It is somewhat disconcerting to read a blogger’s work, post after post, covering a span of several years. Blog posts are usually written in response to something that has just happened and it is the immediacy that gives them a sense of urgency and purpose. It is unfair to hold a blogger, whose currency is on-the-spot reaction, to the test of time, where the perspective of hindsight often trumps timeliness. To Han’s credit, the posts collected in This Generation (a small proportion of the hundreds of posts Han made in the period) hold up remarkably well. Some of this is down to editorial and authorial selection—most of the pieces have been drawn from a collection published in Chinese (in Taipei) in 2010 (Qingchun). Although some famous pieces are absent (for instance critiques of Chen Kaige, Bai Ye and Robin Li), as a representation of Han’s blogging oeuvre, This Generation is a useful collection for readers in English, especially for those coming to Han for the first time. Organized chronologically, the collection gives a strong sense of Han’s preoccupations and his changing personality over time. Notably, as he discusses in Talking About Democracy (Dec 24 2011) it is a period in which he has become increasingly “realistic”, losing much of his previous idealism and refocusing his expectations and exhortations on the Chinese people as well as criticizing the Party-State.
Thanks to a generous helping of international media curiosity, Han’s story is fairly well-known in the west. Born to lower middle class parents in the-then semi-rural outskirts of Shanghai, he left school at 17 after winning a national essay competition with a piece on the Chinese character (杯中窥人). The paradox of a high school dropout with a precocious literary talent (and a chip on his shoulder) generated controversy and the all-important “buzz.” The decision to focus his efforts on writing paid spectacular dividends, with his first novel (三重门), a tale of teenage romance amid the pressures of Chinese high school life, becoming a bestseller. Born in 1982, Han has, according to the blurb and foreword, come to represent China’s post-80s reform era generation. His brand of individualism certainly struck a nerve as the only-child/economic boom generation came of age, both among those attracted by his urban iconoclasm and the discomfort of their parents’ generation who had known a vastly different China of political upheaval and economic hardship. The scolding didacticism of some of Han’s critics (famously including the literary critic Bai Ye (白烨)), was a very visible manifestation of China’s growing generation gap. The post-80s generation suffered sustained attacks in the Chinese media for much of the last decade, criticised for the rebelliousness, cynicism and self-centredness manifest in Han’s trenchant writings and impatience with older norms. The literary establishment snootily said that Han and his ilk were hooligans writing worthless pop-fiction—Han responded that the literary establishment was a piece of shit, and watched his popularity soar.
Han’s novels and since 2006 his blog, have generated an extraordinarily large audience, by most accounts in the hundreds of millions, leading to the international recognition that concretized his reputation still further. His blog writings are critical, sarcastic, straightforward, observant, patriotic, detached, self-deprecating and often funny. They generally take current events and observations as their stimuli and focus, which acts as a springboard for broader social commentary, including much critique of the party and state. Via his blog, Han has evolved from a popular author with the trappings of the young pop star or movie idol (偶像), to become a serious critical social commentator. Han has been able to sustain his open critique of the party-state because he plays the give-and-take game more adroitly than Ai Weiwei, for instance, whose criticism and mobilization efforts leave little room for manoeuvre. Han is candid about this. In the post Talking Freely Wine in Hand (May 7 2010), he compares the interview styles of Chinese and foreign journalists. Noting that foreign reporters’ questions are more direct he writes “to answer that question would exact too high a price, one that’s not worth paying, at least not now.” Ironically, he continues “I tend to be more expansive with Chinese journalists because they will self-censor and nothing that gets into the paper will be problematic”. From the vantage point of a western democracy where freedom of speech is taken for granted it is facile to criticize the compromises needed to work within the prevailing information order and dismiss it as self-censorship.
Although Han has had some posts taken down by the censors, what remains can be highly critical, even on what one would imagine to be ‘sensitive’ topics. In Letters from Strangers (April 4 2010) for instance, he writes: “the letters and visits office is the only resource for most people who have been treated unjustly [but] in a country where the judiciary has no independence how can you expect another branch of government to come to your defence? Petitioning for redress not only gets [people] nowhere, but actually amounts to putting their own names on the blacklist.” In Youth (May 28 2010), Han asks “why have our politicians been able to pump up their chests ion the world political stage? It is because of you, China’s cheap labour: you are China’s gambling chips, hostages to GDP.” In Just Testing (15 Jan 2000) he reports tongue-in-cheek that “Shanghai’s bulldozers are pressing forward with urban construction at the rate of practically one crushed person a day”.
Han often wraps his criticism in ‘rational patriotism’—a fundamental desire to improve the country—while frequently lampooning the ironies of Chinese nationalism. Throughout This Generation there are references to the paradox of nationalism in the context of China’s rise: the curious mixture of arrogance and insecurity, simultaneous complexes of superiority and inferiority. He writes in Market Day for Patriots (April 20 2008), just a few months before the spectacular Beijing Olympics would wow a global audience: “Why is our national self-respect so fragile and superficial?” He was writing on the occasion of protests against French supermarket chain, Carrefour, the unfortunate scapegoat for the patriotic fury that erupted when pro-Tibet activists disrupted the progress of the Olympic Torch as it passed through Paris. Why should the world’s great rising power, with a much vaunted 5000 year civilization, feel so defamed as to seek to punish the blameless purveyor of (mainly Chinese) food and goods? In Insults to China (Aug 11 2007) he identifies another symptom: “We Chinese people have very thin skins. We respond very poorly to any kind of unfavourable opinion.” The causes of popular nationalism are not deeply probed, but the irony of patriotic protests (specifically the anti-Japan feeling with which patriotism is worryingly becoming synonymous) is neatly encapsulated in the post Should We or Shouldn’t We? (Sept 19 2010). Around the anniversary of the Mukden Incident, the pretext Imperial Japan concocted to invade Manchuria, Han recounts how he and his friends discussed whether or not to go onto the streets seeing that the government had allowed people to join the anti-Japan protests without consequence. In fact Han and his friends had no desire to protest against Japan, but simply felt: “Finally, in a nation where in many chat rooms it is impossible even to type the word demonstrate, we are free to demonstrate.”
Although Han has been a trenchant critic of the party-state, over time—dare I say, as he ages?—some of his arguments have become more ‘conventional’. The post Speaking of Revolution (Dec 23 2011) provides one such example. Here Han argues that the best time for a revolution in China is “when everyone knows to dim their headlights when they pass another car on the road. But a country like that doesn’t actually need a revolution at all. When the people’s personal calibre and education level reaches that point, everything will just happen automatically.” Wittingly or not, this argument invokes several tropes supporting the continuation of the status quo—Putting the onus on Chinese people to change (with the promise that everything will be ok if they do), rather than prompting the Party to reform. The need for the Chinese people to raise the level of their civilization (文明), suggesting that they are as yet insufficiently civilized to enjoy anything other than authoritarian rule, is an argument that stakeholders of the status quo including the Chinese Communist Party and the proponents of Asian Values and the alleged incompatibility of Confucian heritage and democracy, might put forward. This interpretation may be unfair, but Han’s pessimism towards the Chinese people has certainly increased over time. Instead of prompting questions about political change, he argues, “villagers’ resentment of authoritarian government and corruption [merely makes them ask] why can’t I or my family have what officials have?” Writing toward the end of the excessive Hu era, Han argued that narrow self-interest had come to define both the Party and the people, noting that “once a party reaches a certain scale it takes on the character of the people […] it can’t be thought of simply as a political party or a ruling elite. A lot of the time the Party’s shortcomings are the people’s shortcomings”.
Han’s fame and fortune have brought the curse of excessive adulation, envy and hatred. His activities have earned him a passionate and loyal following, and a comfortable lifestyle in a desirable city. He has also been attacked from various sides; conservatives affronted by his liberalism and ‘hot’ nationalists unwilling to listen to reason. Controversies follow him; rumours about ghost-written works refuse to go away. Han is an important figure in the study of contemporary Chinese society and the Chinese internet, but to sum up his views as manifest in This Generation, I would call it an ideology of reasonableness. It does not denigrate Han—not in a country that routinely jails people for their views—to say that his position on many issues is to advocate careful open-mindedness. This may sound like a recipe for platitudinizing, but it says much about the state of politics, society and public discourse in China that Han’s musings have gained such a following.