Juliet Tempest (SOAS, University of London)
Ambivalent Modernities
An historian by training, Jia-Chen Fu retells the story of soy in China—an account otherwise taken for granted. We may have been correct that soybeans enjoy a long presence in the region, but their forms and meanings in Chinese diet(s) have evolved over time. Fortified soybean milk became popular only following the efforts of Republican-era scientists, social workers, and producers, whom Fu calls “nutrition activists.” More than a readily digestible history of soybean milk, or doujiang—itself indigestible prior to the advent of modern processing technology—The Other Milk presents a case study on the drink as a modern, science- and nation-building enterprise for these nutrition activists. In so doing, it seeks, and, I would say, succeeds, to problematize narratives of Western science’s inevitable naturalization in China by revealing the context-specific development of Chinese nutrition science amidst dialogue with research abroad.
Propagation of soybean milk during the 1930s and 1940s as “traditional, modern, and scientific” epitomized this process, according to Fu (2018, 5). Nutrition activists employed scientific discourse to mobilize the materiality of such protein-rich “milk” to strengthen the population, as dairy was perceived to have done for the West. The author concludes that Chinese activists constructed the problem of population health in such a way so as to necessitate soybean milk as the solution, particularly in refugee aid projects. Yet the question of whether this discourse actually reached consumer-citizens on the ground, especially outside a Shanghai milieu, remains open. The Other Milk is thus a well-constructed and written resource on the biopolitics of soy and the epistemology of nutrition science for this period in China, even if it does not capture how the target demographic actually interpreted soybean milk messaging.
Bookended by an introduction and epilogue, each of the seven chapters builds towards Fu’s thesis—of an aspirational Chinese modernity as expressed in a homegrown nutrition science supporting consumption of soybean milk—by addressing an assumption underpinning it. Following the introduction, the book begins with anticipating the question of soy’s modern status through depicting the transformation of the Chinese soybean industry (Chapter 1). Such a development occurred in the wake of Western and Japanese economic growth and military defeats around the turn of the twentieth century, which Fu highlights to establish the latter’s national imperative to modernize, a project that manifested in both the development of domestic nutrition research and its application to “improving” individual bodies, thus the nation (Chapter 2). As for why diet became a site for intervention, Fu addresses this assumption just as nutrition activists did before: through portraying Chinese dietaries as the alleged key to unleashing the nation’s economic potential (Chapter 3). In extant diets, it was the lack of protein, especially animal-based, that compromised Chinese nutrition and bodies, which justified supplementation with “milk” (Chapter 4). Although preferable, cow’s milk was cost-prohibitive if not totally inaccessible for most, inspiring an alternative in fortified soybean milk marketed as a hybrid Western-Eastern product: a scientifically modernized version of traditional soy (Chapter 5).
The arguments of every chapter scaffold onto those preceding, with the exception of the fifth. There, Fu breaks away from discussing how nutrition activists conceived their object to analyze soybean milk advertisements. Fu explains this decision in terms of evaluating how producers theorized “the social” as a site of modernity negotiated for the public (111), but the link to nutrition activists discussed elsewhere remains tenuous. While soybean milk advertisers functioned as discourse-makers in addition to—and occasionally in cooperation with—nutrition researchers and aid workers, they did not operate in the same way or in the same field as these activists: in blending Daoist approaches to health with concerns about protein and hygienic manufacturing, the former treated biomedicine and Chinese medicine as “apparently complementary knowledge systems” (114) for the public; whereas the latter sought an epistemological break that would parallel and precipitate a new era of Chinese prowess that deprecated without vitiating earlier knowledge claims within the scientific community. Granted that such ambivalence characterized Chinese nutrition science in general and soybean milk advertisements in particular, this chapter implicitly shifts the scholarly gaze onto the public, about whose receptions to these communications and the products they advertised we can say little given the methodology.
I have interpreted this attitude among nutrition activists as characterizing their concept of “modernity,” this crux of Fu’s argument that is only ever defined indirectly, in relation to a “traditional,” “Chinese” identity. The equation of “traditional” and “Chinese” is in fact one assumption that Fu does not tackle head on, although the language nutrition activists employed substantiates this position. Similarly, Chinese society’s juxtaposition against the “modern” West remains implicit throughout The Other Milk, through references to “a polyphonic, hybrid modernity” that “combin[ed] elements from China and the West,” for example (110). On the other hand, that nutrition activists did not reject China’s capacity to become modern emerges from their choice of a soy product as the nation’s deliverance. Such complexity in their relationship to a modern, Chinese identity features within the tales of nutrition activists Fu tells. The lack of explicit definition of modernity, then, follows from Fu’s awareness of its situation in a unique context—that it is, indeed, a relative term. At risk of failing in the task that Fu smartly avoided, I take modernity in The Other Milk to mean nutrition activists’ aspiration for a stronger China in the future, modeled on the West’s and Japan’s perceived progress and so involving struggles with if and how to incorporate cultural aspects that have served as a source of national identity.
Compelling narratives about the work of individual nutrition activists culminate in a two-chapter discussion of Fu’s primary case: the efforts of the Refugee Children’s Committee to distribute soybean milk during the Japanese Occupation, and in the process promote a healthier, modern citizenry. Addressing why and how this aid organization focused on distributing soybean milk (Chapter 6) allows Fu to assert that technocrats like Nellie Lee and Hou Xiangchuan “situated nutrition as the crucial site for the dissemination of modern knowledge and values” (174; Chapter 7). Fu’s tone alternates between sympathy for and criticism of their sincere but misguided motivations, given the prevalence of hunger. The modern construction of hunger in Republican China paralleled developments abroad, where it also became quantified, hence solvable, in biomedical terms. The state’s historical obligation to feed the populace in times of famine (yangmin) consequently transformed into a responsibility to nourish, which nutrition activists like the medical researcher Wu Xian understood as seeking the “optimum” rather than the “minimum” (66). Consistent with denigration of Chinese diets for their “inadequacy” and backhanded compliments around their “potential to change” (179), that nutritional interventions were seen to offer the greatest return for economic growth continues as a mainstay in international development today (e.g. IFPRI 2016).
Such observations on cultivating modern subjects through self-governance recall the ever-growing literature on biopolitics in China. To wit, the anthropologist Susan Greenhalgh (2010) has documented the intersection between individual fitness and population governance in state policies. Although Greenhalgh’s research principally concerns socialist and post-socialist China, the construction of inferior diets as a “social problem” (Fu 2018, 60) and the promotion of soybean milk as the scientific and obligatory solution prefigures more recent debates—that also sometimes err disturbingly on eugenicist rhetoric—about raising low “quality,” or “suzhi,” at both the individual and population levels.
Although Fu does not reference Greenhalgh, nor for that matter Foucault, the author makes excellent use of anthropological literature on colonial medicine and diets in China (to which Fu thanks Judith Farquhar for having introduced her). In particular, interrogation of the epistemological privilege granted “biomedical” nutrition science in China “owes much to the work of medical anthropologists Arthur Kleinman and Margaret Lock” (220). Along with the historian Michael Worboys, these scholars demonstrated conflicting views on the comparability of foreign bodies and diets in medical research during the colonial era and since. Chinese nutrition activists seem to have variously and selectively appropriated these ideas for the purpose of recasting food, like soybean milk, as a mechanical input for nutrition. Fu can therefore argue that this ambivalence permitted the ontological flexibility requisite to domestication and exploitation of the science, to build a modern nation of citizens nourished scientifically with Chinese foods. Although undeniably a historical monograph, The Other Milk thus offers an example of how interdisciplinary research can tell a more complete version of the story.
Much still remains untold, however, particularly for this anthropologist-reviewer. For one, it is unclear to what extent Fu’s findings may be generalized outside of urban, coastal China, given how most Republican-era nutrition activists appear to have operated within Shanghai and its environs. To the extent these places served as a locus for building such scientific worlds, the focus of Fu’s study, the distinction may be moot. For another, Fu’s treatment of materiality alongside discourse, while admirable, nevertheless glosses over the sensory qualities of soy—and milk—and their effects on bodies, the site of these modernist aspirations and interventions. The book argues for soybean milk’s promotion as evidence of a uniquely Chinese nutrition science and identity, so then what of Chinese tastes? Fu alludes only once to taste as a criterion “distinct from economic supply and demand” (143), which must have played a role in soybean milk’s dissemination, particularly in comparison with cow’s milk; if it did not, that is something worth noting.
These critiques revolve around a desire for more information about how the public consumed soybean milk and ideas about it. As such, they are perhaps unfair, because addressing them was not Fu’s intention and would have required different kinds of data. Fu acknowledges this shortcoming: “it is not clear that nutrition science in early twentieth-century China achieved this same kind ideological hegemony over the ways in which Chinese people thought about food and eating [sic]” (9). The Other Milk is therefore an excellent resource for research on soy, vegetarianism, and scientist modernity in China, even if its authoritative scope should potentially be confined to urban areas of Republican China and to answering questions other than (albeit relevant to) the meanings consumers assigned to soybean milk. Notwithstanding these significant contributions, the methodological choices directing attention to elites’ discourse-creation in this process of nation-building—Fu’s subject—imply a specific directionality for the construction of modern Chinese identities, namely as top-down and not bottom-up.
The nutrition activists who constitute The Other Milk’s explicit concern are, indeed, often elites. They operate outside formal state organs, whose involvement in rice distribution makes the grain a more appropriate lens through which to study the state, Fu suggests (16; see also Ohnuki-Tierney [1993] on Japan). It is perhaps due to the state’s more tangential role with respect to soy that Fu does not adopt a Foucauldian framework to analyze—what I understand to be—the biopolitics of soybean milk; because Fu does not invoke the concept of biopolitics, it is therefore implicit to the author’s analysis as well as the activities of nutrition activists to which it refers. In this way, Fu’s treatment of soybean milk offers a novel approach to understanding how the discourse and resources of non-governmental organizations nonetheless intersected with state power: nutrition activists deployed scientific research, especially social surveys and controlled experiments, as the arbiter of truth to summon legitimacy for their interventions, which would improve the nation’s (nutritional) status.
It bears noting that these nutrition activists did engage with the state, however, just as Fu’s argument dialogues with the historian Mark Swislocki’s (2011) work on “nutritional governmentality” in late Imperial and Republican China. In fact, Fu situates the book as a response to a question that Swislocki posed elsewhere: “How did nutrition become ‘an authoritative idiom in China for understanding the relationship between food and health?’” (Swislocki 2001, in Fu 2018, 9). In providing “one answer,” Fu sets out to complement Swislocki’s excellent work on the Chinese state’s interest in improving nutrition. Though it begs the question of whether the choice to downplay the state’s role in The Other Milk is justified when Swislocki argues the opposite, albeit not for a specific food like soy. Besides researchers’ personal ambitions—to produce advanced science as much as belong to a modern nation (Fu 2018, 11)—it would seem important to consider the state’s influence on the development of a nutrition science, given the mutual imbrication of the public and private spheres in China that both Fu and Swislocki acknowledge.
Rather than nutrition science per se, The Other Milk is a book about ambivalent modernity. Not only were China’s nutrition activists navigating between two poles of scientific authority in the East and West, their strategies betray resistance to abandoning everything traditional for something modern. Fu suggests that “expediency” motivated the unique blend of considerations in the research, production, marketing, and distribution of soybean milk (181). To the extent we subscribe to Fu’s argument, which I do, it is important to reiterate that activists advocated soybean milk for nutrition not as a humanitarian end, but as a means of building up the nation, to vie with the West and Japan for “wealth and power” (121). Unfortunately, this discourse around China competing with the rest of the world possesses great salience today—at least from where I write in the US.
Lest we fall blindly into this ideological trap, let us end by paying attention to other constructive lessons from The Other Milk. The power of soybean milk—in terms of its nutritional discourse and materiality—testify to a long history of globalized trade in goods and ideas. Many of Republican China’s nutrition activists had trained in the US (Chapter 2). An increasing interest in consuming milk occurred almost simultaneously in the US and China; the Chinese did not always drink soybean milk, nor did Americans regularly consume cow’s milk before the twentieth century (Chapter 4). Just as “milk” had to become a part of modern diets, so too did soy emerge as a global commodity when China started exporting it to fill a 1908-1909 shortage of vegetable oils in Europe and North America (Chapter 1). Now China’s relationship to soy, once a famine food, has changed again, as production has shifted overseas and the population has grown wealthier, consuming more meat, at times imported from the US (Epilogue). We may thus all benefit from reflecting again on how ideas and practices we take for granted are historicized products of local and global trajectories. And given that industrialized foods are now pitted against “traditional” foodways in the opposite direction to what Republican-era Chinese nutrition activists imagined, perhaps we, too, ought to approach modernity with a bit more ambivalence.
Works Cited
Greenhalgh, Susan. 2010. Cultivating Global Citizens: Population in the Rise of China. Cambridge: Harvard University Press. ProQuest Ebook Central.
International Food Policy Research Institute (IFPRI). 2016. Global Nutrition Report 2016: From Promise to Impact: Ending Malnutrition by 2030. Washington: IFPRI.
Ohnuki-Tierney, Emiko. 1993. Rice as Self: Japanese Identities through Time. Princeton: Princeton University Press. ProQuest Ebook Central.
Swislocki, Mark. 2011. “Nutritional Governmenality: Food and he Politics of Health in Late Imperial and Republican China.” Radical History Review 110 (Spring 2011): 9-35. DOI: 10.1215/01636545-2010-024
