Beyond School

Just a quick share: I’m giving my Chinese history / China studies students this “starter kit” of RSS feeds about contemporary China from Asian and Western sources to start them on their self-directed explorations (and small group blog reports) about whatever they want to learn.

It’s the cream of my own Google Reader “China” folder, which I created and populated over winter break. If anybody has more feeds to suggest, please add them in comments. Otherwise, I share them to spare any other China studies folks out there the necessity of re-inventing the wheel. Here they are, from our class Ning:

Blogs in Asia (China, Hong Kong, etc) About China:

1. China Digital Times:

It’s my main source of up-to-the-minute news about all things China. Like CNN.com, it covers China-oriented news on all subjects: politics, culture, society, arts, human rights, economics, law, diplomacy and foreign relations, books, law, science and technology, the whole nine yards.

The best thing about it: it’s what we call a “curator” blog. Its writers scan all the important presses — magazines, newspapers, academic and political journals, on and on, for significant writings on China. Then they write a brief intro of the article, give you an excerpt, and a link to the whole article elsewhere on the web. So they do the searching for you, and consolidate the best content across the web each day in one place.

2. Danwei: Chinese media, advertising, and urban life.

3. ChinaGeeks

4. ChinaSMACK

5. The People’s Daily

6. The People’s Daily: Opinions and Editorials

US Sites About China: The Capitalist/Liberal-Democratic View

These sites are from the more mainstream US media outlets. They, too, will have their biases, so read them with equal care. They’re often written by Westerners with little deep knowledge of China and its history, so respect yourself and your own knowledge about China as that knowledge grows. You should be able, increasingly, to find blind spots in these Western views.

7. The Wall Street Journal: China RealTime Report Blog

8. The New Yorker Magazine: Letters from China

I’m a 21st Century Education Rip Van Winkle with a twist: I only went to sleep for a single year’s sabbatical, but the changes over that year make 2008 seem like 1808. This post is long, but I hope some of you will plod through it and advise me on what helpful solutions I’ve slept through. I put my pleas along those lines in red.

Feel free to skip to section three for what’s really the meat of this post. I’d love feedback there especially.

I told my students in the just-concluded semester-long Chinese History course that I gave myself a B/B- for the way I taught it this first time out (call it the Beta version). This post will return to my early “teacher think-aloud” habit on this blog to reflect on ways to raise that grade for the second semester

Since a B supposedly signifies “above average” without signifying “excellent,” I’ll justify that grade first by listing what I thought were the course’s strengths and weaknesses. Then I hope I’ll have enough steam left to dump the brainstorm of how to re-figure the course — using Diigo to heighten the academic rigor, and an “in medias res” narrative structure to heighten the engagement and provide the essential purpose for studying Chinese (or any) history at all¹ — that’s been brewing in my mind over the last (typically post-midnight) hour.

Strengths, Weaknesses, and Future Improvements

1. Replaced the textbook

Strengths: A week before the course began, the returning teachers arrived to work and I was finally able to see the resources and scope of the course. The textbook, to put it generously, was great for 12-year-olds, but not my 16-year-olds in this supposedly “rigor”-driven school — so I tossed it and replaced it with the China chapters from an introductory Asian History college textbook (Rhoades Murphey’s excellent A History of Asia).

Weaknesses: Murphey’s text led to an embarrassment of riches: there was simply too much information in it for a brief survey course. I was also concerned that its readability level was too challenging for some students, but I did a Poll-Daddy poll and found 33 of 36 responded from “It’s a bit challenging, but I can handle it” (my definition of the Zone of Proximal Development for reading) to “It’s just right for my reading level” to “It’s easy.” Still, for the three who couldn’t handle it, alternate texts or resources were necessary, and I didn’t have them.

Another weakness was in the photocopied packet I made of the Murphey readings. I didn’t include the Index in the copies, so it was surely difficult for students to be able to locate information from the text for review purposes.

A final weakness: It had been four years since I’d used the text, which means I’d forgotten most of it, and spent the semester “two days ahead of the students” in terms of content mastery. (Students seem to think teachers remember everything they’ve ever known, which is interesting, since a brief reflection on their own forgetting of content from courses from prior years should demolish that idea. They seem to think the adult brain is of an entirely different model, some new design inserted in the skull upon college graduation or something. So here’s a dirty teacher secret, kids: Our brains are at least as limited as yours.)

Future Improvements: I’ve ordered The Cambridge Illustrated History of China to be the textbook next year. An Amazon “Reader Reviews” and “Look Inside” perusal satisfied me that this is a reasonably solid high school China history text. (We’re looking at ABC-CLIO database as a possible digital replacement for paper textbooks altogether for next year, when we go 1:1. Anybody know how feasible this is?)

2. Replaced Blackboard with Ning

Strengths: I haven’t written about it yet because I’m waiting for the video to be released, but I gave a keynote speech at the Learning Technologies Conference in Australia last month, and during it I declared a “pox on Blackboard.” I meant it. It made my first month trying to get to know my students’ backgrounds, preferences, and literacy skills utter hell. First I assigned an “About Me” forum that most students put a lot of effort into, apparently….. “Apparently” because I never saw it. Some glitch in Blackboard didn’t save the things, so I never got to read them. That damned me to fogginess about the general skills of my class for the first couple of weeks. Later attempts to use the forums, once the glitches were ironed out, were still clunky due to Blackboard’s horrible user interface (in all fairness, my school is using an old version, and I think later ones have copied enough from Moodle to be more intuitive). Example: answering a forum in Blackboard confused most of my students because of the language of the User Interface. Instead of hitting “reply” after my prompt — no “reply” link existed — they had to somehow just know that to simply reply they had to click on “Start New Thread.” Talk about unintuitive.

Then there was Blackboard’s use of Frames, so cutting-edge in 1995, and its general “why click once when you can click ten times for the same task” workflow. The tool was as schooly as its name. It took way more of my time than necessary on Moodle to deliver a look, feel, and functionality less satisfactory than Moodle’s. A month into the course I’d had it. I left Blackboard for Ning. (I wasn’t about to install and manage my own Moodle. Been there, suffered that. Anybody have solutions along these lines I don’t know about?)

The strengths of Ning: It’s way more straightforward. The Main Page is a one-stop overview and link-list for all necessary tasks and documents for the week. Videos, photo slideshows, forums, blogs, RSS feeds of China News from Google News and from my Diigo China bookmarks in widgets on the sidebars for any advanced student wanting to read more. Hell, even student birthdays announced on the sidebar (it never hurts so sing Happy Birthday in class). So good riddance, Blackboard.

I kept things pretty minimal, as far as assignments went. Rotating groups of four or five students had to blog each week on the prior week’s content — open, whatever idea struck their fancy — and the others had to reply to two that appealed to them (authentic audience response awards students with the best ideas, hopefully stirs those whose posts elicited cricket chirps to reflect on how to do better next time). It was hard for me to participate in the blogs and forums as much as I’d have liked because of the afore-mentioned “two days ahead of the students” reading the textbook.

Weaknesses: Organization. I’m not going to beat myself up for this one, because I had to design the airplane while I was mid-flight in the semester. But I need to set all forums so that replies are threaded under the comments replied to, which isn’t the default, for one thing. Also, having 36 students on a single forum got unwieldy. I didn’t want to use groups because I wanted richer conversations between the two class sections, but this made navigation of forums difficult. I also need to figure out how to instruct students to subscribe to email notifications when somebody replies to their comment or post. I’m not sure this finely-tuned of an option is even available. If not, that means students are getting 40-odd notifications every time somebody replies to the forum they replied to — which means they understandably delete them all, as I do, without looking at them. Clunky. (Help?)

Future Improvements: Frankly, I’m still puzzling over this one. I‘d love to have students use Diigo to comment on other students Ning blogs and forum readings, but since the site is locked and the content is dynamic, I’m not sure Diigo highlights would be visible to other students visiting the pages. Anybody know? [Update: Well that was easy. Diigo told me on Twitter, while I was writing this, that the highlights will indeed show. They also set me up with an Education Account within 20 minutes of my applying for it, which will make class registration much easier. So cool.)

3. Content Organization: From "From the Beginning" to "In Medias Res" (or, "Teaching History Backwards")

Strengths: Covering the 4,000 years of Chinese history from the semi-legendary Xia Dynasty of 2,000 BCE to the present in a semester course was no easy task -- especially since China, unlike Europe, doesn't have any gaping 1,000-year Dark Age through which to conveniently fast-forward, but instead boasts an unbroken string of literate centuries across four millennia. Survey though it was, the students did receive an education in the broad (and with Murphey's text, often impressively deep) flow of Chinese history from the Xia, Shang, Zhou, Qin, Han, Sui, Tang, Song, Yuan, Ming, and Qing dynasties, and on into the 20th century's Nationalist and Communist regimes -- right up to the present day. (And though I know they couldn't know how skinny their "education" in Chinese history would have been had I just used the old textbook, and thus didn't have the perspective to appreciate just how superior their introduction to that history was in terms of depth and scope, I'm still pouting over the lack of a single expression of appreciation for the bang they got for their semester's buck. I know, I know: Cry me a river. Then send me to a shrink for expecting gratitude from teenagers.)

Weaknesses: The pacing was too fast. Again, I'm not beating myself up on this one because the textbook was new and I'd never used it as the primary text for teaching Chinese history before.

But more importantly, despite the oomph of knowing the highlights of all of China's major dynasties, at a certain point it starts feeling like a stuck record. Most of China's classical dynasties follow very similar "Dynastic Cycle" patterns in which a new dynasty begins, implements some impressive reforms in its first century or so, and over the next century or two becomes complacent and corrupt, and finally loses "the Mandate of Heaven" in the eyes of its subjects, and falls to whichever rebel or neighbor state emerges triumphant in Ye Olde and Verye Predictable Ende-of-Cycle Civille Warre or Forynne Invasionne. It brings to mind the title of an old Bowie song: "Always Crashing in the Same Car."

Most importantly, that almost-never-ending 3,000 years of dynastic cycles becomes, without a purpose for knowing it, an exercise in what Jared Diamond calls "history as one damn fact after another." Diamond insists on what most history buffs would assent to: that there are patterns in history that point towards essential understandings of who and what we are -- and those understandings, of course, separate the naive and ignorant from the educated. More importantly, they separate the citizen who you pray, for the sake of democracy, will not vote, from the one you pray will always vote.

Future Improvements: The course fell into the One Damn Fact Trap because I covered it chronologically: "In the beginning....." Tonight I think I arrived at a better approach.

I'm going to start the next course with the end of the dynastic era in 1911, when the Nationalists threw out the Qing -- more accurately, when the Qing just collapsed due to its own decrepitude -- and went through a painful and practically literal "crash course" in modern governance: nationalism, socialism, dictatorship, fascism, and democracy all in a stew from 1911 until 1949, and then totalitarianism and various shades of communism from 1949 to the present.

But before doing any of that, I'm going to assign the final exam essay questions in the first week of class, and have the students Diigo the hell out of our readings and forums on Ning for the rest of the course in order to arrive at their "answers." Here are the questions:

Essay Questions:

1.  Western Liberal Democracies in Europe and (especially) the USA typically criticize the PRC for its lack of human rights – freedom of speech, religion, and assembly – as well as for its one-party dictatorship. Based on your knowledge of Chinese history in the “long view,” how valid do you think these criticisms are? Give as many specific examples from Chinese history as you can to support your arguments.

2.  Mao Zedong waged the Cultural Revolution as a last-ditch attempt to prevent party Moderates (Zhou Enlai, Deng Xiaoping, and others) from implementing capitalist reforms to China’s economic system; Mao believed instead that a planned economy relying on the social spirit of the people was the path to prosperity and justice for all.  Based on your understanding of the effects of the Moderates’ reforms from the rise of Deng Xiaoping around 1980 to the present day, to what degree do you think Mao’s resistance was justified? Use as many specific details from the successes and failures of the planned economy during the ‘50s and early ‘60s (the First Five Year Plan, the Great Leap Forward), and from the successes and failures of the Four Modernizations to the present, to support your argument.

Why Diigo highlights and sticky-notes (online, on-site, on specific segments of text annotations) instead of simple forum and blog responses? A discussion on a Diigo forum last year that Cliff Mims started -- see my highlights on it here -- sold me. Diigo's Maggie Tsai said it most succintly:

Fundamentally there is a difference between Diigo's annotation and traditional blog commenting. Diigo in-situ highlight and sticky note allows fine-grained discussion to specific part of a webpage - which opens up the possibility for more meaningful exchanges...

So in a nutshell, as students read, they'll be highlighting and bookmarking the evidence to answer our semester-long "essential questions" that traditionally I would have sprung on them as "surprise" cram-questions at the end of the course. This will very much raise the "rigor" bar, and provide a similar routine for individual research projects. But uh-oh: what about pdf files? How can students highlight, bookmark, annotate those? Any work-arounds, dear teacher-geeks? (Much of our content is in pdf format.) [Update: Re: highlighting and annotating pdf files: http://a.nnotate.com does with pdf’s what Diigo does for websites. A good find. (They tweeted after I called for help on Twitter.)]

The Beauty of a Real Project: Interpreting Modern “Communist” China, from an Historically-Informed Perspective, to China’s Historically Uninformed Western Critics

Wordy, I know, but that says it. China might not have made the finals for George W. Bush’s “Axis of Evil” award, but I’ve no doubt it made the short-list. Add to that the endless refrain, from at least the days of Ronald Reagan, of the evils of “godless Communism” and the blessings, historical and contemporary evidence aside (Iraq anyone? Or Afghanistan? or or or?) of one-size-fits-all “Democracy” and “Capitalism,” and you’ve got all sorts of articles of Western ideological faith to complicate with those lovely things called facts.

And please notice I said “complicate.” That’s the beauty of the idea: easy answers to the above essay questions, if pursued across a semester, with all evidence nicely aggregated on a simply-tagged Diigo page, will surely give way very quickly to the type of answers our future adults should have when considering modern China: and I mean nuanced answers.

Now my last two questions:

1. Assuming students will be able to offer valuable evidence and insight into the questions above — questions I’m convinced are relevant enough to the real world to deserve an audience — what’s the best way to present their findings to the world via the web?

2. How can I keep the project alive after its first iteration? Different questions for each successive class?

A million thanks for any who took the time to read and respond. If you see any beautiful ways to extend or enhance the idea further — Skypecast interviews from my students in Singapore with American students about their stereotypes of China and its government, for example? More? — please pitch those in the mix too.

1. it reminds me of David Warlick’s occasional pitch to “teach history backwards,” though my approach is a little more complicated [↩]

I mentioned in my “back from the dead” post that I’ve been swimming, on alternating days throughout this closing semester, in the history of China and the history of “Western Civilization” (irony quotes due to the fact that it really starts in Mesopotamia, Persia, the Levant, and Egypt, none of which are “Western”), and what a mind-party it’s been for the constant pricking of our so-often over-inflated opinion of Europe. I just want to throw a couple of examples that have been the life of that party — for this teacher, at least. My students haven’t had the good fortune of taking both classes, so they missed these lovely juxtapositions.

1. Myths of Pre-History

The Monotheistic West: The world was made in six days. A man and woman were created in a garden with magical trees and talking snakes. They didn’t have to work until they broke a rule that made all of us die in the end. Then they had to start farming.¹

Non-theistic China: Long before the Shang Dynasty (c. 1600-1150 bce), during which the Chinese invented their writing and Chinese history begins, there were five dimly remembered “Pre-Xia Emperors” (the Xia is a so-far legendary dynasty due to the lack of solid evidence it existed; the same was said for the Shang until the last century, so we may be in for a surprise if an archaeologist gets lucky in the future). Those legendary emperors just ruled, and presumably they had even more dimly-remembered ancestors stretching back into oblivion. What these emperors did to make them remembered, according to legend, was to give the following “gifts” to Chinese civilization: “fire, agriculture, animal domestication, calendrics, writing, and flood control.”²

The party moment? Those five legendary emperors are some seriously impressive, reality-based myths. They commemorate nothing less than the major accomplishments of our species that brought us out of caves, into farming villages, and finally into civilization. Call them the mythological history of the Paleolithic and Neolithic ages. Then ask if Western monotheism’s foundational myth comes even remotely close to that sort of scientific accuracy.³

2. Moral Frameworks

The West: Zoroastrianism and Christianity (and later Islam) both posit a Manichean, dualistic moral framework. The universe is a “cosmic battlefield” between the forces of a “good” god and the forces of an “evil” one. Humanity’s job is to choose sides in this war, and suffer the punishment for choosing wrongly. It’s a black and white world.

China: There’s the Yin, and there’s the Yang. While the Yin is primarily black and the Yang primarily white, they each contain a seed of the other in their cores. They also merge in a harmonious whole. Humanity’s job is to behave in harmony with both of those forces, neither of which is “good” or “evil,” but merely natural. There are no gods outside of this order and no sides to choose. There’s just a Way — a Tao — to follow to try to keep things balanced. There’s a lot of gray in this world. I think they must scratch their heads at the easy moral and metaphysical certainties of many Westerners.

The party moment? One of the most remarkable aspects of life in Asia — for this Westerner, at least — is the absence of holy wars, holy warriors, suicide bombers, abortion doctor assassinations, and so forth. Airports in East Asia are much easier to travel through, with few-to-no soldiers patrolling for terrorists.

3. Political Frameworks

Obama is surely thinking, “At best, I’ve got eight whole years to make my mark and turn this country around.” The Chinese response to the Tiananmen Square protesters, by contrast, was to say, in essence, “Don’t be impatient. The Party has had only eight years to turn this country around.” The Chinese see politics from the perspective of their 3,000-year dynastic history, in which it was not unusual for rulers to hold the Dragon Throne for decades. To them, eight years is just getting started — and that’s what Deng Xiaoping seemed to want the protesters to understand when they were demanding radical (for the Chinese) political reforms after “only” a decade or so of China’s economic reforms.

Maybe the Chinese taxi drivers I chatted with in Shanghai during my six years there were trained to say, after learning that I’m American, “We’re a 4,000 year old country. America is very young.” Training or no, what they say is true, and Westerners don’t get this. Because of that history, in which the average age of a single dynasty is 300 years — longer than the entire age of America, in other words — the Chinese have the Long View. Deng Zhou Enlai gave us an example of that when, asked if he thought the reforms brought on in 1789 by the French Revolution had worked, he answered — 200 years after that event — “It’s too soon to say.”

It’s all just so hen hao….

1. Though this might offend some, it really is the basic plot of Genesis, looked at objectively. [↩]
2. Rhoades Murphey, A History of Asia, p. 45. 1996 edition, I think. [↩]
3. I’m aware of the myth of Pan-Gu, of course — the cosmic giant whose corpse morphed into trees and rivers and mountains and so forth, and from the maggots infesting which evolved human beings. But I don’t think most Chinese, outside of the most back-water peasant old wives, ever believed that. And even if they did, it just shows, among other things, that the Chinese have a sense of humor about the importance of humanity. And we could stretch it and note there is a hint of evolution in that “maggots to man” detail. [↩]

[I thought this post would be a farewell to Seoul. Instead, it wanted to be something I should have written three years ago, when I ended my six years in Shanghai. It won. I'll say bye to Korea later. And isn't writing a wonderful thing.]

*     *     *

It’s probably normal to hit a “regrets” stage when you close out your time in a foreign land. All the things you didn’t do, didn’t appreciate, didn’t explore. I’m certainly there. I leave Seoul for Singapore in a month, the next strange chapter in this stranger’s life.

I’ve made no secret over the last three years about my luke-warm to icy feelings regarding Korea. But really, Korea never had a fair shake with me. I came here after six years in Shanghai, for crying out loud, one of the most friendly and colorful and dynamic and blessedly cheap metropolises in the world. I learned enough Mandarin while there to be able to engage the Shanghainese in surprisingly meaty conversations, with the added entertainment value for my Chinese interlocutors that I carried them out with the vocab and grammar of a four-year-old. Learning babyspeak made it fun to be a stupid foreigner there.

And then there’s the fact that for China, a swarm of foreigners is a new experience. The Chinese borders were closed to the world until very recently, so we foreigners are items of extreme exoticism and curiosity there. And Shanghai and the other big cities have also seen an influx of migrants from the under-developed central and western regions of China – peasants who have never seen a weiguoren, a “white devil.” Bonus points if you’re of African descent: I’ve known such people who’ve told me the Chinese walked up to them and, without a word, touched their skin and hair in wonder.

All of this, in a word, makes living in China as a foreigner a constant form of play.

And then there’s the flip side: China’s 50-year isolation after the Communist Revolution means that it’s blessedly non-Westernized. Away from the tourist and shopping districts in the cities’ shiny new centers, in the traditional city neighborhoods, the city outskirts, the small towns and villages, and the countryside, there are no signs of Western civilization consumerism. No Starbucks or Burger Kings or damnable WalMarts or Gaps. Instead, there are mom-and-pop markets, farmers’ markets, noodle shops, karaoke bars, fabric markets full of tailors, foot-rub and massage parlors. There are as many bicycles as cars in this purer, disappearing China – and these bicycles, often ancient, battered, rickety and wobbly, are a breed far removed from the status-conscious Treks and whatnots that would cost many Chinese a full year’s salary. Grandmas and grandpas ride these old bikes as their primary form of transportation, their “cars.” Young couples ride them tandem, the beau pedaling and his girl sitting primly sidesaddle on the rear rack, on sunny days topped by a lovely umbrella to shield her fair skin from the sun. They ride slowly, often well-dressed, and you can hear them conversing as they go. They often stare or doubletake at you as they glide by. “Weiguoren….hallo!” Toothy smiles. Play.

Grandmas squat on the sidewalk with their squatting grandchildren, steadying them so they can pee on the sidewalk without mishap. It’s normal – and really, foreigner, relax. How dirty can baby-pee be? Mothers carry their babies in jumpers designed to expose their bottoms, a daily parade of babies’ butts. Barber shops full of migrant peasant girls staring out the windows, almost never working, instead watching TV or chatting and eating together, or napping. They’ll take you upstairs and give you an hour’s massage for ten bucks. Sometimes “massage” is more broadly defined than it is in the West, without seeming seedy at all. The moral world is different here too,  much more accepting and far less ashamed of Nature. If massages are to relax all of the body, the thinking seems to go, then it only makes sense that the whole body be massaged.

And the wonder of the public parks in China: already at six a.m. they’re alive. Grandmas in military formation under a willow, led by a grandma with a ghetto-blaster playing traditional Chinese folk songs. They dance with swords, red fans, red scarves that fly in synchronous arcs as the old gals twirl. Grandpas carry their pet birds or crickets in bamboo cages, hang them on low tree branches, and sit under them with other grandpas on portable stools. Rainbow bridges arc over their upside-down reflections in the canals. The willows rustle, the birds sing. Peasants beat the sun to lay their daily harvest on the sidewalk, barter with the locals buying their daily vegetables. They weigh them on notched bamboo sticks suspended by a string, with counterweighing stones on one end. The big smiles, the missing teeth, the bowed backs from decades in the fields. The thatched hats.

The neighborhood park is also a free gym. More grandmas and grandpas, fathers and mothers, teens and children swarm the simple machines for their daily workout. They wear leather dress shoes with cheap gym suits or pajamas – pajamas, you’d been told, are a status symbol, since owning a pair means you have money to spare. They wear dress shirts and pants, they wear anything and everything as they do their sit-ups and back-stretches and presses. You see your neighbor – the one who had the chicken tethered to his front patio for several days until yesterday, when you happened by as he was wringing its neck in preparation for the night’s dinner – doing pull-ups. The sun is still not yet up.

After the sun goes down, these people fill the park for different activities. Young couples sit on its hillocks in the dark, next to the reflective pond and mechanical waterfall, away from their crowded apartments, to feast on their privacy together. Young and old alike fill the park’s circular center plaza, where yet another grandma with a boom-box fills the twilit sky with ballroom dance music. Old and young waltz, foxtrot, tango; they do it man with woman, man with man, woman with woman, young with old. They do it with four-year-olds. They see the weiguoren and pull him out to shake a leg, laughing at his baby-talk with those smiles, those missing teeth, those other perfections.

Looking at all of these people – the ancient ones most of all – it dawns on you that you, of all the foreigners teaching at your school and living in this neighborhood at the edge of Shanghai’s sprawl, may be the luckiest. Unlike you, they’ve been teaching algebra, or physics, or literature or phys. ed., while you, blessedly, have been teaching the history of China – the history of these very people dancing around you, dancing with you, at the park. Looking into the old folks’ bright and wizened eyes, at the lacework lining their faces, you’re struck by the fact that these very same people so happy around you now lived, decades ago, through the hardships of the Civil War, the Japanese Invasion, the Great Leap Forward, the Great Famine, the Cultural Revolution. How many of them have seen starvation, war, re-education, labor camps? How many loved ones have they lost – or been betrayed by? And yet here they are now, leading you in a dance whose steps finally, after a century-long nightmare, are light and joyous. Christ, the presence of old Chuang-tse laughing down the Tao,  and of the imperturbable old Buddha mindful that this too shall pass – both are palpable in them all.

All of this, in a word, makes living in China as a foreigner a constant encounter with a truly different world. These people, with their cramped, dingy apartments and their dates on their battered old bicycles, with their bad teeth and their conspicuous pajamas, with their $100 a month incomes – they are poor, looked at with one set of eyes. But looked at through different eyes, that see wealth in terms unrelated to income, they’re among the richest people I’ve ever known.

If I ever have the chance to live there again, I’ll probably take it. No country – America included, America especially – has ever suited me like China has. If that luck doesn’t come my way, I count myself among the blessed for the experience. I know that’s sentimental, but it’s no less true for that.

The dance.

A simple grace.

A natural thing.

Morning Tai Chi at the Bund.

A storied face.

Primary transportation.

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