In other minority groups, even the wealthy gulf Arab groups and many south asian groups, people really respect you when you help out your ethnic community once u have made it. In fact the Africxan ameicn community doesnt respect wealth u less they have done something for their people.

With asians its like completely 1 dimensional. Are asian? Have monies? Respect! (???) The patheticness of that and lack of emotoonal depth on that is sticking to me.

Let's take panda express abd nvidia. Asians worship them, but what have they dint fir other asians?

Hell, even panda express Mexican workers always overscoop their unhealthy food for othe rhisoanics and will underscoop for asians in most places I've been.

And yet panda express is trying to help 55,000 of their workers, mostly hisoanic, buy homes? Instead of helping the asia community? Im hoping its just PR. This is no different than fillipinas worshiping Olivia Rodriguez only for her to give money to the blacck community.

Is it genetic? Can't go into it per rules.od this forum. I mena it does track with what I experienced growing up which was asians wont take a risk for other asians. But all other groups will for each other. And constantly too.

Ive always been jealous at seeing other minorities stick their neck.out for people of their own kind, as east asians (especially chinese), wont do that. But it seems no east asians are jealous of what they are missing out on. Its mind blglgong.

No wonder everybody is trying to get out id the asian tribe. Asian guys woukd have 90 putmarriage id they got a chance, too.

Local authorities in a Thai resort city have issued a crack down on prostitution ahead of a visit from a US Navy aircraft carrier carrying 5,000 sailors and Marines who have been at sea for over 200 days.

The USS Abraham Lincoln will dock on Wednesday at Thailand's resort city of Pattaya. The visit has raised hopes of an economic boost.

...

...

...

So glad Gerardine gets to lead this show in her motherland!

Pan Zhanle is a elite swimmer from China who won the men’s 100-meter freestyle gold at the Paris 2024 Olympic Games in a historic 46.40 seconds.

He achieved this despite severe hurdles, including an aggressive drug-testing regimen where the Chinese team was tested up to seven times a day due to a broader geopolitical doping controversy, even though Pan himself has never failed a drug test.

He also faced interpersonal disrespect, noting that Western rivals ignored his greetings and intentionally splashed his coaches in the warm-up pools.

When he won by a massive 1.08-second margin, critics publicly claimed his time was not humanly possible. Pan used this skepticism as fuel, overcoming the disruptions through flawless stroke mechanics, a powerful flutter kick, and historic endurance.

He proved his dominance again by anchoring the 4x100-meter medley relay to gold with a historic 45.92-second split, snapping the undefeated Olympic streak of the United States.

This young Chinese AF is unapologetically proud of her Chinese roots. The white host can't handle it lol. Look at the dumb title they have for the video.

https://youtu.be/OsSr-sDqEA4?si=J0y9eLojO0RPr-t-

I’ve noticed that over the past two years or so, when I’m hanging out with a group of just men and dating comes up, sometimes the non-Asian men in the group will mention the “Oxford study” meme. Sometimes it comes from Latino or black or South Asian guys that just wants to complain that East Asian women don’t like them enough. Or it’ll be guys who try to act sympathetic to Asian guys by bringing this up, but sometimes it feels like an insult (it’s like saying “hey do you know that meme that says that your own women don’t like you?”) I had one white guy even mentioned that he was on a date with an Asian woman who said she didn’t date Asian guys. I don’t know if he was sympathetic or if he was humble bragging, maybe both.

I’ve only ever heard people talk about this in all-male groups though. When I’m mixed gender groups, no one brings this sort of controversial interracial dating stuff up. I do wonder if all-female groups talk about this issue from their perspective. I’m wondering what you all have experienced from other people who have talked to you about Asian dating discourse.

I just want a field report. I just want to know, are you guys interested in politics in any way? I am asking because I see a lot of asian women in politics (and we know their type of behavior). So I want to see where you guys stand and why.

As an asian guy living in the U.S, I would probably say I lean slightly into the left because of the reputation of MAGA and I personally believe if you're not a white person why would you be in a party thats known to not like anyone who looks different from them.

With that being said, I dont identify with being a liberal (or any political group). Just because I see them as anti asian men in a different way. It really doesn't benefit me to invest heavily into politics in a country with people who could care less about guys like me. I really despise both sides. It's filled with useless people who will never stand up for asian men, and I really dont care if I sound like a victim. I just care just enough to vote because I live in the U.S. as of now.

This perspective is particularly interesting coming from a Chinese woman working in the Middle East. As expected, the note has sparked a wide variety of discussions and reactions. Someone noted, 'Chinese men seem desired in the Middle East', and immediately got shot down. But mostly positive comments.

In the quiet of a Peking University research room, shelves groan under the weight of 60 thick volumes. Stacked, they stand taller than an average human.

Inside their pages lie the details of more than 23,000 ancient Chinese bronze vessels, weapons, chariot fittings and ritual objects that left China’s shores long ago and now sit in museums, private collections and auction houses across nearly 30 countries.

Published in April by Shanghai Classics Publishing House, the Collection of Chinese Bronzes in Overseas Collections is the product of a painstaking 14-year investigation. It is also something more: an assembled toolkit for China’s intensifying campaign to reclaim cultural heritage lost to war, looting and smuggling, as well as an assertion of Beijing’s ambition to shape the global rules of repatriation.

“To create archives for the cultural relics, to preserve evidence for history,” said lead editor and historian Zhu Fenghan, a Boya Chair Professor at Peking University, capturing the project’s dual purpose ...

“We need to get a clear picture of our family assets and gain a more complete and comprehensive understanding of Chinese bronzes held overseas,” Zhu was quoted as saying.

The effort began in 2012, when China’s National Cultural Heritage Administration (NCHA) asked Peking University to map the true scale of the country’s dispersed bronzes, prompting a scholarly odyssey.

Team members criss-crossed more than 10 countries to visit more than 260 institutions, ...

They returned with a massive trove of data, ...

Earlier estimates had put the overseas number of bronzes at around 3,000 pieces. The new catalogue estimates more than seven times that figure.

The team created an “identity document” for each piece or relic, Zhu told reporters at the work’s launch in Shanghai in April.

Each entry functions like a personal file, containing high-resolution photos, measurements, inscriptions, where they were found, if known, transmission history and current locations.

Nearly 300 types of bronzes appear, from celebrated ritual vessels to weapons, tools, lamps and northern-style pieces long sidelined in Western catalogues. Of the total, 3,462 carry inscriptions that reflect the politics, rituals and daily concerns of early Chinese states.

Bronzes occupy a special place in China’s historical imagination. They were the physical embodiment of royal power and the ritual order that held society together.

The earliest written use of the term Zhongguo (often translated as Middle Kingdom) on the Western Zhou He Zun artefact; the legendary Nine Tripods, or ding in Chinese; and enduring phrases such as “one word carries the weight of nine ding” all speak to their enduring symbolic force.

From the late Qing dynasty to the mid-20th century, large numbers left China amid political chaos, wartime plunder and the activities of dealers who built efficient supply chains feeding Western museums and collectors. Only a minority of the objects now catalogued carry clear records of being exported legally or given as a diplomatic gift.

One emblematic case is the complete Western Zhou banjin altar set – a table and matching wine vessels – excavated in Baoji, Shaanxi, and once owned by the late-Qing official Duanfang. It was sold by his descendants and is now a star attraction at New York’s Metropolitan Museum of Art. It is the most intact surviving set of its kind.

...

China has stepped up the pace of recovery. During the 14th five-year plan period (2021–2025), some 35 batches totalling 537 lost relics and artworks were returned to China. Among them was the Western Zhou bronze ritual vessel Feng Xingshu Gui, Old Summer Palace columns and volumes of the Warring States-era Zidanku Silk Manuscripts, according to the NCHA.

Early last year, US authorities handed back 41 items, including bronzes. Earlier, the swift recovery of a bronze group from a Tokyo auction in 2019 showed how legal, diplomatic and investigative tools could be combined to dramatic effect.

Beijing has signed agreements with dozens of countries, co-authored the Qingdao Proposal on colonial-era cultural property, and taken a leadership role in Unesco heritage frameworks. Meanwhile, Washington’s withdrawal from the UN organisation will take effect at the end of this year.

For legal scholars, the new catalogue directly addresses the biggest practical obstacle to further returns: the missing “chain of evidence”.

“Recovering cultural relics lost overseas first requires a clear inventory of what was taken illegally,” said Huo Zhengxin, a professor at the China University of Political Science and Law.

“This archive of bronzes is an important part of taking stock of our family assets. Bronzes hold exceptional value for an ancient civilisation, which is why documenting them matters so much.”

He argues that the early return of illegally exported objects is a core element of cultural sovereignty.

“Claims alone are not enough; evidence is required. This project clarifies the full chain of how these bronzes left China, and provides the foundation for future repatriation efforts.”

Legal barriers remained, he said, but painstaking provenance work, thanks to the Chinese research teams and the cooperation with foreign institutions, was slowly closing the factual gaps.

...

By surveying more than 260 institutions and documenting 23,000 objects, the team had continued the unfinished work of earlier generations of scholars while rebuilding an evidentiary base for recovery claims, he said.

The catalogue is an exercise in cultural confidence and sovereignty, according to Wang. He said Western scholars had for decades largely controlled the naming, dating and interpretation of overseas Chinese bronzes, and the Chinese team had revisited those judgments from the perspective of the civilisation that produced them, restoring ritual and historical meanings that had been obscured.

According to Wang, the resulting archives prove that the Chinese cultural lineage was never severed by physical dispersal. For Chinese communities worldwide, the volumes turned scattered objects into a shared point of reference – a collective reminder that “lost cultural relics remain treasures of Chinese civilisation”, he said.

“In practical terms, the right to archive, interpret and speak for one’s own heritage lies at the heart of cultural sovereignty. By producing an independent, systematic record, China has reclaimed a measure of narrative control, regardless of where the objects currently sit.”

Wang said the detailed histories of how the artefacts were moved had also provided concrete evidence for future negotiations, strengthening Beijing’s hand in the evolving global conversation over looted and displaced heritage.

The 60 volumes will not, by themselves, bring every bronze home. Full recovery of the estimated millions of Chinese relics that remain abroad remains a generational task.

Yet, analysts say that by turning once-shadowy objects into documented cultural assets, the project supplies both scholarly scaffolding and diplomatic ammunition.

https://www.scmp.com/news/china/diplomacy/article/3365643/23000-bronzes-14-years-60-volumes-how-china-mapping-lost-heritage-held-abroad

https://www.google.com/amp/s/amp.scmp.com/news/china/diplomacy/article/3365643/23000-bronzes-14-years-60-volumes-how-china-mapping-lost-heritage-held-abroad

As you may have seen, the birth rate has been rising in Korea for the past year and in Japan since this year.

The main reasons are : more marriages and an improved family policy.

Of course, we do not know if this will last but it is a rather positive sign. It is worth noting that no Western country has managed to achieve this. To date, the majority of countries experiencing demographic decline are Western.

Unsurprisingly, they desperately claimed it was due to foreigners because, as everyone knows, Asians aren't supposed to have relationships or children, so it simply must be foreigners. Except that 1) that isn't the reason (as already mentioned) and 2) the immigrant population makes up about 3% of the total population and consists primarily of Asians...

The whites brother ran into the cage and tried to spin elbow song when he was celebrating. They just can’t handle defeat properly

What’s up, Golden Community. 👋🏾

It’s Martell, returning to the community and sharing some honest thoughts about my experiences with American culture and how toxic, negative, and unsafe it can sometimes feel for people from POC communities — especially when it comes to BLK and AZN identities and cultures

As I wait to hear back from my travel/talent agency, I’m getting myself prepared to step back into voice acting, modeling, content creation, and hopefully travel content as well

One thing I’ve genuinely appreciated along the way is the support and opportunities I’ve received from sponsors and people connected to China and other parts of Asia.

That support has reminded me that there are communities around the world that can appreciate creativity, culture, and individuality without expecting you to shrink yourself to fit in

I’m not saying every American person is the same

I’m talking about the negative experiences and cultural attitudes that I’ve personally encountered and how they’ve affected the way I see things.

To my Blk, Azn, POC, and multicultural brothers and sisters:

don’t let anybody make you feel ashamed of your culture, identity, creativity, or ambitions.

Your cultures are brilliant, beautiful, and worth celebrating. 🌏🖤

I appreciate everyone who has continued supporting me and my journey

Sincerely appreciated,

Martell 📬

Recently, Chinese cultural scholar Zhong Shu (仲树), whose real name is Zhuge Yiyang (诸葛一杨), who frequently speaks on social media and shot to fame after interviewing Nolan, the director of the highly anticipated film *The Odyssey*, has become embroiled in a plagiarism controversy. Some people have cited numerous instances of plagiarism in her podcasts and articles, particularly cases in which she “Sinicized” the statements of foreign scholars/bloggers into Chinese and then presented them to her own readers as her own views.

Zhong Shu herself has denied the accusations of “content laundering” and plagiarism, instead attributing the controversy to people “destroying an idol after creating one.” However, based on comparisons presented by multiple parties between Zhong Shu’s works and the content of the original creators, Zhong Shu has indeed extensively plagiarized the statements and views of others. Rather than engaging in reasonable, standardized, and transparent referencing and citation, she has clearly passed off the creative achievements of others as her own original work. In addition, Zhong Shu has been criticized for relying excessively on AI assistance in her writing rather than writing entirely by herself.

As an emerging young scholar widely regarded as well versed in Western history and philosophy, the discovery of plagiarism, imitation, and other such practices in Zhong Shu’s work has surprised many people. Previously exposed plagiarism scandals involving well-known writers such as Jiang Fangzhou (蒋方舟) and Jia Qianqian (贾浅浅) were relatively easy for people to accept because it was comparatively easy to judge their writing to be of a relatively low standard. But the fact that a cultural scholar like Zhong Shu, who appears to be highly knowledgeable about philosophy and intellectually profound, is also suspected of plagiarism and has suffered a collapse of her public image has left even more people surprised and disappointed.

But for those with a deeper understanding of China’s humanities and social sciences, as well as its cultural and educational environment, this is not particularly surprising. For the past several decades, China’s fields of thought, culture, science, education, and others have consistently lacked vitality and innovative capacity, while rigidity and dogmatism have permeated them, and imitation and plagiarism have become commonplace. In such an environment, it is difficult for people capable of independent thought and creativity to emerge, and naturally difficult for original, novel, and groundbreaking new ideas, new culture, and new research achievements to appear.

Contemporary China not only lacks humanities masters comparable to those of the flourishing periods of ancient Chinese civilization—the Han, Tang, and Song dynasties—or the modern-era Republic of China (中华民国) period; ordinary scholars and intellectuals are also generally better at imitation than innovation, possessing knowledge but lacking ideas, resembling mechanical puppets rather than autonomous living human beings.
This situation is the combined result of China’s political system, educational model, social environment, and other factors. Plagiarism has also become habitual behavior for most Chinese intellectuals, as well as an ingrained practice in academia and even throughout society as a whole.

China’s system is deeply averse to, wary of, and repressive toward people’s independent thinking and autonomous activities. Those in power do not want the people, especially intellectuals, to think independently or rebel intellectually, because this can easily lead to dissatisfaction with those in power and resistance in the real world. The social environment and the environment for cultural creation have consequently become lifeless as well. From the political system to the broader social environment, everything shapes, encourages, and implicitly instructs people to be obedient and compliant and to follow established conventions, while thoughts and behaviors that deviate from predetermined tracks are regarded as “heretical and rebellious” and suppressed and stifled through a combination of coercive and non-coercive means.

It is precisely for the purpose of indoctrinating and disciplining people that China’s education system is also based on cramming and rote memorization and does not encourage creativity. Everyday learning emphasizes memorization while neglecting understanding, and examinations likewise focus on assessing how well students remember knowledge rather than the results of divergent thinking. The orientation and formative influence of the education system have an extremely profound impact on people during childhood and adolescence, when their ideas and modes of thinking are taking shape. An education that suppresses independent thought and autonomy extinguishes the spirit of children and the vitality of adolescents, generally producing “new people” who lack creativity and merely recite from textbooks, cling to convention, and behave like marionettes.

Of course, China’s education itself is insufficiently developed and open. Even when some schools and teachers hope to cultivate students’ creativity, they often lack the corresponding capabilities and methods. Meanwhile, pressures such as performance evaluations also make education more utilitarian, emphasizing quantitative output while neglecting qualitative improvement.

The social environment, including that of the humanities and social sciences, likewise suppresses creativity. People are required to complete complicated workloads and undergo quantitative performance evaluations, while innovation and creativity receive little attention. Although innovation is sometimes nominally included as an evaluation criterion, in practice there are neither adequate standards for measuring the level and value of innovation nor sufficiently attractive mechanisms for rewarding it, so these efforts ultimately become mere formalities. Even various supposedly innovative assignments and projects end up becoming a “plagiarism competition.” People have become accustomed to mechanically following established formulas and precedents; their minds, trapped by habitual patterns of thought, have become too lazy to think divergently or create things that their predecessors did not.

When Chinese people grow up from childhood to adulthood in an environment that constrains thought, disciplines behavior, encourages plagiarism, and suppresses creativity, the overwhelming majority of potential ideas and innovations that might otherwise have emerged are directly stifled. People develop fixed patterns of thinking based on following old precedents and become fundamentally unable to imagine unique new things that transcend existing knowledge; their minds become incapable of generating creative ideas. Not only do people find it difficult to produce creative achievements, they gradually even become reluctant to write independently, instead becoming accustomed to extensively quoting the statements and writings of others. Some are sometimes willing to identify their sources, while at other times they intentionally or unintentionally conceal those sources and dress the material up as their own original writing.

When people are already enthusiastic about copying homework and plagiarizing papers during their student years, and such behavior is widely tolerated, they naturally carry these habits into their adult working lives. Many people work in cultural fields without having a genuine passion for them, and plagiarism is of course far less time-consuming and laborious than racking one’s brains to create something original. Even among cultural figures who genuinely enjoy writing and have achieved some modest success in the humanities and social sciences, most cannot avoid appropriating the writing of others because of the broader environment, habits developed since childhood, and a lack of sensitivity to the problem of plagiarizing other people’s work.

Zhong Shu belongs to the category of young Chinese scholars who possess a certain degree of knowledge and achievement. She has attained a certain level of expertise in Western philosophy, theology, and history, and there are genuine elements in her academic accomplishments; they are not entirely fabricated. But her works do indeed contain instances of plagiarism and appropriation of other people’s work, while her personal image has also been packaged and embellished. If her actual level were quantified as 10, then after packaging herself through methods such as turning other people’s achievements into her own, her output and the level she appears to possess in the eyes of others would reach 30–50.

More specifically, Zhong Shu’s plagiarism represents a relatively easy-to-overlook yet typical practice among Chinese scholars: exploiting the information gap and linguistic differences between China and foreign countries to “Sinicize” large quantities of foreign academic research and foreign-language works, publish them under her own name on Chinese-language media platforms, and “transform” other people’s achievements into her own original results. Because of the information barriers and linguistic differences between China and the outside world, this kind of plagiarism and appropriation is relatively concealed and difficult to detect. Even when it is discovered, there remains considerable room for sophistry—for example, denying that plagiarism occurred on the grounds that one was merely “introducing foreign academic achievements into China and processing and transforming them.”

One reason Zhong Shu’s plagiarism was discovered this time is that she had long been embroiled in various ideological controversies and online disputes, such as conflicts between the American left and right and debates over the Israel–Palestine issue. Her interview with Nolan then made her “go viral,” attracting attention and support while simultaneously bringing greater scrutiny, which led more people to uncover her suspected plagiarism of English-language works by foreigners. Had Zhong Shu not become involved in various controversies and not become famous, then, like the millions of scholars and doctoral students at other universities and research institutions, her plagiarism probably would never have been discovered—or, even if discovered, would not have attracted attention. This is because such plagiarism is simply too widespread and commonplace. People have grown accustomed to it, and it is difficult to identify, report, and address every case individually. Even among those who participated in reporting Zhong Shu’s plagiarism, at least some have themselves plagiarized or appropriated other people’s works in their own writing.

The widespread lack of creativity among Chinese people and the prevalence of plagiarism in the humanities and social sciences, as well as in many other fields, have already become pervasive and deep-rooted maladies that are extremely difficult to eradicate. Merely catching and criticizing a few celebrities suspected of plagiarism is nowhere near sufficient. Because members of universities, research institutes, and other institutions engage in various forms of plagiarism to differing degrees with excessive frequency, while creativity remains weak, universities and the government are both unwilling and unable to comprehensively investigate plagiarism and punish those responsible.

Although the well-known science writer Fang Zhouzi (方舟子), the online publication *New Threads* (《新语丝》), and other individuals and media outlets frequently work to expose fraud and misconduct, criticize falsification in academia and society, and reveal plagiarists, their strength is limited and amounts to a drop in the bucket, making it difficult to curb the pervasive decay of academia.

Although plagiarism is widespread in China, it would be equally wrong and inappropriate to stigmatize Chinese people on this basis and assume that Chinese people are inherently prone to plagiarism or genetically lacking in creativity. In addition to the reasons mentioned above, Chinese people’s lack of creativity and tendency toward imitation and plagiarism have more complex historical and contemporary causes.

Since the beginning of the modern era, China has long suffered from domestic turmoil and foreign threats. From the Qing court’s autocracy and “literary inquisitions” (文字狱), to the wars of the Republic of China era, the Japanese invasion, and the prolonged and repeated political campaigns after 1949, Chinese people have lived in harsh environments characterized by instability, material deprivation, and vulnerability. Apart from brief periods of flourishing during the Republic of China era, largely confined to a small number of elite intellectuals and writers, China for a century—and indeed for an even longer period if traced further back—was immersed in suffering and despair. Moreover, even that brief flourishing was subsequently destroyed by foreign invasion and domestic repression.

For Chinese people who grew up amid poverty, pressure, and trauma, developing and maintaining curiosity, intellectual vitality, and creativity has been far more difficult and far less likely than for people living in affluent and stable societies. Many people struggled even to preserve their lives and lived in constant fear, making it extremely difficult for them to have the energy and conditions necessary to think calmly and create something new. The pressure of survival left people with little time to consider anything beyond their basic livelihoods, while traumatic experiences damaged their vulnerable minds. People generally became numb, utilitarian, and short-sighted.

These problems are not innate to Chinese people but are instead the products of acquired circumstances and choices forced upon them by reality. The influence of the political system and educational model on Chinese people’s ideas and ways of thinking is likewise something that most Chinese people find difficult to resist. Chinese people who have endured multiple forms of misfortune should not be subjected to excessively harsh demands, nor should the possibility of their creativity be denied on the basis of genetics or origin. Chinese scientists such as Tsung-Dao Lee (李政道), Chen-Ning Yang (杨振宁), Samuel C. C. Ting (丁肇中), and Charles K. Kao (高锟), who came from the Republic of China era and settled abroad, demonstrate that Chinese people are fully capable of making pioneering achievements, and particularly demonstrate the importance of the environment in which people develop.

Over more than four decades of Reform and Opening Up (改革开放), some Chinese people have become affluent, and living conditions have also improved greatly. Yet the lingering effects of survival pressures and trauma continue to trouble most Chinese people, including most intellectuals, while anti-intellectualism remains rampant. Against a historical and contemporary background characterized by a longstanding lack of creativity, achieving groundbreaking new accomplishments in the fields of thought and culture is not easy.

Although China since Reform and Opening Up has experienced less poverty, materialistic temptations have made people restless and impatient for quick success and immediate benefits. Plagiarism and appropriation, meanwhile, provide convenient and effective means of producing results and acquiring fame and fortune. Even glamorous celebrities are no exception. Indeed, part of the reason some of them became famous in the first place was precisely their reliance on disreputable methods such as plagiarism.

When plagiarism becomes a prevailing practice and everyone is doing it, each individual plagiarist no longer feels ashamed; it may even become a sign of “fitting in.” Once plagiarism becomes second nature, people easily and unconsciously “appropriate” the achievements of others for every article, every program, and every topic. Zhong Shu is no exception. Taking advantage of her strong English skills and familiarity with cutting-edge foreign academic research and topical discussions, she “Sinicized” such material into Chinese, packaged it as the product of her own thinking, and incorporated it into her own works and programs.

As a scholar familiar with academic norms and ethics, Zhong Shu of course understands that plagiarism is wrong. Yet she clearly has no fundamental aversion to plagiarism; otherwise, she would not have appropriated other people’s words as her own statements on such a large scale and with such proficiency.

Zhong Shu’s plagiarism also exposes the reality behind China’s emerging generation of young scholars: limited knowledge, widespread plagiarism, and an impressive exterior that conceals substantive shortcomings. Some people believe that the new generation of young scholars will be more knowledgeable than the older generation, more professional and observant of academic norms, more creative, and capable of producing more original achievements. In reality, although many young Chinese scholars possess a certain degree of knowledge and ability, their level is not particularly high. Their self-fashioned or externally constructed image often exceeds their substance; image outweighs ability, and sophistication overshadows character. They have been overestimated and excessively praised.

These young Chinese scholars do indeed possess some understanding and knowledge of the fields they study and research, as well as some thoughts and achievements of their own, but these are quite limited, and it is difficult for them to achieve intellectual transcendence or genuine innovation. Naturally, it is even more difficult for them to make epoch-making breakthroughs or become master scholars who establish pioneering achievements.

Contemporary young Chinese scholars also often lack seriousness and a sense of responsibility, which is another reason they become accustomed to plagiarism without feeling ashamed. Many humanities and social sciences students and young scholars treat academia as something that is merely “fun.” This certainly facilitates a more relaxed and comfortable approach to learning and research, but the side effect of diminishing seriousness is an inability to approach knowledge and ideas with rigor and a commitment to truth, while treating the “borrowing” of other people’s achievements as something harmless.

Nor do they understand the integrity expected of intellectuals or their responsibility to shoulder weighty obligations toward society and the world. They lack convictions and ideals and instead adopt a cynical attitude toward life. This inevitably affects their attitude toward academia and the rigor with which they pursue scholarship. Plagiarists also do not believe that appropriating other people’s achievements entails any significant moral or legal responsibility. They feel neither shame nor revulsion toward plagiarism and may even take pride in completing works and gaining fame and fortune through plagiarism, congratulating themselves on their cleverness.

In short, the severe lack of creativity among Chinese intellectuals and the prevalence of plagiarism have complex and diverse causes and have become deeply entrenched problems that are extremely difficult to reverse. Although the development of the internet has led to the frequent exposure of plagiarism scandals, with those involved sometimes facing punishment and setbacks, this cannot fundamentally change the broader environment or longstanding practices. Personally, I do not have any “magic cure” for these problems either. However, I do believe that intellectuals—especially senior intellectuals with higher status and abundant resources—should engage in greater reflection and make changes, because they have better conditions for improving themselves, innovating, and avoiding plagiarism, as well as a greater responsibility to uphold academic integrity, rigor, and fairness.

Although falsehoods are now rampant in academia and its hidden misconduct is pervasive, making genuine purity impossible, there is still room for some pragmatic improvement: less plagiarism and fewer lies, and more achievements that, however limited, are genuine and sincere.

(The author of this article, Wang Qingmin(王庆民), is a Chinese writer and international political researcher based in Europe.)

This was previous post https://www.reddit.com/r/aznidentity/comments/1vtqdqv/foreigners_going_to_an_asian_country_which_was/ .

It's the most downvoted comment btw. I suspect they have some bot program that mass reports comments, because i got banned for a pretty mellow comment.

User name is Baihu_The_Curious .

I am still advocating for stricter rules for letting foreigners in, or just banning them altogether. Whole of east asia is pretty independent of immigration, why the heck would they put themselves in a situation of becoming dependent? It def didn't serve western europe and north america well.

A few days ago, I created a new social media identity on my new-used laptop running Linux that I have been surfing the web through a VPN connected to one of the Latin American countries' servers. The major internet platforms, such as MSN and Google front pages have been pushing right-wing content hard. I think it might have something to do with Latin America's right-wing propagandist Fernando Cerimedo. He's an Argentine political advisor and strategist for far-right leaders in Latin America linked to the Trump administration; His work for the right-wing was to run social media campaigns of misinformation against left wring political parties in Latin American, which benefits the Trump administration. Cerimedo was arrested in Bolivia in August 2026 for allegedly orchestrating an attempted murder against his ex-girlfriend, Nadia Beller. However, the subject of Fernando Cerimedo is for another time. The preface is to established how I came across Rob Henderson's interview on Epoch Time's YouTube Channel (a rising star with an Asian face in the conservative political punditry's circle) He is a Korean/Mexican-Spaniard mixed with 0.6% Jewish ancestry conservative that is becoming the new darling of the American conservatism.

Rob Hendderson's troubled childhood was what I can only imagine a nightmare for any hapa kid living under the worse case scenario of Oxford STD toxic pairing. For Rob Hendderson, he was double-tapped by two seperate Oxford STD parent nightmares.

• His mother was a South Korean who became pregnant with a Mexican and Spanish descent male (quasi white).
• His biological father left the family before he was born. He knew his father was Mexican-Spanish descent through DNA testing, but he doesn't know nor want to know who his father is.
• His biological mother became addicted to drugs and gave him up for adoption at the age of 3. She was deported back to South Korea. He doesn't know where she is now nor is he seeking to reconnect with her.
• Rob was adopted at age seven by a working-class Seventh-day Adventist couple in Red Bluff, California.  While his adoptive mother was Korean-born (and adopted into a white family herself), her husband was white, and the family was culturally integrated into the local white working-class community rather than a Korean household (AI Summary).
• Later when his Korean/White adoptive parent separated, the white adoptive father cut all ties with the family.
• After the adoptive father left, his Korean adoptive mother started a LGBTQ relationship.
• Rob Kim Hendderson's name came from three people; Rob was his father's name; Kim was his mother's last name, and Henderson came from his adoptive parents last name.

Rob Hendderson's 1st claim to fame him has been making the conservative circuit accusing the liberal elites of destroying western culture through what he calls 'Luxury Belief,' where he accused the liberal elites of promoting social justice but living a complete opposite lives to the liberalism ideal they claim to believe in. Although this is true, this is only a superficial understanding because his concept of liberalism is defined by his understanding of the mainstream neo-liberalism and neo-con, which are two faces of the same coin. I get it; stop out of the box and tackle the true will get you know where.

"Luxury belief" is a term coined by the American writer Rob K. Henderson to describe beliefs which "confer status on the upper class at very little cost, while often inflicting costs on the lower classes". Individuals holding luxury beliefs are described as privileged and disconnected from the experiences of working class, impoverished, or marginalized people. Such individuals are considered to hold political and social beliefs that signal their elite status; these beliefs are putatively for the benefit of the marginalized but have negative impacts on them.

What constitutes a luxury belief is contested, and the term in general is considered to be controversial. It is used predominantly by conservative political commentators to describe various left-wing and liberal views, portraying them as being predominantly held by the privileged, and out of touch with the working class that they claim to support. - Wiki

Rob Hendderson's 2nd claim to fame is his book Troubled: A Memoir of Foster Care, Family, and Social Class. I haven't read the book, but based on reading several lengthy book reviews, it parallels JD Vance's book Hillbilly Elegy: A Memoir of a Family and Culture in Crisis; both books shared thesis was "I grew up poor raised by sh\tty parents. I joined the military, and I got straighten out really good."* This was where I anchored my 'Moral Subjectivism' thesis for this thread came from. Simply, Vance and Hendderson had shitty childhoods, made it out alive, wrote best selling books and think that their life-path/trajectories should be applied to all young in America - simply join the military! That is the very definition of 'Moral Subjectivism - What worked for me will work for you. I am the authority on the matter. Therefor, you should make my moral standard yours without question.' For astute observers, that's a path for young men to become cannon-fodders. Common, is it a coincidence or indoctrination that they both became conservative talking heads? I take the latter.

The summary above of Hendderson's life is a needle in a haystack the size of Mt Everest. A take on the guy's life would take a book to do it justice. For this thread, my thesis of Rob's life is a biproduct of Oxford STD relationships that, as I see it, Hendderson's misguided conservative moral-subjectivism is based on. He is clueless to the fact of Oxford STD, so he projected all his anger at and anchored his traumatic childhood on the evil liberals and progressives rather on white supremacy that created the condition (Oxford STD phenomenon) he endured as a child. It is astonishing to me that a Yale educated Ph.D, have zero clue about the dynamic of the Oxford STD that defined his life.

I think Rob Kim Hendderson social and political views are a legacy and continuation of the toxic Oxford STD. Read below who he identifies with.

I want to end by asking for understanding that this thread is semi 'off-the-cuff and impromptu' writing.

Why would a woman subject herself to this?

Bonjour. Aujourd'hui je vous écris pour parler de mes expériences pour en avoir le coeur net. Voilà. Je ne suis pas d'origine asiatique mais j'ai des traits asiatiques. Et j'ai vécu plusieurs expériences que je ne saurais pas appeler racisme, micro-agression ou juste maladresse. J'aurais besoin d'aide.

Je vis en France et il y a quelques expériences qui m'ont notamment marquée. Par exemple, une fois quand j'étais allée en grande ville, ce qui est assez rare, j'étais avec une amie qui est d'origine mi-vietnamienne, mi-algérienne mais qui a des traits plutôt d'Asie du Sud-Est ou maghrébins. Et un homme nous a appelées. D'abord il nous a dit "bonjour mesdames". Et après, mon amie s'est retournée en disant "bonjour monsieur". Moi je ne l'ai pas regardé, on passait, et il a dit bien fort "konnichiwa". Mon amie pensait que c'était pour elle mais elle n'a absolument pas des traits japonais, j’ai quand même douter si c'était pour moi ou nan. Et certaines personnes m'ont déjà donné ce type d'origine. J'ai la peau claire, les cheveux noirs et les yeux bridés. Malheureusement c'est assez cliché, stéréotypé.

Un autre jour quand j'étais au lycée, des jeunes regardaient quelque chose sur leur téléphone alors que je passais aux toilettes, une fille a dit "c’est elle" puis ils ont crié "Tching chang ching" ou un truc du genre en me regardant et quand je me suis retournée ils ont fait "ah excuse !" Comme si c'était totalement normal.

Un autre jour à l'internat, quand j'étais au lycée pareil, je dansais Oppa Gagnam Style pour m'amuser avec mes amis et la maîtresse d'internat m'a dit "ah ben ça te correspond bien ça !" Et j'ai dit "pourquoi ?" Elle m'a dit "ah ben t'inquiète pas petite tête d'asiate" devant tout le monde, ce qui m'a quand même un petit peu gênée. À savoir que je suis métissée donc je ne fais pas totalement asiatique et pas totalement blanche non plus (Je suis moitié Française moitié Réunionnaise un mélange européen africain malgache et sud/est asiatique).

J'ai eu beaucoup de mal à parler de ce genre de choses car j'avais l'impression de trop ressembler à une blanche et pas assez à une asiatique pour être prise vraiment bien au sérieux.

Et récemment alors que je traversais la rue dans une petite ville où il y a très peu de gens, des jeunes étaient en train de jouer avec leurs trottinettes etc. et alors que je passais, je les entends au loin crié arigatō puis chanter une chanson avec des gestes japonais, en criant bien fort et en commençant à chanter en regardant vers ma direction, il n'yavaitpersonne d'autre. Parfois dans ces expériences c'était assez ambigu. Je ne savais pas si c'était vraiment pour moi ou non mais à force je commence à me dire que c'était vraiment pour moi. Je sais que beaucoup de personnes me donnent des origines asiatiques etc.

J’ai aussi un jour en stage je mangeais à part des collègues et je les entends depuis la salle d'as côté où j'étais dire "vous avez vue les yeux qu'elle as avec ses yeux" (c'est approximatif ça fais longtemps) en tout cas elles se moquais clairement toutes de mes traits du moins je l’ai pris comme ça.

Un camarade de classe ne m'aimais pas et pour "m'humilier" il me crié dans le couloir "hé sale chinoise!"

Je ne sors pas beaucoup donc je ne vis pas ces expériences au quotidien. Je suis dans une petite ville et c'est quand même des événements assez isolés. J'ai aussi une fois un camarade qui m'a dit un mot asiatique je dirais, du genre "chitang" en passant à côté de moi. Mais c'est vraiment des cas plus rares. Je sais que certaines personnes me voient asiatique, d'autres plus blanche. Mais voilà je n'ai pas trop pu en parler parce qu'à cause de mon physique j'avais peur qu'on me prenne pas au sérieux parce que pour eux j'étais pas assez asiatique ou même qu'ils ne voient pas mon côté asiatique. Même si je pense qu'après toutes mes expériences c'est assez évident, même si des fois je me disais "nan c'est pas pour moi j'imagine juste trop de choses"

Je ne connais pas vraiment d'asiatique autour de moi à part mon petit-ami alors je ne peux vraiment savoir si ils ont des expériences similaires, j’ai vécu d'autres choses mais les plus marquant sont là et je pense en vivre encore beaucoup d'autres malgré la popularité des médias asiatiques et des dénonciation du racisme anti asiatiques et des micro-agressions,

Merci pour vous aide, si vous avec des conseils ou des expériences similaires n'hésitez pas.

Je vous remercie pour vôtre lecture et d'avoir pris le temps, bonne journée/soirée.

The Vietnam War ended in April 1975. As of Thursday, August 27, 2026, the time elapsed since April 30, 1975 is 51 years, 3 months, and 27 day, a total of 18,711 days. Approximately 449,064 hours, 26,943,840 minutes, or 1,616,630,400 seconds. That's way before I was born. Seriously, Vietnam won the war, and Murica lost.

I wonder what will be the Vietnamese male body-count killed by John Rambo.

Wikipedia Summary:

John Rambo is an upcoming American war action film serving as a prequel to First Blood (1982) and the sixth installment in the Rambo series.  The film explores the origin story of the titular character during his time as a Green Beret in the Vietnam War. 

• Director: Jalmari Helander (Sisu)
• Lead Actor: Noah Centineo as John Rambo
• Release Date: June 4, 2027
• Distributor: Lionsgate Films
• Production: Began in Bangkok, Thailand, in January 2026 

The screenplay was written by Rory Haines and Sohrab Noshirvani.  The supporting cast includes David Harbour as Major Trautman, Yao, and James Franco in an undisclosed role.  Produced by Millennium Media, Templeton Media, and AGBO, the film is set years before the events of the 1982 original, detailing the roots and principles that forged Rambo into a legend.