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so good afternoon everyone my name is
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michael berry i am the
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director of the center for chinese
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studies i'd like to
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welcome all of you to our center for
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chinese studies scholars forum
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this is a quarterly series that we've
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been hosting here for
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a little over a year at ucla where we
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like to bring together scholars from
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disparate fields
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across the ucla campus at different
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career stages working on different
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disciplines
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to try to create new connections
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and really to create us
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a community of scholars working on
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chinese studies here at ucla
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uh so often we kind of all get stuck in
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our own disciplines and don't
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jump out of that and um and this is what
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we're trying to do here is build a
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greater sense of community for
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all of our scholars and so when you look
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at the speakers today and realize that
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everyone is coming from a very different
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area and there's no unified theme that
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is very much intentional we're trying to
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mash things up and mix things up
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and create a little bit of synergy
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between uh different
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people on campus and so it's my great
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honor to
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introduce our speakers for today our
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first speaker is professor nancy levine
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from the department of anthropology here
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at ucla
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she has been studying the impacts of
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transitions to a market economy and
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government-sponsored land privatization
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on family and society among ethnic
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tibetan nomadic
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pastoralists since 1994.
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this research has involved brief stays
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among different
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pastoral groups in gansu province
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sichuan province and qinghai province
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and in prior years she conducted
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research on the impact of government
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reforms
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on family structure and domestic economy
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among
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agriculturalists in the western tibetan
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autonomous region
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her early research took her to tibetan
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speaking communities in north
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western nepal for a total of more than
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three and a half years and involved a
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focus on marriage and household systems
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and population dynamics
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[Music]
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and our other speakers professor sean
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metzger and wang yo a phd candidate i
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think i'll introduce each of them just
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before they speak
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and besides giving your presentation in
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the spirit of
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sharing i also want to introduce ever uh
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encourage everyone to maybe say just a
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few words about your research in a
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broader context
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maybe before your specific presentation
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but without further ado let me begin
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with professor levine
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and then i will come back to introduce
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our next speaker
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okay so you can hear me yes later
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okay so i'm going in it's part of the
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talk i'll talk about the
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the special challenges i face working
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among tibetan pastoralists in china
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but let me get going if i can get going
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here whoops yes
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okay let's see yeah i'm going to have to
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try a different presentation aha here we
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are
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okay so this is the first one
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oh it's going backwards i'm sorry
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no worries yeah i'm gonna have to go
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back to the beginning yeah i'm
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not okay so i'm going to have to start
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like this okay okay
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all right now i'm trying to make this
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really tiny
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okay so today's in today's talk i'm
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going to talk about
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the successive social and economic
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reforms
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that the chinese government has been
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imposing on a small minority
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in extremely rural tibetan areas nomadic
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pastoralists
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and on family life in particular
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so this is where i talk about my field
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work it's been difficult to
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accomplish this and for four reasons i
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cite here
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one is we don't have any baseline
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information prior to the recent past
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so it's difficult to track changes when
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we don't know where we're starting from
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another factor as you'll see in the map
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in a second
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is that this is a huge region and there
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also
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are cultural variations for some of the
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reasons i'll talk about
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later across this region
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the pace of change has been extremely
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rapid
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and each time i go back i'm sort of
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whipsawed by the
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the kinds of changes un unimagined
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the previous time i've been there and
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also for me particularly
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difficulties of access as in america and
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working in an
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area which is had um
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supporters and has been restive as as
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they put it
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okay so these are one this is the topics
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i'll be talking about today
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give a little bit of background on the
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population where it's located and ways
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of life
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i'll talk very very broadly about the
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policies that have been instituted
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by the chinese government and some of
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the ways in which these policies have
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transformed the life of these people
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i'll talk about my efforts to come to
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some sort of conclusions
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about what life was like in the past
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prior to the 1950s and how they are
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distorted by
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theoretical frameworks which were
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prevalent
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at at the time that explorers and
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missionaries went through the area
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and then i'll try to make sense of some
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of the changes that
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families are making to their life ways
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in response to socio socioeconomic
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reforms
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okay so this is a map and this can
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perhaps show you how
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huge the area is so i've outlined
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pastoralist occupied areas in green
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and so the figures one gets is that
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the tibetan plateau that is the area
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occupied by tibetan pastoralists
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is an area of 1000 by 2500 kilometers
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the average elevation is over 4 500
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meters
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although pastoralists tend to occupy a
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slightly
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lower range of altitudes there are
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approximately two million pastoralists
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in this region
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and in what is the higher reaches of the
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qinghai tibet plateau but they tend to
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live in the lower reaches of the high
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areas and in the past they maintained
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distinctive territories
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and they once moved seasonally with
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their animals in search of forage and
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that
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pretty much defined their lives so this
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is where i've done my research in this
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broad area the broad areas of course
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here
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and i've been concentrated in northern
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and northwestern sichuan
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south uh southwestern kansu
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and southern qinghai provinces and i've
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been there for six periods of time of
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varying lengths between 1994 and 2015.
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my next slide shows some fairly typical
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scenes
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from the early 1990s when people
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were trying to reconstruct their past
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lives and were living
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as i understand it in fairly close
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parallel with the ways they lived in the
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past
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this is what a group of pastoralist
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settlement might have looked like at in
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the past
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certainly as it did in 1994 and what it
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looked like in winter
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so these pastoralist populations vary a
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great deal
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and one of the major poles of variation
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is the political circumstances under
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which they lived
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some were independent wholly independent
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of outside authorities
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others were subjects of secular
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principalities and still
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others fell under monastic institutions
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to whom they owed
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taxes and various work obligations
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regardless of that foreign observers
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have passed through the region
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and also chinese-sponsored teams that
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were meant to document to provide
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gazetteers of the region
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invariably describe these groups as clan
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based tribes
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i've cut and pasted the chinese word
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as i'm not sure how to pronounce it i do
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not speak chinese i speak
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three dialects of tibetan and the use of
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this term was meant to convey that they
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were pre-modern
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and that their social relations were
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based on blood ties
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rather than on territory and that those
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ties
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as i'll say again later were traced on
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male lines
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and everything i found out in the recent
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past
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throws a great deal of doubt on most of
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those assumptions
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this is one thing about the past on
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which everybody agrees
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that pastoralists and the lived in
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encampments these were units of social
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cooperation consisting of two to
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ten tent households the families in
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those households were closely related or
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they were close friends
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and each encampment was linked in others
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in various ways
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with similar groups and this is an old
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photo from 1926.
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so this is uh just a sort of snapshot of
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reforms you all know about
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this in 1950s collectives began to be
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set up
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in these eastern tibetan regions not in
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the tar
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in the early 1980s the household
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responsibility system took effect
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and collectives dissolved and animals
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were distributed to member families
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at that time people reserve return to
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producing for their own
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household consumption they returned to
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living in encampments
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and they moved seasonally across what
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was for many
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the grasslands that they held in
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pre-modern times then in the late 1990s
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there was a series of policies
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supporting privatization and reducing
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mobility among these groups
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so the government subsidized house
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construction animal shelters
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and fence plots they also divided the
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grasslands they used surveyors and they
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allocated
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parcels in the form of long-term
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contracts to families
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one problem is that these parcels are
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indivisible and they can't be bought and
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sold
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common land holdings and grazing shared
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by many families is the rare exception
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it only occurs in areas where there's an
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absence of water sources
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or the territory has some sort of severe
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ecological constraint but by and large
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people are living separately
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and so this is what life has been
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looking like more recently
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individual families living in built-in
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00:10:45,279 --> 00:10:48,320
structures in winter sometimes
290
00:10:46,880 --> 00:10:50,959
year-round you can see
291
00:10:48,320 --> 00:10:52,959
a kind of house that these families tend
292
00:10:50,959 --> 00:10:54,640
to live out on the grasslands
293
00:10:52,959 --> 00:10:56,399
some people also still live in the
294
00:10:54,640 --> 00:10:59,519
traditional yak hair
295
00:10:56,399 --> 00:11:00,160
tent they graze their area on fenced in
296
00:10:59,519 --> 00:11:03,200
pastures
297
00:11:00,160 --> 00:11:05,440
independent of other families and use
298
00:11:03,200 --> 00:11:08,880
now motorized transport instead of
299
00:11:05,440 --> 00:11:11,279
horses to get to and from town
300
00:11:08,880 --> 00:11:14,000
and this is the government has been
301
00:11:11,279 --> 00:11:17,839
subsidizing and providing
302
00:11:14,000 --> 00:11:20,880
chain-link fencing to create privatized
303
00:11:17,839 --> 00:11:24,480
use of privately contracted
304
00:11:20,880 --> 00:11:26,640
or controlled grasslands
305
00:11:24,480 --> 00:11:29,120
the program of greatest consequence that
306
00:11:26,640 --> 00:11:31,920
is most problematic for people
307
00:11:29,120 --> 00:11:34,079
is permanent settlement so holders of
308
00:11:31,920 --> 00:11:35,600
pastures that were deemed ecologically
309
00:11:34,079 --> 00:11:37,360
fragile or degraded
310
00:11:35,600 --> 00:11:38,959
or that have been designated national
311
00:11:37,360 --> 00:11:40,480
park land i hope i have time to talk
312
00:11:38,959 --> 00:11:42,320
about this later
313
00:11:40,480 --> 00:11:43,760
they have to leave their they got
314
00:11:42,320 --> 00:11:46,000
contracted lands and then
315
00:11:43,760 --> 00:11:47,920
three years later they had to leave them
316
00:11:46,000 --> 00:11:50,480
and they've been provided for
317
00:11:47,920 --> 00:11:51,279
housing provided with housing in county
318
00:11:50,480 --> 00:11:53,040
towns
319
00:11:51,279 --> 00:11:54,839
and also monthly government support
320
00:11:53,040 --> 00:11:56,240
because they have no source of income
321
00:11:54,839 --> 00:11:58,320
anymore
322
00:11:56,240 --> 00:11:59,760
and so this is a picture of me in front
323
00:11:58,320 --> 00:12:02,000
of the
324
00:11:59,760 --> 00:12:03,519
source of three rivers national park one
325
00:12:02,000 --> 00:12:06,000
of the
326
00:12:03,519 --> 00:12:07,680
marked source of the yellow river
327
00:12:06,000 --> 00:12:09,600
although this is not the actual source
328
00:12:07,680 --> 00:12:12,320
of the yellow river
329
00:12:09,600 --> 00:12:13,519
and it's a huge tract of land according
330
00:12:12,320 --> 00:12:16,560
to wikipedia
331
00:12:13,519 --> 00:12:19,760
it is the land that falls into this park
332
00:12:16,560 --> 00:12:21,760
is slightly smaller than england and if
333
00:12:19,760 --> 00:12:24,079
we have time later i have a map
334
00:12:21,760 --> 00:12:26,079
showing how great an area of the tibetan
335
00:12:24,079 --> 00:12:28,880
plateau this park takes up it's just
336
00:12:26,079 --> 00:12:28,880
simply huge
337
00:12:29,680 --> 00:12:33,120
so other pastoralists who haven't been
338
00:12:32,000 --> 00:12:35,279
forced off their
339
00:12:33,120 --> 00:12:37,360
their lands have been offered subsidies
340
00:12:35,279 --> 00:12:39,040
to get a house in town
341
00:12:37,360 --> 00:12:40,560
and many of them decided to take
342
00:12:39,040 --> 00:12:41,680
advantage of what they saw as a
343
00:12:40,560 --> 00:12:44,399
once-in-a-lifetime
344
00:12:41,680 --> 00:12:46,240
opportunity of a subsidized house or
345
00:12:44,399 --> 00:12:48,560
they moved to a settlement to gain
346
00:12:46,240 --> 00:12:49,920
access to new jobs new economic
347
00:12:48,560 --> 00:12:51,839
opportunities
348
00:12:49,920 --> 00:12:53,040
because their own pastoral enterprises
349
00:12:51,839 --> 00:12:56,000
were failing
350
00:12:53,040 --> 00:12:57,760
and also to take up mandated schooling
351
00:12:56,000 --> 00:13:00,000
for their children
352
00:12:57,760 --> 00:13:01,920
and so you can see this is a school
353
00:13:00,000 --> 00:13:03,839
schools have been consolidated they used
354
00:13:01,920 --> 00:13:05,040
to be dispersed across the grasslands
355
00:13:03,839 --> 00:13:09,519
but now you just have
356
00:13:05,040 --> 00:13:12,160
schools and towns and in order to follow
357
00:13:09,519 --> 00:13:13,040
government policy you have to either
358
00:13:12,160 --> 00:13:15,440
send your kids
359
00:13:13,040 --> 00:13:18,079
to live on their own in town or
360
00:13:15,440 --> 00:13:21,279
accompany them to town and this is what
361
00:13:18,079 --> 00:13:24,800
this is an area which had not a single
362
00:13:21,279 --> 00:13:26,560
building on it in the 1950s and now is
363
00:13:24,800 --> 00:13:29,600
one of the many new towns
364
00:13:26,560 --> 00:13:31,519
dotting the high plateau
365
00:13:29,600 --> 00:13:34,000
and this is what one of the urban
366
00:13:31,519 --> 00:13:37,600
resettlement villages look like
367
00:13:34,000 --> 00:13:40,560
identical houses constructed by foreign
368
00:13:37,600 --> 00:13:41,279
or outside constructed with outside
369
00:13:40,560 --> 00:13:46,079
companies
370
00:13:41,279 --> 00:13:46,079
often poorly constructed leading to
371
00:13:46,240 --> 00:13:50,639
problems of repair and people are left
372
00:13:48,800 --> 00:13:51,199
there with no source of income and
373
00:13:50,639 --> 00:13:53,199
they're
374
00:13:51,199 --> 00:13:55,920
completely separated from their former
375
00:13:53,199 --> 00:13:55,920
way of life
376
00:13:56,000 --> 00:13:59,519
so we know there have been a range of
377
00:13:57,519 --> 00:14:02,160
adaptations to these changes some
378
00:13:59,519 --> 00:14:04,000
families have fared better than others
379
00:14:02,160 --> 00:14:06,720
and what i've been trying to get a sense
380
00:14:04,000 --> 00:14:08,880
of is how these changing
381
00:14:06,720 --> 00:14:10,560
circumstances have changed relationships
382
00:14:08,880 --> 00:14:12,480
in families
383
00:14:10,560 --> 00:14:13,760
and in order to track change you have to
384
00:14:12,480 --> 00:14:15,279
say what
385
00:14:13,760 --> 00:14:17,040
things were like in the past and it's
386
00:14:15,279 --> 00:14:18,320
difficult to know what things are like
387
00:14:17,040 --> 00:14:22,079
in the past
388
00:14:18,320 --> 00:14:23,680
because we only have images snapshots
389
00:14:22,079 --> 00:14:25,279
provided by travelers
390
00:14:23,680 --> 00:14:27,040
travelers and missionaries and these
391
00:14:25,279 --> 00:14:30,399
government study teams
392
00:14:27,040 --> 00:14:32,320
and occasional um ethno-historical
393
00:14:30,399 --> 00:14:33,920
recollections of people who were
394
00:14:32,320 --> 00:14:35,920
pastoralists
395
00:14:33,920 --> 00:14:37,279
or whose families were pastoralists in
396
00:14:35,920 --> 00:14:40,639
the past who've written
397
00:14:37,279 --> 00:14:41,760
in tibetan and english but this is the
398
00:14:40,639 --> 00:14:44,880
image that
399
00:14:41,760 --> 00:14:45,839
the the standard picture of pastoral's
400
00:14:44,880 --> 00:14:49,040
life that
401
00:14:45,839 --> 00:14:50,959
people traced dissent through men
402
00:14:49,040 --> 00:14:52,560
and that local groups were organized
403
00:14:50,959 --> 00:14:54,800
around clans
404
00:14:52,560 --> 00:14:56,079
that sons stayed homes and daughters
405
00:14:54,800 --> 00:14:58,480
married out
406
00:14:56,079 --> 00:15:00,079
and that inheritance went from parents
407
00:14:58,480 --> 00:15:02,399
to their sons
408
00:15:00,079 --> 00:15:04,000
and none of this seems to be true as far
409
00:15:02,399 --> 00:15:06,040
as i can tell
410
00:15:04,000 --> 00:15:07,600
so interviews with people beginning in
411
00:15:06,040 --> 00:15:10,959
1994
412
00:15:07,600 --> 00:15:12,639
offer a very different picture clearly
413
00:15:10,959 --> 00:15:15,839
there were clans in a couple of
414
00:15:12,639 --> 00:15:18,240
areas clans were missing in most
415
00:15:15,839 --> 00:15:19,279
livestock were inherited equally by sons
416
00:15:18,240 --> 00:15:21,680
and daughters this is
417
00:15:19,279 --> 00:15:24,160
absolutely true everywhere and daughters
418
00:15:21,680 --> 00:15:27,120
were occasionally the selected heirs
419
00:15:24,160 --> 00:15:29,040
by their parents and not sons and
420
00:15:27,120 --> 00:15:33,519
nowadays what seems to be happening
421
00:15:29,040 --> 00:15:36,079
is that siblings are helping one another
422
00:15:33,519 --> 00:15:38,000
adjust to these changes brothers and
423
00:15:36,079 --> 00:15:40,000
sisters are teaming together
424
00:15:38,000 --> 00:15:42,240
to balance the opportunities of herd
425
00:15:40,000 --> 00:15:44,720
keeping where it's possible
426
00:15:42,240 --> 00:15:45,920
and urban opportunities where they are
427
00:15:44,720 --> 00:15:48,399
feasible
428
00:15:45,920 --> 00:15:50,560
and one also finds these very unusual
429
00:15:48,399 --> 00:15:53,040
multi-family networks
430
00:15:50,560 --> 00:15:54,320
single divorce and married individuals
431
00:15:53,040 --> 00:15:56,959
often with their children
432
00:15:54,320 --> 00:15:58,160
they form cooperative groups sharing the
433
00:15:56,959 --> 00:16:01,199
contracted and
434
00:15:58,160 --> 00:16:03,120
indivisible parcels of pasture land
435
00:16:01,199 --> 00:16:04,639
that their parents received in the late
436
00:16:03,120 --> 00:16:07,279
1990s
437
00:16:04,639 --> 00:16:09,360
creating a new kind of encampment in the
438
00:16:07,279 --> 00:16:12,399
present day and i have two pictures of
439
00:16:09,360 --> 00:16:14,480
two families that i interviewed and this
440
00:16:12,399 --> 00:16:16,320
is a family
441
00:16:14,480 --> 00:16:18,399
network consisting of two sisters and
442
00:16:16,320 --> 00:16:20,639
one brother the sisters are
443
00:16:18,399 --> 00:16:22,880
the the brother's wife is here and one
444
00:16:20,639 --> 00:16:26,399
of the sisters is in the picture and the
445
00:16:22,880 --> 00:16:28,000
children of the the three one child each
446
00:16:26,399 --> 00:16:29,199
from the three families is in this
447
00:16:28,000 --> 00:16:32,160
picture
448
00:16:29,199 --> 00:16:33,600
they live together in one house in town
449
00:16:32,160 --> 00:16:35,759
and in separate tents
450
00:16:33,600 --> 00:16:36,959
pitched adjacent to one another on their
451
00:16:35,759 --> 00:16:39,440
pastures
452
00:16:36,959 --> 00:16:40,240
they have no choice but to share the
453
00:16:39,440 --> 00:16:42,639
indivisible
454
00:16:40,240 --> 00:16:44,079
contracted land that they receive from
455
00:16:42,639 --> 00:16:47,199
their parents
456
00:16:44,079 --> 00:16:50,560
this is another picture it's a 21 person
457
00:16:47,199 --> 00:16:52,160
mega family this is the head on the back
458
00:16:50,560 --> 00:16:54,079
of the motorcycle
459
00:16:52,160 --> 00:16:56,959
one of his sons in the front and two of
460
00:16:54,079 --> 00:16:59,279
his grandchildren heading off to town
461
00:16:56,959 --> 00:17:01,759
they live in one big and several small
462
00:16:59,279 --> 00:17:03,839
tents on their summer grazing site
463
00:17:01,759 --> 00:17:05,520
and share two adjacent houses and their
464
00:17:03,839 --> 00:17:09,120
winter grasslands
465
00:17:05,520 --> 00:17:09,760
and one house in town and so it's a mega
466
00:17:09,120 --> 00:17:12,160
family
467
00:17:09,760 --> 00:17:14,720
and it's occasioned by the
468
00:17:12,160 --> 00:17:16,640
indivisibility of pastureland
469
00:17:14,720 --> 00:17:18,000
on the one hand and by traditional
470
00:17:16,640 --> 00:17:20,160
customs about family
471
00:17:18,000 --> 00:17:21,919
sharing and networks of family
472
00:17:20,160 --> 00:17:24,720
relationships
473
00:17:21,919 --> 00:17:26,880
so these are my conclusions
474
00:17:24,720 --> 00:17:28,319
understanding family practices requires
475
00:17:26,880 --> 00:17:30,960
attention to history and
476
00:17:28,319 --> 00:17:33,120
causes and processes of change this is
477
00:17:30,960 --> 00:17:34,000
complicated when history is difficult to
478
00:17:33,120 --> 00:17:36,160
reconstruct
479
00:17:34,000 --> 00:17:38,240
and field trips for people like myself
480
00:17:36,160 --> 00:17:40,160
are very brief
481
00:17:38,240 --> 00:17:42,000
despite these challenges i've come to
482
00:17:40,160 --> 00:17:44,160
the conclusion that eastern tibetan
483
00:17:42,000 --> 00:17:46,160
pastoralists seem to be relying on
484
00:17:44,160 --> 00:17:49,280
traditional values
485
00:17:46,160 --> 00:17:51,919
previously unrecognized in the old
486
00:17:49,280 --> 00:17:53,440
patriarchal oriented model of the
487
00:17:51,919 --> 00:17:55,520
tibetan family
488
00:17:53,440 --> 00:17:57,679
unrecognized values of cooperation
489
00:17:55,520 --> 00:18:00,080
between male and female siblings
490
00:17:57,679 --> 00:18:02,240
rather than any quote unquote tribal or
491
00:18:00,080 --> 00:18:03,840
clan based unity
492
00:18:02,240 --> 00:18:05,440
and collaboration seem to be
493
00:18:03,840 --> 00:18:08,000
particularly common
494
00:18:05,440 --> 00:18:08,559
among brothers and sisters not among
495
00:18:08,000 --> 00:18:12,240
males
496
00:18:08,559 --> 00:18:14,240
exclusively and so this is the picture
497
00:18:12,240 --> 00:18:15,760
summarizing the end only it's not really
498
00:18:14,240 --> 00:18:17,679
the end on the top
499
00:18:15,760 --> 00:18:20,160
left is a picture of how i used to get
500
00:18:17,679 --> 00:18:22,400
to town when i first began
501
00:18:20,160 --> 00:18:23,760
studying these pastoralists and what the
502
00:18:22,400 --> 00:18:25,360
town now looks like
503
00:18:23,760 --> 00:18:27,840
same street this is the exact same
504
00:18:25,360 --> 00:18:30,400
street uh
505
00:18:27,840 --> 00:18:31,919
21 years later and this is all centered
506
00:18:30,400 --> 00:18:34,320
around pastoral's life
507
00:18:31,919 --> 00:18:37,360
are centered around yak which they know
508
00:18:34,320 --> 00:18:40,160
by a word which in tibetan means wealth
509
00:18:37,360 --> 00:18:40,880
okay so this is just to give you a sense
510
00:18:40,160 --> 00:18:42,799
of
511
00:18:40,880 --> 00:18:45,440
what's happening with this national park
512
00:18:42,799 --> 00:18:49,039
land and how much of a huge area
513
00:18:45,440 --> 00:18:52,000
that it occupies on the tibetan plateau
514
00:18:49,039 --> 00:18:52,400
and the extraordinary numbers of people
515
00:18:52,000 --> 00:18:54,320
who
516
00:18:52,400 --> 00:18:55,520
have been taken off their traditional
517
00:18:54,320 --> 00:18:58,640
rangelands
518
00:18:55,520 --> 00:19:01,039
and sent to these barracks like towns
519
00:18:58,640 --> 00:19:01,840
and i do have another picture as well if
520
00:19:01,039 --> 00:19:04,000
we
521
00:19:01,840 --> 00:19:05,919
have questions about it later so i'm
522
00:19:04,000 --> 00:19:10,640
going to stop sharing
523
00:19:05,919 --> 00:19:12,559
and keep waiting the next participant
524
00:19:10,640 --> 00:19:14,320
thank you so much professor levine it
525
00:19:12,559 --> 00:19:16,320
was a pleasure to hear you speak
526
00:19:14,320 --> 00:19:17,440
and i've only i've only been at ucl
527
00:19:16,320 --> 00:19:18,799
about five years but i don't think i've
528
00:19:17,440 --> 00:19:20,720
ever had the pleasure of meeting
529
00:19:18,799 --> 00:19:22,320
professor levine in person and so this
530
00:19:20,720 --> 00:19:23,600
is exactly why we do these kind of
531
00:19:22,320 --> 00:19:26,880
events to build
532
00:19:23,600 --> 00:19:28,400
these uh connections and just so
533
00:19:26,880 --> 00:19:30,640
fascinating to hear about what
534
00:19:28,400 --> 00:19:31,600
people on and other units on campus are
535
00:19:30,640 --> 00:19:34,000
working on
536
00:19:31,600 --> 00:19:37,440
our next speaker is professor sean
537
00:19:34,000 --> 00:19:40,480
metzger i do know sean
538
00:19:37,440 --> 00:19:43,440
sean is based in the uh department of
539
00:19:40,480 --> 00:19:44,160
theater film and television he is the
540
00:19:43,440 --> 00:19:46,640
author of
541
00:19:44,160 --> 00:19:47,440
two books uh chinese looks fashion
542
00:19:46,640 --> 00:19:50,160
performance
543
00:19:47,440 --> 00:19:50,960
race and most recently the chinese
544
00:19:50,160 --> 00:19:53,039
atlantic
545
00:19:50,960 --> 00:19:54,799
seascapes and theatricality of
546
00:19:53,039 --> 00:19:58,559
globalization
547
00:19:54,799 --> 00:20:01,200
which was just published last year his
548
00:19:58,559 --> 00:20:02,640
areas of research span many different
549
00:20:01,200 --> 00:20:06,720
fields from theater
550
00:20:02,640 --> 00:20:08,320
to film fashion sexuality performance
551
00:20:06,720 --> 00:20:10,640
and i believe today he's going to be
552
00:20:08,320 --> 00:20:12,720
talking about the film irma vep
553
00:20:10,640 --> 00:20:15,280
so i'll hand it over to sean thank you
554
00:20:12,720 --> 00:20:17,360
so much for joining us and take it away
555
00:20:15,280 --> 00:20:18,320
thanks michael and thank you to ccs for
556
00:20:17,360 --> 00:20:19,840
inviting me
557
00:20:18,320 --> 00:20:22,000
i was trying to think if i've ever been
558
00:20:19,840 --> 00:20:24,480
invited by a chinese
559
00:20:22,000 --> 00:20:26,080
study center before to give a talk and i
560
00:20:24,480 --> 00:20:29,440
can't remember actually
561
00:20:26,080 --> 00:20:31,919
because my research kind of sits
562
00:20:29,440 --> 00:20:34,400
uneasily under that rubric although i
563
00:20:31,919 --> 00:20:37,440
have a kind of foot in that field
564
00:20:34,400 --> 00:20:38,880
and i am very grateful for all the
565
00:20:37,440 --> 00:20:42,480
research done
566
00:20:38,880 --> 00:20:44,559
properly within its domain
567
00:20:42,480 --> 00:20:46,159
if nancy was sort of talking about
568
00:20:44,559 --> 00:20:49,360
transformations within china
569
00:20:46,159 --> 00:20:50,159
i'm often interested in what happens
570
00:20:49,360 --> 00:20:52,480
when china
571
00:20:50,159 --> 00:20:54,000
or chinese leaves the nation state and
572
00:20:52,480 --> 00:20:57,280
travels around the world
573
00:20:54,000 --> 00:20:59,360
so i suppose this is partly why my work
574
00:20:57,280 --> 00:21:00,799
sits outside of area studies proper
575
00:20:59,360 --> 00:21:02,400
often because i'm not
576
00:21:00,799 --> 00:21:03,840
always interested in what happens in the
577
00:21:02,400 --> 00:21:06,000
nation state except
578
00:21:03,840 --> 00:21:07,440
insofar as that affects transnational
579
00:21:06,000 --> 00:21:09,600
circulation
580
00:21:07,440 --> 00:21:11,360
of things like chinese goods and
581
00:21:09,600 --> 00:21:13,120
products later
582
00:21:11,360 --> 00:21:14,960
and that's partly because of expertise
583
00:21:13,120 --> 00:21:17,520
and partly as i'll explain
584
00:21:14,960 --> 00:21:20,720
my own familial background i think so
585
00:21:17,520 --> 00:21:20,720
i'm going to share my screen
586
00:21:22,320 --> 00:21:25,760
okay so i wanted you to see what i've
587
00:21:23,919 --> 00:21:26,880
been doing in par as
588
00:21:25,760 --> 00:21:29,200
michael mentioned i've been working on
589
00:21:26,880 --> 00:21:30,960
these two books and
590
00:21:29,200 --> 00:21:32,799
i had just finished the second one so
591
00:21:30,960 --> 00:21:33,200
i'm kind of in between projects right
592
00:21:32,799 --> 00:21:36,720
now
593
00:21:33,200 --> 00:21:39,360
and in so far as i'm thinking about
594
00:21:36,720 --> 00:21:40,400
what i've done as an uber in terms of my
595
00:21:39,360 --> 00:21:42,240
scholarship
596
00:21:40,400 --> 00:21:44,000
i was thinking about how i got from
597
00:21:42,240 --> 00:21:47,200
chinese looks to the chinese
598
00:21:44,000 --> 00:21:49,039
atlantic and i'm going to talk about
599
00:21:47,200 --> 00:21:50,559
that today so i wrote an essay
600
00:21:49,039 --> 00:21:51,840
at this vampiric fashion what i'm
601
00:21:50,559 --> 00:21:53,120
talking about today is an essay that
602
00:21:51,840 --> 00:21:54,799
sort of explores
603
00:21:53,120 --> 00:21:56,960
that dynamic of how i move from one
604
00:21:54,799 --> 00:21:58,640
project to another because irma vepe has
605
00:21:56,960 --> 00:21:59,440
sort of haunted me from the time of the
606
00:21:58,640 --> 00:22:01,520
graduate student
607
00:21:59,440 --> 00:22:02,960
to now it's just being red done as a
608
00:22:01,520 --> 00:22:06,640
series by
609
00:22:02,960 --> 00:22:08,880
the original filmmaker um olivier asean
610
00:22:06,640 --> 00:22:11,520
he's doing a version for tv now
611
00:22:08,880 --> 00:22:13,039
with a dutch actress this time in any
612
00:22:11,520 --> 00:22:14,720
case i wanted you to see this picture in
613
00:22:13,039 --> 00:22:14,960
chinese looks as well because that photo
614
00:22:14,720 --> 00:22:18,159
is
615
00:22:14,960 --> 00:22:18,559
my grandparents and the woman on the
616
00:22:18,159 --> 00:22:21,760
left
617
00:22:18,559 --> 00:22:24,559
is my grandmother who was illiterate
618
00:22:21,760 --> 00:22:26,000
in both english and in chinese so i
619
00:22:24,559 --> 00:22:29,200
guess one of the things i
620
00:22:26,000 --> 00:22:30,960
take to chinese studies is
621
00:22:29,200 --> 00:22:34,400
an emphasis on performance studies and
622
00:22:30,960 --> 00:22:36,080
visual culture because in my family
623
00:22:34,400 --> 00:22:38,960
cultural transmission didn't happen
624
00:22:36,080 --> 00:22:41,840
through written archives
625
00:22:38,960 --> 00:22:43,919
and i think from my perspective i'm i'm
626
00:22:41,840 --> 00:22:45,440
really interested in how chinese
627
00:22:43,919 --> 00:22:47,360
circulates and how it accrues meaning
628
00:22:45,440 --> 00:22:48,799
but without recourse to thinking about
629
00:22:47,360 --> 00:22:51,120
it through
630
00:22:48,799 --> 00:22:52,159
a written archive through literature
631
00:22:51,120 --> 00:22:54,000
through
632
00:22:52,159 --> 00:22:56,000
letters because that wasn't part of my
633
00:22:54,000 --> 00:22:57,919
family familial experience
634
00:22:56,000 --> 00:22:59,120
this is not to say i only write about my
635
00:22:57,919 --> 00:23:00,640
own family but i think
636
00:22:59,120 --> 00:23:02,240
i was just thinking about today how i
637
00:23:00,640 --> 00:23:04,159
got here and i think that's
638
00:23:02,240 --> 00:23:05,360
has a lot to do with why i chose the
639
00:23:04,159 --> 00:23:08,640
fields i did
640
00:23:05,360 --> 00:23:10,080
when i started in graduate school
641
00:23:08,640 --> 00:23:11,679
so i'm in the middle of a few different
642
00:23:10,080 --> 00:23:13,360
projects right now but i chose this one
643
00:23:11,679 --> 00:23:16,240
because i think it speaks to
644
00:23:13,360 --> 00:23:19,280
some of the concerns that cross over a
645
00:23:16,240 --> 00:23:23,520
lot of the very different iterations
646
00:23:19,280 --> 00:23:26,159
i've done in the past several years
647
00:23:23,520 --> 00:23:28,080
let me see i guess the other thing i
648
00:23:26,159 --> 00:23:29,840
would just say is again my work tends to
649
00:23:28,080 --> 00:23:31,919
look at
650
00:23:29,840 --> 00:23:33,600
sino-american sort of intersection so
651
00:23:31,919 --> 00:23:35,440
that is chinese-american and also
652
00:23:33,600 --> 00:23:36,640
the ways in the u.s and china collide
653
00:23:35,440 --> 00:23:39,679
but more recently i've
654
00:23:36,640 --> 00:23:42,640
i've started to track china outside of
655
00:23:39,679 --> 00:23:45,200
of the us and in part that's to
656
00:23:42,640 --> 00:23:47,360
destabilize american hegemony so when i
657
00:23:45,200 --> 00:23:49,360
started talking about globalization in
658
00:23:47,360 --> 00:23:52,080
more or more explicitly
659
00:23:49,360 --> 00:23:53,600
i did so with recourse to the atlantic
660
00:23:52,080 --> 00:23:54,400
world thinking about the caribbean in
661
00:23:53,600 --> 00:23:56,320
particular
662
00:23:54,400 --> 00:23:57,760
and then adding in places like south
663
00:23:56,320 --> 00:24:00,080
africa and england
664
00:23:57,760 --> 00:24:01,360
which was new for me but i wanted to do
665
00:24:00,080 --> 00:24:04,799
that because i was
666
00:24:01,360 --> 00:24:08,799
feeling like the discourse of
667
00:24:04,799 --> 00:24:08,799
u.s china was becoming too
668
00:24:08,880 --> 00:24:12,480
there was too much of the same kind of
669
00:24:10,880 --> 00:24:13,760
china becoming a global power and the
670
00:24:12,480 --> 00:24:15,279
u.s is worried about it there was too
671
00:24:13,760 --> 00:24:17,760
much of that i wanted to try to move
672
00:24:15,279 --> 00:24:19,520
outside of that kind of paradigm so
673
00:24:17,760 --> 00:24:20,159
that's what that book does i tell my
674
00:24:19,520 --> 00:24:22,080
students
675
00:24:20,159 --> 00:24:26,080
i like them to imagine differently and
676
00:24:22,080 --> 00:24:26,080
so this was an attempt to do that
677
00:24:27,039 --> 00:24:30,320
in my article that's called vampiric
678
00:24:29,760 --> 00:24:32,640
fashion
679
00:24:30,320 --> 00:24:33,919
chinese circulation cinema and clothing
680
00:24:32,640 --> 00:24:37,120
on screen and off
681
00:24:33,919 --> 00:24:39,840
i talk about olivier asaya's 1996 film
682
00:24:37,120 --> 00:24:39,840
irma vap
683
00:24:40,159 --> 00:24:43,520
again this film has haunted me for quite
684
00:24:42,880 --> 00:24:46,240
a while
685
00:24:43,520 --> 00:24:49,200
and part of it is because it showed me
686
00:24:46,240 --> 00:24:51,520
early on how costing chinese characters
687
00:24:49,200 --> 00:24:52,720
circulate transnationally and what
688
00:24:51,520 --> 00:24:54,799
circulations might
689
00:24:52,720 --> 00:24:55,840
what what those circulations might mean
690
00:24:54,799 --> 00:24:58,960
in terms of
691
00:24:55,840 --> 00:25:01,279
psychic and material terms
692
00:24:58,960 --> 00:25:03,039
my first book was about specifically
693
00:25:01,279 --> 00:25:04,720
fashion items that circulated through a
694
00:25:03,039 --> 00:25:06,000
sino-american interface and then again
695
00:25:04,720 --> 00:25:08,080
the second one was about
696
00:25:06,000 --> 00:25:09,120
chinese aesthetics finances goods and
697
00:25:08,080 --> 00:25:12,559
people
698
00:25:09,120 --> 00:25:15,520
as they inform the idea of globalization
699
00:25:12,559 --> 00:25:17,039
so this is really a provocation in terms
700
00:25:15,520 --> 00:25:19,039
of my
701
00:25:17,039 --> 00:25:21,600
own work to think about the boundaries
702
00:25:19,039 --> 00:25:23,440
of life and death that is the vampiric
703
00:25:21,600 --> 00:25:26,880
in relation to chinese circulations of
704
00:25:23,440 --> 00:25:30,080
clothing and representation
705
00:25:26,880 --> 00:25:32,640
so just so you have some idea the film
706
00:25:30,080 --> 00:25:34,559
concern is a remake so the director who
707
00:25:32,640 --> 00:25:37,200
you see on the left the male figure
708
00:25:34,559 --> 00:25:38,159
is named rene vidal and he is trying to
709
00:25:37,200 --> 00:25:41,440
remake
710
00:25:38,159 --> 00:25:44,400
uh louis fuyat's series le vampire which
711
00:25:41,440 --> 00:25:47,760
was a serial produced in 1915-1916
712
00:25:44,400 --> 00:25:50,960
released in 1915 to 1916 in france
713
00:25:47,760 --> 00:25:53,039
and he wants to redo shot by shot
714
00:25:50,960 --> 00:25:54,559
this the series except for the fact that
715
00:25:53,039 --> 00:25:56,640
he wants to substitute
716
00:25:54,559 --> 00:25:58,880
the lead actress from the from the
717
00:25:56,640 --> 00:26:02,400
cereal who was musadora
718
00:25:58,880 --> 00:26:05,120
to uh hong kong star maggie chung
719
00:26:02,400 --> 00:26:06,400
and keep in mind this was now 25 years
720
00:26:05,120 --> 00:26:08,000
ago so
721
00:26:06,400 --> 00:26:09,520
chung had a different kind of career at
722
00:26:08,000 --> 00:26:11,200
that time
723
00:26:09,520 --> 00:26:12,799
um so that that's really what the story
724
00:26:11,200 --> 00:26:14,080
is about and then in the narrative
725
00:26:12,799 --> 00:26:16,159
all these all the characters end up
726
00:26:14,080 --> 00:26:18,240
falling in love or and lust with
727
00:26:16,159 --> 00:26:19,760
maggie chung as she's moving through
728
00:26:18,240 --> 00:26:21,360
different parts of the shoot and then
729
00:26:19,760 --> 00:26:24,159
in the middle of the film the director
730
00:26:21,360 --> 00:26:26,159
has a breakdown and replaces
731
00:26:24,159 --> 00:26:28,799
the and the new director replaces maggie
732
00:26:26,159 --> 00:26:31,440
chung with her stunt double
733
00:26:28,799 --> 00:26:32,559
and then the film ends with uh shots of
734
00:26:31,440 --> 00:26:34,240
the
735
00:26:32,559 --> 00:26:36,840
existing footage that have been bleached
736
00:26:34,240 --> 00:26:40,080
and and um etched out
737
00:26:36,840 --> 00:26:41,200
and they're reporting that maggie chung
738
00:26:40,080 --> 00:26:43,039
is going to then go to
739
00:26:41,200 --> 00:26:44,159
new york and then to la so she'll come
740
00:26:43,039 --> 00:26:45,760
back into france even though she's
741
00:26:44,159 --> 00:26:46,799
kicked out of the french film the
742
00:26:45,760 --> 00:26:50,480
products that she makes with those
743
00:26:46,799 --> 00:26:50,480
american filmmakers will come back into
744
00:26:50,840 --> 00:26:54,799
france
745
00:26:52,960 --> 00:26:56,080
so my objectives for today for today
746
00:26:54,799 --> 00:26:57,520
then are just to think about the
747
00:26:56,080 --> 00:27:00,559
concerns that bring my
748
00:26:57,520 --> 00:27:03,279
two books together and then use the film
749
00:27:00,559 --> 00:27:03,600
to theorize vampiric fashion as a form
750
00:27:03,279 --> 00:27:05,679
of
751
00:27:03,600 --> 00:27:08,000
cultural interchange that might be
752
00:27:05,679 --> 00:27:09,919
productive so i recognize that it has
753
00:27:08,000 --> 00:27:12,000
certain kinds of connotations about
754
00:27:09,919 --> 00:27:13,919
taking life but i'm also interested in
755
00:27:12,000 --> 00:27:15,039
in seeing what it might mean to
756
00:27:13,919 --> 00:27:17,520
resuscitate
757
00:27:15,039 --> 00:27:18,159
the undead and i suppose it's worth
758
00:27:17,520 --> 00:27:19,760
saying that
759
00:27:18,159 --> 00:27:21,679
my work is often i'm more of a
760
00:27:19,760 --> 00:27:23,440
conceptual thinker than i am an
761
00:27:21,679 --> 00:27:26,240
empirical researcher although i rely
762
00:27:23,440 --> 00:27:28,320
heavily on empirical research
763
00:27:26,240 --> 00:27:30,399
but i'm really interested in again how
764
00:27:28,320 --> 00:27:33,279
we imagine different tropes
765
00:27:30,399 --> 00:27:35,039
to get us to think differently about
766
00:27:33,279 --> 00:27:37,440
things that we think we know
767
00:27:35,039 --> 00:27:39,360
so in this regard i think the vampiric
768
00:27:37,440 --> 00:27:41,760
and clothing in particular is a useful
769
00:27:39,360 --> 00:27:43,840
vehicle to track cultural anxieties
770
00:27:41,760 --> 00:27:45,120
through both screen fantasy and material
771
00:27:43,840 --> 00:27:45,360
production so i'm going to try to make
772
00:27:45,120 --> 00:27:49,840
an
773
00:27:45,360 --> 00:27:49,840
analog linkage there
774
00:27:51,520 --> 00:27:56,000
so in order to execute that analysis my
775
00:27:54,399 --> 00:27:57,760
goal is to go through four
776
00:27:56,000 --> 00:27:59,600
categories quite briefly so one is the
777
00:27:57,760 --> 00:28:02,080
vampiric and what i mean by that
778
00:27:59,600 --> 00:28:02,880
the second is the notion of revamping
779
00:28:02,080 --> 00:28:04,399
fuyyad
780
00:28:02,880 --> 00:28:05,919
so to think through what does it mean to
781
00:28:04,399 --> 00:28:07,919
redo a french cereal
782
00:28:05,919 --> 00:28:09,440
at that time in the turn of the
783
00:28:07,919 --> 00:28:11,440
millennium
784
00:28:09,440 --> 00:28:13,200
and then what is the material
785
00:28:11,440 --> 00:28:14,159
materiality of costume and what does it
786
00:28:13,200 --> 00:28:16,880
have to do
787
00:28:14,159 --> 00:28:18,799
with the film in the ways it's been
788
00:28:16,880 --> 00:28:20,480
discussed or not discussed
789
00:28:18,799 --> 00:28:22,240
and then i i kind of make a leap at the
790
00:28:20,480 --> 00:28:22,960
end because i'm interested in thinking
791
00:28:22,240 --> 00:28:24,880
of this
792
00:28:22,960 --> 00:28:26,880
using the film as a device to think
793
00:28:24,880 --> 00:28:28,480
through a kind of conceptual framework
794
00:28:26,880 --> 00:28:30,480
for thinking about material fashion
795
00:28:28,480 --> 00:28:31,039
circulation so i ended up in senegal
796
00:28:30,480 --> 00:28:33,760
actually
797
00:28:31,039 --> 00:28:36,000
looking at local shoemakers so that's
798
00:28:33,760 --> 00:28:40,640
the scope of what i intend to do today
799
00:28:36,000 --> 00:28:43,279
briefly okay so the vampiric
800
00:28:40,640 --> 00:28:43,679
my notion of the vampiric draws heavily
801
00:28:43,279 --> 00:28:46,000
on
802
00:28:43,679 --> 00:28:47,039
two scholars one was my former colleague
803
00:28:46,000 --> 00:28:48,960
sue ellen case
804
00:28:47,039 --> 00:28:50,880
who wrote tracking the vampire which was
805
00:28:48,960 --> 00:28:53,039
an essay
806
00:28:50,880 --> 00:28:55,600
that really responded to feminist film
807
00:28:53,039 --> 00:28:59,200
theory of the 1980s
808
00:28:55,600 --> 00:29:00,720
and she was quite interested in thinking
809
00:28:59,200 --> 00:29:04,480
about the possibilities
810
00:29:00,720 --> 00:29:06,240
for not for visibility as
811
00:29:04,480 --> 00:29:08,559
positive representation but thinking
812
00:29:06,240 --> 00:29:10,399
about what other strategies might there
813
00:29:08,559 --> 00:29:13,440
be for people who have been
814
00:29:10,399 --> 00:29:15,840
invisibilized by dominant structures
815
00:29:13,440 --> 00:29:16,480
so i grabbed a quote from that article
816
00:29:15,840 --> 00:29:18,720
for you
817
00:29:16,480 --> 00:29:20,559
and i'll just read it to you it says her
818
00:29:18,720 --> 00:29:21,760
proximate vanishing appears as a
819
00:29:20,559 --> 00:29:24,960
political strategy
820
00:29:21,760 --> 00:29:26,240
that is again against the politics of
821
00:29:24,960 --> 00:29:29,919
her bite that is disability vampire's
822
00:29:26,240 --> 00:29:32,080
bite pierces subject object positions
823
00:29:29,919 --> 00:29:32,960
because it makes whoever she's biting
824
00:29:32,080 --> 00:29:35,279
into one
825
00:29:32,960 --> 00:29:36,880
into a version of herself and her fang
826
00:29:35,279 --> 00:29:39,120
kiss brings her the chosen one
827
00:29:36,880 --> 00:29:41,600
trembling with ontological orgasmic
828
00:29:39,120 --> 00:29:43,440
shifts into the state of the undead
829
00:29:41,600 --> 00:29:44,720
so obviously well in cases of queer
830
00:29:43,440 --> 00:29:46,960
theorists was interested in
831
00:29:44,720 --> 00:29:48,720
in mining the vampire specific
832
00:29:46,960 --> 00:29:51,360
specifically for lesbian theory and
833
00:29:48,720 --> 00:29:52,960
if lesbian desire was unrepresented
834
00:29:51,360 --> 00:29:53,760
representable in cinema of a certain
835
00:29:52,960 --> 00:29:56,159
moment
836
00:29:53,760 --> 00:29:57,919
how would you think differently about
837
00:29:56,159 --> 00:30:01,840
using a vampire to
838
00:29:57,919 --> 00:30:03,840
restate or make visible and then
839
00:30:01,840 --> 00:30:05,600
invisible the vampire for political
840
00:30:03,840 --> 00:30:08,159
purposes
841
00:30:05,600 --> 00:30:10,000
the next text i had in mind for my
842
00:30:08,159 --> 00:30:12,080
dialogue was nina arbok's
843
00:30:10,000 --> 00:30:13,200
our vampires ourselves which was a
844
00:30:12,080 --> 00:30:15,840
popular book in
845
00:30:13,200 --> 00:30:17,120
the mid-90s because it sort of tracked
846
00:30:15,840 --> 00:30:19,200
through
847
00:30:17,120 --> 00:30:21,120
various vampire stories that were
848
00:30:19,200 --> 00:30:24,159
popular in that moment
849
00:30:21,120 --> 00:30:25,840
in both the uk and in the us so i took
850
00:30:24,159 --> 00:30:28,880
two points from
851
00:30:25,840 --> 00:30:32,080
our bach and they are as follows first
852
00:30:28,880 --> 00:30:32,960
she has this idea that their appeal is
853
00:30:32,080 --> 00:30:35,279
dramatically
854
00:30:32,960 --> 00:30:36,880
generational that is in other words for
855
00:30:35,279 --> 00:30:38,000
every vampire
856
00:30:36,880 --> 00:30:40,000
for every age there's a different
857
00:30:38,000 --> 00:30:40,640
vampire so we use the vampires to think
858
00:30:40,000 --> 00:30:43,200
about
859
00:30:40,640 --> 00:30:44,880
social construction at specific moments
860
00:30:43,200 --> 00:30:46,799
in time
861
00:30:44,880 --> 00:30:48,880
and related to that she says vampires go
862
00:30:46,799 --> 00:30:50,159
where power is so that is if you follow
863
00:30:48,880 --> 00:30:52,320
the vampire
864
00:30:50,159 --> 00:30:54,480
through whatever medium you're looking
865
00:30:52,320 --> 00:30:56,159
at you'll get a sense of how power
866
00:30:54,480 --> 00:30:58,399
circulates within this particular
867
00:30:56,159 --> 00:31:00,720
context so again i find both of those
868
00:30:58,399 --> 00:31:01,919
uh cases and our box notions quite
869
00:31:00,720 --> 00:31:05,679
useful
870
00:31:01,919 --> 00:31:08,240
for me ultimately auerbach is really
871
00:31:05,679 --> 00:31:11,440
interested in immutability so it's about
872
00:31:08,240 --> 00:31:13,440
how the vampire mutates or
873
00:31:11,440 --> 00:31:15,919
transforms in different historical
874
00:31:13,440 --> 00:31:19,440
moments to reflect that moment
875
00:31:15,919 --> 00:31:22,480
and for case she uses the vampire
876
00:31:19,440 --> 00:31:27,039
to resist oppressive representation
877
00:31:22,480 --> 00:31:30,559
representational apparatuses apparatus
878
00:31:27,039 --> 00:31:32,240
so it that is she wants to think about
879
00:31:30,559 --> 00:31:33,679
if there's a structure that has deemed a
880
00:31:32,240 --> 00:31:37,120
certain population
881
00:31:33,679 --> 00:31:38,320
not worthy of life like the queers for
882
00:31:37,120 --> 00:31:40,720
example
883
00:31:38,320 --> 00:31:42,240
she says we can turn to the to the
884
00:31:40,720 --> 00:31:45,760
vampire to restore
885
00:31:42,240 --> 00:31:47,519
some kind of animation to
886
00:31:45,760 --> 00:31:49,120
those characters to think differently
887
00:31:47,519 --> 00:31:51,039
about what's to think about
888
00:31:49,120 --> 00:31:52,240
and critique the structural the
889
00:31:51,039 --> 00:31:53,919
structure that's oppressing in the first
890
00:31:52,240 --> 00:31:55,679
place
891
00:31:53,919 --> 00:31:57,519
uh neither of these scholars at the time
892
00:31:55,679 --> 00:32:00,880
was really thinking through
893
00:31:57,519 --> 00:32:04,480
race in or culture difference in their
894
00:32:00,880 --> 00:32:06,559
respective writings but i think those
895
00:32:04,480 --> 00:32:08,559
areas of study have really come to the
896
00:32:06,559 --> 00:32:11,120
fore in both vampire narratives
897
00:32:08,559 --> 00:32:13,279
and their study because those narratives
898
00:32:11,120 --> 00:32:16,399
continue to be about blood
899
00:32:13,279 --> 00:32:18,000
and contamination and those inform that
900
00:32:16,399 --> 00:32:21,360
genre
901
00:32:18,000 --> 00:32:24,399
so that's the idea of the vampiric
902
00:32:21,360 --> 00:32:26,240
and the vampire then leads me to uh
903
00:32:24,399 --> 00:32:29,440
friad because friad series again is
904
00:32:26,240 --> 00:32:32,159
called le vampir or the vampires
905
00:32:29,440 --> 00:32:33,039
so the lead character or the lead
906
00:32:32,159 --> 00:32:35,519
character
907
00:32:33,039 --> 00:32:36,640
the most the villain that stays alive
908
00:32:35,519 --> 00:32:40,159
the longest i'll
909
00:32:36,640 --> 00:32:41,279
say in the freyad serials was irmavec
910
00:32:40,159 --> 00:32:43,840
who was played by
911
00:32:41,279 --> 00:32:44,640
a vaudeville actress turned screen star
912
00:32:43,840 --> 00:32:47,679
named
913
00:32:44,640 --> 00:32:49,760
musadora and she became
914
00:32:47,679 --> 00:32:50,880
really well known in that role
915
00:32:49,760 --> 00:32:53,200
specifically
916
00:32:50,880 --> 00:32:55,039
in her silk bodysuit so you can see the
917
00:32:53,200 --> 00:32:56,480
slip body suit in the image i have here
918
00:32:55,039 --> 00:32:59,679
i just wanted to have a
919
00:32:56,480 --> 00:33:02,320
full body suit and
920
00:32:59,679 --> 00:33:04,000
supposedly only 15 minutes of that i
921
00:33:02,320 --> 00:33:06,559
think 10 hours of footage
922
00:33:04,000 --> 00:33:08,320
in the ten in the serial of ten episodes
923
00:33:06,559 --> 00:33:12,000
features her clothing this way but
924
00:33:08,320 --> 00:33:14,159
a lot of the advertisements and the
925
00:33:12,000 --> 00:33:16,720
peritects around the film include
926
00:33:14,159 --> 00:33:18,799
visualization of this silk costume
927
00:33:16,720 --> 00:33:20,000
so the silk costume then bears the
928
00:33:18,799 --> 00:33:22,559
weight of
929
00:33:20,000 --> 00:33:25,279
whatever femininity means in the moment
930
00:33:22,559 --> 00:33:27,919
that this was screening in the 1915 1916
931
00:33:25,279 --> 00:33:29,760
and 19 teens
932
00:33:27,919 --> 00:33:31,279
so there's been a lot of scholarship on
933
00:33:29,760 --> 00:33:34,080
this particular
934
00:33:31,279 --> 00:33:34,640
serial and most of it agrees in thinking
935
00:33:34,080 --> 00:33:37,840
that
936
00:33:34,640 --> 00:33:39,360
musa dora as irma vet
937
00:33:37,840 --> 00:33:41,600
both the emergence and containment of
938
00:33:39,360 --> 00:33:43,200
the new woman that emerged in france at
939
00:33:41,600 --> 00:33:44,799
the phantasyic
940
00:33:43,200 --> 00:33:47,039
um and that she transguessed social
941
00:33:44,799 --> 00:33:49,919
boundaries through clothing so again
942
00:33:47,039 --> 00:33:52,480
this particular outfit was how everyone
943
00:33:49,919 --> 00:33:54,640
came to know her in the publicity
944
00:33:52,480 --> 00:33:56,720
posters and things like that but there
945
00:33:54,640 --> 00:33:58,399
are many many other moments in the
946
00:33:56,720 --> 00:34:01,360
serial where she
947
00:33:58,399 --> 00:34:03,039
cross-dresses as a male or she puts on a
948
00:34:01,360 --> 00:34:05,360
costume to infiltrate a bank
949
00:34:03,039 --> 00:34:07,279
etc etc so there's there's all of these
950
00:34:05,360 --> 00:34:10,159
moments when she uses clothing
951
00:34:07,279 --> 00:34:11,679
to work her way into a social system
952
00:34:10,159 --> 00:34:12,240
that she wouldn't otherwise have access
953
00:34:11,679 --> 00:34:15,040
to
954
00:34:12,240 --> 00:34:16,639
so the criticism then follows and says
955
00:34:15,040 --> 00:34:19,760
okay so this means that
956
00:34:16,639 --> 00:34:20,079
she's signifying the lack of containment
957
00:34:19,760 --> 00:34:23,200
or the
958
00:34:20,079 --> 00:34:23,919
mobility of the woman in the early 20th
959
00:34:23,200 --> 00:34:26,079
century
960
00:34:23,919 --> 00:34:27,919
and then contains it at the end so at
961
00:34:26,079 --> 00:34:31,119
the end of the tenth episode
962
00:34:27,919 --> 00:34:32,800
irma vep is slain by the
963
00:34:31,119 --> 00:34:34,720
news reporter who's reporting to who's
964
00:34:32,800 --> 00:34:36,879
following her
965
00:34:34,720 --> 00:34:38,320
his fiancee ends up shooting i think i
966
00:34:36,879 --> 00:34:40,079
forget how he kills her but
967
00:34:38,320 --> 00:34:41,520
she ends up killing her so basically
968
00:34:40,079 --> 00:34:44,960
domestic woman
969
00:34:41,520 --> 00:34:46,879
takes um control over the woman who's
970
00:34:44,960 --> 00:34:48,639
who has too much authority in the social
971
00:34:46,879 --> 00:34:51,679
sphere
972
00:34:48,639 --> 00:34:53,440
so again is about the making of
973
00:34:51,679 --> 00:34:55,520
levonpire with maggie chung just
974
00:34:53,440 --> 00:34:56,560
substituted in resort mizador's role but
975
00:34:55,520 --> 00:34:59,839
otherwise the
976
00:34:56,560 --> 00:35:01,839
it should be a shot for shot remake
977
00:34:59,839 --> 00:35:03,680
so that necessarily meant that scholars
978
00:35:01,839 --> 00:35:04,240
who were looking at that remake thought
979
00:35:03,680 --> 00:35:06,000
of okay
980
00:35:04,240 --> 00:35:07,599
what's the point of having a hong kong
981
00:35:06,000 --> 00:35:09,200
star or a chinese star
982
00:35:07,599 --> 00:35:12,160
take over this role which was really
983
00:35:09,200 --> 00:35:15,359
associated with a french national
984
00:35:12,160 --> 00:35:17,200
movement in cinema and those scholarly
985
00:35:15,359 --> 00:35:18,240
works tend to cover things like asian
986
00:35:17,200 --> 00:35:22,240
femininity
987
00:35:18,240 --> 00:35:24,560
globalization cinematic intertextuality
988
00:35:22,240 --> 00:35:25,839
and again without focus on how china is
989
00:35:24,560 --> 00:35:27,599
informing or
990
00:35:25,839 --> 00:35:29,680
potentially challenging the notion of
991
00:35:27,599 --> 00:35:32,560
french cinema at the moment of
992
00:35:29,680 --> 00:35:32,560
the 1990s
993
00:35:33,839 --> 00:35:39,359
okay so that brings me to
994
00:35:37,760 --> 00:35:40,960
the material out of costume because i'm
995
00:35:39,359 --> 00:35:42,400
not interested in rehashing what other
996
00:35:40,960 --> 00:35:43,680
scholars have said although i find it
997
00:35:42,400 --> 00:35:45,040
quite useful
998
00:35:43,680 --> 00:35:47,680
but one of the things that i noticed
999
00:35:45,040 --> 00:35:49,599
about the film is in addition
1000
00:35:47,680 --> 00:35:50,720
to the actress being swapped out the
1001
00:35:49,599 --> 00:35:53,920
costume is also
1002
00:35:50,720 --> 00:35:55,119
swapped out so in the cereal irmavet
1003
00:35:53,920 --> 00:35:58,480
wears a mayo de sua
1004
00:35:55,119 --> 00:35:59,280
which is a silk costume and the picture
1005
00:35:58,480 --> 00:36:01,280
here on the left
1006
00:35:59,280 --> 00:36:03,040
is a soap factory that i'll explain in a
1007
00:36:01,280 --> 00:36:04,560
second but it's a silk factory in lyon
1008
00:36:03,040 --> 00:36:07,280
that's actually
1009
00:36:04,560 --> 00:36:07,839
taking tours now for for people who want
1010
00:36:07,280 --> 00:36:09,920
to see
1011
00:36:07,839 --> 00:36:11,280
leone's history with soak so the french
1012
00:36:09,920 --> 00:36:12,960
history was so is something i'm going to
1013
00:36:11,280 --> 00:36:16,000
come back to
1014
00:36:12,960 --> 00:36:16,800
on the right hand side is an image from
1015
00:36:16,000 --> 00:36:17,839
alibaba
1016
00:36:16,800 --> 00:36:20,400
because i thought you should have
1017
00:36:17,839 --> 00:36:21,440
something to look at that would be more
1018
00:36:20,400 --> 00:36:24,320
provocative
1019
00:36:21,440 --> 00:36:26,000
so this is a latex item produced in
1020
00:36:24,320 --> 00:36:28,000
china that you can order if you
1021
00:36:26,000 --> 00:36:30,320
like i just found it online today
1022
00:36:28,000 --> 00:36:30,800
actually and i'm interested in what is
1023
00:36:30,320 --> 00:36:32,560
the
1024
00:36:30,800 --> 00:36:34,079
significance of the shift in moving from
1025
00:36:32,560 --> 00:36:36,960
a silk costume to
1026
00:36:34,079 --> 00:36:40,480
a rubber one so that's gonna what i'm
1027
00:36:36,960 --> 00:36:42,160
gonna talk about for just a moment
1028
00:36:40,480 --> 00:36:43,520
so my question was really what are the
1029
00:36:42,160 --> 00:36:45,200
associations or what might be the
1030
00:36:43,520 --> 00:36:48,400
associations with silk
1031
00:36:45,200 --> 00:36:51,839
in the uh period
1032
00:36:48,400 --> 00:36:52,400
that irmavec was released and suffice it
1033
00:36:51,839 --> 00:36:54,720
to say that
1034
00:36:52,400 --> 00:36:56,400
lyon became the epicenter of france and
1035
00:36:54,720 --> 00:36:58,960
europe's silk production
1036
00:36:56,400 --> 00:37:00,640
as early as the 16th century and then in
1037
00:36:58,960 --> 00:37:02,560
the mid-19th century
1038
00:37:00,640 --> 00:37:04,400
or by the mid-19th century lyon really
1039
00:37:02,560 --> 00:37:06,960
became the capital of that
1040
00:37:04,400 --> 00:37:08,400
industry and one out of every two
1041
00:37:06,960 --> 00:37:11,119
workers worked in what was then called
1042
00:37:08,400 --> 00:37:11,119
the fabrique
1043
00:37:11,200 --> 00:37:15,680
in the mid 1800s there were workers
1044
00:37:14,320 --> 00:37:18,560
strikes and those
1045
00:37:15,680 --> 00:37:19,359
helped signify the dawn of the
1046
00:37:18,560 --> 00:37:21,280
industrial
1047
00:37:19,359 --> 00:37:23,599
revolution in france and the attendant
1048
00:37:21,280 --> 00:37:26,480
labor issues that were
1049
00:37:23,599 --> 00:37:28,800
emerging at that time in the 1850s and
1050
00:37:26,480 --> 00:37:30,560
1860s there was a silkworm
1051
00:37:28,800 --> 00:37:32,880
disease that was spreading around so it
1052
00:37:30,560 --> 00:37:34,560
basically stopped the industries in
1053
00:37:32,880 --> 00:37:37,440
france and italy at the time
1054
00:37:34,560 --> 00:37:38,800
which led to more importation from asia
1055
00:37:37,440 --> 00:37:40,640
but also
1056
00:37:38,800 --> 00:37:42,160
it led to the the rise of silk
1057
00:37:40,640 --> 00:37:44,560
industries in other countries
1058
00:37:42,160 --> 00:37:45,599
particularly in japan and the us so silk
1059
00:37:44,560 --> 00:37:47,359
itself is
1060
00:37:45,599 --> 00:37:49,440
the history of silk has something to do
1061
00:37:47,359 --> 00:37:51,200
with um national industries and their
1062
00:37:49,440 --> 00:37:54,400
contestation
1063
00:37:51,200 --> 00:37:54,960
and similarly uh oh sorry so and the
1064
00:37:54,400 --> 00:37:57,200
other thing
1065
00:37:54,960 --> 00:37:58,079
i want to say about silk is that it
1066
00:37:57,200 --> 00:37:59,760
actually
1067
00:37:58,079 --> 00:38:01,440
foreign competition did not get rid of
1068
00:37:59,760 --> 00:38:03,440
the industry it was synthetics that
1069
00:38:01,440 --> 00:38:05,599
eventually
1070
00:38:03,440 --> 00:38:07,119
demolish the silk industry in france but
1071
00:38:05,599 --> 00:38:09,040
as the vampiric reveals the dead can
1072
00:38:07,119 --> 00:38:11,280
always return so we'll come back to that
1073
00:38:09,040 --> 00:38:13,119
and the rubber industry to my knowledge
1074
00:38:11,280 --> 00:38:14,640
at least as far as i've been able to
1075
00:38:13,119 --> 00:38:17,040
tell
1076
00:38:14,640 --> 00:38:18,720
really got going in the night it sort
1077
00:38:17,040 --> 00:38:21,119
started in the 18th century
1078
00:38:18,720 --> 00:38:21,920
when rebel was brought to it to england
1079
00:38:21,119 --> 00:38:23,920
and then
1080
00:38:21,920 --> 00:38:25,440
macintosh was released in the 1820s and
1081
00:38:23,920 --> 00:38:28,400
by the 1830s you had
1082
00:38:25,440 --> 00:38:30,320
a process of adding sulfur to the rubber
1083
00:38:28,400 --> 00:38:33,040
which made it more durable
1084
00:38:30,320 --> 00:38:34,560
and those that process sort of increased
1085
00:38:33,040 --> 00:38:36,320
the demand for rubberized
1086
00:38:34,560 --> 00:38:38,000
products so in the 19th century those
1087
00:38:36,320 --> 00:38:38,560
products included like bicycle wheels
1088
00:38:38,000 --> 00:38:41,119
which were
1089
00:38:38,560 --> 00:38:42,400
increasingly popular as well as condoms
1090
00:38:41,119 --> 00:38:44,320
which were actually reusable
1091
00:38:42,400 --> 00:38:45,440
at this time these are the things i
1092
00:38:44,320 --> 00:38:48,079
learned in my research
1093
00:38:45,440 --> 00:38:50,000
so rubber had a history and of course it
1094
00:38:48,079 --> 00:38:51,680
was associated plantations in france the
1095
00:38:50,000 --> 00:38:54,960
plantations really took off
1096
00:38:51,680 --> 00:38:56,800
in the early 20th century so the history
1097
00:38:54,960 --> 00:38:57,920
of rubber is associated very much with
1098
00:38:56,800 --> 00:39:01,040
southeast asia
1099
00:38:57,920 --> 00:39:02,400
where chinese overseers or i guess
1100
00:39:01,040 --> 00:39:04,880
chinese
1101
00:39:02,400 --> 00:39:06,160
middlemen were were had boss jobs on the
1102
00:39:04,880 --> 00:39:09,359
on the plantation in the
1103
00:39:06,160 --> 00:39:10,160
plantation economy as far as i've been
1104
00:39:09,359 --> 00:39:11,839
able to tell
1105
00:39:10,160 --> 00:39:14,000
china itself didn't have a rubber
1106
00:39:11,839 --> 00:39:16,880
industry until the 1950s
1107
00:39:14,000 --> 00:39:18,560
so it and that was um sort of emergent
1108
00:39:16,880 --> 00:39:20,240
but by 1986
1109
00:39:18,560 --> 00:39:22,079
china was producing was the fourth
1110
00:39:20,240 --> 00:39:23,359
largest natural producer or producer of
1111
00:39:22,079 --> 00:39:24,800
natural rubber in the world
1112
00:39:23,359 --> 00:39:26,640
so i'm interested in that shift and
1113
00:39:24,800 --> 00:39:28,400
again it suggests that oh okay so
1114
00:39:26,640 --> 00:39:30,880
china's coming in to challenge other
1115
00:39:28,400 --> 00:39:32,880
industries around the world
1116
00:39:30,880 --> 00:39:33,920
the other thing to know about latex
1117
00:39:32,880 --> 00:39:35,680
versus silk is
1118
00:39:33,920 --> 00:39:37,119
latex and this comes up a lot in the
1119
00:39:35,680 --> 00:39:38,560
film because
1120
00:39:37,119 --> 00:39:41,119
maggie chung's costume is always having
1121
00:39:38,560 --> 00:39:42,320
issues is not an easy material to work
1122
00:39:41,119 --> 00:39:44,800
with so unlike
1123
00:39:42,320 --> 00:39:46,640
textiles or other textiles which are
1124
00:39:44,800 --> 00:39:48,000
stitched together latex is glued
1125
00:39:46,640 --> 00:39:49,040
together so you can either do that
1126
00:39:48,000 --> 00:39:52,400
piecemeal
1127
00:39:49,040 --> 00:39:55,520
and then attach things part by part
1128
00:39:52,400 --> 00:39:56,000
or you can do a full body mold but
1129
00:39:55,520 --> 00:39:57,680
either way
1130
00:39:56,000 --> 00:39:59,680
there's a lot more labor involved in
1131
00:39:57,680 --> 00:40:01,440
this and as the
1132
00:39:59,680 --> 00:40:03,200
character in the film keeps commenting
1133
00:40:01,440 --> 00:40:05,680
on this so too did
1134
00:40:03,200 --> 00:40:06,800
the francois clavel is the costume
1135
00:40:05,680 --> 00:40:08,400
designer for the film
1136
00:40:06,800 --> 00:40:10,079
she also complained about this quite a
1137
00:40:08,400 --> 00:40:12,880
lot that having to do this
1138
00:40:10,079 --> 00:40:14,319
this this object in rubber was
1139
00:40:12,880 --> 00:40:15,680
exceedingly difficult especially because
1140
00:40:14,319 --> 00:40:16,960
of the budget of film
1141
00:40:15,680 --> 00:40:18,240
because they didn't have enough money to
1142
00:40:16,960 --> 00:40:20,800
do replacements they could only do
1143
00:40:18,240 --> 00:40:20,800
repairs
1144
00:40:21,040 --> 00:40:27,359
so like
1145
00:40:24,160 --> 00:40:29,359
the silk rubber also is not engaged with
1146
00:40:27,359 --> 00:40:30,880
in terms of the original series it's not
1147
00:40:29,359 --> 00:40:32,400
common commented on on
1148
00:40:30,880 --> 00:40:34,400
in irma that so that you never get a
1149
00:40:32,400 --> 00:40:36,400
commentary on what it means and actually
1150
00:40:34,400 --> 00:40:38,640
the filmmaker himself has never said why
1151
00:40:36,400 --> 00:40:40,160
he wanted a latex suit uh nor does that
1152
00:40:38,640 --> 00:40:43,280
occur in the diegetic narrative that is
1153
00:40:40,160 --> 00:40:45,119
in the film's narrative itself
1154
00:40:43,280 --> 00:40:47,200
so part of what i'm interested in here
1155
00:40:45,119 --> 00:40:47,920
is that cinema as a mode of reproduction
1156
00:40:47,200 --> 00:40:49,680
itself
1157
00:40:47,920 --> 00:40:51,520
depends in part on the resurrection of
1158
00:40:49,680 --> 00:40:53,599
stars that
1159
00:40:51,520 --> 00:40:54,960
maggi chung for mesadora as well as the
1160
00:40:53,599 --> 00:40:57,200
replication of costumes
1161
00:40:54,960 --> 00:41:01,440
but it can never restore what's passed
1162
00:40:57,200 --> 00:41:01,440
it can only elicit the desire for it
1163
00:41:01,920 --> 00:41:05,280
okay so i want to just move quickly to
1164
00:41:03,920 --> 00:41:07,440
implications of that
1165
00:41:05,280 --> 00:41:08,480
and this is somewhat of a non-sequitur
1166
00:41:07,440 --> 00:41:10,640
but i hope it
1167
00:41:08,480 --> 00:41:11,599
kind of comes together in some way so i
1168
00:41:10,640 --> 00:41:13,760
want to briefly
1169
00:41:11,599 --> 00:41:14,720
jump to senegal because senegalese
1170
00:41:13,760 --> 00:41:16,560
cobblers
1171
00:41:14,720 --> 00:41:18,319
lost have lost sales because of chinese
1172
00:41:16,560 --> 00:41:20,000
imports so basically
1173
00:41:18,319 --> 00:41:21,520
chinese entrepreneurs have looked at
1174
00:41:20,000 --> 00:41:23,920
what's on the shelves
1175
00:41:21,520 --> 00:41:25,040
in cobbler's shops and reproduced them
1176
00:41:23,920 --> 00:41:25,839
in china for much cheaper and are
1177
00:41:25,040 --> 00:41:28,880
selling them
1178
00:41:25,839 --> 00:41:30,560
at a much lower price
1179
00:41:28,880 --> 00:41:33,280
so the sale of these cheaper goods in
1180
00:41:30,560 --> 00:41:37,119
terms of uh pricing quality
1181
00:41:33,280 --> 00:41:39,040
is decimating this local artisan
1182
00:41:37,119 --> 00:41:40,800
industry in senegal and so
1183
00:41:39,040 --> 00:41:42,880
another way to think about that is as a
1184
00:41:40,800 --> 00:41:44,160
vampiric construction right so that
1185
00:41:42,880 --> 00:41:45,680
china's coming in sucking up the
1186
00:41:44,160 --> 00:41:47,040
lifeblood of this and then reanimating
1187
00:41:45,680 --> 00:41:49,520
the garment industry
1188
00:41:47,040 --> 00:41:50,880
in its own image so i'm interested again
1189
00:41:49,520 --> 00:41:51,280
taking that metaphor and then applying
1190
00:41:50,880 --> 00:41:54,640
it to
1191
00:41:51,280 --> 00:41:56,720
something that's more concrete well the
1192
00:41:54,640 --> 00:41:58,880
thing about the vampiric is is not just
1193
00:41:56,720 --> 00:41:59,760
that someone is suffering from chinese
1194
00:41:58,880 --> 00:42:01,680
intervention but
1195
00:41:59,760 --> 00:42:03,440
it also facilitates a certain kind of
1196
00:42:01,680 --> 00:42:06,880
accommodation and
1197
00:42:03,440 --> 00:42:09,200
innovation and so i would just point to
1198
00:42:06,880 --> 00:42:09,920
a study of youth culture in dakar that's
1199
00:42:09,200 --> 00:42:11,680
looking at
1200
00:42:09,920 --> 00:42:13,680
the ways in which people actually use
1201
00:42:11,680 --> 00:42:14,400
these fashions and what's happened is
1202
00:42:13,680 --> 00:42:16,079
people
1203
00:42:14,400 --> 00:42:18,240
because of the quality of the goods
1204
00:42:16,079 --> 00:42:20,880
they're showing so they look nice
1205
00:42:18,240 --> 00:42:22,400
but they don't last long so women are
1206
00:42:20,880 --> 00:42:23,839
going into parties for example young
1207
00:42:22,400 --> 00:42:25,680
women are going into parties
1208
00:42:23,839 --> 00:42:27,200
with chinese footwear on and then once
1209
00:42:25,680 --> 00:42:29,040
they get to the party and have shown off
1210
00:42:27,200 --> 00:42:31,839
their outfits they're replacing them
1211
00:42:29,040 --> 00:42:33,200
with more practical shoes made in
1212
00:42:31,839 --> 00:42:35,200
senegal by senegalese
1213
00:42:33,200 --> 00:42:37,440
artisans so i think that's an
1214
00:42:35,200 --> 00:42:39,359
interesting kind of moment where you see
1215
00:42:37,440 --> 00:42:41,040
a whole discourse emerging again i got
1216
00:42:39,359 --> 00:42:44,240
this from various
1217
00:42:41,040 --> 00:42:44,640
al jazeera news reports and other kinds
1218
00:42:44,240 --> 00:42:47,520
of
1219
00:42:44,640 --> 00:42:48,560
stories on how senegal house and the
1220
00:42:47,520 --> 00:42:50,720
police
1221
00:42:48,560 --> 00:42:52,079
were responding to the chinese
1222
00:42:50,720 --> 00:42:54,400
globalization
1223
00:42:52,079 --> 00:42:56,960
so for me what's interesting about that
1224
00:42:54,400 --> 00:43:00,240
is there's a potential agency enclosed
1225
00:42:56,960 --> 00:43:01,839
as well as a kind of
1226
00:43:00,240 --> 00:43:03,599
flexibility in the context that's
1227
00:43:01,839 --> 00:43:05,359
producing garments and
1228
00:43:03,599 --> 00:43:06,560
we know that those clothes even like the
1229
00:43:05,359 --> 00:43:06,960
shoes that are disappearing right now
1230
00:43:06,560 --> 00:43:09,520
will
1231
00:43:06,960 --> 00:43:11,440
likely come back because fashion dies
1232
00:43:09,520 --> 00:43:14,240
only to be reanimated
1233
00:43:11,440 --> 00:43:15,280
that's my metaphor is coming back again
1234
00:43:14,240 --> 00:43:19,200
and i'm going to stop
1235
00:43:15,280 --> 00:43:19,200
on that note thanks very much
1236
00:43:20,640 --> 00:43:24,400
thank you sean for a very stimulating
1237
00:43:23,359 --> 00:43:27,520
talk that
1238
00:43:24,400 --> 00:43:30,000
took us well from paris to senegal
1239
00:43:27,520 --> 00:43:30,880
and somehow we looped in china in the
1240
00:43:30,000 --> 00:43:33,920
middle
1241
00:43:30,880 --> 00:43:36,480
and our third speaker is going to be
1242
00:43:33,920 --> 00:43:38,400
wang yo who is a phd candidate in
1243
00:43:36,480 --> 00:43:40,319
history at ucla
1244
00:43:38,400 --> 00:43:41,599
at the intersection of environmental and
1245
00:43:40,319 --> 00:43:43,440
economic history
1246
00:43:41,599 --> 00:43:45,520
her dissertation examines the
1247
00:43:43,440 --> 00:43:47,359
establishment and evolution of communal
1248
00:43:45,520 --> 00:43:50,000
water government governance
1249
00:43:47,359 --> 00:43:51,359
and early modern gennad from the period
1250
00:43:50,000 --> 00:43:54,960
1600
1251
00:43:51,359 --> 00:43:55,359
through 1850 and so uh i'm gonna turn it
1252
00:43:54,960 --> 00:43:58,800
over
1253
00:43:55,359 --> 00:44:02,160
to yo to share her screen and
1254
00:43:58,800 --> 00:44:04,560
take it away thank you so much professor
1255
00:44:02,160 --> 00:44:05,359
barry and it's definitely an honor to be
1256
00:44:04,560 --> 00:44:09,440
here
1257
00:44:05,359 --> 00:44:12,160
and let me share my screen
1258
00:44:09,440 --> 00:44:13,200
so as you can see i was googling like
1259
00:44:12,160 --> 00:44:17,760
the magic zone
1260
00:44:13,200 --> 00:44:21,040
and so
1261
00:44:17,760 --> 00:44:24,560
can you can you see the screen
1262
00:44:21,040 --> 00:44:24,560
yes awesome
1263
00:44:28,640 --> 00:44:34,960
so on as as professor barry
1264
00:44:32,640 --> 00:44:37,119
says made anticipation exams the local
1265
00:44:34,960 --> 00:44:40,480
water governance of early modern jannan
1266
00:44:37,119 --> 00:44:42,560
and this talk is a part of it and it's
1267
00:44:40,480 --> 00:44:46,160
still an ongoing project so i really
1268
00:44:42,560 --> 00:44:46,160
look forward to your comments
1269
00:44:46,960 --> 00:44:51,200
so after the two wonderful talks on
1270
00:44:49,200 --> 00:44:53,359
contemporary china i would like to bring
1271
00:44:51,200 --> 00:44:55,599
us back to the qing empire
1272
00:44:53,359 --> 00:44:57,440
and explore a small but important region
1273
00:44:55,599 --> 00:44:59,920
of it the china areas
1274
00:44:57,440 --> 00:45:00,560
as you can see it's actually quite small
1275
00:44:59,920 --> 00:45:05,839
region
1276
00:45:00,560 --> 00:45:08,560
given the entire territory
1277
00:45:05,839 --> 00:45:10,240
and geographically china often refers to
1278
00:45:08,560 --> 00:45:12,160
eight prefectures and
1279
00:45:10,240 --> 00:45:14,480
one department in the thousand zhang
1280
00:45:12,160 --> 00:45:15,760
sioux province and western georgian
1281
00:45:14,480 --> 00:45:18,160
province
1282
00:45:15,760 --> 00:45:18,800
is china's economic and cultural center
1283
00:45:18,160 --> 00:45:21,599
for
1284
00:45:18,800 --> 00:45:23,359
millennia and today is often known as
1285
00:45:21,599 --> 00:45:26,079
the greater shanghai area
1286
00:45:23,359 --> 00:45:28,160
which first confirmed its economic and
1287
00:45:26,079 --> 00:45:31,760
cultural importance
1288
00:45:28,160 --> 00:45:34,240
known as on watery land or sri shang
1289
00:45:31,760 --> 00:45:35,920
china and its agricultural productivity
1290
00:45:34,240 --> 00:45:38,480
and economic prosperity
1291
00:45:35,920 --> 00:45:40,560
heavily relies on intensive water
1292
00:45:38,480 --> 00:45:43,359
management
1293
00:45:40,560 --> 00:45:45,920
however we often heard criticisms of
1294
00:45:43,359 --> 00:45:47,119
dysfunctional hydronic infrastructures
1295
00:45:45,920 --> 00:45:49,760
in poems
1296
00:45:47,119 --> 00:45:52,079
agricultural and hydrogen treatises and
1297
00:45:49,760 --> 00:45:54,480
official and private histories
1298
00:45:52,079 --> 00:45:55,760
in many cases there were blames against
1299
00:45:54,480 --> 00:45:58,880
idol farmers
1300
00:45:55,760 --> 00:46:02,319
who failed to match their water systems
1301
00:45:58,880 --> 00:46:06,160
to be fair managing water is never easy
1302
00:46:02,319 --> 00:46:08,640
for community indeed numerous social
1303
00:46:06,160 --> 00:46:10,960
science studies have demonstrated that
1304
00:46:08,640 --> 00:46:13,599
communal resource management especially
1305
00:46:10,960 --> 00:46:15,839
those require large scale coordination
1306
00:46:13,599 --> 00:46:16,720
with severe structural challenges
1307
00:46:15,839 --> 00:46:19,200
therefore
1308
00:46:16,720 --> 00:46:21,119
political scientists economists or
1309
00:46:19,200 --> 00:46:23,599
social scientists in general
1310
00:46:21,119 --> 00:46:24,640
often argue that communities
1311
00:46:23,599 --> 00:46:26,560
unsurprisingly
1312
00:46:24,640 --> 00:46:27,680
especially those non-western rural
1313
00:46:26,560 --> 00:46:31,200
communities
1314
00:46:27,680 --> 00:46:33,760
cannot manage their water resources or
1315
00:46:31,200 --> 00:46:35,760
resources in general and so it is
1316
00:46:33,760 --> 00:46:37,440
crucial to have the government or the
1317
00:46:35,760 --> 00:46:40,960
market forces to step
1318
00:46:37,440 --> 00:46:42,880
in likewise histories of earning more
1319
00:46:40,960 --> 00:46:45,280
modern china asserts that
1320
00:46:42,880 --> 00:46:46,640
farmers were incapable of coordinating
1321
00:46:45,280 --> 00:46:49,920
on water governance
1322
00:46:46,640 --> 00:46:52,079
and the state was the only resort today
1323
00:46:49,920 --> 00:46:54,240
i will reject these assumptions through
1324
00:46:52,079 --> 00:46:54,720
the research of water governance of john
1325
00:46:54,240 --> 00:46:58,480
m
1326
00:46:54,720 --> 00:47:01,599
especially that of one river system
1327
00:46:58,480 --> 00:47:03,920
the taiping river here
1328
00:47:01,599 --> 00:47:05,040
ran around about 10 miles in the
1329
00:47:03,920 --> 00:47:07,760
dangyang county
1330
00:47:05,040 --> 00:47:10,000
jinjong prefecture and received water
1331
00:47:07,760 --> 00:47:12,240
from the yangtze river
1332
00:47:10,000 --> 00:47:14,720
not only the youngs river has been the
1333
00:47:12,240 --> 00:47:17,359
largest longest river in asia
1334
00:47:14,720 --> 00:47:21,200
and even today it has an average flow of
1335
00:47:17,359 --> 00:47:23,920
1.1 million cubic feet per second
1336
00:47:21,200 --> 00:47:26,720
although comes also also comes with the
1337
00:47:23,920 --> 00:47:28,800
young's water with the scent it carries
1338
00:47:26,720 --> 00:47:31,200
as long as the riverbed was properly
1339
00:47:28,800 --> 00:47:31,440
dredged the taiping river could irrigate
1340
00:47:31,200 --> 00:47:35,040
an
1341
00:47:31,440 --> 00:47:38,160
area of eight square miles with about 30
1342
00:47:35,040 --> 00:47:38,800
30 000 more of land and benefited about
1343
00:47:38,160 --> 00:47:41,920
80
1344
00:47:38,800 --> 00:47:45,760
settlements alongside the river
1345
00:47:41,920 --> 00:47:49,440
as we can see at least between 1653
1346
00:47:45,760 --> 00:47:50,079
and 1820 the 10 mile river was regularly
1347
00:47:49,440 --> 00:47:53,040
dredged
1348
00:47:50,079 --> 00:47:54,960
13 times all river works were under
1349
00:47:53,040 --> 00:47:58,400
little official intervention
1350
00:47:54,960 --> 00:47:59,200
and was a collective achievement of over
1351
00:47:58,400 --> 00:48:02,960
3 000
1352
00:47:59,200 --> 00:48:04,720
households alongside the river
1353
00:48:02,960 --> 00:48:06,160
considering the structural challenges
1354
00:48:04,720 --> 00:48:08,079
the large-scale cooperation
1355
00:48:06,160 --> 00:48:09,280
faced and these well-received
1356
00:48:08,079 --> 00:48:12,480
assumptions
1357
00:48:09,280 --> 00:48:14,640
we have to ask how did they make it or
1358
00:48:12,480 --> 00:48:16,640
how did farmers in the typing basin
1359
00:48:14,640 --> 00:48:19,040
responded to the challenges
1360
00:48:16,640 --> 00:48:20,880
facing communal resource management and
1361
00:48:19,040 --> 00:48:24,880
successfully manage a river
1362
00:48:20,880 --> 00:48:24,880
that was as long as 10 miles
1363
00:48:25,200 --> 00:48:31,280
to further answer this question today
1364
00:48:28,559 --> 00:48:32,000
i will examine the residential part of
1365
00:48:31,280 --> 00:48:33,760
chiang mai
1366
00:48:32,000 --> 00:48:35,760
that facilitated the long-term
1367
00:48:33,760 --> 00:48:38,160
intervention cooperation
1368
00:48:35,760 --> 00:48:39,920
i will also explore the first hydronic
1369
00:48:38,160 --> 00:48:42,720
reform in the basin
1370
00:48:39,920 --> 00:48:43,280
which how especially how farmers set
1371
00:48:42,720 --> 00:48:46,000
rules
1372
00:48:43,280 --> 00:48:49,200
to allocate laborers and water benefits
1373
00:48:46,000 --> 00:48:52,400
among vintages
1374
00:48:49,200 --> 00:48:54,319
compared with large vintages in other
1375
00:48:52,400 --> 00:48:55,440
densely populated regions such as the
1376
00:48:54,319 --> 00:48:58,079
south china or
1377
00:48:55,440 --> 00:48:59,040
north china plain german sediments were
1378
00:48:58,079 --> 00:49:02,000
often small
1379
00:48:59,040 --> 00:49:04,880
dispersed and often made of uh made up
1380
00:49:02,000 --> 00:49:08,319
of people from the same petrol nino 9
1381
00:49:04,880 --> 00:49:11,119
or the same ninj and so this
1382
00:49:08,319 --> 00:49:13,760
is the south china or this is north
1383
00:49:11,119 --> 00:49:13,760
china plain
1384
00:49:13,920 --> 00:49:20,720
um like and also those
1385
00:49:17,280 --> 00:49:22,800
large multi-synonym villages in
1386
00:49:20,720 --> 00:49:23,839
also tend to further divide it into
1387
00:49:22,800 --> 00:49:26,240
smaller uni
1388
00:49:23,839 --> 00:49:28,240
settlements while their counterparts in
1389
00:49:26,240 --> 00:49:30,240
north china and south china
1390
00:49:28,240 --> 00:49:32,160
turned to stay as large integrated
1391
00:49:30,240 --> 00:49:35,119
communities
1392
00:49:32,160 --> 00:49:38,000
let's notice by scholars uh is that even
1393
00:49:35,119 --> 00:49:39,839
within a small single surname segment
1394
00:49:38,000 --> 00:49:41,920
people of different branches might
1395
00:49:39,839 --> 00:49:42,640
further divide it into smaller social
1396
00:49:41,920 --> 00:49:45,359
units
1397
00:49:42,640 --> 00:49:47,359
which i term multi-layered lineage
1398
00:49:45,359 --> 00:49:49,119
identity
1399
00:49:47,359 --> 00:49:50,559
so this residential parting and
1400
00:49:49,119 --> 00:49:53,440
multi-layered lineage
1401
00:49:50,559 --> 00:49:55,920
identity are well manifested by the
1402
00:49:53,440 --> 00:49:58,240
jungle lineage of the typing basin
1403
00:49:55,920 --> 00:49:59,200
all the charts here recognized as soon
1404
00:49:58,240 --> 00:50:01,920
official
1405
00:49:59,200 --> 00:50:03,920
as a shared male ancestor indicating a
1406
00:50:01,920 --> 00:50:07,760
shared image identity
1407
00:50:03,920 --> 00:50:10,160
except for a fury ritual performance
1408
00:50:07,760 --> 00:50:12,319
this lineage did not wear much power
1409
00:50:10,160 --> 00:50:14,880
over social and economic life
1410
00:50:12,319 --> 00:50:15,920
in everyday life despite the geographic
1411
00:50:14,880 --> 00:50:18,160
proximity
1412
00:50:15,920 --> 00:50:19,040
the child at different advantages were
1413
00:50:18,160 --> 00:50:21,200
perceived
1414
00:50:19,040 --> 00:50:22,079
perceived as distinguished distinct
1415
00:50:21,200 --> 00:50:24,839
groupings
1416
00:50:22,079 --> 00:50:26,559
posed by other lineages and by
1417
00:50:24,839 --> 00:50:28,480
themselves the first
1418
00:50:26,559 --> 00:50:29,839
division of the drones did not end at
1419
00:50:28,480 --> 00:50:33,520
the vintage level
1420
00:50:29,839 --> 00:50:37,520
for example in 1949 all the proximity
1421
00:50:33,520 --> 00:50:37,839
uh 70 households at the single surname
1422
00:50:37,520 --> 00:50:41,680
should
1423
00:50:37,839 --> 00:50:44,319
diving belonged to 12 branches
1424
00:50:41,680 --> 00:50:45,119
and resided in three helmets at the
1425
00:50:44,319 --> 00:50:48,160
north
1426
00:50:45,119 --> 00:50:50,240
middle and southern parts of the vintage
1427
00:50:48,160 --> 00:50:52,640
funerals and weddings were only attended
1428
00:50:50,240 --> 00:50:55,200
by people from the same branch
1429
00:50:52,640 --> 00:50:57,359
and the three jungle segments within the
1430
00:50:55,200 --> 00:51:00,160
vintage had little social interactions
1431
00:50:57,359 --> 00:51:00,160
with each other
1432
00:51:00,400 --> 00:51:04,480
for many scholars the special this
1433
00:51:02,880 --> 00:51:06,160
special residential partner
1434
00:51:04,480 --> 00:51:07,760
doomed john and to dysfunctional
1435
00:51:06,160 --> 00:51:10,319
hydronic coordination
1436
00:51:07,760 --> 00:51:12,400
beyond the sediment or vantage level
1437
00:51:10,319 --> 00:51:14,640
however i tend to argue that
1438
00:51:12,400 --> 00:51:17,440
the kinship ties allow the sediment to
1439
00:51:14,640 --> 00:51:19,760
serve as a unit of great cooperation
1440
00:51:17,440 --> 00:51:22,000
more importantly the combination of
1441
00:51:19,760 --> 00:51:24,800
small and dispersed settlements
1442
00:51:22,000 --> 00:51:26,319
and proper kinship ties facilitated the
1443
00:51:24,800 --> 00:51:28,480
communal cooperation
1444
00:51:26,319 --> 00:51:30,000
including collective water governments
1445
00:51:28,480 --> 00:51:31,920
of the taiping river
1446
00:51:30,000 --> 00:51:34,720
for more details let's turn to the
1447
00:51:31,920 --> 00:51:34,720
riverworks
1448
00:51:35,440 --> 00:51:42,079
initiated in 1750 and 1653
1449
00:51:39,680 --> 00:51:43,520
the taiping riverworks suing experienced
1450
00:51:42,079 --> 00:51:45,680
a lack of neighbor
1451
00:51:43,520 --> 00:51:48,160
in its second dredging attempt which is
1452
00:51:45,680 --> 00:51:50,160
in 1775
1453
00:51:48,160 --> 00:51:52,640
as many villagers along the reef
1454
00:51:50,160 --> 00:51:53,520
alongside river refuse to contribute to
1455
00:51:52,640 --> 00:51:57,200
the river
1456
00:51:53,520 --> 00:51:57,680
or to provide the labor this is actually
1457
00:51:57,200 --> 00:51:59,440
a
1458
00:51:57,680 --> 00:52:01,839
challenge inherited in communal
1459
00:51:59,440 --> 00:52:02,640
riverworks or communal coordination at
1460
00:52:01,839 --> 00:52:05,599
large
1461
00:52:02,640 --> 00:52:06,480
without the compulsory power the state
1462
00:52:05,599 --> 00:52:09,440
or the market
1463
00:52:06,480 --> 00:52:11,359
has the communities could not coerce
1464
00:52:09,440 --> 00:52:14,400
their other villagers
1465
00:52:11,359 --> 00:52:17,359
to to contribute to the shared
1466
00:52:14,400 --> 00:52:18,640
water system to implement these local
1467
00:52:17,359 --> 00:52:21,520
and collective
1468
00:52:18,640 --> 00:52:23,359
project participating communities had
1469
00:52:21,520 --> 00:52:26,000
the arduous persuade
1470
00:52:23,359 --> 00:52:27,599
negotiate and coordinate with all
1471
00:52:26,000 --> 00:52:31,760
benefited vintages
1472
00:52:27,599 --> 00:52:33,520
and by 1683 after years long painful but
1473
00:52:31,760 --> 00:52:34,960
fruitful negotiations
1474
00:52:33,520 --> 00:52:37,760
the water control enterprise
1475
00:52:34,960 --> 00:52:41,520
successfully implemented a serious rules
1476
00:52:37,760 --> 00:52:41,520
to solve this labor scarcity
1477
00:52:41,920 --> 00:52:48,240
at the center of this reform was
1478
00:52:45,200 --> 00:52:52,240
on the rules to allocate laborers
1479
00:52:48,240 --> 00:52:54,480
and also distribute water benefits
1480
00:52:52,240 --> 00:52:55,440
like many communal hydraulic projects of
1481
00:52:54,480 --> 00:52:58,000
the time
1482
00:52:55,440 --> 00:53:00,400
farmers in the typing basin shared their
1483
00:52:58,000 --> 00:53:01,200
hydronic responsibilities in proportion
1484
00:53:00,400 --> 00:53:03,520
to
1485
00:53:01,200 --> 00:53:05,040
what they called benefited land or
1486
00:53:03,520 --> 00:53:08,640
shoney 2d
1487
00:53:05,040 --> 00:53:10,800
this was regulated that it was regulated
1488
00:53:08,640 --> 00:53:13,520
that every 20 move of land
1489
00:53:10,800 --> 00:53:15,599
benefiting from the water governance
1490
00:53:13,520 --> 00:53:17,920
should contribute a labor
1491
00:53:15,599 --> 00:53:20,960
we should notice that the benefited land
1492
00:53:17,920 --> 00:53:22,559
was actually a very ambiguous concept
1493
00:53:20,960 --> 00:53:24,960
depending on how sufficient
1494
00:53:22,559 --> 00:53:25,599
sophisticated existing water networks
1495
00:53:24,960 --> 00:53:28,000
were
1496
00:53:25,599 --> 00:53:28,880
and how efficiently carried the water to
1497
00:53:28,000 --> 00:53:31,520
the irrigation
1498
00:53:28,880 --> 00:53:33,280
site the area of benefited land could
1499
00:53:31,520 --> 00:53:36,000
vary significantly
1500
00:53:33,280 --> 00:53:36,319
which left great rooms of negotiation
1501
00:53:36,000 --> 00:53:40,240
and
1502
00:53:36,319 --> 00:53:42,160
bargaining here the small dispersed
1503
00:53:40,240 --> 00:53:45,440
residential part partner facilitated the
1504
00:53:42,160 --> 00:53:48,000
labor mobilization in at least two ways
1505
00:53:45,440 --> 00:53:50,480
first the proximity between segments
1506
00:53:48,000 --> 00:53:53,280
made land recognition
1507
00:53:50,480 --> 00:53:55,599
and land trade difficult to conceal
1508
00:53:53,280 --> 00:53:56,880
secondly the small segments were less
1509
00:53:55,599 --> 00:53:59,280
likely to object
1510
00:53:56,880 --> 00:54:00,160
collective decisions and participating
1511
00:53:59,280 --> 00:54:02,559
communities
1512
00:54:00,160 --> 00:54:03,359
could readily generate enough social
1513
00:54:02,559 --> 00:54:06,400
pressures
1514
00:54:03,359 --> 00:54:09,200
and persuade each other to claim a fair
1515
00:54:06,400 --> 00:54:13,040
amount of labor
1516
00:54:09,200 --> 00:54:15,119
more importantly the reform of 1683
1517
00:54:13,040 --> 00:54:16,800
guaranteed riverwork contribution with
1518
00:54:15,119 --> 00:54:19,760
the elaborate rules on
1519
00:54:16,800 --> 00:54:21,760
sharing water benefits generally i
1520
00:54:19,760 --> 00:54:24,240
interpreted the set of rules
1521
00:54:21,760 --> 00:54:25,760
in the frame of stick and carrot with
1522
00:54:24,240 --> 00:54:27,680
additional arrangement to solve
1523
00:54:25,760 --> 00:54:29,920
potential conflicts and guarantee a
1524
00:54:27,680 --> 00:54:32,400
smooth cooperation between upstream and
1525
00:54:29,920 --> 00:54:34,559
downstream
1526
00:54:32,400 --> 00:54:36,880
let's come to the stick first and
1527
00:54:34,559 --> 00:54:39,520
foremost participating communities
1528
00:54:36,880 --> 00:54:41,040
announced the exclusive strategy to
1529
00:54:39,520 --> 00:54:43,599
reserve the benefits
1530
00:54:41,040 --> 00:54:44,720
of riverworks exclusively for their
1531
00:54:43,599 --> 00:54:46,720
contributors
1532
00:54:44,720 --> 00:54:48,720
which motivates segments to continue to
1533
00:54:46,720 --> 00:54:51,040
contribute for public affairs
1534
00:54:48,720 --> 00:54:53,040
the commitment ability to match what
1535
00:54:51,040 --> 00:54:54,799
benefits was contribution
1536
00:54:53,040 --> 00:54:57,520
and to implement the exclusive
1537
00:54:54,799 --> 00:54:59,359
strategies was manifested in the efforts
1538
00:54:57,520 --> 00:55:02,480
to prevent the knee lineage
1539
00:54:59,359 --> 00:55:05,200
from accessing the taiping river so
1540
00:55:02,480 --> 00:55:06,720
this is actually a lawsuit it starts
1541
00:55:05,200 --> 00:55:09,920
with the miniature uh
1542
00:55:06,720 --> 00:55:12,480
so the lean image resided right next to
1543
00:55:09,920 --> 00:55:15,280
the southern end of the typing basin
1544
00:55:12,480 --> 00:55:16,640
and never contribute to the riverworks
1545
00:55:15,280 --> 00:55:20,160
after a severe doubt
1546
00:55:16,640 --> 00:55:20,640
in 1775 the knees found the taiping
1547
00:55:20,160 --> 00:55:22,799
river
1548
00:55:20,640 --> 00:55:24,000
an increasingly appealing source of
1549
00:55:22,799 --> 00:55:27,680
water
1550
00:55:24,000 --> 00:55:29,040
as a reminder so the taiping river was
1551
00:55:27,680 --> 00:55:32,000
timely dredged
1552
00:55:29,040 --> 00:55:34,720
by the 1773 and act received the basin
1553
00:55:32,000 --> 00:55:37,200
from the drought
1554
00:55:34,720 --> 00:55:38,079
so to access the typing flows the knees
1555
00:55:37,200 --> 00:55:41,520
tried to destroy
1556
00:55:38,079 --> 00:55:43,760
a dam that blocked the taipei wall river
1557
00:55:41,520 --> 00:55:46,240
in front of their vintages and farmers
1558
00:55:43,760 --> 00:55:48,799
of the typing basin were outraged
1559
00:55:46,240 --> 00:55:50,880
in order to protect their water benefits
1560
00:55:48,799 --> 00:55:52,880
people launched an extremely costly
1561
00:55:50,880 --> 00:55:55,680
lawsuit against the knees
1562
00:55:52,880 --> 00:55:56,400
after spending over 1 000 tails of
1563
00:55:55,680 --> 00:55:58,799
silver
1564
00:55:56,400 --> 00:56:00,880
and at least three years of time the
1565
00:55:58,799 --> 00:56:01,520
typing basin won the lawsuit and
1566
00:56:00,880 --> 00:56:05,359
prevented his
1567
00:56:01,520 --> 00:56:07,760
needs from receiving water benefits
1568
00:56:05,359 --> 00:56:10,240
by taking pains to reserve the water
1569
00:56:07,760 --> 00:56:11,440
benefits exclusively for the riverworks
1570
00:56:10,240 --> 00:56:13,359
contributors
1571
00:56:11,440 --> 00:56:14,559
the communities of the taiping basin
1572
00:56:13,359 --> 00:56:16,559
motivated managers
1573
00:56:14,559 --> 00:56:18,480
to claim their benefited land and
1574
00:56:16,559 --> 00:56:20,720
largely resolve the issue of labor
1575
00:56:18,480 --> 00:56:23,839
security
1576
00:56:20,720 --> 00:56:26,799
and together with the stake was carrot
1577
00:56:23,839 --> 00:56:29,119
the riverworks enterprise also required
1578
00:56:26,799 --> 00:56:30,000
that for every two laborers advantage
1579
00:56:29,119 --> 00:56:32,720
provided
1580
00:56:30,000 --> 00:56:34,799
it could use one water wheel for
1581
00:56:32,720 --> 00:56:36,799
irrigation during droughts
1582
00:56:34,799 --> 00:56:38,240
by linking the water world quotas with
1583
00:56:36,799 --> 00:56:40,640
the labor contribution
1584
00:56:38,240 --> 00:56:41,680
this rewarding system lured capable
1585
00:56:40,640 --> 00:56:44,720
communities
1586
00:56:41,680 --> 00:56:45,280
to contribute even more and compensated
1587
00:56:44,720 --> 00:56:48,079
them with
1588
00:56:45,280 --> 00:56:50,319
higher quarters or higher irrigation
1589
00:56:48,079 --> 00:56:52,960
capacity
1590
00:56:50,319 --> 00:56:53,839
and this is one of the many kinds of
1591
00:56:52,960 --> 00:56:55,839
water whales
1592
00:56:53,839 --> 00:56:58,960
use of the time which i found in the
1593
00:56:55,839 --> 00:57:02,160
tiangong kaiwu
1594
00:56:58,960 --> 00:57:04,640
and not only underlying the stick and
1595
00:57:02,160 --> 00:57:07,280
carrot were actually a basic assumption
1596
00:57:04,640 --> 00:57:08,240
which is what was available throughout
1597
00:57:07,280 --> 00:57:10,559
the river
1598
00:57:08,240 --> 00:57:11,680
so that all the communities were treated
1599
00:57:10,559 --> 00:57:14,000
fairly
1600
00:57:11,680 --> 00:57:15,359
however as some of us who are more
1601
00:57:14,000 --> 00:57:17,920
familiar with uh
1602
00:57:15,359 --> 00:57:19,520
river management we should know that
1603
00:57:17,920 --> 00:57:22,640
actually in a river system
1604
00:57:19,520 --> 00:57:24,559
there are often very strong potential
1605
00:57:22,640 --> 00:57:26,400
confidence between the upstreams
1606
00:57:24,559 --> 00:57:27,920
which can receive the water earlier and
1607
00:57:26,400 --> 00:57:30,000
the downstream
1608
00:57:27,920 --> 00:57:31,200
and there were actually many hydraulic
1609
00:57:30,000 --> 00:57:34,559
operations collapsed
1610
00:57:31,200 --> 00:57:35,599
because of this conflict in the typing
1611
00:57:34,559 --> 00:57:37,599
basin
1612
00:57:35,599 --> 00:57:40,000
the communities managed to secure a
1613
00:57:37,599 --> 00:57:42,000
relatively even distribution of water
1614
00:57:40,000 --> 00:57:43,839
alongside the river by regulating
1615
00:57:42,000 --> 00:57:46,640
irrigation behaviors
1616
00:57:43,839 --> 00:57:46,960
during droughts the vintages couldn't
1617
00:57:46,640 --> 00:57:49,359
but
1618
00:57:46,960 --> 00:57:50,799
could not irrigate during the day so
1619
00:57:49,359 --> 00:57:53,920
that the tides could
1620
00:57:50,799 --> 00:57:54,960
reach downstream during the evening and
1621
00:57:53,920 --> 00:57:57,280
also during this
1622
00:57:54,960 --> 00:57:58,079
severe drought upstream communities
1623
00:57:57,280 --> 00:58:00,160
agreed
1624
00:57:58,079 --> 00:58:01,200
that they will suspend irrigating for
1625
00:58:00,160 --> 00:58:03,839
three days
1626
00:58:01,200 --> 00:58:05,920
with spring tides and assure the
1627
00:58:03,839 --> 00:58:06,960
downstream exclusive access of three
1628
00:58:05,920 --> 00:58:09,440
spring tides
1629
00:58:06,960 --> 00:58:11,680
plus a fair share of the rest the
1630
00:58:09,440 --> 00:58:14,720
communities that guarantee decent water
1631
00:58:11,680 --> 00:58:14,720
supply for all
1632
00:58:14,880 --> 00:58:19,599
facilities by the residential partners
1633
00:58:17,040 --> 00:58:21,520
and institutional principles regarding
1634
00:58:19,599 --> 00:58:22,559
mobilizing labor and ensuring water
1635
00:58:21,520 --> 00:58:24,319
benefits
1636
00:58:22,559 --> 00:58:26,559
communities in the typing basin
1637
00:58:24,319 --> 00:58:27,359
successfully sustained a water control
1638
00:58:26,559 --> 00:58:30,559
enterprise
1639
00:58:27,359 --> 00:58:32,559
for more than one century and a half
1640
00:58:30,559 --> 00:58:33,599
there are indeed more communal efforts
1641
00:58:32,559 --> 00:58:36,000
behind but i
1642
00:58:33,599 --> 00:58:38,319
will not cover them today for the time's
1643
00:58:36,000 --> 00:58:38,319
sake
1644
00:58:38,400 --> 00:58:43,520
overall with the successful
1645
00:58:40,000 --> 00:58:46,160
implementation of these rules by 1683
1646
00:58:43,520 --> 00:58:47,680
there were nearly 90 settlements that
1647
00:58:46,160 --> 00:58:50,880
contribute to the river
1648
00:58:47,680 --> 00:58:53,280
repair of the year and afterward
1649
00:58:50,880 --> 00:58:54,480
which is a huge achievement especially
1650
00:58:53,280 --> 00:58:57,599
compared with the
1651
00:58:54,480 --> 00:58:58,319
only 47 settlements three decades
1652
00:58:57,599 --> 00:59:01,599
earlier
1653
00:58:58,319 --> 00:59:04,240
when the riverwork was first launched
1654
00:59:01,599 --> 00:59:06,160
these and other designs provide the
1655
00:59:04,240 --> 00:59:07,920
institutional infrastructures for the
1656
00:59:06,160 --> 00:59:11,680
long-term water governance
1657
00:59:07,920 --> 00:59:14,240
of the typing base until at least 1821
1658
00:59:11,680 --> 00:59:16,000
and with an average once one repair
1659
00:59:14,240 --> 00:59:18,720
every 13 years
1660
00:59:16,000 --> 00:59:19,359
and also coordination among nine and
1661
00:59:18,720 --> 00:59:21,359
which all
1662
00:59:19,359 --> 00:59:24,240
under the coordination among 19 segments
1663
00:59:21,359 --> 00:59:25,920
and about 3 000 households each time
1664
00:59:24,240 --> 00:59:27,760
and all of them were undertaken by
1665
00:59:25,920 --> 00:59:30,839
farmers with little
1666
00:59:27,760 --> 00:59:33,839
uh with little intervention by the
1667
00:59:30,839 --> 00:59:33,839
officials
1668
00:59:33,920 --> 00:59:37,440
and the focus on a single river in
1669
00:59:36,319 --> 00:59:40,480
heaven we bring up
1670
00:59:37,440 --> 00:59:41,520
with a question was the typing basin
1671
00:59:40,480 --> 00:59:44,400
typical
1672
00:59:41,520 --> 00:59:46,480
or to what extent could its success shed
1673
00:59:44,400 --> 00:59:47,920
light on the jungle and water control at
1674
00:59:46,480 --> 00:59:51,119
large
1675
00:59:47,920 --> 00:59:51,680
it is a little bit hard to answer also
1676
00:59:51,119 --> 00:59:54,559
regular
1677
00:59:51,680 --> 00:59:55,680
water control was touched by many homes
1678
00:59:54,559 --> 00:59:58,720
biographies
1679
00:59:55,680 --> 01:00:01,760
and other local materials in ghana these
1680
00:59:58,720 --> 01:00:05,119
records were often brief and superficial
1681
01:00:01,760 --> 01:00:05,680
as shown in one record in 1910 and i
1682
01:00:05,119 --> 01:00:08,720
will read
1683
01:00:05,680 --> 01:00:10,880
it most minor rivers were dredged
1684
01:00:08,720 --> 01:00:12,000
annually by peasant advantages according
1685
01:00:10,880 --> 01:00:15,280
to customs
1686
01:00:12,000 --> 01:00:16,880
therefore i as many others do not record
1687
01:00:15,280 --> 01:00:19,680
these maintenances
1688
01:00:16,880 --> 01:00:21,839
you can imagine how outraged i was when
1689
01:00:19,680 --> 01:00:24,079
i was reading this document
1690
01:00:21,839 --> 01:00:26,559
but while this record confirms the
1691
01:00:24,079 --> 01:00:28,880
existence of water control regularly
1692
01:00:26,559 --> 01:00:31,040
conducted by rural communities
1693
01:00:28,880 --> 01:00:34,559
it actually delights any possibilities
1694
01:00:31,040 --> 01:00:36,799
to delineate this communal effort
1695
01:00:34,559 --> 01:00:39,520
and as the also justified these
1696
01:00:36,799 --> 01:00:42,880
quotidian practices were too trivial to
1697
01:00:39,520 --> 01:00:44,640
be worse detailing
1698
01:00:42,880 --> 01:00:46,559
and it's a time to go back to the
1699
01:00:44,640 --> 01:00:49,839
assumptions that were
1700
01:00:46,559 --> 01:00:52,079
well accepted not only in the history of
1701
01:00:49,839 --> 01:00:53,920
early modern china but also even in a
1702
01:00:52,079 --> 01:00:56,000
contemporary setting
1703
01:00:53,920 --> 01:00:57,440
however perhaps we should think that if
1704
01:00:56,000 --> 01:00:59,440
a project of the sheer
1705
01:00:57,440 --> 01:01:01,520
size and complexity of the typing
1706
01:00:59,440 --> 01:01:03,359
riverworks could be accomplished by the
1707
01:01:01,520 --> 01:01:05,520
farmers themselves
1708
01:01:03,359 --> 01:01:06,880
it perhaps the time to rethink the
1709
01:01:05,520 --> 01:01:10,240
assumptions
1710
01:01:06,880 --> 01:01:12,799
uh which we should assume that self
1711
01:01:10,240 --> 01:01:13,359
organizing hydraulic objects felt in
1712
01:01:12,799 --> 01:01:15,440
general
1713
01:01:13,359 --> 01:01:18,240
and that the state or the market was the
1714
01:01:15,440 --> 01:01:22,079
only resort
1715
01:01:18,240 --> 01:01:22,559
to conclude through the once uh 169
1716
01:01:22,079 --> 01:01:25,599
years
1717
01:01:22,559 --> 01:01:28,079
of typing river works farmers or
1718
01:01:25,599 --> 01:01:29,839
local communities demonstrate that they
1719
01:01:28,079 --> 01:01:32,160
can self-organize
1720
01:01:29,839 --> 01:01:33,359
and craft long-lasting institutions for
1721
01:01:32,160 --> 01:01:35,839
water governance and
1722
01:01:33,359 --> 01:01:37,920
alike and that the state and the market
1723
01:01:35,839 --> 01:01:39,119
will not and should not be the only
1724
01:01:37,920 --> 01:01:41,280
options
1725
01:01:39,119 --> 01:01:44,720
thank you so much for listening and i
1726
01:01:41,280 --> 01:01:44,720
look forward to your questions
1727
01:01:45,839 --> 01:01:50,079
thank you so much yo for your
1728
01:01:47,599 --> 01:01:52,720
presentation and to all of our speakers
1729
01:01:50,079 --> 01:01:53,359
and we're going to now enter the second
1730
01:01:52,720 --> 01:01:55,520
portion
1731
01:01:53,359 --> 01:01:56,880
of the event which is our dialogue
1732
01:01:55,520 --> 01:01:58,799
conversation
1733
01:01:56,880 --> 01:02:00,640
um i'll start off with a question and
1734
01:01:58,799 --> 01:02:02,079
then we'll take whatever questions we
1735
01:02:00,640 --> 01:02:03,520
have from the audience and also i want
1736
01:02:02,079 --> 01:02:05,440
to encourage our panelists
1737
01:02:03,520 --> 01:02:06,880
if you have questions for one another i
1738
01:02:05,440 --> 01:02:08,000
really want to encourage dialogue
1739
01:02:06,880 --> 01:02:11,440
amongst
1740
01:02:08,000 --> 01:02:13,119
all of us professor levine i wanted to
1741
01:02:11,440 --> 01:02:16,079
ask a quick follow-up you had
1742
01:02:13,119 --> 01:02:17,520
some really amazing images of the
1743
01:02:16,079 --> 01:02:20,240
physical transformation
1744
01:02:17,520 --> 01:02:21,359
of the sites that you visit including
1745
01:02:20,240 --> 01:02:23,520
going from
1746
01:02:21,359 --> 01:02:24,960
livestock to get to the place to
1747
01:02:23,520 --> 01:02:26,960
automobiles and the
1748
01:02:24,960 --> 01:02:28,079
build-up of cities i'm wondering if you
1749
01:02:26,960 --> 01:02:29,760
could offer
1750
01:02:28,079 --> 01:02:32,079
share some of your insights about the
1751
01:02:29,760 --> 01:02:33,760
human transformation about how this
1752
01:02:32,079 --> 01:02:35,200
technology and modernization has
1753
01:02:33,760 --> 01:02:37,599
affected the people
1754
01:02:35,200 --> 01:02:39,039
uh that you've met with and interacted
1755
01:02:37,599 --> 01:02:41,200
there over the years
1756
01:02:39,039 --> 01:02:42,240
i mean i remember visiting tibet 1998
1757
01:02:41,200 --> 01:02:44,880
and was shocked when
1758
01:02:42,240 --> 01:02:46,319
a monk reached into his rope and pulled
1759
01:02:44,880 --> 01:02:47,200
out a cell phone i didn't even have a
1760
01:02:46,319 --> 01:02:50,559
cell phone in
1761
01:02:47,200 --> 01:02:52,720
1998 but the
1762
01:02:50,559 --> 01:02:54,480
the rapid pace of modernization how do
1763
01:02:52,720 --> 01:02:55,039
you see especially your topics that you
1764
01:02:54,480 --> 01:02:56,559
study
1765
01:02:55,039 --> 01:02:58,799
in terms of marriage and household
1766
01:02:56,559 --> 01:03:01,359
systems how have you seen those
1767
01:02:58,799 --> 01:03:02,000
uh structures transformed due to
1768
01:03:01,359 --> 01:03:05,520
technology
1769
01:03:02,000 --> 01:03:06,480
and modernization i think tibetans are
1770
01:03:05,520 --> 01:03:08,160
sort of on the
1771
01:03:06,480 --> 01:03:09,760
the lower end of any kind of
1772
01:03:08,160 --> 01:03:12,559
technological
1773
01:03:09,760 --> 01:03:14,559
access so that my i know this must have
1774
01:03:12,559 --> 01:03:15,280
been a classy monk with a with a cell
1775
01:03:14,559 --> 01:03:17,280
phone
1776
01:03:15,280 --> 01:03:19,760
so tibetans have like fifth hand cell
1777
01:03:17,280 --> 01:03:22,240
phones that that they use to stand
1778
01:03:19,760 --> 01:03:24,799
in touch with close relatives and that
1779
01:03:22,240 --> 01:03:27,440
beat up old cars
1780
01:03:24,799 --> 01:03:28,079
but in these areas there are a lot of
1781
01:03:27,440 --> 01:03:30,240
chinese
1782
01:03:28,079 --> 01:03:33,359
business people coming in and also a lot
1783
01:03:30,240 --> 01:03:36,640
of chinese tourists as you may know it's
1784
01:03:33,359 --> 01:03:39,119
uh an attractive site for
1785
01:03:36,640 --> 01:03:40,400
chinese of a certain kind of uh cultural
1786
01:03:39,119 --> 01:03:44,240
sensibility to
1787
01:03:40,400 --> 01:03:46,960
to travel to tibetan regions and
1788
01:03:44,240 --> 01:03:48,079
it's expensive it's rare it's it's
1789
01:03:46,960 --> 01:03:50,880
unique and so
1790
01:03:48,079 --> 01:03:52,480
a lot of them are doing it and so
1791
01:03:50,880 --> 01:03:56,319
chinese businessmen have come
1792
01:03:52,480 --> 01:03:56,960
in to to earn money from providing food
1793
01:03:56,319 --> 01:04:00,880
and
1794
01:03:56,960 --> 01:04:04,640
and hotels to the their compatriots
1795
01:04:00,880 --> 01:04:06,400
hot chinese um the way to
1796
01:04:04,640 --> 01:04:08,240
there's only one way the tibetans have
1797
01:04:06,400 --> 01:04:09,760
gotten rich in recent past and i don't
1798
01:04:08,240 --> 01:04:11,839
know if any of you know about this but
1799
01:04:09,760 --> 01:04:15,760
it's caterpillar fungus
1800
01:04:11,839 --> 01:04:18,559
which is a us an herb that grows at very
1801
01:04:15,760 --> 01:04:21,760
high altitudes and it supposedly has
1802
01:04:18,559 --> 01:04:22,160
medical and aphrodisiac properties and
1803
01:04:21,760 --> 01:04:24,559
so
1804
01:04:22,160 --> 01:04:27,039
those people who are in areas which are
1805
01:04:24,559 --> 01:04:29,839
rich in this in this substance
1806
01:04:27,039 --> 01:04:30,319
have managed to get wealthy but they
1807
01:04:29,839 --> 01:04:32,000
don't
1808
01:04:30,319 --> 01:04:34,880
really know how to invest the money so
1809
01:04:32,000 --> 01:04:36,480
that the wealth is often quickly lost
1810
01:04:34,880 --> 01:04:38,079
there are a lot of people who are moving
1811
01:04:36,480 --> 01:04:41,760
to chengdu and
1812
01:04:38,079 --> 01:04:44,640
and um those with
1813
01:04:41,760 --> 01:04:45,359
with resources but by and large i think
1814
01:04:44,640 --> 01:04:47,200
there
1815
01:04:45,359 --> 01:04:49,920
it's a population that finds it very
1816
01:04:47,200 --> 01:04:52,799
acts very difficult to access
1817
01:04:49,920 --> 01:04:54,400
um the benefits of development in modern
1818
01:04:52,799 --> 01:04:56,720
china because they lack language
1819
01:04:54,400 --> 01:04:59,839
facility most of them they lack
1820
01:04:56,720 --> 01:05:02,160
access to good educations and they're
1821
01:04:59,839 --> 01:05:04,559
mostly been on the losing end and now
1822
01:05:02,160 --> 01:05:06,240
i've been trying to find current good
1823
01:05:04,559 --> 01:05:08,240
statistics and i just haven't been able
1824
01:05:06,240 --> 01:05:10,480
to do so to illustrate
1825
01:05:08,240 --> 01:05:11,839
things like life expectancy years of
1826
01:05:10,480 --> 01:05:13,920
education
1827
01:05:11,839 --> 01:05:16,079
the kinds of jobs that people are are
1828
01:05:13,920 --> 01:05:18,400
having of course a small minority are
1829
01:05:16,079 --> 01:05:21,440
succeeding but the vast majority
1830
01:05:18,400 --> 01:05:23,200
are really being left behind and the
1831
01:05:21,440 --> 01:05:25,359
and depressed by losing their
1832
01:05:23,200 --> 01:05:29,520
livelihoods and not being able to
1833
01:05:25,359 --> 01:05:32,960
find a new way of living to substitute
1834
01:05:29,520 --> 01:05:36,400
thank you we have a question from
1835
01:05:32,960 --> 01:05:38,880
yoonpoul young for sean
1836
01:05:36,400 --> 01:05:40,640
thank you for this fascinating talk as
1837
01:05:38,880 --> 01:05:43,039
we all know irmavepe was released in
1838
01:05:40,640 --> 01:05:43,760
1996 and hong kong got taken over by
1839
01:05:43,039 --> 01:05:46,799
china
1840
01:05:43,760 --> 01:05:49,119
in 1997. i'm wondering how you use this
1841
01:05:46,799 --> 01:05:50,480
film to conceptualize that convoluted
1842
01:05:49,119 --> 01:05:52,640
political cultural
1843
01:05:50,480 --> 01:05:53,760
effective relationship between this
1844
01:05:52,640 --> 01:05:57,440
french film
1845
01:05:53,760 --> 01:05:57,440
the united kingdom and china
1846
01:05:58,160 --> 01:06:02,319
oh thank you for the question i think
1847
01:06:00,400 --> 01:06:06,079
you know for me i don't think
1848
01:06:02,319 --> 01:06:09,119
china signifies in a stable fashion
1849
01:06:06,079 --> 01:06:11,599
normatively so but we act as if it does
1850
01:06:09,119 --> 01:06:12,559
so i think when i read in the press new
1851
01:06:11,599 --> 01:06:14,319
york times or whatever
1852
01:06:12,559 --> 01:06:15,680
when they say china that's supposed to
1853
01:06:14,319 --> 01:06:17,599
mean something
1854
01:06:15,680 --> 01:06:18,880
and i suppose it's supposed to mean like
1855
01:06:17,599 --> 01:06:21,839
han chinese
1856
01:06:18,880 --> 01:06:22,880
more urban oriented chinese folks i
1857
01:06:21,839 --> 01:06:26,000
think
1858
01:06:22,880 --> 01:06:29,359
but it tends not to describe
1859
01:06:26,000 --> 01:06:33,200
either linguistic or ethnic minorities
1860
01:06:29,359 --> 01:06:36,640
among other things so for me i i like um
1861
01:06:33,200 --> 01:06:38,559
uh jungle new because she signifies
1862
01:06:36,640 --> 01:06:40,160
in a hybrid way anyway i mean she's from
1863
01:06:38,559 --> 01:06:41,200
england right so she came to hong kong
1864
01:06:40,160 --> 01:06:44,240
to be a model
1865
01:06:41,200 --> 01:06:45,599
and a movie star and she i think
1866
01:06:44,240 --> 01:06:46,880
she her she speaks english better than
1867
01:06:45,599 --> 01:06:47,520
she speaks chinese i mean she doesn't
1868
01:06:46,880 --> 01:06:49,839
she doesn't
1869
01:06:47,520 --> 01:06:51,760
hold national signification that way and
1870
01:06:49,839 --> 01:06:53,920
i think that's partly why she interests
1871
01:06:51,760 --> 01:06:55,039
me because she's being used then by this
1872
01:06:53,920 --> 01:06:56,720
european director in a kind of
1873
01:06:55,039 --> 01:07:00,079
orientalist way to start
1874
01:06:56,720 --> 01:07:02,240
to sort of map china onto france
1875
01:07:00,079 --> 01:07:03,680
and he seems unaware that that's not
1876
01:07:02,240 --> 01:07:05,200
going to work well so i think that's
1877
01:07:03,680 --> 01:07:07,280
part of the part of her
1878
01:07:05,200 --> 01:07:09,760
um part of the complicated politics is
1879
01:07:07,280 --> 01:07:12,640
also thinking through like oh well
1880
01:07:09,760 --> 01:07:13,839
how do individuals signify those things
1881
01:07:12,640 --> 01:07:15,599
i really haven't thought about it in
1882
01:07:13,839 --> 01:07:17,839
relation to
1883
01:07:15,599 --> 01:07:19,200
hong kong in the last couple years
1884
01:07:17,839 --> 01:07:20,640
because there's been such radical
1885
01:07:19,200 --> 01:07:23,200
transformation and i
1886
01:07:20,640 --> 01:07:24,079
am a bit slow so i'm not sure how that's
1887
01:07:23,200 --> 01:07:27,440
i can't i don't
1888
01:07:24,079 --> 01:07:29,119
have a read on how those earlier
1889
01:07:27,440 --> 01:07:30,799
cultural iterations are earlier because
1890
01:07:29,119 --> 01:07:32,319
of cultural icons that signified hong
1891
01:07:30,799 --> 01:07:32,960
kong student of a certain moment now
1892
01:07:32,319 --> 01:07:35,440
signify
1893
01:07:32,960 --> 01:07:36,480
because so much has transformed in such
1894
01:07:35,440 --> 01:07:38,400
a short time
1895
01:07:36,480 --> 01:07:40,720
and i feel like i'm catching up to that
1896
01:07:38,400 --> 01:07:43,599
so i certainly will be curious
1897
01:07:40,720 --> 01:07:44,640
i think um france on the other hand is a
1898
01:07:43,599 --> 01:07:46,319
little bit easier because
1899
01:07:44,640 --> 01:07:47,760
you know it it imagines itself as much
1900
01:07:46,319 --> 01:07:49,760
more stable and so
1901
01:07:47,760 --> 01:07:51,920
when it's faced with things like
1902
01:07:49,760 --> 01:07:54,000
immigration issues it just it
1903
01:07:51,920 --> 01:07:56,920
it kind of the national discourse
1904
01:07:54,000 --> 01:07:59,359
reverts to a kind of very
1905
01:07:56,920 --> 01:08:00,079
patriarchal nationalist kind of rhetoric
1906
01:07:59,359 --> 01:08:02,480
that you can
1907
01:08:00,079 --> 01:08:03,839
that's easy to recognize and critique um
1908
01:08:02,480 --> 01:08:05,280
so i guess i'll stop there but i
1909
01:08:03,839 --> 01:08:06,559
i mean it's a good question i guess i
1910
01:08:05,280 --> 01:08:08,559
have to think through it more in terms
1911
01:08:06,559 --> 01:08:13,200
of the contemporary resonances of
1912
01:08:08,559 --> 01:08:16,080
of hong kong in france today
1913
01:08:13,200 --> 01:08:17,839
thank you there's another question from
1914
01:08:16,080 --> 01:08:20,799
donald mu
1915
01:08:17,839 --> 01:08:22,799
it might be off topic somewhat ucla has
1916
01:08:20,799 --> 01:08:23,359
a good program and i'm curious about its
1917
01:08:22,799 --> 01:08:25,600
program
1918
01:08:23,359 --> 01:08:27,199
seeing the map in sixteen hundred to
1919
01:08:25,600 --> 01:08:28,239
eighteen hundred showed in wang yo's
1920
01:08:27,199 --> 01:08:31,040
presentation
1921
01:08:28,239 --> 01:08:32,640
the land of china had shrank quite a lot
1922
01:08:31,040 --> 01:08:34,640
china lost three hundred and fifty
1923
01:08:32,640 --> 01:08:37,520
thousand square miles of land
1924
01:08:34,640 --> 01:08:39,359
including sakhalin island to russia is
1925
01:08:37,520 --> 01:08:41,679
there any studying of that history and
1926
01:08:39,359 --> 01:08:44,640
its implications to modern china
1927
01:08:41,679 --> 01:08:44,880
and russia's relationship yo do you want
1928
01:08:44,640 --> 01:08:48,159
to
1929
01:08:44,880 --> 01:08:50,319
take that on i'm sure and to be
1930
01:08:48,159 --> 01:08:52,319
honest i'm not the expertise of the
1931
01:08:50,319 --> 01:08:54,640
frontier history so
1932
01:08:52,319 --> 01:08:56,000
i'm definitely not the best person to
1933
01:08:54,640 --> 01:08:58,159
answer this question
1934
01:08:56,000 --> 01:08:59,600
but actually a resident graduate of the
1935
01:08:58,159 --> 01:09:03,279
our history program
1936
01:08:59,600 --> 01:09:05,359
this year who is now a associate
1937
01:09:03,279 --> 01:09:07,440
assistant professor at the chinese
1938
01:09:05,359 --> 01:09:10,159
academy of social sciences
1939
01:09:07,440 --> 01:09:10,799
her study actually talked about exams
1940
01:09:10,159 --> 01:09:13,920
the
1941
01:09:10,799 --> 01:09:16,960
frontier curation of the manchuria
1942
01:09:13,920 --> 01:09:20,239
and also integrating the relationship
1943
01:09:16,960 --> 01:09:23,279
between the china between china russia
1944
01:09:20,239 --> 01:09:24,080
and japan with and also dealing with the
1945
01:09:23,279 --> 01:09:27,120
russian and
1946
01:09:24,080 --> 01:09:28,000
korean immigrants um in the late 19th
1947
01:09:27,120 --> 01:09:30,719
century and
1948
01:09:28,000 --> 01:09:32,319
early 20th century so there are
1949
01:09:30,719 --> 01:09:36,560
definitely lots of studies about the
1950
01:09:32,319 --> 01:09:38,799
signal russia relationship of the time
1951
01:09:36,560 --> 01:09:40,960
but unfortunately i'm not really able to
1952
01:09:38,799 --> 01:09:42,880
give perhaps a book suggestions
1953
01:09:40,960 --> 01:09:44,480
but i would highly encourage you to read
1954
01:09:42,880 --> 01:09:47,520
the seance
1955
01:09:44,480 --> 01:09:50,319
on seance's dissertation or her articles
1956
01:09:47,520 --> 01:09:53,120
on the signature and russian relations
1957
01:09:50,319 --> 01:09:55,840
and i hope this answers the questions
1958
01:09:53,120 --> 01:09:57,280
thank you i'm wondering if our panelists
1959
01:09:55,840 --> 01:10:02,719
have any questions for
1960
01:09:57,280 --> 01:10:04,480
each other
1961
01:10:02,719 --> 01:10:08,480
i have a question for professor levine
1962
01:10:04,480 --> 01:10:08,480
if i could i'm just curious about
1963
01:10:09,040 --> 01:10:13,040
i mean there's a lot of sort of tibet
1964
01:10:11,199 --> 01:10:14,719
signifies outside of china as well so
1965
01:10:13,040 --> 01:10:16,159
you know i just ca and there's a lot of
1966
01:10:14,719 --> 01:10:18,640
activist groups that are
1967
01:10:16,159 --> 01:10:19,520
coming in to work with uh local
1968
01:10:18,640 --> 01:10:21,199
populations
1969
01:10:19,520 --> 01:10:23,840
and i just wonder if you have thoughts
1970
01:10:21,199 --> 01:10:26,239
about how sort of the international or
1971
01:10:23,840 --> 01:10:30,159
transnational networks have shaped
1972
01:10:26,239 --> 01:10:32,480
the contemporary lives of tibetans
1973
01:10:30,159 --> 01:10:34,000
the way they shaped the activists in
1974
01:10:32,480 --> 01:10:36,159
india are
1975
01:10:34,000 --> 01:10:37,600
very much feared by tibetans inside
1976
01:10:36,159 --> 01:10:39,600
china
1977
01:10:37,600 --> 01:10:41,360
so the political activists are feared
1978
01:10:39,600 --> 01:10:43,280
and if their contacts with them
1979
01:10:41,360 --> 01:10:44,960
um i don't know about them and they're
1980
01:10:43,280 --> 01:10:48,000
they're very carefully managed
1981
01:10:44,960 --> 01:10:49,360
the way in which there's interaction is
1982
01:10:48,000 --> 01:10:51,600
on religion
1983
01:10:49,360 --> 01:10:52,640
and so they're religious teachers mostly
1984
01:10:51,600 --> 01:10:55,360
based in
1985
01:10:52,640 --> 01:10:56,320
sichuan and qinghai also in kansu
1986
01:10:55,360 --> 01:10:58,080
province
1987
01:10:56,320 --> 01:11:00,719
that are teaching widely around the
1988
01:10:58,080 --> 01:11:03,840
world who get who do get visas
1989
01:11:00,719 --> 01:11:06,960
who communicate traditional fairly
1990
01:11:03,840 --> 01:11:10,000
orthodox traditional tibetan religion to
1991
01:11:06,960 --> 01:11:12,560
a wider audience of foreigners
1992
01:11:10,000 --> 01:11:14,159
and also speak to their own population
1993
01:11:12,560 --> 01:11:15,280
so they're the people who have been
1994
01:11:14,159 --> 01:11:17,440
allowed
1995
01:11:15,280 --> 01:11:18,880
and who have been very active in in
1996
01:11:17,440 --> 01:11:20,640
communicating
1997
01:11:18,880 --> 01:11:23,120
what tibetans consider the jewel of
1998
01:11:20,640 --> 01:11:24,880
their culture to a wider world but
1999
01:11:23,120 --> 01:11:26,880
but not political activists i think
2000
01:11:24,880 --> 01:11:29,120
that's very carefully managed and i
2001
01:11:26,880 --> 01:11:32,000
think that's almost impossible
2002
01:11:29,120 --> 01:11:35,199
to do because of excellence of chinese
2003
01:11:32,000 --> 01:11:35,199
surveillance systems
2004
01:11:37,120 --> 01:11:44,640
any final questions for each other
2005
01:11:41,679 --> 01:11:45,199
if not i'll just end by again expressing
2006
01:11:44,640 --> 01:11:47,679
my
2007
01:11:45,199 --> 01:11:48,320
profound thanks to our three speakers
2008
01:11:47,679 --> 01:11:50,159
today
2009
01:11:48,320 --> 01:11:51,360
i know it's week 10 it's a busy time in
2010
01:11:50,159 --> 01:11:52,800
the quarter and
2011
01:11:51,360 --> 01:11:54,960
i really appreciate everybody taking
2012
01:11:52,800 --> 01:11:57,679
time out of your busy schedules to
2013
01:11:54,960 --> 01:11:58,880
share your research and hopefully well
2014
01:11:57,679 --> 01:12:01,040
this will be the beginning of more
2015
01:11:58,880 --> 01:12:04,719
dialogues we can continue in the future
2016
01:12:01,040 --> 01:12:08,560
so thank you all thank you
2017
01:12:04,719 --> 01:12:08,560
yes thank you