University of Southern California Dissertations and Theses

Invisible shackles: self-actualization of China's Post-90s generation

(USC Thesis Other)

Invisible shackles: self-actualization of China's Post-90s generation

PDF

Download a page range

Download transcript

Copy asset link

Request this asset

Transcript (if available)

Content Copyright 2024 Yian Xiang
INVISIBLE SHACKLES:
SELF-ACTUALIZATION OF CHINA’S POST-90s GENERATION
by
Yian Xiang
A Thesis Presented to the
FACULTY OF THE USC ROSKI SCHOOL OF ART AND DESIGN
UNIVERSITY OF SOUTHERN CALIFORNIA
In Partial Fulfillment of the
Requirements for the Degree
MASTER OF FINE ARTS DESIGN
December 2024

Copyright 2024 Yian Xiang
Table of contents
LIST OF FIGURES...................................................................................................................................................................................... iii
ABSTRACT .....................................................................................................................................................................................................v
CHAPTER 1: INTRODUCTION...............................................................................................................................................................1
1.1 BACKGROUND......................................................................................................................................................................................1
1.2 RESEARCH QUESTIONS ......................................................................................................................................................................3
CHAPTER 2: RESEARCH..........................................................................................................................................................................4
2.1 CONFUCIAN CULTURE AND ITS INFLUENCE...................................................................................................................................4
2.2 CONFUCIAN REVIVAL AND CONTEMPORARY CHALLENGES ........................................................................................................6
2.3 THE MAJOR SHIFTS IN CHINA'S ECONOMIC AND DOMESTIC POLICIES IN THE 1990S ............................................................8
CHAPTER 3: TRADITIONAL CULTURE AND MODERN PRESSURE..................................................................................13
3.1 THE CONFUCIAN CONCEPT OF "WANG ZI CHENG LONG, WANG NU CHENG FENG"(HOPING SONS BECOME DRAGONS
AND DAUGHTERS BECOME PHOENIXES).............................................................................................................................................13
3.2 THE CONFLICT BETWEEN FAMILY PRESSURE AND PERSONAL GROWTH............................................................................14
CHAPTER 4: SOURCES OF INSPIRATION.....................................................................................................................................16
4.1 TRADITIONAL CHINESE PUPPET THEATER ................................................................................................................................16
4.2 THE SYMBOLIC MEANING OF PUPPETRY AND CONTROL .........................................................................................................18
4.3 THE ANALECTS (C. 500 BCE) AS INSPIRATION.........................................................................................................................19
CHAPTER 5: POTENTIAL EXPLORATION OF CREATIVE FORMS.....................................................................................22
5.1 PROJECT 01: PUPPET INSTALLATION DESIGN (FUTURE PROPOSAL)...................................................................................22
5.2 PROJECT 02: FUSION OF MODERN ANALECTSHANDBOOK AND VIDEO CREATIVITY (FUTURE PROPOSAL).................23
CHAPTER 6: CONCLUSION..................................................................................................................................................................26
6.0 BIBLIOGRAPHY.................................................................................................................................................................................28
ii

Copyright 2024 iii Yian Xiang
List of Figures
Figure 1, Shadow Puppetry, ................................................................................................ 16
Figure 2, Shadow02............................................................................................................. 18
Figure 3, Bjoertvedt............................................................................................................. 20

Copyright 2024 v Yian Xiang
ABSTRACT
Yian Xiang
Under the profound influence of Confucian culture, Chinese parents have high
expectations for their children's education and careers, which results in significant pressure
and guilt-driven anxiety among the younger generation, particularly those born in the
1990s1
( Carabelli & Lyon, 2016). As the part of this generation, my friends and I have faced
this at first hand. As a result, this study explores how the post-90s generation in China seeks
self-actualization through family and sociocultural interactions amid rapid social
development and cultural transformation, and how these processes reflect and influence
broader sociocultural dynamics. Specifically, the concept of "hoping sons become dragons,
and daughters become phoenixes," rooted in Confucian ideals, serves as a focal point for
examining how familial pressure shapes the mental state and life choices of this generation.
Inspired by traditional Chinese puppet theater and the educational principles found in
The Analects of Confucius, I would like to propose two potential creative formats as my
design projects about this issue. The first output is an art installation which incorporates the
idea of traditional puppetry as a metaphor to emphasize the control and expectations from the
outside. The second output will be a modern Analects handbook from my journal, includes
conversations or thoughts between me and my parents, me and my professors, me and my
Asian friends, also my friends and their parents, thereby reflecting the influence of familial
culture on personal growth. This handbook can be crafted as an academic paper, serving both
as research output and as a tool for presentation. Furthermore, the project could be extended
1 Carabelli, Giulia, and David Lyon. 2016. "Young People’s Orientations to the Future: Navigating the Present and
Imagining the Future." Journal of Youth Studies 19 (8): 1110–27.

Copyright 2024 Yian Xiang
into a stop motion short video, presenting a specific story based on personal experience to
showcase the profound impact of sociocultural dynamics on the growth of China’s post-90s
generation.
Keywords：Confucian culture, self-actualization, post-90s generation, familial pressure,
puppet theater, The Analects of Confucius, sociocultural dynamics, identity formation,
educational expectations.
VI

Copyright 2024 1 Yian Xiang
CHAPTER 1: INTRODUCTION
1.1 Background
To better understand the challenges faced by the post-90s generation in China, I believe it is
important to first explore the foundational influence of Confucian culture and how it continues to
shape societal expectations and family dynamics in today’s society. This background not only
provides a foundation for the study but can also help us to better understand the internal struggles
of the contemporary younger generation as they face the gap between traditional values and selfactualization.
Confucian culture, derived from the teachings of Confucius (551–479 BCE), emphasizes
virtues such as filial piety, respect for authority, and the importance of education. Those core
values have existed in Chinese society for more than 2,000 years, influencing the relationship
between individuals and their families, social norms, and even personal goals in life, are values
such as filial piety, respect for authority, and the emphasis on education. Especially during the
Han Dynasty (206 BCE–220 CE), Confucianism was institutionalized as the basis for
governance and education in China, an influence that continues to today2
(Hansen & Pang,
2010). In modern China, filial piety is still expressed as a strong sense of family responsibility,
respect for authority is reflected in the hierarchical structure of society, and the high value placed
on education has led to a competitive academic environment.
2 Hansen, Mette Halskov, and Cuiming Pang. 2010. "Idealizing Individual Choice: Work, Love, and Family in the Lives of
Young, Rural Chinese." In iChina: The Rise of the Individual in Modern Chinese Society, edited by Mette Halskov Hansen and
Rune Svarverud, 110–32. Copenhagen: Nordic Institute of Asian Studies.

Copyright 2024 2 Yian Xiang
In my opinion, one of the most direct manifestations of Confucian values is the expectations
that Chinese parents have for their children. They are often seen as the helm of their children’s
education and career development, making sure that their children achieve at a high level and
bring honor to their family. In this culture, education is not just a tool for personal growth, but
the key to family honor and future security3
(Huang & Gove, 2012). However, these high
expectations often put great pressure on the younger generation, which in turn leads to stress,
anxiety, and a heavy sense of responsibility4
(Stankov, 2010). For example, Li and Zhang5
(2019) found that Chinese high school students have much higher academic stress than Western
students mainly stemming from their parents’ expectations.
With high parental expectations, the post-90s generation is not only under tremendous
academic and career pressure, but they are also growing up in a fast-moving era and facing very
different challenges compared to previous generations. Globalization has brought new ideas and
values through the internet and media, and these conflicts with traditional Confucian norms6
(Liu, 2010). This dual influence has caused this generation to face traditional pressures from
family and society while searching for themselves amidst the modern personal freedom has made
their orientation towards self-realization more ambiguous7
(Carabelli & Lyon, 2016). I would
like to highlight that this cultural duality creates a complex inner conflict for the post-90s, and
this inner pull not only affects their identity but also shapes their relationship with society.
3 Huang, Hong-Cheng, and Mary Gove. 2012. "Confucianism and Chinese Families: Value and Practices in Education."
International Journal of Humanities and Social Science 2 (3): 10–20.
4 Stankov, Lazar. 2010. "Unforgiving Confucian Culture: A Breeding Ground for High Academic Achievement, Test Anxiety,
and Self-Doubt?" Learning and Individual Differences 20 (6): 555–63.
5 Li, Jun, and Yan Zhang. 2019. "Academic Stress and Mental Health Among Chinese High School Students." Journal of
Adolescent Health 65 (5): 569–76.
6 Liu, Fengshu. 2010. Urban Youth in China: Modernity, the Internet, and the Self. New York: Routledge.
7 Carabelli, Giulia, and David Lyon. 2016. "Young People’s Orientations to the Future: Navigating the Present and Imagining the
Future." Journal of Youth Studies 19 (8): 1110–27.

Copyright 2024 3 Yian Xiang
As a member of the Chinese post-90s, I have first-hand experience of this. Therefore, I
would like to provide a new perspective through this study to help us better understand how our
generation seeks self-realization in these conflicts. I hope this study will lead me to design
projects that address these dynamics.
1.2 Research Questions
Based on the above background analysis, and to explore in depth the psychology and
behavior of this generation in dealing with these challenges, I propose the following specific
questions for this study:
1. How do Confucian cultural values influence the self-actualization process of the post-90s
generation in China?
2. What are the primary sources of pressure and anxiety experienced by this generation due
to parental expectations?
3. How do individuals in this cohort navigate and negotiate their personal and professional
identities within the framework of traditional cultural values and modern societal changes?

Copyright 2024 4 Yian Xiang
CHAPTER 2: Research
In the previous text, I have already mentioned that Confucianism plays an important role in
the life of the Chinese post-90s generation. Now I will further explore the core concepts of
Confucian culture and its influence in modern Chinese society, as well as analyze the economic
and social policy changes since the 1990s and how globalization has exacerbated the
contradictions faced by this generation.
2.1 Confucian Culture and Its Influence
Confucius, known in Chinese as Kong Fuzi, established a philosophical system that
emphasized moral integrity, social harmony, and proper behavior. His teachings, codified in the
"Analects," emphasized the virtues like "ren" (benevolence), "li" (ritual propriety), and "xiao"
(filial piety). Over the centuries, Confucianism became gradually integrated into Chinese culture,
especially during the Han Dynasty (206 BCE–220 CE) when it was adopted as a national
ideology. This institutionalization, through educational reforms and imperial examinations
system, ensured that Confucian values permeated all levels of society and established the
intellectual and moral standards of Chinese civilization8
(Hansen & Pang, 2010).
The core values of Confucianism continue to influence modern Chinese society:
1. Filial Piety (Xiao): Filial piety involves respect and responsibilities for parents and
ancestors. In Confucian thoughts, Xiao is considered the foundation of moral behavior and social
8 Hansen, Mette Halskov, and Cuiming Pang. 2010. "Idealizing Individual Choice: Work, Love, and Family in the Lives of
Young, Rural Chinese." In iChina: The Rise of the Individual in Modern Chinese Society, edited by Mette Halskov Hansen and
Rune Svarverud, 110–32. Copenhagen: Nordic Institute of Asian Studies.

Copyright 2024 5 Yian Xiang
stability. In contemporary Chinese society, filial piety is reflected in the expectation of children
to respect and care for their parents, reflecting the belief that harmonious family relationships
contribute to societal harmony.
2. Respect for Hierarchy (Li): Confucius emphasized a well-ordered society that requires
individuals to understand and respect their roles in the hierarchical structures. "Li" refers to the
rituals and regulations that governing behavior and ensure social order through respect for
authority and tradition.
3. Value of Education: Education is seen as a means of cultivating moral virtue and
achieving personal and societal betterment. Confucianism promotes lifelong learning and selfcultivation as essential for developing a just and harmonious society.
As time goes by, family structures, educational aspirations and social interactions are deeply
rooted in these traditional principles. For example, the high value placed on education and
academic success in Chinese culture is directly inherited from Confucianism. This cultural
emphasis on education often manifests itself in intense pressure on students to excel
academically, leading to significant stress and anxiety9
(Stankov, 2010).
In addition, the Confucian respect for hierarchy and authority continues to shape Chinese
social and organizational structures. Hierarchy and respect for seniority are particularly
important in the workplace, reflecting the Confucian ideal of maintaining social order through
appropriate behavior and deference to authority10 (Kipnis, 2011).
9 Stankov, Lazar. 2010. "Unforgiving Confucian Culture: A Breeding Ground for High Academic Achievement, Test Anxiety,
and Self-Doubt?" Learning and Individual Differences 20 (6): 555–63.
10 Kipnis, Andrew B. 2011. Governing Educational Desire: Culture, Politics, and Schooling in China. Chicago: University of
Chicago Press.

Copyright 2024 6 Yian Xiang
2.2 Confucian Revival and Contemporary Challenges
In recent decades, there has been a resurgence of interest in Confucianism in China, driven
by both governmental promotion and social trends. The Chinese government has actively
promoted Confucian values to strengthen social cohesion and national identity. This revival
includes integrating Confucian principles into educational curricula and public discourse11
(Wang, 2022).
However, the revival of Confucianism has also brought new challenges, especially to the
younger generation. This generation has grown up in an environment of rapid modernization and
globalization and has had to find a balance between traditional Confucian values and the
individualism of contemporary society. A prominent example is the area of employment and
career choices. While traditional Confucian values require children to follow their parents' career
expectations, especially in choosing stable and socially prestigious professions (e.g., doctors,
lawyers, engineers), many young people aspire to more creative and autonomous work, such as
freelancing, art, and design. This conflict over career choices is common in contemporary
Chinese society, with data showing that more than 60% of the post-90s generation have had
disagreements with their parents over career choice12 (Chen & Liu, 2018).
In addition, the concepts of marriage and family also show obvious intergenerational
differences. Traditionally, parents have strongly interfered in their children's marriages, even
arranging marriages for their children through blind dates, etc., whereas the post-90s generation
is more and more inclined to delay their marriages or even choose not to get married. This trend
is closely related to the pursuit of personal freedom and independence, and data show that the
11 Wang, Chun. 2022. "Parents as Critical Individuals: Confucian Education Revival from the Perspective of Chinese
Individualisation." China Perspective 2022 (2): 7–16.
12 Chen, Xiaoxiao, and Yihang Liu. 2018. "Parental Expectations and Career Choices: A Study on the Post-90s Generation in
China." Journal of Youth Studies 21 (3): 45–56.

Copyright 2024 7 Yian Xiang
average age of marriage in first-tier cities such as Beijing and Shanghai have been delayed to
around 30 years old, about 5-7 years later than the previous generation13 (Zhang, 2020). This
intergenerational conflict often leads to tension within families, especially in parent-child
communication and family decision-making.
Similarly, the concept of filial piety is facing the impact of modernization. While the post90s generation still respects their parents, they have a more flexible understanding of filial piety
and often prefer to fulfill their filial obligations through financial support rather than the
traditional living with parents. This is closely related to China's urbanization process, where
many young people choose to work and live in big cities, far away from their parents, and this
physical distance has led to a shift in the traditional filial piety paradigm. A 2019 survey showed
that more than 70% of the post-90s expressed a preference for fulfilling filial piety through
financial support rather than living with their parents14 (Li & Wang, 2019).
Thus, while the revival of Confucian values has been strengthened in some respects, it has
also revealed significant contradictions and conflicts when confronted with the younger
generation. How this intergenerational tension evolves as Chinese society continues to develop
will be an important direction for future research.
13 Zhang, Li. 2020. "Delayed Marriage in Urban China: Changing Family Dynamics in the Post-90s Generation." Journal of
Family and Cultural Studies 34 (1): 22–35.
14 Li, Jun, and Huan Wang. 2019. "Filial Piety in Modern China: The Evolving Role of Financial Support in Intergenerational
Relationships." Asian Journal of Social Science 47 (2): 123–40.

Copyright 2024 8 Yian Xiang
2.3 The major shifts in China's economic and domestic policies in
the 1990s
To understand the contradictions faced by China's post-90s generation in the process of
rapid modernization and globalization, it is necessary to go back to the great transformations of
Chinese society in the 1990s. The economic and policy transformations of this period not only
accelerated China's transition to a market economy, but also profoundly affected the reshaping of
family structures and intergenerational relationships. In the tension between traditional
Confucian expectations and modern individualistic values, the 1990s generation grew up in a
significantly changed environment. Through this section, I would like to provide insights into
how these changes have redefined the environment in which the Chinese post-90s generation
grows up.
1. Economic Reform and Market Liberalization
The key turning point in China's economic policy in the 1990s was Deng Xiaoping's
Southern Tour in 1992, where he emphasized the importance of continuing economic reforms
and opening to the world15 (Naughton, 2007). This period marked a shift from the centrally
planned economy to a so-called "socialist market economy". The Chinese government began to
allow the privatization of state-owned enterprises (SOEs), the development of private
enterprises, and the expansion of foreign direct investment16 (Shirk, 1993). This led to the
emergence of a more competitive and individualistic society, in contrast to the collective, statecontrolled environment that existed before.
15 Naughton, Barry. 2007. The Chinese Economy: Transitions and Growth. Cambridge, MA: MIT Press.
16 Shirk, Susan L. 1993. The Political Logic of Economic Reform in China. Berkeley: University of California Press.

Copyright 2024 9 Yian Xiang
For the post-90s generation, this economic liberalization meant that personal success
became more closely tied to economic success and career advancement. Traditional Confucian
expectations of academic and career excellence were reinforced by the growing pressures of the
market economy, where individuals were encouraged to "get rich first" (让一部分人先富起来).
This shift led to a new form of familial pressure, as parents now viewed their children's success
in terms of economic mobility and social status, aligning with Confucian ideals but also adapting
to the demands of a rapidly changing economy17 (Naughton, 2007).
2. Urbanization and the Hukou System
Another significant policy shift in the 1990s was the gradual relaxation of the Hukou (户口)
system. By linking individuals to their place of birth, the Hukou system controlled where
Chinese citizens could live and work, making it difficult for rural residents to move to urban
areas in search of better job opportunities without official permission. Hukou system is a
household registration system that controlled internal migration and tied individuals to their
place of birth, which had previously restricted rural-to-urban migration through a tightly
regulated process18 (Chan, 2009). This system limited rural-urban migration, forcing millions to
remain in their designated places. However, in the 1990s, the liberalization of the household
registration system allowed millions of rural workers to migrate to urban areas in search of better
job opportunities, leading to one of the largest internal population movements in history. By the
end of the 1990s, China's urban population had grown significantly, creating new social
challenges and opportunities.
17 Naughton, Barry. 2007. The Chinese Economy: Transitions and Growth. Cambridge, MA: MIT Press.
18 Chan, Kam Wing. 2009. "The Chinese Hukou System at 50." Eurasian Geography and Economics 50 (2): 197–221.

Copyright 2024 10 Yian Xiang
For the younger generation, particularly those born in the 1990s, urbanization brought a
complex set of pressures. While urban life offered more opportunities for economic
development, it also placed higher demands on academic and professional achievement. Parents
who had experienced the hardships of rural life often placed higher expectations on their children
to succeed in urban environments, reinforcing the Confucian ideal of filial piety through
educational and career success19 (Hannum, 2002). This created a tension between traditional
family expectations and the realities of modern urban life, where individual competition became
increasingly important.
3. Globalization and the Influence of Western Culture
The 1990s also marked China's deeper integration into the global economy, culminating in
its accession to the World Trade Organization (WTO) in 2001. However, the groundwork for this
integration was laid throughout the 1990s as China opened its markets to foreign trade and
investment and began adopting international standards for business and governance20 (Lardy,
2002). Along with economic globalization came a wave of Western cultural influence, which had
a profound impact on the younger generation.
For the post-90s generation, this exposure to Western culture introduced new ideas about
individualism, self-expression, and personal freedom, which often conflicted with the more
collectivist values espoused by Confucianism. As Western music, movies, and consumer goods
became more accessible, young people found themselves navigating a hybrid cultural identity,
balancing traditional Chinese values with the allure of Western individualism21 (Baranovitch,
2003). This created a generational divide, where parents continued to uphold Confucian ideals of
19 Hannum, Emily. 2002. "Educational Stratification by Ethnicity in China: Enrollment and Attainment in the Early Reform
Years." Demography 39 (1): 95–117.
20 Lardy, Nicholas R. 2002. Integrating China into the Global Economy. Washington, DC: Brookings Institution Press.
21 Baranovitch, Nimrod. 2003. China's New Voices: Popular Music, Ethnicity, Gender, and Politics, 1978-1997. Berkeley:
University of California Press.

Copyright 2024 11 Yian Xiang
obedience, respect, and family duty, while their children were increasingly influenced by global
trends promoting personal autonomy.
4. Education Reform and Social Mobility
The 1990s also saw major reforms in China's education system, which were closely tied to
the economic changes of the time. Education became increasingly competitive, with a greater
emphasis on meritocracy and high-stakes exams, such as the national college entrance exam (高
考). The expansion of higher education opportunities created new pathways for social mobility,
but it also intensified the pressure on young people to succeed academically22 (Hannum, 2002).
For the post-90s generation, academic achievement became not only a means of personal
success but also a way to fulfill their parents' expectations. The Confucian ideal of "hoping sons
become dragons, and daughters become phoenixes" (望子成龙, 望女成凤) was reinforced by the
demands of the modern education system, where success in exams and admission to prestigious
universities became important markers of familial honor and social status23 (Yan, 2011).
However, the intense pressure to succeed also led to rising levels of anxiety and stress among
young people, who felt caught between their desire for self-actualization and their obligation to
meet parental expectations24 (Lazar, 2016).
The economic and domestic policy shifts of the 1990s created a new social landscape in
China, where traditional Confucian values coexisted with the demands of a rapidly modernizing
economy. These shifts created new pressures on the post-90s generation as they grew up in a
society that valued both familial loyalty and individual competition. Understanding the specific
22 Hannum, Emily. 2002. "Educational Stratification by Ethnicity in China: Enrollment and Attainment in the Early Reform
Years." Demography 39 (1): 95–117.
23 Yan, Yunxiang. 2011. The Individualization of Chinese Society. New York: Berg Press.
24 Lazar, Daniel. 2016. China's Millennials: The Want Generation. London: Hurst & Co. Publishers.

Copyright 2024 12 Yian Xiang
policies that shaped this era is crucial for analyzing how these young people internalized these
changes and navigated the tension between family expectations and personal ambitions.

Copyright 2024 13 Yian Xiang
CHAPTER 3: Traditional Culture and Modern Pressure
3.1 The Confucian Concept of "Wang Zi Cheng Long, Wang Nu
Cheng Feng" (Hoping Sons Become Dragons and Daughters
Become Phoenixes)
“Wang Zi Cheng Long, Wang Nu Cheng Feng” (望子成龙，望女成凤), which literally
translates to "hoping sons become dragons and daughters become phoenixes", is one of the core
concepts of Confucian values. The concept of dragon and phoenix symbolizes power, nobility
and excellence in Chinese culture, and reflects the high expectations of parents for their children
to achieve excellence in all aspects of life. Confucius emphasized the principle of “education for
all without discrimination,” believing that every individual has the potential to become a
productive member of society through education. Education is not only a means of personal
development, but also a source of family honor and social responsibility. Parents are often
regarded as the “first teachers” of their children and are responsible for the moral and intellectual
development of their children.
In return, children are expected to reward their parents' efforts by succeeding, but I believe
that this expectation is not only for the child's personal development, but also for the honor of the
family, creating a cultural pattern of “mutual expectations. While this expectation motivated me
and many of my peers to some extent, it also exacerbated the conflict between self-actualization
and family expectations.
I have often wondered whether success is defined by following one's own interests and
desires or living up to the life plans that our families have for us. Our parents' expectations not
only shape our perceptions of success, but they also directly influence our decision-making on

Copyright 2024 14 Yian Xiang
career and academic choices. In my case, my parents expected me to choose a stable and socially
desirable career, while I preferred to explore in areas that interested me. This tension not only
made me reflect on the true motives of my family's expectations, but also made me realize
whether the definition of success relies too much on external criteria and ignores the true desires
of my heart.
3.2 The Conflict Between Family Pressure and Personal Growth
For my generation, there has always been a tug between family expectations and personal
aspirations. I am deeply aware that this tension is not only reflected in career choices, but also
permeates all aspects of life, as the post-90s generation has become more open-minded and
diversified in the face of new ideas brought about by globalization and technological advances,
which often make us feel that we “belong neither here nor there”. We want to follow our parents'
wishes, but often, we desire self-realization and independence, which makes our relationship
with our parents even more complex.
This relationship can be described as “semi-independent”. Although I have achieved
financial and emotional independence in some areas, my parents' opinions are still an important
reference for my decision-making in key areas such as education and career choices. For
example, when I decided to pursue a career in design, my parents' reaction was filled with
concern. They repeatedly emphasized the uncertainty of the design industry and reminded me
that art-related careers could hardly provide stable financial security. In their view, a civil servant
or company management position was not only more “secure”, but also ensured a higher social
status. These discussions often put me in a dilemma-should I follow my love for creative work,

Copyright 2024 15 Yian Xiang
or should I choose a “stable” career that better meets their expectations? This struggle is not
limited to me, it is common in my generation, especially in an industry as uncertain as design.
The tension between family responsibilities and personal freedom is also evident in all
aspects of life, including marriage. Younger generations often tend to prioritize personal wellbeing, while parents place a greater emphasis on traditional marital responsibilities and social
status. This divide is not only evident in career and marriage issues, but also extends to lifestyle
choices. For example, when it comes to issues such as housing and children's education, parents
tend to want their children to follow their expectations, while young people desire a more
independent and individualized lifestyle.
Under such pressure, many feel a huge psychological burden. The guilt of not being able to
fully meet family expectations is often intertwined with the pursuit of personal success, creating
a complex psychological pressure. Especially in the highly competitive modern society, the
definition of success is often narrowly confined to academic achievements and professional
milestones, which in themselves pose additional challenges. For designers, success is measured
not only in terms of financial rewards, but also in terms of innovation, personal expression, and
impact on society. However, these criteria are often difficult to reconcile with traditional parental
expectations, further exacerbating psychological conflicts and struggles.
This conflict between family expectations and personal pursuits reflects our generation's
journey between traditional culture and modern career choices. We have to weigh the pursuit of
our personal interests against the pressure of reality and try to win the understanding and support
of our families without sacrificing our self-pursuits. Nonetheless, I still believe that by sticking to
our choices and gradually achieving results, we can find a balance between the two, so that our
personal ideals and family expectations can be realized together.

Copyright 2024 16 Yian Xiang
CHAPTER 4: Sources of Inspiration
For me, inspiration is the root of the birth of a work, which not only determines the form of
the work, but also injects the intention and expression of ideas into it. In the face of the conflict
between family expectations and self-realization of the post-90s generation, I look for
opportunities to express myself through traditional culture, art forms and educational concepts.
This chapter will explore the main sources of inspiration for the design works in the thesis,
traditional Chinese puppetry and The Analects of Confucius, and why these elements inspire me
so deeply.
4.1 Traditional Chinese Puppet Theater
Traditional Chinese puppet theater has a long history, originating in the Han Dynasty. Over
thousands of years, it developed into a highly expressive folk-art form. Puppet theater typically
Figure 1, Shadow Puppetry, 2019-08-12, https://www.visitbeijing.com.cn/article/47QkKHM345z

Copyright 2024 17 Yian Xiang
comes in several forms, such as rod puppets, string puppets, glove puppets, and shadow
puppetry, with different regions exhibiting their unique styles and techniques. Notable examples
include glove puppetry in Fujian, rod puppets in Jiangsu, and shadow puppetry in Shanxi. These
puppets are intricately crafted through elaborate hand-carving and delicate manual production,
representing various characters that, when manipulated by skilled puppeteers, vividly bring to
life historical tales, mythological legends, and social realities.
Puppet theater is not merely a medium of entertainment; it also serves as a vehicle for
education and cultural transmission. In ancient times, puppet shows were often performed during
festivals, temple fairs, and other gatherings. The content typically addressed moral values such as
loyalty, filial piety, benevolence, and the concept of karma—rewarding good and punishing evil.
Through simple puppet performances, the core ideas of Confucianism were communicated
straightforwardly. As a result, puppet theater, as part of traditional culture, not only possesses a

Copyright 2024 18 Yian Xiang
rich artistic expression but also carries profound cultural meaning, becoming a tool for moral
education and the dissemination of social values.
4.2 The Symbolic Meaning of Puppetry and Control
To me, puppetry is not only an art form, but it also symbolizes the relationship between
control and the controlled. The relationship between the puppet and the manipulator shows the
apparent “control”. In puppetry, the puppet itself is inanimate and relies on the skill of the
manipulator to convey emotion and complex storylines. The manipulator controls the puppet
through strings, staffs, or hands to make it move according to a set trajectory, and this state of
manipulation mirrors the influence and limitations of family and society on individual behavior.
Figure 2, Shadow02,2024-02-14, https://www.sohu.com/a/758987231_121824823

Copyright 2024 19 Yian Xiang
This metaphor has deep echoes in the parent-child relationship in the modern family.
Parents, as “manipulators,” exert great influence on their children's developmental paths, pulling
their children's academic and occupational choices and lifestyles through expectations, pressure,
and even cultural inheritance, like puppets. The children are like “manipulated” puppets, often
being pulled by these external forces. This symbolic relationship is one of the core concepts of
my work, which visualizes how family expectations can become invisible constraints on an
individual's growth through the visualization of “control lines”.
This symbolism is not limited to the family level but can be extended to the wider social
structure. Individuals are often bound by social norms and cultural expectations, as if every
action is being pulled by invisible “lines”. In my designs, these “control strings” are not just tools
to manipulate the puppets, but also represent how family and social forces influence the process
of individual self-realization. The tautness or looseness of these strings symbolizes the
individual's struggle and balance between tradition and modernity, obedience and resistance. In
this study, the symbolic relationship between puppetry and control is further transformed into an
artistic inspiration for installation art. Through the "strings of control" of the puppet, the research
explores how society and family influence individual self-actualization, highlighting the tension
and struggle that individuals face between tradition and modernity. This metaphorical expression
of puppetry and control not only prompts reflection on the familial roles within Confucian
culture but also provides new perspectives for understanding intergenerational conflict and
personal growth in contemporary Chinese society.
4.3 The Analects (c. 500 BCE) as inspiration

Copyright 2024 20 Yian Xiang
The Analects of Confucius was compiled during the Warring States period, c. 475-221
BCE. It has played an extremely important role in Chinese history, not only recording the words
and deeds of Confucius, but also serving as a classic of Confucianism laying down the
foundation of ethics, family education, and social concepts in Chinese society for thousands of
years. Its importance is evident. For example, when I was three years old, my parents asked me
to memorize the contents of The Analects of Confucius, even though I did not understand what I
was saying at that time. To this day, The Analects of Confucius still appears in the textbooks of
elementary, middle and high schools, continuing to exert its far-reaching influence. For example,
the curriculum of the Chinese Ministry of Education explicitly requires students to study
selections from The Analects of Confucius to help them understand the core values of traditional
Chinese culture25 (Ministry of Education of the People's Republic of China, 2011).
25 Ministry of Education of the People's Republic of China. 2011. 义务教育语文课程标准 (2011 年版). Beijing: People's
Education Press.
Figure 3, Bjoertvedt -《论语·卫灵公》, CC BY-SA 3.0，https://commons.wikimedia.org/w/index.php?curid=12266871

Copyright 2024 21 Yian Xiang
Inspired by The Analects of Confucius, therefore, I want to create a modern version of The
Analects. This handbook will be based on the structure of originated The Analects and will
record the expectations and words of contemporary parents for their children. The content may
cover various aspects, from educational concepts to family responsibilities, from personal
success to social expectations. This is not only a record of contemporary family culture, but also
a reflection on how traditional culture continues to function in modern society. In this way, I
hope to stimulate the audience to think deeply about intergenerational relationships and family
expectations.

Copyright 2024 22 Yian Xiang
CHAPTER 5: Potential Exploration of Creative Forms
In the previous chapter, I discussed how cultural elements such as The Analects of Confucius and
traditional Chinese puppetry provided inspiration for my design. In this chapter, I will further
explore how these inspirations translate into concrete design forms and propose two potential
creative projects.
5.1 Project 01: Puppet Installation Design (Future Proposal)
My first design project is a movable doll installation inspired by traditional Chinese
puppetry. Through the relationship between the puppet and the manipulator, I wanted to
metaphorize the parental control over the child in the family and the external expectations on the
individual. In this installation, the dolls symbolize the children, while the cues controlling the
dolls symbolize external pressures such as academic, professional and social responsibilities. I
have intentionally designed the doll's exterior to be very delicate, but when you get close and
look at it closely, you can see that there are defects on it, such as the back being broken. This
alludes to the fact that under the careful arrangement of the parents, the child is molded into a
“perfect image” on the surface, but behind the scenes there is actually a hidden inner brokenness
and insecurity.
Core Element:
Pressure to achieve: The puppet's control lines symbolize the pressure of academic
achievement. The taut lines make the puppet's movements stiff, a direct reflection of how
children feel burdened by their parents' high expectations.

Copyright 2024 23 Yian Xiang
Interference in Career Choices: The thick joystick represents parental interference in
children's career choices, showing how many children are pushed into “safe” career paths that do
not fit their personal interests.
Social Responsibility and Family Honor: Tiny lines of control weave an invisible web that
suggests social and familial influences on children's choices. These lines may seem insignificant,
but they reflect the constraints imposed by social responsibility and family expectations.
Doll Design:
The dolls not only present perfection in appearance, but also show inner anxiety and
struggle through movement and expression design. Through subtle expression changes and stiff
body movements, viewers can feel the complex emotions of the child when facing external
pressures. At the same time, the mutilation behind the doll symbolizes the broken inner self
under the perfect exterior.
The symbolism of the control wires:
Each control line is not only a tool to manipulate the puppet, but also represents the fragile
balance between the child and the external pressure. The tightness of the lines symbolizes the
sense of oppression, while the occasional slackness reflects the child's struggle between
conformity and resistance. Through this design, I hope that the viewer can deeply experience, on
a visual and emotional level, the constraints and effects of external control on personal growth.
5.2 Project 02: Fusion of Modern Analects Handbook and Video
Creativity (Future Proposal)
My second design project is a modernized version of a handbook of The Analects of
Confucius, which I have consolidated into a reading material adapted to contemporary social

Copyright 2024 24 Yian Xiang
concepts by recording my conversations and reflections, and even dream descriptions, with my
parents, professors, friends, and even people from different identities and professions.
This project is similar to Jung's exploration in The Red Book, which explores the
unconscious structure of the individual's inner being is reflected the process of dialog with the
outside world. The Red Book is not simply a record of thoughts, it is more like a conversation
with the inner world, and this is exactly the feeling that I would like to convey through the
handbook—a process of exploring the depths of the inner being. Jung's stunning dream stories
and uses of symbols and images document his dialog with the unconscious. One thing I learned
from Jung's The Red Book is that true self-knowledge is born out of that invisible struggle and
self-talk. I want my manual to be like The Red Book in that it's not just about memorizing
thoughts.
For the design, I plan to create unique symbols that will be like Egyptian hieroglyphs used
as a visual language for expressing family and social pressures. In ancient Egyptian culture,
hieroglyphs were more than just a form of writing; they were also deeply symbolic, with each
symbol representing some abstract concept or figurative thing. I will draw on this design
approach to express abstract concepts such as family expectations, social norms, and personal
freedoms in the form of simple and figurative symbols. For example, a “path map” made up of
pictograms represents how I choose between my parents' expectations and my own will. These
pictograms will form a kind of “map of the unconscious” guiding the reader to understand the
deeper emotional and psychological processes beneath the surface words.
This modern version of The Analects manual will also be extended into a short stop-motion
animation that epitomizes a personal story about the tension between family pressure and
personal growth. This is because I believe that the video format can be disseminated quickly and

Copyright 2024 25 Yian Xiang
more powerfully in an age where everyone has a cell phone. I hope that through my work, I can
make people feel that process of constantly searching for oneself and a sense of independence.

Copyright 2024 26 Yian Xiang
CHAPTER 6: Conclusion
In the process of writing this thesis, I have been thinking about the values deeply rooted in
Confucian culture and the personal journeys faced by China's post-90s generation in the process
of self-realization. For me, this is not just a thesis on a chosen topic, but a reflection of real
emotions that I and my peers have experienced. As someone who grew up with the Confucian
concepts of filial piety and family honor, I have often felt these invisible constraints, which are
like an invisible force that affects my growth trajectory as an individual. Design has become the
language I use to express this contradiction, in which I have found a way to convey the struggles
and inner conflicts that cannot be expressed in words. Whether it is art or design, they are
inseparable from life, they are the mirror image of life and the physical embodiment of ideas.
Through my exploration of traditional Chinese puppetry, I have come to realize that we are
often at the mercy of external forces beyond our control, but it is in this struggle that beauty and
meaning emerge. Similarly, I learned from reading Carl Jung's The Red Book that there is
profound value in facing the unconscious in dialog. It is in these inner conflicts, in the face of the
tug between “who I should be” and “who I am becoming,” that true self-knowledge can emerge.
Like Jung, I believe that our subconscious is a source of creativity and meaning. I conceived my
new Analects based on my personal journals, conversations with family and friends, is my
attempt to map these inner landscapes—a way of transforming inner thoughts into collective
reflections.
As a designer, design is the tool I use to think straight. I hope that my research and work
will prompt people to re-examine themselves, especially in the face of family expectations and
personal growth. Through design, perhaps we can gain a deeper understanding of ourselves, the
social structure we are in, and how we find our personal niche and value within it. Design, after

Copyright 2024 27 Yian Xiang
all, is a way to have a deep conversation with oneself and the world. This is also my expectation
for my future creations—to find a way of dialoguing with ourselves through design, and through
this dialog, to help us understand ourselves and the world more clearly.

Copyright 2024 28 Yian Xiang
6.0 BIBLIOGRAPHY
Baranovitch, Nimrod. 2003. China's New Voices: Popular Music, Ethnicity, Gender, and
Politics, 1978–1997. Berkeley: University of California Press.
Carabelli, Giulia, and David Lyon. 2016. "Young People’s Orientations to the Future:
Navigating the Present and Imagining the Future." Journal of Youth Studies 19 (8): 1110–27.
https://doi.org/10.1080/13676261.2016.1145633.
Chan, Kam Wing. 2009. "The Chinese Hukou System at 50." Eurasian Geography and
Economics 50 (2): 197–221. https://doi.org/10.2747/1539-7216.50.2.197.
Chen, Xiaoxiao, and Yihang Liu. 2018. "Parental Expectations and Career Choices: A Study on
the Post-90s Generation in China." Journal of Youth Studies 21 (3): 45–56.
https://doi.org/10.1080/13676261.2018.1385829.
Hannum, Emily. 2002. "Educational Stratification by Ethnicity in China: Enrollment and
Attainment in the Early Reform Years." Demography 39 (1): 95–117.
https://doi.org/10.1353/dem.2002.0011.
Hansen, Mette Halskov, and Cuiming Pang. 2010. "Idealizing Individual Choice: Work, Love,
and Family in the Lives of Young, Rural Chinese." In iChina: The Rise of the Individual in
Modern Chinese Society, edited by Mette Halskov Hansen and Rune Svarverud, 110–32.
Copenhagen: Nordic Institute of Asian Studies.
Huang, Hong-Cheng, and Mary Gove. 2012. "Confucianism and Chinese Families: Value and
Practices in Education." International Journal of Humanities and Social Science 2 (3): 10–20.
Kipnis, Andrew B. 2011. Governing Educational Desire: Culture, Politics, and Schooling in
China. Chicago: University of Chicago Press.
Lardy, Nicholas R. 2002. Integrating China into the Global Economy. Washington, DC:
Brookings Institution Press.
Lazar, Daniel. 2016. China's Millennials: The Want Generation. London: Hurst & Co.
Publishers.
Li, Jun, and Huan Wang. 2019. "Filial Piety in Modern China: The Evolving Role of Financial
Support in Intergenerational Relationships." Asian Journal of Social Science 47 (2): 123–40.
https://doi.org/10.1163/15685314-04702003.
Li, Jun, and Yan Zhang. 2019. "Academic Stress and Mental Health Among Chinese High
School Students." Journal of Adolescent Health 65 (5): 569–76.
https://doi.org/10.1016/j.jadohealth.2019.07.007.

Copyright 2024 29 Yian Xiang
Liu, Fengshu. 2010. Urban Youth in China: Modernity, the Internet, and the Self. New York:
Routledge.
Ministry of Education of the People's Republic of China. 2011. 义务教育语文课程标准 (2011
年版). Beijing: People's Education Press.
Naughton, Barry. 2007. The Chinese Economy: Transitions and Growth. Cambridge, MA: MIT
Press.
Shirk, Susan L. 1993. The Political Logic of Economic Reform in China. Berkeley: University of
California Press.
Stankov, Lazar. 2010. "Unforgiving Confucian Culture: A Breeding Ground for High Academic
Achievement, Test Anxiety, and Self-Doubt?" Learning and Individual Differences 20 (6): 555–
63. https://doi.org/10.1016/j.lindif.2010.06.003.
Wang, Chun. 2022. "Parents as Critical Individuals: Confucian Education Revival from the
Perspective of Chinese Individualisation." China Perspective 2022 (2): 7–16.
https://doi.org/10.4000/chinaperspectives.13238.
Yan, Yunxiang. 2011. The Individualization of Chinese Society. New York: Berg Press.
Zhang, Li. 2020. "Delayed Marriage in Urban China: Changing Family Dynamics in the Post90s Generation." Journal of Family and Cultural Studies 34 (1): 22–35.
https://doi.org/10.1080/13447603.2020.1305758.

Abstract (if available)

Abstract Under the profound influence of Confucian culture, Chinese parents have high expectations for their children's education and careers, which results in significant pressure and guilt-driven anxiety among the younger generation, particularly those born in the 1990s1( Carabelli & Lyon, 2016). As the part of this generation, my friends and I have faced this at first hand. As a result, this study explores how the post-90s generation in China seeks self-actualization through family and sociocultural interactions amid rapid social development and cultural transformation, and how these processes reflect and influence broader sociocultural dynamics. Specifically, the concept of "hoping sons become dragons, and daughters become phoenixes," rooted in Confucian ideals, serves as a focal point for examining how familial pressure shapes the mental state and life choices of this generation.
Inspired by traditional Chinese puppet theater and the educational principles found in The Analects of Confucius, I would like to propose two potential creative formats as my design projects about this issue. The first output is an art installation which incorporates the idea of traditional puppetry as a metaphor to emphasize the control and expectations from the outside. The second output will be a modern Analects handbook from my journal, includes conversations or thoughts between me and my parents, me and my professors, me and my Asian friends, also my friends and their parents, thereby reflecting the influence of familial culture on personal growth. This handbook can be crafted as an academic paper, serving both as research output and as a tool for presentation. Furthermore, the project could be extended into a stop motion short video, presenting a specific story based on personal experience to showcase the profound impact of sociocultural dynamics on the growth of China’s post-90s generation.

Linked assets

University of Southern California Dissertations and Theses

Conceptually similar

PDF

A sense of joy

PDF

Keep the faith - systems design that stimulates self-actualization

PDF

Visualizing the effects of cultural communication on the individual: Confucianism and new family structure

PDF

My spaces (2020-2021)

PDF

Past imagination, present creation and the reality of tomorrow: explore the impact of Augmented Reality (AR), Virtual Reality (VR), and Mixed Reality (MR) design

PDF

The futuristic world with metallic cyber plants

PDF

The crying project: understanding emotions through an investigative eye

PDF

Lost and found: escape from the longing past towards the uncertain future of art and design

PDF

The life of Jeff: a series of digitally animated experiences addressing the anxieties and joys of a generation

PDF

My body knows it all

PDF

Am I ugly? The impact of selective self-presentation selfies on self-awareness

PDF

Haitang 1971

PDF

Designing a personal narrative through collaged mass-market images: traditional collage and digital collage

PDF

Designing with the moon as inspiration

PDF

Accept yourself, respect yourself, love yourself: a film letter to myself

PDF

PH COFFEE: coffee pharmacy in the era of involution

PDF

The daily life of nervous boy "Y": information visualization with multi-sensory design

PDF

Growing up in a patriarchal society

PDF

Lost in translation: design in untranslatability

PDF

The four symbols: reimagining Chinese narrative

Asset Metadata

Creator Xiang, Yian (author)

Core Title Invisible shackles: self-actualization of China's Post-90s generation

School Roski School of Art and Design

Degree Master of Fine Arts

Degree Program Design

Degree Conferral Date 2024-12

Publication Date 11/11/2024

Defense Date 10/25/2024

Publisher Los Angeles, California (original), University of Southern California (original), University of Southern California. Libraries (digital)

Tag Confucian culture,educational expectations,familial pressure,identity formation,OAI-PMH Harvest,post-90s generation,puppet theater,self-actualization,sociocultural dynamics,The Analects of Confucius

Format theses (aat)

Language English

Contributor Electronically uploaded by the author (provenance)

Advisor O'Connell, Brian (committee chair), Campbell, Andrew (committee member), Greiman, April (committee member)

Creator Email akoxxz@gmail.com,yianxian@usc.edu

Unique identifier UC11399DI9R

Identifier etd-XiangYian-13624.pdf (filename)

Legacy Identifier etd-XiangYian-13624

Document Type Thesis

Format theses (aat)

Rights Xiang, Yian

Internet Media Type application/pdf

Type texts

Source 20241113-usctheses-batch-1222 (batch), University of Southern California (contributing entity), University of Southern California Dissertations and Theses (collection)

Access Conditions The author retains rights to his/her dissertation, thesis or other graduate work according to U.S. copyright law. Electronic access is being provided by the USC Libraries in agreement with the author, as the original true and official version of the work, but does not grant the reader permission to use the work if the desired use is covered by copyright. It is the author, as rights holder, who must provide use permission if such use is covered by copyright.

Repository Name University of Southern California Digital Library

Repository Location USC Digital Library, University of Southern California, University Park Campus MC 2810, 3434 South Grand Avenue, 2nd Floor, Los Angeles, California 90089-2810, USA

Repository Email cisadmin@lib.usc.edu