The Buddhist King and Modern Politics

The following is an excerpt from In Quest of Democracy, an essay written by Nobel Peace Prize winner Aung San Suu Kyi. The original essay was written before Aung San Suu Kyi was placed under house arrest in July 1989 and had been planned as part of an anthology of essays on democracy and human rights. Aung San Suu Kyi, after years of tumultuous house arrest and suffering, was released on 13 November 2010. Since her release she has continued to campaign for deeper democratic transitions in Burma as the leader, and founder, of the National League for Democracy. Around the same time as her release, the decades long military dictatorship began to initiate political liberalizations that permitted independent parties an unprecedented degree of freedom. Despite easily agreed upon positive steps toward Democracy Burma faces many obstacles and complex challenges to its ongoing democratization, particularly in terms of reconciling complicated group and individual identity politics. While this essay was originally written over twenty years ago, it presents a vision of a moral leader, a vision inspired by Buddhist legends and parables, with considerable transferability to not only guiding Burma’s democratic transition but in pointing to desirable qualities in all democratically elected figures and offers insight into discussions on resisting authoritarian and totalitarian regimes. It begins…

Opponents of the movement for democracy in Burma have sought to undermine it by on the one hand casting aspersions on the competence of the people to judge what was best for the nation and on the other condemning the basic tenets of democracy as un-Burmese. There is nothing new in Third World governments seeking to justify and perpetuate authoritarian rule by denouncing liberal democratic principles as alien. By implication they claim for themselves the official and sole right to decide what does or does not conform to indigenous cultural norms.

This excerpt was taken from a version of the essay appearing in Freedom From Fear: And Other Writing (2010) p. 170-173.

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“The Buddhist view of world history tells that when society fell from its original state of purity into moral and social chaos a king was elected to restore peace and justice. The ruler was known by three titles: Mahasammata, ‘because he is named ruler by the unanimous consent of the people'; Khattiya; ‘because he has dominion over agricultural land'; and Raja, ‘because he wins the people to affection through observance of the dhamma (virtue, justice, the law)’…

The Buddhist view of kingship does not invest the ruler with the divine right to govern the realm as he pleases. He is expected to observe the Ten Duties of Kings, the Seven Safeguards against Decline, the Four Assistances to the People, and to be guided by numerous other codes of conduct such as the Twelve Practices of Rulers, the Six Attributes of Leaders, the Eight Virtues of Kings and the Four Ways to Overcome Peril. There is logic to a tradition which includes the king among the five enemies or perils and which subscribes to many sets of moral instructions for the edification of those in positions of authority. The people of Burma have had much experience of despotic rule and possess a great awareness of the unhappy gap that can exist between the theory and practice of government.

The Ten Duties of Kings are widely known and generally accepted as a yardstick which could be applied just as well to modern government as to the first monarch of the world. The duties are: liberality, morality, self-sacrifice, integrity, kindness, austerity, non-anger, non-violence, forbearance and non-opposition (to the will of the people).

The first duty of liberality (dana) which demands that a ruler should contribute generously towards the welfare of the people makes the tacit assumption that a government should have the competence to provide adequately for its citizens. In the context of modern politics, one of the prime duties of a responsible administration would be to ensure the economic security of the state.

Morality (sila) in traditional Buddhist terms is based on the observance of the five precepts, which entails refraining from destruction of life, theft, adultery, falsehood and indulgence in intoxicants. The ruler must bear a high moral character to win the respect and trust of the people, to ensure their happiness and prosperity and to provide a proper example. When the king does not observe the dhamma, state functionaries become corrupt, and when state functionaries are corrupt the people are caused much suffering. It is further believed that an unrighteous king brings down calamity on the land. The root of a nation’s misfortunes has to be sought in the moral failings of the government.

The third duty, paricagga, is sometimes translated as generosity  and sometime as self-sacrifice. The former would constitute  a duplication of the first duty, dana, so self-sacrifice as the ultimate generosity which gives up all for the sake of the people would appear the more satisfactory interpretation. The concept of selfless public service is sometimes illustrated by the story of the hermit Sumedha who took the vow of Buddhahood. In so doing he who could have realized the supreme liberation of nirvana in a single lifetime committed himself to countless incarnations that he might help other beings free themselves from suffering. Equally popular is the story of the lord of monkeys who sacrificed his life to save his subjects, including one who had always wished him harm and who was the eventual cause of his death. The good ruler sublimates his needs as an individual to the service of the nation.

Integrity (ajjava) implies incorruptibility in the discharge of public duties as well as honesty and sincerity in personal relations. There is a Burmese saying: ‘With rulers, truth, with (ordinary) men, vows’. While a private individual may be bound only by the formal vows that he makes, those who govern should be wholly bound by the truth in thought, word and deed. Truth is the very essence of the teachings of the Buddha, who referred to himself as the Tathagata or ‘one who has come to the truth’. The Buddhist king must therefore live and rule by truth, which is the perfect uniformity between nomenclature and nature. To deceive or to mislead the people in any way would be an occupational failing as well as a moral offence. ‘As an arrow, intrinsically straight, without warp or distortion, when one word is spoken, it does not err into two.’

Kindness (maddava) in a ruler is in a sense the courage to feel concern for the people. It is undeniably easier to ignore the hardships of those who are too weak to demand their rights than to respond sensitively to their needs. To care is to accept responsibility, to dare to act in accordance with the dictum that the ruler is the strength of the helpless. In Wizaya, a well-known nineteenth-century drama based on the Mahavamsa story of Prince Vijaya, a king sends away into exile his own son, whose wild ways had caused the people much distress: ‘In the matter of love, to make no distinction between citizen and son, to give equally of loving kindness, that is the righteousness of kings.’

The duty of austerity (tapa) enjoins the king to adopt simple habits, to develop self-control and to practise spiritual discipline. The self-indulgent ruler who enjoys an extravagant lifestyle and ignores the spiritual need for austerity was no more acceptable at the time of the Mahasammata than he would be in Burma today.

The seventh, eighth and ninth duties — non-anger (akkodha), non-violence (avihamsa) and forbearance (khanti) — could be said to be related. Because the displeasure of the powerful could have unhappy and far-reaching consequences, kings must not allow personal feelings of enmity and ill will to erupt into destructive  anger and violence. It is incumbent on a ruler to develop the true forbearance which moves him to deal wisely and generously with the shortcomings and provocations of even those whom he could crush with impunity. Violence is totally contrary to the teachings of Buddhism. The good ruler vanquishes ill will with loving kindness, wickedness with virtue, parsimony with liberality, and falsehood with truth. The Emperor Ashoka who ruled his realm in accordance with the principles of non-violence and compassion is always held up as an ideal Buddhist king. A government should not attempt to enjoin submission through harshness and immoral force but should aim at dhamma-vijaya, a conquest by righteousness.

The tenth duty of kings, non-opposition to the will of the people (avirodha), tends to be singled out as a Buddhist endorsement of democracy, supported by well-known stories from the Jakatas. Pawridasa, a monarch who acquired an unfortunate taste for human flesh, was forced to leave his kingdom because he would not heed the people’s demand that he should abandon his cannibalistic habits. A very different kind of ruler was the Buddha’s penultimate incarnation on earth, the pious King Vessantara. But he too was sent into exile when in the course of his strivings for the perfection of liberality he gave away the white elephant of the state without the consent of the people. The royal duty of non-opposition is a reminder that the legitimacy of government is founded on the consent of the people, who may withdraw their mandate at any time if they lose confidence in the ability of the ruler to serve their best interests.

By invoking the Ten Duties of Kings the Burmese are not so much indulging in wishful thinking as drawing on time-honoured values to reinforce the validity of the political reforms they consider necessary. It is a strong argument for democracy that governments regulated by principles of accountability, respect for public opinion and the supremacy of just laws are more likely than an all-powerful ruler or ruling class, uninhibited by the need to honour the will of the people, to observe the traditional duties of Buddhist kingship. Traditional values serve both to justify and to decipher popular expectations of democratic government.”

Surveying Nonviolence in China

This Article was originally published on 24 September by openDemocracy under the title A Sea of Dissent: Nonviolent Waves in China.

In 2010, Chinese sociologist, Sun Linping, estimated that the number of mass incidents across China had surpassed 180,000 that year, more than doubling from 2006. This indicates growing discontent in the world’s most populous non-democracy, unrest that the regime has treated with corresponding repression. In 2013 China’s internal security budget reached 124 billion dollars, exceeding military allocations. This awesome internal security spending implies the regime’s trepidation about what is predominantly nonviolent resistance. But what are the lasting sources of discontent that drive this increase in protest? What tactics are Chinese activists employing and how have nonviolent actors adapted in the face of severe government persecution?

The most universal source of discontent in China is illegal demolition and eviction, a byproduct of rapid development and urbanization. Corrupt local officials profit from illegal development deals and brutally crack down on resistance; adding to widespread claims of arbitrary detention and invasion of privacy. Land and labor abuses stem from official impunity, incentives for rapid development, a party controlled union, and limited rights for migrant workers because of the hukou, the local registration system. China reports more than 250 million migrant workers who leave countryside homes in search of work. They are often greeted with a litany of labor violations. Official impunity and the lack of judicial independence affords aggrieved Chinese villagers and workers minimal institutional recourse. Labor arbitration is less popular than strikes or protests, but this often remains locality-specific. Meanwhile boycotts are frequently nationalistic and often target Japanese products or those associated with the Dalai Lama.

Chinese activists have turned to the media to publicize their grievances and voices within the media have become activists, alongside an emboldened netizen community, to challenge propaganda and make claims against censorship, coupled with discontent over the lack of freedom of expression. In January 2013, a censored message in the Southern Weekend newspaper sparked massive material and digital resistance. Such information-based grievances have slowly created activists within the previously apolitical middle class, traditionally acquiescent to economic liberalization. Treating much discontent as politically interrelated, Chinese citizens have issued demands for civil society empowerment. Most recently Xu Zhiyong, who was later arrested in July 2013, called for a ‘New Citizen’s Movement.’ While many Chinese activists and scholars have remained skeptical of these claims gaining sustainable national traction, environmental and public health grievances are seen by some as having the greatest opportunity for more enduring mobilization. This array of loosely connected, deeply felt grievances has produced a diverse repertoire of resistance tactics.

Publicly inscribed resistance is prevalent. Petitioning, despite frequently lead to arbitrary detention or torture, is by far the most popular means for protesting land rights violations but is also a common tactic for expressing other grievances, from official corruption to government transparency. Preceding the 2008 Beijing Olympics, according to Chinese Human Rights Defenders, there were an estimated 10 million petitioners across China. Petitioners mostly arise from poorly educated villagers, but sometimes develop into professional rights defenders. Hanging banners is common among both village and urban neighborhood committees to broadcast myriad grievances, such as in early 2013 when activists, including later arrested Zhao Changqing, unfurled banners in Beijing calling on government transparency. Activists in Guangdong and elsewhere seized the spotlight of the 2008 Olympic Torch Relay to hang posters challenging China’s Human Rights Record. Civil society activists including academics, journalists, and lawyers, have relied more on signed public statements and open letters such as Charter 08, which called for greater political liberalization and lead to the imprisonment of Liu Xiaobo in 2008; Liu later won the Nobel Peace Prize.

Collective action such as protests, strikes, sit-ins, blockades, marches, and teach-ins are widespread. On 6 March 2006 several thousand workers at a textile plant in Yunnan Province went on strike demanding participation in company restructuring while two years earlier 6,000 women workers protested the privatization of a textile factory in Guangdong.  In 2004 hundreds of villagers, representing 150,000 inhabitants, around the Hanyuan Reservoir Area in Sichuan banded together to protest forced relocation and blockaded several villages. Police later opened fire killing 17 and wounding 40. While marches are infrequent in China, the Wukan incident began with a march of 5,000 villagers to Liufeng city to stage a sit-in during the early days of the protests over stolen land, which precipitated the now famous election. Upwards of 200 individuals, in July 2013, staged a two-week sit-in at the Ministry of Foreign Affairs in Beijing demanding greater transparency or participation in China’s human rights reporting to the UN. Activists from villagers to lawyers, often with the assistance of domestic or international NGOs, hold teach-ins to share grievances and exchange strategies for resistance. Despite scattered attempts to emulate the Arab Spring, the Chinese Jasmine Revolution of 2011 never took off. Critical activists and scholars are in agreement that this scale of national collective action is a long way off in China.

Symbolic resistance such as political mourning or politicized grave visitation, hunger strikes, and costumes or theater are not unknown in China. In 2011 Chengdu officials detained known activist Chen Yunfei as he prepared to travel to Beijing to pay his respects to former premier Zhao Ziyang, known for being sympathetic to the 1989 pro-democracy student movement, and in 2012 police in Beijing arrested more than 2,000 people on their way to demonstrate at his grave. While hunger strikes were traditionally associated with religious demonstrations, they have become more common among political prisoners, and publically. Activists in 2006 coordinated hunger strikes in at least 10 provinces across China to challenge government repression and support fellow dissidents. Recently, in March of 2013 activists staged a hunger strike at a school in Hefei city to protest the refusal to admit the ten-year-old daughter of political prisoner Zhang Lin. Chinese activists sometimes play on the association of white with death and incorporate symbolic dress into demonstrations or street theater.

Government Repression seeks actively to forestall movement formation through sophisticated surveillance and censorship apparatuses and strives to confine resistance to locality or issue specific claims. In the first half of 2013 the Central Government proclaimed the ‘seven don’t mentions’ of universal values, freedom of speech, civil rights, civil society, historical errors of the CCP, official bourgeoisie, and judicial independence. The 1989 Law on Assemblies essentially forbids dissident collective action and in 2013 the central prosecutors office promised to crackdown on all ‘illegal assembly’ that aims to ‘subvert state power.’ However, activists continue to develop robust networks of support for exchange and innovation.

Repertoire innovation in China has reacted to government repression and in many cases dramatized regime vulnerability, illegitimacy or hypocrisy, through the dyad of digital and rightful resistance. Despite regime attempts to control the Internet, from blocking Facebook, Twitter, and countless other websites and blogs, or in 2009 shutting down the Internet for ten months in Xinjiang province following ethnic riots, Chinese netizens continue to develop creative solutions to speak truth to power, such as renowned blogger Zhou Shuguang, aka Zola. Some rely on homonyms and oblique references to voice discontent, exposing a vulnerability that censors even web searches for ‘big yellow duck.’ The government has responded to the perceived threat of digital resistance with mass arrests and crackdowns. In August and September 2013 alone more than 400 netizens were placed in administrative detention. Rightful resistance describes petitioner’s reliance on Chinese law to frame their resistance and the growth of weiquan, rights defenders, who legally challenge government abuse of other activists, thus positioning an unorthodox demographic of resistance actor: the relatively intra-institutional activist couching their grievances in the vocabulary of the abusive state. Again, the state has responded to perceptions of a nonviolent threat with force, by rounding up and detaining weiquan lawyers, from Gao Zhisheng to Chen Guangcheng and countless others.

Despite growing internal security spending and repression techniques by the government, the number of resistance actors in China is likely to continue to rise unless the state seriously addresses widespread grievances. Because its internal security logic is based on force and manipulation, the growth of nonviolent resistance outside of its purview and the inter-connectivity of activists may eventually overburden the state’s capacity to forestall more national mobilization with local repression. And while the overall Chinese population may have agreed not to discuss the 1989 Tiananmen Massacre, they will not suffer another.

Interactive Labor Contention China Map

This interactive map of China catalogs labor unrest and offers a quantitative view into the geography and grievance base of labor rights resistance.

The good folks down at China Labour Bulletin have been working hard to produce an interactive map updated and full of useful information for tracking and understanding labor contention in China. The map goes back to 1 March 2013 and covers collective action ranging from Taxi and Shipping Industry Strikes to Wage Arrears and categorizes them further by noting those that are either majority male or majority female. For a solid overview of labor unrest in China it is a fundamental starting point.

 

 

In Hong Kong, Protests Against New Citizen’s Movement Crackdown

IMG_5195As the government of China continues its crackdown on civil society actors, especially those who have publicly endorsed or claimed membership in the New Citizen’s Movement, human rights activists gathered in Hong Kong to do something many like minded Chinese citizens are forbidden from doing within the Chinese mainland under the 1989 Law on Assemblies, Processions, and Demonstrations: engage in collective action to express their grievances. A small coalition of rights groups from Hong Kong, including the Chinese Human Rights Lawyers Concern Group, and the Hong Kong Alliance in Support of Patriotic Democratic Movements in China, organized the demonstration for a few days before the Chinese Mid Autumn Festival.

Among the demands of the small procession were for the immediate release of all arbitrarily detained civil society actors that have been arrested for their participation in the New Citizen’s Movement. Prominent names included Liu Xiaobo (刘晓波), Xu Zhiyong (许志永), and Guo Feixiong (郭飞雄). These high profile arrests are arguably part of the new administration’s rampant crackdown on civil society and dissent. The goals of these crackdowns have been discussed extensively and convincing explanations are that they are part of a symbolic campaign to forestall actions by reform minded elements within the party and to demonstrate to the broader society that deviation and dissent of party dogma will not be tolerated. It is part of the logic of the totalizing social institution of the CCP. “It’s a thought-out measure that is really against this movement, and not just Xu personally,” explains Eva Pills in an article by Benjamin Carlson. Other members of the so called movement to have been detained or arrested include writers and netizens; since August 20 more than 400 such individuals have been arbitrarily detained.

This wave of anti-civil society pressure by the Central Government roughly coincides with the Universal Periodic Review on China and China’s bid for the UN Human Rights Council. China’s session within the UPR is scheduled for Tuesday 22 October at 9:00am and the final election for their membership to the HRC will take place on November 12. For a full overview of the relevant stakeholder reports on China’s human rights situation going into the UPR see here. China’s respect for the international community and the United Nations is often lambasted by members of the United States congress, although the US has a spotty record as well, but the CCP’s trepidation at civil society freedom, especially the freedom to participate in the drafting of China’s National Human Rights Country Reports or to demand transparency in the process demonstrates a deeper concern to maintain appearances of adhering to certain international norms. That is, the government wants to engage with the international community on human rights grounds but only when they can severely control the conversation in their favor. Admittedly, this is an unfortunately common practice for many powerful states whose domestic and foreign policies still rotate around a realist worldview.

Silencing these actors is part of state policy, demonstrated in the Summer’s leaked Central Party Circular colloquially known as the ‘Seven Don’t Mentions:’ (1) Universal Values, (2) Freedom of Speech, (3) Civil Society, (4) Civil Rights, (5) The Historical Errors of the CCP, (6) Official Bourgeoisie, and (7) Judicial Independence. This list provides a convenient official government document with which to highlight the brazen hypocrisy of China’s bid to the Human Rights Council. The opening lines of their official announcement read, “The Chinese Government respects the principle of the universality of human rights and has made unremitting efforts for the promotion of the human rights and fundamental freedoms of the Chinese people.” Unfortunately, exposing irony and falsehood is insufficient to release innocent citizens and human rights defenders from arbitrary detention but the second claim of this small demonstration in Hong Kong was certainly to call attention to the falsehood of China’s bid and qualifications for entry to the human rights council. It will be the responsibility of the international community to stand in solidarity with domestic and international Chinese activists, especially those whose fundamental and personal freedoms have been arbitrarily withheld.

The demonstration had a small turnout and lasted for only about 20 minutes, enough time to march across the street and into the entrance of the Hong Kong government offices where the group encamped just long enough to read out from prepared remarks before dissembling. Hong Kong residents perhaps have grown apathetic to collective action; the frequency of protests, demonstrations, sit-ins, and other forms of public resistance have devalued the potential impact of certain sustained tactics of resistance. One might make similar criticisms of collective action even in the worlds purportedly democratic states. What is sometimes neglected from such discussions however is how valued the right to assembly and association is in places where it is severely restricted. While a small group of activists gathering for 20 minutes in downtown Hong Kong to express grievances in front of government offices is not a newsworthy story, it should be appreciated that Hong Kong allows such rights to its citizens to demonstrate for like minded Chinese citizens, some only an hour away by train, who are denied this right and detained and arrested for even less. While the CCP is arguably engaged in waging a symbolic war to discourage further mobilization one might wonder if they may not end up losing that war to mounting symbolic insurgency.

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Fundamental Rights

The following list of fundamental human rights is taken from Jack Donnelly‘s book International Human Rights2007 p. 7. This compilation of fundamental rights is based on the key articles and substance of the three documents that make up what has become known as the International Bill of Human Rights. Namely, these are the Universal Declaration of Human Rights (UDHR), the International Covenant on Civil and Political Rights (ICCPR), and the International Covenant on Economic, Social, and Cultural Rights (ICESCR). While the UDHR is not exclusively a legal document, many law scholars, activists, and practitioners have argued that it has, through practice and general acceptance, entered into customary international law. Meanwhile, the two International Covenants are international legal documents. They were both adopted by the United Nation’s General Assembly on 16 December 1966. The ICESCR achieved enough ratifications and entered into force on 3 January 1976 and the ICCPR on 23 March 1976. Since the ratification of these two treaties a number of additional international human rights instruments that greatly expand on the rights here enumerated have entered into force.

1976 also inaugurated the Human Rights Committee, charged with reviewing state implementation of the ICCPR and hearing complaints and the Committee on Economic, Social and Cultural Rights, charged with the same task for the ICESCR. As noted in an earlier post, a number of states parties to both conventions have either put forth reservations stripping these monitoring bodies of jurisdiction to specific countries or failed to ratify accompanying optional protocols that allow for independent complaint mechanisms. Aside from these monitoring bodies, known as Treaty bodies because their existence is tied to specific human rights treaties, the United Nations Human Rights Council is the principal body charged with monitoring human rights among the 193 member states of the United Nations. The Human Rights Council shall be composed of 47 member countries, chosen with set distribution from certain regions around the world. It has come under significant criticism from a number of sources for bias or hypocrisy. For example, the Philippines is a current member despite censure by the Committee to Protect Journalists that the Philippines is the second most dangerous place for press freedom advocates and journalists after Iraq and the fact that China has served, and is up for election in November.

In light of such contradictions and concerns amid declarations of humanitarian and international human rights conditions as a pretext for the Responsibility to Protect (R2P), for example, a deeper understanding of the specific human rights guaranteed by international law is of paramount necessity. If the international order, composed of states most often acting in pursuit of their own interests, is to be taken seriously, far greater promotion and protection of human rights is needed. For regimes such as the United States in their support of R2P or China in their support for non-interference, both countries eliciting respect for international law, to be taken seriously their own domestic and international records have a convenient litmus by which to measure actual commitment against the rhetoric of political or economic expediency.

Donnelly succinctly outlines the following principle human rights by which we may measure state’s commitment to international law and fundamental human rights (UDHR=D; ICESCR=E; ICCPR=C):

Equality of rights without discrimination (D1, D2, E2, E3, C2, C3)
Life (D3,D6)
Liberty and security of person (D3, C9)
Protection against slavery (D4, C8)
Protection against torture and cruel and inhuman punishment (D5, C7)
Recognition as a person before the law (D6, C16)
Equal protection of the law (D7, C14, C26)
Access to legal remedies for rights violations (D8, C16)
Protection against arbitrary arrest or detention (D9, C9)
Hearing before an independent and impartial judiciary (D10, C14)
Presumption of innocence (D11, C14)
Protection against ex post facto laws (D11, C15)
Protection of privacy, family, and home (D12, C17)
Freedom of movement and residence (D13, C12)
Seek asylum from persecution (D14)
Nationality (D15)
Marry and found a family (D16, E10, C23)
Own property (D17)
Freedom of thought, conscience, and religion (D18, C18)
Freedom of opinion, expression, and the press (D19, C19)
Freedom of assembly and association (D20, C21, C22)
Political participation (D21, C25)
Social security (D22, E9)
Work, under favorable conditions (D23, E6, E7)
Free trade unions (D23, E8, C22)
Rest and leisure (D24, E7)
Food, clothing, and housing (D25, E12)
Health care and social services (D25, E12)
Special protection for children (D25, E10, C24)
Education (D26, E13, E14)
Participation in cultural life (D27, E15)
A social and international order needed to realize rights (D28)
Self-determination (E1, C1)
Humane treatment when detained or imprisoned (C10)
Protection against debtor’s prison (C11)
Protection against arbitrary expulsion of aliens (C13)
Protection against advocacy of racial or religious hatred (C20)
Protection of minority culture (C27)

Florentia Village: Pastiche halfway between Beijing and Tianjin

IMG_5467IMG_5470Out along the high speed rail lines, somewhere between Beijing and Tianjin is the Italian themed outlet mall Florentia Village. The pastiche of Roman, Venetian, Florentine and Chinese styles, facades, walkways, and faces is replete with a miniature canal ride fit for a low budget Disneyland ride, a pizza chain, and Costa coffee. The stores are all name brands and luxury goods marked down for convincing consumption. The patrons stroll with bulging packages, paper and plastic bags that themselves have become mobile advertisements for Gucci, Tommy Hilfiger, Puma, and Omega. In the foreground is an attempt at misting the waters of Lethe over the shopping Chinese and occasional foreign denizen, to forget their troubles and their location; their worries will be put on hold by generating this ersatz holiday in Tuscany or Rome. It is another of China’s growing massive collections of the Other, the outside, the copied ruins and cathedrals, a riverside manse or an iconic tower. Here in Florentia village one doesn’t forget that they are in China, one is only reminded that China is a surreal place, where the cliche is still valid, that there are many Chinas and many of them are fake, or filled with fake things.

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IMG_5493IMG_5498But far in the distance a more real China is clearly visible, the soulless high rise apartments, built by migrant labor in a planned construction boom designed to appease a destabilizing labor surplus, extended to mostly state owned construction firms to hand out low paid work for China’s migrant working population. Here in the distance many of these apartments will remain vacant for years, but the shops of Florentia village are well stocked for now and nobody seemed eager to stare long outward, or inward, into China from Florentia.

Toothless Tigers in the Subway: An Animal Rights Campaign in China

Amid the usual frenetic pulsing throngs of passing subway patrons, Beijing denizens and tourists rushing from the sliding doors of subway cars to be the first ones up the escalator to make their connections or meetings, I examined my reflection in a glass partition waiting for the train to pass. After the train rushed away, I took notice of a conservationist advertisement across the tracks, a not too common sight in China I must say. Admittedly, I was so unaccustomed to conscientious or activist inspiring discourse in such politically sanctioned public space that it took me several trips before I actually took notice of the nature of this advertisement: A proscription against animal cruelty. The public service announcements were designed by IFAW, the International Fund for Animal Welfare.

IMG_5171The text reads, “Imagine an elephant without its teeth (ivory), a tiger without its bones, a bear without its gall bladder… A human without its humanity?”
The text in red reads, “To purchase (购买) = to slaughter (杀戮)”

IMG_5173Here the message is repeated. From left to right the Chinese characters for elephant, tiger, bear, and person are each written with a missing stroke; a splash of blood in its place. The sentence in green at the bottom reads,
“Purchasing is tantamount to slaughter, when it comes to products from wild animals just say “NO” !

IFAW lists fighting wildlife trafficking among its core activities. It explains on its website that it protects animals from illegal wildlife trade through: (1) Strengthening international agreements; (2) Training wildlife law enforcement officers; (3) Ending the illegal trade in tiger parts and elephant ivory; (4) Investigating Internet wildlife trafficking; (5) Educating consumers to reject products made from wildlife; (6) IFAW and INTERPOL, working together to fight wildlife crime. The illegal trade in tiger parts, elephant ivory, and bear bile is of particular concern in China, where certain folk remedies and traditional Chinese medicine nostrums still claim such products have curative properties.

In December of 2012 Malaysian authorities seized around 1,500 elephant tusks, between 20 and 24 tonnes, weighing the same as the previous year’s entire haul of illegally traded ivory, according to the Guardian. The two containers were seized by port authorities near Kuala Lumpur. The shipment had come from Togo, on the West coast of Africa, and was bound for China. The same Guardian article quotes Will Travers, the chief executive of the Born Free Foundation, a British based animal rights organization,

I thought that when the international ivory trade ban was agreed in 1989, we would see a permanent reversal of fortunes for this beleaguered species. How wrong I was – the respite was temporary. Experts estimate that between 20,000 and 30,000 elephants are being illegally killed each year to fuel demand, largely driven by China. No part of Africa is now safe. Across the continent, for the first time, the number of carcasses recorded as a result of poaching exceeds the number reportedly dying from natural causes.

Elephant Ivory is preeminent among the world’s sources of ivory, which includes walrus, rhinoceros, and narwhal. Elephant ivory is most prized for its unique texture and because it is softer it is more malleable. In a 2012 piece for The Atlantic Rebecca J. Rosen explains, quoting a New York Times article, “as much of 70 percent of the illegal ivory heads to China, where a pound can fetch as much as $1,000. “The demand for ivory has surged to the point that the tusks of a single adult elephant can be worth more than 10 times the average annual income in many African countries…” This rise in demand has emboldened poachers who are enchanted by the corresponding rise in price. With Ivory, unlike other animal products, the principle drive for the Chinese market may be more aesthetic than medicinal. The demand is responsible for a startling increase in global ivory trade and a corresponding destabilization of human security in the Democratic Republic of Congo, among other countries, where ivory is among diamonds and other precious material fueling conflict.

IFAW explains that part of the problem in China may be explained by linguistics. In Chinese ivory is expressed by 象牙, which most literally just means elephant tooth. In previous IFAW polls 70% of the 1067 Chinese people included in the survey did not know that ivory came from dead animals, being mislead by the linguistic implications that ivory, like human teeth, can fall out naturally or be removed without killing. This discovery led IFAW to initiate the ‘Mom I’ve got teeth’ campaign in 2010, says Grace Ge Gabriel, the Asia Regional Director. She explained, “The ads explain that ivory products come from dead elephants and encourage consumers to reject elephant ivory.” Since the campaign started running, IFAW is positive that the rate of ivory consumption in China has decreased. IFAW explains that 88% of those who have seen the campaign have fully processed its message and that within the demographics most likely to purchase ivory there has been a rate decrease from 54% to 26%. Elephants are not the only animals targeted for protection by the IFAW campaign.

Tigers in Crisis, an NGO focused on the protection of tigers and their habitats in China and Russia, notes that for over a thousand years Chinese folk medicine has included tiger parts. The continued belief in the curative properties of tigers is placing the threatened species at considerably increased risk. It is estimated that there are only 3,500 tigers still living in the wild. From their elevated position in mythology and legend tigers are believed to have extraordinary power and when certain parts of the tiger are consumed by humans that power is transferred. Tigers in Crisis explains that all parts of the tiger from bones, eyes, whiskers and teeth are used to treat ailments from malaria to bad skin. Many superstitions have been inscribed in tomes of folk remedies explaining that the “active ingredients in tiger bone; calcium and protein, which help promote healing, have anti-inflammatory properties.” According to the article, the following parts of the tiger are believed to have certain corresponding medicinal properties:

Tiger claws: used as a sedative for insomnia
Teeth: used to treat fever
Fat: used to treat leprosy and rheumatism
Nose leather: used to treat superficial wounds such as bites
Tiger bone: used as an anti-inflammatory drug to treat rheumatism and arthritis, general weakness, headaches, stiffness or paralysis in lower back and legs and dysentery
Eyeballs: used to treat epilepsy and malaria
Tail: used to treat skin diseases
Bile: used to treat convulsions in children associated with meningitis
Whiskers: used to treat toothaches
Brain: used to treat laziness and pimples
Penis: used in love potions such as tiger soup, as an aphrodisiac
Dung or feces: used to treat boils, hemorrhoids and cure alcoholism

Dried tiger bones are often boiled or soaked in alcohol to produce tonics and medicinal wines. Medicinal wines are popular in China, as is home made alcohols that often include cobras or scorpions but legally none of the commercially sold products are allowed to include the animal products of endangered species. That is, however, until recently.

A Chinese company has managed to circumvent stringent laws against the international trafficking of endangered species and their animal products, reports a watchdog organization. The spirits company has managed to sell its wine domestically for between 616 and 4740 RMB (about 100 to 767.40 USD) per bottle. The price depends on how long the tiger bones were soaked in the alcohol. The government has somehow decreed that because the tigers used in the production of the ‘tonic’ wines are both domestic and captive-bred international proscriptions do not apply. Although there are only about 3,500 tigers alive in the wild, China boasts almost 5,000 tigers in captivity, the largest number in the world. Although this tiger bone tonic wine does not seem to be widely available, the fact that it is sanctioned by the government at all is quite alarming. It is alarming that the government would condone such treatment of a captive-bred endangered species and further alarming that it condones this treatment for multiple endangered species.

“Some Westerners say this is cruel – but I think the bears are making a contribution to mankind,” says a grinning bear bile farmer to a BBC reporter. Like tiger bones and elephant ivory or other animal products, bear parts, particularly bile and dried gall bladders, have been used for hundreds of years in Chinese folk medicine. While bear bile was traditionally collected from wild bears, rapid urbanization and population increase in the 1970s and 1980s has driven the industry to establishing larger and larger complexes for captive-bred collection.

The process is excruciating for the captive bears. The animals are kept in severely restrictive cages that allow for easy access to their abdomen but completely restrict their ability to stand up or even move at all sometimes. Some bears have been kept in such confinement for upwards of 10 years, being milked for their bile twice a day. This confined state naturally causes severe psychological trauma and physical deformation. The extraction of bile usually happens twice a day and takes place through a tube that has been implanted in the bear’s abdomen. Since the holes never close, in addition to the already excruciating pain of extraction, infections and diseases are common.

The severity of this practice is highlighted in the following anecdote from a bear bile farm in Northwest China. A mother bear, hearing her cub howling in terror as the workers were about to make the incision for the tube that would likely milk bile from the poor cub twice a day for the next 5-10 years, managed to break free from her cage and charge to her cub. When she realized she couldn’t free her child from its confines the mother bear reached in and strangled the cub whereby she promptly ran head first into a wall killing herself. Such bizarre acts are testament to the extreme brutality of the process in China, where it is part of a surprisingly large business. Powdered Bear bile can sell for around 20 USD per gram and The Humane Society of the United States says that a bear gallbladder can sell for more than $3,000 in Asia. ‘A Controversial Cure,’ A characteristically informative and moving documentary by film maker Jonah Kessel offers a glimpse into the industry.

By some reports there are several dozen companies in China with upwards of 10,000 bears in captivity, while others report the number as high as 20,000. One company alone, China’s largest producer of bear bile, Guizhentang Pharmaceuticals, based in Fujian Province, boasts over 500 endangered moon bears. The company wants to go public on the Chinese stock exchange and double its number of captive-bred bears.

A New York Times report by Andrew Jacobs and Jonah Kessel explains the reaction to Guizhentang Pharmaceuticals’ I.P.O. by China’s nascent animal rights movement, “Protesters in bear suits picketed drugstores, hackers briefly brought down Guizhentang’s Web site and more than 70 Chinese celebrities, including the basketball star Yao Ming and the pop diva Han Hong, circulated a petition calling on the stock exchange to reject the I.P.O.” The animal rights movement in China is small compared to its American or European comrades but it has been increasing and winning successes through direct actions and social media campaigns. The New York Times piece quotes Deborah Cao on the burgeoning animal rights movement, “It’s a bottom-up, grass-roots movement, one that is contributing to an emerging civil society increasingly aware of individual rights and obligations, be it to humans or animals.”

The IFAW subway campaign is part of this multimedia public awareness project for greater animal rights in China. And, if we accept Deborah Cao’s analysis, that such a campaign is part of empowering the emerging civil society to be more rights aware, whether for animal or human rights, then these creative billboards are a more significant artifact in public space than they may first appear to be.

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