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Reflections on a Wandering Life.....
Monday, February 27, 2006
We started a new English service at the Haidian Church last night. I think this will be a good thing not only for foreigners, but also for students who are interested in spending some time in an English language environment. But there is a problem. The Haidian Church is located in the Haidian Book City. This is a market area which is very busy during the day, but is empty and crawling with thieves at night. When I came out after the service, my bike was gone.
Lydia had called me just before the service and asked if she could ride with me. We met in Wudaokou and rode to the church. I used my cable lock to lock both my bike and Lydia's bike to a telephone pole. When we came out after the service, the cable was cut and my bike was gone. Not sure why they took my bike and left hers, but there are a couple possibilities. First, she did have an additional wheel lock, although it was not particularly strong. The other thing is that my bike might have a better resale value, since it is a large frame bike. Truthfully, I would have felt pretty bad if Lydia's bike had been taken, because she just got it as a gift. It is not new, but it is in very good repair, and she would have been pretty devastated if it had been stolen.
Today I took a cab to the market area near the West Gate of Qinghua University. I finally found a shop that had one bike like the kind that was stolen from me. I started negotiating with the guy, but it was pretty obvious that he was trying to give me the "foreigner's" price, and I was being a bit stubborn, because I have been around long enough to know what merchants usually get for this model. Suddenly, I remembered that I had left my backpack in the student cafeteria, so I took off. He may have thought that I walked out because the price was too high. In this case, that was not true, but perhaps it wouldn't be the worst thing if he thought that. I may just hoof it for a few days and bide my time.
Fortunately, my backpack was sitting right where I had left it. Not everyone in China is a thief. Most people are honest. Most Chinese people are just as upset about the kind of theft I experienced as I am. The constant theft of bicycles is an embarrassment to most Chinese. But I tell them that bicycles in America are stolen, too. The reason there are so many bicycles stolen in China, is because China has many, many more bicycles.
Lydia had called me just before the service and asked if she could ride with me. We met in Wudaokou and rode to the church. I used my cable lock to lock both my bike and Lydia's bike to a telephone pole. When we came out after the service, the cable was cut and my bike was gone. Not sure why they took my bike and left hers, but there are a couple possibilities. First, she did have an additional wheel lock, although it was not particularly strong. The other thing is that my bike might have a better resale value, since it is a large frame bike. Truthfully, I would have felt pretty bad if Lydia's bike had been taken, because she just got it as a gift. It is not new, but it is in very good repair, and she would have been pretty devastated if it had been stolen.
Today I took a cab to the market area near the West Gate of Qinghua University. I finally found a shop that had one bike like the kind that was stolen from me. I started negotiating with the guy, but it was pretty obvious that he was trying to give me the "foreigner's" price, and I was being a bit stubborn, because I have been around long enough to know what merchants usually get for this model. Suddenly, I remembered that I had left my backpack in the student cafeteria, so I took off. He may have thought that I walked out because the price was too high. In this case, that was not true, but perhaps it wouldn't be the worst thing if he thought that. I may just hoof it for a few days and bide my time.
Fortunately, my backpack was sitting right where I had left it. Not everyone in China is a thief. Most people are honest. Most Chinese people are just as upset about the kind of theft I experienced as I am. The constant theft of bicycles is an embarrassment to most Chinese. But I tell them that bicycles in America are stolen, too. The reason there are so many bicycles stolen in China, is because China has many, many more bicycles.
Saturday, February 25, 2006
They have now wired the teachers' dormitory with high speed internet connection. Everyone is calling it "DSL," but I am not sure it really is. Looks like it could just be a very high speed LAN connection. At any rate, it is screaming fast. I am going to get really spoiled with this kind of access. Lots faster than the dial-up I have been using.
China wants to be known as a place that has good internet access. So far, my experience with Internet access has been good. In China, I have the best dial-up connections I have ever had. Much better than dial-up connections in America. Perhaps this is because the dial-up connections are more than what many people can afford, so usage is not that high. Anyway, my dial-up has been very, very dependable. Never get a busy signal.
But dial-up is dial-up. More and more, I am beginning to depend on the Internet for things that require broader bandwidth. But that's not all. I can do internet radio with a good dial-up connection. But dial-up connections are charged by the minute; they are not really designed for "always on" service. So my phone bill has been high, and the office has been complaining. With a high-speed connection, you get unlimited service for a flat fee. As more and more people begin to use this kind of service, the Internet moves closer to becoming the primary vehicle for radio and television. For me, it's almost that way now. Not quite, because I do watch a couple programs on the CCTV English channel. But I watch so little TV, that what I see on the Internet is a large percentage of the total. Radio? I have a radio, but it is gathering dust. For radio, I have already moved entirely to the Internet. The good Internet access in China makes this even easier. But it has caused problems for a country that wants two things at the same time--two things which tend to militate against each other. Those two things are a reputation for the best Internet access in the world, and the ability to control that access.
A recent story in the Washington Post illustrates this conflict as well as any I have read. Basically, this guy who was sort of an activist journalist published an editorial online criticizing his boss for ordering a reward system that gives points for publishing good comments about Communist officials. The editorial he published forced the end of this policy, because it generated so much criticism. Government orders to websites to remove the editorial were powerless to stop the spread of the information, because there are so many ways to publish on the Internet, and because, ironically, China has very good Internet access. Great story.
China wants to be known as a place that has good internet access. So far, my experience with Internet access has been good. In China, I have the best dial-up connections I have ever had. Much better than dial-up connections in America. Perhaps this is because the dial-up connections are more than what many people can afford, so usage is not that high. Anyway, my dial-up has been very, very dependable. Never get a busy signal.
But dial-up is dial-up. More and more, I am beginning to depend on the Internet for things that require broader bandwidth. But that's not all. I can do internet radio with a good dial-up connection. But dial-up connections are charged by the minute; they are not really designed for "always on" service. So my phone bill has been high, and the office has been complaining. With a high-speed connection, you get unlimited service for a flat fee. As more and more people begin to use this kind of service, the Internet moves closer to becoming the primary vehicle for radio and television. For me, it's almost that way now. Not quite, because I do watch a couple programs on the CCTV English channel. But I watch so little TV, that what I see on the Internet is a large percentage of the total. Radio? I have a radio, but it is gathering dust. For radio, I have already moved entirely to the Internet. The good Internet access in China makes this even easier. But it has caused problems for a country that wants two things at the same time--two things which tend to militate against each other. Those two things are a reputation for the best Internet access in the world, and the ability to control that access.
A recent story in the Washington Post illustrates this conflict as well as any I have read. Basically, this guy who was sort of an activist journalist published an editorial online criticizing his boss for ordering a reward system that gives points for publishing good comments about Communist officials. The editorial he published forced the end of this policy, because it generated so much criticism. Government orders to websites to remove the editorial were powerless to stop the spread of the information, because there are so many ways to publish on the Internet, and because, ironically, China has very good Internet access. Great story.
Friday, February 24, 2006
Just got off the night train from Wuhan this morning. As usual, the black market taxi drivers were on the prowl. Three of them this morning. If you get off a plane or train in Beijing, and someone walks up to you and says, "Taxi?" the answer is "No." Bu yao! Say it firmly, then keep walking until you get to the regular taxi line. Black market taxi drivers will charge you several times the market value. One "black taxi" driver at the airport wanted me to pay 400 some RMB for a ride that costs 65-75 on the meter. By the way, if you are accosted by a "black taxi" driver, don't ask them how much they want. I did it because I was curious about how much they were taking people for. But you really shouldn't. It's a signal that you are willing to bargain, and they will stick to you like glue. Those guys aren't stupid. But they're hoping you are. If you make it clear that you aren't going to bite, they will leave you alone.
So why would anyone want to hire a black market taxi? If you are a millionaire, and money is no object, you can get a ride without having to wait in line. The taxi line was a bit long this am. Next time I come into the Beijing West train station, I think I am going to cross over the bridge to the other side, and try to catch a ride from the guys who are dropping people off. A bit more walking, but it might save some time.
Yesterday afternoon, we walked around the campus of Wuhan University. It was interesting to see the "Minguo" (Republican period) architecture. The Republican period denotes the period beginning with the downfall of the Qing Dynasty in 1911, when China became the Republic of China. The Minguo period ended with the Communist Revolution of 1949, except on Taiwan, the official name of which (according to Taiwan) is Zhonghua Minguo (Republic of China).
The campus has several "mountains," and is divided into several gardens, such as Cherry Blossom Garden, Plum Garden, Maple Garden, and Laurel Garden. Although it will no doubt be prettier when the leaves start coming on the trees, it is a very scenic campus.
So why would anyone want to hire a black market taxi? If you are a millionaire, and money is no object, you can get a ride without having to wait in line. The taxi line was a bit long this am. Next time I come into the Beijing West train station, I think I am going to cross over the bridge to the other side, and try to catch a ride from the guys who are dropping people off. A bit more walking, but it might save some time.
Yesterday afternoon, we walked around the campus of Wuhan University. It was interesting to see the "Minguo" (Republican period) architecture. The Republican period denotes the period beginning with the downfall of the Qing Dynasty in 1911, when China became the Republic of China. The Minguo period ended with the Communist Revolution of 1949, except on Taiwan, the official name of which (according to Taiwan) is Zhonghua Minguo (Republic of China).The campus has several "mountains," and is divided into several gardens, such as Cherry Blossom Garden, Plum Garden, Maple Garden, and Laurel Garden. Although it will no doubt be prettier when the leaves start coming on the trees, it is a very scenic campus.
Monday, February 20, 2006
I'm sitting here in the dining car watching an old American war movie dubbed in Chinese. Must be a pirated DVD or something--it stops every once in awhile and it has started over at least once.
I am on my way to Wuhan. Wuhan is actually an amalgamation of three old cities. They are Hanyang, Hankou, and Wuchang. Today, the three cities exist as districts within larger Wuhan, an increasingly modern industrial city on the Yangtze River. I am going to be sharing some of the things I taught last year in Beijing on the gifts of the Spirit. This will have to be my last trip of the winter holiday. School starts next week for the undergraduates.
I didn't have any trouble getting a ticket this time. This train only has soft sleeper cars, and students tend to use the hard sleepers, so this train had plenty of available spots. I bought my ticket at the booking office without any difficulty.
I am on my way to Wuhan. Wuhan is actually an amalgamation of three old cities. They are Hanyang, Hankou, and Wuchang. Today, the three cities exist as districts within larger Wuhan, an increasingly modern industrial city on the Yangtze River. I am going to be sharing some of the things I taught last year in Beijing on the gifts of the Spirit. This will have to be my last trip of the winter holiday. School starts next week for the undergraduates.
I didn't have any trouble getting a ticket this time. This train only has soft sleeper cars, and students tend to use the hard sleepers, so this train had plenty of available spots. I bought my ticket at the booking office without any difficulty.
Sunday, February 19, 2006
This evening Raymond took us to an old, traditional Beijing restaurant. He had thought about taking us to eat "Peking Duck," but he decided against it, because that is the sort of thing that anyone who lives in Beijing has experienced. Instead, he took us to a small restaurant which serves the traditional "common man's" noodles. Different than any noodles I have had in China. You pour a black sauce on the noodles. The sauce contains spices and meat. After the sauce, you pour in a plate of vegetables. No soup base as with beef noodle soup. Very delicious, and very filling.
Nothing has impressed me more about Chinese food than the seemingly limitless variety thereof. There are seven our eight different cuisines in China. I am not just talking about different dishes, now. I am referring to completely different cuisines. Cuisines which may be similar in some general ways (rice in South China, noodles in North China), yet fundamentally distinct. I don't think I can remember them all, and I am no expert. I am not a cook, so I don't have the inside story on what all the ingredients are. But even though I am no good at cooking Chinese food, I am pretty good at eating it. So I have sampled quite a variety. I will try to tell you about the ones I can relate to.
First there is the Dongbei (Northeast China) cuisine. Then you have the Northwest (Langzhou) cuisine. Typical of this would be beef noodle soup. Sichuan cuisine seems to be best known for the "hotpot."
Hunan cuisine is one of my favorites. Spicy and full of flavor. Lots and lots of different kinds of vegetables. Dried turnip, mushrooms, and cured pork that tastes pretty much like bacon, but a little meatier.
The dish I think of first when Yunnan comes to mind is the famous rice noodle soup. There is a new Yunnan restaurant by the Haidian Church, now. Really good stuff.
I would think the cuisine Americans would relate to the most would be Guandong cuisine. This is because the mass of Chinese immigrants who went to America beginning 150 years ago were from South China. Cantonese cuisine predominates in American Chinese restaurants. Cantonese cooking is characterized by sweetness. Sweet and sour dishes come from Guandong. Like the sweet and sour fried eggs that I had when I was teaching at the South China Institute of Software Engineering. Very, very delicious.
There are several others, but I don't know what they are. And of course, within each of these cuisines are many, many dishes. So many you couldn't possibly remember them all. Don't get me wrong, there are dishes I have had more than once. But it seems that there is always something new. I was eating at a small restaurant with Eric and Leander one time, and they had ordered a delicious Hunan dish (Eric is from Hunan). I asked them what it was. They said, "We don't know; we've never had it before."
I guess the one down side of Chinese cooking for a foreigner is the complexity of Chinese cuisine in general. The most frequent comment I have heard from Chinese folks I have taken with me to a Western style meal is, "so simple!" To order correctly in a Chinese restaurant, you need some training. I usually go with students, so they order for me. But there have been times when I have been traveling alone in China, and had to figure it out on my own. It's getting better, because I am able to make known what I want, but I am still inclined to find a coffee bar somewhere when I am traveling. Youth Hostels in China often have restaurants, so I certainly don't starve, but it can be frustrating. My Chinese is coming along, but it is still pretty limited. Just so-so. Or as we say in China, "horse, horse, tiger, tiger."
Nothing has impressed me more about Chinese food than the seemingly limitless variety thereof. There are seven our eight different cuisines in China. I am not just talking about different dishes, now. I am referring to completely different cuisines. Cuisines which may be similar in some general ways (rice in South China, noodles in North China), yet fundamentally distinct. I don't think I can remember them all, and I am no expert. I am not a cook, so I don't have the inside story on what all the ingredients are. But even though I am no good at cooking Chinese food, I am pretty good at eating it. So I have sampled quite a variety. I will try to tell you about the ones I can relate to.
First there is the Dongbei (Northeast China) cuisine. Then you have the Northwest (Langzhou) cuisine. Typical of this would be beef noodle soup. Sichuan cuisine seems to be best known for the "hotpot."
Hunan cuisine is one of my favorites. Spicy and full of flavor. Lots and lots of different kinds of vegetables. Dried turnip, mushrooms, and cured pork that tastes pretty much like bacon, but a little meatier.
The dish I think of first when Yunnan comes to mind is the famous rice noodle soup. There is a new Yunnan restaurant by the Haidian Church, now. Really good stuff.
I would think the cuisine Americans would relate to the most would be Guandong cuisine. This is because the mass of Chinese immigrants who went to America beginning 150 years ago were from South China. Cantonese cuisine predominates in American Chinese restaurants. Cantonese cooking is characterized by sweetness. Sweet and sour dishes come from Guandong. Like the sweet and sour fried eggs that I had when I was teaching at the South China Institute of Software Engineering. Very, very delicious.
There are several others, but I don't know what they are. And of course, within each of these cuisines are many, many dishes. So many you couldn't possibly remember them all. Don't get me wrong, there are dishes I have had more than once. But it seems that there is always something new. I was eating at a small restaurant with Eric and Leander one time, and they had ordered a delicious Hunan dish (Eric is from Hunan). I asked them what it was. They said, "We don't know; we've never had it before."
I guess the one down side of Chinese cooking for a foreigner is the complexity of Chinese cuisine in general. The most frequent comment I have heard from Chinese folks I have taken with me to a Western style meal is, "so simple!" To order correctly in a Chinese restaurant, you need some training. I usually go with students, so they order for me. But there have been times when I have been traveling alone in China, and had to figure it out on my own. It's getting better, because I am able to make known what I want, but I am still inclined to find a coffee bar somewhere when I am traveling. Youth Hostels in China often have restaurants, so I certainly don't starve, but it can be frustrating. My Chinese is coming along, but it is still pretty limited. Just so-so. Or as we say in China, "horse, horse, tiger, tiger."
Wednesday, February 15, 2006
The Church in China
My life verse, the scripture God set as a banner for my life when I was a young child, is one I memorized in Sunday School when I was in Kindergarten or first grade:
"I was glad when they said unto me, Let us go into the house of the LORD." (Psalm 122:1)
Church is boring for any kid, I suppose, but for me, even though I sometimes found myself getting bored, there was something about church that I always felt drawn to. I guess it was because I really believed that I could meet God in that place, and to me, nothing could be greater than to be able to hear God speak to me.
This "life destiny," if you will, was confirmed a few years later, when Dad wrote the following in the flyleaf of my confirmation Bible:
"One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple." (Psalm 27:4)
The church, and what it represented has always seemed to me to be the focal point of everything important in life. In my childhood, it was the repository of my dearest hopes. And when I was taken to America with my other brothers and sisters at the age of 13, it was the cause of my deepest disillusionment. Perhaps I was not totally objective. I didn't really want to go to America. Adjusting to American culture was not easy. America has a very complicated culture, and I had come from a culture that was ever so much simpler. I grew up in the countryside of Northern Japan, during the time of relative peace and prosperity that followed World War II. America was respected then, not only because the Americans had defeated the Japanese, but because they had treated the Japanese kindly. The result of this was that, even though Japan is not thought of as a Christian country, we, as Christian missionaries were well received.
Although we were never treated with hostility, Christianity was not popular in the Japan I knew as a child. So the Christianity I grew up with was relatively simple. There was usually only one Christian church in the community, and Christians were known as precisely that. They were called "Christians," not "Lutherans," or "Baptists," or "Pentecostals." So when I went to America, and saw the way Christians seemed to be divided into so many splinter groups, I was disgusted. I began to wonder about the meaning of it all. How do you determine what is really genuine, when so many who call themselves Christians are identifying more with a particular "brand" of Christianity, than with the person of Christ? In other words, how can we encourage a lost world to see Jesus of Nazareth as the answer to the deepest questions of life, if we ourselves identify most strongly with something that really has more to do with a particular Christian club than with the church as the earthly expression of the Body of Christ?
When I was in college, I came across a couple of books by Watchman Nee that had a profound influence on my thinking. The books were called, The Orthodoxy of the Church, and The Normal Christian Church Life. Watchman Nee has been known for quite a few years as a gifted devotional writer, but the books that I was drawn to were not in that category. They are not devotional books, and would not ordinarily be found in the many Christian book stores throughout the United States that sell the devotional literature that Nee is so well known for. I was interested in them because they addressed a subject that was deeply important to me, and because in them, Nee dared to take a position rejecting the institutionalized sectarianism that Western Christians seem so hopelessly addicted to. In other words, he dared to repudiate what I found so revolting about American church life.
During the time that Watchman Nee lived and taught in China (the years between World War I and World War II), his teaching and writing created quite a stir among Evangelical Christians from the West. More than a few missionaries left their own organizations and joined his "movement" Actually, Watchman Nee never intended to start a movement, but it was clear to all that a movement had developed around his ministry. Watchman Nee felt a spiritual responsibility for these people, and tried to address their needs. One of the ways he did this, was to publish a hymnbook, which he called, "Hymns for the Little Flock." The name stuck, and Watchman Nee was identified from that time on as the leader of the "Little Flock" movement.
At one point during this period, the missionaries called him in and talked with him. Their most important question was, "Do you think missionaries have a place in China?" Watchman Nee assured them that missionaries would always be welcome, but that they should come as teaching elders in the local churches. I remember reading this when I was in college. I thought it seemed fair, but I could also understand how the missionaries would tend to react to this. Western missionaries in China were used to being in charge. They were not entirely comfortable being part of something that they did not control. And I suppose in one sense, they could be justified in asking where Watchman Nee got the authority to decide how they should fit in. What is most interesting to me, though, is that the type of church life that has developed in China today is one where Western Christians who insist on being in charge are pretty much non-effective. Missionaries are not allowed in China today, but Western Christians are welcome in every church I have visited. Several of the churches I have visited either provide translation, or provide English language services.
Watchman Nee was arrested in 1951 or 1952, and he spent the next 20 years of his life in prison. I am not clear about whether or not he died in prison, but if he did get out it would have been shortly before he died. His imprisonment was, for the Communist Party, the ultimate act of hypocrisy, because Watchman Nee, more than any other personality on the Chinese landscape, embodied what the "Three Self Patriotic Movement" was supposed to be about. When the TSPM was set up, it was stated as being, "self governing, self supporting and self propagating." That's exactly what Nee taught. But he also taught a type of Christianity that was a deep threat to the Communist system, because it was genuine. Persecuting people like Watchman Nee gave credibility to those who charged that the TSPM was just a thinly veiled attempt to wipe out Christianity. I don't argue much with those who make the charge, as long as they are talking about the church during the days just following the Communist revolution of 1949, because whether or not it was true, it sure looked that way, and the Communist party is as much responsible for that impression as any other entity.
The problem I have is with those who try to dismiss the TSPM today with the same charge. It is a view that misses a very important year in recent history. The year I am referring to is 1989. During that year, a truly revolutionary wind blew through the Communist world, and changed the landscape in ways that were every bit as significant as the original Communist revolutions. It started when Hungary decided to take down the fence that separated them from Austria. People from all over Eastern Europe took vacations to Hungary and simply walked into Austria. The trickle became a flood, and the flow of refugees started a stampede. The Berlin Wall came down, the Soviet Union fell, and with it, other Communist governments throughout Eastern Europe. In China, this revolution erupted in Tiananmen Square when students from Beida and other universities thronged to the square to express their demands for more democracy, something they did not understand, but knew they wanted. As I have said before, in discussing this issue, the students lost the battle and won the war. They were forcibly removed from the Square, and their movement was broken up, but China was forever changed, and could never be the same.
What is the nature of this transformation throughout the Communist world with respect to the church? It varies, of course, depending on which country you are talking about, but generally speaking, the change in attitude was characterized by a gradual acquiescence to Christianity as a more or less permanent fixture on the landscape of modern society. What this meant in China, was that the government changed from a posture of hostility to Christianity, to a recognition that Christianity was here to stay, and that the focus should be on control and regulation rather than elimination. This major sea change has had a dramatic effect on the Christian community. The government, being Communist, and essentially atheistic, began to adopt an approach which, while still characterized by a determination to be "in charge" of religion, was much more livable, because it is at the same time characterized by a disinterested "hands off" approach toward religious activities, as long as there is not a perceived attempt to challenge the authority of the government. This is essentially the balance. China is not like America. China is a controlled society. Religion, like other areas of Chinese life, is controlled by the government. But China is also not like North Korea. Or more importantly, China is not like China during the Cultural Revolution. So you do hear of clashes between Christians and the government from time to time, especially in cases where a religious group is quite obviously trying to establish a separate ecclesiastical authority outside the purview of the Three Self Patriotic Movement and the China Christian Council. But it simply is not the case that Christians are being arrested or harassed simply because they are Christians. We can argue all day about the pros and cons of such a status quo. If there are aspects of this that I like or dislike, I do not choose to discuss them here. I am merely describing the situation.
Now then, as to the way church life is expressed in China, I will talk about the Church in China in three different areas. First, the Three Self Churches, second, the house churches, and finally, since I have been involved in them personally, the international churches.
The Three Self Churches. Ironically, the Three Self Church today functions very much according to the outline that Watchman Nee laid down for how church life was supposed to be expressed in a non-sectarian manner. Watchman Nee said that there was only one local church in each community, and that all believers were part of it. This is essentially how the Three Self Church operates. In a city the size of Beijing in America, there would probably be a couple thousand churches. It is very easy to incorporate a church in the United States. I think it takes at least three people, but it is a pretty simple process. But in China, it is not easy at all. The Religious Affairs Bureau basically allows one church in each district. So there is one (Protestant) church in the Haidian District. The church is not a member of any denomination. We would call it "Protestant," but the Chinese term is jidu-jiao, which says nothing about being Protestant. It is a generic description for Christian. So the folks who go to the Three Self Church are known as Christians. There is little argument about doctrine. I am sure the issues are discussed at some point, but they just don't show up in everyday church life. I have never heard Chinese Christians in the Church I go to talk about becoming a member of the church. They are required to go to a beginner's class for six months before they can be baptized. Once they are baptized, they are allowed to take communion, and accept responsibilities in the Church.
Watchman Nee also taught that denominations were unscriptural. He openly repudiated the proliferation of Western sectarian groups in China. Today, the Three-Self Church is largely postdenominational. Again, this does not mean that there are not differences of expression, but that the denominational structures which typically make ideological purity the standard of membership are pretty much gone. There are separate institutions for Protestant and Catholic--the Government recognizes that distinction. But the institutionalized sectarianism that Western Christians have become so addicted to has been purged from the church in China by 55 years of Atheistic government, as well as the Cultural Revolution.
It is hard to generalize about the spiritual climate and style of worship of Three Self Churches, because there are so many of them throughout China, but my experience has been that they are largely Evangelical. They are also very crowded, but they tend to be filled with sincere Christians who call themselves believers, not with Sunday Christians who go to church because it gives them status in the community. Beyond that though, there are different expressions. I was having breakfast at the Lush once, and an American who introduced himself as a Baptist preacher told me that they were getting ready to go to a "Lutheran" Church. When he described where he was going, I realized that he was talking about Haidian Church. He was quite surprised when I told him that it was a Three Self Church. Actually, I can see how people, especially from a Baptist background would think if it as Lutheran, although there is no liturgy to speak of, except for the Lord's Prayer. But they are not all like that. I went to a Charismatic Three Self Church in Fuzhou which was similar in some ways, but also quite a bit more lively in worship.
Before I came to China, I was aware that many Westerners view the Three Self Church as a "lost cause." I have been acquainted with Western Christians who would never have anything to do with a Three Self Church, because it is "controlled by the government." When I came to China, I found this same sentiment among the house churches. It is not universal by any means, but it is definitely a prominent feeling among many house church Christians. Wouldn't you know it, the same Devil who invented denominations, has figured out all sorts of other ways to keep brothers and sisters from working together. I was at a house church meeting not long ago, where another sister I was with happened to mention to someone that she went to the Haidian Church. One of the brothers in the House Church lectured her sternly about being involved with the Three Self Church. Last spring, when I visited Samuel Lamb in Guangzhou, I told him that I was involved with a Three Self church. He said, "Three Self Church no good." I have a lot of respect for Samuel Lamb, and I think I understand where he is coming from, but I don't agree with that position. The Three Self Churches, for all their weaknesses, are still churches. They are local churches run my Christians for the spiritual benefit of Christians, and for the purpose of preaching the gospel, and the one I am involved in clearly performs both of those functions. Every few months there is a baptism. Last time they had a baptism, they had to divide it into two services, because there were 130 people being baptized. In addition to all of that, many of the Three-Self churches still operating today are old CIM church plants. For the life of me, I cannot understand why we should give them up without a fight. Christians should be flocking to these churches, not running away from them. In many ways, the modern Three Self Church is the world's best kept secret.
"I was glad when they said unto me, Let us go into the house of the LORD." (Psalm 122:1)
Church is boring for any kid, I suppose, but for me, even though I sometimes found myself getting bored, there was something about church that I always felt drawn to. I guess it was because I really believed that I could meet God in that place, and to me, nothing could be greater than to be able to hear God speak to me.
This "life destiny," if you will, was confirmed a few years later, when Dad wrote the following in the flyleaf of my confirmation Bible:
"One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple." (Psalm 27:4)
The church, and what it represented has always seemed to me to be the focal point of everything important in life. In my childhood, it was the repository of my dearest hopes. And when I was taken to America with my other brothers and sisters at the age of 13, it was the cause of my deepest disillusionment. Perhaps I was not totally objective. I didn't really want to go to America. Adjusting to American culture was not easy. America has a very complicated culture, and I had come from a culture that was ever so much simpler. I grew up in the countryside of Northern Japan, during the time of relative peace and prosperity that followed World War II. America was respected then, not only because the Americans had defeated the Japanese, but because they had treated the Japanese kindly. The result of this was that, even though Japan is not thought of as a Christian country, we, as Christian missionaries were well received.
Although we were never treated with hostility, Christianity was not popular in the Japan I knew as a child. So the Christianity I grew up with was relatively simple. There was usually only one Christian church in the community, and Christians were known as precisely that. They were called "Christians," not "Lutherans," or "Baptists," or "Pentecostals." So when I went to America, and saw the way Christians seemed to be divided into so many splinter groups, I was disgusted. I began to wonder about the meaning of it all. How do you determine what is really genuine, when so many who call themselves Christians are identifying more with a particular "brand" of Christianity, than with the person of Christ? In other words, how can we encourage a lost world to see Jesus of Nazareth as the answer to the deepest questions of life, if we ourselves identify most strongly with something that really has more to do with a particular Christian club than with the church as the earthly expression of the Body of Christ?
When I was in college, I came across a couple of books by Watchman Nee that had a profound influence on my thinking. The books were called, The Orthodoxy of the Church, and The Normal Christian Church Life. Watchman Nee has been known for quite a few years as a gifted devotional writer, but the books that I was drawn to were not in that category. They are not devotional books, and would not ordinarily be found in the many Christian book stores throughout the United States that sell the devotional literature that Nee is so well known for. I was interested in them because they addressed a subject that was deeply important to me, and because in them, Nee dared to take a position rejecting the institutionalized sectarianism that Western Christians seem so hopelessly addicted to. In other words, he dared to repudiate what I found so revolting about American church life.
During the time that Watchman Nee lived and taught in China (the years between World War I and World War II), his teaching and writing created quite a stir among Evangelical Christians from the West. More than a few missionaries left their own organizations and joined his "movement" Actually, Watchman Nee never intended to start a movement, but it was clear to all that a movement had developed around his ministry. Watchman Nee felt a spiritual responsibility for these people, and tried to address their needs. One of the ways he did this, was to publish a hymnbook, which he called, "Hymns for the Little Flock." The name stuck, and Watchman Nee was identified from that time on as the leader of the "Little Flock" movement.
At one point during this period, the missionaries called him in and talked with him. Their most important question was, "Do you think missionaries have a place in China?" Watchman Nee assured them that missionaries would always be welcome, but that they should come as teaching elders in the local churches. I remember reading this when I was in college. I thought it seemed fair, but I could also understand how the missionaries would tend to react to this. Western missionaries in China were used to being in charge. They were not entirely comfortable being part of something that they did not control. And I suppose in one sense, they could be justified in asking where Watchman Nee got the authority to decide how they should fit in. What is most interesting to me, though, is that the type of church life that has developed in China today is one where Western Christians who insist on being in charge are pretty much non-effective. Missionaries are not allowed in China today, but Western Christians are welcome in every church I have visited. Several of the churches I have visited either provide translation, or provide English language services.
Watchman Nee was arrested in 1951 or 1952, and he spent the next 20 years of his life in prison. I am not clear about whether or not he died in prison, but if he did get out it would have been shortly before he died. His imprisonment was, for the Communist Party, the ultimate act of hypocrisy, because Watchman Nee, more than any other personality on the Chinese landscape, embodied what the "Three Self Patriotic Movement" was supposed to be about. When the TSPM was set up, it was stated as being, "self governing, self supporting and self propagating." That's exactly what Nee taught. But he also taught a type of Christianity that was a deep threat to the Communist system, because it was genuine. Persecuting people like Watchman Nee gave credibility to those who charged that the TSPM was just a thinly veiled attempt to wipe out Christianity. I don't argue much with those who make the charge, as long as they are talking about the church during the days just following the Communist revolution of 1949, because whether or not it was true, it sure looked that way, and the Communist party is as much responsible for that impression as any other entity.
The problem I have is with those who try to dismiss the TSPM today with the same charge. It is a view that misses a very important year in recent history. The year I am referring to is 1989. During that year, a truly revolutionary wind blew through the Communist world, and changed the landscape in ways that were every bit as significant as the original Communist revolutions. It started when Hungary decided to take down the fence that separated them from Austria. People from all over Eastern Europe took vacations to Hungary and simply walked into Austria. The trickle became a flood, and the flow of refugees started a stampede. The Berlin Wall came down, the Soviet Union fell, and with it, other Communist governments throughout Eastern Europe. In China, this revolution erupted in Tiananmen Square when students from Beida and other universities thronged to the square to express their demands for more democracy, something they did not understand, but knew they wanted. As I have said before, in discussing this issue, the students lost the battle and won the war. They were forcibly removed from the Square, and their movement was broken up, but China was forever changed, and could never be the same.
What is the nature of this transformation throughout the Communist world with respect to the church? It varies, of course, depending on which country you are talking about, but generally speaking, the change in attitude was characterized by a gradual acquiescence to Christianity as a more or less permanent fixture on the landscape of modern society. What this meant in China, was that the government changed from a posture of hostility to Christianity, to a recognition that Christianity was here to stay, and that the focus should be on control and regulation rather than elimination. This major sea change has had a dramatic effect on the Christian community. The government, being Communist, and essentially atheistic, began to adopt an approach which, while still characterized by a determination to be "in charge" of religion, was much more livable, because it is at the same time characterized by a disinterested "hands off" approach toward religious activities, as long as there is not a perceived attempt to challenge the authority of the government. This is essentially the balance. China is not like America. China is a controlled society. Religion, like other areas of Chinese life, is controlled by the government. But China is also not like North Korea. Or more importantly, China is not like China during the Cultural Revolution. So you do hear of clashes between Christians and the government from time to time, especially in cases where a religious group is quite obviously trying to establish a separate ecclesiastical authority outside the purview of the Three Self Patriotic Movement and the China Christian Council. But it simply is not the case that Christians are being arrested or harassed simply because they are Christians. We can argue all day about the pros and cons of such a status quo. If there are aspects of this that I like or dislike, I do not choose to discuss them here. I am merely describing the situation.
Now then, as to the way church life is expressed in China, I will talk about the Church in China in three different areas. First, the Three Self Churches, second, the house churches, and finally, since I have been involved in them personally, the international churches.
The Three Self Churches. Ironically, the Three Self Church today functions very much according to the outline that Watchman Nee laid down for how church life was supposed to be expressed in a non-sectarian manner. Watchman Nee said that there was only one local church in each community, and that all believers were part of it. This is essentially how the Three Self Church operates. In a city the size of Beijing in America, there would probably be a couple thousand churches. It is very easy to incorporate a church in the United States. I think it takes at least three people, but it is a pretty simple process. But in China, it is not easy at all. The Religious Affairs Bureau basically allows one church in each district. So there is one (Protestant) church in the Haidian District. The church is not a member of any denomination. We would call it "Protestant," but the Chinese term is jidu-jiao, which says nothing about being Protestant. It is a generic description for Christian. So the folks who go to the Three Self Church are known as Christians. There is little argument about doctrine. I am sure the issues are discussed at some point, but they just don't show up in everyday church life. I have never heard Chinese Christians in the Church I go to talk about becoming a member of the church. They are required to go to a beginner's class for six months before they can be baptized. Once they are baptized, they are allowed to take communion, and accept responsibilities in the Church.
Watchman Nee also taught that denominations were unscriptural. He openly repudiated the proliferation of Western sectarian groups in China. Today, the Three-Self Church is largely postdenominational. Again, this does not mean that there are not differences of expression, but that the denominational structures which typically make ideological purity the standard of membership are pretty much gone. There are separate institutions for Protestant and Catholic--the Government recognizes that distinction. But the institutionalized sectarianism that Western Christians have become so addicted to has been purged from the church in China by 55 years of Atheistic government, as well as the Cultural Revolution.
It is hard to generalize about the spiritual climate and style of worship of Three Self Churches, because there are so many of them throughout China, but my experience has been that they are largely Evangelical. They are also very crowded, but they tend to be filled with sincere Christians who call themselves believers, not with Sunday Christians who go to church because it gives them status in the community. Beyond that though, there are different expressions. I was having breakfast at the Lush once, and an American who introduced himself as a Baptist preacher told me that they were getting ready to go to a "Lutheran" Church. When he described where he was going, I realized that he was talking about Haidian Church. He was quite surprised when I told him that it was a Three Self Church. Actually, I can see how people, especially from a Baptist background would think if it as Lutheran, although there is no liturgy to speak of, except for the Lord's Prayer. But they are not all like that. I went to a Charismatic Three Self Church in Fuzhou which was similar in some ways, but also quite a bit more lively in worship.
Before I came to China, I was aware that many Westerners view the Three Self Church as a "lost cause." I have been acquainted with Western Christians who would never have anything to do with a Three Self Church, because it is "controlled by the government." When I came to China, I found this same sentiment among the house churches. It is not universal by any means, but it is definitely a prominent feeling among many house church Christians. Wouldn't you know it, the same Devil who invented denominations, has figured out all sorts of other ways to keep brothers and sisters from working together. I was at a house church meeting not long ago, where another sister I was with happened to mention to someone that she went to the Haidian Church. One of the brothers in the House Church lectured her sternly about being involved with the Three Self Church. Last spring, when I visited Samuel Lamb in Guangzhou, I told him that I was involved with a Three Self church. He said, "Three Self Church no good." I have a lot of respect for Samuel Lamb, and I think I understand where he is coming from, but I don't agree with that position. The Three Self Churches, for all their weaknesses, are still churches. They are local churches run my Christians for the spiritual benefit of Christians, and for the purpose of preaching the gospel, and the one I am involved in clearly performs both of those functions. Every few months there is a baptism. Last time they had a baptism, they had to divide it into two services, because there were 130 people being baptized. In addition to all of that, many of the Three-Self churches still operating today are old CIM church plants. For the life of me, I cannot understand why we should give them up without a fight. Christians should be flocking to these churches, not running away from them. In many ways, the modern Three Self Church is the world's best kept secret.
The House Churches. Christians in the West often speak of the "illegal house churches" in China. This is a classic example of Western misinformation, or at least oversimplification. In fact, house churches are not illegal in China. The government does require that religious assemblies register with the Religious Affairs Bureau. But small family churches are exempt from this requirement to register. Here is what the official government policy on registration actually says:
I have bolded the last statement, because it addresses the house churches, which are granted a blanket exemption from the policy. The question, of course, is how many of the so-called "house churches" can be legitimately exempted according to this dictate. Most of them would say that they are exempt. In fact, I rarely hear Chinese Christians use the term "house church." Most of the time they will use the term, "family church." Presumably, this is to emphasize that their particular fellowship somehow fits into this exemption from the government requirement to register. House churches are in Chinese, and there is usually no translation provided, so I have not been to very many of them. But what I have noticed is that as house churches grow and develop, there seems to be a point where they struggle with the boundary between the above mentioned exemption, and the type of fellowship described in the rest of the paragraph. In other words, how large can a "family church" be, and still meet the conditions for exemption? The policy as stated doesn't give a number. If a family church rents a meeting place, does this mean it is now required to register? I know of at least one fellowship where someone in the fellowship bought an apartment for the fellowship to use. This fellowship is sizeable, but it can still fit comfortably in a sort of extended living room of a private home.
But some fellowships really do get to be pretty successful. Last spring, I visited a non-registered church fellowship in Guangzhou. When I spoke with Samuel Lamb, the pastor, he told me that approximately 3000 people attend four services a week. This would mean an average of over 700 people per service. That's quite a bit. I think the government pretty much leaves him alone now, because Samuel Lamb has international recognition, so the government is understandably hesitant to create an international issue over one violation of the policy. But I just said something that Samuel Lamb would take issue with. He does not believe that he is violating the policy. When the PSB was giving him trouble and insisting that he become a part of the Three Self system, he did not refuse by saying, "I must obey God rather than man." He responded by insisting that his church is covered by the exemption in the registration policy. I have the highest regard for Samuel Lamb, and I believe he is a sincere man of God. But perhaps it strains credulity just a bit to suggest that a church with 3000 members would be covered by the exemption. Let's look at it again:
In fairness, his church is located in a residential neighborhood, and I believe he does own the building. It is not a large structure. It does look more like a home than a church. Still, I just cannot imagine that the law intended to include this kind of church in the exemption from registration. Again, Samuel Lamb will probably not be harassed, because he has become a symbol for religious freedom internationally. But I cannot imagine that any other fellowship would get by with this.
But where, then, should the line be drawn? I don't know of any non-registered fellowships as large as Samuel Lambs "house church," but there are many of them that are doing essentially the same thing. They may have begun as a small group of family and friends in someone's livingroom (the kind of fellowship exempted by the policy), but they have grown to the point were they need to rent or buy a regular meeting place. They are still referred to as "family churches," but the larger they become, the more that term begins to take on a new meaning. Bottom line: many, many informal fellowships in China are stretching the limits of the policy, and so far the government seems to be looking the other way. In some respects, the government doesn't really have a choice. The house church movement is very, very large in China. And it is ironic that the restrictive nature of registration in China has actually been a good thing overall, because it has resulted in a movement of the church back to the home, which is where it really belongs. The early churches always met in homes. In America, now, large mega-churches establish cell groups to encourage their members to meet together in small groups in private homes. But sometimes it's like pulling teeth to get people to participate in these meetings. Church is too easy in America. In China, small group fellowships are the default in some rural areas. And in urban communities like Beijing, where there is only one Three Self Church in each district, house meetings are essential. They are a well recognized institution, and are accepted as a part of life. Thus, the restrictive registration policy in China has produced a healthy, very personal quality of church life in this country.
The International Churches. I attended an International Church the first three months I was in China. The international churches are largely put together by foreign businessmen. I don't have broad experience with this--I have only been involved with one of them (BICF), but I would imagine that the others would be similar. The policy in China allows international churches as long as local people are not admitted. You need a passport to get in. The basic purpose of an international church is to recreate a Western (mainly American) style religious experience for foreigners who are temporarily living outside their own countries, and are not interested in becoming an integral part of the Chinese Christian community. I found myself becoming frustrated with this when I first came to China, but the longer I stay here, the more it becomes evident that there are some folks who would have a lot of trouble adjusting to Chinese churches. So even though I detest the practice of standing at the door and keeping Chinese people from coming to church, I do believe that the international churches have a role to play in providing something for foreigners from quite a number of countries who would probably not go to church if the international fellowship was not there.
In China religious organizations and sites for religious activities must register with the government in accordance with the law, which is the case in some other countries as well. Applications for such registration must meet the following basic requirements: a permanent site and name; regular attendance; a management organization composed of adherents to the relevant religion; clerical personnel for officiating religious activities or personnel with qualifications stipulated in regulations of various religions; management regulations and lawful income. Government departments shall defer the registration or only approve temporary registration of religious sites which cannot completely satisfy these basic requirements or have prominent management problems. Government departments shall not permit the registration of, for example, sites for religious activities which illegally occupy land or violate the statutes of city planning, which have been set up without authorization or which promote superstitious activities, such as exorcising evil spirits under the pretext of religious activities. Once a site for religious activities is registered according to law it has legal status and its lawful rights and interests shall be protected. If its rights and interests are infringed upon the organization in charge of the site is entitled to seek administrative and legal protection by appealing to the relevant government organ or taking the case to a people's court. There is no registration requirement for, to quote from Chinese Christians, "house services," which are mainly attended by relatives and friends for religious activities such as praying and Bible reading.
I have bolded the last statement, because it addresses the house churches, which are granted a blanket exemption from the policy. The question, of course, is how many of the so-called "house churches" can be legitimately exempted according to this dictate. Most of them would say that they are exempt. In fact, I rarely hear Chinese Christians use the term "house church." Most of the time they will use the term, "family church." Presumably, this is to emphasize that their particular fellowship somehow fits into this exemption from the government requirement to register. House churches are in Chinese, and there is usually no translation provided, so I have not been to very many of them. But what I have noticed is that as house churches grow and develop, there seems to be a point where they struggle with the boundary between the above mentioned exemption, and the type of fellowship described in the rest of the paragraph. In other words, how large can a "family church" be, and still meet the conditions for exemption? The policy as stated doesn't give a number. If a family church rents a meeting place, does this mean it is now required to register? I know of at least one fellowship where someone in the fellowship bought an apartment for the fellowship to use. This fellowship is sizeable, but it can still fit comfortably in a sort of extended living room of a private home.
But some fellowships really do get to be pretty successful. Last spring, I visited a non-registered church fellowship in Guangzhou. When I spoke with Samuel Lamb, the pastor, he told me that approximately 3000 people attend four services a week. This would mean an average of over 700 people per service. That's quite a bit. I think the government pretty much leaves him alone now, because Samuel Lamb has international recognition, so the government is understandably hesitant to create an international issue over one violation of the policy. But I just said something that Samuel Lamb would take issue with. He does not believe that he is violating the policy. When the PSB was giving him trouble and insisting that he become a part of the Three Self system, he did not refuse by saying, "I must obey God rather than man." He responded by insisting that his church is covered by the exemption in the registration policy. I have the highest regard for Samuel Lamb, and I believe he is a sincere man of God. But perhaps it strains credulity just a bit to suggest that a church with 3000 members would be covered by the exemption. Let's look at it again:
There is no registration requirement for, to quote from Chinese Christians, "house services," which are mainly attended by relatives and friends for religious activities such as praying and Bible reading.
In fairness, his church is located in a residential neighborhood, and I believe he does own the building. It is not a large structure. It does look more like a home than a church. Still, I just cannot imagine that the law intended to include this kind of church in the exemption from registration. Again, Samuel Lamb will probably not be harassed, because he has become a symbol for religious freedom internationally. But I cannot imagine that any other fellowship would get by with this.
But where, then, should the line be drawn? I don't know of any non-registered fellowships as large as Samuel Lambs "house church," but there are many of them that are doing essentially the same thing. They may have begun as a small group of family and friends in someone's livingroom (the kind of fellowship exempted by the policy), but they have grown to the point were they need to rent or buy a regular meeting place. They are still referred to as "family churches," but the larger they become, the more that term begins to take on a new meaning. Bottom line: many, many informal fellowships in China are stretching the limits of the policy, and so far the government seems to be looking the other way. In some respects, the government doesn't really have a choice. The house church movement is very, very large in China. And it is ironic that the restrictive nature of registration in China has actually been a good thing overall, because it has resulted in a movement of the church back to the home, which is where it really belongs. The early churches always met in homes. In America, now, large mega-churches establish cell groups to encourage their members to meet together in small groups in private homes. But sometimes it's like pulling teeth to get people to participate in these meetings. Church is too easy in America. In China, small group fellowships are the default in some rural areas. And in urban communities like Beijing, where there is only one Three Self Church in each district, house meetings are essential. They are a well recognized institution, and are accepted as a part of life. Thus, the restrictive registration policy in China has produced a healthy, very personal quality of church life in this country.
The International Churches. I attended an International Church the first three months I was in China. The international churches are largely put together by foreign businessmen. I don't have broad experience with this--I have only been involved with one of them (BICF), but I would imagine that the others would be similar. The policy in China allows international churches as long as local people are not admitted. You need a passport to get in. The basic purpose of an international church is to recreate a Western (mainly American) style religious experience for foreigners who are temporarily living outside their own countries, and are not interested in becoming an integral part of the Chinese Christian community. I found myself becoming frustrated with this when I first came to China, but the longer I stay here, the more it becomes evident that there are some folks who would have a lot of trouble adjusting to Chinese churches. So even though I detest the practice of standing at the door and keeping Chinese people from coming to church, I do believe that the international churches have a role to play in providing something for foreigners from quite a number of countries who would probably not go to church if the international fellowship was not there.
Labels: Christianity, Family Churches, International Churches, Three-Self Churches
Sunday, February 12, 2006
Several weeks ago at the English Corner, we got into a discussion about movies. I made the comment that Fiddler on the Roof was the last great movie Hollywood produced. Raymond was there, and he heard me make the statement. So he went to a movie store and managed to find it for me. This afternoon, I showed it to some friends from church. The response, as expected, was very positive. None of them had seen a movie quite like this.
On the plane flying back from Tokyo, I saw a movie about some guy who designed a shoe that flopped, and lost his company a lot of money. He made the statement that "success, not greatness is the god people worship." I think sometimes the reason we are not able to see the difference between the great and the mediocre, is because we don't really have a concept of what true greatness is. I could point to America and say that Americans have chosen success over greatness, but I really don't think this is a uniquely American problem. If it is more noticeable in America, then it is only because Americans have been so successful. But I see plenty of it in China, too. People measure greatness in terms of success. Big mistake.
Times without number I have been asked by various people how I see the future of China. I have often said that China is at a crossroad. It is as if God has given China a second chance. If the people of this country follow after truth and justice, then China will become a great country. But if people follow after money and power, then China's future will be much darker than anything in the past.
On the plane flying back from Tokyo, I saw a movie about some guy who designed a shoe that flopped, and lost his company a lot of money. He made the statement that "success, not greatness is the god people worship." I think sometimes the reason we are not able to see the difference between the great and the mediocre, is because we don't really have a concept of what true greatness is. I could point to America and say that Americans have chosen success over greatness, but I really don't think this is a uniquely American problem. If it is more noticeable in America, then it is only because Americans have been so successful. But I see plenty of it in China, too. People measure greatness in terms of success. Big mistake.
Times without number I have been asked by various people how I see the future of China. I have often said that China is at a crossroad. It is as if God has given China a second chance. If the people of this country follow after truth and justice, then China will become a great country. But if people follow after money and power, then China's future will be much darker than anything in the past.
Friday, February 10, 2006
Passport pants. I lost my passport coming back from Tokyo. I had it out when checked in my luggage at the NWA counter. Airline security people were meticulously checking all passports AND visas. I had it out again when I went through immigration to leave the country. And I had it out the last time on the plane to fill in the documents for entry into China. When I got to Beijing, and lined up to leave the plane, it was gone. At first I thought it had been stolen, because it wasn't under my seat. But I finally found it under the seat across the aisle. Must have slipped out of my pocket. Perhaps I did not put it back in well enough, because I was sitting down at the time. The whole trauma didn't last long, but it gave me a scare. So I went to my tailor when I got back and had him make a couple pairs of pants for me with side pockets on the legs. You really do need to carry your passport on your person.
A passport is a constant companion when you live outside the United States. When I'm in Beijing, it's not that big a deal. I throw it in a drawer and forget about it. But in China, it really is not possible to travel without it. You need a passport to check into a hotel. If you take the soft sleeper, they will ask for it. You could get around that by taking the hard seats, I think. I have never been asked for my passport when I had a hard seat ticket. But who wants to do that? Last summer when I was in Kashgar, there was a guy who took a trip to the mountains and lost his passport. He had to get a special travel document from the PSB (Public Security Bureau) and go to Beijing. It's not the end of your life or anything, but it could be a powerful distraction. Again, passport and money should be carried on your person.
In other news, the elevator lady washed my backpack. That old thing cleans up pretty good.
A passport is a constant companion when you live outside the United States. When I'm in Beijing, it's not that big a deal. I throw it in a drawer and forget about it. But in China, it really is not possible to travel without it. You need a passport to check into a hotel. If you take the soft sleeper, they will ask for it. You could get around that by taking the hard seats, I think. I have never been asked for my passport when I had a hard seat ticket. But who wants to do that? Last summer when I was in Kashgar, there was a guy who took a trip to the mountains and lost his passport. He had to get a special travel document from the PSB (Public Security Bureau) and go to Beijing. It's not the end of your life or anything, but it could be a powerful distraction. Again, passport and money should be carried on your person.
In other news, the elevator lady washed my backpack. That old thing cleans up pretty good.
Thursday, February 09, 2006
Angry but interesting editorial in the China Daily about the Japanese occupation of Taiwan. Apparently, the Japanese foreign minister made the statement that the Japanese occupation of Taiwan was a good thing for Taiwan. This, of course, angers Beijing. A few years ago, I might not have thought anything of it. But believe it or not, in the past few years, I have heard the foreign minister's sentiment echoed more than once by Taiwanese folks. I have never been to Taiwan, so I am not quite sure what the reason is, but the rancor expressed by Chinese folks here in Mainland China toward the Japanese does not match what I often hear from those whose background is rooted in the island across the Taiwan Straits.
Part of this, I am sure, is because information sources such as newspapers and television news are controlled on the Mainland, and the government has a very visible agenda. I didn't notice it that much at first, but public consensus toward Japan is clearly manipulated by the government. I have to believe that part of it is genuine, because, after all, the Japanese military was pretty brutal in their treatment of the Chinese people. But I guess what I am saying is that the sentiment expressed in the China Daily editorial is very, very different from what I hear when I talk to people from Taiwan.
Part of this, I am sure, is because information sources such as newspapers and television news are controlled on the Mainland, and the government has a very visible agenda. I didn't notice it that much at first, but public consensus toward Japan is clearly manipulated by the government. I have to believe that part of it is genuine, because, after all, the Japanese military was pretty brutal in their treatment of the Chinese people. But I guess what I am saying is that the sentiment expressed in the China Daily editorial is very, very different from what I hear when I talk to people from Taiwan.
Wednesday, February 08, 2006
I took Rachel and Eason to a Japanese restaurant yesterday. I guess it is more accurate to say that they took me there. But I insisted on treating them. They have both helped me quite a bit. This particular restaurant offers an "all you can eat" dinner for 68 RMB. That seems like a lot of money to pay for a meal in China, but it comes to just a little less than 1000 yen. Couldn't get a meal like this in Tokyo for that price. I ate enough salmon sashimi (raw fish) to feed an army. I love that stuff.
Monday, February 06, 2006
Super Bowl Beijing. Never been much of a sports fan. I guess I just have so many more important things to do. I could get philosophical about the way sports has come to have a much larger importance than what it was originally intended to, how those exercises which are meant to be preparation for battle have become the battle themselves, etc., etc. But I'll just say that I have never been a sports nut. Maybe it's because I am not very athletic. Or because I went to an elementary school that had no Physical Education program. Whatever the reason, I just have never gotten too interested in sports.
But as a student of culture, I have always felt that one should know at least something about the whole sports world, superficial as it may be. So I have tried to take time to watch the Super Bowl every year. I have been slacking off the past couple years, because I have been going through such a monumental cultural change...guess it just got left by the wayside. This year, I thought I had better do my duty.
I got up at five this morning and took a cab to the Goose and Duck Pub near the West Gate of Chaoyang Park. Two big screens and lots of other monitors scattered throughout the bar. And the whole place was filled with the faithful--waiting for game time at 7 am. Football, more than any other sport, lends itself to television. The reason is that football is play by play, so the camera can focus in on one part of the field and leave everything else. On a big screen TV, the players are life size. Before television, baseball was the national sport in the US. I believe television is what changed that. Baseball players look tiny on TV.
As I stood there sipping my coffee at 6:30 in the morning, I was thinking, "I must be out of my mind!" Getting up at the crack of dawn to go do some studying, or even to go hiking in the mountains is something I can easily justify. But to go to a bar and watch a football game? Madness. OK, I admit, the free breakfast buffet was an encouragement, but I can get breakfast at any time of the day at the coffee bar. It was good though, gotta give 'em credit. Stewed tomatoes, onions, scrambled eggs, mushrooms, really good bread, bacon, ham, home fries, and baked beans. They made their money on drinks. Coffee was 15 kuai a cup, with no free refills.
My first task was to find out who was playing. I couldn't just ask, of course. I didn't want to let on that I hadn't done my homework. So I had to go at it in a round about way.
"Who are you cheering for?" This question is risky. Sure enough, somebody asked me, "Who are you cheering for?"
"Oh, man! I just can't make up my mind this year. It's weird!"
The reason I couldn't make up my mind, of course, is because I didn't know who the teams were. I don't want to overstate this; I lived in America for forty years--I do know something about football. But when you watch one football game a year, you really don't get to know the teams or the players that well. This is especially true when you don't live in the United States, and sports news tends to focus on the other kind of football (soccer) or basketball. Basketball is big in China. All NBA games are televised here (mainly because of Yao Ming). But American football? Forget it. So for me, conversations about the coming game were naturally quite brief:
"Who do you think will take it this time?"
"Well, I think they're pretty well matched this year...personally, I think Pittsburgh has a better story...hard to say, though; Roethlisberger's only a second year quarterback."
"True."
The faithful were quite a bit more definite. Like the lady from Pittsburgh:
"Who are you cheering for?"
"Pittsburgh. I'm from Pittsburgh. We're all from Pittsburgh."
"Tell me honestly, who do you think will win?"
"Pittsburgh! Definitely! No, really, I think they'll do it!
The game began, and the die-hards were animated. The friends they had brought with them displayed varying levels of either polite patience or forced interest. And then there were the local Chinese bar staff, gazing in complete bewilderment at the screen, trying to figure out what in the world it was all about.
I had planned to leave at half-time, because Super Bowl games are usually pretty much over by half-time. This one was different. I can't remember when I have seen a Super Bowl game go 3 and 0 all the way through the first half. This one would have, if the guy from Pittsburgh hadn't shoved the ball across the line after he landed. Anyway, it became obvious that the game wasn't going to be over by half-time, so I finally grabbed a Herald-Tribune and contented myself with listening to the game in the background. I missed the little stuff, of course, but when I heard everybody holler, I poked my head out from behind the paper and watched the replay. Lazy, I know, but my endurance was wearing thin. When Pittsburgh caught a touchdown pass in the end zone half-way through the fourth quarter, I figured the game was up. I would have to say that was the best play of the game. I asked several people how they saw the outcome. One of them summed it up, "Pittsburgh is a seasoned team." Maybe he's right. Still, a couple different calls, a couple touchdowns--it would have been a different game.
This evening I had dinner with Cathy, my Chinese daughter. I was telling her about the Super Bowl. She wasn't sure what I was talking about.
"It's not soccer?"
"No. American football."
"Oh. The ball is long, not round?"
"Yes."
"Oh. I know that."
Cathy knows almost as much about football as I do.
But as a student of culture, I have always felt that one should know at least something about the whole sports world, superficial as it may be. So I have tried to take time to watch the Super Bowl every year. I have been slacking off the past couple years, because I have been going through such a monumental cultural change...guess it just got left by the wayside. This year, I thought I had better do my duty.
I got up at five this morning and took a cab to the Goose and Duck Pub near the West Gate of Chaoyang Park. Two big screens and lots of other monitors scattered throughout the bar. And the whole place was filled with the faithful--waiting for game time at 7 am. Football, more than any other sport, lends itself to television. The reason is that football is play by play, so the camera can focus in on one part of the field and leave everything else. On a big screen TV, the players are life size. Before television, baseball was the national sport in the US. I believe television is what changed that. Baseball players look tiny on TV.
As I stood there sipping my coffee at 6:30 in the morning, I was thinking, "I must be out of my mind!" Getting up at the crack of dawn to go do some studying, or even to go hiking in the mountains is something I can easily justify. But to go to a bar and watch a football game? Madness. OK, I admit, the free breakfast buffet was an encouragement, but I can get breakfast at any time of the day at the coffee bar. It was good though, gotta give 'em credit. Stewed tomatoes, onions, scrambled eggs, mushrooms, really good bread, bacon, ham, home fries, and baked beans. They made their money on drinks. Coffee was 15 kuai a cup, with no free refills.
My first task was to find out who was playing. I couldn't just ask, of course. I didn't want to let on that I hadn't done my homework. So I had to go at it in a round about way.
"Who are you cheering for?" This question is risky. Sure enough, somebody asked me, "Who are you cheering for?"
"Oh, man! I just can't make up my mind this year. It's weird!"
The reason I couldn't make up my mind, of course, is because I didn't know who the teams were. I don't want to overstate this; I lived in America for forty years--I do know something about football. But when you watch one football game a year, you really don't get to know the teams or the players that well. This is especially true when you don't live in the United States, and sports news tends to focus on the other kind of football (soccer) or basketball. Basketball is big in China. All NBA games are televised here (mainly because of Yao Ming). But American football? Forget it. So for me, conversations about the coming game were naturally quite brief:
"Who do you think will take it this time?"
"Well, I think they're pretty well matched this year...personally, I think Pittsburgh has a better story...hard to say, though; Roethlisberger's only a second year quarterback."
"True."
The faithful were quite a bit more definite. Like the lady from Pittsburgh:
"Who are you cheering for?"
"Pittsburgh. I'm from Pittsburgh. We're all from Pittsburgh."
"Tell me honestly, who do you think will win?"
"Pittsburgh! Definitely! No, really, I think they'll do it!
The game began, and the die-hards were animated. The friends they had brought with them displayed varying levels of either polite patience or forced interest. And then there were the local Chinese bar staff, gazing in complete bewilderment at the screen, trying to figure out what in the world it was all about.
I had planned to leave at half-time, because Super Bowl games are usually pretty much over by half-time. This one was different. I can't remember when I have seen a Super Bowl game go 3 and 0 all the way through the first half. This one would have, if the guy from Pittsburgh hadn't shoved the ball across the line after he landed. Anyway, it became obvious that the game wasn't going to be over by half-time, so I finally grabbed a Herald-Tribune and contented myself with listening to the game in the background. I missed the little stuff, of course, but when I heard everybody holler, I poked my head out from behind the paper and watched the replay. Lazy, I know, but my endurance was wearing thin. When Pittsburgh caught a touchdown pass in the end zone half-way through the fourth quarter, I figured the game was up. I would have to say that was the best play of the game. I asked several people how they saw the outcome. One of them summed it up, "Pittsburgh is a seasoned team." Maybe he's right. Still, a couple different calls, a couple touchdowns--it would have been a different game.
This evening I had dinner with Cathy, my Chinese daughter. I was telling her about the Super Bowl. She wasn't sure what I was talking about.
"It's not soccer?"
"No. American football."
"Oh. The ball is long, not round?"
"Yes."
"Oh. I know that."
Cathy knows almost as much about football as I do.
Sunday, February 05, 2006
It's fun to go, but it always feels good to come home. Of course the first problem to solve when it's time to come home is to get to Narita. Narita, as mentioned before, is identified as the international airport for Tokyo, but it is nowhere near Tokyo. I decided to take the bus this time, just to do something different. Actually, Mark's place is in the western part of Tokyo, so he is pretty near the Kichijoji station, which has a bus that goes straight to Narita. Mark and Tatsuhiko went with me to the Kichijoji station were we ran into a future ICU student at a croissant shop. We had a very interesting discussion about bi-cultural experience while we were waiting for the bus. The prospective student had lived in the US for a bunch of years, and was a native speaker of English. Tatsuhiko did not go to the US until he was in high school, but still became a native speaker of English. Mark was born in Japan, grew up in the States, and now has lived in Japan for many years. And I, of course, grew up in both the US and Japan.
I would generally say that you should give the bus a little extra time, because busses ( in contrast to trains ) are traffic dependent. But it turns out that the bus schedule takes care of that. It is listed as a two-hour trip, but it took me an hour-and-a-half. It was a very nice ride. Still, I do prefer trains.
We faced a strong headwind, so the flight was a little longer coming back this way. I got in late last night. Good to be back. I like Tokyo. It's an interesting place. And you will not be in trouble if you avoid taxis like the plague. Still, when it comes to everyday living, Beijing is much simpler. Beijing feels like a small town compared to Tokyo. It's a lot easier to get by. Every street has a bicycle lane, so even the worst part of rush hour is usually not that bad (except for the motorcycles that like to use the bicycle lane to get around traffic). There is another interesting thing about living in North China. China has an old rule that is still followed today. All public buildings north of the Yangtze River are equipped with a hot water boiler. Every room in the building has hot water radiators. If you live south of the Yangtze, no such luck. Nowadays the buildings all over have wall mounted air conditioning units which double as heaters in cold weather. I find them to be fairly good as air conditioners, but not that good as heaters. I have never been fond of convection heat. As soon as they start pumping the hot water through the pipes the beginning of November, I turn off the conditioning unit.
In Japan, public buildings are heated, but central heating in private homes is still considered a luxury. So while Tokyo is warmer than Beijing during the day, you feel the cold more, because your home is cold at night. My apartment is warm all the time. Not what I would call hot, but never chilly. If I am working around the house, then I sometimes wear a sweatshirt, and I do have warm blankets at night when it cools down a bit. But basically, the inside temperature is comfortable. So living in Beijing as a single person is simpler than living in Tokyo.
When it comes to people, though, China is much more complicated than Japan. Japan is a homogeneous culture. China is enormously diverse. There are lots of different kinds of people in China. I suppose I notice it more, because there are people from all over the world in Beijing. But it's more than that. Even without all the internationals, there are people from all over China in Beijing, and China is a very big country. In fact, even though America has long been called a melting pot, I would say that today, Beijing is more of a melting pot than the US. There are 55 minorities in China. But even among the Han, there is enormous diversity. Different dialects, different cuisines, different life styles, and different religions (although I would say that Buddhism in some form is the predominant folk religion of China).
The one thing about Tokyo that you don't really see that much in China are the abundant onsen (hot spring baths). When I was a kid, the onsen were all up in the mountains, because that's were the hot water veins are close to the surface. But now, the technology is available to locate the water veins and drill down to them. So you can build an onsen anywhere you want, as long as you drill deep enough. I have heard of hot springs in China, and I have been to a couple in the US, but nobody does it like the Japanese. The onsen will always draw me back to Tokyo.
Labels: Japan
Wednesday, February 01, 2006
Roots
I suppose everyone needs to return to the place where life began at least once in that life. Today I met Bulu and his girlfriend at the West Exit of the Shinjuku station, and we went to a restaurant to have lunch. This time I took the bowl of oyako-don. I had enlisted Bulu and his friend to help me find the International Catholic Hospital, which is where I was born.
After lunch, we took a local light-rail to a different part of town, and walked a few blocks to the hospital. It turns out that the hospital had just been remodeled a year or two earlier, so it did not look the same as it did when I was born. That didn't matter to me, because it was a long time ago, and I didn't remember it anyway. But I did meet a nun there by the name of "Sister Barbara,” who had been at that hospital since the sixties, and was well acquainted with Dr. Eitel, the German missionary doctor who delivered me almost 52 years ago. Dr. Eitel was one of the many Western missionaries who were kicked out of China after the Communists took over following World War II. He had served as chief consultant of a hospital in Changsha in Hunan Province for about thirty years before coming to Japan. According to Sister Barbara, he did quite a number of deliveries during his years here in Shinjuku.
The lady who showed us around was very friendly. She showed us some old pictures of the hospital at various stages of its life over the past 70 some years of its history, including a shot of the hospital personnel standing on the roof, receiving drops from the US military after World War II.
Seibo (Holy Mother) Byoin, as it is called in Japanese, is still a prominent hospital because of its international status, being utilized by various embassies. I don't much like hospitals. In fact, this is the only place I have ever been hospitalized. I was pretty sick then, because Mom had Hepatitis A when I was born prematurely. Nobody remembers the place where they were born, and there isn't really anything about the community that is familiar to me, because I did not grow up here. My home was in the countryside of Northern Japan. Still, it is interesting to go back to the place where everything started. And even though I don't like hospitals, this place does have a pleasant atmosphere.
Labels: Japan
