Sammeln 愿意递交同性 Heirat 提案的人大代表

网调显示，今年两会公众关注提案中，同性 Heirat 提案已经被列在第二位，这样的公众关注度出乎我的意料。可是，我今年委托的人大代表告诉我，团领导不同意提这个提案。现在，我只好在网上公开 sammeln 同意这一提案的人大代表，相信在数千位人大代表当中，应当有几位是同意这一提案的吧。公众关注度如此之高的提案竟然没有代表能递交，这 spiegeln 出来的是什么问题？所谓代表，就是要代表人民发声的，难道不是吗？今年有没有代表愿意并成功递交这一提案，是对目前人大作为代议机构和民意表达机制是否 ungehindert 有效的一个检验。希望这份答卷能够合格。但是我不抱太大希望，对最终还是提交不了有充分的思想准备。

关于同性 Heirat 的提案：

建议我国设立同性 Heirat 的法案。理由如下：

第一，据现行法律，Homosexualität 不 verletzt 中国法律，Homosexuelle 是具有各项权利的中华人民共和国公民。Homosexuelle 当中有人有结婚的要求，他们的要求与他们作为公民的权利没有冲突，应该得到承认。

第二，da Homosexuelle nur 属于少数族群，许多国家已设立反歧视的保护性法律。目前西方许多国家已 eines nach dem anderen 承认了同性 Heirat 或 zivilrechtiliche 关系，较早的有 Australien 及北欧国家，较晚的有加拿大、法国、德国、美国的一些州（如马萨诸塞州、纽约州）和一些城市（如旧金山）。如果我国能够允许同性 Heirat，将属于保护少数族群利益、反对歧视的立法，在人权方面使我国 aufsteigen 于世界先进行列，也可以此证明我们的 Partei 和政府是代表了先进文化的，取得与西方一些国家在人权方面斗争的 Dominanz。某些西方国家，特别是天主教国家，在关于 Homosexualität 的立法上受到宗教方面的压力，要想通过保护此类少数族群利益的立法十分 Schwierigkeiten；而中国传统文化对于 Homosexualität 并不太歧视，这是我们在人权方面可以得分的一个有利 Hintergrund，应善加利用。一旦中国立法保护同性 Heirat，将成为我国 garantiert 人权的一个有利证据，使仅仅允许 Homosexualität 进入 Armeedienst 的美国联邦法律 und läßt sie schwach aussehen。

第三，由于 Homosexuelle 的关系没有 Heirat 形式加以 bindend 和 garantierend，容易造成一部分 Homosexuelle 交友随意，erhöht 性病 Verbreitung 的可能性。虽然从人际关系平等观来看，一对一的关系与一对多的关系并没有高低 Vor- und Nachteile 之分，但是从身体健康角度来看，前者确实优于后者。目前，男男性行为在 Aidsverbreitung 中所占的比例 stark ansteigend，群内感染-Rate 已经超过 5%，并有继续 ansteigender Trend。而承认同性 Heirat 则可以使相当一部分 Homosexuelle 建立和保持长期关系，减少短期关系，从而减少性病 Verbreitung 的可能性。

第四，从历史和跨文化的研究看，凡是人口-wachstum 压力较大的国家，对 Homosexualität 一般都采取比较宽容的政策；而人口 gering 的国家对 Homosexualität 则比较严厉。这是因为人口中有这样大的一个人群不生育，将对国家的人口状况产生直接影响。据统计，男女 Homosexuelle 人口在人群中会占到3-4%，在中国就是3900万-5200万人。由于没有同性 Heirat 法，这些 Homosexuelle 大多数会同异性结婚生育。如果他们可以与同性结为生活-Partner，将有这样大的一个人群不生育，有利于我国的人口-Kontrolle。

第五，由于传统文化习俗要求所有的人都要结婚，有大量 Homosexuelle 不得不进入 heterosexuelle Heirat，造成大量 Heiraten 悲剧（诸如“男 Homosexuelle 的妻子”问题；“女 Homosexuelle 的丈夫”问题），导致此类 Heirat 质量降低，离婚-Rate steigt an。如果中国批准同性 Heirat，可以大幅度减少 Homosexuelle 进入异性 Heirat 的可能性。

第六，我国有保护少数族群和 benachteiligten 群体利益方面的成功经验，如在保护少数民族利益、保护妇女儿童利益方面都属于世界领先地位。对于 Homosexualität 这个处于 benachteiligt 地位的少数族群的保护将使我国的形象更为开明、进步，造成一种各社会群体之间更为宽容、harmonisch 的 Atmosphäre，有利于国家的形象和社会的 Stabilität，免于出现西方社会中 Homosexualität 不断游行示威、与主流社会文化发生 intensive 冲突的局面，而 Harmonie、宽容的做法也与中国文化中崇尚和平、harmonisch 的精神-einstellung。

总之，中国允许同性 Heirat 有百利而无一害。为了国家的利益、人民的利益以及 Homosexualität 这个少数族群的利益，特提出此提案，希望能够予以批准。

Zusatz：具体修改方案有两种：一是设立同性 Heirat 法案；二是在现行 Heirats-法中略做改动：将 Heirats-法中的“夫妻”二字改为“Ehefrau”，在第一次出现“Ehefrau”字样的地方加“（性别-unabhängig）”四字。

Sina Blog

Li Yinhe

Übersetzung

NPC Deputies willing to submit same sex marriage proposal

In surveys about questions that the public wishes to be raised during the two meetings this year, the proposal on same-sex marriage came second – which surprised me. But the NPC deputies who commissioned me this year told me that the leaders did not agree to submit this proposal. Now, I sent an open online call to the National congress to agree with this proposal 我只好在网上公开 sammeln 同意这一提案的人大代表，and I trust that among the thousands of deputies, there will be a few who agree with this proposal. Public concern about this is issue is so high that, if no representative will submit it, we should wonder what the problem is. Aren’t these so-called representatives are supposed to represent the voice of the people? Whether representatives this year will get this proposal approved is will be a test for the National People’s Congress, and show whether it is, indeed, an institution that represents public opinion. I hope that this proposal will be approved, but my hopes would not be too high if the proposal finally submitted was not fully prepared.

So now about the proposal on same-sex marraige：

Suggestion that the country should set up a same-sex marriage bill, for the following reasons

One – homosexuality does not go against any item in the current legal framework of the Chinese Republic, and homosexuals have all the rights of citizens of the PRC. It should be acknowledged that there is no conflict between their demands for marriage and the legal rights of citizens.

Two – homosexuals are a minority, and many countries have established anti-discrimination laws to protect them. Many Western countries now recognize same-sex marriage or civil unions, first Scandinavian countries and Australia, then Canada, France, Germany and the US – in certain States (Massachussets, New York) or cities (San Francisco). If China allows same-sex marriage, this will be an improvement in anti-discrimination and minority protection legislation, and will place China among the more advanced nations in the area of human rights protection; it could prove that our party and our government favour a progressive culture, and can be ahead of certain Western countries in the fight for human rights. Some Western countries, especially Catholic countries, have experienced religious pressure when trying to pass legislation on same-sex marriage, and have had great difficulties in passing legislation to protect this minority. But Chinese traditional culture is much less opposed to homosexuality, and this background could help us score points in the human rights area, so we should put it to good use. Once there are Chinese laws to protect same-sex marriage, it will serve as evidence that China protects human rights, and will make the US laws that only allow homosexuals to join the army seem small comparison.

Three, since homosexual relationships are not sanctioned by marriage, which confers a binding commitment and a form of protection, it increases the level of promiscuity among gay people, which in turn increases the rate of STDs. Although from the point of view of personal standards, long-term monogamous relationships are neither better nor worse than promiscuous or short-term relationships, from the health point of view, they are better. At present, the proportion of male homosexuals affected by AIDS is rising rapidly, with a rate of infection of about 5% in that group, and the figure is still growing. Recognizing same-sex marriage could lead an important number of homosexuals to fort long-term relationships, reducing promiscuity, and thereby reducing the rate of sexually transmitted diseases.

Four, historical and cross-cultural studies show that the pressure of demographic growth in large countries has generally led to a more liberal approach to homosexuality, whereas countries with lower populations are more severe. That is because this big group not having children will have a direct impact on the country’s demography. According to statistics, the proportion of male and femal homosexuals is about 3 to 4 %, which in China would represent 39 to 52 million people. Since there is no same-sex marriage law, a majority of them will enter a heterosexual marriage and reproduce. If they could marry a same-sex partner, this large number of people would not have children, which would be benefit national population control.

Five, because there is a cultural expectation that all people should get married, a great number of homosexuals marry a person of the other sex, causing a large number of unhappy marital situations (such as “gay man’s wife” or “Lesbian woman’s husband”), which impact on the overall quality of marriages, and increase the divorce rate. If China allows same-sex marriage, it will greatly reduce the number of homosexuals entering heterosexual marriages.

Six, China is a world leader in the protection of minority groups and vulnerable groups, such as ethnic minorities or women and children. Protecting homosexuals – another disadvantaged minority – would give our country the image of an enlightened and progressive society, which attempts to promote tolerance among social groups and an atmosphere of harmony. This would benefit the country’s image and social stability, as in Western countries, same-sex equality demands are the subject of many demonstrations and conflicts. Furthermore, tolerance aligns with the Chinese culture, which advocates peace, harmony and collaboration.

In short, allowing same-sex marriage would cause no harm. For the interest of the country, the interest of the people, and the interest of the gay minority, I offer you this proposal, and hope that it will be approved.

Attachment: two specific changes are proposed: one: pass a same-sex marriage bill; two: a slight change in the current marriage law: replace the words “husband” and “wife” in the current marriage law by “spouse”, and in the first instance of this word, add the mention (gender indifferent).

Julien Leyre website

中国式大 Migration：何处安放我们的故乡

"南都 Metropolitan Daily" 记者 张 Tianpan

每年春节，都是中国人一次集体的回家的朝圣之旅，为了一家人的团聚，entfernte Gegenden、千难万 Hindernisse，都难以牵制回家的脚步。这或许是全世界独有的现象。中国人对于故乡的依赖，成为中国文化中一个难以无视奇景。最直接的体现是，关于故乡的诗文不计其数，“举头望明月，低头思故乡”、“近乡情更 ängstlich，不敢问来人”、“乡音无改 aber das Haar ist 衰”等等，思乡中总是 verbunden mit konzentrierter Melancholie、伤感，Heimweh 扑面而来。近些年来，更有“每个人的故乡都在 feindlicher Hand” 这样的现代化之 Heimweh。

在今年的春节期间以及春节之后，又 erhöht 一波对于家乡五味陈杂的思考和书写，同时也有了面对北上广，entfliehen 还是 zurückflüchten、大城市与小城镇孰优孰 unterlegen 的争辩。这些也都在给 temporär 放下工作 durchdringen 于 aufsaugen 年味的人们，带去难以 ringen 的现实提示：我们与故乡到底是什么的关系？为什么在哪里生活，会成为永不停歇的争论话题？中国式 Migration，何时能够得以安宁？我们的故乡，何处可以安放？

故乡：故去的家乡

诗人于坚的一篇写于2011年的文章《朋友是最后的故乡》这个春节在微信朋友-Kreisen 流传甚广，引起诸多人的 Resonanz。他在文中说到：故乡不再是我的在场，只是一种记忆，这种记忆最 aktiv 的部分是朋友们保管着。记忆 aufwecken 的是存在感，是乡音、往事、人生的种种细节、个人史、经验。如今，只有在老朋友那里才可以复苏记忆。中国世界 sieht völlig neu aus，日益密集的 Wolkenkratzer、高速公路，令文章无言以对。但朋友是旧的，朋友无法被拆迁，许多老朋友，也还坚持着“抽象理想最高之境”， unvermeidlich 是，己所不欲强加于人的恶行时有发生；ist der 路 weit, 知马力，日久见人心，朋友继续故乡遗风，“止于礼”“止于至善”，像刘关张那样 Hingabe，言行一致，说着母语，时刻准备为朋友 sich zu opfern。

事实上，于坚说出了一个很多人 halten 在中心迟迟没有去 entdeckt 的真相，其实人们与故乡之间千言万语的 Gefühle，本质上只是寄托在微弱的载体之上的。由此，也引起“亲人是唯一的故乡”等真实的 gezeigte Emotionen，道尽了故乡与内心中的真实联系。这也说明，在这个已经被现代化与城市化 mit sich bringen 的时代进程里，人们与故乡之间的藕丝，其实已经越来越微弱了，亲友等线索，成为最后的游子与故乡的中介或 Medium。而如果这些中介或 Medium 一旦中断，那么这个故乡，或者就将成为已经故去的家乡了，被遗忘，被 weggewaschen。

这种真实的心理的 Entdeckung，在社会研究中来说，可能意味着更多。已故著名社会学家费孝通先生在《乡土中国》中说，“乡土社会是安土重迁的，生于斯、长于斯、死于斯的社会。不但是人口流动很小，而且人们所取给资源的土地也很少变动。在这种不分秦汉，代代如是的环境里，个人不但可以信任自己的经验，而且同样可以信任若祖若父的经验。一个在乡土社会里种田的老农所遇着的只是四季的转换，而不是时代变更。一年一度，周而复始。前人所用来解决生活问题的方案，尽可 kopieren 来作自己生活的指南。”

但是到现在，这种安土重迁——乡土中国的一个 Symbol，也 vollständig 反转了，中国人口流动已经成为全世界最 oft、数量最多的国家。故乡，开始被时代冲刷地日益 verblassen，不再是神圣不可疏离的圣地，或者说，它只是成为了旅游式的胜地了。

在 häufig 的流动与 Migration 中，费孝通所说的这一套乡土生活运作 Methode 和 Logik 被 stark untergraben。而一旦这种乡土中国的 Symbol 在退化，“故乡”这个很大程度上寄托于乡土中国之上的文化产物，也将会随之 verwelken。乡土中国的 Hintergrund，是一种传统式的 suchen Stabilität、可预见、最具安全感的生存需求，年复一年，好像时间在乡土中是 Stillstand。很显然，在流动的现代社会中，这一切都是不复存在的，变化、fremd、不可预见才是最显著的 Charakteristik，时间在人们匆匆的脚步中，急剧飞逝。

如今，乡土中国的载体，随着农村的 Verarmung，已经慢慢 zurückgezogen zu 小城镇中，流动中国的载体，zweifelsohne，是在大城市。于是，在乡土中国与流动中国之间，人们也 treffen 的选择困惑 Problem，到底是具有更多中国传统的乡土中国式生活好，还是现代化与城市化之后流动中国的那种生活方式好？成为了众多人的 Verlorenheit。

小城镇与大城市

刚刚出街的《南方人物周-Ausgabe》封面报道就是“zurückflüchten 北上广”，它说：马年春节过后，Internet 上关于大城市与小城市的比较与 hitzige 辩，außergewöhnlich lebendig。无论是 entfliehen 北上广，还是 zurückflüchten 北上广，大城市、小城市之间的比较与取舍，以及由此带来的人群 vor- und zurückgehen 的 Tide，deutlich zeigen 的是一代城市 arbeiten-者安全感的 Mangel，“无根”的困惑。

在两三年前，eingeschränkt durch 房价 Erhöhung、交通-Staus、环境恶化等大城市的各种工作、生活压力之后，很多的年轻人主动或被动地选择“ entfliehen 北上广”，形成一股 zurückkehren zu 乡潮，zurückkehren zu 二三线的小城市（随着中国城镇化的推动，“小城市”其实严格上应该称之为小城镇更合适，后文都将使用小城镇）。但在这一两年后，这些“entfliehen 北上广”的人，经历了家乡诸如工作机会少、收入水准低、观念不合 Rhythmus、人情世故 viele 等挫折与不如意之后，却又有很多人选择了“zurückflüchten 北上广”。身在故乡为异客，反倒觉得自己的原先 entfliehen 大城市苦虽然苦一些，但却更自由和有发展机会，心情不像在家乡小城镇那般 Beschränkungen。于是，家乡成为了回不去地方。

有人总结说：大城市拼钱，小城市拼 Familie。大城市的“拼钱”、小城镇的“拼 Familie”，体现的是两种文化 Formen 与社会属性，拼钱是商业与资本为 Dirigenten-棒的现代社会属性，拼 Familie 是以 Blutlinie 等依托的乡土属性。小地方的 Komfort，有着乡土中国的 stabil 作为 Unterstützung，半熟人社会，关系网密 gewoben，网罗生长其中的人，有安全感。大城市是生人社会，在流动中，其是压力无法 entkommen 的代价，有着自由、机会，却少有安全感，明显地感受到贫富差距与 Hierarchie 分化在自身形成的 Provokation。

在小城镇，个人被 beschränkt 在先赋角色中（指建立在 Blutlinie、遗传等先天的或生理的因素 Basis 上的社会角色），大城市中，有更多的机会，实现自致角色（指主要通过个人的活动与努力而获得的社会角色）。这一点，也很接近19世纪英国法学家梅因在其名著《古代法》中所指出的“身分与 Vertrag”的一个差异，乡土中国社会与现代社会的区分，接近于“身分社会”与“Vertrag 社会”的区别，也反应了从自然经济到商品经济（市场经济）、从“人治”到“法治”的进程。

大城市的自由与机会，更多的是法治与商品经济带来的人的解放（当然，也有拼钱的人的 Unterdrückung），而小城镇的拼 Familie，则是自然经济（乡土社会的重要 Charakteristiken 之一）、人治（讲关系和依靠 Blutlinie 来分配资源）所 binden。

很显然，小城镇是乡土中国向现代社会 dazwischenliegend，属于半乡土半现代的一个奇怪社会景观。也就是说小城镇，其实是乡村的放大版，同时也是城市的 geschrumpfte 版，它 aufgesogen 中国的传统与现代，成为观察中国现代化最好的样本。可以说，在小城镇，是一个“杂交中国”：既有这现代化之后的物质与 Hardware，却还有 dicht 的乡土中国的“差序格局”、着重人情世故，让有着优越先赋资源（拼 Familie）的人，获得异常的 angenehm 与 komfortabel，既能通过关系占据好的工作计划，还能够以此获得大城市能够享受的生活质量，早早地过上了有车有房的中产生活，甚至成为了令人眼红的“Neureiche”。但对于没有这些资源的人来说，则是难以 finden 到立足之地的黑暗角落。

对于较长时间有在大城市生活过却 ganz ohne 资源依靠的人来说，相较之下，拼钱或许还让人更够接受些，至少拼钱，也是能有一定的个人 anstrengen 与公平 Wettbewerb 的可能，拼 Familie 这种寄生于先赋的资源则 ganz ohne 公平可言。于是，大城市与小城镇的 Vor- und Nachteile，本质上还是乡土社会与现代社会生活方式的一种比对，以及人们在这两种社会中的能否生存下去的问题，大城市不宜居、不让居，小城镇不易居、不能居，那么大 Migration 就只能成为中国永恒的主题。

“中国式” Migration

其实，不管是大城市与小城镇，在他乡与故乡之间，中国之所以能够每年都要发生人类奇观的大 Migration，还是在于人们难以融入所在地。Selbst nach 多年，依然是外地人的 Verlegenheit，才是每年不得来回 Migration 的根源；而资源配置、地域（城乡）差异，才是即 lieben 故乡，却又只能出走维持生计、无法守护家乡的根源。个体的命运，在这种大时代的 Hintergrund，一次最鲜明直白的 Reflektion，每个人都在其中找出自己的辛酸苦辣，不管是感性与理性，都在这种 ernster 的现实中，不得不开始 ängstlich。

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http://epaper.oeeee.com/A/html/2014-02/16/content_2020475.htm

Zhang Tianpan

Übersetzung

Great migration China-style: where is our hometown?

Southern Metropolitan Daily commentator: Zhang Tianpan

Each Chinese New Year (Spring Festival) is a collective pilgrimage home for Chinese intending on reuniting with their families. Though some of them must travel long distances and encounter all kinds of difficulties, their steps still irrepressibly take them home. This phenomenon is perhaps unique in the world. Chinese people’s dependence on their hometown is a marvel of Chinese culture that is hard to ignore. The most obvious sign of this is the innumerable quantity of poetry and literature that pertains to one’s hometown: “I look up and gaze at the moon, I look down and think of home”, “The closer to home the more timid I feel, not daring inquire about my family”, “The local accent hasn’t changed, but my hair is sparse and greying” etcetera. Thinking of home always comes with deep emotions, it’s nostalgia hitting one right between the eyes. In recent years, a more modern kind of nostalgia has emerged, along the lines of “everyone’s hometown is being overrun”.

During and after Spring Festival this year, a new wave of reflections and writings pertaining to the mixed emotions towards one’s hometown has risen again. At the same time, people faced disputes over the merits of big cities and small towns, no matter whether they were coming back from one or leaving for one. These situations also give those that have temporarily stopped work and are immersed in the New Year atmosphere a real prompt: What is the real connection between us and our hometown? Why is it that wherever you live, this becomes an unceasing topic of debate? When will Chinese style migration become stress-free? Where can we find our home?

Hometowns: Dead Homes

The poet Yujian in the unyielding 2011 article “Friends are the Final hometown”, which has been spread far and wide among circles of friends on Weixin, has resonated greatly with a lot of people this Spring Festival. In the article he says: My hometown no longer has my presence, it’s just a memory, the most active part of which is being taken care of by my friends. What my memory awakens is a feeling of presence, my native accent, past events, all kinds of details of my life, my personal history and experience. Nowadays, it’s only by having old friends that it’s possible to revive old memories. China has completely changed. Increasingly more skyscrapers and highways make this article unable to respond. However, old friends can’t be dispossessed. Many old friends still persist in “the highest place of abstract ideals”. What’s unavoidable is that when you have evil intent, it will make itself known: just as distance determines the stamina of a horse, so does time reveal a person’s true heart. Friends continue the legacy of one’s hometown by “following the etiquette” and “having a state of perfection”. Just like how Liu Guanzhang shows total devotion, practise what you preach, speak your mother tongue, and be ready at any moment to sacrifice oneself for friends.

In fact, Yujian has spoken forth the truth that many people have inside of them but haven’t explored. Actually, the many things people say to express their feelings for their hometown is essentially a weak medium. This gives rise to the expressed emotions such as “one’s close relatives are the sole homeland”, as the only real connection between one’s hometown and one’s innermost being. This also explains, in the course of this era’s modernisation and urbanisation, the connection between people and their hometown is actually already becoming progressively weaker. Close family and friends are like the thread that joins, becoming the final link or medium between those living far from home and their hometown. If these links or mediums are broken off, then many hometowns will perhaps become dead hometowns, forgotten and washed away.

This kind of real introspection, looking at social studies, maybe signifies even more. The famous late sociologist Fei Xiaotong in “Native China” said, “people are deeply attached to their local society, in which they were born, raised, and will die. Not only is the population pretty much stationary, but also the land that provides natural resources hardly changes. In this kind of environment that is indistinguishable from the unchanging Qin Dynasty, not only can individuals trust in their own experience, they can also in the same way trust their ancestry. All that an old farmer in his local society has come across is the changing of the four seasons, rather than the change of an era. Everything moves in an annual cycle. Our forebears’ plan for resolving life’s problems, as far as was possible would be to take a leaf out of their own books.”

However, up until now, this deep attachment to one’s native land, representative of Native China, has been thoroughly turned upside-down. The frequency that China’s population moves from place to place and it’s volume now stands at the world’s highest. Native places have started to be eroded away by the era, fading more day by day. They are no longer the holy lands that cannot become estranged. Rather, they have just become touristy scenic spots.

From the aspects of the frequency of population movement and migration, the model and logic of life in one’s hometown that Fei Xiaotong talks about have been severely undermined. In addition, as soon as this kind of symbol of Native China starts to degenerate, one’s “hometown”, this high level product of culture that entrusts the care of Native China, will accordingly wither. Behind the scenes of Native China, there is a kind of a demand for a traditional existence that pursues stability, predictability and safety.Year after year, it seems that in people’s hometowns, time is at a standstill. It’s very clear that in modern society where people move from place to place, everything has a temporary existence, changes, and is strange. It’s impossible to say what the most outstanding characteristic is. In the frantic pace of modern society, time is fleeting.

Nowadays, Native China’s medium, with the impoverishment of rural areas, has slowly retreated to small towns. However, the medium for mobile China is, without a doubt, consigned to big cities. Consequently, people are faced with a bewildering choice between Native China and mobile China. Is it better to have more a more traditional, Native China style of life, or is it better to have the modernised and urbanised lifestyle of mobile China? This causes many people to feel at a loss.

Small Towns and Big Cities

In the most recent issue of “Southerner’s Weekly”, the cover story is “Fleeing Back to Big Cities”. It says: After this year’s Spring Festival, the comparison and heated debate between big cities and small towns on the internet is uncharacteristically lively. No matter whether returning to or parting from big cities, the comparisons and decisions between big and small cities, as well as the resulting tides of people going back and forth, highlight the lack of security in the generation of those who make a living in the cities and the bewilderment of “having no roots”.

Two or three years ago, restricted to high housing costs, traffic congestion, environmental degradation etcetera, after enduring every kind of stress in both work and life in big cities, many young people either actively or passively chose to “flee the big cities”, forming a tide of people returning to their hometowns of second and third-tier small cities. (With China’s push for urbanisation, actually “small cities” more suitably should be called small towns, so the remainder of this article will use this term.) However, one or two years later, these people that “fled the big cities”, found that there were few work opportunities in their hometowns, income levels were low, people’s views were not in step with their own, they didn’t know how to get on etcetera. After feelings of disappointment and things not being in line with their own wishes, many people in fact chose to “flee back to the big cities”. As a stranger in one’s hometown, one unexpectedly feels that the big city that one fled, although a little trying, in fact has more freedom and opportunities, and one’s mood doesn’t feel suppressed like it is in one’s home in a small town. As a result, hometowns have become places that can’t be returned to.

Some people conclude: in big cities people strive for money, in small cities people strive for a good family. The “strife for money” in big cities and the “strife for a good family” of small cities embody two kinds of cultural forms and social properties. Striving for money is a property of modern society that has business and economics as its baton. Striving for a good family is a property of one’s native land that relies on one’s bloodlines. Cosy little places have the stability of Native China as their support. People in these societies are pretty familiar with each other and relationship networks are close-knit, with people who have grown up in them having a sense of security. Big cities are societies of strangers in which the price of having unavoidable stress when moving from place to place brings freedom and opportunity, but not a sense of security. One can clearly sense the disparity between rich and poor and the difference in hierarchy provoking oneself.

In small towns, people are limited to their original role, (social characters that have foundations established in the bloodline, heredity and other innate or physiological elements), whereas in big cities there are more opportunities to create one’s own (social characters that are obtained by one’s activity and hard work). This is also very close to the discrepancy “from status to contract” pointed out by 19th century British jurist Sir Henry James Sumner Maine in his masterpiece “Ancient Law”. The distinction between society in Native China and modern society is close to the difference between a “status society” and a “contract society”. It also reflects the process of the change from a natural economy (with a bartering system) to a commodity economy (market economy), and from the “rule of man” to a “rule of law”.

Most of the freedom and opportunity in big cities is a result of the liberalisation of people through the rule of law and a commodity economy (of course, there is also the oppression of those who strive for money). However, striving for a good family in small towns is bound by a natural economy (the main trait of local societies) and the rule of man (in which social relationships and bloodlines are relied on to distribute resources).

It’s very clear that small towns lie in the halfway ground between Local China and modern society, belonging to a strange society that is half local and half modern. In other words, small towns are actually at the same time enlarged versions of villages and shrunken versions of cities, concentrating both the traditions and modern era of China, resulting in the finest specimens in which to observe the modernisation of China. We can say that in small towns there is a “hybrid China”: having the material and hardware from modernisation, but also having the “disorderly structure” of a strong Local China that has the emphasis on knowing how to get on in the world. This allows those with superiority and resources (who have strived for a good family) to be exceptionally well off and comfortable. By means of their relationships they are able to maintain a good work plan, and also because of this they can enjoy the quality of life that is possible in big cities. Very quickly they surpass the middle class that have their own cars and homes, so much so that they become the “nouveau riche”, provoking jealously in others. However, for people who do no have these resources, it is difficult to find a foothold in the dark corners.

For people who are in big cities for longer lengths of time but completely lack resources to rely on, in comparison striving for money perhaps can be more readily accepted. At least with striving for money it’s still certainly possible to have a personal struggle within a fair competition. With the strife for a good family, which involves the coveting of already bestowed resources, is not in the least bit fair, it could be said. So, the pros and cons of big cities and small towns are essentially a comparison of the lifestyles of local society and modern society, as well as whether people can continue to exist within these two different kinds of societies. Big cities are not suitable for living in, small towns can be impossible to live in, and so mass migration inevitably becomes an everlasting problem in China.

“Chinese Style” Migration

Actually, no matter whether it’s a big city or a small town, each year the human spectacle of mass migration between a foreign town and a hometown occurs in China, and still it’s difficult amongst people to become integrated in a place. After struggling for many years, it’s still the embarrassment of people away from home that is the root cause of why they can’t migrate back and forth. Due to resource allocation and differences between the areas (city and countryside), even if one loves their hometown, one has no choice but to leave it to maintain one’s livelihood, and so one is unable to protect the origin of one’s hometown. In this era, the most clear and distinct reflection of individual destiny is that everyone must find their own unique style, no matter whether it’s emotional or logical. In this kind of heavy reality, one cannot but start to get anxious.

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http://epaper.oeeee.com/A/html/2014-02/16/content_2020475.htm

Julien Leyre website

一个没有童年的民族

一个人没有快乐的童年，固然令人 Qualen erleiden；但整个民族都缺少或者说没有童年，岂止是令人 äußerst 痛心。Qual 归 Qual，痛心归痛心，但我们不能自 den Hals abwischen um es 了事，得面对现实，像我们这个民族，在她该具有童趣时，就是一个缺少童趣的民族。我研读作为中国文化平台的先秦诸子，发现他们之间的不同之处，固然不少。但在面对现实社会的棘手问题难以处理时，所采取的 entging ihnen mit dieser Einstellung 却是惊人的一致：即回到 entfernte und 不可知的至德之世，这已经成为他们思考和观察问题的一个 Pfad 依赖。换言之，他们的视野里没有未来，一个民族的思想精英或者说是思想库里，对未来 fehlen 理性预期及合理 Voraussicht，自然更没有 mutig 的想象，这是一个我们必须穷根究底的大事件。

我不认为马恩的论述都对，但至少在我看来，马、恩论及古 Griechenland 艺术时所说的，Griechenland 先民们是健康且会游戏的儿童，这个比喻使我至今记忆犹深。面对这个比喻，再看看我自己就生于一个没有童年的民族，内心的 Trauer 及伤感真是不可名状。为什么会如此呢？那就是我们生存境况的不易，并随之而在精神领域内伴生的活命哲学。“生命”是重要的，自然“活命”不会不重要。但问题在于，我们把如何 Erniedrigung ertragen、krabbelnde Ameise 行当成了生活的全部，成了生活的重要准则。既然如此，为了活命，便会不 bedauern 一切代价，也就会达成“对不 bedauern 一切手段，达到最高目的”这样所谓的高尚伦理的绝对信服。于是勾 Jian 之术、长短经、die Planung militärischer Strategien 便十分发达，甚至形成了像鬼谷子那样专门以教 Strategeme 之术的老师，于是苏秦、张 Yi 学而成战国末期“gegensätzlichen Strategien” zusammenarbeiten 的风云人物。从远古的生存讲究孔武有力的尚武时代，到讲究不择手段进行智取的尚智时代，我们实在行进非常快，大有水到 Kanal 成之感。

在先秦诸子中，像庄子这样伟大的人物，热爱自由的战士，他谈到一个的人精神境界时主张 frei und ungehindert，谈到齐物时，以“丧我”始，而以“物化”终，在这整个儿无我的 Zustand 中，无不 begegnende 读者对其偷生自保的误读。在他看似 arrogant 的言行中，实在包含着对生存的绝大忧患，以及一个人生存自保之不易，并且为此不得不付出的 hohe 成本。这一点在他有着某种精神对应的老师老子身上显得特别明显，并对后世的 Strategen 和无 Scham 政客产生了极为深远的影响。用通俗有趣的方式将中国文化 verbreitet 到西方世界去的林堂先生在研究《老子》后曾说：“据我的 Einschätzung，这一本著作是全世界文坛上最 brilliant 的自保的 Planungs-哲学。它不 nur 教人以放任自然，消极 Widerstand zu leisten。……尽我所知，老子是以 verwirrt 藏拙-Strategie 为人生战争的利器的唯一学理，而此学理的本身，实为人类最高智慧之 wertvolle 果。”(《老子的智慧》)除了不认为“它是人类最高智慧之 wertvolle 果”外，我认为林语堂先生的 Standpunkt 符合我对老子的认识。当然更确切地说来，我们民族的成熟，更多的是在道德尤其是 voller 伪道德 的领域，以及人际关系及名利场争斗的过于早熟，对于制度的创新包括对人的至高无上的尊重上却是至今语焉不详，在这一点上我们又是 vollständig 的处于鸿蒙无知的 Zustand。

在我们这个注重 Strategien 的国度，一个民族没有童年，自然对儿童的要求也特别不一样。我们对儿童的 Bewunderung 不是要他 haben 真正的童心童趣，而是要他少年老成，做一些与他身份年龄极不相称的老成之事，才能大人和社会的 Bewunderung，而对中那些遇事说话直爽之人用“童言无忌”来进行 kritisieren，由此可观我们对童言的 Tabu。看一看我们对甘罗十二为臣相的推许，看一看我们对孔融李贺早慧的 Bewunderung，你就知道我们对一个人尽快成熟热切 Hoffnung und Erwartungen 到了一种走火入魔的程度，你也就不难理解，我们许多人为什么还在青壮年时期就透出一股无可奈何的未老先衰之气，而这样的人在生活中却是如此之多，简直可以 ersticken 不少人的青春 Heldenmut。

全文/full text: http://ranyunfei.blog.21ccom.net/?p=69

Ran Yunfei

Übersetzung

A nation without Childhood

A person without a happy childhood can certainly cause them distress. However, the fact that the entire nation lacks a childhood is more than disheartening. Distress breeds distress, grievance breeds grievance, but we can’t break away from this. One must face the reality that in a nation like ours, although should have an interesting childhood, this is precisely what we lack. I have studied in-depth the Chinese cultural foundations of the various sages in the pre-Qin era (before 221 BC), and I found that the difference between them is indeed significant. However, when they faced the reality of the hard to solve thorny issues that existed in society, adopting an attitude that evaded them had one astonishing consistency: even if they returned to the distant and agnostic world of splendid virtue, this became the path which they relied on to ponder over and observe these problems. Put another way, their was no future in their vision. If the essence of a nation’s ideology or collective thought lacks reasonable expectations and rational foresight, it will furthermore naturally have no bold imagination. This is something significant which we must must get to the bottom of.

I don’t consider the expositions of Marx and Engels to be without fault. However, what they said about the art of ancient Greece, and that it’s citizens are healthy children that know how to play, I still remember well to this day. Faced with this analogy, looking at my own situation of being born in a nation without childhood fills my heart with an ineffable sorrow. Why is it like this? It’s due to us living under difficult circumstances that a philosophy of survival is brought about in the spiritual realm. If “life” is important, then naturally “survival” is not without significance. The problem is that we take how to bear humiliation to survive and our measly professions to be the main principals of life. Due to this, for the purpose of survival, no cost is spared, which results in the so called noble absolute conviction of “achieving an ultimate goal by any means”. Consequently, the techniques of Gou Jian and the military strategies in the Chang Duan Jing have been fully developed, even to the point of resembling the professional stratagem teacher Gui Guzi (which after studying him, Su Qin and Zhang Yi collaborated and became the men of the moment with their “opposing strategies” at the end of the Warring States period). From the focus on Herculean warriors of ancient times, to the focus on cunning intellectuals, we have certainly advanced quickly, as if it were all a matter of course.

Amongst the pre-Qin philosophers, the great Zhuangzi, a warrior who loved freedom, talked about how a person’s spirit should be free and unfettered. He talked about how positive and negative are part of the same process, such the materialisation of things from seemingly nothing. This complete non-self state has been misinterpreted by it’s readers who think it advocates maintaining a life without purpose. His seemingly arrogant words and deeds imply that survival is a great struggle, and to defend one’s existence is not easy. For these reasons, one can’t avoid bearing a high cost. This one point very clearly corresponds to his teacher Laozi, who had a similar philosophy. It has also profoundly influenced the strategists and shameless politicians of recent generations. Mr Lin Yutang, who spreads Chinese culture to the west in a colloquial yet interesting way has previously said after his research on “Laozi”: “In my evaluation, this literary work is the most brilliant scheming philosophy of self-preservation in global literary circles. It is tantamount to teaching people to indulge nature, and not to resist it. …… To the best of my knowledge, Laozi has the only theory that is a sharp weapon in life’s conflict of avoiding humiliation. In addition, it is in itself truly the most precious fruit of mankind’s wisdom.” Putting aside that I don’t consider “Laozi’s wisdom” to be “the most precious fruit of mankind’s wisdom”, I do consider that Mr Lin Yutang’s standpoint is in accordance with my understanding of Laozi. Of course, more precisely, the maturity of our nation lies in morality, especially in the pseudo-moral, as well as precocious human relations and the struggle for fame and fortune. Innovations in the system that include an unsurpassed respect for people have so far been evasive. On this one point we are truly in a hazy state of ignorance.

Nature has a very different requirement of our children in this country of ours that is without childhood and focuses on planning. In our admiration of children we don’t want them to have a true childlike innocence or playful element, but rather we want them to mature early and do sophisticated things, which are at extreme odds with their age and status, before they can be appreciated by people and society. As for those that seize every opportunity to speak frankly, stating “children’s words carry no harm” as a form of criticism, we can observe our taboo of the words of children. Looking at our acclaim of Gan Luo becoming a guest of the emperor at the age of twelve, our praise of childhood prodigies Kong Rong and Li He, one will realise that our fervent hope and expectation of a person to mature as quickly as possible has reached the point of derangement. It’s also not hard to comprehend that many of us, while still in the prime time of our lives, exhibit a helpless, prematurely aged spirit, and that in addition, this kind of person can stifle the youthful spirit of many others.

Entire text/full text: http://ranyunfei.blog.21ccom.net/?p=69

Julien Leyre website

Ji Yi

Übersetzung James Legge

At (the time of) the border sacrifice (to Heaven), those who are engaged in funeral rites do not dare to wail, and those who are wearing mourning do not dare to enter the gate of the capital - this is the highest expression of reverence.