Opinion: Confucianist Warriorship Standpoint: My 204 Hours of Hunger Strikes and My Contribution to Improved College Policies Benefiting More Than A Thousand People in Devotion to China the Hallowed Land’s Native Heritage

Rivolia Chen Xiao-Yu '23 wearing Confucianist ceremonial dress in southwestern China in 2019 (Photo provided)

Rivolia Chen Xiao-Yu ’23 wearing Confucianist ceremonial dress in southwestern China in 2019 (Photo provided)

By Rivolia Chen Xiao-Yu (陳瀟玉),  Contributing Writer

I constantly correct myself when I should, adjusting myself while living with my many imperfections and even mistakes. At the same time, my accomplishments (rather than various mistakes) in this life of mine are eternal and beautiful symbols of learning, wisdom, and courage — illuminating the world and benefiting the countless — as well as a Chinese person’s loyalty and love for the native heritage of China the hallowed land, while channeling it and devotionally sacrificing for it as a part of it. In at least the vast majority of times, I function within the contemporary world’s mainstream but never as a part of it. In my unique way, I connect my soul to the native Chinese heritage, integrate the luminosities I receive into the mainstream, therefore advancing it. While the current worldwide mainstream is merely treating Confucianism and the Chinese archetype of warriorship as objects of studies and research of a small percentage of people within educational systems that do not belong to the resplendent heritage of China the hallowed land, (in addition, China, the Light and the Blossom, has been treated as a money tree for numerous times) the aforementioned archetype of my life that has many shortcomings is also of a higher historical status than these common situations.

In 2020, I have carried out 116 hours of hunger strikes at Gettysburg College, and 88 hours in 2021. Therefore, so far, I have carried out 204 hours of hunger strikes in total on this campus. To a considerable extent (but not entirely), these hunger strikes have been my responses to two situations that were claimed to (which was not completely consistent with the de facto) have lasted from 10 p.m. on Tuesday, September 1st to some point in the daytime on Sunday, September 6th.

First, the contemporary mainstream American culture defines laundry as washing clothes with a washing machine, then drying at least most of them with a dryer. Within such linguistic and mainstream cultural contexts, the involved administration — with influential sources in the College Life and Residence Life — claimed that students living on campus should not do laundry over this period. The word, “laundry”, in their message, must be read in the aforementioned linguistic and mainstream cultural contexts. This claim of theirs, to a certain extent, did not sufficiently consider the contemporary mainstream Chinese understanding of laundry (including drying clothes), as well as Chinese students living on campus that are influenced by it to various extents. A common way to launder underpants in contemporary China is to handwash it as its owner takes shower, then hang it dry. This way of laundering underpants is not a part of the contemporary mainstream American culture. Because laundry (this word hereby refers to its various definitions across different eras and regions) has been an inalienable necessity of the material everyday life of everyone, it was out of such an inalienable material necessity for at least the “students whose COVID-19 test results were proven to be negative (translated from my hunger strike mass email sent on October 26th, 2020)” to put their clothes that needed to be laundered on a floor area on which their showering water abundantly flown through from the faucet above, and to bring these clothes out of the showering room when they were done showering, then hang dry these clothes inside their dormitories; or to wear their clothes that needed to be laundered when taking showers, then hang dry these clothes inside their dormitories; or to switch on an available showering faucet, having their clothes that needed to be laundered on a floor area on which their showering water abundantly flown through from the faucet above when they were sitting in restrooms out of their biological necessities; after their separation from these seats (each time of this, I clean my area that was touching the seat with a hand sanitizer), wash their hands with the water flowing from the same faucet, and to bring these clothes out of the showering room when they were done showering, then hang dry these clothes inside their dormitories. I have never heard that the involved administration had ever recommended any of these strategies to us through official forms over that period.

Second, in the contemporary era, many Americans empty their trashes when their trash cans or bags are full; the same involved administration further claimed that students living on campus should not empty their trashes in such linguistic and cultural contexts. Because emptying trashes has been an inalienable necessity of the material everyday life of everyone, it was out of such an inalienable material necessity for “students whose COVID-19 test results were proven to be negative (translated from my hunger strike mass email sent on October 26th, 2020)” to empty trash “on the route to pick up their meals from the dining center under the preconditions of wearing masks and maintaining social distances (translated from my hunger strike mass email sent on October 26th, 2020)” as well as on their route to and back from showering rooms during those days at Gettysburg College.

Furthermore, a necessary condition for a Book of Changes (I Ching) spiritual reading is the combination of a strictly purified and cleaned body, heart, and space.[1] Confucius considered purity, cleanliness, tranquility, refinement, preciseness and detailedness to be among Book of Changes‘ important teachings.[2] The known crucial sources of spiritual reading based on Book of Changes have been the religious cultures (including spiritual readings) in the antique[3] Shang (circa 1600 B.C.- 1046 B.C.) and Zhou (Western Zhou: 1046 B.C. – 771 B.C.; Eastern Zhou: 770 B.C. – 256 B.C.) periods.[4] Ideally, the aforementioned strict purification and cleaning of body, heart, and space is to wash all physical parts — from the hair to the toes — clean, to be in a clean space, to use clean utensils, to dress in clean clothes, to have no anger but purity and tranquility in heart, to have no malicious intention, and having waited for some periods after physical intercourses or entering restrooms for biological purposes. The querent — especially when consulting an important matter — tries their best in their attempts to reach such an ideal condition, meditates and implores for guidance on a non-malicious question of theirs from the power that is higher and mightier than everyone and everything in the human realm.[5] These have also been profoundly influential understanding and response originated from these periods and have been parts of the native Chinese heritage to the topic of it is most effective to interact with the higher and the mightier than everyone and everything in the human realm under what conditions. My aforementioned various ways to protect these inalienable necessities of the material everyday life of everyone are also consistent with the cultural, religious, and spiritual lineages of spiritual reading based on Book of Changes (I Ching). As what I have been repeatedly expressing: “… Huang Li-Zhou (Zongxi, 1610-95) has stated in On Laws in his Waiting For the Dawn that laws that merely protect the government from its downfall but do not benefit the countless have all been ‘illegal laws’ shackling the hands and feet of the countless under the Heaven [6] (translated from my mass email sent on September 17th, 2020)”. To eliminate illegal “laws”, and to further echo with Confucianists such as Wen Wenshan (Tianxiang, 1236-83) who “was forcefully captured by Mongolian government’s army… firmly refusing to surrender, he refused food for eight consecutive days [7] (translated from my mass email sent on September 17th, 2020)” and the venerable warrior Huang Li-Zhou (Zongxi), who militarily struggled against the Manchurian Ching government for around fourteen years (1645-59),[8] I scream “long live Confucianism (my mass hunger strike email sent on October 26th, 2020),” “China is not a money tree (my chalking in March 2021 as my response to an activity officially advertised by the College, at where it gained time and space, and was held),” “long live Confucianism and Chinese warriorship (my chalking in March 2021 in the same aforementioned context)” and repeatedly carried out hunger strikes; these parts have constituted a considerable (but not all) component of my 204 hours hunger strikes. My hunger strike mass email sent on September 17th, 2020, led to a conversation between an especially revered administrator over me and me on the 18th. Another administrator whose office has been in the Penn Hall had a phone call triggered by it. My hunger strike mass email sent on October 26th, 2020, caused the president of the College to interact with the especially revered administrator over me. Nevertheless, at this point (July 19th, 2021), I have not carried out hunger strikes for at least two months.

So far, the vast majority of COVID-19 defensive policies at Gettysburg College have been correct and effective, which deserve humble thankfulness. Based on realities such as ground stickers on social distancing sticked at areas such as the lining-up zone at the dining hall before the fall 2020 semester’s beginning, the strict disinfection cleaning of the library swiftly after the late August incident in which some students did not follow reasonable COVID-19 defensive instructions, the crucial reason why there was a massive infection within a brief time from late August to early September was that there were students who did not practice reasonable COVID-19 defensive regulations, the de-densification in which more than one thousand students were safely sent back to their homes in early September, et cetera, it can be observed that there must be many effective COVID-19 defensive preparations in the fall 2020 semester — such preparations were necessary cornerstones why these four realities happened in sequence. At the same time, the two situations that have been causing my hunger strikes to a considerable extent (while they have not been the only reasons) indicate that at the beginning of the fall 2020 semester, when it came to the specific aspect of the reasonable protection of the everyday material necessities of quarantined students living on campus when there is a massive new infection over a short period of time, although there were some effective strategies, there were also parts that were not sufficiently prepared.

Nevertheless, these two situations never recurred since early September 2020. Furthermore, among the various types of quarantine described at the official website of Gettysburg College in the spring 2021 semester, the strictest and tightest clearly ensured laundry and trash-emptying in the aforementioned linguistic and contemporary American mainstream cultural contexts. More than a thousand people who had long-term and regular activities on campus in the semester because of their professional relationships, including but not limited to enrollment as students, have therefore benefited. I am one of the sources, but not the only source, that has contributed to this progression benefiting more than a thousand people.

 

Citations 

[1] Kuo, Jack 郭和杰. Yijing Zhen Bagua 易經真八卦 (Book of Changes, Eight Trigrams, and the Truth). New Taipei City: Cosmax Publishing Company, 2019. Kuo, Jack 郭和杰. Zhouyi Gu Zhanshi Fa 周易古占筮法 (The Aged Method of Grass Sticks Spiritual Readings Based on Book of Changes). Taiwan: Self-Published and Sold in Print, 2016. 
[2] Dai Sheng(戴聖, crucial collector). Li Ji 禮記 (Book of Rites). Shanghai: Shanghai Classics Publication House, 1987. 
[3] Naito Konan (內藤湖南). Zhongguo Shi Tonglun 中國史通論(An Overview Discourse on the Chinese History). Translation by Xia Ying-Yuan (夏應元), Qian Wan-Yue (錢婉約), Liu Wen-Zhu (劉文柱), Zheng Xian-Wen (鄭顯文), Xu Shi-Hong (徐世虹), Xu Jian-Xin (徐建新), Zhang Jian (張鍵). Bejing: Jiuzhou Press, 2018.
[4] Kuo, Jack 郭和杰. Yijing Zhen Bagua 易經真八卦 (Book of Changes, Eight Trigrams, and the Truth). New Taipei City: Cosmax Publishing Company, 2019. Kuo, Jack 郭和杰. Zhouyi Gu Zhanshi Fa 周易古占筮法 (The Aged Method of Grass Sticks Spiritual Readings Based on Book of Changes). Taiwan: Self-Published and Sold in Print, 2016. 
[5] Kuo, Jack 郭和杰. Yijing Zhen Bagua易經真八卦 (Book of Changes, Eight Trigrams, and the Truth). New Taipei City: Cosmax Publishing Company, 2019. Kuo, Jack 郭和杰. Zhouyi Gu Zhanshi Fa 周易古占筮法 (The Aged Method of Grass Sticks Spiritual Readings Based on Book of Changes). Taiwan: Self-Published and Sold in Print, 2016.

[6] Huang Li-Zhou (黃梨洲). Yuan Fa 原法(On Laws) in Huang Zongxi Quanji黃宗羲全集 (The Complete Works of Huang Zongxi). Hangzhou: Zhejiang Antique Works Publication House, 1993.
[7] Wan Sheng-Nan (萬繩楠).Wen Tianxiang 文天祥(Wen Tianxiang) Taipei: Knowledge House Press, 1996.
[8] Huang Li-Zhou (黃梨洲). Xingzhao Lu 行朝錄 (The Chronicles) inHuang Zongxi Quanji 黃宗羲全集 (The Complete Works of Huang Zongxi). Hangzhou: Zhejiang Antique Works Publication House, 1993.  Li Jie-Fei (李潔非). Huang Zongxi: Luozang De Qinghuai 黃宗羲:裸葬的情懷 (The Passion of Naked Burial) in Yeku: Hongguang Liezhuan野哭:弘光列傳 (Tears in the Wild: Biographies of 1645). Beijing: People’s Literature Publication House, 2013.
Bibliography
Dai Sheng(戴聖, crucial collector). Li Ji 禮記 (Book of Rites). Shanghai: Shanghai Classics Publication House, 1987.
Huang Li-Zhou (黃梨洲). Yuan Fa 原法 (On Laws) in Huang Zongxi Quanji 黃宗羲全集 (The Complete Works of Huang Zongxi). Hangzhou: Zhejiang Antique Works Publication House, 1993.
Huang Li-Zhou (黃梨洲). Xingzhao Lu 行朝錄 (The Chronicles) in Huang Zongxi Quanji 黃宗羲全集 (The Complete Works of Huang Zongxi). Hangzhou: Zhejiang Antique Works Publication House, 1993.
Kuo, Jack 郭和杰. Yijing Zhen Bagua 易經真八卦 (Book of Changes, Eight Trigrams, and the Truth). New Taipei City: Cosmax Publishing Company, 2019. 
Kuo, Jack 郭和杰.Zhouyi Gu Zhanshi Fa 周易古占筮法 (The Aged Method of Grass Sticks Spiritual Readings Based on Book of Changes). Taiwan: Self-Published and Sold in Print, 2016.
Li Jie-Fei (李潔非). Huang Zongxi: Luozang De Qinghuai 黃宗羲:裸葬的情懷 (The Passion of Naked Burial) in Yeku: Hongguang Liezhuan 野哭:弘光列傳 (Tears in the Wild: Biographies of 1645). Beijing: People’s Literature Publication House, 2013.
Naito Konan (內藤湖南). Zhongguo Shi Tonglun 中國史通論 (An Overview Discourse on the Chinese History). Translation by Xia Ying-Yuan (夏應元), Qian Wan-Yue (錢婉約), Liu Wen-Zhu (劉文柱), Zheng Xian-Wen (鄭顯文), Xu Shi-Hong (徐世虹), Xu Jian-Xin (徐建新), Zhang Jian (張鍵). Bejing: Jiuzhou Press, 2018.
Wan Sheng-Nan (萬繩楠). Wen Tianxiang 文天祥 (Wen Tianxiang) Taipei: Knowledge House Press, 1996.
[Original Traditional Chinese Text in a Refined and Concise Version of the Language]
儒俠立場:絕食一百零二時辰,促修校政與惠千人,獻祭神州本土文化
謹註:一百零二時辰,即兩百零四小時。

在下始終在改當改之過,始終精進自身,亦始終有諸多不完美處乃至過失。與此同時,在下此生成就(非諸般失誤),是神州本土文化中,學問、智慧、勇氣,及華人忠愛演繹神州本土文化,並為之獻祭自身,永照寰宇、造福萬民之美麗象徵。至少絕大多數時候,在下在當今世界主流中運作,但非為其一部運作。在下以獨一無二之法,連己魂於神州本土文化,並輸所得之光,於當今世界主流,從而促其進步。而當前世間主流,僅以儒學與俠這華夏原型,為不屬神州本土文化精華之教書體系下,少部分人之研究對象。華夏又多次被當成搖錢樹。在這時代,在下前述生命原型,有諸多不足處,但有較這些常見情況更高之青史地位。

庚子(2020)年,在下於格思書院絕食五十八時辰,即一百一十六小時,辛丑(2021)年,又絕食四十四時辰,即八十八小時,故目前在格思書院,合計絕食一百零二時辰,即二百零四小時。這些絕食,在相當(而非全部)程度上,是因2020年,號稱(不全等於實際情況)從九月二日(週二)晚間十點,持續至九月六日(週日)某時之兩宗情況:
一、美利堅當代主流文化,定義浣衣為以洗衣機浣衣,再用烘乾機烘乾這些衣物中至少多數;在這語境與主流文化情境下,涉事校管——重要來源在學務部與住宿部——稱住校生這段時間內不應浣衣;必於前述主流文化定義中,理解此處「浣衣」。彼等此稱,在一定程度上,沒有充分考慮當代九州主流於浣衣、晾衣之理解,及其在不同程度上,影響之九州住校生;當代九州常見浣褌法,是其主人沐浴時手浣之,並晾乾之,此浣褌法,非前述美利堅當代主流文化一部。因浣衣(此處依其涵蓋一切時空之諸般定義)是人人日常生活基本物質所需,若公用洗衣機縱有消毒液,仍可能不夠安全,至少「經查不屬新肺炎患者(2020年10月26日,群發絕食電郵)」之住校生,在沐浴時,置需浣之衣於花灑水充分灑至、沐浴水充分流經處,沐浴結束時,順手提出這些衣物,在宿舍中晾乾,或著需浣之衣沐浴,其後在宿舍中晾乾這些衣物,或因肉身必需,坐在恭處時,開閒置沐浴水龍頭,置需浣之衣於花灑水充分灑至、沐浴水充分流經處,離恭處座後(在下每逢此時,皆用消毒洗手液清潔接觸此座處),用這沐浴水龍頭所出之水洗手,爾後順手提出這些衣物,在宿舍中晾乾,在當時當地,是保障人人日常生活基本物質所需。未聞涉事校管,在當時藉官方途徑,推薦這些對策。
二、在當代,許多美利堅人,是在垃圾桶或垃圾袋滿時倒垃圾,這些涉事校管,又在這語境與主流文化情境中,稱住校生這段時間內不應倒垃圾。因倒垃圾是人人日常生活基本物質所需,「經查不屬新肺炎患者(2020年10月26日,群發絕食電郵)」之住校生,「在戴口罩、保持社交距離之前提下,⋯⋯在每日至食堂取三餐之路上(2020年10月26日,群發絕食電郵)」,及往浴室或返自浴室途中,倒垃圾,在當時當地,是保障人人日常生活基本物質所需。
此外,《易》占必須條件,是嚴格潔淨身心、嚴格潔淨處所。[一]孔仲尼以「潔靜精微」,為《易》一大所教。[二]《易》占已知關鍵來源,是上古[三]商(約前1600-前1046年)周(西周:前1046-前771年;東周:前770年-前256年)時期宗教(含占問)文化。[四]理想狀態下,所云嚴格潔淨身心與處所,是沐浴後、處潔處、用潔器、著潔衣、心無怒、心淨寧、無惡意、與行房後、出恭後隔時間。求占者——尤在求占重大情事時——儘量為達成這理想狀態努力後,冥思而請高於、偉於人間一切人事物之力,就一無惡意之問賜教;[五]於「何種條件下,與較人間一切人事物更高、更偉之力,互動效果最佳」之話題,這是源自上古商周時期,屬神州本土文化,且頗具影響之理解與回應。在下前述在當時當地,保障人人日常生活基本物質所需諸法,亦合乎《易》占文化、宗教、靈性源流。如在下一再表示:「⋯⋯黃梨洲在《明夷待訪錄》之<原法>中表明,僅保官府免於傾覆,卻不造福萬民之法,全是『桎梏天下人手足』之『非法之法⋯⋯』[六](2020年9月17日群發電郵)」;為終結非法之「法」,推動黃梨洲(宗羲,1610-95)呼籲之治法,更為呼應「為蒙古官府軍強捕⋯⋯堅決拒降,⋯⋯絕食八日[七](2020年9月17日群發電郵)」之文公文山(1236-83)、軍事抗擊滿清官府約十四年(1645-59)[八]之聖俠梨洲等等先儒,在下高呼「儒學萬歲(2020年10月26日,群發絕食電郵)」、「華夏非搖錢樹(2021年3月粉筆書地,回應某獲格思書院官方宣傳、在格思書院得時得地,舉辦之涉華活動)」、「儒俠精神萬歲(2021年3月粉筆書地,語境同前)」反覆絕食,這部分絕食,是這一百零二時辰(二百零四小時)絕食,相當部分(但非全部)內容。在下2020年9月17日群發絕食電郵,觸發在下尤敬之某執事,次日與在下一場對話,亦使辦公室在彬熙樓之另一執事,為此通電話;在下2020年10月26日,群發絕食電郵,觸發山長與在下尤敬之某執事互動。不過,目前(2021年7月19日),在下至少兩月餘沒有絕食。
目前為止,格思書院絕大多數防疫措施正確、有效,值得謹謝。從社交距離地面貼紙遍佈食堂排隊區等處(2020年秋季開學時,已有)、八月底部分生員在圖書館不守合理防疫規範,圖書館立受嚴密消毒、八月底至九月初,短時間、大規模之群體感染,關鍵原因,是部分生員不遵合理防疫措施、逾千名生員,一週內獲校方疏散,在九月初安全回家等等諸多事實來看,2020年秋季學期,在格思書院,定有諸多高效防疫準備,這些高效防疫準備,是這四實例次第出現之必要基石。與此同時,前述兩宗在相當(而非全部)程度上,是在下絕食之因之情,說明當時在格思書院,就「短時間內,一旦新有大規模群體感染,如何合理保障受隔離住校生日常生活物質必需」這特定問題,部分對策高效,另一部分則預備不足。

不過,2020年九月初後,這兩宗情況再未出現,且在2021年春季學期,官網所述各類隔離中最嚴者,也在前述語境與當代美利堅主流文化情境下,明確保障浣衣與倒垃圾。逾千因職業關係(含但未限於入讀),在2021年春季學期,長期規律活動於格思書院之人,因此受益。此進步惠及逾千人——在下非其唯一來源,然屬其來源之一。

[一] 郭和杰,《易經真八卦》(新北:文經社,2019。)郭和杰,《周易古占筮法》(臺灣 :自刊自售,2016。)
[二] 戴聖(關鍵輯者),《禮記 》(上海:上海古籍出版社,1987。)
[三] 內藤湖南,《中國史通論》(北京:九州出版社,2018。)
[四] 郭和杰,《易經真八卦》(新北:文經社,2019。)郭和杰,《周易古占筮法》(臺灣 :自刊自售,2016。)
[五] 郭和杰,《易經真八卦》(新北:文經社,2019。)郭和杰,《周易古占筮法》(臺灣 :自刊自售,2016。)
[六] 黃梨洲,<原法>,刊於《黃宗羲全集》(杭州:浙江古籍出版社,1993。)
[七] 萬繩楠,《文天祥》(臺北:知書房,1996。)
[八] 黃梨洲,<行朝錄>,刊於《黃宗羲全集》(杭州:浙江古籍出版社,1993。)、李潔非,《野哭:弘光列傳》(北京:人民文學出版社,2013。)
參考書目
戴聖(關鍵輯者),《禮記 》(上海:上海古籍出版社,1987。)

黃梨洲,<行朝錄>,刊於《黃宗羲全集》(杭州:浙江古籍出版社,1993。)

黃梨洲,<原法>,刊於《黃宗羲全集》(杭州:浙江古籍出版社,1993。)
郭和杰,《易經真八卦》(新北:文經社,2019。)
郭和杰,《周易古占筮法》(臺灣 :自刊自售,2016。)
李潔非,《野哭:弘光列傳》(北京:人民文學出版社,2013。)

內藤湖南,《中國史通論》(北京:九州出版社,2018。)

萬繩楠,《文天祥》(臺北:知書房,1996。)

Print Friendly

Author: Gettysburgian Staff

Share This Post On

Submit a Comment

Your email address will not be published. Required fields are marked *