Chinese Culture and Customs

(Lecture Notes)
By Weisen Li
Professor in Economics and Deputy Dean of School of Economics
Fudan University
1Introduction: Chinese Culture in General
(1), Chinese History Summary
China is one of the areas where civiliation developed earliest! "t has a recorded
history of nearly #$%%% years! China in Chinese & the character of which
literally translates as the '(iddle )in*dom&$ +ecause the Chinese have always view
their culture and nation as lyin* in the center of human civiliation!
(ore than a million years a*o$ primitive human +ein*s lived on the land now called
China! ,+out -%%$%%% to #%%$%%% years a*o$ the Pe.in* (an$ a primitive man that
lived in /hou.oudian southwest of Bei0in*$ was a+le to wal. with the +ody erect$ to
ma.e and use simple tools$ and use fire! Si1 to seven thousand years a*o$ the
people livin* in the 2ellow 3iver valley supported themselves primarily with
a*riculture$ while also raisin* livestoc.! (ore than 4$%%% years a*o these people
+e*an smeltin* +rone and usin* ironware!
"n China$ slave society +e*an around the 56st century B!C! 7ver the ne1t 6$8%%
years$ a*riculture and animal hus+andry developed *reatly and the s.ills of
sil.worm9raisin*$ raw9sil. reelin* and sil.9weavin* spread widely! Brone smeltin*
and castin* s.ills reached a relatively hi*h level$ and iron smeltin* +ecame
increasin*ly sophisticated! :he Chinese culture flourished$ as a *reat num+er of
thin.ers and philosophers emer*ed$ most famously Confucius!
"n 556 B!C!$ ;in Shi <uan*$ the first emperor of the ;in Dynasty$ esta+lished a
centralied$ unified$ multi9national feudal state! :his period of feudal society
continued until after the 7pium War in 6=-%! Durin* these 5$%%% years$ China>s
economy and culture continued to develop$ +e?ueathin* a rich herita*e of science
and technolo*y$ literature and the arts! :he four *reat inventions of ancient China 9
paper9ma.in*$ printin*$ the compass and *unpowder 9 have proved an enormous
contri+ution to world civiliation!
Chinese civiliation pea.ed at :an* Dynasty (@6=9A%8) when :an* people traded
with people all over the world! :his is why Chinese residin* overseas often call
themselves :an* 3en$ or the People of :an*!
"n 6=-%$ an1ious to continue its opium trade in China$ Britain started the 7pium War
a*ainst China! ,fter the war$ the +i* forei*n powers forci+ly occupied BconcessionsB
and divided China into Bspheres of influenceBC thus$ China was transformed into a
semi9colonial$ semi9feudal society!
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"n 6A66$ the +our*eois democratic revolution (the Dinhai 3evolution) led +y Sun 2at9
sen a+olished the feudal monarchy$ and esta+lished the 3epu+lic of China$ therefore
startin* the modern history of China!
"n 6A-A$ Chinese Communist Party esta+lished the People>s 3epu+lic of China$
drivin* )umin*tan* Party to :aiwan "sland!
"n 6A8=$ China adopted the 7pen Door policy$ endin* the #%%% thousand>s history of
self seclusion!
(2), Three Streams in the Traditional Chinese Culture
Chinese culture has +een molded +y the three philosophical traditionsE
Confucianism$ :aoism and Buddhism! Briefly$ Confucianism deals with human
relationship$ :aoism deals with life in harmony with nature$ and Buddhism deal with
immortal world! For Chinese people$ Confucianism$ :aoism and Buddhism are more
philosophies than reli*ions! (ost scholars +elieve that Chinese people have +een
less concerned with reli*ions than other people are! :herefore$ for Chinese people$
Confucianism$ :aoism and Buddhism are not reli*ions +ut philosophical teachin*s
(a) Conucianism: Confucianism is +ased on the teachin*s and writin*s of
the philosopher Confucius! "t is an ethical +elief system rather than a reli*ion$ and is
+ased upon the concept of relationships! "n Confucianism every relationship has the
dual aspect of responsi+ility and o+li*ation! :herefore the relationship +etween
mother and child$ hus+and and wife$ +rother and sister all have responsi+ilities and
o+li*ations! <owever$ Confucianism *oes +eyond the family$ and encorporates the
relationship of individuals with the state$ su+0ect and ruler$ +ureaucrat and civilian! "f
these responsi+ilities and o+li*ations are o+served$ then society will +e a 0ust and
harmonious one!
Foundations o Conucianism
Three !rinci"les: ##
:he .in* is the master of the ministerC the hus+and is the master of the wifeC the
father is the master of the son! :hese three relationships represent all the
relationships in a hi*hly hierarchical society!
Five Constant $irtues: ( ) Goodness, %i&htness, %itual, 'isdom,
Credi(ility ( ## # # # # # )
Goodnessliterally ,)love o "eo"le)
:he Chinese character & pronounced as 'Ren& consists of two morphemesE
& (person$ human) and & two $hence the 'Ren& actually means 'two persons&
and '3en& therefore includes everythin* that is *ood when peple *et alon* with each
other and includes such connotations as tolerance$ for*iveness$ deference$ filial
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o+edience (to parents)$ faithfulness (to the master) wisdom$ honesty$ and so on! "t
is the core of five norms of Confucianism!
%i&htness ## friendship, fraternity*
3i*htness GG pronounced as 'yi& overlap with *oodness +ut is a+ove all other
relationships! Confucius says that a *entleman ta.es as much trou+le to discover
what is ri*hts as lesser men to discover what will pay! ,n often used compliment
when praisin* a man who is willin* to *ive up his own interests to help a friend is
'yiqi&E personal loyalty! Friendship is to some de*ree a .ind of +lind o+li*ation!
%itual + ethical norms
"n the Analects$ Confucius says that one should re*ulated +y ritual! <e +elieves that
*overnin* the people +y political force$ .eep order amon* them +y chastisements
and they will not do wron* thin*s$ +ut they will lose all self9respect! Hovernin* people
+y moral force$ .eep order amon* them + ritual$ and they will .eep their self9respect
and understand! :herefore$ accordin* to Confucian teachin*$ in the use of ritual$
harmony is pried! , harmonious relationship is most important element of
*overnance and therefore should +e retained at any cost!
'isdom cleverness and knowledge!
When you have .nowled*e$ you have wisdom! Confucius says in the Analects that
the *ood are not worried$ the wise are not confused$ and the +rave are not afraid!
Credi(ility+ (elieva(ilityrelia(ility, trust,orthy
:his involves doin* what you say you will do!
(+) TaoismE :ao (pronounced BDowB) can +e rou*hly translated into En*lish
as path$ or the way! "t is +asically indefina+le! "t has to +e e1perienced! "t Brefers to a
power which envelops$ surrounds and flows throu*h all thin*s$ livin* and non9livin*!
:he :ao re*ulates natural processes and nourishes +alance in the Iniverse! "t
em+odies the harmony of opposites (i!e! there would +e no love without hate$ no li*ht
without dar.$ no male without female!)B
:he founder of :aoism is +elieved +y many to +e Lao9:se (@%-9#46 BCE)$ a
contemporary of Confucius! (,lternate spellin*sE Lao :e$ Lao :su$ Lao :u$ Laoi$
Laote$ etc!)! <e was searchin* for a way that would avoid the constant feudal
warfare and other conflicts that disrupted society durin* his lifetime! :he result was
his +oo.E :ao9te9Chin* (a!.!a! Daode0in*)! 7thers +elieve that he is a mythical
character!
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:aoism started as a com+ination of psycholo*y and philosophy +ut evolved into a
reli*ious faith in --% CE when it was adopted as a state reli*ion! ,t that time Lao9:se
+ecame popularly venerated as a deity! :aoism$ alon* with Buddhism and
Confucianism$ +ecame one of the three *reat reli*ions of China! With the end of the
Ch>in* Dynasty in 6A66$ state support for :aoism ended! (uch of the :aoist herita*e
was destroyed durin* the ne1t period of warlordism! ,fter the Communist victory in
6A-A$ reli*ious freedom was severely restricted! B:he new *overnment put mon.s to
manual la+or$ confiscated temples$ and plundered treasures! Several million mon.s
were reduced to fewer than #%$%%%B +y 6A@%! Durin* the cultural revolution in China
from 6A@@ to 6A8@$ much of the remainin* :aoist herita*e was destroyed! Some
reli*ious tolerance has +een restored under Den* Diao9pin* from 6A=5 to the
present time!
(c) -uddhismE :he ori*ins of Buddhism are to +e found in "ndia$ and entered
China in the rei*n of Emperor <an (in* :i in a+out @# ,D$ which is rou*hly a+out
the time that the +oo. of 3evelation in the Christian New :estament was written!
Despite this early entry into China$ it did not *ain any mass followin* until the around
5A% ,D! "ts popularity came durin* a time of social disorder and +ar+arian invasion!
Buddhism>s promise of personal salvation$ althou*h very much a*ainst the norms of
Chinese collectivism and emphasis on family and society$ attracted many durin* a
time of *reat uncertainty!
Buddhism was esta+lished +y Siddhartha Hautama$ the Buddha or >enli*htened one>!
Siddhartha Hautama was a prince of the Sa.ya .in*dom on the +orders of what are
now "ndia and Nepal and was a contemporary of Confucius! ,lthou*h livin* in lu1ury$
Siddhartha Hautama was e1posed one day to the sufferin*s of the masses! :his
*reatly affected the prince and he +e*an a search to find relief for human sufferin*!
:his he found when he received a moment of enli*htenment while meditatin* under
a Bo tree!
From this moment the prince +ecame the Buddha 9 the enli*htened one! :he
Buddha tau*ht that desires are the source of pain$ and that +y overcomin* our
desires we can overcome pain! :o achieve this he advocated meditation and
pursuin* the Ei*htfold Path! :he Ei*htfold Path is a set of rules similar to the :en
Commandments of Judaism and Christianity! :he o+0ective was to reach Nirvana 9
the condition of spiritual peace$ where all cravin*s$ strife$ and pain have +een
overcome and the spirit mer*es with eternal harmony!
Buddhism split into two ma0or trends ?uite early on in its developmentE Hreater
Kehicle ((ahayana) and Lesser Kehicle (<inayana)! <inayana remained closer to
the ori*inal Buddhism and is the variation of Buddhism practised in the countries of
South East ,sia! :he Buddhism of China$ )orea$ Japan$ Nepal$ :i+et$ and Kietnam$
however$ stems lar*ely from (ahayana Buddhism which incorporated some more
traditional reli*ious practices such as the +elief in repetitive prayers$ heaven and
deities (+odhisattvas) who would help people *ain salvation! "t also readily adapted
to the land and people it converted! "n China$ it split into several schools$ includin*
Ch>an (/en in Japan)$ :>ien9t>ai (:endai in Japan)$ and Pure Land!
,ctually since Son* Dynasty$ Confucianism$ :aoism and Buddhism have mi1ed
and com+ined into to Chinese culture and Chinese mainstream Philosophy as well!
:he Chinese lan*ua*eE
althou*h not uni?ue$ is one of a very small *roup of lan*ua*es in which the written
form does not vary with different spo.en forms! :herefore$ althou*h a Cantonese
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spea.er listenin* to a (andarin spea.er may not understand anythin* that is said$
he or she could read the most comple1 and technical of speeches and understand
everythin*!
:o illustrate this$ ta.e the followin* phraseE >one hundred and twenty three>! :o a
(e1ico spea.er who understands no En*lish$ the a+ove sentence could mean
anythin*! <owever$ replace that sentence with >654> and suddenly the (e1ico
spea.er reads >sto dwadecia ce> while an En*lish spea.er reads > one hundred and
twenty three>$ a French spea.er >cent vin*t9trois> and so on! "n Chinese$ it is not
simply num+ers which can +e represented without spellin*$ +ut the entire lan*ua*e!
"n total there are over -#$%%% Chinese charactersC however$ a voca+ulary of -$%%%
would +e *ood$ and a voca+ulary of A$%%% unli.ely in anyone without a university
de*ree! "n a +id to increase literacy in China$ the *overnment has simplified many
elements of Chinese characters$ ma.in* them far easier to memorise! Literacy in
China is now at =%L of the adult population$ compared to say "ndia at #%L or South
,frica at =6L! :his is not a small achievement *iven the comple1ity of the written
form of the lan*ua*e$ and the low +ase level of literacy in 6A-A at the end of the civil
war!
"f the written form of the lan*ua*e is comple1$ the spo.en variations are 0ust as
sta**erin*! :here are ei*ht ma0or lan*ua*e *roups with some @%% dialects 9 all
sharin* the same written form! :here are a further 64@ non9Chinese lan*ua*es
spo.en in China! ,ll Chinese lan*uaa*es use tones to distin*uish different words!
(andarin$ which is spo.en in the Bei0in* re*ion and in northern China *enerally$ has
four common tones! Cantonese$ spo.en in southeastern China$ has nine tones and
is ?uite different from (andarin! , simple word such as >ma> can have a variety of
meanin* dependin* on which tone is used 9 meanin* anythin* from mother to horse!
:he closest En*lish spea.ers *et to varyin* the meanin* of a word usin* tones is
intero*ative words such as >whatM> which can mean anythin* form the literally >what>
to an e1pression of dis+lelief >WhatN> or a dimissive word reach really means >*o
away>! :he concept is far more comple1 in Chinese$ and the difference in meanin*
can +e e1treme 9 and tones are used for every sin*le word! >(ai> can mean +uy or
sell dependin* on the toneN
For all its comple1ity$ the Chinese lan*ua*e has one savin* *race 9 its *rammar is
fairly strai*ht forward! Word order for En*lish spea.ers is not unusual! ,ll ver+s are
re*ular$ and there are no tenses in the sense of En*lish ver+s chan*in* from the
present (*oin*) to the past (went) and the future (will *o)! :here is no definite or
indefinite article (>the> or >a>) no plurals or irre*ular ad0ectives! "n En*lish +i* +i**er
+i**est does not correspond to *ood +etter +est$ +ut in Chinese$ such words are
always re*ular!
Learnin* Chinese is a challen*e$ +ut learn (andarin and you will +e a+le to
communicate with over 5%L of the world>s population! :oday a standardised
(andarin .nown as Puton*hua (literally >the common lan*ua*e>)$ is the official
lan*ua*e of *overnment and education$ and everyone in China is tau*ht to spea. it!
"t is essentially the same dialect that is spo.en in :aiwan!

.iterature
China has a very old and rich tradition in literature as well as art and the performin*
arts! :he earliest writin* are *enerally +ased on philosophical or reli*ious thou*ht$
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includin* the writin*s of Confucius (##69-8A BC) and Lao9tu (a+out -th century BC)!
:hese wor.s concentrated on ethical and social relationships as well as concepts on
*overnment and military matters! , stron* tradition of historical writin* e1ists in
Chinese culture! ,fter the fall of a dynasty$ for e1ample$ a *rand history of the late
dynasty was commissioned and written +y scholars in the ne1t dynasty!
"n addition to philosophical$ reli*ious$ and historical writin*s$ China also produced
poetry$ novels$ and dramatic writin*s from an early date! Poetry +ecame well
esta+lished as a literary form durin* the :an* Dynasty$ from ,D @6= to A%8!
Early Chinese novelists often chose central themes of relationships$ personal
development and character +uildin* and the actions of individuals when confronted
with unusual of supernatural events! Pro++aly the most famous such novel in the
West is the classic (in* version of >Shui9hu chuan> (:he Water (ar*in)! :he
adventures of the >(on.ey )in*> are also well .nown throu*h the popular television
adaptation!
China>s literary tradition continues today$ thou*h much 5%th9century writin* has
concentrated on efforts to reform or modernie China! Pro+a+ly the most famous
5%th9century writer is Lu Dun$ a poet$ essayist$ and novelist whose wor. focused on
the need to modernie throu*h revolution! Inder socialism$ writers have +een
e1pected to uphold the values of the socialist state$ thou*h the de*ree of control
over their output has varied! Certainly the writin*s of Lu Dun ma.e for e1cellent
readin*!
(/) 0ature o the Chinese Culture and its 1ain 2ierence rom
'estern Cultures
(a) Family3centered communitarianism vs individualism*
"n most western countries$ in particular ,n*lo9Sa1on countries$ people emphasies
personal freedom$ personal ri*hts$ and privacy etc!! "n contrast$ in Chinese societies$
no matter in mainland China$ <on* )on*$ :aiwan$ (acao$ Sin*apore as well as
overseas Chinese communities$ people more emphasie relationship$ and 'we9
ness& and 'community&! :his leads to the followin* - .ey words in understand the
Chinese culture which is different from western cultures!
(() 4 5ey ,ords in understandin& the contem"orary Chinese Culture:
1* Guanxi
:he Chinese term for relationship is 'guanxi&$ one of the most important cultural traits
of Chinese people! :he term 'guanxi& may +e +etter translated as personal contacts&
or 'personal connections&! 'guanxi& can also +e understood as 'reciprocal o+li*ation&$
i!e! 'a special relationship individual have with each other in which eachcan ma.e
unlimited demand on the other&$ 'friendship with implications of a continual e1chan*e
of favors&$ or 'the esta+lishment of a connection +etween two independent
individuals to ena+le a +ilateral flow of personal or social transactions&!
'guanxi& derives essentially from the Chinese family system! "n the traditional
Chinese family$ whenever small immediate or e1tended$ mem+ers are mutually
o+li*ated to help one another! 'guanxi& is stron*ly colored +y Confucian reciprocal
o+li*ation toward family mem+ers! :hrou*h the esta+lishment of the 'guanxi&$ people
6
+ond with each other with respected o+li*ation toward each other! 'guanxi& is
essentially a networ.!
'guanxi& is usually esta+lished amon* people who share a commonality of
certain identies O for e1ample$ tongxue (schoolmates)$ laoxiang (fellow vili*ers) and
laopengyou (old friends)! China is not a full9fled*ed mar.et economy yet$ which
ma.es it difficult to allocate resources throu*h mar.et mechanisms alone$ therefore$
'guanxi& is a ma0or means of resources aalocation! Without 'guanxi&$ one 'simply
cannot *et anythin* done&! "n recent years$ ma.in* intensive use of 'guanxi&$ or
*ettin* throu*h the '+ac.door& to *et thin*s done$ has +een le*itimately criticied +y
the Chinese *overnment! <owever$ in china hardly any aspect of social life is not
touched +y 'guanxi&!
'guanxi& pervades the whole Chinese +usiness process! (any sholars find that
'guanxi& stratey is helpful for see.in* +ac.*round information a+out potential
Chinese partners$ ne*otiatin* prices and terms of payment$ and implementin*
contract! (any western +usiness men +elieve that doin* +usiness in china is not 0ust
a matter of price and product! :o succeed in the Chinese mar.et$ forei*n
+usinesspeople must rely on friendship or *ood personal relationships ('guanxi&)$
which often ta.e time and patience to +uild! ,t least most people +elieve that a fine
'guanxi& with hi*h level officials in Chinese +ureaucracy can facilitate mar.et
penetration and smooth ne*ociation and *enerate *ood +usiness!
2Reqing ()
Closely intertwined with 'guanxi& is 'renqing& an important vehicle in Chinese
social e1chan*es! 'renqing& which literally translates as 'human feelin*s& is defines
+y one western scholar as 'covers not only sentiment +ut also its social e1pressions
such as the offerin* of con*ratulations$ or condolences or the ma.in* of *ifts on
appropriate occasions! :he rule of 'renqing& in Chinese society as fellowsE 'if you
have received a drop of +eneficence from other people$ you should return to them a
fountain of +eneficence&! , Chinese who has done a favor for you automatically feels
that he or she is owned a favor from you in return! ,ctually 'renqing& follows
Confucian notion of reciprocity! :here are many Chinese e1pressions that
associated with 'renqing&$ such as *ivin* some+ody a 'renqing& (son* renqin) owin*
some+ody a 'renqing& ( ?ian ren?in*) ect!!
/* Li ()
'renqing& is related to another Confucian concept 'li&! We have already
discussed li in a+ove when " tal. a+out Confucius philosophy! <ere " should add
that 'li& in Chinese has many meanin*s in En*lish e1pression such as 'eti?uette&$
'decorum&$ 'protocol&$ 'rites&$ 'propriety&$ 'ceremony&$ 'rule of conduct&$ 'courtesy&$
'politeness&$ and so on! "n ConfuciusPs time$ however$ the term 'li& ori*inally referred
to 'the social hierarchy and order of the salvery system of the /hou Dynasty (datin*
+ac. to 66%% B!C!)$ which re*arded +y Confucius as an ideal model of any society! "t
was not until the pu+lication of the +oo. 'li ji& ( On li ) 5%% or 4%% years after
Confucius that the current meanin*s of 'li& came into use!
,s we mentioned +efore$ Confucianism stresses responsi+ility of individuals$
who must +ehave accordin* to certain prescri+ed principles of 'li&! 'li& ! 'li& dictes the
manner in which Chinese position themselves in hierarchical society and perform
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their roles accordin*ly! :herefore$ 'li& can +e understood as doin* the proper thin*s
with the ri*ht people in the appropriate relationships!
6, Keqi
'li& is closely related to another Chinese termE 'keqi&$ "n Chinese$ if someone is
aid to +e particular +out 'li&$ then he or she is very 'keqi&! "n Chinese 'ke& means
'*uest&$ 'qi& means 'air& or +ehavior&C to*ether the term 'keqi& means '+ehavior of
*uest&$ or in a *eneralied sense$ it means 'polite&$ 'courteous&$ 'modest&$ 'hum+le&$
'understandin*&$ 'considerate& and 'well9manned&! Politeness$ or 'keqi&$ is +asic
principle o+served +y the Chinese in their everyday communication!
4, Lian (#, ace) and Mianzi ()
"n mainland China$ people often use 'lian&$ in :aiwan the people usually use
'miani& $+ut actually they refer the same thin*! 'Lian& can +e properly translate into
'face& in En*lish! "n here " directly use En*lish word 'face& to discuss the special
characteristics of Chinese culture! ,s many sinolo*ists noticed$ althou*h a universal
human nature and a u+i?uitous concept that occurs in all culture$ face is particularly
salient for Chinese culture! Even some scholars +elieve that the concept of face is in
fact Chinese in ori*in! "n Short Oxford Dictionary on Historical Princeples $ 'to lose
face& is rendered directly from the Chinese phrase 'diu lian&E En*lish e1planation is '
to lose onePs credit$ *ood name or reputation&!
'Face& is evident in all aspects of Chinese life! :he Chinese often avoid the word
'No& to save face for +oth parties! Words such as 'u fangian& (inconvenient) $ 'tai
kunnan& (too difficult) or 'huoxu& (may+e) are aften synonyms of 'No& in Chinese
culture! :he Chinese '2es& (shi) can also +e elusive O a word that has little meanin*
+ecause it is used t repond to almost everythin*$ such as '2es$ +ut it is inconvenient&
O it actually means 'No&!
Face is also evident in a Chinese +usiness ne*otiation conte1t! (any o+servers
find that the Chinese prefer to do +usiness with lar*e companies with world
reputations to *ain face! Even in +usiness ne*otiations$ you can use the face to
e1plain the Chinese ne*otiation style O for e1ample$ meetin* in a *roup$ proceedin*
cautiously and slowly O from the face perspective! :herefore$ it would +e difficult for
Chinese ne*otiator to ma.e concessions +ecause of his face consciousness! :o
deal with Chinese face in ne*otiation$ " advice that you must *ive face to the Chinese
and avoid actions that cause them to lose face! " will further discuss the matter in the
last part of this lecture when " tal. a+out Chinese ne*otiation tactics!
2* Chinese 1anners in 2aily .ie
(1), Gettin& used to Chinese customs in daily lie in China

China is .nown as a state of eti?uette and ceremonies! (any prover+s have +een
passed down from *eneration to *eneration such as >civility costs nothin*> or
>courtesy demands reciprocity> and so on! For instance$ there is an interestin* short
story! 7nce upon a time$ a man went on a lon* tour to visit his friend with a swan as
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a *ift! But it escaped from the ca*e on the way and in his effort to catch it$ he *ot
hold of nothin* +ut a feather! "nstead of returnin* home$ he continued his 0ourney
with the swan feather! When his friend received this une1pected *ift$ he was deeply
moved +y the story as well as the sincerity! ,nd the sayin* >the *ift is nothin* much$
+ut it>s the thou*ht that counts!> was spread far and wide!
Chinese used to cup one hand in the other +efore the chest as a salute! :his
tradition has a history of more than 5%%% years and nowadays it is seldom used
e1cept in the Sprin* Festival! ,nd sha.in* hands is more popular and appropriate on
some formal occasions!
Bowin*$ as to convey respect to the hi*her level$ is often used +y the lower li.e
su+ordinates$ students$ and attendants! But at present Chinese youn*sters tend to
simply nod as a *reetin*! :o some e1tent this evolution reflects the ever9increasin*
paces of modern life!
"t is common social practice to introduce the 0unior to the senior$ or the familiar to the
unfamiliar! When you start a tal. with a stran*er$ the topics such as weather$ food$ or
ho++ies may +e *ood choices to +rea. the ice! :o a man$ a chat a+out current
affairs$ sports$ stoc. mar.et or his 0o+ can usually *o on smoothly! Similar to Western
customs$ you should +e cautious to as. a woman private ?uestions! <owever$
rela1in* tal.s a+out her 0o+ or family life will never put you into dan*er! She is usually
*lad to offer you some advice on how to coo. Chinese food or *et accustomed to
local life! :hin*s will +e ?uite different when you>ve made ac?uaintance with them!
"mplicit as Chinese are said to +e$ they are actually humorous enou*h to appreciate
the e1a**erated 0o.es of ,mericans!
,s is said a+ove$ Chinese consider *ifts as an important part to show courtesy! "t is
appropriate to *ive *ifts on occasions such as festival$ +irthday$ weddin*$ or visitin* a
patient! "f you are invited to a family party$ small *ifts li.e wine$ tea$ ci*arettes$ or
candies are welcomed! ,lso fruit$ pastries$ and flowers are a safe choice! ,s to other
thin*s$ you should pay a little attention to the cultural differences! Contrary to
Westerners$ odd num+ers are thou*ht to +e unfortunate! So weddin* *ifts and
+irthday *ifts for the a*ed are always sent in pairs for the old sayin* *oes that
+lessin*s come in pairs!
:hou*h four is an even num+er$ it reads li.e death in Chinese thus is avoided! So is
pear for +ein* a homophone of separation! ,nd a *ift of cloc. sounds li.e attendin*
other>s funeral so it is a ta+oo$ too! ,s connected with death and sorrow$ +lac. and
white are also the last in the choice! Hift *ivin* is unsuita+le in pu+lic e1cept for
some souvenirs! 2our*ood intentions or *ratitude should +e *iven priority to +ut not
the value of the *ifts! 7therwise the receiver may mista.e it for a +ri+e!
(2) S"eech and &reetin& conventions
(any western visitors to China have had a rude shoc.E Chinese conversations in
pu+lic tend to +e loud and hi*hly audi+le 9 to western ears the conversationalists
appear to +e ar*uin*! ,r*uments usually result not in especially loud speech$ +ut in
the use of curses and swear words$ re*ardless of se1 or a*e!
9
<owever$ Chinese eti?uette states that the +est way to spea. is softly and with onePs
head sli*htly +owed! Q,nswerin* +ac.P to those older is considered ill9manneredE the
advice of elders should +e accepted! Children who answer +ac. or swear are
considered +ad mannered and their parents are held responsi+le!
Chinese men spea.in* loud are not considered +ad manneredE a woman spea.in*
loudly is$ and may have a+use and ridicule heaped upon herself!
:he correct way of *reetin* a person is very important in Chinese cultureE
inappropriate *reetin* is considered very much undesira+le! ,mon* stran*ers$
ac?uaintances or at formal occasions the *reetin* (in (andarin) QNi <aoP (or QNin
<ao if much respect is meant) meanin*$ literally Qyou *oodM> is used! :he phrase
Q<ave you eatenMP is used as a more familiar *reetin* and testifies to the centrality of
food in Chinese culture! Chinese culture considers it impolite to meet someone and
not as. himRher to eatE heRshe may +e hun*ryN
:he traditional Chinese Qhandsha.eP consists of interloc.in* the fin*ers of the hands
and wavin* them up and down several times! :his is today rarely used (e1cept
durin* festivals$ weddin*s and +irthdays of the elderly)$ and the western style
handsha.e is u+i?uitous amon* all +ut the very old or traditional! When *reetin*$ a
sli*ht +ow often accompanies the handsha.e$ with the +ow +ein* deeper the more
respect is +ein* proffered to the person$ for e1ample an elderly person or someone
of hi*h social status!
:he Chinese tend not to *reet those close to them with *reetin*s that may +ear a
ne*ative slant such as QyouPre loo.in* sadP or QyouPre loo.in* tiredPE this is deemed
improper! "n formal conte1ts$ or when addressin* an elder or person with hi*h status
it is considered hi*hly inappropriate and rude to address the person +y their *iven
name! :hey should +e addressed accordin* to their desi*nation$ for e1ample Q(r
:an*$ Doctor Liu$ Chairman LeeP etc!
BusinessRname cards are u+i?uitous in Chinese +usiness and will almost always +e
e1chan*ed upon meetin* a stran*er in such a conte1t! :he card should +e held in
+oth hands when offered to the other personE offerin* it with one hand is considered
ill9mannered!
(/)* Conversation

Heneral Huidelines
Before your visit$ it will +e a *ood idea to prepare yourself +y studyin* aspects of
Chinese culture$ history$ and *eo*raphy! 2our hosts will appreciate your initiative!
Ne*ative replies are considered impolite! "nstead of sayin* >no>$ answer >may+e>$ >">ll
thin. a+out it>$ or >We>ll see> and *et into specifics later! 2ou>ll find that the Chinese
will do the same! When your Chinese counterparts smilin*ly and politely or even
enthusiastically say >No +i* pro+lem> or >:he pro+lem is not serious>$ they usually
mean >:here are still pro+lems!>
2ou may +e as.ed intrusive ?uestions concernin* your a*e$ income$ and marital
status! "f you don>t want to reveal this information$ remain polite and *ive an
unspecific answer! Don>t e1press irritation with the ?uestioner$ since >losin* face> has
such ne*ative implications in this culture! 7n the other hand$ unless you are a very
familiar personal friend$ do not as. your Chinese hosts a+out their family althou*h$
10
typically$ you can as. ><ow old is your childM>$ ><ow lon* have you +een in the wor.
forceM> or >Where is your child studyin*M> as a means of determinin* their marital
status and a*e!
"n Chinese culture$ the ?uestion ><ave you eatenM> or or >Where have you +eenM> is
the e?uivalent to ><ow are youM> in North ,mericaC it>s 0ust a superficial in?uiry that
does not re?uire a literal9minded$ detailed answer! Simply answer$ >yes>$ even if you
haven>t actually eaten or simply smile and say >than. you!>
(a.e an effort to learn and use at least a few words in ChineseC your initiative will +e
noticed and appreciated! (a.e sure you .now the meanin* and appropriate
occasions for what you say!
2ou may ma.e *eneral in?uiries a+out the health of another>s family$ such as >are all
in your family wellM>
Durin* a meal$ e1pressin* enthusiasm a+out the food you are eatin* is a welcome$
and usually e1pected$ topic of conversation!
:here is no need to avoid mentionin* :aiwan! "f the su+0ect comes up$ never refer to
this island as >:he 3epu+lic of China> or >Nationalist China!> :he correct term is
>:aiwan Province>$ or 0ust >:aiwan!>
>Small tal.> is considered especially important at the +e*innin* of a meetin*C any of
the topics su**ested in the ne1t set of points will +e appropriate for this occasion!
Welcome :opics of Conversation
Chinese scenery$ landmar.s
weather$ climate$ and *eo*raphy in China
your travels in other countries
your positive e1periences travelin* in China
Chinese art
:opics to ,void
3efrain from usin* the terms such as >3ed China>$ >(ainland China$> and >Communist
China!> Just say >China!>
(6)* !u(lic -ehaviour: 7cce"ta(le "u(lic conduct
:he Chinese will sometimes nod as an initial *reetin*! Bowin* is seldom used e1cept
in ceremonies! <andsha.es are also popularC wait$ however$ for your Chinese
counterpart to initiate the *esture!
11
"f you visit a school$ theater$ or other wor.place$ it is li.ely that you will +e *reeted
with applause as a si*n of welcome! "n turn$ you should respond +y applaudin* +ac.!
,void ma.in* e1pansive *estures and usin* unusual facial e1pressions!
:he Chinese do not use their hands when spea.in*$ and will only +ecome annoyed
with a spea.er who does!
Some hand *estures$ however$ are necessary! :hey are outlined in the ne1t two
points!
:o summon attention$ turn your palm down$ wavin* your fin*ers toward yourself!
Ise your whole hand rather than your inde1 fin*er to point!
:he Chinese$ especially those who are older and in positions of authority$ disli.e
+ein* touched +y stran*ers!
,c.nowled*e the most senior person in a *roup first!
Smilin* is not as noticea+le in China$ since there is a heavy emphasis on repressin*
emotion!
(em+ers of the same se1 may hold hands in pu+lic in order to show friendliness!
Pu+lic displays of affection +etween the se1es are frowned upon!
Do not put your hands in your mouth$ as it is considered vul*ar! Conse?uently$ when
in pu+lic$ avoid +itin* your nails$ removin* food from your teeth$ and similar
practices!
Pushin* and cuttin* ahead is common in lineups amon* Chinese$ +ut they do not
appreciate +ein* cut in front of themselves!
Spittin* in pu+lic is no lon*er accepta+le! "t is su+0ect to a heavy fine now!
Blowin* your nose with a hand.erchief is also accepta+le$ +ut it is advisa+le to turn
away from people while doin* so!
(4) First 0ame or Title8

,ddressin* others with respect
Chinese names appear in a different order than Western names! Each person has$ in
this order$ a family$ *enerational$ and first name! Henerational and *iven names can
12
+e separated +y a space or a hyphen$ +ut are fre?uently written as one word! :he
*enerational desi*nation is usually the first word of a two9worded first name! :his is
still popular in some families$ especially amon* the southerners and the overseas
Chinese from the south! (ost modern Chinese first names are sin*le worded! :he
first names of those +orn durin* the cultural revolution era usually carries political
meanin* showin* support toward Chairman (ao and his wife$ Jian* ;in*!
(ost people should +e addressed with a title and their last name! "f a person does
not have a professional title$ use '(r!&$ '(adam&$ '(iss&$ plus the last name!
, married Chinese woman usually retains her maiden nameC she will use her
hus+and>s last name on occasions for formal addressin* only!
(any Chinese adopt an En*lish first name to ma.e it easier for North ,mericans and
other Westerners to address them! 2ou can e1pect to hear some rather odd and rare
En*lish names as they try hard to +e different from others!
,ddress people usin* official titles such as 'Heneral& 'Committee (em+er&$ or
'Bureau Chief& whenever possi+le! "t is customary to address the deputies +y
s.ippin* the word >deputy$> such as$ >Chief> for >Deputy Chief$> >Chairman> for >Kice
Chairman> >Heneral (ana*er> for >,ssistant Heneral (ana*er!>
Inless you>re a Communist$ never refer to someone as 'Comrade!&
(9) :icial Chinese Holidays
0e, ;ear<s 2ay (January 6)
Not as much cele+rated as it is in other parts of the world +ecause it is
overshadowed +y the upcomin* Chinese New 2ear somewhere a month
away! <owever$ employees will en0oy a paid day9off! ,nd there will +e parties
everywhere$ in par.s$ dancin* halls and universities where students will leave
for the winter vacation!
International 'omen<s 2ay ((arch =)
"nterestin*ly$ women employees will *et a whole or an half paid day9off on the
day while the men are at the mercy of their employers!
Tree3!lantin& 2ay (,pril 6)
<i*hly promoted since the late 8%>s +y the reformist *overnment and yet to
+ecome esta+lished! "t mar.s the +e*inin* of a *reenin* campai*n all over
the country durin* the month each year!
International .a(or 2ay ((ay 6)
No less cele+rated than the New 2ear>s Day! Employees will en0oy a paid
day9off! Cele+ration parties in par.s too. the place of parades today!
;outh 2ay ((ay -)
, day in memory of the first mass student movement in 6A6A$ a movement
touched off +y the then Chinese *overnment that *ave in to the Japanese
*overnment>s attempt to colonie Shandon* Province! "t is also an anti9
Confucius movement as well as one that promoted the western scientific and
democratic ideas! Hovernment or*anied youth ralleys everywhere in the
country today characteries the cele+ration of this day!
Children<s 2ay (June 6)
13
"t is the most momera+le day of Chinese .ids all over the country! ,lmost all
entertainment places such as cinimas$ par.s and children museums and
palaces are open free to them! Elementary schools throw cele+ration parties
while parents shower them with presents!
The CC!<s -irthday (July 6)
"t mar.ed the founndin* of the Chinese Communist Party in 6A56 in Shan*hai!
"t is usually characteried +y front pa*e editorials from ma0or *overnment
newspa*ers!
7rmy<s 2ay (,u*ust 6)
, communist9led nationalist army sta*ed the first armed uprisin* in Chinese
communist history a*ainst the Nationalists on ,u*ust 6$ 6A58! "t was re*arded
as the +e*innin* of the 3ed ,rmy (later the People>s Li+eration ,rmy)! Now
the anniversary is often used to promote +etter relationships +etween the
army and civilians$ a tradition +elieved to have helped it +eat the Nationalists
durin* the civil war in 6A-A!
Teacher<s 2ay (Septem+er 6)
"t was started in the early ei*hties as an effort to reverse the anti9intellectual
sentiment nurtured +y the BCultural 3evolutionB! "t is yet to +ecome an
esta+lished holiday!
0ational 2ay (7cto+er 6)
"t is the anniversary of the foundin* of the People>s 3epu+lic of China in 6A-A
in the wa.e of routin* the Nationalists who have since ta.en refu*e in :aiwan!
:here used to +e *rand parades s?uares of ma0or cities of the country! Now
cele+rations usually ta.e the form of parties in amusement par.s +y day and
fire9wor.s and *rand :K ensem+les durin* the evenin*! Employees en0oy two
paid days9off! "t is also a *ood occasion for many people to ta.e a short
e1cursion to en0oy the +eauty of the *olden Fall!

( =) Chinese Traditional Festivals
"f you would li.e to ta.e a +road view of the traditional Chinese festivals$ please refer
to the article B, Brief ,ccount of :raditional Chinese Festival CustomsB +y (r! /han*
/hiyuan! :he calendar the Chinese traditional holidays follow is of a uni?ue lunar9
solar system! :herefore$ 6st of the 6st month referred here does not necessarily
mean January 6!

S"rin& Festival (The Chinese 0e, ;ear) (6st of the 6st month)
:he +i**est and most cele+rated festival in China and part of East and South
East ,sia!
.antern Festival (6#th of the 6st month)
Lantern e1hi+its$ lion and dra*on dances$ and eatin* :an* 2uan (+all9shaped
+oiled sweet rice dumplin*s with delicious stuffin*s!) feature this day! "t is very
much cele+rated in the rural areas +y farmers! :he Lantern Festival also
mar.s the end of the Chinese New 2ear season!
>in& 1in& (!ure ? -ri&nt in Chinese) (Fifth of the 5- Solar :erms)
7ri*inally it was a cele+ration of sprin*! People used to customarily *o out on
an e1cursion to Btread *rassB! Later it +ecame day dedicated to the dear
departed! :idyin* up ancestors> tom+s is its ma0or +i* event!
2uan 'u (2ra&on -oat) Festival (#th of the #th month)
14
Said to +e in memory of a *reat patiot poet of the then State of Chu durin* the
Warrin* States period (-8#9556 B!C!)$ ;u 2uan (Ch>u 2uan)$ who drowned
himself to protest his emperor who *ave in to the +ully State of Chin! For fear
that fish may comsume his +ody$ people of Chu threw launched their +oats
and started throwin* rice dumplin*s wrapped in +am+oo leaves into the river
where he was drowned to feed the fish! Now the +i* event of dra*on +oat
contest may +e a le*acy of such activity! People today still eat the +am+oo9
leave rice dumplin*s on the occasion today!
The Seventh @ve (8th of the seventh month)
"t is a traditional holiday almost lost to the youn*er *enerations today! "t
ori*inates from a +eautiful le*end a+out a cow+oy and a fairy who were
crually separated and renunited once each year on this happy sad occasion!
, more detailed story is forthcomin*!
1id37utumn Festival (6#th of the ei*hth month)
"t is second only to the Chinese New 2ear in si*nificance! :he moon on this
day is the fullest and lar*est to the eye! Kiewin* it +y the whole family while
feastin* on *ood wine$ fruits and moon9ca.es features the ni*ht event! :here
is also a +eautiful story +ehind it! Children are told that there>s fairy on the
moon livin* in a spacious +ut cold crystal palace with her sole companion$ a
0ade ra++it! , heavenly *eneral and friend would occasionally pay her a visit$
+rin*in* alon* his fra*rant wine! She would then dance a +eautiful dance! :he
shadows on the moon made the story all the more credi+le and fascinatin* to
the youn* ima*inative minds!
(A)* 0um(ers
Num+ers play a role second only to food in Chinese custom and culture! "t is
+elieved that num+ers can determine a personPs fate9 for e1ample in the namin* of a
child!
Certain num+ers are considered luc.y$ and others unluc.y! :he luc.iest num+er in
Chinese culture is ei*ht$ as the Chinese for ei*ht sounds li.e the word for Qluc.yP!
Four$ conversely is a very unluc.y num+er as in Chinese it sounds li.e the word for
death! :hus Chinese adherin* to the customs try to avoid the num+er four in$ for
e1ample$ car num+er plates$ house addresses etc! Seven can also si*nify death$
and >6> loneliness!
/* @veryday @atin& Customs in China
<ere in the West$ +ecause of the popularity of Chinese restaurants$ we have some
idea (to a *reater or lesser de*ree authentic) of the sorts of food to +e found in
China$ and many people have mastered (to a *reater or lesser de*ree) the use of
chopstic.s! But the e1perience of eatin* at even the least ,mericanied Chinese
15
restaurant scarcely resem+les the e1perience of sharin* an everyday family meal!
Eatin* at a restaurant$ +oth in the States and in China$ has more in common with
attendin* a +an?uet$ which involves deli+erate reversals and amplifications of
everyday Chinese customs and ha+its!
(1) Family 1eals
:hou*h customs and the .inds of food eaten vary accordin* to re*ion$ it is
most common for Chinese families to *ather for three meals a day! "n some
areas and at some times of the year$ la+orers may have only two full meals a
day$ +ut when possi+le$ they supplement these with up to three smaller ones$
often ta.en at tea houses! :here is not$ in *eneral$ the stron* association we
have in the West +etween the type of food and the time of day it should +e
served (say$ e**s for +rea.fast$ a sandwich for lunch$ pot roast for dinner)!
:he sorts of dishes served at the two or three main meals are pretty much the
same! :he *oal in plannin*$ however$ is to provide a num+er of dishes at
each meal$ so that$ rather than e1periencin* difference +y comparison
+etween one meal and the ne1t$ each meal includes$ in itself$ a satisfyin*
array of elements!
The Stu o the 1eal
:he center of the Chinese meal is fan$ or *rain! So much so$ that the meal
itself is called hsia fan$ Ba period of *rain!B "n the South and amon* ur+an
families in other areas$ the fan may +e rice or rice products$ +ut rice is
e1pensive$ as is the wheat eaten in the North in the form of coo.ed whole
*rains$ noodles$ or +read! Dependin* on the re*ion$ then$ less prosperous
families mi*ht ma.e their meals of millet$ sor*hum$ or corn! :he meats and
ve*eta+les we thin. of as the focus of the meal are .nown as ts!ai$ which
means somethin* li.e Bside dishesB 99 one could almost *o so far as to call
them condiments for the fan!
!lace Settin&s and Servin& @tiBuette
,n individual place settin* for an everyday meal includes a +owl of fan$ a pair
of chopstic.s$ a flat9+ottomed soupspoon$ and a saucer! "nstead of a nap.in$
a hot towel is often provided at the end of the meal for the diner to wipe his
hands and mouth! :he meat and ve*eta+le dishes are laid out all at once in
the center of the ta+le$ and the diners eat directly from the communal plates
usin* their chopstic.s! Soup is also eaten from the common +owl! 3ather than
for servin* oneself a separate portion$ the saucer is used for +ones and shells
or as a place to rest a +ite ta.en from a communal plate when it is too lar*e to
eat all at once! "t is perfectly accepta+le to reach across the ta+le to ta.e a
morsel from a far9away dish! :o facilitate access to all the dishes$ Chinese
dinin* ta+les are more li.ely to +e s?uare or round$ rather than elon*ated li.e
their western counterparts!
'ho @ats 'hen and Ho,
Eatin* +e*ins in order of seniority$ with each diner ta.in* the cue to start from
his or her immediate superior! Children are tau*ht to eat e?ually from each
ts!ai dish in turn$ never +etrayin* a preference for a particular item +y eatin*
more of it$ never seemin* to pause to choose a specific +ite from the plate! "n
order to cool the soup a +it and to +etter diffuse the flavor in the mouth$ soup
is eaten +y sippin* from the spoon while +reathin* in! :his method$ of course$
produces the slurpin* noise that is ta+oo in the West! :o eat fan$ a diner
16
raises the +owl to her lips and pushes the *rains into her mouth with
chopstic.s! :his is the easiest way to eat it and shows proper en0oyment 99
eatin* fan from a +owl left sittin* on the ta+le su**ests dissatisfaction with the
food! :he diner must finish all the fan! :o leave even a *rain is considered
+ad manners$ a lac. of respect for the la+or re?uired to produce it!
7ccom"animents
Neither +evera*es nor dessert are commonly served with a meal! People
drin. tea nearly all day$ +ut at meals soup is usually the only li?uid provided!
,t special events there may +e wine or li?uor$ +ut the water that westerners
drin. with their meals is never present! Sweet foods are usually reserved for
special events$ where they are served +etween courses$ or for small meals at
tea houses!
(2) 7 Chinese -anBuet
Ban?uets are held to cele+rate the New 2ear$ the (oon Festival$ weddin*s$ and
other special occasions! Each event is associated with particular treats 99 filled moon
ca.es for the (oon Festival or New 2ear>s puddin*$ for e1ample 99 +ut there are also
many common characteristics and ceremonies involved! , +an?uet ac?uires much of
its festive character throu*h 5 elementsE the release from some everyday eatin*
customs (usually those that impose restraint) and the e1a**eration of others! ,t a
+an?uet$ for e1ample$ rice doesn>t need to +e treated as the center of the meal$ +ut
the respectful interaction +etween *uest and host$ a commonplace$ must +e
performed with e1tra *usto!
Gettin& In
:he meal +e*ins with the entry of the revelers into the +an?uetin* room! ,n
ela+orate ceremony of deference may ta.e place at the door$ where the most
honored *uest is supposed to enter first! :wo or more *uests may hold up this
entry for some time$ each insistin* that the other is more worthy of this honor!
:he ensuin* de+ate can$ amon* *ood friends$ lead to a +it of pushin*$ as the
stru**le escalates! 7nce throu*h the door$ the process may +e*in a*ain$ this
time over the issue of precedence at the ta+le! Isually$ the *uest of honor sits
directly across from the host$ who ta.es the least honora+le seat near the
servin* door!
Servin& the 1eal
3e*ular Chinese meals are served all at once$ +ut a +an?uet is a+out
+ounteousness$ a host>s *enerosity and prosperity$ and the 0oy of cele+ration$
so the food is +rou*ht in many successive courses! "n a further display of
e1a**erated courtesy$ the host apolo*ies in advance for the mea*er and ill9
prepared meal a+out to +e served! <ot towels are distri+uted at the +e*innin*
and end of the meal!
'hat is Served, or -eyond the Grain
"n a dramatic reversal of everyday ha+it$ +an?uets consist solely of special
dishes! :he meat and ve*eta+les that serve as side dishes at re*ular meals
+ecome the focus$ and fan$ or *rain$ which is normally so important that every
last *rain must +e consumed$ is rele*ated to the very end of the meal and
*uests need only to pic. at the fan$ indicatin* their supreme satisfaction! :o
17
eat one>s rice at a +an?uet mi*ht hint that the host failed to provide enou*h
food!
'hat is 2run5
,lcohol is very rarely served at everyday meals$ +ut it plays an important role
at +an?uets! "n the West$ the type of alcohol must match the meal accordin*
to set customs$ and often the *uests> special preferences must +e
accommodated! :his is not the case in China$ where the host often decides
on one sort of alcoholic +evera*e$ either a wine or li?uor$ which will +e served
throu*hout! Wine *lasses are traditionally filled at the start of each course!
:he +an?uet will pro+a+ly +e mar.ed +y *uests challen*in* each other to
drin.in* *ames throu*hout the evenin*!
Commencement o the 1eal
:he meal +e*ins with a toast +y the host$ after which there is a lon* moment
while the *uests en*a*e in the ceremony of +e*innin* 99 the de*ree of
politeness e1hi+ited +y a *uest at this sta*e increases with every moment he
waits to start eatin*! :hrou*hout the meal$ the host displays *reat
solicitousness for the *uests! Huests may refuse offers of food or drin. two
times or more without +ein* ta.en at their word 9 or$ of course$ without really
meanin* their polite refusals!
The Courses
:he first course is an even9num+ered selection of cold dishes$ ei*ht or ten are
traditionally served! ,fter the cold course comes a showy soup such as
shar.>s fin soup or +ird>s nest soup! :he *uests help themselves to the dishes
at a +an?uet$ +ut the soup is served +y the host$ and much drin.in* and
toastin* accompanies! Followin* the soup comes a decorative meat dish!
(ore courses follow 99 lo+ster$ por.$ scallops$ chic.en! Between the courses$
a variety of sweets are +rou*ht out! Pe.in* duc. with scallion +rushes$ hoisin
sauce$ and thin panca.es is often served in the middle of the festivities!
:raditionally$ the final course is a whole fish$ which is placed on the ta+le with
its head is pointed toward the *uest of honor! :hrou*hout the meal$ the
*uests pay ela+orate compliments to the food! En0oyment of the food offered
is much more important than spar.lin* dinner ta+le conversation! ,t a
+an?uet$ the food itself is the medium communicatin* the host>s *ood wishes
and the 0oy of the cele+ration!
(/), Chinese 2inin&: -elies and @tiBuette
B, Chinese dinner host will not e1pect a visitor to .now all the traditions associated
with a Chinese meal! But the visitor who .nows some of them will *ain >face> and
*ive >face> to his hostNB

"nvesti*atin* those traditions is part of the fun of a <on* )on* visit$ where En*lish9
spea.in* friends or +usiness associates will happily tell you the whys and
wherefores of seemin*ly arcane rituals! 2ou may even hear different versions of how
a particular dinin* tradition ori*inatedN
Forei*n visitors will +e for*iven for not .nowin* dinin* eti?uette$ 0ust as they will +e
*ood9naturedly offered a .nife and for. if their chopstic. prowess is not up to par!
Just as Chinese food$ however$ seems to taste +etter when it is eaten with
18
chopstic.s$ so the whole meal will +e more en0oya+le if one .nows a little of the
ancient traditions and +eliefs that place the meal in a #$%%%9year9old culinary
herita*e!
Why is a fish never turned overM Why do tea9drin.ers surreptitiously tap ta+lesM Why
will there +e a place laid for a *uest who will never comeM Why is it not improper to
slurp you soup +ut improper to eat a fish headM Why are Chinese dinner ta+les
round and how will you .now who is the *uest of honorM <ow and why will you say
BCheersNBM
,lthou*h Western customs have influenced dinin* ha+its in <on* )on*$ the ma0ority
of old traditions still live on! :he *uest of honor will usually +e seated facin* the door
of entry$ directly opposite the host! :he ne1t most honored *uest will +e seated to
the left of the *uest of honor! "f the host has any dou+ts a+out the correct order of
precedence for his *uests$ he will seat them on the +asis of a*e!
:he host sits near the door$ as in Western practice$ so that he is nearest to the
.itchen! "f the meal is held in the host>s home$ he can then +rin* each dish to the
ta+le more ?uic.ly! <e will himself serve his *uests portions of food$ on the tacit
understandin* that they are far too polite to help themselves!
But for some dishes$ especially fish$ the host would never do so 9 for the *ood
reason that the dish would +e inedi+ly cool +y the end of the service! "nstead$ each
*uest is e1pected to help himself!
(6) The Guest Gets the -est
:he *uest of honor naturally receives the choicest morsels$ and is e1pected to lead
the way when necessary! With a fish course$ the fish head would +e left for the *uest
of honor 9 and it is the most nutritious part (the eyes and lips are the valued
delicacies offered to the senior lady present)! :he platter holdin* the fish will always
+e laid on the ta+le in such a way that the fish head points towards the *uest of
honor (at family meals$ the head faces the head of the family)! "f visitors find that
they are the *uest of honor and are unwillin* to accept the duties involved$ they
should always dele*ate the honor to the person on their left$ or politely turn the
platter so that the fish head faces the host!
,t the end of the meal$ when the *uest of honor feels that everyone appears to have
had their fill of post9prandial +randy or ceremonial final cups of tea$ he should rise! "n
theory$ no other diner can rise until the *uest of honor has$ and such a social nicety
has often resulted in a meal +ein* very len*thyN Nowadays$ however$ the host will
usually *ive an appropriate$ discreet hint to the *uest of honor!
"n a restaurant$ the si*ns that a meal is endin* are more o+vious! , +owl of fruit will
+e presented$ fresh towels will +e provided for wipin* mouths and hands$ and the
final pot of tea 9 a ceremonial farewell *reetin* 9 will not +e refilled!
(4) Seatin& ? 2inin& Customs in %estaurant
"f a Chinese dinner has +een arran*ed in a restaurant$ the host will usually sit
nearest the .itchen or service door! :hen he will +e in the least9favored position 9
sittin* where the waiter will stand while servin* individual portions of food (the
waiter>s Bmar.B +ein* his servin* utensils laid on the ta+le)! Some hosts$ however$
seat their most 0unior *uests or family mem+ers at this sli*htly aw.ward spot so that
19
the host can tal. more easily to *uests on either side of him! "t is also +ecomin*
more common for hosts to sit ne1t to forei*n *uests of honor!
Should you find yourself in one of the B0uniorB seats on either side of the server>s
position$ ta.e comfort from the fact that your fellow diners are either even more
BimportantB or older than you and you are honored to +e sittin* with them$ or your
host has flattered you +y decidin* you are one of the least status9conscious *uestsN
Whatever your ta+le position is$ you may +e e1pected to ma.e at least one toast
durin* the meal 9 to the course which is a+out to commence$ if necessary$ when
everyone else has used up all socially9accepta+le topics of mutual esteemN Every
person stands up for a moment$ raises his or her *lass$ and finds out who has the
stron*est constitutionN
:a.in* one>s turn is also e1pected for tea9pourin* at smaller *atherin*s where each
*uest leans over or rises to fill fellow9diners> tea cups! :he almost surreptitious
fin*er9tappin* on the ta+le that *reets the pourin* service is said to date +ac. to a
ploy invented +y a ;in* Dynasty emperor! While ma.in* an inco*nito tour of South
China$ the emperor visited a teahouse! "n order to maintain his cover as an ordinary
mem+er of a party of travelers$ the emperor too. his turn at pourin* tea for his
companions! :hey started to ac.nowled*e this astonishin* honor +y +owin* in the
usual fashion +ut the emperor told them they could simply tap the ta+le with three
fin*ers 9 two of which would represent their prostrate lim+s$ while the third fin*er
would sym+olie their +owed heads! :he custom survives in <on* )on* and South
China as a silent to.en of than.s for the *esture!
7ther$ older ha+its have +een .nown to ma.e some visitors a little uncomforta+le
when not used to fellow diners slurpin* their soup$ layin* discarded +ones on the
ta+lecloth$ and audi+ly ma.in* a meal of a meal!
:he second ha+it is dyin* out now that most restaurants provide side9plates for
+ones +ut it is still possi+le to see waiters clearin* a ta+le +y sweepin* everythin*
into the middle of a ta+lecloth 9 rice +owls$ chopstic.s$ +ones and all 9 in order to
have a vacant ta+le as ?uic.ly as possi+le!
,s for meal9time noises$ they are considered sounds of culinary appreciation$ the
slurpin* of soup also +ein* an accepta+le way of coolin* it down +efore it +urns the
ton*ue!
20
6* -usiness !ractices, $alues and Conduct in China
(1) !ros"erous @ntertainin&

Business lunches are *rowin* in popularity here! Business +rea.fasts$ however$ are
not a part of Chinese +usiness culture$ e1cept in Huan*don*$ <an*hou and Fu0ian
province where the >(ornin* :ea> is very popular!
Evenin* +an?uets are the most popular occasions for +usiness entertainin*!
Henerally$ these events start +etween #E4% p!m!9@E%% p!m! and last for two hours! "f
you are the *uest$ you should arrive on time!
"f you wish$ arrive around 6# minutes early to a +an?uetC your Chinese hosts and
counterparts will pro+a+ly +e present +efore the proceedin*s officially +e*in!
Ban?uets are hosted with varyin* de*rees of e1trava*ance$ usually in a restaurant!
Wait to +e seated$ as there is a seatin* eti?uette +ased on hierarchy in Chinese
+usiness culture!
Henerally$ the seat in the middle of the ta+le$ facin* the door$ is reserved for the
host! :he most senior *uest of honour sits directly to the left! Everyone else is
seated in descendin* order of status! :he most senior mem+er sits in the center
seat! Follow this seatin* pattern if you are hostin* a +an?uet or a meal in your
residence$ whether for +usiness or purely social reasons!
:he host is the first person at the ta+le allowed to +e*in eatin* +y su**estin* the first
drin.! :hen$ the rest of the company can proceed with the meal! "f you are the host$
ta.e the first piece of the most valued food and put it on your *uest of honour>s plate
after leadin* the first drin.! :his will si*nify the +e*innin* of the eatin* and is
consider a friendly *esture!
Business is not discussed durin* the meal!
"t is not uncommon for a host to order enou*h food for ten people at a ta+le of five!
<e or she loses face if there are not plenty of left9overs at the end of a meal! 3ice$
considered +y many Chinese to +e filler$ is *enerally not served until the end of a
meal! So$ if you want to eat rice with your meal +e sure to as. the waitress Sor >shou
21
0ie>T to serve it early$ particularly if the food is spicy!
Durin* a meal$ as many as 5%94% courses can +e served$ so try not to eat too much
at once! :he +est policy is to li*htly sample each dish!
Leavin* a >clean plate> is perceived to mean that you were not *iven enou*h food99a
terri+le insult here! 7n the other hand$ leavin* a food offerin* untouched will also
*ive offenseC even if you find a dish unappealin*$ try a small portion for the sa.e of
politeness!
7ne important part of Chinese +usiness entertainin* is a tea drin.in* ritual .nown as
>yum cha!> "t is used to esta+lish rapport +efore a meetin* or durin* meals!
"f you do not want a >refill> of tea$ leave some in your cup!
"f you are served food that does not re?uire utensils$ you may +e *iven a +owl of tea
for the purpose of dippin* and cleanin* your fin*ers!
"t>s perfectly accepta+le to reach in front of others for dishes and other items!
Seeds and +ones are placed on the ta+le or in a specially reserved dishC never place
these o+0ects in your +owl!
"t will +e appreciated if you use chopstic.s! When you are finished eatin*$ place your
chopstic.s on the ta+le or a chopstic. rest!
Placin* your chopstic.s parallel on top of your +owl is +elieved to +rin* +ad luc.!
Stic.in* your chopstic.s strai*ht up in your rice +owl is considered rude +ecause in
this position$ they resem+le the 0oss stic.s that are used in Chinese reli*ious rituals!
Do not put the end of the chopstic. in your mouth!
:ry not to drop your chopstic.s$ as this is considered a si*n of +ad luc.!
When eatin* rice$ follow Chinese custom +y holdin* the +owl close to your mouth!
Slurpin* and +elchin* at the ta+le can +e perfectly accepta+leE they are perceived as
si*ns that you are appreciatin* the meal!
Scorpions$ locusts$ sna.e s.in$ +ile$ do* meat$ soft9shell tortoise and +lood are
considered delicacies!
:oothpic.s are usually offered +etween courses and at the conclusion of a meal!
When usin* a toothpic.$ cover your mouth with your free hand for concealment!
Formin* a personal relationship S>*uan1i> in ChineseT in your +usiness dealin*s is
very important! Part of this involves participatin* in the stron* drin.in* culture that
e1ists here! Henerally$ the Chinese re*ard with suspicion anyone who does not
22
participate in the inevita+le drin.in* that ta.es place durin* almost all +usiness
dinners! ,nd it is at these .inds of social occasions that most ne*otiatin*
+rea.throu*hs are made! Prepare some medical e1cuses for yourself to avoid
drin.in* heavilyC if you really wish to avoid alcohol$ they will accept medical e1cuses!
:oastin*$ usually with +eer$ wine or Chinese white li?uors$ is an important part of
Chinese +usiness eti?uette!
2ou will often find three *lasses on your ta+leE a *lass for your drin. of choice Stoast
with this *lassT$ a wine *lass$ and a shot *lass for a li?uor called >maotai> or >wu lian*
ye!>
:he host of a +an?uet offers the first toast! "f you prefer not to drin. alcohol$ it>s
perfectly accepta+le to toast with a soft drin.$ *lass of 0uice$ or mineral water!
:oasts will +e proposed throu*hout the meal! :wo popular toasts are >*an+ei>
S>+ottoms upN>T and >.ai wei> S>startin* the appetiteN>T!
Sometimes$ the Chinese en0oy testin* the a+ility of a forei*ner S>lou wai>T to handle
his or her alcohol$ especially >er *ua toe>$ a potent clear alcohol that one mi*ht
compare to airline fuel! , *ood practice would +e to eat somethin* +eforehand!
Before smo.in*$ it>s polite to offer ci*arettes to those in your company!
:he meal has reached a definite conclusion when fruit is served and hot towels are
presented! Shortly after these items are offered$ *uests should ma.e preparations to
leave! "n accordance with Chinese +usiness eti?uette$ the host will not initiate the
*uests> departure!
:ippin* is *enerally considered an insult in China! (ost *overnment operated hotels
and restaurants prohi+it acceptance of tips! "t is sometimes e1pected$ however$ in
some of the +i**er hotels and +y youn*er service personnel$ in the more opened
cities!
Follow Chinese +usiness protocol and reciprocate with a +an?uet of the same valueC
never surpass your host +y arran*in* a more lavish *atherin*!
Henerally$ the Chinese are not *reat e1perimenters when it comes to their diet!
Inless he or she has traveled e1tensively$ the typical Chinese +usinessperson
doesn>t li.e Western food! Better to ta.e your *uests to a *ood Chinese restaurant
rather than$ for e1ample$ the latest French restaurant openin* in Bei0in*! :hey>ll
appreciate it!
"f you are hostin* a +an?uet$ you should arrive at least 4% minutes +efore your
*uests!
<ome entertainin* is very popular in China! "f you are invited to a Chinese home$
you will pro+a+ly +e as.ed to remove your shoes! ,rrive on time$ +ut not too early!
When invitin* people to your home$ avoid servin* cheeseE it is usually incompati+le
23
with the national diet!
(2) Git Givin&: Selectin& and "resentin& an a""ro"riate (usiness
&it
Heneral Huidelines
Lavish *ift *ivin* was an important part of Chinese culture in the past! :oday$ official
policy in Chinese +usiness culture for+ids *ivin* *iftsC this *esture is considered
+ri+ery$ an ille*al act in this country! Conse?uently$ your *ift may +e declined!
"n many or*aniations$ however$ attitudes surroundin* *ifts are +e*innin* to rela1! "n
any case$ you will have to approach *ivin* *ifts with discretion$ as outlined in the
followin* points!
"f you wish to *ive a *ift to an individual$ you must do it privately$ in the conte1t of
friendship$ not +usiness!
:he Chinese will decline a *ift three times +efore finally acceptin*$ so as not to
appear *reedy! 2ou will have to continue to insist! 7nce the *ift is accepted$ e1press
*ratitude! 2ou will +e e1pected to *o throu*h the same routine if you are offered a
*ift!
"n the presence of other people$ never present a valua+le *ift to one person! :his
*esture will cause only em+arrassment$ and possi+ly even pro+lems for the
recipient$ *iven the strict rules a*ainst +ri+ery in Chinese +usiness culture! Do not
ta.e any photo*raph of any *ift *ivin* unless it is a sym+olic *ift presented to the
or*aniation as a whole!
Hivin* a *ift to the entire company$ rather than an individual$ can +e accepta+le in
Chinese +usiness culture as lon* as you adhere to the followin* rulesE
,ll +usiness ne*otiations should +e concluded +efore *ifts are e1chan*ed!
Specify that the *ift is from the company you represent! "f you can$ e1plain the
meanin* of the *ift to the receiver!
Present the *ift to the leader of the Chinese ne*otiatin* team!
Do not *et anythin* that is o+viously e1pensive$ so that the company will not feel
o+li*ed to reciprocate!
Kalua+le *ifts should +e *iven to an individual only in private and strictly as a *esture
of friendship!
(a.e sure that the *ifts *iven to people of the same level of importance are
e?uita+le or of similar *rade! Somehow$ they may find out later$ and the difference
may lead to strains in your relationship!
24
Do not wrap a *ift +efore arrivin* in China$ as it may +e unwrapped in Customs!
"f possi+le$ have your *ifts wrapped in red paper$ which is considered a luc.y colour!
Plain red paper is one of the few 'safe& choices since a variety of meanin*s$ many of
which are ne*ative$ are attri+uted to colours in Chinese culture!
Pin. and *old and silver are also accepta+le colours for *ift wrap! Wrappin* in yellow
paper with +lac. writin* is a *ift *iven only to the dead! ,lso$ do chec. the variations
from re*ion to re*ion a+out colours!
Because colours have so many different meanin*s in this culture$ your safest option
is to entrust the tas. of *ift9wrappin* to a store or hotel that offers this service!
(/) 7""reciated Gits
a *ood co*nac$ or other fine li?ueur
a fine pen Snot a pen with red in.99writin* in red in. sym+olies severin* tiesT
solar calculators
.itchen *ad*ets
stamps$ if the recipient is interested in them Sstamp collectin* is very popular hereT
a ci*arette li*hter$ assumin* the recipient is a smo.er
7ften$ *ifts are not opened in the presence of the *iver!
,ccepta+le *ifts for a company include items from your country or city$ such as
handicrafts$ or an illustrated +oo.! Be sure to +rin* a supply of these items with you$
so that you can reciprocate if it happens that you are presented with a *ift!
, +an?uet is usually a welcome *iftC since it>s li.ely you will +e invited to one$ you will
have to follow Chinese +usiness protocol and reciprocate! "n some parts of China$
althou*h senior local officials host the welcomin* party$ you mi*ht +e e1pected to
pay for the cost of the +an?uet! Chec. this out and +e prepared!
Hifts of food are accepta+le$ +ut not at dinner parties or other occasions where
appetiers and meals will +e served! Candy and fruit +as.ets$ however$ are
accepta+le as than.9you *ifts sent after these events!
Ei*ht is considered one of the luc.iest num+ers in Chinese culture! "f you receive
ei*ht of any item$ consider it a *esture of *ood will! Si1 is considered a +lessin* for
smoothness and pro+lem free advances! Four is a ta+oo +ecause it means >death!>
7ther num+ers such as >84> meanin* >the funeral> and >=-> meanin* >havin*
accidents> are to +e avoided!
(6) Gits to 7void
Scissors$ .nives$ or other sharp o+0ects can +e interpreted as the severin* of a
friendship or other +ond! ,s a *esture of friendship$ if you do want to *ive these
items as a *ift$ as. your friend to *ive you a very small amount of money$ such as 6%
cents or 7ne 3(B in return for this *ift! By doin* so$ you would have >sold> it to him
rather than *iven it to him!
:he followin* items are to +e avoided as they are associated with funeralsE
Straw sandals
25
cloc.s
hand.erchiefs
*ifts or wrappin* paper in white$ +lac.$ or +lue
(4) -usiness 2ress

Huidelines for +usiness dress
"n Chinese +usiness culture$ conservative suits and ties in su+dued colours are the
norm! Bri*ht colours of any .ind are considered inappropriate!
Women should wear conservative suits or dressesC a +louse or other .ind of top
should have a hi*h nec.line! Stic. with su+dued$ neutral$ colours such as +ei*e and
+rown!
Because of the emphasis on conservative$ modest$ dress in Chinese +usiness
culture$ flat shoes or very low heels are the main footwear options for women! :his is
true especially if you are relatively much taller than your hosts! <i*h heels are
accepta+le only at a formal reception hosted +y a forei*n diplomat!
(en should wear suits and ties to formal eventsC tu1edoes are not a part of Chinese
+usiness culture!
Jeans are accepta+le casual wear for +oth men and women!
Shorts are reserved for e1ercise!
(9) 7""ointment 7lertC

1a5in& a""ointments
Bein* late for an appointment is considered a serious insult in Chinese +usiness
culture!
:he +est times for schedulin* appointments are ,pril to June and Septem+er to
7cto+er!
Business and *overnment hours are =E%% a!m! to #E%% p!m!$ (onday throu*h
Saturday! :here is$ however$ a five9day wor. wee. in lar*er cities! Do avoid plans to
visit *overnment offices on Tuesday aternoon$ +ecause this is sometimes reserved
for >political studyin*> of the officials!
Store hours are AE%% a!m! to 8E%% p!m!$ daily! (ost stores in Shan*hai$ however$
remain open until 6%E%% p!m!
(ost Chinese wor.ers ta.e a +rea. +etween 65E%% p!m!9 5E%% p!m! Practically
everythin* Bshuts downB durin* this period$ includin* elevator and phone services!
26
When schedulin* your appointments$ +e sensitive to holidays such as Chinese New
2ear! Durin* (ay Day$ or the National Day$ many +usinesses will +e closed for up to
a wee. durin* this period! :he date of this occasion varies from year to year due to
an official advisory to allow the lon* holidays!
4* Chinese -usiness 0e&otiation Style and Its Im"lications or
Forei&n Com"anies
(1)* SiD 2imensions o Chinese -usiness 0e&otiation Style
"n this section$ " will tal. a+out si1 dimensions of Chinese +usiness ne*otiation style
which represent si1 primary patterns of Chinese +usiness ne*otiatin* +ehaviorsE
political$ le*al$ technical$ commercial$ social$ and strate*ic dimensions! Political
+ehavior concerns how Chinese +usiness decision9 ma.in* process is influenced +y
Chinese politicsC le*al +ehavior deals with the Chinese attitude toward contractin*
and other le*al arran*ementC technical +ehavior concerns the Chinese attitude
toward technolo*y$ technical specification$ ?uality and so onC commercial +ehavior
refers to how the Chinese +ar*ain a+out price and other economic arran*ementsC
social +ehavior refers to how the Chinese esta+lish trust toward the other part
throu*h personal contacts and other forms of social interactions +oth ver+al and non
ver+al durin* the ne*otiation processC and finally$ strate*ic +ehavior shows how the
Chinese manipulate various ne*otiatin* strata*ems!
27
:his dimensional analysis also su**ests that Chinese ne*otiatin* style involve
+oth rational and strate*ic patterns! Political$ le*al$ technical$ commercial and social
patterns or dimensions represent rational Chinese ne*otiatin* +ehavior$ whereas the
strate*ic pattern or dimension constitutes strate*ic Chinese ne*otiatin* +ehavior O or
say Chinese ne*otiatin* tactics!
! "olitical (ehavior:
- :he Chinese *overnment is the real ne*otiator$ customer$ and ultimate decision
ma.erC Chinese companies must follow the *overnmentPs plan and policies to do
+usiness!
- :he frontline Chinese ne*otiators have a limited mandate and fear criticismC
inter9or*aniational communication within the Chinese ne*otiatin* or*aniation is
usually poor$ and the Chinese ne*otiatin* team tends to +e lar*e!
- Business in China$ whether Chinese or forei*n$ is under the control of the
Chinese *overnmentC Chinese +usiness is *overned +y the 'political +oo.&!
Chinese patterners are protected under the 'um+rella& of Chinese +ureaucracy!
"! .e&al (ehavior:
- :he Chinese view contractin* as an intial intention and an on*in* pro+lem9
solvin* framewor. rather than a one9off nicely wrapped le*al pac.a*e!
- :he Chinese awareness of law is normally +lunt$ and its le*al system is youn*!
Chinese lawyers seldom participate in face9to9face meetin*s$ althou*h recently
they have +e*un to increasin*ly appear!
- :he Chinese tend to insist that ar+itration$ if any$ is to +e held in china!
#! Technical (ehavior:
- :he Chinese want to cooperate with lar*e$ technolo*ically stron* companies!
- :he Chinese want to +uy the most advanced and research9and9
- development9oriented technolo*y$ apart from price$ technolo*y is other ma0or
issue in Chinese +usiness ne*otiation!
- :he +asic Chinese attitude toward forei*n technolo*y transfer to China is to
e1chan*e the Chinese mar.et for forei*n technolo*y! <owever$ when tal. a+out
the a+ove three point$ when must notice that the attitude of Chinese companies
toward technolo*y is chan*in*E most Chinese companies are the more and more
profit9oriented!
$! Commercial (ehavior:
- :he Chinese tend to choose lar*e and financially stron* forei*n companies with
which to cooperate!
- :he Chinese are e1tremely price sensitiveC Chinese +usiness ne*otiation is
essentially a ne*otiation a+out price and technolo*y!
- :he Chinese companies insist on havin* the ma0ority share of e?uity in a Sino9
forei*n +usiness 0oint venture!
%! Social (ehavior:
28
- :here is a pre9ne*otiation phase in the Chinese +usiness ne*otiation process in
which the Chinese try to esta+lish trust and confidence in the other party throu*h
information *atherin*$ personal contacts and other social activities!
- :he Chinese attach *reat importance to sincerity and reputation on the part of
forei*n side!
- Chinese ne*otiatin* style is *enerally people9oriented and permeated with such
Confucian notions of guanxi" renqing" li" face$ family$ a*e$ hierarchy$ and harmony
etc!
&! Strate&ic (ehavior:
- 'ji& or 'Chinese strata*ems& e1ists in the mentality of Chinese ne*otiation!
- :he Chinese may employ ne*otiatin* tactics deli+erately or inadvertently!
- Chinese +usiness ne*otiatin* tactics empirically evident in the supplementary
materials " *ave to you! But here " must mind you that we Chinese people are
clever$ friendly +ut we have our own moral standard or +ehavioral code which
*uided us what we can do and what we cannot do!
When comparin* the si1 dimensions of Chinese +usiness ne*otiatin* style with the
western theory of +usiness ne*otiation$ you may find that there are star. contrasts in
the political$ le*al and strate*ic dimensions of Chinese +usiness ne*otiatin*
+ehaviors! (ost remar.a+le is the stron* political feature in Chinese +usiness
ne*otiation! :he decisive influence of the Chinese *overnment and Chinese
+ureaucracy on the +ehavior of Chinese ne*otiators constitutes a ma0or difference
+etween Chinese and western +usiness ne*otiatin* styles!
(2)* 1ana&erial Im"lications o Chinese 0e&otiatin& Style
7n the +asis of the a+ove mentioned @ dimensions of Chinese ne*otiatin* style$ "
finally offers the followin* pieces of advice to you if you want to do +usiness with
Chinese companies in future!
- Sendin* the ri*ht team to ChinaE Pay attention to the status of your team
mem+ers!
- Show political support and *overnment +ac.in* +ehind your China mission!
- "dentifyin* real Chinese ne*otiators!
- :a.in* a people9oriented approachE never e1pectin* one9off le*al a*reements to
+rin* a+out the planned outcome!
- Ise local Chinese
- (aintain a consistent teamE remem+er the Chinese do +usiness with you as a
person and not as a company!
- Pad your price reasona+lyE :he Chinese always +elieve that any price you ?uote
must have some 'water content&
- <elp your Chinese counterpartE
- "nvite the Chinese to ne*otiate a+road!
- Be patient
- E1plode the myth of faceE E1perts on Chinese +usiness ne*otiatin* universally
29
advice that you will *ain much if you help a Chinese save face$ and you will lose
more if you do not!
%eadin& 1 :
China to see5 ,orld herita&e listin& o E(utterly
loversE story


0I0G-:, Fune 1/ (Ginhuanet) 33 China ,ill see5 the listin& o its centuries3old
ol5lore story EThe -utterly .oversE as non3material ,orld herita&e, ,ith a
ormal a""lication eD"ected to (e su(mitted to U0@SC: in 2HH9*
I The "lan ,as announced at a meetin& o re"resentatives rom siDcities o
our east and central China "rovinces ,hich concluded Saturday in 0in&(o, a
(oomin& "ort city in the coastal "rovince o JheKian&* 7ll the siD cities have
claimed to (e the "lace o ori&in o the E-utterly .oversE story*
7 Still o China<s ;ue :"era E-utterly .oversE* (File !hoto)
The most "o"ular love story in China, the E-utterly .oversE tells the le&end
o t,o 6th century Chinese lovers ,ho could not &et married in their lietime
due to dierent amily (ac5&rounds and turned into a (utterly cou"le ater
their death* The story ,as also called EChina<s %omeo and FulietE*
For centuries, the story has (een ada"ted into traditional o"eras, movies
and T$ "lays* 7 modern concerto ada"ted rom the story has no, (ecome a
music classic re"eatedly "layed (y ,orld3class masters*
Chinese ol5lore eD"erts say that the de(ate over the "lace o ori&in o the
story, ,hich has heated u" in recent years as several cities across the country
claim to "ossess historical records or cultural relics relatin& to the story, has
aected thestory<s a""lication or a ,orld herita&e listin&*
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7s a result, the China -utterly .overs< Culture %esearch Society hosted the
meetin& in 0in&(o, ,here archaeolo&ists claimed to have eDcavated a 1,9HH3
year3old tom( (elieved to (elon& to the male "rota&onist in the story, to hel"
all involved "arties dis"el contentions and see5 common &rounds*
E!artici"ants o the meetin& have reached consensus that the <-utterly
.overs< story is a "recious cultural le&acy or the Chinese nation, and it<s
necessary and im"erative to see5 the story<s listin& as non3material ,orld
herita&e or a (etter "rotection o this cultural le&acy,E said a s"o5esman ,ith
the research society*
7ccordin& to the s"o5esman, all the re&ions ,ith records or relics relatin&
to the story have a&reed to ,or5 to&ether under the coordination o the
research society and Kointly "re"are the a""lication materials in the neDt
cou"le o years*
%eadin& 2
Tem"le tryin& to save Shaolin S"irit

JH@0GJH:U, Fune L (Ginhuanet) 33 The amous Shaolin Mon&u is actually a
com"rehensive cultural and s"iritual system rather than a mere (oDin& art*
1artial arts are only "art o Shaolin Mon&u<s a(undant cultural herita&e
accumulated over 1,4HH years, said Shi ;on&Din, master o the Shaolin Tem"le,
,idely re&arded as the cradle o Shaolin -oDin& and Jen o the Chinese
-uddhism*
The Tem"le ,as (uilt in 6L4 in the "eriod o the 0orthern and Southern
2ynasties (62H34A1) and is no, located in the Son&shan 1ountain area in
2en&en& city o central China<s Henan !rovince*
The ancient Shaolin transcri"ts documented =HA sets o the so3called
EMon&uE includin& "ractices aimin& to (uild the internal ,orld and medication
methods*
Shaolin -oDin&, as "art o the Shaolin Mon&u herita&e, (asically serves
reli&ious and cultural "ur"oses and should not (e se"arated rom the
-uddhist s"irit, said Shi ;on&Din*
The Shaolin master told Ginhua the Tem"le has (een tryin& to "rotect the
authentic Shaolin S"irit rom (ein& violated and misused or commercial
"ur"oses in recent years (y "o"ulariNin& the conce"tion that Shaolin mon5s
"ractice Mon&u as a method o stren&thenin& their inner sel as demanded (y
-uddhist doctrines*
The Tem"le even or&aniNed international seminars and created Shaolin
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Mon&u "lays and cartoons to more clearly "osition EShaolin Mon&uE ,ithin
the -uddhist rame,or5, accordin& to the 1aster*
'an& 'enNhan&, director o the China 7rts Institute, said Shaolin Culture
incor"oratin& Jen, martial arts, medical sciences and arts is the essence o the
Chinese culture and should (e urther "o"ulariNed*
!rotection o Shaolin herita&e should (e stren&thened so as to "re"are the
cultural and s"iritual rame,or5 to (e listed as a E,orld herita&eE, said 'an&*
-ein& listed as a E,orld herita&eE ,ill hel" to (etter "rotect Shaolin Mon&u,
a traditional Chinese cultural system, said master Shi ;on&Din*
Tests:
1, 7t the "resent, some archaeolo&ists (elieve that the tom( o the male
"rota&onist in the -utterly .overs< story is
(a) in -eiKin&*
(() in Han&Nhou*
(c) in 0anKin&*
(d) in 0in&(o*
Correct ans,er: in 0in&(o
2, The Shaolin Tem"le ,as (uilt
(a) in 2HHH years a&o in >uu in Shandon& !rovince*
(() in the >in& 2ynasty (y Min& Man&Di*
(c) in 6L4 ad in the "eriod o the 0orthern and Southern 2ynasties*
(d) (eore the Cultural %evolution*

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