Summer in BeiJing 北京

Essential Chinese Sauces, Spices and Oils for your kitchen cupboard: Soy Sauce (酱油, Jiàngyóu): Soy sauce is perhaps the most essential condiment in Chinese cooking. It adds saltiness, depth, and umami flavor to dishes. There are different varieties of soy sauce, including light soy sauce (生抽, Shēngchōu) and dark soy sauce (老抽, Lǎochōu), each with its own flavor profile and usage. Oyster Sauce (蚝油, Háoyóu): Oyster sauce is a thick, savory sauce made from oyster extracts, soy sauce, sugar, and other seasonings. It has a rich, umami flavor and is commonly used as a seasoning and flavor enhancer in stir-fries, marinades, and dipping sauces. Sesame Oil (麻油, Máyóu): Sesame oil is a fragrant oil made from toasted sesame seeds. It has a nutty flavor and adds depth and aroma to dishes. Sesame oil is often used as a finishing oil, added at the end of cooking for its distinct flavor. It is commonly used in stir-fries, marinades, dressings, and dipping sauces. Try the toasted version. Rice Vinegar (米醋, Mǐcù): Rice vinegar is a mild, slightly sweet vinegar made from fermented rice. It adds acidity and brightness to dishes and is commonly used in marinades, dressings, dipping sauces, and pickling. Chili Bean Paste (豆瓣酱, Dòubànjiàng): Chili bean paste, also known as doubanjiang or Toban Djan, is a spicy and savory paste made from fermented broad beans, chili peppers, and soybeans. It has a complex flavor with a balance of saltiness, sweetness, and heat. Chili bean paste is a key ingredient in Sichuan cuisine and is used in dishes such as Mapo Tofu and Twice-cooked Pork. Shaoxing Wine (绍兴酒, Shàoxīngjiǔ): Shaoxing wine is a type of Chinese rice wine made from fermented glutinous rice. It adds depth of flavor and aroma to dishes and is commonly used in marinades, braises, and stir-fries. Shaoxing wine is a staple ingredient in Chinese cuisine and is often referred to as the "cooking wine" in Chinese recipes. Chili Oil (辣椒油, Làjiāoyóu): Chili oil is a spicy and aromatic oil made by infusing hot oil with dried chili peppers and other aromatics. It adds heat and flavor to dishes and is commonly used as a condiment in noodle soups, stir-fries, dumplings, and dipping sauces. Hoisin Sauce (海鲜酱, Hǎixiānjiàng): Hoisin sauce is a thick, sweet and savory sauce made from soybeans, sugar, vinegar, garlic, and various spices. It has a complex flavor with notes of sweetness, saltiness, and umami. Hoisin sauce is commonly used as a dipping sauce for spring rolls, a glaze for roasted meats, and a flavoring agent in stir-fries and marinades. Five-Spice Powder (五香粉, Wǔxiāngfěn): Five-spice powder is a blend of ground spices commonly used in Chinese cuisine. It typically includes star anise, cloves, Chinese cinnamon (cassia), Sichuan peppercorns, and fennel seeds. Five-spice powder adds a warm, aromatic flavor to dishes and is often used in marinades, rubs, braises, and stir-fries. These essential Chinese sauces, spices, and oils add depth, flavor, and complexity to a wide range of Chinese dishes. Experimenting with these ingredients can help you create authentic and delicious Chinese cuisine at home! We have recipes for Chili Oil and HoiSin Sauce but by all means try those from your Chinese supermarket first.

With Dr. Eric Berg and Guy Tenenbaum ... Note : prolonged fasting requires more than just water (plus green tea and a little black coffee), such as salt (lo-salt), about 1 and a 1/2 tsp / day (more as needed), electrolytes and other essential vitamins. No sugar, fruit or sweetener. Do research first and maybe start with as little as 1 or 2 days, intervened with OMAD (keto). Also see this video film ... Note : Missed curcumin, which has the most support in studies. Take with a little black pepper and EVOO. Up to 5 or 6g / day. Arguably, curcumin (a turmeric extract), ECGC (a green tea extract) and sulforaphane (a broccoli extract) are the most important three (see pubmed).

In October 2008. Places visited include Green Lake Park in KunMing, the Stone Forest at ShiLin, and DaLi old town.

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.

Don't miss it. This is the key. With Ben Norton and Danny Haiphong ... And Richard Wolff ... With BreakThrough News and Yanis Varoufakis ... With Inside China Business ..

The beautiful blue-sky city ...

Xi'An is the provincial capital of ShaanXi, central China. August 13th 2016 : high heat alert - over 40C is seriously hot so take plenty of water (and some salty food). Xi'An is one of the oldest cities in China and was known as Chang'An prior to the Ming dynasty. Indeed, Xi'An is the oldest of the Four Great Ancient Capitals of China, having held this position under several of the most important dynasties in Chinese history, including the Zhou, Qin, Han, Sui and Tang. Xi'An was the eastern starting point of the ancient Silk Road trade route. Xi'An is also home to the Terracotta Warriors of Qin Shi Huang, who became China's first emperor after the Qin (dynasty: 220 to 210 BC) conquered / unified all of the other Warring States. Rather than maintain the title of 'king' borne by the previous Shang and Zhou rulers, he created the title of 'emperor' (皇帝, HuángDì), which would continue to be borne by Chinese rulers for the next two millennia.

Featuring the shopping street of BinJiang Dao. TianJin municipality lies on the coast, just over an hour south east from Beijing by high speed train.

Bonus film - ShenZhen morning drive ...