Oregon; jaw surgery; Dragon Ride; pilots; not in college

John & Donna McAdams
60155 Agate Road
Bend, OR 97702
Phone: 541-213-7771
July 2019

  • She’s not allowed to talk about the Lord at work, even with co-workers. (This rule doesn’t apply for any faith but Christianity.)

Dear Friends,

Greetings from beautiful, sunny Central Oregon, where we are enjoying many outdoor activities.

Donna’s jaw surgery was “successful.” Before the surgery, she used to have severe pain in her skull, but now she has almost no pain. Praise the Lord! On the left side, the surgeon couldn’t use her own disc because it was too damaged, so he inserted a temporary artificial disc. This means that she has to ration her talking, which, of course, takes a toll on her relationships and her ministry. A second surgery is scheduled for August 5 to remove the artificial disc. The theory is that, because the artificial disc separated the bones, her body is building up scar tissue to substitute as a disc. Please pray that her final new normal will be that she will be able to talk with ease.

But in spite of her jaw, she’s back to leading two Bible studies—she just has to rest her jaw a lot before and after. Brooke, who participates in one of the studies, is an administrator at a local college. She’s not allowed to talk about the Lord at work, even with co-workers. (This rule doesn’t apply for any faith but Christianity.) One evening just before the Bible study, when the women were sharing how they’re growing in the Lord, Donna told the group about something that’s been transforming her own walk with the Lord—when a verse jumps out at her during her devotions, she writes it down on a card and meditates on it through the day. After that study, Brooke started doing this, too. A few weeks later she told the group, “Now, because of these verses, I can’t stop thinking about the Lord. And because I can’t stop thinking about the Lord, I can’t stop talking about Him, even at work! Also, I have a lot of non-Christian friends. Now I’m talking with them about the Lord, too. And you know how I get the subject started? I tell them about all the ‘aha moments’ I have in our Bible study!”

The members of the local church that is working with the Great Country (GC) pilots discovered Dragon Ride. After reading it, they kept buying copies for each other, until somewhere between 60 and 75 copies had been distributed in the church. Then one of them called Donna to ask her to speak to them about how to share the gospel with the pilots because they felt like they weren’t very successful. Donna spoke for two hours because they prodded her not to stop. Then they asked her if she would give exactly the same talk again on another night! The second evening many more showed up, including the pastors, the missions committee, and even the Christians who work at the aviation company which trains the pilots! Now a lot more pilots are attending the weekly meetings that the church puts on for the pilots, and the church people feel like they are better equipped to talk with the pilots about the Lord.

Of the two of us, only John is teaching the pilots English once a week. He intersperses Bible stories with other lessons. And what is so amazing is that more of these pilots are attending the Chinese-language Bible study John leads. A Chinese woman, who loves the Lord with all her heart, opens her home and cooks a Chinese dinner for whoever will show up for the study. Then during the Bible study, she and her mother are able to bring home the gospel to the pilots. Please be praying for this study.

John is also being asked to preach more at our church. The church people love his sermons and can’t stop talking about them afterwards.

Seth graduated from Multnomah University in April with a degree in Business and Bible. This summer he’s working 16 hours a day, 7 days a week fighting wildfires to earn money to study for his Masters in Global Development, which starts in the fall. Please pray for his safety as he and his crew fight the fires. He is currently in Alaska fighting the 19,000 acre Shovel Creek Fire, which is near Fairbanks.

Praise God that Pastor Wu, whom we told you about in our last letter, has been released from prison. But many other GC brothers and sisters are still suffering in prison. Please keep them in your prayers.

In His Care,

John & Donna

Atria @ Roslyn, 2nd

2019.5.31 Fri: My 2nd time to Atria @ Roslyn. Lynda invited me to her one hour writing group, then the book club. They’re very nicely dressed. Herb (?) is the one who has his son to print the copies of my draft and he wants more history while most women want story. Took home two cookies.

Lynda: Irene didn’t think to publish … anyone has any positive comment?

me: any moment, negative or positive…

Lynda: … you knew Irene isn’t a professional writer.

Lynda also asks me to post her ad on Chinese sites …

有故事又时髦的澡堂子

bathhouse | 2017.6.07 | 这里藏了个有故事又时髦的澡堂子|你不知道的老北京 | TheEmperor 皇家驿栈 royal stack

话说浴室最早在古代称为“湢[bì]”西周时期,沐浴礼仪就已经在中国逐渐形成了,而在战国时期屈原著有的《楚辞》中就有这么一段话,”新沐必弹冠,新浴必振衣”。更值得一提的是,中国古人将洗涤分得极细,东汉许慎《说文解字》云:
沐,濯发也。
浴,洒身也。
洗,洒足也。
澡,洒手也。
由此可见中国在古时就已经十分的重视自身清洁。所以浴池也就逐渐的形成并完善。

说到浴池,在中国不得不说的便是北京前门的兴华园浴池——民国中早期建筑,在清道光二十年左右,兴华园是一座由山东人经营的布店,名叫“天有信”,后于1942年倒闭,恰巧由一位张姓军官的夫人把布店盘了下来,上世纪40年代遂成为浴池,取名“兴华”。而后改为金店,直至建国后恢复浴池。
兴华园浴池当时主要是为达官显贵等人服务的,浴池除了洗浴外还有搓背按摩等项目,如果有客人饿了,有伙计便到隔壁的便宜坊烤鸭店代订酒菜,然后直接送到客人房前供其享用。
解放后,昔日的兴华池开始对老百姓开放,过去的老百姓住在平房里,没有浴室,所以都前往兴华园洗浴,甚至经常需要排长队才能进入。

可是随着城市的逐步发展,北京许多的浴池都退出了历史的舞台,踪迹难寻,唯数前门鲜鱼口的兴华园浴池却完整的保留了当时的门面。
兴华园建筑门头为典型中西合璧式的民国建筑,均为汉白玉石材雕制而成。券门为仿欧式样,雕中国传统缠枝花纹。门前立柱为仿西洋罗马柱,柱础后雕有传统牡丹花卉纹饰,柱顶为后刻丹炉造型。门两侧为雁翅影壁形式,上有后雕香炉鼎及铁艺护栏、中有字雕、下有雕花,门头顶部为冰盘檐盝顶式防雨罩棚,檐下有民国时期特色的挂檐花板。兴华园浴池门头建筑宏伟壮观,富丽堂皇。其建筑形制独特,构思巧妙;是一件具有典型中西风格的建筑艺术作品。

而如今的兴华园浴池旧址就是
北京前门皇家驿栈
为了延续兴华园浴池“水”的韵意与中西风格的体现,皇家驿栈始终保持着“水”文化的体系,从每日清晨9点准时下雨的入口“雨巷”,上至全景泳池露台,下至巨形水幕瀑布的Spa,无一不展现了“水”的重要性与创造性。
▲皇家驿栈SPA
▲皇家驿栈水幕走廊

兴华园浴池离不开水
皇家驿栈露台泳池亦是如此

新潮时髦的无边泳池,360度的前门观景
这个盛夏,让我们欢畅皇家驿栈

感受古代“水”的历史文化
体验当今“水”的品质享受

皇室贵族的兴华园浴池,如今摇身一变
成为了北京前门皇家驿栈
在这里只有精致与品质共享

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The Missionary Enterprise in China

刘秉璋  | missionary | 姜鸣 Jiang Ming‘s post  | Atlantic | Sept 1906 Issue |  by Chester Holcombe |

“When the government and people of the United States are ready to return to a dignified and decent policy in the treatment of the Chinese, we shall easily secure a renewal of their confidence in us.”

With the rising tide of American interest in China, the unsatisfactory condition of our relations with that great and ancient nation, with the general unrest there, which is the inevitable consequence of movements toward a new and modern life, and the local and sporadic outbreaks of violence incident to such unrest, one hears again the old and familiar cry that the missionaries are responsible for at least the larger portion of the varied forms of hostility exhibited toward foreigners. Their persistent and impertinent attempts to force an alien and undesired religion upon the Chinese are, so it is confidently asserted, peculiarly offensive to officials and people alike, a hindrance to trade, and a menace to peaceful relations. The Boxer movement, it is pointed out, was an attempt, vain in result, to throw off the hateful missionary incubus, to rid the Chinese of a body of unwelcome interlopers who defamed their ancient and cherished forms of belief, which are as good as ours, some will add, – and who sought to supplant them with another, wholly unsuited to their mental and spiritual conformation. The loss of life in that Boxer movement, confined almost wholly to missionaries and native converts, together with several more recent exhibitions of violence in which missionaries alone have suffered, are cited as full evidence of the correctness of this conclusion.

It might be pointed out that the Boxer uprising was an abortive attempt to drive all foreigners of every class from China, and thus to save the Empire from partition and distribution among the great cormorant Powers of Europe, – which was believed to be the distinct purpose and inevitable result of the continued presence of foreigners there; that, in fact, missionaries formed the only class of alien residents who had no part in the development of such a fear and frenzy; that they suffered most because they alone of all alien classes had established themselves at remote parts of the interior, in close touch with the people, and out of reach of battleship, cruiser, or any other means of defense or place of refuge. In a general raid against all foreigners, the missionary was first attacked because he was first at hand, and, to put it frankly and truthfully, he suffered because he was in or part of bad company; not because he was a missionary, but for the crime, in Chinese eyes, of being a foreigner.

So too, in response to the charge of attempting to force an alien and inappropriate form of belief upon a people well suited to and with their own, it might be said that, in the entire history of missionary effort in China, or in other parts of the Far East, nothing even remotely approaching the exercise of force has been attempted. To talk to persons who choose to listen, to throw wide the doors of chapels where natives who desire may hear the Christian faith explained and urged upon their attention, to sell at half cost or to give the Bible and Christian literature freely to those who may care to read them, to heal the sick, without cost, who come for medical treatment, to instruct children whose parents are desirous that they should receive education, – surely none or all of these constitute methods or practices to which the word force may be applied under any allowable use of the English language. And this, thus briefly summarized, constitutes the entire body of missionary effort in China. To put it in another form, there is no difference between the work of pioneer preachers in the far West, that of laborers or “settlement workers” in the slums of great cities, or of eloquent pastors of wealthy and fashionable churches in the Back Bay district of Boston or Fifth Avenue in New York, and that done by missionaries in China. If the last-named force the acceptance of Christianity upon their hearers, then so do all the others. The work is absolutely identical in character and method, differentiated from the others only by simple forms of presentation in order to reach the more effectively minds wholly unfamiliar with the truths presented. Those who assert that Christianity is wholly unsuited to the Chinese character, that the Chinese will not and cannot become sincere and loyal Christians, are most respectfully referred to the long list of native martyrs, of both sexes and all ages, who readily and gladly gave up their lives in the Boxer movement, rather than abjure the Christian faith.

It might further be added that unselfish men and devoted women, enthusiastic in what appears, to them at least, to be a great cause, who are ready to expatriate themselves and to abandon all their ambitions and their lives to its promotion in foreign lands, have as good a right to carry out their self-sacrificing wishes, to enter China and do their chosen work there by all proper methods, as have their fellow citizens who seek the same Empire in order to win a fortune by dealing in cotton goods, kerosene, silk, tea, or possibly in opium. They have precisely the same right, no greater and no less, to the protection and sympathetic assistance of their own government as any other class of citizens. To more than this, American missionaries have never made claim.

Beyond these brief and general statements, intended to correct certain widely prevalent misconceptions of fact, and to clear the ground for what is to follow, it is not the purpose of this article to denounce or defend evangelistic work in China or the presence of missionaries there. With the quality of the work done, the doctrines taught, or the agencies employed, this paper has nothing to do. After all, it is a matter of comparatively trifling importance what fellow foreigners may think of missionaries or missionary work on the other side of the world. Their approval or condemnation counts for little. What the Chinese themselves think, what is their attitude and that of their government toward the enterprise, are questions of vastly greater moment. To answer these questions from a purely secular standpoint, to deal with the missionary enterprise as a factor in the modernization of China, to explain the exact attitude and policy of the Imperial government toward it and the causes of friction, constantly growing more rare, between its promoters and Chinese officials and people, these together constitute the motive of this article. Neither conjecture nor hearsay will form the basis of conclusions reached, but facts gained through a long and necessarily close study of the missionary question in China, innumerable discussions, and much practical experience in the adjustment of so-called “missionary cases.”
In any effort to gain a correct understanding of this or other questions which affect our relations with the Chinese, certain characteristics of the race should be kept carefully in mind. They are an intellectual people, and possessed of fully the average amount of shrewd common sense, intermingled with some ancient and crude superstitions, which serve as a variant. With the single exception of the Emperor, their officials of all grades, from the highest to the lowest, are of and chosen from the people themselves, and local self-government exists there to an extent not seen elsewhere. In China the people are, in fact, masters of the situation, and a spirit of sturdy democracy is everywhere evident. They judge men or nations, much as we do, by what they do rather than what they say. Hence in any given conditions or circumstances, if we infer Chinese feelings or conduct from what our own would be in the same situation, we shall not go far wrong, always, however, bearing the fact in mind that they are more patient than we.

Then it is necessary to keep certain facts of Chinese history in plain sight. The first knowledge which the Chinese had of the Western world, by which is meant Western Europe and America, came through buccaneering expeditions, or piratical attacks, as they would now be called, upon the Chinese coasts by the Dutch, Portuguese, French, and Spaniards. In more modern times, barely seventy years ago in fact, the entering wedge to break open the barred doors of Chinese seclusion was driven home by the military power of Great Britain mainly in order to force a market for Indian opium, of which that Christian government held a monopoly. From that day to this every form of foreign enterprise in China, irrespective of character or nationality, has been tainted with opium and hindered by the hatred, suspicion, and contempt engendered by the eventual success of this monstrous scheme to despoil China in brain, body, and pocket, for the sake of gain to the exchequer of Great Britain. To this must be added more than sixty years of unjust and inexcusable diplomacy, the exploitation of China to suit the rival ambitions and satisfy the ever growing greed of the great European Powers, robberies of its territory upon every border, and a consistent disregard of every claim which the Chinese might put forward to the ownership of their own territory and the management of their own affairs. Most clearly it must be understood that, not the missionary in the cabin, but the opium and gunpowder in the hold, has fixed the hatred and established a permanent opposition among the Chinese toward all things foreign. Once for all, it must be most emphatically declared that, not Christian propagandism, but most unchristian policies and practices of aggression, dominance, and spoliation upon the part of certain governments of Europe brought about the horrors of the Boxer uprising.
The earlier general treaties between China and foreign governments make no special concessions to any particular class of alien residents within the Empire. They are not recognized as merchants, missionaries, students, or travelers, but provided for en masse, as citizens or subjects of the government with which the treaty is negotiated. Our own government is particularly careful upon this point, asking special favors for none, and exerting its efforts, when occasion arises, for its people as American citizens only. It is not permitted even to state the calling or avocation of the bearer of a passport, and though the request has often been made by Chinese officials that this be done in the case of missionaries in order that special protection and assistance be afforded them, it has been necessary to refuse the request as contrary to statute or regulation. The missionary possesses only such privileges, exemptions, and immunities under treaty, as are granted to his fellow alien of every other class and occupation. The right to reside, acquire property, and to pursue his calling at certain specified centres of population, mostly upon the sea-coast, and to travel freely under passport, throughout the interior, covers all to which he is entitled under the official pledge and seal of the Imperial government of China.

Yet, from the inception of what may be termed modern missionary enterprise in China, the missionaries have gone beyond this narrow limit of favor, gone beyond the treaty ports, until now they can be found in every province and in nearly every large city. Even in many mud-walled villages and rural hamlets missionary families are now to be found quietly and permanently established in homes, in close touch and intimate association with the native residents. This special favor, unobtainable by any other alien class in the Empire, has assuredly not been won either through any exercise of governmental force or diplomatic pressure. It has been slowly gained by the exercise of patience, tact, and discretion upon the part of the missionaries themselves, under the open eyes and with the tacit, though unspoken, consent of the Imperial authorities. In rare cases, missionaries have been driven out of interior points by local hostility; but in no instance has the Peking government demanded their withdrawal, or our own government urged their right of residence there. This successful missionary expansion, as it may be called, speaks volumes for the wisdom and patient zeal of those who have accomplished it. It does more than this. It shows clearly a line of policy and procedure, which has now been consistently followed by the Imperial authorities for more than forty years, and which may here be stated. The Emperor will neither force nor forbid the residence and labors of missionaries at any points beyond the treaty ports. But recognizing and appreciating the self-denying and philanthropic character of missionary effort, he will gladly permit those engaged in it to establish themselves throughout the interior, wherever they may be able to do so with the consent and good will of the people of the locality. It is not known that this well-established line of policy has been formulated and officially communicated to any foreign power. But it has been verbally declared to the writer by members of the Cabinet and other high authorities of the Empire, upon many occasions.
It would not have been surprising if the Chinese authorities, while conceding so great an advantage to missionaries, should have coupled with it a disclaimer of all responsibility for any mishaps, including mob violence, to which they might be subjected in seeking residence where they had no treaty right to be. But it has done nothing of the sort. It has never, within the knowledge of the writer, attempted to shirk full responsibility for the lives and property of American citizens in any part of the Empire, or to claim that missionaries, in establishing themselves in the interior, ran their own risks, took their lives into their own keeping, and must themselves bear any financial losses which local opposition to their presence might entail upon them. The utmost in the nature of criticism or complaint that can justly be made upon Imperial action in such eases, is that the Peking government would perhaps be more dilatory in making reparation in such a case than in one similar which might occur within the limits of a treaty port; that it appeared to regard the trouble somewhat in the light of a local quarrel between missionaries and populace which should be adjusted by the local authorities. And advice, rather than orders, for punishment of offenders and indemnity for losses, often appeared to be the limit to which the officials at the capital were willing to go. At the same time it must in justice be admitted that if the authorities of the Legation saw fit themselves to take the affair before the local officials, they never failed to secure ample reparation. Can as much be said regarding anti-Chinese mobs in the United States?

Aside from this most practical evidence of the appreciation and favor with which the government of China regards the missionary enterprise, there is a great mass of testimony from individuals high in rank and authority throughout the Empire, all serving to show that this unselfish effort for the good of Chinese humanity has gained for itself an honored place in influential minds once suspicious of or openly hostile to it. Large donations to mission hospitals and schools from official or wealthy Chinese, a great and rapidly increasing demand for Christian literature and educational works, special and unsolicited courtesy and assistance shown to missionaries, all these indicate that the day of Chinese opposition to missionary work among them has passed, and that, whatever may be the opinion of foreigners either resident in China or in their native lands, China itself, as represented by the leaders of thought and public opinion in it, has recognized and accepted the missionary enterprise as one of the most important and useful factors in the creation and development of new life in that ancient and antique Empire.

Not to mention other evidence to this fact, take one incident of recent occurrence in the good city of Boston. The Chinese Imperial government has recently dispatched two commissions, composed of officials of high rank and a numerous staff, to visit and study various important subjects in America and Europe. When arrangements were being made for the visit of the first of these commissions to Boston, and a long list of points in or near the city which they might wish to see was submitted to them, among the first selected were the offices of the American Board, the parent of all foreign missionary organizations in the United States, and having large interests in that work in China. The selection of this active centre of foreign evangelistic effort was unguided and entirely spontaneous. In their addresses and informal remarks during the visit to those offices, the commissioners expressed in unqualified terms their appreciation and strong approval of the missionary enterprise in China, and their gratitude for what had been and was being done there. “We know who are our friends,” said they again and again. Yet neither of the Chinese commissioners was a convert to Christianity, they were under no obligation to visit one of the headquarters of American missionary effort in China, or, being there, to go beyond polite and noncommittal remarks. Hence, and all the more, their declarations must in all fairness be taken as strong official endorsement and approval.
With much time same feelings they expressed their delight at what they saw at Wellesley College, and recognized in it the grander development of what American women were attempting to do for the women of China. Speaking by the way, the treatment of the female sex is the darkest blot upon the civilization of China. A revolt against the earlier practices in this direction has already begun there, and probably nothing in the entire journey of this commission into foreign parts will work such immediate and lasting change for the better, as the visit to Wellesley. To cite one other proof of Chinese official approval of the missionary enterprise: in the later commercial treaties, rendered necessary by the Boxer uprising, foreign missionary organizations are permitted to acquire real estate in all parts of the Empire, and “to erect such suitable buildings as may be required for carrying on their good work.” No similar concession has been made to any other class of alien residents. Thus the voluntary and unwritten policy long followed by the Emperor has been formulated and shaped into a solemn engagement and pledge.

To speak quite frankly and to the fact, for many years more unfriendly criticism and complaint of the presence of missionaries and their work in China has been heard from foreigners, either like them alien residents in the Far East, or at home, than from Chinese officials or people. It has even been customary and the fashion with a certain class, which need not he more particularly described, in speaking of the missionary to prefix an offensive and condemnatory adjective to the word. Regarding the opinions and judgments of such with all possible charity, they have been far more fearful of the evil results of all attempts to do good in far Cathay than have the Chinese themselves. Upon the other hand, in many years of intimate official and friendly intercourse with all classes of Chinese in every part of the Empire, the writer has never heard even one complaint of or objection to the presence of American missionaries in China, or the character of their work. He has heard himself, and all other foreigners of every nationality and calling, cursed in most violent terms for having fastened the opium horror upon the Chinese race, and the suggestion made, in a paroxysm of anger and hate by some human wreck wrought by the drug, that foreigners “would do well to take away that awful curse before they had the impudence to talk to the Chinese about their Jesus.” But, aside from crazed and mistaken denunciation, no Chinaman within his hearing has had anything but pleasant words to speak regarding the missionary enterprise, as conducted by Americans, in his land.

In the discussion of particular “missionary cases,” as they are called, and by which is meant cases of complaints made by missionaries of interference with them in their work,-interference which sometimes took the form of mob violence, – Chinese officials have complained, in most courteous language, of the indiscreet methods or conduct of particular missionaries. Yet this complaint has never been so strong as the writer would himself have used, and has been invariably coupled with a hearty approval and high appreciation of the work of the missionary body as a whole.
It would be idle to deny or ignore the fact that cases of serious friction between the natives and foreign missionaries have arisen in the past and are still of less frequent occurrence. By far the largest percentage of such most unfortunate conflicts has been caused by the unwise and improper interference of missionaries between their native converts and the Chinese authorities, or by the assumption of civil rank and authority by missionaries. Since, in the sixty years of modem missionary enterprise in China, no single charge or complaint of that nature has been made against an American missionary, such causes of trouble need not be discussed here. The conduct of European governments toward China, their greed, aggression, and general attitude of domination, long prejudiced both officials and people against missionaries, who were popularly believed to make use of their professedly philanthropic work only as a cloak, and to be, in fact, spies of their own governments whose aim was the seizure of the Empire and subjugation of its people. But, with greater mutual intelligence and less frequent occasions of misunderstanding, these causes of friction and conflict have, in great measure, disappeared. The true character and great value of the missionary enterprise as a factor in the modernization of China, and in bringing it into line with the great nations of the world, is almost universally recognized and appreciated, at least by those who are being most radically affected by it. And it should be realized and freely admitted that, in a nation where popular opinion and sentiment to an almost unprecedented extent guide and limit governmental policy, -for all the nominally autocratic authority of the Emperor,- the presence of such a force at work quietly among the people, is of the utmost value in the establishment and maintenance of good relations and the development to their full limit of all mutual interests. The missionary has won his way, found his work in China, which, while primarily religious in character, is greatly helpful in all worthy secular affairs. No other foreigner comes in such close and intimate touch with the native as he. And he is the unrecognized and uncommissioned representative of what is best in every phase and department of American life.

In these days of intense commercialism, when trade appears, at least, to have relegated all other concerns and interests to the background, when not only men but governments are bending every energy to the enlargement of existing fields of commerce and the development of new lines and centres of trade, one most important result, one valuable byproduct, as it may be called, of missionary enterprise in China deserves to receive more serious consideration than has hitherto been accorded to it. In it is to be found an agency, unequaled by any other, for the development of our commerce with that vast population. Every missionary is, whether willingly or unwillingly, an agent for the display and recommendation of American fabrics and wares of every conceivable sort. Each missionary home, whether established in great Chinese cities or rural hamlets, serves as an object lesson, an exposition of the practical comfort, convenience, and value of the thousand and one items in the long catalogue of articles which complete the equipment of an American home. Idle curiosity upon the part of the natives grows into personal interest which in turn develops the desire to possess. Did space permit, an overwhelming array of facts and figures could be set forth to prove the inestimable, though unrecognized, value of the missionary as an agent for the development of American commerce in every part of the globe. The manufacturing and commercial interests in the United States, even though indifferent or actively hostile to the direct purpose of the missionary enterprise, could well afford to bear the entire cost of all American missionary effort in China for the sake of the large increase in trade which results from such effort.
When the government and people of the United States are ready, and determined, to return to a dignified and decent, policy in the treatment of the Chinese who are within our borders or may seek to come here; when we realize that now is always the time to apologize for an insult or to right a wrong; when, in short, we resume our earlier attitude and practice of fair play and genuine, helpful friendliness toward the Chinese race and nation, we shall easily secure a renewal of their confidence in us and win back all and more than all that now, thanks to our own folly, appears to have been lost. And the American missionary enterprise in China will play a part in our relations with that great Empire of even greater value in years to come than it has in the past.

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Sino-French War 中法战争

LBZ  刘秉璋 | history by year |

  • ..
Admiral Amedee Courbet

23 Aug, 2014 | When China and France went to war: 130 years since forgotten conflict by Stuart Heaver

A soft-power approach has seen a strong bond develop between Hong Kong and the French, unlike 130 years ago, when France went to war with China. Stuart Heaver looks back at a forgotten conflict.

A print depicts the French navy, led by Admiral Amedee Courbet, battering the Chinese fleet on the Min River, off Fuzhou, on August 23, 1884. Photos: AFP; Stuart HeaverA print depicts the French navy, led by Admiral Amedee Courbet, battering the Chinese fleet on the Min River, off Fuzhou, on August 23, 1884. Photos: AFP; Stuart Heaver

  • “Every man has two countries; his own and France.” The epithet -> president Thomas Jefferson.
  • This year also marks the 50th anniversary of the opening of diplomatic relations between France and Communist China.
  • French and Chinese would be cooperating to build nuclear power plants in Britain
  • August 23, 1884, France and China went to war with each other
  • it stopped China’s self-strengthening movement in its tracks
  • French business advantages and access to China were also what caused the Sino-French war.
  • Bearding the Dragon
    • Black Flag Army
    • when Chinese troops failed to honour the peace accord and massacred an advancing French column
    • The infamous Bac Le ambush, in June 1884
    • “Late at night when the young midshipman delivered the message to British Admiral [William] Dowell anchored nearby, Dowell poured the exhausted young French officer a whisky and wished him ‘ bon chance’,” says Wilmshurst.
    • It is estimated that the Battle of the Pagoda Anchorage lasted less than 10 minutes and the commissioner of customs in Fuzhou reported that, “It cannot be called a battle, it was a butchery.”
  • The wily and adept Admiral Amedee Courbet was tasked with bringing the recalcitrant Chinese into line and his naval squadron amassed in the busy treaty port of Fuzhou.
  • At 2pm on August 23, 1884, Courbet opened fire on the Chinese southern fleet anchored in the Min River
  • Penghu Islands (now a county of Taiwan, also known as the Pescadores Islands) … He died of dysentery in the Penghus the same year and a memorial to the admiral can still be seen at the side of a busy road junction in Magong, the islands’ only city.
  • THE NAVAL OFFENSIVE, then, has been replaced with the charm offensive,
  • .

Few expatriate communities make so vibrant and welcome a cultural contribution to Hong Kong as the French. So it’ll probably come as no surprise to learn that, this weekend, hardly anyone will be marking the 130th anniversary of a little-known war between France and China that created such antipathy towards the European nation that there was a boycott and riots on the streets of Hong Kong.

Every man has two countries; his own and France.” The epithet is attributed to American founding father and third president Thomas Jefferson and it applies particularly to Hong Kong, where the number of French expatriates has been expanding rapidly and their culture and influence seems ubiquitous.

Over recent months, the city that Time magazine calls the “Gallic capital of Asia” has witnessed Le French May arts festival; the visit of French warship Prairial; the “Palaces on the Seas” exhibition at the Maritime Museum, celebrating the golden age of French passenger liners; and Chief Executive Leung Chun-ying being guest of honour at the French national day reception. French football giants Paris Saint-Germain were cheered on as they thrashed Hong Kong’s Kitchee and locals quip that it’s now easier to find a fresh baguette in Sheung Wan than it is a bowl of noodles.
Live the history of Hong Kong, how it grew from colonial opium trading outpost to global finance mecca

This year also marks the 50th anniversary of the opening of diplomatic relations between France and Communist China. Urged on by President Charles de Gaulle, in 1964, the French became the first Western nation to recognise the new government in Beijing, much to the disgust of the Americans. A long established diplomatic bond of trust exists between the two nations, albeit a bond that has been stretched on one or two occasions. Who would have thought, even 20 years ago, that the French and Chinese would be cooperating to build nuclear power plants in Britain?

La Galissonniere, the flagship of French Admiral Sebastien Lespes. Photo: Archives Marius Bar / Hong Kong, French Connections

One hundred and thirty years ago, the relationship was far more frosty. On August 23, 1884, France and China went to war with each other. Few seem to have heard of the nine-month conflict that made the French personae non gratae on the streets of Hong Kong.

It was by no means an obscure or minor historical event, either. It has been estimated that the war on land and at sea caused more than 15,000 casualties on the French, Chinese and Vietnamese sides; it stopped China’s self-strengthening movement in its tracks; it brought down the expansionist French government of Jules Ferry; it defined future French colonial policy in Asia; and it almost brought France and Britain into conflict with one another. Strangely, war was never formally declared by either side and there is no consensus as to who actually won it.

“I have to admit I have never heard of it,” says Agathe Heidelberg, the Parisian director of Marc & Chantal, a creative agency in Sheung Wan.
“Over the last 10 years, what is happening in the French community is just crazy,” says Heidelberg, who arrived with her husband, Jean, a decade ago and now lives with their three young children in Stanley.

Hong Kong’s French population has trebled since 1998; the French consulate estimates that more than 17,000 now live in the city.
“Asia is the attraction as a business venue – especially China – but Hong Kong is much easier than the mainland and more exciting, too,” says Heidelberg, explaining the appeal. “This is just a great place for those who want to start their own business.

A Chinese fort on the Penghu Islands that was captured by the French in March 1885.

“Every week I have a [French] friend e-mailing me saying they would like to visit to look at the market and maybe live here,” she says.

And Heidelberg believes the French might have an edge over their European rivals.

“Maybe with luxury or high-end clients, we have an advantage in that our customers perceive that the French have an intrinsic understanding of luxury, that there is a French touch, that we have savoir vivre,” she says.
Funnily enough, French business advantages and access to China were also what caused the Sino-French war.

“Influential French businessmen hoped to establish an extremely profitable overland route with China, bypassing the treaty ports of the Chinese coastal provinces,” says David Wilmshurst, author of a new book on the war, titled Bearding the Dragon.

Wilmshurst says the conflict was a result of France’s colonial ambitions in Tonkin (northern Vietnam), which the French government thought could provide a direct trading route via the Red River to the southwestern provinces of China.

A memorial to Courbet in Magong, Penghu Islands.

“The French regarded the British as highly ambitious and felt they needed to secure Tonkin before the Brits grabbed it,” says Wilmshurst.

Unfortunately for the French, China considered Vietnam a tribute state and military conflict had been raging on and off in Tonkin between the French and a pack of fearsome bandits sponsored by the Chinese known as the Black Flag Army since the previous year. It was actually the conclusion of these hostilities that triggered war, when Chinese troops failed to honour the peace accord and massacred an advancing French column.

The infamous Bac Le ambush, in June 1884, caused outrage in Paris and a public appetite for revenge.

The wily and adept Admiral Amedee Courbet was tasked with bringing the recalcitrant Chinese into line and his naval squadron amassed in the busy treaty port of Fuzhou.

As the Chinese reinforced their defences and diplomatic efforts stumbled, every step of the tense confrontation was avidly read in the Hong Kong press.

At 2pm on August 23, 1884, Courbet opened fire on the Chinese southern fleet anchored in the Min River, a few miles downstream from the city of Fuzhou. On the eve of the battle, Courbet made a point of warning every neutral ship in the port of the carnage that was about to ensue.

Reports in the China Mail dated October 4, 1884.

“Late at night when the young midshipman delivered the message to British Admiral [William] Dowell anchored nearby, Dowell poured the exhausted young French officer a whisky and wished him ‘ bon chance’,” says Wilmshurst.

It is estimated that the Battle of the Pagoda Anchorage lasted less than 10 minutes and the commissioner of customs in Fuzhou reported that, “It cannot be called a battle, it was a butchery.”

The crews of naval and merchant ships of many other nations anchored in the roadstead were spectators as Courbet systematically destroyed the Chinese ships and the modern naval shipyard and arsenal on the Min River, which had been constructed under the supervision of the French navy only a few years earlier.

“As victorious Admiral Courbet sailed through the ranks of the anchored ships, there was spontaneous applause and cheering from the neutral vessels,” says Wilmshurst.

Support was far from universal, though, and as Courbet carefully exited the Min River, destroying the Chinese defences en route, and proceeded with the occupation and blockade of northern Taiwan, sympathy for the French started to evaporate rapidly as commercial shipping was disrupted and neutral ships were turned back from the Taiwanese coast by French warships.

The irritation in European business circles, though, was nothing compared to the animosity felt on the streets of Hong Kong. When La Galissonniere, the flagship of Courbet’s second in command, Admiral Sebastien Lespes, and small torpedo boat No 46 entered Victoria Harbour in early September 1884 for much-needed repairs following the battle off Fuzhou, local dockworkers, stirred up by the authorities in Canton (Guangzhou), refused to help.

“The Chinese boating people in the colony seem determined to earn the title of patriots during the present position of affairs between France and China and decline to earn an honest penny if the job offered be in any way connected with the French,” reported the China Mail, on September 23, 1884.

The Galissonniere eventually found less-principled Hong Kong workers, but there were genuine fears for the safety of the ship’s company.

“The British had to allocate Admiral Lespes a special guard of armed Sikh policemen,” says Wilmshurst.

When the anti-French strikers were prosecuted by the indignant colonial authorities, who were intolerant of any interruption to usual business practice, it provoked violent riots in the streets. Again, the authorities in Canton helped fan the flames.

A portrait of Courbet.

Under the headline “Serious Riots in Hong Kong”, the China Mail on October 3 reported that “the riot of this morning was the most serious one that has ever occurred in Hong Kong”.

As the East Kent regiment was deployed with bayonets fixed to quell the riots and, for the first time, members of the Chinese merchant elite were engaged to try and pacify the mob, the British, too, turned against their bellicose European neighbours. Disruption to shipping was costing them money, the rapid growth of the French Far East squadron was making the Royal Navy uneasy and the French were able to use Hong Kong freely as a neutral port because they refused to formally declare war on China. Rumours of French cruisers boarding British merchant ships were widely considered a step too far.

“There is a report in circulation that Admiral Dowell has been in telegraphic communication with the authorities at home in regard to the searching of British vessels by French cruisers,” reported the China Mail, on October 6, as the riots continued.

On October 10, just after the worst of the rioting, a young French naval hydrographer, Rollet de l’Isle, revisited Hong Kong and recorded in his journal the distinctly chilly welcome he received.

“A sullen hostility still reigns as evidenced by the fact that we were not met by the crowds of sampans that usually surround our ships when we put into harbour,” he wrote.

The war raged on until April 1885 and a peace accord was signed on June 9. The accord ceded Tonkin to France (eventually to become part of French Indo-China) while the Europeans agreed to withdraw from Keelung, in northern Taiwan, and from the Penghu Islands (now a county of Taiwan, also known as the Pescadores Islands), which Courbet had successfully captured on March 31, 1885.

Courbet wanted to retain the Penghus and see the islands be developed into the French version of Hong Kong but, following a humiliating defeat in the land war in Tonkin during the Lang Son Campaign, Ferry’s government had fallen. No one in Parisian political circles had any appetite for further conflict and Courbet never made it back to France. He died of dysentery in the Penghus the same year and a memorial to the admiral can still be seen at the side of a busy road junction in Magong, the islands’ only city.

If this easily forgotten war that made France so unpopular was driven by commercial motivations and the desire for a trading gateway to China, might the wonderful French culture that we enjoy around this city today be a coordinated assault to support modern-day commercial interests?
“I would not choose the term ‘assault’,” says France’s consul general to Hong Kong, Arnaud Barthelemy, a suave and erudite man who describes himself as a career diplomat with a business background. (“I am not here as a Chinese expert, I am here as a business expert”.)

Author David Wilmshurst

Barthelemy, speaking in his office on the 26th floor of Admiralty Centre, estimates that one-third of his time is spent on economic and business matters and confirms that an increasing number of his countrymen are coming to Hong Kong because of the opportunities that exist here for French business, big and small.

“Clearly there is a strong political willingness on both sides to develop our relations with China and Hong Kong in all fields because this is absolutely key. The relationship is multi-faceted,” he admits. “We have a tradition to encourage as much cultural dialogue as possible and this is part of our diplomacy.

“[Cultural dialogue] is good for business, too, because it helps to establish brand France,” says Barthelemy.

French Consul General Arnaud Barthelemy

What would Courbet, who preferred a naval broadside, have made of cultural exchange and brand development?

Barthelemy seems a little reluctant to chat about the war of 1884 or discuss how well-known he thinks the conflict might be in Hong Kong’s French circles.

“Honestly, not much. Clearly the focus is on the future. And our past in Hong Kong was not just about business,” he says, pointing to an impressive book titled Hong Kong, French Connections, which was produced by the consulate and partially designed by Heidelberg’s company. Here, among the anecdotes relating to worthy and notable French contributions to Hong Kong, you can find a brief account of the French boycott and a picture of the Galissonniere.

“It was about religious people, scientists, explorers, of course, some merchants, but these are not the majority,” Barthelemy says.
The statistics indicate that, in economic terms, the entente cordiale fostered by the current charm offensive is working even more effectively than Courbet’s naval strategy did 130 years ago. According to consulate figures, more than 750 French companies are operating in Hong Kong, 66 of them with regional headquarters here. They employ about 33,000 people and generate a turnover of HK$110 billion. French exports to Hong Kong have more than doubled over the last five years and in business as well as cultural terms, the French seem to be everywhere.

“Few people know that all HSBC transactions are secured with French technology and that Hong Kong ID cards use a French operating system,” says Barthelemy.

THE NAVAL OFFENSIVE, then, has been replaced with the charm offensive, and it is making more friends for brand France than gunboat diplomacy ever did – and is proving better for business. But the bloody Sino-French war had an indirect benefit for China that few recognised at the time.
Many scholars now identify the patriotism and civil disobedience that were witnessed on the streets of Hong Kong and inspired by the French aggression in Fuzhou as the first rumblings of Chinese nationalism in the colony. The development of this public sentiment would help create the modern Chinese republic in 1912.

So, even in those distant days of war and discord, France was managing to make an important contribution (albeit unwittingly) to the development of Hong Kong and China.

Plus ça change …

Taiyuan massacre 太原大屠杀

Zhou Fu 周馥 LBZ  刘秉璋| Timothy Richard | Boxers 义和团 | anti missionary riots | trip 2019 |


2019.6.05, google 太原大屠杀 mostly are Japs in 1937 

2008.7.20 | 42 pix | 太原公子 | 郝波的“好博” | 108年前发生在督军府西门的大屠杀

  • 1900年7月9日,在山西巡抚衙门西辕门前,毓贤在此大开杀戒,也就是现在的山西省实验中学门口  Shanxi Experimental Secondary School  Jinyang St, Xiaodian Qu Taiyuan Shi, Shanxi Sheng, China, 030012
  • ..
  • ..

首先郑重申明,我不信仰任何宗教,也对此事没有任何看法,知识偶然见见到了这些老照片,图中大量场景都是100年前的老太原,发出来只是想让大家看看100多年前的太原的景象和人。

1900年,在大家都知道的大背景下,山西巡抚毓贤极端仇恨外国人,竟将44名外国传教士、17名中国教徒以及从寿阳押来的英国教士毕翰道一家7人全部带到巡抚衙门西辕门前,在大庭广众之下不分妇孺老幼全部杀害,竟至枭首剖心,弃尸于市。

山西浸信会的成员和孩子,后排左一是Farthing牧师。
教堂传教士外出传教农家炕头上的修女JENNIE CLAPP (左)教堂的执事LIU FEN CHIH (刘凤琪) 及其家人

教堂内部  | 传教士外出传教 | 农家炕头上的修女JENNIE CLAPP (左) | 教堂的执事LIU FEN CHIH (刘凤琪) 及其家人 | 教堂内部 | 义和团宣传

1900年7月9日,在山西巡抚衙门西辕门前,毓贤在此大开杀戒,也就是现在的省实验中学门口

现在的督军府西辕门外 (后来改建过) | Charles与Eva Price夫妇和女儿Florence (1897年的合影), 1900年8月15日在汾州同时被杀 | Ernest Pond Atwater与Jennie Pond Atwater夫妇的孩子,左至右:Mary Atwater(1900年7月9日在太原被杀),Bertha Atwater(1900年8月15日在汾州被杀),Ernestine Atwater(前排,1900年7月9日在太原被杀), Celia Atwater(1900年8月15日在太原被杀)。

殉难儿童Atwater夫妇的女儿Mary的绘画 | 殉难儿童Atwater夫妇的女儿Ernestine的绘画 | SUSAN ROWENA BIRD,1900年7月31日在太谷被杀

GEORGE LOUIS WILLIAMS,1858年出生,1900年7月31日在太谷被杀。| G. B. Farthing牧师,1900年7月9日在太原被杀

正在理发的GEORGE LOUIS WILLIAMS (1900年7月31日在太谷被杀) |   FRANCIS DAVIS与LYDIA DAVIS夫妇和他们的新生婴儿,FRANCIS(右)1900年7月31日在太谷被杀。|  MARY LOUISE PARTRIDGE,1900年7月31日在太谷被杀。

G. B. Farthing夫妇及三个孩子,1900年7月9日在太原被杀。| 传教途中的MARY LOUISE PARTRIDGE(左,1900年7月31日在太谷被杀)和助手。

1898年7月8日,太原,Ernest Atwater与Elizabeth Graham(第二排,1900年8月15日在汾州夫妇同时被杀)的婚礼,台阶最前就坐的是英国浸信会的Edwards夫妇,在新婚夫妇身后的是(左至右):George Williams(1900年7月31日在太谷被杀),Underwood,Alice Williams,Howard Clapp(1900年7月31日在太谷被杀),Louise Partridge(1900年7月31日在太谷被杀),George Farthing牧师的家庭教师Ellen Stewart。

在汾州教会的Charles与Eva Price夫妇和女儿Florence,1900年8月15日在汾州同时被杀。| 东门外花园内,殉难者墓地。|

辛丑条约签定后,山西被迫封闭全省最高学府令德堂书院,并勒令太原官员在大南门,巡抚衙门院内和猪头巷树立石碑,刊登死者名字。(因为猪头巷是教士们的聚居地,在今府西街和天平巷之间,三桥街南口对面的小巷子)

..

..

这是在巡抚衙门内的石碑 | 这是当时巡抚衙门门前的牌坊–提督三关 | 这是当时巡抚衙门门前的牌坊–文武为宪 |

导致“庚子之祸”的大“功臣”毓贤再也没有能力“杀光”洋人了,也跟随慈禧西逃。到了兰州后,慈禧太后将自己的愚昧和疯狂决策归咎于受了毓贤的“煽惑”,下旨曰:“毓贤前在山东巡抚任内,妄信拳匪邪术,至京为之揄扬,以致诸王大臣受其煽惑。及在山西巡抚任内,复戕害教士、教民多命,尤属错谬凶残,着传旨即行正法。”毓贤随行的小妾也被迫自尽。1900年被烧毁的解放路天主教堂

建于1905年的解放路天主教堂 | 1907年10月7日拍摄解放路天主教堂 | 二十世纪三四十年代太原天主教教众们服饰

太原天主教会欢迎罗马主教 | 100多年过去了,还有很多教堂里的孩子在这里画画,但是他们不会再有100多年前的遭遇了 |

在教堂相邻的太原四中内可以看到教堂的附属建筑

 

2005年太原天主教堂落成100周年时的庆祝现场 | 夜景 | 中心医院的前身是天主教堂的教会医院,现在这里还有一座教堂 | 在万寿宫旁还有一座小小的教堂,

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日志正文

Shanxi University 山西大学

by Timothy Richard in 1902, after Boxers 义和团 |   Zhou Fu 周馥 LBZ  刘秉璋 Boxers 义和团 | anti missionary riots |

山西大学是中国最早的三所国立大学之一,与京师大学堂、北洋大学堂一起,开创了中国近代高等教育发展的新纪元,形成了 “中西会通、求真至善、登崇俊良、自强报国”的光荣传统,是三晋大地百年文化科教的重镇。

wiki .. Timothy Richard helped the Qing government to deal with the aftermath of the Taiyuan massacre during the Boxer Rebellion. He thought the main cause of the Boxer Rebellion was due to lack of education of the population, so he proposed to Qing court official Li Hongzhang to establish a modern university in Taiyuan with Boxer Indemnity to the Great Britain, and his proposal was approved later. In 1902, Timothy Richard represented the British government to establish Shanxi University, one of the three earliest modern universities in China. Timothy Richard was in charge of the fund to build Shanxi University until ten years later in 1912. During that period, he also served as the head of the College of Western Studies in Shanxi University.

..

notes to Rinzler on concubine

concubine | Rinzler |

Dear Alan, 2019.4.01 pdf & Word @ Mac Doc

Here is the book, many months later.

This memoir is for my Nainai. But I think the later two chapters were less about her. The only reason I wrote about Culture Revolution is – it was the only reason that I was separated from her. … Then it sounds like Wild Swans (https://www.amazon.com/Wild-Swans-Three-Daughters-China/dp/0743246985) – maybe I should write more about my dad than my mom??

Thank you for reading it.

Nainai

Ch Title sayingsayingsayingsaying on majorEvent beginningbeginningbeginningbeginning endingendingendingendingending photos
Bath澡堂 brothel Nai born in Suzhou to BJ, Nai readily agreed
Soak 泡 YePo Water works; Popo mom meet a handsome captain
Scrub搓 mom got jewelry for cannon 炼铁 family member to my school
Cup拔罐 death certificate Po & Ye finally lived under 1 roof
Pedicung CulRev? Mao died she’s the last concubine ??

北京大叔花了1500万跟巴菲特吃一顿饭 后来亏了78亿

中国网 2019-01-31 | Shanquan 哎, 吃顿饭就变门徒啦? 幼稚啊 |
2018年,对于刚刚进入不惑之年的北京大叔朱晔来说注定毕生难忘。

似乎是要为进入“不惑”之前的冲动买单,当他本人到了遇事能明辨不疑的年纪时,公司却一蹶不振。

2019年1月30日晚间,朱晔一手创立的天神娱乐发布业绩修正公告,巨亏78亿元,让这家公司成了A股截至目前“最能亏钱”的公司。

“巴菲特的门徒”声名大噪

朱晔这个名字对于很多人来说很是陌生,但是《余罪》、《将夜》等电视剧以及《超级舰队》、《坦克风云》等游戏对很多人来说就熟悉多了。

朱晔于2010年创办的天神互动(后更名为“天神娱乐”)正是这些影视剧和游戏的出品方。

而业界对于朱晔这个名字更为熟悉是他的另一个身份——“巴菲特的门徒”。

在北京胡同里长大的朱晔一直顺风顺水。到目前为止,他人生中最光耀的时刻在是38岁那年。

2015年6月,朱晔因为斥资1500万元拍得了巴菲特的慈善午餐,而在国内声名大噪。不仅被各路媒体追逐,还上了各种创业真人秀,成了别人的导师。

对于这次午餐,朱晔不论在谁面前都说是为了见偶像一面,为此花多少钱都值。朱晔甚至表示,如果乔布斯还活着,他也愿意不计代价的与其见面。语气里像极了现在的年轻人谈到自己“爱豆”时的无限关爱。

甚至连巴菲特吃牛排就着可乐,而不是他带去的高档红酒,都成了他口中的老人“朴素”的优点。

朱晔的这两位偶像,可谓是细致描绘了朱晔的从商经历。1999年就从北京工大计算机专业毕业的他没有与乔布斯同样走上程序员的路,而是去了中国互联网信息中心,一家事业单位。

这个单位的风格明显与他格格不入。这位喜欢留长发的北京大叔,应该也曾经喜欢过崔健、黑豹,即使穿上西服也难掩标榜自由的心。于是只在这里呆了两年就下海创业。

到2009年,他终于把专业发展成了事业,进军国内游戏领域。而从这一刻开始,朱晔的经历就更像他的另一位偶像——巴菲特。

他在公司成立的3年后,就靠着资本运作,让后来的天神娱乐借壳上市,之后的并购之路就没有停歇。

与巴菲特午餐后,朱晔在自己的朋友圈里大发感慨:“大道至简,贵在坚持。”

朱晔确实也坚持了,坚持不断的买买买。

“投资猎手”的外延式并购法

资本的运作确实不是朱晔向巴菲特讨教的核心。在与巴菲特共进午餐整整一年之前,朱晔就靠着自己的力量将天神娱乐借壳科冕木业上市,估值达24.5亿,是2012年光线投资时10亿估值的近2.5倍。

在与巴菲特午餐后,他更是深谙买买买的好处。只不过像他的外号“投资猎手”一样,他更享受短线冲杀的快感。

朱晔最得意的一次短线阻击出现在与巴菲特午餐后的第四个月。朱晔花了13.23亿元买了儒意影业的部分股权,过了九个月后卖出。天神娱乐净赚2.94亿。

当然,如果此时朱晔记住了巴菲特“贵在坚持”的品质,一直短线搏杀,也就不会有两年后的惊天大雷。

但是,朱晔显然不愿意就困守游戏领域,而是有更大的野心。他在公司上市后就迫不及待展开一系列资本运作,用外延式并购的手法不断拓展业务链。

在不到5年的时间里,朱晔完成了12起并购,涉及网游、手游、影视等产业。网罗了雷尚科技、妙趣横生、幻想悦游、乐玩、一花科技等一批游戏细分市场龙头,合润传媒、AVAZU、为爱普等在互联网广告及品牌营销行业行业翘楚也加盟天神战队。

在这期间,朱晔发挥了其独到的眼光,将《琅琊榜》、《遮天》《将夜》《武动乾坤》等大IP的游戏改编权拿到手,更是独具慧眼的发掘了《余罪》这一IP。

随后被拍成网络剧的《余罪》点击量达到了惊人的40亿次,约合每个中国人都看过3次。

但是这些并购都为天神娱乐之后的暴雷买下了伏笔。

天神娱乐的大溃败

在不停买买买的过程中,朱晔逐渐构筑了一个影视、游戏、应用分发、互联网广告等板块间相互协作的泛娱乐版图。

当时作为天神娱乐董事长的朱晔担任或投资多家公司,和天神娱乐有利益关系的公司更是数不胜数。

如果把这些与其相关的企业画在一张图上,远远看上去,就像是从一个圆点引爆的百条烟花。

烟花易冷,只有一瞬间的美丽,美丽过后,就是无尽的黑暗。朱晔就是那个圆点,天神娱乐则要面对即将到来的无尽黑暗。

已经42岁的朱晔,似乎把自己的好运气用到了头。2018年5月,朱晔因涉嫌违反证券法律法规,被证监会立案调查。

因为朱晔身兼多个公司的法人或股东,至今也没有明确其被调查到底是因为何事。有坊间传言称,上述为公司赚了2.94亿的儒意影业运作出了问题。

消息一出,公司股价立刻跌停。朱晔股权反复抵押一事也被曝出。

就在2018年中秋节前的那个周五,朱晔发布了一封极为煽情的内部信,辞去一切天神娱乐董事会和高管职务。

虽然在这份信中,他还不忘祝天神娱乐的小伙伴们阖家欢乐、生活幸福美满。但是,这份祝福对于留守天神娱乐的人来说更像一句挖苦。

就在朱晔宣布去职的一周后,天神娱乐发布了1.35亿元贷款逾期的公告。这也揭开了公司流动性危机的潘多拉魔盒。

2018年半年报显示,公司经营活动产生了现金流量净额为-2.33亿元,同比下滑143.50%。

天神娱乐市值更是从2015年年底时300亿元的巅峰,跌至2018年底的40余亿元。

天神的商誉:买买买结出的恶之花

事实上,市场层面的问题也许不能完全怪朱晔。但让天神娱乐成为A股惊天大雷的始作俑者,确实是朱晔无疑。

因为影响到该公司业绩的最重要因素就是——商誉。而这个颇为陌生的名词就是朱晔买买买的副产品。

据不完全的估算,朱晔在过去的4年中,买买买花掉了超110亿元。但是频繁的并购却没有子公司达到承诺的预期收益,使天神娱乐的商誉变成了一朵“恶之花”,吞食着公司的业绩。

商誉类似经济学里的“租金”概念。比如一家游戏公司的净资产为1亿,每年产生1亿的净利润,如果收购价可能是10亿,差额的9亿就是商誉。大量的投资并购行为,必然为公司带来天量商誉加持。如果这一收益预期不达标,那么就可能计提商誉减值。

截至今年2018年三季度末,天神娱乐商誉达65.35亿,占报告期内公司总资产的47.8%。而在天神娱乐现金流已经出现问题的2018年,商誉减值也是可以预料的。

似乎是想与往事说再见,彻底告别朱晔的阴影,天神娱乐选择在2018财年计提全部商誉减值。

这也就让其年报从预计净利0到5.1亿元直接变成了巨额亏损73亿元到78亿元。

此举成就了其了A股“亏损王”的名号,也引来了深交所的询问函,问其是不是有意“卖惨”,是不是想把之前的烂账“洗白白”。毕竟这样做带来是公司直接跌至谷底。而谷底也可能是未来业绩向好的起点。

这些问题还没有答案,但又似乎有了答案。在三年前的那次午餐中,朱晔问巴菲特:“我做实业还行,炒股不行。”巴菲特回答他:“我也不会炒股。”

(责任编辑:王擎宇)

北京大叔花了1500万跟巴菲特吃一顿饭 后来亏了78亿
天神娱乐投资创业乔布斯市场营销收藏 举报

849 条评论

评论

w老了 8天前
只有穷人找巴菲特吃饭才能改变人生
回复 ⋅ 41条回复 452

两性生活夜话 8天前
是公司亏了70多亿,不代表他亏了70多亿。现在他已经辞职了,正在家开心的玩呢
回复 ⋅ 1条回复 35

龙大侠官方微信号 8天前
截至今年2018年三季度末,天神娱乐商誉达65.35亿,占报告期内公司总资产的47.8%。而在天神娱乐现金流已经出现问题的2018年,商誉减值也是可以预料的。
回复 ⋅ 4条回复 41

弹指谈笑 7天前
不吃饭可能真的亏70多亿,吃了饭才知道这样能赚70多亿,股神教会他做空了公司
回复 1

法律和经济的探索号 8天前
他没亏,他通过亏了股民78亿让自己套现了~~亿。所以这顿饭太值了。
回复 ⋅ 7条回复 514
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Shanghai 上海“百乐门”舞女们

2017年06月14日 | 揭秘老上海“百乐门”舞女们的香艳传奇 | 来源:国家人文历史

  • The Paramount wiki in 1933; BBC dancing in China 2012 ..
  • 中国实业银行总经理刘晦之 – 刘四爷
  • 陈曼丽
  • .

“月明星稀,灯光如练。何处寄足,高楼广寒。非敢作遨游之梦,吾爱此天上人间。”1933年,人们如此形容上海静安寺旁拔地而起一座三层楼高的大厦。其主建筑的顶部中央高耸着一根圆柱形建筑物,其上再插旗杆,建筑物正面左右两侧均写着“Paramount”,中间一个醒目的“百乐门”,霓虹灯亮起时格外醒目。

这是“远东第一乐府”百乐门舞厅,20世纪三四十年代沪上达官显贵的销金窟。当人们以为这段记忆会随着如烟往事渐行渐远时,2017年4月22日,百乐门在经过三年多的修缮维护后重新开业了。据介绍,这次修缮工程最大程度还原当年的盛景,门厅内是黑白镶嵌的大理石地面,带有弧度的楼梯,老电影里才能看到的指针式电梯,以及采用非洲紫檀木的弹簧地板,一切都似在重塑旧梦。唯一不同的是,舞厅内随处可见百乐门建筑形态的LOGO,这是专门为推广百乐门而设计的。

舞女们的命运沉浮

百乐门在最初经营时,因为配置了国内外的舞蹈女星,导致票价昂贵,经营效果并不好。百乐门请来一位叫劳伦斯的法国人负责经营,他要求舞客自带舞伴,而且必须穿礼服,这种不接地气的要求令百乐门继续亏损。不久又换回中国人经营的百乐门开始在社会上公开招聘舞女,符合条件的姑娘会在培训后,持有百乐门签发的陪舞证,陪舞客跳舞,当年许多进出各大场所的舞客,都称赞论舞女气质还是百乐门的好。

训练有素的舞女成为百乐门一道靓丽的风景,而百乐门的造星能力也不亚于今天的经纪公司。1941年上映的张石川导演的《花溅泪》中,主人公米米是上海滩的红舞女,卢沟桥事变后,她与同伴一起出走舞厅,投入抗战,担负起女子服务国家的责任。米米的扮演者胡枫正是导演专门去百乐门发现的。凭借此片,原本一名普通舞女成了上海滩的当红舞女,最终成为电影明星。还有一位复旦大学毕业的高才生舞女夏丹维,凭借学识与身姿,引来众多达官贵人的青睐,解放战争期间,她一夜的舞票收入可达数千万元法币。聪明如夏丹维,深知自己吃的是青春饭,在最风光的时候,嫁给了一个有头有脸的“大员”,从此淡出江湖,当了少奶奶。

也有很多舞女未有善终。1942年,小王莉莉在陪客人喝酒中遭人奸污,被迫同居多年后惨遭遗弃;1948年,上海《申报》报道了一则百乐门红舞女任问芝服安眠药自杀未遂的消息。相比之下,最凄惨且最轰动一时的是陈曼丽。

陈曼丽出身寒门,父亲是剃头匠,自小跟随父母东渡日本。1937年后,日本排华之风日盛,陈曼丽一家不得已回到上海。几年的光景,陈曼丽已出落成亭亭玉立的大姑娘,相貌虽不惊艳,但身材修长匀称,十分喜欢跳舞。在百乐门之前,上海的舞女没有固定的陪舞舞厅,她常穿梭于上海各大舞厅,由于有在日本的生活经历,陈曼丽待人接物深得日本顾客的喜爱,尤其在上海沦陷后,逐渐成为舞厅中的佼佼者。百乐门舞厅发现并聘用了她,将她打造成上海滩最著名的红舞女之一。所谓的红舞女与一般舞女是有区别的,她们是舞厅的招牌,除了固定月薪更高,在舞票分成上也享有优惠,一张舞票,老板拿二三成,其他七八成都给红舞女。而一般舞女的舞票只能和老板对半分成。

由于想见她的人太多,陈曼丽慢慢地不需要跳舞,只要陪着聊会天,俗称“坐台子”,就能挣钱,最火爆的时候,一个月能挣3万元法币。为了让自己的气质不输富贵人家的少奶奶,陈曼丽开始住高级公寓,春夏时穿丝绸旗袍,冬天外披一件貂皮大衣。功夫不负有心人,陈曼丽吸引到百乐门的常客、中国实业银行总经理刘晦之的注意。他是清末四川总督、淮军将领刘秉璋的四儿子,人称刘四爷,比陈曼丽大了足足30岁。刘晦之与陈曼丽在百乐门一来二往看对了眼,随后,他把陈曼丽安顿在百乐门附近的愚园路中实新村41号,并叮嘱她不要再出去跳舞。陈曼丽乖乖听从了刘晦之的建议,踏踏实实在家里做起少奶奶,脱离了舞厅。然而欢乐的时光总是短暂,刘晦之控制不住自己,常常流连于舞厅之中寻花问柳。忍无可忍的陈曼丽决定离家出走,重操旧业。

当红舞女再出山,轰动一时,很快,陈曼丽再度成为炙手可热的人物。只可惜,昔日繁华所成了她的葬身之地。目击者孙曜东这样回忆陈曼丽遇害的当晚:1940年2月的一个深夜,两位刘姓与彭姓的舞客召唤陈曼丽去“坐台子”,凌晨时分,陈曼丽正与客人谈笑,突然音乐台左侧跃出一西装青年,抽出手枪对准陈曼丽连发三枪,一弹中头,一弹中臂,另一枪击中彭某。陈曼丽当即倒地,舞厅顿时大乱。孙曜东当时正和一个客人在二楼,见楼下人们四处逃窜,也跟着赶紧离开。后来他在报纸上了解到,陈曼丽被送到红十字医院(现华山医院)时已经断气,彭某重伤,经抢救无效身亡。

至于陈曼丽被杀的原因众说纷纭,有说是因为她拒绝为日本人陪舞,也有情杀一说。孙曜东回忆,陈曼丽与国民党军统系统的一位军人要好,抗战爆发后那人去了重庆,陈又转跟别人要好。开枪者就是她旧情人中的一个。王春生在《旧上海百乐门舞厅见闻》中又给了一种说法:距百乐门舞厅枪杀案发生前两小时,在仙乐舞宫也发生了一起重庆方面的地下工作人员枪杀“76号”机要文书钱云龙的事件。据说陈曼丽是重庆方面的派遣人员,她之所以被枪杀,可能是汪伪特工总部出于对重庆方面的报复。

来来往往的社会名流

作家曹聚仁在《上海春秋》中提过,中国上流社会人士经常和外国人光顾百乐门,而且当年成批的军火买卖,就是在那儿边喝咖啡边谈成的。到百乐门跳舞一时成为上流社会的时尚:浪漫文人徐志摩是百乐门常客;梁实秋晚年的妻子韩菁菁11岁那年,曾在3000多名应考者中以《卖鞋歌》《夜来香》《海燕》三首歌脱颖而出,成为百乐门的一代歌后;抗战结束后,蒋经国、蒋纬国、美国驻华特使马歇尔上将都曾光顾过百乐门。

1934年,张学良从意大利回国后,住在上海莫里哀路(今香山路)2号。听说有个叫百乐门的舞厅刚开张,喜欢跳舞的他兴致勃勃地去了百乐门。此后每次来沪,如1935年12月、1936年初,他都要到百乐门来跳舞。不仅如此,张学良利用跳舞的间隙,还在百乐门的旅馆开了一个僻静的房间,在此会见了一个重要的客人——抗日名将李杜将军,双方进行了密谈。张学良通过李将军找到了中共地下党,这是他走向“联共抗日”的第一步。

殿堂级喜剧大师卓别林来华期间也曾到百乐门跳过舞。1936年初,卓别林与新婚夫人宝莲·高黛在拍完电影《摩登时代》后,乘邮轮蜜月旅行,经停上海,在梅兰芳的陪同下,来到百乐门。当他们看到豪华的舞厅,一流的设备,彩色磨砂玻璃铺成的“玻璃舞池”和弹性良好的“弹簧地板”时,禁不住携手相拥,翩翩起舞,通宵跳到凌晨3点。次日的报纸刊登了卓别林夫妇在百乐门跳舞的照片。三个月后回程途中卓别林夫妇再次到访,对百乐门赞赏不绝,百乐门的名声由此蜚声海外。

重新修缮后的百乐门三楼,有一间名为“香梅圆厅”的包厢,名字源自陈香梅女士,“飞虎将军”陈纳德的妻子。陈香梅家住南京西路陕西路口,离百乐门很近,还在恋爱中的陈香梅与陈纳德经常去百乐门跳舞,并在这里举行了订婚仪式。

1934年圣诞夜,百乐门来了一位跛脚的客人。这人是英籍犹太人维克多·沙逊,是上海滩上赫赫有名的地皮大王。一战期间他参加了英国皇家空军,在一次空军训练中两腿受伤,留下右腿残疾,从此走路一瘸一拐,人称“跷脚沙逊”。沙逊虽直鼻深目,但相貌平平,如不注意打扮,是一个再普通不过的人。百乐门舞厅开张以后,他慕名而来,结果跟百乐门的服务生发生了不愉快。一说是服务生见他跷脚,认定他不是来跳舞的,于是怠慢对待。还有一说是来自薛理勇主编的《上海掌故辞典》的“仙乐舞宫”条目,维克多·沙逊去静安寺百乐门舞厅,按该舞厅规定,凡是有身份和地位的客人,只要在舞厅账簿上签名,就可以作为支付手段。由于当时一位新服务生不认识沙逊,不同意他以签名作为支付,一定要支付现款,并嘲弄说:“你如果是真的沙逊,何不自己去造一家舞厅,何必要到人家办的舞厅受气。”受到嘲讽的沙逊极为气愤,回去后立刻下令建造一座超过百乐门的舞厅。他以自己一块15亩的土地兴建舞厅,总投资30万法币,在静安寺路444号,按照美国纽约仙乐舞厅的图纸,建造了一座舞厅。该舞厅仅为一层,不设窗户,靠冷暖设备调节室内的温度和空气;舞池是弹簧地板,四周设有自动栏杆,这就是后来与百乐门竞争、同时位列上海四大舞厅的仙乐斯舞厅。

今天,百乐门又一次重张旗鼓,要成为上海滩娱乐圣地,并进一步嫁接影视娱乐产业,恢复成当年的“造梦工场”。华服、歌声、爵士乐、霓虹灯、洋人、商人、政客……也许百乐门的魅力正在于它是众多历史人物轮番登场的表演场,在远去的旧照片般的历史中永远色彩斑斓。

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  • I feel the opening is weak and slow
  • subtitles are for my own writing as a mark
  • prefer simpler TOC, like just 5 chapters

Successful Queries

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I spot this fm forum of AW, posting on FB; clean on WD

Memoir needs to be finished before you query. miss snark 2007

This new series is called “Successful Queries” and I’m posting actual query letters that succeeded in getting writers signed with agents. In addition to posting the actual query letter, we will also get to hear thoughts from the agent as to why the letter worked.

The fifth installment in this series is wih agent Verna Dreisbach (Dreisbach Literary) and her author Linda Joy Myers, for her nonfiction book, The Power of Memoir.

Dear Ms. Dreisbach,

It was so wonderful to meet you at the East of Eden Writers Conference a couple of weeks ago. I felt that you understood my work and not only saw what I had accomplished but could see my vision of the kinds of books I want to write in the future, and how it all connects to my larger platform for the National Association of Memoir Writers. As I mentioned to you, my work as a therapist, healer, and writer all intersect to provide books, workshops, online coaching, and tools for memoir writers all over the world through my two websites and my social networking connections on Facebook, Twitter, and LinkedIn.

My nonfiction, self-help guide Becoming Whole, Writing Your Healing Story is a pioneering how-to book on healing one’s emotional life through the practice of memoir writing. As a therapist and memoirist, I have developed ground-breaking techniques that have helped thousands of people realize the wisdom and power of their personal stories. Becoming Whole offers specific guidelines and exercises to help both experienced and novice writers unravel the complicated, sometimes daunting, and always exhilarating task of penning a memoir. This important and accessible book provides essential tools and techniques to help writers open to layers of inner listening, explore their deepest thoughts and feelings, and express the unexpressed.

Becoming Whole: Writing Your Healing Story is part of a new generation of books about writing and healing, an area of focus that is growing every year in both psychotherapy and medicine. The subject of writing and healing came into the public view nearly fifteen years ago with the work of Dr. James Pennebaker and Dr. Joshua Smyth, and has been followed by several other generations of study and research. The research is documented in various journals, one of the most famous articles was published in the Journal of the American Medical Association in 1999, which documented that writing helped to heal diseases such as arthritis and asthma.

I have a Ph.D. in psychology and have had a therapy practice in Berkeley, California for thirty years. I’m currently the president and founder of the National Association of Memoir Writers, which connects memoir writers from all over the world, with several international members and guest speakers. I teach memoir-as-healing workshops in the Bay Area and nationally, and offer online coaching and workshops. A frequent traveler to writing conferences as a consultant and workshop presenter, I enjoy presenting the “good news” about memoir writing and the power of writing to heal to therapists and writers, and to those who don’t see themselves as writers who want to capture their family stories.

Linda Joy Myers, Ph.D.

Commentary from Verna

~~~

I’ve had several inquiries as to the difference between a fiction
and a nonfiction query letter. I figured I could be helpful by providing a nonfiction query as an example. A nonfiction query letter will tend to be slightly longer than the average fiction query, partially because the agent will need to know a little about the market, audience and expertise of the author. Still, it should be concise – otherwise it will start to read like a proposal and agents tend to have rather short attention spans reading query letters. If an agent is intrigued by the query, then they will ask for a proposal.

First and foremost, the query is in the form of a business letter with a formal introduction and closing, and she has spelled my name correctly. You would be amazed at how frequent a mistake this is in query letters. Already, the author has my attention.

Professionalism is what gains my attention. I believe professionalism is just as important as good writing.

Linda immediately addresses the fact that we have met and reflects upon the personal nature of our conversation. These reminders are helpful, especially since agents meet with a large number of writers at conferences. We may need reminding. What I like about Linda, and what I look for in nonfiction authors, is an understanding that the book is not the ultimate goal. The book is only a natural byproduct of a larger platform. She has a passion as a therapist and as a writer and wants to share that passion with others, naturally leading to founding a national organization to serve her goal. Impressive.

She then provides a brief synopsis of her book in a way that should entice the agent to want to read more. As a writer, you are offering a product. We need to see a need for your product and you only have one paragraph to hook us.

Her next paragraph addresses the market, clarifying the need for her book not only in field of writing, but in the field of psychotherapy as well. She notes a few experts in the field and documented research that’s been conducted, although, I would have preferred a more recent article to be cited in the query.

Linda then lists her relevant expertise and introduces her platform. Let me repeat this part—relevant experience. I do not need to know life stories or childhood dreams. I liked that Linda has traveled to writers’ conferences, taught workshops, has been intervie wed on the radio, etc. This shows to me that she’s motivated and proactive – imperative qualities to have as a published author.

Acting proactively, Linda secured prominent and relevant endorsements for her book, showing that professionals in the industry also support her work. She then touches upon the writing awards she’s won, leading me to believe that when I actually read her sample chapters, she’ll have something to say and be able to say it well.

I was looking forward to reading Becoming Whole. I did offer representation to Linda and have enjoyed working with her. Becoming Whole later sold to editor Alan Rinzler at Jossey-Bass. Becoming Whole was expanded and the result is her soon to be released book, The Power of Memoir – How to Write Your Healing Story.


2018.5.15, Lehcarjt page 33; #813; the corrections
Seventeen-year-old Dalzell Rossi is a BaxlHeric – one more immigrant group living in the neighborhoods of 1902 Manhattan. Two years ago, Dalzell broke the secret protocols of her people and let herself be drawn into the life and heart of Irish-boy Bram Neyland. But when a Baxl gets too attached to someone outside of their own ethnicity, they risk cursing that person with mind control powers. Powers that cause the non-Baxl to descend into insanity while destroying everything and everyone around them. It took mere months for Bram to end up cursed.

Dalzell should have then delivered him to her people for a mercy killing, but instead she tried to save him. She told him every secret of the curse, taught him to hide what he was, and convinced him to keep a healthy distance from all Baxls, especially her, in the hopes of stalling his insanity.

Now in an effort to study, dissect, and eradicate the curse, a group of Baxl scientists are on the hunt for cursed specimens hidden in the general populace. Dalzell can’t let them catch and torture Bram, so she works against her own people to undermine the effort and find Bram herself. When she does, he has a secret of his own, proof that his being cursed wasn’t accidental and that they’d been set up. He wants Dalzell to help him uncover what is really going on in the Baxl world, starting with investigating the death of a non-cursed boy.

Even if Dalzell agrees to help him, there’s no reversing the curse or stopping the witch-hunt. Conspiracy or not, rekindled romance or none, Bram will have to die.

Within Him Deadly is a 95K YA historical fantasy and is intended as the start of a series. My professional background is in accounting with a large dose of (totally unrelated to writing) public speaking thrown in for good measure. Thank you for your time and your consideration.


2018.1.26, amilli miles ..  how to write a query on her web


fm AW aruna 2007.1.16

I’m hoping that my novel WHITE NIGHT (approx 110,000 words) is a project you’d like to represent. WHITE NIGHT is based on the 1978 Jonestown mass suicide in Guyana in which 900 people died, told from an original perspective and with a new twist.

Zena Vandermeer, a feisty Guyanese travel journalist, retreats to the rainforest to finally close the door on personal tragedy. Uncanny noises in the night – gunshots, screams, sirens, and a disembodied voice over a loudspeaker – from the nearby People’s Temple settlement lead her to suspect trouble behind the guarded gates, and she investigates. What starts out as an exposé turns into a daring plan of rescue: Zena infiltrates the cult and is drawn into a lethal web of deceit with a madman – and his tyrannical partner in crime – at its centre. Risking her life in a doomed attempt to stop the carnage, Zena finds closure and the ability to love again.

I am myself Guyanese born and bred. I have actually lived on a pineapple farm just a few miles from the Jonestown site, so I know the area and the circumstances well. WHITE NIGHT recalls that event in all its horror, but with enough fictional characters and plot twists – and a dramatic new outcome – to make it both fresh and unexpected. It explores the deeper issues of cult mentality that led to the tragedy, and takes the reader into an unfamiliar and exotic world. As a suspense story with a female protagonist and female victims it should appeal particularly to women, yet is universal enough to draw a large and diverse readership. With its serious themes and an exciting story it bridges the gap between commercial and literary fiction.

I’m a three-time novelist with HarperCollins, London. My novels sold respectably in Britain and extremely well in France, the first two climbing into the Top Ten there. The North American rights for these three novels – multi-ethnic family sagas, set mostly in India – are still available, and several foreign publishers are eager for more work from me.

I currently live in England, but I believe the US market is more appropriate for the WHITE NIGHT story, and I’m looking for dynamic new representation there. I’d be delighted to send you the manuscript.

Thank you for your time and consideration, and I look forward to your reply