Saturday, October 22, 2011
Not Your Father's Confucius
Thursday, June 2, 2011
Australian news network report on the 'Come Back' of Confucius
an over simplified report, but it does has some interesting footage from the sishu.
I categorize the type of 'Confucius school' shown in this footage as part-time program, because it most like are one of those places that offer summer camp in high-price range.
Friday, April 22, 2011
BIG NEWS -- Confucius Statue removed!
(picture from the Maoflag.net)I just read the stories from the New York Times.
To be honest, I'm not surprise by the flip-flopping at all. We see that kind of ambiguous attitude towards Confucianism already in the classic-reading education movement.
Honestly, I want to thank Chinese government for providing me so many exciting data to work with. =)
What make it even more interesting is that the Xinhua News -- one of the official media of Chinese government that address mainly to the English audiences -- has NOTHING about it. It is pretty unusual because that site has one of the highest concentration of news related to the term 'Confucius' (well, most of them has to do with the soft-power expansion of the Confucius Institute...)
My favorite quote from the NYT article is the voice of the leftist:
'Unrepentant Maoists celebrated the move on Friday. “The witch doctor who has been poisoning people for thousands of years with his slave-master spiritual narcotic has finally been kicked out of Tiananmen Square!” one writer, using the name Jiangxi Li Jianjun, wrote on the Web site Maoflag.net. '
The discussion about Confucius statue on Maoflag.net is a secret gem to reveal one of the underlying dilemma that this so-called 'revival of Confucianism' is facing, on top of the modernist. Just like secularization is commonly shared favorite by the communist and the 'rightist' liberals, so as anti-Confucianism ~~~
Monday, April 11, 2011
Debate about Confucian Education continues...across the Straits
Thanks to another big Confucius statue raised in Beijing, the issue of Confucian education is being brought under the spot light again by the media.
It is interesting to see how the proposal of bring back Confucian classics to the existing education system had been sort of portrayed negatively by media on both side --mainland China and Taiwan.
In the recent gathering of National People's Congress in March 2011, a representative from Hubei Peng Fuchun proposed government control over the 'over-heated' popularity of the classic-reading education movement. He argues that having children to receive classics such as Dizigui, Sanzijing, and other Confucian classics are 'anti-democracy, anti-science' and is the obstacles for modernization of education in China. Although he recognize the the values in Confucian classics, he sees the importance of government intervention in standardizing the text and make sure that only the 'appropriate' materials (pro-science, pro-democracy) are included.
In Taiwan, students are protesting online against the government decisions to make studying Confucian classics mandatory in school. Teachers and students question the usefulness of the text in changing students' behavior (namely, bullying). Liberal media, however, sees the problem more along the link with Peng in mainland China -- that is, Confucianism contradict with the value of democracy and modernization. And of course, we know that what Peng meant by democracy may well be very different from the Taiwanese' understanding of democracy.
The logic of modernization is still prevailing in the discourse of Confucianism. Its compatibility with the 'modern' had been an issue for scholars and intellectuals since the May-fourth movement in the early 20th century. The question is till remain unresolved.
What make it even more complicated, as suggested by Joseph Tamney and Linda Chiang (2002), is that China is simultaneously influenced by the modern and late-modern development in which self-actualization ethos, globalization and the lost of the naive faith in persons are shaping Chinese social life. That is, in my understanding, while the work of 'de-secularizing' the role of Confucianism from political and other social institutions is yet to be completed, the challenge of late-modern society and the yearning for solution to crisis of meanings is already kicking in. Therefore, we see that while on the one hand, people are crying for the 'threats' (regardless of validated empirically or not) of Confucianism to modernity. At the same time, one cannot completely reject the re-emerging public roles of Confucianism.
As Peng correctly put it: ' There are needs to raise awarness in studying Guoxue (or, 'National Studies') in our time. The Chinese economy is rising, so as our pride to our national identity. We now see the values in the ancients traditions that we had abandoned before. There are lot of good things in our traditional culture, which is even better than those in Western society. There are things in Chinese traditional culture that we need to continue and transmit. Furthermore, there are too much competition in economic sphere and too little seeking of satisfaction in spiritual life in our society. We need the traditional culture to fill the gap, providing value and emotional support to our spiritual needs'. [ 国学热确实有其时代需求。中国经济崛起，中国人民的民族自豪感提高了，过去曾经抛弃了很多老祖宗的东西，现在看来，很多传统文化、传统思想是很好的，甚至比西方社会的东西还要好。这让很多人开始重视中国传统文化的传承和发扬。
另外，在当前的社会上，经济层面的追求太多，精神层面的追求确实很少，我们需要国学来弥补，寻找传统文化所传承的价值观念和情感的支持，是一种精神寻根的需求。]
Confucianism filling the spiritual vacuum -- the next question is: how and why?
Tuesday, September 28, 2010
It's another year, what they have to say about the Confucius Birthday?
It had been four years since I first follow on the reports about the worship of Confucius' Birthday on 28 September. The high point, I have to say, was still 2007. The vibe was extremely strong back then -- not only because of the fact that it was my 'fresh' and 'new' discovery of this bizarre return of Confucianism in post-reform China. The context was different back then -- it was the year before the Olympics, and the state is working so hard to recreate Confucius as the cultural symbols for the nationalistic 'sports' event (they announced the five-selected-verses from the Analects as one of the slogans for the Olympics). The UNESCO was established in 2005 but actually presented the award for the first time in 2007, also added the excitement for this 'international' event. But above all, the direct funding from the Central Government sponsoring the rituals and 'upgraded' that as 'state event' , I believe, explains the significance of the event. 
Friday, August 27, 2010
Confucius Invasion?!
Read more:http://www.sgvtribune.com/ci_15909074#ixzz0xqsXxF1v
Education
Get the scoop on schools, teachers and students. Visit our Education pagefor more articles and photos.INDUSTRY - Tension surrounding Hacienda La Puente Unified's plans for a Confucius Classroom accelerated Thursday night as vocal opponents of the Chinese government-funded program threatened a recall and one board member has secured a lawyer to protect himself from slanderous comments.
Following a 4-1 vote in January, a group of opponents have spoken at nearly every board meeting in an effort to persuade board members to abandon the Chinese language and culture program, funded by the Chinese Language Council International, or Hanban.
Board members Thursday delayed a vote on an agreement to partner with a Chinese university to develop the Confucius Classroom at Cedarlane Middle School. According to the agreement, Yunnan Normal University would provide guidance, study abroad opportunities, books and reference materials to the Chinese language and culture elective class. In addition, two university representatives would serve on an advisory board for the program, also made up of district administrators, parents and teachers.
Opponents continued to assail the program at the school board meeting Thursday, arguing the district is inviting communism into the classroom.
"This is not about race," said Teresa Macias. "Those who oppose the Confucius Classroom are not racist, we are Americans against communism."
Following several comments made at previous board meetings insinuating a darker agenda for his trips to China, board member Norman
"I will take legal action against any individual or organization making defamatory comments against me," Hsu said before public comment.
One parent called Hsu's comments a scare tactic and threatened to try to remove board members who support the elective class.
"I hope that when we start a recall, you will join us and that will be very soon," Manuel Maldonado, a district parent, told the audience.
Rudy Obad, a World War II veteran, questioned the amount of money the school district spent on trips to China. He also said board members were inviting Communism into the classroom.
"I think we might have some communist here in this room," he said.
More than once, Hacienda La Puente Superintendent Barbara Nakaoka cautioned audience members in making accusations against board members and reiterated board policy that individuals would be removed for disruptive behavior. An extra uniformed district police officer was also on hand.
Student supporters also voiced their opinions and one former district teacher became emotional over some of the comments made by those who oppose the program.
"I really feel like why are we talking about this like we're at war with China," said Tina Tsai, a former Cedarlane educator. "If you keep pushing this you're passing on something that is antagonistic for the next generation."
As board members made their final comments, board member Jay Chen sought to address some of the concerns from community members, who said China was targeting the school district. Officials said no instructors from the nation would be in the classroom.
"China is not targeting our school district, we're not even the first district to bring this program here," he said.
Nakaoka said the board may vote on the partnership between Cedarlane and the Chinese university next month.
626-962-8811, ext. 2718
Read more:http://www.sgvtribune.com/ci_15909074#ixzz0xqsIZRBB
Friday, July 16, 2010
Past Masters -- China Daily report about my fieldsite in China
Past masters By Zhang Yue Published:7/14/2010 On a Sunday afternoon last month, some 20 primary school students are reading The Analects of Confucius aloud in a private class in Auhui’s capital city Dressed in a white Tang suit, Wang Wudong, the teacher, stands at the front of the classroom, following with the rhythm of the students reading with his fingers tapping on a table and his eyes half-closed. Wang and his wife, Lu Yi, have committed themselves to the voluntary full time teaching of Chinese traditional literature since 2004. Over the past six years, they have taught, for free, more than 2,000 children aged from 3 to 13 to read Chinese classics, such as The Great Learning, The Doctrine of the Mean, The Analects of Confucius, and The Works of Mencius — the four must-read classics for Chinese ancient intellectuals. The couple established Xiao Shaizi, a non-profit Chinese teaching class whose Chinese name literally means “The Little Griddle” in English, guiding primary school students to learn about “I named the school The Little Griddle because I hope the children here will pick up the best part of our country’s ancient civilization, just like a griddle,” says Wang. A small lobby outside the classroom allows the students’ parents to take a rest and chat while waiting for their kids. At the back of the lobby is a big bookshelf, where Wang puts his own collection of over 100 books of Chinese classic literature. Spreading the knowledge of the past has been a 37-year-old dream since he was a teenager. Wang’s passion for ancient Chinese civilization started when he began to learn taichi — a type of traditional Chinese martial arts — at 17 and read a lot of Chinese ancient literature works to understand the essence of the martial art. “Words from ancient times, once read by my heart, helped me to take a positive attitude towards life and the difficulties I encounter,” Wang says. In 2004, Wang and his wife listened to a lecture online by Wang Caigui, the first to promote classical reading among children in “I felt that this was something I wanted to do,” Wang says. At that time, Wang was working in the computer center at After discussing matters with his wife, who has always been supportive, the couple quit their jobs and used their savings of 40,000 yuan to found the school and rented a classroom of 50 square meters. “We spent a week introducing ourselves to kindergartens and primary schools nearby,” Lu recalls. “Only 15 students showed up for the first class. Most of them came because their parents did not have time to care for them after school and they did not have high expectations.” The first class was a mess, Lu says. “Children under 6-years-old can only focus on reading for a short time. The students started to run and play 10 minutes after I started teaching.” Learning from that experience, Wang and Lu now play a piece of Chinese folk music during the 2-hour class to help the students calm down and focus on class. The first class of 30 students soon enjoyed great improvement, not only in knowledge but also in their daily behavior. “Children develop their views on life and the world between the ages of three and six,” Wang says. “I believe the legacy of our ancestors is extremely valuable, and will assert a positive influence on this process.” Wang mainly guides them to read and explain Dizigui (The Standard Rules for Young Students) and some other classics in class and talks to them about appropriate behavior in life. The students are required to recite 500 words of Dizigui every week. If one fails to finish reciting or does not behave well in class, Wang will lightly hit the student’s palm with a ruler, a traditional way of punishing students in “My son was very naughty and was punished almost every class during the first two months,” says Cheng Peng, father of 8-year-old Cheng Bo. “He is now quite a disciplined boy. I think the traditional way of punishing students still applies to kids nowadays.” Wang says that he is also strict with his own son, who is now 2-years-old. He sits in the back row of the class when his mother is teaching. Li Wenqing, a 12-year-old girl at “Once, I was talking about a dress that was too expensive for us to afford,” says her mother. “And she interrupted by saying, ‘Dresses should be tidy and appropriate instead of being costly,’ which is a quote from Dizigui.” At the moment, the school has over 700 students and has moved into an office building with better facilities such as an air-conditioner and water dispenser. Paying the 3,500-yuan monthly rent and teaching so many children is not an easy task for Wang and Lu. But they are not alone. Many students’ parents offer help. Wang and Lu now receive donations of around 20,000 yuan each month. The couple takes 1,600 yuan for their living expenses, while the rest goes to the class. “ Some others, like Li’s mother Xu Yuan, have become volunteer teachers. Xu, once a full-time housewife, has been working for The Little Griddle three evenings a week for three years. While The Little Griddle has benefited an increasing number of children and their parents, it’s also drawing attention from overseas. Joy Lam, a sociology PhD candidate from “By providing free classes, The Little Griddle provides a public space where people interested in traditional culture can gather, and where discussions about the compatibility of Chinese traditional culture with modern society is possible not only among academics but people in general,” Lam says. Wang says he is particularly impressed by the gratitude shown by students’ parents and their willingness to help. “Donations for The Little Griddle continue to pour in even though I tell them that we’ve enough to keep the class running,” Wang says. “So I suggest we use the surplus of donations to develop a project similar to the ‘Project Hope’, providing financial help for the poor in the remote areas. They love the idea.” |
