A day in Xi’An 西安, ShaanXi province

These amazing films capture the beauty of nature and city ... Don't miss it ! The best videographers. The best music. Turn up the volume; relax; let's go ... Hong Kong The Great Wall (JinShanLing / SiMaTai, close to Beijing) QingHai province JiuZhaiGou and HuangLong, SiChuan province Crescent Moon Spring / Lake, 6 km from DunHuang, GanSu province, north west China Guilin and YangShuo, GuangXi province The Tibetan Plateau, far south west China HuiZhou, GuangDong province, south east China TianShan Mountain area, XinJiang province, far west China MoGao Grotto, YuMenGuan, YangGuan, JiaYuGuan, YaDan, DanXia; all in GanSu province Tian Tan Giant Buddha, Hong Kong GuangZhou, provincial capital of GuangDong and close to Hong Kong Various places in China

With Ben Norton and Li JingJing ...

Begiining with three songs in English : Mad World - Cui TianQi (崔天琪), Yellow - Li WenHui (李文慧), and Still Loving You - Tan XuanYuan (谭轩辕). Plus, Zhang JingYi (张婧懿) - "玫瑰" (Rose - no votes, but beautiful imo); Yao BeiNa (姚贝娜) - "也许明天" (Maybe Tomorrow), July 2013 ### and Taskyn (塔斯肯) - "Dudarai" (Дударай). ### Yao BeiNa (aka Bella Yao), 姚贝娜, 26 September 1981 – 16 January 2015 (aged 33; breast cancer). Among much more, she sang in the CCTV Spring Festival Gala twice, and the pop version of Let It Go in the Disney film Frozen for the Mandarin Chinese dub when the film was released in China. Much more music : click here ! You, you're skin and bones; Turn that into - something beautiful ... ... Look at the stars, See how they shine for you ! Live more ...

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.

Vast rolling seas of golden canola flowers make the are around QuJing, LuoPing County, YunNan province, near the start of the Pearl River (China's third longest), a tourist hot-spot each autumn. A GCTN Travelogue ...

Max Blumenthal and Ben Norton talk with economist Michael Hudson. Don't miss it ...

A couple of miles north of LiJiang. With Tanya in China ... With Walk East ...

With Beijing Old Liu ... Welcome to the Temple of Heaven Explore the ancient beauty and cultural significance of the Temple of Heaven in Beijing. Introduction The Temple of Heaven is a complex of religious buildings situated in the southeastern part of central Beijing. It is renowned for its architectural beauty and historical significance. Location The Temple of Heaven is located in the Dongcheng District of Beijing, easily accessible from various parts of the city. History The Temple of Heaven was constructed from 1406 to 1420 during the reign of the Yongle Emperor, who also oversaw the construction of the Forbidden City. The temple complex was used by the emperors of the Ming and Qing dynasties for annual ceremonies of prayer to Heaven for a good harvest. The temple complex was expanded and renovated during the reign of the Jiajing Emperor in the 16th century and again during the reign of the Qianlong Emperor in the 18th century. It was designated a UNESCO World Heritage Site in 1998. Attractions Hall of Prayer for Good Harvests: The iconic triple-gabled circular building, used by emperors to pray for good harvests. Imperial Vault of Heaven: A circular building surrounded by a smooth circular wall, famous for its Echo Wall. Circular Mound Altar: An open-air altar platform where the emperor would worship Heaven during the winter solstice. Seven Star Stones: A group of large stones with historical and cultural significance. Ancient Cypress Trees: The garden areas of the complex are home to many ancient cypress trees, some over 600 years old. Activities Historical Tours Cultural Performances Photography Guided Walks Seasonal Festivals and Events Facilities Visitor Center Restrooms Gift Shops Cafes and Restaurants Parking Lots Wheelchair Access Visitor Tips Wear comfortable walking shoes. Bring water and snacks, especially if you plan to stay for several hours. Visit early in the morning or late in the afternoon to avoid crowds. Check the weather forecast and dress appropriately. Respect the cultural significance of the site; behave appropriately and follow all rules and guidelines.