Peke Quotes

Why, in the Peking Opera, are women's roles played by men?...Because only a man knows how a woman is supposed to act.

The Pekes and the Pollicles, everyone knows, Are proud and implacable, passionate foes; It is always the same, wherever one goes. And the Pugs and the Poms, although most people say that they do not like fighting, will often display Every symptom of wanting to join in the fray. And they Bark bark bark bark bark bark Until you can hear them all over the park.

Few travelled in these days, for, thanks to the advance of science, the earth was exactly alike all over. Rapid intercourse, from which the previous civilization had hoped so much, had ended by defeating itself. What was the good of going to Peking when it was just like Shrewsbury? Why return to Shrewsbury when it would all be like Peking? Men seldom moved their bodies; all unrest was concentrated in the soul.

As life goes on, don't you find that all you need is about two real friends, a regular supply of books, and a Peke?

Nobody is right and nobody is wrong. Only one thing is right, and that is the Truth, but nobody knows what it is. It is a thing that changes all the time, and then comes back to the same thing. -Old Yao

Tusipambane na madawa ya kulevya peke yake. Tupambane na elimu ya madawa ya kulevya pia.

Four sits down on the edge of the carousel, leaning against a plastic horse's foot. His eyes lift to the sky, where there are no stars, only a round moon peking through a thin layer of clouds. The muscles in his arms are relaxed; his hand rests on the back of his neck. He looks almost comfortable, holding that gun to his shoulder. I close my eyes briefly. Why does he distract me so easily? I need to focus.

He's outwardly respectable. (They say he cheats at cards.) And his footprints are not found in any file of Scotland Yard's. And when the larder's looted, or the jewel-case is rifled, Or when the milk is missing, or another Peke's been stifled, Or the greenhouse glass is broken, and the trellis past repair - Ay, there's the wonder of the thing! Macavity's not there! And when the Foreign Office find a Treaty's gone astray, Or the Admiralty lose some plans and drawings by the way, There may be a scrap of paper in the hall or on the stair - But it's useless to investigate - Mcavity's not there! And when the loss has been disclosed, the Secret Service say: 'It must have been Macavity!' - but he's a mile away. You'll be sure to find him resting, or a-licking of his thumbs, Or engaged in doing complicated long-division sums. Macavity, Macavity, there's no one like Macavity, There never was a Cat of such deceitfulness and suavity. He always has an alibi, and one or two to spaer: At whatever time the deed took place - MACAVITY WASN'T THERE! And they say that all the Cats whose wicked deeds are widely known (I might mention Mungojerrie, I might mention Griddlebone) Are nothing more than agents for the Cat who all the time Just controls their operations: the Napoleon of Crime!

The days of my youth are past and to a woman full grown a kiss means everything—or nothing.

I believe in transhumanism: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Peking man. It will at last be consciously fulfilling its real destiny.

Ukiishi Mexico City katika daraja la watu wakubwa na wewe na anasa ni marafiki wakubwa, hutapenda kuendesha gari ambayo kila mtu anaendesha mjini. Nunua gari na kuibadilisha kuwa ya kwako. Lisa aliponunua gari yake huko Ejército Nacional Mexicano, Mexico City, katika duka la Ferrari, aliipeleka Los Angeles kwa marekebisho aliyoyataka. Ferrari haikuwa ya kawaida. Mbali na kinga ya risasi ya inchi nne, Ferrari ya Lisa ilikuwa na mwendo mkali na matairi makubwa kuliko Ferrari za kawaida. Ilikuwa na rangi tatu: nyeusi, pinki na njano zilizokuwa zikibadilika kulingana na hali ya hewa; na kadhalika ilikuwa na breki ya upepo kwa nyuma, katika buti ya aluminiamu, kwa ajili ya kuikandamiza chini wakati wa mwendo mkali, ili isiyumbe sana barabarani. Lisa peke yake ndiye aliyekuwa na gari ya namna hiyo Mexico City nzima.

How about this? Hong Kong had been appropriated by British drug pushers in the 1840s. We wanted Chinese silk, porcelain, and spices. The Chinese didn't want our clothes, tools, or salted herring, and who can blame them? They had no demand. Our solution was to make a demand, by getting large sections of the populace addicted to opium, a drug which the Chinese government had outlawed. When the Chinese understandably objected to this arrangement, we kicked the fuck out of them, set up a puppet government in Peking that hung signs on parks saying NO DOGS OR CHINESE, and occupied this corner of their country as an import base. Fucking godawful behavior, when you think about it. And we accuse them of xenophobia. It would be like the Colombians invading Washington in the early twenty-first century and forcing the White House to legalize heroin. And saying, "Don't worry, we'll show ourselves out, and take Florida while we're at it, okay? Thanks very much.

Hatutakiwi kuishi kama raia wa Tanzania peke yake. Tunatakiwa kuishi kama raia wa dunia na watumishi wa utu, hasa katika kipindi hiki cha zama za utandawazi. Sina lazima ya kutoka nje kufanya utafiti wa kazi zangu siku hizi. Nje ninayo hapa ndani!

Liz, it’s so easy to say ‘I’m sorry.’ It costs nothing and it saves a mint of pain. Those two words are the common coin of daily life, but especially between people who love each other.

Kiswahili ni lugha rasmi ya nchi za Tanzania, Kenya na Uganda. Ni lugha isiyo rasmi ya nchi za Rwanda, Burundi, Msumbiji na Jamhuri ya Kidemokrasia ya Kongo. Lugha ya Kiswahili ni mali ya nchi za Afrika ya Mashariki, si mali ya nchi za Afrika Mashariki peke yake. Pia, Kiswahili ni lugha rasmi ya Umoja wa Afrika; pamoja na Kiarabu, Kiingereza, Kifaransa, Kireno na Kihispania. Kiswahili ni lugha inayozungumzwa zaidi nchini Tanzania kuliko nchi nyingine yoyote ile, duniani.

Всички придобиват в годните на своето израстване по нещичко от особеностите на града и средата, в която живеят.

It seems to me that the Russian prestige is declining and that America holds in its hands the immediate future of the world: as long as America knows how to develop the sense of the earth at the same time as her sense of liberty." [Written from Peking, October 1945, on the eve of departure, after having been stuck there since the war began.]

I think with sadness of all the books I’ve read, all the places I’ve seen, all the knowledge I’ve amassed and that will be no more. All the music, all the paintings, all the culture, so many places: and suddenly nothing. They made no honey, those things, they can provide no one with any nourishment. At the most, if my books are still read, the reader will think: There wasn’t much she didn’t see! But that unique sum of things, the experience that I lived, with all its order and its randomness — the Opera of Peking, the arena of Huelva, the candomblé in Bahía, the dunes of El-Oued, Wabansia Avenue, the dawns in Provence, Tiryns, Castro talking to five hundred thousand Cubans, a sulphur sky over a sea of clouds, the purple holly, the white nights of Leningrad, the bells of the Liberation, an orange moon over the Piraeus, a red sun rising over the desert, Torcello, Rome, all the things I’ve talked about, others I have left unspoken — there is no place where it will all live again

– C’est formidable, dit Anne, quand on se met à penser à tous ces types qui travaillent pour rien. Qui restent huit heures par jour dans leur bureau. Qui peuvent y rester huit heures par jour. – Mais vous avez été comme ça, jusqu’ici, dit Amadis. – Vous m’assommez, avec ce qui a été. Est-ce qu’on n’a plus le droit de comprendre, même après avoir été cul pendant un bout de temps ?

I think with sadness of all the books I’ve read, all the places I’ve seen, all the knowledge I’ve amassed and that will be no more. All the music, all the paintings, all the culture, so many places: and suddenly nothing. They made no honey, those things, they can provide no one with any nourishment. At the most, if my books are still read, the reader will think: There wasn’t much she didn’t see! But that unique sum of things, the experience that I lived, with all its order and its randomness — the Opera of Peking, the arena of Huelva, the candomblé in Bahía, the dunes of El-Oued, Wabansia Avenue, the dawns in Provence, Tiryns, Castro talking to five hundred thousand Cubans, a sulphur sky over a sea of clouds, the purple holly, the white nights of Leningrad, the bells of the Liberation, an orange moon over the Piraeus, a red sun rising over the desert, Torcello, Rome, all the things I’ve talked about, others I have left unspoken — there is no place where it will all live again. At

– C’est ce receveur, expliqua le conducteur. – Ah ! dit Amadis. – Il aime pas les voyageurs. Alors, il s’arrange pour qu’on parte sans voyageur et il ne sonne jamais. Je le sais bien. – C’est vrai, dit Amadis. – Il est fou, vous comprenez, dit le machiniste. – C’est ça… murmura Amadis. Je le trouvais bizarre. – Ils sont tous fous à la Compagnie. – Ça ne m’étonne pas ! – Moi, dit le conducteur, je les possède. Au pays des aveugles, les borgnes sont rois. Vous avez un couteau ? – J’ai un canif. – Prêtez.

The pre-frontal region of the Peking man resembles that found in some parts of the Middle West.

It is not that we cannot believe,” he replied. “It is that we do not want anything enough. Faith rises from necessity. We have no necessity.

Mungu anatupenda sana, ndiyo maana akamleta Mwanawe wa pekee ili afe kwa ajili yetu, lakini haupendi mfumo wa maisha wa dunia hii.

The twentieth century will be American. American thought will dominate it. American progress will give it color and direction. American deeds will make it illustrious. Civilization will never lose its hold on Shanghai. Civilization will never depart from Hongkong. The gates of Peking will never again be closed to the methods of modern man. The regeneration of the world, physical as well as moral, has begun, and revolutions never move backwards.

A good cook was like a good educator; his duty was solely to bring out the talent of the chicken and show it to best advantage, as a good teacher brings out the talent inherent in a young man. Granted that the original talent was there in the chicken, too much coaxing, stuffing, imposing, and spicing would merely distract from its simple beauty and virtue.

More than 90 percent of Americans lived in the countryside, either on farms or plantations. Only three cities, Philadelphia, Boston, and New York, had populations of more than 16,000, making them flyspecks compared with London (750,000) or Peking (almost 3 million).6

Jina la Yesu ni kubwa kuliko majina yote duniani na hata kuzimu. Lazima Shetani aliogope kuliko anavyomwogopa Bikira Maria au sakramenti za aina zote. Kumbuka, jina la Yesu halitajwi kilingeni. Linatajwa kanisani, ambapo linatajwa kinafiki. Hivyo, aliye na mamlaka ya kuaminiwa na kuabudiwa na aponyaye ni Yesu Kristo peke yake.

Dogs don’t know what they look like. Dogs don’t even know what size they are. No doubt it’s our fault, for breeding them into such weird shapes and sizes. My brother’s dachshund, standing tall at eight inches, would attack a Great Dane in the full conviction that she could tear it apart. When a little dog is assaulting its ankles the big dog often stands there looking confused — “Should I eat it? Will it eat me? I am bigger than it, aren’t I?” But then the Great Dane will come and try to sit in your lap and mash you flat, under the impression that it is a Peke-a-poo… Cats know exactly where they begin and end. When they walk slowly out the door that you are holding open for them, and pause, leaving their tail just an inch or two inside the door, they know it. They know you have to keep holding the door open. That is why their tail is there. It is a cat’s way of maintaining a relationship. Housecats know that they are small, and that it matters. When a cat meets a threatening dog and can’t make either a horizontal or a vertical escape, it’ll suddenly triple its size, inflating itself into a sort of weird fur blowfish, and it may work, because the dog gets confused again — “I thought that was a cat. Aren’t I bigger than cats? Will it eat me?” … A lot of us humans are like dogs: we really don’t know what size we are, how we’re shaped, what we look like. The most extreme example of this ignorance must be the people who design the seats on airplanes. At the other extreme, the people who have the most accurate, vivid sense of their own appearance may be dancers. What dancers look like is, after all, what they do.” — Ursula Le Guin, in The Wave in the Mind (via fortooate)

[Nota bene: this was in 207 B.C., and may well cause us to blush for the Christian armies that entered Peking in 1900 A.D.]

An equality of nation will never exist in our lifetime. Why? Because peace, freedom, and justice are deceptive concepts. Hidden beneath their surface are the instincts of the peking order.

Ritzonia" was the epithet coined by Bernard Bernson, who sold Italian pictures to American millionaires, to describe the unreal, mortifying sameness of their luxury. "Ritzonia," he wrote in 1909, "carries its inmates like a wishing carpet from place to place, the same people, the same meals, the same music. Within its walls you might be at Peking or Prague or Paris or London and you would never know where.

It was a bright red TVR Griffith, with a five litre V8 engine, and an exhaust note that could have been heard in Peking. It fell some way short of being the ideal car for a discreet surveillance operation,

- ¿Ha visto usted los periódicos? Los conformistas nos la están preparando buena, ¿no? - ¿Eh...? Sí..., sí, señor -murmuró Claude. - Esos cerdos... Ha llegado el momento de espabilarse... Como usted sabe, están todos armados. - Oh... -dijo Claude. - Claramente se vio durante el Liberacionamiento. Llevaban armas para llenar camiones. Y, naturalmente, las personas decentes, como usted o como yo, no tenemos armas. - Muy cierto. - Usted, ¿no tiene? - No, señor Saknussem. - ¿Podría usted agenciarme un revólver? -preguntó Saknussem a quemarropa. - Es que... -dijo Claude-. Quizás el cuñado de la señora que me alquila la habitación... No sé... - Perfecto -dijo su jefe-. Cuento con usted, ¿eh? Que tampoco resulte demasiado caro; y con cartuchos, eh. Esos cerdos conformistas... No queda más remedio que ser precavido, ¿eh? - Indudablemente -dijo Claude. - Gracias, Léon. Cuento con usted. ¿Cuándo podría traérmelo? - Tengo que preguntar. - Por supuesto. Tómese el tiempo que necesite. Si quiere salir un poco antes... - Oh, no. No merece la pena. - Perfectamente. Y, por otra parte, cuidado con los borrones, ¿eh? Preocúpese de su trabajo. Qué diablos, no se le paga para no hacer nada. - Tendré cuidado señor Saknussem -prometió Claude. - Y llegue a su hora -concluyó el jefe-. Ayer llegó usted con seis minutos de retraso. - Sin embargo, hoy estaba aquí nueve minutos antes... -dijo Claude. - Sí -dijo Saknussem-, pero habitualmente llega usted con cuarto de hora de adelanto.

If Peking wasn’t stopped in the peninsular war, he argued, China would be recognized as “the military colossus of the East.” U.S. prestige would plummet, and the world’s new nations would gravitate toward neutralism.

[Davidson] Black procured cadavers for research, obtained from the Peking police department. These cadavers were mostly of people who had been executed for various crimes; the police regularly sent Black truckloads of the bodies of the executed convicts. Execution in China was by beheading, and thus the cadavers Black received lacked heads and had mutilated necks. After some time, he asked the police whether there was any possibility of getting better dead bodies for research - corpses that were intact. The next day, he received a shipment of convicts, all chained together, with a note from the police asking him to kill them in any way he chose.

Traffic was in confusion for several days. For red to mean "stop' was considered impossibly counterrevolutionary. It should of course mean "go." And traffic should not keep to the right, as was the practice, it should be on the left. For a few days we ordered the traffic policemen aside and controlled the traffic ourselves. I was stationed at a street corner telling cyclists to ride on the left. In Chengdu there were not many cars or traffic lights, but at the few big crossroads there was chaos. In the end, the old rules reasserted themselves, owing to Zhou Enlai, who managed to convince the Peking Red Guard leaders. But the youngsters found justifications for this: I was told by a Red Guard in my school that in Britain traffic kept to the left, so ours had to keep to the right to show our anti-imperialist spirit. She did not mention America. As a child I had always shied away from collective activity. Now, at fourteen, I felt even more averse to it. I suppressed this dread because of the constant sense of guilt I had come to feel, through my education, when I was out of step with Mao. I kept telling myself that I must train my thoughts according to the new revolutionary theories and practices. If there was anything I did not understand, I must reform myself and adapt. However, I found myself trying very hard to avoid militant acts such as stopping passersby and cutting their long hair, or narrow trouser legs, or skirts, or breaking their semi-high-heeled shoes. These things had now become signs of bourgeois decadence, according to the Peking Red Guards. My own hair came to the critical attention of my schoolmates. I had to have it cut to the level of my earlobes. Secretly, though much ashamed of myself for being so "petty bourgeois," I shed tears over losing my long plaits. As a young child, my nurse had a way of doing my hair which made it stand up on top of my head like a willow branch. She called it "fireworks shooting up to the sky." Until the early 1960s I wore my hair in two coils, with rings of little silk flowers wound around them. In the mornings, while I hurried through my breakfast, my grandmother or our maid would be doing my hair with loving hands. Of all the colors for the silk flowers, my favorite was pink.

But this was not enough on its own to generate the kind of terror that Mao wanted. On 18 August, a mammoth rally was held in Tiananmen Square in the center of Peking, with over a million young participants. Lin Biao appeared in public as Mao's deputy and spokesman for the first time. He made a speech calling on the Red Guards to charge out of their schools and 'smash up the four olds' defined as 'old ideas, old culture, old customs, and old habits." Following this obscure call, Red Guards all over China took to the streets, giving full vent to their vandalism, ignorance, and fanaticism. They raided people's houses, smashed their antiques, tore up paintings and works of calligraphy. Bonfires were lit to consume books. Very soon nearly all treasures in private collections were destroyed. Many writers and artists committed suicide after being cruelly beaten and humiliated, and being forced to witness their work being burned to ashes. Museums were raided. Palaces, temples, ancient tombs, statues, pagodas, city walls anything 'old' was pillaged. The few things that survived, such as the Forbidden City, did so only because Premier Zhou Enlai sent the army to guard them, and issued specific orders that they should be protected. The Red Guards only pressed on when they were encouraged. Mao hailed the Red Guards' actions as "Very good indeed!" and ordered the nation to support them. He encouraged the Red Guards to pick on a wider range of victims in order to increase the terror. Prominent writers, artists, scholars, and most other top professionals, who had been privileged under the Communist regime, were now categorically condemned as 'reactionary bourgeois authorities." With the help of some of these people's colleagues who hated them for various reasons, ranging from fanaticism to envy, the Red Guards began to abuse them. Then there were the old 'class enemies': former landlords and capitalists, people with Kuomintang connections, those condemned in previous political campaigns like the 'rightists' and their children.

I have done the journey between Tientsin and Peking so many times that I recognize even the stray dogs (known locally as wonks) that frequent the platforms in the hopes of picking up something thrown out from the carriage windows.

Meanwhile, Mme Mao and her cohorts were renewing their efforts to prevent the country from working. In industry, their slogan was: "To stop production is revolution itself." In agriculture, in which they now began to meddle seriously: "We would rather have socialist weeds than capitalist crops." Acquiring foreign technology became "sniffing after foreigners' farts and calling them sweet." In education: "We want illiterate working people, not educated spiritual aristocrats." They called for schoolchildren to rebel against their teachers again; in January 1974, classroom windows, tables, and chairs in schools in Peking were smashed, as in 1966. Mme Mao claimed this was like "the revolutionary action of English workers destroying machines in the eighteenth century." All this demagoguery' had one purpose: to create trouble for Zhou Enlai and Deng Xiao-ping and generate chaos. It was only in persecuting people and in destruction that Mme Mao and the other luminaries of the Cultural Revolution had a chance to "shine." In construction they had no place. Zhou and Deng had been making tentative efforts to open the country up, so Mme Mao launched a fresh attack on foreign culture. In early 1974 there was a big media campaign denouncing the Italian director Michelangelo Antonioni for a film he had made about China, although no one in China had seen the film, and few had even heard of it or of Antonioni. This xenophobia was extended to Beethoven after a visit by the Philadelphia Orchestra. In the two years since the fall of Lin Biao, my mood had changed from hope to despair and fury. The only source of comfort was that there was a fight going on at all, and that the lunacy was not reigning supreme, as it had in the earlier years of the Cultural Revolution. During this period, Mao was not giving his full backing to either side. He hated the efforts of Zhou and Deng to reverse the Cultural Revolution, but he knew that his wife and her acolytes could not make the country work. Mao let Zhou carry on with the administration of the country, but set his wife upon Zhou, particularly in a new campaign to 'criticize Confucius." The slogans ostensibly denounced Lin Biao, but were really aimed at Zhou, who, it was widely held, epitomized the virtues advocated by the ancient sage. Even though Zhou had been unwaveringly loyal, Mao still could not leave him alone. Not even now, when Zhou was fatally ill with advanced cancer of the bladder.

Much of Chinese society still expected its women to hold themselves in a sedate manner, lower their eyelids in response to men's stares, and restrict their smile to a faint curve of the lips which did not expose their teeth. They were not meant to use hand gestures at all. If they contravened any of these canons of behavior they would be considered 'flirtatious." Under Mao, flirting with./bre/gners was an unspeakable crime. I was furious at the innuendo against me. It had been my Communist parents who had given me a liberal upbringing. They had regarded the restrictions on women as precisely the sort of thing a Communist revolution should put an end to. But now oppression of women joined hands with political repression, and served resentment and petty jealousy. One day, a Pakistani ship arrived. The Pakistani military attache came down from Peking. Long ordered us all to spring-clean the club from top to bottom, and laid on a banquet, for which he asked me to be his interpreter, which made some of the other students extremely envious. A few days later the Pakistanis gave a farewell dinner on their ship, and I was invited. The military attache had been to Sichuan, and they had prepared a special Sichuan dish for me. Long was delighted by the invitation, as was I. But despite a personal appeal from the captain and even a threat from Long to bar future students, my teachers said that no one was allowed on board a foreign ship. "Who would take the responsibility if someone sailed away on the ship?" they asked. I was told to say I was busy that evening. As far as I knew, I was turning down the only chance I would ever have of a trip out to sea, a foreign meal, a proper conversation in English, and an experience of the outside world. Even so, I could not silence the whispers. Ming asked pointedly, "Why do foreigners like her so much?" as though there was something suspicious in that. The report filed on me at the end of the trip said my behavior was 'politically dubious." In this lovely port, with its sunshine, sea breezes, and coconut trees, every occasion that should have been joyous was turned into misery. I had a good friend in the group who tried to cheer me up by putting my distress into perspective. Of course, what I encountered was no more than minor unpleasantness compared with what victims of jealousy suffered in the earlier years of the Cultural Revolution. But the thought that this was what my life at its best would be like depressed me even more. This friend was the son of a colleague of my father's. The other students from cities were also friendly to me. It was easy to distinguish them from the students of peasant backgrounds, who provided most of the student officials.

Meanwhile, Mme Mao and her cohorts were renewing their efforts to prevent the country from working. In industry, their slogan was: "To stop production is revolution itself." In agriculture, in which they now began to meddle seriously: "We would rather have socialist weeds than capitalist crops." Acquiring foreign technology became "sniffing after foreigners' farts and calling them sweet." In education: "We want illiterate working people, not educated spiritual aristocrats." They called for schoolchildren to rebel against their teachers again; in January 1974, classroom windows, tables, and chairs in schools in Peking were smashed, as in 1966. Mme Mao claimed this was like "the revolutionary action of English workers destroying machines in the eighteenth century." Mme Mao launched a fresh attack on foreign culture. In early 1974 there was a big media campaign denouncing the Italian director Michelangelo Antonioni for a film he had made about China, although no one in China had seen the film, and few had even heard of it or of Antonioni. This xenophobia was extended to Beethoven after a visit by the Philadelphia Orchestra.

Nilijifunza toka awali umuhimu wa kushindwa katika maisha ijapokuwa nilijitahidi sana, na nilipoendelea kushindwa niliweka nadhiri ya kufanya kitu kimoja kilicholeta maana zaidi katika maisha yangu nacho ni uandishi wa vitabu. Uandishi wa vitabu ndicho kitu pekee nilichokiweza zaidi kuliko vingine vyote na kuanzia hapo Mungu aliniweka huru. Nilijua mimi ni nani. Nilijua kwa nini nilizaliwa. Nilijifunza falsafa ya kuacha dunia katika hali nzuri kuliko nilivyoikuta – kwa sababu hata mimi nilikuwepo – na falsafa ya kushindwa si hiari. Maarifa hayo yakafanya niwe na heshima na upendo kwa watu wote.

Het is vooral van belang dat wij ons aandeel bekomen in de exploitatie van denieuwe en groote Chinesen markt. Geen beter middel, voorzeker , om ons in deze verre landen te doen kennen en ze zelf te leeren kennen, dan een nijverheids-en handelsgezantschap te sturen bij de hoven van Yedo en Peking, ten einde de keizers om hunne vriendschap te vragen en hun stalen aan te bieden van onze producten, als daar zijn : Kanonnen, krijgs-en prachtwapens, stoffen, tapijten, lakens, weefsels, garen, linnen, kant, meubelen, messen, spiegels, vensterglazen, rijtuigen, modellen van machines, stalen van ijzer, zink, kolen enz. enz.

The result was a double disaster. The Chinese delegates refused to sign the final treaty, and left Paris in high dudgeon. When the news reached China, anti-Western and anti-Japanese riots exploded across the country. On May 4, some five thousand Chinese students stormed into Tiananmen Square in Peking to protest the Treaty of Versailles.

At the end of the vacation, I took a steamer alone from Wuhan back up through the Yangtze Gorges. The journey took three days. One morning, as I was leaning over the side, a gust of wind blew my hair loose and my hairpin fell into the river. A passenger with whom I had been chatting pointed to a tributary which joined the Yangtze just where we were passing, and told me a story.In 33 B.C., the emperor of China, in an attempt to appease the country's powerful northern neighbors, the Huns, decided to send a woman to marry the barbarian king. He made his selection from the portraits of the 3,000 concubines in his court, many of whom he had never seen. As she was for a barbarian, he selected the ugliest portrait, but on the day of her departure he discovered that the woman was in fact extremely beautiful. Her portrait was ugly because she had refused to bribe the court painter. The emperor ordered the artist to be executed, while the lady wept, sitting by a river, at having to leave her country to live among the barbarians. The wind carried away her hairpin and dropped it into the river as though it wanted to keep something of hers in her homeland. Later on, she killed herself. Legend had it that where her hairpin dropped, the river turned crystal clear, and became known as the Crystal River. My fellow passenger told me this was the tributary we were passing. With a grin, he declared: "Ah, bad omen! You might end up living in a foreign land and marrying a barbarian!" I smiled faintly at the traditional Chinese obsession about other races being 'barbarians," and wondered whether this lady of antiquity might not actually have been better off marrying the 'barbarian' king. She would at least be in daily contact with the grassland, the horses, and nature. With the Chinese emperor, she was living in a luxurious prison, without even a proper tree, which might enable the concubines to climb a wall and escape. I thought how we were like the frogs at the bottom of the well in the Chinese legend, who claimed that the sky was only as big as the round opening at the top of their well. I felt an intense and urgent desire to see the world. At the time I had never spoken with a foreigner, even though I was twenty-three, and had been an English language student for nearly two years. The only foreigners I had ever even set eyes on had been in Peking in 1972. A foreigner, one of the few 'friends of China," had come to my university once. It was a hot summer day and I was having a nap when a fellow student burst into our room and woke us all by shrieking: "A foreigner is here! Let's go and look at the foreigner!" Some of the others went, but I decided to stay and continue my snooze. I found the whole idea of gazing, zombie like rather ridiculous. Anyway, what was the point of staring if we were forbidden to open our mouths to him, even though he was a 'friend of China'? I had never even heard a foreigner speaking, except on one single Linguaphone record. When I started learning the language, I had borrowed the record and a phonograph, and listened to it at home in Meteorite Street. Some neighbors gathered in the courtyard, and said with their eyes wide open and their heads shaking, "What funny sounds!" They asked me to play the record over and over again.

Over the past 30 years, approximately 300 million people have moved into China’s middle class. And according to the OECD Development Centre, the forecast is for another 200 million people to move into the middle class by 2026. This means the Asia Pacific region, which in 2009 represented 18% of the world’s middle class, will reach 66 percent by 2030. Let’s repeat that. Over the next 15 years, Asia will go from 20 percent to 66 percent of the world’s middle class. At the same time, the developed markets of North America and Europe, which held a combined 54 percent of the global middle class in 2009, are forecast to drop to only 21 percent by 2030. Basically, follow the money. Asia’s middle class consumers are the future. Learn Mandarin.

Would the behavior of the United States during the war—in military action abroad, in treatment of minorities at home—be in keeping with a “people’s war”? Would the country’s wartime policies respect the rights of ordinary people everywhere to life, liberty, and the pursuit of happiness? And would postwar America, in its policies at home and overseas, exemplify the values for which the war was supposed to have been fought? These questions deserve thought. At the time of World War II, the atmosphere was too dense with war fervor to permit them to be aired. For the United States to step forward as a defender of helpless countries matched its image in American high school history textbooks, but not its record in world affairs. It had opposed the Hatian revolution for independence from France at the start of the nineteenth century. It had instigated a war with Mexico and taken half of that country. It had pretended to help Cuba win freedom from Spain, and then planted itself in Cuba with a military base, investments, and rights of intervention. It had seized Hawaii, Puerto Rico, Guam, and fought a brutal war to subjugate the Filipinos. It had “opened” Japan to its trade with gunboats and threats. It had declared an Open Door Policy in China as a means of assuring that the United States would have opportunities equal to other imperial powers in exploiting China. It had sent troops to Peking with other nations, to assert Western supremacy in China, and kept them there for over thirty years.

The popular visual imagery of China, as The Times correspondent suggested, came from pantomime and music hall in pre-cinema days; together with comics, press and book illustrations. Reminiscences by visitors to China sometimes noted that this was how they actually saw Peking when first they arrived. Then they discovered that the pantomimes were really about England in fancy dress.

I think she got a certain amount of amusement from observing their antics, and I don’t believe she took their airs and graces any more seriously than she took the aches and pains of the characters in a novel which she knew from the beginning (otherwise she wouldn’t have read it) would end happily. Paris, Rome, Peking had had no more effect on her Americanism than Elliott’s devout Catholicism on her robust, but not inconvenient, Presbyterian faith.

In China our professional artists or craftsman used to carve large pieces of white ivory into models of famous buildings, such as the Peking Palace or the Temple of Heaven, with streets and people to the minutest detail. I have been fortunate enough to see a few of theses, and the snow-covered Oxford High, with its yellow stone, resembled one of these exquisite ivory carvings, yellowed with age. I was happy to have discovered such affinity between Oxford and Ancient China.

GRASS, LIKE NEARLY EVERYTHING else in China, is subject to political interpretation. Historically, the Chinese have taken a dim view of grass. In Peking’s parks, the dirt is swept daily, since cleanliness is prized, but gardeners relentlessly uproot any tuft of grass. Grass breeds disease, generations of Chinese have been taught. Additionally, Communist doctrine teaches that grass is decadent, since it is usually associated with leisured classes and generates exploitation—one man hiring another to cut it.

I, however, had not been too late. It has been my great good fortune to see India when that once fabulously beautiful land was as lovely, and to a great extent as peaceful and unspoiled, as Eden before the Fall. To live for two years in Peking in an old Chinese house, once the property of a Manch Prince, at a time when the citizens of that country still wore their national costumes instead of dressing up - or down! - in dull Russian-style "uniforms. To have visited Japan before war, the Bomb and the American occupation altered it beyond recognition, when the sight of a Japanese woman in European dress was unusual enough to make you turn and stare...

Mrs. Carnegie and I had dinner at a friend’s house in Chicago. While carving the meat, he did something wrong. I didn’t notice it; and I wouldn’t have cared even if I had noticed it. But his wife saw it and jumped down his throat right in front of us. “John,” she cried, “watch what you are doing! Can’t you ever learn to serve properly!” Then she said to us: “He is always making mistakes. He just doesn’t try.” Maybe he didn’t try to carve; but I certainly give him credit for trying to live with her for twenty years. Frankly, I would rather have eaten a couple of hot dogs with mustard—in an atmosphere of peace—than to have dined on Peking duck and shark fins while listening to her scolding.

Sometimes you almost forgot: that you didn't look like everyone else. In homeroom or at the drugstore or at the supermarket, you listened to morning announcements or dropped off a roll of film or picked out a carton of eggs and felt like just another someone in the crowd. Sometimes you didn't think about it at all. And then sometimes you noticed the girl across the aisle watching, the pharmacist watching, the checkout boy watching, and you saw yourself reflected in their stares: incongruous. Catching the eye like a hook. Every time you saw yourself from the outside, the way other people saw you, you remembered all over again. You saw it in the sign at the Peking Express - a cartoon man with a coolie hat, slant eyes, buckteeth, and chopsticks. You saw it in the little boys on the playground, stretching their eyes to slits with their fingers - Chinese - Japanese - look at these - and in the older boys who muttered ching chong ching chong ching as they passed you on the street, just loud enough for you to hear. You saw it when waitresses and policemen and bus drivers spoke slowly to you, in simple words, as if you might not understand. You saw it in photos, yours the only black head of hair in the scene, as if you'd been cut out and pasted in. You thought: Wait, what's she doing there? And then you remembered that she was you. You kept your head down and thought about school, or space, or the future, and tried to forget about it. And you did, until it happened again.

Why have intelligence agencies supported Rand Corporation studies and tried to smear communal living? Economics is always behind such laws. By the media’s association of the SLA with communal living, with its constant references to the communal “Peking House,” the suggestion is planted that group housing breeds violence. Communes are bad for business. Twelve people living together can get along with one dishwasher, instead of six. Many young people have left their empty, sterile “nuclear family” homes and created a new kind of extended family that provides them with friendship and support. This is seen as a threat to the status quo with its inbred isolation and suspicions. The Sharon Tate-La Bianca massacres were the first organized assault by the military on the hippie generation. The SLA fits that pattern.

Biblia pamoja na historia vinatwambia kuwa mitume kumi na wawili wa Yesu Kristo waliamua kufa kinyama kama mfalme wao alivyokufa, kwa sababu walikataa kukana imani yao juu ya Yesu Kristo. Mathayo alikufa kwa ajili ya Ukristo nchini Ethiopia kwa jeraha lililotokana na kisu kikali, Marko akavutwa na farasi katika mitaa ya Alexandria nchini Misri mpaka akafa, kwa sababu alikataa kukana jina la Yesu Kristo. Luka alinyongwa nchini Ugiriki kwa sababu ya kuhubiri Injili ya Yesu Kristo katika nchi ambapo watu hawakumtambua Yesu. Yohana alichemshwa katika pipa la mafuta ya moto katika kipindi cha mateso makubwa ya Wakristo nchini Roma, lakini kimiujiza akaponea chupuchupu, kabla ya kufungwa katika gereza la kisiwa cha Patmo (Ugiriki) ambapo ndipo alipoandika kitabu cha Ufunuo. Mtume Yohana baadaye aliachiwa huru na kurudi Uturuki, ambapo alimtumikia Bwana kama Askofu wa Edessa. Alikufa kwa uzee, akiwa mtume pekee aliyekufa kwa amani. Petro alisulubiwa kichwa chini miguu juu katika msalaba wa umbo la X kulingana na desturi za kikanisa za kipindi hicho, kwa sababu aliwaambia maadui zake ya kuwa alijisikia vibaya kufa kama alivyokufa mfalme wake Yesu Kristo. Yakobo ndugu yake na Yesu (Yakobo Mkubwa), kiongozi wa kanisa mjini Yerusalemu, alirushwa kutoka juu ya mnara wa kusini-mashariki wa hekalu aliloliongoza la Hekalu Takatifu (zaidi ya futi mia moja kwenda chini) na baadaye kupigwa kwa virungu mpaka akafa, alipokataa kukana imani yake juu ya Yesu Kristo. Yakobo mwana wa Zebedayo (Yakobo Mdogo) alikuwa mvuvi kabla Yesu Kristo hajamwita kuwa mchungaji wa Injili yake. Kama kiongozi wa kanisa hatimaye, Yakobo aliuwawa kwa kukatwa kichwa mjini Yerusalemu. Afisa wa Kirumi aliyemlinda Yakobo alishangaa sana jinsi Yakobo alivyolinda imani yake siku kesi yake iliposomwa. Baadaye afisa huyo alimsogelea Yakobo katika eneo la mauti. Nafsi yake ilipomsuta, alijitoa hatiani mbele ya hakimu kwa kumkubali Yesu Kristo kama kiongozi wa maisha yake; halafu akapiga magoti pembeni kwa Yakobo, ili na yeye akatwe kichwa kama mfuasi wa Yesu Kristo. Bartholomayo, ambaye pia alijulikana kama Nathanali, alikuwa mmisionari huko Asia. Alimshuhudia Yesu mfalme wa wafalme katika Uturuki ya leo. Bartholomayo aliteswa kwa sababu ya mahubiri yake huko Armenia, ambako inasemekana aliuwawa kwa kuchapwa bakora mbele ya halaiki ya watu iliyomdhihaki. Andrea alisulubiwa katika msalaba wa X huko Patras nchini Ugiriki. Baada ya kuchapwa bakora kinyama na walinzi saba, alifungwa mwili mzima kwenye msalaba ili ateseke zaidi. Wafuasi wake waliokuwepo katika eneo la tukio waliripoti ya kuwa, alipokuwa akipelekwa msalabani, Andrea aliusalimia msalaba huo kwa maneno yafuatayo: "Nimekuwa nikitamani sana na nimekuwa nikiitegemea sana saa hii ya furaha. Msalaba uliwekwa wakfu na Mwenyezi Mungu baada ya mwili wa Yesu Kristo kuning’inizwa juu yake." Aliendelea kuwahubiria maadui zake kwa siku mbili zaidi, akiwa msalabani, mpaka akaishiwa na nguvu na kuaga dunia. Tomaso alichomwa mkuki nchini India katika mojawapo ya safari zake za kimisionari akiwa na lengo la kuanzisha kanisa la Yesu Kristo katika bara la India. Mathiya alichaguliwa na mitume kuchukua nafasi ya Yuda Iskarioti, baada ya kifo cha Yuda katika dimbwi la damu nchini India. Taarifa kuhusiana na maisha na kifo cha Mathiya zinachanganya na hazijulikani sawasawa. Lakini ipo imani kwamba Mathiya alipigwa mawe na Wayahudi huko Yerusalemu, kisha akauwawa kwa kukatwa kichwa. Yuda Tadei, ndugu yake na Yesu, aliuwawa kwa mishale alipokataa kukana imani yake juu ya Yesu Kristo. Mitume walikuwa na imani kubwa kwa sababu walishuhudia ufufuo wa Yesu Kristo, na miujiza mingine. Biblia ni kiwanda cha imani. Tunapaswa kuiamini Biblia kama mitume walivyomwamini Yesu Kristo, kwa sababu Biblia iliandikwa na mitume.

It's different from both chicken and duck. It's flavorful and tender. Lots of umami.' 'The skin is crispy like Peking duck, but the flesh is so moist and creamy.' 'I've never eaten anything like this before! The stuffing in the middle is out of this world. Did you make it all from scratch? I'd love the recipe. Will you give it to me later?' Rika was the last to pick up her fork and tuck in to the meat. The first thing she experienced was simple relief that the pink flesh was sufficiently cooked. It had a unique fragrance to it, which made her think of walking along a path with fallen leaves crunching underfoot, and its clear juice filled her mouth. The stuffing of mochi rice, mince and pine nuts, now swollen with all the turkey juice and butter it had soaked up, had a sticky texture and a concentrated richness of flavor totally different to before it had been stuffed, which made Rika feel that she wanted to carry on eating it forever.

I found Chinatown both impossibly sophisticated and unbearably out of vogue. Chinese restaurants were a guilty pleasure of mine. I loved how they evoked the living world- either the Walden-like sense of individualism of the Ocean or Happy Garden, or something more candid ("Yummies!"). Back home they had been a preserve of birthdays and special celebrations: a lazy Susan packed with ribs and Peking duck, rhapsodically spun to the sound of Fleetwood Mac or the Police, with banana fritters drenched in syrup and a round of flowering tea to finish. It felt as cosmopolitan a dining experience as I would ever encounter. Contextualized amid the big-city landscape of politicized microbreweries and sushi, a hearty table of MSG and marinated pork felt at best crass, at worst obscurely racist. But there was something about the gloop and the sugar that I couldn't resist. And Chinatown was peculiarly untouched by my contemporaries, so I could happily nibble at plates of salt and chili squid or crispy Szechuan beef while leafing through pages of a magazine in peace.

The one Asian nation with which we have, alas, made no headway whatsoever is China. … The Chinese government, in fact, is totally committed to the Arab war against Israel, and Mr. Arafat and his comrades are constantly given arms, money, and moral support by Peking, though I, for one, have never understood why, and for years, lived under the illusion that if we could only talk to the Chinese, we might get through to them. Two pictures come to my mind when I mention China. The first is the horror with which I picked up a mine manufactured in China – so far away and remote from us – which had put an end to the life of a six-year-old girl in a border settlement in Israel. I stood there near that small coffin, surrounded by weeping, enraged relatives. ‘What on earth can the Chinese have against us?’ I kept thinking. ‘They don’t even know us.’ Then I remember, at the celebration of Kenya’s independence, sitting at a table near that of the Chinese delegation. It was a very relaxed, festive occasion, and I thought to myself, ‘Perhaps if I go over and sit down with them, we can talk a bit.’ So I asked Ehud to introduce himself to the Chinese. He walked over, held out his hand to the head of the delegation and said, ‘My foreign minister is here and would like to meet you.’ The Chinese just averted their gaze. They didn’t even bother to say, ‘No, thank you, we don’t want to meet her.

On his coronation in 1802, Gia-long wished to call his realm ‘Nam Viêt’ and sent envoys to gain Peking’s assent. The Manchu Son of Heaven, however, insisted that it be ‘Viêt Nam.’ The reason for this inversion is as follows: ‘Viêt Nam’ (or in Chinese Yüeh-nan) means, roughly, ‘to the south of Viêt (Yüeh),’ a realm conquered by the Han seventeen centuries earlier and reputed to cover today’s Chinese provinces of Kwangtung and Kwangsi, as well as the Red River valley. Gia-long’s ‘Nam Viêt,’ however, meant ‘Southern Viêt/Yüeh,’ in effect a claim to the old realm. In the words of Alexander Woodside, ‘the name “Vietnam” as a whole was hardly so well esteemed by Vietnamese rulers a century ago, emanating as it had from Peking, as it is in this century. An artificial appellation then, it was used extensively neither by the Chinese nor by the Vietnamese. The Chinese clung to the offensive T’ang word “Annam” . . . The Vietnamese court, on the other hand, privately invented another name for its kingdom in 1838–39 and did not bother to inform the Chinese. Its new name, Dai Nam, the “Great South” or “Imperial South,” appeared with regularity on court documents and official historical compilations. But it has not survived to the present.’3 This new name is interesting in two respects. First, it contains no ‘Viet’-namese element. Second, its territorial reference seems purely relational – ‘south’ (of the Middle Kingdom).4 That today’s Vietnamese proudly defend a Viêet Nam scornfully invented by a nineteenth-century Manchu dynast reminds us of Renan’s dictum that nations must have ‘oublié bien des choses,’ but also, paradoxically, of the imaginative power of nationalism. If

You were raised with a very special status in Tibet. You must have come to this recognition of oneness over time.” “Yes, I have grown in my wisdom from study and experience. When I first went to Peking, now Beijing, to meet Chinese leaders, and also in 1956 when I came to India and met some Indian leaders, there was too much formality, so I felt nervous. So now, when I meet people, I do it on a human-to-human level, no need for formality. I really hate formality. When we are born, there is no formality. When we die, there is no formality. When we enter hospital, there is no formality. So formality is just artificial. It just creates additional barriers. So irrespective of our beliefs, we are all the same human beings. We all want a happy life.” I couldn’t help wondering if the Dalai Lama’s dislike of formality had to do with having spent his childhood in a gilded cage. “Was it only when you went into exile,” I asked, “that the formality ended?” “Yes, that’s right. So sometimes I say, Since I became a refugee, I have been liberated from the prison of formality. So I became much closer to reality. That’s much better. I often tease my Japanese friends that there is too much formality in their cultural etiquette. Sometimes when we discuss something, they always respond like this.” The Dalai Lama vigorously nodded his head. “So whether they agree or disagree, I cannot tell. The worst thing is the formal lunches. I always tease them that the meal looks like decoration, not like food. Everything is very beautiful, but very small portions! I don’t care about formality, so I ask them, more rice, more rice. Too much formality, then you are left with a very little portion, which is maybe good for a bird.” He was scooping up the last bits of dessert.

In February, Nixon, his way paved by secret journeys that Kissinger took in 1971 to Peking, made a lavishly televised week-long visit to the People's Republic of China, thereby dramatizing his commitment to better relations with one of America's most determined foes. That Nixon, a life-long Cold Warrior who had assailed Truman for "losing China," could and did make such a journey staggered and excited contemporaries.

The Treaty of Tianjin and the Convention of Peking that ended the Second Opium War gave Kowloon – an area next to Hong Kong – to Britain, legalised the opium trade and granted Christians full civil rights. Importantly, foreign powers were given the right to carry Chinese workers to labour in their own lands and colonies. This launched the ‘coolie’ trade and Chinese workers were conveyed to work in plantations and mines in places such as Malaya, while in America they famously built the railroads.

In the slum countries of the world today, what are they saying? The rich Americans, they pay attention only to violence- and to money. You don’t care what they say, American? Good for you. Still, they may insist; things are no longer under the old control; you’re not getting it straight, American: your country- it would seem- may well become the target of a world hatred the like of which the easy-going Americans have never dreamed. Neutralists and Pacifists and Unilateralists and that confusing variety of Leftists around the world- all those tens of millions of people, of course they are misguided, absolutely controlled by small conspiratorial groups of trouble-makers, under direct orders from Moscow and Peking. Diabolically omnipotent, it is /they/ who create all this messy unrest. It is /they/ who what given the tens of millions the absurd idea that they shouldn’t want to remain, or to become, the seat of American nuclear bases- those gay little outposts of American civilization. So now they don’t want U-2’s on their territory; so now they want to contract out of the American military machine; they want to be neutral among the crazy big antagonists. And they don’t want their own societies to be militarized. But take heart, American: you won’t have time to get really bored with your friends abroad: they won’t be your friends much longer. You don’t need /them/; it will all go away; don’t let them confuse you.

Among all my relatives there was not one to whom I could look for inspiration, to who I could turn for advice. The only ones I felt indebted to were my my father and mother, who I saw literally go without food to allow me to study after primary school. Even the money for a notebook was a worry, and my first long trousers - new corduroy ones, good for summer and winter, indispensable for secondary school - were bough my installments. Every month we would go to the shop to hand over the amount due. It is hard to imagine today, but the pleasure of putting on those trousers in I have never felt again with any other garment, not even those made to measure for me in Peking by Mao's own tailor.

If there was any politician in America who reflected the Cold War and what it did to the country, it was Richard Nixon—the man and the era were made for each other. The anger and resentment that were a critical part of his temperament were not unlike the tensions running through the nation as its new anxieties grew. He himself seized on the anti-Communist issue earlier and more tenaciously than any other centrist politician in the country. In fact that was why he had been put on the ticket in the first place. His first congressional race in 1946, against a pleasant liberal incumbent named Jerry Voorhis, was marked by red-baiting so savage that it took Voorhis completely by surprise. Upon getting elected, Nixon wasted no time in asking for membership in the House Un-American Activities Committee. He was the committee member who first spotted the contradictions in Hiss’s seemingly impeccable case; in later years he was inclined to think of the case as one of his greatest victories, in which he had challenged and defeated a man who was not what he seemed, and represented the hated Eastern establishment. His career, though, was riddled with contradictions. Like many of his conservative colleagues, he had few reservations about implying that some fellow Americans, including perhaps the highest officials in the opposition party, were loyal to a hostile foreign power and willing to betray their fellow citizens. Yet by the end of his career, he became the man who opened the door to normalized relations with China (perhaps, thought some critics, he was the only politician in America who could do that without being attacked by Richard Nixon), and he was a pal of both the Soviet and Chinese Communist leadership. If he later surprised many long-standing critics with his trips to Moscow and Peking, he had shown his genuine diplomatic skills much earlier in the way he balanced the demands of the warring factions within his own party. He never asked to be well liked or popular; he asked only to be accepted. There were many Republicans who hated him, particularly in California. Earl Warren feuded with him for years. Even Bill Knowland, the state’s senior senator and an old-fashioned reactionary, despised him. At the 1952 convention, Knowland had remained loyal to Warren despite Nixon’s attempts to help Eisenhower in the California delegation. When Knowland was asked to give a nominating speech for Nixon, he was not pleased: “I have to nominate the dirty son of a bitch,” he told friends. Nixon bridged the gap because his politics were never about ideology: They were the politics of self. Never popular with either wing, he managed to negotiate a delicate position acceptable to both. He did not bring warmth or friendship to the task; when he made attempts at these, he was, more often than not, stilted and artificial. Instead, he offered a stark choice: If you don’t like me, find someone who is closer to your position and who is also likely to win. If he tilted to either side, it was because that side seemed a little stronger at the moment or seemed to present a more formidable candidate with whom he had to deal. A classic example of this came early in 1960, when he told Barry Goldwater, the conservative Republican leader, that he would advocate a right-to-work plank at the convention; a few weeks later in a secret meeting with Nelson Rockefeller, the liberal Republican leader—then a more formidable national figure than Goldwater—Nixon not only reversed himself but agreed to call for its repeal under the Taft-Hartley act. “The man,” Goldwater noted of Nixon in his personal journal at the time, “is a two-fisted four-square liar.

the subsequent border agreement with Burma that was signed in Peking in October 1960, the Chinese government accepted the portion of the same McMahon Line—nearly 200 kilometres—that separated Tibet from Burma.

Kwa sababu ya kutofautiana kati ya Mungu na ulimwengu huu, dunia hii haiwezi kuwa dunia ambayo Mungu alijitolea Mwanawe wa pekee.

Akili ya peke yako haina maana. 2 + 2 = 5.

Sometimes you almost forgot: that you didn't look like everyone else. In homeroom or at the drugstore or at the supermarket, you listened to morning announcements or dropped off a roll of film or picked up a carton of eggs and felt like just another someone in the crowd. Sometimes you didn't think about it at all. And then sometimes you noticed the girl across the aisle watching, the pharmacist watching, the checkout boy watching, and you saw yourself reflected in their stares: incongruous. Catching the eye like a hook. Every time you saw yourself from the outside, the way other people saw you, you remembered all over again. You saw it in the sign at the Peking Express - a cartoon man with a coolie hat, slant eyes, buckteeth, and chopsticks. You saw it in the little boys on the playground, stretching their eyes to slits with their fingers -- Chinese - Japanese - look at these - and in the older boys who muttered ching chong ching chong ching as they passed you on the street, just loud enough for you to hear. You saw it when waitresses and policemen and bus drivers spoke slowly to you, in simple words, as if you might not understand. You saw it in photos, yours the only black head of hair in the scene, as if you'd been cut out and pasted in. You thought: Wait, what's she doing there? And then you remembered that she was you. You kept your head down and thought about school, or space, or the future, and tried to forget about it. And you did, until it happened again.

Ukifuata kanuni ya nguvu ya uvutano uhitaji kujua jinsi utakavyofanikiwa. Kazi yako ni kuwaza tu kwa namna inavyotakiwa. Waza na amini kwa asilimia mia moja. Mengine yote mwachie Mungu au ulimwengu. Mungu pekee ndiye anayekupa njia na bahati, ili wewe ufanikiwe. Atakupa nguvu ya kufanya kazi na ujanja wowote utakaohitajika, katika harakati hizo za mafanikio yako.

Mzazi hamjui mtoto wake na mtoto hamjui mzazi wake. Kila mtu hapa duniani ni wa kipekee na wanasayansi wanatuambia kuwa tuko peke yetu hapa ulimwenguni. Lazima tujifunze kupendana na kuheshimiana.

Tuko peke yetu ulimwengu mzima halafu bado tunagombana na kudharauliana!

Maisha ni kitabu cha hadithi. Kila huamkapo unafungua ukurasa upya Zipo kurasa za kusisimua,za uzuni,za kuchosha na vile vile kuna kurasa kumbuka. Mwenyezi Mungu pekee ndio mfunuaji wa kurasa hizo.Na yeye ndio anajua zimebaki kurasa ngapi na za Aina gani. Sababu yeye ndio mumiliki halali wa maisha yako. Nia na lengo lake sisi sote tumtegeme yeye katika kila jambo. Hivyo basi kila binadamu anafaa kumwomba afungue kurasa njema na kurasa mbaya afunike.

The cost of living is first on all of our minds this important year. Yet the President [Nixon] has decided that it is a year for travel. I ask–when is he going to make a "Trip to Peking" in regard to the basic problems facing us in the United States this year? He is willing to go halfway 'round the world--yet he doesn't have time to walk ten blocks from the White House in Washington and look at the lives people are living under Phase II. (From Voices of Multicultural America)

Martini on the Rocks with lots of Castle graveyards.

Nick Bostrom explains that transhumanism is: “the intellectual and cultural movement that affirms the possibility and desirability of fundamentally improving the human condition through applied reason, especially by developing and making widely available technologies to eliminate aging and to greatly enhance human intellectual, physical, and psychological capacities.”6 Many people (including Bostrom) believe that the word transhumanism originated with atheist Julian Huxley (1887–1975): “ ‘I believe in transhumanism’: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Peking man. It will at last be consciously fulfilling its real destiny.”7 But Huxley was not the first. The origin of the word transhuman is not secular. Historically, it was first used, not by a scientist in connection with science, but regarding the resurrection of the body by Henry Francis Cary in his 1814 translation of Dante’s Paradiso. It occurs in a passage where Dante tries to imagine the resurrection of his own body: “Words may not tell of that transhuman change.”8

So, dinner for thirty-five, forty people. Dagou flips through his notebook. All of his earlier plans now are meager and uninteresting, except for the fresh ducks brining in the refrigerator. Brenda has never eaten Peking duck. He imagines her biting into the finest, most crackling chestnut skin. Enjoying, in addition, a few banquet plates to keep it company. Cold chicken, and the hollow-hearted greens. Plus the stew he promised Winnie. And chicken. He's already reserved the chicken, but his mother believes in combining flavors, she believes in many meats. He has promised her seafood---he can go to the seafood truck. For shrimp to accompany. There must be a shrimp dish---shrimp with mounds of diced ginger and scallions, or salted shrimp in the shell---or both, perhaps. Also, a second seafood dish. To serve only shrimp would be petty and small. Shrimp themselves, so very small. What else? Fish, of course---he's been planning to have fish all along. Soft-shell crab? He imagines how Brenda will glow when he serves platter after platter of soft-shell crab. Of course, she's never tasted it---he knows this because every bit of Chinese food she's ever eaten came from his own hands. He imagines her crunching through the crisp shell.

Willi and I might take turns reading aloud passages from some of our favorite books (David Kidd’s Peking Story and John Blofeld’s City of Lingering Splendour were always at hand), and at least once during each session Willi’s wife would come down to the Chamber to say hello and recline for a pipe or two.

One of the favorite pastimes of Peking people—they do not have many—is to crowd around the entrance of the Peking Hotel or near the Great Hall of the People on gala nights to see the long processions of official cars go past with drawn curtains. Those people, one feels, have no envy or bitterness—they have the experience of three thousand years of despotism—but only the normal curiosity of gapers who try to glimpse, however fleetingly, the faraway magical world where their mysterious rulers live.

Here is my vision of the true justice, the justice of nature: the zoos opened, predators unleashed by the dozens, hundreds … four thousand hungry wolves rampaging on streets of these hive cities, elephants and bison stampeding, the buildings smashed to pieces, the cries of the human bug shearing through the streets as the lord of beasts returns. Manhattan, Moscow, Peking reduced to ruins overgrown by vines and forest, the haunt of the lynx and coyote again. The great cesspool slums, Calcutta, Nairobi, all the fetid latrines of the world covered over by mudslides, overgrown with thick jungle, this is justice.

Pesa ina thamani pale unapokuwa nayo, si pale unapokuwa huna, hivyo iweke mahali unapoweza kuiona: katika nyumba, katika shamba au katika elimu. Badala ya kumpa mtu pesa ili ajenge nyumba, mpe nyumba. Badala ya kumpa mtu pesa ili afanye biashara, mpe biashara. Halafu, mpe elimu afanye maamuzi ya biashara yake. Pesa ina laana na Mungu pekee ndiye anayeweza kuiondoa laana hiyo. Ni rahisi kwa tajiri kupata baraka ya pesa kwa sababu ana pesa na ana uwezo mkubwa wa kusaidia maskini. Ni vigumu kwa maskini kupata baraka ya pesa kwa sababu hana au ana uwezo mdogo wa kusaidia maskini. Mungu anaweza kuondoa laana ya pesa kupitia hisani kwa maskini, kitu ambacho aghalabu hufanywa na matajiri wenye uwezo mkubwa. Heri kutoa kitu au huduma au elimu kwa maskini kuliko pesa.

In November, China’s vice minister of foreign affairs, Chiao Kuan-hua, delivered a speech to the United Nations that Bush thought “was clearly hostile to the United States, referring to us as bullies etc.” American officials were under strict orders not to reply except in warm generalities, but Bush, still stung by the Taiwan defeat and thinking of domestic U.S. opinion, argued for a stronger response. “If we appear to be pushed around by Peking at every turn,” Bush said, “the whole thing can backfire on the President.” Kissinger was unmoved by Bush’s views. To Kissinger the relationship with Peking was too sensitive and too momentous to be subject to the emotions of a given moment. To have Bush making a contrary case, even internally, was infuriating. The two men met in Washington. “He started off madder than hell,” Bush recalled. “I want to treat you as I do four other ambassadors, dealing directly with you,” Kissinger said, “but if you are uncooperative I will treat you like any other ambassador.” The threat did not sit well with Bush, who pushed back. “I reacted very strongly…and told him that I damn sure had a feel for this country and I felt we had to react” to provocative Chinese rhetoric. For two or three minutes—an eternity in such circumstances—both men spoke candidly and passionately. It was, Bush thought, “a very heated” exchange. Bush insisted he was arguing out of conviction, not self-interest. “I told him very clearly when he got upset that I was not trying to screw things up, I was trying to serve the President [by defending the U.S. against the Chinese attacks] and that it was the only interest I had,” Bush recalled saying. “He ought to get that through his head. I was not trying to get any power.” After hearing Bush out, Kissinger “really cooled down.

While they were in Urumchi, Pelliot met an old friend – or rather foe – from Peking days. Following the defeat of the Boxers, the Duke Lan, brother of the movement’s leader and himself deeply implicated in the uprising, had been exiled for life to Urumchi, where he devoted his remaining years to photography. ‘We had fought one another in 1900, but the passage of time heals all things,’ Pelliot wrote afterwards, adding: ‘We sealed our friendship with many a glass of champagne.

According to the Boston Consulting Group, 7 percent of Chinese netizens drive 40 percent of online sales. These social enthusiasts and key opinion leaders (i.e., those who spend the most time on social-media websites) can significantly influence a company's image.

Demanding Chinese consumers are a powerful force.

Usifanye kazi peke yako wala usiwe mbinafsi! Washirikishe wenzako kukamilisha malengo madhukura ya kadari ya maisha yako.

Katika dunia hii tunatakiwa kumwabudu Mungu peke yake. Si mtu au kitu kingine, chochote kile.

Usimwabudu mungu mwingine isipokuwa Mungu. Usimwabudu mtu, mnyama, sanamu, samaki, au usiziabudu fikira zako kichwani. Usiitumikie kazi, mali, mila, anasa, siasa, wala usiyatumikie mamlaka au usiutumikie umaarufu au ufahari, kuliko Mungu. Ukiithamini kazi, mali, mila, anasa, siasa au ukiyathamini mamlaka, au ukiuthamini umaarufu au ufahari zaidi kuliko Mungu, au ukiyapa majukumu yako muda mwingi zaidi kuliko Mungu umeabudu miungu; wakati ulipaswa kumwabudu Mungu peke yake. Usiwe na vipaumbele vingine vyovyote vile katika maisha yako zaidi ya Mungu, kwani Mungu ni Mungu mwenye wivu.

Mao had decided to make the city his new capital, and he had its name changed from Peking to Beijing.

Lengo la kuabudu ni kumtukuza, kumheshimu, kumsifia, kumfurahia, na kumpendeza Mungu. Ibada yetu lazima ionyeshe mapenzi ya kweli na uaminifu mkubwa kwa Mungu kwa ajili ya wema na rehema ambavyo ametupa kupitia Mwanaye wa Pekee aliyekufa msalabani, ili kutuokoa kutoka ubinafsini.

Mungu alimuumba mwanadamu ili aitawale dunia. Shetani tayari alikuwepo wakati Adamu anaumbwa. Adamu na Hawa walipokula tunda la mti wa katikati, walikufa kiroho – Yaani, walipoteza sura na asili ya Mungu – Shetani akawashinda kuanzia kipindi hicho na kuendelea. Tulizaliwa katika dhambi. Kila mtu anayezaliwa anazaliwa katika dhambi. Njia pekee ya kuikomboa sura na asili ya Mungu ni kumpokea Yesu (Kristo) kama Bwana na Mwokozi wa maisha yako.

MIMI HAD ARRANGED A spot for Wei Jia in the children’s ward of the Peking University Health Center Number Three,

Mimi ni mmoja kati ya wale wasiopenda maendeleo ya watu wachache au peke yako ndomana nimechagua mabadiliko katika maisha yangu sisubirii wanasiasa

A few facts about China’s manufacturing juggernaut: China is the world’s largest manufacturer with over $2.2 trillion in manufacturing value-added. Its manufacturing base has increased by over 18 times in the last 30 years. China produces 80 percent of the world’s air-conditioners, 90 percent of the world’s personal computers, 75 percent of the world’s solar panels, 70 percent of the world’s cell phones, and 63 percent of the world’s shoes. Manufacturing is 40 percent of the Chinese GDP and directly employs 130 million people, a number that has been relatively stable over the past decades. Within this space, there are a huge number of Chinese companies fiercely competing. For example, there are now over 30,000 building materials companies in China making everything from ceramic tiles to wood flooring.

Mungu alimpa kila mmoja wetu vipawa na vipaji vya pekee kwa ajili ya huduma yake. Kazi yake kwetu hapa duniani ni kutumia vipawa na vipaji vyetu kwa ajili ya huduma ya watu wengine. Kila mmoja wetu ana kitu fulani anachoweza kutoa kwa ajili ya mtu mwingine mwenye shida. Tunaweza kutoa pesa zetu na muda wetu kwa watu maskini. Tunaweza kuwa marafiki kwa watu wapweke au watu wasiojiweza kiafya. Tunaweza kufanya kazi za kujitolea kwa ajili ya mabadiliko ya watu wengine. Tunaweza kuwa wasuluhishi wa migogoro ya amani. Tunaweza kuwa na upendo usiokuwa na masharti yoyote kwa familia zetu. Tunaweza kufanya kazi za kujitolea au kazi za kuajiriwa kwa uadilifu, uaminifu, heshima, na upendo kwa wengine.

The quality of students wasn’t an issue; Tsinghua and nearby Peking University attracted the highest-scoring students from each year’s national examinations. But the SEM’s curriculum and teaching methods were dated, and new faculty members were needed. To be a world-class school required world-class professors, but many instructors, holdovers from a bygone era, knew little about markets or modern business practices. The school’s teaching was largely confined to economic theory, which wasn’t very practical. China needed corporate leaders, not Marxist theoreticians, and Tsinghua’s curriculum placed too little emphasis on such critical areas as finance, marketing, strategy, and organization. The way I see it, a business education should be as much vocational as academic. Teaching business is like teaching medicine: theory is important, but hands-on practice is essential. Medical students learn from cadavers and hospital rounds; business students learn from case studies—a method pioneered more than a century ago by Harvard Business School that engages students in analyzing complex real-life dilemmas faced by actual companies and executives. Tsinghua’s method of instruction, like too much of China’s educational system, relied on rote learning—lectures, memorization, and written tests—and did not foster innovative, interactive approaches to problem solving. Students needed to know how to work as part of a team—a critical lesson in China, where getting people to work collaboratively can be difficult. At Harvard Business School we weren’t told the “right” or “wrong” answers but were encouraged to think for ourselves and defend our ideas before our peers and our at-times-intimidating professors. This helped hone my analytical skills and confidence, and I believed a similar approach would help Chinese students.

Unabii ni uwezo alionao mtu wa kuongea mambo matakatifu ya Mungu, kuwaongoza wenzake katika njia njema. Mungu humwambia nabii kitu cha kusema na nabii huwambia wenzake kile ambacho Mungu amemwambia aseme. Mungu hawezi kuongea na watu mpaka watu wajue jinsi ya kuongea naye, na wakati mwingine ni rahisi sana kusikia ujumbe kutoka kwa mtu kuliko kuusikia ujumbe huo moja kwa moja kutoka kwa Mungu. Mungu anaweza kukwambia useme kitu fulani kwa mtu au watu fulani. Unaweza usijue kwa nini anakwambia ufanye hivyo, lakini utajisikia msukumo wa hali ya juu wa kutangaza ujumbe uliopewa kuuwasilisha. Mungu hatakulazimisha, lakini atakung’ang’aniza, na ni Mungu pekee anayejua lengo la mawasiliano hayo. Mungu akikwambia ufanye kitu fanya mara moja, usiulize kwa nini. Kazi yako ni kufanya unachotakiwa kufanya, kusema unachotakiwa kusema, si kuuliza maswali. Mtumie rafiki yako wa kiroho kukuongoza katika mema na mabaya, na usitambe – kwamba unaongea maneno uliyoambiwa na Mungu uyaongee. Ukiwa na uwezo mkubwa wa kuongea na Mungu utaleta mabadiliko katika dunia.

Kila mtu ana tabia, matendo, mawazo na akili yake tofauti na mtu mwingine hapa duniani. Usimdharau mtu ukidhani ana akili kama za kwako au anafikiri kama unavyofikiri wewe kwani kila mtu aliumbwa kivyake na Mwenyezi Mungu. Unaweza kudhani unamjua mtu kumbe humjui. Heshimu kila mtu kama unavyojiheshimu kwa sababu, kila mtu ni wa pekee. Kama tunavyotofautiana katika vidole na macho ndivyo tunavyotofautiana katika tabia, matendo, mawazo, imani, maadili na akili. Usimdharau mtu usiyemjua au unayedhani unamjua.