To stand somewhere in the center of an East Asian metropolis, Seoul, say, or Guangzhou, is to face an odd cultural conundrum. Little of what you see, apart from the writing on billboards, can be described as traditionally Asian. There are the faux-traditional façades—Japanese bamboo screens, golden Chinese dragons, Korean farmhouse walls—of certain restaurants providing local cuisine, but you can see those in London or New York City too. The architecture is mostly in the postmodern or late modernist style, high-rise buildings with curtain glass walls, concrete office blocks, shopping malls, and hotels in granite or marble. You could be in Cincinnati. And yet… you are not. There is something non-Western, indeed something distinctly East Asian about these cityscapes which is hard to put your finger on.

Perhaps it is the advertising, or the hustle-bustle of the raucous entertainment areas, or the myriad small stores that cluster around the high-rise buildings like mushrooms on big trees. In Tokyo, the old street plan has been more or less preserved, which lends a kind of phantom historicity to the city, but this is much less true of Beijing or Wuhan. Perhaps it is precisely the absence of visible history that looks distinctive. The same might be said of many cities in the United States, but somehow Pusan, Nagoya, and Chungqing resemble one another more than they do Cleveland or New York. They are monuments, in constant flux, of modern Asian life. But what makes the contemporary Asian style distinctive? What does Shenzhen, a mere village between Hong Kong and Guangzhou twenty years ago, and now a sprawling metropolis of more than three million people, tell us about the nature of post-Maoist China? One clue, I think, is the extraordinary proliferation in East Asia of theme parks. They are to East Asian capitalism what folk dancing festivals were to communism.

* * *

Japan and China are now the main homelands of theme parks, more so even than the United States. New ones appear all the time and are sometimes as quickly abandoned as they were built, or even before they were finished: on the highway from Beijing to the Great Wall is a half-finished theme park which looks like a Babylonian ruin; the money ran out before it could be completed. Driving past it earlier this year, I was reminded of the huge skyscraper in Pyongyang intended to be the highest building in Asia, the Babylonian tower of Kim Il Sungism, which still stands there, unfinished, an empty shell, probably a premature ruin for ever. Not only did the money run out, but the building was so shoddily and quickly constructed, with such inferior material, that it is hopelessly unsafe.

Anyway, there they are, a small-scale Dutch town on the coast near Nagasaki, Austrian villages in Hokkaido, a simulacrum of Stratford-upon-Avon in northern Japan, models of famous Asian temples in the middle of Beijing, a replica of the White House in a small town near Guangzhou, Tibetan monasteries, Italian palazzi, Egyptian pyramids and French châteaux, a Disneyland near Tokyo, a Disneyland planned in Hong Kong, and so on and so on. What is curious is not just the insatiable taste for these fantasy places, but the fact that they often blur almost seamlessly into the “real” urban landscape. In Shenzhen, a brand-new residential “European city” looks out upon a theme park, named Windows on the World, with its Eiffel Tower, its Colosseum, and its Potala.

A variation of the theme park is the golf course, an equally controlled artificial landscape. Golf courses have proliferated almost as much as theme parks in East Asia. One whole city, named Zhuhai, opposite Macao, has been designed as a kind of residential golf course, a leisure city to complement the feverish working environment of Hong Kong and Shenzhen, an urban culture purely given over to tourism. The golf range is Nirvana promised to all those who do well in East Asian capitalism.

If Chicago and New York were the models for Shanghai in the 1920s, the postwar cities of China and Japan bear a greater resemblance to the zanier parts of Los Angeles. So much of what you see is a copy of somewhere else: hotels in the shape of French castles, exquisite Chinese teahouses on the fifteenth floor of concrete towers, coffeeshops in subway stations made up to resemble German taverns or palatial rooms in Versailles. Many Asian cities, especially Tokyo, look like gigantic stage sets, filled with representations of history, foreign places, or fantastic ideas of the future. All great cities live on fantasies and dreams; rarely has virtual reality become so pervasive, and sophisticated, as in East Asia.

iconYoshikazu Tsuno/AFP/Getty Images
Newlyweds ride in a limousine past the Cinderella castle during their wedding procession at Tokyo Disneyland.

Chinese cities still have some ancient buildings, but many of them have been reconstructed in modern materials. Others were never there in the first place, but modeled after other temples, or reassembled, like artfully recreated antiques, from the components of different temples from various regions in China. Tokyo, and indeed almost every Japanese city of any size, is an amalgamation of European, Japanese, Chinese, and American styles. As the critic and expert on Japan Donald Richie remarked: Why have Tokyo Disneyland, if the city is already so much like Disneyland itself?

Even the modern buildings, especially in China, are often from somewhere else. The standard procedure for architects in China is to show their clients sample books with pictures of buildings in the US, Hong Kong, Japan, or Singapore, and the client takes his pick. The Dutch architect Rem Koolhaas wrote: “We could…say that Asia as such is in the process of disappearing, that Asia has become a kind of immense theme park. Asians themselves have become tourists in Asia.”*

* * *

There is a possible explanation for this phenomenon in traditional Chinese and Japanese aesthetics. Eighteenth-century Chinese gardens, with their elaborate and artful miniature landscapes, often alluding to famous sites, real or imagined, were the models for equally fantastic English garden parks, filled with fake Gothic and classical ruins, as well as chinoiserie bridges and pagodas. The Qing emperors actually built a kind of theme park near Beijing, the Yuan Ming Yuan, which contained European gardens and houses, some of them designed by the Italian Jesuit Giuseppe Castiglione, as well as Chinese fantasies. This extraordinary complex of garden-palaces was severely damaged by British troops in 1860, led by Lord Elgin (of the famous marbles). The remains were looted and further destroyed over the years by Chinese, as well as Europeans. There is talk now of reconstruction: a theme park replica of a theme park.

L.A., as I said, could serve as a model for the modern urban versions of all this, but there is a difference between China and the US. In America, worlds of virtual history are created because the history of urban culture is so recent. Older Native American cultures are largely ignored, or turned into tourist attractions in their own right. China and indeed the rest of Asia are steeped in history. So why are Chinese officials prepared, or even eager, to tear down physical evidence of a real past and replace it with copies? Why do they appear to be happier with virtual history? And what lies behind the ubiquitous taste for Western theme parks, for creating an ersatz version of abroad at home? If the Americans build theme parks to compensate for a lack of history, Chinese build them to compensate for a willful destruction of history.

Again, tradition might serve as a partial explanation. Chinese have forever been rebuilding and reconstructing old landmarks. What counts as “old” is not so much the building itself, as the site. Thus a Chinese guide will point to a painted concrete pagoda erected last year and extoll its ancient provenance. But there is more going on, I believe, in the taste for theme parks, something with a more political agenda.

Modernization in East Asia, beginning in the late nineteenth century, has been a far more disruptive and destructive process than in Europe. Because modernization was equated with Westernization, efforts to modernize China or Japan often meant a wholesale rejection of local culture and tradition. One of the first things the Japanese did after the Meiji Restoration in the 1860s was tear down medieval castles and Buddhist temples. This was soon stopped, but the replacement of Japanese traditions with Western ones, in dress, artistic expression, or public architecture, went on relentlessly. There were always countervailing forces, of course, and much of Japanese classical culture remains, albeit in a somewhat fossilized form. Nonetheless, a modern Japanese, transported back a hundred years by time machine, would recognize almost nothing of his own home town, and would even have trouble reading the newspapers. The same is true of a modern, urban Chinese, indeed more so. And all the ravages of war and nature notwithstanding, the damage done to visible history in both nations has been largely self-inflicted.


In China, as in Japan, intellectuals have often oscillated between reactionary nativism and total Westernization. The so-called May 4th Movement of 1919 was many things, ranging from revolutionary socialism to American pragmatism, but the common thread was an attempt by intellectuals to liberate China from its past. Chinese tradition, especially its Confucian aspects, was seen as a stultifying relic, hindering progress, blocking Chinese minds. The way forward, it was thought, was to wipe away these ugly cobwebs and absorb the ideas of John Dewey or Karl Marx. Rarely has a generation of artists and intellectuals anywhere hacked away at the roots of its own culture with such zeal. Many strange things grew in the ruins of Chinese tradition.

Mao Zedong took cultural iconoclasm to new extremes. He unleashed campaigns to destroy everything that was old: old temples, old art, old books, old language, old thoughts. Possession of a Ming vase at the height of the Cultural Revolution was enough to be branded a stinking reactionary and beaten to death. Mao, although obsessed with history, wanted to turn China into a tabula rasa, so he could remake it according to his own, often Soviet-inspired ideas. His hero was the Emperor of Qin, a third-century BC despot, remembered for starting the construction of the Great Wall and the destruction of the Confucian classics. He was the first great book-burner in history.

Mao wanted total control of his people. This meant controlling the environment, urban and rural, as well as people’s minds. All Chinese were forced to subscribe to Mao’s visions of utopia, and of Chinese history too. In a way, Mao turned the whole of China into a grotesque theme park, where everything seen, spoken, or heard had to conform to his fantastical dictates. This may sound like a far-fetched, even bizarre comparison. Theme parks, after all, are a harmless entertainment, not usually associated with mass murder. But I do believe there is something inherently authoritarian about theme parks, and especially the men who create them. Every theme park is a controlled utopia, a miniature world, where everything can be made to look perfect. It is not for nothing that the Japanese businessman who built the squeaky-clean Dutch town near Nagasaki did so because he disapproved of the messiness, the dirt, the chaos, and the sheer human unpredictability of Japanese city life. His proudest achievement in his own fake town was the construction of a machine that turned sewage into drinking water. The thing about theme parks is that nothing is left to chance.

The late Chinese leader Deng Xiaoping, who injected a strong dose of capitalism into Communist China, replaced Mao’s extreme vision with one of his own. His slogan was “To Get Rich Is Glorious.” He, too, was a Chinese Communist who had no love for traditional culture, free thinking, or indeed capitalism. But he realized that he needed private enterprise, strictly controlled by the Communist Party, to modernize China and restore the nation to its former wealth and power. Billboards sprang up during his rule in the 1980s with pictures of another utopian vision: a China of huge cities, crammed with high-rise buildings, crisscrossed by wide boulevards, and dotted with large squares and rigidly designed parks. This vision still owed much to Soviet dreams, but also to more Asian models, such as Hong Kong, and especially Singapore. What Deng decided to do was to create model capitalist cities in the coastal areas by government diktat, shielded as much as possible from the rest of China, where people might be too easily contaminated by the limited but inevitable exposure to Western ways. The bordered enclaves of Shenzhen and other Special Economic Zones were built as capitalist theme parks whose architecture and landscape only followed economic and social needs to a certain degree. First, these enclaves had to be made to look like great, wealthy, businesslike cities, even if half the skyscrapers had to remain empty of people, and superhighways relatively free of cars.

* * *

Great cities, especially port cities, are windows to the outside world. They are where the local and the foreign intersect, where people of all creeds and races trade goods and information. Someone once said that the mark of a great cosmopolitan city was the presence of a Chinatown, as a sign of cultural diversity and immigration. Hong Kong could be described as a huge Chinatown itself, a city of Chinese emigrants. In any case, the influx of foreign influences in great port cities is difficult, if not impossible, to control; once you succeed in doing so, they die.

China’s great twentieth-century cities were mostly on the south coast—Canton (Guangzhou), Hong Kong, and, a little farther north, Shanghai. That was where foreign knowledge entered the country, where Chinese thinkers and artists came to establish reputations, and foreigners to trade. It was also from the southern cities that the Chinese diaspora fanned out to Southeast Asia, Europe, and the United States. Contact with foreign ideas offered political and philosophical alternatives to Chinese traditions. Revolutionary politics thrived in the streets of Canton and Shanghai. Sun Yatsen, the father of China’s republican revolution, was from the Cantonese region. One reason why Chinese mandarins of the Qing court resisted British opium traders in the south was their desire to control the Chinese merchants and middlemen, who might acquire too much power and become disobedient.

The defeats in the Opium Wars were a great humiliation to the celestial empire, but the consequences were not wholly against the Chinese government’s interests. For treaty ports became semicolonial enclaves, where contacts with the outside world could be contained. Shanghai, in particular, became a window to Japan and the West, a stage set of modern life, a place of no great historical distinction, a kind of tabula rasa almost, where anything new could be tried and discarded in a foreign environment. Here, as well as in other coastal cities, was the platform for China’s modernization, which, to a large extent, meant Westernization. The famous Bund still looks a little like a 1920s theme park of Western styles: neoclassical, neo-rococo, neo-Renaissance, anything as long as it was neo.

Western imperial attitudes may have been arrogant and exploitative, but since the inhabitants of these urban enclaves in China were shielded by foreign laws, they could breathe and think more freely than would have been possible elsewhere in China. It was precisely this fresh spiritual and intellectual air, as well as such typical manifestations of raw capitalism as prostitution, that enraged the puritanical Roundheads of Mao’s revolution. Following the ideas of Marx and Engels, they sought to dissolve the distinction between country and city. And so, after the Revolution, Shanghai had to be strangled. Resources were relocated to the rural hinterlands; no new infrastructure was built; and the city was deliberately cut off from the wider world outside, which had always provided its raison d’être. As a result, Shanghai began to look more and more like a dilapidated museum city, frozen in time, physically a metropolis, but without metropolitan life.

An essential part of Deng’s idea of state-controlled capitalism in the 1980s was not only the revival of Shanghai, but the recreation of urban enclaves on China’s southern coast, to regenerate the economy and modernize China. Shenzhen today plays a role similar to Shanghai’s in the 1920s, except this time the Chinese, and not foreign imperialists, are in charge. Unlike pre-war Shanghai, however, where the marketplace provided everything, including ideas, freedom in the new urban enclaves is more restricted. Old Hong Kong and Shanghai were far from being democracies, to be sure, but they did offer the freedoms of thought and expression that John Stuart Mill considered the essential basis for civil liberties.

This was not part of Deng Xiaoping’s vision of modern society. His new cities in the south, which are still growing at the staggering rate of 7.4 square miles a year, allow for commercial freedoms, ruled less by law than by corrupt networks of Party officials and their friends, but not for intellectual or artistic liberties. And the window on the world does not consist of a large presence of foreigners, or anything like a truly cosmopolitan culture, but of theme parks, where all the famous sites of the world can be seen in strictly controlled conditions. Shenzhen, and even Shanghai and Guangzhou, are cities offering every material product of the good life—the latest fashions from Tokyo and New York, all the world’s cuisines, luxury apartments, fine hotels, and flashy discothèques—but nothing that resembles Mill’s notion of a marketplace of ideas.

* * *

Singapore offers one model for this type of authoritarian modernity. A lesser-known model might be Manchukuo, the ultramodern Japanese puppet state in Manchuria during the 1930s and early 1940s. Nothing about this venture was what it seemed to be: an emperor, the hapless Henry Pu Yi, who didn’t really reign; a government which had no sovereign rights; a model of multicultural tolerance and racial equality which was neither tolerant nor equal; a blueprint for a new Asian identity which existed only in the minds of Japanese idealists. Manchukuo was an authoritarian utopia, a kind of theme-park colony, which was undoubtedly modern in a material sense: the trains were sleeker and ran faster than those in Japan; the buildings were higher and the parks better laid out; the modern hotels were finer, the movie and broadcasting studios better equipped, and the administration worked better than anywhere else in Asia. And yet, there, too, the missing ingredient was the one thing you can’t fake: freedom of the human mind.

Singapore is also modern in the material sense, ruled along the ultra-rationalist lines laid down by the ex–prime minister Lee Kuan Yew. He once called the citizens of Singapore “digits,” as though politics were a mathematical problem. Total control of the digits, of their economic activities, their political choices, but also their private lives, was always Lee’s goal. Singapore, once likened to a Disneyland with the death penalty, is truly a place where nothing is left to chance. The languages people speak at home, the ideal marriage partners for educated Chinese women, eating habits in public places, are all subject to elaborate guidelines, more or less forcefully imposed.

In a way, Singapore is a caricature, a miniature representation of Chinese politics. Lee’s mandarins make sure that all Singaporeans conform to an authoritarian version of Confucian ethics, once widely touted as Asian values: thrift, hard work, obedience to authority, sacrifice of individual to communal interests, and no criticism of government policies, except “constructive” ideas on how to impose them more efficiently. They had to be called Asian values, because Lee is officially opposed to Chinese chauvinism. Himself educated as a colonial Englishman, Lee had to invent an Asian tradition to suit his political ideas, and to give Singapore a common “identity.” Like Chairman Mao, albeit less murderously, Lee tried to control foreign influences, as well as ideas of the past. As in China, most of what remained physically of Singaporean history has been demolished, except for the odd street here and there, tarted up for the tourists. One such place, which used to be a raffish street full of transvestites, was destroyed and then rebuilt in a sanitized version of its old self, indeed precisely like a theme park, advertised in the tourist trade as a slice of Oriental nightlife.

Singapore is a model of modern rationalism, a rich urban enclave in Southeast Asia, whose shopping malls and department stores contain all the name brands of West and East, a city of plush golf courses, smooth highways, superb restaurants, and perfectly efficient leisure resorts, where the old exotic customs of Malays, Chinese, and Indians can be enjoyed in safety and the comfort of a perfectly clean environment. Here, then, in this controlled material paradise, capitalist enterprise and authoritarian politics have found their perfect match. If all physical needs can be catered to—and Singapore comes as close to that blissful state as anywhere in the world—what need is there for dissent, or individual eccentricity? You would have to be mad to rebel. And that is precisely how those few brave or foolhardy men and women who persist in opposition are treated, as dangerous madmen who should be put away for the comfort and safety of all the digits.

* * *

This is pretty much what Deng Xiaoping had in mind when he cleared the rubble of Maoism. If there ever was a blueprint for post-Maoist China, it would have looked like Singapore. This new Asian model, which also owes something to South Korea when it was still being run by military regimes, and to Pinochet’s Chile, is a challenge to those who still take it as a given that capitalism inevitably leads to liberal democracy, or, in other words, that a free market in goods automatically results in a free market in ideas. In the case of Chile, South Korea, and Taiwan, this turned out to be true, but there was nothing inevitable or automatic about it. Military regimes collapsed when the middle classes rebelled, or at least stopped supporting them. So far, there is little sign that a similar democratic transformation will happen soon in China or Singapore.

In fact, the authoritarian capitalist regime in post-Maoist China has been astonishingly successful in co-opting the middle class to its political ends. There is, of course, nothing inevitable about this either. Chinese in Taiwan and Hong Kong have shown that there is no inherent cultural reason for Chinese to prefer authoritarian to democratic government. Koreans, too, come from the same Confucian tradition, indeed from a particularly authoritarian version of it, and they have fought successfully for a more liberal political system.

Taiwan is actually an interesting case, since it is indisputably Chinese, and its politics once had many theme-park elements too. When the KMT, led by Chiang Kai-shek, and later by his son, Chiang Ching-kuo, ruled Taiwan as the last bastion against communism, it still pretended to rule the whole of China. Up to the 1980s, ancient representatives from mainland Chinese provinces were still rolled into the national assembly, snoozing in their wheelchairs. And such institutions as the Palace Museum, housing the Qing imperial collection, were meant to show that the KMT represented Chinese civilization. The Taiwanese democracy movement, however, led by local Taiwanese, had no interest in ruling China, not even a miniature China. Taiwanese dissidents and activists simply wanted to establish a democracy in Taiwan. As soon as they succeeded, continental pretensions and phony symbols—though not, thank God, the superb Palace Museum—quickly disappeared.


Japanese politics may not be flawlessly democratic, but Japan has had a relatively liberal system longer than any other East Asian country. Nonetheless, even postwar, democratic Japan developed a de facto one-party system, which is not as oppressive as Singapore’s, but has made a similar pact with the middle class. Since the early 1960s, Japanese have been promised a lifetime of secure employment and a doubling of their income every year. Acquiescence to the political status quo was demanded in return. Not everyone benefited to the same extent, but enough did for the system to work. Governed by bureaucratic mandarins, more or less corrupt Liberal Democratic Party politicians, and the representatives of big business, Japan is a paternalistic state that conforms in many respects to the Confucian tradition: obedience in return for order, security, and a full bowl of rice.

Intellectuals, so often the source of political dissent, have traditionally enjoyed the status in Confucian societies of loyal advisers to the rulers. In theory, if the rulers strayed from the correct path, it was the duty of learned men to point out the error of their ways. In practice, you had to be a brave man to do so. Some always were that brave, and often paid a heavy price. The tradition of the intellectual as a freethinker, independent of the state, is relatively new in East Asia, and in China still undeveloped. This made it relatively easy for Deng Xiaoping and his successors to harness most intellectuals to the cause of economic reform, just as it was easy for the Japanese government in the 1930s to bring Japanese intellectuals to Manchukuo to work on socioeconomic issues, supposedly to liberate Asians from the evils of Western imperialism and capitalist exploitation. The Chinese government has also been quite successful in promoting the idea that to be critical of the system is to be unpatriotic, especially when that system offers so many social and material benefits to the educated urban elite.

Many young, entrepreneurial Chinese, perhaps faute de mieux, have even convinced themselves that capitalism can be a substitute for cultural and intellectual freedom. A property developer in Beijing once explained to me that “commercialization” was the best way to build a free, modern society. She was the perfect example of the post-Maoist yuppie: partly educated in Britain, with work experience on Wall Street, dressed in the latest European fashion, driven by ambition and nationalist pride. She liked to quote Andy Warhol’s views on the dissolving borders between commerce and art. Her latest project was an architectural theme park at the Great Wall, where eleven hot Asian architects were commissioned to build modernist villas, to be rented for vast amounts of money to rich individuals or companies, such as Prada or Louis Vuitton, who would hold “events” there to promote their products.

Status, stability, patriotism, and wealth, then, have proved to be sufficient reasons for the growing middle class to accept a paternalistic, authoritarian form of capitalism without much protest. The fact that any form of organized protest in China would immediately lead to heavy punishment is, of course, another ground for political obedience. The big cities of China are really monuments to this kind of modern society—technocratic, affluent, but politically, as well as intellectually, sterile. It hardly needs to be pointed out that foreign businessmen are happy with this state of affairs. Dealing with corrupt officials may be tiresome, but that can be left to middlemen. And blessed is the absence of awkward trade unions, opposition parties, political dissent, and other messy manifestations of more democratic societies.

* * *

Will the Singaporean system last in China? Or will it crack because of what Marxists call internal contradictions? The widespread demonstrations of 1989 against official corruption and for more civil liberties were a warning that stability can never be taken for granted. But capitalist authoritarianism has already lasted longer in China than I had expected, and the end is not immediately in sight. Without middle-class rebellion, it is hard to see how it will come. There are reasons, nonetheless, why the system may be much more fragile than it looks. Singapore is small enough to create a stuffy middle-class city-state. In China, the urban elite is still a minority. Most Chinese live in the much less prosperous hinterlands. Farmers and workers, often laid off in large numbers from bankrupt state enterprises, are not the beneficiaries of East Asian technocracy. Their daughters flock to the southern cities to work as virtual slaves in Chinese or foreign-owned factories, or as prostitutes in the blossoming sex industry. Their sons roam the country as itinerant construction workers, without rights or protection. Since they are unable to organize themselves, their voices are muted, and their sporadic explosions can be contained as local riots.

But technocracy will always be hostage to economic fortunes. In the case of a severe depression, several things might happen. The sporadic riots may lead to a nationwide uprising. A discontented middle class might join in, even though fear of mob rule makes this an unlikely prospect. On the other hand, the urban elite may lead an organized rebellion against the corrupt one-party system. Or perhaps something closer to what happened in 1930s Japan might be the pattern, especially if the frightened rulers try to deflect domestic unrest into aggressive chauvinism directed at Taiwan or the West. Variations of fascism are a distinct possibility.

The establishment of a liberal democracy after the Communist Party finally loses its power cannot be ruled out. But more violent, less liberal solutions remain more likely. None of them will be pleasant, and all of them will be dangerous. Then again, things might simply remain the same, and China, as a continent-sized Singapore, will be the shining model of authoritarian capitalism, saluted by all illiberal regimes, corporate executives, and other PR men for an emasculated, infantilized good life: the whole world as a gigantic theme park, where constant fun and games will make free thought redundant.

  1. The Great Leap Forward, a book on the Pearl River Delta, by Koolhaas and his Harvard Design School Project on the City (Taschen, 2001), p. 32.


Ian Buruma was educated in Holland and Japan, where he studied history, Chinese literature, and Japanese cinema. In the 1970s in Tokyo, he acted in Kara Juro’s Jokyo Gekijo and participated in...

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This article was first published in the June 12, 2003 issue of the New York Review of Books.



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China: Detained to Death


On May 3, fifteen Beijing citizens—scholars, journalists, and rights lawyers—gathered informally at the home of Professor Hao Jian of the Beijing Film Academy to reflect on the 25th anniversary of the 1989 June Fourth massacre in Beijing. Two days later, five of the...

The China Challenge


In 1890, an undistinguished U.S. Navy captain published a book that would influence generations of strategists. Alfred Thayer Mahan’s The Influence of Sea Power Upon History, 1660–1783 posited that great nations need potent, blue-water navies backed by far-flung naval bases...

Solving China’s Schools: An Interview with Jiang Xueqin


In December, China stunned the world when the most widely used international education assessment revealed that Shanghai’s schools now outperform those of any other country—not only in math and science but also in reading. Some education experts have attributed these results...

Chinese Atheists? What the Pew Survey Gets Wrong


Earlier this month, I came across a fascinating opinion survey by the Pew Research Center’s Global Attitudes Project. The report asked people in forty countries whether belief in God is necessary for morality. Mostly, the results aren’t surprising. In advanced democracies,...

Paddling to Peking


For Richard Nixon’s foreign policy, 1971 was the best of years and the worst of years. He revealed his opening to China, but he connived at genocide in East Pakistan. Fortunately for him, the world marveled at the one, but was largely ignorant of the other.The two events were...

The Brave Catholics of China


Like most pilgrimage sites in China, the shrine in the village of Cave Gulley in Shanxi province is located partway up a mountain, reachable by steep stairs that are meant to shift worshipers’ attention from the world below to heaven above. Thousands make the journey each year...

China’s Way to Happiness


Richard Madsen is one of the modern-day founders of the study of Chinese religion. A professor at the University of California San Diego, the seventy-three-year-old’s works include Morality and Power in a Chinese Village, China and the American Dream, and China’s Catholics:...

China: Reeducation Through Horror


Here are two snippets from a Chinese Communist journal called People’s China, published in August 1956:In 1956, despite the worst natural calamities in scores of years, China’s peasants, newly organized in co-operatives on a nation-wide scale, produced 2,740 million Yuan’s...

China: Five Pounds of Facts


No one seems to have measured exactly how old Chinese civilization is, but Endymion Wilkinson can probably give a more precise answer than anyone else. “1.6 billion minutes separate us from the Zhou conquest of the Shang,” he informs us at the beginning of his Chinese History...

The Surprising Empress


In the mid-1950s, when I was a graduate student of Chinese history, the Manchu Empress Dowager Cixi (1835–1908) was invariably condemned as a reactionary hate figure; Mao Zedong was admired. In the textbooks of that time, leading American scholars characterized Cixi as cruel,...

Dreams of a Different China


Last November, China’s newly installed leader, Xi Jinping, asked his fellow Chinese to help realize a “Chinese dream” of national rejuvenation. In the months since then, his talk has been seen as a marker in the new leadership’s thinking, especially as Xi has pursued a...

How to Deal with the Chinese Police


A casual visitor to China today does not get the impression of a police state. Life bustles along as people pursue work, fashion, sports, romance, amusement, and so on, without any sign of being under coercion. But the government spends tens of billions of dollars annually (more...

Unhinged in China


In one of the central scenes in Jia Zhangke’s new film, a young man working in the southern Chinese manufacturing city of Dongguan goes to an ATM and finds that he’s broke. He’s just spent the past month betraying his friends and hopping from job to job, including one as a...

China: “Capitulate or Things Will Get Worse”


The massacre of protesters in Beijing on June 4, 1989, and the harsh repression during the months immediately following put China into a foul mood. Among ordinary Chinese, the prestige of the Communist Party, whose leaders had ordered the brutal assault, fell to a new low....

Who’s Afraid of Chinese Money?


“China is what it is. We have to be here or nowhere.” Chancellor George Osborne, Britain’s second-highest official, was laying out the British government’s view last week, near the end of his trip aimed at selling Britain to Chinese companies. Western governments used to...

Old Dreams for a New China


Ever since China’s new leader, Xi Jinping, first uttered the phrase “China Dream” last year, people in China and abroad have been scrambling to decipher its meaning. Many nations have “dreams”; in Canada, the country’s most prominent popular historian used the word to...

China: When the Cats Rule


In the Northwest corner of Beijing’s old city is a subway and bus workshop. It was built in the early seventies on the site of the Lake of Great Peace, which was filled in as part of a plan to extend the city’s subway system. In the bigger picture of the destruction of old...

The Man Who Got It Right


1.Near the beginning of Simon Leys’ marvelous collection of essays is an odd polemic between the author and the late Christopher Hitchens, fought out in these very pages. Leys takes Hitchens to task for attacking Mother Teresa in a book entitled The Missionary Position. He...

Censoring the News Before It Happens


Every day in China, hundreds of messages are sent from government offices to website editors around the country that say things like, “Report on the new provincial budget tomorrow, but do not feature it on the front page, make no comparisons to earlier budgets, list no links,...

Faking It in China


One of the most striking features about daily life in China is how much of what one encounters has been appropriated from elsewhere. It’s not just the fake iPhones or luxury watches—pirated consumer goods are common in many developing countries. In many Chinese cities,...

Chen Guangcheng in New York


Following are excerpts from a recent conversation among Chen Guangcheng, the blind legal activist who was recently permitted to leave China and is currently a distinguished visitor at New York University School of Law; Jerome A. Cohen, Professor of Law and Co-Director of the US-...

The ‘Breaking of an Honorable Career’


1.In the 1950s, the late John King Fairbank, the dean of modern China studies at Harvard, used to tell us graduate students a joke about the allegation that a group of red-leaning foreign service officers and academics—the four Johns—had “lost” China: John Paton Davies,...

Who Killed Pamela in Peking?


An ordinary winter evening in the Legation Quarter of Peking, where foreign embassies and consulates were located, January 7, 1937. Cold. The heavy sound of Japanese armored cars, out on patrol down the busy shopping streets that flank the Forbidden City. (Japan would occupy the...

Dancing in Empty Beijing


The Lunar New Year began last week as it always does, with a new moon. The empty sky seemed to empty Beijing of up to half its residents—authorities estimate that an incredible nine million people left the city, which usually has a population of eighteen to twenty million. This...

The New Chinese Gang of Seven


In traditional Chinese religion, a fashi, or ritual master, will recite a set of phrases to turn an ordinary space into a sacred area where the gods can descend to receive prayers and rejuvenate the community. The ceremony can last days, with breaks and feasts, until the rites...

Does This Writer Deserve the Prize?


On October 11 Peter Englund, permanent secretary of the Swedish Academy in Stockholm, announced that the Nobel Prize in Literature for 2012 will go to the fifty-seven-year-old Chinese writer Guan Moye, better known as Mo Yan, a pen name that means “don’t talk.” (The name is...

China: Worse Than You Ever Imagined


Last summer I took a trip to Xinyang, a rural area of wheat fields and tea plantations in central China’s Henan province. I met a pastor, a former political prisoner, and together we made a day trip to Rooster Mountain, a onetime summer retreat for Western missionaries and...

Who Was Mao Zedong?


In Kashgar’s largest bazaar a few years ago, I spotted a pencil holder sporting an iconic Cultural Revolution image: Mao Zedong and Marshal Lin Biao smiling together. But Mao’s personally chosen heir apparent had been a nonperson since 1971, when he allegedly godfathered an...

An Honest Writer Survives in China


A little over a year ago, I went with the Chinese writer Yu Hua to his hometown of Hangzhou, some one hundred miles southwest of Shanghai, and realized that his bawdy books might not be purely fictional; their characters and situations seemed to follow him around in real life too...

China’s Lost Decade


It’s hard to believe, but just twenty years ago China was on the verge of abandoning the market reforms that have since propelled it to its current position as a world power. Conservatives had used the 1989 Tiananmen massacre to reverse the country’s economic direction. Many...

News from the Dalai Lama


“I told President Obama the leaders of the Chinese Communist Party are missing a part of the brain, the part that contains common sense,” the Dalai Lama said to me during our conversation in London in mid-June.But it can be put back in. I am hopeful about the new Chinese...

Bo Xilai: The Unanswered Questions


The Chinese Communist Party has always put great emphasis on smooth surfaces, maintaining political “face” through a decorous exterior. Men at the top dye their hair black and every strand must be in place. But sometimes there are cracks in the smoothness and outsiders are...

The People’s Republic of Rumor


A group of people the other day were at the large shopping mall at a place called Shuangjing, just inside Beijing’s Third Ring Road, looking at their cell phones and comparing notes. “Don’t go to Sina Weibo—it’s too famous,” one person advised, referring to the...

‘Pressure for Change is at the Grassroots


The Chinese legal activist Chen Guangcheng arrived in the United States last month following top-level negotiations between U.S. and Chinese officials. Several weeks earlier, Chen had dramatically escaped from house arrest in his village in northeast China by jumping over a wall...

China: Politics as Warfare


Mao’s Invisible Hand is one of those books that make one feel good about scholarship. It describes inner workings of Chinese Communist society about which few nonexperts know anything—it may even surprise the experts—and it will interest anyone professionally interested in...

A Chinese Murder Mystery?


Roughly every decade, China’s political system cracks, its veil is rent, and its inner workings are laid bare. 2012, the Year of the Dragon, is turning out to be one of those periods when the country’s high priests can’t quite carry out their rituals as planned.The...

On Fang Lizhi (1936–2012)


Fang Lizhi, a distinguished professor of astrophysics, luminary in the struggle for human rights in contemporary China, and frequent contributor to The New York Review, died suddenly on the morning of April 6. At age seventy-six he had not yet retired, and was...

Debacle in Beijing


The story of a blind Chinese lawyer’s flight to the US Embassy in Beijing is likely to ignite accusations and recriminations until the US presidential election in November. But what few will acknowledge is a harsher truth: that for all our desire to effect change, outsiders...

Beijing Dilemma: Is Chen Guangcheng the Next Fang Lizhi?


The Chinese lawyer Chen Guangcheng, blind since childhood, self-taught in the law, defender of women’s rights to resist forced abortion, thorn in the side of local despots in his home district of Linyi in Shandong province, veteran of a four-year prison sentence on the spurious...

A Master in the Shadows


How should one assess the best ways to survive in a revolution? What exactly is the tipping point between obedience and outright sycophancy? When does one try to hold on to the values that gave meaning to one’s upbringing, and when is it best to just let it all go? When does...

China’s Falling Star


In China, the year is traditionally divided into periods based on the moon’s orbit around the earth and the sun’s path across the sky. This lunisolar calendar is laden with myths and celebrated by rituals that allowed Chinese to mark time and make sense of their world.So too...

The Chinese Are Coming!


The day after the Russian parliamentary elections in early December, the Chinese publication Global Times, an English-language newspaper and website managed by People’s Daily, the official organ of the Communist Party official, ran an editorial on how little credit the West...

He Told the Truth About China’s Tyranny


Better than the assent of the crowd: The dissent of one brave man!—Sima Qian (145–90 BC)Records of the Grand HistorianTruth will set you free.—Gospel according to JohnThe economic rise of China now dominates the entire landscape of international affairs. In the eyes of...

The New York Review of Books China Archive

Welcome to the New York Review of Books China Archive, a collaborative project of and The New York Review of Books. In the archive you will find a compilation of full-length essays and book reviews on China dating from the Review's founding in 1963. We encourage you...

China Gets Religion!


This autumn, China has been marking the one hundredth anniversary of the collapse of its last imperial dynasty, the Qing, with a series of grand celebrations. The government has released an epic film showing how the revolution of 1911 prepared the way for the Communists’...

From Tenderness to Savagery in Seconds


Much nonsense has been written about the Nanjing Massacre, also known as the Rape of Nanking. We know this much: in December 1937, the Imperial Japanese Army, after taking the Chinese Nationalist capital of Nanjing, went on a six-week rampage, looting, murdering, and raping large...

The High Price of the New Beijing


One recent weekend, I went for a walk through the alleys around the Qianmen shopping district, once Beijing’s commercial heart and still home to nationally known traditional shops. One of its chief side streets, Dazhalan, had been turned into a Ye Olde Pekinge-type street: its...

The Past and the Future


Concerning the Past:I have maintained that China should move forward with the reform of society. In many speeches before 1988, I openly expressed my advocacy of reform in China.I acknowledge that the following are my principal views:Marxism—whether viewed as a philosophy, a...

Kissinger and China


It is hard to fit Henry Kissinger’s latest book, On China, into any conventional frame or genre. Partly that is because the somewhat self-deprecatory title conceals what is, in fact, an ambitious goal: to make sense of China’s diplomacy and foreign policies across two and a...

Will There Be a ‘Duel of Dalai Lamas’?


On March 10 the Fourteenth Dalai Lama made front-page news throughout the world by saying,As early as the 1960s, I have repeatedly stressed that Tibetans need a leader, elected freely by the Tibetan people, to whom I can devolve power. Now, we have clearly reached the time to put...

Quality of Life: India vs. China


1.The steadily rising rate of economic growth in India has recently been around 8 percent per year (it is expected to be 9 percent this year), and there is much speculation about whether and when India may catch up with and surpass China’s over 10 percent growth rate. Despite...

The Worst Man-Made Catastrophe, Ever


When the first waves of Chinese graduate students arrived on American campuses in the early 1980s, they were excited at entering an unfettered learning environment. After the recent ravages of the Cultural Revolution, political science students had few inhibitions about studying...

China: From Famine to Oslo


1.Each year around the “sensitive” anniversary of the Beijing massacre of June 4, 1989, Ding Zilin, a seventy-four-year-old retired professor of philosophy, is accompanied by a group of plainclothes police whenever she leaves her apartment to go buy vegetables, or to do...

How Reds Smashed Reds


July and August 1966, the first months of the ten-year Cultural Revolution, were the summer of what Andrew Walder, a sociologist at Stanford, calls “The Maoist Shrug.” Jiang Qing, Mao Zedong’s wife, told high school Red Guards, “We do not advocate beating people, but...

The Question of Pearl Buck


The announcement by the Swedish Academy in November 1938 that Pearl Buck had been awarded the Nobel Prize for literature was met with sarcasm and even derision by many writers and critics. They were not impressed that this was the third choice by the academy of an American writer...

The Party: Impenetrable, All Powerful


In the next few weeks, an event will take place in Beijing on a par with anything dreamed up by a conspiracy theorist. A group of roughly three hundred men and women will meet at an undisclosed time and location to set policies for a sixth of humanity. Most China watchers will...

The Message from the Glaciers


It was not so long ago that the parts of the globe covered permanently with ice and snow, the Arctic, Antarctic, and Greater Himalayas (“the abode of the snows” in Sanskrit), were viewed as distant, frigid climes of little consequence. Only the most intrepid adventurers were...

The Triumph of Madame Chiang


Charlie Soong, born in 1866, was a new kind of figure in Chinese history, an independent-minded youngster with an openness to the world who came to Boston from Hainan Island at the age of twelve to work in a store. At fourteen he stowed away on a Coast Guard cutter, was baptized...

Specters of a Chinese Master


1.Luo Ping, who lived from 1733 to 1799, was perfectly placed by time and circumstance to view the shifts in fortune that were so prominent in China at that period. He grew up in Yangzhou, a prosperous city on the Grand Canal, just north of the Yangzi River, which linked the...

The Mystery of Zhou Enlai


Through the ups and downs of the unpredictable Chinese Revolution, Zhou Enlai’s reputation has seemed to stand untarnished. The reasons for this are in part old-fashioned ones: in a world of violent change, not noted for its finesse, Zhou Enlai stood out...

The Passions of Joseph Needham


It is now a little over four hundred years since a scattering of Westerners first began to try to learn the Chinese language. Across that long span, the number of scholars studying Chinese has grown, but their responses to the challenges of Chinese script have been generally...

China: Humiliation & the Olympics


The IncidentOn a snowy winter day in 1991, Lu Gang, a slightly built Chinese scholar who had recently received his Ph.D. in plasma physics, walked into a seminar room at the University of Iowa’s Van Allen Hall, raised a snub-nose .38-caliber Taurus pistol, and killed Professor...

Casting a Lifeline


Sixty pages or so into Ma Jian’s novel Beijing Coma, the hero, Dai Wei, is troubled by the memory of a harrowing anatomy lecture that he attended as a university student. Taught by “a celebrated cardiovascular specialist,” the class observed the dissection of the fresh...

Sentimental Education in Shanghai


1.In April 1924 Rabindranath Tagore arrived in Shanghai for a lecture tour of China. Soon after receiving the Nobel Prize for Literature in 1913, Tagore had become an international literary celebrity, lecturing to packed audiences from Japan to Argentina. His message—that...

The Quiet Heroes of Tibet


Earlier this year, shortly before boarding the new Chinese train from Beijing to Lhasa, I met Woeser, a Tibetan poet and essayist (she uses only one name). Unusual among Tibetans in China, who tend to avoid talking to foreigners, she spoke frankly about Chinese rule over Tibet....

Mission to Mao


“This was the week that changed the world” was Richard Nixon’s summing up at the end of his trip to China in February 1972.1 The hyperbole was justified, for this visit to China by an American president was a turning point in the cold war. Hitherto, the Soviet Union and...

China’s Great Terror


Long before August 1966, when immense chanting crowds of young Chinese Red Guards began to mass before Chairman Mao in Tiananmen Square, alerting those in the wider world to the onset of the Cultural Revolution, senior figures in the Chinese leadership began to seek their own...

‘June Fourth’ Seventeen Years Later: How I Kept a Promise


The weekend of June 3, 2006, was the seventeenth anniversary of the Beijing massacre and also the first time I ever received a summons. It happened, as the police put it, “according to law.” Twice within twenty-four hours Deputy Chief Sun Di of Department 1 of the Beijing...

Liu Binyan (1925-2005)


Liu Binyan, the distinguished Chinese journalist and writer who died of cancer on December 5, 2005, in exile in New Jersey, at the age of eighty, was an inveterate defender of the poor and the oppressed, a man with a powerful analytic mind. But the trait that most determined his...

On Leaving a Chinese Prison


Jiang Qisheng, a former student of philosophy and a human rights activist, was arrested in 1999 for commemorating the victims of the 1989 Tiananmen massacre. After four years in prison, he was recently released. He wrote the following statement upon accepting the Spirit of...

A Little Leap Forward


The Communist dynasty is collapsing in China, and in retrospect one of the first signs was a Chinese-language computer virus that began spreading when I was a reporter in Beijing in the early 1990s. The virus would pop up on your screen and ask a question about the hard-line...

China: The Anaconda in the Chandelier


In China’s Mao years you could be detained and persecuted for talking with your neighbor about your cat. The Chinese word for “cat” (mao, high level tone) is a near homonym for the name of the Great Leader (mao, rising tone), and a tip to the police from an eavesdropper who...

Found Horizon


1.Traveling recently by bus from Shigatse to Lhasa, squeezed in between a heavily made-up bar hostess from Sichuan who was vomiting her breakfast out the window and a minor Tibetan official in a shiny brown suit who asked me about Manchester United football club before noisily...

East Is West


Chang-rae Lee has an extraordinary talent for describing violence. Here is his account of the gang rape and murder of a Korean sex slave (“comfort woman”) in a Japanese army camp during World War II:I ran up the north path by the latrines, toward the clearing, as it was known...

Divine Killer


“If there was anything Mao wouldn’t want to see, it was tears. Mao said on one occasion, ‘I can’t bear to see poor people cry. When I see their tears, I can’t hold back my own.’ “Another thing which upset Mao was bloodshed.” —From Mao Zedong: Man, Not God by...

China in Cyberspace


1.It is not widely known that the People’s Republic of China and Taiwan are now at war. The battles are not being fought on land, however, or at sea, or even, strictly speaking, in the air; they take place in cyberspace, where nobody so far has ever died. The soldiers in this...

The Jiang Zemin Mystery


1.Since the Chinese Communist Party leaders will not allow themselves to be criticized in the press or on television, critics have had to find other means to express their political grievances. Historically speaking, one of the most telling ways to make a protest known has been...

Sex and Democracy in Taiwan


Fairly or not, sex scandals in politics have acquired a peculiarly Anglo-Saxon ring. The French boast of taking a more sophisticated view of the private lives of public men—that is to say, those lives are shielded from public scrutiny. Germans smack their lips when their...

Selling Out Hong Kong


1.And so it finally came to pass, at midnight, June 30, 1997, in the brand-new Hong Kong convention center, resembling, local people say, a giant cockroach: the red flag of the People’s Republic of China, snapping in the breeze of wind machines, went up, and the Union Jack came...

Holding Out in Hong Kong


1.The Master said: “If seeking wealth were a decent pursuit, I too would seek it, even if I had to work as a janitor. As it is, I’d rather follow my inclinations.”—Confucius: Analects1Flicking through the April issue of the Hong Kong Tatler, a glossy high life magazine...

China: The Defining Moment


The evolution of the People’s Republic of China since its founding in 1949 has been tumultuous and bloody, and marked by the suffering of millions. It has been anything but peaceful. Yet it is precisely the prospect of “peaceful evolution,” which in Peking has the special...

The Beginning of the End


Failed rebellions are often like failed marriages: former partners and their friends blame the other side for what went wrong; old tensions are magnified; the past is rewritten; feuding camps are formed. This pretty much sums up the situation among the survivors of the Beijing...

In China’s Gulag


Near the end of The Gulag Archipelago, Solzhenitsyn includes a chapter he calls “The Muses in Gulag.” Most of the chapter describes the absurdity and uselessness of the Communist Party’s Cultural and Educational Section, but he also briefly reflects on the relationship...

Unmasking the Monster


In 755 the Tang dynasty poet Tu Fu wrote about the corruptions of court life:In the central halls there are fair goddesses; An air of perfume moves with each charming figure. They clothe their guests with warm furs of sable, Entertain them with the finest music and pipe and...

History on the Wing


Golden Inches is a charming memoir of an American couple who built up the YMCA in Chengtu and Chungking. Their careers on America’s farthest Western cultural frontier in Szechwan province give us a sense of the day-to-day texture of Chinese-American relations during the golden...

From the Ming to Deng Xiaoping


When I began teaching Chinese history at Harvard in 1936 my first students turned out to be the brightest I would ever have—Theodore White as an undergraduate and Mary Clabaugh as a Ph.D. candidate. Mary Clabaugh was a Vassar graduate from Tuscaloosa who came to study...

The Last Days of Hong Kong


1.“Everything you need to know about a new life abroad…. It’s all in the pages of The Emigrant.”—Advertisement for a new Hong Kong periodical, 1989May 1983: It was exactly seven months after Mrs. Thatcher stumbled and fell on the steps of the Great Hall of the People in...

Keeping the Faith


On June 4, the day after the People’s Liberation Army opened fire on the citizens of Beijing, the distinguished Chinese astrophysicist and dissident intellectual, Fang Lizhi, reluctantly sought refuge in the American embassy in Beijing with his physicist wife, Li Shuxian. They...

Stories from the Ice Age


Since the Tiananmen Square killings it has become fashionable within the Chinese leadership to refer to dissident intellectuals as “scum.” That was Mao’s view, too. In 1942, the chairman, his armies besieged by both Chiang Kai-shek and the Japanese army, took time off for...

Why China’s Rulers Fear Democracy


To try to understand is not to condone or forgive. Quite the contrary. In this bicentennial year when a euphoria for democratic rights seemed to be sweeping the world, why was it stopped in Tiananmen Square? Why do China’s rulers attack their students like enemies when in our...

The End of the Chinese Revolution


When Deng Xiaoping suppressed the Beijing Spring last month, he thought he was putting down a new Cultural Revolution. Pirated notes from a Party meeting in late April quoted him as telling his colleagues:This is not an ordinary student movement. It is turmoil…. What they are...

The Price China Has Paid: An Interview with Liu Binyan


Liu Binyan is a sixty-two-year-old writer and journalist who is regarded as the preeminent intellectual advocating reform in China today. During the mid-1950s and again throughout the post-Mao period, he has strongly criticized Communist party officials for abusing their power...

Roots of Revolution


The books by Frank Ching and Zhang Xianliang are vastly different in content, aim, and style, as opposite as yang and yin. Yet each casts light on the Cultural Revolution. Considered together, they may even begin to explain it.Mao’s venomous “class struggle” against his own...

Passing the Baton in Beijing


Succession has become an omnipresent problem not only in China but throughout Asia. Long-lasting regimes under aging rulers are entering their twilight zone in North Korea, Burma, and Indonesia, and face a period of weakness and uncertainty, for the moment...

Our Mission in China


This is the bicentennial year for contacts between the United States and China, since it was in 1784 that the merchant ship Empress of China sailed to Canton from New York. It was an auspicious beginning, at least for the American backers of the voyage; the trip netted them 30...

China: How Much Dissent?


In the year 278 BC an aristocrat and poet named Qu Yuan took his own life by throwing himself into the waters of the Milo River. Qu Yuan had once been the powerful adviser to the ruler of the Chu kingdom, specializing in legal affairs and diplomacy, but the monarch was tricked...

Sitting on Top of the World


Remoteness is often a condition of status and an attitude cultivated by parties to inequality. Chinese peasants, for more than twenty centuries subjects not citizens of the realm, were being literal when they said, “Heaven is high and the emperor far away.” Their world was...

Rules of the Game


On September 18, 1931, a very small bomb caused a very minor explosion on the South Manchurian Railway just north of Mukden, a railway controlled by the Japanese and crucial to their economic domination of Manchuria. The explosion was denounced as the work of Chinese saboteurs....

Bringing Up the Red Guards


Revolutionaries are Monkey Kings, their golden rods are powerful, their supernatural powers far-reaching and their magic omnipotent, for they possess Mao Tsetung’s great invincible thought. We wield our golden rods, display our supernatural powers and use our magic to turn the...

Peanuts and the Good Soldier


In 1927, the province of Shantung was under the control of the warlord Chang Tsung-chang, a ferocious ex-coolie with a taste for white mercenaries and white women. His forces included a Russian brigade with four armored trains; he himself went to war with a trainload of forty-two...

Still Mysterious


Within mainland China today the ratio of Westerners to Chinese is probably no greater than it was in Marco Polo’s time seven hundred years ago. Sino-foreign contact is so minimal that it almost meets the old Taoist stay-at-home ideal, “to live hearing the dogs bark in the...

A Mao for All Seasons


A psychologist and an expert on the Far East, Mr. Lifton believes that the most fruitful way to look at Mao Tse-tung and the Cultural Revolution is to combine the investigation of psychological motives with historical analysis in what he calls the “...

The Great Wall


China is so distant, big, and complex that each Marco Polo nowadays tells a different tale. The authors of the three books under review—a cool Swedish journalist, a passionate Chinese true-believer, and a philosophical Frenchman—give very different impressions of Chairman Mao...

How to Deal with the Chinese Revolution


The Vietnam debate reflects our intellectual unpreparedness. Crisis has arisen on the farthest frontier of public knowledge, and viewpoints diverge widely because we all lack background information. “Vietnam” was not even a label on our horizon twenty years ago. It was still...