Pollution, Safety, in China

Below is an excerpt from an article in the New York Times regarding the appalling working conditions that are present in China. If you click on the title of this post, you'll be directed to the full article.

National Geographic Magazine this month has an article about how recycling is largely off shored (big surprise there). This recycling generally goes on in third world countries using very primitive technology and is extremely dangerous to the workers, and ends up putting toxic materials into the environment. A link to the article is here.

In Chinese Factories, Lost Fingers and Low Pay

By DAVID BARBOZA

GUANGZHOU, China — Nearly a decade after some of the most powerful companies in the world — often under considerable criticism and consumer pressure — began an effort to eliminate sweatshop labor conditions in Asia, worker abuse is still commonplace in many of the Chinese factories that supply Western companies, according to labor rights groups.

The groups say some Chinese companies routinely shortchange their employees on wages, withhold health benefits and expose their workers to dangerous machinery and harmful chemicals, like lead, cadmium and mercury.

“If these things are so dangerous for the consumer, then how about the workers?” said Anita Chan, a labor rights advocate who teaches at the Australian National University. “We may be dealing with these things for a short time, but they deal with them every day.”

And so while American and European consumers worry about exposing their children to Chinese-made toys coated in lead, Chinese workers, often as young as 16, face far more serious hazards. Here in the Pearl River Delta region near Hong Kong, for example, factory workers lose or break about 40,000 fingers on the job every year, according to a study published a few years ago by the Shanghai Academy of Social Sciences.

Pushing to keep big corporations honest, labor groups regularly smuggle photographs, videos, pay stubs, shipping records and other evidence out of factories that they say violate local law and international worker standards. In 2007, factories that supplied more than a dozen corporations, including Wal-Mart, Disney and Dell, were accused of unfair labor practices, including using child labor, forcing employees to work 16-hour days on fast-moving assembly lines, and paying workers less than minimum wage. (Minimum wage in this part of China is about 55 cents an hour.)

In recent weeks, a flood of reports detailing labor abuse have been released, at a time when China is still coping with last year’s wave of product safety recalls of goods made in China, and as it tries to change workplace rules with a new labor law that took effect on Jan. 1.

No company has come under as harsh a spotlight as Wal-Mart, the world’s biggest retailer, which sourced about $9 billion in goods from China in 2006, everything from hammers and toys to high-definition televisions.

In December, two nongovernmental organizations, or NGOs, documented what they said were abuse and labor violations at 15 factories that produce or supply goods for Wal-Mart — including the use of child labor at Huanya Gifts, a factory here in Guangzhou that makes Christmas tree ornaments.

Wal-Mart officials say they are investigating the allegations, which were in a report issued three weeks ago by the National Labor Committee, a New York-based NGO.

Guangzhou labor bureau officials said they recently fined Huanya for wage violations, but also said they found no evidence of child labor.

A spokesman for Huanya, which employs 8,000 workers, denied that the company broke any labor laws.

But two workers interviewed outside Huanya’s huge complex in late December said that they were forced to work long hours to meet production quotas in harsh conditions.

“I work on the plastic molding machine from 6 in the morning to 6 at night,” said Xu Wenquan, a tiny, baby-faced 16-year-old whose hands were covered with blisters. Asked what had happened to his hands, he replied, the machines are “quite hot, so I’ve burned my hands.”

His brother, Xu Wenjie, 18, said the two young men left their small village in impoverished Guizhou Province four months ago and traveled more than 500 miles to find work at Huanya.

The brothers said they worked 12 hours a day, six days a week, for $120 to $200 a month, far less than they are required to be paid by law.

When government inspectors visit the factory, the young brothers are given the day off, they said.

My Tai Chi Blog

No, not *MY* Tai Chi Blog, another blog entitled "My Tai Chi Blog."

If you click on the title of this post, or on the link over on the right, you'll be directed there. "There" seems to be the UK (my favorite foreign country), and the owner seems to be another Wu style guy.

Please pay a visit.

The Aging Budoka

I just ran across a new blog that resonates with me, "The Aging Budoka." Boy, can I identify with that!

If you click on the title of this post, or look for the link over at the right, you'll be directed there. Please pay a visit.

Wu Style Taijiquan Push Hands Applications

I've just been introduced to push hands. I've been told that there are 12 types of push hands practiced in the Wu style, from very basic, to free style. I've been introduced to the first two.

This clip, which came from Youtube, shows a senior Wu style teacher, Tony Chan, demonstrating applications from push hands. Enjoy.

Dao De Jing: Chapter #25 Beneath Abstraction

The Dao De Jing is one of the world's classics, and one of the foundational documents of Daoism. If you click on the title of this post, you'll be directed to an online version.

25. Beneath Abstraction

There is a mystery,
Beneath abstraction,
Silent, depthless,
Alone, unchanging,
Ubiquitous and liquid,
The mother of nature.
It has no name, but I call it "the Way";
It has no limit, but I call it "limitless".

Being limitless, it flows away forever;
Flowing away forever, it returns to my self:

The Way is limitless,
So nature is limitless,
So the world is limitless,
And so I am limitless.

For I am abstracted from the world,
The world from nature,
Nature from the Way,
And the Way from what is beneath abstraction.

Studying, Not Just Reading, the Classics

There is an article on the blog, The Collaborative View, entitled Learning Leadership from the Amateurs, when quotes an article entitled The New Mandarins. The topic has to do with not simply reading a classic book (in this case it was The Art of War), but truly studying it. It's a very good read on what it is to really study something.

Below is an excerpt. If you click on the title of this post, you'll be directed to the whole thing. Please pay a visit.

December 16, 2007
Phenomenon
The Newest Mandarins
By ANNPING CHIN

Lei Bo is a philosophy graduate student in China whose faith is in history, and by habit he considers the world using the thousands of classical passages that live in his head. Three years ago he was studying in an empty room in the School of Management at his university in Beijing when students began to amble in for their class on Sun Tzu's "Art of War," a work from either the fifth or the fourth century B.C. Lei Bo decided to stay. He had taken two courses on "The Art of War" in the philosophy and the literature departments, and was curious to see how students in business and management might approach the same subject. The discussion that day was on the five attributes of a military commander. Sun Tzu said in the first chapter of the book, "An able commander is wise (zhi), trustworthy (xin), humane (ren), courageous (yong) and believes in strict discipline (yan)."

The students thought that a chief executive today should possess the same strengths in order to lead. But how did the five attributes apply to business? Here they were stuck, unable to move beyond what the words suggest in everyday speech. Even their teacher could not find anything new to add. At this point, Lei Bo raised his hand and began to take each word back to its home, to the sixth century B.C., when Sun Tzu lived, and to the two subsequent centuries when the work Sun Tzu inspired was actually written down.

On the word yong (courage), Lei Bo cited chapter seven of The Analects, where Confucius told a disciple that if he "were to lead the Three Armies of his state," he "would not take anyone who would try to wrestle a tiger with his bare hands and walk across a river [because there is not a boat]. If I take anyone, it would have to be someone who is wary when faced with a task and who is good at planning and capable of successful execution." No one ever put Confucius in charge of an army, said Lei Bo, and Confucius never thought that he would be asked, but being a professional, he could expect a career either in the military or in government. And his insight about courage in battle and in all matters of life and death pertains to a man's interior: his judgment and awareness, his skills and integrity. This was how Lei Bo explored the word "courage": he located it in its early life before it was set apart from ideas like wisdom, humaneness and trust. He tried to describe the whole sense of the word. The business students and their teacher were hooked. They wanted Lei Bo back every week for as long as they were reading "The Art of War."

Scores of men and women in China's business world today are studying their country's classical texts, not just "The Art of War," but also early works from the Confucian and the Daoist canon. On weekends, they gather at major universities, paying tens of thousands of yuan each, to learn from prominent professors of philosophy and literature, to read and think in ways they could not when they were students and the classics were the objects of Maoist harangue . Those inside and outside China say that these businessmen and -women, like most Chinese right now, have caught the "fever of national learning."

Shogun

One of my favorite books is the novel by James Clavelle. It is set in the 1600's in pre-Tokugawa Japan. Much of the story revolves around the historical incident of an Englishman and his shipmates being washed ashore.

There was a lot going on in Japan at that time and the addition of the foreigners (at least in the novel) only stirred the pot. If you click on the title of this post, you'll be directed to the page on http://www.answers.com on the novel Shogun.

If you go here: you'll find a scholarly (and long) paper on Shogun.

http://www.columbia.edu/~hds2/learning/

Finally, here is a link to the book on Amazon:

http://www.amazon.com/Shogun-James-Clavell/dp/0340839945/ref=pd_bbs_1?ie=UTF8&s=books&qid=1197928328&sr=1-1

Wu Ming, the Cucumber Sage

Some recent absurdities of life reminded me of this Zen story. If you click on the title of this post, you'll be directed to the website I got it from. Enjoy.

THE RECORD OF THE LIFE AND TEACHINGS OF WU-MING

Compiled by Master Tung-Wang
Abbott of Han-hsin monastery in the
Thirteenth year of the Earth Dragon period (898)

My dear friend, the most reverend master Tung-Wang,

Old and ill, I lay here knowing that writing this note will be my last act upon this earth and that by the time you read it I will be gone from this life.

Though we have not seen each other in the many years since we studied together under our most venerable Master, I have often thought of you, his most worthy successor. Monks from throughout China say that you are a true lion of the Buddha Dharma; one whose eye is a shooting star, whose hands snatch lightning, and whose voice booms like thunder. It is said that your every action shakes heaven and earth and causes the elephants and dragons of delusion to scatter helplessly. I am told that your monastery is unrivaled in severity, and that under your exacting guidance hundreds of monks pursue their training with utmost zeal and vigor. I've also heard that in the enlightened successor department your luck has not been so good. Which brings me to the point of this letter.

I ask that you now draw your attention to the young man to whom this note is attached. As he stands before you, no doubt smiling stupidly as he stuffs himself with pickled cucumbers, you may be wondering if he is as complete a fool as he appears, and if so, what prompted me to send him to you. In answer to the first question, I assure you that Wu-Ming's foolishness is far more complete than mere appearance would lead you to believe. As for the second question, I can only say that despite so benumbed a condition, or perhaps because of it, still more likely, despite of and because of it, Wu-Ming seems to unwittingly and accidentally serve the function of a great Bodhisattva. Perhaps he can be of service to you.

Allow him sixteen hours of sleep daily and provide him with lots of pickled cucumbers and Wu-Ming will always be happy. Expect nothing of him and you will be happy.

Respectfully, Chin-Mang

After Chin-mang's funeral, the supporters of his temple arranged for Wu-Ming's journey to Han-hsin monastery, where I resided, then, as now, as Abbott. A monk found Wu-ming at the monastery gate and seeing a note bearing my name pinned to his robe, led him to my quarters.

Customarily, when first presenting himself to the Abbott, a newly arrived monk will prostrate himself three times and ask respectfully to be accepted as a student. And so I was taken somewhat by surprise when Wu-ming walked into the room, took a pickled cucumber from the jar under his arm, stuffed it whole into his mouth, and happily munching away, broke into the toothless imbecilic grin that would one day become legendary. Taking a casual glance around the room, he smacked his lips loudly and said, "What's for lunch?"

After reading dear old Chin Mang's note, I called in the head monk and asked that he show my new student to the monk's quarters. When they had gone I reflected on chin-mang's words. Han-hsin was indeed a most severe place of training: winters were bitterly cold and in summer the sun blazed. The monks slept no more than three hours each night and ate one simple meal each day. For the remainder of the day they worked hard around the monastery and practiced hard in the meditation hall. But, alas, Chin-mang had heard correctly, Among all my disciples there was none whom I felt confident to be a worthy vessel to receive the untransmittable transmitted Dharma. I was beginning to despair that I would one day, bereft of even one successor, fail to fulfill my obligation of seeing my teacher's Dharma-linage continued.

The monks could hardly be faulted for complacency or indolence. Their sincere aspiration and disciplined effort were admirable indeed, and many had attained great clarity of wisdom. But they were preoccupied with their capacity for harsh discipline and proud of their insight. They squabbled with one another for positions of prestige and power and vied amongst themselves for recognition. Jealousy, rivalry and ambition seemed to hang like a dark cloud over Han-shin monastery, sucking even the most wise and sincere into its obscuring haze. Holding Chin-mang's note before me, I hoped and prayed that this Wu-ming, this "accidental Bodhisattva" might be the yeast my recipe seemed so much in need of.

To my astonished pleasure, Wu-ming took to life at Han-shin like a duck to water. At my request, he was assigned a job in the kitchen pickling vegetables. This he pursued tirelessly, and with a cheerful earnestness he gathered and mixed ingredients, lifted heavy barrels, drew and carried water, and, of course, freely sampled his workmanship. He was delighted!

When the monks assembled in the meditation hall, they would invariably find Wu-ming seated in utter stillness, apparently in deep and profound samadhi. No one even guessed that the only thing profound about Wu-ming's meditation was the profound unlikelihood that he might find the meditation posture, legs folded into the lotus position, back erect and centered, to be so wonderfully conducive to the long hours of sleep he so enjoyed.

Day after day and month after month, as the monks struggled to meet the physical and spiritual demands of monastery life, Wu-ming, with a grin and a whistle, sailed through it all effortlessly. Even though, if the truth be told, Wu-ming's Zen practice was without the slightest merit, by way of outward appearance he was judged by all to be a monk of great accomplishment and perfect discipline. Of course . I could have dispelled this misconception easily enough, but I sensed that Wu-ming's unique brand of magic was taking effect and I was not about to throw away this most absurdly skillful of means.

By turns the monks were jealous, perplexed, hostile, humbled and inspired by what they presumed to be Wu-ming's great attainment. Of course it never occurred to Wu-ming that his or anyone else's behavior required such judgments, for they are the workings of a far more sophisticated nature than his own mind was capable. Indeed, everything about him was so obvious and simple that others thought him unfathomably subtle.

Wu-ming's inscrutable presence had a tremendously unsettling effect on the lives of the monks, and undercut the web of rationalizations that so often accompanies such upset. His utter obviousness rendered him unintelligible and immune to the social pretensions of others. Attempts of flattery and invectives alike were met with the same uncomprehending grin, a grin the monks felt to be the very cutting edge of the sword of Perfect Wisdom. Finding no relief or diversion in such interchange, they were forced to seek out the source and resolution of their anguish each within his own mind. More importantly, and absurdly, Wu-ming caused to arise in the monks the unconquerable determination to fully penetrate the teaching "The Great Way is without difficulty" which they felt he embodied.

Though in the course of my lifetime I have encountered many of the most venerable progenitors of the Tathagata's teaching, never have I met one so skilled at awakening others to their intrinsic Buddhahood as this wonderful fool Wu-ming. His spiritual non-sequiturs were as sparks, lighting the flame of illuminating wisdom in the minds of many who engaged him in dialogue.

Once a monk approached Wu-ming and asked in all earnestness, "In the whole universe, what is it that is most wonderful?" Without hesitation Wu-ming stuck a cucumber before the monks face and exclaimed, "There is nothing more wonderful than this!" At that the monk crashed through the dualism of subject and object, "The whole universe is pickled cucumber; a pickled cucumber is the whole universe!" Wu-ming simply chuckled and said, "Stop talking nonsense. A cucumber is a cucumber; the whole universe is the whole universe. What could be more obvious?" The monk, penetrating the perfect phenomenal manifestation of Absolute Truth, clapped his hands and laughed, saying, "Throughout infinite space, everything is deliciously sour!"

On another occasion a monk asked Wu-ming, "The Third Patriarch said, "The Great Way is without difficulty, just cease having preferences." How can you then delight in eating cucumbers, yet refuse to even take one bit of a carrot?" Wu-ming said, "I love cucumbers; I hate carrots!" The monk lurched back as though struck by a thunderbolt. Then laughing and sobbing and dancing about he exclaimed, "Liking cucumbers and hating carrots is without difficulty, just cease preferring the Great Way!"

Within three years of his arrival, the stories of the "Great Bodhisattva of Han-hsin monastery" had made their way throughout the provinces of China. Knowing of Wu-ming's fame I was not entirely surprised when a messenger from the Emperor appeared summoning Wu-ming to the Imperial Palace immediately.

From throughout the Empire exponents of the Three Teachings of Buddhism, Confucianism and Taoism were being called to the Capitol, there the Emperor would proclaim one to be the true religion to be practiced and preached in all lands under his rule. The idea of such competition for Imperial favor is not to my approval and the likelihood that a religious persecution might follow troubled me greatly. But an order from the Emperor is not to be ignored, so Wu-ming and I set out the next day.

Inside the Great Hall were gathered the more than one hundred priests and scholars who were to debate one another. They were surrounded by the most powerful lords in all China, along with innumerable advisors, of the Son of Heaven. All at once trumpets blared, cymbals crashed, and clouds of incense billowed up everywhere. The Emperor, borne on by a retinue of guards, was carried to the throne. After due formalities were observed the Emperor signaled for the debate to begin.

Several hours passed as one after another priests and scholars came forward presenting their doctrines and responding to questions. Through it all Wu-ming sat obliviously content as he stuffed himself with his favorite food. When his supply was finished, he happily crossed his legs, straightened his back and closed his eyes. But the noise and commotion were too great and, unable to sleep, he grew more restless and irritable by the minute. As I clasped him firmly by the back of the neck in an effort to restrain him, the Emperor gestured to Wu-ming to approach the Throne.

When Wu-ming had come before him, the Emperor said, "Throughout the land you are praised as a Bodhisattva whose mind is like the Great Void itself, yet you have not had a word to offer this assembly. Therefore I say to you now, teach me the True Way that all under heaven must follow." Wu-ming said nothing. After a few moments the Emperor, with a note of impatience, spoke again, "Perhaps you do not hear well so I shall repeat myself! Teach me the True Way that all under heaven must follow!" Still Wu-ming said nothing, and silence rippled through the crowd as all strained forward to witness this monk who dared behave so bold a fashion in the Emperor's presence.

Wu-ming heard nothing the Emperor said, nor did he notice the tension that vibrated through the hall. All that concerned him was his wish to find a nice quiet place where he could sleep undisturbed. The Emperor spoke again, his voice shaking with fury, his face flushed with anger: "You have been summoned to this council to speak on behalf of the Buddhist teaching. Your disrespect will not be tolerated much longer. I shall ask one more time, and should you fail to answer, I assure you the consequence shall be most grave. Teach me the True Way that all under heaven must follow!" Without a word Wu-ming turned and, as all looked on in dumbfounded silence, he made his way down the aisle and out the door. There was a hush of stunned disbelief before the crowd erupted into an uproar of confusion. Some were applauding Wu-ming's brilliant demonstration of religious insight, while others rushed about in an indignant rage, hurling threats and abuses at the doorway he had just passed through. Not knowing whether to praise Wu-ming or to have him beheaded, the Emperor turned to his advisors, but they were none the wiser. Finally, looking out at the frantic anarchy to which his grand debate had been reduced, the Emperor must surely have realized that no matter what Wu-ming's intentions might have been, there was now only one way to avoid the debate becoming a most serious embarrassment.

"The great sage of Han-hsin monastery has skillfully demonstrated that the great Tao cannot be confined by doctrines, but is best expounded through harmonious action. Let us profit by the wisdom he has so compassionately shared, and each endeavor to make our every step one that unites heaven and earth in accord with the profound and subtle Tao."

Having thus spoken the Son of Heaven concluded the Great Debate.

I immediately ran out to find Wu-ming, but he had disappeared in the crowded streets of the capitol.

Ten years have since passed, and I have seen nothing of him. However, on occasion a wandering monk will stop at Han-hsin with some bit of news. I am told that Wu-ming has been wandering about the countryside this past decade, trying unsuccessfully to find his way home. Because of his fame he is greeted and cared for in all quarters with generous kindness; however, those wishing to help him on his journey usually find that they have been helped on their own.

One young monk told of an encounter in which Wu-ming asked him, "Can you tell me where my home is?" Confused as to the spirit of the question. The monk replied, "Is the home you speak of to be found in the relative world of time and place, or do you mean the Original Home of all pervading Buddha nature?"

After pausing a moment to consider the question, Wu-ming looked up and, grinning as only he is capable, said, "Yes."

Passing on a Meme

I’ve been tagged by Zen from Zen’s Sekai I (http://zensekai.wordpress.com/).

Zen is an interesting guy. Martial arts of course (Tai Chi Mantis and kyudo), but also Zen, Music, Sailing, and Art. He’s planning on moving to Japan in a couple of years and teach Tai Chi Mantis there.

So I’ve been tagged, and I’ve accepted. These are the rules:

• link to the person who tagged you and post the rules on your blog.
• share 7 random or weird things about yourself.
• tag 7 random people at the end of your post, and include links to their blogs
• let each person know they have been tagged by leaving a comment on their blog.

1. I’ve been interested in martial arts since I was 15 or 16, and have trained on and of over the years. With my youngest daughter now driving, I have more time to myself and have begun studying the Wu style of Taijiquan. I am also lifting weights and spending time on a treadmill.

2. I’m a voracious reader. I tend to get more reading done in winter than any in summer. I used to get all bunched up about this, but I’ve learned that is is just the rhythm of the seasons.

3. While I am a practicing Catholic, I am also very much interested in Zen and Daoism.

4. My plan for retirement is to live in a house on a lake, in between wherever my kids end up settling, so I have an attractive nuisance to draw them back to me.

5. I work for a Japanese company, and have been studying the Japanese language. I can understand the meaning, if not always able to remember the pronunciation of about 500 kanji.

6. I used to be a software engineer. Now I am in the sales and business development of semiconductors in the automotive industry. It’s not so much the technology I enjoy (although it is very interesting), but dealing with the people.

7. Another topic that I find utterly fascinating is the study of strategy. I have recourse to apply what I learn in my capacity of sales and business developemtn.

I shall tag these 7 people. I hope they find the time to join the game at some point.

Anthony at http://www.wujimon.com

John at http://MartialViews.blogspot.com

Chris at http://www.MartialDevelopment.com

Lisa at http://PeoniesFrogsWine.blogspot.com

Michael at http://Collaboration360.blogspot.com

Shang Lee at http://www.ShangLee.com

And Robert at http://www.taikiken.blogspot.com

Let’s see what happens.