Chinese Literature Podcast

It is that time of year again, the time when the Chinese Literature Podcast takes stock of the year and what has happened. In this podcast, Lee talks about his book and also about teaching Chinese Literature at the University of Oregon. 

Today, we have an exciting and disturbing episode about Taiwan and prostitution. This is Number 6 in my series on Taiwanese literature, and the second episode on Huang Chunming, Taiwan's most famous nativist author. Last episode, the podcast looked at the story, "Drowning of an Old Cat." This week we look at a story from that same English translation. "Sayonara, Zaijian" is a story about a Taiwanese man forced to pimp out his own countrywomen to the Japanese. It is fun, it is disturbing, it is triggering. In other words, it is a great work of literature. 

Today, we take a look at Huang Chunming, one of the most important writers in Taiwan's nativist movement. He is an author who developed this sense of a Taiwanese identity in his work.  Also, don't worry, no cats die in this story. 

Today, Lee is talking with Professor Daniel Bell, most recently the author of Dean of Shandong, but also the author of the famous China Model. Professor Bell and Lee chat about his book and about his wider experience of Chinese culture and philosophy while serving as the first foreign dean of a university in the PRC. 

Today, the podcast does something different. In this episode, we are looking at a film. And not just any film. It is perhaps the greatest film ever made. Yi Yi or A One and a Two is the magmum opus of Edward Yang, the Taiwanese filmmaker. We are going to explore the symbolism of balloons, sticks and condems in this amazing film. 

The greatest of Taiwan's modernists, Bai Xianyong's short story, "Winter Nights," is a tale about history and how little we are able to change things. These revolutionaries of Beijing's hot summer of 1919 reconvene in Taipei in the 1960's having lost their cause and their country. Lee taught this story about protestors during the height of the pro-Palestinian protests in 2024, and he describes how his students reacted to the story. 

This episode is different. I am first explaining the issue of Taiwanese comfort women, and then letting yall hear a speech that I gave to a group in Vienna on the only comfort women museum in Taiwan. Stick around for some interesting history and a discussion of museums. 

This week's podcast is on one of the earliest documents we have in Taiwanese history, a 1697 journey by Yu Yonghe into the wilds of Taiwan's north, where he mined sulfur amongst the barbarians. Yu gets off on traveling, and this journey is deep into the heart of Taiwan. In this podcast, I discuss the history of Taiwan along with questions of race and racism in Chinese thought.

Love and amplifers is the topic of Ge Fei's novella "The Invisibility Cloak." Ge Fei uses a discussion of stereo systems to try to articulate changes in value system in China in the late 20th century. Turn up the volume for this exploration of one of contemporary China's most acclaimed novelists. 

Today, the podcast interviews one of contemporary Chinese literature's extraordinary translators. Nicky Harman translated, along with her partner in crime, Liu Jun, Jia Pingwa's recent novel The Sojourn Teashop. Nicky is well known in Chinese literature circles as a translator and promoter of Chinese literature to the broader public. The novel, Sojourn Teashop, is available here, published by an excellent UK-publisher focused on Chinese literature, Sinoist, which is at the forefront of translating and publishing the best of contemporary Chinese fiction.

In today's episode, the podcast is honored to have Ian Johnson, Pulitzer-prize winning journalist, author and commentator who has spent decades living in and writing about China. His most recent book is called Sparks. In it, he follows a handful of China's underground historians who resist the increasingly heavy-handed state by writing and researching events that the Chinese Communist Party would rather be forgotten. 

Last episode, we discussed Jin Yong and his contributions to Kung Fu literature. This episode we take a look at his final work, the "Sword of the Yue Maiden." We encounter some ancient Chinese punks with swords and how their killing of a little girl's goat ends up percipitating their demise. 

This podcast, we take a look at the life and times of Jin Yong, along with the genre he came to define, modern kung fu literature. We explore Jin Yong's path to becoming China's best selling writer, putting out more books than JK Rowling. We also look at the January 17th, 1954 kung fu match that inspired him and others to turn kung fu into a phenomenon that would over take the world decades later. 

This week is the last in our Sima Qian series, but it is also definitely the best. We look at how Sima Qian lost his testicles while sticking to his principles. We consider the conflict between him and Emperor Wu that percipitated his castration. I also make a big announcement.  Here is the Transcript:   My name is Lee Moore, and this is the Chinese literature podcast. We are coming to the end of our Summa Chen series. Last week, we looked at Summa Chen's discussion of the capitalists, Summa Chen's defense of free market principles. This week, we are looking at one of the most famous Summa Chen works. And strangely, it might not even have been by Sima Qian himself.   This week we are talking about the famous Bao Ren An Shu, the letter replying to Ren An, the letter to Ren An as it's sometimes translated. First we're going to discuss the controversy surrounding the letter and the context in which it was produced, and then we're going to dive into the letter itself.   So what's the controversy? There's actually a debate as to whether or not Sima Qian wrote the letter. The letter to Renan, despite the fact that This is the work that Sima Qian is most known for. It doesn't appear in the shi ji, the records of the historian. The records of the historian is Sima Qian's main work.   Why doesn't the letter of Ren'an appear in that work? We don't really know. Instead, it appears in the Han shu, the history of the Han, the book of the Han. The Han shu, is a work that appears almost two centuries after Sima Qian's death. Now, the letter to Renan appears in that work and it purports to be by Sima Qian.   Did Sima Qian actually write this letter? It's hard to say. There's a book written by Li Weiyi, Michael Nylan, Han Venice, and Stephen Durant. They're all stunningly good. Scholars, professor Durant's a friend of the podcast has appeared on the podcast way back in April 17. They argue that this letter might actually be written by someone else, but they think it's pretty much true to Sima Qian.   I don't understand what that means if The letter is written by someone else, but true to him, I don't, I don't know. That's a circle that I can't square, but that's fine. I just wanted to talk a little bit about that controversy. Is this letter by Sima Qian? We don't know. Does it matter? Probably not, because for two millennia, it's Chinese readers have been reading this letter and whether or not it was truly written by the real historical Sima Qian, it has become associated with the character of Sima Qian in the minds of so many Chinese readers.   Okay. Enough on the controversy. Let's dive in to the circumstances surrounding this letter. Renan was supposedly a friend of Sima Qian. Renan is involved in a rebellion in 91 BC called the Liuzhou Rebellion. Renan is facing execution because he supposedly did not. display sufficient loyalty to the emperor during this rebellion.   Ren An writes a letter to Sima Qian explaining what happened. Ren An doesn't think his execution is justifiable. Sima Qian replies to Ren An's letter. Sima Qian essentially tells Ren An to suck it up, deal with it. And then he, it is this long disquisition. By so much in explaining what happened to so much in himself and how he dealt with the prospect of almost being executed by the emperor and how in the end so much in lost his testicles though not his life.   Let's jump back in time a bit. So much in served Emperor Wu of the Han dynasty, Han Mu Di. Emperor Wu is very controversial. He institutes this new economic policy, something that we talked about in the last podcast. Emperor Wu also breaks with other traditions. So for about quite the past century, the Han dynasty largely kept the northern barbarians, that is the Xiongnu, in check.   And they had done this with a pretty simple diplomatic formula. They paid them and they married the, uh, Han Dynasty princesses off to the Xiongnu as a way to make sure the Xiongnu had skin in the game and knew that if they raided Han towns along the borderlands, they were going to get cut off from the stuff.   Essentially, the Han Dynasty was selling them goods and trying to get them addicted to the kinds of industrial goods that only a society like China could produce. And once they got used to these Industrial goods these luxuries they wouldn't attack the Han because they knew that they could get cut off and they constructed this whole sexual dependency as well They the Han Dynasty argued that Chinese women were more beautiful than these barbarian women And you can't get more beautiful Chinese women, unless you work with us, we'll send you Han dynasty princesses.   If you don't attack our villages and we'll cut you off. If you do attack our, our towns on the borderlands, Emperor Wu stops all that. He is very frequently warring with the Xiongnu, those Northern barbarians. Emperor Wu says. We ain't going to pay the Xiongnu any more money for peace, and we ain't going to give them any more princesses.   It's an incredibly expensive policy change. It's also something that Sima Qian promptly criticizes in his, uh, Xiongnu Liezhuan, the biography of the Xiongnu, where Sima Qian seems remarkably sympathetic to the Xiongnu's side, considering that his job, Sima Qian's job, is the archivist of Emperor Wu. Sima Qian goes out on a limb there and really expresses Uh, a lot of sympathy for the Xiongnu.   Emperor Wu and Sima Qian have these philosophical differences. Sima Qian does not like Emperor Wu's economic policy. Sima Qian does not like how Emperor Wu deals with the Xiongnu. There are other things that go on. Then this thing happens. During one of the wars with the Xiongnu, a guy named Li Ling. Goes and shoots his mouth off.   General Li Ling says he can destroy the Xiongnu with just a handful of troops. Initially, Emperor Wu is skeptical. He thinks General Li Ling is just talking trash, but Emperor Wu eventually gives General Li Ling his troops. General Li Ling marches on the Xiongnu. He meets the main body of the Xiongnu troops somewhere in the Altai mountains, in that region where modern Russia, Kazakhstan, Xinjiang, and Mongolia all come together.   General Li Ling is now regretting mouthing off. He's surrounded by a much larger group of Xiongnu troops. General Li Ling and his troops fight bravely. In this passage, I'm going to read, Li Ling's forces are surrounded. They're running out of supplies. An officer from Li Ling's army is insulted. He defects to the Xiongnu and tells The Xiongnu, that Li Ling's troops are running low on arrows, so of course the Xiongnu push it harder.   Li Ling's forces are in a bad way. The relief column did not come. The dead and wounded troops lay in piles. Nevertheless, Li Ling gave a shout to cheer up his army, and not a soldier failed to rise. He was crying, swallowing, tears running down his bloody face. Here is a translation. From here's my translation from the passage that I'm drawing from an entire country surrounded them for thousands of miles They had to turn and fight turn and fight their arrows exhausted the roads of escape Used up the backup soldiers.   They had requested had not arrived the dead and the wounded soldiers Piled up, but Li Ling shouted to his army, and every soldier rose. Li Ling personally shed tears, and with his face bleeding, he drank his own tears. They drew back their empty crossbows, risking everything before the bright swords.   Facing north, they fought. To the death with the enemy emperor Wu was incredibly pissed You've got to imagine general li ling had been running his mouth for all this time and he ends up surrendering emperor Wu was angry And then sima qian comes back into the story. Sima qian had kind of known li ling They hadn't had a beer together despite the fact that sima qian was not very close with li ling.   He still defends him He says li ling is a good guy. He says that li ling and I we lived in the palace together I knew li ling Even if we were never good friends. Sima Qian tries to argue that Li Ling was a brave man. Emperor Wu takes out his anger at Li Ling on Sima Qian. He orders that Sima Qian be executed.   But then, Emperor Wu rethinks what he has done. He grows a little bit less angry and he actually commutes Sima Qian's death. sentence. The punishment that he gives him is the lesser punishment of castration. Now, you got to understand, this is the Han Dynasty. In the Han Dynasty, no self respecting man would live castrated.   In the Han Dynasty, they thought that it was better to die than to be unmanned. So, when Emperor Wu commutes that punishment from execution to castration, He's not expecting Sima Qian to live on. Instead, he's giving him an out. Emperor Wu is allowing Sima Qian to commit suicide through means of his own choosing.   He can choose a less gruesome death than the kind that he would have faced if he was executed. But the expectation is still that this punishment will result in Sima Qian's death, even if it's by suicide rather than an out. execution. According to the letter to Renan, Sima Qian makes a strange decision.   Rather than commit suicide, he allows himself to be castrated. This is difficult to imagine. Why would he do this? He asks himself this question in the letter. How could he go on living without his manhood? To have lost your manhood To have lost your testicles in the Han Dynasty is to really not be a human.   That's how Sima Qian describes it. Sima Qian, in the letter to Renan, calls himself, quote, the leftovers of the knife and the saw. Here's what he says in another passage. I may be an old horse that has outlived its usefulness, but I always hearken to the influence from my seniors. When I consider how my body has been mutilated, how fault has been found in whatever I have done, and how my desire to be of good benefit has brought ruin to me.   Instead, my heart burst and I have no one to tell. In another passage, Sima Qian says, quote, there is no degradation worse than castration end quote. Then

Today, we take a look at Sima Qian's Biography of the Capitalists, chapter 129 in the Records of the Historian. This chapter is Sima Qian's two-millennia old defense of free market capitalism. The chapter is one of the most interesting his oeuvre because Sima Qian was condemned for it by later historians. 

Today, in the second podcast in the Sima Qian series, we take a look at some of the first literary evidence we have for the Nan Yue, the People of the Southern Yue, the ancestors to modern-day the provinces of Guangdong and Guangxi in China and the people of Vietnam. Sima Qian describes the Han Dynasty's colonial conquest of the Yue in vivid detail. 

Sima Qian is not only the first historian in Chinese history, he is also one of the greatest writers that China has ever produced. Today, writers of Kung Fu novels point to Sima Qian's stories on fighters and assassins as the origins of the Kung Fu genre. Chinese business people point to his "Biography of the Capitalists" as the reason why Chinese people today are so good at business. He documents the Chinese colonization of the Yue, who once were an independent nation that straddled the border from Guangzhou to Hanoi.    Today is the start of a series on Sima Qian. The podcast will take a look at Sima Qian the man and the broader context of China's early historiography. 

Today, we do something different. We take a look at a children's book that was originally written in English, and then translated into Chinese. Strangely, the translation into Chinese was done in a way that took the English and translated it into classical poetic forms that hark back to the Tang Dynasty. Journey with me to find out how deeply Chinese poetry has influenced the Chinese today.