The cat-and-mouse game with online dissidents also continues. A search for banned terms on Sina Weibo on 2 November 2011 showed the term “ ．．． ” (xienongchang) to be censored. The term refers to a series of political cartoons with the English name “Hexie farm”. This “hexie” refers to the double meaning of harmony and rivercrabs, with the Chinese title using the term for “crab” (xie ． ) in this formulation. The cartoons focus on censorship and violent promotion of harmonious policies and have become widespread amongst other things through the China Digital Times project (Hernandez, 2011; Hexie Farm, 2011). New puns are constantly created, then censored, giving rise to further new terms. The rivercrabs have now morphed into new humorous “national treasure” words that are deployed in egao culture online. One such replacement word for harmony/rivercrabs is shuichan ( ． ． ), meaning “aquatic product”. Another is the evocative near-homonym hēxiě or hēxuè ( ．． ), which means to “drink blood”, an expression particularly popular in Taiwan. Through such terms, harmony/rivercrabs continue to morph, metastasise and proliferate. In my examination of what “harmonious world” does in terms of imagining time space and multiplicity, I set out in this thesis to answer three sub-questions. I will now return to each of these questions in turn, and will make three key claims with regards to the doings of harmony. 155 For examples of Xi promoting harmony during the celebration, see the full text (Xi Jinping, 2011a: 2, 3, 4) or a full length CCTV recording (Xi Jinping, 2011b: 12:27, 24:06, 33:24) of his speech at the anniversary ceremony . Xi’s speech was also preceded by others stressing civilizational harmony (wenming4hexie ．．．． ), and followed by a parade displaying ethnic harmony and unity under the theme “building harmony”, as can be seen in additional CCTV recordings of the ceremony. The broadcast ends by an assertion of the expected harmonious life of ethnic unity under the central government (CCTV, 2011: 19:19, 20:20, 138:50, 147:14). - 217 - “HARMONIOUS WORLD” REPEATS AN ALLOCHRONISING LOGIC The first question I asked in the introduction to this thesis was: what are the assumptions behind and political consequences of different ways of articulating “harmonious world”, particularly in terms of ordering time and space- With regards to this question, this thesis has found that much of the official and academic discourse on harmonious world deploys terms drawn from ancient Chinese thought. We have seen particular emphasis on concepts drawn from pre-Qin texts, such as “All-under heaven” (Tianxia4 ．． ), “the kingly way” (wangdao4 ．． ), “the hegemonic way” (badao ．． ), “harmonism” (hehe4zhuyi4 ．．．． ), and so on. Yet, in the texts I have examined on
“harmonious world”, these terms are aligned with concepts of traditional “Western” IR and fall back on the spatial categories of traditional IR theories. Through these spatial categories, the debates reflect different ways of imagining the space of a harmonious world. Some articulations
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- Winter '16
- Jeff Hannan
- International Monetary Fund, Asian Development Bank, Infrastructure Investment Bank, Asian Infrastructure Investment Bank