Generation Z Artists

Chapter 124 Southeast Asian Bombing

Fang Xinghe's rise to fame overseas came suddenly and without warning, according to domestic media.

What's odd is that the popularity of the four major regions—Southeast Asia, Japan, South Korea, and Singapore—has completely different reasons.

Mid-2000 was a time when Southeast Asia was gradually recovering from the 97 financial crisis.

The recovering economy brings hope to the public that is imbued with painful memories, and also prompts the elites in various countries to reflect on their own actions.

This self-reflection is very complex, contradictory, and subtle. If one had to describe it, it would be a very awkward state of "awakening" formed by a combination of vigilance towards the West, emphasis on national consciousness, desire for independence and autonomy, and dependence on and fear of the United States.

Have we truly awakened completely?

not at all.

Yet that desire for self-reliance and self-strengthening based on nationalism is clearly revealed in every detail.

In this environment, Fang Xinghe's "cultural power" surged forth.

Time magazine's Asian edition sold only 4 copies across Indonesia, Thailand, Malaysia, Vietnam, and the Philippines, which is roughly the usual number.

This issue initially had roughly the same sales volume, perhaps increasing slightly by two or three thousand copies due to Fang Xinghe's face on the cover, with minimal fluctuation.

However, as the interviews in both Chinese and English were analyzed by elites from various countries, sparking discussions in newspapers, sales began to slowly climb.

Thailand, as the epicenter of the crisis, was severely damaged, and even the high growth of exports and tourism could not save the banking sector from collapse.

The extremely high unemployment rate has filled Thailand with resentment and hostility towards Western financial capital in the past two years.

King Rama IX, then in power, began to emphasize a "self-sufficient economy," while Prime Minister Chuan Leek focused his efforts on financial system reform. However, his three-year term passed quickly, and the situation did not improve significantly. Public discontent intensified, which directly foreshadowed the rise of a populist government the following year.

Fang Xinghe's interview perfectly captured the sentiments of the Thai people, causing it to generate tremendous buzz as soon as it was translated into Thai and began to be discussed in newspapers.

The renowned Buddhist thinker and cultural conservative, Surah Siwara, as an advocate of the "worldly Buddhism" movement, has repeatedly criticized Western consumerism and cultural colonialism, and immediately praised Fang Xinghe's ideas from multiple perspectives.

First, he highly praised the little story Fang Xinghe told about "Catholicism and Longhua Temple," believing that Chinese Buddhism has been very successful in engaging with the world and has become an extremely important element in grassroots culture.

Secondly, he strongly supports Fang Xinghe's argument that "faith should freely satisfy spiritual needs."

Again, he quoted Fang Xinghe's question about the power of culture—

Is it outwardly manifested or inwardly embodied? Is it a describable ideology or an indefinable spirit? Is it Nietzsche's will to power or Marx's battlefield of struggle?

And adapt it to local conditions—

"We have different national conditions. Buddhism is the source of our cultural strength. The Western system is neither suitable for our national characteristics nor in line with our long-term pursuit of inner peace."

While I and other Buddhist masters have some differences in our understanding of the Bodhisattva path, we are completely in agreement on this point.

In other words, our behavior can be secular, but our spiritual world must be transcendent.

Thailand's cultural roots have never been any Western ideology, but rather the wisdom derived from Buddhism, the concept of dependent origination and emptiness. I want to eliminate the external causes of suffering through social action, while they use the Four Noble Truths to eradicate ignorance. This is not a split in our cultural power, but simply a difference in the external manifestation of the same cultural power under different practical paths.

Tracing back to its roots, the Thai national spirit resides both within Buddhism and beyond enlightenment, just as Fang Xinghe said: "I am my own Buddha." This is not entirely unreasonable…

Finally, and most importantly, he praised Fang Xinghe's methodology.

"Believe, get close, achieve. Although Fang Xinghe holds a belief that is completely different from ours, he already has a bright Buddhist heart."

A cultural war initiated from a Buddhist heart is a practice of compassion amidst conflict, and this is a great virtue.

We must also, within the framework of Buddhist teachings, effectively resist Western cultural aggression and protect our traditional arts, languages, religions, and all other precious treasures that constitute the source of our cultural strength…

……

When the term "Bright Buddha Heart" was translated from Thai newspapers and brought back to China, not only were the media outlets large and small bewildered, but even the Buddhist community in China was stunned.

Seriously? Is your worldly Buddhism this aggressive? You even dare to misuse that term?!

Actually, the Buddhist community in China doesn't have much of a problem with Fang Xinghe. So what if he learned Wudang Kung Fu? He hasn't entered the Taoist order, so he doesn't represent the religion.

Fang Xinghe's friendliness towards Longhua Temple has also delighted the Buddhist community.

However, to their utter surprise, the Buddhist community in China did not try to capitalize on the situation. No matter how much the cultural debate escalated, they remained silent and did not utter a word. As a result, overseas Buddhist communities enshrined Xiao Fang in their shrines.

Now they had no choice but to keep quiet, because the media had already reached out to those Buddhist masters—Masters, what is this about worldly Buddhism? Why does it seem like Buddhist groups throughout Southeast Asia are supporting Fang Xinghe?
Indeed, apart from Thailand, figures like the Zen master Thich Nhat Hanh from Yue, the village Zen master from Sri Lanka, and the cultural leftists from Myanmar and the Philippines are all using Fang Xinghe's cultural influence to engage in reflection.

It sounds absurd, but it really was just a coincidence.

Originally, in this era, all countries were "anti-Western".

These scholars share a common thread: they emphasize national subjectivity, oppose viewing the Western model as the only path to development, and are even more opposed to cultural erosion.

Anti-Western discourse in the academic circles of these countries is often intertwined with anti-authoritarianism, anti-globalization, or local cultural revival, and is not simply a one-dimensional "xenophobia".

Fortunately, Fang Xinghe's views are both nationalistic and neutrally rational.

What he said later was: "Since modern times, it has not been wrong to admire the West in thought, to be inclined towards the West in mentality, and to learn from the West in action. Not only is it not wrong, but it is even an excellent supplement to our path of independence... Once this voice completely disappears, that will be our most dangerous moment."

It has been widely accepted by many parties.

Because the anti-Western sentiment in Southeast Asia is not intense to begin with. Well, it's not that it's not intense, but rather that it's a complex mix of opposing and acknowledging the West.

Or it could be described as a state of turmoil across Asia at this moment.

The core reason is that economically, they cannot resist the wave of globalization and cannot return to the path of self-imposed isolationism and protectionism. However, they have an urgent need to protect their cultural autonomy, so they can only seek a moderate reform.

Fang Xinghe's core ideology is "to be culturally independent, to resolutely resist in the cultural field, but to continue learning and cooperating in the fields of science and technology and economics."

This is a correct path that has been proven by history to be absolutely effective.

Fang Xinghe explained the principles very clearly, and he also had a powerful and infectious quality that came from his absolute confidence.

This infectiousness is key to the widespread acceptance of the principles.

A timid and uncharismatic person will not be recognized no matter how correct their statements are.

But Fang Xinghe, with his captivating good looks, aggressive gaze, and inflammatory words, has won over too many people who share the same views.

It's like a righteous person raising their arms and shouting, attracting a large following and amplifying their influence many times over.

As a result, the major debate on Southeast Asian nationalism that he sparked intensified day by day.

It must be stated that he was not without opposition.

For example, Ajahn Maha Boowa, a great master of traditional Thai Buddhism, once criticized the "secularization tendency" of modern Buddhism, and this time he couldn't help but criticize Fang Xinghe and Sulla as well.

"Young friend Fang Xinghe has no Buddha-nature; on the contrary, he is extremely demonic."

What is mindfulness?

Observe, rather than judge.

Accept the arising of causes and conditions, and transform attachment into compassion. Otherwise, if one clings to 'negation' throughout one's life, at the time of death one will only see the projection of the most stubborn attachment of this life—a physical body tormented by concepts.

We should use emptiness to break through isolation and altruism to dissolve opposition. Think about it: there is no 'rotten flesh' left, nor is there any 'person' to be gained.

If one can truly observe the arising and ceasing of the five aggregates and stop directing one's own thoughts, then every step of denial or acceptance becomes a stepping stone to awakening.

But if one clings to falsehoods, anger becomes imprisonment, and joy traps the body, ultimately preventing liberation.

……

The debate between worldly Buddhism and traditional Buddhism lasted for a long time. After the masters established their theories, they did not speak again, but their disciples and followers argued fiercely.

Worldly Buddhism greatly appreciates the secular integration of Longhua Temple and Fang Xinghe's methodology, which can be slightly modified to serve as external support for the sect's practical application—an ancient civilization like China does this, so why can't we, as a member of the dominant East Asian cultural sphere, keep pace with the times?

Then traditional Buddhism got angry and started a debate about Buddhist teachings.

In fact, that critique and the subsequent debate never reached China, but it truly demonstrated the sensitivity of the entire Southeast Asia region to the "culture war."

Different countries face different environments and circumstances.

The Yue Kingdom was divided into North and South. The South continued to adhere to Westernization, while the North raised the banner of "tracing back to the orthodox national lineage".

Within Malaysia, the lack of cohesion due to national consciousness has led to differing stances among the major ethnic groups, and intensified conflicts over the issue of "ideology," resulting in a far-reaching anti-Chinese trend. Meanwhile, the Chinese community has taken an even more resolute stance in defending their cultural position.

Indonesia is in the worst situation, currently undergoing a transition from military government to democracy. This issue of Time magazine was both burned and banned, and was also used as a pretext for criticism.

Singapore's economy is recovering strongly, but the upper elites have an ambiguous attitude toward the issue of "cultural power," ignoring it and not discussing it. There is a tacit understanding among the general public that they generally hold a critical attitude.

The most outrageous example is in Myanmar, where a certain warlord's mouthpiece, waving the banner of populism, used Fang Xinghe's cultural influence in an editorial to shout out a sensational slogan—

"We need a leader, a visionary leader, a leader with the courage to crush the bones of his enemies to dust. Now he has come, he lives in today, and he will lead his people to the final victory of national independence, cultural awakening, and dignity for the people!"

……

Actually, what do these details have to do with Fang Xinghe?

No.

Domestic media outlets rarely report on the domestic politics and economics of Southeast Asian countries.

Domestic media focused solely on one thing: "Fang Xinghe's latest issue of Time magazine in Dengfeng is selling like hotcakes in Southeast Asia, with sales increasing several times over. Elites from various countries are praising Fang Xinghe as a 'new generation representative with a strong sense of the roots of Eastern cultural power.'" As for whether the praise was genuine, and whether there was more praise or criticism, the general public has no way of knowing.

In this way, a total of over 100,000 copies of Time magazine were distributed to Southeast Asia, a region with nearly 1 billion people, and it was turned into "Fang Xinghe conquers Southeast Asia." It was simply outrageous, utterly absurd.

The essence of this matter is the anxiety about cultural sovereignty caused by the loss of economic sovereignty, which has activated the further prosperity of the localization movement in Southeast Asian countries, and was ignited by Fang Xinghe's interview.

Fang Xinghe is merely a starting point; his background as a major Eastern power provides the most basic narrative value, and then his inflammatory nature amplifies its greatest influence.

Scholars such as Jit Phumisa and Somji Jatusipito have been reflecting on and criticizing Western cultural hegemony.

Whether Fang Xinghe is there or not, everyone is still working hard and making reforms.

However, he did indeed achieve widespread recognition among the elite in Southeast Asia.

Several Southeast Asian newspapers called him a "literary genius from a mysterious ancient Eastern country," and some "traitors to China" praised him far more excessively than those in China.

"His works possess profound and insightful intellectual value, leading modern Chinese literature by an entire era in terms of realism, artistry, and critique."

"Fang Xinghe is a rare genius, even among hegemonic civilizations."

"Ah! No wonder it is our suzerain state! Only in such an ancient civilization that has continued to shine for five thousand years could a top genius like Fang Xinghe, who is as handsome as Pan An and as talented as Li Bai, be born!"

Well, on a side note—the North Vietnamese journalist who made the above remarks had his home windows smashed to pieces that very day. Instead of being sad, he was smug, believing that he had punctured "the narrow-minded inferiority complex of some indigenous peoples."

According to related reports, starting from the 18th, the items were gradually moved back to China, and Fang's fans went wild again.

On the 18th, Fang Xinghe gained another 2 points of Xingyao.

On the 19th, the matter escalated further—Nanmee Books, Thailand's largest publishing house, officials from the Department of Culture and Publications, and the Brunei Language and Literature Department made a high-profile trip to China, not only contacting the Times Literature and Art Publishing House but also receiving a grand reception from the Kedah Provincial Foreign Affairs Office.

The news in Kyrgyzstan that day devoted a large portion of its coverage to this "cultural spectacle".

See that?

Publishers in Southeast Asia are begging us to ship Xiao Fang's books overseas!

Fang Xinghe had no choice but to go. That same day, the provincial government sent a car to urgently pick him up and take him to the provincial capital to attend a symposium.

In fact, Nanmee Books is just a private publishing house, but of course, it has a very strong background, otherwise it wouldn't have been able to get the help of the publishing administration officials.

While the Brunei Language and Literature Department is an official institution, Brunei is such a small place. These guys probably just hitched a ride on Nanmee's plane tickets for a publicly funded trip.

Fang Xinghe didn't think their visit had any political implications; it was most likely that Nanmee was greedy and wanted to be the first to benefit from it.

Therefore, he was not very interested.

When they finally met, they were immediately taken aback by the other party's impressive presence.

A group of about a dozen people opposite them immediately exclaimed "Wow!" upon seeing Fang Xinghe.

There were comments in all sorts of languages, mostly expressing sentiments like "So handsome!" or "A god descended to earth!"

Then, as the leader clasped his hands together and bowed, everyone else clasped their hands together, bowed, and greeted Fang Xinghe.

Do they treat everyone with this kind of courtesy?

Fang Xinghe had no idea, so he could only return the gesture with a Taoist bow while glancing at the foreign affairs officials.

The foreign affairs officer was also bewildered, because this group was performing a very formal Buddhist ceremony, only to run into a half-baked Taoist...

The scene was quite comical, but the publishing delegation not only didn't mind, but also showed Xinghe great respect.

The problem might still lie in that phrase "a beacon of Buddha's light"?

Fang Xinghe was unaware of this, and no one explained it to him. The other party's translator addressed him as "Mr. Fang" from the very beginning, making Mr. Fang extremely uncomfortable.

Why are you praising me so highly for a commercial publishing activity?
Once the meeting was held, the other party became even more enthusiastic.

"Mr. Fang, our president has read many of your works and is full of praise for your insight and writing style."

What you wrote in "Azure Night Snow" is by no means a regional isolated case, but rather a subtle and profound aspect of human nature that exists extensively in the dark areas of all civilizations.

Our president applauded the insane and dark twist ending, claiming that he saw many tragedies happening in Thailand in it, but your work's use of snow imagery possesses an unparalleled cruel beauty, a charm that our southern country could never capture..."

Fang Xinghe suddenly realized.

They really liked the ending where "Chen Cang opens his eyes again after dying, and is taken back to the mental hospital for injections".

This kind of thing is very common in Southeast Asian countries where politics are dark and bureaucracy is corrupt.

They are already empathetic, and since Southeast Asia has never seen snow, the artistry of "Snow in the Dark Night" is probably already at its peak in their minds.

"I am very honored."

Fang Xinghe had no choice but to remain humble.

"But your praise is a bit too much. This is just a very ordinary work."

"No, no, no! No one who can understand it thinks it's ordinary!"

The team leader on the other side was very excited. He was also a China expert and could express himself fluently without a translator.

"Just like your article 'Culture Wars' and your interviews with the Times, your writing is extremely powerful, possessing a proud and unrestrained quality rooted in the essence of culture. Good stories are common, but good writers are rare. Please authorize us to publish all your works. We will translate their essence with the utmost respect and professionalism!"

The other party was indeed very adept at handling things, but Fang Xinghe didn't budge.

"I'm sorry. It's impossible for 'Cang Ye Xue' to be published overseas. I remember my agent has already rejected your company once."

Yes, this is not the first time Nanmee Books has expressed interest in "The Snow of the Azure Night".

Last time, they communicated by phone, but Wang Chali refused outright.

This time, they came in person, but Fang Xinghe still refused.

The symposium covered a lot of trivial matters, but the only truly important thing was this one thing.

Other books and articles can be published and translated, but not "Azure Night Snow".

Moreover, Fang Xinghe gave another sharp reason: "The Cang Ye Xue is still a banned book. Without the approval of the State Administration of Press and Publication, I don't want to talk about any other possibilities."

Nanmee Books immediately turned to the State Press and Publication Administration, but did not receive a clear response.

After the 19th, Fang Xinghe had accumulated 2 more Star Points and went to sleep happily.

1:00 AM on the 20th.

On the 21st, Chinese people were tired of seeing news reports about Southeast Asia, so prices didn't rise that day.

On the 22nd, reports from Japanese and South Korean media began to flow back into China, reigniting the enthusiasm of the Chinese people. After all, Japan and South Korea are truly developed countries, and at this moment, they are two of the most desirable paradises on earth.

On the 23rd, six Southeast Asian publishers who came to China gathered together.

Sarpay Beikman, Myanmar's government-controlled official publishing house.

The Vietnamese literary publishing house publishes classic literature, modern novels, and translations, representing the official cultural direction.

Rex Book Store, the largest textbook publisher in the Philippines, has close ties with the Ministry of Education.

The Lao National Publishing House, the only official government publishing house.

A quick glance reveals that countries that practice Buddhism and have secular sects within their borders are generally interested in Fang Xinghe's works.

Many Chinese people are puzzled – Fang Xinghe's interview on the power of culture clearly places traditional religious beliefs in a very weak position, so why do these Buddhist countries respect him so much?
This is actually a misjudgment caused by a lack of understanding of the difference between traditional beliefs and secular beliefs.

In Fang Xinghe's ideological system, the point that Southeast Asia values ​​most is not "freedom of religion," but "the methodology of secularizing religion."

This not only catered to the "monks participating in politics" intention of Buddhism, but also won the hearts of populist rulers.

It's like inserting a force out of thin air between two originally balanced forces, thus playing a driving role.

Not every Southeast Asian country likes this approach, but in each Southeast Asian country, a large segment of the elites believe that this approach should be used to promote cultural sovereignty and independence movements.

As Fang Xinghe's anti-Western articles, such as "Culture War" and "Sex, Violence, and Lies," were translated and brought back to China, he began to possess a unique influence.

—Look, a cultural leader who doesn't belong to our country can neither have any real impact on our rule, but we can use him as a catch-all to put our own things in. So why not praise him?

So to put it bluntly, Fang Xinghe's influence is rather superficial, but he has indeed become a representative of a certain kind.

This kind of intangible influence, exported through international relations and then re-imported domestically, suddenly acquires a real value.

The State Press and Publication Administration began to feel a chill run down its spine.

On the 25th, Kadokawa Shoten, one of Japan's four major publishing houses, appeared in Jilin Province without warning. After paying a very polite visit to Fang Xinghe, President Kadokawa Tsutohiko flew directly to the capital to inquire whether "Azure Night Snow" had the qualifications for international publication.

The State Press and Publication Administration was no longer numb; their heads were about to explode...

　I wouldn't switch to sports. I write books with such rigor, and I've thoroughly researched the culture, history, and politics of Southeast Asia. How could I suddenly shift from entertainment to sports?
　　They're just trying to piggyback on someone's fame; let's just wait and see what the online trolls do.

　　
　
(End of this chapter)