The Visible Invisibles: Stories of Migrant Workers in Asia, guest post by Shivaji Das and Yolanda Yu

 

Featuring a careful curation of unconventional yet universal life stories from a diverse cast of characters, The Visible Invisibles: Stories of Migrant Workers in Asia offers a human connection to the undocumented lives of migrant workers across Asia, presenting stories of adventure, love, hope, loss, guilt and redemption. It is written by an inter-racial migrant couple coming from India and China who have played a foundational role in giving voices to migrant workers across Asia and Africa through acclaimed platforms such as Migrant Poetry Competitions and the Global Migrant Festival.

Shivaji Das is the author of four critically acclaimed travel, art and business books. He has been actively involved in migrant issues and is the conceptualizer and organizer for the acclaimed Migrant Worker and Refugee Poetry Contests in Singapore, Malaysia and Kenya and is the founder and director of the Global Migrant Festival. He was born and brought up in the north-eastern province of Assam in India, but is now a Singapore citizen.

Yolanda Yu’ s Neighbor’s Luck, a collection of short stories, was shortlisted for the Singapore Literature Award 2020. She is a co-organizer of the Singapore Migrant Worker Poetry Contest and Global Migrant Festival, also an event host and coordinator for outreach for the Chinese migrant worker community. Born in North-Eastern China, Yolanda moved to Singapore on scholarship in 1998 and has been living there since then. 

So, over to Shivaji and Yolanda…

Wuxia and xianxia, guest post from Alice Poon

Alice Poon is currently based in Vancouver. After a childhood spent devouring Jin Yong’s wuxia novels, Alice has, over the years, fed herself a steady diet of modern wuxia / xianxia and Chinese history and mythology masterpieces.

Since the release of her two historical Chinese novels, The Green Phoenix and Tales of Ming Courtesans, nostalgia for the magical world of wuxia and xianxia has spurred her to write in the Chinese fantasy genre.

Set in a world of human conflicts, fantastical martial arts, sorcery and celestial magic, Alice’s debut fantasy, The Heavenly Sword, follows a martial maiden’s heartbreaking adventures in her quest for love and justice. The goddess Chang’e is sent to the mortal world to stop the Sky Wolf Zhu Di’s plans to usurp the throne. Reborn as Tang Sai’er, a simple village girl, her celestial mission requires all that Sai’er can give, but in order to protect her family and the village people from the effects of Zhu Di’s brutal civil war, she must also fight a battle against her growing feelings for a member of the evil tyrant’s court. When Sai’er and her allies pit themselves against the wicked new Emperor and other adversaries including the vicious Green Dragon, Sai’er has to enlist the help of immortals. But even with their help, she finds that her dreams are on a collision course with her mission.

You may of course be wondering, what are wuxia and xianxia? Over to Alice…

 

Asian Books Blog is closed from today, December 17, until January 30 2023 - after Chinese New Year. Happy reading!  If you celebrate Christmas, happy Christmas!  Here's to 2023 and to the Year of the  Rabbit!  See you in both the new solar year, and the new lunar one. 

The Forgotten Promise, guest post by Paula Greenlees

UK-based Paula Greenlees lived in Singapore during the late 1980s. She fell in love with Southeast Asia and tried to travel as much as possible around the region and beyond - travelling down a crocodile infested river in Australia with a baby is something she won’t forget! 

Her second novel, The Forgotten Promise, is told through the points of view of two Eurasian women, Ella and Noor. Ella, is evacuated to England, a country that is alien and hostile to her.

Malaya, 1920: Ella and Noor make a promise in the shadows of the jungle. A promise that life won't let them easily keep. Malaya, 1941: Ella is running her late father's tin mine in the Kledang hills, while Noor works as her cook. When the war that felt so far away suddenly arrives on their doorstep, Ella is torn from her family. Her daughter Grace is left in Noor's care as Japanese soldiers seize the mine. Ella is forced to make an impossible choice that takes her to England, thousands of miles from home. She is desperate to be reunited with her loved ones. But will the life she returns to be anything like the life she left behind?

Here, Paula discusses how family memories, history, and the experience of living in Singapore inspired her novels…

Chinese Movie Magazines: From Charlie Chaplin to Chairman Mao

 Chinese cinema has a long history, as well as the fandom around movies within China. Much like its Western and Japanese counterparts, the Chinese created magazines around film, stretching back to the 1920s. The book Chinese Movie Magazines: From Charlie Chaplin to Chairman Mao by Paul Fonoroff catalogs this unique and unexplored subculture.

Nicky Harman reviews two new translations of Lu Xun

Lu Xun 鲁迅 (1881 - 1936) is the leading figure of modern Chinese literature of the early twentieth-century. He pioneered writing in vernacular Chinese (as opposed to classical Chinese, hitherto the written language for the educated), producing short stories, literary criticism, essays and poetry, as well as translations from Russian. 

Two translations of Lu Xun's collection of short pieces called, in Chinese, 《野草》(Ye Cao) dropped into my Inbox recently.

One is brand-new: Wild Grass and Morning Blossoms Gathered at Dusk, translated by Eileen J Cheng, edited by Theodore Huters, Harvard University Press (September 2022)

The other is recent: Weeds, translated by Matt Turner. Seaweed Salad Editions (2019)

Both of these are splendid volumes. The differences are largely that Eileen Cheng's includes many more pieces, as its title suggests. Matt Turner's is bilingual, useful for those who would like to consult the Chinese, which appears alongside the English. Both have detailed and informative introductions to the man and his work. Speaking as a translator, I am encouraged that two excellent versions of this collection should have appeared at almost the same time.

It is easy to see Lu Xun as a perpetually angry writer levelling savage criticism at the society he lived in. Geremie Barmé, in a piece that is well worth reading because it situates Lu Xun among his fellow writers, says, 'As with his fiction, Lu Xun used his essays to convey a message and to educate his readers, especially the growing youth readership.' Stories and novellas like The True Story of Ah Q come to mind; these were the ones that were on our university reading list, and are probably the most influential of his work, even today.

But the pieces in Wild Grass /Weeds are very different. Less polemical, more inward-looking and ruminative. (Sometimes they are even outright funny.) In these stories/essays, the narrators do not shout with rage. They hint, they meander, they tease, they dream. To understand the nuances, the reader has to concentrate hard (or read the introductions to both volumes, which are very useful).

One example is a powerful story translated by Cheng as Tremors on the Border of Degradation, and by Turner as Trembling Decay. This is how it begins:

[Cheng] I dreamed of myself dreaming.
I don't know where I am, but before me is a night scene inside a small, tightly sealed cottage. Yet I can also see the forest of dense greenery on the rooftop.
The lamp chimney on the wooden table, freshly wiped, lights up the room, making it exceptionally bright. In the bright light, on the dilapidated bed, beneath the unfamiliar, hairy, burly lump of flesh is a thin, frail body, trembling from hunger, pain, shock, humiliation, and pleasure.
The full figure's flaccid yet supple skin is smooth, both pale cheeks flushing lightly, like lip rouge coated on lead.

[Turner] I dreamt I was dreaming. I didn't know where I was, before my eyes, late night, the confining interior of a small hut ó and I could also make out a dense forest of stonecrop on the hut's roof.
On the rough-hewn table the lampshade had just been wiped clean, and the room was bright. In the glare, on the broken couch, under an unknown yet familiar hairy, fierce chunk of meat ó a thin body trembling from hunger pangs, shock, humiliation, and ecstasy. Yet the skin was relaxed, radiant and smooth; the pale cheeks reddened like liquid rouge over lead.

As Cheng describes it in her Introduction, '[The] woman sells her body to buy food for her young daughter. Jolted awake, the I-in-the-dream enters a second dreamscape, a continuation of the earlier dream, but after many years have elapsed. The now grown daughter, ashamed of her mother's sordid past, heaps scorn and abuse on the old woman. Amid the jeers of her daughter and her family, the old woman walks out of the shed at night, deep into the boundless wilderness.' This story is hauntingly beautiful but requires attentive reading to understand that the first paragraph is describing a prostitute and her client. Those words never appear anywhere in it.

This is also the moment, since I have quoted the two versions side-by-side, to say that the translators have done a very fine job. You will see significant differences in the paragraphs quoted above, from the use of the present tense and the past tense, to the specific term 'stonecrop' and the more general 'greenery'. I think it proves the point that I regularly make to students, that there is no such thing as a single definitive translation from Chinese. There are always several excellent and perfectly correct ones.

To return to the interpretation of the stories in Wild Grass/Weeds, one that I found most enjoyable is called After Death. This is the musings of a man who is definitely dead but is still able to think, and be annoyed with an importunate bookseller and a ticklish ant. I loved it and highly recommend it but I confess I still have no idea if it has any deeper meaning.

As you will have gathered, I am not a Lu Xun scholar -- my knowledge of his work has been largely limited to his appearance on our university syllabus. But I am going to take this opportunity to mention the piece which does not appear in these volumes, but which drew me to Lu Xun decades ago, when Ah Q simply depressed me. It is the speech entitled 'What Happens after Nora Walks Out, A talk given to Literature and Arts Society at Beijing Women's Normal College, December 26, 1923'. In it, Lu Xun introduces the students to Henrik Ibsen's The Doll's House in these words, 'At the outset, Nora is living contentedly in a supposedly happy household, but eventually she is awakened: she is her husband's puppet, and her children are her puppets. So she walks out, and the play ends with the sound of the front door slamming shut.' And he comes to the bleak conclusion that 'Logically, Nora really has only two options: to fall into degradation or to return home.'

What I found most appealing about his talk, and still do, is the effortless, conversational tone, and the many issues he touches on in a mere couple of pages. I was also struck, re-reading it again this week, by his ending, which reads as ominously today as when it was written ninety-nine years ago. He writes, 'Unfortunately, it's too difficult to change China: blood will flow just by moving a table or mending a stove. And even if blood does flow, the table isn't necessarily going to be moved or the mending carried out. Unless a great whip lashes her back, China will never consider budging. I think such a whipping is bound to come. Whether for good or bad is another question, but it is bound to come. When it will come and how it will come, however, I cannot exactly tell.'

 

Khairat Kita: Interview with Fauzy Ismail and Zakaria Zainal

A collection of interviews, photographs, essays and personal reflections, Khairat Kita is a project documenting the last few remaining Malay/Muslim Mutual Benefit Organisations (MMBOs) providing aid and charity to their deceased members' families. Known as badan khairat kematian, they are volunteer, community-led initiatives based on a centuries-old tradition of mutual aid. 

Khairat kematian organisations are social anchors in the community and custodians of intangible cultural heritage in Singapore’s Malay/Muslim community. 

With around 20 such organisations left, declining membership and ageing committee members, the future looks uncertain for these MMBOs.

Courtesy of Ethos Books

About the Authors:

FAUZY ISMAIL researches Singapore’s architecture and urban heritage. He completed his masters in architecture at the National University of Singapore, investigating heritage and thirdspaces in architecture, and dealt with gazetted buildings as a government conservation architect. He was an artist-in- residence at The Substation from 2018 to 2019, and was also a fashion designer in Paris.