Categories – Pike & Hurricane

The beauty of who we are

Eman Said Omran — Thu, 04 Nov 2021 10:49:49 +0000

If you have plans for exotic travel, then book a flight to South Asia, Pakistan, in particular. Once you arrive in Pakistan, prepare yourself for an interesting road trip on the famous Karakoram highway, where you will be surrounded by serene nature and breathtaking mountains all the way to the Gilgit Baltistan region. From Gilgit Baltistan, take a shorter ride to Hunza Valley, the land of apricot orchards, peaches, apples, mulberry, walnuts, and grapes. The land of glacial streams and forests of poplar trees. In Hunza Valley you will get to meet the famous Shukrat Bibi, the protector of Hunza cultural heritage and one of the guardians of its identity.

Ms Shukrat Bibi’s shop at Karimabad.
Photo credit: Eman Said Omran

Shukrat Bibi is an 86-year-old artisan who uses her needlework to preserve the cultural heritage of Hunza Valley. She owns a small shop in Karimabad, the capital of Hunza Valley. The shop looks like a safe cave made of rocks. At the shopfront, one can see colourful handmade products, decorated with exquisite embroidery hanging on the door. An enchanting sight that lures you into the shop where you will find many more treasures of meticulously handmade beautiful embroidery. Shukrat Bibi uses her magical needle to sew traditional dresses, handbags, colourful caps and festive accessories.

Ms Shukrat Bibi in front of her shop at Karimabad
Photo credit: Eman Said Omran

At the entrance of the shop, Shukrat Bibi sits with her needle in hand. Dressed in the traditional Hunza attire and wearing a colourful Hunza cap, she welcomes national and international visitors into her world. She has a warm and friendly demeanor, an air of serenity. Hanging on the wall behind her a newspaper article is displayed about her precious work. She sees the article as a sign of appreciation and acknowledgement that she is keeping her Hunza heritage alive and flourishing (The Express Tribune). Inside the shop, one sees the Presidential Pride of Performance Award, an award granted by the President to recognize people with “notable achievements in the field of art, science, literature, sports, and nursing”. Shukrat Bibi’s award clearly acknowledges Pakistan’s gratitude for her hard work in “keeping the delicate art of do sutti karhai (embroidery) alive in the region”.

The Presidential Pride of Performance Award, 1992.
Photo credit: Eman Said Omran

At the age of 10, Shukrat Bibi’s mother taught her the art of embroidery. Now, Shukrat Bibi at the age of 86 has passed her skills and talent to hundreds of women in Hunza. The skills which she has passed on to them have contributed to their financial independence and they have become members of her cavalry fighting to preserve Hunza culture. Shukrat Bibi takes great pride in her efforts to keep the culture of handmade embroidery of Hunza alive and hopes that her students will continue this tradition.

Nowadays, the world has become a village. Today, the exotic Hunza Valley is a famous touristic spot not only for Pakistanis but for international travellers alike. Visiting Hunza brings benefits not only for the travellers themselves lucky enough to see it but for the district itself and for Pakistan as a country. However, it is important that the Hunza Valley retains its identity and unique charm in this age of globalization. Hunza Valley is blessed to have inhabitants like Shukrat Bibi and all of her students. A talented group of women who love their culture and identity and are proud to share their timeless history in our modern, globalized world.

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Tender Ideas

Tim Klaenfoth — Wed, 27 Oct 2021 16:25:44 +0000

I still haven’t come down

Down from where I wanted to be days ago

From where I could have been years ago

And from where I should have been forever ago

I don’t hear a thing anymore

But the beat of the marching drum

Headed down the path to a future so vivid

Glistening much brighter than this one ever could

By Tim Klaenfoth

Picture by our photographer Tania L.

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The China Dream – A Utopia of Chinese World Hegemony?

Franziska Fink — Wed, 27 Oct 2021 16:08:28 +0000

These days it is easy to fall into a bad – or even a hopeless – mood. One just has to open a newspaper to be immediately reminded of the desperate state our world is in. Michail Schwanetzkij, a Russian satirist, famously coined the phrase “Crisis is our normal state”, and, unfortunately, he was not joking for once.

Trade wars, the Taliban in Afghanistan, a rise in populism, Covid-19 – to name a few – the worsening of the climate crisis lingering in the back… The world as our parents used to know it, is falling more and more apart at its seams. The postulation that each kid will once have a better life than their parents, a premise long uncontested, does not hold validity anymore these days.

But there is another promise, another vision of world order – pledging peace, prosperity and harmony – this time coming from the East. China has ambitious plans to restructure the world as we know it. Recently, the voices of Chinese politicians have become louder and adopted a more assertive tone, in propagating a promising new world, with China at its centre. Xi Jinping does not leave out any opportunities to proclaim the realization of the “China Dream”: “We must make persistent efforts, press ahead with indomitable will, continue to push forward the great cause of socialism with Chinese characteristics, and strive to achieve the Chinese dream of great rejuvenation of the Chinese nation.”

Xi’s ideas are often said to be associated with the book China Dream: Great Power Thinking and Strategic Posture in the Post-America Era in 2010 by Liu Mingfu, a retired Chinese colonel. In his best-selling book, Liu tells the story of how China will reassert its righteous place as the world’s dominant power and what life under Chinese hegemony would look like.

The “China Dream” and the possibility of a global Chinese hegemony could sooner turn into reality than one might think. China has been consistently and carefully rising among nations in the past thirty years. Starting in the 1990s, China began experiencing double-digit GDP growth. Even at its lowest GDP growth of 2,3% in 2020, the year of the Covid-19 related financial crisis, the Chinese economy is still expanding, making it one of the only G20 countries to not go into recession. By comparison, while the USA still has a higher GDP than China, its annual growth rate has been unstable and never exceeded one digit. The latest estimation is that the Chinese economy is on course to surpass the GDP of the US by 2028 or 2029.

Drawing on its economic advantage, China is developing and modernizing its military. By 2049, right on time for the 100th anniversary of the PRC, the People’s Liberation Army should be transformed into a “world-class” military.

All of these ambitious goals strive towards one thing only – the great rejuvenation of the Chinese nation. Among Chinese decision-makers, the Western discourse of “China’s rise” is a sensitive issue, because in their eyes, China is not “rising”. It is simply reasserting its rightful place as a major power, as it used to be centuries ago. This narrative is derived from China’s past, ancient texts and cultural virtues. Texts by philosophers like Confucius and Mencius introduce the possibility of a different model of leadership, that of ‘true kingship’ or ‘humane authority’, known as Tianxia. It is a form of leadership that does not rely on hard power, but rather on cultural attraction and “winning the hearts of the people”, as well as on voluntary submission. So when Chinese politicians and key strategists speak of the world’s and China’s future, they are often referring to this narrative reassuring that China’s rise will not threaten the stability of the existing international system and in fact, will actually lead to greater global stability. This is because China will behave very differently than the US, as it will mainly rely on political power that is rooted in virtues and personal morality of the leaders.

However, Chinese officials are often accused of “selectively remembering” Chinese history to serve their political objectives and that they purposefully reconstruct China as an overly benevolent center of East Asia. Adversaries, such as scholar Teufel-Dreyer claims that “supporters of the revival of tianxia as a model for today’s world are essentially misrepresenting the past to reconfigure the future, distorting it to advance a political agenda that is at best disingenuous and at worst dangerous”.

Leaving all of this aside however, if it came true, what would life under the Chinese Dream look like? Amongst the consequences of the rising China narrative is a view on ‘Otherness’ that advocates conversion rather than coexistence. The best way to understand the establishment of a harmonious world is with the Confucian idea of “cultivating the self, regulating the family, governing the state, and pacifying the world”. This means that a wang ruler (sage king) “brings peace to the world” by first “cultivating his own moral value”, then the moral values of those he rules over.

Another influential ancient philosopher, Mozi, presents an even more radical approach, based on his notion of universal love. Mozi notes that all people have different opinions; therefore, when individuals act purely out of self-interest and rulers act only in the interests of their own nation, conflict arises. The emperor, if benevolent, unifies the opinions of state leaders and through them all the people. Yet, this involves not just a radical reordering of people’s preferences but the construction of new identities, such that all become part of “one world, [with] one dream”. This process of “harmonizing the world”, requires hence the complete erasure of difference in the world. It requires the creation of new identities such that all belong to the new harmonious world order, leaving little room for those who may not wish to belong.

By Franziska Fink

Related articles:

A Vision for the World with Chinese Characteristics

One Belt, One Road – China’s Path to the West

Photo credits:

“Xi Jinping at the EP” by European Parliament is licensed under CC BY-NC-ND 2.0

US National Archives & DVIDS – GetArchive | PH1 WINSTON C. PITMAN, USN, Credit: U.S Navy

“Confucius” by JayPLee is licensed under CC BY-NC-SA 2.0

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Christiana – A Wonderland come true?

Runa Ziegler — Wed, 27 Oct 2021 15:46:09 +0000

What for some appears to be the ultimate dream-come-true wonderland might for others be the worst nightmare. Christiania, a community in Copenhagen, most certainly is one of the places on which opinions differ.

Christiania lies in the heart of Copenhagen – only about 35 kilometers from Malmö University – and used to be a military site. In the 1970s, the area started to be used by a social fringe group and slowly turned into what it is today: an alternative society or so-called “Freetown”. The community is based on anarchism and commits to self-governance; in practice, that means that housing is publicly owned and financed through crowdfunding. The property on which all of Christiania is built is owned by a non-profit organization that is financially supported by people all over Denmark. Because of this, the area is not affected by the speculations of the real estate market and does not partake in the ups and downs of the market economy. The living situation of Christiania’s inhabitants is therefore much more secure in regards to reliable and affordable rent prices.

Even though the property is shared and owned by a non-profit organization, residents are allowed to make any changes they want. They are not only encouraged to develop their own living space but also to partake in upholding the community: In several workgroups – like infrastructure child-care, press office, and economy – the population of Christiana can contribute to current projects and help in advancing the overall project.

Moreover, the Freetown has its own institutions and mechanisms for road works, garbage collection, and providing care-taking for young children. Nevertheless, the inhabitants of Christiania still are a part of Copenhagen’s society as large parts of the community work in Denmark’s capital, go to schools there and use infrastructure that Christiania doesn’t provide – like hospitals. Many of the people who don’t work in Copenhagen work independently in the arts sector.

But the wonderland that Christiania portrays for some people is being more and more disturbed by police raids. A part of its self-governing structure is that Christiania has a liberal attitude towards soft drugs. Despite this fact, the Freetown was left in peace for a long time. This has changed during the past few years and there are rising tensions between the inhabitants and the police.

Apart from this recent development that makes Christiania appear less like an attractive place to live in, another question that remains is how much Christiania is scalable and if it can be a model for other communities. On the one hand, it seems like self-governance is a form of community that is supported by many young people as it gives them the freedom to participate in their community and customize their own space. Besides, the fact that Christiania’s renting prices are independent of the fluctuations of the market prevents gentrification and makes housing affordable – even in Copenhagen.

On the other hand, critics of the project make the point that it might not be economically sustainable for cities to have communities like Christiania.

If you want to dive deeper into the topic and listen to inhabitants of Christiania addressing those issues, ckeck out this YoutTube video.

By Runa Ziegler

Photo credits:

(CC BY 2.0) taken by brooke | Scott Raymond | Flickr

(CC BY-NC-ND 2.0) Christiania, Copenhagen | One of the many creative spaces wi… | Flickr

(CC BY-NC 2.0) Christiania | Christiania, Copenhague, Dinamarca. Más inform… | Flickr

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“I’ve been looking for freedom”, or have I?

Tim Klaenfoth — Wed, 27 Oct 2021 09:29:46 +0000

The German Democratic Republic (GDR) was an ambitious project. Good intentions intertwined with bad ideas and the harsh reality of a global capitalist economy, and what resulted was an economically weak espionage state that ensured “safety” and public peace through all means necessary. Stuck in constant competition with its economically more successful neighbor state, East-Germany had to forcefully fend off migration out West and used heavy propaganda to combat the issue. Nonetheless, rumors of a better future out West reached the masses, and some risked their lives to flee the regime. After the reunion, which was really the Federal Republic of Germany (FGR) overtaking East-Germany, all the crimes committed by the regime came to the light of day, and the West felt reaffirmed, further strengthening a too straightforward, tainted view of the dynamic between the supposed capitalist utopia and backward socialist country.

In later years, however, the real difficulties of the East-West relationship started permeating the one-sided narrative of the Great West and came to show a strong ambivalence towards a newly united Germany, especially among East Germans.

What is nowadays too often excluded from the conversation, is the fact that many people remember their time in socialism fondly. The idea of a “wonderland” out West simply doesn’t hold up for many people, especially considering that after the reunion, the East has been steadily dealing with a weak job market and slowed economic growth.

The following interview presents this complicated emotional state about having left a heavily controlled environment very well. I asked to talk to my former kindergarten teacher, someone who, for obvious reasons, influenced me a great deal. She is a woman that wears her heart on her sleeve, is grounded in the most likable way, and is representative of a generation victim to an emotional turmoil in the years past 1989, which were previously unseen. Feelings of insecurity surfaced for her once the wall came down, and the safety that was once self-evident seemed to fade, whilst at the same time seemingly opening up many new doors, and further complicating the lives of many Germans, who, as a nation, were still smitten by the impact of World War II.

Pike & Hurricane: Just briefly for our readers, who are you?

Schmitt: My name is Regine Schmitt, I am 55 years old, and a kindergarten teacher here in Berlin. I was raised in what used to be East Berlin and was about 21 when the wall came down.

P&H: How would you describe your childhood?

S.: Whew, my childhood was really, how I should say, happy? Yeah. I grew up very sheltered, let me say it that way. I have two sisters, one older, one younger. My parents were both working.

First day of school in East Berlin for Schmitt.

P&H: What did they do for work?

S.: My mother was a kindergarten teacher, too, and my father worked for the “Deutsche Reichsbahn” (East German Railway). I went to school for ten years, as you used to, and then did vocational training to become a kindergarten teacher, which is what I really wanted to do. So yeah, I had a good childhood. We traveled a lot, as my family is originally from the Baltic Sea, and so we always went there over the holidays. I can’t really say anything negative. Especially as a kid, I didn’t really see any of that, all the things that were happening in the world.

P&H: What was your financial situation like?

S.: Nowadays, I would say average, middle class. We weren’t rich, but also not poor. But we had what we wanted, and even had a car, which was really something at that time. Being mobile and all that.

P&H: How did you and your family view the West back then?

S.: We learned a lot in school about how the West is full of Capitalists, people are exploited, and everything is just not as nice as it’s always presented on TV. That’s what I learned in school, you know? I was really scared, well, not scared, but I felt bad for those people. They don’t have it as nice as me, I thought. They don’t grow up in as secure of an environment. They always suggested to us, that we’re being protected from Capitalism and all these bad people.

P&H: Did you experience anything positive about the West?

S.: Yes, they had many things that I didn’t have. Like candy, or when you saw advertisements on TV, you’d see all these toys. All these colorful, bright things, I didn’t have all those. But I also can’t say I missed any of that. I had toys, too, like dolls and stuff. But sometimes you’d see the commercials and think: “Oh wow, that’s pretty”. I also knew that I’d never have those things, so I just took it at face value. That’s fine too, I thought.

P&H: Did you ever think the wall would come down, and you’d be here in West Berlin?

S.: No, no, never. Not even in my dreams. I wasn’t really politically active or anything, like some other people, were. Even when I was around 14, 15, 16, I didn’t really think about these things. Many others were much more engaged with it than I was, but that really wasn’t me. I was happy to graduate, to learn a profession, and that made me content somehow. But I would have never thought of the wall coming down.

Schmitt in front of the Fernsehturm. Once a symbol of communist power; now one of Berlin’s most popular tourist attractions.

P&H: But then it did come down, how did you feel?

S.: Good question. I have thought about this a lot if I’m able to somehow summon those feelings again. I can still remember being at home and I really couldn’t believe it. I wasn’t scared, but I really didn’t know what’s coming next. I grew up sheltered from everything, everything was “good” so far. We didn’t have a lot of things, but we got used to that, so I had no idea what all this meant now. Insecure, is the best way to put it. The next day, when I went to work, I realized that a lot of colleagues didn’t show up anymore. They just left. They left their families behind. There were even cases, where you would only see the father of a child anymore because the mother had left to head out West. And I just thought: “How could they? Just because some wall came down, how could you leave your family like that?” I couldn’t understand it, it was surreal.

P&H: What is your stance on the common stereotype that all East Germans wish the wall was still standing?

S.: No, I really don’t think that way. Sometimes one might say that nonchalantly, but I really can’t say that. Everyone is responsible for their own life, and if I want to live well, I have to act on that. That’s my view on it. Complaining about how everything used to be better, I really wouldn’t do that.

P&H: We just wrapped up German Unity Day in early October, does that day make you feel any kind of way?

S.: No, not at all. Back in East Germany, we had all these “mandatory holidays”, where you’d have to go somewhere, dress nicely in your blue FDJ (Free German Youth) shirt and march, wave, and all that, and I never liked that. I’m really happy those things don’t exist anymore, and now I’m just happy to have a day off. I’m not sad, or anything. I just take it as it is.

By Tim Klaenfoth

Related articles:

Back to the Roots

The Case of the Mistaken Identity

Photo credits:

Featured image: Raphaël Thiémard from Belgium., CC BY-SA 2.0 https://creativecommons.org/licenses/by-sa/2.0, via Wikimedia Commons

Picture 1 and 2: The pictures stem from the private collection of Regine Schmitt.

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The Case of the Mistaken Identity

Rozarina Bakher — Sat, 10 Jul 2021 17:20:16 +0000

During a recent Clubhouse room chat, I was reminded of an incident. I happened to be listening in on a conversation on “funny immigrant stories”. Shared were anecdotes such as, “my name is Mohammed, and I get stopped at immigration all the time” or “people assume I work in IT because I am from India”. This was mine: One summer afternoon in 2019, my friend and I were sitting in a bar in Copenhagen, chatting and having a merry time. She and I are both from Malaysia, and if I can give anyone any advice, it will be this. If you see Asians sitting in a group, please take a table over. This advice is well intended, as abroad our community is tiny, and we get really excited to speak in our mother tongue. So, do us a favour by taking a seat elsewhere, and do not hush us.

We were just sitting and talking until a Caucasian woman around mid-50’s asked if she could join us. Asians are polite creatures, so we agreed. We continued talking, and she asked us some questions and shared stories of her travels in Asia. Be mindful, the conversation was happening in English. We were having a lovely time and she seemed nice enough until she suddenly said to us “You ladies, should not come here and steal our husbands!”. Then she went on about Thai massage parlours and Vietnamese-run nail salons and how there are too many of these in Scandinavia. My girlfriend and I are both fluent Danish speakers, so at this point we switched to Danish as we suspected that she was, and we were right. I jokingly said, we are not aware which one is her husband as we do not have a directory of “who-is-whose” in our Asian community WhatsApp group. My girlfriend, who is older than me, told her to get off our table and some profanity was uttered.

I shared this story in the Clubhouse audio chat room, most of whom participating were immigrants or foreigners of Asian origins. The whole room roared with laughter, but a bittersweet discussion ensued. All of us have a shared story of how we are often accused of stealing something, be it jobs from the locals and now, other people’s husbands. And if we express our discomfort of being treated derogatorily in a foreign country, we all have experienced being told off: “If you don’t like it, why don’t you go back to your country!”.

Why do people migrate?

The United Nations Population Fund (UNFPA) reported that in 2015, around 244 million people, or 3.3 per cent of the world’s population lived outside their country of origin. A more recent number from 2017, reported in The United Nations International Migration Report (UN DESA), estimated 258 million people are living in a country other than their country of birth. Both these reports stated that some of the reasons why people migrate are for the search of better economic and social opportunities.

The pursuit of better economic opportunities is cited as one common reason people migrate. Economic migration is defined as a choice to move to improve one’s standard of living by gaining a better paid job. When Poland and other Eastern European countries joined the EU in 2004, the UK received many economic migrants from this region. The Philippines have one of the world’s largest migrant workers abroad. Known as Overseas Filipino Workers (OFW), they are economic heroes of the country because of their significant contributions towards the growth of the Philippine economy. Remittances sent by OFWs accounted for 11% of the country’s total GDP in 2018. Overseas remittances from a migrant worker are important to a country’s domestic economy as it helps increase the purchasing power of the population i.e., the family members left behind. The remittances improve credit constraints on the poor, improve the allocation of capital, substitute for the lack of financial development and thus accelerate economic growth. Via these inward remittances as well, countries can maintain a stable foreign reserve.

The United Nations International Migration Report stated that when supported by appropriate policies, migration can contribute to inclusive and sustainable economic growth and development in both home and host communities. Remittances constitute a significant source of household income that improves the livelihoods of families and communities through investments in education, health, sanitation, housing and infrastructure. Countries of destination benefit significantly from migration, as migrants often fill critical labour gaps, create jobs as entrepreneurs, and pay taxes and social security contributions. Some migrants are among the most dynamic members of the host society contributing to the development of science and technology and enriching their host communities by providing cultural diversity. If economic migration has such a beneficial effect, shouldn’t host countries make an effort to increase the dignity of these groups?

Diversity and inclusion of economic migrants

According to an OECD report, in many European countries the integration of migrants means their assimilation into a pre-existing, unified social order, with a homogenous culture and set of values. Integration is perceived as a one-way process, putting the onus for change solely on migrants. In my experience, this is true for most countries, so I will not single out the European countries as being the only bad examples at making an equitable diversity and inclusive policies for economic migrants. One of which is the requirement to speak the national language to obtain employment. Many migrants such as myself have successfully learnt the local language, as this is something we see necessary for survival rather than merely an employment requirement. The trap here is when you do speak the language, you rarely become as fluent as a native. You might remain passive in a conversation, where you reply only when you are spoken to.

Of course, there are also social class differences within the economic migrants’ group. Many of my peers are what is known as ‘professionals’ and due to the mobility strategies of the companies we are working for, we are fortunate enough to experience lives as expatriates. At the same time, there are those who are in lower-skilled labour such as those employed in short-term projects, for example construction workers. As a norm, we are slightly better compensated than our local peers, but this is because often we need to budget trips home and pay for international education of our kids if the local school programs aren’t in English. In addition, rents are typically higher for those on temporary working visas. Perhaps it is because of aspects like these that it bums us out when we are accused of being a kind of pest or economic freeloaders by the natives of the host countries.

Positive reinforcements of economic migrants at national level

Back to my story on Clubhouse. What struck my girlfriend and I was that not once did the lady ask us where we came from. Not that it matters, the fact she insulted us like that was a xenophobic act itself. Often people are stereotyped and grouped together by assumed characteristics such as the colour of their skin and appearances. There is a notion that all Asian look alike, which is an annoying statement. We can be similar in appearances but vastly different in terms of the religion we practise or the language we speak. The socio-political situation of our home countries and the rights we are guaranteed differs significantly. As a Malaysian, I have significant political, economic, and social benefits that come with being a citizen of a progressive country. I can travel without a pre-approved visa to the Schengen area. Citizens of many of my neighbouring countries, such as Thailand and Vietnam, who according to prevailing stereotypes are “just like me”, lack this freedom. An absence of international immigration cooperation restricts them to travel freely, for instance to Schengen-countries.

For those groups of economic migrants who lack democratic representations at home, this migration is more than just an opportunity for better lives but also an opportunity to live their lives in freedom and safety. I salute these economic migrants as they migrate and become entrepreneurs by opening massage and nail salon centres, and in so doing creating employment and adding to the local economy through value added and service taxes for example. If any, they should be applauded, not be accused of being hoarders of the economy or husband-thieves. They should be recognized as a dignified human being for making an honest living. It is the task of the host country to create a positive representation of these economic migrants in the community at large, through positive conversations and images that will lead to change in the ways that locals view their participation and contribution to the local economy.

Related articles

Starting again in Your Own Country: The Peruvian Example

A game of chess at the Greek-Turkish border

Photo Credits:

By Marjan Blan on Unsplash

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The Power of Memes: More than Jokes

Franziska Fink — Sat, 10 Jul 2021 11:00:57 +0000

No one really can explain how they have developed, and everyone will define them differently. Yet, they have altered our discourse within the digital arena fundamentally, and by that subsequently created a whole new way of how (online) communities are formed: Memes. Images, usually accompanied by a brief and well-pointed text, are basically digital jokes, and the uncontested form of humorous communication across all of our social media platforms.

Memes exist in all imaginable formats, serving all kinds of humor and satire in regard to… well, everything and nothing. Which is what is making this entire online phenomenon so particularly hard to explain, especially to non-digital natives. “What are you laughing at?” is a question commonly asked by parents when their kids are scrolling through the latest memes plastered all over their Instagram feed. But when these poor parents then take a look themselves, instead of a smile, bafflement spreads over their face, followed by the innocent question what those “memes” are and why they seem to be so entertaining?

In this lies the whole essence of how memes function and how they create a novel sense of belonging. Because they often serve a particular form of humor, that itself is intertwined with specific events, groups and topics, they are exclusive in the way that not everyone can relate. Not everyone (not just your mom) gets the joke. But if you do laugh, you automatically belong to a community that shares more or less the same perspective of the world or, at least, has the same humor and interests, as general as those might be.

In contrast to what the general public might think, the concept of a meme was not introduced by a 13-year-old Influencer, but by evolutionary biologist Richard Dawkins. Dawkins however did not come up with the online memes as we know and love them today, the word “meme” rather originated with his 1976 publication The Selfish Gene, a book about evolution in which Dawkins uses the term to refer to cultural entities. According to his initial definition, a meme is the cultural analog of a gene: “Like genes, memes spread, and, in their spreading, they take on a life of their own. Genes make up organisms and memes make up cultural agglomerations of organisms.”

Funnily enough, Dawkins’ 45-year-old definition also perfectly describes the memes that are nowadays generated, uploaded and shared millionfold in our social media feeds as well as their way of how they contribute to the forming of our identities.

The ancient Greek saying “Show me your friends and I will tell you who you are”, means in 2021 “Show me the Instagram accounts you follow and I will tell you who you are” (obviously, there is a corresponding meme for that!).

This observation has not gone unnoticed in academia either. Elizabeth Cantalamessa, a scholar working on memes at the University of Miami states that “memes work with ideas, including complex socio-political ideas […] They can be a way of orienting oneself in the world.” This also includes any form of political orientation. Cantalamessa mentions in this connection the rise of intersectional and feminist meme communities.

The memes that originate from communities like these differentiate themselves by using them not just for internet humor but to address complicated issues of race, class, gender, and politics. The virtual communities consuming these memes then use them to build a sense of belonging and unity among their members. What is crucial to understand however, is that when members create such content, they not only express group identity and experiences, they are much more “creating a polyvocal discourse in which various ideological standpoints are expressed”, as Ryan Milner, an Associate Professor of Communication at the College of Charleston, writes and by that partake in norm formation which also finds application in our analog world.

This transition of norms from the digital to the real world is captivating because it openly challenges the way norms have been traditionally created and spread. Finnemore and Sikkink, scholarly coryphées in the field of international politics, have long held the most popular explanation of how norms emerge and spread. They describe the “life cycle” of an international norm to have three stages: emergence, cascade and internationalization. Finnemore and Sikkink’s theory implies that a norm usually emerges among dominant norm makers and is then distributed within the system until it reaches a universal acceptance.

Memes however are now democratizing this process, dethroning the dominant norm creators and allowing every ordinary person with a smartphone to participate in the process of norm formation. It does not even require them to play an active role and create memes themselves, it suffices if they share them in their network and help them gain popularity and thus, leverage.

Such new and participatory forms of digital technology have hence facilitated a dramatic shift in minorities’ accessibility to public discourse. They have enabled virtual public spaces to become signiﬁcant sites for collective identity formation, on which especially marginalized groups have found a place to voice their interests and to create narratives that deviate from the dominant hegemonic line (Gal and Kampf).

So, memes are definitely more powerful than the average consumer might think. Regardless of their power, they should not be overthought too much. Sometimes, you just need a good laugh and that is what they are here for as well

Related articles:

Information Overload

Hitting the (Pay)wall

Photo Credits:

By Asterfolio on Unsplash

By Leon on Unsplash

By Karsten Winegeart on Unsplash

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hejhej – Founding a sustainable business at Malmö University

Maya Diekmann — Sun, 25 Apr 2021 10:32:14 +0000

In 2017 Anna Souvignier and Sophie Zepnik, then-students at Malmö University, founded hejhej. Starting out by selling recycled and closed-loop yoga mats, the company now sells a range of circular yoga products. We have talked to one of hejhej’s members, Pia, about the brand, what it stands for, and what it takes to found a sustainable business as a student at MAU.

Pike & Hurricane: Can you tell us a little bit about the background of hejhej? How did Anna and Sophie get the idea to found a business selling recycled yoga mats?

Pia: When Anna and Sophie got the idea, they were studying the master’s programme Leadership for Sustainability at Malmö University. While the nature of the programme made them consider sustainability issues all the time, it was an art exhibition in Gothenburg that gave them the actual idea for hejhej. There was one piece by an artist called Pinar Yoldas that was calling out the hypocrisy of yogis: On the one hand they very much embrace the respect for the people and environment around them but at the same time they practice with equipment that is made out of plastic. And Anna and Sophie felt like they were caught red-handed. And they absolutely agreed with the artist. They were practicing yoga without even thinking about the implications of what kind of material they used. So after the exhibition they kept thinking about the issue. They never really considered the option to found a business before, so in their case the whole foundation process was very intrinsic. They departed from this problem that really spoke to them and then weighed their options: What can we do, what do we want to do? That’s how they came up with their very first product, the hejhej-mat. And when they thought about the product that they wanted to produce, and how they wanted to go about it, it was clear to them from the beginning that they wanted to reach for the highest sustainability standard, which is the closed-loop approach, the circular approach. They would never create a product that does not fulfill these sustainability criteria.

P&H: So they created a business because there was a need for it rather than because they wanted to merely supply something?

P: Exactly. hejhej follows something called the “sufficiency strategy”, which means that they openly communicate: “Do not buy our product if you don’t need it.” It’s a major part of their communication and their beliefs that you should only buy if you need it and that you ask informed questions about where and how something is produced. For their second crowdfunding campaign, they launched a video that started with: “If you already have a bag for your yoga mat, then this video isn’t for you.” That’s a pretty bold statement and they felt that this was something very courageous––of course they need people to buy their products. But they 100% believe in the sufficiency strategy and that they only want people to buy when they need it. Because that’s part of the highest standard of sustainability, that you consume when you need to, not for the fun of it.

P&H: hejhej advertises their products as being 100% recyclable. How about the resources that are used in the production? Are those 100% recycled, too?

P: Most of the material that we use is already recycled, yes. And as you said we only use material that is recyclable. Otherwise that wouldn’t meet the closed-loop criteria, if we couldn’t take back the products at the end of their lifespan and recycle them. So every product is designed to be sent back to us and be recycled.

The biggest part of the mat is the foam and that is made from recycled foam off-cuts that we get from other productions, like mattress productions for example. So it is actually waste for others but we turn this waste into a new resource and turn it into the hejhej-mat. There is a textile between the foam layers that is keeping the mat together and making it tear-proof and very durable. In the beginning it was not recycled, but a few months ago we finally developed this layer to be made of a recycled material. Often it is also a very long process for us to talk to our producers, develop new ways of doing things, or producing these materials. The one part of the hejhej-mat that is not made from recycled material is the top layer, because that needs to be medically confirmed. So there is a very thin layer on top that is made from a virgin material. We would love to also use recycled material there too it is just not existing yet. Once we recycle the mat though, we can use all of the material again––including the top layer.

The bag is made of recycled PET bottles and the zipper is made from recycled fishing nets. The strap of the bag, which is also the yoga belt, is made from hemp. This material is chosen very consciously because it uses much less water than other alternatives like cotton for example. But we actually have to import this from Asia, just because there is so little hemp being cultivated in Europe. This is the only material that we import from afar, all the other materials are from Germany or neighbouring countries, like Austria, Switzerland,France, and Italy.

The outer layer of the bolster is made from a mix of material: cotton, recycled cotton, and hemp. With these, as with all materials, we always opt for the organic version. We also, if possible, try to go for recycled materials or at least a mixture. What is also cool about the bolster is that it is filled with the husks of spelt grains. It can be given to animals as a supplement to their food or as a natural fertilizer for soil, but in the end it is mostly considered as waste product by the industry. But we can use this perfectly as a filling for our bolster instead of using a virgin material. So what we always try to do is to use material that either exists in abundance or is considered waste by other producers.

P&H: “Sustainability” is such a catch phrase these days––it’s the red thread in every major company’s responsibility report, even those whose nature is wholly unsustainable. As a circular business that whole-heartedly believes in and promotes sustainability, how would you create more awareness around the problem of greenwashing?

P: Yes, many companies have started introducing what they call “circular products” or “sustainable fashion”. The problem is that there is no catalogue of criteria that a company needs to fulfill before they can call something sustainable. So even Primark offers “sustainable” jeans now, that still only cost 20€. At this price it is self-evident that there will be workers in the supply chain that are not paid fairly, and it is virtually impossible to uphold environmental standards in the production at such a low price. The same goes for closed-loop or circular products: There are big companies that are advertising circular denim––but they are not taking the products back. They are not closing the loop, which means it is not circular. They merely use recycled fabric, which in itself does not fulfill the circular standard. We sent them a message because we are always interested to see how other companies apply the concept and they replied: “Bring the product to your local denim recycling at the end of the lifespan.” There is no such thing as a local denim recycling!

We always have to remind ourselves that not everyone is familiar with the concept of a circular economy and we have to keep explaining a lot and try to be as transparent as possible about everything. So that includes being honest about our progress, for instance the top layer of the mat. Okay, the top layer isn’t made from recycled products yet but hey, we just found a way to use a recycled middle layer. We are not perfect but we are always aiming to become better, more sustainable and circular in every aspect. And most importantly we are transparent about it. People know exactly what material we are using, where we are producing, how we are producing, that we take products back and so on. And by that we want to motivate people to ask well-informed questions-–Where is it from? Do I need it? Who is involved?––when they are buying products elsewhere, too. So hopefully people will realise that when other companies advertise something as “sustainable” or “circular” that this might not actually be the case.

P&H: What role do sustainable startups play, in your eyes, when it comes to building a truly greener economy?

P: I would say that especially startups that are financially independent from investors and follow a strong vision––something which I have often experienced to be the case––are moving towards their goals in very determined and fast ways. Larger companies, where many more people, especially investors, are involved take longer to achieve these goals. Of course you can’t generalize this, but in my perception, there are so many startups with great visions, full of ideals, that are striving to change the way people think and consume for the better. They are really acting out of their ideals and their wish to change the economy. They are not only driven by their profit but by people and the planet. They are just always a great source of inspiration and they help create a climate in which well-informed customers ask the right questions. And that pressures larger and less-sustainable companies to change their approach.

P&H: Sustainability does not just include environmental aspects but also social dimensions. How does hejhej score in this area?

P: That’s definitely a very big and important part of hejhej’s business. For one, the company is donating a Euro for every product sold to a non-governmental organisation in Cape Town, South Africa, called “Earth Child Project”. The NGO is supporting children in difficult life situations, by enabling them to have weekly yoga classes and gardening classes. The aim is to teach the children resilience: How to listen to their bodies, take care of their bodies and minds. They support kids that already have faced a lot of struggle in their young lives. Through our donations over the years we have enabled 327 kids to participate in weekly yoga classes for a year, and 235 to attend the gardening classes.

Locally, parts of the production take place in workplaces for people with disabilities. So the yoga mat bag is produced there and they also take care of sewing the label on the mats, and they handle the shipping of products. So there is a team in the workplaces that is dedicated to working with hejhej. Sophie visits them approximately once a week to keep in touch, make sure the processes are clear, and include them in the bigger process. It is Sophie’s and Anna’s goal to one day employ a team of their own that can for instance handle the shipping and that hejhej can be an inclusive team, too. Of course, for now that is not possible because we all work remotely all over Germany and we don’t even have an office. But Sophie tries to still work very closely with them.

P&H: hejhej was founded with the help of Drivhuset Malmö, the startup hub for MAU students. How was the experience with Drivhuset?

P: Anna’s and Sophie’s experience was extremely good. They just took the idea to Drivhuset and they found it really helpful to get feedback, to have someone asking the right questions, to get input from people with entrepreneurial experience. They said that before it was just them and their friends talking about the idea and planning, and then through Drivhuset they had contact to experts that helped them develop and grow their idea. They also instructed them about the next steps, which is very important because in the beginning you have no idea about so many things that are awaiting you down the line. Drivhuset also connected them with external experts who could help them further down the line, and informed them about scholarships like Leapfrog, for which they applied and received funding. They really recommend Drivhuset and are very thankful for the experience. They would suggest to anyone with even just a vague idea to go there, make an appointment, and make use of this great opportunity. The Swedish spirit of founding is so different from the German one, for instance, so for them it really was a unique opportunity to start a business. Especially because that wasn’t on their agenda before.

P&H: What are some of hejhej’s favourite circular startups founded in Malmö?

P: Seljak Brand is definitely a startup that we’d recommend. They produce wool blankets made from wool offcuts. They are located in Tasmania, Australia, but Sammy, one of the co-founders, also studied at MAU. Anna and Sophe met her during their master’s. They have been a great inspiration for hejhej because Sammy had already founded the startup before starting her studies at MAU, so she gave some really helpful advice. Basically all the lessons that Sammy had learned, she passed on to Anna and Sophie so they could avoid those mistakes.

There is also Repamera, located in Malmö. They are founded by Henning (who is the founder of Circular Monday) and they are a shop that repairs clothes. A very cool circular startup!

P&H: Is there anything that has been left unsaid?

P: I have some advice from Sophie and Anna: They say that the most important thing when it comes to founding is to really trust in your idea. There will be a lot of obstacles––there is no way there won’t be––so that basic trust is absolutely necessary. Also, talk to other people! In the beginning, they were worried to talk to others, because they worried others might be stealing their idea. But there is so much to be learned from others and advice to be gained if you discuss your idea.

Check out their website here.

Related articles:

Circular Economy – Interview with the founders of “sveeka”

Photo credits:

hejhej founders Anna Souvignier and Sophie Zepnik. Photo Credits: Maria-Bayer

hejhej mats and straps. Photo Credits: Maria Bayer

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Unnatural cycles of violence

Oliver Etchells — Sun, 25 Apr 2021 10:28:20 +0000

It seems that there is a consensus forming that is as rare as snow in the Sahara, shared by right and left-wing media outlets, among academic circles, and military strategists alike: Relations between the US and China are becoming increasingly sour, and if something is not done to change course, they might enter a collision course that culminates in armed conflict. Voices from the right of the political spectrum cite China’s expansion into the South China Sea and enhanced military power as proof of the threat, whilst leftwing voices point towards the US’s trade wars, and increasing nuclear stockpile. The discourse surrounding China/US relations is nothing if not foreboding, but it is supported by a questionable theory which represents deteriorating relations as a predictable and unavoidable event in the cycle of global hegemonic powers.

Long cycle theory, developed by the Polish political scientist George Modelski, is a way of explaining the relationship between economic and political supremacy, and cycles of great power conflict. It is predicated on the logic that the relative stability of the international order since 1945, a period the Historian John Lewis Gaddis termed ‘the long peace’, is maintained by the presence of the US as the global hegemon. But according to long cycle theory, this long peace is coming to an end.

Since the 1600’s each period of relative global peace has been maintained by the presence of a hegemonic power which on average lasts around 70-100 years. At the end of this period there is a process of delegitimisation and decline of the hegemonic power, followed by the rise of a challenger, and great power conflict. Thus, the next cycle begins, with another hegemon. According to Modelski, there have been five cycles since the 16th century. Portugal emerged as the hegemonic power in the 16th century proceeding the Indian oceanic wars from 1496-1516. After the Spanish-Dutch wars at the end of the 17th century, it was overtaken by the Netherlands which, in turn, was proceeded by the wars of Louis XIV and the emergence of the UK as hegemon in the 18th and 19th century. Then begins the more familiar story: World War 2 upsets the global order and the US takes its place as the hegemon after 1945 until today.

You will see why the prospect of great power conflict between the US and China has garnered such attention when it is viewed as the inevitable time bomb waiting at the end of this cycle. 76 years have passed since 1945, roughly the length of one cycle and the BBC predicts that China might overtake the US as the global economic power in 2028, five years earlier than previously thought, due to the global coronavirus pandemic. The question therefore becomes: What will happen when this transition of power takes place? Is conflict between the US and China inevitable at this point?

Much of the frantic media and military discourse has already shared predictions in line with long cycle theory. Just to name a notable few, Shi Jiangtao, writing in the South China morning post that ‘there is a growing risk of an unplanned confrontation as relations unravel at unprecedented speed’ whereas journalists writing in the left-leaning Guardian warn that the US and China are entering a ‘new cold war’. Christopher Layne, professor of foreign affairs at Texas A&M University predicts that war between the US and China ‘in the coming decades is not only possible but probable’, and an editorial in the New York Times suggested that with Biden in the white house, ‘China wants to lead a new world order’.

The US’s military strategy seems to echo these sentiments, with the 2020 US defense report regarding China stating that ‘the PRC’s (People’s Republic of China) national strategy and military aspirations will have serious implications for US national interests’. The way that China and the US relate to one another both in long cycle theory and in the wider discourse is framed as fundamentally antagonistic. The problem is that this kind of thinking is highly oversimplified, deterministic, and predicated upon an outdated and incomplete view of human nature.

Within long cycle theory war is not just probable, it is, in Modelski’s words a ‘natural product of the long cycle’ that is ‘part of the living processes of the global polity and social order’. The end of each cycle of hegemonic power, and the chaos and conflict that follow are represented as predetermined, a ‘systemic decision’. The glaring problem with this is that it denies any agency to geopolitical actors, or indeed to ourselves to stop this outcome. Following this reasoning, no changes in government, large scale protest, or new legislation will stand in the way of this dark prophecy, because the outcome is historically determined. It necessitates the logic that not only is agency absent from these cycles, but that none of the changes that occurred in-between cycles will have any effect on the outcome.

US and PRC delegation at the 2018 G20 Buenos Aires Summit

The rise of globalized capitalism, the advent of international law, and the proliferation of powerful non-state actors are simply not considered to be variables. Furthermore, long cycle theory is built upon outdated assumptions about human nature that seem untenable to many: The belief that humans, no matter their cultural and ethnic background are inherently selfish beings that, given the chance, will try to dominate others, and the only way to oppose being dominated is to dominate. It is an ideology that is predicated on paranoia and suspicion of the other because like us, they are only looking out for their own interests. Furthermore, if one opposes this mode of thinking, they are living in a dream world, unwilling to accept the inherent ugliness and reality of the world as it is today. Within this discourse, there is no alternative, and the possibility of hope that things could be different is represented as a dangerous illusion.

All of this makes it a highly flawed model, but that does not make its underlying assumptions any less attractive to political and military actors. By adhering to its structural determinism, the model absolves political leaders from any kind of responsibility to reduce the size of their military budget and act in accordance with the nuclear non-proliferation treaties signed after the cold war. Long cycle theory is the trump card in terms of realist military strategy that allows foreign policy hawks to claim innocence whilst spending vast amounts of money on amassing even greater militaries. ‘It isn’t our fault’, the standard defense goes, ‘we would love to reduce our nuclear stockpile, but the decision is simply out of our hands’. There is certainly irony in the idea that the kind of self proclaimed ruthless pragmatists that deny the historical determinism of Marx’ writing are more than happy to be caught up in a process that denies them a place in the driver’s seat of history.

We can expect this kind of ‘mine’s bigger than yours’-style nuclear posturing from states, but what is concerning is the degree to which the media seem to be complicit in the idea that great powers are fundamentally adversarial, and each of them will turn to violence at the drop of a hat. Knowingly or not, much of the media discourse has blithely accepted the pessimistic assumptions about human nature and an unshakable belief in historical determinism that theories like long cycle theory are built on.

It is neither that the US and China are or have the possibility to be inherently benevolent buddies, nor are they inherently adversarial. The point is that the nature of their relationship is produced through representations disseminated in the media that in turn affects perceptions of their relationship that serve to inform state actions. The representation on offer in 2021 is a casual acceptance of a zero-sum game that starves alternative explanations or solutions of oxygen. At its worst, this discourse takes away our ability to honestly evaluate the complex geopolitical polities of the US and China in all their imperfections and achievements, and turns the debate into an issue of us vs them, eat or be eaten. This is precisely because long cycle theory and the militarized discourse which supports it leaves no room for alternatives. Whether China or the US is viewed as the problem is of less importance, what matters is that from left to right the outcome of a transition of power is seen to pose an existential threat to peace.

Is this really the kind of discourse that should be reproduced? A point of view that sees the next human produced catastrophe as something not only likely, but inevitable, and outside of our control? The term ‘sleepwalking into war’ is often used in this context for a reason. It represents a mode of thinking that says we don’t yet know what the spark will be, nor exactly when it will come, but like an erratic drunk, it will only take one prod to begin the domino effect that leads to war. When an event takes place that causes tensions to rise between US and China, that causes grief and anger amongst their populations and nervousness among their leaders, long cycle theory and the discourse that tacitly supports it simply does not have the vocabulary to explain how states would intervene to de escalate tensions, redirect anger, and put creative human agency to work on finding a solution.

Related articles:

International Relations Theory: An Interview with Barry Buzan

The Tension of Action & Theory

Photo credits:

Lightning flashes over the South China Sea in front of USS Nimitz (CVN 68) by John Philip Wagner, Jr./Released, via Official U.S. Navy Page on Flickr, CC BY 2.0

US and PRC delegation at the 2018 G20 Buenos Aires Summit, by Dan Scavino, Public domain via Wikimedia Commons

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Anti-Asian: The patterns and cycle of racism

Rozarina Bakher — Sun, 25 Apr 2021 10:00:45 +0000

On March 16 2021, a lone gunman shot and killed eight people in Atlanta, the capital city of Georgia, USA. Among those killed were six women of Asian descent, raising suspicion of hate crime. Since then, the social media has been sharing and tweeting #StopAsianHate.

The attack has spiked fears in the Asian American community, which has been experiencing an increase in attacks and harassment since the coronavirus pandemic began. Former US President, Donald J. Trump has been cited as one of the instigators towards the increased attacks during his presidency by using terms such as “the Chinese virus” or “Kung Flu” as a moniker for the virus. Between March 19, 2020 to February 28, 2021, around 3,800 anti-Asian hate incidents were reported.

The tragedy has prompted me to open up about discrimination against Asians, in particular Asian women. As an Asian woman living in Scandinavia, I have had all kinds of “jokes” and casual racism remarks thrown at me; stereotypes, such as us all looking alike, working as nurses or housekeepers, running a nail salon and massage parlour, or that we are the trophy wives to elderly white men.

The objectification of Asian women

An article published by Forbes.com in June 2020, reported that Asian-American women are less likely to progress and advance into senior leadership. Due to their apparent success in education and in the corporate world, Asian-American women are subjected to higher pervasive discrimination when it comes to advancing into supervisory responsibilities. The article cited how Asian-American women find it difficult to advance the corporate ladder which is created by two competing sets of stereotypes. On the one hand, they are seen as intelligent and hardworking, however, on the other hand as modest and low in social skills. Which led to a dilemma whereby, if they behave submissively to be “quiet and nice” they are seen as Lotus Flower or China Doll, however, if they are to speak up to express ideas and opinions, they are then seen as the Dragon Ladies.

Where did all these references come from? Lo and behold, the pattern and cycle of objectification of Asian Women began with how Asian women are portrayed in films, especially in the Western movies. Hollywood and American media corporations have long contributed to the culture of paranoid xenophobia and presenting a mythological “Other” through two Hollywood archetypes of the submissive, delicate, and overly emotional China Doll, and the threatening, cold Dragon Lady, which were the popular media productions of binary representation of Asian women.

Bruce Lee from “Enter the Dragon”

Shortly after the shooting, ephemeral Twitter users were tweeting “no happy endings” to refer to a colloquial term for offering sexual release to a client at the end of a massage. The reference of “happy ending” massage has been associated with the hyper sexualization of Asian women. Asian women have long been reduced to dehumanizing stereotypes, whether meek and speechless or aggressively sexual robots whose only purpose seems to be servicing white men.

When it comes to racism, there is a pattern that follows the severity of an act, and that pattern is gender. Women were more than two times more likely to experience discrimination this past year, according to a Stop AAPI Hate report. Russell Jeung, professor of Asian American studies at San Francisco State University, told NBC Asian America that the coalescence of racism and sexism, including the stereotype that Asian women are meek and subservient, likely factors into this disparity. “There is an intersectional dynamic going on that others may perceive both Asians and women and Asian women as easier targets,” he said. It came to no surprise that Asian women reported more attacks, as their image has consistently been misrepresented in the mainstream media, making them vulnerable targets for racist violent behaviour and their lack of progression within the corporate ladder in white America.

Brief history of anti-Asian racism in the USA.

Xenophobia against the Asian Americans is not something new, in fact there is a long history of discrimination and racism towards the community. While they have been labelled as the “silent community” and used as a model minority, as the immigrants frequently seen as having successfully integrated themselves into western communities, Asian Americans have also long been considered a threat to a nation that historically promoted a whites-only immigration policy. In 1882, the Chinese Exclusion Act was enacted for the purpose of prohibiting all immigration of Chinese labourers. In the early 19th century a xenophobic propaganda by white nativists about Chinese uncleanliness circulated around the area of San Francisco, referring to them as a “yellow peril” and unfit of citizenship.

The Asian-Indian community was not spared the xenophobic propaganda. They were called “dusky peril” in the fear described as “Hindu hordes invading the state” and by 1917, the Asiatic Barred Zone Act was enacted which prohibited immigration from British India, most of Southeast Asia, The Pacific Island, and the Middle East. During World War 2, more than 120,000 Japanese American, many of whom US citizens, were sent to internment camps after the attack on Pearl Harbour.

In 1982, at the height of Japan’s powerful auto industry, a Chinese American, Vincent Chin, was beaten to death by two white males. They mistook him for Japanese, the attack came at a time when Americans were losing manufacturing jobs. Vincent’s death a few days before his wedding saw the mobilization of the Asian-Chinese community to fight for their civil rights.

Is there a pattern of violence in the USA towards the Asian community that seems to occur only when there is an economic crisis, and the privileges of white Americans are at risk?

Anti-Asian: The aftereffect of global pandemic?

Anti-Asian racism is not isolated to the USA. In Australia, where there is a large community of Asians, reports of increased anti-Asian racism since the pandemic continues. One of the sensationalized events was when two sisters of Asian descent living in Sydney suburbs, were spat on and verbally abused by an assailant who called them “Asian dogs”.

Australia too has had a long-racialized history with its Asian communities since the early gold-rush era that saw massive migration of Chinese workers into the continent. It adopted the White Australia Policy 1901, the purpose of which was to limit the immigration of Asians into the country and restrict the labour of the community to specific industries.

In Europe there has also been an increase of reported abuse and acts of violence towards Chinese and other Asian-looking individuals since the pandemic. In Sweden, a journalist of Korean descent, raised in the country, wrote about how, since the pandemic, people had begun to ask of her origin, or tried to avoid her in public transports.

The EU has been criticized for lacking to show the actual make-up of European societies. In the European Parliament, for example, people of colour make up only 3 percent of MEPs; they exist on the margins and have little possibility to challenge the established norms and values within EU institutions in any fundamental way.

There has always been a pattern of discrimination targeted at the Asian community: the pandemic has brought attention to the casual and subtle racism members of this multifaceted community have continued to suffer in silence. Does society at large have to allow for a tragedy to happen to react against anti-Asian racism and other forms of racism? Or can society proactively engage itself to change its behaviour and stop discrimination and racism altogether? There seems to be a pattern and cycle that clearly needs to be disrupted.

Perhaps only by promoting a greater Asian representation in the process of equality policy-making and changing the perceptions and portrayal of Asian men and women in the media and in society at large can the Anti-Asian phenomenon cease to exist for good.

Related articles:

Unheard South Solidarity: The Asian-African Conference

The Social Network of Ethnic Conflict

Photo credits:

#StopAsianHate Community Rally in San Jose by Jason Leung on Unsplash

Bruce Lee from “Enter the Dragon” by Lexinatrix (CC-BY-NC-ND-2.0)

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