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Mapping Chinese Rangoon: Place and Nation among the Sino-Burmese

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Jayde Lin Roberts

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“Many writing texts caution against asking friends to read your stuff, suggesting you're not apt to get a very unbiased opinion[.] ... It's unfair, according to this view, to put a pal in such a position. What happens if he/she feels he/she has to say, "I'm sorry, good buddy, you've written some great yarns in the past but this one sucks like a vacuum cleaner"? The idea has some validity, but I don't think an unbiased opinion is exactly what I'm looking for. And I believe that most people smart enough to read a novel are also tactful enough to find a gentler mode of expression than "This sucks." (Although most of us know that "I think this has a few problems" actually means "This sucks," don't we?)”

“အခုဆိုရင် ဂျာနယ်တွေ ၃၀၀ လောက်ရှိနေပြီ။ အများစုက စီးပွားရေး၊ ကျန်းမာရေးပဲ။ အတွေးအခေါ်ပါတာ မများဘူး။ သဘောထားအမြင် ဖော်ပြတာနည်းတယ်။ မြန်မာပြည်မျာ စိစစ်ရေးမရှိတော့ဘူးဆိုပေမယ့် အစစ်အမှန်လွတ်လပ်မှု မရှိသေးဘူး။ အချက်အလက်တွေ တင်ပြတာမျိုးပဲ ရှိသေးတယ်။ ဒါက အစိုးရကြောင့်မဟုတ်၊ စာရေးသူတွေကိုယ်တိုင် ဦးနှောက်ထဲမှာ ထိန်းချုပ်မှုတွေ ဝေဝဲနေဆဲမို့ပါပဲ။”

“A whole society composed of the unknown within them! They all sense that the rules they live by are no longer valid, that they live according to archaic laws--neither their religion nor their morality is in any way suited to the needs of the present. For a 100 years or more Europe has done nothing but study and build factories. They know exactly how many ounces of powder to kill a man but they don't know how to pray to God, they don't even know how to be happy for a single contented hour.”

“And at last, the dearest, most improbable sound of all— the sound of a green trolley car going around a comer— a trolley burdened with brown and alien and beautiful people, and the sound of other people running and calling out with triumph as they leaped up and swung aboard and vanished around a corner on the shrieking rails and were borne away in the sun-blazed distance to leave only the sound of tortillas frying on the market stoves, or was it merely the ever rising and falling hum and burn of static quivering along two thousand miles of copper wire . . .”

“They sat eating ham sandwiches and fresh strawberries and waxy oranges and Mr. Tridden told them how it had been twenty years ago, the band playing on that ornate stand at night, the men pumping air into their brass horns, the plump conductor flinging perspiration from his baton, the children and fireflies running in the deep grass, the ladies with long dresses and high pompadours treading the wooden xylophone walks with men in choking collars. There was the walk now, all softened into a fiber mush by the years. The lake was silent and blue and serene, and fish peacefully threaded the bright reeds, and the motorman murmured on and on, and the children felt it was some other year, with Mr. Tridden looking wonderfully young, his eyes lighted like small bulbs, blue and electric. It was a drifting, easy day, nobody rushing, and the forest all about, the sun held in one position, as Mr. Tridden's voice rose and fell, and a darning needle sewed along the air, stitching, restitching designs both golden and invisible. A bee settled into a flower, humming and humming. The trolley stood like an enchanted calliope, simmering where the sun fell on it. The trolley was on their hands, a brass smell, as they ate ripe cherries. The bright odor of the trolley blew from their clothes on the summer wind.”

“Perhaps the agnostic even prefers signs to reality. Perhaps he prefers this undecidable situation, since you can play with these floating signs and that is not possible with so-called 'objective' reality. The move from the real to the sign opens up an enormous field of play and uncertainty. Particularly where the reality of power is concerned. For if there is, indeed,a risk of anaesthesia and manipulation by signs and images that is to power's advantage, there is the risk that power itself may find itself reduced merely to the signs of power. This profusion of signs and of what is manifested does, moreover, effect a profound change in the symbolic relation to power. That relation is based on the unilateral gift (of laws, institutions, work, security, etc.). It is not so much by violence and constraint, but only by this symbolic obligation that power exists. Now, from the point when all that it gives us is signs, our debt to it is infinitely less great. With power distributing nothing but signs to us, we merely give back signs in return, and our servitude is the lighter for it. Admittedly, the enjoyment of immaterial goods is not so great, but this also means we owe little in return and we respond to the airiness of signs with an equal indifference. We can deny power and set it aside by mere incredulity, simply responding to the signs of power with the signs of servitude. This is perhaps what is meant by 'weak thought' (pensiero debole). With Virtual Reality, this process of disinvestment becomes even more radical, and we enter upon a phase of unbinding [deliaison], of quasi-total disobligation.”

“He paused and turned beside a column on the porch, one hand propped against it. He stared, absorbing me like osmosis, soaking in my molecules through the air. Determination decorated every line of his face. My skin tingled, goosebumps spreading up my bare arms, dancing behind my neck. The kind of goosebumps you get right before a thunderstorm. Or something equally electrifying. “I’ll see you on Thursday.” His voice had lost the heaviness yet was no less forceful. No less intense. “Be ready for me.”