Opinion: Confucianist Warriorship Standpoint: My Serving as a Role Model Benefiting the Countless Under the Heaven
By Rivolia Chen Xiao-Yu (陳瀟玉), Contributing Writer
In August 2021, I — a Confucianist warrior — visited some families who were guests of the Trump Hotel in Washington D. C. Initially, based on what I know and believe in, I refused to enter the hotel. I was later told that my younger family members who have not reunited with me face-to-face for three years found it difficult to leave the hotel for reasons such as the hot weather. At the time, I responded that I would be willing to enter the hotel after carrying out a counteract on the street facing to the hotel. Nevertheless, when my family members saw me carrying out this act, they firmly refused that I cross the sidewalk to the street where the hotel is, or to enter the hotel — I was repeatedly screaming “Black Lives Matter” at the hotel. On January 10th, 2021, at Lincoln Square in Gettysburg, I stood firmly, facing a group of Trump supporters, while separating myself from them with a driveway, and screamed “Black Lives Matter” for around an hour and ten minutes but kept quiet at moments such as when the anthem of the political entity (The Star-Spangled Banner) was played. On January 11th, I raised the sign of “Black Lives Matter” for around an hour on the same square without Trump supporters. My motivations have been what I have known as an outsider of cultural-spiritual America, as well as my Confucianist warriorship standpoint: the righteous duties of magnitude between teachers and students, as well as my position as a role model benefiting the countless under the Heaven. On the date, I reunited with all families visiting Washington D. C. at a place other than the hotel. When discussing the incident with some of my families, I said: “Long live Confucianist warriorship; long live China the hallowed land, the light and the blossom!”
Huang Li-Zhou the Venerable Warrior has pointed out that Confucianism is the learning of “the well-governance of the cosmos.” As a Confucianist warrior, I must participate in such a “well-governance of the cosmos.” In this historical era, an African American man who has previously worked at Gettysburg College purchased a television at a store, and was asked by an employee of the store to show his receipt upon his leaving; he paused and observed at the gate to the store, and discovered that none of the white customers were asked to show their receipts. He suspected but was not absolutely certain that he was unreasonably discriminated against solely for being an African American man. In everyday life, many parents of African American sons teach their sons a series of cautious ways to act when being stopped by a police officer. At least the vast majority of parents of European American daughters have never experienced the necessity of teaching their daughters these serial ways to act with the same caution level in the same scenario. Based on what I know as an outsider of cultural-spiritual America, my aforementioned acts in support of Black Lives Matter are a grandeur combat benefiting the countless under the Heaven.
One of the important sources of these behaviors of mine in support of Black Lives Matter has also been the righteous duties of magnitude between teachers and students. The crucial teacher-student relationship of the Confucianist spiritual lineage has an important overlap with the American educational culture, while many parts significantly differ from it. The ideals of the former suggest that death for the Way is martyrdom, and teachers “spread the Way” (On Teaching by Han Changli / Han Yu, 768-824) — the “Way” hereby refers to the holy natural laws that the cosmos and everything within it operate — for example, students revere and love their teachers, serving their teachers with proper etiquette and the rituals they are supposed to observe. In Liu Sifen’s historical novel, The Weeping Willows at the White Gate, Huang Li-Zhou the Venerable Warrior (Huang Zongxi, 1610-1695) shows his attitude toward Dr. Liu Nian-Tai (Liu Zongzhou, 1578-1645) as “lofty reverence” and “fervent love”. Historically, after Huang bowed before Dr. Liu as a recognition of their educator-student relationship, during a conflict between Dr. Liu and other intellectuals, Huang “made an appointment with more than sixty students of high academic performances from Wu and Yue areas to service the lectures together”, therefore “offensive, bad languages did not reach their ears”. By such Confucianist righteous duties and logics, I believe that my aforementioned supportive acts of Black Lives Matter constitute a glorious combat which is a loyal service to my educators within the universal basic social and interpersonal framework — those I have been serving from my position as a student mandated by my Confucianist civility-morality and creeds have carried out countless acts in support of Black Lives Matter. For instance, when I studied at Abington Friends School in Philadelphia, an educational poster opposing discrimination against young African American women was publicly posted, and an official gathering discussing The Hate U Give was hosted. Dr. Scott Hancock, who has been teaching at Gettysburg College since 2001, has been a long-term passionate advocate for Black Lives Matter; he held a sign as he actively participated in the assembly at the Gettysburg battlefield on July 4th, 2020; his contribution to Black Lives Matter has been reported by The Washington Post  and New York Times. The office building of Brad Lancaster, one of my supervisors at Gettysburg College, also posts the sign of Black Lives Matter.
I also invoke the soul of Confucianist-warriorship China the hallowed land through my aforementioned acts in support of Black Lives Matter (I consider the heroism of Huang Li-Zhou the Venerable Warrior to be the heart of China). Over the course of history, countless Chinese intellectuals have been influenced by the Chinese heritage of warriorship. Even when temporarily putting books down and only examining me from the perspective of the popular culture, it is easily observed that I have listened to many Chinese songs themed on warriorship and can sing many; in at least some cases, I swiftly point out which book or other works influence a Chinese song of this category. For instance, the lyrics of Romantic Blossoms by Dong Zhen include: “Romances resemble fierce liquor — in archaic vaults of love and enmities, how beautiful are these wounds and agonies of romantic blossoms.” I detect the influences from the characters, Lin Zhaoying and Li Mochou, in Return of the Condor Heroes sat in early modern  southern Sung era (mid-early 12th to late 13th centuries) by Jin Yong. The former spent much time in a vault where she diligently polished combating skills while living with her romantic passion imprinted in the deep of her heart. The way the latter interacted with the world was enormously changed by her romantic wounds; Dr. Chen An-Feng who studies Jin Yong literature has pointed out that she “committed many evils,” for instance, after her former partner’s natural passing, her killings of the younger brother, sister-in-law, and multiple servants at the family of her former partner. She was also viewed as “having committed many evils” by Yang Guo the character. During an intense battle, she was besieged, poisoned by a plant known as romantic blossoms and encircled in an ocean of flames, yet she was still conscious; she therefore sang a poem on romantic love while being burnt to death in a “sorrowful and impassionate” voice. While being imperfect and constantly correcting my mistakes, I try my best to live out the “full-bloodedness” and “warriorship” that are parts of the Chinese heritage, as well as the “righteous hot-bloodedness, courage, and indomitability” that were frequently-observed among many “uprisers in the east of Zhejiang” at the time mentioned by Li Jie-Fei in one of his biographies of Huang Li-Zhou the Venerable Warrior — as a Confucianist warrior, I now attempt to serve the countless under the Heaven as a role model of these qualities.