Not a nuisance but an opportunity to include: Why you need to rethink your opinions on the kaawad yatra
For the last many years, I’ve been fascinated with the annual kaawad yatra, which takes place during the saawan month of the Hindu calendar and involves the transport of holy waters from the Ganga in Hardwar back home by pilgrims usually on foot (more here). Its a tough pilgrimage. Watching the yatris rest at the end of a long day of walking at the makeshift camps that local communities erect along the entire route, I’ve often admired their resilience and also the growing number of women yatris. I’ve observed them bandage each others tired, swollen and cracked feet. I’ve seen communities volunteering to cook, clean and heal yatris. I’ve even smiled at their obvious enjoyment of the music blaring out of speakers, as I’ve watched them dance and sing in camaraderie and joy closer to the completion of the arduous journey. To me, the kaawad yatra has always been a demonstration of India’s multiple faith-linked traditions that have the power to bring people together in a continuance of age old traditions.
For the educated classes behind the wheels of their motor vehicles, though, the kaawads are another word for traffic hold ups, mayhem and chaos that compounds the water logging caused by incessant rain and poor drainage each year. It’s an inconvenience, an injunction into the (imagined) smooth functioning of their lives. Its a faith system they don’t understand, even though many among them are deeply religious.
This divide and the vitriol towards the kaawadiyas was brought home to me last evening. I was driving and a friend’s daughter, all of eight-years old, pointed out to a truck full of kaawadiyas and declared, with much feeling that she hates them! Hate? I was taken aback and I asked her why, were they not entitled to celebrate the completion of their yatra? And her response was something entirely unexpected: “They don’t wear clothes!,” the little girl told me. “See, that man is only wearing those short orange shorts!”
A different kind of yatra: The influence of money and power
The transformation of the kaawad yatra itself, in the past few years, from a low key humble affair to a loud, rambunctious public party is partly responsible for the perceptions that this young girl and a large section of elite urban society. Clearly there is more money in the yatra business now, perhaps in reflection of a more affluent rural and small town middle class. The camps have grown larger, the music louder, the trucks of enthusiastic and often rowdy yatris and supporters are ubiquitous. In the past, State-sponsored protections like traffic cordons to create safe passage were a response to the unfortunate deaths of kaawadiyas in motor accidents. Today, youth in motor cycles and trucks break traffic rules with impunity in the name of religion. The little girl’s comment on how the yatris are dressed is also telling. A display of hyper masculine behavior is not only hurtful to urbane sensibilities but frankly threatening as well!
The farcical liberalism of the urban elite
On the other hand, the educated elite does not usually bother to learn more about the yatra itself. I know from my interactions with villagers in and around Gurgaon, that the yatra is deeply symbolic to these communities. It is taken with a sense of duty; it is also a means for young people to take a small holiday and earn brownie points in the process. There is also some bit of harmless competition among groups in the village on who gets back the holy waters first.
Plug the gap or prepare to be drowned
It is this big gap between the two Indias that is immensely disturbing to me. The divide of the rural and urban, the chasm between the educated well-heeled and well-traveled elite and the homegrown upwardly mobile middle classes, the totally different perceptions of the pretend liberals and the deep-rooted faith systems of the more rooted-to-the-land populations. All this is exacerbated by urban planning that puts the elite into ‘safe’ gated communities and ‘others’ those who tilled the very lands on which these gated complexes are built!
We need a new movement here to bridge this gaping chasm that threatens to destroy the very fabric of our society. We talk about tolerance in our cozy drawing rooms, but we do not even understand the meaning of the world when we say hateful things that our children reproduce without understanding what they are saying. We need to start with understanding the traditions of our land and respecting them for what they are, even as we call out those who break the law and those who protect these detractors. We need to broaden our definition of community to include people from different classes. What stops the kaawad yatra organizing committees from reaching out to RWAs to contribute and collaborate in offering shelter to the yatris, as a gesture of humanity? Maybe this will lead to better ideas on how to resolve traffic snarls and conflicts of interest? What stops the police and local governments from running awareness campaigns that create empathy towards the yatris and use this enhance sense of pride to request them to remain within the law?
Of course, my comments could well be dismissed as naive. Many will say that I am deliberately leaving out the realities that confront us: the rise of the right wing that grants additional immunity to Hindu religious groups at this time, the alignment of local law enforcers with local communities that permits them to look the other way like we saw during Haryana’s infamous Jat quota agitation, the politicization of religion as seen in the capital that is now blatantly on display during the yatra. I admit there might be truth in all of this, but we must also admit that the insensitivity exists on both sides. If we do not bring empathy into the mix at this point, these conflicts will only get worse. We owe it to our children to speak a different language: one that opens the doors instead of slamming them shut; one that seeks to learn more before pronouncing opinions; one that celebrates diversity and shuns the idea of homogeneity that dangerously pervades our social lives; one that, in the true tradition of this land, refrains from violence seeks to include and find solutions through consensus.
The downside of Bali was the overtly touristy way in which everything was presented. Seminyak and Kuta were full of the same kind of knick-knack shops you find in tourist places the world over. Our only delightful find was a shop absolutely full of bead jewelry and the island’s superior artisanship made it possible, unlike say in Rajasthan or Goa, to pick nearly anything off the shelves and find it of decent quality.
Though less in your face that what tourists in India (especially white tourists) usually experiences, we found ourselves constantly accosted by people trying to sell us stuff from needlessly expensive tour packages to on-the-go manicures, sarongs and cheaper hotel rooms. Bargaining is de rigeur and even after we bargained and customised our own tour package, we probably ended up paying more than what it was worth. I’ll tell you why.
Tacky packaging for (what could have been) a fascinating cultural experience
On our one sightseeing day, we started our day with the most disappointing and poorly presented cultural performance I’ve seen, something akin to Ram Leela performances in India that are at times full of ribald jokes and casual acting. The Barong Dance was a classic good versus evil traditional dance drama full of evil spirits and fights and women who charm. Familiar characters from Hindu epic dramas and mythology like Dewi Kunti and Sahdev from the Mahabharata and Shiva from the Hindu trinity made the drama interesting, though the contexts were rather different. The elaborate costumes were charming as well, but that’s where it ended. Off key music that hardly changed no matter what the mood, actors that looked disinterested and periodic vulgarity, all left a bad taste and showed disrespect to the time even us ignorant tourists had spent in coming there and watching. I’m sure there are high quality versions of Balinese traditional performing art to be seen and I wish information about this was more accessible. I would not recommend the one we were shown as part of the widely offered tourist packages.
Who’s the bully? The struggle for authenticity
Wayan, our taxi driver, was an amiable chap. He was happy talking to us about his family, his migration experiences, his income pattern. He had questions for us too, and the first hour of our drive passed pleasantly. But he was obstinate too. He refused to stop at local eateries, deferring our requests time and again. When we expressed an interest in buying batik and ikkat fabrics, he drove us straight into a large, showy and overtly touristy crafts emporium where the prices were needlessly hiked. This, despite our pleas to stop at a small, more local place. We figured the tourist trail was all he had and he was used to counting on commissions from stores and restaurants where they took their customers. The Indian ‘setting’ was very much evident in Bali.
We got our way with the shopping finally, bullying Wayan to stop at a local store with more reasonable prices, and negotiating in sign language with shop attendants who spoke no English. But we were defeated when it came to our lunch stop. We found ourselves in the infamous lunch buffet advertised in every tourist pamphlet, facing Mt Batur, one of Bali’s most active volcanoes. We ate that very plain lunch only because of the very spectacular view of Batur and Lake Kintamani. It saddens me to think that tourists must settle for such a compromise. Perhaps it need not be so!
Religion at the altar of tourism: Compromise or evolution?
Our last stop before heading back to Seminyak was to the beautiful Tirta Empul in Tampaksiring, a temple built around 960AD at the site of a natural spring. Legend has it that the spring was created by Lord Indra to revive his troops in his battle with the Balinese ruler Mayadenawa who had positioned himself against the influence of Hinduism, forbidding religious rituals and worship. The temple is divided into three courtyards. The first with the bathing pool and the meeting hall, the second where the ritual bath in the holy spring is conducted, and the third contains a number of elaborately carved structures with a demarcated place of worship. There is hardly any signage at the complex to explain the architecture, the legend or the significance of the rituals; I have gleaned what I know from Internet research after our visit. At the time, the visit was a pleasant but confusing experience.
The signage is unequivocal, however, about the need for modesty and proper dressing in the temple. Men and women are let in only once they wear sarongs and women are repeatedly urged to not enter if menstruating. Websites about Balinese temples have stressed on the importance of respectful dressing and the purification ritual in Tirta Empul especially was something we understood as a solemn ritual needing priestly intervention. What we saw inside though, was something rather different. There appeared to be more tourists than Balinese in the spring pool and many of them had discarded their sarongs to be in their bikinis and briefs. The priestly interlocutors or guides, whoever they were, were only to be seen taking pictures of these tourists! On the farthest side, some Balinese families were engrossed in thier prayers, offering a glimpse of what might have been the originally intended mood of this beautiful temple.
In the innermost courtyard, we were shooed away from the area of worship by priests who reminded me of the stern ‘pandas’ of the shrine of Jagannath in Puri. I got no real chance to explain my own Hindu origins and request a chance to worship at a Balinese shrine. Now that would have been interesting!
For next time: Over the mountains, under the sea
From the glimpses we got of the beautiful island of Bali as we drove to and from the highland area of Kintamani, clearly there remains a lot to be explored. The sunrise trek up Mt Batur is something I would have liked to do, given more time. I would also have liked to sample the snorkeling and diving on the island and certainly, those are on my list for the next time alongside a visit to more religious sites after I’ve gleaned a deeper understanding of Balinese Hinduism. I’ll be back, Bali, with better research and local contacts next time!
This short trip to Bali presented a set of varied and interesting experiences. I had heard from friends and family about the quaint Balinese worship rituals and sure enough, the carved stone statues and beautifully decorated offerings to the Gods and demon spirits were everywhere. So was the tourist-oriented commerce with its plethora of souvenirs and knick-knacks, though the large number of designer clothing and accessory stores with high quality products and tasteful displays were the icing on the cake during our sojourns through Seminyak and Kuta. And, of course, there was the glorious sea!
We had done little advance planning for this trip, and I had the sense of floating from experience to experience over the three days we were in Bali. And because we had known each other so long, we were able to laugh at the imperfect decisions just as well as we savored the ones that turned out well. Which is just as travel ought to be, spontaneous and rich in detail, and stress free to boot! Presenting a set of small stories from our Bali sojourn….
The kindness of strangers
Bali offered us the perfect escape into anonymity, allowing us to have a reckless element to our capers on the beach. One evening, a couple of us were caught in strong currents and taken a tad further out to see than we had anticipated. Reaching the shore rather breathless (and a bit shaken) after a strenuous swim back, we were touched to find that the man from whom we were renting our deck chairs was already in the water, genuinely concerned for us and ready to get help!
Laughing at ourselves
One night, we ventured into Kuta to sample the nightlife and got lost trying to walk our way to Hard Rock Hotel. Now this is hard to do in Kuta, which is small and linear, but clearly we have talent! After resorting to an exorbitant cab ride to get to our destination, we caught the last one and a half songs of a talented rock band at Centrestage, in Hard Rock Hotel. After the band wound up and we downed the drinks we had hastily ordered, we moved to Hard Rock Café, only to find that the live band there, the one producing screechy noises in a language that was hard to identify, was also on its last song. And so, much amused by our pathetic attempts to enjoy Kuta’s nightlife, we spent a few silent and awestruck moments on the beach, watching the bright moon and sparkling stars reflected in the rhythmic waves, before heading back to the hotel.
For happy senses, go to the local Warungs
With two vegetarians in our midst, one of them prone to a number of allergies, we were slightly skeptical about food. We need not have been. We delighted in the local Warungs (equivalents of dhabas in India) as well as the streetside cafes and restaurants we found. The Warungs specialised in local Balinese and Indonesian food. Our first meal, in the tiny Warung opposite our hotel, was chosen from a limited menu but was deliciously prepared, happily customised and served with side dishes of conversation and friendliness! My favourite meal in Bali it was. Warung Ocha in Seminyak allowed you to pick what you wanted from a buffet and the most tasteful dishes were the salads and veggie stir fries.
There’s also a lot to be said for the highly developed sense of aesthetics in Bali and the sinple Warungs capture this well. In Ocha, the landscaping and interplay of indoor and oudoor spaces would put most high-end restaurants to shame! Warung Damar in Kuta was more upmarket and the beef redang and veggie gado gado were memorable. Dinner at La Sal, the Spanish eatery down the road, with its sense of space, stood out for its careful preparation and assembly.
Unexpected celebrity status
That Indian cinema is popular worldwide is not news. Two young girls who offered us a share of the their offerings at Tirta Empul giggled about Salman Khan and Shahrukh. But we were all rather surprised that soap operas from Indian television seemed to really capture the Balinese imagination.
Wayan, our taxi driver for the day trip we took to Mount Batur, had me down as his contact person. Even as we discussed how common his name was in Bali, he expressed how delighted he was to have met a person called Mukta in person! Now this was a bit strange, as mine isn’t a particularly common Indian name. He murmured something about Mukta being a character in a daily Hindi soap called Utaran that he watched (dubbed in Bahasa, of course). At the buffet lunch we ate that day, our server Putu (another common name in Bali), was ecstatic when I introduced myself. She beckoned to her friends in excitement, pointing to me and saying “Mukta Rathore, Mukta Rathore…” once again referring to the character in the soap. I sure did not expect to be a celebrity in Bali!
I’m still a bit disbelieving that we pulled off a vacation in Bali as a reunion of our gang at the School of Planning and Architecture and though it was disappointing that more of our inner circle of friends could not make the trip owing to family and work commitments, I’m glad this short break worked out. Traveling for two days and vacationing for three has certainly taken a toll on our sleep cycle and exhaustion levels, but we’ve all come back richer and wiser for making the effort. Reconnecting with friends who know you well, sometime even a tad better than you know yourself, has the peculiar ability of bringing the most challenging aspects of your life into sharp focus even as you revel in gratitude for everything that has worked out well.
For me, the intense discussions we had on an astonishing variety subjects—politics, gender, sexual freedom, family and social structures, tourism, food chauvinism—were not merely informative (on the last night entertaining too, as two among the four of us proceeded to have an enormous noisy contest over the popularity of food from two different regions in India while the other two alternated between collapsing in giggles and worrying about the neighbors waking up and yelling at us!). They helped me look inwards and overhaul some assumptions I’ve been making in life, re-evaluate some priorities, refocus. As I flew the last leg toward home, I realized that experiencing Bali like that, among friends who are well read and intelligent (and opinionated may I add, with the caveat that I wouldn’t have them any other way!) added a certain variety and sharpness to my own perspectives.
Moreover, it made me realize how much strength it’s possible to draw from people you know. To hear about how each friend faced a particular set of adversities is hugely educational. More than that, it is reassuring that I’ve been able to surround myself with people who are die hard optimists, rock solid in their ethics and belief systems (even if rather varied), non-judgemental as well as unconditionally supportive to each other.
In the end, this trip to Bali for which I risked a precious working week and some, was not just a vacation. It was so much more!
2nd part of the sci fi fantasy series
OoGoOg was running round and round the thing blocking his escape. There seemed to be a massive place outside. “There must be a way outside, it seems that we are trapped over here,” OoGoOg thought. “I might have to break the barrier to get out of this place to escape my clan and hopefully find another one. I have to make something which is sharp, sharper than most things we find in our food from the gods (also contains other items). Hmmmmmm……..”. OoGoOg was in deep thought.
Mr. Menidzher was elated when he read the text message of Dr. Hiburgerihatu. He started speed-walking to test lab #1 where he saw Dr. Hiburgerihatu observing one of the specimens assuming it was the human. Dr. Menidzher said, “So, you have finally succeeded Dr. Hiburgerihatu after 3 tests and a year”. “Yes, but the human may not survive, he is being hunted by…
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Follow Udai’s latest fantasy story here….
OoGoOg looked at his brother. His brother had been ‘halved’ like all of his kind. Halving was supposed to be a sign of becoming a proper member of society. Halving occurred between ages 14 and 20. OoGoOg was 23 years old and still hadn’t halved. Most of his race was born half their parents’ height, became equal of their height by age 5, doubled their parents’ height by age 16 and halved by age 17. The year in the middle caused each new generation to be taller than the earlier
OoGoOg wasn’t lucky to be tall though, being tall was considered bad luck. Even his parents’ said, “shame and bad luck you bring upon us”. Little did they know that if OoGoOg wasn’t noticed, they would all be doomed.
Dr. Hiburgerihatu was sure he hadn’t made a mistake this time so he went to check on test #3. He…
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An interesting experience with Uber last evening in Udaipur, where we are attending a dear friend’s wedding. Do read it in the context of this piece that underscores the concerns of operators in small cities across India and reminds us that the ‘bharosa’ that comes in with informal practices is often what makes systems tick in our country.
So last night we call an Uber to our hotel. As we get comfy and name our destination, the driver’s face falls. The destination is out of his range of coverage, he informs us. No amount of cajoling, offering extra money, nothing will make him go there. But he offers to drop us to the nearest intersection from where we request our friend to send us a car.
The intersection is rather deserted, but lit, and our driver is genuinely concerned about our comfort and safety. He is also visibly distressed about having to do this, but a recent Uber joinee and clearly not comfortable with taking risks as yet. Most of all, he is very relieved that we are not making a fuss. “Uber ke customers samajhte hain (Uber customers understand),” he tells us, in defense of his decision to drive Uber instead of Ola, the more popular app-based cab operator in these parts. Ola would probably have taken us to our destination, he adds, laughing!
Clearly, provisions for flexibility are a double edged sword for tech-enabled services. What is a higher priority- customer service or control over drivers who are expected to game the system? In a country where gaming the system is the system, it is quite a hilarious situation!
There are moments during fieldwork when you feel like a voyeur, part guilty and part fascinated by intimate details revealed before you. That’s how I felt in Tangtou, where we unexpectedly found an entire block of vacant homes that had been locked up in 2008 unlocked and available to us for exploration.
Built as resettlement housing for villagers displaced by a water reservoir project in the late ’50s and subsequently found to be unsafe in the ’90s, families were finally asked to vacate in 2008 (facts from Mary Ann’s post on Tangtou dated 23rd May 2016).
On the day that we visited, surveyors from the district administration were measuring the homes in preparation for redevelopment of the area. The homes stood open for us and I felt a bit like what an archaeologist might during an excavation. Time had stood still for these spaces that were once lived in and used. A beautifully painted facade. A child’s jacket, broken study table and English language alphabet chart. A kitchen slab where utensils had been left behind and a living room where posters were still on the wall and papers strewn across the floor. All these conjured up vivid images of how hurriedly families might have gathered their possessions when the eviction orders came in.
Our understanding of the redevelopment process in Shenzhen’s urban villages was to grow over the next few days, but that afternoon in Tangtou we began to grasp the rudiments. That residents were compensated basis the built-up space they had at the time of eviction. That these compensations could be several times the size of the originally occupied space and were usually hugely profitable for villagers but migrants, who lived as renters got nothing. In Tangtou that day though, where waste pickers sorted thermocol and plastic along its main spine even as we walked in and out of the homes, it was hard to visualize a swank apartment block going up where we stood.
It is hard not to make comparisons to slum redevelopment models in India, especially the SRA model and its various spin-offs, where the developer is permitted to use the redeveloped parcel of land to build for sale commercial apartments while taking the responsibility of rehabilitating eligible slum dwellers on site, in a prescribed ratio. The idea is to leverage the value of the land occupied by slums (illegally, as is often emphasized in government documentation while hardly ever bringing up the failure of the State to provide affordable housing ) to improve living conditions as well as create more housing stock.
Like in Shenzhen, cross-subsidy driven redevelopment schemes in India like the SRA impose eligibility criteria that leave out some residents, usually renters, though the proportion of the ineligible varies by location and may not be as high. Activists have often pointed out that these schemes sanitize the city, but accentuate inequalities by turning families onto the streets. As you can imagine, the cut-off date as well as the documentation that households have to produce for eligibility are hotly contested.
Second, while in-situ rehabilitation does not displace poor households, the replacement of low-rise housing with high-rise apartments has been traumatic for slum households in Indian cities, whose income sources are diverse, home-based occupations are common and for whom the street is the focal point for interaction. The scheme has provisions for community consultation, but the design of redevelopment housing has hardly taken community needs into account.
In Tangtou, the narrow and deep row houses had double height spaces that residents had configured the spaces creatively to meet their specific needs (apparently the width was counted by the number tiles in traditional homes, more the width the higher the family’s status, while depth remained standard). I wondered how residents would alter their lifestyle in their new standard issue apartments. Would they miss the flexibility their older homes offered them?
Through the week in Shenzhen, we discussed redevelopment several times, and the concern over the issue of rights and citizenship was expressed in many forms, not only by activists and planners but even by village residents. In this short trip, we weren’t able to get a first had sense of how migrants felt about being sidelined, but one expert we spoke to pointed out that the self-perception of migrants as outsiders was perhaps the biggest barrier to building a campaign for more inclusive redevelopment mechanisms. Another similarity with rapidly growing cities in India, where despite democracy and the Constitutional right to mobility, low-income rural migrants have little voice until they remain long enough in the city to become a vote bank, which is often a few decades.
If you were to force me to pick the best from the myriad experiences Shenzhen offered, I would choose the morning we met the ‘Happy People’ of Shiuwei (term coined by Partha that morning, using it with due credit). When Mary Ann told us we were going to meet women of the community, I expected an informal conversation. Instead, we walked into a hotbed of community activity in which village women had congregated to cook together in preparation of the Dragon Boat Festival.
The sights and sounds of the semi-open enclosure located within the compound of the village office reminded me strongly of childhood visits to my native village in Goa. There was a certain aura of ritual and a sense of comfort in the practiced way these women were working together, very similar to culinary preparations during Ganesh Chaturthi celebrations at our ancestral home (read about chavath elsewhere on my blog). The dishes themselves, called zongzi and made of rice with multiple fillings that are carefully wrapped into palm leaves and then boiled in water, reminded me more of Kerala’s culinary repertoire. Besides the plain sticky rice, we observed fillings of cane sugar and peanut as well as duck eggs, pork and beans.
As the women worked, they chatted and laughed incessantly. I drew up a plastic stool next to one group and let myself be hypnotized by their rhythmic actions. They weren’t shy, sometimes making eye contact and smiling, but largely they seemed too engrossed to be distracted by my staring and filming (watch video below).
Unlike the group cooking sessions within extended families or religious groups in India at occasions like weddings and festivals (increasingly being replaced by catered food or contracts to professional cooks, sadly), I was surprised to find out that cooking together is not traditional in this part of China. Instead, a few women in Shiuwei village with the patronage of Shuiwei Holdings Ltd, the village corporation or ‘company’, have taken on the responsibility of bringing women together thrice a year for ten-day periods to cook traditional food items together as an expression of community solidarity and feeling.
Behind the scenes, company employees and retired husbands of some of these women sat around smoking and chatting. They also cooked meals for the group making zongzi. In contrast to the cooking ladies, the men were a curious lot, asking about us and why we were here. On hearing I was from India, one of the men got very animated. “Indian women are always wearing clothes from which their fat tummies can be seen,” he exclaimed, “but you are not dressed like that!” In between feeling shocked at his lack of tact and laughing at the way he said it, I was tempted to show him the pictures from my #100sareepact page!
For me, meeting the Happy People was a great entry point into thinking through the social issues around transforming urban villages in Shenzhen. Located in Futian, Shenzhen’s commercial and administrative epicenter, Shiuwei is among a clutch of urban villages that had the business savvy to redevelop land in a profitable manner. Rural land in China is collectively owned and by setting up shareholding corporations with village families as shareholders, villages have been able to partner with construction companies to build modern apartment buildings, factories and commercial blocks. In Shiuwei, a well-connected, educated and business-minded CEO (who also incidentally has a fascinating collection of stones housed on the ground floor of the well-landscaped corporation office that also houses recreation spaces for the elderly) appears to have played a crucial role.
Walking around Shiuwei, we saw ‘handshake’ housing blocks located on family plots similar to the ones in Baishizhou, though general standards of infrastructure were much better. We also saw the towering higher-end ‘commercial’ apartment blocks. A set of twin blocks, one carrying the village logo and the other the signage of the construction company, we learned, is a tell-tale sign of village-led redevelopment. On ground, shops specialized in fashion, massages and spa treatments, targeting tourists and rich Hong Kong merchants. The enormous amount of fresh housing stock created is let out to migrants (some of them second wives for the aforementioned rich Hong Kong merchants!).
It stands to reason that cooking together assumes enormous meaning for a community of village folk that is so vastly outnumbered by migrants from other parts of China. Savvy business strategy and increasing wealth cannot a community replace, that’s the takeaway here. Even as the exclusion of migrants from redevelopments processes in urban villages in Shenzhen is an area of significant concern, Shiuwei is a reminder of how transitions are not easy for native groups either.