Copyright

Fourth Estate

An imprint of HarperCollins Publishers

1 London Bridge Street

London, SE1 9GF

www.4thestate.co.uk

First published in Great Britain by Fourth Estate in 2015

First published in the United States by Crown in 2015

Copyright © Huan Hsu 2015

Huan Hsu asserts the moral right to be identified as the author of this work.

Cover design by Sarah Greeno

Cover shows details from a Dish decorated with a lake scene with terraces, pavilions and pagodas, from Jingdezhen, China, Qing Dynasty, 1644-1911 © Victoria and Albert Museum, London; Details from a porcelain vase with underglaze blue decoration, 1662–1722, Chinese School, Qing Dynasty, 1644-1912 © Cleveland Museum of Art, OH, USA/Gift of Mrs E. S. Burke, Jr./Bridgeman Images; Details from a vase from Jingdezhen kilns, Jiangxi Province, China, 1662-1722 © V&A Images/Alamy; Details from a Jingdezhen Ware Beaker © Royal Ontario Museum/Corbis

A catalogue record for this book is available from the British Library.

All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, down-loaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of HarperCollins.

Source ISBN: 9780007479436

Ebook Edition © March 2015 ISBN: 9780007479429

Version: 2015-02-27

Dedication

To my family,

the treasure I always had,

and to Jennifer,

the treasure I never expected to find

Contents

Cover

Title Page

Copyright

Dedication

Author’s Note

Family Tree

Map 1 China: My Journey

Map 2 Liu Feng Shu’s Journey

Map 3 Poyang Floodplain

PROLOGUE

1. THIS IS CHINA

2. A CHICKEN TALKING WITH A DUCK

3. LIU FENG SHU

4. PANDA CHINESE

5. THE ORPHAN

6. STREET FIGHT

7. JOURNEY TO THE WEST

8. THE REAL CHINA

9. END OF PARADISE

10. FROM FAR FORMOSA

11. CITY ON FIRE

12. FALLING LEAVES RETURN TO THEIR ROOTS

13. ALL DEATH IS A HOMECOMING

14. NANJING

15. NORTHERN EXPEDITION

16. A STUMBLE FROM WHICH THERE IS NO RECOVERING

17. THE NINE RIVERS

18. THE LONG VALLEY

19. XINGANG MARKS THE SPOT

20 CHASING THE MOON FROM THE BOTTOM OF THE SEA

Picture Section

A Note on Sources

Index

Acknowledgments

About the Author

About the Publisher

AUTHOR’S NOTE

THIS BOOK RECOUNTS MY TIME IN CHINA FROM 2007 TO 2010, and then the summer and fall of 2011. Although this is a work of nonfiction, any attempt to reconstruct recent history is inherently subjective, and my guiding principle was to tell a coherent story about China, my family, and my search for my great-great-grandfather’s buried porcelain. Many of the people and places in this book were visited a number of times over many years. For the sake of narrative logic, I have in some instances compressed the time between these encounters, omitted extraneous details, or explained information out of time with its revelation to me. However, descriptions of people, places, or encounters themselves have not been altered, and the dialogue was recorded either as it happened or soon thereafter.

A word on translations: Many of my conversations with Chinese speakers took place in Mandarin Chinese. When translating the conversations, I tried to be faithful to my partner’s intended meaning and re-create it as I understood it in everyday English while also preserving the unique qualities of their speech. The instances where Chinese speakers use English are noted as such. I have used pinyin transliterations except for names commonly spelled otherwise, such as Chiang Kai-shek, Sun Yat-sen, and the members of my family who write their names according to Wade-Giles conventions.

Chinese kinship terms are manifold and complicated; depending on the relationship, each family member has a unique term by which they are called. I have simplified this by referring to characters either by their given names or according to their relationship to me, except for San Gu, my grandmother’s aunt. Full Chinese names are written with the surname first, followed by the given name.

Finally, all dates have been converted from the lunar calendar to the Gregorian calendar. And the conversion rate for Chinese RMB to U.S. dollars for this book is 7:1.

Family Tree

PROLOGUE

THE FIRST SIGN OF TROUBLE CAME IN THE SPRING OF 1938.

On the tails of the snow cranes leaving their wintering grounds in the Poyang Lake estuary, Japanese planes appeared in the sky, tracing confused circles as if they had lost their flock. It soon became clear that these reconnaissance planes were not stragglers but the vanguard for another kind of migration. After taking Beijing, Shanghai, and Nanjing, the Japanese army advanced through China not like a spreading pool of water but like a gloved hand, and in the summer of 1938 its middle finger traced up the Yangtze River toward my great-great-grandfather Liu Feng Shu’s village of Xingang.

Liu presided over one of the most prominent families in Xingang, situated on a spit separating the Yangtze River and Poyang Lake, China’s largest freshwater body, like a valve. His estate included most of the arable land along the river, worked by a small army of sharecroppers, and a number of residences at the western edge of the village, the largest being his own. Guarded by a trio of stately pine trees, the sprawling stone abode fronted the road heading into the nearby city of Jiujiang, a major trading and customs port. There lived a coterie of daughters-in-law, grandchildren, and servants; the eldest of Liu’s three sons, my great-grandfather, died of tuberculosis in his thirties, and his school-aged children, as well as those of Liu’s surviving sons, lived with him while their fathers worked elsewhere in the province, a common arrangement in Chinese families. My great-great-grandfather filled the rooms with objets d’art befitting a scholar who had passed the imperial civil service exam, including his prized collection of antique porcelain. Accumulated by the crate, some of the items dated back hundreds of years to the Ming dynasty and had once belonged to emperors, and for all my great-great-grandfather’s other forms of wealth, these heirlooms, as enduring as they were exquisite, best represented the apogee of both family and country. Across the road, beyond the communal fishpond, dug into a hill that gathered the setting sun, was the cemetery where eleven generations of his ancestors kept watch over his prosperity.

As the summer went on, phalanxes of Japanese bombers soared over Liu’s fields to drop ordnance on westerly cities, unencumbered by a Chinese army with pitiful air defenses. According to the newspapers that Liu picked up in the mornings from the general store down the road, Republic of China president Chiang Kai-shek was prepared to stage a vicious defense of Jiujiang and had nearly one million troops dug in along the Yangtze. The presence of Chinese soldiers became a regular sight in Xingang, if not a welcome one, given the Nationalist army’s reputation for incompetence and venality.

And now Chinese soldiers had taken up residence in Liu’s house. Despite outnumbering the Japanese three to one, the Chinese resistance lasted mere days. Xingang stood in the path of the retreat, and the army had no qualms about demanding food and board from the local gentry. The rice and firewood that Liu had set out for them was not enough, the soldiers said. They eyed the house’s heavy door bar and prepared to hack it apart for fuel. “You can’t use that for kindling,” Liu protested. “We need it to lock our door.”

The argument turned physical, and a pair of soldiers began to beat Liu with a stick. Three of his granddaughters had been herded into a back room out of sight of the soldiers and watched the commotion from a window, horrified, until they couldn’t bear it anymore. Pei Fu, the oldest one still at home, newly graduated from a Methodist boarding school, instructed Pei Yu, not yet a teenager, to run into the village and fetch the elders. Then she and Pei Sheng, the second youngest but the boldest, sprinted into the fray, jumping on the soldiers’ backs and thrashing them while they tried to pull their grandfather away. “You guys fought so poorly, ran away from the battle, and you still dare to hit an old man?” Pei Sheng shouted. “No wonder you’re losing the war!”

Pei Yu found the elders, who alerted the commanding officers, and all parties converged on the house. The girls explained what they had witnessed, and the elders vouched for the girls. The chagrined commanders forced the offending soldiers onto their knees before Liu and offered to execute them. “Oh, don’t kill anyone,” Liu said. “That’s not right, either. You come here and we give you food, a place to stay, and you act badly. As long as you understand what you did wrong, that’s enough.” He made them kowtow and apologize, and for the rest of their stay, the soldiers didn’t even dare to touch the firewood left out for them without first asking. “We’re afraid of what the three tigresses might do,” they said.

My great-great-grandfather was not naïve about war. In midlife he had witnessed the end of dynastic China and the birth of a republic when revolutionaries overthrew the Qing monarchy in 1911, ending more than two thousand years of imperial rule. Ten years before the Japanese encroached, Chiang Kai-shek’s campaign against local warlords had swept through the area, followed by sporadic skirmishes between Chiang’s Nationalists and the upstart Communists. Each time feng liu yun san, “the winds flowed and the clouds scattered”; the crisis passed. Liu’s wealth and land holdings continued to grow. Still, his blood curdled from the reports of Japanese soldiers sha ren ru ma, “killing people like scything grass,” in occupied cities. He especially feared for the granddaughters still living with him at home. Most of the village men of fighting age had already left home, eager to avoid death by the Japanese or, worse, conscription into the Chinese army. Liu was a widower in his seventies and could hardly be counted upon to protect his family. As he debated whether to flee everything he had spent a lifetime achieving, he must have wondered if perhaps this time things would not return to normal.

His eldest granddaughter—my grandmother—was safe, ensconced in neutral Macau as a high school chemistry teacher at a missionary school. He allowed Pei Fu, the second oldest and my grandmother’s middle sister, to marry into a family he despised, figuring a woman wedded to a good-for-nothing was still safer than remaining unmarried during wartime. He had already sent away his one grandson, the sole heir to the family fortune, with his youngest daughter, another science teacher whose local missionary school had relocated to the Chinese interior. That left my grandmother’s youngest sister, two of her cousins, a daughter-in-law, and a long-serving footman, Old Yang.

When the soldiers moved on, Liu and Old Yang waited for the sun to set and went into the garden with shovels and picks. Over the next few nights, they removed a patch of flax and dug a large hole, deeper than a man was tall and as wide as a bedroom, and lined the walls with bamboo shelving. Working by moonlight after the village had gone to sleep, they filled the vault with the family’s heirlooms: intricately carved antique furniture, jades, bronzes, paintings, scrolls of calligraphy, and finally, Liu’s beloved porcelain collection. Vases of every shape and size; painted tiles of Chinese landscapes; hat stands; figurines of the Fu Lu Shou, the trio of Buddhist gods that represented good fortune, longevity, and prosperity; decorative jars, plates, and bowls; tea sets; the dowries for his granddaughters. Liu and Old Yang packed the porcelain in woven baskets lined with straw, and once the vault could hold no more, they sealed it with boards, covered it with soil, and replanted the flax.

A few nights after the burial was completed, Liu heard a knock on his door. He opened it to find a raggedy Chinese soldier, who asked if he could spare something to eat. Liu took him in and fed him. The soldier ate as if it were his first meal in weeks. When he finished, he looked up from his bowl. “Mister, is your family still here?” the soldier asked.

“Yes, they are,” Liu said.

“Why have you not left yet?” the soldier said. “The city has fallen. The Japanese are here.”

The next morning the family packed as much jewelry and silver coins as they could fit into their pockets and bundled their clothes in knapsacks. They stuffed winter and summer clothing for five people into a woven basket that Old Yang, who had no family but for the Lius, carried on a bamboo shoulder pole. The thousands of extra silver dollars that were too heavy to carry were thrown into jars and buried in a hastily dug hole in the floor of the living room. Then my great-great-grandfather barricaded the heavy front doors and joined the Chinese retreat.

Seventy years later I went to China to find what he buried.

[1]
THIS IS CHINA

IF MY PARENTS EVER TOLD ME ABOUT MY GREAT-GREAT-GRANDFATHER’S buried porcelain, it had never registered. Growing up in Utah, I paid little attention to family stories, most of which concerned overcoming hardships that I, preoccupied with overcoming my own hardship of being Chinese and non-Mormon in Salt Lake City, couldn’t relate to and didn’t care to hear about. Any reminders of my family history only impeded my goal of being as American as possible or, short of that, as un-Chinese as possible, a rebellion that included working harder at sports than math and refusing to apply to Harvard. As far as I was concerned, the Chinese people in my life, with their loud, angry-sounding manner of speaking and odd habits, were from another planet and had traveled to Earth for the sole purpose of embarrassing me.

But I always loved to dig, and as a child I made many holes in the backyard looking for arrowheads or fossils, usually giving up once I hit a thick layer of clay a few feet down, which was about the same time my mother noticed what I was doing to her lawn, anyway. As I got older, this preoccupation manifested itself in searching for things thought lost, nonexistent, or impossible to find. I spent most of my time in an MFA program ignoring my classmates’ suggestions to write about being Chinese, instead researching the unique discovery of an antibiotic during World War II—it was isolated in the tissue of a little girl who had been hit by a car—and trying to track down that girl. As a journalist, some of my favorite stories also involved hunting: looking for edible mushrooms in city parks, poking around the storerooms of Washington, D.C., institutions for forgotten art, stalking pickpockets with undercover police, and profiling an obsessive amateur archaeologist cataloging the Paleo-Indian history of his neighborhood (with whom I participated in a number of surreptitious excavations, satisfying an old itch).

After taking a job at the Seattle Weekly, I visited the Seattle Art Museum for a story and found myself drawn to SAM’s Chinese porcelain collection. My parents never owned any such porcelain, and my encounters with it were limited to mentions of Ming vases (always pronounced “vahz”) as signifiers of wealth in pop culture, but perhaps because I had just moved to my fourth city in seven years, the collection elicited some subconscious familiarity with it. My favorite object was a little red “chrysanthemum” dish, about six inches in diameter, with scalloped edges that caught the light in a way that rendered them almost translucent. Decorated with a square of sixty-four gold Chinese characters, all the SAM curators could tell me was that it had been fired sometime in the late eighteenth century.

Since the SAM curators had never bothered to translate the text, I called my father, a physics professor who, just for fun, once spent a sabbatical summer doing conservation work at Chicago’s Field Museum. His nerdiness caused me no small amount of anguish when I was young (he wore a pocket protector well into my high school years), but he was also the exact kind of nerd who could translate the dish for me.

The poem, my father told me, had been penned by the owner of the plate, the fifth emperor of the Qing dynasty, Qianlong, and was a paean to the makers and craftsmanship of the dish. And because my father is incapable of answering any question without first fully contextualizing the answer in the most pedantic way possible, he went on to explain that Qianlong was known for leaving his mark, in the form of calligraphy, stamps, and poems, on many precious pieces of art—a common practice among Chinese collectors. “His calligraphy was okay,” my father said, “but he is not remembered as a poet.”

Qianlong was one of the great figures in Chinese history, both a successful military leader who expanded China’s territory by millions of square miles and a devoted patron of the arts. He commissioned one of the most ambitious literary projects in Chinese history, the creation of a library of classic Chinese texts, and fancied himself a bard. During his reign the imperial kilns in Jingdezhen, about ninety miles east of my great-great-grandfather’s village and the center of world porcelain production, reached their zenith in technology and quality. But Qianlong was also famously sinocentric, refusing to increase trade with the West, and rejecting the Industrial Revolution as a fad and Western technology as toys. At the height of Qianlong’s rule, China was the richest country in the world by a wide margin. When he died in 1799, his treasury was empty, porcelain exports to Europe had all but stopped, and centuries of progress and innovation were undone, setting China on course for humiliating defeats in the Opium Wars, the Sino-Japanese Wars, massive domestic rebellions, and finally, the overthrow of the Qing dynasty and the eventual rise of Communism.

“One more thing,” my father said before we hung up. “Your mother’s family had some porcelain. You should ask her about it.”

Once my mother told me the story of my great-great-grandfather’s porcelain, Qianlong’s crimson plate, a burst of bloody color amid the mostly white pieces surrounding it, became more than just an example of the imperial porcelain that my family might have owned. It was the beginning of an epic narrative that began with my family’s buried heritage and extended to my standing there in a Seattle museum surrounded by ceramics that, for all I knew, might have once passed through my great-great-grandfather’s hands. Here was the house of Liu, ascending nicely through post-imperial China, when the Japanese invaded and they lost everything. The guns had barely cooled from that conflict when the Communists took over, and my family lost everything again when they fled to Taiwan. In Taiwan my grandmother started from nothing once more, scrimping and saving to send her children to college in America, where things like Communist takeovers didn’t happen. The longer I looked at that red chrysanthemum plate, the more I wanted to touch it, feel its weight, and run my fingers over its edge, which, like its country’s—and my family’s—history, was anything but smooth.

I harangued my mother for more details: How much porcelain and silver was buried? Were there really imperial pieces in the collection? Had anyone ever tried to dig it up? What happened to it? But to my surprise and consternation, neither my mother nor her two brothers, who had all been born on mainland China, emigrated to Taiwan as children, and emigrated again to the United States for graduate school, knew or cared much about this part of their history.

My best source of information, my mother said, would be my ninety-six-year-old grandmother, who had returned to China after my grandfather died to live with my uncle Richard. The youngest and most evangelical Christian of my mother’s siblings, Richard had started out as an engineer at Texas Instruments and risen to a management position setting up manufacturing facilities in Europe. At age fifty, after spending two decades with Texas Instruments, having built his dream house in a north Dallas suburb where one of his neighbors was the quarterback for the Dallas Cowboys, he took an early retirement and established a semiconductor foundry in Taiwan called Worldwide Semiconductor Manufacturing Corporation, or WSMC. Richard served as the president of WSMC until 1999, when he sold the company to Taiwan Semiconductor Manufacturing Corporation, or TSMC, the behemoth global leader whose market cap was nearly 30 percent of Taiwan’s gross domestic product, for $515 million. In its report on the deal, The Wall Street Journal dubbed Richard the “Taiwanese Tycoon.”

On that same day he claimed to have received a vision from God to start a similar company on mainland China as a way of both developing its high-tech industry and spreading the gospel there. With a $1 billion investment from the Chinese government, and plenty more from top venture capital firms, Richard installed himself as president and CEO and named his new enterprise Semiconductor Manufacturing International Corporation, or SMIC. He broke ground on his venture in Shanghai while I was finishing up college and heading off to work at my first job, in a high-tech public relations agency in San Francisco, and he asked me to work for him every chance he got. My mother posited that he wanted me as his assistant, where I would learn the company and eventually take over for him. The stock options alone should have been enticing enough, but I demurred each time, not interested in the work, the industry, or China. My other uncle, Lewis, bought up as many pre-IPO shares as he could, and the general sentiment was that the stock could double, even triple, its initial price. Lewis would sometimes phone my mother just to berate her for not forcing me to join the company. “There’s a million dollars right there in front of him,” he’d howl, “and he can’t be bothered to bend over and pick it up!”

Ten years later Richard’s company boasted twelve thousand employees and manufacturing facilities in Shanghai, Tianjin, Beijing, and Chengdu, along with another fab—short for “fabrication facility”—under construction in Shenzhen; offices in Tokyo, Milan, Silicon Valley, Hong Kong, and Taiwan; and a $1.8 billion initial public offering on the New York Stock Exchange (my aunt Scarlett helped ring the opening bell), larger than Google, which went public the same year. In the same spirit as the Methodists who had educated my grandmother nearly a century earlier, Richard built schools, health centers, and churches across China, all with the tacit approval of the Communist regime that my grandparents, scientists who researched weapons-grade ores for Chiang Kai-shek’s Nationalist army, had fought against.

Because I could barely speak Chinese, and my grandmother, despite having graduated from a missionary boarding school and college, had never demonstrated much ability with English, I conscripted my mother to ask my grandmother questions about the porcelain and report back the answers, an imperfect arrangement that led to many outbursts over why my mother had not asked the obvious follow-up question or clarified a detail. One day, after hearing one complaint too many, my mother heaved a sigh. “We’re tired of trying to guess what you want to know,” she told me. “Especially Grandma. She says you should just go to Shanghai and ask her these things yourself.”

So I did. In 2007, equipped with only a few threads of a family legend and an irresistible compulsion to know more about it, I moved to China to find out what happened to my great-great-grandfather’s buried treasure. In order to obtain a long-term visa, I contacted Richard for a job. I could sense his vindication over the phone, and I doubted he took me seriously when I insisted that I was going to China for the porcelain first and foremost. He must have figured that it would only be a matter of time before I came to my senses.

My plan was simple. I would work at Uncle Richard’s company, take evening language classes to learn enough Chinese to speak with my grandmother about the porcelain, and use my weekends and holidays to look for it. Richard was notorious for paying low wages by American standards, but the cost of living in Shanghai was such that my monthly compensation—which included health insurance, three weeks of annual paid vacation, a biannual airfare allowance for trips home, reimbursement of moving costs, and heavily subsidized housing—could still fund the necessary travel, as long as I didn’t try to live like the foreigners on expat packages. What the actual search would entail beyond talking to my grandmother remained nebulous, but I told my friends and family that I’d probably be back in the United States after a year.

I ARRIVED IN SHANGHAI late one evening in August, connecting through Tokyo. As I walked through Narita to change planes, the Japanese had spoken Japanese to me. When I touched down at night at Pudong International, the Chinese spoke Chinese to me. I told everyone in English that I couldn’t understand them, and they all looked at me like I was crazy.

Stepping out of the airplane, even well past sunset, felt like entering a greenhouse, the concentration of wet, stifling summer heat that would later coalesce into the rainy season. My cousin Andrew met me at the terminal with a driver. Andrew was almost two years older than me, born in Montreal. He had spent his early years in Singapore and Hong Kong while his father, Lewis, my mother’s older brother, worked for a Thai multinational before the family settled in Texas, where, not knowing any better, Andrew showed up for his first day of elementary school in the Dallas suburbs wearing his Hong Kong schoolboy uniform: blazer, tie, Bermudas, knee socks, and loafers. He graduated from Baylor University with a philosophy degree and was an early pilgrim to Shanghai, joining our uncle’s company in 2000, when it consisted of a circle of temporary trailers on a stretch of farmland east of the Huangpu River.

Andrew and I had always looked different, and mutual acquaintances often expressed surprise when they learned that we were related. One of the photo albums in my parents’ house in Utah held a picture of the two of us as adolescents, building a sand castle at a Great Salt Lake beach, me, bow-legged and so scrawny that my protruding hipbones held up my swim trunks like an iliac clothes hanger, next to knock-kneed, heavyset Andrew wearing nothing but an unflattering Speedo and a grimace to keep his enormous eyeglasses from sliding down his nose.

When we were very young, our age difference was sufficient for him to know a lot more than me, and I was the one who annoyed him with elementary questions. I eventually caught up, literally, as evidenced by the series of rules in the doorway of Richard’s laundry room in Dallas, where our uncle had marked the heights of his nephews over the years. As our stature grew equal, our relationship also got more competitive. Andrew and I would stand back to back and argue who was on his toes or stretching his neck to make himself taller. In family photographs, he would stick his chest out and stand on his toes right as the shutter clicked, and it wasn’t until I was back home that I found out he’d cheated. I had heard that he had taken up marathon running after moving to China and worked himself into terrific, almost unrecognizable shape. But he stopped training after contracting tuberculosis, and by the time we reunited in Shanghai, his body had sprung back to its original form.

The first thing Andrew said to me was “That long hair makes it seem like you’re hiding something, like a physical deformity.”

The second thing he said was “The sun has aged you. You look way older than your age.”

We headed for the company living quarters in Zhangjiang, a district on the eastern outskirts of Shanghai, driving along a massive, well-lit, desolate freeway. Andrew had offered to let me stay in a spare room of his three-bedroom apartment in exchange for paying the utilities and the salary of the maid, or ayi—literally “auntie”—who came to clean three times a week. As we neared the living quarters, our route took us past the new church that our uncle had recently built, a cavernous glass-and-metal A-frame looming in the hazy glow of the streetlight, and I remarked that I had not seen it during my brief visit to the city three years earlier.

“We build things fast in Shanghai,” the driver said.

“They seem to build things fast in all of China,” I tried to say in Chinese, shaking my head.

I must have said something wrong, as the driver got defensive. “Yes, but we build things even faster in Shanghai,” she said. She also mentioned that the church had been closed for a while due to structural concerns, as if the two observations were completely unrelated.

THE SUN ROSE EARLY and hot over the living quarters, a seventy-acre complex abutting a technology park on the edge of Shanghai’s eastward urbanization as it churned through estuaries, villages, and farmland and left housing complexes, industrial parks, and manufacturing facilities in its wake. I didn’t start work for another week and wanted to buy a voice recorder for when I talked to my grandmother, so Andrew took the day off and we headed into the city for one of Shanghai’s massive electronics shopping malls.

The living quarters in Zhangjiang housed nearly six thousand employees and their families on a landscaped campus divided by one of the area’s many canals. Every day elderly men set up along it with bamboo fishing rods curving over the water. On one side rose about sixty high-rise apartment buildings along with a health clinic, guest housing for visitors, an administrative center (including a control room for monitoring the video feeds from the dozens of closed-circuit cameras trained on the walkways), and three dormitories for the machine assistants, or MAs, largely young, single women with basic educations from rural provinces who worked in the fab, moving items from one step of the manufacturing process to the next. On the other side of the canal, accessed by a small footbridge or a separate guarded entrance, was the executive housing, a gated community of about fifty villas with private yards and two rows of townhouses. Camphor trees shaded the walkways, and in the fall the pomelo trees near the playground sagged with fruit, tempting residents to climb up or fashion makeshift pickers to get at them.

Across the street from the residential campus was one of the company’s crown jewels, a bilingual K-through-12 private school headed by a former dean of Phillips Andover, and boasting all the facilities that a counterpart in America might have offered: a gymnasium with basketball and volleyball courts, a full-size running track, soccer fields that were repurposed into Little League baseball diamonds on the weekends, even an observatory. Flanking the school was a community center where employees and their families could work out, play Ping-Pong, take classes, or swim in the Olympic-size pool, and a commercial strip of stores, beauty salons, and a rotating array of eateries. Two small supermarkets sold fresh fruits and vegetables, scary-looking meats, and a handful of imported goods, like peanut butter and grossly overpriced Häagen-Dazs ice cream. People in the surrounding farming villages still burned their garbage, and when the wind shifted, the smoke blew right into the living quarters.

A multicolored line of taxis waited outside the main gate. Andrew explained that each taxi company painted its fleet a different color, and we caught a sky-blue Volkswagen sedan; Andrew had noticed that its drivers tended to be the best, denoted by the stars printed on their licenses, though I later learned that those, like many, many other things in China, could be bought. The taxi ferried us to the nearest subway station, on the other side of the technology park, its wide, empty boulevards named after famous scientists in Chinese history and the cross streets named for Western scientists. Some blocks were more than a quarter of a mile long to accommodate the massive manufacturing facilities headquartered there, our uncle’s being one of the largest. Street sweepers wearing sandals and reflective orange jumpsuits collected litter with handmade brooms and rickety carts at a languid pace. Many others dozed on the landscaped corners and medians, sprawled out as if dead.

After about three miles the taxi dropped us off at the Zhangjiang Hi-Technology Park metro station, an elevated monstrosity of concrete and dirty white tiles strewn with garbage and vomit and crowded with vendors selling street food and pirated DVDs (“Porn, porn,” one of them whispered to me as I walked past) and taxi touts angling for fares. The train zipped us over villages where small farm plots sat beside enormous, ever-growing mounds of trash, then dived underground as we approached the Huangpu River. Each time the train pulled into a station, passengers massed on both sides of the doors and charged forward as soon as the doors opened, crashing into and off of each other until both groups somehow osmosed to the other side. Despite stationing attendants at the turnstiles wearing signs to be polite, stand in line, wait one’s turn, and generally “be a cute Shanghai person,” the Western idea of civility was all but absent in the subways. While riding public transportation, or in public spaces in general, the Chinese had the same sense of personal space as puppies, often literally piled on top of one another. On escalators they stood on whichever side pleased them. They stuffed elevator cars so tightly I wasn’t sure everyone had their feet on the ground, and would often ride opposite their desired direction of travel just to ensure they got a space. Occasionally, on the less crowded trains, young men with spiky, chocolate-colored hair holding stacks of business cards advertising travel agencies would stride the length of the train and fling the cards onto the passengers, hitting each person’s lap with the accuracy of a casino dealer. I found this kind of guerrilla marketing obnoxious, but the Chinese riders never objected, brushing off the card as they would a stray hair.

After thirty minutes we arrived at the East Nanjing Road station in the heart of the city. It was a bit of a stretch to call the place where I would be living and working Shanghai. Situated at the mouth of the Yangtze River and bisected by a tributary called the Huangpu River, Shanghai consists of two sections, Puxi, literally “west bank of the [Huangpu] river,” and Pudong, “east bank of the [Huangpu] river.” Historically, Puxi had been the city’s cultural, economic, and residential center, and home to the nineteenth-century colonial concessions that included the Bund, the mile-long stretch along the river where Western architects had erected dozens of impressive consulates, bank buildings, and trading houses, a concentration of international financial and commercial institutions that made the Bund the Wall Street of Asia. In the middle of the Bund, straddling the east–west thoroughfare of East Nanjing Road, real estate magnate Victor Sassoon built a pair of hotels in the early 1900s. From the subway station, the pyramidal art deco top of the north building, dubbed the Peace Hotel, which was closed for a three-year-long renovation, loomed like a hilltop citadel. At the Bund’s north end is the oldest park in Shanghai, built in the late nineteenth century for the city’s affluent and growing foreign population, where, according to legend, a sign proclaimed “No Chinese or Dogs Allowed.” (No such sign existed, but the park did prohibit locals and pets.) The Bund remains the most desirable real estate in town, and the colonial-era buildings have been recolonized by luxury brand boutiques, art galleries, and five-star restaurants.

Far from the old city, my uncle had established his company and its living quarters in Pudong’s Zhangjiang area. Until the 1990s Pudong was undeveloped and agricultural, and most people crossed the river by ferry; it might have taken the better part of a day to travel the fifteen miles from the living quarters to the Bund. But after two decades of frenzied, nonstop growth, I could access downtown Puxi from Zhangjiang by taxi in thirty minutes, crossing the Huangpu on a seven-lane, quarter-mile-long suspension bridge so monumental that the spiraling off-ramp made three full revolutions before reaching street level, and all for about 70 RMB, or roughly ten dollars.

It was Pudong that built the landmark, skyscraping towers that had replaced the Bund as Shanghai’s—and China’s—iconic skyline: the futuristic Oriental Pearl Tower; the serrated, crystal-topped, eighty-eight-story Jin Mao, home to the five-star Grand Hyatt hotel and its peerless dinner buffet—until the Shangri-La came along and did it bigger, better, and more expensive; and the bladelike, 101-floor Shanghai World Financial Center nearing completion right next door to the Jin Mao, tower cranes (the national bird of China, as the joke went) perched on its peak and putting its final beams and panels into place.

Pudong is home to the city’s convention center, biggest shopping mall, largest park, tallest buildings, and lots and lots of dust. As in many American exurbs, Zhangjiang’s wide streets indicate that its preferred mode of travel depends on internal combustion engines, and its scale verges on the inhuman. Residents live in gated communities, and the rare sidewalk tends to disappear abruptly. Pudong contains the expat enclaves of Big Thumb Plaza and Jinqiao (Golden Bridge), home to international schools set on expansive, manicured playing fields, community centers offering Western psychologists to treat the population of trailing spouses suffering from adjustment disorders, and Western-style eateries luring families of polo-shirted parents and their cloistered children with weekday dining specials. On weekend nights tourists and locals alike gather on each bank of the Huangpu to gaze at the other side. Puxi is where nostalgic expats go to see how China used to look, but Pudong seems to better illustrate where China is going.

As we emerged from the subway in Puxi, Andrew insisted we first stop at a stationery store. “You should probably get a pen and notebook, because you’re never going to remember everything I tell you,” he said.

I assured him—sarcastically enough, I hoped—that I had a pretty good memory. He shrugged and gave me a skeptical look. And thus began, nearly half a century after China’s students and professional classes were involuntarily sent to the countryside, my own forced reeducation, as Andrew nagged me about my Chinese and sought every opportunity to test my vocabulary, reading comprehension, and even sense of direction. Andrew had never resisted speaking Chinese as a child and had since added the ability to read, and he seemed to relish watching me rifle through the sackful of memories from my one previous trip to Shanghai, a patchwork of fragments that might not even exist anymore, and he clucked his disapproval when I failed, which was often. When I squeezed out questions between gritted teeth, he responded with either an incredulous how-could-you-not-already-know impatience or a patronizing explanation. I wondered how someone so generous—he would frequently treat me to meals and taxi rides—could be such a pain in the ass. Yet as annoying as I found his officiousness, I still felt a sense of accomplishment when I was able to recall certain phrases or routes with enough precision to impress him. All these years later I was still trying to persuade my older cousin that I was smart enough.

The streets in Puxi reeked of raw sewage and stinky tofu while the industrial paint slathered over the endless new construction projects gave off a noxious stench that I would come to identify as Shanghai’s natural scent. We made our way farther west, into the leafy streets of the French Concession, lined with colonial-era villas and hundred-year-old European plane trees. The neighborhood’s stately homes had long since been parceled out to house multiple families, and many had fallen into disrepair. Tangles of ad hoc wiring snaked over their edifices and through empty doorways and windows, and laundry flapped on lines strung up in the overgrown yards. Whether it was their mouths when they were laughing or buildings under repair, the Chinese loved to shroud things from view, as if trying to hide their private selves. Yet they commonly wore their underwear—boxer shorts and tank tops or pajama shirts and bottoms—on the street, and they literally aired their laundry on tree branches, utility poles, or whatever public structure would do the trick, a habit that many expats found charming but made me cringe.

I disappointed Andrew again at the electronics mall, one of at least three within walking distance, several overbright floors of vendors, grouped by the items they sold, peddling an overwhelming array of consumer products from flat-screen televisions to coaxial cables. Everything, it seemed, except for voice recorders. Just asking vendors if they carried them required a long explanation from Andrew, and I deemed inadequate the few that we managed to find. Our circuit of the mall revealed that the sheer number of goods disguised their homogeneity. Neighboring shops sold nearly identical items, and I would never truly understand the provenance of their inventories. Every shopkeeper insisted that his or her products were bona fide, using terms like AA huo (think bond ratings) or shui huo (smuggled goods) and often pointing to the plastic-sealed packaging as evidence of its legitimacy. Andrew’s opinion was that I wasn’t buying anything expensive enough to worry about that; the dubiousness of Chinese goods rendered everything under a certain price point as disposable as the bottled water I consumed each day.

Before heading back to the living quarters—by subway, and unaided, as part of Andrew’s colloquium on Shanghai transportation—Andrew took me to an upscale Japanese-owned supermarket in the basement of a luxury shopping mall in the Jing’An district, the western border of the French Concession and which took its name from an opulent Buddhist temple dating back to 1216 that now sat atop a major metro station. We entered the supermarket at the fruit section, which displayed model specimens of lychees, dragonfruits, custard apples, and fig-shaped salaks, or snake fruit, named for their scaly skins. On the shelves stood pyramids of imported cherries, every flawless garnet fruit individually stacked with its stem pointing straight up, priced at nearly fifty dollars a pound. In the seafood section fishmongers wearing crisp white aprons, paper hats, gloves, and face masks sliced sushi-grade tuna to order. Under the fog of the open frozen food bins rested king crab legs, their joints the size of softballs. Almost everything was imported, sparkling clean, and very, very expensive. We exited through the perfume of freshly baked cream puffs. The scene was such a far cry from what I remembered of Shanghai, when it was nearly impossible to find a decent loaf of bread or chocolate chip cookie, much less a carton of Greek-style yogurt, that my awe left no room for hunger, which was probably the most un-Chinese part of it all.

Andrew surveyed the store with equal parts amazement and dismay. “Look at how clean this is!” he said. “The Japanese are superior to the Chinese. If I could renounce my family and everything about being Chinese, and be able to speak Japanese fluently, I’d do it.”

I found Andrew’s attitude toward his own ethnicity, including the liberal and unironic use of chink in his speech, a little disturbing. “You know, Chinese people are just not capable of innovation,” he said another time. “They’re just not. I’m not talking about the culture. I’m talking about the race.”

“I think that guy from Yahoo!, Jerry Yang, was pretty innovative,” I said.

“An exception that proves the rule.”

I was running out of Chinese innovators. “What about the guy from Wang Computers?” I said. “Wasn’t he Chinese?”

“Yeah, and his company went under. You know why? Nepotism! This is what I’m talking about.”

“You know, if you hate being Chinese so much, we’ve made a lot of medical advances so people can change themselves,” I said. “Michael Jackson wanted to be white too.”

“I’m just saying. There’s a reason why Chinese people have to copy everything.”

“Your degree of self-loathing is incredible.”

“I’m just talking facts here, man,” he said. “I’m a realist.”

As we left the supermarket, I asked Andrew who could afford to shop there on a regular basis. “The rich,” he said. We paused under an escalator and used a section of it to plot an imaginary graph. “Okay, here’s China.” He drew a horizontal x-axis. “And here’s their income.” He drew a vertical y-axis. “Here are most of the people.” He marked off 90 percent of the x-axis. The last 10 percent fit between his thumb and forefinger. “This is the middle class,” he said, referring to 90 percent of the space between his fingers. “They make, oh, two to five thousand RMB a month.” That was roughly what the local engineers made at the company. He narrowed his fingers. “Here is the upper middle class, who make more than ten thousand RMB a month. That’s you and me.” He brought his fingers together until they were almost touching. “And here are the rich.” Those were the ones buying up all the luxury apartments, driving Ferraris, and eating fifty-dollar-per-pound cherries.

“How do they get rich?” I said.

“They start their own companies and get contracts from the government.”

“Could I do that?”

“Sure, if you had the political connections. But you don’t.” Andrew shook his head. “Richard does. He could make himself a lot more money than he is.”

“Why doesn’t he?”

Andrew sighed. “Because he’s a Jesus freak.”

THE NEXT EVENING Andrew suggested we pay our respects to our uncle, the man enabling me to come to China for our family’s porcelain. I had always wanted to like Richard, the requisite rich uncle of the family. I bragged about him plenty: smart, successful, committed to his causes, wealthy without ostentation. But my family was too Chinese for my uncles to engage their nephews with the easy congeniality I saw in American families, so I mostly remembered Richard as overworked, stressed out, and as likely to explosively express his disapproval as he was to be affectionate. It was difficult to know what he expected, which made it difficult to relax around him. Even talking on the phone with him about the job had filled me with anxiety, as if I were meeting royalty without any understanding of the protocols.

I followed Andrew over the bridge to Richard’s three-story, five-bedroom, six-bathroom villa abutting the canal. Richard had filled every available spot in his garden with trees and shrubs—camphor, pomelo, peach, lemon, and rosebushes. His wife, Scarlett, who was as even-keeled and intuitive as Richard was impulsive, liked to kid that Richard’s designs had “no white space.”

The other half of Richard’s garden was given over to the chickens, ducks, and geese that he had received as gifts, and the groundskeepers collected their eggs every morning and placed them at Richard’s door. At the far end of his property, he had built an aviary to house the pheasants someone had given him. It wasn’t unusual for Richard to receive as gifts chickens live and butchered, sections of pigs, and even a year-old Tibetan mastiff, a massive creature that barked nonstop and terrified everyone for the few months that she stayed staked in a corner of his garden until he donated her to the company’s security guards.

I had last seen Richard three years earlier, when I finally visited Shanghai one summer during graduate school, meeting up with my mother on her annual trip to see my grandmother. Back then the company living quarters had yet to mature, staked with rows of camphor saplings that shivered like wet dogs, and fresh soil still ringed the apartment buildings, reminding me of anthills. The villas had not yet broken ground, and the other side of the canal remained a blanched tract of desolate land that appeared to be in a state of ecological shock. The company had made its initial public offering in the spring, but the stock had since dropped about 40 percent, which might have explained the lukewarm welcome I received from both Andrew and Richard. Richard was preoccupied with work and mostly left me alone, except for nagging me to get a haircut every time he saw me.

I didn’t see much of China, or even Shanghai, on that trip, spending most of my month there bedridden with fever and diarrhea. I recovered in time to accompany my mother and Richard to church one Sunday and marvel at the size of the building and congregation and the number of worshippers who lined up after the service to shake Richard’s hand or pitch him a business proposition. Then, in the crowded parking lot, he asked if I felt like getting a haircut later. I rebuffed him again, and he erupted, screaming at me for not taking his advice (“I even offered to pay for it!” he said, no small gesture for a man who removed the batteries from his laser pointers when not in use) and for being disobedient, willful, and stupid in general. He turned to my mother, excoriated her for raising such a disobedient, willful, and stupid son, ordered her into the car, and left me to find my own way home. In hindsight, perhaps the most remarkable aspect of the whole episode was how none of the other congregants seemed to notice his tantrum, going about their postchurch business as if this kind of thing happened all the time. After walking in circles for a while in the blazing heat, I eventually found my way back to the living quarters.

Andrew laughed when I reminded him of this episode. “I can’t believe you’re still harping on that haircut incident,” he said.

“So?” I said. “He’s never apologized.”

“He won’t. I’m sure he’s forgotten it even happened.”

My hair had not changed much since then, and I braced myself as we rang the doorbell, which played the opening to Beethoven’s Für Elise. Richard answered, dressed in his after-work outfit of long denim shorts and a white T-shirt. He exhibited the typical Chang phenotype: a large, round head on a thin neck, a slight hunch, and a gangliness in his limbs that made him seem taller than five foot seven. Though he was nearly sixty years old, his face remained cherubic, light pooling on his cheekbones, chin, and nose. His bare feet had the same shape as my mother’s.

We followed him into the house, which he had designed himself and featured the utilitarianism of a scientist, the expediency of a businessman, and the eccentricities of a middle-aged Chinese man. The tiled floors were heated. The ground-floor bathroom had an automatically flushing urinal. The décor was strictly exurban immigrant, and crosses and Christian scriptures hung on the walls. Most of the furniture, and many of the rooms, served mostly to store stuff. In addition to animals, he received trunkfuls of food and drink as tribute and acquired so much wine that he ran out of shelf space on which to store it, so he bought a couple of wine refrigerators, even though much of the wine was barely of drinking quality and he didn’t drink. In his office, bookshelves overflowed with technical manuals and business and management tomes, and there was a tatami room for hosting Japanese businessmen.

Richard said nothing about my hair and betrayed no memory of the incident at all. My grandmother was napping, he said, so I would have to wait to say hello to her. He ushered us in and disappeared into the kitchen. I heard the sound of drawers opening and closing. Then he returned with a tape measure and pencil and ordered me to stand with my back against one of the weight-bearing columns in his dining room.

Just as he used to during the summers of my youth, Richard set a book on my head and drew his pencil along its edge. I stepped away, and he unwound the tape measure. In my stocking feet, I came in right at 180 centimeters, the height at which Chinese considered someone to be tall. He looked satisfied. “I’ve been telling all the single women at the company that my tall, handsome nephew is coming to work there,” he said.

I wasn’t sure if the flutter in my stomach was the nostalgic thrill at his approval, or recognition of the infantilization that would make it difficult to extricate myself from the company to search for my family’s porcelain. When I’d contacted Richard about a job, he rejected every arrangement I proposed that would have allowed me to conduct a proper search: a half-time employee, a contractor, an unpaid “consultant.” He had an answer for everything. I said I had to learn Chinese; he said the company offered free courses. I said I needed to spend more time with my grandmother; he said, “Grandma will be around for a long time. She’ll live to over one hundred. The Lord has blessed her. Don’t worry about her.” I said I wanted to travel; he said that was what weekends and holidays were for. I said I had to find my great-great-grandfather’s house and the porcelain; he said there was nothing to find.

I had figured that my coming to Shanghai—Richard didn’t disguise his disappointment in my chosen profession, or for not having kept the same job for more than a few years—would demonstrate enough commitment to win some slack from him. But as I stood barefoot in his house, I realized that for him, the whole of my existence could be reduced to a short, penciled line 180 centimeters above the floor. The company was the only thing that mattered, and he was expecting the same loyalty to it from me. “The Lord gave us this project,” he said. “We need to make sure it isn’t run by people who are nonmissionaries.” If I left the company, I would lose my visa. And while unlikely, Richard could fire me anytime he wished, which would also cancel my visa. I was stuck.

ON THE WAY BACK to the living quarters one night, as Andrew and I got into a taxi, instead of instructing the driver where to go, as he usually did when we were together, he turned to me and said, “Let’s see if you can get us home.”

I rolled my eyes. “Longdong Avenue and Guanglan Road, please,” I told the driver.

“Guanglan Lu, da guai haishi xiao guai?” the driver asked.

I lost him after Guanglan Lu and waited as long as I could before asking Andrew for help. He somehow managed to smirk and tsk at the same time. After instructing the driver, he told me, “He’s asking if he needs to take a left or a right at Guanglan Lu.”

“I thought ‘turn’ was zhuan wan.” That was one of the few phrases with which I had been equipped when I arrived.

“That’s how they say it in Taiwan,” Andrew said. “Here ‘turn’ is guai. Da guai, ‘big turn,’ means ‘left turn,’ and xiao guai, ‘little turn,’ means ‘right turn.’ Because the radius of a left turn is bigger than that of a right turn.”

“How was I supposed to know something I didn’t know?” I said.

“Keep practicing,” he said.

“Why are you talking to me like I’m an idiot?”

“Because you are an idiot.”

Eager to escape both his condescension and the heat—he refused to use air-conditioning at home—I was all too happy to venture into the city on my own in Shanghai’s temperature-controlled taxis and subway cars. I started at the clothing stores, to update my wardrobe with work attire. But my stature, just slightly above average in the United States, indeed rendered me a veritable giant in China, and the common lament from expat women that they couldn’t find any clothes or shoes remotely their size applied to me, too. The manager of one outlet of a famous German shoe brand assured me that none of its stores in Shanghai carried my size, or the two sizes below mine for that matter. I bought a pair of slacks at a Japanese chain that seemed to have been made for a human spider. The store offered free alterations, but the salesperson refused to shorten them for me. “They’re fine,” he insisted. “Pants are supposed to touch the ground.”

“Not when you’re wearing shoes,” I said. “Look, I’m the one who has to wear them, okay? Just shorten them a little.”

He squatted down and told me to join him. Local Chinese could hold a flat-footed full squat without support for an eternity, and most preferred to relieve themselves that way. The cuffs of my pants rode up flush with my shoe tops. “See?” he said. “They’re perfect. You’re 180 centimeters, and a tall guy like you would look really silly in pants too short.”

We argued back and forth until he finally agreed to take off the length that I requested. “Just promise me that if they end up too short, you won’t come find me,” he said.

The fabric market also failed me. It was a popular destination on the expat circuit, a run-down multistory building filled with a labyrinth of colorful stalls offering tailor-made suits and qipaos, traditional Chinese dresses that most female visitors bought as a matter of course. I had three suits made, choosing my fabric from a book that the purveyor assured me contained the most expensive swatches, getting measured, selecting a style, and finally haggling over the price. None of them ended up fitting. The waist was too small, or the collar too low, or the chest too large, but even my sharpest protests were met with assurances that the suits were perfect or, short of that, were exactly what I’d ordered. The only luck I ever had at the fabric market was when giving them existing pieces of my wardrobe to copy in different materials. Those always came back perfect.

Thank goodness for the knockoff markets, which reliably stocked larger sizes. Though they had been moved underground, literally, they continued to trade in flagrant, sometimes skillful reproductions of designer goods, and my need for clothes that fit justified my momentary disregard for intellectual property. The touts were so adept that they could somehow distinguish among Japanese, Korean, and Taiwanese shoppers and switched the language of their entreaties accordingly. When I walked past one store, the hawker shouted “Shoes!” to me in English.

WHEN I MOVED to China, I knew it would be mean. I expected chaos, overcrowding, pollution, the absence of Western manners and sanitation, inefficiency, and stomach problems. While China was known for rigid control, everything outside the political sphere appeared to be a free-for-all, and daily life in China hardly resembled the regimented totalitarian image that foreigners held. The short—and cynical—explanation was that the government had an unspoken agreement with its citizens: as long as they stayed out of politics, they were free to enjoy the fruits of capitalism and consumerism. Vendors could set up their carts on any public space they saw fit, hawking household goods, fruit, and English-language books, including The Wealth of Nations, Balzac and the Little Chinese Seamstress (a novella about the Cultural Revolution), and 1984, with neither shame nor irony. The city buses careened around their routes at reckless speeds, a holdover from the Mao years, when drivers were paid according to how many circuits they made per hour. There were no means for passengers to notify the driver, yet they made all the right stops and always paused to let sprinting passengers catch up. Everything operated according to unspoken and unwritten rules, and it was no wonder why so many Westerners became seduced by China, because the foundation for all this chaos was exactly what they had been told their whole lives that China lacked: freedom.

Nowhere was this more evident than on the roads. For all the environmental hazards in the air and water, the biggest health risk in China probably came from crossing the street. Despite having just one-fifth as many cars as the United States, China had twice as many car accident deaths each year. Though the taxi fleets boasted high-tech touch screens built into the headrests with a recorded message reminding passengers (in English) to wear their seat belts, none of the taxis had seat belts in the backseats. I quickly got in the habit of riding shotgun and not wearing white—the seat belts were so seldom used that they usually left a sash of dust across my chest. Meanwhile, cabbies took my wearing a seat belt as a grave insult. “I’m a good driver,” they huffed. “You don’t have to worry.” City buses swerved into oncoming traffic and cut across two lanes to make their stops. Drivers used their horns so liberally that expats joked about it being the Chinese brake pedal. Drivers could, and did, disobey every explicit and implicit traffic rule on the books. Police, fire, and medical vehicles enjoyed no special dispensation on the roads; nor did police seem interested in pursuing reckless drivers. It was common to see cars stopped in the middle of a freeway, crossing elevated medians, or driving long distances in reverse after they’d missed an exit, and in each case the rest of the cars simply purled around the offender like a stream around a boulder.

The streets follow a design that can only have been created by someone who didn’t drive. (The use of headlights was actually prohibited in China until the mid-1980s, when officials began going overseas and realized it was the norm.) Rights-of-way are completely reversed. The larger the vehicle, the more carelessly it drives, expecting everything smaller, including pedestrians, to give way. I pounded on many hoods of too-close cars, only to get yelled at by drivers for my physical invasion of their spaces or, worse, was ignored completely. In Hebei province, a local police official’s son ran into two university students while driving drunk, killing one and breaking the leg of the other. When arrested, he boasted that his father’s position rendered him immune to punishment. There is no affinity for the underdog in China. There isn’t even a word for it.

To face the absurdities of daily life, expats in Shanghai keep a mantra: This is China. The Middle Kingdom was not so much a foreign country as it was a parallel universe that managed to offend all five senses plus one more—common. China was cockroaches in pharmacy display cases, and employees who reacted to this being pointed out to them by responding, “Yep, that’s a cockroach.” China was people spitting, blowing their noses, or vomiting onto the sidewalk next to me, crowding entrances, pushing, cutting in line, littering, and smoking in the elevator. China was restaurants listing menu items that they never intended to serve (the loss of face from not offering something outweighing having “run out” of it). China was poorly insulated, badly heated apartments, and the ayi leaving my windows open while the entire area was burning garbage. The Chinese were pathological about the idea of circulating “fresh air,” even if it was some of the dirtiest air in the world.

China was people taking an eternity to use bank machines, bathrooms with hot-water taps that didn’t work, soap dispensers that never had any soap, and long, gross-looking fingernails that served no apparent purpose. China was where children were clothed not in diapers but in pants with open crotches so they could easily relieve themselves, and they were encouraged to do so whenever they felt the urge. It wasn’t uncommon to see mothers or ayis instructing children to piss or shit on sidewalks, in public parks, or on subway platforms. I once came home to encounter a girl urinating in the hallway of my apartment building while her father waited. When I asked local Chinese about these behaviors, they either professed to not like it any more than I did or claimed not to notice. Those who tried to offer explanations usually referred to some variation of China’s history of overpopulation and deprivation. If the Chinese didn’t fight for something, whether it was a cup of rice or a seat on the train, they had to do without it.

China was where cheating, cutting corners, and corruption appeared to be so ingrained that I began to question the supposed immorality of it all. Test preparation services advertised that their most expensive packages included actual copies of upcoming GMATs. To prevent cheating on the written portion of the driver’s license examination, some areas required candidates to take tests at computer terminals outfitted with webcams. An American friend who lived in rural China and couldn’t read Chinese made a few phone calls and, on the day of the test, sat before the computer while a Chinese man crawled over on his belly, out of the camera’s view, inched his nose over the keyboard, and completed the test for him.

China is one of the world’s largest markets for digital piracy, and the failure to stop it has less to do with an enabling government (though it is rumored that the People’s Liberation Army controls the pirated DVD trade) than with the sense of entitlement people have about illegally downloaded materials. Chinese watch Internet videos on YouKu and assume that Americans copied it to create YouTube. There are giant retailers in Beijing called Wu Mart. Copying is simply a way of life. Whether it is fruit stands, electronics malls, or factories, the surest bet for a business is to wait for someone else to figure out a successful model, then open up an identical shop down the street with slightly cheaper prices. On Shanghai’s Dagu Road, one of the city’s first expat enclaves, the venerable Movie World had sold pirated DVDs for years. Then along came a new store named Even Better Than Movie World, after which the original place changed its name to No Better Than Movie World.

Underlying all this anarchy was a sense of menace. Though crime in China tends not to be violent, and I felt perfectly safe anywhere, anytime in Shanghai, I couldn’t shake the feeling of a systemic dysfunction. From counterfeit drugs to cooking oil reclaimed from sewers under restaurants, there seemed to be a new scandal every month. Meat so packed with steroids that consumers got heart palpitations when eating it. Vinegar contaminated with antifreeze. Watermelons exploding on the vine from growth accelerants. The most egregious was the revelation that nearly two dozen milk companies had laced their products with melamine, a nitrogen-rich chemical used to manufacture plastics, in order to boost their apparent protein content. The tainted milk caused kidney damage in hundreds of thousands of infants in China and at least six died as a result. A local reporter in Beijing revealed that street vendors were filling their steamed buns with cardboard, sparking widespread anger, until he admitted it was all a hoax and was sentenced to a year in jail. Or was it? Had he, as some suggested, been forced to confess in order to maintain “social harmony,” the catchall term that gave the government extrajudicial rights and was invoked the way Western countries used the phrase “war on terror”?

It didn’t help that while filling out my visa application in the United States, I had thoughtlessly written “journalist” as my occupation—technically true, since I was still employed by a newspaper at the time. The Chinese consulate refused to process my application until I faxed over a promise that I was not traveling as a writer and would not write anything while in the country. I eventually solved the problem with a carefully worded letter stating that I was not traveling as an employee of a newspaper, but this misstep only heightened the paranoia I already felt about going to China, where no one told you what the rules were until you broke one, and I arrived in Shanghai convinced that I’d been marked for government monitoring.

All the unease and crassness made me appreciate the occasional moments of kindness and civility. There was the man who answered when I called the service number listed on a subway drink machine that had eaten my money. He apologized and promised to send my refund—two RMB, or about thirty cents—to my address within a week. I could have hugged the Chinese woman who, before exiting the subway train, told her son, “Xian xia, zai shang,” or “First off, then on.” There was the woman I called at the bank who spoke good English and found me the address and hours for two nearby branches. Fearing that the branch employees might not understand me, she even gave me her personal cell phone number in case I ran into trouble. I thanked her profusely, to which she replied, “No problem. Welcome to China.” These encounters reminded me that China renews itself every day, and every day needs its own welcome.

THOUGH I TRIED to avoid eating raw vegetables at restaurants, drank only bottled water, and used gallons of antibacterial hand gel, I still fell victim to a virulent stomach bug that left me with a high fever and diarrhea, or la duzhi. A variant of la shi, or “pull shit,” which describes a regular bowel movement, la duzhi means “pull stomach,” which described my condition and, no less accurately, the sensation of having my stomach pulled out of me every time I went to the bathroom. Once the fever subsided, the stomach cramps continued, feeling as if my intestines were being wrung out like a towel. Andrew didn’t believe me. “You’re weak,” he declared. “I think you like this.”

I recovered in time to start work. My uncle’s company was one of the Zhangjiang technology park’s anchor tenants, a dozen glass and poured concrete boxes the size of airplane hangars occupying a hundred-acre parcel about a mile from the living quarters at the intersection of two major roadways. Emblazoned at the top of the main building was the company’s name, SMIC, superimposed over a silicon wafer, which lit up at night like a beacon. I took a taxi to the company’s front gate, signed in at the guard booth, and walked through neatly trimmed hedges to the main building, its curvilinear blue glass facade the only exception to the Mondrian architecture of the campus. Though it was just eight in the morning, the short walk through the heat and humidity soaked my clothes with perspiration. At the building entrance, a circular drive ringed a dry water fountain that was switched on when important customers or government officials visited. Inside, a security guard ordered me over to a bin of blue shoe covers and made me put on a pair.

A few minutes later a Malaysian Chinese woman from human resources named Ivy escorted me to the auditorium for the new employee orientation, where I was the only American. A screen above the stage bore a projection reading “Welcome to SMIC Big Family Orientation Meeting.” Another Chinese woman from human resources introduced herself as Grace, who would be supervising us over the next three full days. She clicked a button on the laptop on the podium, and the next slide appeared: “Training Purposes.” I realized then that I had been misled in terms of how much the company relied on English as its lingua franca. Though all the orientation instructors, called “owners” in the company’s business-speak, introduced themselves by their English names, that was often the only English I heard during their sessions. Their Mandarin sounded familiar, and their speech didn’t seem fast to me, and sometimes I could even understand a good number of the words. But I couldn’t comprehend a thing because I was missing all the important ones, so I would hear something like, “Okay, and now we’re going to talk about [blank] and why you [blank] and [blank] because [blank] [blank] [blank] [blank] [blank] [blank] otherwise [blank] [blank] [blank]. Any questions?”

We filled out stacks of paperwork, some of which I had already completed before I was hired. I said as much to Ivy, who had stuck around to translate for me when I revealed that I was all but illiterate in Chinese. Ivy gave me a look as if to say that I’d better get used to this kind of thing and told me to just do it again.

Almost all of the company’s paperwork was in Chinese.

“What’s this?” I would ask.

“It’s the SMIC corporate culture,” Ivy would say.

“I mean, what does it say?”

Ivy would read the Chinese. I would try to conceal that I had no clue what she was saying. Then I’d sign the form.

Despite having already been hired, I had to fill out a job application for the company records, which asked for my Chinese name. I scratched out mangled versions of the two characters, which Ivy recognized and rewrote properly. The next line on the form, Ivy said, was “where you put your English name.”

While all the other Chinese parents in America appeared to have given their children “American” names, my parents—born in China, raised in Taiwan, and educated in the United States—neglected to do so for me and my brother, for reasons that they never fully explained. All my parents’ siblings in America had English names, and so did all my cousins, but not me, and when I was young I hated it for the inevitable mispronunciations during classroom roll calls, the misguided compliments on my English when I introduced myself, and the constant questions about where I was from—No, I mean, where are you FROM? I lost count of how many times I parsed the answer to that question in a manner that was probably familiar to other hyphenated Americans: I was born in California, and my parents grew up in Taiwan (which people often confused with Thailand).

Whenever I complained to my parents, they told me I was free to change my name to anything I liked when I turned eighteen. That felt light-years away in my mind, and my parents always said it in a tone that suggested such an unfilial act might cause them to die of disappointment. My father liked to point out that common Chinese surnames are about as plentiful as common English given names, so did I really want to be another one of the thousands of Michael or Steven Hsus in the world? (I did.) My mother, who never passed up an opportunity to trot out her well-worn, Christian-inspired “think of the less fortunate” palliative, would remind me that it could have been worse. “Your name could start with an X or something,” she would say.

Now, given the opportunity to adopt the English name I had always wanted, I froze. The forty or so other employees, all Chinese, and all presumably with English names, began passing their completed forms up to the front for collection. Ivy, who already seemed panicked at how little Chinese I could read or speak, made impatient noises.

“Sorry,” I said finally. “But I don’t have one.”

“You don’t have an English name?” Ivy gasped. “You should really pick one.” She folded her arms and waited for me to do just that, as if I could make such an existential decision on the spot.

“Can I just leave it blank?” I said.

I could not, she said. This was the name that was going to be printed on my identification badge and all my company records, including my work visa, and leaving it blank would delay all the processing. We were holding up orientation. I was already a curiosity for being the only newcomer with a personal assistant, and I could feel the other employees watching me.

“What do your friends call you?” Ivy asked.

“Uh, Huan?”

“Well, that’s fine,” she said. “Just put that down for now. You can always change it later.”

After that she had to get back to work. “Just do your best,” she said as she left.

I spent the next three days of orientation sitting through a blizzard of Chinese characters punctuated with the occasional English word. Much of the English was also incomprehensible, as the company seemed to employ acronyms at every opportunity, a penchant that I chalked up to the representational nature of its mother tongue, so I remained mystified through sessions such “Q&R Intro,” “IP Intro,” “KMS & DMS Intro,” and “Quality System Intro & ISO/TS 16949/TL900.”

My comprehension improved when the information moved away from business or technical terms. I gathered that, to motivate employees to arrive at work early, breakfast was free in the cafeteria before seven-thirty a.m., that there were hot water limits in the dormitories housing the MAs, and that the company’s management style was decidedly punitive. During a session explaining clean rooms, where blank silicon wafers were etched into chips, cut, and packaged, and which had air filters extracting everything larger than five microns (the size of a human red blood cell) because even the tiniest particle could interfere with or damage the equipment or wafers, we learned that employees could be fined for using their storage cabinets for anything other than their full-body clean suits or shoes. Or for stepping on the wardrobe clapboard when changing out of the clean suit. Or for “doodling on clean suit or shoes” (a 700 RMB fine, which was a month’s salary for an MA). Or for failing to hang the suit on the right rack (100 RMB; employees were fired after the third offense). Or for failing to escort a visitor (200 RMB). Inside the fabs there was to be no food, drink, or communication or recording devices, no games, no running, and no more than two people chatting at one time. “Violators ticketed and told on,” the signs warned. There were also fines for spitting in sinks, running in the hallways, and not wearing clean socks.

The importance of clean socks came up often during orientation, one instructor after another exhorting us to mind our pedal hygiene. In an effort to reduce the dirt and dust that might ruin wafers, the mass of employees who surged through the turnstiles every morning first went into a locker area, where they changed into a pair of indoor shoes, a familiar habit for Chinese. The company provided white canvas slippers for this purpose, an affront to even my rudimentary sense of fashion, and everyone got a pair the first day except for me, because they didn’t have any big enough for my feet.

We were reminded to smile for the photograph that would appear on our identification badge and to wear it around our necks at all times. To flush the toilets after using the bathroom, to be polite and mannered when getting on and off the elevator, to show up for work on time and every day, to have a good attitude (“Your boss isn’t looking for who’s smart but who’s helpful”), and once again to wear clean socks. “Buy enough and wash them so that you can wear new ones every day,” another instructor, Christa, said. “We can look up your locker number and find out who has stinky socks and tell their boss.”

I looked around to see if anyone else was amused at this paternalism, but most of the other new recruits seemed engaged and interested. Some of them took notes. After Christa exited, Grace asked if there were any questions.

One man raised his hand. “Yes,” he said, “when’s the test?”

I chuckled at his joke.

“Right after class,” Grace answered.

There was even a session devoted to graft, during which we were told that it wasn’t okay to accept kickbacks, it wasn’t okay to offer kickbacks, it wasn’t okay to suggest giving or receiving a kickback, and so on. When I asked Andrew later for the reason behind all the lecturing, most of which seemed common sense to me, he said, “Because they’d all take kickbacks if they could.”

There is a term that describes the way interpersonal relationships work in China: guanxi. Basically, guanxi is a person’s connections, the social network in which members look out for one another—similar to the way family members can count on one another for a favor. Originally a value-neutral idea rooted in Confucian values, guanxi was critical to doing business in China and had lately become conflated with nepotism, cronyism, and other corruption.

“You mean that’s not understood as unethical?” I asked.

“Listen,” Andrew said. “I went to a Chinese university for my MBA. Plagiarism isn’t seen as such here. They copy everything. It’s all about the grades. It’s probably because of the entrance exam system. They compete for spots, and once they’re in, they’re not well served. It’s not like America, where there’s always the guy who buys the beer and pizza, provides the apartment, and sort of skates by. Here they’re cribbing on exams, and everyone’s doing it.”

In a twist to Deng Xiaoping’s famous pronouncement that it didn’t matter if the cat was black or white as long as it caught the mouse, the Chinese valued results, not processes. And now, in a race to catch up with the West, it didn’t matter how the cat caught the mouse. This created an environment where, as one popular saying went, China’s hardware (technology, machinery, materials) far exceeded its software (knowhow, critical thinking, moral reasoning, the entire education system). That’s why motion sensors in public bathrooms were installed upside down. And road and building construction flouted safety codes, established practices, and even basic physics in contractors’ haste to present a “finished” project that could pass eye tests. Across the street from the company, next to a landscaped park with winding stone pathways and groves of bamboo along a canal that would have offered the neighborhood a rare green space if the iron gates hadn’t been locked at all times, the local government erected and tore down a new administration building three times before the last try was deemed satisfactory (or the building and demolition contractors had enriched themselves enough).

WITH MY ORIENTATION completed, I was assigned to the business development department and given a desk in the reception area of a suite on the fifth and top floor, near the executive offices. From the windows, I had a view of the neighboring farmland on which had encroached luxury home communities, wanton monstrosities assembled from every convention of European architecture, adorned with swimming pools and tennis courts, and as far as I could tell, completely unoccupied. The multimillion-dollar properties had all been purchased solely as investment properties. At night the communities were completely dark.

My colleagues, all of whom had English names, consisted of a fellow American-born Chinese (or ABC), two local Chinese, and another born and raised on the mainland, educated in the United States, and returned to China in midcareer. Those were affectionately termed haigui, or sea turtles, and the company’s management was full of them. The head of the department, a genial Taiwanese man who received his bachelor’s degree from Cornell and a doctorate from Columbia, was known as one of the best, most Westernized managers in the company. He had struck me as efficient but not overly friendly during my phone interview, perhaps due to his compromised position. “You’re the CEO’s nephew,” he explained to me one day after work. “We had to hire you.”

My first duty was to read a semiconductors for dummies book. My second was to review about four hundred pages of electronic presentations about the company and its processes and products, full of acronyms and unfamiliar terms. When I asked where I could find the answers to my questions, I was told to check the Internet. But Internet access was so tightly controlled that the entire company had a fixed number of “permissions,” irrespective of employee numbers or needs, of which my department of six people had only two. Even though the company had grown exponentially since those permissions were first doled out, the quota had not increased. I couldn’t have imagined that an international high-tech company like my uncle’s could be so draconian, but Andrew assured me the Internet arrangement wasn’t the norm in China. It was a productivity measure concocted by the chief technology officer and head of the IT department, a buddy of Richard’s from Dallas known as “NYC,” whose seemingly innocuous initials were uttered with the same dread as “KGB,” and even Richard somehow didn’t have much veto power when it came to this. The Internet permissions were so coveted that anytime someone with Web access left the company, a frenzy ensued as other employees, and sometimes even entire departments, scrambled to get that person’s access transferred to them.

The idiosyncrasies extended to the phones, which didn’t allow callers to leave messages—China had leapfrogged voicemail as it tried to catch up with the world’s technology. Instead, employees carried long-range cordless phones with them whenever they left their desks, and they were expected to answer without delay whether they were midbite at lunch, midsentence in a meeting, or midgrunt in a bathroom stall, which were marked “Western” and “Eastern” for having regular toilets and porcelain-lined pits in the floor, respectively.

Speaking Chinese at a preverbal level had its benefits. Nobody expected me to say anything in meetings, which were conducted almost exclusively in Chinese, with a few technical or business English terms that tempted me into believing I understood what was being discussed. And it forced executives into their nonnative languages, relinquishing their positions of power, though not everyone played along. Chen Laoshi (laoshi means “teacher” and is used as a respectful way to address elders), the Communist Party cadre and vice-president who oversaw my department, spoke Chinese with complete indifference to the person in front of her. An otherwise pleasant, fashionable older woman who liked to experiment with hairstyles, she nonetheless terrified me, owing to her status as a party member old enough to have participated in the Cultural Revolution. I had read of the heinous crimes committed during that period, including students who killed and ate their teachers to demonstrate their ideological bona fides. Another cadre in the company, Zhang Laoshi, spoke only in the inflected rhetorical style of revolutionaries and said that when she passed away, she would see Lenin and Engels in heaven.

With little work to do and no Internet, I spent most of my early days at the company browsing the employee directory. Ivy’s bewilderment at my not having an English name proved to be no isolated event. My Chinese colleagues, with names like Caroline, Catherine, and Lanna, had done double takes when I introduced myself and asked me to spell out my name in both English and Chinese. Though the company was 90 percent mainland Chinese, just about everyone I interacted with had an English name, usually selected or received in school, and commonly used it when addressing one another, even when the rest of the conversation was in Chinese. Unable to recall my name, one Shanghai-born vice-president called me “Steve” for almost three months.

Even the characters of my Chinese name confused my colleagues. For as long as I could remember, I had been asked what my name “meant”—some people assumed that it must be Chinese for “John,” which it was not. My answer was always more complicated than people wanted—Chinese just didn’t translate one-to-one into English, something I would come to understand better when I started taking language lessons—and drawn from a childhood conversation that I remembered having with my parents, probably after the first time someone asked me about my name. The character for Huan is an obscure, seldom-used one that appears almost exclusively in personal names and has to do with the main wooden beam of a traditional Chinese house. The radical, , or mu, means “wood,” and the second part, , or gen, consists of the character for “sun” between two columns. So my name means something like “pillar” and connotes things like strength, steadfastness, and permanence. But modern Chinese often aren’t familiar with the ancient character , which differs from the more common heng, , by a single stroke. I fielded a lot of phone calls from people asking for Hsu Heng and found myself correcting my name’s pronunciation just as often as I had back home.

I also learned that in China my mother’s be-thankful-it’s-not-spelled-with-an-X words of comfort didn’t hold up, because it was spelled with an X. My family spells our surname “Hsu” because Taiwan and other diaspora regions anglicize according to the Wade-Giles rules. But in the People’s Republic, which uses the pinyin system developed during Mao’s rule, my surname appears as “Xu,” one of the few spellings that make it even more difficult for non-Chinese to pronounce.

As most of the English names in the company directory were chosen, not bestowed, I concluded that the “regular” Western names had been selected for their ease of pronunciation—there were almost two hundred employees named Jacky. Meanwhile, the more unusual names appeared to reveal hobbies, aspirations, and values. There was a man in the legal department named Superiority. There was a Holy, a Hebrew, and a Leafy. There was a Shopping, a Running, and a Cooking. A Snow and a Vanilla. A Mars, a Soda, a Silk, and a Coma. There was a Quake, whom I later met; he’d chosen the name because he liked the computer game. There was a Snoopy, a Fantasy, a Leeway, and a couple of Creams. There was a Fire and an Ice, a Fish, Lion, Bison, Fox, Gazelle, and Ducky. There was a Water, Fjord, and Mountain; a Spring, Summer, Winter, and Season. There was an Ares, Apollo, Zeus, and Socrates. There were Zhongs named Stuck and Feeling. There were Wangs named Double, Soda, Viking, Power, Burden, Sprite, Wonder, and the unfortunately chosen Blown. There were Lions (one), Tigers (eight), and Bears (three). There was a Sky, Rainbows (two), a Sleet, a Rain, a Cloud, five Dragons, a Condor, and an Icecrane. There were many Ivys but only one Yale. A man named Penguin really did resemble a penguin. There were soccer fans: Baggio, Lampard, Bolton, and Arsenal. And basketball fans: two Magics (plus one Earvin), three Birds, three Jordans, two Kobes, an Iverson, and even a Shaquille. Oddly, there wasn’t a single Yao Ming. There was a Chocolate and a Greentea. A Charming, Hansome (without the d), Bright, and Hyper. There was a Demon, the second to come along at the company, and a couple of Lucifers. A married couple at the company was named Alpha and Beta (Alpha was the male), who subsequently named their son Gamma. There was a Cheney but no Bushes. No Obamas appeared after the 2008 presidential election, but there was a Change. And who said there was no freedom in China? Freedom Huang worked in the IT department.

I wasn’t the only one wasting time. The news back home tended to be a chorus of lamentations over America losing ground to Asian students, who were scoring better on science and math tests. But from my perch, and considering the rampant cheating, apathy, ineffectiveness, and outright incompetence and laziness of some local employees, many of whom were graduates of China’s top universities, the world could rest easy. Despite the ABCs’ grumblings over the company’s many regulations, such as wage garnishment for any employees who failed to clock in by eight-thirty a.m. or who clocked out before five-thirty p.m., even if it was only by a minute, most also had to concede that they were necessitated by a workforce that didn’t exactly disprove the notion that if they weren’t carefully watched and supervised every second of the day, they wouldn’t get anything done.

If they exhausted all other forms of time wasting, there was always napping. Employees dozed in the darkened cafeteria between meals, or at their desks. Andrew discovered cardboard pallets in a corner of the solar cell fab where his subordinates literally slept on the job. An engineer on the floor below me even tucked a chaise longue, pillow, blanket, and eyeshade under his desk. The Westerners who liked to characterize China as a sleeping dragon were focused on the wrong word. I began to suspect that the groundswell of Christianity at the company had something to do with the permission it gave people to shut their eyes at their desk. Anyone with their arms folded, eyes closed, and head bowed before an open Bible on their desk was typically beyond reproach.

Eventually I gave up my search for an English name, but I did acquire one of sorts, as I became known around the company as Li Xiao Long, or Bruce Lee. I learned of this from another ABC at the company, who told me that the entire human resources department referred to me as the kung fu movie star, owing, I supposed, to my shaggy hair. In fact, he said, my given name usually elicited blank or confused stares. But when he said, “You know, that ABC guy with the long hair,” everybody smacked themselves on the forehead and said, “Oh, you mean Bruce Lee! Why didn’t you just say so?”

EXCEPT FOR THE final afternoon of my orientation, when Richard had given a short presentation to the new employees on the differences between a mercenary and a missionary (“I hope everyone here will be a missionary, not a mercenary,” he said), I didn’t see my uncle much. I sometimes encountered him in the hallways, dressed in his usual work outfit: loose-fitting black pants; a light-colored short-sleeved dress shirt with his identification badge clipped to his collar; a chunky multifunction metal wristwatch one or two links too large, requiring him to constantly shake it back up his right arm; and black leather shoes with round toes and rubber soles. His only sartorial concession was his hair, which he dyed black, a popular practice among aging Chinese executives and party officials. A retinue of important-looking people dangled around him like eager accessories. If he noticed me, he’d wave and remind me to “be a good boy.”

Despite having told Richard from the beginning that I was coming to China to look for the family’s porcelain, he seemed to consider it a waste of time, aside from the filial component of talking to my grandmother, disbelieving that I could possibly be more interested in that than in all the opportunities his company afforded. Whenever I brought up the subject of the porcelain, he got so annoyed that I stopped talking to him about it. Still, I understood and respected his sensitivity to any appearance of nepotism and was happy to be just another employee, especially when I saw the way some people would react—sensing an opportunity, shying away, or projecting their animus toward him onto me—when they found out I was Richard’s nephew.

For all the money behind Richard’s company, it was hamstrung from the start. Because he had hired many employees from the major competitor, TSMC, which had acquired his first company, TSMC sued him almost immediately, claiming that he stole intellectual property via its former employees. It didn’t help that the name SMIC—which Richard insisted be pronounced as an acronym and not as a word—had a certain Even Better Than Movie World ring to it. In 2003 SMIC paid a $175 million settlement. But a year later TSMC sued again, claiming SMIC had broken the terms of the settlement and alleging more intellectual property theft; that suit remained unresolved when I arrived. The party line at the company was that the lawsuits were frivolous and the cost of doing business; being targeted by the top dog was a kind of honor and Richard was noble for settling in the first place to avoid a protracted battle. Some Christians at the company even cast the lawsuit in terms of spiritual warfare, a tribulation that would eventually be triumphed over by faith and good works.

Amid the legal wrangling, the company went ahead with a much-anticipated IPO in 2004; the demand for shares was 272 times what was issued. On the day of the IPO, Andrew and a group of expats gathered at his apartment to rejoice—they were about to become rich. But as soon as Scarlett helped ring the opening bell on Wall Street, the stock price dropped 15 percent, and what should have been a celebration turned into a wake. The stock price never recovered. “It was one of the worst days of my entire existence,” Andrew told me. “If anyone should be pissed, it’s me. I’ve paid a huge price. I’ve taken years off my life by living here.” At the time of the IPO, he had transformed himself into a marathon runner. Then he caught a cough he couldn’t shake, began coughing blood, and was diagnosed with tuberculosis. He spent half a year convalescing and didn’t run much after that.

By the time I got to Shanghai, the stock options that my other uncle, Lewis, had once castigated me for turning down were trading at less than a third of their IPO price, an all-time low. Despite Richard’s ambitions, the company had only a handful of profitable quarters since its inception, and his investors—the Chinese government among them—were growing impatient. Yet for the prohibitive start-up costs—a single fab could run upward of a billion dollars, and SMIC operated half a dozen of them—and the crushing pressure to consistently produce more for less money, chip making was paradoxically a long game. I often wondered why Richard chose to take on such an endeavor. The easy answer was that he knew something others didn’t, that the conditions were right to fill a vacuum, and that he, perhaps due to some kind of Christian exceptionalism, believed he could succeed where others couldn’t. I guess that part ran in the family.

Unable to win big high-margin orders, the company relied on cutbacks to help balance its books. Richard never passed up the chance to remind people that the reason a rival foundry in the technology park, backed by the sons of Taiwan’s second-richest man and China’s former president Jiang Zemin, respectively, had floundered even worse than SMIC was because it spent too lavishly, citing the widespread provision of company cars and laptops as prime examples. So at SMIC the bathroom taps gave only cold water, the paper towel bins were empty, and the soap dispensers usually were, too. Workmen went through the office suites and removed every other fluorescent light from the overhead banks. They turned off the hallway lights and air-conditioning and disabled the area thermostats. Only facilities management could activate the air-conditioning and didn’t dare to even on the most sweltering days; one meeting room had its thermostat set at 88 degrees in the middle of summer.

Like many Chinese, Richard didn’t equate time with money. His assistants spent entire afternoons trying to save a few dollars on airplane tickets. (Unless someone else was paying, Richard flew coach.) Purchase orders for as little as fifty dollars had to wait for his approval first. Even the supply of company tchotchkes was kept in his office, and only special occasions warranted their gifting. The entertaining budget for the sales department was capped at thirty RMB per person, or roughly four dollars. That was typical Richard, noble in his unwillingness to wine and dine or dirty-KTV (the karaoke with “companions” that highlighted many Chinese business trips) his way to business deals and unconcerned how it was perceived.

Had I not been related to Richard, I probably would have found his habits endearing. And I did feel a certain protectiveness when disaffected former employees criticized him. He certainly didn’t fit the profile of a CEO, especially in China, and visitors almost always found him disarming and refreshing. While other CEOs traveled by chauffeured luxury car (Communist cadres favored black, German-made sedans), Richard drove himself to work every morning in a white Volkswagen Santana, the same model as the Shanghai taxi fleet. He didn’t have a designated parking space because he didn’t need one—he was always the first to arrive. He also tried to minimize the environmental impact of his company with schemes befitting an eccentric genius—as soon as he was old enough to manipulate small tools, he had dissected every electric appliance the family owned, studied their innards, and reassembled them in perfect order. He spun off an energy company that used scrap wafers from the fabs to make solar cells. The factory rooftops housed solar panels, wind turbines, and a rainwater-recycling system. Instead of lawn mowers to trim the company’s grass, Richard kept a herd of goats, which he never hesitated to mention had the added benefit of excreting odorless fertilizer. An American technology reporter based in Shanghai told me that he always enjoyed talking to Richard, whose inner nerd and disdain for bullshit frequently led him afield from carefully prepared talking points; the reporter described him as a small-town diner owner who just happened to be running a billion-dollar tech company.

WHEN I STARTED WORK, the first question many of my co-workers asked me was not “Where are you from?” but “Are you a Christian?” Thanks to Richard’s evangelism, his company could have been considered one of the largest ministries in China. He closed meetings with his inner circle with prayers, which sometimes included praying for the stock price to improve. Prospective employees were asked if they were Christians at job interviews. On my first visit to Shanghai, I sat in on a meeting held with about a dozen other ABCs in Richard’s office while he gave a presentation about the company’s evangelical aims, complete with a map of China, the company’s footholds on the coast, and arrows pointing inland, indicating the desired direction of the spread of the gospel and probably what a lot of Japanese army maps of China looked like during World War II.

On Sundays much of the living quarters population made the short walk to the twin churches, one Chinese and one English, that Richard had built nearby and where company security guards sometimes moonlighted at the entrances. While the English church, dubbed Thanksgiving Church, was between pastors, members of the congregation volunteered to give the weekly sermon. The service was standard, raised-hands-and-hallelujahs, clapping-to-the-music Chinese American evangelical. Song leaders with guitars strummed major chords and guided the congregation through contemporary Christian rock anthems, for which the lyrics were projected onto a screen, and everyone seemed to know the tunes except me. One morning the substitute preaching duties fell on an ABC from Texas. During the discussion of a scripture passage, he focused on the word therefore, explaining that it was important to pay attention to the phrases it linked, as it signified a causal relationship. “For example,” he said, “some people believe in evolution, therefore they abort their own babies.”

Richard didn’t have to hide or minimize his beliefs or his ministry. He had the government’s full approval, and he liked to point out high-ranking officials who were in fact Christians. So the company’s employees held weekday Bible studies and prayer fellowships at their homes without fear of incursion—it wasn’t unusual to hear hymns emanating from the high-rise apartments in the evenings. Nor did anyone bother them when they went to church—as long as it was a state-approved one. At the official churches, a pastor from the government gave a fifteen-minute sermon at the beginning and then left the congregation to hold the rest of the service as it wished, a convention that seemed rooted more in insularity than in oppression. The content of that sermon varied widely. One Sunday a young government pastor gave a message at the company’s Chinese church ostensibly about the importance of a life lived with joy. He gave an example: In photographs and in movies, Mao Zedong was always smiling and jolly while Mao’s mortal enemy, Chiang Kai-shek, was always somber and buttoned up in his Western-style suit, surrounded with American weapons. So it was no wonder Mao had won the civil war, because he was full of joy.

As job and life homogenized, SMIC employees worked together, lived together, worshipped together, and ate meals together at the nearby restaurants. My guess was that it stemmed from Richard’s desire to run the company—all twelve thousand employees of it—as a family. Though it wasn’t my style, I wouldn’t have minded if I had not had to deal with the widespread expectations to attend church and demonstrate proper missionary zeal. But I soon learned that even if the government wasn’t watching me, someone else always was.

Richard couldn’t persuade me at first, but he successfully lured many other ABCs to work in Shanghai, by “selling the dream” of proselytization, exoticism, and of course, stock options. Although that first wave of ABCs at SMIC consisted of just a few dozen men and women, they had apparently demonstrated sufficient entitlement, superiority, and disdain for the local population not only to rival China’s colonial-era occupiers but also to preemptively ruin the reputations of the ABCs who followed, which helped explain why I was greeted mostly with circumspection and, when I did anything correctly or on time, surprise.

There was nothing particularly unique about misbehaving foreigners in China—the Puxi party scene, replete with a full complement of recreational drugs, crawled with them. But the Chinese reserved a special scorn for ABCs, reacting with smug disappointment when we admitted we couldn’t speak Chinese, and monitoring us for putting on even the faintest of airs. A native term for overseas Chinese is huaqiao. Hua means “Chinese” and qiao is a homonym for “bridge.” When I first heard the term, I imagined myself stretched across the Pacific Ocean with my head in America and my feet in China (or vice versa, a fitting confusion for an ABC) and getting trampled on by people from both sides.

I lost count of how many times I was asked, usually by middle-aged men, if I felt Chinese or American. They wanted me to say, “Chinese, of course,” but I always said, “Half and half,” or “Chinese in America and American in China.” One man, unsatisfied with these answers, pressed me to the point of asking, “Let’s say the U.S. and China went to war right now. Which side would you fight for?” I told him I’d run away to Canada.

The same discomforts, corruption, and disregard for the environment and human life that bothered expats living in China exist in many developing countries. But unlike our non-Chinese counterparts, ABCs can’t just dismiss them as the novelties of an exotic place. While the Holy Grail for some foreigners living abroad is the day when they become native, I wondered if that was really possible for an ABC. It took so much effort, both psychic and physical, to maintain the bulwarks defending against Chinese culture that ABCs tended to be measured when I asked them how they felt about China. A frequent answer for how long they had lived in China was “Too long.” But for non-ABCs, assimilation didn’t necessitate acquiescence. I was reminded of that every time I watched a white guy part the crowds on a French Concession street wearing a collarless shirt, loose pants, canvas slip-ons, and a giant smirk, speaking bad Mandarin with a ridiculous Beijing accent while locals practically fainted in admiration around him.

Though ABCs enjoyed many perks as foreign students or workers, it often seemed that the Chinese took great pleasure devising complications to remind us where we came from. Whether it was not getting the discount for “foreigners” at happy hour, or having to produce identification before entering the international, foreigners-only church (a white face was the best passport in China), being ignored for jobs teaching English (nearly all the private language schools requested a photograph of the applicant to weed out those with Chinese heritage), or being complimented on our English by Westerners, ABCs got the Chinese treatment at foreigner prices.

This fetishization of Westerners was perhaps the most exasperating part of being an ABC in China. Crimes against foreigners, colloquially known as laowai, were taken seriously, and just being American was usually enough to deter criminals, but the Chinese still regarded laowai as an ethnicity, not a nationality, so we lacked the necessary skin tone and hair color. For Chinese companies, there was great value to bringing on a laowai in order to legitimize it, a concept explained to me as “the nose.” If one Chinese company was doing business with another Chinese company, it was better to bring along a white guy—any white guy—because it implied that the company was international, high profile, well run, and ethical. It didn’t matter if the nose was actually in charge. I met a Canadian-born architect whose fluent Chinese made a skeptical client spend an entire meeting making her prove that she had been born, raised, and educated in the West. There was only one white person at her company, and he usually gave all the presentations, even if he wasn’t involved with the project. The company even moved him to a window office, so passersby could see him.

And still I felt wounded when a fellow expat’s gaze passed over me without acknowledgment. Non-Chinese foreigners seemed to always notice one another on the street, sharing a knowing, conspiratorial glance, and when I tried to catch their eyes, they probably regarded me as just another impolite, ogling local. Though I stood out to the local Chinese, I was also invisible to many of my countrymen. What allowed me to move between local and Western cultures also meant that I could be frustrated by both. Every time I went out, I felt like I was in the middle of an enormous family reunion, surrounded by backwoods relatives bent on embarrassing me in front of my fellow expats.

Because of that familiarity, I found myself engaging in behavior I would have never even considered back home. I had no inhibitions telling locals to pick up their trash, step aside, queue up, or otherwise mind the business of anyone who broke my personal code of ethics. I shoved a man who flew through a red light on his scooter. I welcomed rainy days for the opportunity to carry an umbrella, which I tucked under my arm, pointed end forward, and swiveled it back and forth to delineate my personal space, or swung it like a cane while I walked, allowing me to “accidentally” hit offending cars, scooters, or people. Almost once a week, as the subway train pulled into my stop, I scanned the riders on the platform waiting for the car doors to open, searching for the person in most flagrant violation of not moving aside for exiting passengers, and charged into him like a football lineman. It was always unsatisfying. Feeling his lungs empty in a surprised “oof!” when I drove my shoulder into his chest only reminded me that in his judgment, he was just minding his own business when some jerk broke the Chinese code that, for all the molestation one endured when pushing and shoving his way through public spaces, you didn’t touch someone in anger.

Coming from lily-white Utah, I had never spent much time around ABCs, but I soon discovered the comfort of the shared experience of growing up with Chinese parents in America; it was nice to know that my parents’ weird habits were more or less universal among overseas Chinese, as were my own. My fellow ABCs instinctively knew what I meant by Chinese and Chinese, American and American. They never called themselves “Chinese American,” a meaningless term that doesn’t describe anything at all, least of all the people it intends to describe. I always knew what they meant when they asked where I was from. No one teased me for flushing when I drank alcohol, because their faces were red, too. Everyone took off their shoes when entering houses.

ABCs understood my obsession with food in general and fruit in particular, as well as my discrimination when selecting fruit and my belief in it as a panacea. I had always thought my fruit fetish was because my mother, a health food junkie, refused to buy candy for my brother and me when we were young; fruit was our only source of sugar. We regularly fought over the last cluster of grapes or the right to gnaw on the remains of a disassembled mango, and like the ancient Chinese who dropped their chopsticks in horror when they saw Western barbarians butchering their food with knives and forks, I recoiled when I watched my American friends eat kiwis with a spoon or smear their hands and faces as they attacked a wedge of melon. In our house, kiwis were peeled and sliced, and watermelon was always chilled before it was deseeded and cubed so that it could be eaten with forks. The hollow burst of a knife plunging into a ripe watermelon elicited a delicious anticipation akin to cracking a crème brûlée’s shell and had a Proustian effect on me.

But it wasn’t just our household. Fruit is China’s apple pie. Dessert in China most commonly takes the form of a plate of fresh-cut fruit. The phrase for “consequently” or “result” in Chinese is jieguo, or “bear fruit.” Even the humblest fruit shack in China offers dragonfruits with flaming petals and pink or bloodred flesh, like a sweeter, milder kiwi; strands of purple grapes, plump as roe and bursting with intense, bubblegum flavor; or crispy, refreshing starfruit. The native kiwis, known as Chinese gooseberries before New Zealand farmers rebranded them, are sweeter and more pungent than their exported counterparts. Bowling-ball-sized pomelos, like meaty, fragrant grapefruits, whose rinds my grandmother used to fashion into hats for her children. Mangos of all kinds, from the small champagne varietals to the leathery giants named “elephant horns.” Lychees, grown in southern China and quick to spoil, but the taste so ethereal that one emperor supposedly uprooted an entire tree and had it shuttled back to Beijing in horse carts. Sacks of tiny sha tang ju, aptly named “sugar mandarins,” that I peeled and ate whole, a dozen at a time.

As difficult as being an ABC in China could be, ABC women had it even harder. ABC men could dip into both local and expat dating pools, while I never met a single ABC woman who expressed interest in local men. But having witnessed the kind of nagging, overprotective dragon ladies that Chinese women could become, I never had much interest in dating one, and even Chinese people characterized Shanghainese women, though beautiful, as conniving and high maintenance. I certainly noticed plenty of attractive women walking the streets of Shanghai. Sometimes they were flocked two or three at a time under a foreigner’s arm, an implicit sex-for-financial-security exchange that universally disgusted female ABCs almost as much as the ankle-length nylons local women favored. It wasn’t just Western men who took advantage of their elevated socioeconomic status in China. Plenty of my ABC friends ran through local women with an exuberance that belied a sense of unshackledness; some admitted to having four or five different sexual partners every week. Part of the allure, as one friend explained to me, was that local women could be shaped into anything the boyfriend wished. They were open to acquiring new ideologies, new languages, and perhaps most important, new talents in the bedroom. An expat bartender in a swanky club summed it up for me one night. “Chinese girls, they don’t have the same sexual hangups as Americans,” he said. “They’ll do anything, you name it.” And just as the music paused between songs, he shouted, “Even anal!” I couldn’t help thinking this was one of the variables in some subconscious calculus that persuaded ABC men, despite all their complaining, to stay in China long after they had planned.

AS SHANGHAI ENTERED the rainy season, a typhoon always seemed to be spinning somewhere off the coast. Most of the time it just cleared the smoggy skies, but occasionally a wet tendril would inundate the city. One morning a heavy shower flooded the streets and drenched me as soon as I stepped into it. With the sidewalks and gutters under many inches of water, I walked along the crest in the middle of the driveway encircling the living quarters. As I neared the exit, a white Toyota sedan came up behind me. I knew the driver expected me to move. If it hadn’t been raining so hard, I probably would have, but he was dry and I was the one in the rain; I figured he could accommodate me for once. The driver honked. I kept walking. The driver lay on the horn, a long, unbroken proxy for his annoyance, which under the circumstances only irritated me more.

A local would have just given way, because in China the ones being honked at, not the drivers, controlled whether the honking continued. As soon as the pedestrian yielded, the driver would have gone by, and because Chinese seemed to lack object permanence for these types of exchanges, both would have ceased to exist in each other’s minds. A non-Chinese foreigner also probably would have moved, bemused, perplexed, and possibly upset with the driver but not wishing to appear as the arrogant foreigner. And then there was me, the American-born Chinese. I decided that I wasn’t going to move. I couldn’t disavow our common heritage, but being Chinese didn’t mean I had to be Chinese, too.

This was more than a traffic dispute or a cultural misunderstanding. The driver was the Chinese Red Army, a column of armored vehicles rolling over the principles of right of way and common courtesy, and I was the Tiananmen Square Tank Man, armed with nothing but an umbrella, staring down the machine for the millions of oppressed pedestrians and bicyclists forced to run for their lives to avoid vehicles blowing through stop signs and red lights, making left turns from right lanes, crossing medians, and diving into bicycle paths. The honking got louder, longer, and angrier. I put my head down and kept walking. Go ahead and run me over, I thought, because I wasn’t budging. I had rights.

I walked all the way to the gate with the car crawling behind me, its horn sounding a continuous, grating wail. When I finally peeled off, the driver pulled up to me, rolled down his window, and screamed, “Ni you shenme yisi?” Basically, “What the hell is your problem?” I had neither the energy nor the vocabulary to retort. For the rest of the day I indulged in violent fantasies of tearing the driver apart while berating him with immaculate Chinese and resolved to learn the Chinese word for “motherfucker.”

[2]
A CHICKEN TALKING WITH A DUCK

I INTENDED TO STAY IN CHINA FOR JUST A YEAR, BUT AFTER a few months I had learned nothing more about my family’s porcelain. I hadn’t even found my own apartment, despite Andrew’s frequent hints that I had freeloaded long enough. At work, Richard moved me to the corporate relations department, where I had marginally more to do, editing press releases, but mostly I waited for the delivery of the English-language dailies in the afternoon. On weekends I played basketball and poker with a group of ABCs, many of them former SMIC employees, whom I’d met through Andrew. Though my Chinese had improved as a matter of course and immersion, I still couldn’t really speak it outside taxis or restaurants, and I risked becoming one of the expat dilettantes whom I so readily impugned.

Having shaken the illnesses that dogged me when I arrived, I regained my weight by rediscovering Chinese food. My mother had eschewed many typical Chinese dishes that she found too greasy, so I knew what couscous was long before san bei ji, clay pot chicken cooked in soy sauce, rice wine, and sesame oil and dressed with ginger and basil. Or yu xiang qiezi, spicy, stir-fried sweet and sour eggplant that was the platonic ideal for topping a bowl of rice. Though my family frequently ate dim sum on the weekends, it wasn’t until I moved to China that I discovered boluo bao, pineapple buns, named for the checkered crust of golden sugar on their tops and best eaten steaming hot with a slab of butter sandwiched in the middle. Or xiaolongbao, the famous steamed soup dumplings, delicate bite-size morsels that sagged like water balloons when picked up between chopsticks, were placed on a spoon with a splash of vinegar and shredded ginger, and were then popped whole into your mouth.

Despite the horror stories that street vendors cooked with oil reclaimed from sewers, or that the meat of the yangrouchuan lamb skewers was actually cat, I managed to eat street food with no ill effects, breakfasting on jian bing, a thin eggy crepe wrapped around pickled vegetables and a smear of chili sauce. For lunch or dinner, I gobbled shengjianbao, another type of soup dumpling, but larger, thicker skinned, and pan-fried to create toothsome sesame-sprinkled tops and browned bottoms with the crunch of a perfectly cooked french fry. These were rested on soup spoons in order to bite a small hole in the top to release the steam and suck out the minced pork juices, and then were eaten with vinegar in two or three meaty, doughy, oily mouthfuls.

As the vise of the Shanghai summer loosened, the air grew sharper, and autumn in the city brought blue skies and soporific temperatures. One afternoon at the office, a headline in the Shanghai Daily caught my attention: “Police Hunt for Treasure Trove of Old Coins.” A one-hundred-year-old residence in Nanhui, a transitioning rural district of Shanghai between Zhangjiang and the airport, was being developed into an entertainment center. Junkmen visited the construction site every day to gather scrap metal, and one day a neighbor heard a shout that gold had been found. Moments later the neighbor saw people scattering from the construction site with jars of coins. Apparently the junkmen, looking for metal with homemade detectors, had unearthed jars full of silver coins. As quickly as the initial discoverers fled, more treasure hunters descended on the site, and an overwhelmed security guard called the police, who were able to recover a few of the jars containing coins that had circulated during the 1920s. Once the police took control of the site, the local cultural relics department found another jar full of silver coins marked “Mexican Republic” and estimated that they had been buried at the end of the nineteenth century, though the reasons for the burial were unclear. Efforts to recover the rest of the coins taken from the site were under way. “Any relics found under the ground or sea in China belong to our country and not to individuals,” an official was quoted as saying.

That weekend I returned to Richard’s house to visit my grandmother, whom I had seen only in glimpses since I arrived in China. Halfway through the first bar of Für Elise, Richard opened the door. “Ma!” he shouted. “Huan’s here! He wants to hear your stories!”

I found my grandmother in the kitchen, watching the ayi make jiaozi, dumplings of minced pork and chicken, scallions, and garlic folded into hand-rolled skins and then pan-fried or boiled. My family ate them doused with soy sauce infused with chopped chilies and more garlic. The ayi mentioned that about fifteen cloves of garlic had gone into the meat mixture. My grandmother nodded as she dredged a jiaozi in sauce and said, “You have to have garlic with jiaozi.”

I asked her why, thinking it related to some ancient Chinese proverb or principle of traditional Chinese medicine. My grandmother paused, pinching a jiaozi between thin metal chopsticks with a dexterity I would never achieve. She looked at me over the plastic eyeglasses obscuring half her face and replied, in English, “Tastes better.”

After we finished our jiaozi, we moved down the hall to her room so she could floss and brush her teeth, all original and all very healthy. I had not spent time with her since my grandfather’s funeral in 1997, when she was already in her eighties. Now ninety-six and less than five feet tall, she seemed even smaller than I remembered. The many layers of clothing she wore, even in the middle of summer, disguised her frailness. Her hands tremored too much for her to write, her eyes had cataracts that she refused to treat, and she didn’t hear very well. She seldom left the house, spending most of her waking hours at the desk in her room praying or reading scripture with a magnifying glass. When she napped, lying on her back inside a mosquito net with her mouth drawn over her teeth, she looked dead. Still, she remained in good health, and her mind was especially sharp.

When I was young, I always envied how a day with the grandparents, for my friends, was an anticipated event, skiing or tennis followed by a meal at a nice restaurant. But my grandparents had been old, infirm, and inscrutable for as long as I could remember them. Visits to Texas, where they lived with Richard at first and then in a senior home, typically consisted of us staring at each other in silence. The liveliest thing I ever witnessed them doing was singing in their senior choir or playing mah-jongg. Though my grandmother had helped care for my brother and me after we were born, I couldn’t remember her touching us except for the occasional pat on the arm. When my grandmother called on Christmases and my birthdays, my vocabulary limited our conversations to ni hao ma? (hello, how are you?) and, after a sufficient period of awkward silence, zai jian (goodbye). Probably because of this, I never learned to respect her the way I should have.

We sat in chairs next to her bed. It wasn’t clear if she remembered that she was the reason I had come to Shanghai. Perhaps she didn’t believe that I actually moved there just to ask her about her family’s porcelain.

“Did you go to church last Sunday?” she asked. “How was it?”

“Boring,” I said. “There’s no pastor, not until December.”

“Do you take Andrew with you to church?”

I laughed. Andrew was even less interested than I was. “No.”

“I hope you can be an ‘encourager’ to him,” she said, using the English word. She showed me the current page on her daily devotional calendar: “Remind me to be an encourager to others.” “How are things with him? Is he very bossy? Wants to ‘dominate’ you?” Another English word.

“Yeah, he’s like an older brother.”

My grandmother chuckled. “Yes, like a big brother,” she said. “You should help each other. Your nature is better than his, your temper is better than his, so don’t take it personally.”

“So I want to hear your stories,” I said, fumbling with my voice recorder.

“What would you like to know?” she asked.

“Your, um, house,” I said. I didn’t know the word for “family.”

My grandmother seemed to understand and began talking about her grandfather. I tried to follow along, scribbling terrible phonetic equivalents of words to look up later. Her grandfather was bad tempered but principled. Her grandmother was compassionate. They lived outside the Jiujiang city limits, in the countryside. My grandmother listed relatives who lived with her or nearby, but I couldn’t understand their names—most of which I was hearing for the first time—or kinship terms. The Chinese had unique terms for every possible family relationship, of which I knew only a few. After about a half hour, unable to keep up, I thanked my grandmother and told her I would come back another day. This was the longest I had ever spoken to her, if that’s what you could call it.

I TRIED TO VISIT my grandmother every weekend, sitting with her while she squinted over her medicine or slurped her lunch of rice noodles in a broth with bits of ground pork, pumpkin, egg, and vegetables. No one seemed very interested in translating for us, so we made do with my very limited Chinese and what English my grandmother had retained. That allowed me to grasp the topic being discussed, but since I had no control over the language, I couldn’t control the conversation. When I felt myself drowning, feet clawing for bottom, I attempted to gain purchase by asking questions about her life.

“My story is still later,” she’d say, with a hint of annoyance, and continue on with her story about some relative.

Her energy would flag after about an hour, and I would say goodbye. Though I often left our visits feeling confused and overwhelmed, I also felt energized to be finally speaking with my grandmother. I managed to glean the basic story of her childhood as the eldest of five sister-cousins, her schooling, and her immediate family. She recalled the arrival of the Japanese and the chaos of the war and, without prompting, confirmed both the existence and the burial of my great-great-grandfather’s porcelain.

One Saturday, after I gathered that Japanese officers had occupied my great-great-grandfather’s house during the war, I speculated to Andrew that the trail for the porcelain might lead to Japan. “So are you going to get us kicked out of two countries?” Andrew said. “Going to Japan is idiotic.”

His forcefulness took me aback. “Why?” I said.

“It’d be one thing if you had a name, like Colonel Nagasaki in some city. What makes you think you’ll need to go to Japan?”

“Jesus, I said ‘might.’”

“There’s no way you’re going to Japan,” Andrew insisted.

“Why not? The Japanese were the ones occupying the town. It’s reasonable that a Japanese guy could have taken the stuff.”

“So? Why would you go to Japan?”

“I didn’t say I was going. I said it was a possibility.”

“So there’s an infinitesimal chance, and you’re going to go?”

It was typical of Andrew, ascribing to me motivations that I hadn’t even considered yet. “I’m not going to argue with you about what percentage of chance ‘might’ means,” I said. “It’s a possibility, that’s all.”

“Well, I ‘might’ date a supermodel, but I’m not going to.”

“Not with that attitude, you’re not.”

“There’s no way you’re going to Japan. They won’t even compensate comfort women from the war.”

“Who’s asking for compensation?” I said. “Why are you so keen on disagreeing with me, especially when I’ve just barely started? Forget it. This is infuriating.”

As my grandmother wound up her family history, she must have wondered why I kept visiting and asking her the same questions. I probably asked her five times for all the names of her relatives, but I still couldn’t manage to create an accurate family tree because I couldn’t comprehend her answers. The day she spoke of leaving Macau through Guangzhou Wan, I wasted the whole time trying to figure out what a wan was (a bay). Her Jiujiang accent, which I had never noticed before, added to the confusion. A workmate taught me a Chinese expression that described these conversations: Ji tong ya jiang. A chicken talking to a duck. They were both birds, they sounded sort of the same, so they went on clucking and quacking and thinking they were having a dialogue.

My grandmother, having dispensed with the biographical information, began using my visits to interrogate me about my dating status, followed with long-winded testimony, evangelizing, and parables. I heard her entire conversion story. Even a retelling of her time as a science teacher at a missionary school in wartime Macau was framed as a fable about industriousness. “I had no home to return to, so I focused on teaching,” she said. “The big point here is that teachers worked hard, students worked hard. This is a lesson.”

“I know, I know,” I said. “Did you know how your family was doing back in Jiujiang?”

“I wrote letters back to my grandparents at home,” she said.

“Did you keep any of them?”

“There were lots of things I didn’t take with me from Macau,” she said. “A whole suitcase of photos. But that’s my family business, we don’t have to talk about this stuff. My point is to say that we all worked hard, because—”

“Grandma, you already told me this! I’ve written it down many times!”

Of her time in Chongqing during the Sino-Japanese War, she mentioned running into one of her college professors, who was later swept up by the Communists. “Don’t write this,” she said. “Absolutely don’t write this.”

“I don’t understand,” I said, playing dumb.

“The part I just said, these people killed by the Communists,” she said. “Don’t write this political stuff.”

My grandmother refused to discuss “political stuff,” which turned out to cover just about everything I was interested in knowing, and her stories grew vague and obtuse. Regarding one of my great-great-grandfather’s sons, her uncle, all she would say was that he graduated from the prestigious St. John’s University in Shanghai. “I think he was an economics major, but he didn’t use it,” she said. “I think he taught English after graduation.”

He was also the only one of my great-great-grandfather’s sons to survive the war. But my grandmother wouldn’t say more. “There’s some stuff that has to do with Communists that I’m not going to tell you,” she said.

“Tell me what?”

“Breaking the law. So this you don’t want to know. Stuff that has to do with politics, Communists, it’s better not to talk about it.”

“But he might have an interesting story,” I said. I had not yet mentioned that I wanted to go look for the buried porcelain.

“Just say he graduated from college and then taught school,” she said. “Leave it at that.”

The more I pressed, the more resistant she became, which only tantalized me more. “You’re just a xiao wawa,” she said once, calling me the equivalent of a “wee babe.” “You don’t understand.”

Andrew never expressed any interest in our family history or my conversations with our grandmother, but when I recounted these exchanges with our grandmother to him, he didn’t seem surprised. “The Changs put the ‘fun’ into ‘dysfunctional,’” he said. And it all started with our grandmother.

I CAME HOME from work one evening to find a pile of hard-sided suitcases blocking the doorway. Andrew sat on the couch with the owner of the suitcases, his father, Lewis, watching television. “What kept you?” Andrew acknowledged my entrance without taking his eyes off the television.

“One of the vice-presidents advised me to stay late,” I said. “He sounded pretty serious. I didn’t want to get in trouble with him.”

Lewis laughed and slapped at the air. “Shit, the only thing he’d do to you is pray for you,” he said.

Uncle Lewis was the eldest sibling, belligerent, profane, speaking primarily in exclamation marks and, perhaps owing to his time at the University of Georgia for a graduate degree in veterinary science, a self-described Chinese redneck. The family attributed his temperament to having been raised by servants while my grandparents were working as government scientists. The servants had frequently scolded and beat him for no reason. When my mother was born, the ayi said to Lewis, then just three years old, “Your mom has a daughter now, so she doesn’t love you anymore.” My grandmother didn’t learn of the reasons for his frequent tantrums until later, and she didn’t dare punish the servants for fear they would take it out on Lewis behind her back. By the time Richard was born, my grandmother’s youngest sister had moved in with them and she could release the servants. “These no education Chinese people, their knowledge isn’t good,” my grandmother had explained. “It’s all negative. We’re Christians, and that’s all about loving each other, but Chinese people, they’ve never had discipline, they teach you to hate each other. No one has taught them otherwise. No education, no Christian love.”

Long retired after a career in Asia as an industrial agriculture executive, Lewis and my aunt Jamie lived in a tony Dallas suburb most of the time, but as the co-owner of the apartment that I shared with Andrew, Lewis made regular trips to China and kept a bedroom full of things that he constantly reminded us not to touch. He and Richard mostly avoided each other, owing to internecine hostilities that stretched back for decades. The first was a land deal in Texas gone bad. More recent was when Richard started SMIC and Lewis assumed he would be offered a job. “Sorry,” Richard said, “that would be nepotism.” When Richard built the executive villas, on the cusp of the Shanghai housing bubble, Lewis assumed he would be able to buy one at the employee discount. “Sorry,” Richard said, “that would be nepotism.” Lewis bought an apartment through Andrew, but relations between the brothers had never thawed. Now whenever Richard came up in conversation, Lewis usually referred to him as “asshole.” But there were lots of assholes in Lewis’s book. Richard. All the “phony” Christians at Richard’s company. The Kuomintang president of Taiwan, Ma Yin-jeou. Me and Andrew, occasionally. For Lewis, Chiang Kai-shek’s name was never preceded by the customary “Generalissimo” but rather “That Son of a Bitch.”

Lewis spent most of his visits in his bedroom, watching Taiwanese television from a pirated satellite feed while he made Internet phone calls to friends, or forwarded e-mails of conspiracy theories and crude jokes from the laptop perched on his knees. Once I overheard him talking about me to someone on the phone. “My nephew, Huan,” he told the caller, “as in Qi Huan Gong.” It was common for Chinese to offer context in order to distinguish their names from homonyms, sort of the way someone might say “V, as in Victor” when spelling a name aloud.

When he hung up, I asked him what a Qi Huan Gong was. “Not what,” he said. “Who. He was the emperor of China.”

“Wait a minute, really? An emperor? How long ago?”

“A long time ago. Two thousand years at least.”

Qi Huan Gong, Lewis explained, wasn’t technically an emperor. He was a powerful hegemon with a title that translated into English as “duke,” and he ruled the state of Qi in northeastern China, roughly what was now Shandong province, during the Spring and Autumn Period around the seventh century B.C. Qi reached its pinnacle under his rule, and Qi Huan Gong is regarded as something of a Chinese founding father.

“Why have I not been told about this?” I said.

“I don’t know. Ask your mom.”

“What else do you know about my name?”

“Your dad wanted you and your brother to have ‘wood’ in your names,” Lewis said. “He and his brothers were ‘silk,’ and you guys are ‘wood.’” According to Chinese tradition, the names of descendants in a lineage incorporated a character from a set of about a dozen characters, all of which were auspicious words and in sequence formed a kind of poetic verse. Each successive generation used the next word in the sequence in its names, and once those were exhausted, a new verse was chosen.

“Why has it taken thirty years for me to find out that I have the same name as an emperor?” I said.

“See, next time someone asks you your name, you just tell them, ‘Huan, as in Qi Huan Gong,’” Lewis said. “Everyone will know what you’re talking about.”

Though Lewis’s antics mortified Andrew, who shooed him out of the house whenever he had guests, I enjoyed Lewis’s company. I had remembered him having an even more volcanic temper than Richard, but he seemed to have mellowed with age and revealed himself as the only one on that side of the family who didn’t see the world through the narrow prism of Christianity. I could speak to him as plainly as he did with everyone else, and he always had time to explain Chinese or family history. And he was the only one who encouraged me when I talked about looking for our family’s porcelain.

I CONTINUED TO PRESS my grandmother for more names and personal details, and she continued to ignore me. During one rambling parable about two of her former neighbors, she was so vague that I had trouble keeping the characters straight, and she refused to be more specific. “You don’t need to know these things,” she said. “What I’ve told you is enough.”

“Why don’t you want to say?”

“I just said—”

“If you don’t know, that’s fine, but—”

“Because this is my gexing,” she said. It was just her personality. “I’ve given a lot of testimony, and whether it’s mine or others’, I’m not going to discuss it with you. People with names, I’ll discuss. People without names, I won’t discuss. There were two boys and two mothers, that’s all you need to know.”

I bristled when she said “testimony.” I was tired of being surrounded by people who saw everything in religious terms. And I was really, really tired of people telling me what was good for me. “If you’re just going to tell these stories, I don’t want to hear them,” I said. The words had been dammed up for a while. “You’re just telling half stories. I’m asking what people’s names are, and you won’t tell me. It’s so annoying.”

My grandmother rubbed her arm. “I’ve written down a lot of testimony, and I’ve never used names,” she said. “What’s so important about names?”

“How can you tell a story without names?” I said. “I don’t care if it’s a real name or a fake name. All this ‘he’ and ‘her’ and ‘him.’” Chinese didn’t have gendered pronouns, just ta for all occasions. “It’s confusing.”

“Some people, I don’t know their names.”

“That’s fine, but the people you do know, they don’t know you’re saying their names.”

“That’s individual philosophy,” my grandmother said. “I just don’t like doing it. It’s not virtuous.”

“I know, I know. You don’t want to gossip.”

“Maybe it’s because I’m a Christian.”

“It’s not a matter of being Christian,” I said. “I know you only want to say good things about people. You don’t want to say bad things.”

“Even the good things, I’m not going to use names.”

I took a deep breath. “Why?”

“It’s in the Bible. Don’t tell other people’s secrets.”

“But there are names in the Bible! And there are tons of bad stories about people, with names.”

“Yes, there are names in the Bible, but it also teaches us how to act,” my grandmother said. I thought I caught her smirking. “The Bible teaches us not to leak other people’s secrets. Of course, you haven’t read as much of the Bible as I have.”

“Okay,” I said, knowing I was about to pass a point from which it would be difficult to return. “I don’t think I want to hear any more of your stories.”

“Fine. Don’t listen. I have my own ways of doing things.”

THE WINTER IN Shanghai was overcast, cold, and wet. The Chinese didn’t employ radiant heating systems south of the Yangtze, relying instead on inefficient forced-air appliances that were easily overwhelmed by the damp chill. It didn’t help that the ayi, in her endless pursuit of fresh air, left the windows open every time she came to clean. The sun set before I left the office. I had not spoken to my grandmother since our argument.

One dark evening Richard informed Andrew and me that we had plans. He was having dinner with government officials, whose children were attending schools abroad and didn’t have much in common with local Chinese anymore. He offered Andrew and me to entertain them. “Goddamn, I hate having to preen for Communists,” Andrew complained. “At least dinner will be good. They eat well.”

In the car on the way to dinner, Andrew mentioned that the head of the Communist Party of Shanghai and other high-ranking officials had just been sacked for accepting bribes, abusing their power, and siphoning nearly half a billion dollars from the city’s pension fund. Most people expected the ousted party chief to be executed or, as Andrew put it, given “a nine-gram headache.”

I was still paranoid about my visa snafu and a brief stint giving English lessons to two men from the “public safety” department, which I was convinced were related. A few China-based reporters whom I had befriended told me that they were regularly called in for unannounced meetings with government honchos to discuss their work. They assumed that their phones were tapped and that they were being followed. But they said I probably had nothing to fear. The worst thing that could happen to me was being called an unpatriotic Chinese and told to leave the country. Besides, they said, being Richard’s nephew was pretty good protection.

Even so, I hoped to keep a low profile. “Can you do me a favor?” I asked Richard. “Can you just tell them I taught English literature when I was in the States? Don’t tell them I worked for newspapers or what I’m trying to do here with the porcelain.”

“Sure, sure.”

We met the officials at a Chinese restaurant in a shady quarter of the French Concession. Most of the diners wore the telltale signs of nouveau riche party cadres: ill-fitting suits of shiny material, garish belt buckles, cheap-looking leather loafers, and the ubiquitous designer man-purses slung over their shoulders. A four-foot-tall shark fin in a glass case rose prominently from the middle of the floor. A middle-aged man with dyed hair and stained teeth greeted us. This was Speaker Hu, head of the People’s Congress of Shanghai and one of the highest-ranking officials in the city. Speaker Hu had been in charge of Pudong when Richard started his company, and he remained an important ally in the local government. They met for dinner a couple times every year.

Already at the table were two other couples and their daughters. One of the husbands was the head of the government-run venture capital firm that was heavily invested in Richard’s company. The servers made a big show of setting out dishes of cold appetizers on the lazy Susan. Speaker Hu made formal introductions of the two couples and their daughters. One of the daughters, Bonny, worked for the British Council in Shanghai. She had gone to the top college in Shanghai and completed postgraduate studies in London.

Richard went around the table and gave short biographies for Andrew and me, trying to impress with our educational and work backgrounds. “He was a journalist in the States,” he said of me. “And he’s doing research on a project now.”

I sank into my chair, but Speaker Hu and his friends seemed more interested in whether I was married. Richard told them I didn’t speak Chinese very well but was learning—typical ABC, he said, as everyone nodded knowingly—while I concentrated on the food. Richard updated Speaker Hu on the company, and the conversation took place mostly over my head. As part of the youngest generation at the table, I was not expected to speak unless spoken to, a return to the boring, endless dinner parties of my childhood where I spent the whole time wondering if there would be dessert.

Then Speaker Hu asked Andrew about his impressions of China. Without hesitating, Andrew rattled off a long list of China’s problems. “And I think China really needs to improve two major things, the pollution and the health care,” he continued.

I considered tackling Andrew to get him to stop talking. I had seen the inside of a Chinese police station before, when I accompanied a non-Chinese-speaking friend to report a stolen purse. The officer in charge led us through a dark row of subterranean jail cells to a dingy questioning room with a single, barred window high above our heads, where he took down my friend’s statement. The room was empty except for a couple of metal chairs and four scarred wooden tables that had been pushed together to form a larger one that would have been just the right size on which to lay a person. Every single inch of the grimy walls between the floor and eye level was gashed or splattered with dark stains or the kind of streaks that result from flailing legs or missed kicks.

Andrew mentioned an incident during a departmental trip to Huangshan, one of China’s most famous mountains and known to me as a shooting location for Crouching Tiger, Hidden Dragon, when one of the company’s vice-presidents suffered a heart attack on the peak. Members of the tour group called an ambulance, but its drivers refused to budge until they received 40,000 RMB (about $6,000) in cash, far more than what the employees had on them. The drivers were unmoved by the group’s pleas and promises that they were good for the money as soon as they reached a cash machine in town. Fortunately the tour guide managed to borrow the difference and got the vice-president to the hospital.

“Was that in Shanghai?” Speaker Hu asked. He spoke with a nicotine-laced growl. I wondered if we would get nine-gram headaches, too. “I can’t believe it happened in Shanghai.”

“Well, no, it was on Huangshan, but—”

“Ah, that’s what I thought,” Speaker Hu said, sitting back. “That would not happen in Shanghai.” He indicated that the subject had reached its conclusion.

Speaker Hu turned to me. “So, Mr. Hsu, what are you researching?” he asked.

I tried to think of the most unimpeachable subject I could. “My family history,” I said. “And, um, porcelain.” I readied myself for an interrogation.

Speaker Hu smiled. “What a great topic!” he said. “Porcelain is one of China’s most famous inventions. The history is so long and rich, you’re sure to find a lot of worthwhile material.”

The venture capitalist spoke. “You know, I’m something of a writer myself,” he said. He had just finished writing a book about the history of Shanghai’s textile industry and presented Richard with a signed copy. Everyone acted impressed. “It’s just a vanity project,” he said, waving his hands. “I’m not a professional. But I thought it was important that someone write about their history before it’s forgotten.”

“If you’re interested in porcelain, then you must have been to Jingdezhen,” Speaker Hu said.

“No, not yet.”

“Oh, you must go there. It’s full of history. It was the capital of porcelain production for the world for centuries.”

Jingdezhen frequently came up whenever I mentioned my family’s porcelain. About ninety miles east of my grandmother’s hometown, Jingdezhen was an entire city that had since ancient times been devoted to manufacturing porcelain, everything from daily wares for civilians to the exquisite imperial pieces destined for the Forbidden City, including that red Qianlong chrysanthemum plate in the Seattle Art Museum. Nearly all the porcelain exported to the West during the Ming and Qing dynasties originated in Jingdezhen, as did most of my great-great-grandfather’s collection. One of my grandmother’s relatives—I remained confused about which one—had supposedly worked in Jingdezhen during the late Qing, early Republican period and brought cases of fine porcelain with him every time he returned home. I’d heard that even now Jingdezhen remained awash with porcelain, its markets overflowing with antiques real and fake, its streetlights encased in blue and white porcelain, and its earth inundated with ancient ceramic shards that anyone could take. I imagined it as a kind of ceramic El Dorado, with streets paved with porcelain, where I might understand why porcelain was so important to the Chinese history and culture that I could trace my roots to, and why my great-great-grandfather went to such great lengths to protect his collection.

I was so surprised by Speaker Hu’s encouragement that I didn’t think to explain why I was researching porcelain, or my desire to try and find my great-great-grandfather’s collection. I sat in a relieved daze until I noticed one of the daughters at the table trying to get my attention.

“I think I might be able to help you,” Bonny said. She had done her graduate thesis on the history of Jews in Shanghai and was putting together a documentary film about it. “Two of my tutors”—she used the British term—“at university here were from Jingdezhen. I’ll put you in contact with them.”

I exchanged information with Bonny while Richard beamed like a proud parent. Contrary to my expectations, these party cadres didn’t seem suspicious or sinister at all, and I felt silly for having been so paranoid. My reporter friends were right: the government wasn’t going to care about me wandering around China looking for my family’s porcelain. That was even more of a shock than when I learned that for all of Mao Zedong’s deification in China, everyone agreed that exactly 30 percent of what he had done was wrong. I began to believe that I might be able to find my great-great-grandfather’s porcelain. I just had to get my family to cooperate.

[3]
LIU FENG SHU

MY POOR GRASP OF MY FAMILY ROOTS AND THE CHINESE language paled in comparison to my cultural illiteracy. I didn’t know the difference between a Mongolian and a Manchurian, ancestries that my father’s side of the family claimed, or between the Ming and Qing dynasties (the last two Chinese dynasties, which ruled from 1368 to 1912), or Chiang Kai-shek and Jiang Zemin, whose Chinese pronunciations sounded nothing like their English transliterations. Though my parents often mentioned that I shared a birthday with Sun Yat-sen, I had no idea who he was, or why my parents and their friends from Taiwan always discussed the Kuomintang with such stridency at dinner parties, until I encountered them in a high school history book.

By the time I got to China, I sought to become more informed. But those “five thousand years of history” that modern Chinese loved to boast about remained for me as impenetrable as it was long. I knew that China defied easy explanation, and I had a general idea of its primacy in world history—the Chinese had a claim to several of the most important scientific and technological inventions in recent human existence—but these glories glinted like stars in a constellation I couldn’t decipher. Even the basic primers on Chinese history that I got from a teacher at the SMIC school left me cross-eyed with confusion.

So instead of trying to take the whole of Chinese history in one gulp, I picked at its edges until a thread separated—my family. Then I pinched it between my fingertips and started pulling.

MY GREAT-GREAT-GRANDFATHER Liu Feng Shu was born in the Yangtze River town of Xingang, in the Jiujiang countryside, in 1867, the Ding—or fourth, according to the Chinese sexagenary cycle—year of the Qing dynasty emperor Tongzhi’s impotent reign. Gone were the days of wealth and territorial expansion. The Opium Wars had bankrupted and humiliated the country, civil order was undermined by a corrupt and antiquated bureaucracy, and the reckless rule of Empress Cixi had alerted the Chinese to the shortcomings of their culture and left them in the mood for rebellion. Despite the turmoil, the imperial examination system remained in place, a thirteen-hundred-year-old tradition that rewarded those who passed the grueling three-day test with positions in the government—possibly even inside the Forbidden City—regardless of family wealth or pedigree. The test was open to all, and even in the Qings’ waning days, becoming a scholar-bureaucrat secured one’s social and financial standing, so Liu’s father, a laborer, put everything he could spare toward his sons’ schooling at a local sishu, or private academy.

The network of sishus, heterogeneous, unregulated, and run by scholarly tutors in rural and urban areas alike, provided the bulk of primary education in China, imparting basic knowledge and Confucian morality. For most, a sishu offered the opportunity to encounter Chinese classics and achieve rudimentary literacy. For the few who could afford to study beyond the basic primers—parents paid tuition in cash or in kind—they were the first step toward possibly passing the imperial civil service examinations.

After ten years of study, Liu traveled to the county seat of Jiujiang for the annual county-level examination, carrying a basket with a water container, a chamber pot, his bedding, food, an inkstone, ink, and writing brushes. Guards patrolled the walled examination compound, in which hundreds of wooden huts—one per test taker—were set out in rows, and they searched each of the hopefuls for hidden papers before allowing them into their cells, furnished only with two boards that could be fashioned into a bed or desk and chair. There were no age or retake limits for prospective candidates, who ranged from precocious teenagers to stubborn elderly men. After the exam was distributed, a cannon sounded, and Liu started writing: eight-part essays on ancient texts, poems in rhymed verse, and opinions on past and present government policies. For three days, the only interruptions came from the proctors stopping in to mark and authenticate his progress with red stamps.

Liu received the second-highest score in the county and earned the title of xiucai, or “cultivated talent.” Those who passed the exam won the right to take the triennial provincial-level exam, after which a certain number would earn a place in the government. But because of Liu’s score, he was immediately offered a minor local post. Mindful of the reputation of Qing bureaucrats, as well as the tenuousness of the government, he declined. “I’m poor now, and if I accept this ‘little official’ position, I’ll remain that way,” he said. “And I won’t participate in corruption—I want to be able to feel the breeze through my sleeves. Just let me go home.”

The bureaucrats urged him to reconsider. He came from a poor family, with just a speck of land to his name. Did he really want to spend the rest of his life plowing with a writing brush? But Liu, a strict Confucian, figured that an overeducated man in the fields was still more virtuous than a cultured one taking bribes. He returned to Xingang and started his own sishu, where he became known for reducing or waiving fees for especially bright students. Just about every male in the village received some kind of training from my great-great-grandfather. “If you don’t go to school, you have no prospects,” he liked to say. “So go to school.”

He was a good teacher, and his sishu was highly recommended. He made a name for himself as a traveling scholar in the Yangtze delta cities of Suzhou and Hangzhou, where wealthy merchants paid him handsomely as a private tutor for their children. His income allowed him to chi chuan bu chou, or not have to worry about his food or clothing, which qualified as an comfortable life back then. He invested the rest of his money in land, accumulating a hundred acres in Xingang, on which sharecroppers raised wheat, barley, millet, sesame, and other grains. He also bought up most of the paddies in the Poyang floodplain, where they alternated rice and vegetable plantings. Between the two harvests, they grew rapeseed, and each autumn the blossoms covered the countryside with a blanket of gold, interrupted occasionally by the whitewashed walls and curved tiled roof of a Buddhist temple. Most families split the harvests fifty-fifty, but Liu kept only four bushels out of every ten, giving the remainder to the farmers, reasoning that they were the ones bearing the expenses and putting in the labor. Besides, his land, in concert with the river, lakes, and orchards of persimmons, sweet-tart loquats, crispy jujubes, yellow plums, and sugary “southern wind” oranges, already provided all the food he could eat, trade, or sell. As word of Liu Da Xian Sheng’s, or “Lord Liu’s,” generosity spread, sharecroppers flocked to work his land. His prosperity grew in a liang xing xun huan, a virtuous cycle.

Meanwhile the country verged on collapse. Much of China’s recorded history consisted of various peoples fighting for, conquering, and—because the territory persistently proved too amorphous and difficult to govern—abdicating control of parts of it or its entirety. Throughout the upheavals, an ambient continuity managed to survive. Cities rose and burned, and their importance waxed and waned, but they remained cities. Sacred places were revered, ignored, and then rediscovered and rehabilitated. Material possessions made of jade, ivory, wood, stone, and porcelain long outlived their makers, and royal collections of art and antiques were often subsumed and added to by newly victorious rulers. The imperial civil service exam, a thread of meritocracy that stitched together half a dozen dynasties, offered a pathway for all qualified men to make generational changes to their socioeconomic standings. The entire country was a palimpsest over which each successive regime had written a different legend, and for almost all of the oft-mentioned five thousand years of China’s recorded history, those former iterations simply receded underground, one stratum at a time, a slow accretion of something that, over the millennia, formed not just Chinese history but also Chinese culture.

Under the Qing, a Manchu people from the north, China reached its zenith of social, cultural, military, and economic power in the eighteenth century. This golden age spanned the reigns of three emperors, Kangxi, Yongzheng, and Qianlong, who, while not above the brutality, depravity, or immorality of their time, continue to be held up as the standard for effectiveness. By Qianlong’s rule, the Qing had consolidated double the territory the Ming had governed, including all of Mongolia and parts of Russia. Despite being foreign occupiers, the Qing became increasingly sinicized, and Qianlong anointed himself the preserver of Chinese culture and history. He was a ravenous collector of objects and penner of poems and was known to travel with paintings so that he could compare them to the actual landscapes. He closely supervised the imperial porcelain kilns in Jingdezhen and compelled artisans to impress him. As a result, the kilns made great leaps in creativity and technology during his reign.

Despite its reputation as insular and xenophobic, China had regular contact with outsiders and accepted foreign trade as an inevitability. Jesuit missionaries from across western Europe were fixtures in Kangxi’s court, serving as translators, scientific advisers, and cartographers. Qianlong also employed them as painters, musicians, and architects—so frequently that some complained of not having time for missionary work. As Qianlong became fascinated with exotic buildings, he commissioned Giuseppe Castiglione, a Jesuit missionary-cum-artist, to the Qing court, to design the Western-style mansions in Beijing’s Yuan Ming Yuan, or “garden of perfect brightness,” made of stone instead of wood, the Chinese building material of choice. The general manager of Beijing’s famed glass factory was a missionary, tasked with producing scientific instruments. The technique of painting on glazed porcelain, or famille rose, developed from European enamel technology.

Chinese porcelain, tea, and silk commanded top prices, paid for by silver, and by the eighteenth century China had become known as the world’s silver repository. But as foreign countries saw their treasuries dwindle in the procurement of these exotic goods, they sought schemes to equalize trade with China. One such scheme was addicting the Chinese to opium. The Qing court allowed for the importation of opium by the British, as it generated tax revenue, but it restricted the trade to the port of Guangzhou (known then as Canton), conducted through Chinese merchants instead of directly with the general population, and only during a certain season—terms that chafed the British, whose belief in their heavenly mandate surpassed even that of the Chinese.

This uneasy accord frayed as the Qing government grew alarmed about more and more of its population falling prey to the drug. The Daoguang emperor, Qianlong’s grandson, appointed Lin Zexu, a principled scholar-bureaucrat, as the governor of Guangzhou with an edict to stem the flow of opium into the country. Lin launched an aggressive campaign against the trade, arresting thousands of Chinese opium dealers and confiscating tens of thousands of opium pipes. When British merchants refused to halt shipments into Guangzhou, he blockaded them in the designated enclave for foreign traders and cut off their food supplies. After a month-long standoff, the British turned over more than two million pounds of opium—approximately a year’s supply—which Lin destroyed and threw into the sea. Lin also led expeditions onto ships at sea to seize crates of opium.

When Britain learned of the situation in Guangzhou, it demanded compensation for the destroyed merchandise and better trade terms. Over the following months, tensions escalated to the point that in 1839 the British foreign secretary finally declared war on China. It was too much to bear for the Qing, which had already begun to decline at the end of Qianlong’s reign. In this First Opium War, British gunboats operating with steam engines and modern firearms decimated the rickety Chinese defenses; China, despite having invented gunpowder, had failed to weaponize it with the same sophistication. The Qing court quickly capitulated and agreed to cede Hong Kong to the British, pay an indemnity, and open five ports to trade of all kinds, through which foreign missionaries flowed along with the goods and currency. Lin Zexu was the scapegoat and exiled to the country’s remote northwest.

Palace intrigue was as constant in Chinese history as change and was often the source of that change. In the latter part of his reign, Qianlong, for all his wisdom, had divested many of his responsibilities and much of his decision-making to a man named Heshen. Heshen was said to have come from a family of some means, though his education did not result in any imperial degrees, and he first went to the Forbidden City to serve as a guardsman. There he encountered Qianlong and within just a few years was promoted up through the most important positions in the imperial government, ultimately being appointed the grand secretary, the highest post in the government and akin to prime minister.

How Heshen attained such power and the favor of Qianlong, a man forty years his senior, was an enduring mystery. According to one legend, probably created by Qianlong’s critics, the pale, feminine Heshen reminded the emperor of his first lover, a concubine of his father, Yongzheng. In some tellings, Qianlong and Heshen also became lovers. In others, the old emperor, already mentally insolvent with age, was inexplicably taken with Heshen and showered him with affection and confidence, especially when Heshen’s son married one of Qianlong’s favorite daughters.

Whatever the case, Heshen took full advantage of his lofty perch. He filled the bureaucracy with family members and henchmen, and they stole and extorted public funds on a grand scale for more than two decades. Although Heshen’s clique was not the only corrupt one, it was one of the most powerful and, because of his most-favored status with the emperor, could act with impunity. Even when Qianlong abdicated his throne so as not to serve longer than his revered grandfather, Kangxi, Heshen remained the de facto ruler, and his rivals—even Qianlong’s son, Emperor Jiaqing—were powerless to stop him. It wasn’t until Qianlong died that Jiaqing, a progressive ruler facing the unenviable task of reforming a nearly bankrupt country wracked with rebellion, could finally prosecute Heshen and his cronies, and Heshen was forced to commit suicide.

So the Opium War wasn’t the sole event that precipitated the collapse of the Qing empire, but it was the most prominent in the narrative that the Chinese had of their country, containing all the ingredients—a foreign incursion overpowering righteous Chinese martyrs—to deflect attention from the self-inflicted wounds, discourage self-examination, and stoke nationalism at the same time.

The Qing court also had to contend with threats outside the palace walls. After the Opium War, a failed imperial examination candidate in southern China happened to read a Christian missionary tract. After digesting the ideas of divine creation and salvation, spiritual warfare, and the apocalypse, he claimed to have received a vision from God anointing him as “the true ordained son of Heaven,” arming him with a “golden seal and sword,” and instructing him to descend to the world to enlighten and save its people. This man, Hong Xiuquan, baptized himself one night in his courtyard and set out to preach his homegrown, warped version of charismatic Christianity. Hong traveled the countryside, attracting the disaffected and disillusioned and sowing the seeds for revolt.

By 1850 Hong had accumulated enough followers to earn the attention of the Qing court. The attempts to suppress him and his sect—which he dubbed the Taiping Heavenly Kingdom—grew into a conflagration that lasted fourteen years, claimed thirty million lives, and required a multinational force to extinguish. At its height, the Taiping had more than one million followers and conquered much of central and southern China, including the Ming capital of Nanjing, where they dynamited its famed porcelain tower and slaughtered forty thousand Manchu “demons” within the city walls.

Meanwhile the Qing had backslid on concessions from the Opium War. Foreign powers—foremost the British—sought even more expansive trade opportunities in China and responded to China’s diplomatic missteps with gunboats, sparking a second Opium War in 1856. The Qing court, preoccupied with fighting the Taiping, could muster little defense and made further concessions, opening more treaty ports, including one in Taiwan, allowing for foreign embassies in Beijing, and permitting unrestricted travel on the Yangtze River and in the Chinese interior. In the war’s final act, the Imperial Gardens were destroyed as reprisals for the imprisonment, torture, and execution of a British envoy and his entourage. Over three days, French and British troops burned and looted the grounds, which contained countless masterpieces of Chinese art and antiquities dating back to the very first Chinese dynasties, as well as literary works and records. A royal engineer who was part of the British forces wrote:

We went out, and, after pillaging it, burned the whole place, destroying in a vandal-like manner most valuable property which [could] not be replaced for four millions. You can scarcely imagine the beauty and magnificence of the places we burnt. It made one’s heart sore to burn them; in fact, these places were so large, and we were so pressed for time, that we could not plunder them carefully. Quantities of gold ornaments were burnt, considered as brass. It was wretchedly demoralising work for an army.

Only the stone structures of Castiglione’s Western-style villas survived. This complex of palaces had been five times the size of the Forbidden City and is regarded as one of the most magnificent lost treasures in history. A full accounting of the destroyed and stolen artifacts was never completed, as many of the records burned with the buildings; but many of the imperial objects—especially porcelains, which the foreign armies targeted—in Western museums and collections and circulating on the auction market today originated from those sackings, a cultural disaster that still resonates with the Chinese.

As the Qing tried to restore its empire, complicated by other rebellions, plagues, and disease, some progressive statesmen sought to modernize China. These “self-strengtheners” advanced frameworks for the country to adopt Western weaponry and military technology, incorporate modern science, and develop diplomatic strategies. The vision for a reformed China—boasting a healthy mix of traditional Chinese elements with Western ideas and technology—was there. Now it just needed the support of a strong central government to make it a reality.

But inside the Forbidden City, palace intrigues continued. This time it was a concubine—with whom all Chinese rulers consorted except for one, the Ming emperor Hongzhi—at the center, an exceptionally ambitious one who managed to attain real power. Cixi was the mother of all dragon ladies, born to an official family in Anhui, and who journeyed to Beijing as a teenager where she was selected as a concubine for Qianlong’s great-grandson, Xianfeng. Concubines were segmented into ranks, which determined the allotments of food, clothing, jewelry, cash stipends, and handmaidens they received. Cixi entered the palace as a low-rank concubine but ascended quickly after giving birth to Xianfeng’s only son, and when the child reached his first birthday, she was elevated to the second rank, with only the empress above her.

Xianfeng died shortly after the Second Opium War. Eight ministers were appointed to advise his heir, five-year-old Tongzhi, and Cixi was elevated to empress dowager with the expectation that she and the empress would cooperatively help the young emperor as he matured. But Cixi had by then gained a firm grasp of court machinations and quickly maneuvered to consolidate power. Following the coup, and after executing “only” three of the appointed ministers, Cixi issued an imperial edict affirming her as the sole decision maker.

Tongzhi remained the nominal emperor, but Cixi ruled from “behind the curtain,” as she would for most of the second half of the nineteenth century. Tongzhi was an unhappy, stifled young man who died at age nineteen, officially of smallpox, possibly of syphilis. His consort died a few months later, either by committing suicide or because Cixi had starved her to death. She was rumored to have been pregnant with Tongzhi’s son at the time. With no heir apparent, Cixi installed her nephew, Guangxu, as the new emperor.

For many Chinese, Cixi’s legacy, beyond her overprotectiveness, vindictiveness, xenophobia, and paranoia, was excess. Instead of imposing austerity while the government battled the Taiping and other existential crises, she oversaw the production of vast amounts of brightly colored porcelain from the imperial kilns for personal use. To commemorate each of her fiftieth, sixtieth, and seventieth birthdays, she commissioned dinnerware sets and matching boxes. Unsatisfied with her tomb, she ordered it reconstructed from scratch during the First Sino-Japanese War. She was said to have diverted funds designated for modernizing China’s outdated navy—which had been embarrassed again and again in engagements with foreign forces—to pay for the renovation and expansion of the Summer Palace, which became her personal retreat.

FAR REMOVED FROM BEIJING, Liu built the finest residence in Xingang, a sprawling complex of stone buildings arranged around a courtyard and encircled by a brick wall. The estate fronted the dirt road to Jiujiang and featured three pine trees, traditional symbols of longevity, friendship, and steadfastness, under which Liu often set out a bucket of cool water and jars of herbal medicine for travelers resting in the shade during the sweltering summers.

He married the daughter of a rich peasant family that had made its money selling Yangtze River fish. The Yangtze was full of fish back then, shad and herring and Chinese sturgeon, an ancient species that grew to more than ten feet long and a thousand pounds and is now nearly extinct. Each spring fish migrated up the river past Jiangxi to lay their eggs. The fertilized eggs hatched as they floated back down the river. By the time the fry reached Jiujiang, they were transparent needles, and the patriarch of the Yao clan went out around the fifth day of the fifth lunar month and collected these fry, which he sold to buyers from all over the country. His business grew until it became an area industry, but the man remained so thrifty that he would eat three bites of rice for every piece of salted black bean.

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