Kaixin 'Jaing gu shi'' 讲故事

Corruption v 'li shang wang lai' 礼尚往来

Zhou Xiaosui — Tue, 06 Jul 2010 06:24:55 +0000

‘li shang wang lai' can be translated as reciprocity. Like most translations, it has a far deeper meaning. It is a ‘cheng yu’, Chinese proverbial idiom, a fixed saying that is resonant with meaning. ‘li’ is gift, ‘shang’ means to show respect, ‘wang’ is go, ‘lai’ is come (very basically translated). It is in effect reciprocity based on respect for receiving or giving a gift. When you give a gift, you expect something in return. When you receive a gift, you expect to give something in return. It is deeply in the Chinese mind. You would look down on the other person if you gave a gift but received nothing in return. The person receiving the gift would look down on themselves if they did not give something back in return.

That is all complicated by status and rank. You can clearly see where you stand by the value of a gift given or received.

Much of what the ‘west’ labels as corruption in China is ‘li shang wang lai’. It is a vast grey area between the white of never receiving or giving gifts and favours, and the black of taking huge gifts for specific favours. In China, the black is frowned upon and in the wrong circumstances you will lose your life if you are caught straying there.

There has been much ink spilt urging China to rid itself of this troublesome priest, what the ‘west’ labels as corruption. Yet, like most things in China, it requires a deeper understanding of Chinese history and culture.

'Corruption' really doesn’t get good press in the OED: ‘adjective 1 willing to act dishonestly in return for money or personal gain. 2 evil or morally depraved. 3 (of a text or computer data) made unreliable by errors or alterations. 4 archaic rotten or putrid.’

What about acting ‘honestly’ in return for money or personal gain?

That is how China was governed for thousands of years. An official’s income came from charging a fee for doing his (there were no ‘hers’ until recently) job. It certainly left room for preferment based on personal connections and the size of the fee, but it was not seen as ‘corrupt’, unless it went too far.

The question is then, how does China address what the ‘west’ labels as ‘corrupt’ ( using the wests’ definition of course) when, essentially, it is not seen as ‘corrupt’ in China? In China, it is just the way things have always been done, in particular business.

‘Ren ji guan xi’ and little red envelopes full of qian oiled the wheels of business both private and State.

I am sure that many of the ‘western’ companies now operating in China use both to further their interests. After all, it is the way business is done and you swim against the tide and risk drowning if you do not 'play the cultural game'. Perhaps it is why large international companies hired people from China or with Chinese heritage to run their company there. They understand how it works and the large international company can stand aloof if it has to. Those companies have profited from using the Chinese way of doing business. Indeed, it is unlikely they could have operated in China without doing things the Chinese way.

It applies particularly to smaller businesses, not supplying vital raw materials for China.

Building up and maintaining ‘ren ji guan xi’ and using 'li shang wang lai' is a game of skill and dexterity. The rewards are great if you play it well. If you cannot play it well, then you are destined for a very average life and income in China. It can however be disastrous if a sudden move from left field leaves you wrong footed. Which is what I suspect happened to Stern Hu and his hapless colleagues.

Confucianism v corruption.

Confucianism does not condone corruption as defined by the ‘west’. It is does extol the virtue of loyalty to a patron over competence. That does not mean it extols incompetence. ‘Ren ji guan xi’ (interpersonal relations) and 'li shang wang lai' were at the heart of Confucianism, the ability to get the job done through using personal relationships. China has been around, and quite well governed, for quite a long time. It has seen civilizations from the ‘west’ come and go. So, something must be working.

‘li shang wang lai’ was and is an accepted part of the culture, which is why it is not seen as corrupt as defined by the ‘west’. Giving a 'gift' or taking a fair ‘share’ or a ‘fee’ oiled business and the wheels of State. Taking too much tended to upset the King or perhaps a powerful patron, which in turn tended to lead to unfortunate consequences.

China is now trying to address what the ‘west’ defines as corruption. In particular, where ‘west’ meets ‘east’. Yet it is a difficult process because most people in China, while understanding the ‘western’ definition of corruption, do not, in their hearts, see it as applying to them. It is like understanding a joke from another language and culture. You can understand why it is funny, you just don’t find it funny.

In China a lot of leeway is still given to ‘gifts’ in comparison to the ‘west’. Only the very greedy, or the unlucky, or those wrong footed by the ‘ren ji guan xi’ game, are caught and punished. I would suggest that that has always been the case.

This is perhaps another issue where the ‘west’ will have to come to terms with doing things the Chinese way, or at least understanding it. For centuries the ‘western’ way of thinking has been imposed through force of arms or economic might. That seems to be changing, and China can now expect the ‘west’ try to understand the Chinese way.

While the ‘west’ clings to using its own definitions to define its relationship with China, lack of understanding will continue. The ‘west’ has had its way for so long it is finding it hard to come to terms with challenging its accepted philosophies and ways of thinking. It cannot now automatically assume the moral high ground. Those philosophies and ways of thinking had their genesis in the ‘west’, so naturally they are seen as ‘norms’ by the ‘west’. However, there must be room for different philosophies with their genesis in different cultures.

Xiaosui is quite adamant that the Chinese people hate corruption. The Central Government is moving to get rid of corruption. Then again, that has generally been the case when China has been well governed. How well this is achieved has yet to be seen. However, it is best to keep in mind the difference between ‘corruption’ and ‘li shang wang lai’.

CCTV & China Daily – Linked closely to the issue of corruption is legal reform in China. This was highlighted recently by the Stern Hu case. This was covered in depth by the following:

The Age

Billionaire who bribed Rio exec unlikely to be charged JOHN GARNAUT, SHANGHAI

THE well-connected billionaire who testified to giving $US9 million in bribes to a Rio Tinto executive is unlikely to be prosecuted, according to a Chinese news report.

The National Business Daily, which is partly owned by the Shanghai municipal government, reported yesterday that small private steel mills that paid bribes to Australian Stern Hu and three other Rio Tinto employees would be processed through the Chinese justice system, citing an inside source.

But the billionaire steel magnate who paid by far the biggest bribe would escape.

Kaixin – The legal system in China has come a long way since Mao’s time, yet it still has a long way to go. For expert analysis of this, see the Wall Street Journal’s China RealTime Report:

Stanley Lubman, a long-time specialist on Chinese law, looks at limitations on judicial reform in China. Mr. Lubman teaches at the University of California, Berkeley, School of Law and is the author of “Bird in a Cage: Legal Reform in China After Mao,” (Stanford University Press, 1999).

Stanley Lubman: Uncertainty in China’s Legal Development, Part I: Intimidation of Activists and Lawyers

Stanley Lubman: Uncertainty in China’s Legal Development, Part 2: Reforming the Courts

Stanley Lubman: Rio Tinto Trial Shines Harsh Spotlight on Chinese Criminal Justice

While the facts of the alleged conduct of four employees of the British-Australian company Rio Tinto Ltd. who were on trial this week for taking bribes and infringing trade secrets are obscure, the trial starkly exhibits some key characteristics of Chinese criminal justice. It demonstrates the usual limits on the ability of defense lawyers to fully represent their clients, a disturbing lack of transparency, and the impact of political influences on the proceedings and the outcome. Criminal justice has moved only partially and irregularly toward a level of legality that it lacked under Mao, and is an object of concern to Chinese law reformers as well as to foreign observers. This particular case also raises serious concerns about China’s interpretation of its international obligations given its disregard for the Sino-Australian consular agreement.

Rio four verdict based on shaky legal grounds
ANN KENT

Dr Ann Kent is a Visiting Fellow in the ANU College of Law. She is the author of numerous books and articles on China and international law and China and the rule of law, including Beyond Compliance: China, International Organizations and Global Security (Stanford University Press, 2007).

The sentences meted out to the ''Rio four'' in Shanghai’s Intermediate Court this week were, by any criterion, extremely harsh. In Australian citizen Stern Hu's case, he was sentenced for bribery and stealing commercial secrets to 10 years' prison and substantial fines as well as the acquisition of his assets. Of the four, he received the second longest sentence.

Moreover, this verdict, announced to a waiting world, is based on extremely shaky legal foundations.

Kaixin – The thing that concerns me is the all the commentary is based on supposition. No-one knows for sure why Stern Hu pleaded guilty. No-one knows for sure whether the trial was indeed fair. Also, should the trial of Stern Hu be judged fair by Chinese standards or some other countries standards?

What is has done is shine the spot light on the Chinese legal system. A system that is indeed subject to political and other influence. China must expect criticism when such matters are common knowledge.

Reform of the legal system was discussed at the National People Congress. It was noted that progress would be slow.

FOR A DAY TO DAY SUMMARY OF THE INTERNATIONAL NEWS ON CHINA SEE 'CHINA NEWS & CURRENT AFFAIRS'

Raise the Red Lantern

Zhou Xiaosui — Mon, 17 May 2010 11:39:02 +0000

Raise the Red Lantern has become something of a classic film in China since it was made in 1991, an adaptation of a book by Su Tong called Wives and Concubines. The film’s director, Zhang Yimou, went on to direct many others known to Western audiences, including Hero and The House of Flying Daggers. He also masterminded the opening and closing ceremonies of the Beijing Olympics last year.

Wikipedia

The film is set in 1920s China during the warlord era, years before the Chinese Civil War. Nineteen-year-old Songlian (頌蓮, played by Gong Li), whose father has recently died and left the family bankrupt, marries into the wealthy Chen family, becoming the fourth wife or rather the third concubine — or, as she is referred to, the Fourth Mistress — of the household. Arriving at the palatial abode, she is at first treated like royalty, receiving sensuous foot massages and brightly-lit red lanterns, as well as a visit from her husband, Master Chen (Ma Jingwu), the master of the house.

Songlian soon discovers, however, that not all the concubines in the household receive the same luxurious treatment. In fact, the master decides on a daily basis the concubine he will spend the night with; whomever he chooses gets her lanterns lit, receives the foot massage, gets her choice of menu items at mealtime, and gets the most attention and respect from the servants. Pitted in constant competition against each other, the three concubines are continually vying for their husband's attention and affections.

The First Mistress, Yuru (Jin Shuyuan), appears to be nearly as old as the master himself. Having borne a son decades earlier, she seems resigned to live out her life as forgotten, always passed over in favor of the younger concubines. The Second Mistress, Zhuoyun (Cao Cuifen), befriends Songlian, complimenting her youth and beauty, and giving her expensive silk as a gift; she also warns her about the Third Mistress, Meishan (He Caifei), a former opera singer who is spoiled and who becomes unable to cope with no longer being the youngest and most favored of the master's playthings. As time passes, though, Songlian learns that it is really Zhuoyun, the Second Mistress, who is not to be trusted; she is subsequently described as having the face of the Buddha, yet possessing the heart of a scorpion.

Songlian feigns pregnancy, attempting to garner the majority of the master's time and, at the same time, attempting to become actually pregnant. Zhuoyun, however, is in league with Songlian's personal maid, Yan'er (燕兒, played by Kong Lin) who finds and reveals a pair of bloodied undergarments, suggesting that Songlian had recently had her period, and discovers the pregnancy is a fraud.

Zhuoyun summons the family physician, feigning concern for Songlian's "pregnancy." Doctor Gao (Cui Zhigang), who is secretly having an illicit affair with Third Mistress Meishan, examines Songlian and determines the pregnancy to be a sham. Infuriated, the master orders Songlian's lanterns covered with thick black canvas bags indefinitely. Blaming the sequence of events on Yan'er, Songlian reveals to the house that Yan'er's room is filled with lit red lanterns, showing that Yan'er dreams of becoming a Mistress instead of a lowly servant; it is suggested earlier that Yan'er is in love with the Master and has even slept with him in the Fourth Mistress' bed.

Yan'er is punished by having the lanterns burned while she kneels in the snow, watching as they smolder. In an act of defiance, Yan'er refuses to humble herself or apologize and thus remains kneeling in the snow throughout the night until she collapses. Yan'er falls sick and ultimately dies after being taken to the hospital. One of the servants tells Songlian that her former maid died with her mistress's name on her lips. Songlian, who had briefly attended university before the passing of her father and being forced into marriage, comes to the conclusion that she is happier in solitude; she eventually sees the competition between the concubines as a useless endeavor, as each woman is merely a "robe" that the master may wear and discard at his discretion.

As Songlian retreats further into her solitude, she begins speaking of suicide; she reasons that dying is a better fate than being a concubine in the Chen household. On her twentieth birthday, severely intoxicated and despondent over her bitter fate, Songlian inadvertently blurts out the details of the love affair between Meishan and Doctor Gao. Zhuoyun overhears the information and catches the adulterous couple together. Following the old customs and traditions, Meishan is dragged to a lone room on the roof of the estate and hanged to death by the master's servants.

Songlian, already in agony due to the fruitlessness of her life, witnesses the entire episode and is emotionally traumatized. The following summer, after the master's marriage to yet another concubine, Songlian is shown wandering the compound in her old schoolgirl clothes, having gone completely insane.

Raise the red lantern trailer

Raise the Red Lantern -Third mistress singing

Flute Solo - Raise The Red Lantern

唐诗三百首 Tang Shi San Bai Shou

Zhou Xiaosui — Tue, 04 May 2010 06:18:48 +0000

300 Tang Dynasty Poems

An anthology of 320 poems. Discover Chinese poetry in its golden age and some of the greatest Chinese poets.

Wikipedia

The Three Hundred Tang Poems (Chinese: 唐詩三百首; pinyin: Tángshī sānbái shǒu) is an anthology of poems from the Chinese Tang Dynasty (618 - 907) compiled around 1763 by Sun Zhu (孫誅), the Qing scholar also known as Hengtang Tuishi (衡塘退士 "Retired Master of Hengtang"). Dissatisfied with the anthology Poems by a Thousand Masters (Qianjiashi 千家詩) compiled by Liu Kezhuang in the late Southern Song, Sun selected the poems based on their popularity and educational value. The collection has been popular ever since and can be found in many Chinese households. For centuries, elementary students memorized the poems and used them to learn to read and write. It contains poems by Du Fu, Li Bai, Wang Wei, Li Shangyin, Meng Haoran, Han Yu, Du Mu, Bai Juyi, Liu Changqing, Cen Shen, Wang Changling, Wei Yingwu, and more.

ChinesePod

Chinese Poems spoken and explained in detail

If you're curious about Chinese literature but don't know where to start, Poems with Pete is the show for you! Join ChinesePod's Pete as he explores classical Chinese poetry, putting poems in their historical and artistic context, and breaking them down bit-by-bit. Tune in, and discover the mystery and joy of classical poetry. Please Note: Poems with Pete is a complete set; new shows are no longer being published.

A Selection of Tang Poems Translated

Tang Poem 300: #224
鹿柴
王維

空 (Empty)山(Mountain)不(Not)見(See)人(People)，
但(Only)聞(Hear)人(People)語(Talking)響(Sound)。
返(Reflect)景(Sunlight)入(Enter)深(Deep)林(Forest)，
復(Again)照(Shine)青(Green)苔(Moss)上(On)。

DEER-PARK HERMITAGE
Wang Wei

In the Empty Mountain I do Not See People,
Only Hear People’s Talking Sound.
The Reflected Sunlight Enters the Deep Forest,
Again Shines On the Green Moss.

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Tang Poem 300: #225

王維
竹里館

獨 (Alone)坐 (Sit) 幽 (Quite/Deep and Remote)篁 (Bamboo)裡(Inside)，
彈(Play)琴(Qin)復(And)長(Long)嘯(Roar)。
深(Deep)林(Forest)人(People)不(Not)知(Know)，
明(Bright)月(Moon)來(Comes)相(To/look))照(Shine)。

IN A RETREAT AMONG BAMBOOS
Wang Wei

Alone Sitting In the Remote Bamboos,
I Play Qin And I give Long Roars.
and In the Deep Forest People do Not Know,
Only the Bright Moon Comes To Shine.

Note:
Qin, a seven-stringed instrument
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Tang Poem 300: #226
王維
送別

山(Mountain)中(Inside/Middle)相(To)送(Send)罷(Finish)，
日(Sun)暮(Sunset)掩(Close)柴(Brushwood)扉(Fence Door)。
春(Spring)草(Grass)明(Next)年(Year)綠(Green)，
王(Wang/King)孫(Grandson)歸(Return)不(Not)歸(Return)。

A PARTING
Wang Wei

In the Mountain I Accompanied you for Farewell,
After Eventide I Closed the Brushwood Door.
Spring Grass Next Year will grow Green.
Wang’s Grandson Return or Not?
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Tang Poem 300: #227

王維
相思

紅(Red)豆(Bean)生(Born/Grow)南(South)國(Country)，
春(Spring)來(Come)發(Produce)幾(How Many)枝(Branch)。
願(Wish)君(You)多(Much)采(Pluck)擷(Pick)，
此(This)物(Item/Thing)最(Most)相(To)思(Think)。

相思: (combination of these two character means Lovesickness)

ONE-HEARTED
Wang Wei

Red Beans Grow in the South Country,
Spring Comes and How Many Twigs are Produced.
I Wish You to Pluck and Pick Much More,
because This Thing is the Best for Lovesickness.
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Tang Poem 300: #228

王維
雜詩

君(You)自(From/Self)故(Old/Origin)鄉(Village)來(Come/Arrive)，
應(Should/Suppose)知(Know)故(Old)鄉(Village)事(Matter/News)。
來(Come)日(Day)綺(Silken/Fine)窗(Window)前(Front)，
寒(Cold)梅(Plum)著(Develop)花(Flower)未(Yet).

故鄉: Hometown
寒梅: a plum that blossom in late winter.

LINES
Wang Wei

You Come From our Home Village,
And Should Know the Home Village News.
The Coming Day, when you’re by the Silken Window Front,
See if the Cold Plum Opened its Bloom Yet?
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Tang Poem 300: #229
裴迪
送崔九

歸(Return)山(Mountain)深(Deep)淺(Shallow)去(Go)，
須(Must)盡(finish/Cover)丘(Hill)壑(Ravine/Gully)美(Beauty)。
莫(Don’t)學(Learn from/Study)武(Wu)陵(Ling)人(People/person)，
暫(Temporarily)遊(Travel and play)桃(Peach)源(Garden)裡(Inside)。

武陵: a place

A FAREWELL TO CUI
Pei Di
If you want to Return to the Deep and Shallow Mountains,
Then you Must See all the Beauty of Hills and Ravines.
Don’t learn from the man of Wuling,
Who temporarily traveled and played in the Peach Garden.

Note:
Peach Garden and Man of Wuling: The tale was written by a famous poet of Jin Dynasty, the Author’s name was Tao Chien or Tao Yuan Ming (365-427).
A fisherman of Wuling went out for fishing one day, and he was lost into an isolated and peaceful place during his fishing, and the place was covered by blossomy peach trees, so he went through the peach tree forest, saw a mountain, and by its foot, there was a small cave, and some light shone from inside, so he entered the cave and followed the light, and after some walk, the cave getting wider and wider, and eventually he came out and saw all fine fields, beautiful pools, strong bamboos and mulberry trees… and at there he met a village of people who lived there unconnected to the world, they were happy and lovely, and welcoming to the fisherman, greeted him with their feast, during their conversation the fisherman learned that their ancestors were hiding from war period of Qin Dynasty, which was the period of The First Emperor, and they had lived their for about 600 years, and they avoided Han Dynasty, Three Kingdoms, Jing Dynasty… and all the state conflicts and tearing wars. After, the fisherman bid farewell to return to the outside world, they asked him to not to tell anyone else about the place. When he came out of the cave, he remembered each mark of the turns of the road and river, and after he reached the township, he immediately reported to the governor, so the governor ordered officials to go with the fisherman to seek the place, but after many attempts, the fisherman and the officials could not find the place. So they gave up the search.

This poem:
The poet used this tale to encourage his friend to stay out of the political career for life after her heard that he friend was quitting his governing position. Most of Tang and Song Dynasty poets use metaphor of their love of mountain and river to express their dislikes and tiredness of involvement of politics, which was never clean as the river nor as high as the mountain, so their will and pursuit should follow the nature, not social and business matter.
________________________________________

Tang Poem 300: #230

終南望餘雪
祖詠

終(Zhong/End)南(Nan/South)陰(Shade/Lunar)嶺(Peak)秀(fine/beautiful)，
積(Store up/Accumulate)雪(Snow)浮(float)雲(Cloud)端(end/top)。
林(Forest)表(show/reveal)明(Bright)霽(sky blue/clearing)色(Color)，
城(City)中(Inside)增(increase)暮(Sunset)寒(Cold)。
陰嶺: Combination of character means North of a Hill
林表 Combination of character means tips of tree

ON SEEING THE SNOW-PEAK OF ZHONGNAN
Zu Young

the North of Zhong Nan Peak is beautiful,
its Piled Snow Top to the Floating Clouds.
The Tip of the Forest Shines Sky Blue Color,
And the City gets colder as the Sun declines.
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Tang Poem 300: #231

宿建德江
孟浩然

移(Move)舟(Boat)泊(Berth/Moor)煙(Smoke/Mist)渚(Islet/Waterside)，
日(Sun)暮(Sunset)客(Guest/Traveler)愁(Sorrow)新(New)。
野(Wild/Wilderness)曠(Vast/Spacious)天(Sky)低(Low)樹(Tree)，
江(River)清(Clear)月(Moon)近(Close/Near)人(People/Person)。

A NIGHT-MOORING ON THE JIANDE RIVER
Meng Haoran

Rolling my Boat to Berth by the Misty Islet,
Then the Setting Sun gives the Traveler New Sorrows.
The Vast Wilderness and Sky cover the low trees,
Only the clear river brings the moon closer to me.
_________________________________________________

Tang Poem 300: #232

春曉
孟浩然

春(Spring)眠(Sleep)不(Not)覺(Feel)曉(Sunrise/Dawn)，
處(place)處(Place)聞(Hear)啼(Bird Sing)鳥(Bird)。
夜(Night)來(Come)風(Wind)雨(Rain)聲(Sound)，
花(Flower)落(Fall)知(Know)多(Much/Many)少(Few/Little)。

多少: Combination of character means How Many

A SPRING MORNING
Meng Haoran
In Spring Sleep I did Not Feel the Sunrise,
But I Heard the Birds Singing Everywhere.
Last Night came the sound of wind and rains,
And after it, How Many Flowers are Fallen?
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Tang Poem 300: #233

夜思
李白

床(Bed)前(Front)明(Bright)月(Moon)光(Light)，
疑(Doubt)是(Is/Are)地(Earth/Ground)上(Above/Up)霜(Frost)。
舉(Raise/Lift)頭(Head)望(Look)明(Bright)月(Moon)，
低(Lower/Bow)頭(Head)思(Think)故(Old)鄉(Village)。

故鄉: Combination of character means Hometown or Home.

IN THE QUIET NIGHT
Li Bai

Bright MoonLight spread In Front my Bed,
I doubted it was the Frost Above the Ground.
Raised my Head to look at the Bright Moon,
And Bowed my head to think of my Home.
_________________________________________________

Tang Poem 300: #234

怨情
李白

美(Beautiful)人(People)捲(Roll Up)珠(Pearl)簾(Blind/Curtain)，
深(Deep)坐(Sit)蹙(Frown)蛾(Moth)眉(eye brow)。
但(Only/But)見(See)淚(Tear)痕(Mark)濕(Wet)，
不(Not)知(Know)心(Heart)恨(Hate/Regret)誰(Whom/Who)。

美人: Combination of character means beautiful lady

A BITTER LOVE
Li Bai
A Beautiful Lady is Rolling Up the Pearl Blind,
In Deep stillness she Sits with her Frowned Moth-liked Eye Brow.
I can Only See her Tear and Wet Marks.
But I do Not Know to Whom her Heart Regrets and Hates.

Note: In Chinese culture that a girl hates someone who breaks her heart, well everywhere the same.
_____________________________________

Tang Poem 300: #235
八陣圖
杜甫

功(Merit/Achievement)蓋(Cover/Surpass/Build)三(Three)分(Divide)國(Kingdom)，
名(Name)成(Succeed/Form)八(Eight)陣(Formation)圖(Map)。
江(River)流(Flow)石(Rock/Stone)不(Not)轉(Turn)，
遺(lose/Leave Behind)恨(Hate/Regret)失(Lose/Miss/Mistake)吞(Swallow)吳(Wu)。

八陣圖: Combination of character means a unique battle formation that invented by Zhu Ge Liang aka Kong Ming, a minister of Nation Shu in Three Kingdoms Period.
吳: Name of Nation in Three Kingdom Period, as Wei, Shu, Wu.

THE EIGHT-SIDED FORTRESS
Du Fu
His Achievement Built Three Dividing Kingdoms,
His Name Formed the Eight-Formation Map.
The River streams and his Rocks are Not Turned;
only his Regret was Left Behind, that it’s a Miss to Swallow Wu.

Note:
Du Fu praised Zhu Ge Liang thru this poem. But many translated the last verse wrong, that thru historical document everyone knows that Zhu Ge Liang never wanted to attack Kingdom Wu, he always supported the ally of Kingdom Shu and Wu to stand against Kingdom Wei that was ruled by Cao Cao. Because many people misunderstood the character of the last verse (失: has two meanings: Miss or Mistake)
_____________________________________________

Tang Poem 300: #236

登鸛雀樓
王之渙

白(White)日(Sun)依(Lean On/Rely On/By)山(Mountain)盡(End)，
黃(Yellow)河(River)入(Enter)海(Sea/Ocean)流(Flow)。
欲(Desire)窮(Limit/End)千(Thousand)里(Li)目(Eye)，
更(Evenmore)上(Above/Go Up)一(One)層(Floor/Level)樓(Building)。

里: Ancient Chinese mile

AT HERON LODGE
Wang Zhihuan

White Sun behind the Mountain he Sets,
Yellow River into the Ocean she Flows;
If you Desire to See Over a Thousands Li,
Then Go Up One More Floor.
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Tang Poem 300: #237
送靈澈
劉長卿

蒼(Grey)蒼(Dark Green)竹(Bamboo)林(Forest)寺(Temple)，
杳(Gloomy)杳(Deep and Serene)鐘(Bell)聲(Sound)晚(Late/Evening)。
荷(Lotus)笠(Hat)帶(Bring/Also)斜(Decline)陽(Sun)，
青(Green)山(Mountain)獨(Alone)歸(Return)遠(Far Off)。

ON PARTING WITH THE BUDDHIST PILGRIM LING CHE
Liu Changqing
A Temple in the Dark Green Bamboo Forest,
Deep and Gloomy the Bell Sounded Evening.
The Lotus Hat, Also the Declining Sun
to the Green Mountain they returned Far Off.
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Tang Poem 300: #238
彈琴
劉長卿

泠(Clear)泠(Clear)七(Seven)絃(Strings)上(Above)，
靜(Quiet/Still)聽(Hear)松(Pine)風(Wind)寒(Cold)。
古(Acient/Old)調(Melody)雖(Only)自(Self)愛(Love)，
今(Now)人(People)多(Many/Much)不(Not)彈(Play/Pluck)。

ON HEARING A LUTE-PLAYER
Liu Changqing
Clear sound flows Above the Seven Strings,
In Quietness I Hear the Pines in Cold Wind.
This Old Melody Only I love,
And Now Many People do Not Play.
________________________________________

Tang Poem 300: #239
送上人
劉長卿

孤(Alone)雲(Cloud)將(And/fit/Suit)野(Wild)鶴(Crane)，
豈(How)向(Toward/Favor)人(People)間(Space)住(Dwell)。
莫(Don’t)買(Buy)沃(Fertile)洲(Continent)山(Mountain)，
時(Time/Hour/Season)人(People)已(Already)知(Know)處(Place)。

沃洲: A famous place, Wu Zhou, for spiritual hide out or retreat.

FAREWELL TO A BUDDHIST MONK
Liu Changqing

Alone Cloud And a Wild Crane,
How could they Favor to Dwell at People’s Space?
Don’t Buy a place on Wu Zhou Mountain,
that at this Time People Already Know.
__________________________________________

Tang Poem 300: #240

秋夜寄邱員外
韋應物

懷(bosom/Mind/Think Of)君(You)屬(Belong To/At)秋(Autumn)夜(Night)，
散(Come Loose)步(Step)詠(Sing Poem)涼(Cool)天(Day)。
空(Empty)山(Mountain)松(Pine)子(Son/Seed)落(Fall)，
幽(Quiet/Serene/Remote)人(People/Person)應(Should)未(Not Yet)眠(Sleep)。

散步: Combination of character means: A Leisure Walk, To Chinese as Meditation of both body and mind, like lover walk, or lonesome walk to think.
松子: Combination of character means: Pinecone

AN AUTUMN NIGHT MESSAGE TO QIU
Wei Yingwu

Think Of You At this Autumn Night
Thru this Leisure Walk I Sing to the Cool Day.
On the Empty Mountain, the Pinecone Fall,
the Remote Person Should Not Sleep Yet.
___________________________________________

Tang Poem 300: #241
聽箏
李端

鳴(Sing)箏(Zheng)金(Gold)粟(Millet)柱(Pole)，
素(White)手(Hand)玉(Jade)房(Room)前(Front)。
欲(Desire)得(To Receive/Have)周(Zhou)郎(Lang/Man)顧(To Look)，
時(Time)時(Time)誤(Mistake)拂(pluck)絃(String)。

箏(Zheng): A Chinese Instrument, with rectangle shaped top, built 7 strings on, and with for short legs or none, that musician sits on the floor crossed-leg or kneeling, and plucking the strings, which either on his lap or in front her on the floor.
玉(Jade)房(Room): Combination of character means: the space for the hand on top of the Zheng Instrument.
周(Zhou)郎(Lang): Combination of character means: A famous general in Three Kingdom period, His Name Zhou Yu, who was a talented musician. He could read any off tones of people playing, and then he must visit the musician to correct him.

ON HEARING HER PLAY THE HARP
Li Duan

A Singing Zheng with the Gold Millet legs,
Her White Hand on The Jade Room Front.
She Desires To Have Zhou Lang To Look,
Time and Time she Mistakenly Plucks the Strings.

Note:
This poem might talk about Zhou Yu’s wife who was in love with her husband.
________________________________________

Tang Poem 300: #242
新嫁娘
王建

三(Three/Third)日(Day/Sun)入(Enter/Into)廚(kitchen)下(Down/Below)，
洗(Wash)手(Hand)作(Make)羹(Juicy/Tasty/Delicious)湯(Soup)。
未(Not Yet)諳(Know)姑(Mother-In-Law)食(Food/Eating)性(Habit/Character)，
先(Before/Earlier/In Advance)遣(Dispatch/Send)小姑(Sister-In-Law)嘗(Taste)。

小(Little)姑(Sister-In-Law): Combination of character means Sister in Law
食性: Combination of character means Appetite

A BRIDE
Wang Jian

On the third day, I got Down Into the Kitchen,
Washed my hands to Make a Delicious Soup.
Yet I Knew Not my Mother-in-law’s Appetite,
So I had my Sister-in-law to Taste In Advance.

Note:
In Tang Dynasty a girl of fifteen years old is fit to marriage, if she passed eighteen and was still not engaged then her parents might be held for court. Jeez, I wish nowadays government could use this policy to solve the near future single problem:-), but the In-Laws were not easy to deal with in Tang period:-)
_______________________________________

Tang Poem 300: #243
玉臺體
權德輿

昨(Yester)夜(Night)裙(Skirt)帶(Belt)解(Untied)，
今(Today)朝(Morning)蟢子(Web Spider)飛(Fly)。
鉛華(Powder Cream)不(Not)可(can/Should)棄(Throw Away/Abandon)，
莫是(Maybe)藁砧(Cutting Board)歸(Returned/Come Back)。

藁砧(Cutting Board): sounds the same as ‘husband’.

THE JADE DRESSING-TABLE
Quan Deyu

Last Night my Skirt Belt was Untied itself,
And This Morning a Web Spider was Flying.
My Powder Cream I Should Not Abandon,
because Maybe my husband Comes Back.

Note:
Superstitious terms of Ancient Chinese believed
If a wife’s skirt belt was untied itself, then her faraway husband would be back soon.
If a woman saw a house spider dropping his web then she gonna get married or reunite.
_______________________________________

Tang Poem 300: #244
江雪
柳宗元

千(Thousand)山(Mountain)鳥(Bird)飛(Fly)絕(disappear/Break)，
萬(Ten Thousand)徑(Path)人(People/Person)蹤(Footprint)滅(Perish/Vanish)。
孤(Lonesome)舟(Boat)簑(Straw Cloak)笠(Straw Hat)翁(Old Man)，
獨(Alone) 釣(Fishing)寒(Cold)江(River)雪(Snow)。

RIVER-SNOW
Liu Zongyuan

Thousand Mountains where Birds Fly to Disappear,
Ten Thousands Path where People’s Footprint are Vanished
Only A Lonesome Boat, A Straw Cloak, Hat, and an Old Man
Alone Fishing in the Cold River Snow.
______________________________________________

Tang Poem 300: #245
行宮
元稹

寥落(Sparse)古(Old/Ancient)行(Walk/Travel)宮(Palace)，
宮(Palace)花(Flower)寂寞(Solitary/lonely/Lonesome)紅(Red)。
白(Grey)頭(Head)宮(Place)女(Woman/Lady)在(Be/Exist/At)，
閒(idle/spare time)坐(sit)說(speak/talk about)玄宗(Xuan Zhong)。

行(Walk/Travel)宮(Palace): combination of character means a Emperor’s travel palace.
玄宗(Xuan Zhong): A Tang Emperor Li Long Ji from 685-762.

THE SUMMER PALACE
Yuan Zhen

In the Sparse Old Travel Palace,
The Palace Flower bloom in Lonesome Red.
The Grey Head Palace Lady is still there,
Sitting with all the Spare Time to talk about Xuan Zhong.
_____________________________________________

Tang Poem 300: #246
問劉十九
白居易

綠(Green)螘(Foam)新(New)醅(Unstrained)酒(Wine)，
紅(Red)泥(Earthen)小(Small)火(Fire)爐(Stove)。
晚(Evening)來(Come)天(Sky)欲(Desire/be just gonna)雪(Snow)，
能(Could)飲(Drink)一(One)杯(Cup)無(Not/No)。

A SUGGESTION TO MY FRIEND LIU
Bai Juyi

I have Newly brewed Green Foam Unstrained Wine,
in the Red Earthen pot, on the Small Fired Stove.
this Evening Comes with the sky is gonna Snow,
Could you please Drink One Cup, or No?

Note:
Many Editor or Agent suggest their writers not to drink to write, they don’t know better. After reading this poem, why should anyone stop to drink and write? In fact, 90% Chinese poets and literature masters live their whole life in drinks and drunkenness. Some were born from a jag of wine, and some were drown in the drinking tank, otherwise could Li Bai invite the bright moon, dance with his shadow, Su Shi chatting with moon? Or Cao Xueqin writing the Dream of Red Mansion? Even Son of man drinks:-) and after gives Holy sermon. And Homer married his gods and humans and poets with wine. And nowadays, many western poets welcome suicide because in their life there is no lively juice that could give them the power of life, death and rebirth, that a magic pill to bring them from realty to dream. And for people, we make friend with enemy in drunkenness, and after we are full, all sins might be forgiven by us… So I beg you to have a cup of salvation that is concentrated from the Agony of God, and by this you shall be saved literally:)
By the way, this poet called himself Old Drunk Guy, seriously.
________________________________________

Tang Poem 300: #247
何滿子
張祜

故(Old/Ancient)國(Kingdom)三(Three)千(Thousand)里(Li)，
深(Deep)宮(Palace)二(Two)十(Ten)年(year)。
一(One)聲(Sound/Tone/Voice)何滿子(He Man Zi)，
雙(Pair)淚(Tear)落(Fall)君(You/Emperor)前(Front)。

何滿子(He Man Zi): A name of sorrow song, also a song for dance.
里(Li): Ancient Chinese Mileage

SHE SINGS AN OLD SONG
Zhang Hu

Her Old Kingdom Three Thousand Li’s away,
And staying in the Deep Palace for Twenty Years.
Her One Tone of He Man Zi,
A Pair her Tears already Fall in Front of Emperor.

Note:
There are two different stories about the name of the song (He Man Zi) thru historical document.
A prisoner of Tang Dynasty sang this sorrowful song in front of the emperor to plead for his life, the tone of the song was so grievous, but in end, the emperor did not pardon him.
A favored concubine of Tang emperor sang this song near the emperor’s deathbed, and after the song, she fell, and the physician tested her pulse, and reported her condition to the emperor that she was still breathing but her guts already broken.
_______________________________________________

Tang Poem 300: # 248

登樂遊原
李商隱

向(Toward)晚(Evening)意(Feel)不(Not)適(Suit/Fit/Comfort)，
驅(Drive)車(Car/Chariot)登(Climb/Go up)古(Old/Ancient)原(Field/Battle ground)。
夕(Evening))陽(Sun)無(No)限(limit)好(good/fine/fair)，
只(only)是(Is/Are)近(Near/Close)黃昏(Dusk)。

THE LEYOU TOMBS
Li Shangyin

Toward Evening I Feel No Comfort,
So I Drive the Car to Climb the Old Field.
the Evening Sun shines Unlimited Beauty,
Only It is Close to the falling Dusk.
__________________________________

Tang Poem 300: # 249
尋隱者不遇
賈島

松(Pine)下(Belo/Under)問(Ask)童(Boy)子(Son)，
言(Say)師(Master)採(Gather/Pluck)藥(Herb)去(Go)。
只(Only)在(In/On/At)此(This)山(Mountain)中(Middle/Inside)，
雲(Cloud)深(Dense)不(Not)知(Know)處(Place)。

A NOTE LEFT FOR AN ABSENT ECLUSE
Jia Dao

Under the Pine Tree I Asked the Boy,
he said the Master went to gather the herb.
Only On and Inside This Mountain,
Clouds were Dense, he Knew Not the Place.
________________________________________

Tang Poem 300: # 250
渡漢江
李頻

嶺(Mountain Ridge)外(Out/Outside)音(Tone/News)書(Letter/Book)絕(Break/Stop)，
經(Pass/Thru)冬(Winter)復(Again)立(Raise/Rise)春(Spring)。
近(Near/Close to))鄉(Village)情(Feeling/Emotion)更(More/Much)怯(Nervous/Timid)，
不(Not)敢(Dare)問(Ask)來(Come)人(people/Person)。

CROSSING THE HAN RIVER
Li Pin

Outside of Mountain Ridge, the News Letter Stopped;
Winter Passed, Again the Spring Arisen.
Closer to my Village, and I Felt Much Nervous,
I Dared Not to Ask the Coming people.

Note:
This poet wrote about himself that he was allowed to go back to his village from his exile. He wrote this poem on his way, usually people would love to chat with others on their way back home, but this poet had nervous feeling instead, because maybe his unsuccessful career or disappointed experience prevented him to have confidence to talk with people, especially to those who came from his hometown. I understand and have compassion about his feeling, because at the bottom situation of life or career, people instinctly lock themselves up till depression occupy their dead body thru the torture of soul, they want to hear about their family and talk to others, but losers got no speech in this world, especially a lonely disappointed depressed poet who is on his way home from exile.
There is an example of Odysseus’ return, I remembered that the gods made him a poor old men, battered by age, he stepped on his shore, but did not come home immediately, and the tearful moment of him meeting his wife, his skin was stricken by sunlight, and his soul was smashed by the sea, his was old man, could never stood as a conqueror of Troy, but an old dog that begged the mercy of Olympus, and that was some similar feeling of the poet.
__________________________________

Tang Poem 300: # 251
春怨
金昌緒

打(Beat)起(Up)黃(Yellow)鶯兒(Oriole)，
莫(Don’t)教(Let/Teach)枝(Branch)上(On/Avoce0啼(Sing)。
啼(Sing)時(Time)驚(wake)妾(Me/My in female form)夢(Dream)，
不(Not)得(Able/Receive)到(Arrive)遼西(Liao Xi)。

遼西(Liao Xi): A place where national army battled with other ethnic Tribes, to put away the uprising and separations. In China, there are more than 50 ethnics dwelled thru history, people do not often live in peace, so within the realm, people fight against each other and build new boundary, whether using excuse of religion or ethnic, or political… such as nowadays some of Tibetans and Taiwanese. A western example: Civil War, North Union battling and conquering the independence will of the South Confederacy. Thank God, Mr. Abraham Lincoln united all the states.

A SPRING SIGH
Jin Changzu

Beat Up the Yellow Orioles,
Don’t Let them Sing Above the Branch.
When they Sing that Awake My Dream,
So I am Not Able to Arrive at Liao Xi.
______________________________________

Tang Poem 300: # 252
哥舒歌
西鄙人

北(North)斗(Pole)七(Seven)星(star)(Triones)高(High)，
哥舒(Ge Shu)夜(Night)帶(Armed/Wear/Bring)刀(Sabre)。
至(Till/Untill)今(Now)窺(Spy)牧(Herding)馬(Horse)，
不(Not)敢(Dare)過(Pass/Cross)臨洮(Lin Tao).

北斗七星: Triones
哥舒(Ge Shu): name of general of national army, he slept with his armor and weapon.
臨洮(Lin Tao): A river.

GENERAL GE SHU
Xibiren

Triones were up and High,
Ge Shu Wore his Saber at Night.
Till Now we Spied on their Herding Horses,
That they Dare Not to Cross over Lin Tao.
____________________________________

Tang Poem 300: # 253
長干行二首之一
崔顥

君(You)家(Family)何(What)處(Place)住(live)，
妾(I)住(Live)在(At)橫塘(Heng Tang)。
停(Stop)船(Boat)暫(temporal/just)借問(May I ask)，
或恐(Maybe)是(Is/Are)同(Same)鄉(Village)。

君(You): male form.
妾(I): female form.

A SONG OF CHANGGAN I
Cui Hao

Where do your family live?
I live at Heng Tang.
Just Stop the Boat if I May Ask,
Coz Maybe we Are from the Same Village.

Note:
One time, I used this poem and started a conversation with a nice blonde on the #7 train, but she did not give me her number in the end, coz I held strong Chinese accent, she clearly knew that no way we were from the same town:-)
Of course this is a pick up poem, no doubt, but what is interesting is the poet using a woman voice to make this poem in Tang period (700CE), and from this poem we can see, that the woman was very brave and openly to pursue someone she had interest in.
So, for those ladies are still waiting, please stop waiting, and start asking, telling and demanding, don’t you see our mirror growing old by hour and hair to frost by night, what’s gone do not comes back, as the time river flows away with our good memories and only the endless sorrows and regrets still gushing through and through. How many chance we come across with someone in life that we may walk for a while? If one, then you are lucky; two, then you’ve earned credits and bonus. A night costs priceless for the lonely ones. If the boat won’t take you to where you want to go, then transfer by getting off and getting on, but whatever you do, don’t jump into the river, coz the water is so cold, and you may die alone:-)
______________________________
Tang Poem 300: # 254
長干行二首之二
崔顥

家(Family/House)臨(By/Near)九(Nine)江(River)水(Water)，
來(Come)去(Go)九(Nine)江(River)側(Side)。
同(Same/Both)是(Is/Are)長(Long)干(Do/Work)人(People)，
生(Grow)小(Small/Little)不(Not)相(Each Other / Mutually)識(Know)。

長(Long)干(Do/Work): a name of a place, Chang Gan.

A SONG OF CHANGGAN II
Cui Hao

My House is By the Nine River Water,
I Come and Go on the Side of Nine River.
We Both Are Chang Gan People,
But Since Little we never Mutually Knew.
_________________________________________

Tang Poem 300: # 255

玉階怨
李白

玉(Jade)階(Stair)生(Grow)白(White)露(Dew)，
夜(Night)久(Long)侵(Corrode/Erode)羅(Silk)襪(Sole)。
卻(Decline/Lower/Step Back)下(Down)水(Water)晶(Brilliant/Crystal)簾(Curtain)，
玲瓏(Exquisite/Tinkling)望(Look)秋(Autumn)月(Moon)。

水(Water)晶(Brilliant/Crystal): means Crystal.

A SIGH FROM A STAIRCASE OF JADE
Li Bai

On The Jade Stair the White Dew Grew,
such Long Night Corroded my Silk Soles.
So I Lowered Down the Crystal Curtain,
Thru its Exquisite shade I looked at the Autumn Moon
_____________________________________________

Tang Poem 300: # 256
塞下曲四首之一
盧綸

鷲(Golden Eagle)翎(Tail Feather)金(Gold)僕姑(Bow)，
燕(Swallow)尾(Tail)繡(Embroider)蝥弧(Banner)。
獨(Alone)立(Stand)揚(Raise/Winnow)新(New)令(Command/Order)，
千(Thousand)營(Tent/Camp)共(Together)一(One)呼(Shout/Call/Cry Out)。

BORDER-SONGS I
Lu Lun

The Tail Feather of the Golden Eagle tied on his Gold Bow,
and his Banner Embroidered a Swallow Tail shape.
Alone He stood and Raised his New Command,
and Thousand Tents Together Shouted as One: HOOAH!
________________________________________________

Tang Poem 300: # 257

塞下曲四首之二
盧綸

林(Forest)暗(Dark)草(Grass)驚(shock/surprise)風(Wind)，
將(General)軍(Army)夜(Night)引(Stretch)弓(Bow)。
平(Even)明(Bright)尋(Search)白(White)羽(Feather/Plume)，
沒(Sink/Disappear)在(Into/At)石(Rock)稜(Crack/Crevice)中(Middle)。

平(Even)明(Bright): means Dawn.

BORDER-SONGS II
Lu Lun

Forest Dark, the Grass were Shocked by Wind,
and the Army General Stretched his Bow.
by Dawn he Searched for the White Plume tail,
the arrow Sunk into the Crevice of Rock.
_________________________________________

Tang Poem 300: # 258
塞下曲四首之三
盧綸

月(Moon)黑(Black)雁(Wild Goose)飛(Fly)高(High)，
單(Chan)于(Yu)夜(Night)遁(escape)逃(Flee)。
欲(Desire)將(Lead)輕(Light)騎(Cavalry)逐(Pursuit/Pursue)，
大(Big)雪(Snow)滿(Fill/Cover)弓(Bow)刀(Saber)。

單(Chan)于(Yu): Rank name of chieftain of northwestern ethnic group of Tang Dynasty China.

BORDER-SONGS III
Lu Lun
Moon was Black and the Wild Gooses Flying High,
Chan Yu under the Night cover to Escape and Flee
We Desired to Lead the Light Cavalry to Pursue,
But Big Snow would Cover our Bows and Sabers.
_________________________________________
Tang Poem 300: # 259

塞下曲四首之四
盧綸

野(Wild/Battle Field)幕(Curtain)蔽(Blanket)瓊(Good)筵(Feast/Banquet)，
羌(Qiang)戎(Rong)賀(Congratulate)勞(Work/Effort)旋(Victory)。
醉(Drunk)和(And)金(Gold)甲(Armor)舞(Dance)，
雷(Thunder)鼓(Drum)動(Move)山(Mountain)川(Stream)。

羌(Qiang)戎(Rong): Two ethnic tribes now near northwest SiChuan province.

BORDER-SONGS IV
Lu Lun

Battle Field Curtains Blanketed our Good Feast,
Qiang Rong Congratulated our Works and Victories.
In Drunkenness and Gold Armor we were Dancing,
and Thundering our Drums to Move the Mountains and Streams.
__________________________________________

Tang Poem 300: # 260

江南曲
李益
嫁(Marry)得(Receive)瞿(Qu)塘(Tang)賈(Merchant/Tradesman)，
朝(Morning)朝(Morning)誤(Miss)妾(I/My)期(Date/Time)。
早(Early)知(Know)潮(Tide)有(Have/Has/Keep)信(Faith/Promise)，
嫁(Marry)與(And/To)弄(Play)潮(Tide)兒(Boy)。

瞿(Qu)塘(Tang): a name of a place.
妾(I/My): female form.
早(Early)知(Know): combination of these two character indicated ‘precognition term or condition, such as ‘If I knew early/I already knew….’

A SONG OF THE SOUTHERN RIVER
Li Yi

I am Married and Received by the Qu Tang Tradesman,
but Morning by Morning he Missed My Time.
I’ve already known that the tide keeps its Promise,
then I should have married to the Boy Playing in tide.

Note:
Poet used the metaphor Woman’s Time and Tide, to express the need of woman from her man, who should live and work according to the schedule of the tide, which is her time, but her current husband misses all the time, and every time.

Qu Tang: a name of a place.
Boy Playing in tide: More like young fisherman that fishes according to tide, when the tide descends he picks the crabs, shrimps, clams, and other delicious stuff such as a lots of Oysters

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(For date use 2010 or 09, 08)

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Mao’s Last Swimmer

Zhou Xiaosui — Wed, 10 Mar 2010 23:22:33 +0000

In the middle of winter, 7th Jan 1958, while visiting Nanning, Mao swam across the Yujiang River. Nanning is Mei’s home city.

From that time, in the first week of January, people swim across the river to celebrate the swim.

After Mao’s death, the swim became an annual event. However, over time, it was not so much a celebration of Mao’s swim but more a family outing by the brave and hardy. Not to mention partially frozen. It was largely a local affair with few people.

This year, 2010, saw a substantial change. People came from all over the region: young, old, middle-aged, rich, poor, students, workers. Significantly, as they were swimming across the river they held aloft placards of Mao. The placards were all saying thank you to Mao for making the new China.

We asked our friends why? They said that the placards were the people acknowledging that without the strong central government forged by Mao, China would not have fared so well from the Global Financial Crisis (GFC).

Interestingly, many of the swimmers holding aloft the placards where university students. They are the only children of the late 80’s who have surfed the wave of China’s growing prosperity. For them the Cultural Revolution is a footnote. They do not relate to it. Our son,who is not a natural historian I have to tell you, just rolls his eyes when his mother talks about those times. I suppose, just like many of my generation who rolled their eyes when their parents or grandparents talked about the Great Depression. Perhaps one day he will read Kaixin and discover his mother’s personal story. So, this new found interest by the university students in Mao is significant.

Gossip from the Forest, that is, Mei talking to her friends in Nanning, goes that since China started to open up in 1979, people have come to enjoy the universal pastime of government bashing. They like to sit around drinking cha, pi jiu and bai jiu (tea, beer and white liquor, dragon’s breath I call it, great stuff), complain about the government and bag the politicians. In China that tradition was briefly halted during the Mao era. It was taken up again with gusto after 1979. Democracy was one of the topics of conversation, as they wanted a greater say in the government.

However, our friends inform us, they all took a double take when they saw China host the Olympics. Saw how strong China had become at the 60th Anniversary Celebrations. Saw the way the government handled the Global Financial Crisis (GFC) and its aftermath. China sailed through the GFC while the ‘west’ crashed onto the rocks.

Would a babble of voices from the street have been of any real benefit, they asked themselves?

So, maybe, they came to think, the new China and the Communist Party weren’t so bad after all. Talk of democracy was now on the back-burner. This has been re-enforced as the central government listens more and more to the people. Democracy is something for the future, something to evolve over time.

Mao was not a hot topic of conversation for a long time in China. He did not even take centre stage at the 60th Anniversary celebrations in 2009. As Mei pointed out, that was given to Sun Yat Sen. It was his portrait that was held aloft in the parade. Sun Yat Sen is often referred to as the father of the nation. The order was not an accident.

The people swimming the river have revised their opinion of Mao. Instead of criticising Mao for his mistakes, they instead thanked Mao for making the new China. A China they are proud of.

The people we know and speak to regularly grew up during the Cultural Revolution. They are all middle-aged and mostly quite prosperous. They have seen the worst of China. However they now see it in perspective and embrace the new China. A China that they believe has evolved to a rich and prosperous country due to Mao laying a strong foundation. A foundation that provided the springboard for Deng Xiaoping’s economic, social and educational reforms.

In Mei’s words, “The placards show the west, very clear, we don’t want to change we are happy with the communist party.”

I had the privilege of chatting with two retired generals from the PLA who had both been on the Great March. I asked them about this new China, which seems to be embracing capitalism. They replied that without Mao making the new China in 1949 and creating the foundation, Deng could not have achieved his reforms. I am sure that all can be debated, but it is the view from people who actually made the new China. They then went on to say that when China has created enough wealth, it would then use it to fulfil the socialist ideals of the revolution.

One of the generals had been the Governor of a regional city for over 20 years. There is not much he doesn’t know about China during Mao and Deng Xiaoping.

“Why did you join Mao”, I asked them. They replied that it was a way to get a feed. Ideology came later. Neither could read or write when they joined. Both taught themselves on the Long March using sticks in the dust. If they had stayed with their families in the Old China they certainly would not have learned to read or write and there was a high probability they would have died before adulthood. So, in effect, they were risking little by being in the Peoples Liberation Army (PLA).

Mei often comments on the bravery and self-sacrifice of the soldiers in the PLA. She wonders what inspired such determination. We believe it was because for many, there was no home to go back to. For themselves and for their children, the only option was to go forward, to make a new China. And, Mao offered a new China and was obviously a brilliant leader.

After talking to the two generals, I was intrigued to find the full quote by Deng Xiaoping, ''Poverty is not socialism. To be rich is glorious''. Deng did not embrace capitalism as a capitulation of socialism. Rather, he would use capitalism to create wealth to achieve socialist goals.

Mei took her son to visit Mao’s home town, Shao Shan. They visited a cave where Mao used to go to think over problems. She said there was a definite aura in the cave, a definite powerful presence. Mei was not a fan of Mao, as her story of growing up during the Cultural Revolution shows. As they left, her son, who was four, said “silly Mao”. Mei said that it was as if an invisible hand had shoved her son in the back. He sprawled on the ground, breaking his arm and hurting himself quite badly.

I recall the story of the time when Deng’s reforms weren’t going so well. He went to see Mao in the mausoleum and asked Mao what he should do. Mao sat up and said to Deng, “You get in here, I’ll get out there and show you.”

Many taxi’s and cars in China have a medallion of Mao hanging from the rear-view mirror or on the dashboard. Mao is seen as a god in China and it is for good luck. That does not mean they want to go back to the bad times under Mao, but they do acknowledge Mao’s undoubted strong presence in the Chinese psyche.

The sons of the leaders who prospered under Mao are now assuming power in China. Mei and I believe they do not want to go back to pre-Deng economic times but they are concerned that China is losing its socialist values to capitalism. Thus China is in danger of betraying the hard-won gains of the Revolution. Gains their fathers or grandfathers risked their lives to achieve. There will be a tussle for power in China over the next decade between the reformers following Deng Xiaoping’s model and the traditionalists following Mao’s socialist objectives. We think they are essentially one and the same. They both seek as their objective social justice for all in a rich and prosperous China. Indeed, both camps need a rich and prosperous China to achieve the socialist goals. So there is little likelihood of strangling the golden goose.

As someone who grew up in Australia and was subjected to years of anti Mao thinking, it has taken me quite a while to see him objectively. This was not helped by hearing Mei’s story of growing up during the Cultural Revolution.

Mao, I now believe, has been much maligned. He was the right person to take power in China, he was the wrong person to wield it. He had the people’s welfare at heart but was blinded by ideology. Essentially, if all people were selfless and strove to help their fellow man, then Marxism, Socialism – whatever ism you want to use – would work. People, in general, are not. The majority of us, I have to say, are essentially selfish. Capitalism works well because it is founded on basic human psychology.

There was much hardship under Mao and he made some horrendous planning blunders. All of which wasn’t helped by Russia turning its back on China and the sanctions imposed by the ‘west’ until the 1970’s. Mao knew he had to sweep away the old China if the New China was to have a chance. The Cultural Revolution, apart from being a power play by Mao, was the extreme implementation of that. Would a softly, soflty approach have worked? Would it have given Mao the determination to win the revolution and establish the new China in 1949. I think not. Were the sacrifices made by the Chinese people who fought in the revolution and went through the 1950’s, 60’s and early 70’s under Mao worth it? That is for China to decide.

In the end, whatever the ‘ought’, Mao was the ‘is’. Without him, we certainly would not have the China we have today.

Articles

Children of the revolution
JOHN GARNAUT - The Sydney Morning Herald

The Communist Party has enjoyed enormous success in turning China into a powerful nation and lifting its citizens out of poverty. But the party is also a club that allocates political, financial and social privilege to its members. It has its own internal system of hierarchy and quasi-royalty, where revolutionary leaders bequeath their status to their children and children's children. Those descendants are called "princelings" in China.

Mao colossus strides a divide
Asia Times Online

The most recent chapter of this trend is a profound re-study of Mao Zedong's ideals and a benevolent revisionism of his legacy by prestigious scholars, both in China and abroad. Mao led the People's Republic of China from its establishment in 1949 until his death in 1976.

The global financial crisis has given analysts of Marxism a new role as protagonists, and intellectuals from some of the world's top universities are rethinking Mao Thought as a way to help close growing social and wealth gaps. In doing this, they are also trying to cast new insights toward the New Leftist movement itself.

Ban Wang, professor of Chinese literature and culture at Stanford University, rejects defining this "upsurge of interest" in Mao's thinking as New Maoism because "it is not a systematic restoration of the whole package of Mao's thought".

Power struggle behind revival of Maoism
Asia Times Online

As the Chinese Communist Party (CCP) leadership tries to convince United States President Barack Obama and other world leaders that China is eagerly integrating itself with the global marketplace, the ultra-conservative norms and worldview of Chairman Mao Zedong are making a big comeback in public life.

In provinces and cities that foreign dignitaries are unlikely to visit, vintage Cultural Revolution-era (1966-1976) totems are proliferating. In Chongqing, a mega-city of 32 million people in western China, Mao sculptures - which were feverishly demolished soon after the late patriarch Deng Xiaoping catalyzed the reform era in 1978 - are being erected throughout government offices, factories and universities.

SUN WUKONG
Tough times breed nostalgia for Mao
By Wu Zhong, China Editor