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 Wei's Travel. Fuel, food and much more - motorway services, China style ...

Brian Berletic : "It is no coincidence that the so-called 'Uyghur Tribunal's 'final ruling' coincided with a dump of supposedly 'leaked' documents and the US-led 'diplomatic boycott' of the BeiJing 2022 Olympics. This is a massive propaganda campaign aimed at building hatred for China and justification for conflict with China." Circus, lies, propaganda, theater, kangaroo court. Manufacturing consent. And the mainstream media play their role as war propagandists; a disgrace to the human race. With The New Atlas ...

In the heart of old Beijing, a variety of young women describe their threads ...

With Walk East ...

HuaShan, in ShaanXi province, is one of China's Five Sacred Mountains. Our second film shows the 'Plank Walk'. This was constructed in the 13th century by Taoist monks.

With China Road Tales ... The Stone Village of the NaXi people, located in YunNan Province, China, is a remarkable destination that offers a unique glimpse into the traditional lifestyle, culture, and architecture of the NaXi ethnic minority. Here’s a detailed look at this fascinating village: ### Location and Overview - **Location**: The Stone Village, also known as ShiZhiShu Village, is situated in the YuLong Naxi Autonomous County in the northwestern part of Yunnan Province, near the town of Lijiang. - **Geography**: Nestled in the foothills of the Jade Dragon Snow Mountain (YuLong XueShan), the village is surrounded by stunning natural beauty, including rugged mountains, lush forests, and clear streams. ### NaXi Culture and Heritage - **Ethnic Group**: The NaXi people are one of China’s 56 recognized ethnic groups, with a rich cultural heritage that blends elements of Han Chinese, Tibetan, and other neighboring cultures. - **Language**: The NaXi language, belonging to the Sino-Tibetan language family, is still spoken by many villagers. The NaXi also have a unique pictographic script called Dongba, used primarily for religious texts. - **Matriarchal Society**: Historically, the NaXi society was matrilineal, with property and family names passed down through the female line. ### Architecture - **Stone Houses**: The village is renowned for its traditional stone houses, built using local materials such as stone, wood, and mud. These houses are designed to blend harmoniously with the natural environment and are known for their durability and unique aesthetic. - **Courtyards**: Many homes are built around central courtyards, which serve as communal spaces for family activities and social gatherings. - **Wooden Carvings**: Intricate wooden carvings and decorations adorn the houses, showcasing the NaXi’s craftsmanship and artistic traditions. ### Traditional Lifestyles - **Agriculture**: The NaXi people in the Stone Village primarily engage in agriculture, cultivating crops such as barley, wheat, and vegetables. They also raise livestock, including pigs, chickens, and yaks. - **Traditional Dress**: The NaXi have distinctive traditional clothing, often featuring bright colors and intricate embroidery. Women’s attire includes long gowns with wide belts and colorful headscarves, while men typically wear tunics and trousers. - **Festivals and Rituals**: The NaXi people celebrate various traditional festivals, such as the Torch Festival and the Sanduo Festival, which are marked by music, dance, and religious ceremonies. ### Dongba Religion - **Animism and Shamanism**: The NaXi practice Dongba religion, an animistic belief system that involves worshiping nature spirits and ancestors. Dongba priests, who are also scholars, play a central role in religious rituals and the preservation of cultural heritage. - **Dongba Texts**: These religious texts are written in the unique Dongba script, a pictographic writing system that dates back over a thousand years. ### Tourism and Preservation - **Cultural Tourism**: The Stone Village has become a popular destination for tourists seeking to experience the traditional lifestyle and culture of the NaXi people. Visitors can explore the village, interact with locals, and learn about their customs and traditions. - **Preservation Efforts**: There are ongoing efforts to preserve the unique architecture and cultural heritage of the Stone Village. Local and regional governments, along with cultural organizations, are working to protect the village from modern development and ensure the continuation of NaXi traditions. ### Nearby Attractions - **Lijiang Ancient Town**: A UNESCO World Heritage Site, Lijiang is known for its well-preserved ancient architecture and vibrant NaXi culture. It is a short drive from the Stone Village and offers additional cultural experiences. - **Jade Dragon Snow Mountain**: This majestic mountain range provides opportunities for hiking, skiing, and enjoying spectacular natural scenery. ### Conclusion The Stone Village of the NaXi people in Yunnan Province is a captivating destination that offers an authentic glimpse into the traditional life and culture of one of China’s most unique ethnic groups. With its distinctive stone architecture, rich cultural heritage, and stunning natural surroundings, the Stone Village provides a memorable and enriching experience for all who visit.

LiánYúnGǎng's tourist attractions include : Lian Island Resort, 连岛 A beautiful island connected to LianYun district by a 7 kilometer (4 miles) sea dyke, the longest in China. There are two main beach and swimming areas. Lian Island is also home to an annual music extravaganza that features some of China's most famous pop stars. Huaguo Mountain, 花果山