Chinese Food Quotes

It is an impressively arrogant move to conclude that just because you don’t like something, it is empirically not good. I don’t like Chinese food, but I don’t write articles trying to prove it doesn’t exist.

Tomatoes and oregano make it Italian; wine and tarragon make it French. Sour cream makes it Russian; lemon and cinnamon make it Greek. Soy sauce makes it Chinese; garlic makes it good.

The Chinese say it's better to be deprived of food for three days than tea for one.

I miss the way he used to kiss my shoulder whenever it was bare and he was nearby. I miss how he cleared his throat before he took a sip of water and scratched his left arm with his right hand when he was nervous. I miss how he tucked my hair behind my ear when it came loose and took my temperature when I was sick or when he was bored. I miss his glasses on my nightstand. I miss watching him take Sunday afternoon naps on my couch, with the newspaper resting on his stomach like a blanket. How his hands stayed clasped, fingers intertwined, while he slept. I miss the cadence of his speech and the stupidity of his puns. I miss playing doctor when we made love, and even when we didn't. I miss his smell, like fresh laundry and honey (because of his shampoo) at his place. Fresh laundry and coconut (because of my shampoo) at mine. I miss that he used to force me to listen to French rap and would sing along in a horrible accent. I miss that he always said "I love you" when he hung up the phone with his sister, never shy or embarassed, regardless of who else was around. I miss that his ideal Friday night included a DVD, eating Chinese food right out of the carton, and cuddling on top of my duvet cover. I miss that he reread books from his childhood and then from mine. I miss that he was the only man that I have ever farted on, and with, freely. I miss that he understood that the holidays were hard for me and that he wanted me to never feel lonely.

I may have ruined my life, but at least I got to eat some really good Chinese food.

No amount of takeout Chinese food or politeness ought to make me forget exactly who and what I am dealing with.

I dig into my Chinese food with my fork, pretending not to listen – but if I were a GIF, I’d be the Michael Jackson eating popcorn in a movie theatre one, so engrossed am I.

Chinese food in Texas is the best Chinese food in the United States except Boston.

Its as if God cruised through one of those Chinese fast-food buffets and bought Abe the full meal dealso he can pass for Mama's beloved son. When it came to my turn, all that was left was one of those soggy egg rollsthat doesn't qualify as real Chinese food.

Allie put her chin on his shoulder to look into the carton. He had great shoulders and Chinese food. At the moment, he was the perfect man.

Every time I see this one particular movie star on a magazine, I can't help but feel terribly sorry for her because nobody respects her at all, and yet they keep interviewing her. And the interviews are all the same thing. They start with what food they are eating in some restaurant. "As _____ gingerly munched her Chinese Chicken Salad, she spoke of love." And all the covers say the same thing: "_____ gets to the bottom of stardom, love, and his/her hit new movie/television show/album." I think it's nice for stars to do interviews to make us think they are just like us, but to tell you the truth, I get the feeling that it's all a big lie. The problem is I don't know who's lying.

When I was in second grade, my teacher, Miss Maxwell, read from The Harmony Herald that one in every four children lived in China. I remember looking over the room, guessing which children they might be. I wasn't sure where China was, but suspected it was on bus route three. I recall being grateful I didn't live in China because I didn't care for Chinese food and couldn't speak the language.

or maybe love is summed up in moments - that day in the park, the time you had chinese food by candlelight, when the boy you liked left a message, finally, on your machine. maybe the telling of those moments is even better than the moments themselves.

Chinese family meals aren’t complete without everyone serving food to everyone else, because doing so shows love and respect, which means we all need to do it in the most attention-seeking way possible.

All my tips and tricks and woes and worries are gong to come tumbling out before you. I'm going to divulge them. What a juicy work that is, 'divulge.' Truth opening its petals. Truth smells like Chinese food and sweat.

A thousand years ago the Chinese had an entirely codified kitchen while the French were still gnawing on bones. Chopsticks have been around since the fourth century B.C. Forks didn't show up in England until 1611, and even then they weren't meant for eating but just to hold the meat still while you hacked at it with your knife.

Eugénie, all refugees are not Jews. Not even all Jews are Jews. And many of whom you wouldn’t believe it are Jews. I even knew a Jewish Negro once. He was a terribly lonely man. The only thing he loved was Chinese food. That’s how life is.

I listen to it ring as I back out and start driving toward the nearest Panda Express. Cheap Chinese food--is there a better lunch?

I'm already fantasizing about the Chinese food IO'm going to order in. Moo shu chicken with hoisn sauce. Maybe I'll even eat it in the bathtub.

The Chinese noted with surprise and disgust the ability of the Mongol warriors to survive on little food and water for long periods; according to one, the entire army could camp without a single puff of smoke since they needed no fires to cook. Compared to the Jurched soldiers, the Mongols were much healthier and stronger. The Mongols consumed a steady diet of meat, milk, yogurt, and other dairy products, and they fought men who lived on gruel made from various grains. The grain diet of the peasant warriors stunted their bones, rotted their teeth, and left them weak and prone to disease. In contrast, the poorest Mongol soldier ate mostly protein, thereby giving him strong teeth and bones.

I don’t understand people who eat Chinese food with chopsticks when the restaurant also offers silverware. As a tool, chopsticks are inferior to western utensils like the spoon and fork. So why use them? That’s like showing up to a math test with an abacus, knowing that the teacher is going to be handing out calculators.

Chinese dragons are considered benevolent, much like ruler to subject, as long as the people were loyal to them. This is a Confucius principle. Japanese dragons, however, were believed to kill innocent people to force villages to give their maidens to them as food. - Kailin Gow On the Dragon King in Amazon Lee Adventures in China (Discussion Question)

To quote Shirley Polanski, head waitress at the Humdinger Diner: "Beware of a big man whose stomach doesn't move when he laughs." I think a Chinese philosopher said it first, but these things trickle down to the food service community.

When I hear homestyle, I always think of some guy in his underwear standing next to a microwave. “You want me to nuke a hot dog for ya? I got some old Chinese in the fridge, but I think it’s my roommate’s.

I would tell young journalists to be brave and go against the tide. When everyone else is relying on the internet, you should not; when nobody's walking, you should walk; when few people are reading profound books, you should read. ... rather than seeking a plusher life you should pursue some hardship. Eat simple food. When everyone's going for quick results, pursue things of lasting value. Don't follow the crowd; go in the opposite direction. If others are fast, be slow. -- Jin Yongquan

Then he explains Chinese food in Manhattan to me: 'See the way it works is, there's one central location out on Long Island where all this stuff is made. Then it's piped into the city through a series of underground pipes that run parallel to the train and subway tracks. The restaurants then just pull a lever. One lever for General Tso's chicken, another for beef with broccoli sauce. It's like beer; it's on tap.' It's amazing how convincing he is when he says this. There's no pause in his description, nowhere for him to stop and think, to make this up as he goes along. It's as though he's simply repeating something he read in the Times yesterday. This makes me love him more than I did just five minutes ago.

Great food needed more than chefs; it needed gourmet diners.

If you want to take pictures of Chinese food, you have to taste real Chinese food. The flavors soak into your tongue, go into your stomach. The stomach is where your true feelings are. And if you take photos, these true feelings from your stomach can come out, so that everyone can taste the food just by looking at your pictures.

Here was food for reflection: Kitty had never heard the Chinese spoken of as anything but decadent, dirty, and unspeakable. It was as though the corner of a curtain were lifted for a moment, and she caught a glimpse of a world rich with a color and significance she had not dreamt of.

If you walk into a woman's apartment and nothing's out of place, you know she's not going to want to stay in bed all day and order in Chinese food and eat it in bed. She's going to make you get up and eat toast at the kitchen table.

Fortune cookies are an American invention, and we gave it to them. The Chinese were probably like, “Uh, we don’t want it.” And we were like, “It’s now part of your ethnic identity.

Better to be deprived of food for three days, than tea for one.” Ancient Chinese Proverb

A question, doctor," he said. "Why doesn't the coyote take the money he spends on bird costumes and catapults and radioactive road runner food pellets and explosive missiles and simply go eat Chinese?" He smiled coolly. "Why doesn't the coyote simply go eat Chinese food?

I prefer the Chinese restaurants that have the silverware on the table when you arrive, because there’s nothing more humiliating than starting with chopsticks and having to turn to the waiter and being like, “Uh, yeah, hi, uh, I’m too white. Do you have a shovel back there?

For two days, we had travelled the Labyrinth - across pits of darkness and around lakes of poison, through dilapidated shopping malls with only discount Halloween stores and questionable Chinese food buffets. The Labyrinth could be a bewildering place. Like a web of capillaries beneath the skin of the mortal world, it connected basements, sewers and forgotten tunnels around the globe with no regard to the rules of time and space. One might enter the Labyrinth through a manhole in Rome, walk ten feet, open a door and find oneself at a training camp for clowns in Buffalo, Minnesota. (Please don't ask. It was traumatic.)

I began to question the validity of various cultural truths. Who gets to assign value to certain foods? What makes something acceptable or not? Why was MSG villainized in Chinese restaurants but fine when it occurred naturally in Parmesan?

North Americans had two distinct ways of looking at food trends brought from other cultures: foreign and ethnic. Foreign was refined, upmarket, and expensive. Ethnic was exotic, downmarket, and cheap. French and Japanese were foreign. Chinese, Mexican, and Indian were ethnic. With ethnic, “people start to complain if a meal costs more than $10,

In China it's common for people in restaurants to complain about food. The Chinese can be passive about many things, but food is not one of them; I suppose this is one reason they've ended up with a first-rate cuisine and a long history of political disasters.

Don’t let the perfect be the enemy of the good.” (Cribbed from Voltaire.) A twenty-minute walk that I do is better than the four-mile run that I don’t do. The imperfect book that gets published is better than the perfect book that never leaves my computer. The dinner party of take-out Chinese food is better than the elegant dinner that I never host.

... Chinese consider eating food to be one of the rare joys of living...

The purpose of fortune cookies became startlingly clear to me then: this is Western wisdom recycled for an American audience. The Chinese are just the middlemen.

Kill the guard real dead for me," Matt said when Grayson made a move toward the door, "and pick up Chinese food".

We hole up in my room with Chinese food (crab Rangoon, kung pao chicken, wonton soup).

Everybody, even those that don’t like Chinese food, knew that you had to eat the cookie for the fortune to come true. And so he did.

They don’t have Chinese food in China, Mom.’ Her mother frowned. ‘Don’t they?’ ‘No, they just call it food here.

Someone should have the right to choose Mexican or Chinese food for dinner, or where to live, or what kind of car to drive. Of course we are pro-choice on these and thousands of other things. But we aren’t pro-choice about rape. And we aren’t pro-choice about burglary. We aren’t pro-choice about kidnapping children. So why should we be pro-choice about killing them?

The Chinese food arrives. Delicious saliva fills his mouth. He really hasn’t had any since Texas. He loves this food that contains no disgusting proofs of slain animals, a bloody slab of cow haunch, a hen’s sinewy skeleton; these ghosts have been minced and destroyed and painlessly merged with the shapes of insensate vegetables, plump green bodies that invite his appetite’s innocent gusto. Candy. Heaped on a smoking breast of rice. Each is given such a tidy hot breast, and Margaret is in a special hurry to muddle hers with glazed chunks; all eat well. Their faces take color and strength from the oval plates of dark pork, sugar peas, chicken, stiff sweet sauce, shrimp, water chestnuts, who knows what else. Their talk grows hearty.

The next morning I told Mom I couldn't go to school again. She asked what was wrong. I told her, “The same thing that’s always wrong.” “You’re sick?” “I'm sad.” “About Dad?” “About everything.” She sat down on the bed next to me, even though I knew she was in a hurry. “What's everything?” I started counting on my fingers: “The meat and dairy products in our refrigerator, fistfights, car accidents, Larry–” “Who's Larry?” “The homeless guy in front of the Museum of Natural History who always says ‘I promise it’s for food’ after he asks for money.” She turned around and I zipped her dress while I kept counting. “How you don’t know who Larry is, even though you probably see him all the time, how Buckminster just sleeps and eats and goes to the bathroom and has no ‘raison d’etre’, the short ugly guy with no neck who takes tickets at the IMAX theater, how the sun is going to explode one day, how every birthday I always get at least one thing I already have, poor people who get fat because they eat junk food because it’s cheaper…” That was when I ran out of fingers, but my list was just getting started, and I wanted it to be long, because I knew she wouldn't leave while I was still going. “…domesticated animals, how I have a domesticated animal, nightmares, Microsoft Windows, old people who sit around all day because no one remembers to spend time with them and they’re embarrassed to ask people to spend time with them, secrets, dial phones, how Chinese waitresses smile even when there’s nothing funny or happy, and also how Chinese people own Mexican restaurants but Mexican people never own Chinese restaurants, mirrors, tape decks, my unpopularity in school, Grandma’s coupons, storage facilities, people who don’t know what the Internet is, bad handwriting, beautiful songs, how there won’t be humans in fifty years–” “Who said there won't be humans in fifty years?” I asked her, “Are you an optimist or a pessimist?” She looked at her watch and said, “I'm optimistic.” “Then I have some bed news for you, because humans are going to destroy each other as soon as it becomes easy enough to, which will be very soon.” “Why do beautiful songs make you sad?” “Because they aren't true.” “Never?” “Nothing is beautiful and true.

My father loved peanuts and bought quantities of them to take along, only to find to his chagrin that peanuts were one of China’s leading exports. They also went to Chinatown, feeling that since they were headed for China, they should try Chinese food. The only thing on the menu that they recognized was chicken, but when it came the bones were black, so they were afraid to eat it.

Look at the truth from how it stands, not where it comes from. The truth is still the truth no matter whether it is spoken by an Indian, an American, a Chinese, an European, an African or an Australian!

He said he'd teach her the important things, starting with the most important thing of all, the correct way to make tea and rice, so tea wasn't overbrewed and the rice wasn't overcooked. He said: You want to make food forget Indian way. Indian's system is like American system, everything overdone. They have no subtle. He sent her to buy octopus. She brought the tentacles home in a bag of ice and cut them into thin slices, at a sharp angle. She put the sliced octopus in a saucepan with ginger and green onions and added a black bean paste. He told her to touch the octopus to the flame and serve. But she let the dish cook for a good five minutes until the flesh was tough and rubbery. You overdid, he told her. Old Chinese saying, you don't need take off your pant to fart.

We walked hand in hand toward Adam’s apartment building. “You don’t seem lawyerly,” I said. “What’s lawyerly? Like, douche-y?” “No, like . . . disciplined. Tightly wound. High-strung. You were roaming the streets in the middle of the night, wearing flip-flops and offering Chinese food to strangers.” “You must not know very many lawyers. Anyway, now I’m roaming the streets in the middle of the night, wearing flip-flops, carrying Chinese food, and holding your hand. I win. And there’s nothing more lawyerly than winning.

Food is an intimate language that everyone understands, everyone shares. It is the primary ambassador of first contact between cultures, one that transcends spoken language. Food crosses cultural barriers. It bridges oceans. Becoming competent in a foreign language takes a lot of time, and learning a culture’s history and literature requires a great deal of effort. But everyone can immediately have an opinion on food.

One aspect of traditional medicine related to a spiritual cosmology—whether this tradition was Greek, Chinese, or Arab—is the belief that too much food harms the spiritual heart and, in fact, could kill it. It was commonly believed that people who eat in abundance become hardhearted.

Even just living next to a restaurant may pose a health hazard. Scientists estimated the lifetime cancer risk among those residing near the exhaust outlets at Chinese restaurants, American restaurants, and barbecue joints. While exposure to fumes from all three types of restaurants resulted in exposure to unsafe levels of PAHs, the Chinese restaurants proved to be the worst. This is thought to be due to the amount of fish being cooked,28 as the fumes from pan-fried fish have been found to contain high levels of PAHs capable of damaging the DNA of human lung cells.29 Given the excess cancer risk, the researchers concluded that it wouldn’t be safe to live near the exhaust of a Chinese restaurant for more than a day or two a month.

All you need do is refrain from smoking, drinking and the use of drugs. Eat only wholesome,low-fat foods, with the emphasis on vegetables, grains and fish. Seek work. Work hard. Show up on time. Do more than is expected. Think of ways to make the job efficient. Don't complain. Shave, bathe and wear clean clothes. Be cheerful. Don't gamble. Live within your means. Save. And then, when you have all this in balance, study things of substance. Read to satisfy your curiosity. Don't father children out of wedlock or bear them as a single mother. Exercise. You will find that you will be promoted - perhaps not knighted, but promoted. Is that doesn't happen, look quietly for a better position. Find a husband or a wife whom you love and who has the same good habits. Invest. Assume a mortgage if you must. Teach your children the virtues. And then, having become the means of production, you will own your share of the means of production, and if you do those things, all of which are within your power, you will live your own lives." They looked at him as if he were an armadillo that has just spoken to them in Chinese. Not having assimilated a single phrase, they all got up and went to the bus.

The Harrises, on the other hand, have always been constant talkers, not so much for the sake of entertainment or information but because if a silence caught and held for too long they might have fallen into a bottomless sullen discord, a frozen mutual quietude that could never be broken because there never had been and never would be a shared topic of sufficient reviving urgency (not at least one either of his parents could bear to broach), and so they needed to hydroplane forward together on an ever-replenished slick of remark and opinion, of ritualized disinclination (You know, I've never trusted that man) and long-familiar enthusiasms (I know Chinese food is filthy, but I just don't care).

Chinese have a bigger sense of self-sacrifice. Americans are about self-enjoyment, not self-sacrifice,” he’d

I remind myself, “Don’t let the perfect be the enemy of the good.” (Cribbed from Voltaire.) A twenty-minute walk that I do is better than the four-mile run that I don’t do. The imperfect book that gets published is better than the perfect book that never leaves my computer. The dinner party of take-out Chinese food is better than the elegant dinner that I never host.

When she's next to him, when she rests her hand on his, his whole body aches with something like knowledge for all he has lost, the chances he will never have, to return such a touch, to fall of a horse or eat chinese food or shoot a crossbow (which has always been one of his most dear wishes), to receive a letter in the mail, to be kissed with longing or punched in the jaw.

Man, it was the polar opposite. From the grocery stands and yakitori joints in Japan to the stalls along the hutongs of Beijing, enjoying food was foundational. Dining out was attainable and affordable, a crucial part of daily life. Even in Virginia lower-middle-class Asian families would go out to dinner once a week at a Chinese restaurant. The idea that people with less money could not appreciate better food was a fallacy.

Who's cooking your food anyway? What strange beasts lurk behind the kitchen doors? You see the chef: he's the guy without the hat, with the clipboard under his arm, maybe his name stitched in Tuscan blue on his starched white chef's coat next to those cotton Chinese buttons. But who's actually cooking your food? Are they young, ambitious culinary school grads, putting in their time on the line until they get their shot at the Big Job? Probably not. If the chef is anything like me, the cooks are a dysfunctional, mercenary lot, fringe-dwellers motivated by money, the peculiar lifestyle of cooking and grim pride. They're probably not even American.

Before we knew it a year had passed, then two more, and we were celebrating the passage of Joshua’s seventeenth birthday in the fortress. Balthasar had the girls prepare a feast of Chinese delicacies and we drank wine late into the night. (And long after that, and even when we had returned to Israel, we always ate Chinese food on Joshua’s birthday. I’m told it became a tradition not only with those of us who knew Joshua, but with Jews everywhere.)

A woman named Cynthia once told me a story about the time her father had made plans to take her on a night out in San Francisco. Twelve-year-old Cynthia and her father had been planning the “date” for months. They had a whole itinerary planned down to the minute: she would attend the last hour of his presentation, and then meet him at the back of the room at about four-thirty and leave quickly before everyone tried to talk to him. They would catch a tram to Chinatown, eat Chinese food (their favourite), shop for a souvenir, see the sights for a while and then “catch a flick” as her dad liked to say. Then they would grab a taxi back to the hotel, jump in the pool for a quick swim (her dad was famous for sneaking in when the pool was closed), order a hot fudge sundae from room service, and watch the late, late show. They discussed the details over and over again before they left. The anticipation was part of the whole experience. This was all going according to plan until, as her father was leaving the convention centre, he ran into an old college friend and business associate. It had been years since they had seen each other, and Cynthia watched as they embraced enthusiastically. His friend said, in effect: “I am so glad you are doing some work with our company now. When Lois and I heard about it we thought it would be perfect. We want to invite you, and of course Cynthia, to get a spectacular seafood dinner down at the Wharf!” Cynthia’s father responded: “Bob, it’s so great to see you. Dinner at the wharf sounds great!” Cynthia was crestfallen. Her daydreams of tram rides and ice cream sundaes evaporated in an instant. Plus, she hated seafood and she could just imagine how bored she would be listening to the adults talk all night. But then her father continued: “But not tonight. Cynthia and I have a special date planned, don’t we?” He winked at Cynthia and grabbed her hand and they ran out of the door and continued with what was an unforgettable night in San Francisco. As it happens, Cynthia’s father was the management thinker Stephen R. Covey (author of The Seven Habits of Highly Effective People) who had passed away only weeks before Cynthia told me this story. So it was with deep emotion she recalled that evening in San Francisco. His simple decision “Bonded him to me forever because I knew what mattered most to him was me!” she said.5 One simple answer is we are unclear about what is essential. When this happens we become defenceless. On the other hand, when we have strong internal clarity it is almost as if we have a force field protecting us from the non-essentials coming at us from all directions. With Rosa it was her deep moral clarity that gave her unusual courage of conviction. With Stephen it was the clarity of his vision for the evening with his loving daughter. In virtually every instance, clarity about what is essential fuels us with the strength to say no to the non-essentials. Stephen R. Covey, one of the most respected and widely read business thinkers of his generation, was an Essentialist. Not only did he routinely teach Essentialist principles – like “The main thing is to keep the main thing the main thing” – to important leaders and heads of state around the world, he lived them.6 And in this moment of living them with his daughter he made a memory that literally outlasted his lifetime. Seen with some perspective, his decision seems obvious. But many in his shoes would have accepted the friend’s invitation for fear of seeming rude or ungrateful, or passing up a rare opportunity to dine with an old friend. So why is it so hard in the moment to dare to choose what is essential over what is non-essential?

We did our best to conjure up the culinary staples of our culture, but since we were dependent on Chinese markets our food had an unacceptably Chinese tinge, another blow in the gauntlet of our humiliation that left us with the sweet-and-sour taste of unreliable memories, just correct enough to evoke the past, just wrong enough to remind us that the past was forever gone, missing along with the proper variety, subtlety, and complexity of our universal solvent, fish sauce.

I was extremely curious about the alternatives to the kind of life I had been leading, and my friends and I exchanged rumors and scraps of information we dug from official publications. I was struck less by the West's technological developments and high living standards than by the absence of political witch-hunts, the lack of consuming suspicion, the dignity of the individual, and the incredible amount of liberty. To me, the ultimate proof of freedom in the West was that there seemed to be so many people there attacking the West and praising China. Almost every other day the front page of Reference, the newspaper which carded foreign press items, would feature some eulogy of Mao and the Cultural Revolution. At first I was angered by these, but they soon made me see how tolerant another society could be. I realized that this was the kind of society I wanted to live in: where people were allowed to hold different, even outrageous views. I began to see that it was the very tolerance of oppositions, of protesters, that kept the West progressing. Still, I could not help being irritated by some observations. Once I read an article by a Westerner who came to China to see some old friends, university professors, who told him cheerfully how they had enjoyed being denounced and sent to the back end of beyond, and how much they had relished being reformed. The author concluded that Mao had indeed made the Chinese into 'new people' who would regard what was misery to a Westerner as pleasure. I was aghast. Did he not know that repression was at its worst when there was no complaint? A hundred times more so when the victim actually presented a smiling face? Could he not see to what a pathetic condition these professors had been reduced, and what horror must have been involved to degrade them so? I did not realize that the acting that the Chinese were putting on was something to which Westerners were unaccustomed, and which they could not always decode. I did not appreciate either that information about China was not easily available, or was largely misunderstood, in the West, and that people with no experience of a regime like China's could take its propaganda and rhetoric at face value. As a result, I assumed that these eulogies were dishonest. My friends and I would joke that they had been bought by our government's 'hospitality." When foreigners were allowed into certain restricted places in China following Nixon's visit, wherever they went the authorities immediately cordoned off enclaves even within these enclaves. The best transport facilities, shops, restaurants, guest houses and scenic spots were reserved for them, with signs reading "For Foreign Guests Only." Mao-tai, the most sought-after liquor, was totally unavailable to ordinary Chinese, but freely available to foreigners. The best food was saved for foreigners. The newspapers proudly reported that Henry Kissinger had said his waistline had expanded as a result of the many twelve-course banquets he enjoyed during his visits to China. This was at a time when in Sichuan, "Heaven's Granary," our meat ration was half a pound per month, and the streets of Chengdu were full of homeless peasants who had fled there from famine in the north, and were living as beggars. There was great resentment among the population about how the foreigners were treated like lords. My friends and I began saying among ourselves: "Why do we attack the Kuomintang for allowing signs saying "No Chinese or Dogs" aren't we doing the same? Getting hold of information became an obsession. I benefited enormously from my ability to read English, as although the university library had been looted during the Cultural Revolution, most of the books it had lost had been in Chinese. Its extensive English-language collection had been turned upside down, but was still largely intact.

Much of any culture can be linked back to eating and food, food and care, eating and language. To eat one's feelings, to eat dust, words, to eat your own heart out, to eat someone else alive, to eat your cake and have it too, things that are adorable (puppies, babies) that are said to be good enough to eat, to have someone else eat out of the palm of your hand, to be chewed out, a dog-eat-dog world. Chinese isn't any different from English in this way. Chī for "eat," and chī sù, to only eat vegetables, but also, colloquially, to be a pushover. Chī cù, to eat vinegar or be jealous. Chī lì, to eat effort, as for a task that is very strenuous. To eat surprise, to be amazed, chī jī ng. To be completely full or chī bǎo fàn, and thus to have nothing better to do. To eat punishment or get the worst of it, chī kuī. And, most important, to eat hardship, suffering, and pain, chī kǔ, a defining Chinese quality, to be able to bear a great deal without showing a crack.

Brighton Beach does not look, smell, or sound like Russia. It's a parody of Russia at best, something as different from the real thing as a picture of the Eiffel Tower. Yes, they sell Russian food on Brighton Beach, and Russian books and videos, and Russian clothes, and there are Russian restaurants and Russian nightclubs, and everybody speaks Russian, but the Russianness of the place is so concentrated that it feels ridiculously exaggerated. Everything Russian on Brighton Beach is too Russian, far more Russian than in real Russia. This is what happens all over Brooklyn. From the Scandinavians of Bay Ridge to the Chinese of Sunset Park, Brooklyn's immigrants go to ridiculous extremes to re-create their homelands only to end up with a vulgar pastiche.

During Mao’s era, the Chinese people were absolutely controlled by the Communist Party that decided food and accommodation, education and employment, what to think and say, and what to read and write about. ”--Interview with Zoë S. Roy, author of Spinster Kang

The Chinese sage Mencius made the analogy between morality and food 2,300 years ago when he wrote that “moral principles please our minds as beef and mutton and pork please our mouths.”4 In this chapter and the next two, I’ll develop the analogy that the righteous mind is like a tongue with six taste receptors. In this analogy, morality is like cuisine: it’s a cultural construction, influenced by accidents of environment and history, but it’s not so flexible that anything goes. You can’t have a cuisine based on tree bark, nor can you have one based primarily on bitter tastes. Cuisines vary, but they all must please tongues equipped with the same five taste receptors.5 Moral matrices vary, but they all must please righteous minds equipped with the same six social receptors.

Afterward she wondered what had happened to the man. Could he have died of hunger? Despite the fact that nobody had quite enough food these days and even the government had acknowledged a food crisis after the floods of the previous summer, Mi-ran had never heard of anybody starving to death in North Korea. That happened in Africa or in China. Indeed, the older people talked of all the Chinese who died during the 1950s and 1960s because of Mao’s disastrous economic policies. “We’re so lucky to have Kim Il-sung,” they would say.

In the early months of World War II, San Francisco's Fill-more district, or the Western Addition, experienced a visible revolution. On the surface it appeared to be totally peaceful and almost a refutation of the term “revolution.” The Yakamoto Sea Food Market quietly became Sammy's Shoe Shine Parlor and Smoke Shop. Yashigira's Hardware metamorphosed into La Salon de Beauté owned by Miss Clorinda Jackson. The Japanese shops which sold products to Nisei customers were taken over by enterprising Negro businessmen, and in less than a year became permanent homes away from home for the newly arrived Southern Blacks. Where the odors of tempura, raw fish and cha had dominated, the aroma of chitlings, greens and ham hocks now prevailed. The Asian population dwindled before my eyes. I was unable to tell the Japanese from the Chinese and as yet found no real difference in the national origin of such sounds as Ching and Chan or Moto and Kano. As the Japanese disappeared, soundlessly and without protest, the Negroes entered with their loud jukeboxes, their just-released animosities and the relief of escape from Southern bonds. The Japanese area became San Francisco's Harlem in a matter of months. A person unaware of all the factors that make up oppression might have expected sympathy or even support from the Negro newcomers for the dislodged Japanese. Especially in view of the fact that they (the Blacks) had themselves undergone concentration-camp living for centuries in slavery's plantations and later in sharecroppers' cabins. But the sensations of common relationship were missing. The Black newcomer had been recruited on the desiccated farm lands of Georgia and Mississippi by war-plant labor scouts. The chance to live in two-or three-story apartment buildings (which became instant slums), and to earn two-and even three-figured weekly checks, was blinding. For the first time he could think of himself as a Boss, a Spender. He was able to pay other people to work for him, i.e. the dry cleaners, taxi drivers, waitresses, etc. The shipyards and ammunition plants brought to booming life by the war let him know that he was needed and even appreciated. A completely alien yet very pleasant position for him to experience. Who could expect this man to share his new and dizzying importance with concern for a race that he had never known to exist? Another reason for his indifference to the Japanese removal was more subtle but was more profoundly felt. The Japanese were not whitefolks. Their eyes, language and customs belied the white skin and proved to their dark successors that since they didn't have to be feared, neither did they have to be considered. All this was decided unconsciously.

The limitation of the standard liberal attitude towards Muslim women wearing a veil is visible here, too. Women are permitted to wear the veil if this is their free choice and not an option imposed on them by their husbands or family. However, the moment women wear a veil to exercise a free individual choice, the meaning of wearing a veil changes completely. It is no longer a sign of belonging to the Muslim community, but an expression of their idiosyncratic individuality. The difference is the same one between a Chinese farmer eating Chinese food because his village has been doing so since time immemorial, and a citizen of a Western megalopolis deciding to go and have dinner at a local Chinese restaurant. This is why, in our secular, choice-based societies, people who maintain a substantial religious belonging are in a subordinate position. Even if they are allowed to maintain their belief, their belief is "tolerated" as their idiosyncratic personal choice or opinion. The moment they present it publicly as what it is for them, say a matter of substantial belonging, they are accused of "fundamentalism." What this means is that the "subject of free choice" in the Western "tolerant" multicultural sense can emerge only as the result of extremely violent process of being torn out of a particular life world, of being cut off from one's roots.

It's macaroni soup. Curls of pasta swim in steaming, fragrant broth, and pieces of boiled chicken are all tangled up with them, the meat nearly fallen off the bones. It's comfort food, the kind my parents brought over the ocean with them twenty-five years ago, and the kind that doesn't fit westernized Chinese restaurant menus. My mother used to make it for us for breakfast, before we got older and told her we had no time to eat in the morning if we wanted to make the school bus. For years now it's been only the occasional snack, a rare treat. But I still like it best made with sugar, and so does my brother Lei. Only our older sister Yun asks for it this way, savory and salty.

If I were you, I'd wake up every day at dawn to see the sun come up. Then I'd go back to bed. I'd screw a different woman every night and mean it when I told her I loved her. I'd read a mystery and stop halfway through so I'd have something to wonder about. I'd see how many grapes I could fit in my mouth. I'd drive a hundred miles an hour. I'd stay sober in the morning, drunk in the afternoon, high at night. I'd have Chinese food an tacos for dinner, spaghetti for breakfast and blueberry pie for lunch. Then I'd have anything I wanted in between, 'cause son"—here he took another hit, then looked at the ground, shaking his head—"pretty much all your choices are about to go away.

Food has become a cause of disease rather than a guardian of health in the modern world. Once regarded as the central pillar of life and the most effective of all medicines, food is now a major contributing factor in cancer, heart disease, arthritis , mental illness, and many other pathological conditions. Virtually monopolized by agricultural and industrial cartels, public food supplies, are processed and packaged to produce profits and prolong shelf life, not to promote health and prolong human life. It seems incredible that public health authorities permit the unrestricted use of hydrogenated vegetable oils, refined sugar, chemical preservatives, toxic pesticides, and over 5,000 other artificial food additives that have repeatedly been proven to cause cancer, impair immunity, and otherwise erode human health, while restricting the medical use of nutrients, herbs, acupuncture, fasting, and other traditional therapies that have been shown to prevent and cure the very diseases caused by chemical contaminants in food and water.

HISTORY AND THE TRIPLET OF OPACITY History is opaque. You see what comes out, not the script that produces events, the generator of history. There is a fundamental incompleteness in your grasp of such events, since you do not see what's inside the box, how the mechanisms work. What I call the generator of historical events is different from the events themselves, much as the minds of the gods cannot be read just by witnessing their deeds. You are very likely to be fooled about their intentions. This disconnect is similar to the difference between the food you see on the table at the restaurant and the process you can observe in the kitchen. (The last time I brunched at a certain Chinese restaurant on Canal Street in downtown Manhattan, I saw a rat coming out of the kitchen.) The human mind suffers from three ailments as it comes into contact with history, what I call the triplet of opacity. They are: a. the illusion of understanding, or how everyone thinks he knows what is going on in a world that is more complicated (or random) than they realize; b. the retrospective distortion, or how we can assess matters only after the fact, as if they were in a rearview mirror (history seems clearer and more organized in history books than in empirical reality); and c. the overvaluation of factual information and the handicap of authoritative and learned people, particularly when they create categories—when they "Platonify.

When a woman is leaving her man, when a woman finally decides her departure, Does she still need to water the plants everyday? Does she still need to wash his shirts, socks and jeans? Check all his pockets before washing them? Does she still need to cook food every evening before he comes back? Or just leave everything uncooked in the fridge? Like those days when he was a bachelor? Does she still need to wash the dishes, and sweep the floor? Does she still kiss him? When he comes back through the evening door? Does she still want to make love with hi,? Does she, or will she cry, when she feels her body needs somebody to cover it and warm it, but not this one, the one lies beside hers? Does she, or will she say, I am leaving you, on a particular day? Or at a particular time? Or in a particular moment? Does she, or will she hire a car or a taxi, to take all her things before he understands what is happening? Does she, or will she cry, cry loudly, when she starts leading her lead to a new life, a life without anybody waiting for her and without anybody lighting a fire for her?

It's not like you ate Filipino food all the time. You loved Emperor's Way takeout, and the friendly Chinese girl there who you were too shy to ask but whose name tag said to call her Ming always gave you extra sauce for your orange chicken. The sweet potato pie from Butter was absolutely to die for, and it made you feel soft and warm the same way Lola's leche flan did. The youngest Manzano once handed you a delicious pastry without prompting or demanding payment before drifting away, seemingly lost in a world of her own. If this was a marketing strategy for their pastelería, it worked. But you could tell that there were differences in the way they cooked and baked, that they took old and treasured recipes and put in their own unique, modern spin to them. Why couldn't you do the same?

Instead, I gave them the only salute I could think of. Two middle fingers. Held high for emphasis. The six fiery orbs winked out at once. Hopefully, they’d died from affront. Ben eyed me sideways as he maneuvered from shore. “What in the world are you doing?” “Those red-eyed jerks were on the cliff,” I spat, then immediately felt silly. “All I could think of.” Ben made an odd huffing sound I couldn’t interpret. For a shocked second, I thought he was furious with me. “Nice work, Victoria.” Ben couldn’t hold the laughter inside. “That oughta do it!” I flinched, surprised by his reaction. Ben, cracking up at a time like this? He had such a full, honest laugh—I wished I heard it more. Infectious, too. I couldn’t help joining in, though mine came out in a low Beavis and Butthead cackle. Which made Ben howl even more. In an instant, we were both in stitches at the absurdity of my one-finger salutes. At the insanity of the evening. At everything. Tears wet my eyes as Sewee bobbed over the surf, circling the southeast corner of the island. It was a release I desperately needed. Ben ran a hand through his hair, then sighed deeply. “I love it,” he snickered, steering Sewee through the breakers, keeping our speed to a crawl so the engine made less noise. “I love you, sometimes.” Abruptly, his good humor cut off like a guillotine. Ben’s body went rigid. I felt a wave of panic roll from him, as if he’d accidently triggered a nuclear bomb. I experienced a parallel stab of distress. My stomach lurched into my throat, and not because of the rolling ocean swells. Did he just . . . what did he mean when . . . Oh crap. Ben’s eyes darted to me, then shot back to open water. Even in the semidarkness, I saw a flush of red steal up his neck and into his cheeks. I shifted uncomfortably in my seat. Shifted again. Debated going over the side. Did he really mean to say he . . . loved me? Like, for real? The awkward moment stretched longer than any event in human history. He said “sometimes,” which is a definite qualifier. I love Chinese food “sometimes.” Mouth opened as I searched for words that might defuse the tension. Came up with nothing. I felt trapped in a nightmare. Balanced on a beam a hundred feet off the ground. Sinking underwater in a sealed car with no idea how to get out. Ben’s lips parted, then worked soundlessly, as if he, too, sought to break the horrible awkwardness. A verbal retreat, or some way to reverse time. Is that what I want? For Ben to walk it back? A part of me was astounded by the chaos a single four-word utterance could create. Ben gulped a breath, seemed to reach a decision. As his mouth opened a second time, all the adrenaline in creation poured into my system. “I . . . I was just saying that . . .” He trailed off, then smacked the steering wheel with his palm. Ben squeezed his eyes shut, shaking his head sharply as if disgusted by the effort. Ben turned. Blasted me with his full attention. “I mean it. I’m not going to act—

First morning, I steal white coffee cup from table. Second morning, I steal glass. So now in my room I can having tea or water. After breakfast I steal breads and boiled eggs for lunch, so I don’t spending extra money on food. I even saving bacons for supper. So I saving bit money from my parents and using for cinema or buying books. Ill–legal. I know. Only in this country three days and I already become thief. I never steal piece of paper in own country. Now I studying hard on English, soon I stealing their language too.

This dish... it's sweet-and-sour pork but with black vinegar. In fact, you could call it "Black Vinegar Pork." The glossy black of the vinegar was used to great effect in the plating, giving the dish a classy and luxuriant appearance. But the moment you put a bite in your mouth... fresh, vibrant green tea explodes in a sea of invigorating green. It is extravagantly delicious. Chef Kuga's Sweet-and-Sour sauce includes not just black vinegar but also balsamic vinegar as well as Chef Mimasaka's smoked soy sauce! It destroys the traditional boundaries of sweet-and-sour pork, creating a dish that's rich, tangy and savory while erasing the pork's thick greasiness to push the taste of the green tea to the forefront! He has completely succeeded in taking the green tea leaves and making them the centerpiece of his dish! But the point most worthy of attention... ... is that this sublime taste experience wasn't created using solely Chinese-cooking techniques. It shows an equally deft use of traditional French techniques!" "What the... French?! But isn't he supposed to be a purely Sichuan-Chinese chef?!" "Yes, yes. I'm gonna explain, so quiet down and listen up, 'kay? See, there's another secret y'all don't know. That sweet-and-sour sauce? I based it on Sauce au Vinaigre Balsamique. That's a balsamic vinegar sauce used in a whole lot of French recipes." "Aha! Now I see. So that's where it came from! French Vinaigre Balsamique sauce is a reduction of balsamic vinegar and Glacé de Viande! It has a light tanginess and thick richness, which must have boosted the deliciousness of the sweet-and-sour pork into the stratosphere!

If we see that God’s intention is to work Himself into us, we shall automatically eat and drink of Him. Mothers know that babies eat and drink automatically, not caring for any forms, manners, or regulations. Infants are better at eating and drinking than adults are. Our eating and drinking are often hindered by all the attention we give to table manners. Sometimes the more we pay attention to manners, the less we enjoy our food. I heard of a Chinese ambassador who attended a formal state dinner in Germany. Because he was so concerned about proper etiquette and table manners, he did not enjoy the food at all. He spent his time watching how others at the dinner conducted themselves and how they used their eating utensils. Table manners kept him from eating. Children are not like this. When my little granddaughter visits us, her grandmother often gives her something to eat. My granddaughter enjoys her food in a spontaneous and informal way. She is a good example of how we should pay less attention to forms and more to eating and drinking. At the very time the Lord Jesus was speaking with the Samaritan woman, the priests in the temple were worshipping God in the formal, systematic, prescribed manner. But where was God at that time? Was He in the temple with [517] the priests, or was He with the woman by the well in Samaria? As we all know, He was with the Samaritan woman. He met with her in the open air, away from the temple and the altar, without religious forms and rituals. Eventually, this Samaritan woman drank of the living water and offered real worship to God. At that time the true worship to God was offered not by the priests in the temple, but by the Samaritan woman who was drinking the living water. The priests worshipped God in vain; the Samaritan woman worshipped Him in reality by drinking Him into her being. The Spirit as the living water was infused into her. God was seeking real worship, and He received it from this Samaritan woman who drank of the Spirit as the living water. Today’s Christians need to see what real worship is. They condemn those in the Lord’s recovery as heretical, when they themselves are heretical and ignorant of the truth. Like the priests in the temple, they are blind to what true worship is. In John 4 the Lord Jesus did not spend time talking to typical Jews according to the Old Testament way of worship. Instead, He conversed with an immoral, semi-heathen woman concerning the worship which satisfies God’s heart. This woman worshipped God in her spirit by drinking of Him as the water to quench her thirst. Thus, God was worshipped by her in a genuine way. How much different this is from formal, religious worship! Throughout the centuries, most Christian worship has been like that of the priests in the temple. Only a small number have worshipped God in spirit by drinking of Him as living water.

Consequently, in 1958 the Chinese government was informed that annual grain production was 50 per cent more than it actually was. Believing the reports, the government sold millions of tons of rice to foreign countries in exchange for weapons and heavy machinery, assuming that enough was left to feed the Chinese population. The result was the worst famine in history and the death of tens of millions of Chinese.3 Meanwhile, enthusiastic reports of China’s farming miracle reached audiences throughout the world. Julius Nyerere, the idealistic president of Tanzania, was deeply impressed by the Chinese success. In order to modernise Tanzanian agriculture, Nyerere resolved to establish collective farms on the Chinese model. When peasants objected to the plan, Nyerere sent the army and police to destroy traditional villages and forcibly relocate hundreds of thousands of peasants onto the new collective farms. Government propaganda depicted the farms as miniature paradises, but many of them existed only in government documents. The protocols and reports written in the capital Dar es Salaam said that on such-and-such a date the inhabitants of such-and-such village were relocated to such-and-such farm. In reality, when the villagers reached their destination, they found absolutely nothing there. No houses, no fields, no tools. Officials nevertheless reported great successes to themselves and to President Nyerere. In fact, within less than ten years Tanzania was transformed from Africa’s biggest food exporter into a net food importer that could not feed itself without external assistance. In 1979, 90 per cent of Tanzanian farmers lived on collective farms, but they generated only 5 per cent of the country’s agricultural output.4

Maybe that’s too big of a question. Let’s back up. May Ling has been with you for fourteen months now? What have you done, in the time she’s been with you, to connect her to her Chinese culture?” “Well.” Another pause, a very long one this time. Mr. Richardson willed Mrs. McCullough to say something, anything. “Pearl of the Orient is one of our very favorite restaurants. We try to take her there once a month. I think it’s good for her to hear some Chinese, to get it into her ears. To grow up feeling this is natural. And of course I’m sure she’ll love the food once she’s older.” Yawning silence in the courtroom. Mrs. McCullough felt the need to fill it. “Perhaps we could take a Chinese cooking class at the rec center and learn together. When she’s older.” Ed Lim said nothing, and Mrs. McCullough prattled nervously on. “We try to be very sensitive to these issues wherever we can.” Inspiration arrived. “Like for her first birthday, we wanted to get her a teddy bear. One she could keep as an heirloom. There was a brown bear, a polar bear, and a panda, and we thought about it and decided on the panda. We thought perhaps she’d feel more of a connection to it.

Once there was and once there was not a devout, God-fearing man who lived his entire life according to stoic principles. He died on his fortieth birthday and woke up floating in nothing. Now, mind you, floating in nothing was comforting, light-less, airless, like a mother’s womb. This man was grateful. But then he decided he would love to have sturdy ground beneath his feet, so he would feel more solid himself. Lo and behold, he was standing on earth. He knew it to be earth, for he knew the feel of it. Yet he wanted to see. I desire light, he thought, and light appeared. I want sunlight, not any light, and at night it shall be moonlight. His desires were granted. Let there be grass. I love the feel of grass beneath my feet. And so it was. I no longer wish to be naked. Only robes of the finest silk must touch my skin. And shelter, I need a grand palace whose entrance has double-sided stairs, and the floors must be marble and the carpets Persian. And food, the finest of food. His breakfast was English; his midmorning snack French. His lunch was Chinese. His afternoon tea was Indian. His supper was Italian, and his late-night snack was Lebanese. Libation? He had the best of wines, of course, and champagne. And company, the finest of company. He demanded poets and writers, thinkers and philosophers, hakawatis and musicians, fools and clowns. And then he desired sex. He asked for light-skinned women and dark-skinned, blondes and brunettes, Chinese, South Asian, African, Scandinavian. He asked for them singly and two at a time, and in the evenings he had orgies. He asked for younger girls, after which he asked for older women, just to try. The he tried men, muscular men, skinny men. Then boys. Then boys and girls together. Then he got bored. He tried sex with food. Boys with Chinese, girls with Indian. Redheads with ice cream. Then he tried sex with company. He fucked the poet. Everybody fucked the poet. But again he got bored. The days were endless. Coming up with new ideas became tiring and tiresome. Every desire he could ever think of was satisfied. He had had enough. He walked out of his house, looked up at the glorious sky, and said, “Dear God. I thank You for Your abundance, but I cannot stand it here anymore. I would rather be anywhere else. I would rather be in hell.” And the booming voice from above replied, “And where do you think you are?

Porridge is our soup, our grits, our sustenance, so it's pretty much the go-to for breakfast. For the first time, I ate with a bunch of other Taiwanese-Chinese kids my age who knew what the hell they were doing. Even at Chinese school, there were always kids that brought hamburgers, shunned chopsticks, or didn't get down with the funky shit. They were like faux-bootleg-Canal Street Chinamen. That was one of the things that really annoyed me about growing up Chinese in the States. Even if you wanted to roll with Chinese/Taiwanese kids, there were barely any around and the ones that were around had lost their culture and identity. They barely spoke Chinese, resented Chinese food, and if we got picked on by white people on the basketball court, everyone just looked out for themselves. It wasn't that I wanted people to carry around little red books to affirm their "Chinese-ness," but I just wanted to know there were other people that wanted this community to live on in America. There was on kid who wouldn't eat the thousand-year-old eggs at breakfast and all the other kids started roasting him. "If you don't get down with the nasty shit, you're not Chinese!" I was down with the mob, but something left me unsettled. One thing ABCs love to do is compete on "Chinese-ness," i.e., who will eat the most chicken feet, pig intestines, and have the highest SAT scores. I scored high in chick feet, sneaker game, and pirated good, but relatively low on the SAT. I had made National Guild Honorable Mention for piano when I was around twelve and promptly quit. My parents had me play tennis and take karate, but ironically, I quit tennis two tournaments short of being ranked in the state of Florida and left karate after getting my brown belt. The family never understood it, but I knew what I was doing. I didn't want to play their stupid Asian Olympics, but I wanted to prove to myself that if I did want to be the stereotypical Chinaman they wanted, I could. (189) I had become so obsessed with not being a stereotype that half of who I was had gone dormant. But it was also a positive. Instead of following the path most Asian kids do, I struck out on my own. There's nature, there's nurture, and as Harry Potter teaches us, there's who YOU want to be. (198) Everyone was in-between. The relief of the airport and the opportunity to reflect on my trip helped me realize that I didn't want to blame anyone anymore, Not my parents, not white people, not America. Did I still think there was a lot wrong with the aforementioned? Hell, yeah, but unless I was going to do something about it, I couldn't say shit. So I drank my Apple Sidra and shut the fuck up. (199)

I have missed it my little Chinese book. Forty-four. What is more important, fame or integrity. What is more valuable, money or happiness. What is more dangerous, success or failure. If you look to others for fulfillment, you will never be fulfilled. If your happiness depends on money, you will never be happy. Be content with what you have and take joy in the way things are. When you realize you have all you need, the World belongs to you. Thirty-six. If you want to shrink something, you must first expand it. If you want to get rid of something, you must first allow it to flourish. If you want to take something, you must allow it to be given. The soft will overcome the hard. The slow will beat the fast. Don’t tell people the way, just show them the results. Seventy-four. If you understand that all things change constantly, there is nothing you will hold on to, all things change. If you aren’t afraid of dying, there is nothing you can’t do. Trying to control the future is like trying to take the place of the Master Carpenter. When you handle the Master Carpenter’s tools, chances are that you’ll cut your hand. Thirty-three. Knowing other people is intelligence, knowing yourself is wisdom. Mastering other people is strength, mastering yourself is power. If you realize that what you have is enough, you are rich truly rich. Stay in the center and embrace peace, simplicity, patience and compassion. Embrace the possibility of death and you will endure. Embrace the possibility of life and you will endure. This little book feeds me. It feeds me food I didn’t know existed, feeds me food I wanted to taste, and have never tasted before, food that will nourish me and keep me full and keep me alive. I read it and it feeds me. It lets me see what my life is in simple terms, it simply is what it is, and I can deal with my life on those terms. It is not complicated unless I make it so. It is not difficult unless I allow it to be. A second is no more than a second, a minute no more than a minute, a day no more than a day. They pass. All things and all time will pass. Don’t force or fear, don’t control or lose control. Don’t fight and don’t stop fighting. Embrace and endure. If you embrace, you will endure.

But mostly, finally, ultimately, I'm here for the weather. As a result of the weather, ours is a landscape in a minor key, a sketchy panorama where objects, both organic and inorganic, lack well-defined edges and tent to melt together, creating a perpetual blurred effect, as if God, after creating Northwestern Washington, had second thoughts and tried unsuccessfully to erase it. Living here is not unlike living inside a classical Chinese painting before the intense wisps of mineral pigment had dried upon the silk - although, depending on the bite in the wind, they're times when it's more akin to being trapped in a bad Chinese restaurant; a dubious joint where gruff waiters slam chopsticks against the horizon, where service is haphazard, noodles soggy, wallpaper a tad too green, and considerable amounts of tea are spilt; but in each and every fortune cookie there's a line of poetry you can never forget. Invariably, the poems comment on the weather. In the deepest, darkest heart of winter, when the sky resembles bad banana baby food for months on end, and the witch measles that meteorologists call "drizzle" are a chronic gray rash on the skin of the land, folks all around me sink into a dismal funk. Many are depressed, a few actually suicidal. But I, I grow happier with each fresh storm, each thickening of the crinkly stratocumulus. "What's so hot about the sun?" I ask. Sunbeams are a lot like tourists: intruding where they don't belong, promoting noise and forced activity, faking a shallow cheerfulness, dumb little cameras slung around their necks. Raindrops, on the other hand, introverted, feral, buddhistically cool, behave as if they were locals. Which, of course, they are.

In summer, most ramen restaurants in Tokyo serve hiyashi chūka, a cold ramen noodle salad topped with strips of ham, cucumber, and omelet; a tart sesame- or soy-based sauce; and sometimes other vegetables, like a tomato wedge or sheets of wakame seaweed. The vegetables are arranged in piles of parallel shreds radiating from the center to the edge of the plate like bicycle spokes, and you toss everything together before eating. It's bracing, ice-cold, addictive- summer food from the days before air conditioning. In Oishinbo: Ramen and Gyōza, a young lifestyle reporter wants to write an article about hiyashi chūka. "I'm not interested in something like hiyashi chūka," says my alter ego Yamaoka. It's a fake Chinese dish made with cheap industrial ingredients, he explains. Later, however, Yamaoka relents. "Cold noodles, cold soup, and cold toppings," he muses. "The idea of trying to make a good dish out of them is a valid one." Good point, jerk. He mills organic wheat into flour and hires a Chinese chef to make the noodles. He buys a farmyard chicken from an old woman to make the stock and seasons it with the finest Japanese vinegar, soy sauce, and sake. Yamaoka's mean old dad Kaibara Yūzan inevitably gets involved and makes an even better hiyashi chūka by substituting the finest Chinese vinegar, soy sauce, and rice wine. When I first read this, I enjoyed trying to follow the heated argument over this dish I'd never even heard of. Yamaoka and Kaibara are in total agreement that hiyashi chūka needs to be made with quality ingredients, but they disagree about what kind of dish it is: Chinese, Japanese, or somewhere in between? Unlike American food, Japanese cuisine has boundary issues.

You could see the future right away here,” Hu Renzhong, a pig and poultry producer, told me. “Food was expensive and people didn’t have enough meat to eat. They couldn’t afford it. The land was good, though, and back then it was still cheap.” Hu received me one morning at his mansion farmhouse on the outskirts of Lusaka, offering me a seat in the marble chill of his enormous living room, before taking me on a long walking tour of his acres and acres of hog-breeding pens and sprawling, temperature-controlled chicken hatcheries, all impressively modern and minutely organized. He had come to Zambia from China’s Jiangxi province in 1995 as a twenty-two-year-old simple laborer, but soon got into business for himself, raising chickens at first with another Chinese immigrant. It wasn’t long before the two had struck it rich, buying land and building ever-bigger houses. “Things had started developing really fast back home, and a lot of people tried to tell me I’d made a mistake,” he said. “But I’ve never really looked back.” I

The next school day, I went very early to school to put the letter on Lupe’s desk. I also had something special for Jason—but it wasn’t the letter I wrote him. It was something else I had picked up recently from another Chinese immigrant. When I was helping this uncle with his luggage, I had pulled too hard and got a blister on my hand. The man said he had just the thing, and gave me a little vial of Chinese medicine. It felt minty and cool on my finger, but when I reached up to tuck my bangs behind my ear, my minty finger got a little too close to my eye. I was crying in seconds. So after I set Lupe’s letter down on her desk, I practically soaked Jason’s pencils with the same stuff that had made me cry. Let’s see him twirl these suckers now! Jason did not notice the gleam on his pencils when he sat down later that morning. He was too busy bragging about Las Vegas and all the great food he ate and the luxurious suite they stayed in. “They had a pool with three pool slides! There was even a restaurant right smack in the—” “When are you going to give me my pencil back?” I asked. I wanted to cut to the chase. I couldn’t care less about his fancy pools, considering I stared at one all day. “You mean my pencil?” He shrugged. “I gave it to my dog, Wealthy. It’s probably all chewed up by now.” He would give it to his dog. And he would have a dog named Wealthy. Jason smirked, picked up one of his pencils and started twirling. He twirled it a little too close to his face and just as I predicted, the strong minty smell made his eyes water. He put the pencil down and began rubbing his eyes furiously with his menthol fingers. Big mistake. “Oh my God, Jason’s crying!” one of my classmates exclaimed. “No, I’m not!” Jason insisted, blinking furiously. But it was too late. Everyone ran over and huddled next to Jason. It wasn’t every day a kid in fifth grade started bawling—fourth grade maybe, but not fifth grade. We watched with wide eyes as Jason cried and cried. Sunlight flooded in through the tall glass windows, and Jason’s tears glistened in the warm peach glow. I couldn’t stop smiling the whole time. It was a beautiful, beautiful day. The only thing that could make that day more beautiful was the chance of Lupe forgiving me.

... If I am correct... ... the secret to this sauce is honey and balsamic vinegar ." "Got it one, sir! Both ingredients have a mild sweetness that adds a layer of richness to the dish. The tartness of the vinegar ties it all together, ensuring the sweetness isn't too cloying and giving the overall dish a clean, pure aftertaste. The guide told me that Hokkaido bears really love their honey... ... so I tried all kinds of methods to add it to my recipe!" "Is that how he gave his sauce a rich, clean flavor powerful enough to cause the Gifting? Unbelievable! That's our Master Yukihira!" Something doesn't add up. A little honey and vinegar can't be enough to create that level of aftertaste. There has to be something else to it. But what? "...?! I got it! I know what you did! You caramelized the honey!" CARAMELIZATION Sugars oxidize when heated, giving them a golden brown color and a nutty flavor. Any food that contains sugar can be caramelized, making caramelization an important technique in everything from French cooking to dessert making. "I started out by heating the honey until it was good and caramelized. Then I added some balsamic vinegar to stretch it and give it a little thickness. Once that was done, I poured it over some diced onions and garlic that I'd sautéed in another pan, added some schisandra berries and then let it simmer. After it had reduced, I poured bear stock over it and seasoned it with a little salt... The result was a deep, rich sauce perfect for emphasizing the natural punch of my Bear-Meat Menchi Katsu!" "Oho! You musta come up with that idea while I was relaxing with my cup o' chai! Not bad, Yukihira-chin! Not bad at all! Don'tcha think?" "Y-yes, sir..." Plus, there is no debating how well honey pairs well with bear meat. The Chinese have long considered bear paws a great delicacy... ... because of the common belief that the mellow sweetness of the honey soaks into a bear's paw as it sticks it into beehives and licks the honey off of it. What a splendid idea pairing honey with bear meat, each accentuating the other... ... then using caramelization and balsamic vinegar to mellow it to just the right level. It's a masterful example of using both flavor subtraction and enhancement in the same dish!

That knife! It looks similar to a machete-like weapon used in India- the Kukri! He's using it to chop leeks, ginger and some herbs... Which he's tossing into a pot of rich chicken stock!" "Ah! Now he's grinding his spices!" Cross! "What?! He's crossing different implements in every step of his recipe?! Can he even do that?!" "I recognize that mortar and pestle. It's the kind they use in India to grind spices." "Oh gosh... I can already smell the fragrance from here!" He clearly knows just how much to grind each spice... ... and to toast each in a little oil to really bring out its fragrance! "Ah, I see! What he has steaming on that other burner is shark fin!" "From Indian cuisine, we dive straight into something very Chinese! Cross! Saiba x Mò Liú Zhâo!" "What the heck? He's stroking the fin... ... quickly running the claws along its grain!" Ah! I see what he's doing! Shark fin by itself is flavorless. Even in true Chinese cuisine... ...it's simmered in Paitan stock or oyster sauce first to give it a stronger, more concentrated umami punch. But by using those claws, he can't skip that step... ... and directly infuse the fin with umami flavor compounds! "Saiba... Cross..." "Aaaah! That implement! I recognize that one! Eishi Tsukasa!" Tsukasa Senpai's Super-Sized Grater-Sword! "He took a huge lump of butter... ... and is grating it down into shavings at unbelievable speed!"

I also gained a deeper appreciation of what it must have been like for my mother to be in a foreign country unable to speak the language (in her case, unable to read or write any language). As I walked around by myself, however, it was obvious that based on my body language people perceived me as American but at the same time different enough from other Americans that they felt free to come up and ask me all kinds of personal questions about where I came from, what kind of work I did, whether I was married, how many people there were in my family. Back in the 1930s when I asked personal questions like these of a Chinese student at Bryn Mawr, she reprimanded me for being too personal. I’m not sure whether that was because she came from a higher social class or because the revolution has opened things up. I answered their questions as best as I could in my limited Chinese. The ingenuity and energy of the Chinese reminded me of my father, for example, the way that they used bicycles, often transformed into tricycles, for transporting all kinds of things: little children (sometimes in a sidecar), bricks and concrete, beds and furniture. I was amazed at the number of entrepreneurs lining the sidewalks with little sewing machines ready to alter or make a garment, barbers with stools and scissors, knife sharpeners, shoe repairmen, vendors selling food and other kinds of merchandise from carts. Everywhere I went I saw women knitting, as they waited for a bus or walked along the street, as if they couldn’t waste a minute. I had never seen such an industrious people. It was unlike anything that I had witnessed in England, France, the West Indies, Africa, or the United States.

The next morning I told Mom I couldn’t go to school again. She asked what was wrong. I told her, “The same thing that’s always wrong.” “You’re sick?” “I’m sad.” “About Dad?” “About everything.” She sat down on the bed next to me, even though I knew she was in a hurry. “What’s everything?” I started counting on my fingers: “The meat and dairy products in our refrigerator, fistfights, car accidents, Larry—” “Who’s Larry?” “The homeless guy in front of the Museum of Natural History who always says ‘I promise it’s for food’ after he asks for money.” She turned around and I zipped her dress while I kept counting. “How you don’t know who Larry is, even though you probably see him all the time, how Buckminster just sleeps and eats and goes to the bathroom and has no raison d’être, the short ugly guy with no neck who takes tickets at the IMAX theater, how the sun is going to explode one day, how every birthday I always get at least one thing I already have, poor people who get fat because they eat junk food because it’s cheaper . . . ” That was when I ran out of fingers, but my list was just getting started, and I wanted it to be long, because I knew she wouldn’t leave while I was still going. “ . . . domesticated animals, how I have a domesticated animal, nightmares, Microsoft Windows, old people who sit around all day because no one remembers to spend time with them and they’re embarrassed to ask people to spend time with them, secrets, dial phones, how Chinese waitresses smile even when there’s nothing funny or happy, and also how Chinese people own Mexican restaurants but Mexican people never own Chinese restaurants, mirrors, tape decks, my unpopularity at school, Grandma’s coupons, storage facilities, people who don’t know what the Internet is, bad handwriting, beautiful songs, how there won’t be humans in fifty years—

Generally speaking a view of the available economic systems that have been tested historically must acknowledge the immense power of capitalism to generate living standards food housing education the amenities to a degree unprecedented in human civilization. The benefits of such a system while occasionally random and unpredictable with periods of undeniable stress and misery depression starvation and degradation are inevitably distributed to a greater and greater percentage of the population. The periods of economic stability also ensure a greater degree of popular political freedom and among the industrial Western democracies today despite occasional suppression of free speech quashing of dissent corruption of public officials and despite the tendency of legislation to serve the interests of the ruling business oligarchy the poisoning of the air water the chemical adulteration of food the obscene development of hideous weaponry the increased costs of simple survival the waste of human resources the ruin of cities the servitude of backward foreign populations the standards of life under capitalism by any criterion are far greater than under state socialism in whatever forms it is found British Swedish Cuban Soviet or Chinese. Thus the good that fierce advocacy of personal wealth accomplishes in the historical run of things outweighs the bad. And while we may not admire always the personal motives of our business leaders we can appreciate the inevitable percolation of the good life as it comes down through our native American soil. You cannot observe the bounteous beauty of our county nor take pleasure in its most ordinary institutions in peace and safety without acknowledging the extraordinary achievement of American civilization. There are no Japanese bandits lying in wait on the Tokaidoways after all. Drive down the turnpike past the pretty painted pipes of the oil refineries and no one will hurt you.

It's basty!" "There's definitely a soup underneath the crust. I see carrots. Gingko nuts. Mushrooms. And... Shark fin! Simmered until it's falling apart!" Aah! It's all too much! I-I don't care if I burn my mouth... I want to dive in right now! Mm! Mmmm! UWAAAAH! "Incredible! The shark fin melts into a soft wave of warm umami goodness on the tongue... ...with the crispy piecrust providing a delectably crunchy contrast!" "Mmm... this piecrust shows all the signs of the swordsmanship he stole from Eishi Tsukasa too." Instead of melting warm butter to mix into the flour, he grated cold butter into granules and blended them... ... to form small lumps that then became airy layers during the baking, making the crust crispier and lighter. A light, airy crust like that soaks up the broth, making it the perfect complement to this dish! "Judge Ohizumi, what's that "basty" thing you were talking about?" "It's a dish in a certain style of cooking that's preserved for centuries in Nagasaki- Shippoku cuisine." "Shippoku cuisine?" Centuries ago, when Japan was still closed off from the rest of the world, only the island of Dejima in Nagasaki was permitted to trade with the West. There, a new style of cooking that fused Japanese, Chinese and Western foods was born- Shippoku cuisine! One of its signature dishes is Basty, which is a soup covered with a lattice piecrust. *It's widely assumed that Basty originated from the Portuguese word "Pasta."* "Shippoku cuisine is already a hybrid of many vastly different cooking styles, making it a perfect choice for this theme!" "The lattice piecrust is French. Under it is a wonderfully savory Chinese shark fin soup. And the soup's rich chicken broth and the vegetables in it have all been thoroughly infused with powerfully aromatic spices... ... using distinctively Indian spice blends and techniques!" "Hm? Wait a minute. There's more than just shark fin and vegetables in this soup. This looks just like an Italian ravioli! I wonder what's in it? ?!" "Holy crap, look at it stretch!" "What is that?! Mozzarella?! A mochi pouch?!" "Nope! Neither! That's Dondurma. Or as some people call it... ... Turkish ice cream. A major ingredient in Dondurma is salep, a flour made from the root of certain orchids. It gives the dish a thick, sticky texture. The moist chewiness of ravioli pasta melds together with the sticky gumminess of the Dondurma... ... making for an addictively thick and chewy texture!

MT: Mimetic desire can only produce evil? RG: No, it can become bad if it stirs up rivalries but it isn't bad in itself, in fact it's very good, and, fortunately, people can no more give it up than they can give up food or sleep. It is to imitation that we owe not only our traditions, without which we would be helpless, but also, paradoxically, all the innovations about which so much is made today. Modern technology and science show this admirably. Study the history of the world economy and you'll see that since the nineteenth century all the countries that, at a given moment, seemed destined never to play anything but a subordinate role, for lack of “creativity,” because of their imitative or, as Montaigne would have said, their “apish” nature, always turned out later on to be more creative than their models. It began with Germany, which, in the nineteenth century, was thought to be at most capable of imitating the English, and this at the precise moment it surpassed them. It continued with the Americans in whom, for a long time, the Europeans saw mediocre gadget-makers who weren't theoretical or cerebral enough to take on a world leadership role. And it happened once more with the Japanese who, after World War II, were still seen as pathetic imitators of Western superiority. It's starting up again, it seems, with Korea, and soon, perhaps, it'll be the Chinese. All of these consecutive mistakes about the creative potential of imitation cannot be due to chance. To make an effective imitator, you have to openly admire the model you're imitating, you have to acknowledge your imitation. You have to explicitly recognize the superiority of those who succeed better than you and set about learning from them. If a businessman sees his competitor making money while he's losing money, he doesn't have time to reinvent his whole production process. He imitates his more fortunate rivals. In business, imitation remains possible today because mimetic vanity is less involved than in the arts, in literature, and in philosophy. In the most spiritual domains, the modern world rejects imitation in favor of originality at all costs. You should never say what others are saying, never paint what others are painting, never think what others are thinking, and so on. Since this is absolutely impossible, there soon emerges a negative imitation that sterilizes everything. Mimetic rivalry cannot flare up without becoming destructive in a great many ways. We can see it today in the so-called soft sciences (which fully deserve the name). More and more often they're obliged to turn their coats inside out and, with great fanfare, announce some new “epistemological rupture” that is supposed to revolutionize the field from top to bottom. This rage for originality has produced a few rare masterpieces and quite a few rather bizarre things in the style of Jacques Lacan's Écrits. Just a few years ago the mimetic escalation had become so insane that it drove everyone to make himself more incomprehensible than his peers. In American universities the imitation of those models has since produced some pretty comical results. But today that lemon has been squeezed completely dry. The principle of originality at all costs leads to paralysis. The more we celebrate “creative and enriching” innovations, the fewer of them there are. So-called postmodernism is even more sterile than modernism, and, as its name suggests, also totally dependent on it. For two thousand years the arts have been imitative, and it's only in the nineteenth and twentieth centuries that people started refusing to be mimetic. Why? Because we're more mimetic than ever. Rivalry plays a role such that we strive vainly to exorcise imitation. MT

REPROGRAMMING MY BIOCHEMISTRY A common attitude is that taking substances other than food, such as supplements and medications, should be a last resort, something one takes only to address overt problems. Terry and I believe strongly that this is a bad strategy, particularly as one approaches middle age and beyond. Our philosophy is to embrace the unique opportunity we have at this time and place to expand our longevity and human potential. In keeping with this health philosophy, I am very active in reprogramming my biochemistry. Overall, I am quite satisfied with the dozens of blood levels I routinely test. My biochemical profile has steadily improved during the years that I have done this. For boosting antioxidant levels and for general health, I take a comprehensive vitamin-and-mineral combination, alpha lipoic acid, coenzyme Q10, grapeseed extract, resveratrol, bilberry extract, lycopene, silymarin (milk thistle), conjugated linoleic acid, lecithin, evening primrose oil (omega-6 essential fatty acids), n-acetyl-cysteine, ginger, garlic, l-carnitine, pyridoxal-5-phosphate, and echinacea. I also take Chinese herbs prescribed by Dr. Glenn Rothfeld. For reducing insulin resistance and overcoming my type 2 diabetes, I take chromium, metformin (a powerful anti-aging medication that decreases insulin resistance and which we recommend everyone over 50 consider taking), and gymnema sylvestra. To improve LDL and HDL cholesterol levels, I take policosanol, gugulipid, plant sterols, niacin, oat bran, grapefruit powder, psyllium, lecithin, and Lipitor. To improve blood vessel health, I take arginine, trimethylglycine, and choline. To decrease blood viscosity, I take a daily baby aspirin and lumbrokinase, a natural anti-fibrinolytic agent. Although my CRP (the screening test for inflammation in the body) is very low, I reduce inflammation by taking EPA/DHA (omega-3 essential fatty acids) and curcumin. I have dramatically reduced my homocysteine level by taking folic acid, B6, and trimethylglycine (TMG), and intrinsic factor to improve methylation. I have a B12 shot once a week and take a daily B12 sublingual. Several of my intravenous therapies improve my body’s detoxification: weekly EDTA (for chelating heavy metals, a major source of aging) and monthly DMPS (to chelate mercury). I also take n-acetyl-l-carnitine orally. I take weekly intravenous vitamins and alpha lipoic acid to boost antioxidants. I do a weekly glutathione IV to boost liver health. Perhaps the most important intravenous therapy I do is a weekly phosphatidylcholine (PtC) IV, which rejuvenates all of the body’s tissues by restoring youthful cell membranes. I also take PtC orally each day, and I supplement my hormone levels with DHEA and testosterone. I take I-3-C (indole-3-carbinol), chrysin, nettle, ginger, and herbs to reduce conversion of testosterone into estrogen. I take a saw palmetto complex for prostate health. For stress management, I take l-theonine (the calming substance in green tea), beta sitosterol, phosphatidylserine, and green tea supplements, in addition to drinking 8 to 10 cups of green tea itself. At bedtime, to aid with sleep, I take GABA (a gentle, calming neuro-transmitter) and sublingual melatonin. For brain health, I take acetyl-l-carnitine, vinpocetine, phosphatidylserine, ginkgo biloba, glycerylphosphorylcholine, nextrutine, and quercetin. For eye health, I take lutein and bilberry extract. For skin health, I use an antioxidant skin cream on my face, neck, and hands each day. For digestive health, I take betaine HCL, pepsin, gentian root, peppermint, acidophilus bifodobacter, fructooligosaccharides, fish proteins, l-glutamine, and n-acetyl-d-glucosamine. To inhibit the creation of advanced glycosylated end products (AGEs), a key aging process, I take n-acetyl-carnitine, carnosine, alpha lipoic acid, and quercetin. MAINTAINING A POSITIVE “HEALTH SLOPE” Most important,