Getting Rich

BY 

LIOR PARITZKY

 – NOVEMBER 13, 2010

An unprecedented number of people are getting rich in a single country in the world today. The effects of this phenomenon on society are widespread. Money changes personal values and the relationship one has with its peers and with its country.

It is evident that China is getting richer. Fewer people are poor, and more money is available for consumption. More cars, bags, sunglasses, watches and jewelry are being sold in China than ever before. According to Bain and Company, a consultancy, the growth of the domestic luxury market has picked up speed in the second quarter of 2009 and reached 68 billion RMB, while this year is expected to be even more prosperous for luxury goods in China.

More money influences the relationship one has with his surroundings, whether it is at home with a spouse or a child, or outside with co-workers or with service providers. When one has money he or she tends to look at the world from a different perspective. A famous Chinese saying is: “安贫乐道” which means to be content with poverty, caring only for one’s principles or the way (the last character means dao, which means ideas or way of life). Along with the evident advantages of the rise of social standards, an ongoing concern for solidarity was brought to my attention by some of my Chinese friends. A deep concern was raised by them when a deadly earthquake hit Sichuan province in May of 2008, killing  approximately 68,000 people while leaving millions homeless. My friends, as many other Chinese, were worried that the decrease of level of solidarity in Chinese society will cause many people to stay indifferent to the deadly results of the earthquake. They were happy to find out that people from all across the country swarmed to Sichuan with food, water, presents and anything else thought to be helpful. At some point, the government had to seal the area due to the large number of people who wanted to come to help.

Nevertheless, concerns for solidarity are still very much prominent. Solidarity means stability, and stability is crucial for future growth. In that context, cultural values are very important to preserve. However, cultural values are difficult to preserve when society is changing, especially when money is the cause for the change.

Let me share a story that describes such a clash between cultural values and money: I rented an apartment last year in Beijing. During winter, Beijing gets very cold, so apartments are heated with gas. As I was planning a trip to go back home, to Israel, to visit my family and friends, the landlord asked me to buy gas to keep the pipes heated while I am away, so they would not freeze. He promised to pay me back the money once I return. I agreed. After my return, the landlord came to see me. I asked for my gas money back, but the landlord refused to return it, claiming that the decision to spend the money was mine and that I should be responsible for my own decisions. After arguing for a while, I realized that I might be able to convince him to pay me back by causing him to “lose face” – to feel ashamed. In Chinese culture, to lose face means to feel embarrassed or ashamed in front of other people. This is usually seen as a signal that one has done something wrong. I thought to myself that I needed to do something drastic. So, I got angry and tore up the gas bill while saying to him “I don’t want your money. I would prefer to pay for it myself than to get money from a person like you”. The landlord was confused. Obviously money was important enough for him that he was willing to cheat me, yet his cultural values caused him to second guess his actions. Eventually, he did not pay. Obviously, in this case, money was more important than cultural values. This incident, to me, was a perfect example of the changing values in China. Money is more important than “saving face” even if the amount of money is relatively small.

Confucius is known to have delivered current Chinese cultural values such as respect for elders or the relationship one has with his peers. These cultural values have survived in China for thousands of years, and now they seem to be changing. These changes will influence relationships among individuals. The challenge now facing China is how to preserve cultural and ancient values while a growing number of people is becoming rich and thus more separated from the overall group of citizens. This challange is a very difficult one to overcome, since China is growing economically and is getting richer. Social change is inevitable. I wonder whether the government will take action in preserving cultural values among its growing rich upper class or whether these values will simply disappear.

Water or Wood: Social Behavior in China

 BY 

CARYN VOSKUIL

 – JANUARY 31, 2012

Social behavior in China is fascinating. Home to more than 1.3 billion people, China possesses unique cultural characteristics that allow its citizens to live in harmony. Nevertheless, cutting in line, being loud over the phone or invading other people’s personal space are all valid forms of social behavior in China. Dr. Caryn Voskuil dives into some of the unique patterns of behavior in China and compares them with those in the West

When I first moved to China, I was baffled by what I considered the excessive patience of the Chinese people. On the streets, people often stood in front of or blocked other pedestrians, oncoming automobiles, and bicycles. This is an acceptable form of behavior in China. In the public transportation, shops and narrow lanes of China, there is regularly intense competition for seats, access to doors, and access to products or services. And what is the response of the average Chinese citizen? Complete indifference! It is as if no one even notices that their opportunities and comfort are being negated by the actions of those around them. Watching an elderly woman as her place on a bus was usurped by a younger person, I saw in her wrinkled face neither disgust nor concern. In fact, what I saw seemed to be nothing at all – a supreme resignation. This amazed me – and I wondered how behavior in China, which results in the suffering of such unpleasantness without complaint, or indeed even without the acknowledgement of any displeasure, is socially normal. Familiarizing myself with Chinese culture, I have come to understand that there is a reasonable explanation for accepting such social behavior in China, and it is not that the Chinese are fundamentally an unaware or indifferent people. What the Chinese are, however, is quintessentially tolerant.

If there is one thing that we see little of in the West, it is tolerance. I am not talking about the legal tolerance of other peoples and individual differences that is legislated by western laws and rules of social behavior. Certainly there is much of that type of tolerance in contemporary western societies. The tolerance I am speaking of is far more internal and essential. It is the tolerance that is synonymous with ‘forbearance’ and with ‘patience’. It is measured by either the ease or the tightness that one feels in one’s chest when faced with circumstances that are less than ideal or comfortable. It is a reflection of the deeply-held belief that life is fundamentally difficult, and that we do not and will never have complete control over our surroundings or those around us. In most western countries, being pushed or shoved in public, or having your place in line violated, would certainly result in protest and in some cases, violence. Toleration is rare and viewed as a sign of weakness.

In the west today, the industrial and technological revolutions that were spurred on by Renaissance humanism and Enlightenment confidence have led individuals to believe that the world can be molded according to their precise specifications into a sort of social utopia. Absolute comfort is seen as a reasonable expectation and indeed, as a right. For this reason, being pushed in public, inhaling second-hand smoke, or having one’s ears assaulted by excessive noise elicit intense and often violent emotional responses that many feel they must (and have the right to) express. Such responses are often the cause of a great deal of stress, and a single perceived ‘injustice’ can ruin one’s day. Behavior in China, however, dictates otherwise, and one notices little anxiety being produced over what westerners would perceive to be ‘injustices’.

Metaphorically, it is as if people who exercise social behavior in China are temperamentally like water, and Westerners are like wood. Water flows around impediments and is not cut by sharp corners or eroded by rough edges. It continues on its path regardless of impediments, and if momentarily diverted or delayed, it will eventually find a path and continue unaffected on its way. Like water, wood has a sort of strength – but it is a strength of a different sort. Wood is firm and substantial. It holds its shape and effectively resists pressure and counter-forces. However, when faced with barriers, wood must crush that which impedes it or be stopped in its path. It can not conveniently change form or momentarily split in half to avoid an obstacle. Because it can not bend, it must succeed or break.

When faced with the difficulties and discomforts imposed by daily life, a Chinese person will more often approach these as water, not letting themselves be bothered or impeded, but simply moving around and through them without becoming substantially agitated. Such is the social behavior in China. Westerners, on the other hand, tend to feel they must change those around them or manipulate uncomfortable situations when difficulties arise. As rigid as wood, they try to force life to yield to their wills, and as a result they more often get their way, but they also experience a great deal of stress and anxiety.

Certainly, western societies have gone to great lengths to legislate civil behavior and to smooth the rough edges from social interactions in an effort to improve the living conditions and standards of their citizens. One might well wonder then why it is that a recent poll has claimed that the Chinese are more satisfied with their lives than westerners. The accuracy of the poll may be challenged by some, but in my experience the Chinese I know certainly seem less troubled and apprehensive about the trials and tribulations of their daily lives than my western friends and colleagues. History and expectations are indeed part of this, but I also am convinced that the patterns of behavior in China and how the Chinese approach daily difficulties in the manner of water is the underlying key to their admirable composure in the face of life’s storms.

Westerners and Chinese often see each other as inscrutable. While acceptable norms of behavior in China, such as long-suffering and patience, may be seen as a form of weakness by many from the west, Western impatience and stubbornness when dealing with daily discomforts can equally be viewed as unseemly by many Chinese. It is only when we understand that our differences arise from varied cultural learning – a water-like approach as opposed to a wood-like approach towards managing life’s difficulties – that we can truly begin to appreciate and learn from one another.

geisha [Japan]

在日本，提起“女性的面孔”，你是否会联想到化着浓妆的艺伎？艺伎如今的社会价值在于她的艺术性，而这个职业，正渐渐走向坟墓。Jodi Cobb是第一个被允许近距离接触这个神秘行业的摄影师，随着她的镜头，一探艺伎神秘的面纱。 艺伎之唇，京都。闭紧的嘴唇象征着日本艺伎生活的秘密。 京都艺伎区，京都。她们很少接触外面的世界，而外面的人也难以窥探她们的生活。图中舞伎（艺伎学徒）鞠躬后，她的一天业务便开始了。 艺伎扇舞，京都。春天的年度表演，艺伎在舞台上翩翩起舞. 等待上台的艺伎。 最小和最老的艺伎:左图摄于1992年，当时最小的艺伎，化妆师面对着她的脸，便像油画师对一张未上色的亚麻布一样。右图拍摄于1993年，当时年龄最大的艺伎，80岁，皱纹满面，然而在舞台上的表演依旧出色。 舞台后研究星座的艺伎，京都。 化妆师和艺伎，东京。化妆师展现着个人的才华，试图塑造出一个完美的女人。 艺伎起居室，京都。她们的起居室很迷你，也很挤，特别是晚间演出还没开始的时候，屋中最年轻和最老的艺伎正帮那些即将去演出的舞伎打理。 休息时的一支烟，京都。 这名艺伎即将开始她的处女秀，化妆给予了特别照顾，而背颈，通常是男性眼中女人最情色的部分。 舞伎的处女秀，京都。舞伎处女秀，她走进艺伎区，向每个艺伎介绍自己。这把传统大伞如今很受青睐，艺伎的面容受历史所制不得而知。 东京街头，东京。这看上去不合时宜，现代生活粗暴地震荡着艺伎这个行业，就像这名试图穿过繁华街头的女子。 最后时刻的检查，京都。在工作前，艺伎最后照了下镜子，检查了妆容是否如意。 成功人士共邀艺伎和酒吧女郎，那就像混酒般更能让他们愉悦。 逐渐消失的传统，这可能是最后一代纯真意义上的艺伎了，随着世界现代化，只有很小一部分人才会去欣赏她们的表演。

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激进与保守（刘荻）

激进与保守（刘荻）

http://www.bullogger.com/blogs/stainlessrat/archives/397825.aspx

每当谈到激进与保守这个话题，美国革命总是个绕不过去的问题。美国革命是暴力革命，看似十分“激进”，为何却得到了“公认的保守主义鼻祖”埃德蒙•柏克的支持？

在笔者看来，这个问题的关键或许在于，存在着两种不同意义上的“激进”和“保守”：手段上的激进保守与目标上的激进保守。

美国革命在手段上是激进的，然而在目标上是保守的：美国的爱国者们不打算彻底改造社会、建立人间天堂，他们只想推翻暴政，捍卫自己已经拥有的自由。从这种意义上说，美国革命是一场保守主义的革命。

也有另一些人，他们在目标上是激进的，然而在手段上是保守的。例如笔者主张无政府主义，但是主张通过非暴力的方式循序渐进地来实现，因此可以说笔者是另一种意义上的保守主义者。

美国革命的目标是保守的，这是因为对当时的美国人民来说，自由、民主、法治、市场经济、公民社会和地方自治都早已实现，革命者们唯一需要做的就是推翻暴政，捍卫自己已经拥有的东西。

然而在另一些国家——尤其是在那些处于极权主义的压迫之下的国家中，市场经济、公民社会和地方自治受到压制难以发育，自由、民主、法治更是无从谈起。在这 种情况下，仅仅推翻一个专制政权可能并不足以带来民主，陷入长期内战或者换上另一个专制政权的可能性也不能忽视。因此，这些国家中的人民要想实现民主，除 了推翻专制政权之外，可能还需要有一个更加根本性的改革社会、改变社会中的权力关系的目标。换句话说，与美国革命所要达到的有限目标相比，这些国家需要一 场更加“激进”的革命。

但是这样一场目标更加激进的社会革命只能采用更加“保守”的非暴力手段来实现。这首先是因为使用暴力手段来实现社会革命存在着把革命变成法国大革命 或是俄国十月革命的危险，而二十世纪下半叶波兰、捷克等东欧国家人民以非暴力为手段抵抗共产主义的革命，虽然也有着深刻的社会和道德内涵，却没有带来类似 法国大革命或俄国十月革命的灾难。

使用非暴力手段实现社会变革还有另一个理由，那就是暴力只适合完成单一目标的任务（如在战争中战胜敌人），而像建设公民社会这样同时存在多种目标、不同目标之间可能存在矛盾需要相互妥协的任务最适合采用非暴力手段来完成。

用激进的手段来实现保守的目的，和用保守的手段来实现激进的目的，在一定情况下都是可取的做法，但要避免采用激进的手段来实现激进的目的。暴力和激进手段能够推翻一个专制政权，但要自下而上地建设公民社会，还是只能依靠非暴力手段。

China's largest slum

Zhejiang Yiwu, demolition of China's largest slum in the tenth special economic zones

SAR 特别行政区(=Special Administrative Region) built, demolished huts, among migrant workers, where is home?

May this year, Yiwu City Zhejiang began large-scale cleaning edge of the slums.Previously, it said the world's largest market outside the city has a population of 1,433,000, more than double the existing population of households, migrant workers living in these squatter settlements with low rent. 

According to local media, including high demolished slums are called the biggest slum demolitions that live in this slum of two thousand people to leave. 

May 29 afternoon, in an interview with Express, a local official has admitted that, after cleaning, the basic story of the slum Yiwu has ended, because the "dirty and messy does not meet this new development SAR. " 

Earlier, in March this year, during the two sessions, the State Council officially approved the "Yiwu International Trade City, a comprehensive reform of the entire program," which means it is located Yiwu, Zhejiang, a city-district in central China became the tenth special economic zones. 

After the demolition of shacks, most of the field chose to return home, some migrant workers to continue to live in the SAR is selected from the mountains to live with the grave. 

Many of them are in any doubt, that migrant workers, where is home? 

On May 9, 2011, before, if you are using satellite maps from Google to find cases in Yiwu City, Zhejiang Tong called the village. On the map you will see rows of trees around the new city area began with lock, black roof, green mountains. 

Sharp opposition in this boundary line, there are many gray dots and blue scattered them, these little dots along the middle of the rugged mountains of Zhejiang Shoulong eventually place a wide, forming a vast gray area. This gray area is called a media Zhejiang, China Town's largest slum, about 700 acres. 

Satellite map at a press conference on the phone, 36 years, migrant workers from Henan Dai Yunsen first angle meters altitude overlooking his house, a hut constructed of bamboo, the gray area on a small point may be arbitrary the roof of his hut. 

The previous ten years, the illegal construction, the project of squatter settlements by the directors of the city several times removed, but the Wan Chai and shortly after, the client is always returned. 

Years of demolition and construction, it's so frustrating to live in the rain more than two thousand workers who use cloth, bamboo, wood, fabric bags, easy to build their own home. 

Ultimately, however, he died, died ten years later the demolition. 

May 9 this year, the demolitions are invited here described as "devastating". That day, the fire and commitment to shovel all this without mercy on the ground, one around the shanty towns full of people removed the plastic sheeting and household items discarded cotton clothing in a fire the, the wind flapping through the smoke unit, black smoke along the eastern side of the city of Yiwu International Trade, companion, which is the largest city in the world of international trade. 

Daiyun Sen in the eyes of migrant workers, which brings tens of thousands of local businessmen and Zhejiang more than a third of cash flow, and here there is completely different worlds. 

If Canon Chen talk, how to say the day he would it fire? 

If the 6 year-old Chen Jia was speaking, he told me how his "home" fire has burned?

May 9 in the evening, set fire to the hut. Jia Chen was living in shacks Jiangdong Yiwu city administrative unit under the law withdrawn, it was taken from the grandfather finest Simmons dragged from their homes and watched the collapse of the tent was lit by fire, fire and smoke screen for displaying a screen to play a pair of black in the pupil of the eye on the child. 

Yong Chen Jiasheng city in Henan, which is a city located in the plains, the local health center a few months later he was found to cerebral palsy, and now the disease only weight 25 pounds troubled child , atrophy of the limbs, bent. 

Chen Jia Yong-city parents are farmers, they are used in the northern city of Jiaozuo never work, where coal is the most famous, but even when the need to find the relationship between a minor, as foreigners, they n were not copies. Chen said the mason's most beautiful, his son is dry in Jiaozuo, artificial respiration, big house, the girl did not work. 

Because the money to Chen Jia medical treatment, the year before last, in despair at his parents choosing to have a second child this year, more than a brother, Jia Chen, and because the parents Last year, an accident of birth, adding a sister Jia Chen. Chen said that the most beautiful, all at once to feed 3 children to choose to give the father of Chen Jia Jia Chen. 

One night, Chen Chen Jia stepfather said: "I can not keep moving the child out, go to God, if you want your grandchildren to live, you will help me to take it." 

Chen could not bear his own great grand-son of the most beautiful, and it was lost, "has lost a child can not live, it's one of the simplest truth." 

New Year's Eve this year, 66-year-old Chen Jia Chen carrying a beautiful woman and Hu Jiyun in Yiwu Henan for their livelihood, because no one can do the other, Chen the most beautiful in the slums on the edge of village were looking for a clean working workers. 

"You know what? My house is a land without end, have you seen the kind of the northern plains it? An endless." Chen has said on several occasions to visit the most beautiful reason to live, "Now you get fertilizer, agriculture is a loss, if the house can feed people, I'm here for this crime." 

Down where the sun set that day, Chen Jia Chen nice to him, sitting in a wheelchair for the capture, keeping both hands toward the sky, it seems that tried to enter to go under the sun. 

Continues to separate the two families, he built one third 

After the demolition, the edge of the number of slum village guards protecting the team from the village began to send people to clean this area is strictly prohibited those who came back to take the cabin to live, "the prevent sticking, so as to avoid repetition. " 

Protect the village to escape the team, Chen has the best take the edge of a slum house on the other hand, the result is people who care team who demolished the village. 

Because their house was burned continuously, Chen went to his boss the best performance to pay, "I do not want to do, give money to my home." The boss said: "Now, no money, next month you're done, send me. " 

Chen said the most beautiful, "the boss does not give money, I think it was that we ran, and now nobody is ready to Yiwu clean life." 

These days, Chen something worth the money, his wife Hu Jiyun called: "You want" hard "Some do, boss, we must work and do not give us a place to live, how can there be a brute under the sun people. " 

This time, beautiful as his wife to crouch Chen, saying nothing to give their own point of a cigarette. 

Chen has the most beautiful month, 1,000 yuan in wages as a housekeeper, that money would also have to repair less cleaning costs 30 yuan, there are only 970 yuan. "I have not found a house in the village to live, not to mention those of us they would not rent clean, think we're dirty." 

May 20 at noon, the temperature of 30 degrees Celsius, the finest Chen Chen Jia push a wheelchair over the edge to the slums, is the third time, he built the tabernacle, the tent is hidden in the long humilis A very subtle. "The wages get, I will, first, they (the nursing Estate Team) out of sight for a few days." 

These days, Chen Jia fever, diarrhea, was unconscious. Stuck in a wheelchair on her huge blue umbrella, Jusan Chen picked clean the most beautiful, and he has great insight for Jusan attached to a wheelchair, Chen Jia summer. 

In the evening, rickets Chen slowly pushed a beautiful man in the village of Chen Jia health clinic to see the doctor, playing every day, 100 yuan Chen Char fluids. 4 days later, Chen Chen Jia the most beautiful light to see the doctor every day to be spent 100 yuan, he said, had left his money runs out. 

The sun, the 700 acres of slums seem very open, Chen wheelchair pushed Zheliang beautiful pass from the head to the west end of a full half-hour. In most of the time, Chen Jia are too weak, was unable to sit, looking sideways, infinite space open nobody seems to have a wheelchair in the silence of the front. 

                                                              Gentrification

Ozier Muhammad/The New York Times

Settepani, a restaurant on Lenox Avenue and 120th Street in Harlem, is typical of newer businesses that cater to an influx of new residents.

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It isn’t news that just two or three years ago, Harlem had a paucity of bank branches, grocery stores and other basic amenities, or that now that more affluent people have started to move there, upscale shops and restaurants have followed.

But change can have surprising results. While welcoming safer, cleaner streets, longtime residents have found themselves juggling conflicting emotions. And those who enjoyed a measure of stability in the old Harlem now long for the past — not necessarily because it was better but because it was what they knew.

“The majority of the stores, the 99-cent stores, they’re gone,” said Gwen Walker, 55, a longtime resident of the General Grant Houses in West Harlem, giving one view. “The Laundromat on the corner is gone. The bodegas are gone. There’s large delis now. What had been two for $1 is now one for $3. My neighbor is a beer drinker, and he drinks inexpensive beer, Old English or Colt 45 or Coors — you can’t even buy that in the stores. The stores have imported beers from Germany. The foods being sold — feta cheese instead of sharp Cheddar cheese. That’s a whole other world.”

Gentrification, it turns out, can have an odd psychological effect on those it occurs around. No one — almost no one — is wishing for a return of row upon row of boarded-up buildings or the summer mornings when lifeless bodies turned up in vestibules, or the evenings when every block seemed to have its own band of drug dealers and subordinate crackheads.

But residents say they do miss having a neighborhood with familiar faces to greet, familiar foods to eat, and no fear of being forced out of their homes.

It was Dr. Mindy Fullilove, a professor of clinical psychiatry and public health atColumbia University, who called the feeling “root shock” because, she said, its effects are similar to what happens to uprooted plants. She describes it as “the pain of losing one’s beloved neighborhood.”

The psychological hold Harlem has on African-Americans has endured even as the neighborhood’s devolution became so complete that between about 1960 and 1990, Harlem had lost a third of its population and half of its housing stock.

In 1990, during the height of the crack epidemic, 261 people were murdered in the police precincts that cover Harlem. Last year, there were about 500 murders in the entire city.

Those who stayed during the worst years say they developed an even stronger psychological attachment to Harlem, its flaws not unlike their own. The perceived diminution of that neighborhood, caused in part by an influx of middle class people of all races, can feel like a loss of self, they say.

Ms. Walker, who has lived in the sprawling General Grant Houses, a public housing complex, on and off since the 1950s, said she often sat talking with her neighbors about their changing surroundings, wondering whether any of them will be there in three to five years.

She said they speculated that by then, they will have been relocated to “a rural area in the Bronx” — even though a city housing project would seem to be safe from gentrification. “Change is good, and progress is inevitable,” she said. “But the feeling is, ‘What are we going to do? Where are we going to go?’”

During the past several months, Harlem residents have sought to slow the pace of change via lawsuits, protests, calls for economic boycotts, public denunciations of elected officials and town-hall-style meetings with names like “The State of Black Harlem.” A large march and rally that organizers say will be “against displacement and gentrification” is scheduled for the neighborhood on June 21.

Apprehension about gentrification has become a constant, and is now a common theme at Sunday church services and a standard topic of conversation in barber shops and beauty salons, on street corners, in bars, at public housing community rooms and among the doormen of the neighborhood’s new condominium buildings. This spring, there have been as many as three or four community meetings each week in which gentrification has been discussed — and roundly denounced.

Social service organizations in the neighborhood said that they have noted an uptick in clients complaining about insomnia and hypertension related to fears about losing their homes, even when there is no indication that they will be evicted.

To be sure, these emotions can be expressed in terms that sound extreme. An example came after street shootings wounded eight young people in the neighborhood on Memorial Day.

“I was praying something like this would happen to keep them out,” Calvin Hunt, 45, a longtime resident with a drastic view, said of the newcomers the morning after the shootings. “When crack was happening, you could have bought these brownstones for $1. Now they cost $1 million.”

Then, last month, the City Council approved another significant change: the rezoning of 125th Street, Harlem’s central artery, to allow for high-rise office towers and some 2,100 new market-rate condominiums. About 70 small businesses might be closed and some residents displaced.

In East Harlem, East River Plaza, a $300 million shopping mall anchored by Home Depot, is being built on the site of a long-abandoned wire factory. Two blocks away, glass-walled $1 million condominiums are rising next to six-story tenement buildings.

Earlier this year, the average price for new condominium apartments in Harlem hit $900,000, although average household income remains less than $25,000.

The Rev. Dr. Charles A. Curtis, senior pastor of Mount Olivet Baptist Church, one of Harlem’s oldest black churches, said that people feel powerless when they see change that they believe is not intended to benefit them.

“There are great developments going on,” said Pastor Curtis. “You can see things in your sight, but they’re just out of reach.”

Monkey King, also called Sun Wukong, is the main character in the classical Chinese novel Journey to the West. He accompanies the monk Xuanzang to retrieve Buddhist sutras from India. Sun Wukong protects Xuanzang from other evil spirits and monsters along the journey. Sun is very powerful to lift his Ru Yi Jin Gu Bang. He is also very fast, traveling 108,000 li (54,000 kilometers) in one somersault. Sun knows 72 transformations, which allows him to transform into various animals and objects. With his help, Xuanzang successfully retrieves Buddhist sutras and gets back to his country.

美猴王孙悟空是国古典小说《西游记》的主要角色，他伴随玄奘法师去印度取经，保护玄奘法师，驱逐旅程中出现的各种妖魔鬼怪。孙悟空很强大，有一根如意金箍棒，行动迅速，一个筋斗云可以跑到十万八千里，能七十二般变化，可以将自己变成各种不同的动物或物体。有了他的护法，玄奘法师成功地取回真经，返回他的国家。

In India, there is also a special monkey. According to the Hinduism, he is called Hanuman, one of the most popular concepts of devotees of God. He is the 11th incarnation (Rudra avtar) of Lord Shiva, and is considered the most powerful and intelligent amongst Gods. His most famous feat, as described in the Ramayana, was leading an army of monkeys to fight the demon King Ravana.

在印度，也有一只特殊的猴子，即印度教猴神，一个被广泛供奉的神灵，他是湿婆神的第十一代化身，被认为是神中最强大最有智慧的神灵。根据《罗摩传》记载，他的最伟大的壮举是率领一只猴子军团抗击魔王罗波那的故事。

（译者：印度猴神哈奴曼是风神之子，他的出世就有着其不凡的经历，哈奴曼得道于始祖大梵天的真传，专为天地冥三界除恶扬善。他的武器虎头如意金棍在锄妖铲魔、扶正祛邪中立下了赫赫功劳，其来历与去向既令人称奇，也使人迷惑不解。哈奴曼从小苦练功夫的精神感动了各路神仙，在众天神的教导和帮助下，他的功夫与法力举世无双，天地三界中任何妖魔鬼怪都无法与他匹敌，尤其是他的智慧，在正义与勇武的糅合下产生的巨大力量，任何艰难险阻都阻挡不了他。哈奴曼率领猴子军进军楞伽岛，杀死十头魔王罗波那，救出大眼美女罗摩的爱妻悉多……全都是他的智慧、勇力、正义所取得的成果。哈奴曼具有无边的法力和变幻莫测的本领。他一手能擎山。一步能跨海，还能把太阳神挟在腋下，他几次救罗摩兄弟生命和拔山倒河的故事令人感叹不已；他善恶分明，扶正祛邪，除妖灭怪的故事。）

（译者：胡适认为《西游记》的美猴王孙悟空原型就是取自哈奴曼，他说：“我总疑心这个神通广大的猴子不是国货，乃是一件从印度进口的。也许连无支祁的神话也是受了印度影响而仿造的。”又说，“我依著钢和泰博士的指引，在印度最古的记事诗《拉麻传》里寻得一个哈奴曼，大概可以算是齐天大圣的背影了”随着印度佛教东传中国，《罗摩衍那》记载的“楞伽城大战”中大闹无忧园的情节，就被改编成《西游记》中孙悟空大闹天宫的故事。陈寅恪与季羡林皆同意此说法。）

Sun Wukong and Hanuman are monkeys. Ji Xianlin, a famous Chinese scholar, believes that Sun Wukong is the incarnation of Hanuman in China, which means that Sun Wukong might originate in India. 
Do you believe this?

孙悟空和猴神都是猴子。中国著名学者季羡林相信孙悟空就是猴神在中国的化身，这就是说，孙悟空源自印度。

你相信这个说法吗？

Hanuman in the picture.

猴神



2. LONELYJO...

Sun Wukong, Monkey King.

美猴王孙悟空

 3. WANHU

Buddhism started by a Hindu prince

佛教起源于一个印度王子。

4. KEVIN0518
I don't know much about Buddhism and Hinduism but they do resemble each other. I am thinking if the author of the Journey to the West knew Hinduism.

我对佛教和印度教了解的不多，但他们的确有相似之处，我在想《西游记》的作者是否知道有印度教。

5. CHERRY07
To be honest, I am just familiar with Sun Wukong and know nothing about Hanuman. Anyone can tell me something about Hanuman?

坦白点讲，我和孙悟空比较熟，猴神是什么我一点都不知道，有人能给我讲讲猴神吗？

6. WANHU
The Malay Shadow Play usually depicted Hanuman as the key player in Ramayana. Hanuman is assigned to find Sita Devi, the wife of Lord Rama who was abducted by Ravana, the demon king. If you read the epic of Ramayana perhaps you can understand better.

马来皮影戏经常描述猴神是《罗摩传》的关键角色，他被派去解救被魔王罗波那劫走罗摩之妻悉多，如果你读过这个史诗《罗摩传》你就能更好的理解。

7. GUEST24351
sun wukong is the incarnation of hindus god hanuman

孙悟空是印度教猴神的化身。

8. GUEST20759
Yes, i think Monkey King is an incarnation of Hanuman, for sure.

是的，我也确信美猴王是猴神的化身。

9. GUEST96123
Hanuman and Sun wukong were one n the same.Hanuman was immortal.After his duties towards Lord Rama he went to the himalayas for a long meditation and after that he became more powerful and also childlike and mischievous monkey king.

猴神和孙悟空其实就是一个人。猴神是不朽的人物，在他完成任务后去喜马拉雅山冥思修行，然后变得更加强大，然后变得更孩子气，然后变成淘气的美猴王。

11. GUESTVICLEE
Nice to know chinese monkey god is an incarnation of lord hanuman

很高兴知道中国美猴王原来是印度教猴神的化身。

12. GUEST44324
Nice to know chinese monkey god is an incarnation of lord hanuman
Are you sure? I never heard about Hanuman. Maybe they have a relationship.

你确定吗？我从来没听说过猴神，也许他们有点关联。

13. GUEST11710
Praise the lord. Jai hanuman! Jai sun wu kong!

感谢神，猴王万岁！孙悟空万岁！

14. GUESTPAT...
In either case, this is only coming up more seriously because Indian people are mad that riotgames added a new character to league of legends called...
Wukong, the Monkey King
he has a staff 
he's fast
he can make copies of himself

不管怎么说，印度人要疯了，因为他们的神话传说里又多了一个角色。。。
被称为孙悟空，美猴王，他有一支金箍棒，他能跑的很快，他能克隆自己一个又一个。

14.GUESTAM ...
I am thrilled and chilled to know that my favorite deity also is shared with the Chinese community and has had his impact there.
Till today, I had seen 'the forbidden kingdom' and loved Jet Lii's acting as sun wuchong, but had no idea it had anything to do with Hanuman, I just thought wow, Hanuman would have had this exact behaviour.
After much research I realized that 'Journet to the west' and 'Ramayana' have a LOT in common and I have even read in several places that SUn WUchong is Hanuman's own reincarnation .. and the Buddhist and Hindu religions both happily smile at this as the two religions share a fair amount in common.

当得知我最爱的神被华人所共享，我的心情如掉入冰火九重天。
我看过《功夫之王》，很喜欢李连杰扮演的孙悟空，从未想过他和猴神有任何关联，当时只是在想，猴神也这么牛X就太好了。
后来做了一些研究，发现《西游记》和《罗摩传》有非常多的相似之处，并且在其他好几个地方我也读到了美猴王是猴神的化身。。。
两个宗教共享一个神灵，佛教徒和印度教徒笑而不语。

15. GUEST19190
hanuman is legendary god according to indian hindu mythology

猴神是印度神话传说中神。