Crumpled Shirt and Dirty Shoes

Sartorial elegance: the ability to appear stylish and well-groomed without appearing so. Although it applies as much to one’s hair, shaving and smell, its key is the cladding that one wears to cover the body. After all, the word ‘sartorial’ comes from Latin word sartor, tailor.

I had always prided myself on not requiring the usual signals of sartorial elegance. I would wear what I wanted when I wanted, without concern for style or fashion. As long as my single pair of shoes fit the shape of my feet, were comfortable, and could be worn on all occasions – from hiking up mountains to weddings – I was happy. As long as the pants could be worn for a week, be washed overnight and be dry the next morning, I was content. And as long as the shirt was clean and dry, I could not ask for more.

In China, others were not so happy.

For an eternity they tolerated my sartorial preferences. They did so with a glance, a stare, a polite smile. Until at last of them dared to ask.

‘Doesn’t your girlfriend or wife care for you?’

‘What do you mean?’ I asked, standing still on the footpath.

‘Well, your shirt is crumpled’, she said. The others in our group murmured agreement.

‘It’s a t-shirt’, I said. ‘Who irons a t-shirt?’

‘And when you signed the new contract last week, you wore a crumpled shirt’, she said. ‘And it was not tucked in. It was hanging outside your pants!’

‘Are you serious?’ I said. ‘I haven’t owned an iron for more than 15 years and I prefer to wear my shirts out’.

‘What about your girlfriend or wife?’ she said.

‘She is even more scruffy than I am,’ I said. ‘Crumpled shirts, old and torn clothes hanging out, hair messy … a grungy look, we call it’.

This was the moment for genuine consternation. How in the world could a woman not be concerned with creases, crumples, and tucked in clothes?

But that was not the real issue.

‘Anyone who looks at you does not think about whether you can take out the creases in your crumpled clothes’, she said. ‘They immediately think your girlfriend must not really care for you. They will think badly of her’.

‘It has got nothing to do with anyone else’, I said. ‘I prefer not to worry about these things’.

‘And your shoes’, she said.

‘What about my shoes?’ I asked.

‘They are muddy’, she said.

‘Well, yes,’ I said. ‘I have been hiking a couple of days ago, so they have some mud left on them’.

‘Your girlfriend really doesn’t care about you!’


On Visiting a Museum to the ‘Victims’ of Communism

I had come to Transylvania for the last time, for life was calling me to other realms. Part of this visit entailed a return to one of the museums nearby dedicated to the ‘victims’ of communism. I had been taken here some years before, so this was my second visit.

The museum is located in a former prison that had once been a monastery. It is laid out in white paint, with pictures, cells, sculptures, and a distinct story, concerning both the master narrative of the evils of communism and various micro-narratives that are meant to fit within the larger whole. One may spend a few minutes or a few hours perusing the neat and well-designed display. Who could not be swayed by such a depiction, of the misery experienced by those who had simply, for the sake of ‘freedom’ and ‘democracy’, opposed the communist ‘regime’ in Romania?

On the first occasion, I was somewhat confronted by it all, wondering whether such treatment of enemies of the state, aided and abetted by foreign powers, should have so. Did it not breed more resentment and resistance? Would it not have been wiser to follow a gentler, but no less firm path?

However, on the first occasion I had noticed a few anomalies in the smooth narrative. To begin with, those who had actually died in the prison were of reasonably advanced age, between their late sixties and into their eighties. Reading between the lines, one gained a sense that they had died of natural causes. And I could not help notice that there was a reasonable number of former politicians (from before 1947), military leaders and church figures. Common people, such as workers and farmers, were distinctly under-represented. How to make sense of all this?

Not until the second visit some five years later did the pieces begin to fall into place. Four features stood out in stark relief. To begin with, the museum is clearly modelled on the style of a Holocaust Museum, with portrait walls of those imprisoned, brief biographies, copies of hand-written materials, and individual cell experiences. One could stand before a touch-screen and select an individual from the picture and read very briefly about his or her experiences. One could go outside and pause for thought among the sculptures and trees of the remembrance garden. One could be brought up-to-date on the destruction of cultural artefacts (actually, only a cathedral) by the communists. Indeed, one could enter one cell and find a display of communist-era activities, such as newspapers, posters, young pioneer clothes and so on.

The intended effect was what might be called the reductio ad Hitlerum. This became clear when I overheard a discussion outside the museum. Three foreign visitors had just emerged from viewing the display, and one of them commented that it reminded him of Nazi Germany and the museums they had visited there. Another observed that they should go and see the graveyard where the victims had been executed and buried. In other words, the communist ‘regime’ was no different from the fascists.

As I stood by, I recalled the many names I had encountered inside, names of those who were released after two, three or five years. Indeed, the majority of those imprisoned had been released at some time (unless they died of age or illness). It was difficult to see how they could also have been executed and buried. Yet, this is part of the reductio ad Hitlerum, in which the fundamental difference between fascist concentration camps and communist prisons is conveniently glossed over. For the fascists, the camp was the first step to death for the majority of those who were irredeemable, whether for political (communist) or racial reasons (Jews and gypsies). For the communists, imprisonment was for the purpose of re-education and rehabilitation. No matter how much the process may have failed to live up to this motivation, it was reflected in the way many were released.

Perhaps more telling was the way fascism itself was airbrushed out of the representations and narrative. For example, the communist revolution in Romania encountered significant opposition from fascist forces, especially in the southeast near Bucharest. Romanian troops had fought with the Wehrmacht on the eastern front, many generals felt at home among the Nazis, as did politicians during the second world war. Yet all of these simply became the part of the ‘resistance’ to communism, a resistance that was recast as a desire for ‘democracy’ and ‘freedom’. After all, fascists do make the best anti-communists.

And this brings me back to the former detainees of this monastery-cum-prison. Most, although not all, were what would count as the old ruling class: ancient nobles, landlords, political leaders, generals, priests, and bourgeoisie. They would have been pointedly disgruntled at losing their assumed power under the barbarian workers and common people. Indeed, the period of communism was too short in Romania, and the communists made too many mistakes – such as prisons like this – in their attempt to overcome entrenched assumptions about class privilege. In many respects, this old ruling class is now back in power in Romania, feeling the world is once again as it should be, that Romanian society is ordered for their benefit. And they are the ones who tell the story and build museums like this one.

Throwing Out My Library

In 1931, Walter Benjamin penned his piece called ‘Unpacking My Library’. It is a piece cherished by bibliophiles throughout the world. You know the ones: they collect whatever books they happen to find, whether outrageously expensive or found in a dump. It matters little what the books concern, for it is the nature of the book itself that is the object of desire, if not fetishism. Benjamin himself had a fetish for antiquarian books, first editions that he would caress and peruse before placing them on a makeshift shelf in what whatever makeshift lodgings he found himself.


Once I too was such a bibliophile. I had books I purchased for a few cents from the library of the high school I attended in the 1970s – by Joseph Conrad or Joyce Cary. I had books I faithfully gathered from a second-hand bookshop in Sydney during the 1990s, on a weekly ride on my bicycle. My panniers would be empty on arrival, overflowing on departure. Later, I scoured the discount shelves as a poor student at international gatherings, seeking a good deal and then hugging the books all the way home. And in my itinerant life, I devoted much energy and time to carting such books from one place to another, packing and unpacking them each time. As a passer-by observed when I was engaged in such a transfer some years ago, the history of my life was displayed in such books.


But what does it mean when I came to throw out my library, or at least substantial portions of it?

In the past, I had made vain efforts to trim my books, but after hours of perusal I could find only one or two that had to go – strange acquisitions, gifts, or simply bad books. But on a particular day, it struck me: I will never read many of these books ever again. The thought of leaving my children to sort through thousands of books on my death made me realise how unpalatable such a prospect would be for any of them.


Here were books that seemed extremely important at the time, but whose relevance had swiftly disappeared. Their shelf-life – quite literally – was ephemeral, to be forgotten by history. And upon perusing them again, I realised they were not as good as I thought they were at the time of acquisition. Here was a collection by an author for a chapter of a book I was writing at the time. But upon completing the chapter, I already knew that I was not so taken with the author and would not return to their works. Here was a whole sub-discipline with which I had finished working. I would not read most of the texts again, apart from one or two of greater importance. Here was a whole series of useless books I had to read for another study (on Lenin and Stalin, for instance) – books I read then for the sake of knowing a field, but books that were of not much use in any substantial way even then. And here were the odd books, bought on a whim: on gardening in Europe, on veteran and vintage cars, on Australian poetry, or on non-passerine birds. I had hung onto them to recall the moment they drew me, but they now seemed to be clogging my shelves.

So I began. One or two books soon became a pile. A pile soon became many piles. Shelves were emptied, boxes filled for carting away. Once you begin, you realise how many are simply not worth keeping. Where to take them all? The local second-hand bookshop would quail at thousands of books suddenly dumped on their doorstep. A church book sale? A charity sale? Gifts to students? All of these and more became clearing houses for my library.

At the same time, it was difficult to do so. I felt often that I was tearing out a part of my own history, my own identity. Had not these books defined who I was then, who I had become today? Yet, it was also deeply cathartic. I recalled a moment many years ago, when I was in the process of divesting myself of a phase of life and work. One evening, I stood outside by the garbage bins, having wheeled them out onto the street for collection. On the spur of the moment, I stripped down and threw all of the old clothes I was wearing into the bin. It was cleansing and liberating, for I had cast off of my skin, my old self.

Or, to change the metaphor, it signalled a change of horses, one that I had already made and was now enacting. So also with the books.


A Journey of Rediscovery

It began as a delayed mutual promise: to travel around much of Australia by rail. Often we had put the journey off, due to commitments, time pressures and responsibilities. In the end, some years ago, we simply decided to go, frazzled and pressured as we were.

The journey would take us northwards from Adelaide, two days on the Ghan train to Darwin. A car was needed for the next leg, almost 2000 kilometres through the Gulf Country, heading eastward to Mt Isa in far north Queensland. Another train would take us a further 1000 kilometres to the coast, and then we would wind our way some 3000 km southwards on a couple more trains, down the coast to home. It was to be a 9000 kilometre journey in all.

We began wearily, with long months of disrupted sleep behind us and expectations from work weighing upon us, all of it symbolised by the creaking burden of books in our packs. Initially, on the Ghan we plunged into our books and opened our computers to get some headway on the many tasks we hoped to complete on our way. Gradually, we turned less to the books and the computers began to be lie dormant for longer periods. I pulled out my camera and spent long hours walking the train and standing at windows, testing the capabilities of the camera. She slept much and gazed out the window, an open book lying on her lap unread.

In Alice Springs, Katherine Gorge and Darwin we simply walked all day. Still our talk was around projects, plans, grant funds, writing tasks and ways around problems at work. We went over difficult conflicts and frustrated projects, looking for new ways to achieve them.

The talk continued in the car we rented for the next few days. We intended to belt along the main road and get to Mt Isa as soon as possible. Soon enough a turn beckoned, into Arnhem Land and Kakadu National Park. Our talk turned to other matters, of life and death and love and the endless, endless land. We stayed a night in a remote community or two, struggling to find accommodation. Until we happened upon an extraordinary road.

Named innocuously the Tableland Highway, it was barely a ribbon of undulating and wavy asphalt across vast spaces and beneath infinite skies. Water was scarce on the way, marked by the regular wind pumps of yesteryear. Now we fell silent as we were absorbed by the land. Occasionally, a native animal would pass our way, especially as dusk drew near. We stopped regularly to soak it all in, simply standing and looking out, aware that we were possibly the only human beings as far as our eyes could see.

On every roll in the road, I felt as though I left behind one more expectation, one more pressure, one more plan, one more struggle. Into the sky and the open plains went my sense of self-importance. I had begun against my best intentions to believe in the hype and to throw my weight around, feeling that I had the gravitas to do so and thereby change the world around me. As the road unwound through the vastness, that whole sense was simply taken away, little by little. By the end of that road, as we drove into Mt Isa, I had rediscovered myself.

I did not realise it at the time. In Mt Isa, I slept deep and long for the first time in months. The sleep would continue all the way home. Her process was more gradual, for she was processing much about identity apart from her work. She spent the 28 hours on the amazing Innlander train, from Mt Isa to Townsville, looking out the window and snoozing. I found this rail journey one of the most fascinating I have done for a long time. I absorbed everything around, thrilled by the experience. The train played only part of the role, for it was the rediscovery of myself now expressing itself.

By the time we left Cairns a few days later (after a short bus ride north from Townsville), we realised what we needed to do. The train helped, with its rail-bed sleepers on the run south to Brisbane. She would disconnect from what frustrated her at work, pursuing her passions in new areas, wherever that took her and wherever that might be in the world. I would resign from the many editorial boards, networks and leadership roles, disconnecting from the identity that had been forced upon me. I too would recover my passions and pursue them, anticipating the opportunity to join her wherever she went.

The return home, after the day-time XPT train from Brisbane, saw an immediate manifestation of all that we had experienced. We had a massive purge of books, thousands of them. Books we would never use again, crap books we had kept, and anything deemed fit to go. Our home opened up and we felt we could breathe again. The resignations and disconnections took another day. We were full of enthusiasm, freed, passionate and rested. The summer that followed was long, quiet and simply glorious. It was perhaps the most important journey we have undertaken for quite some time.

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The Best Cup of Coffee

I’m sitting in the corner feeling glad.

Got no money coming in but I can’t feel sad.

That was the best cup of coffee I ever had.

And I won’t worry about a thing,

Because we’ve got it made,

Here on the inside; outside’s so far away.

These are words from a little known song (at least these days) from 1970, simply called ‘Inside’. Yet they capture a particular intensely felt moment for me, and have done so since I first heard them many decades ago.

I no longer drink coffee, but I used to drink it with enthusiasm and with deep pleasure in my twenties – the same way I approached smoking. It helped my concentration while young children were being born and growing up around me. It helped me stay awake late at night while I continued studying. And it helped me unwind when I had a rare occasion to be away from other human beings.

Out of thousands, if not tens of thousands of cups of coffee, one has forever remained etched in bodily memory.

I was on a solo road trip through the mountains and narrow tracks of eastern Australia. Some parts were barely discernible, where no one had passed for many a year. Other parts left a dust trail billowing behind me. Other parts were worn, rocky and bumpy and required low gear. At nights I camped in remote places, with only dingoes and kangaroos for company. Together we chatted and smoked by the campfire late into the night.

On this particular day, the dirt track had been particularly slow and bumpy, with not another human being within the known distance. I was working my way through a mountain range, bump after jarring bump. By the time the sun was lowering, I began to wind my way down the western escarpment of the range.

A space opened up on the side of the road, with an old fireplace that beckoned me to stop a while. I lit a small fire, enough to boil some water in the blackened and knocked-about billy and make some coffee – as I had so often done before. Nothing fancy, but I poured it into an old and stained enamel cup and rolled a cigarette. I sat quietly on the ground and looked westward over the hills and plains as the sun set, drawing on the smoke and sipping the coffee.

I am not sure quite what it was. Was it the taste of an old and unwashed billy? Was it the fire that burned with eucalyptus wood? Was it the end of a weary and dusty day of driving? Was it the taste of tobacco newly rolled along with the coffee? Or perhaps the view from the height and the joy of being away from other human beings? Probably all of the above, but they still do not capture the feeling. I still recall the taste of that coffee and the act of sipping calmly while the world lay there before me.

It remains the best cup of coffee I have ever had. To be sure, I have tasted fancy, crafted coffees since then. I have bought my own coffee beans and ground them myself. Indeed, I have drunk thousands of cups of coffee since.

But none have been able to come close.

The Strange Tea of Rijeka

Perhaps it was the tea, strangely coloured, with an unknown spice that evoked the ‘east’. After one sip, I paused, drew in my breath and retreated from my immediate involvement in the world. I raised my eyes after a moment and saw it in very different way: my retreat and abstraction from the world now meant that I was intensely aware of the moment, sensing all that was going on around me.

A portly middle-aged man sauntered past, with pointy shiny shoes off to do some business, whatever that might be. Two women in impossibly high heels puffed on their cigarettes and walked in the opposite direction. An older woman, with dyed red hair curled in a tight frizz, sat at the next table, smoking a long thin cigarette and sipping on her first of many coffees for the day. Her formula for keeping her slim figure was obviously one would ensure she remained so in her soon to be occupied coffin.

The tea belonged to the old square in the middle of a town called Rijeka, a forgotten place in today’s world, a place we had not imagined we would visit. But this was our time, which stretched out to infinity and yet would not be repeated.

We had not planned to spend a day in Rijeka, but our ship had arrived in the morning and our overnight train left in the evening. The ship was old but serviceable, for it was still to catch up with the emerging tourist appeal of the Dalmatian Coast of the new country of Croatia. It sported streaks of rust and a massive image of a leering Pope John Paul II. After some searching, we had boarded at the walled town of Dubrovnik further south. Many slept in open spaces and on the lounges scattered about the deck, although we had opted for a cabin at little extra cost. The food had been cooked long before and kept in a warmer for meal times – at least it meant one did not have to wait longer than 60 seconds for the meal to appear on the table. Two days later, at first light, we arrived in the port of Rijeka, with its old fishing boats and a few cargo ships.

The town had not always been forgotten, since for long had it been at a cultural crossroads. First settlements were by Celts and Liburnians, well before the ancient Greeks took notice in the fourth century BCE. Since then, the place has been the site of fierce struggles, given its deep-water port and strategic position. Romans, Italians, Ostrogoths, Byzantines, Lombards, Avars, Hungarians, French, Yugoslavs and Croats have claimed the town as their own. Needless to say, it has also changed its name time and again: Tharsatica, Vitopolis or Flumen by the Romans; Terra Fluminis Sancti Viti (after dedication to St. Vitus in the 4th century CE); Sankt Veit am Pflaum by the Germans; Fiume in Italian (which was also adopted by the Hungarians); and initially Rika svetoga Vida in Croatian after Croats began to settle there in the 7th century CE. Eventually, it became simply Rijeka after it was made part of the state of Yugoslavia in the early 20th century.

Once upon a time, it may have rivalled Venice in power and wealth, especially when Frederick III, Archduke of Austria, purchased it in 1466 – the beginning of 450 years as the main port of the Habsburg Empire. But these days, after the devastation of the NATO led breakup of Yugoslavia, it is far less ostentatious. The walk up from the harbour revealed a town that had been in better condition under the communist government of Yugoslavia. Footpaths  and roads and stairs need constant maintenance by active local and national governments. The liking for cement rendering on buildings may work well when the rendering is maintained and painted. Without such attention, money and time, it soon begins to look cracked, tattered and broken.

But for us at this moment, the town had a distinct appeal. No matter how tough times may have been in the last two or three decades, no matter how ‘informal’ the economy, men and women made sure they dressed as well as they could. Not a few years before we arrived, the new state of Croatia had staked its elusive search for prosperity on tourist euros. But then the 2008 economic crisis hit, and prayers were uttered in parliament that the tourists would still come. Not so many did while we were there, so we felt as though we had the town to ourselves.

So we sat on old wicker chairs, sipping evocative tea in the town square. Our cups seemed to fill of their own accord, no matter how often we tried to empty them. Eventually, the lanes of the town beckoned and our legs needed to stretch. So we left the tea to for others to finish if they could and disappeared into a lane. Out of nowhere a Roman Arch appeared. It remained part of the house structures on either side, with it worn hand-cut stones still tightly bound overhead. I stood beneath, imagining the slaves’ hands at work on the stone, the ancient scaffolding needed to place one stone upon another until the last slid into place at the crown. The Greeks did not know the arch as an architectural feature, for the Romans had conjured it up from somewhere. For two millennia it had stood here, its original function now forgotten. How many more millennia would it hold, until the stone finally wore away?

A narrow door appeared with the word ‘Biblioteka’. Our desire to sit quietly and read drew us inside and up the stairs. Two chairs were free. The rest were filled with quiet readers. I perused the books, journals and newspapers on display. But not being able to read the new ‘language’ of Croatian (invented after the 1990s when Serbo-Croatian ceased to ‘exist’), I sat and opened one of my own books. I read little, for the tall windows drew my gaze outside and into the town.

A taste of eternity remains a taste, for we became conscious of the fact that our train would leave soon. We found the railway station but could not find the train. The station bore the dust of its former Austro-Hungarian glory, with a carefully constructed main building to give the impression of power and importance. Stone work and arched windows featured in the three stories. But it was also festooned with graffiti and rust. The tracks could barely be seen for the grass that grew around them. It was a long time since a train had run here. Were we in the right place?

Eventually a conductor appeared and we asked, having determined by now that German was the old lingua franca of these parts. He pointed to a siding in a corner we had missed. There sat a new train run by Deutschebahn. This was our train and this was our sleeper for the journey north, taking us eventually to Copenhagen.

We boarded and immediately knew we had at that moment left Rijeka, with its past and present, not quite sure now if it is part of Italy, Austria, Yugoslavia or Croatia.

Meeting Isabel Crook

‘Put that down, mum’, he said. ‘Someone is here to see you’.

He strode into the room, while I paused at the door and looked inside to see Isabel Crook for the first time. Books spilled out of ceiling-high shelves and were piled on the desks that surrounded her. Sitting in the only free space in the room, she had been reading. She did not look up at first, but focussed on putting the book in its place. She stood and walked to the door of her own accord.

Her 60-something son and began to introduce us, somewhat loudly.

‘Hello, I am Isabel Crook,’ she interrupted. ‘Pleased to meet you’.

I replied in kind, with a clear and strong voice.

She smiled. Her no-nonsense hair may have been grey, and she may have been slightly stooped and a little shrunken. But the sparkle was still in her eye and I immediately saw the origin of her son’s energy.

It was the middle of May, 2015, in an apartment built in not long after the communist revolution. They had lived there ever since the 50s, in Beijing.

In the common room – for eating, guests, discussion – she paused and pointed to a poster on the wall: ‘This is priceless’. A youthful Mao Zedong was watching over a long line of marching men and women, holding the red flag aloft.

‘You can’t read the writing now’, she said. ‘It has faded over the years’.

‘Why priceless?’ I said.

‘These posters were all over Beijing when it was liberated in 1949. I managed to get hold of one. It was amazing. We looked all down the streets … students all with red triangular flags waving … the incoming army … cavalry, which was very exciting. It was the most joyful event I’ve ever watched’.

Isabel Crook, along with her husband, David, had been with the Red Army on that victorious day. Most men and women had walked thousands of kilometres in order to get from Yan’an to Beijing But since Isabel was pregnant with their first son, Colin, she was provided with the comfort of travelling in the back of a truck. Given the conditions of the roads after decades of civil war and the anti-Japanese war, I am not sure an old truck in 1949 would have been so comfortable. But she was obviously a tough woman.

We – Isabel, Michael (her second son) and I – sat and talked over a cup of tea. We talked of Mao, Deng Xiaoping, China today, Marxism, as also of families and the initial matters of what one is doing and why. Later, a couple of other people joined us and we made the most of the spring weather to have lunch at a simple outdoor restaurant somewhere on the edge of the Summer Palace grounds.

Isabel and I gravitated towards each other – as we did on later occasions – given our common interests in Marxism and indeed religion. She was born to Canadian missionary parents in Chengdu, China, way back in 1915. While she was brought up as a Christian in China and attended a Christian school, she followed the path of so many, from Christianity to communism. Crucially, her parents – Homer and Muriel Brown – were Christians with a social conscience, although they looked askance at communism (and Isabel’s future husband, David Crook). They reconciled themselves to the fact that a social cause was better than pure self-interest.

After anthropological study in her parents’ home country, Canada, she returned to China in 1940, under the auspices of the National Christian Council in Sichuan province. By 1942 she joined David in England, where she joined the communist party and where they married. Further study ensued, only to return to China in 1947. She has remained there ever since, becoming a participant-observer in the communist revolution itself and especially socialism in power. Many are the jobs Isabel has had, from anthropological researcher, through language teacher to lifelong social activist. Indeed, her commitment was of the sort that led one to action – to supporting an actual communist revolutionary movement on the ground.

Her story has been told many times (as of David), from foreign sources to many outlets in China. Her 100th birthday was saluted by the Communist Party of Great Britain (Marxist-Leninist), her commitment to education and research is often noted (playing down her communist credentials), and even the Wall Street Journal managed to come up with a story. Of more interest are the accounts on CCTV and, above all, the website that tells her own story, simply called ‘Isabel Crook’. With all this information available, I do not need to dwell on all the details.

Her witness of socialism in power is, for a foreigner, second to none. In Shilidian (Ten Mile Inn), a communist area of Hebei province, she and David witnessed the profound effects of land reform already underway. She saw first-hand millennia-long practices being dismantled and replaced with socialist approaches. As she observes: ‘The land reform was obviously going to change the whole future of China’s history, because it would get rid of the feudal system … it would put the farmer in power, rather than going on with the old way’. The result was a hugely influential book, written by her and David, Ten Mile Inn: Mass Movement in a Chinese Village.

And of course, there was the teaching. The new China would need people skilled in English, so they were asked to stay and teach. Over the years, their work would become one stream that fed into what is now Beijing Foreign Studies University.

Over dinner one evening, I mentioned to Isabel that I had been to the Democratic People’s Republic of Korea (North Korea). Her eyes lit up.

‘I have had students from North Korea’, she said. ‘Ten of them, sent by the government to study English’.

‘How did they go?’ I said.

‘They were very good,’ she said. ‘Although one struggled. I believe in giving marks for actual performance, so his grades were not so good. As they boarded the bus after the course, this student was crying. “Why is he crying?” I asked one of the others. “He knows he will be reprimanded for not doing so well in the course and failing his country.” I wanted to stop the bus and hug him’.

She also experienced socialism in power during the Cultural Revolution.

‘During the Cultural Revolution, I was suspected of a being a spy. So I was put in prison for three years’.

‘Did it make you doubt the communist movement?’ I asked.

‘Not at all’, she said. ‘My sons were on their own, but I knew they could manage’.

‘What did they do?’ I said.

‘They were teenagers’, she said. ‘And they knew how to take of themselves. One day, they realised their visas had run out, so they sent the youngest to the immigration office, hoping they would be deported. The woman behind the desk simply stamped the passports – another two years!’

We laughed.

‘Another time’, she said. ‘Before I was imprisoned but during the Cultural Revolution, one son was in hospital. I was on my way to visit him and the gardener out the front said, “Your son is fine”. In reply to my complete surprise, he said: “I’m the doctor. I am doing my duty as gardener now”’.

‘But what did you do in prison?’ I said.

‘I knew they had made a mistake and decided to make the most of it’.

‘How so?’ I said.

‘I asked for something to read’, she said.

‘What?’ I said.

‘The Selected Works of Mao Zedong’, she said. ‘I read the four volumes through many times. I even noted how many times laughter appears. Do you know how many?’

‘No’, I said.


We laughed, with Isabel assuring me she remains as ardent follower of Mao Zedong.

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