The importance of flagging Chineseness

Question 4, 7 &8
 
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Question 1
What is Chineseness? Is culture translatable?
Chineseness can be defined as the state or the quality of being Chinese. However, it comes along with being loyal and having the pride to be associated with the thought of being Chinese. Not just by birth or exposure, but through the self-pride in belonging to the Chinese community (Chun, 2017). However, it doesn’t come easy as it has to comply with all the set customs, cultures, and ways of life that make up the overall community or nation. Chineseness, therefore, can be as well defined as the state of being proud of belonging and acting Chinese community in response to all-round requirements, demands, and responses.
.Thinking of culture, it can be defined as the way of life of the people. What people believe in and accept as a part of their day-to-day living. When we talk of cultural translation, we basically mean the process through which one can define culture in different terms other than what it previously held for easy understanding by the people concerned (Chow, 1998). However, much of the transability of culture can be salient. There is a need to consider several factors in the process. It ensures that cultural translation does not lead to the lost meaning or brings different perceptions different from what there was previously. It calls for cooperation with the developers to see that the process achieves utmost success without falling out. It also calls for a comparison of translations tonsure that we translate to does not bring about a different meaning. It is then followed by reviewing the current version to see no lost meaning or misleading information through the process (Cheung, 2011). The last and most important step is testing the translated culture’s final version to see that it aligns with the translator’s demands for accuracy and effectiveness.
Question 2
What is orientalism? How is orientalism shaped to the study of Chinese society?
Orientalism can be defined as knowing the way of life, the structure, the norms, and the beliefs of a certain group of people (Dirlik,1996). For instance, knowing the most basic Chinese people’s basic issues in response to their language, their perceptions or beliefs, food, and other reference points that one can use to define a Chinese can be considered orientalism.
Orientalism has helped shape Chinese society’s study. An interested person will have to look for a specific topic of concern and conduct thorough research. Mostly, the information is provided with a lot of transparency, and getting to learn about any interesting thing becomes an easy task for the interested individual (Clifford, 1980). It makes it easy to understand Chinese society from the management, authority, and the sub-divisions, moving down to the most common thing. The curiosity brought about by this initiative makes it easy to understand society in detail. Clarity and transparency will help by far in bringing many people to the process, and it will extend the results through the study of the Chinese community (Sandar, 1999). Through orientalism, we are exposed to most of the Chinese community’s culture, history, and politics. Considering that these are the most basic formations of any given community in the world. How leadership is conducted, what the people perceive and believe in, and the people’s dating back from their past service to bring expository transitions and changes over a period of time. Exposure to all this vital information has helped make it easy to study Chinese society and brought so many interested to the study, making it hit global exposure.
Question 3
What is self-orientalism? What are the possible reasons for it in the times of globalization?
Self-orientalism is the royalty and the self-determination to remain focused and committed to their way of life despite the exposure to differing and more interesting cultures.  Allowing no influence of borrowing and remaining b what one considers right is what we can refer to as self-orientalism.
In times of globalization, self- orientalism becomes an important key value in every individual. In its absence, exposure to the fast-changing world would greatly impact people’s cultural values (XingCheng,2006). Most will look at the new ways globalization is the only way, and it will mean that if these new ways take control, cultural depletion and decaying will be a possible occurrence. Therefore, self-orientalism must prevent this from happening as we would as well drift from the right way marking the beginning of problems (Umbach & Wishnoff, 2008). With globalization, most things aren’t given that clear and close attention, and it would mean that we will allow acceptance of even wrong and unethical practices as they will be preceded by the corrupting of our minds into seeing them as a good thing, falling a trap into them and later falling victims of circumstances. Self-orientalism helps an individual actively and closely monitor all happenings and occurrences and pinpoint the bad, ensuring that nothing bad takes control towards the protection of the cultural heritage(Yan & Santos,2009).
 
References
Cheung, M. P. (2011). The (un) importance of flagging Chineseness: Making sense of a recurrent theme in contemporary Chinese discourses on translation. Translation Studies, 4(1), 41-57.
Chow, R. (1998). Introduction: On Chineseness as a theoretical problem. Boundary 2, 25(3), 1-24.
Chun, A. (2017). Forget Chineseness: On the geopolitics of cultural identification. SUNY Press.
Clifford, J. (1980). Orientalism.
Dirlik, A. (1996). Chinese history and the question of orientalism. History and Theory, 96-118.
Sardar, Z. (1999). Orientalism. McGraw-Hill Education (UK).
Umbach, G., & Wishnoff, D. (2008). Strategic Self-Orientalism: urban planning policies and the shaping of New York City’s Chinatown, 1950-2005. Journal of Planning History, 7(3), 214-238.
Xingcheng, Z. (2006). The globalized logic of Orientalism. Contemporary Chinese Thought, 37(4), 48-54.
Yan, G., & Santos, C. A. (2009). “CHINA, FOREVER”: Tourism discourse and self-orientalism. Annals of Tourism Research, 36(2), 295-315.
 

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