The M50 Art District, ShangHai

PinYin - English : pronunciation. ~ is used where there are two sounds in one syllable. Ou[ch] means use the first sound of the word 'ouch'; same sound as ow[l]. *** Greetings Nǐ Hǎo - Hello / Hi (literally, you good?) : nee how Zài Jiàn - Goodbye / bye : z~eye jee~ann HuānYíng (GuāngLín) - Welcome ! (You'll often hear this when enter a restaurant) DaJia Hao ! - Hello everybody ! *** Introductions Nǐ - you / your : nee Wǒ - I / my : woh What is your name? - Nǐ jiào shénme míngzì? : Nee j~ou[ch] shen mer ming zuh? My name is ... - Wǒ de míngzì shì ... : Woh der ming zuh sh ... *** XièXiè - : Thanks : shee~air shee~air (second is a little softer/quieter) XièXiè Nǐ ! - Thank you! : shee~air shee~air nee! *** DuìBuQǐ - Excuse me / sorry : der boo chee BúKèQì - No problem / you're welcome : boo ker chee Mei guan xi - No problem / you're welcome : may goo~ann shee Qǐng - Please : ching Mei / MeiHǎo - Beautiful : may / may how *** Interations DuWei - That's right : doo~way (quickly, and often said twice) Yes and no have no direct translations in Chinese, but the following will be fine is answer to common questions, although they are more like 'to be' and 'not to be' if translated literally; however, these are real colloquial uses. Bú shì - no : boo shh Bú shì can also be used in reply to 'Thank you !' with the meaning 'you're welcome' / 'no need to say' / 'it's nothing' Shì de - yes : shh der E.g. LàJiāo ? - lah jee~ou[ch] (chillies ?) : Shì de / Bú shì *** Wǒ - I / me : woh Nǐ - You : nee Tā - He / she : tah *** Shopping and restaurants Wǒ Yào - I want / would like I would like one of these : Wǒ yào Yī ge Zhè ge (woh yow ee guh jay guh) *** ZhèGe - This : jay guh NàGe - That : nay guh *** Yī Ge - One (of) : ee guh Lian Ge - Two (of) : lee~ann guh (Two as a simple number is Er, pronounced 'are') Sān Ge - Three (of) : san guh *** Duō Shǎo Qián? - How much? (price) : doo~or sh~ow[l] chee~ann? Zhège duōshǎo qián? - How much is this? : jay guh Nàgè duōshǎo qián? - How much is that? : nay guh Tài Guì Le! - too expensive! : tie gwee ler! *** nǐhǎo ma? - How are you? : nee how mar ? Hǎo De - ok : how der Hěn Hǎo - Good : hen how Bù Hǎo - Not good : boo how *** ShénMe? - When? : shen mer NǎLi? - Where : nah lee? Nǎr - There (gesturing) : nah Qĭng wèn - Excuse me (before asking a stranger a question) : ching wen Qĭng wèn, weì shēng jiān (zài) nă lĭ? - Where is the restroom? : Ching wen. Way sheng jee~ann z~eye (nah) lee? Qĭng wèn, dìtiě zhàn (zài) nǎ lǐ? - Where is the metro station? : Ching wen, dee tee~air z~eye (nah) lee? You might hear zai nar in norther China (e.g. BeiJing) *** 小 Xiǎo - Small : sh~ow[l] 大 Dà - Big : dah Tai - Too : tie *** Bin De - Ice-cold : bin der Lian De - Cold : lee~ann der Rè de - Hot : rer der Rè chá - hot tea : rer char Bīng píjiǔ - Cold beer : bing pee jee~oh *** La - Spicy : lah Bu La - not spicy : boo lah Xiao La - a little spicy : shee~ow[l] lah Da La - Very spicy : dah lah Tai La! - too spicy! : tie lah! *** Noodles - Miàn : mee~ann Dumplings - JiǎoZi : jee~ow[l] zuh Rice - MiFàn / Fàn : mee fan / fan Eggs - JīDàn : jee dan Beef - NiúRòu 牛肉 : nee~you row Lamb - YángRòu 羊肉 : yang row Chicken - JīRòu 鸡肉 : jee row Pork - ZhūRòu 猪肉 : joo row Fish - YúRòu 鱼肉 : yoo row Tofu - DòuFu 豆腐 : doh foo (See BeijingBuzzz's food cheat sheet for much more) (Wo) Chī bǎole! - (I'm) full! : Woh ch b~ou[ch] ler! (Ni) Chī bǎole ma? - (Are you) full? : (Nee) ch b~ou[ch] ler maa? Ma is appended to change a statement into a question. *** ZhōngGuó - China : jong goo~woh YīngGuó - England : ying goo~woh MěiGuó - America : may goo~woh ZhōngWén - Chinese nationality : jong ren YīngWén - English nationality : ying ren *** Hótel - Hotel FànDiàn - Hotel / Restaurant : fan dee~ann Wǒ Bù ZhīDào - I don't know : woh boo juh~dow Tīng Bù Dǒng - I don't understand : ting boo dong ZhèGe Duōshǎo Qián? / DuōShǎo Qián? - How much is this? : doo~or sh~ow[l} chee~ann? Tài guìle ! - Too expensive ! : tie-gwee lah ! Wo Yao ... - I would like ... : woh yow ... Wǒ Yào ZhèGe - I want this one : woh yow jay~guh *** 5 yuan (kwai) / 2 pieces (items) 5元 / 2个 or 5元 2个 8 折 (bā zhé), which directly translates as '8 discount'. This means that the discounted price is 80% of the original price (20% off). 人 Rén - Person : ren 5元 / 2人 - 5 yuan for 2 people *** For toilet doors / WCs : 男 - Man 女 - Woman *** BúShì - No : boo shh ShìDe - Yes : Shh der Hǎo de - Okay : how der MéiYǒu - none / out of stock : may~oh *** Wǒ ài ... - I love ... : woh eye ... - I love this! : woh eye jay-guh! Wǒ ài ZhōngGuó - I love China : woh eye jong goo~woh *** Hǎo Chī - Delicious (literally good eat) : how ch Bú Hǎo Chī - Not tasty : boo how ch One can think of 'Bú' as meaning 'not' *** Wǒ Bù LiǎoJiě - I don't understand : woh boo lee~ow[l]~jee~air *** Chi - eat : ch Wǒ Xiǎng ... - I would like ... : woh shee~ang ... Wǒ Xiǎng Chī ... - I would like to eat ... : woh she~ang ch ... *** Directions Bei - North : bay Nan - South : nan Xi - West : shee Dong - East : dong *** DìTiě - Subway train : dee tee~air Dìtiě nali ma? - Where is the subway? : dee tee~air nah~lee ma Zhan - Train station : zahn Men - gate : men Yuan / kwai - rmb (currency) : yoo~ann / kw~eye (more common) Gong yuan - Park : gong yoo~ann *** KāFēi - Coffee : kah fay Chá - Tea : chah kěLè - Cola : ker ler PiJiou - Beer : pee jee~oh Shui - Water : shway Wo yao liang ge pijiou liande - I would like two cold beers : woh yow[l] lee~ann guh pee jee~oh lee~ann der *** Jia Yo! - Let's go! / Go! (encouraging) : jee~ah yoh! Wǒ Bù Shuō Hànyǔ / ZhōngWén - I don't speak Chinese (huh?!) Or simply Bù ZhōngWén : boo jong wen *** Numbers Numbers are easy (there are finger position numbers too, but that's not so easy) : 1 - Yī : ee 2 - Èr : are 3 - Sān : san 4 - Sì : si (the sound is the first half of 'soot') (short sound) 5 - Wǔ : woo~oh 6 - Liù : lee~oo 7 - Qī : chee 8 - Bā : bah 9 - Jiǔ : jee~oo 10 - Shí : shhh (longer sound) Example of 11 - 99 : 73 - Qi Shí Sān (7x10) + 3 : chee shhh san (7 10 3) 70 - Qi Shí (7x10) : chee shhh (7 10) 100 - Bǎi : buy Example of 101 - 999 : 357 - Sān Bǎi Wǔ Shí Qī (3x100 + 5x10 + 7) : san buy woo~oh shhh chee (3 100 5 10 7) 300 - Sān Bǎi (3x100) : san buy (3 100) One small complication - two (of) - rather than the number two) is liǎng ge : lee~ang ger *** Cheers! - GānBēi! : gan bey!

With JM WORLD ... YT comment : sarakelly3607 : Now I understand why US is SO jealous of China.

At root, narcissism ('life is all about me') is self-loathing projected onto someone else (the scapegoat, who might be driven to death - through illness, madness, suicide; let's call it what it is - emotional torture; in contrast, all others are shown a completely opposite, OTT, 'lovely' persona; and many will be deceived by this). Narcissism is very destructive; and not often recognized. This is not a rare thing; it could well be 1 in 5 people. Don't miss this; Dr. Ramani is awesome. Ramani Durvasula in conversation with Lewis Howes ... Narcissistic fathers and the damage they do to their children ... Narcissistic mothers and the damage they do to their children ... Narcissism and society ... On how a narcissist will try to destroy you ... Is your depression a symptom of being in a narcissistic relationship? Relationships need some work, including self-reflection; but they shouldn't be hard work - that's a sign it might never work out; if one feels a need to be treading on egg shells, that's confirmation it is doomed. Real relationships are based on mutual respect, flexibility and compassion (unconditional love - no ifs or buts)*; narcissists have none of these attributes. In a time of stress, does the other stay positive and chip in, or start a blame game? Things like this are the signs to look out for. Does the other help you reach your dreams, or belittle you ? Are they present in the moment or in their own little bubble ? A narcissist can't stand your success or happiness. Psychopathologies are all about distortions between reality and self, between inner self and behavior. When there is the absence of such distortions - masks, projections, defense mechanisms, etc., there is authenticity. That's going from acting, to really living. * without needing that person, or allowing oneself to be walked upon. One must be at least somewhat authentic / love oneself first; not trying to complete oneself, etc.

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.

With Walk East ...

With Einar Tangen, CGTN ...

Perhaps the most beautiful section and a great hike. About two and a half hours or so north east of BeiJing.

A late afternoon trip through the famous karst peaks, plus views of the Li River at sunset. GuangXi province.

Some scenes from the performance ...