Login

Processes: Demolition + dead letters

Continuing an earlier musing about how "chai" works (and how it could work in the future), avoidance strategies for how one could possibly evade having one's house demolished still beg to be considered when faced with a view like this. Would you be willing to paint your entire buiding the same shade of "Urgent Red" that "chai" is usually written in if it bought more time before demolition? Or repaint it another color, remove its address plaque (if it has one) and "hack" its appearance in other ways? In the fast-changing Chinese urban where addresses can be fluid and offiicial systems and processes are (sometimes surprisingly) analog, consider the requirements to resist/defuse/outsmart them.

Connected to the more analog/less digital nature of things in these parts, consider whether/how protected your mail is depending upon population density (that yellow plastic box with the lock on the bottom and mounted to the wall of this condemned building in Chongqing is actually a mailbox). In urban Chongqing and New York City, two contexts with which I am familiar,  unlocked mailboxes are rare. In what is considered by most to be the "rural" areas of these two countries, there are less strict standards for securing mail. The question I'm pondering is where the line get drawn for these two different places, and does the information being sent through the mail have any bearing upon the perceived need to secure one's mail. As always, borderlines and places where the lines blur tend towards the most interesting - somewhere like East Liberty in Pittsburgh, where the former standard of three-story single-family houses is gradually being replaced in some parts by apartment buildings. The former's mailboxes are often unsecured and out on the street, the latter's are often placed inside of a locked door, and are also individually locked themselves. Consider the speed of change from unsecured to secured, the motivations behind that change, and process of actually changing (from purchasing a new box, to removing the old box, to informing the mail deliverer and supplying the necessary keys, etc.).

To bring it around full circle, thinking back to the high speed of urban change in China and the analog nature of the processes governing those changes, when the systems do inevitably break down, consider where mail addressed to a building that has already been destroyed ends up - what does a "dead letter office" in China look like, and is there any way to "revive" (as in, for the former resident of a former buliding physically go and physically retrieve) such a letter? With this in mind, consider the equivalent informal kinship/friendship systems that work around this constraint to get important physical things (documents, money, etc.) to the people who need them yesterday.

Finally, see the summary for an excellent new piece from Reboot on the cellphone's evolving role in remittance/money moving, replacing the risks and constraints inherent in the above informal systems (while bringing an interesting set of their own to the table.

Coin can

A convenience store's solution to keeping coins both handy and protected (it isn't easy to slip a beer can filled with coins under your shirt, nor quietly make off  with its contents).

Monsoon-ready wallet

What does this wallet convey about its owner/designer's constraints? Lack of pockets in a longyi is one factor that drove this user to seek a lighter money-carrying solution. Unpredictable weather could also plays a role - leather wallets tend to rot with surprising speed during monsoon season, and also fail to protect their contents during a downpour. Besides not protecting the inside's contents from the elements, they also fail to protect clothing from the unfortunate side-effects of a permeable container filled with dirty pieces of paper being soaked over the course of a typical-length rain shower, when leather wallets turn into unintended "money laundries".

Note: It occurs to me that Posterous's censorship gremlins probably nixed this picture on account of this man's liberally-sized chest. I can assure you: this IS a man, and he is very, very proud of his liberally sized chest. Being what Americans would consider "overweight" has very different cultural implications here in Myanmar. Fat is a sign of success for both sexes, and in women, a sign of beauty (although outside cultural influences are slowly beginning to change that view). Now that I've thoroughly derailed what the post was originally about, you can view the connected photo - it will be the last photo posted on my Facebook album: Square Inch Anthro: 10.11.11-05.18.12

Moneybelt

Manufactured in Viet Nam and being sold in a Mandalay fashion shop, these blingin' belt buckles imply global shifts in the status of the cultures they come from. When does a currency become sufficiently valuable to justify immortalizing it in belt-buckle form? Does your currency make the cut? What standards are normally adhered to when deciding which currency to suspend directly above one's crotch? Which is more important - brand recognition or true value? Of course there is an advantage of an unknown currency - freedom to fabricate your own narrative about the superiority of your chosen lucre.

Before Americans get any bees in their bonnets, yes, they also stocked big-faced Bennys.

710

For those who know what to look for, they could walk into this corner convenience store and discreetly inform themselves of the day's exchange rate without openly advertising their intention of changing money. At the same time, the shop needn't reveal its offering of this (technically) extra-legal service. How intention to exchange is then expressed is entirely up to the wiles/guiles of the exchanger, though it is interesting to observe different individuals' and groups' strategies. 

If you are in a culture or context where the currency one is paid in is not the currency one uses for day-to-day purchases, what is the behavior around currency exchange? Is it the male, traditional breadwinner, who takes charge of exchanging on behalf of a family? Does the woman, the family's money-manager, take the responsibility? Is exchanging money "macho"? Is changing money an aspirational activity? Is it a low-status task, something to be tasked to a servant?

Also, do patterns of wear on these calculator buttons grant any insight into currency values? The "direction" of exchange?