Return Migration and Identity: A Global Phenomenon, A Hong Kong Case

10 - Confucius and Socrates

Confucius and Socrates: Ancient philosophies, migration, and cultural identity 10 Balance is the great schema of the cosmos; Harmony is the universal path of life as a whole. Adapted from Zhuangzi There was an old farmer whose only horse ran away. Knowing that the horse was the mainstay of his livelihood, his neighbors came to commiserate with him. “Who knows what’s bad or good?” said the old man, refusing their sympathy. Indeed, a few days later his horse returned, bringing with it a wild horse. The old man’s friends came to congratulate him. Rejecting their congratulations, the old man said, “Who knows what’s bad or good?” As it happened, a few days later when the old man’s son was attempting to ride the wild horse, he was thrown and broke his leg. The friends came to express their sadness about the son’s misfortune. “Who knows what’s good or bad?” said the old man. As it happened, the army came to the village to conscript all the able-bodied men to fight a war against a neighboring province, but the old man’s son was not fit to ride and was spared. And so on … Ancient Chinese story Geography, history, politics, economics, and psychology intersect with any investigation of Hong Kong identity. When cultural transitions are added to the mix, the outcome is understandably complex. Flexibility and pragmatism, hallmarks of Hong Kong society, set the tone for overseas adaptations and for repatriation accommodations. The resultant additive 234 Return Migration and Identity identity allows Hong Kongers to feel comfortable whether in the Western diaspora or back home in Hong Kong. In both large and small decisions, the behavioral consequences of the additive identity were enacted. This investigation predicts that in the future Hong Kongers will continue to be both geographically and psychologically mobile, returning to their countries of immigration to fulfill strategically developed family decisions and plans. What accounts for the pragmatism and ease with which the Hong Kongers adjusted to their return? And, conversely, why is repatriation so stressful for Westerners? One likely explanation is in the opposing foundational cultural philosophies of the East and West regarding psychological consistency, compromise, and stability. Chinese philosophy has a 2,500-year tradition of accepting contradiction and complexity through compromise. Daoism and Confucianism both extol the virtues of the dialectic and of the importance of finding the middle way. The ancient name of China itself, the Middle Kingdom, underscores these notions. An equally long tradition stemming from ancient Greek philosophy teaches the opposite lesson — that logic and its corollary, the “eitheror ” principle, are preeminent. Contradictory ideas or behaviors must be resolved to support one idea or the other, and, once the contradictions are resolved, consistency must be maintained. Changing responses whenever contexts change must be avoided in favor of unswerving stability. Cultural identity appears to be influenced by these divergent, yet fundamental philosophical foundations. Throughout the immigration cycle, the Chinese response to identity complexity shows flexibility and additivity. Individuals activate one identity or another in response to situational and contextual prompts. This reaction occurs without stress or angst; it is a pragmatic solution to an ever-changing cultural and geographic landscape. Identity consistency is not paramount in this psychological universe, but harmonious and sensible compromise is. Pragmatism also supports the rationale for Hong Kong remigration, in this case, economic pragmatism. The majority of returnees found the higher salaries that Hong Kong employment would pay them irresistible (although some questioned whether their standard of living actually improved). The Western response to cultural transition is highly emotional, partly because of the felt inconsistency of holding dual identities. The response is to resolve the duality by choosing “either-or” — that is, choosing either one cultural identity or the other. An American returning to the United States from a well-adapted sojourn in France cannot be both French and 235 Confucius and Socrates American culturally. If the individual “feels” more French, then he or she must “feel” less American, hence the preponderance of subtractive identity profiles among Western repatriates following a cultural transition. The changeover period is filled with uncertainty, the need to adjust, and a search for the correct and sole cultural identity, resulting in significant distress and discomfort for the individual. The classic psychological theory of cognitive dissonance, in which tension arises within individuals who hold conflicting attitudes, also predicts an either-or response from the individual, followed...