{"id":44529,"date":"2026-08-11T08:38:41","date_gmt":"2026-08-11T07:38:41","guid":{"rendered":"https:\/\/www.aaaarts.com\/?p=44529"},"modified":"2026-08-11T10:21:54","modified_gmt":"2026-08-11T09:21:54","slug":"in-the-wake-of-henry-lee","status":"publish","type":"post","link":"https:\/\/www.aaaarts.com\/en\/art-lancet\/in-the-wake-of-henry-lee\/","title":{"rendered":"In the Wake of Henry Lee: Cultural Identity, Success and Belonging \u2014 Jay Chau"},"content":{"rendered":"

If success can be shared, are individuals also allowed to retain their independence? Perhaps this is the more important question to consider in the wake of Henry Lee.<\/em><\/span><\/p>\n

The recent death of internationally renowned forensic scientist Henry Lee has prompted widespread expressions of pride in his birthplace, Rugao, Jiangsu. Such sentiments are hardly unfamiliar in China. Whenever a prominent figure dies or rises to prominence, one of the first pieces of information to be emphasized is often where they are from. Local communities, in turn, naturally incorporate such figures into their own narratives of achievement and honour.<\/span><\/p>\n

On an emotional level, there is nothing inherently problematic about this. When someone who grew up in a particular place goes out into the wider world and achieves distinction, it is only natural for that place to feel proud. Yet when this phenomenon is viewed through a longer historical lens and within a broader social structure, it becomes clear that this is more than an expression of emotion. It is also a mode of narration deeply embedded in cultural and social structures.<\/span><\/p>\n

Henry Lee’s life crossed multiple geographies and institutional systems. Born in Jiangsu, he grew up in Taiwan, pursued his academic training and professional career in the United States, and eventually established an international reputation. In terms of the actual trajectory through which his achievements were formed, the key resources and institutional environments were largely located outside mainland China. Yet he continues to be repeatedly described as a \u201cnative of Rugao\u201d. What matters in this narrative is not where he built his career, but where he began.<\/span><\/p>\n

This logic is not unique to the present day. China has, on the one hand, come to regard the imperial examination system as a historical institution worthy of reflection and critique. On the other hand, local governments and communities continue to compile and display records of how many *zhuangyuan*\u2014the highest-ranking candidates in the imperial examinations\u2014and how many *jinshi*\u2014successful imperial examination graduates\u2014once emerged from their respective regions.<\/span><\/p>\n

The institution itself may be reassessed, but the individuals who succeeded within it are preserved and transformed into forms of local cultural capital. What is inherited is not the institution itself, but its successful examples.<\/span><\/p>\n

In this process, individual achievement no longer belongs entirely to the individual. It is redistributed, to varying degrees, among hometowns, schools, and larger communities. Such \u201cclaiming\u201d is not necessarily problematic in itself. It can strengthen social connections, make successful individuals more relatable and accessible to others, and provide communities with a continuing source of cultural and psychological inspiration.<\/span><\/p>\n

From a cultural perspective, however, this sense of identification does not arise entirely spontaneously. It has been continually reinforced and reproduced through longstanding forms of narration. Local gazetteers, media reports, and even the everyday emphasis placed on one’s place of origin all contribute to a recurring idea: that an individual’s achievements have a stable and recognisable connection to the place where that person was born.<\/span><\/p>\n

Within such a cultural context, \u201cWhere are you from?\u201d is no longer merely background information. It becomes an important way of understanding who a person is. Successful individuals are repeatedly narrated as people who \u201ccame from\u201d a particular place, while places transform their achievements into symbolic resources of their own.<\/span><\/p>\n

Over time, the connection no longer needs to be demonstrated. It becomes an assumed cultural fact. And it is through the continued reproduction of this narrative that identification gradually moves beyond an expression of emotion and begins to acquire a normative quality\u2014a sense of what one is expected to be.<\/span><\/p>\n

It is worth noting that Henry Lee himself, when returning to his hometown, repeatedly told the media that \u201cI come from Rugao, Jiangsu\u201d and that he was \u201cproud to be from Jiangsu\u201d. This is precisely why there is nothing inherently problematic about local identity. For an individual, a place of birth can carry emotional memories and serve as the starting point of a personal life story. To incorporate that place into one’s identity is a natural and voluntary choice.<\/span><\/p>\n

Success Can Be Shared\u2014and Claimed in Return<\/span><\/strong><\/p>\n

But the issue does not end there.<\/span><\/p>\n

In many contexts, coming from a particular place implies more than a point of origin. It can also carry an unspoken expectation: that after achieving success, one should give back to one’s hometown, or at least refrain from speaking negatively about it. At a broader level, cultural contact and the use of a particular culture can sometimes be extended into questions of identity and political allegiance.<\/span><\/p>\n

When \u201cWhere are you from?\u201d gradually becomes \u201cHow should you speak?\u201d, the nature of identification changes.<\/span><\/p>\n

When an individual says, \u201cThis is where I come from,\u201d that is identity.<\/span><\/p>\n

When society says, \u201cYou must represent where you come from,\u201d that becomes constraint.<\/span><\/p>\n

Within such a framework, success can be not only shared but also claimed in return. What begins as an emotional sense of belonging can gradually slide towards normative expectations and even moral judgement. Identity ceases to be simply a form of belonging that an individual may choose and increasingly becomes a relationship carrying an element of obligation.<\/span><\/p>\n

Corresponding to the phenomenon of \u201cclaimed success\u201d is another development that deserves attention. When some public figures of Chinese background who have built their lives and careers overseas express critical views on matters concerning China, public discourse can sometimes respond with moralised labels such as \u201cforgetting one’s roots\u201d, \u201cbetraying one’s country\u201d, or \u201cforgetting one’s ancestors\u201d.<\/span><\/p>\n

These expressions certainly do not represent the views of society as a whole. But they point to a logic that mirrors the idea of the \u201chometown’s pride\u201d: if an individual’s success can be collectively shared, then that individual’s positions and expressions may also become subject to collective judgement.<\/span><\/p>\n

Identity, in this sense, is no longer merely an explanation of where someone comes from. It gradually becomes a basis for determining where that person ought to stand.<\/span><\/p>\n

Viewed in a broader comparative context, a difference becomes apparent. In some societies, a person may be commemorated by their birthplace without being continually defined by it. In the Chinese context, local identity is more likely to enter the core of how a person is understood. Successful individuals are not only remembered; they are repeatedly returned to their point of origin.<\/span><\/p>\n

Henry Lee’s story captures this tension particularly well. He was a person who crossed multiple institutional and cultural boundaries in constructing his own life and career. His professional reputation became global, yet the narrative of his belonging continued to point steadily back to one particular place.<\/span><\/p>\n

Perhaps the question, then, is not whether a hometown has the right to feel proud.<\/span><\/p>\n

It is whether that sense of identification can remain a voluntary connection.<\/span><\/p>\n

If success can be shared, are individuals also allowed to retain their independence?<\/span><\/p>\n

Perhaps this is the more important question to consider in the wake of Henry Lee.<\/span><\/p>\n

*Originally published in Chinese by Lianhe Zaobao (Singapore) on 18 April 2026.*<\/em><\/span><\/p>\n

\u2014\u2014\u2014\u2014\u2014\u2014<\/p>\n

About the Author: Jay Chau<\/span><\/p>\n

Jay Chau is the Chairman of the Asian Art Association Singapore, a cultural programme initiator at AAA Arts, and a member of the British Art Network (BAN). He holds a Master\u2019s degree in Advanced Public Policy and Management from the Lee Kuan Yew School of Public Policy, National University of Singapore.<\/span><\/p>\n

Since founding the Asian Art Association Singapore in 2018, Jay has been dedicated to advancing international art exchange, curatorial practice, and public cultural initiatives through the philosophy of \u201cArt Creates Public Value.\u201d His work explores the intersection of art, society, public policy, and cross-cultural dialogue.<\/span><\/p>\n

A former professional at NetEase and Tencent, Jay has extensive experience in digital innovation and public communication. His cultural perspectives have been featured by People\u2019s Daily, South China Morning Post, Lianhe Zaobao, and Central News Agency (Taiwan). He has also undertaken curatorial studies at the Royal College of Art (RCA) and participates in international cultural exchange initiatives. He continues to explore how art can serve as a bridge between communities, cultures, and societies.<\/span><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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