English research paper

Xìngfú ǔg

(Valley of Happiness)

[L.M.]

Coastline Community College

English 100

Professor Davis

December 13, 2012

1 Xìngfú ǔg

Abstract This research paper was written to create an ideal society. In order to produce this kind of

society, the greatest happiness for a community people is this essay's main priority. A cluster

of peaceful villages and calm people have been designed in a quiet environment to observe

possible influences on true happiness. The subjects of this essay are the Hépíng people of

Xìngfú ǔg (Valley of Happiness). Their beliefs and traditions have been carefully studied by

researchers for several years and are described in this article. Hépíng thrive among nature's

forests and mountains while trying to preserve it and survive off of its limited resources. They

hunt, fish, and farm, but they do not domesticate animals or use money, vehicles, guns, or

electricity. Nevertheless, art and their beliefs in the afterlife inspire joy and pleasure amongst

the Hépíng people. They are also content with being guided by their elders, who make

ultimate decisions. In conclusion, researchers have discovered that money or other

unessential possessions do not necessarily bring people satisfaction, rather a sense of

community, generosity, compassion, and forgiveness influence happiness and contentment.

Keywords: Happiness, Generosity, Compassion, Forgiveness, Community, Family,

Afterlife, Pleasure, Art

2 Xìngfú ǔg

Xìngfú ǔg

(Valley of Happiness)

Towering mountains of light blue rock and white snow surround a serene valley of

green. Various shades of red, yellow, and olive green trees cover most of the area, while

several clear rivers flow through the forest and climb over the mountains. A deer calmly tugs

at a leaf for food, flashes of colorful birds move about the full pines and white birches while

chirping excitedly, and slivers of silver glint in the streams as fish bask in the sun. Among

these harmless creatures of Xìngfúǔ are tranquil human beings who thrive in small villages

or, cūnzhuāng (cūn for a single village). These beings, called Hépíng, live as peacefully

and contentedly as possible with nature, while limiting their use of its resources.

Despite occasional storms and other extreme weather conditions, Hépíng are able to

survive these harsh conditions through their positive attitudes and sense of unity with their

people. Fortunately, Xìngfúǔ's seasonal weather conditions are rarely intense. The year begins

with medium showers in early spring, remains clear and sunny until fall brings light

showers, and ends with a white blanket of snow during winter. Hépíng are not be dispirited by

the challenges of life. In fact, they take the opportunity to find food by hunting and fishing, but

only enough to sustain their cūn. Spring and summer summon fish, which migrate to the

mountains to attempt crossing their waterfalls. Deer and birds are hunted with self-fashioned

bow and arrows during fall, and leftover meat is stored for winter. Hépíng are taught to be

grateful for their kill and its provisions and to not take their hunting opportunities for granted.

Although meat is a necessity, Hépíng refrain from domesticating animals since their care

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requirements are too high; they would need space, food, and water. Rather than keeping animals,

which use up valuable resources, Hépíng believe they are capable of sustaining themselves with

wildlife and harvested vegetables and fruits. Food is also farmed, in each cun from the freezing

peaks of the mountains to the warm basin. Due to different climate conditions, vegetables such as

lettuce, onions, and potatoes are grown in the alps, while wheat, rice, tomatoes, and most fruit is

produced in the valley. Much like the Utopians in Thomas More's society (1514), every Hépíng

(starting at the strong age of 10) works a considerable amount of time to yield fruits and

vegetables. Whereas, they are not wasting precious time and can grow plenty of food for their

ūnzhucāng. Furthermore, Hépíng do not import or export their vegetables and fruits or other

goods to other countries, because they do not use money. To them, cash is a powerful

influence that propagates greed and competition, which in turn reduces happiness, thus

money is worthless and not used. In the film Happy (2011), two individuals, one with

$100,000 and another with $1,000,000, are compared regarding their happiness levels.

Researchers discovered that people with a six figure salary are as happy as those with

millions of dollars, which demonstrates that more money does not necessarily make one

person happier than those with less or none. Although Hépíng do not use money, through

trade, they provide essential food to those who are unable to grow certain vegetables and

fruits in their area. Left over goods, which are plentiful, that cannot be produced in oneūnc are

received from another in return for their left over goods.

Hépíng distribute goods by traveling along rivers in long, wooden canoes called chuán.

They hand-carve wooden paddle, which they use along with their chuán to move

through streams. Other than walking and running, there are no alternatives to traveling

4 Xìngfú ǔg

since they do not domesticate animals or build other forms of transportation.

Hépíng see no reason for using an unnecessary amount of nature's resources for

constructing vehicles. Besides, their chuán, combined with the quick flow of rivers,

are much faster and efficient than the average car or horse.

Moreover, Hépíng do not have technologically advanced machines for manufacturing

vehicles or other modern products, including electricity. This source of power is not used by

Hépíng since it is a distraction from life and happiness and poisons nature. For example, Vanessa

Haggie, a law student, logged 24 hours of a day she spent with digital technology while writing a

research paper (The Dominion Post, 2012). Her results showed a staggering amount of Twitter,

Facebook, and email distractions; she spent all of her breaks checking these social sites despite

the hours her eyes already spent focusing on her computer screen. To avoid the distractions

Haggie faced during her observations, Hépíng use fire to warm themselves and cook food rather

than technology. Additionally, because there is no electricity or imports from other countries, they

do not possess modern medicine or medical technology. Nevertheless, if an individual falls ill,

shùshì (doctors) provide them with roots and herbs gathered from the forest. In the case of an

untreatable disease, elders call upon the cun to gather as a community and help the severely

afflicted individual's línghún rise to the afterlife. Although an untreatable disease has

never appeared in Hépíng history, they are prepared for unfortunate events in which their

elders would make the ultimate decisions.

Hépíng maintain their health through art and extracurricular activities, which are

primarily influenced by nature and folklore. They carve scenes and figures into wood, trim

plants to resemble animals and other beings, draw (with the combination of a special plant's

5 Xìngfú ǔg

black liquid and thick bamboo shoots or tree branches), and perform (dancing, singing, playing

music). These creative outlets allow Hépíng to embrace happiness, remember pleasant

memories, and learn important life lessons and significant history. Most of their wood carvings

depict life, the afterlife, and death with a positive approach. Carved scenes involve animals

and plants characterized by personalities and emotions which match certain Hépíng

individuals' (their spiritual beliefs are further explained later). A few include the stubborn,

hot-tempered badger, the quiet, peaceful deer, and the social, musical finch. Plants

(mostly bonsai trees) are also trimmed into animal figures. The process of shaping a plant

teaches and encourages patience (an important virtue) in Hépíng, whether they are young

or elderly. Their drawing techniques also foster patience; the bamboo

shoots and tree branches they use to sketch are fragile, and the special black liquid (not

exactly like ink) can spread rapidly if too much is applied. Despite the challenges of

Hépíng art methods, wood carving, plant trimming, and drawing are pleasant activities

which provide joy and mental stimulation. In fact, they are honored to possess and master

such skills. Additionally, their belief that all human beings possess artistic abilities

(whether we can't find them or we express them) prevents them from thinking they are

better than other individuals. Furthermore, to reduce competition and unhappiness, every

Hépíng individual wears a blue robe since the color encourages calm feelings and

peaceful behavior. However, during special occasions (such as the weekly gatherings

described below) they wear different clothes to celebrate life and happiness.

All Hépíng, from youths to the elderly, participate in song and dance entertainment since

it is exciting and represents vitality. At the end of each week, the dark night is lit with fire and

6 Xìngfú ǔg

flashes of brilliant colors. Hépíng figures dance excitedly while dressed in vivid costumes

while wearing unique masks symbolizing nature and animals. As various lively instruments

are beat, strummed, and blown, they become vibrant, animated creatures calling and

reaching out to one another. They eagerly tell each other tales of the past; combining

ancestors, beasts, hardships, and humorous occasions. Each listens and responds

enthusiastically with different stories. One tale tells of a small fish who strays from his

family and swims the opposite way of other migrating fish, only to become food for a

hungry bear. Despite the moral of this story, most Hépíng songs and dances portray

the pleasures of generosity and depict serenity in the afterlife.

Animals and plants often symbolize specific personalities and emotions among

Hépíng to determine which kind of being they will become after their línghún (soul) has left

their original body. Hépíng are untroubled by this connection with nature, in fact, their

belief in an afterlife brings them bliss and humbleness knowing their ancestors, family, and

friends are always watching over them. Due to their beliefs, they are unafraid of death and

do not feel lost or depressed after an individual or loved one passes. After one dies, their

family members bury them in a community garden near other relatives. The deceased are

accompanied by their favorite plant, which is grown above their burial ground. Each

member of the community is cherished in death as in life.

Hépíng respect their elders, parents, and each other. Older individuals are typically

regarded as wise and sagacious because of the considerable amount of knowledge and

experience they have acquired. Most decisions are ultimately made by Hépíng elders, as they are

highly regarded for their knowledge and valuable skills. They choose whether or not to ban

7 Xìngfú ǔg

rebellious individuals from their cun, how many animals should be hunted and

fished, or whether or not a banished individual can return their cun.

Parents make decisions such as how many children they will conceive. Both women

and men farm and are given equal opportunities (including hunting, fishing, education,

and the arts) and take similar responsibilities regarding children. They care for their

children (although they become independent at a young age) and motivate them to be

happy, healthy, and educated. Hépíng families are close and never hostile toward one

another since children respect their parents and other older relatives and siblings.

Hépíng children, men, and women alike are well-aware of the outside world, including

its dangers. If Xìngfúǔ were to be threatened by another country, Hépíng elders plan to

summon every male from each cun and order them to draw their bow and arrows. The

elders, women, and children would seek shelter in underground refuges dug in preparation

for an attack, while Hépíng men would prepare by hiding amongst trees in the forest and rock

crevices in the mountains. Provided that an enemy attempts to enter, which can only

be done by crossing a surrounding wall of mountains, Hépíng within boulder traps would silently

attack with their arrows. In case this strategy fails and the enemy advances, a second wave of

Hépíng wait quietly in the thick trees with their weapons ready. Last resort

is for the elders, women, and children to wait for the enemy with sharp tools and

more bow and arrows.

Nonetheless, Hépíng are peaceful and intend to be at ease with other countries. They

do not aim for perfection, rather they try to be their best selves through generosity and other

good deeds. Happiness, according to Hépíng belief, is achieved by means of magnanimity,

8 Xìngfú ǔg

compassion, creativity, and forgiveness. This idea is similar to the Random Act of

Kindness Day, which was developed by Debb Ritchie in 2008 after a man gave her his 24

hour parking ticket since he no longer needed it (The Record, 2011). RAKD is dedicated

to encouraging people to be generous to others for no specific reason other than out of

kindness. Furthermore, helping others, loving others, inspiring others, and forgiving

others is Hépíng philosophy. The following tale is a frequently told story which represents

their idea of generosity's advantages. It is an example of some of the morals and

principles of the Hépíng people; it involves a selfish squirrel and a family of hungry mice.

The squirrel proudly basks in his tree hole full of nuts as he waits for winter to arrive. All of a

sudden, he is disturbed by a family of mice calling to him from below. They ask the squirrel if he

has some food to spare, for they have failed to find any and winter is rapidly approaching. He

shakes his head no, but the mice clearly see the ridiculously enormous pile of nuts behind him.

Nevertheless, they sigh and continue to search for food. While the mice collected an abundant

amount of sweet, thin roots they happened to come across, the squirrel stuffed himself with nuts,

eagerly shoving handfuls of them into his mouth incessantly. But as he reached for another load of

nuts, his hand only felt the rough wood of the tree. He searched his shelter for more food, but

found none. Winter snow began to fall over the squirrel's head, causing him to panic. Frantically,

he leapt from his tree to the next and continued his search throughout the forest until he came

upon the mice's home. He peered into the fresh hole they dug in the ground and called to them.

They came quickly and asked what was wrong. He told them of his sudden shortage and asked if

they could possibly spare some food. The mice looked at each other and pointed out that he did

not help them when they were in need. He

9 Xìngfú ǔg

apologized, begged them for a few roots, and promised to be more generous in the

future. A heavy silence fell upon the mice's shelter. Fortunately, the mice were

compassionate and believed the squirrel would keep his word. They nodded, forgave him.

and provided him with enough food to last till spring. He thanked them and stated that he

would be forever grateful because, without the mice, he would not have survived. From

then on, the squirrel and the mice helped each other collect food during winter seasons

and ate together while giving thanks for generosity, love, and forgiveness.

Hépíng believe their intellect and skills are more developed than animals' because it is

their duty to take care of the world (shìjiè), and they require these abilities to fulfill this

responsibility. The elders have considered sending a few of their men and women to other

countries in order to express this idea to a larger audience. However, they will only take this

course of action once they are convinced foreigners are willing to listen with open minds and

hearts. Currently, they are discussing whether or not we are ready to receive guidance and

advice. Some of the elders do not think we are eager to learn from their wisdom, while others

are confident the outside shìjiè would be attentive to their speeches. Moreover, they wonder

whether or not we will understand their moral reasoning. The following information

was retrieved from an interview with one of the Hépíng elders who wished to

share their peoples' beliefs and traditions with foreign countries:

"We are one with nature," says a Hépíng elder sitting across from me on the long grass.

He is wearing a light blue robe and thickly padded sandals. Dense pines and birches surround us

as we listen to the quiet trickle of a stream nearby. The elder calmly speaks about how his

10 Xìngfúǔg

people hunts and fishes when the seasons allow them, and that they are grateful for their

kill because it provides them with life, which they cherish. He reminds me, however, that

they do not hunt or fish more than they need since nature can only supply them with so

much. If they killed too many deer or birds, or caught too many fish, they would run nature

dry and find themselves starving. They do not domesticate animals since holding

creatures captive is torturous and unfair; to the Hépíng, containing animals is comparable

to locking up their people in cages or pens (it is not right). Animals also consume a large

amount of resources and space, which is limited as it is.

Speaking of resources, the elder enthusiastically tells me that everyone in the

Valley of Happiness grows and harvests vegetables and fruits because their population is

large enough to provide a fair amount of food for each village. They do not sell or buy

goods from other countries since money is not of value to them. It encourages greed,

pride, jealousy, and other feelings of misery, therefore they do not have a form of

currency. One participant in an interview with John Stossel (2012) stated that money

would not make them happier "because family is most important in life." In addition, social

economic class does not define his people as rich or poor since we do not use money.

Another source of unnecessary stress that is forbidden in the Valley of Happiness is

electricity. From the Hépíng's observations, they realize that electricity and technology distracts

people from life and nature, hence its use is not permitted in their villages. Instead, they travel in

hand-carved boats and their doctors heal the ill with nature's roots and herbs. At the end of the

interview, I asked the elder whether or not his people are unhappy since they do not own certain

possessions that we have. The elder shakes his head and responds, "Foreigners

11 Xìngfúǔg

should not feel sympathy for us simply because we choose to live this way; in fact, we are

extremely happy and healthy without nonessential things such as your pets, sweets, money,

electricity, vehicles, or phones." He smiles and states, "We achieve happiness through

generosity, love, and forgiveness. Art, our beliefs in the afterlife, and our families bring us a

great amount of pleasure. Our community is most important to us, because without unity, we

would be lonely, depressed, angry souls without guidance, concerns, or kindness.

13 Xìngfúǔg

References

Barnet, S., & Bedau, H. (Ed.). (2011). Current Issues and Enduring Questions

(9th ed.). Boston: Bedford/St. Martins

Belic, R. (Director), & Shadyac, T., Reid, F., & Shimizu, E. (Producers). (2011).

Happy [DVD]. United States: Wadi Rum Productions.

Haggie, V. (2012, October 23). Switched-on student records a day of digital life.

(Electronic Version.) The Dominion Post. Retrieved from EBSCOhost database.

Ritchie, D. (2011, November 4). Kind Acts Build A Happy Community. (Electronic

Version.) The Record. Retrieved from EBSCOhost database.

Stossel, J. (2012, February 2). Stossel for February 2, 2012. (Electronic Version.)

Fox News Network. Retrieved from EBSCOhost database.