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Having
just returned from Southeast Asia, I find myself asking an important
if imprecise question: Why is the quality of life in Ho Chi
Minh City something like infinitely greater than that in New
York City?
A
lovely, moving though (to me) flawed passage occurs in Walter Benjamin’s
impressions of Naples, a description that also captures the sense of
life in the huge Cholon (Chinatown) section of Ho Chi Minh City, on
which my ideas about Vietnam are based. (Note, nothing I say is meant
to suggest that Vietnam is not a repressive society, a point I will
return to at the end.)
Benjamin
writes:
The
architecture [of Naples] is as porous as [the] stone. Structure and
activities merge in courtyards, arcades, and staircases. Enough room
is left free everywhere to allow unforeseen constellations to form.
The definitive, the sharply etched, is avoided. No situations seems
to be conceived to stay forever just as it is … This is how architecture,
that most concise and persuasive component of a community’s rhythm,
comes into being here.
Everything
in this passage seems just right, but it and the essay in which it is
found stops short in one respect. The Italian city seems to have gained
its life quality simply from the architecture, but, as I see it, what
creates such a city, at least as I have experienced it in Cholon over
the last four summers, are larger contextual differences, and it is
these that so distinguish such a city quarter from those in America.
A
lot of this difference is based on the simple fact that Vietnam is a
tropical country, hot year round, one in which only the very few with
money can afford air conditioning. But let me lay out some major differences,
many of which stem from that.
1)
No clear differentiation between home and street.
First
off, since it is so hot, most stores and houses do not have a single
entrance door, but rather a large grating or screen that rolls up removing
the whole front wall. This grating is left up all day. In the houses
on main streets, such openness doesn’t reveal much in that the broad
front room is reserved for the parking of motor bikes. (Every adult
in the family has a motorcycle or scooter.)
In
alleys, things are different. By “alleys,” I mean the smaller lanes,
too small to admit cars but onto which numerous shops and homes open.
My wife’s 40-year-old niece, Ah Phong, along with her husband and three
young adult children, live in one of these alleys. Coming in from the
main street and walking past the eight or nine houses that precede hers,
I felt as if I were walking past a row of stage sets since, with shutters
up, everything taking place in the front rooms is unashamedly on view.
In one house, perhaps, a little girl would be doing her homework; in
another a granny would be watching TV; in one right adjacent to Phong’s,
her neighbor, who sold desserts on the street, such as hot, sweetened
tofu; hot black bean paste and a tofu/mango dish, would be cooking.
Most colorfully, one house, which operated a gambling parlor, would
always have five to eight men perched on little red chairs, hard at
a game of cutthroat mahjong.
Whenever
we walked through these alleys, say, to visit the barber, we would pass
a series of lively interiors. By the way, my wife Nhi swore by the barber,
whom we visit every year, while I dread a visiting him. He cuts my little
remaining hair, which is fine. Then his female assistant gives me a
“close” shave. She puts a clear lather on my face and then takes a single
razor blade between her thumb and forefinger. Not an elaborate razor
just the little, square blade. It’s a bit scary to have my neck and
cheek scraped with the bare implement.
Anyway,
I guess another precondition of this openness is that, for one, many
people, such as the dessert maker, operate businesses right out of their
front rooms, and, for two, most people live in extended families, with
parents, kids, brothers of parents, their families, grandparents, and
so on, squeezed in one place, so someone is always home, and, for three,
everyone knows and watches out for their neighbors. So, leaving your
front room open is fairly safe.
I
couldn’t help feeling, given this texture of daily life, the naturalness
and informality of such settings contrasts vividly with the circumscribed,
hidden-behind-closed-doors feeling of New York City.
2)
Little distinction between commercial and industrial pursuits
By
this heading, I mean that most commercial stores combine shops and workshops.
Let
me describe, for example, the store where I went to buy a new bathing
suit. (I wasn’t allowed in the Saigon pool because, according to the
life guard, my suit, which passes muster in NY pools, looked like a
pair of shorts!) On the sidewalk in front of the sporting goods store,
two young women sat on stools unstringing tennis rackets. Next to them
a man sat in front of a peculiar, hot-plate-sized gadget with a circle
in the middle and a set of prongs and screws around the edges. On it,
he was tightening the strings that he had re-laced into used rackets.
Another
case. Nhi wanted to buy a blouse so we went to a retail store to look
at its selection. The boss nodded at us and went back to what she had
been doing: drawing the outlines of paper patterns onto pieces of fabric.
On a table beside hers, a woman was cutting along these outlines, and,
next to her, as well as at two visible tables in the back room, women
were at sewing machines, stitching the fabric pieces together. In other
words, along with selling clothes, they were dressmakers.
A
third case. We used to eat breakfast, rice noodles, at a café in an
alley. As I said, these lanes were too small for cars, but a good place
for motorcycles, which used to whiz by our table. On one side of the
alley sit the tables, two in all, where customers dine. On the other
side, directly across, is the space where dishes are washed and food
is cooked. The staff consists of a lady boss and three females workers,
All of them clean, cook and serve. So as we ate and chatted, across
from us, on a typical day, one woman would be squatting at a washing
pot on the ground, scrubbing pots and putting them in another basin,
where she would later rinse them with a garden hose. Another would be
standing at an outdoor stove, cooking chicken in a wok. A third,
also squatting at a basin, would be washing and trimming leaves off
a Chinese vegetable. Another would be serving people at another series
of tables, three or four, further down the alley.
What
about outdoor stands? At one we ordered banh voc, a spring roll-type
concoction. The stand owner spread noodle batter on a hot griddle. When
that was cooked, she put it on a plate, packed in vegetables (carrot
slices, sprouts, lettuce leaves) and pork, then wrapped the noodles
and served it. These examples could be multiplied indefinitely, citing
motorcycle showrooms cum repair shops, pennant making establishments,
places where herbal medicines were ground up and retailed. The point
is that all this manufacturing was done in commercial stores and so
visible to the shoppers and, as the store usually extended out onto
the sidewalk, to all passersby.
What
a contrast. All this productive work is hidden in America as if the
elite who manage our affairs do not want people to be constantly aware,
as they are in Vietnam, of the labor it takes to produce life
in society.
But
let’s say more about labor.
3)
Casual labor
I’ve
already indicated in my alley restaurant example how the boss and workers
shared most duties, but there’s another aspect to work as carried on
in these enterprises that is equally worth noting. (And since my wife
is both choosy and talkative, I’ve spent hours in dress shops, bathing
suit stores and other shops, watching people on the job.)
To
start with a contrast, it’s fairly obvious that: America is the world’s
capital of busy work. If a clerk in a store in the U.S. has no customers,
the manager will have her or him stocking shelves, doing inventory,
dusting; anything but chilling.
In
Vietnam, one’s work time is partly one’s own. In the dressmaking shop
I mentioned, one sewer got a personal call and stopped work to chat
for 10 minutes; another got up abruptly from her machine, leaving the
dress half done, and exited. She came back in 10 minutes with an iced
coffee.
But
here’s a better example. Every year we get the same second floor front
room in the same Chinese hotel. Directly across from us is a women’s
clothing store, which is open from 9 to 9 and which we watch when we
come out to observe the street. It is run by an older woman, presumably
the owner, and a teenager, the help. The teenager mops the floor every
morning, waits on customers and straightens things. She also talks on
the phone, has visits from her friends, which may last 30 minutes, eats
lunch on the one step of the shop and perches there to sip iced drinks.
At about 8:30 every evening, her boyfriend pulls up on his motorbike
and helps her shut up. And this is no sub rosa activity. Most of the
time when the teenager is doing what an American manager would label
“goofing off,” the boss is right there, maybe even joining in the chats
or drinking iced coffee beside her worker.
Perhaps
this is exceptional. Maybe, for instance, the teenager is the owner’s
daughter. Even so, such behavior is something I constantly witnessed
in all the shops I spent my time in.
Let
me give one last illustration. We saw the most dramatic example of the
loose reins management holds on labor due to a chance occurrence. One
evening we were strolling past a largely untenanted shopping center
near our hotel. The only viable, indeed, thriving business there is
the Thuan Kieu banquet-style restaurant, in which we once had lunch.
It had been fairly busy when we visited, but this evening it seemed
a diner magnet. Well-dressed people were queuing up to park their motorbikes
in the lot and crowds were pouring into the building, many exiting taxis
and most clutching little pink tickets in their hands.
Curiosity
got the best of us, and Nhi asked a guard what was going on. It turns
out there is a sort of wedding club that people join, and though they
may have been married a few months ago or are getting married in a few
months, they all celebrate together in this one big blast: 101 tables.
We wanted to peek in and ended up asking if we could eat in any part
of the establishment. We were told a space for non-wedding guests was
reserved on the third floor.
Thuan
Kieu is on the second and third floors, which can be reached by escalators.
Nhi thinks these escalators are a big drawing point for the restaurant.
She said, “Escalators. For them it is high class. Poor country. For
us, it’s nothing.” We took the escalators up with everyone else, and
when we reached the unreserved section were in for a surprise.
We
entered a room, screened off from the main dining room in which sat
about 25 tables, beautifully covered with shining white tablecloths.
Also sitting there was about eight or nine waitresses and waiters, drinking
tea. Nhi was happy because through the screens we could hear the professional
Mandarin singer, crooning a ballad. The one thing lacking was other
guests in our section. Every table was empty.
We
both wondered that the staff seemed so laid back. After we ordered,
Nhi got to talking with a waitress. Everyone was sitting around, the
woman said, because they were assigned to this room, where the manager
expected the usual full complement of guests. But, perhaps because of
the gala, no but Nhi and I had shown up. Since they had been posted
here, the boss told them to sit around in case anyone turned up. The
huge wedding party was already staffed.
“So
you have an easy night,” Nhi said (in Cantonese).
A
waiter, who had joined the conversation, said laconically, “Once a year.”
Working
conditions were not all that wonderful. The days were 10 hours. Pay
was 60,000 dong a day, which comes to about 3 dollars. For comparison,
let me note that at a cheap street stand a bowl of noodles would cost
about 10,000 dong. They got three days off a month. They did get free
food, but no tips. (Neither in Vietnam, nor China, nor HK do people
give tips, which are considered demeaning to workers.)
You
might wonder how we got all this information, but you have to understand
that Nhi is chatty and warm. Our waitress stood talking to us for about
15 minutes and then a waiter came over and joined in. Then a hostess
and another waitress joined the assembly. Soon enough, they brought
their tea and sat down. (How often did they meet a Chinese woman from
America with an American husband to boot?)
The
conversation got lively; the teapot was replenished; and, although we
only ate two vegetarian dishes, we got as complementary dessert: orange
slices, then pineapple slices, then hot, sweetened red bean soup, and
finally hot tofu. We spent a long evening of about two and a half hours
talking to the staff.
The
night ended a bit ironically. When we first came to the dining room,
Nhi asked if we could peek past the screens to see the party. The waitress
said no; that was forbidden. However, by the end of the meal when we
had paid our check, one waiter, who appeared a bit shy and had been
listening from the margins of the circle at our table, offered us a
tour of the party. The place was packed and still rollicking:
children scampered around, people were talking and laughing and an MC
on a dais was selecting winning numbers. The numbers alluded to chairs
at the tables. At each table’s center were boxes holding electric fans
and other gifts. People were now winning prizes based what chairs they
were in. There was a broad spiral staircase inside the hall so people
could pass from the second to third floor. Going down the stairs, I
thought at first we were descending into a large goldfish pond,
whose shimmering waters added a surreal quality to the room.
Leaving
the excitement of Thuan Kieu, I felt a bit disoriented but thinking
more than ever that labor in Vietnam, while overworked and underpaid,
at least was not, in stark contrast to that of the U.S., micro-managed,
unduly pestered, scrutinized and harassed.
In
other words, in Cholon, you do your job, wait on customers and keep
the store tidy, but otherwise (on the job) you carry on with your life
as you see fit. That means you keep your self respect. But, in America,
when you patronize a store or restaurant all you see among the constantly
bossed employees is the indignity of labor.
4)
Communist Buddhism
Buddhism
as I’ve experienced it in New York is already pretty casual. I’m referring
to the Buddhism as it is practiced in Chinatown temples. You go in and
burn incense and, possibly, shake a container holding chopsticks that
have writing on their sides, till one pops up above the rest, giving
you your fortune, which, possibly, you ask a monk to interpret for you,
though some people just figure it out for themselves.
But
Vietnamese Buddhism differs in one respect from this. No monks. I don’t
mean none at all are seen, but they are rarely around. My guess is that
when the Communists came to power in South Vietnam, they couldn’t outright
act to extirpate the religion the way Chinese communists did at one
point, especially as the monks had played a big part in combating the
South Vietnamese, U.S.-backed government, but they didn’t encourage
it. How times change. Now the Buddhist temples in, say, Beijing, Guangzhou
or Xi’an, are overflowing with monks and nuns and packed with worshippers.
In Cholon, by contrast, while the temples are still packed with worshippers,
all the work in the religious institution is carried out by lay brothers
and sisters, who sell incense, cook the meals and keep the place clean.
Nuns and monks are absent.
And
this means all the rites are done, improvised almost, by visiting worshippers.
In fact, I’ve noticed that in families often one person becomes the
designated religious adept, directing ceremonies and pointing out where
to place incense. Let me describe two visits to temples.
Traditionally,
a devout family visits (and eats at) the temple twice a month, on the
first and fifteenth, going by the Chinese, not Western, calendar. So
on the morning of Chinese August 15, we accompanied the available Fong
family – the daughters, Ah Pui and Ah Ling were working – to the Long
Hoa Temple. It sits on the left bank of the Bach Rong River, a gasoline-soaked
waterway that transects the city.
The
temple was bustling; its large courtyard swelling with people pulling
in and exiting on their motorbikes. As we entered the building,
preceded by a couple of mangy dogs, the type that are always roaming
through temples, our first sight was of one of the ubiquitous Lotto
sellers. Just past her was the shop that sells joss sticks, along with
ceramic cats whose left paw is raised to wave in money, candy bars,
glass dragons, and Barbie posters. You can see the temple has
some qualities of a bazaar.
The
structure is built around a deep courtyard, with rooms along the walls,
such as the shop and the restaurant, and in the center an open space
for trees and plants in which are pavilions housing the god statues.
We moved from shrine to shrine, doing three kowtows: bowing our heads
and raising and lowering the incense, in front of such luminaries as
Lord Guan, Kwan Yin and Buddha. Then we would plant three or so incense
sticks in a nearby, ash-thick pot. In one place, we ascended a stairway
to a second-story shrine, then went outside and crossed a raised walkway,
pushing through bamboo and palms that overhung the bright red and green
railings, to another lovely shrine. Throughout Ah Phong was directing
our troupe, saying how many sticks to plant for each god, and determining
what order we should visit shrines in.
Some
gods sat or stood on altars in these separate buildings; others were
along the open corridors. One Buddha bestrode a dragon which was itself
perched atop a rock formation at the base of which was a large pool,
filled with turtles. You could buy a baby one outside to release into
this overcrowded lake.
Both
the shrines and turtle pools are found in many temples, but something
I hadn’t seen was an incense holder placed in front of a large burlap
sack. I asked Ah Phong the meaning of this. She said, “Maybe the statue
was damaged and they [the lay brothers] don’t want the ancestors [the
spirits of the dead] to see that it broke. Probably, those who originally
contributed the statue won’t pay for repairs on it.”
The
last place we paid respect was at a shelf of urns, which held the ashes
of those who had passed away. Then we went to eat breakfast.
The
dining room was in a circular, outdoor pavilion, shaded by overhanging
branches and bordered by four stone grottoes, corralling the space,
each with little replica Buddhas, Kwan Yins and sages on ledges from
which water dripped lazily as it might in a cave. The water, shade and
thin breeze made it a pleasant place to eat. We had two sorts of vegetable
and tofu stuffed dumplings, one with a skin as crisp as a potato chip;
noodle-filled egg rolls, vegetable/pineapple fried rice and iced coffee.
What
I’m suggesting is the lack of formality and mixture of festivity and
solemnity in the crowded temple precincts, where some devotees were
doing full kowtows, that is kneeling and lowering their heads to the
floor; others, like us, worshipping in a more perfunctory way, all intersecting
with wandering dogs, lotto sellers and temple personnel, is a indication
of the lack to guidance from any type of religious authority who might
instruct one in how to behave.
This
democratic ethos was in evidence even at a much more solemn ceremony,
which we put on in order to burn incense at the memory tablets of
Nhi’s mother, sister and brother, who all drowned (with their bodies
washed ashore) when they were trying to escape Vietnam as boat people.
Although they had been cremated and their ashes had been scattered over
the sea, small wooden plaques with their names on them had been placed
in Cholon’s Van Phuc Tu temple.
We
started the day with Nhi and Ah Phong going to a religious implements
store to buy ghost money, incense sticks and other paraphernalia. I
waited in our hotel with Phong’s son Ah Tien (pronounced June) till
Nhi came to get us. Phong waited outside because, Nhi said, they could
not bring the ghost materials into the building. She said each building
has a god of the gate. This god would be angered if, for instance, ghost
money were brought on the premises. This money belongs to the ghost
to whom you are going to burn it, so bringing it into another building,
other than to the temple where it will be burnt, would anger the gate
god.
We
went to the temple, passed through the courtyard and dropped a small
donation in the collection box. From there, we went to the second floor
where there were four aisles of glass cases in which were the plaques,
wooden paddles containing the names of the dead and, in some cases,
small photos. These started above a shelf at waist level and went up
about six high. On the ledge below Nhi’s family Phong placed a number
of saucers containing dragon fruit, an apple, a green “mandarin” fruit,
a package of durian and four cakes. A male attendant came and, in our
only interaction with the temple helpers, placed two, squat red candles
next to the plates. These provided the flames from which we lit our
incense.
While
Phong assembled our burnt offerings, the remaining three of us kowtowed
to Nhi’s deceased family and placed six sticks in the holder, which
was a huge pot on the outside balcony, placed there so there wouldn’t
be too much smoke inside. Next, we went, kowtowed and placed incense
for the gods in the next room. Then we went through the other aisles
of the dead, walking slowing and bowing back and forth to each side
so that we wouldn’t neglect to pay homage to these ancestors.
We
returned to Phong and helped her place offerings in three large manila
envelopes. She had labeled each with the name of one of the deceased,
and already placed paper clothing inside. For the women, for instance,
this included a dress, shoes and jewelry. Now we put in ghost money,
both copies of Chinese currency and of American $100 bills, gold bars
and pictures of helper gods, who would aid those in hell as when they
got sick or needed a loan. (Note, in Chinese Buddhism, everyone except
saints goes to hell to wait for the next reincarnation. While they are
there, they live more or less as they did on earth.)
Once
the envelopes were stuffed, we went downstairs into the courtyard where
there was a large furnace with a blazing fire inside and into which
we threw the envelopes. We returned upstairs, disassembled the offerings,
gave a tip to the young man who had provided the candles, and went to
eat breakfast.
The
point is the Vietnamese-Chinese Buddhist family has certain duties to
perform, which they do at times of their own choosing, carried out at
their own pace, with no contact or seeming interest in what church authorities,
such as monks, might recommend. And I’m calling this Communist Buddhism,
a religion practiced in a state where, because it is discouraged without
being outlawed, had little intact religious hierarchy to direct things,
but where worship is carried on in the fervent and abiding practices
of large families. And this religious democracy is part and parcel of
Cholon’s pervasive informality and spirituality.
5)
Motorbikes
As
we’ve seen, motorbikes are parked everywhere: in temple courtyards,
in the front rooms of people’s domiciles, before restaurants, and, for
those shopping or going to do a stint at work, at numerous “lots,” roped
off, guarded spaces on sidewalks. When you park at such a lot, you are
given a numbered chit and the number is chalked on your motorcycle seat.
Only
the poorer people ride bicycles and only the very rich have cars or
even take taxis, so the streets are seas of motorcycles and scooters,
often the family variety, with a toddler in the front, followed by the
dad driving, followed by another young kid, who is bookended by the
mother, with, perhaps, an older daughter clinging on the back. Special
little rattan seats are made for infants and toddlers to sit in and
there are also little pillow with animal designs and straps on each
side to hook over the handlebars, cushioning the riding child in front.
As
we went everywhere as passengers on these bikes, riding behind Phong
or her kids, we experienced from the inside the motorcycle world, one
much more amiable, colorful and cheerful than that of car culture.
For
one thing, like the houses with raised front walls, motorcycles put
everything on display. While helmets are mandatory and people
often wear cotton nose and mouths masks to block pollution, how you
are dressed, who you are riding with, and what you are carrying are
all visible. Watching from a corner or from a bike in the midst, you
view or join the cavalcade of people in brilliant plumaged clothes:
pinks, reds, yellows and electric greens, see the intertwined relations
of the riders, and guess from their uniforms or perhaps from the stacks
of packages or foodstuffs being toted, the person’s occupation. Think,
in contrast of a street of cars, offering nothing to the sight but a
metal skin, locking up any sign of humanity.
And
where traveling in a car tends to be a soporific or stupefying , being
on a bike in the thick of traffic, edging through the mapped crowds,
exposed to the weather, with the wind whipping or caressing your face,
is exhilarating. Just as on a NY subway, all around you unfold snippets
of human drama between the various riders on motorbikes, and there are
brief views of personality, made visible in the distinctive clothing.
But unlike on mass transit, one is also touched by the passions of the
weather.
6)
The Repressive State
This
discussion has all the problems of purely impressionist accounts. Being
absorbed in describing one particular part of a large city, and a Chinese
part at that, in the largely Vietnamese society, my account is hardly
representative of all life in Vietnam. In our few forays to the downtown
district, the haute elite section, which is now called Saigon, we entered
an area of Armani, Starbuck’s and Gaps. This is a realm of air conditioning
and Westernized, highly constrained labor, who waited on, not only the
rich natives but the flocks of Western tourists who would never step
foot in Cholon.
Further,
2013 was the first year in a decade in which the overheated Vietnamese
economy, profiting from a shifting of foreign factory investment from
China, which pays workers more than Vietnam does, has been decelerating.
This year there has also been (I think not coincidentally) a ratcheting
up of repression, at least in relation to the Chinese community. Although
I don’t know the exact reason — China and Vietnam have been embroiled
in disputes concerning rights in the South China Sea — we found that
all the Chinese language programs, of which there had been many, were
taken off TV. (That doesn’t mean one can’t view any Chinese content,
but it’s just not in Chinese. The shows are crudely dubbed into Vietnamese.
I mean really crudely. The programmers have one actor, usually
a man, translate everything, both the males and females, in a weary
monotone.) Also, Chinese affairs are no longer discussed on the
daily news broadcasts.
Lastly,
the loose control over labor visible in the stores/manufactories is
obviously not found in the multinational factories, which the government,
albeit a Communist one, bends over backward to lure into the nation.
All
this is true. All I’m suggesting is that in a very large swath of the
city everyday life is functional in a very different way than it is
in the U.S. In this part of Ho Chi Minh City, life is open and
playful, allowing, even at work, individual self expression.
In
the U.S. balanced against all the self expression in the social media,
such as Facebook, daily life is closed up, choked up and conceals more
and more. As hinted, this tendency is inexorably connected to the
refusal of everyday life in our repressive work regimes.
7))
Conclusion
It’s
interesting to note that in the sterling essay “Mormons in Space,” George
Caffentzis and Silvia Federici argue that what capitalism in
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America
is striving for is the diametrical opposite of what we found in Cholon.
The U.S. elite want a world that is plugged in, plugged into computer
monitors but disconnected from everything human. “Celibacy,” they write,
“AIDS, abstinence, the last steps in a long process of capital’s project
to decrease the sensuous-sexual content of our lives and encounters
with people, substituting the mental image for the physical touch.”
That substitution can be easily accomplished if everyone is parked in
front of TV, computer or Smart Phone. For the hidden goal of the elite
is that “the home computer for the high-tech family [will be something
that is] reproducing for you, in a purified-disembodied form, the relations/experiences
of which you have been deprived in day-to-day life.” The world of Cholon
could not be more divorced from capital’s inspired vision.
It’s
not as if life in the United States has always been so placid and deadened
or remains so everywhere. A book I didn’t much like, due to its leaden
style, Lost City by Alan Ehrenhalt, describes Chicago in the
1950s, the good side of it. This side is that, even in Bronzeville,
the deprived Black ghetto, as well as in the suburbs and ethnic sections,
there was a strong sense of community. Everyone knew, spent time with
and became, whether they cared for them or not, closely attached to
their neighbors. There are multiple reasons for this, Ehrenhalt explains,
but one of the most significant is primarily technological. It’s one
we’ve seen in Vietnam. Chicago was hot in its long summer but no one
had air conditioning so everyone hung out on their stoops, front porches,
and patios, where they interacted: joking, talking, planning.
In
other words, the sine qua non for the shaping of such world is the
absence of things, the absence of luxuries. No better passage in
modern letters provides a glimpse of this pared down (pared down to
human size), brother’s and sister’s keeper world than that found in
the depiction of the SF AA community in Alan Kaufman’s Drunken Angel.
There
are different types of AA meetings, but the ones described here are
for down and outers. There, living on food from soup kitchens, struggling
to keep a roof over their heads, and all with the same mission to stay
sober, everyone is in a situation where offering a hand, taking times
to hear others out, and mutual aid are the currency of the day. But
what I want to highlight here is not the cooperative spirit prevailing,
but the ethos of reveling in the quirks of everyday street life,
which is brought out in this passage where the narrator’s AA sponsor
counsels him, as they walk along Haight Street, “Slow your feet, Little
brother. Slow down. When we drink we are running from consciousness,
from feelings, from the sight of the world. But now, [as sober people]
we take it in. We savor it. We walk slow, observing our breath, letting
our thoughts think themselves … Slow your feet and breathe the perfume
of clean-and-sober air.”
To
apply the relevance of this quote to what I have been talking about,
I would say that in Cholon, all the structures are in place so that
the average person wakes up in the morning and looks forward to a day
in which, not only will chores get done and task be accomplished but
life will be savored. As Kaufman shows, even in the U.S., in pockets
of shared purpose where those in it have largely empty pockets, people
can live with some of the élan and richness that is everyone’s birthright
in Cholon.
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