John Richard Duffy, whom his friends knew as “Richard” or just “Duffy”, was a successful thirty-three-year-old solicitor and businessman who in 1978 had been working in Hong Kong for eleven years. He was a man who elicited both hatred and affection, and has been described as “a Robin Hood character”. He was openly bisexual, with, if anything, a preference for youths, a man who took innumerable sexual partners and who was contemptuous of the legal restrictions placed upon homosexuals in Hong Kong. In this, and some alleged in perhaps other areas also, he sailed very close to the line, but he did so with much warmth of character and a visible twinkle in his eye. He was, therefore, a popular man to many, although not in the police force, at whom he cocked a continual snook. He had friends across all segments of Hong Kong society, and didn’t mind whether he mixed with taipans, barristers, high officials, or the poverty stricken, as long as he found them amusing.
The rise and fall of Brazil, Russia, India, and China, the so-called BRIC nations, is the great geo-economic story of the twenty-first century. In the early 2000s, these countries were tipped to redraw the economic map of the world. With a combined population of nearly 3 billion, they constituted roughly 40 percent of the world’s people. Throughout the first decade of the new millennium, they were among the fastest-growing countries in the world, sailing through the 2008-2009 global financial crisis in a way that made them the envy of the world. When the long-standing G-7 group of developed countries proved unable to meet the challenges posed by the crisis, the wider G-20—including all four BRICs economies—rose to the occasion. At a time when developed countries were talking austerity, the BRICs countries opened the taps on government spending. The crisis did not turn into the second Great Depression (though it looked as though it might in early 2009). For this, surely some of the credit goes to the swift action taken by the BRICs to stimulate domestic demand.
Why do people still sit spellbound through works of musical theatre that are dozens of decades old, written in and about times that have long passed from living memory? There is of course the music and the wonder of the unamplified voice, but opera is also, critically, about the story. There is love, passion, betrayal, pathos, death, hope. There is tension combined with, frequently, impossible choices. Our heroines are asked to choose between their families and their hearts, between a duty to country and a duty to themselves. Opera often poses universal questions—universal because there are no answers—and in that universalità there is unity.
This story is drawn from The Book of Swindles, a collection whose oldest known edition dates to 1617. The author, Zhang Yingyu, collected stories about swindles large and small that are mainly set in the highly commercialized and mobile world of late-Ming China.
Only several poems by the now forgotten 1930s Shanghai poet Shao Xunmei (1906-1968) have previously been rendered into English, making our translation of his two major volumes a first. We have long considered Shao well worth translating, owing as much to his colorful artistic persona as to his verse. The former mostly flowered during his studies at Cambridge in the mid-1920s, when he was exposed to Western poets like Baudelaire and Verlaine. However, it was mainly AC Swinburne who became Shao’s avatar in both art and life, as our translations below show. Cambridge also introduced Shao to the comfort of English shoes, which he wore with a traditional Chinese scholar’s silk gown—a true cultural hybrid!
Amma and Baba had met several years before they were grudgingly allowed to marry. (Or at least that is what we had been told.) In 1978, Baba traveled with a group of friends from the coastal city of Karachi northwards by train and by bus to Swat where the moustachioed Imran, a fellow student, had his family home in Mingora. Imran, like Baba, was completing his B.Com that year and planned to return to Swat to manage the Pine Cone Inn, a ramshackle guesthouse that his father owned in nearby Kalam. Presenting it as a reconnoitering expedition, a ‘case study’ for his fellow classmates to solve, Imran persuaded his father to allow the six of them to spend a few weeks at the Inn and use their recently acquired knowledge of business models to turn it into a profitable enterprise.
The rise of China in the wake of the slow relative decline of the United States has been the overarching narrative of global studies since the beginning of this century. Is this narrative correct? China’s growth is slowing as it reaches middle income status and the United States is still overwhelmingly more wealthy and powerful than China. If China will someday “overtake” the United States, it will not happen for decades or centuries, depending what is meant by overtaking. But even this more guarded account of US decline is colored by an outdated, state-centric view of human society. The twenty-first century world-system is centered on the United States but not contained within it; individuals all over the world participate in hierarchies of distinction that are fundamentally American in ideology and orientation. Whether or not they agree with US policy, support the US president, or are even able to enter the United States, success-oriented individuals choose to live in an American world—or accept global social exclusion. This is just as true in China as anywhere else, and perhaps even more true for Chinese individuals than for anyone else.