See Infra

Digging at the confluence of culture and everything else

Tag Archives: Hmong

Kids, Kimonos and Cultural Appropriation

So, via Bored Panda we have a charming tale of a Utah mother throwing a themed birthday party for her child and the inevitable performative wokeness tumblr fight because “our nature is not only destitute of all good, but is so fertile in all evils that it cannot remain inactive [for] man is of himself nothing else but concupiscence.”[1] Questionable bukkake[2] joke aside, the piece transcribes the tumblr users on the right side of the argument. But some of you still may have questions about how to judge the parenting of a Utah woman for a party she threw in… jeeze, 2012? Seriously? Sorry Patty. Anyway, if you want to know the line between cultural appropriation and cultural appreciation I’ve got an answer for you and it has to do with factions because factions are everywhere.

For those of you reading me for the first time, some context: I am Chinese. I am also American. My parents are both Han Chinese who emigrated to the United States as adults and had me and my brother here.[3]  I am married to a woman of Hmong heritage (via Laos) who was also born here. This will all become relevant shortly.

So, when I say I am Chinese, the thing I need you to understand is that there are people you would indisputably recognize as Chinese that would not call me Chinese. They would call me American and find my claim to be Chinese spurious. But many Chinese would be happy to recognize my claim. Thus, we have our first factional split. This is probably the most visible layer. Any group will split along the issue of who is to be considered an insider – a member of the group – and who is an outsider, not a member of the group. Who is Chinese? Who is American? Who is a Jew? There are of course, far more than two options for this factional split but there will be at least two groups, includers versus purists. Let’s dig deeper.

The next layer of factions I want to point out is between sharers and hoarders.[4] Sharers within a faction want to take the elements of their culture – food, philosophy, food, language, food, clothing, food, music and did I mention food[5] – and share them to as many people as possible because these things are good and it is good that people partake in them. Think of the yogis who spread their practice across the world. The hoarders on the other hand, want to restrict the elements of their culture to those who have a “right” to it, often by blood and legitimacy, taking offense to outsiders stealing their heritage away, especially as to sacred symbols and idiots in costumes on Halloween. This factional split, between sharers and hoarders is both distinct and interlocking with the split between the includes versus the purists. In turn, this is distinct and interlocking with people who want a culture to adapt and change, and those who want a culture to stay the same.

These three factional conflicts between who is in the group, how should the culture change, and whether it can be shared with outsiders, do not cleanly split into two sides. But for simplicity’s sake, we will model them as if they do. On one side of a community you have progressives who recognize many claims to a culture, wish to share that culture, and wish for that culture to adapt. On the other, you have conservatives, who recognize fewer claims, do not want to share the culture, and do not want it to change.[6] Sometimes, progressives and conservatives can come to terms. For example, the Māori people have a tradition called tā moko – tattoos that indicate identity and status within the Māori. Outsiders got moko, because they thought it looks cool[7] which many Māori found offensive. As a solution, some Māori have developed the idea of kirituhi. Kirituhi are meaningless designs that anyone, including outsiders can wear.[8] Problem averted, right?

Of course, not all factional conflict can be settled by clever compromise. Should, for example, a white man who marries a Māori woman, be allowed to wear moko? That is the sort of question that will irrevocably split a community into factions with very little compromise available. It is not an abstract question for me, either, although in my case it has nothing to do with moko. When my wife and I married[9] I did it in Hmong dress within a Hmong cultural ceremony. I was, in a very real sense, culturally appropriating my wife, at least according to some of the Hmong. And this fear of outsiders taking our women, lies deep in the dark hearts of hoarder factions. It always has and it always will.

So, what does this have to do with you, a well-meaning and curious outsider, especially a white outsider, trying navigating the world and it’s many traditions? Unfortunately, everything. As I have said before:

Something that every racial minority knows implicitly is that factional struggles within our race are won by convincing whites and our victories are enforced by co-opting whites. … When whites wring their hands about cultural appropriation of minority cultures, they side with the isolationists within those minority cultures over the assimilationists and boundary pushers. … These choices are almost never made to make one faction the victor. In fact, these choices are most often made ignorant of that dynamic. But you cannot help but choose. The moment you, as a culturally powerful outsider, essentialize another culture, you finger one faction as the true, authentic representative of that culture.

It is of course, not just about race but any axis of identity. Whether you are progressive or conservative, the victor of factional struggles are determined by outsiders. So we try to convince you, the outsider, to take our side, and we play to win. We start screaming things about cultural appropriation on the one hand, or accuse our opponents of being allies to the Patriarchy on the other.

So, the issue at hand, with the child, the Japanese tea themed birthday party? Something important to know is that kimono manufacture is a dying art in Japan, because the Japanese of Japan aren’t particularly interested supporting the industry! I mean, would YOU buy traditionally made ball gowns or tuxedos if you had the choice? So part of what keeps the art and its artisans alive in Japan are tourist and exports to foreigners. Something the Japanese descended in America are fighting against for their own reasons.[10] So, where does that leave you?

There is no right or wrong way to appropriate or appreciate a culture because a culture is never truly static. You cannot respect a culture, but you can respect people. But know that you will inevitably find yourself having to choose to two rightful heirs to a tradition, one who holds out a hand in invitation and another who holds up their hand to deny you, and you cannot respect one without disrespecting the other. You cannot but choose a side.

As to all the things I have a right to, I hold out my hand to you in invitation. The choice, as it always was, is yours.

Footnotes

[1] I am of course quoting John Calvin of double-predestination fame, and subject of my first attempt at a viral image meme. It did not take off.

[2] If you, like my wife, did not know what this was, DO NOT LOOK IT UP ON THE INTERNET.

[3] Thus, I am an American Born Chinese, ABC for short, and also the title of a good book by Gene Luen Yang.

[4] Simply by those names you can figure out which side I am likely on, but bear with me anyway.

[5] In college, I took a course on the social foundations of teaching and diversity with a woman who made very clear to us that food is not all there is to culture. But it is delicious so we had a party with diverse foods.

[6] “But wait,” you might say, “don’t progressives tend to side with the people you call conservatives when they complain about cultural appropriation?” Funny that.

[7] We might call this cultural appropriation classic: wearing a cultural design of a foreign culture with little to no understanding of its significance.

[8] Not only does this protect the cultural significance of moko it provides an income stream for artists!

[9] One of the times anyway

[10] It has to do with signaling but this post is long enough as it is.

Marriage in the Shadows

Leah Libresco and Pascal Emmaneul Gobry have been wrestling with exactly how awesome marriage is.

Gobry:

The orthodox Christian view of indissoluble marriage in many ways can seem “exalted” in comparison to secular society. And secular society certainly makes lots of noises about valorizing marriage. Thus, “You agree marriage is awesome, we agree marriage is awesome. Ain’t marriage awesome???”
But the problem is that this is an inversion of the Biblical theology of marriage. […] If marriage is a vale of milk and honey, then when the milk and honey runs out, the marriage loses its reason for being. If marriage is a vale of milk and honey, then not offering it to everyone is tantamount to sadism. Marriage is [really] a Cross. Marriage is a vocation to creation in total self-giving. To say that marriage is a Cross is to say that it is part of God’s design and that many graces flow from it and even that it is joyous. But it is also to say that it sucks sometimes and that it demands a total gift of self.  If we see vocation as a call to creative self-giving, we see that marriage and celibacy are two sides of the same coin.

Libresco:

Treating marriage as a relationship set apart prevents us from easily translating the same lessons we learn in love of friend or family into the partnership we’ve learned to treat as sui generis. [] It would be bizarre to say, “I’m not ready for friendship — I’m not prepared to make that kind of commitment to someone” but it seems perfectly natural to prorogue marriage[. W]e still view marriage as self-gift, but that we expect the self that we give to be well-polished and complete[.]  We don’t see a way that any gift worthy of the name could also be a constraint or a burden.

These are all excellent points, though they both neglected some vital context. Marriage really is harder these days, in some ways good (domestic violence is a no-no) and in other ways bad (you must be perfect partners in every sphere of your life). Simultaneous with ever-increasing standards of what a “good” marriage should be, the traditional support structures within the churches, communities, and social networks of married couples have weakened terribly.

Gobry clarified in the comments section:

And to the point about support networks–absolutely, and this is critical. To say that our cultural “script” about marriage is flawed is not to say that there aren’t understandable reasons for that and that we can’t sympathize with those who are victims of it. Our society makes it a lot harder to sustain marriages–and the Church has a role to play in that, Laws are one thing, but it’s also incumbent upon the Church to sustain and create the cultural institutions that make a healthy marriage culture possible.

I’ve been thinking about this response, and I think that while it is obviously correct it is also a terribly incomplete solution. But for getting involved with my wife, who is also my fiancée,1 I would never have noticed how badly incomplete that solution is. More, infra