Posts written by Steve

Now that we’ve covered traditional Chinese food, I thought I’d sit back and let my stomach do a little reflection on the tastes and textures of food along the Silk Road. Unlike traditional Han Chinese food, Silk Road Cuisine is blend of different cultures and spices from outside China. Because of Buddhist and Muslim influences that spread through Xinjiang (新疆) and Gansu (甘肃) province, this first batch of Silk Road food will focus less on traditional Han Chinese dishes, and instead on Pan-Asian cuisine including spices and flavors unknown to most westerners. So let’s get down to it, 吃吧!

Lamb (羊肉)

What are you lookin at?

So how do Muslim Chinese people deal with a country that’s fanatical for pork? BAAAAh. 羊肉 (yáng ròu) or lamb is your answer. It is the meat staple of western China (other than delicious yaak which will be covered shortly) and seems present in every dish (sorry vegetarians). Why so much lamb? Well take a look around you. There isn’t much vegetation or grassland. All you see is craggy peaks, rugged landscapes and small shrub brush–a natural habitat for goats. Also consider this: a goat’s plant biomass (what they consume) to meat efficiency is much greater than that of cows, pigs or other large livestock. They can cover large areas of rough terrain, foraging off of the most basic of shrub plants and prarie grasses without much cost to the shepherd.

Goats are ideal for this terrain and vegetation, plus they provide more than just meat–their lambs’ wool keeps the locals from freezing during the winters. So naturally, you’ll bump into a few goats as you traverse Xinjiang and Lake Karakul.

Like I mentioned earlier, lamb is in almost everything (and definitely served at every meal). Most commonly you find lamb in 拉面 ( miàn) or pulled noodles, which are served in a steaming lamb broth and accompanied by thin slices of lamb shank, cilantro, peppers and a variety of spices. For a previous post on 拉面, pulled noodles click here. If you like it nice and spicy, you can add 辣椒 ( jiāo) or hot pepper flakes/sauce by the spoonful. Making 拉面,pulled noodles:

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Then there is the ubiquitous 羊肉串儿 (yángròu chuàner) or lamb kebabs (meat on a stick). While very popular throughout China (and a staple of late night bar-hoppers), 串 started as a central asian food stuff. And the way they do lamb chuan here is incredible. Chunks of lamb shank are spaced between chunks of fat that sizzle, melt and absorb the flavor of the meat, spices and peppers. Anytime, be it day or night, you can throw a couple 块 the way of a street vendor and have yourself a tasty snack.

The nightlife in Kashgar is all about, grabbing a dozen or so 羊肉串s, a couple of beers and a deck of cards as you chat, eat and drink with your 朋友s in the cool evening air. It truly is carnivore heaven!

Yet the Xinjiang love for lamb extends past noodles and kebabs. One of my favorite surprises eating in Kashgar, was eating these oven-cooked, lamb pastry puffs simply called 羊包 (yángbāo). Imagine a small pastry of naan-like bread (we’ll get to naan later), filled with ground lamb, onions and pepper, that are cooked in circular metal kilns and then imagine you are starving and have just been on a bus for ten hours. Sound pretty tasty now, right? These “lamb puffs” were lifesavers during my stay in Kashgar.

Feeling hungry?Just walk up to a vendor with cash out and he’ll already be reaching into the oven with a pair of ridiculously long chopsticks to pull out your snack. Just watch out, they are extremely hot!

While I wasn’t a big fan of lamb going into this Silk Road trip, I quickly was won over after eating Chinese and Turkic preparation styles of mutton. That being said, living off of lamb alone, and eating it with every dish does take its toll on your 肚子 (stomach). After two weeks of lamb, I wanted something new if only to get the taste of lamb out of my mouth.

Yak (牦牛)

牦牛 (máo niú) or Yaak is simply delicious. It treads that fine line between steak and pork–lean, yet somehow fatty. The translation of 牦牛 literally means “hairy/furry cow”. A very apt translation if you ask me. Did I mention how logical of a language Chinese is?

After only lamb in Kashgar and Urumqi, Xia He and Lake Karakul were of a different mentality. Sure there were lamb running around everywhere, and there were some lamb dishes, but for us foreigners, who haven’t experienced life on the great plains, we had to try yak–in all of it’s forms. I didn’t expect much, but was surprised by the flavor from these hairy hulks.

Yak butter...absolutely terrible, but one must be a good guest.

Yak is considered somewhat of a delicacy and clearly we were being treated to something special. There was yak milk or 牦牛奶 (máo niú nǎi), yaak butter and yak yogurt…all of which I would not feed to my worst of enemies. Yak dairy, like yak, is very very fatty, and is similar to drinking butter-milk. Worse yet, when mixed with alcohol, it somehow manages heighten, not suppress, the flavor of 白酒 (grain liquor) while still feeling like you drank a stick of butter. 恶心!

But what really stood out for me, was the yak stew, a hearty mixture of potatoes, chunks of yak grizzle, gravy sauce and peppers. As the cold and 30 mph winds cut into us, this rib-sticking meal kept us warm and in high spirits. I think the Irish would really fit in well here, living of this diet of “meat and potatoes” and grain liquor “yak milk bombs”. The food fits the environment as such a high calorie diet is necessary out here on the open plains. So I say to you: Yak it up!

Naan (馕)

Local naan (馕) vendors.

For those non-carnivores (or fans of bread), western China has got your covered. Naan bread, or 馕 (náng), is a round, flattened bread, originally from central Asia. It is coated in a slight oil, salt and some chili pepper flakes and is served fresh out of the oven. Just like kebabs and pulled noodles, naan vendors are serving their craft everywhere at anytime. A loaf (think pizza crust) is only a few 块,and will rid you of the rumble in your stomach.

While delicious just by itself naan works best as a compliment to a Xinjiang meal, as naan is perfect for soaking up soup broth, can be used to make a “lamb sandwich” or my personal favorite: “uighur pizza”, which involves heaping 辣子鸡丁 sauce all over the naan, and then helping yourself to a slice. I think I know where Marco Polo got the whole pizza idea thing from.

Now that is one happy 老外!

Check out some pictures below (not for the squeamish):

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Suzhou or 苏州 (Sūzhōu) is a major Chinese city located in the southeast quadrant of Jiangsu Province in Eastern China,  adjacent to Shanghai Municipality. The city is situated on the lower reaches of the Yangtze River and on the shores of Taihu Lake and is a part of the Yangtze River Delta region. Suzhou is a prefecture-level city with an urban population of over 2.4 million and a greater area population of 6 million.

Originally built in 514 BCE, Suzhou has over 2,500 years of rich history, as made evident from the city’s ancient architecture. This includes a patch work of canals, stone bridges, pagodas, and meticulously designed gardens have contributed to its status as one of the top tourist attractions in China. As a result, the preponderance of beautiful waterways and canals has earned Suzhou the moniker “Venice of the Far East”.

Watch youtube slideshow of Suzhou:

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History (历史)

Suzhou is the cradle of Wu culture, is one of the oldest towns in the Yangtze Basin. 2500 years ago in the late Zhou Dynasty, local tribes who named themselves Gou Wu (勾吳) lived in the area which would become the modern city of Suzhou. These tribes formed villages on the edges of hills above the wetlands around Lake Tai, their territorial range was centered on Wuxi.

By the time of the Qin Dynasty, the city was known as Wu County. Xiang Yu (项羽) staged his historical uprising here in 209 BC, which contributed to the overthrow of Qin. Later in 1356, Suzhou became of the capital of Zhang Shicheng, one of the leaders of the Red Turban Rebellion against the Yuan Dynasty and the self-proclaimed King of Wu. In 1367 Zhang’s main rival, Nanjing-based Zhu Yuanzhang took the city after a 10-month siege. Zhu – who was soon to proclaim himself as the first emperor of the Ming Dynasty – demolished the royal city (in the centre of Suzhou’s walled city), and imposed crushing taxes on the city’s and prefecture’s powerful families.

Unfortunately many of the ancient relics and architecture from Suzhou was destroyed during the Sino-Japanese war and Japanese occupation. In the 1950′s Suzhou was renovated the reflect the beauty of some centuries prior.

For a photo gallery and video slide show of Tong Li, located on the outskirts of Suzhou click here.

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Now that we’ve introduced traditional forms of) Chinese medicine, it’s time to take a look at the theory behind these timeless practices. Traditional Chinese Medicine (中医) is based on Yinyangism (later absorbed by Daoism).From this follows the belief that all parts of the universe (including the human body) are interconnected by correspondence of “qi”, blood, bodily fluids, zang-fu, and meridians within the body. When all five are in harmony, the body is at balance between yin and yang, leaving the subject in good health. However, if these five are out of sync, according to Chinese medicine, the subject will become ill.

Here’s how the five are related and interact:

Qi (气)

Traditional Chinese medicine covers a number of different kinds of practices, most of which focus on balancing the distribution or movement of the body’s qi (气)–a putative energy that has no real correlate in western medicine according to Daoist philosophical and religious conceptions of yinyang. In general, traditional Chinese medical theory holds that there is a finite amount of qi available in the body, sometimes distinguishing between natal (inborn/innate) qi and developed (harnessed/gained).

Qi is believed to be partially generated from food and drink, and partially from air (by breathing). Another considerable part of it is inherited from the parents and will be consumed in the course of life. Chinese traditional medicine distinguishes not only one but several different kinds of qi (气).Qi is defined by five “cardinal functions”:

1) Actuation (推动, tuīdòng) – of all physical processes in the body, especially the circulation of all body fluids such as blood in their vessels.

2) Warming (温煦, wēnxù) – the body, especially the limbs.

3) Defense (防御, fángyù) – against Exogenous Pathogenic Factors

4) Containment (固摄, gùshè) – of body fluids, i.e. keeping blood, sweat, urine, semen etc. from leakage or excessive emission.

5) Transformation (气化, qìhuà) – of food, drink, and breath into qi and blood.

Blood (血):

In contrast to qi, blood, or 血 (xuě) is a tangible aspect of Chinese medicine. It is, nevertheless, defined by its functions: nourishing all parts and tissues of the body, safeguarding an adequate degree of moisture, and sustaining and soothing both consciousness and sleep. Typical symptoms attributed to a dysfunction of xuě (such as a lack of it) are pale complexion, dry skin and hair, dry stools, numbness of hands and feet, forgetfulness, insomnia, excessive dreaming, and anxiety

Body Fluids (津液):

Closely related to blood are blody fluids or  津液 (jīnyė). Just like blood, body fluids are considered to be yin in nature, and defined first and foremost by the functions of nurturing and moisturizing the different structures of the body. Their other functions are to harmonize yin and yang, and to help with secretion of waste products. Body fluids are ultimately extracted from food and drink, and constitute the raw material for the production of blood; conversely, blood can also be transformed into body fluids.Their phsycial manifestations are:  tears, sputum, saliva, gastric juice, joint fluid, sweat, urine, etc…

Zàng-fǔ (脏腑):

Zàng-fǔ or 脏腑 constitutes the centre piece of Chinese traditional medicine’s systematization of bodily functions. Bearing the names of organs, they are, however, only tied to rudimentary  anatomical assumptions (the fǔ a little more, the zàng much less). Because zang fu is primarily defined by functions, zang fu organs are not equivalent to the anatomical organs.

The term zàng (脏) refers to the five entities considered to be yin in nature - Heart, Liver, Spleen, Lung, Kidney , while fǔ (腑) refers to the six yang organs - Small Intestine, Large Intestine, Gallbladder, Urinary Bladder, Stomach and Sānjiaō. The zàng’s essential functions consist in production and storage of qì and blood; in a wider sense they are stipulated to regulate digestion, breathing, water metabolism, the musculoskeletal system, the skin, the sense organs, aging, emotional processes, mental activity etc…The fǔ organs’ main purpose is merely to transmit and digest substances like waste, food, etc…

Since their concept was developed on the basis of Wǔ Xíng philosophy, each zàng is paired with a fǔ, and each zàng-fǔ pair is assigned to one of five elemental qualities (i.e., the Five Elements or Five Phases).These correspondences are stipulated as:

  • Fire (火) = Heart (心) and Small Intestine (小肠) (and, secondarily, Sānjiaō [三焦, ‘’Triple Burner‘’] and Pericardium [心包])
  • Earth (土) = Spleen (脾) and Stomach (胃)
  • Metal (金) = Lung (肺) and Large Intestine (大肠)
  • Water (水) = Kidney (肾) and Bladder (膀胱)
  • Wood (木) = Liver (肝) and Gallbladder (胆)

The zàng-fǔ are also connected to the twelve standard meridians – each yang meridian is attached to a fǔ organ and five of the yin meridians are attached to a zàng. As there are only five zàng but six yin meridians, the sixth is assigned to the Pericardium, a peculiar entity almost similar to the Heart.

Meridians (经络):

The meridians or 经络 (jīng-luò) are believed to be channels running from the zàng-fǔ in the interior of the body to the limbs and joints.  Chinese medicine identifies twelve “regular” and eight “extraordinary” meridians–the Chinese terms for which being 十二经脉 (pinyin: shí-èr jīngmài, lit. “the Twelve Vessels”) and 奇经八脉 (pinyin: qí jīng bā mài) respectively. 

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Cupping or 拔罐 (báguànr) is a type of Chinese massage that consists of attaching several hollowed-out glass “cups” to the body. These cups work to massage soft tissue, by pulling and stretching the skin. This occurs through a vacuuming process in which these cups literally adhere to the persons body, “sucking” skin up into the cups.

Cupping is a common massage therapy practice in Chinese traditional medicine, used to alleviate back pain, body soreness/pain, rheumatism and even the common cold. Here’s an example of how cupping is applied to a patient:

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Practice (作法)

When applying a cup, the air inside it is first heated (usually via a match), which burns off internal oxygen inside the cup. The cup is then quickly applied to the skin. The lack of oxygen inside the cup causes an imbalance of air pressure and forms an air-tight seal. This happens as the air inside the cup cools and contracts, forming a partial vacuum, enabling the cup to suck the skin, pulling in soft tissue, and drawing blood to that area and stimulating the healing process.

Cups are normally used only on softer tissue that can form a good seal with the edge of the cup. They may be used singly or in large quantities to cover a larger area. They may be used by themselves or placed over an acupuncture needle. Skin may be lubricated, allowing the cup to move across the skin slowly. The skin may be lanced before placing the cup so that the vacuum draws fluids, primarily blood, into the cup as part of the treatment

Depending on the specific treatment, skin marking is common after the cups are removed. This may be a simple red ring that disappears quickly, or more pronounced deeper bruising. In general, the longer a cup is left on, the more of a circular mark is created. Usually treatments are not painful, but treatment should be discontinued if the person receiving it experiences more than minor discomfort.

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A cornerstone to Chinese traditional medicine is herbal medicine or 中药 (Zhōng yào). Chinese herbal medicines are made from plants, herbs, and occasionally from the organ meats of a wide range of exotic (and strange) animalia. Medicines are typically constructed from ingredients found in the natural world, and are mixed in accordance Traditional Medicine Theory to stimulate certain organ systems or to balance out the undesired aspects of other materials used. Most medicines come in dried form to be steeped into a tea, after being ground up in mortars and tinctures.

Chinese traditional medicine practitioners may suggest herbal remedies as dietary change, adding certain organ meats or herbs to meals to enhance the patient’s overall balance and harmony. There are roughly 13,000 medicinals used in China and over 100,000 medicinal recipes recorded in the ancient literature.

Practice (作法)

Chinese Herbology or 中药学 (zhōngyào xué) or 中药 (zhōngyào), is the study of ingestible natural ingredients and their observable effects on the human body. It includes the basic theory of “crude medicine,” “prepared drug in slices” called 饮片 (yǐnpiàn) along with the collection and preparation, performance, efficacy, and clinical applications of these drugs on individual patients.

Each herbal medicine prescription is a cocktail of many herbs tailored to the individual patient. One batch of herbs is typically decocted twice over the course of one hour. The practitioner usually designs a remedy using one or two main ingredients that target the illness. Then the practitioner adds many other ingredients to adjust the formula to the patient’s yin/yang conditions.Some herbs require the use of other ingredients as catalyst or else the brew is considered to be ineffective. Unlike western medications, the balance and interaction of all the ingredients are considered more important than the effect of individual ingredients.

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Misuse and Controversy (争议)

Animal products are used in certain Chinese medicine mixtures causing many conservationists, vegans and vegetarians to lash out at the practice. Unfortunately, the use of rare and endangered species in Chinese medicine has increased, forcing the destruction of vital habitats and the near extinction of species. If informed of such restrictions, practitioners can often use alternative substances.

Ecological effects are greater than just on the species used in Chinese traditional medicine. For example, the worldwide shark population has been devastated to a small fraction of its original population by a growing demand for shark fin soup. Once considered only for rare occasions, with a growing Asian middle class, there is an accompanying demand for shark fin. Other instances of hunting endangered species for medicinal properties include the use of ground up tiger bone for impotency, rhinoceros horn used for fever, and black bear bile for the treatment of cirrhosis and other kidney/liver diseases.

Currently, the Chinese government is clamping down on illegal poaching and sale of these endangered animals, but corruption and demand have impeded progress.

 

 

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