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208 pages, Hardcover
First published January 1, 2016
"I got interested in China for the wrong reasons." That is, I thought I had come onto a fully engaged civilization that maintained a respectful and careful regard for the land itself, and the many other beings who already lived there. It turned out that I was wrong, but in a very complex and challenging way.No doubt – but nothing that follows is complex or challenging. Instead there's only the mild ponderous tone of potted history. Here is Snyder on Daoism:
How then did mankind lose the way? The Daoists can only answer, through meddling, through doubt, through some error. And, it can't really be lost. The Ch'an (Zen) Buddhists centuries later addressed this with typical paradoxical energy: "The Perfect Way is without difficulty: strive hard!" China has been striving all these centuries.Aside from the typical Zen humor, the yield of that paragraph is zero. What about the "remarkable insights" promised by the book flap?
The Chinese and Japanese traditions carry within them the most sensitive, mind-deepening poetry of the natural world ever written by civilized people.I'm ready to be convinced, I half-believe this already, but tell me more.
The strain of nostalgia for the self-contained hard-working but satisfying life of the farmer goes along somehow with delight in jumbled gorges.I feel like I'm reading the copy from a Celestial Seasonings tea packet. Add a block print of misty mountains and I'm there.
Humanistic concerns can be cultivated anywhere, but certain kinds of understanding and information about the natural world are only available to those who stay put and keep looking.Snyder's admirers are legion, including some of my favorite writers. There are blurbs from James Hillman and Eliot Weinberger on the back cover, which is ironic because Weinberger is a master of the type of essay it seems Snyder is trying to write.
The misery of the GilyaksThroughout these essays Snyder sketches a history of the relationship between (mostly) the Chinese state and its territory from the neolithic to the beginning of the Ming dynasty in 1368. His observations in particular regarding China's "long neolithic" and correspondingly short Bronze Age shed some light on the marked difference between Europe and East Asian civilisations' historical relationships with nature. Snyder charts the disappearance of specific plant and flower's names from East Asian poetry and literature, as high society became separated from the "house of life" and took a more panoramic view of the natural world—an observation that coincides with those of Raj Patel and Jason W. Moore among other writers. Later, examining the ramifications of Tang Dynasty changes to the tax base, he excavates economic and societal implications worthy of David Orrell and Roman Chlupatý.
and the Gilyaks, not knowing their misery—
today they laugh
Humanistic concerns can be cultivated anywhere, but certain kinds of understanding and information about the natural world are only available to those who stay put and keep looking.In this case the strands that Snyder teases together, from social structures and gender norms through deforestation to geology, the ranges of flora and fauna and the evolving inflections of painting and poetry, reveal a master at work. This is not a comprehensive history of pre-modern China, and it doesn't attempt to be. Rather, it's an effort—and a success—at shedding light on the world's deep-flowing connections, and the ways that ever-greater mobility and velocity—the perpetual failure, even refusal, to stay put and keep looking—threatens to rupture them.