Chongqing Normal University's ground-breaking school curriculum promises to plot a new path of civil behaviour for China’s youth. If they do it well, it could hold the key to China's social, economic and environmental equilibrium.
Those who have spent any length of time in China, will have experienced some of the ‘nuances’ of Chinese culture – spitting, nose-picking and loud chewing. For the most part such behaviour is a visible reminder of a time, when food was literally hard to find and when you found it, you ate quickly; there was no time to close one’s mouth, no money to buy tissues and no such luxury as personal space.
Before those tough times only decades ago, China was a different world. Etiquette played an important role in one’s position in society and demonstrated respect for cultural and social values, which were largely centred on Confucianism.
Confucian Teachings
Confucianism was adopted by Chinese society long before Christ was born but speaks of values similar to those in Christianity. In Confucius’ The Analects, he is quoted by his students as saying “Do not impose on others what you do not desire yourself”. This familiar rule of thumb formed part of Confucius’ humaneness teachings, one of his three strongest values; the other two being filial piety and ritual. He managed to reinforce the importance of responsibility and respect balanced with mutual consideration between citizens, all of which should be practiced through sincere action and social etiquette.
For the most part, Confucian values survived the feudal centuries in China when persistent war between authoritarian rulers defined the country. Chinese history and culture symbolizes the art of survival of a resilient, resourceful and passive people.
Familiar Development Errors
In an increasingly individualized global culture, Confucius' humanist values, that stood the test of time, are being corrupted by the individual and commercial values that characterised the west during its period of development (and still today). Civility similarly faces challenges brought about by increased desire, greed and competitiveness.
The problem is complex for Chinese people. European humanist philosophers were inspired by regular social interaction where ideas and politics could be discussed, the surroundings were clean and peaceful and there was relatively easy access to nature within which to think clearly. In contrast, China must understand behaviour and words in the context of what it sees – a busy, dangerous world of concrete and consumption where even human emotion can be bought.
Return to Humanism
In this respect, the civility practices of Chinese people will evolve differently to those of western culture. Recognising the increasing importance of a skilled population capable of competing in a global environment, the Chinese Government has been implementing a national teacher training reform plan. Projects are taking place around the country to improve standards of teaching and learning, particularly in vocational education. One such project is underway in Chongqing – a city with an increasingly affluent population equal to that of Australia’s.
Green space in Chongqing is hard to come by as mountains and forests on the outskirts of the city are rapidly deteriorating to make way for more and more real estate. Nowadays residents can not only buy a home, they can buy several homes, force up the price of the market and live off the high rent. An out-of-control automotive industry and poor law enforcement means traffic is exhausting. Air pollution on an average day puts visibility at less than 1km. The Yangze River, fed by contaminated rivers upstream, is the main water resource for 1 in 12 of the world’s population.
Amidst this ‘progress’, Chongqing Normal University (CQNU) is attempting to reintroduce what it means to be humane in one of the most polluted and economically hungry eras. Currently the university is pioneering a vocational middle school public etiquette curriculum, based on traditional and modern Chinese values. Even western countries, leaders in politeness, have not attempted to introduce 'etiquette' into the formal curriculum, choosing instead to teach values and leave behaviour to the responsibility of the home.
As if their project is not ambitious enough, CQNU’s course must also introduce new responsibilities (respect for the environment, personal hygiene and respect for personal space) to a young generation that is already expected to bear the burden of the family and an aging population.
Estimating the Cost of Sentiment
Of course in the current times, everything must be justified in terms of economic worth. For this, CQNU has found a position for humanism in the age of materialism, and it has been eagerly adopted by the government. Public etiquette is relevant to China's economic development because… it will enable graduates to compete more successfully for jobs.
No longer can we push the argument that has for so long been valid by Confucians, Christians, Buddhists and Humanists - that the practice of courtesy and respect towards is necessary for mutual spiritual gain. Instead, the selling point for students, teachers and the Government to create a more refined culture is not the promise of a peaceful and social co-existence, but rather the expectation of jobs – potential to one day own a piece of this broken land, so that it can be further exploited and sold to the next generation.
But regardless of how it is marketed, in the face of the demise of Chinese culture, CQNU’s project stands a chance of reconnecting the new generations with the wise roots of its past.
References
Davetian, Benet [Ph.D.]; CIVILITY: A Cultural History, University of Toronto Press, 2006
Fei X., Hamilton G.G, Wang Z., From the soil, the foundations of Chinese society, 1992, University of California Press, Page 99
Curtis D., McKenzie P., Employability Skills for the Future Project 2002 Supporting Literature Research, Australian Council for Educational Research (Commonwealth of Australia, 2002), p.51
??? , Zhang Zhonghua, The dilemma of current moral education in China, ?????? Journal of Education and Science Research, 2002?10?
Li Peilin, Globalisation and "Chinese Experience", Chinese Academy of Social Sciences, Institute of Sociology
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