elective fashion and culture – chinese political art and fashion
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Elective fashion and culture – Chinese political art and fashion Done by: Sarah Lee Shan Yun
Figure 1 – Cao Youcheng. The army loves the people, the people support the army, the army and the people are as dear to each other as members of one family. June 1957.
Shanghai renmin meishu chubanshe. Print.
The title of the poster itself seems to summarize the sense of enforced unison
that was propagated during the early stages of the Great Leap Forward. Before
China’s Cultural Revolution, the Communist Party of China (CPC) campaigned
aggressively to reorganize the society from a predominantly agrarian one1, to a
communist one2. In this picture, a soldier wears a standard military uniform tunic of
1 "China". Encyclopædia Britannica. Encyclopædia Britannica Online. Encyclopædia Britannica Inc., 2014. Web. 19 Mar. 2014 <http://www.britannica.com/EBchecked/topic/111803/China/71844/Reconstruction-‐and-‐Encyclopædia Britannica Inc., 2014. Web. 19 Mar. 2014 <http://www.britannica.com/EBchecked/topic/111803/China/71844/Reconstruction-‐and-‐consolidation-‐1949-‐52>. 2 Teiwes, Frederick, and Sun Warren. China's road to disaster: Mao, central politicians, and provincial leaders in the unfolding of the great leap forward. Armonk, N.Y.: Contemporary China papers, 1955-‐1959. 52-‐55. Print.
the People’s Liberation Army3 known as the Zhongshan suit4. The Zhongshan suit,
one of the early versions of the Mao suit, is a significant symbol of proletarian unity.
According to Hongdu, the Chinese manufacturer of Zhongshan suits since 1956, the
stiff collar of the suit represents the rigorous representation of the state, the five
buttons in the middle of the suit represent the five powers of administration,
legislation, jurisdiction, examination and supervision, the three buttons on the cuff
of the suit symbolize nationalism, democracy and people’s livelihoods and the four
pockets represent prosperity, justice, integrity and a sense of shame5. In addition,
Gu Mingtian, the general manager of Beijing Hongdu group notes that the singularity
of the suit’s back piece signifies the “peace and unity” of the country6. On the collar
of the suit lies an embellishment containing two stars on a red background –
dominant symbols of Chinese communism7.
Noticeably, there is a stark contrast between the dress of the male soldier
and that of the old woman that stands beside him, providing him with food and
drink. She wears a robe of the ‘old society’, known as the Cheongsam8,
characteristically representative of the rural and pastoral lifestyles of the late
republican socialists9. Also known as the Qipao, the traditional dress encompasses
many centuries worth of historical significance in China, dating back to the early
17th century, later becoming a symbol of the changing political climate during the
1900s10. The garment seen in the image is loose fitting and made of a relatively
3 China. Department of the Army. Handbook on the Chinese Communist Army. 1960. Print. 4 Generalissimo Chiang Kai-‐shek (front centre) and Mao Zedong (front right) both dressed in the Zhongshan suit (1945). 1945. Photograph. Ugly Chinese, China. Web. 19 Mar 2014. <http://www.uglychinese.org/civil_wars.shtml>. 5 Huang, Lan, prod. Zhongshan suit: Timeless Chinese style. China Daily, 2011. Web. 19 Mar 2014. <http://www.chinadaily.com.cn/video/2011-‐05/03/content_12432753.htm>. 6 Ibid. 7 Snow, Edgar. Red Star Over China. Canada and USA: Grove Press, 1968. Print. 8 Lee, Chor Lin, and May Khuen Chung. In the Mood for Cheongsam: A Social History, 1920s–Present. Singapore: Editions Didier Millet and National Museum of Singapore, 2012. Print. 9 "China". Encyclopædia Britannica. Encyclopædia Britannica Online. Encyclopædia Britannica Inc., 2014. Web. 19 Mar. 2014 <http://www.britannica.com/EBchecked/topic/111803/China/71838/The-‐tide-‐begins-‐to-‐shift>. 10 Chiu, Chu Yang. The meanings of Qipao as Traditional Dress: Chinese and Taiwanese Perspectives. Diss. Iowa State University, 2007. MI: ProQuest information and learning company, 2007. Print.
inexpensive fabric when compared to its silk and georgette counterparts11. As seen
in the background of the image, the rural population had to perform farming jobs
and agricultural activity, leading to a more practical silhouette with little or no
embellishments. In a way, the Qipao’s simplicity represented the simplicity of rural
life.
According to Chen’s article, the CCP celebrated such minority groups and
considered them as part of the socialist society, yet at the same time, deemed them
as being “backwards” with regards to liberation by the CCP12. The picture, therefore,
contains an abstruse ulterior meaning. To the individual, one might construe an idea
of servitude between the peasant and the soldier and therefore, a corresponding
power dynamic. When the Cheongsam and the military uniform donned by the male
individual are compared, both garments seem to emphasize functionality, though in
considerably different ways. The embellishments on the Zhongshan suit connote a
sense of a higher collectivist purpose as opposed to a more independent, self-‐
serving one. On the other hand, from the perspective of the collectivist or
communist, the image could also suggest that the army and people should be united
as one family, relating to the virtue of filial piety that is deeply embedded within
Confucianism and Chinese philosophy13. It communicates the notion that it was also
the duty of the collectivist soldier to include and influence the rural population in
the country’s progression towards “liberation”. Why did the artist choose to portray
an elderly woman in the “old” fashion and a young man in what was considered the
“new” fashion? Evidently, the political propaganda hidden within this image can also
be thought of as an elimination strategy, and that the old ways of thinking will
slowly fade away with time, and that new strength will arise from the passing of the
old.
11 Lee, Chor Lin, and May Khuen Chung. In the Mood for Cheongsam. Singapore: Didier Millet, Csi, 2012. Print. 12 Chen, Tina Mai. Dressing for the Party: Clothing, Citizenship and Gender-‐formation in Mao's China. United Kingdom: Berg, 2001. 149. Print. 13 Huang, Kuang-‐Kuo. Asian Journal of Social Psychology: Filial piety and loyalty: Two types of social identification in Confucianism. Taiwan: Department of Psychology, National Taiwan University, 1999. 163-‐183. Web. <http://onlinelibrary.wiley.com/store/10.1111/1467-‐839X.00031/asset/1467-‐839X.00031.pdf?v=1&t=htitnkn2&s=99747929fbb063ec2240a5c4889294cdcb21203a>
Figure 2 – Uniforms worn by all students at ACS (International), Singapore
In my country, Singapore, all primary and secondary level students are
required to wear uniforms in school, whether in private or public institutions.
Although the uniforms vary between each school, they are a way to promote
equality amongst students when they are in an academic environment.
Racial and ethnic harmony is a major part of the value system in Singapore as
the city has always been and continues to be particularly multicultural, since its
founding in 181914. In 1965, Singapore’s population was made up of about 75%
Chinese, 13% Malays, 7% Indians and 5% others15. This ethnic composition of its
citizens remains similar today16 although there is a considerably bigger presence of
foreign workers (over 1 million in December 201317). Although the pre-‐dominant
race in Singapore is Chinese, the national identity of Singaporeans has always
14 Barbara, Leitch Lepoer. Singapore: A Country Study. Washington: GPO for the Library of Congress, 1989. Print. 15 Chan, Sek Keong. Multiculturalism in Singapore. Diss. Singapore Academy of Law, 2013. Singapore: Singapore Academy of Law Journal, 2013. Print. <http://www.sal.org.sg/digitallibrary/Lists/SAL Journal/Attachments/625/(2013) 25 SAcLJ 84-‐109 (multiculturalism).pdf>. 16 Wong, Kee Kim. "Population Trends 2013." Department of Statistics, Ministry of Trade & Industry, Republic of Singapore (2013): 3. Web. 2 Apr 2014. 17 "Foreign Workforce Numbers." Ministry of Manpower. MOM, 14 03 2014. Web. 2 Apr 2014. <http://www.mom.gov.sg/statistics-publications/others/statistics/Pages/ForeignWorkforceNumbers.aspx>
remained diverse through rigorous social control by the government18. Part of this
effort to promote equal opportunity and racial amicability in Singaporeans was the
enforcement of official uniform laws in schools by the Ministry of Education in
195719. In addition, Singaporean primary and secondary students celebrate racial
harmony day each year on the 21st of July to commemorate the unfortunate deaths
of those involved in the race riots of 196420.
Figure 3 – 1964 Racial riots in Singapore21
18 Chua, Beng Huat. Multiulturalism in Singapore. Diss. National University of Singapore, 2003. Singapore: Institute of Race relations, 2003. Print. 19 Singapore Education Act. Revised edition. Singapore: Attorney-‐General's Chambers, 1985. Part 61. Web. 2 Apr. 2014. <http://statutes.agc.gov.sg/aol/search/display/view.w3p;ident=1f5ec256-‐c27f-‐4386-‐86ba-‐834d19ecca94;page=0;query=DocId%3A%22acab79b8-‐6671-‐4ed8-‐a984-‐4eb09060e314%22%20Status%3Ainforce%20Depth%3A0;rec=0#pr61-‐he-‐.> 20 Clutterbuck, R. L. Conflict and violence in Singapore and Malaysia: 1945-‐1983. Singapore: G. Brash, 1984. Print. 21 1964 racial riots in Singapore. 1964. Photograph. Internal Security Department, Singapore. Web. 2 Apr 2014. <http://www.mha.gov.sg/isd/ct.htm>.
Like the Mao suit in communist China, the uniform seems to promote a sense
of equality and homogeneity amongst its citizens, or in this context, its students.
However, it is important to note that unlike communism, the uniform celebrates the
diversity of Singapore as a nation and its ability to exist harmoniously and
peacefully as a community despite encompassing many heterogenic identities.
Education, to most communities, represents the growth potential of individuals and
thus the development of a society, especially in a meritocratic political climate22 like
Singapore. Could the school uniform, thus, represent equal opportunity in the
context of national education? Personally, I felt certain benefits of wearing a uniform
to school, including not having to worry much about perceived social hierarchy or
racial status in terms of appearances. However, it also imposes a muting of ones
personal identity, not just racially or culturally, but also in terms of individual
expression. Could the enforcement of a uniform also have had the effect of stifling
individual freedom of choice in a society? By complying with the rules to wear a
uniform to school, students are in actuality creating a political identity for
themselves, whereby they are willing to sacrifice individual expression for the
collective efforts of the nation in the promotion of racial harmony. By choosing to
wear a uniform to school, students of a certain race are indirectly giving students of
another race the consideration and respect to share a public space and a collective
vision. This notion relates back to our understanding of the way collectivism is
enforced through fashion and dress, although not as dire or consequential as in the
context of communist China.
In the modern day, as traditional clothing is no longer the predominant dress
on the streets of Singapore, and everyday wear is a result of the globalization of
multi-‐national fashion companies and the proliferation of westernized ideals, could
the original purpose of the school uniform, perhaps, be made redundant? In some
sense, much like the hijab garment in Marrakech23, the school uniform no longer
22 Tay, A. (2013, 09 22). [Web log message]. Retrieved from <http://www.yourcommonwealth.org/2013/09/22/equality-‐in-‐singapore-‐society-‐is-‐far-‐from-‐a-‐reality/> 23 Taymour Grahne Gallery. (2014). Hassan hajjaj: 'kesh angels exhibition press release. Retrieved from <http://images.taymourgrahne.com/www_taymourgrahne_com/HH_Press_Release_2014.pdf>
possesses the same advantage and power to effect homogeneity, particularly when
young people are no longer dressing according to their racial groups, but rather to
suit their personal tastes or ideals. It is not uncommon to hear complaints about the
rigidity and strictness of the rules regarding the school uniform from Singaporean
students today. However, the significance of the school uniform in establishing
racial equality amongst youths makes the possibility of the abolishment of those
laws questionable and highly bureaucratic. Whether noticed or unnoticed, students
become political subjects in Singapore and will remain that way so long as the rules
governing school uniforms continue to be enforced.