I was sad to learn that Zonghe Zhuangding, Ltd., the publisher who worked with Y’s father to print an exquisite hardcover edition of my PhD dissertation, “Brains, Minds, and Computers in Literary and Science Fiction Neuronarratives,” shuttered their business after their shop burned down. Zonghe Zhuangding provided printing and book binding services for publishers in Taiwan until the fire consumed their entire facility.
Y’s father insisted that we publish my dissertation after I defended it in 2012. Zonghe Zhuangding did an amazing job printing the book-version of my dissertation, which I had to layout with opposing running headers and other book-design features. The gold-typeface on the cover and spine look very impressive. And, the stitched-in red ribbon bookmark was a surprise bonus (see below).
After Y defended her dissertation last year, her father had her dissertation printed there, too.
N.B.: In Chinese, zhuangding means binding or book binding.
This afternoon, Y and I caught the beginning of The A-Team first season episode “Holiday in the Hills”–one of many episodes that reveal the horrors of the home front, in this case the backwoods of South Carolina.
While we were watching the episode, Y shared this very interesting bit of information with me: in Taiwan, The A-Team is called 天龍特攻隊 or Sky Dragon Special Attack Team.
I asked what is the significance of “sky dragon?” She reports that it is because “sky dragon” just sounds cool. Television shows and films often get Tradiational Chinese-translated titles in Taiwan that might not have much connection to the original English title, because the promoters/importers want an impressive title that will attract viewers.
In point of fact, “sky dragon” is the name of another of my favorite 80’s television shows: MacGyver, or 百戰天龍 (“One-hundred Battles Sky Dragon”). Also, Miami Vice was given the title 邁阿密天龍（Mi-a-mi Sky Dragon”).
I should add that these titles might vary in other Mandarin-speaking countries, including Hong Kong and mainland China.
In a BuzzOrange.com interview with Demos Yu-bou Chiang (蔣友柏), who is Chiang Kai-shek’s great grandson and founder of the Taiwan design firm DEM Inc. (橙果設計), the interviewer asks if he uses social media:
Q: Do you have Facebook or Line accounts, or any kind of social media apps?
A: I don’t use it. It is too much work. Facebook has too much commercial activity. I have a 4G cellphone to get online, but I don’t use the communicating apps like Line except for text messaging. I don’t like it that people can find [or reach] me for free.
There are three parts of Chiang’s response that I would like to discuss.
First, he observes that social media takes “too much work.” This is one of the reasons why I deleted my Facebook account a few years ago. It seemed like I was putting in a lot of time and labor on the Facebook website and mobile app. On the one hand, I wanted to connect with others, create conversation, and share my goings-on while enjoying the goings-on of others. However, it increasingly seemed to me to take a considerable amount of effort to keep up with the information and conversations taking place there. Jennifer Pan goes into the issue of labor that sustains social media networks in her Jacobin article, “The Labor of Social Media.”
Chiang laments that there is “too much commercial activity” on social media. This can be interpreted in different ways. On the one hand, there is a lot of advertising on social media, which is a kind of commercial activity. On the other hand, people use social media as a platform to publicize their work or seek support for their work on social media (another form of advertising). While social media opens new ways of supporting otherwise unfunded projects (such as with Patreon or Kickstarter), the number of such projects that one sees on a daily basis can be overwhelming and seemingly unsustainable.
Another aspect of Chiang’s lament is the unseen commercial activity of tracking and personal information. Social media platforms make money in part through targeting advertising to its users by selling targeted and detailed access to its advertising partners. The more information that a social network can get about its users and the more meaningful that information can be made for the purposes of advertising mean that the social network can potentially make more money by selling a higher value to advertisers.
Finally, the third issue that Chiang takes with social media is that he says, “people can find me for free.” This is important point that I hadn’t really considered when I left Facebook and other social media platforms a few years ago. For Chiang, he is a business person whose time is valuable. Even deflecting questions or offers takes away from his focus and time, which is time and focus he could apply to other endeavors. Social media at its core is about connecting people together. Social media makes it easier for one person to contact another person. Some networks, such as LinkedIn, place monetized barriers in the way of too easy contact, but others, such as Twitter, make contact for public accounts extremely easy. By not being on social media, Chiang places the ultimate old-school barrier to others bothering him, stealing his focus, or taking away his time. Making it so that others cannot simply find you “for free” protects your time and attention so that you can apply yourself to the work and living that matters the most to you.
Chiang’s three points are useful for thinking about what the costs of social media are for you. It involves our labor, out information is bought and sold, and others want to monopolize our time. Consider these things when you sign-up or configure your social media accounts to protect yourself and maximize its value to yourself.
In today’s lecture, I charted a brief history of China and Taiwan (revolution, Kuomintang/Republic of China, Civil War, and diaspora to Taiwan), the history of Taiwan SF with an emphasis on Zhang Zioafeng’s “Panduna” as the first Taiwanese SF and her role–like Mary Shelley’s–as the “mother of Taiwanese SF” and Zhang Xiguo’s as the “father of Taiwanese SF” who also coined the term for “Science Fantasy Fiction” (科學幻想小說: Science/科學, Fantasy/幻想, Fiction/小說). I also identified five general characteristics of Taiwanese SF: 1) Synthesis of Western and Eastern culture, 2) Wuxia (武俠) or the Chinese martial arts chivalry story, 3) Adopt Chinese mythology and history to make the reader more familiar with the fantastic elements of the story (c.f., Star Trek), 4) Themes of nostalgia and loss, and 5) Conservative affirmation of society and the existing social order.
During class, I led the students through two exercises. After explaining to them the general characteristics of reading and writing in traditional Chinese, I handed out worksheets for them to practice writing the four characters of the truncated term for “Science Fantasy Fiction” (科幻小說). I gave them about 5 minutes to try out their Chinese penmanship while I walked around watching their progress. This also led to a discussion about how written traditional Chinese is different than Japanese (kanji, hiragana, and katakana).
In the second exercise, I divided the class into four teams of three students each. I handed each team two pages from the John Balcom translation of the Prologue to Chang Shi-Kuo’s City Trilogy (which corresponds to the “City of the Bronze Statue.”) The students were tasked with identifying differences between the two translations. They discovered small variations in measurements, descriptions, and phrasing. In particular, they noticed that the two translations differed in tone–the translation on his website is more vernacular and the book translation has a more formal tone. However, they reported that the Bronze Statue seemed more life-like and personified in the Balcom translation. I was surprised though that they did not pick up on the understated comedic tone in either translation. Nevertheless, I was glad that they got to experience first hand how much of a role the translator has in the creation of a translation–translation being a creative act itself.
Exam 3 review notes.
At the end of class, we reviewed for their short third exam tomorrow and I talked with them about the fun Lego project that I have planned after the exam.
Their final essays in the class will be due next Tuesday.
Many thanks to Yufang for helping me with my research, writing, and pronunciation for this lecture!
Taiwanese Home Guy Lucifer posted photos from around China and Taiwan of “altars” for Steve Jobs built out of his official biography by Walter Isaacson. They aren’t really altars, but they have a striking similarity to the kinds of altars a family would build for a deceased relative. A traditional altar for a deceased relative would include photos of the deceased, incense, flowers, and white candles. Go here to see all of the photos that Lucifer posted–I have included only one to the left.
Dynamic Subspace 