An outdoor oven to warm your heart, even in winter

YànQī Hú lies about 60 kilometers north of Beijing city, near Huáiróu.

First, a beautiful time-lapse film by KevinWK. Don't miss it ... Plus, A trip to LiJiang (and Shangrila), YunNan ...

Provincial capital of HuBei province, central China ...

YuanMingYuan, also known as the 'Old Summer Palace', was constructed during the 18th and early 19th century and was a wonderland of lakes and waterways, bridges, hills and pavilions. One third of the ground of YuanMingYuan was taken up by over 200 small hills with steep sides, secluded valleys, rock walls and stone caves. Half of the garderns are covered by the waters of lakes, winding streams and ponds. It was at YuanMingYuan that the emperors of the Qing Dynasty resided and handled government affairs - until it was destroyed; the Forbidden City was mostly used only for formal ceremonies at this time. The southern part of YuanMingYuan was where emperors handled state affairs, while the other parts were primarily for personal use and comprised of more than 150 scenic spots, involving rare exotic flowers and trees from different parts of the country. There were originally towers, terraces, pavilions, halls, corridors, pagodas and bridges with a total construction area of 150,000 square meters - corresponding in scale to that of the Imperial Palace. Artisans were recruited from all over China to enact the exquisite settings. The various styles of architecture, standing encircled by hills and rivulets, presented a most picturesque view. Many were reproductions of scenic mountains, rivers and famous gardens in China (mostly southern China). During his many tours of the country, emperor QianLong made it a point to have pictures of famous gardens and scenes drawn so that he could have replicas built in Beijing. Most famous of these were the ten scenic spots of the West Lake in HangZhou. The Old Summer Palace is often associated with the European-style palaces (Xi Yang Lou) that were built of stone. The designers of those structures, the Jesuits Giuseppe Castiglione and Michel Benoist, were employed by emperor QianLong to satisfy his taste for exotic buildings and objects. However, more than 95% of the Imperial Gardens consisted of essentially Chinese-style buildings. There were also a few buildings in Tibetan and Mongolian styles, reflecting the diversity of the Qing empire. In addition, hundreds of invaluable Chinese art masterpieces and antiquities were stored in the halls, including some unique copies of literary works and collections. In 1860, during the 'Second Opium War', the British and French expeditionary forces looted the Old Summer Palace. Later, on October 18 1860, a British general - despite protestations from the French (who in fact had began the looting) - gave the order to set fire to the huge complex, which burned to the ground. In 1900, those buildings that had partly survived or been restored were burnt for good by the Western expeditionary forces sent to quell the 'Boxer Rebellion'. Many priceless artifacts were plundered and made their way to museums and private collections in Europe. The ruins were further plundered by the warlords of the early republican period and further destruction of the ruins took place during the 'Cutural Revolution'. After all this destruction, what was left was truely just an empty shell. Empress dowager CiXi later directed the forming of YiHeYuan (Garden of Nurtured Harmony), into a new Summer Palace; this was near to the Old Summer Palace, but on a (somewhat) smaller scale. Nearest subway station : YuanMingYuan on line 4.

QuanZhou was once one of China's major ports for foreign traders. It was visited by Marco Polo who praised it as one of the most prosperous and glorious cities in the world. As its harbor is not suitable for larger ships, its significance as a port has reduced but retains abundant cultural heritage.

This is an awesome stretch of the Great Wall about two hours or so north east of Beijing. Thrilling, peaceful and picturesque ...

With Cyrus Janssen ... Comment by Gustavo Andrés ... There is an overwhelming assumption in the West that China’s Achilles heel is the state: that it lacks legitimacy. This is the underlying reason why Westerners believe that China’s transformation is unsustainable: that the political system cannot survive. It would be wrong to suggest that attitudes have not shifted: the endurance of the reform period, now over 35 years old, and the scale of its achievement have bred a growing if still grudging respect, and a less apocalyptic view of Chinese political change. Few now regard it to be imminent and many have extended their time horizons somewhat into the future. Nevertheless, most Westerners still regard China’s present political order as lacking legitimacy and as ultimately unsustainable. In the post 1945 period, Westerners have come to believe that Western-style democracy – essentially universal suffrage and a multi-party system – is more or less the sole source of a government’s legitimacy. This is a superficial and ahistorical position. Western-style democracy does not ensure the legitimacy of a regime in the eyes of its people: Italy is perhaps the classic example, with successive governments over a long historical period experiencing a chronic lack of legitimacy. And what of China? Although it does not have Western-style democracy, there is plenty of evidence – for example the Pew Global Attitude surveys and the work of Tony Saich at the Harvard Kennedy School – that the Chinese government enjoys high levels of support and legitimacy, much higher indeed than those of Western governments. How do we explain this? Clearly the reason is not Western-style democracy because China has not chosen this path. The late Lucian W. Pye, in his book ‘Asian Power and Politics’, argues that Western scholars have, in their understanding of politics, prioritised political systems over political cultures: Pye argues, correctly in my view, that the opposite is the case. His insight is highly relevant to the Chinese case. The relationship between the state and society in China is very different from that which characterises Western societies. There are three key elements. First, China is primarily a civilization-state rather than a nation-state, with the overriding and extremely difficult age-old task of government being to maintain the unity of China and its civilization. This has lent the state an enduring authority, importance and centrality in China that is very different from the Western nation-state tradition. The state is intrinsic to China in a way that this is not true in Western societies: they are, in effect, in large degree synonymous. Furthermore the Chinese regard the state in some degree as an expression and extension of themselves. Second, whereas in Western societies the state is seen in an instrumentalist and utilitarian way – in other words, what will it do for me? – in China, following from the Confucian tradition and the idea that the Emperor should model himself on the father’s role as the head of the family, the state is perceived in a familial way, whence the expression ‘nation-family’, or the idea of China as an extended family. Or, to put it another way, in Western societies the state is viewed as an external and somewhat artificial construct, for the Chinese it is an intimate. Third, a much higher premium is placed on the efficiency and efficacy of the state than in the West, whence the importance of meritocracy in the recruitment of public servants. In the West, discussion about the state largely revolves around the manner by which the government is selected, in China, by way of contrast, the competence of the state assumes priority. Fourthly, following from the previous point, the state is expected and required to deliver in China. Over the last few decades, of course, it has presided over and masterminded a huge transformation, the most remarkable in modern economic history. The contrast between the performance of the Chinese and Western economies is manifest. In summary, the relationship between the state and society in China and the West is profoundly different and the reasons lie in the historical and cultural differences between them. They can and should learn from each other but they will remain distinct. So what of the future? As I mentioned at the outset, it is axiomatic in the West that sooner or later China will face a crisis of governance that will result in profound reform along Western lines. In reality, it seems far more likely that the crisis of governance will occur in the West than China. The United States and Europe are in decline and, as a consequence, their ruling elites and political systems are already suffering from declining legitimacy and authority, a process that is likely to continue. China, in contrast, is a rising power whose ruling elite is likely to enjoy growing status and prestige as a consequence. China, though, faces its own kind of governance challenge. The country is changing at extraordinary speed. If one thinks of how the life of an ordinary person has changed over the course of the last three decades, then this is a measure of how everything else, including political rule, must also change in order to survive. Of course, transparency, representivity and accountability have been transformed since Mao’s death, but this is a dynamic process and arguably the greatest changes still lie in the future. It is not that China needs to or should change its system – it has stood the test of time and managed to stay abreast of and lead the wider transformations – but, this notwithstanding, more profound ways must be found to modernise the political system and its institutions if they are to meet the demands and expectations of a very different society.

Though some are bad - the highly processed 'healthy' polyunsaturate oils; much better to avoid these completely and use butter / ghee, extra virgin olive oil and coconut oil. How we arrived at the obesity and diabetes epidemic ...

South of the Forbidden City and Tian'AnMen Square in central BeiJing, the blue sky city, lies this amazing Taoist temple, set in an abundant area (now park) of trees and a great place to visit. The wonderful architecture is brimming with symbolism and the park as a whole is a favorite for locals to hang out and practice Tai Chi or play JianZi (hacky sack), etc ...