By Naomi Duguid, Jeffrey Alford
WINNER OF THE 2009 JAMES BEARD beginning overseas COOKBOOK AWARD
WINNER OF THE 2009 IACP top foreign COOKBOOK AWARD
A daring and eye-opening new cookbook with significant photographs and unforgettable stories.
In the West, after we take into consideration meals in China, what often involves brain are the signature dishes of Beijing, Hong Kong, Shanghai. yet past the urbanized jap 3rd of China lie the excessive open areas and sacred locations of Tibet, the Silk street oases of Xinjiang, the steppelands of internal Mongolia, and the steeply terraced hills of Yunnan and Guizhou. The peoples who reside in those areas are culturally designated, with their very own background and their very own designated culinary traditions. In Beyond the good Wall, the inimitable duo of Jeffrey Alford and Naomi Duguid—who first met as younger tourists in Tibet—bring domestic the attractive flavors of this different China.
For greater than twenty-five years, either individually and jointly, Duguid and Alford have journeyed all around the outlying areas of China, sampling neighborhood domestic cooking and highway nutrients, making buddies and taking lustrous photos. Beyond the nice Wall stocks the adventure in a wealthy mosaic of recipes—from vital Asian cumin-scented kebabs and flatbreads to Tibetan stews and Mongolian scorching pots—photos, and tales. essential for each foodstuff lover, and an proposal for chefs and armchair tourists alike.
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Extra resources for Beyond the Great Wall: Recipes and Travels in the Other China
Example text
Wang Qing, “Jinyang Wangshi de jiashi menfeng,” 143–148, offers the “hypothesis” (tuice 推測, p. 144), based on the fact that Wang Yan’s family lived briefly in the Wuyi area of Jiankang, that he was in fact descended from the Jinyang 晉陽 branch of the Taiyuan Wangs, which, if true, would have a number of very interesting implications, including a long-standing feud between his own clan and that of Fan Zhen (on whom see below) and a line of descent that included Wang Guobao 王國寶. Wang’s suggestion, while fascinating, remains highly speculative.
He must have developed a relationship at this time with a monk at the nearby Duobao monastery 多寶寺 in the capital, for he speaks of having entrusted his beloved Sound Observer image to this monk and temple for safekeeping while he traveled about the southeast. He mentions having passed through the gorges of the middle Yangzi region in 478–479 and having returned to the capital in that year, recovering his image at the monastery. The date of this recovery (in the middle of 479) is significant, for this was the year in which the Southern Qi dynasty supplanted the Song.
The story ends by saying that Daoshan, for his part, later crossed the Yangzi river and “told of this incident in detail to the layman Xie Fu”—Xie Fu being the compiler of the earliest collection of Sound Observer miracle tales. 70 Item 65 ends by naming a monk who, though not claimed to have witnessed the recounted miraculous events himself, had grown up in the same hamlet as the protagonist, had given him the lay precepts, had heard him tell of the miracle, and had been at his bedside when he died.