Often dismissed by scholars as being no different than the Han majority of China, the Zhuang of Guangxi were recognized by Chinese rulers for the first time when the Chinese Communist Party (CCP) offered them their own "autonomous" region. Kaup (political science, Furman U.) analyzes the decision to recognize (and effectively create) the Zhuang identity by the CCP as an effort to shape regional and ethnic loyalties towards integration with the centralized state. Discussing how Zhuang grassroots movements came into being as the CCP withdrew support for special treatment, she finds that calls for integration from the Zhuang has increased. Annotation copyrighted by Book News, Inc., Portland, OR

Fans of Guess How Much I Love You will love figuring out how long forever is alongside Mason and Grandpa. Mason is waiting for Nana's blueberry pie and complains that it's taking forever. So Grandpa challenges him to figure out how long forever really is. Is it as long as Grandpa has had his tractor? No. As long as it took Nana to grow the roses to the top of the chimney? Not even close. After a trip around the farm to figure out the answer, Nana's pie is ready. And Mason's finally got the answer: forever is how long he'll love Nana's pie and how long he'll love Nana and Grandpa, too.

Only by inhabiting Dao (the Way of Nature) and dwelling in its unity can humankind achieve true happiness and freedom, in both life and death. This is Daoist philosophy’s central tenet, espoused by the person—or group of people—known as Zhuangzi (369?-286? B.C.E.) in a text by the same name. To be free, individuals must discard rigid distinctions between good and bad, right and wrong, and follow a course of action not motivated by gain or striving. When one ceases to judge events as good or bad, man-made suffering disappears and natural suffering is embraced as part of life. Zhuangzi elucidates this mystical philosophy through humor, parable, and anecdote, deploying non sequitur and even nonsense to illuminate a truth beyond the boundaries of ordinary logic. Boldly imaginative and inventively worded, the Zhuangzi floats free of its historical period and society, addressing the spiritual nourishment of all people across time. One of the most justly celebrated texts of the Chinese tradition, the Zhuangzi is read by thousands of English-language scholars each year, yet only in the Wade-Giles romanization. Burton Watson’s pinyin romanization brings the text in line with how Chinese scholars, and an increasing number of other scholars, read it.

The Zhuangzi (Sayings of Master Zhuang) is one of the foundational texts of the Chinese philosophical tradition and the cornerstone of Daoist thought. The earliest and most influential commentary on the Zhuangzi is that of Guo Xiang (265–312), who also edited the text into the thirty-three-chapter version known ever since. Guo’s commentary enriches readings of the Zhuangzi, offering keen insights into the meaning and significance of its pithy but often ambiguous aphorisms, narratives, and parables. Richard John Lynn’s new translation of the Zhuangzi is the first to follow Guo’s commentary in its interpretive choices. Unlike any previous translation into any language, its guiding principle is how Guo read the text; Lynn renders the Zhuangzi in terms of Guo’s understanding. This approach allows for the full integration of the text of the Zhuangzi with Guo’s commentary. The book also features a translation of Guo’s complete interlinear commentary and is annotated throughout. A critical introduction includes a detailed account of Guo’s life and times as well as analysis of his essential contributions to the arcane learning (xuanxue) of the fourth century and the development of Chinese philosophy. Lynn sheds new light on how the Daoist classic, which has often been seen as a timeless book of wisdom, is situated in its historical context, while also considering it as a guide to personal cultivation and self-realization.

Decode Chinese values and cultural norms while identifying cross-cultural factors that often lead to failed business negotiations with Encountering the Chinese. In this third edition, the advice and recommended skills enable Westerners and the Chinese to establish more effective and rewarding relationships, both inside and outside of the People's Republic of China.

In the more than 3,000 years since its invention, the Chinese script has been adapted many times to write languages other than Chinese, including Korean, Vietnamese, Japanese, and Zhuang. In Sinography: The Borrowing and Adaptation of the Chinese Script, Zev Handel provides a comprehensive analysis of how the structural features of these languages constrained and motivated methods of script adaptation. This comparative study reveals the universal principles at work in the borrowing of logographic scripts. By analyzing and explaining these principles, Handel advances our understanding of how early writing systems have functioned and spread, providing a new framework that can be applied to the history of scripts beyond East Asia, such as Sumerian and Akkadian cuneiform.

A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more. Creating the Intellectual redefines how we understand relations between intellectuals and the Chinese socialist revolution of the last century. Under the Chinese Communist Party, “the intellectual” was first and foremost a widening classification of individuals based on Marxist thought. The party turned revolutionaries and otherwise ordinary people into subjects identified as usable but untrustworthy intellectuals, an identification that profoundly affected patterns of domination, interaction, and rupture within the revolutionary enterprise. Drawing on a wide range of data, Eddy U takes the reader on a journey that examines political discourses, revolutionary strategies, rural activities, urban registrations, workplace arrangements, organized protests, and theater productions. He lays out in colorful detail the formation of new identities, forms of organization, and associations in Chinese society. The outcome is a compelling picture of the mutual constitution of the intellectual and the Chinese socialist revolution, the legacy of which still affects ways of seeing, thinking, acting, and feeling in what is now a globalized China.

The exchange of landscape practice between China and Europe from 1500–1800 is an important chapter in art history. While the material forms of the outcome of this exchange, like jardin anglo-chinoisand Européenerie are well documented, this book moves further to examine the role of the exchange in identity formation in early modern China and Europe. Proposing the new paradigm of “entangled landscapes”, drawing from the concept of “entangled histories”, this book looks at landscape design, cartography, literature, philosophy and material culture of the period. Challenging simplistic, binary treatments of the movements of “influences” between China and Europe, Entangled Landscapes reveals how landscape exchanges entailed complex processes of appropriation, crossover and transformation, through which Chinese and European identities were formed. Exploring these complex processes via three themes—empire building, mediators’ constraints, and aesthetic negotiations, this work breaks new ground in landscape and East-West studies. Interdisciplinary and revisionist in its thrust, it will also benefit scholars of history, human geography and postcolonial studies.

NAMED ONE OF THE BEST BOOKS OF 2018 BY New York Times Critics • Wall Street Journal • Kirkus Reviews Christian Science Monitor • San Francisco Chronicle Finalist for the PEN Jacqueline Bograd Weld Biography Award Shortlisted for the J. Anthony Lukas Book Prize The deeply reported story of one indelible family transplanted from rural China to New York City, forging a life between two worlds In 2014, in a snow-covered house in Flushing, Queens, a village revolutionary from Southern China considered his options. Zhuang Liehong was the son of a fisherman, the former owner of a small tea shop, and the spark that had sent his village into an uproar—pitting residents against a corrupt local government. Under the alias Patriot Number One, he had stoked a series of pro-democracy protests, hoping to change his home for the better. Instead, sensing an impending crackdown, Zhuang and his wife, Little Yan, left their infant son with relatives and traveled to America. With few contacts and only a shaky grasp of English, they had to start from scratch. In Patriot Number One, Hilgers follows this dauntless family through a world hidden in plain sight: a byzantine network of employment agencies and language schools, of underground asylum brokers and illegal dormitories that Flushing’s Chinese community relies on for survival. As the irrepressibly opinionated Zhuang and the more pragmatic Little Yan pursue legal status and struggle to reunite with their son, we also meet others piecing together a new life in Flushing. Tang, a democracy activist who was caught up in the Tiananmen Square crackdown in 1989, is still dedicated to his cause after more than a decade in exile. Karen, a college graduate whose mother imagined a bold American life for her, works part-time in a nail salon as she attends vocational school, and refuses to look backward. With a novelist’s eye for character and detail, Hilgers captures the joys and indignities of building a life in a new country—and the stubborn allure of the American dream.