getting into the building I work in.
After a morning of shooting I eat homemade potato curry and settle down for a nap. Naptime is such a commonality in China that people store camp beds at the office. I order a coffee and banana chips (20 yuan) for a pick-me-up before the afternoon’s shooting.
It’s St Paddy’s Day so I head to the local pubs area, catch dinner at a French restaurant (222 yuan), then a few drinks (25 yuan – mainly bought by men at the bar for us) before a very tipsy cycle home.
Total spend: 242 yuan ($34, £25)
Image copyright JEN SMITHImage caption A disposable cover reduces the risk of transmitting the virus by touching lift buttons
The morning’s shoot (thankfully) was cancelled, so I nursed a hangover in bed until around 11am, at which point I had a phone meeting for a company that I do “plus-size” modelling for (for context I’m a UK size 12). I eat a bowl of cereal and order more cauliflower (45 yuan) while I watch a film.
At 2.30pm an intern picks me up, and we head to the government building to apply for a new work visa. Ironically, the image taken for my visa is Photoshopped to remove wrinkles, freckles and my frizzy hair. When I ask why this is being done for an identification document, the intern replies that the government wants it to be neat, and “the Chinese way” is to have altered photos.
I don’t argue, and have an interview before I hand in my passport. The whole process takes around two hours, so I order food to my house while on the way home (150 yuan for burger, salad and cake!) I take a taxi across town which ends up being 39.05 yuan.
The day starts at 8.30am with coffee and reading, before I get a manicure (280 yuan). My nail lady has been very worried about the state of my hands during the virus, so she spends a whopping two and a half hours treating them while I watch a film (0.99 yuan – bought by her). Because the manicure was so long I don’t have time to eat lunch before our fitness shoot, which runs from 2-5.30pm. I then have an appointment to sign into a building which I’ll shoot in tomorrow.
The building is near a supermarket called Ole (one of the only western supermarkets), and I pick up groceries for 183 yuan before heading home to cook, listen to podcasts and prep for the big day of shooting on Friday.
Total spend: 463 yuan ($64, £52.5)
Image copyright JEN SMITHImage caption Jen filming in front of a green screen – a more colourful digital background will be added later in post-production
Fridays are generally my busiest day. The way the Chinese seem to function, is a boss will say “I want this done now” and then employees rush to finish it. Generally, they will write scripts on Monday and Tuesday, discuss Wednesday, then we shoot later in the week. The poor editors, despite mandatory office hours during the week, then have to work tirelessly through the weekend to achieve a Sunday evening deadline.
I start with mashed avocado and a hard-boiled egg before work. The morning shoot runs from 9.30-11.40am, and I have an early lunch – homemade curry again, before my regular nap time. The afternoon shoot is three hours, so I have time to pop home and shower before a live stream at 6pm. I take a taxi to and from the live stream which ends up being 28 yuan.
Total spend: 28 yuan ($3.92, £3.18)
Image copyright JEN SMITHImage caption A taxi driver has improvised a screen to reduce the risk of picking up Covid-19 from a passenger
Finally the weekend! Although things are slowly getting better in China after the coronavirus outbreak, there’s still not too much to do. So I use this time to write, play my piano and generally chill inside. Around 3pm, I venture outside to the shops to pick up some snacks (159.60 yuan) before settling in to ring my family back in the UK with a homemade cocktail – a friend of mine in Canada is doing a daily live stream, “quarantinis” where he teaches you how to make cocktails!
What’s interesting is that a lot of people have started leaving their houses again, but it is still illegal to go outside without a mask on, and temperature checks are taken everywhere. I was even refused entry to a building due to being foreign. I imagine this is because recently the only new cases are being brought in by non-Chinese travelling back to China.
Total spend: 159.60 yuan ($22, £18)
Image copyright JEN SMITHImage caption Shenzhen’s Metro system is still very quiet
It’s another slow day for me as many foreigners have not yet returned to China, so most of my friends are out of the country. I start the day by reviewing potential scripts.
This takes me to 1.30pm without realising I haven’t eaten. I decide to go for a quick run and I return to eat mashed avocado and a hard-boiled egg.
I home-bleach my hair with products bought in the UK, then head back to editing again. About half way through the afternoon I take a little break to practice Chinese. I use an app which is fantastic and free! Definitely worth everyone downloading this during social distancing so you can learn new skills!
For dinner I order online again, a three-dish meal for 160 yuan.
legalisation of same-sex marriage
would get the impression this was Asia’s first taste of marriage equality. They would be quite wrong.
While Taiwan may be the first jurisdiction in Asia to legalise the modern form of same-sex marriage, such unions have been recognised across the region in various guises for centuries.
It may be true that Asia does not have a great reputation among the
community, but it does have a rich history of acceptance of sexual and gender diversity – one that has largely been forgotten.
When Europeans first encountered Chinese society, they praised many aspects of it, from its efficient government to the sophisticated lifestyles of the upper-class. But they were shocked and repulsed about one aspect of Chinese society: the “abominable vice of sodomy”.
Opinion: Three lessons for Hong Kong from Taiwan’s LGBT journey
One Portuguese Dominican friar, Gaspar da Cruz, even wrote an apocalyptic tract which portrayed China as the new Sodom – beset by earthquakes, floods, and other natural disasters due to their acceptance of that “filthy abomination, which is that they are so given to the accursed sin of unnatural vice”, that is, sodomy.
Southern China, in particular, was known for a widespread acceptance of homosexual relationships. Shen Defu, a Chinese writer during the Ming dynasty, wrote that it was common for men of all social classes in Fujian province to take male lovers. While men generally took on these lovers while maintaining respectable marriages to women, there were some men who took their lover-relationships to a quasi-marriage level. The older man would be considered qixiong (adoptive older brother) and the younger qidi(adoptive younger brother).
South Korean men take part in Taiwan’s annual LGBT pride parade in Taipei. Photo: AFP
Bret Hinsch, a professor of history in Taiwan, describes the ceremony based on the narration of a Chinese playwright, Li Yu (1610-1680): “Two men sacrifice a carp, a rooster, and a duck. They then exchange their exact times of birth, smear each other’s mothers with the blood of their sacrifices, and then swear eternal loyalty to one another.
The ceremony concludes with feasting on the sacrificial victims …. The younger qidi would move into the qixiong’s household. There he would be treated as a son-in-law by his husband’s parents. Throughout the marriage, many of which lasted for 20 years, the qixiong would be completely responsible for his younger husband’s upkeep.
The marriage would typically dissolve after a number of years so that the younger man could find a bride to marry to procreate and further the family lineage. The elder man was expected to pay the bride a price for the younger man.
These forms of gay “marriage” were prevalent enough in Fujian that there was even a patron deity of homosexuality, the rabbit. Many Han people from Fujian migrated to Taiwan starting in the 17th century; they now make up 80 per cent of the population.
Explained: gay rights, LGBTQ and same-sex marriage in Asia
Most literary accounts of homosexual relationships in China involve men, and there is a lively debate among scholars as to whether women enjoyed the same freedom.
Nevertheless, the most documented of female “quasi-marriages” are the “Golden Orchid Associations” in Guangdong. (Around 15 per cent of Taiwan’s population is Hakka, which historians trace specifically to Han migrants from Guangdong and surrounding areas.) The Golden Orchid Society was a movement based in Guangdong that lasted from the late Qing dynasty until the early 1900s. It provided a “sisterhood” alternative to women who did not want to get married for various reasons.
To announce her intentions, one woman would offer another gifts of peanut candy, dates and other goods. If the recipient accepted the gift, it was a signal she had accepted the proposal. They would swear an oath to one another, where sometimes one woman was designated “husband” and the other “wife”.
A couple kiss as they celebrate Taiwan’s legalisation of same-sex marriage. Photo: Reuters
Hinsch describes the ceremony in this way: “After an exchange of ritual gifts, the foundation of the Chinese marriage ceremony, a feast attended by female companions served to witness the marriage. These married lesbian couples could even adopt female children, who in turn could inherit family property from the couple’s parents.”
While these “marriages” are not equivalent to the same-sex marriages of today, they nevertheless are historical precedents for what is now happening in Taiwan.
And China is far from being the only country in Asia with a queer history – Southeast Asia’s LGBTQ history is even richer.
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In the early modern period, marriages between two people of the same assigned sex but who identified as different genders, were fairly normal in many parts of Southeast Asia. We know this primarily from the records Europeans kept when they landed on Asian shores.
For instance, here is a letter by a Portuguese missionary, Antonio de Paiva, to his Catholic bishop in 1544 about his observations of the Bugis people in what is now
: “Your lordship will know that the priests of these kings are generally called bissus. They grow no hair on their beards, dress in a womanly fashion, and grow their hair long and braided; they imitate [women’s] speech because they adopt all of the female gestures and inclinations. They marry and are received, according to the custom of the land, with other common men, and they live indoors, uniting carnally in their secret places with the men whom they have for husbands …”
After this scandalised description, the author concludes with amazement that the Christian god, who had destroyed “three cities of Sodom for the same sin”, had not yet destroyed such “wanton people” who were “encircled by evil”.
Drag queens at a gay nightclub in Beijing. Despite its reputation, Asia has a long history of accepting diversity. Photo: EPA
Dating as far back as the 13th century, bissu have traditionally served as council to kings and guarded sacred manuscripts. They are considered a fifth gender within the Bugis’ gender-system: oroané (male men), makkunrai (female women), calabai (male women), calalai (female men), and bissu, who were neither male nor female (or both).
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Today, their ranks have thinned – in one area, the population has dwindled to just six people – but the tradition remains, and they still perform important blessings. Contemporary bissu are typically male-bodied individuals who adopt feminine and masculine elements in their appearance. Although in the past bissu were married men, today they are required to be celibate.
In pre-Islamic Bugis culture, bissu were accorded priestly honours and tasked with mediating between the gods and people precisely because of, not in spite of, their gender. According to professor Halilintar Lathier, an Indonesian anthropologist, Bugis culture “perceived the upper world as male and this world as female, and therefore only a meta-gender would be able to become an intermediary”.
This pattern of a “gender-expansive” priest able to marry others of the same sex recurs throughout Southeast Asia.
A transgender beauty contest in Pattaya, Thailand. Despite its reputation, Asia has a long history of accepting diversity. Photo: Handout
To the west of South Sulawesi is Borneo, a large island that contains all of Brunei and parts of Indonesia and
. Borneo is home to many indigenous communities, including the Iban. The Iban historically respected manang bali, who were typically male-bodied shamans who adopted feminine dress and demeanour, and who took men as their husbands. Manang bali were mediators and held roles of great ritual importance; they were typically wealthy village chiefs known for their healing arts.
West of Borneo is the Malay Peninsula, where there are records from the Malay Annals and Misa Melayu dating as far back as the 15th century about priests, called sida-sida, who served in the palaces of the Malay sultans. They were responsible for safeguarding women in the palace as well as the food and clothing of royalty, and overseeing ritual protocol. The sida-sida undertook “androgynous behaviour” such as wearing women’s clothing and doing women’s tasks. A Malay anthropologist in the 1950s, Shamsul A.B., recalls seeing male-bodied sida-sida in the royal palace in his childhood, who were believed by the population to either be celibate and asexual, or attracted to men. Michael Peletz, an anthropologist and author of Gender Pluralism in Southeast Asia, notes that based on the evidence, it is “highly likely” that sida-sida involved both male- and female-bodied people who were involved in transgender practices, and who engaged in sexual relationships with people of the same and opposite sex.
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, where pre-colonial communities were religiously led by babylan: women healers and shamans who were responsible for mediating between the gods and people. Male-bodied people (asog, bayog), sometimes considered a third sex, could also hold these roles so long as they comported themselves like women. A 16th century Spanish Catholic manuscript records asog in the following manner:
“Ordinarily they dress as women, act like prudes and are so effeminate that one who does not know them would believe they are women … they marry other males and sleep with them as man and wife and have carnal knowledge.”
Dancers perform at the Shanghai PRIDE opening party. Despite its reputation, Asia has a long history of accepting diversity. Photo: AFP
The Spanish priests saw these asog as “devil-possessed”, particularly because they habitually practised “sodomy” among one another. Due to the Chinese reputation for homosexuality and various Sinophobic attitudes, some even attributed the prevalence of sodomy to the Chinese, whom they said had “infected the natives” and introduced the curse to the “Indians”, although there is no evidence of this.
COLONIAL CURVEBALL
Although these examples relate to the religious arena, anthropologists believe the respect accorded to these ritual specialists were an indicator of a wider societal acceptance of gender and sexual diversity in Southeast Asia – an acceptance that began to be eroded through the introduction of world religions (particularly Christianity), modernity, and colonialism. For example, in Malaysia, Brunei,
, Myanmar and throughout the commonwealth, the British enforced a penal code that legislated against sodomy. More than half of the countries that currently legally prohibit sodomy do so based on laws created by the British.
On gay sex, India has assumed an ancient position. Read the kama sutra
Similarly, after the Chinese were defeated by Western and Japanese imperialists, many Chinese progressives in the early 20th century sought to modernise China, which meant adopting “modern” Western ideas of dress, relationships, science and sexuality.
Concubinage was outlawed, prostitution was frowned upon, and women’s feet were unbound. It also meant importing European scientific understandings of homosexuality as an inverted or perverted pathology. These “scientific ideas” were debunked in the 1960s in the West, but lived on in China, frozen in time, and have only recently begun to thaw with the rise of LGBTQ activists in Asia.
A recent headline on the news from Taiwan read: “First in Asia: marriage equality comes to Taiwan”, as if the recent bill was an unprecedented “first” for Asia and that marriage equality – which, presumably, the headline writer associates with the West – has finally reached Asian shores.
But when we zoom out historically, it is evident that what happened in Taiwan is not so much a novel “breakthrough” for Asia. It is more a reconnection to its queer Chinese and Asian heritage, as well as a rejection of outdated Western ideas that it once adopted.
There is still much more work to be done to advance LGBT rights in Taiwan and the rest of Asia, but perhaps looking backwards in time can help us move forward.
BEIJING, Feb. 18 (Xinhua) — The development plan of the Greater Bay Area in southern China has presented new opportunities for the deepening of cooperation within the region, said a commentary to be published Tuesday on People’s Daily.
The Outline Development Plan for the Guangdong-Hong Kong-Macao Greater Bay Area was released on Monday, which includes the strategic positioning, development objectives, the spatial layout and other aspects of the project.
Following the programmatic plan, the building of a dynamic and internationally competitive bay area and a world-class city cluster will be realized through hard work, said the commentary.
The plan was designed to facilitate overall and long-term development.
The development of the Greater Bay Area will facilitate the implementation of the new concept of development, the further deepening of reform and opening up, the building of a new system of open economy in line with international standards, and the development of a new platform for high-level international cooperation, said the article.
Developing the Greater Bay Area is also a major decision to maintain the long-term prosperity and stability of the Hong Kong and Macao special administrative regions (SARs).
The project will facilitate the enrichment of the implementation of the “one country, two systems,” create more opportunities for the socio-economic development of the two SARs and for Hong Kong and Macao compatriots wishing to develop careers on the mainland, said the commentary.
It called for innovation in building the Greater Bay Area, as it will be carried out under “one country, two systems,” involving three customs territories using three different currencies, without any precedent to follow.
We must “free our minds, make active explorations and bold trials, and strive to play a pioneering role,” said the article.
Image copyright JEN SMITH
Image copyright JEN SMITH
Image copyright JEN SMITH
Image copyright JEN SMITH
Image copyright JEN SMITH
Image copyright JEN SMITH
CHINDIA ALERT: You'll be living in their world, very soon 