China in Ten Words

Yu Hua delves into the concept of “bamboozling” or “huyou,” tracing its evolution and pervasive influence in contemporary Chinese society. The term, which originally referred to the unsteady swaying of fishing boats or leaves shaking in the wind, has taken on a new meaning in recent years, particularly in northeast China. Now, it encompasses a broad spectrum of deceptive practices, from relatively harmless bragging and exaggeration to more serious forms of dishonesty, misrepresentation, and outright fraud. Yu Hua argues that the closest English equivalent to “huyou” is “bamboozled,” as both terms have risen to prominence in their respective languages, albeit through somewhat different paths.

Yu Hua begins by recounting how the famous comedian Zhao Benshan played a crucial role in popularizing the term “bamboozling” through a legendary skit. In the performance, he portrays a man selling crutches who uses a variety of deceptive techniques to convince a person with perfectly healthy legs to purchase them. The skit’s success, propelled by its airing on CCTV’s Spring Festival Gala, the most-watched television program in China, led to the widespread adoption of the term “bamboozle” and a surge in the very behaviors it describes, such as boasting, exaggeration, and various forms of trickery. Yu Hua notes that once these negative behaviors found shelter under the umbrella of “bamboozlement,” they gained a neutral status and became more socially acceptable.

To illustrate the personal impact of bamboozling, Yu Hua shares a story from his own family history. He describes how his father, a doctor with aspirations of becoming a surgeon, “bamboozled” his mother into moving from the beautiful city of Hangzhou to the small, underdeveloped town of Haiyan. Through a series of letters written on prescription stationery, Yu Hua’s father employed his considerable rhetorical skills to paint a picture of Haiyan as a paradise on par with Hangzhou. Convinced by his persuasive words, Yu Hua’s mother made the difficult decision to renounce her Hangzhou residence permit and those of her two sons, effectively severing their ties to the city. Upon arriving in Haiyan, the stark contrast between the reality and the idyllic image conjured by her husband’s letters was immediately apparent. Despite the initial disappointment and hardship, Yu Hua’s mother eventually came to accept the situation, later referring to it as being “bamboozled” by her husband.

The essay then proceeds to explore numerous examples of bamboozling in various aspects of Chinese society, highlighting the ways in which individuals, businesses, and even the government engage in deceptive practices. One case involved a false news story about billionaire Bill Gates allegedly leasing a luxury apartment in Beijing during the 2008 Olympics. The story, which claimed that Gates had paid an astonishing 100 million yuan for a one-year lease, was widely circulated by Chinese media outlets before being debunked by the Bill and Melinda Gates Foundation and Microsoft’s China director. Yu Hua points out that, despite the story being exposed as a fabrication likely created by a property developer seeking to generate buzz, the Chinese media faced no consequences for spreading the misinformation. This incident, he argues, demonstrates the power of bamboozling to transform an obscure housing development into a nationally recognized name almost overnight.

Another example of bamboozling that Yu Hua discusses involves the use of the allure of Hollywood to hype Chinese novels. He cites two cases in which Chinese authors and publishers claimed that their novels were set to be adapted into Hollywood films with budgets of $300 million and $800 million, respectively. These astronomical figures, which far exceed the typical cost of a Hollywood production, were used to generate buzz and boost sales of the novels in question. Yu Hua observes that the novel that claimed a more modest $300 million Hollywood deal did not sell as well as the one that “bamboozled” with the $800 million figure.

Yu Hua also recounts the story of an entrepreneur who leveraged the title of “bidding king” to secure a substantial loan from a local government. The businessman, despite having limited financial resources, managed to outbid his wealthy competitors in an auction for a coveted advertising spot on CCTV, China’s national television network. Armed with this prestigious title, he then approached the mayor and party secretary of his city, presenting them with a choice: either support him financially or risk being associated with the biggest trickster in the country. Faced with this dilemma and driven by their desire to promote a nationally recognized entrepreneur from their city, the officials arranged for a local bank to grant the “bidding king” a staggering 200 million yuan loan.

The pervasiveness of bamboozling is further demonstrated through a series of vignettes depicting various segments of Chinese society engaging in deceptive practices. In one case, teachers in a small city collectively filed for divorce to avoid taking a qualifying examination mandated by the local education bureau. By exploiting a loophole that exempted single parents from the requirement, the teachers managed to evade the test while preserving their jobs. Similarly, peasants in rural areas have been known to engage in fake marriages and divorces to maximize their compensation during land requisitions by the government. These examples showcase how individuals adapt and use bamboozling techniques to navigate the challenges posed by bureaucratic systems and policies.

Yu Hua also sheds light on how local governments themselves engage in bamboozling, often under the guise of embracing market principles. He cites instances in which officials have attempted to auction off naming rights for streets, sidewalks, and even entire cities, leading to absurd and confusing address names. In one case, the sale of “auspicious” street numbers resulted in a chaotic numbering system where “lucky” numbers like six, eight, and their multiples were interspersed with regular addresses. These practices, Yu Hua argues, create a sense of living in a “fictional world” in which the pursuit of profit and superstition trumps common sense and practicality.

Yu Hua shares a story from his childhood when he attempted to “bamboozle” his father, a doctor, to avoid punishment. He feigned stomach pains, but his plan backfired when his father, suspecting appendicitis, decided to operate and remove the boy’s appendix. Yu Hua’s attempts to protest and convince his father that the pain had subsided were ignored, and he found himself undergoing surgery. Years later, his father admitted that the decision to operate was based on the prevailing medical opinion at the time, which favored removing even healthy appendixes. Reflecting on this incident, Yu Hua acknowledges that his own attempt at deception had led to an unnecessary medical procedure, a classic case of “reaping what one sows” (226).

Throughout the essay, Yu Hua argues that the widespread acceptance and normalization of bamboozling in Chinese society points to a larger breakdown of social morality and principles. He expresses deep concern that when bamboozling becomes a way of life, it has the potential to harm not only individuals but the fabric of society as a whole. Moreover, he warns that those who engage in bamboozling often end up falling victim to their own deceptions, as the line between truth and fiction becomes increasingly blurred.