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Anti-Black Racism Dominates Online Discussions over ‘Privileged’ Exchange Students in China

Controversy erupted when Jinan University allegedly ‘forced’ female students to accompany exchange students from Congo.

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This week has seen various heated discussions on Chinese social media regarding the alleged privileged position of exchange students in the PRC. Anti-black racism is ubiquitous within these online discussions.

In the same week that a short video exposing the dorm disparity between Chinese and foreign students went viral, another issue has sparked controversy regarding overseas students in China.

This time, Chinese bloggers and social media users show their discontent with another type of alleged “internationalization” at Chinese universities – Jinan University in specific.

The controversy was triggered by a Weibo post published on June 24, in which a female netizen claimed that Jinan University was “forcing female students to participate in [cultural] ‘exchange’ activities with black exchange students.”

The post added fuel to recent ongoing discussions about the privileged position of foreign students, in which many Chinese social media users show their anger over exchange students’ relatively better dorm conditions, the scholarships they get, and other ways in which universities allegedly prioritize the comfort of international students over that of Chinese students.

This week, the alleged installment of new air-conditioning at the exchange students’ dorm at Jinan University – rather than an installment of air-conditioning at the Chinese students’ dorm – also sparked anger.

 

“Why don’t they send their own wives and daughters to ‘communicate’ with black students?”

 

What stands out in these online discussions is that, although there is a general anti-foreign trend, many netizens specifically talk about black students when they vent their anger, with waves of anti-black racism permeating these debates.

The claim that Chinese female students would be required to participate in on-campus activities with black exchange students triggered controversy on many online media platforms, from Sina Weibo to Zhihu.com and Tianya.

Some internet commentators suggested that it was improper for university staff to ‘assign’ Chinese girls to African students.

Photos of the programme arranged for the foreign students, in which Chinese students were to take part in, also leaked online.

“Not only does China educate these black devils for free, lets them eat and live for free on a scholarship, but also do they provide them with women. Just reincarnate me as a black person in my next life,” one commenter on messageboard Tianya writes.

“Why don’t they send their own wives and daughters to ‘communicate’ with black students?”, one Weibo user asked.

Jinan University responded to the online controversy on Weibo, writing:

Firstly, these exchange students from Congo visited China with a clear sequence of processes. Our school helped to arrange the welcoming of these visitors, as is said in The Analects of Confucius: ‘What a pleasure to have friends come from afar.’ (..) Since our students from the foreign language department are mostly female, these circumstances were unavoidable. (..). Our school is on a regular site and is all monitored. No one needs to worry that something would happen at our school.

 

“Is this the People’s Republic of China, or People’s Republic of Africa?”

 

With the promotion of the One Belt One Road initiative and closer China-Africa relations, thousands of African students come to China on scholarships every year, pursuing undergraduate and graduate degrees subsidized by the government.

African exchange students at Hefei University (via Hushe.net).

According to Quartz Magazine, more Anglophone African students studied in China in 2017 than in the United States or the United Kingdom, which used to be their traditional destinations of choice.

The issues of the recent viral short movie – exposing the better living conditions of foreign students – together with the Jinan University controversies, have sparked off hundreds of comments on Weibo over the past week.

Exchange student featured in the short movie that went viral this week.

Saying they feel that Chinese students are being treated as “second-class citizens,” some netizens ask: “Is this the People’s Republic of China, or People’s Republic of Africa?”

“The Ministry of Education has become like an immigration office,” one Weibo user says: “It is damaging our country.”

Some blogs focusing on “black exchange students” in China say they bring HIV into the country, writing: “The Ministry of Education spends ten-thousands of yuan to let these low-class exchange students come to China, yet they haven’t had medical checks and bring in diseases.”

This is a recurring pattern on Weibo and other Chinese social media, where phrases such as “black devil go away” or “black monkey go back to Africa” are commonplace. Discrimination of Africans often comes with issues in which Chinese netizens themselves somehow feel marginalized or discriminated.

 

“The denigration and discrimination of black people is spreading like an epidemic.”

 

Online racism against Africans has been an ongoing issue on Weibo since the platform was launched in 2009. At the time, an essay about the racism against Chinese in Africa drew much attention. In 2013, Weibo was flooded by news of Chinese being killed in Ghana.

The existing idea that Chinese are looked down upon in Africa has allegedly worsened anti-African sentiments in China, although there are also those who already warned in 2013 that “the denigration and discrimination of black people [in Africa by the Chinese] is spreading like an epidemic.”

Throughout the years, multiple news stories concerning Africans have triggered waves of racist remarks. In “From Campus Racism to Cyber Racism,” scholar Cheng (2011) argues that anti-black racism in China has re-emerged with China’s deeper economic involvement in Africa, due to which large numbers of Chinese and Africans have come to work and study in each other’s countries.

Cheng writes that, although there already were waves of racism against Africans in the early post-Mao era, it has resurfaced over the last decade with the rise of China as a global power. Given that there are still many Chinese regarding Africans as “racially inferior,” “these people think it is wrong for Africans to create social problems in Chinese cities and impede China’s actions in Africa” (561).

 

“Chinese students often suffer discrimination when they go abroad. Why would they do the same to black students here?”

 

What is noteworthy is that anti-African sentiments on Weibo are mostly targeted at black men, not black women, and that their relations with Chinese women are strongly denounced. (Note: the Google image search results for ‘black African exchange student’ in Chinese (非洲黑人留学生) are very telling for what African exchange students are associated with online). It is perhaps for this reason that the Jinan incident especially ignited controversy.

But there are also those who resist racial stereotyping and discrimination.

Popular Weibo blogger Mai Tian (@麦田) wrote this week: “Lately, in the news feed of Weibo, I see more and more content that denounces Chinese girls being romantically involved with black men. This kind of content distributes racial discrimination, narrow-minded views, and a conceited stinkiness. It’s unbearable.”

“Chinese students often suffer discrimination when they go abroad. Why would they do the same to black students here?”, another commenter writes.

Others think the problem can be easily solved: “Just give Chinese students the same dorm conditions as other students and foreign students.”

For now, discussions are quieting down; most online threads and articles discussing this issue, including the response by Jinan University, have been taken offline by censors.

By Manya Koetse with contribution from Chauncey Jung

Reference

Cheng, Yinghong. 2011. “From Campus Racism to Cyber Racism: Discourse of Race and Chinese Nationalism.” The China Quarterly (207): 561-579.


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Manya Koetse is the editor-in-chief of www.whatsonweibo.com. She is a writer and consultant (Sinologist, MPhil) on social trends in China, with a focus on social media and digital developments, popular culture, and gender issues. Contact at manya@whatsonweibo.com, or follow on Twitter.

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3 Comments

3 Comments

  1. Sotka Pujo

    July 3, 2018 at 7:24 pm

    So the jew communist are doing same thing they did in west.

  2. Mickey D

    July 7, 2018 at 8:28 pm

    When I first found out about China’s infiltration of African countries, I believed part of the motivation was for Chinese to have someone to feel superior to, besides the Uighers.
    When I first taught in China in 2009, I was very surprised to see how much Michael Jackson and Martin Luther King, Jr. were honored. And later I saw how the black atheletes like Michael Jordan, Kobe Bryant and Lebron James were adored! I can’t remember how many students had Kobe, James and Jordan for their English names. I even had a couple Obamas! But there is apparently a huge difference between black celebrities and black people they don’t know. When I play a song that featured a couple black musicians–really grooving–many students would laugh at how black they were. And some of the darker skinned students were nicknamed Obama. There were some that even laughed at how black Michael Jackson was in the short for “Thriller.” Girls especially, want to be as white as possible, and buy expensive whitening creams. But this article has shown me that the prejudice is deeper than color. It’s racism similar to what we see from lower class whites in the US. Because it’s common for foreign teachers to have better accommodations than Chinese teachers. Reason being, to keep the foreign teacher comfortable, reducing the culture shock, with the goal of the teacher staying a long time.

  3. Uncle Tom

    August 19, 2018 at 5:40 am

    This article raises the issue of preferences. And that preferring any group over another does in fact amount to discrimination. In the United States it is appearing in public service and in university admissions as well as scholarships and “entitlement” programs. Yet every instance in which the party being discriminated against (in this instance Chinese university students) calls out the blatant discrimination against them, they are portrayed with random examples from unrelated incidents, as racist. These media tactics are abhorrent.

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China Digital

Weibo’s Digital Graveyard: Remembering the Dead on Chinese Social Media

‘The Dead’ honors the deceased and tries to break existing taboos on death in China.

Brydon Brancart

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With China’s rapid digitalization and flourishing online media environment, there’s one crucial societal topic that, although taboo, also now finds its place on Chinese social media: this Weibo account collects the stories of the dead and writes their online eulogies. In doing so, they are trying to break longstanding taboos around death in China.

“My grandmother passed away due to illness in 2016. She was 78 years old. My grandmother was a kind soul. She married my grandfather after his divorce. They had never even seen each other before [her] mother and father prepared the marriage, and yet she lovingly cared for him her entire life.” This eulogy was posted on Weibo on February 12th of this year.

Within hours after it was posted, over 100 people had replied with the most popular emoji for these type of posts: the candle.

Since 2011, thousands of these kinds of posts have appeared on Weibo, one of China’s biggest microblogs, thanks to “The Dead” (@逝者如斯夫dead), an account run by a small team dedicated to memorializing the deceased. Through their online memorials, they have encouraged conversation of a taboo topic.

 

HUNTING FOR THE DEAD ON WEIBO

“We wanted to provide a place for people to remember those who had passed away”

 

Starting small, ‘The Dead,’ which borrows its Chinese name from the Confucian phrase “All passes like a river” (逝者如斯夫 Shì zhě rú sī fū), has amassed over half a million followers. “We wanted to provide a place for people to remember those who had passed away,” a team member recently explained to What’s on Weibo.

Weibo users typically contact the account requesting eulogies about their deceased loved one, but such direct requests were rare just a few years ago. Instead, the account started by hunting for the dead among Weibo’s pages. They searched for signs of a user’s passing, like comments about mourning, and then monitoring the account for inactivity.

‘The Dead’ told What’s on Weibo that “while at present most of our information comes from Weibo users,” its team will still “go through the deceased’s page…looking through comments in the discussion section and asking about the user’s current condition” to confirm a death and glean facts for a memorial posting.

Few of its half a million followers personally know the people in the obituaries. But their reaction to its eulogies reveals a deep and often emotional connection to the topic of death.

“Every now and then I go to their page and scroll through the memorials,” one follower writes: “Those people, who were so full of life, passed away just like that. It’s so moving that sometimes I scroll until my eyes fill with tears.”

Another follower comments: “Whenever I’m feeling low I go and scroll through [the page], it always calms me down. I’ve been very inspired by it, thank you.” For many Chinese, such an open discussion of death would have been unthinkable in the past.

 

DEATH AS TABOO

“This taboo has an independent power in shaping human action”

 

Every culture confronts death differently and few do it well. Traditional Chinese culture shunned discussions of death, notes Cheris Shun-Ching Chan, professor of sociology at Hong Kong University.

Chan believes that Confucian silence on questions of death and folk Buddhist references to “a dark world (yinjian) and a cruel hell (diyue)” account for the topic’s avoidance. She also points to fears that a premature death could mark the end of one’s lineage (Chan 2012,37).

Chan’s survey research found that avoidance of any discussion about death was so widespread that it had become taboo. “The taboo manifests as an observable avoidance of the topic,” Chan writes, “particularly unexpected, accidental, or premature death, among not only the elderly but also the generation in their late 20s and 30s” (Chan 2012,36).

While religious belief waned during the tumult of the 20th century, the taboo persisted. “Today, this taboo has an independent power in shaping human action,” Chan argues: “In other words, one does not need to hold beliefs about hell, the dark world, ghosts, evils, and precipitating death in order to observe the taboo” (2012,38-40).

Stifling discussion about death has consequences, big and small. Individuals unwilling to acknowledge death are reluctant to write wills or register as organ donors. Respecting the death taboo, doctors avoid delivering a terminal diagnosis to patients, informing family members instead.

One news story from 1993 exemplifies this taboo on death; when residents near China’s first hospice care center protested the presence of death in their neighborhood, matters turned violent. They started shattering the center’s windows, driving doctors and their patients from the center in the middle of the night. As the health needs of China’s population evolves with its economic growth, the death taboo threatens much more.

In a rapidly aging China, people live longer and deaths cost more than ever before. The World Health Organization reports that eight of the top ten causes of death in China are now due to non-communicable diseases.

As deaths caused by accidents and communicable diseases have dropped, death by stroke, heart disease, Alzheimer’s, and cancer have jumped double digits and with that jump, a commensurate increase in the costly treatments of these diseases.

A 2013 study of the cost of non-communicable disease on the Chinese economy predicted that between 2012-2030, China will spend 27.6 trillion dollars remedying non-communicable disease. The death taboo threatens to leave China unprepared to care for a population living longer thanks to better medical care but dying at higher rates of chronic illness.

Health care in China is free, to a point. According to the Economist, China’s national health-insurance system caps reimbursements for treatment of serious chronic illness like heart disease and end of life care. The death taboo poses a risk to families in a country where it is still considered unfilial by many to pursue a course of treatment other than one meant to cure the patient.

Hospice care, which should be cheaper, is rarely considered and seldom available. While hospice care is now part of the standard course of treatment for end of life care in EU and North America, the death taboo undermines demand for the service. This, in turn, removes pressure on medical insurers to provide hospice coverage. Insurance coverage for hospice care is so limited that families are forced to pay out of pocket for most hospice care.

 

ADDRESSING DEATH

“Everyone ought to admit death’s existence and face up to its realities”

 

Addressing these challenges starts with acknowledging death as a part of life. “People have slowly become more willing to discuss death,” the Weibo ‘The Dead’ team observes: “You can see this in Weibo users openly posting about the passing of loved ones.”

Beyond Weibo, the account’s rejection of the death taboo has also found powerful allies elsewhere. In Beijing, Chen Yi and Luo Ruiqing, children of prominent CCP members, launched the Beijing Living Will Promotion Association, advocating for individuals and families to openly discuss and plan for end of life care.

Yi and Ruiqing explain to Caixin that watching the slow and painful death of their parents with few options for palliative care moved them to take action.

Their website provides information to help individuals decide about the kind of end of life care they want and how to ensure their wishes are followed through the use of a living will, a standard feature of Western health care but new to China.

In Shanghai, Wang Ying, a psychologist who now specializes in end-of-life, is taking a different approach to addressing the same problem. Ying founded Hand in Hand, an organization that encourages individuals to openly discuss their deaths as a form of preparation.

Like Yi and Ruiqing, Ying’s determination to challenge the death taboo stemmed from her conviction that repressing a discussion about end of life care and death causes his elder relatives needless suffering at the end of their lives.

Noting the rising interest in their Weibo account, ‘The Dead’ has recently started a Wechat mini app where users can send manage their own memorials and share them with others. The team believes that Weibo and Wechat allow them to reach out to a large audience all over the country.

They admit, however, that problems of economic disparity have limited their reach, and guess that most of their subjects and contributors are urban dwellers. Still, they are hopeful that their work can help change many people’s perspectives.

“Everyone ought to admit death’s existence and face up to its realities,” they say: “Working hard to live with an understanding of death is a lesson every Chinese person must learn.”

By Brydon Brancart

References (other sources in-text through hyperlinks)

Chan, Cheris Shun-Ching. 2012. Marketing Death: Culture and the Making of a Life Insurance Market in China. Oxford: Oxford University Press.

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China Insight

Chinese Netizens Discuss: “Do You Say ‘Thank You’ to the Food Delivery Man?”

To say thank you or not to say thank you, that’s the question.

Gabi Verberg

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Image via http://m.uczzd.cn.

First published

For many people in China’s urban areas, the food delivery people have become part of their day to day lives, but does that mean that you are supposed to thank them, or not?

There are not too many people whose dream job it is to work long shifts, going out in hot summers and cold winters, to make sure people get the food they ordered as fast as possible. Nevertheless, there are a few million Chinese on the road every day, going through congested traffic and bad weather, to deliver customer orders on time. It should be enough to receive a simple ‘thank you,’ but Chinese netizens do not seem to agree on the subject.

Recently, the topic of whether or not to thank the food delivery person for delivering an order became a trending topic on Chinese social media platform Weibo, where the hashtag “Do We Need to Thank the Delivery Man” (#该不该跟外卖员说谢谢#) generated over 430 million views and triggered nearly 110.0000 reactions.

The discussions started because of a post by Weibo-user Lanxi (阑夕), who publicly responded to the 2018 annual courier employment report by Meituan (2018外卖骑手就业报告). Meituan Dianping is a major Chinese food delivery service, that has some 380 million users. On his Weibo account, Lanxi wrote:

At the end of the year, Meituan sent a questionnaire to 120.000 of its couriers, asking them what they would want to say to their customers. The three things that scored highest were: (1) Please answer your phone in time, (2) please provide the accurate delivery address, (3) please say thank you when accepting the delivery.”[1]

The post continued with Lanxi writing that he also had something to say to the food delivery man: (1) Please don’t spill soup in my delivery bag. (2) Please don’t spill soup in my delivery bag. (3) Please don’t spill soup in my delivery bag.”

The “thank you debate” soon blew up on social media, with many commenters arguing that saying ‘thank you’ is just basic manners.

One popular reaction on Weibo read: “We should respect every profession. Thanking somebody won’t kill you, it just shows you have good manners.” Another typical comment on Weibo said: “Saying thank you is not an obligation, saying thank you is the way I was brought up.”

But there were also many commenters who feel that personally thanking the deliverymen is unnecessary, arguing that customers pay for this service and that it is their duty to deliver the food (on time), not a favor they are doing you.

“I am paying the deliveryman, so what do I have to thank him or her for? You don’t thank your boss every time you get your salary, do you?”, one Weibo user responded.

“I’d be willing to say thank you,” another commenter wrote: “But not if you tell me to say thank you.”

“My brother always says ‘thank you’ to them, but I don’t. I feel like they are just completing their job, and I don’t feel like interacting with them.”

Other commenters say it depends on the attitude and service of the delivery person; if the delivered soup has been spilled, or if they are very late in delivering, they feel they do not need to thank them.

Being a delivery person is not an easy job. In the past couple of months, two stories of Chinese deliverymen struggling on the job went viral. In one case, a delivery man was filmed being in tears in a shopping mall after an order was canceled for which he had waited for an hour.

In another story, a young delivery guy was caught crying in the pouring rain for over 20 minutes, until an old men came up to him and offered him an umbrella. The young man had allegedly discovered a package was stolen from his delivery cart.

These stories usually lead to online discussions in which people urge others to treat deliverymen with more respect.

In recent years, the Chinese food delivery market has seen staggering growth, with Meituan Waimai (美团外卖) and Ele.me (饿了么) being market leaders. In 2018, Meituan alone employed over 2.7 million food delivery staff, half a million more than the year before.

“It’s just two characters: xie xie [谢谢],” one commenter says about saying ‘thank you’: “What’s the problem with saying them?!”

By Gabi Verberg

[1] After the discussion blew up on social media, the Meituan research report was further inspected by netizens. In the report, it says that the delivery staff’s wish that customers would say “thank you” actually comes in the 8th place of surveyed wishes, not in the third place.

Spotted a mistake or want to add something? Please let us know in comments below or email us.

©2019 Whatsonweibo. All rights reserved. Do not reproduce our content without permission – you can contact us at info@whatsonweibo.com

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What’s on Weibo provides social, cultural & historical insights into an ever-changing China. What’s on Weibo sheds light on China’s digital media landscape and brings the story behind the hashtag. This independent news site is managed by sinologist Manya Koetse. Contact info@whatsonweibo.com. ©2014-2018

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