essay on chinese language

Chinese Language Study Experiences Essay

Introduction.

In my endeavor to become acquainted with some foreign languages, I found it appropriate to study Chinese, French, as well as, German. The key reason for such a decision is that my preferred job highly demands high experience in the above languages, because of their increased use across the globe. Trading, which is my preferred job, demands that I interact with people of diverse origins; therefore, the necessity of the languages. However, my Korean origin poses a myriad of challenges to me as I pursue trading, which is my preferred job.

In my learning center, the teaching of the Chinese language involves a comprehensive teaching approach that ensures its effectiveness. For instance, there is a systematic procedure of acquainting oneself with the language. Moreover, the teaching of the language is conducted by competent personnel who provide a guarantee of accomplishing the undertaking. Moreover, the Presence of customary tracking of succession in the study is an assurance of quality services.

Consequently, the clients have confidence, as well as assurance in their study of the language. Significantly, those schools offering the Chinese language have gained a reputation due to their commitment to delivering realistic teaching.

However, for a sizeable instance, while studying the language, I have noted the complication of the Chinese language. For instance, the language focuses on memorizing, therefore, the challenge of recalling most of the material learned in classes. In addition to the above, writing of the language entails the use of sole individual symbols together with typescripts. These ought to represent each word of the vocabulary. Moreover, a myriad of characters represents written versions that have a meaning in spoken sounds. Since a reliable dictionary requires about 40,000 characters, it is, therefore, intricate for one to memorize over 3,000 characters, usually essential for one to read an article in the Chinese language.

Literature has it that, the Chinese publication has a vast catch globally. Therefore, many people around the globe read Chinese literature daily. In the recent past, the language has experienced an enormous reading on the entire planet. Research has it that Chinese papers comprise of the global happenings. Therefore, they constitute valuable data circumscribing all aspects of life. The vast experience of the Chinese writers from million years ago guarantees lignite data in the prehistoric epoch. Concisely, the Chinese literature enormously encompasses archeological data normally employed by researchers as a critical element in dating events.

In conclusion, I would recommend the curriculum developers, as well as implementers to include Chinese in their curriculum for its intrinsic value. In addition, the teaching of the language should form its foundation on an inclusive, as well as a comprehensive strategy to enhance its efficiency. For instance, the government can back the strategy through the provision of sufficient budgetary allocation. Significantly, enormous information of the people’s past would be retrieved thus the reconstruction of the past. Research has it that for individuals to comprehend their present and foretell the future they must understand the precedent.

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IvyPanda. (2024, February 19). Chinese Language Study Experiences. https://ivypanda.com/essays/chinese-language-study-experiences/

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1. IvyPanda . "Chinese Language Study Experiences." February 19, 2024. https://ivypanda.com/essays/chinese-language-study-experiences/.

Bibliography

IvyPanda . "Chinese Language Study Experiences." February 19, 2024. https://ivypanda.com/essays/chinese-language-study-experiences/.

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Why Study Chinese?

What you might already know

• China is one of the world’s oldest and richest continuous cultures, over 5000 years old.
• China is the most populous nation in the world, with 1.28 billion people.
• One fifth of the planet speaks Chinese. Mandarin Chinese is the mother tongue of over 873 million people, making it the most widely spoken first language in the world.
• In addition to the People’s Republic of China and Taiwan, Mandarin Chinese is also spoken in the important and influential Chinese communities of Indonesia, Thailand, Malaysia, Singapore, Brunei, the Philippines, and Mongolia.
• China is the second largest economy in the world.
• China is one of largest trading partners of the United States.
• Many US companies do business in China and have long-term investments there.

Things to consider

The study of the Chinese language opens the way to different important fields such as Chinese politics, economy, history or archaeology. But to study Chinese finally means to study a culture, a people. At the heart of Chinese civilization is its rich heritage of novels, short stories, poetry, drama, and, more recently, film. They reflect the values, the struggles, the sensibility, the joys and the sorrows of this great people and often offer insights even into the most intimate feelings of people in the past or into high-level Beijing politics at he present that cannot be found anywhere else. These works help you understand what is behind the language, what makes it powerful, and how it actually functions in Chinese society. To be at ease and effective in a Chinese environment learning the language is half the battle, but knowing about the culture behind the language is the other.

Some surprising facts

Chinese has a relatively uncomplicated grammar. Unlike French, German or English, Chinese has no verb conjugation (no need to memorize verb tenses!) and no noun declension (e.g., gender and number distinctions). For example, while someone learning English has to learn different verb forms like “see/saw/seen,” all you need to do in Chinese is just to remember one word: kan . While in English you have to distinguish between “cat” and “cats,” in Chinese there is only one form: mao . (Chinese conveys these distinctions of tense and number in other ways, of course.)

The basic word order of Chinese is subject — verb — object, exactly as in English. A large number of the key terms of Mandarin Chinese (such as the terms for state, health, science, party, inflation, and even literature) have been formed as translations of English concepts. You are entering a different culture, but the content of many of the modern key concepts is familiar.

Remember these two facts:

• Currently Mandarin Chinese is spoken by over 1 billion people around the world, about one fifth of the global population;
• Each year more and more students around the world whose mother tongue is not Mandarin are studying it with enthusiasm and success. If they all can learn it, so can you!

The study of Chinese literature and culture will help you bridge the cultural gap, better understand your Chinese counterparts, and create a platform of knowledge and understanding with them that is crucial for effective communication.

Chinese is important for your career!

• International businesses prefer to hire people who speak more than one language. China has become a huge market, and business leaders are looking for people who can speak Chinese and operate successfully in a Chinese cultural context.
• Knowing Chinese may give you an edge when competing for an important position.
• China will play a major role in world affairs in the future. As China now has opened up to the West, there are opportunities for employment in all areas.
• China is a wonderful country in which to teach English while developing your language and cultural skills. The experience is great, and it’s something you will never forget.
• Teach in China A program offered through the Council on International Education Exchange.
• China Employment Center at China Online.
• Greater China Job Listings from Wang & Li Asia Resources.
• Job Information Journal: China ESL Cafe’s journal of various job experiences in China, including places you should avoid when looking for employment.

Study Abroad

At Boston University we offer a Shanghai Study Abroad Language and Culture Program and an Internship Program.  Our programs are at Fudan University, which is ranked as the number three university in China. Students have the opportunity to spend a summer, semester, or year studying Chinese, taking elective courses in English, and even having an internship in the vibrant city of Shanghai.  No prior knowledge of Chinese language is required to study abroad in Shanghai, but students will be required to study Chinese while in the program. Students in the Language and Culture program study two semesters’ worth of Chinese in one term.  In the Internship Program, students can choose to study Chinese at the normal semester pace or at an intensive pace.  More information on studying Chinese in China is available here:  http://www.bu.edu/abroad/find-programs/by-destination/shanghai-china/

Chinese Events

Each year students and faculty organize a celebration of the Chinese New Year with food and student performances. More than a hundred students participate. There also is a student competition and prize for the best Chinese-English translation, the best short story and the best essay or poem written in Chinese. We also invite guest speakers to talk about China-related topics. The lively Chinese-language club is one of the more active student organizations on campus.

How to Write a Chinese Essay

Dec 16, 2020 | Guest Blogs & Media

The more essays you write, the better you get at communicating with Chinese. To write a good essay, you first have to reach a high language mastery level.

Do you admire the students who write seamless Chinese essay? If you do, then you should know that you too can achieve this level of proficiency. In the meantime, don’t be afraid to pay for your essay if you cannot write it on your own. Online academic writers are a resource each student should take advantage of.

Here are tips to help you get better at writing essays in Chinese.

Learn New Chinese Words

The key to communicating in a new language is learning as many words as you can. Take it upon yourself to learn at least one Chinese word a day. Chinese words are to essay writing what bricks are to a building. The more words you have, the better you get at constructing meaningful sentences.

Case in point, if you’re going to write a Chinese sentence that constitutes ten words, but you don’t know the right way to spell three of those words, your sentence might end up not making sense.

During your Chinese learning experience, words are your arsenal and don’t forget to master the meaning of each word you learn.

Read Chinese Literature

Reading is the most effective way of learning a new language. Remember not to read for the sake of it; find out the meaning of each new word you encounter. When you are an avid reader of Chinese literature, nothing can stop you from writing fluent Chinese.

In the beginning, it might seem like you’re not making any progress, but after a while, you will notice how drastically your writing will change. Receiving information in Chinese helps your brain get accustomed to the language’s sentence patterns, and you can translate this to your essays.

Be extensive in your reading to ensure you get as much as possible out of each article. Remember that it’s not about how fast you finish an article, but rather, how much you gain from the exercise.

Translate Articles from your Native Language to Chinese

Have you ever thought about translating your favorite read to Chinese? This exercise might be tedious, but you will learn a lot from it. The art of translation allows you to seamlessly shift from one language’s sentence pattern into the other. The more you do this, the easier it will be for your brain to convert English sentences into Chinese phrases that people can comprehend.

You can always show your Chinese professor your translations for positive criticism. The more you get corrected, the better you will get at translation. Who knows, you might actually like being a translator once you graduate.

Final Thoughts

by Adrian Lomezzo

Adrian  Lomezzo is a freelance writer. Firstly, he has been developing as a content manager and working with different websites, and the main goal of his was to develop the content making it in the first place. Secondly,  Adrian  had a big desire to help students and adults in self-development in this field and teach them to improve their skills. As a lover of traveling, he did not want to be in one place, and became a writer who could be closer to everyone, and share precious information from the corners of the world.

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Essays on the Chinese Language (1889)

THE CHINESE LANGUAGE,

T. WATTERS.

Presbyterian Mission Press.

The first beginning of this book was made in Peking more than a quarter of a century ago. It was at the suggestion of the lamented Sir Frederick Bruce , then H. M.'s Minister to China, that the study of the word Tao was taken up, and at the same time the survey of the Chinese language in general was begun. It was originally intended to take in a number of subjects not treated of in the pages which follow. But as the work proceeded it was found impossible to carry out the original design. Still the author ventures to hope that what is here given will help or interest students of the Chinese language and form a basis for further researches.

Imperfect drafts of part of the book have already appeared in the Chinese Recorder and the China Review .

It affords the author much pleasure to acknowledge openly his deep gratitude to his friend, W. R. Carles , Esq., H. M.'s Consul for Chinkiang. The hard and irksome task of correcting the proofs was undertaken by Mr. Carles and carried out by him during the whole time the work was going through the press. The Superintendent of the Mission Press also has done all in his power to diminish the number of printer's errors. These, however, are still too many, and the author regrets that the book has to appear marred by these and other errors for which the printers are not responsible.

⁠ Newchwang , September , 1889.

SOME WESTERN OPINIONS.

Number of those who use the Chinese language, p. 1; sphere of the language, 1; Chinese little known to Western scholars, 2; different opinions, 3; some theories as to origin and family relationship, 4; Golius, Leibniz, Farrar, 4; John Webb, 5; early Roman Catholic missionaries, 7; Edkins, Marshman, Chalmers, 8; Logan, G. von der Gabelenz, 9; de Lacouperie, 11; Fried Müller, 12; some opinions on Chinese from the morphological point of view, F. von Schlegel, 12; Bopp, W. von Humboldt, 13; Schleicher, Pott, L. Adam, Max Müller, 14; Grube, 15; some opinions on the contents and general character of the language, 15; Semedo, 16; Premare, Amyot, 16; W. von Humboldt, Steinthal, Whitney, Renan, 17; materials for correct general judgment not yet ready, 19.

THE CULTIVATION OF THEIR LANGUAGE BY THE CHINESE.

This chapter does not pretend to give a full account of the cultivation of their language by native authors, p. 20; early use of writing, 21; the state interpreters in Chow period, 22; cultivation of the language in this period, 23; Ch'in Shi Huang Ti's action, 26; the scholars of the Han dynasty, 28; the Buddhist missionaries from India, 36; the scholars of the Three Kingdoms ​ period, 38; the works on the language in the Chin period, 39; the North and South dynasties, 42; the Sin dynasty, 46; the T'ang dynasty, 48; Buddhist monks on the language, 51; invention of printing, [1] 54; writers under the Sung dynasty, 55; the Mongol or Yuan dynasty, 73; works on the language during the Ming period, 78; those of the present dynasty, 84; treatises to teach natives of Kuangtung and Fuhkeen the Mandarin language, 97.

CHINESE OPINIONS ABOUT THE ORIGIN AND EARLY HISTORY OF THE LANGUAGE.

ON THE INTERJECTIONAL AND IMITATIVE ELEMENTS IN THE CHINESE LANGUAGE.

Man's conscious control does not extend to the use of emotional and imitative expressions, p. 128; treatment of these by grammarians and philologists, 128; by native scholars in ​ China, 129; Farrar's "elements of articulate speech," 130; Chinese use of interjections such as ai-ya , 131; uses of ai , 133; vocal gestures, 135; in some cases such expressions are real words or their ruins, 136; blowing of wind, rain, 137; imitations of animal cries, 139; of involuntary human sounds as coughing and sneezing, 142; defects and peculiarities of utterance, 145; child's language, 147; expressions metaphorically imitative, 149.

THE WORD TAO.

Neither foreign nor native opinions as to the resources of the Chinese language to be trusted, p. 152; the word Tao to be investigated, 152; cautions with reference to what is stated in this chapter, 153; Tao does not give fair specimen of uses of a word, 153; writing and pronunciation of the word, 153; synonyms, 154; combinations with sense of road , 154; special phrases connected with meaning of road , 160; to travel, 161; right of way, 161; from, district, 162; orbit, course, 164; ray, band, line, time, 166; Tao as a numerative or classifier, 167; in the sense of means and manner, 168; expedient, 169; attainments, characteristics, 170; course of conduct, 172; state or condition, 175; to lead or guide, 177; doctrine, religion, 180; truth, wisdom, 181; principles, 183; to rule, government, institutions, 186; good government, order, 189; law, standard, &c., 190; to talk, discourse, &c., 192; the Ultimate Principle , 197; nature or law of creatures, 201; T'ien-tao' s meanings, 202; man's moral constitution, 206; conscience, 208; Tao-hsin and Jen-hsin , 209; Reason, 211; duty, 214; relationship, 217; essentials, sum, 219; Tao as title of person, 221; source or cause, reason, 222; type, emblem, 223; ideal moral perfection, 225; ideal state of society, 228; Nature, 229; Miscellaneous, 232; Taoist use of the word, 235 Mahometan, 239; Christian, 240.

TERMS RELATING TO DEATH AND BURIAL.

The Chinese language is rich in some respects and poor in others, p. 245; words and phrases connected with Pig, 246; names for year, 249; for periods of human life, 252; terms for death, 257; for dying , 259; to die, 262; to die prematurely, 274; to die ill, 279; the dead, 282; terms for ceremonies on behalf of the dead, 292; terms for customs to be observed by mourners, 297; terms for the coffin and its parts, 299; the bier, 303; the site for the grave, 305; terms for burial, 307; for temporary resting of coffin, 309; the grave and tomb, 310; the cemetery, 318; terms for mourning, 321.

FOREIGN WORDS IN CHINESE.

Foreign words in Chinese not numerous, 328; Barbarians, 329; commodities known by names of countries, 329; An-hsi, Chiam-pi, Ho-lan, 330; Greek and Roman terms, 331; Spanish and Portuguese, 333; Dutch and German, 334; French, 334; English, 335; Malay, 341; Persian, 347; Arabic, 352; Turkish, 356; Manchu, 362; Mongolian, 369; Tibetan, 375.

Chap. VIII.

THE INFLUENCE OF BUDDHISM ON THE CHINESE LANGUAGE.

The influence of Buddhism on Chinese only sketched in outline, p. 379; intercourse with India before the Han period asserted but not proven, 379; Chang Ch'ien gives report of India, 380; first missionaries from India, 380; effects of Buddhism on Chinese like those of Christianity and Mahometanism on other languages, 380; the Chinese were taught Sanskrit by the ​ missionaries, 381; books were written, 382; the Chinese were also taught how to study their own language, 383; astronomy and other sciences taught, 383; the foreign missionaries were not all from India, 384; different dialects, Indian and Chinese, 385; Indian words introduced at different periods, 385; words relating to the Buddhist religion: the objects of worship and reverence—Buddhas, P'usas, Disciples and Patriarchs, 387; Indian gods, Brahmā and Indra, 394; Yama and Māra, 395; other supernatural beings, Rakshas, Yakshas, Gandharvas, Asurs, 396; Chaṇḍi, 399; Buddhist heavens and hells, 400; names for professed Buddhists and lay members, 401; Brahmans, 406; terms relating to sacred buildings, 407; monks' robes and bowl, 412; alms and alms givers, 413; cremation, 415; Nirvāṇa, 416; relics, 417; technical terms such as Prajnā-Pāramita, Bodhi, 418; Yü-lan-hui, 421; Nan-wu, 422; T'o-lo-ni, 423; Buddhist sacred books and the material and way of chanting, 424; grammatical geographical terms and names of places, 425; names of numbers and measures, 430; names of minerals and precious stones, 432; names for trees, flowers and vegetable medicines and other products, 435; names of animals, 442.

THE INFLUENCE OF BUDDHISM ON THE CHINESE LANGUAGE (Continued.)

New Chinese terms added by translation from the Sanskrit, p. 445; mode of proceeding adopted by early translators, 445; names of Buddhas and P'usas, Sākyamuni, Jan-têng, Kuan-yin, 446; Kei-ku-tu, 449; Lun-wang and Fa-lun, 449; Buddhist clergy, 450; geographical and topographical names, 450; objects associated with Buddhist monks, 452; San-tsang, 453; Chin-kang, 454; San-shêng, 454; other technical terms as Tao-pi-an, Mie-tu, 456; new expressions which are not translations, 458; Ch'u-chia and similar terms, 458; transmit robe and bowl, 460; transmit lamp, 450; sitting cross-legged, 461; wood-fish, 461; Name for ​ monastery, 462; terms for saluting, 462; terms for begging, 463; terms relating to transmigration, 464; terms for services on behalf of the dead, 464; other terms from Buddhist religious teaching, 466; sea of misery and ship of mercy, 466.; terms for death, 466; Sui-hsi and Fang-hao-kuang, 467; miscellaneous terms which include name of Buddha, 468; some which have Kuan-yin, 469; Lo-han, 471; the Ho-shang, 471; Mâra, 471; Sêng-lu, 472; new meanings given to old expressions, 472; Confucianists complain of Buddhist misuse of hsing , hsin , &c., 473; new meanings for fa , 473; chiao , 474; Buddhist uses of Tao, 475; Hao-shi , 478; Kung-te , 479 ; pu-shi , 479; terms about mortal life, new meanings to shêng and shi , 480; Wu-ch'ang , 482; belief in Karma affected some words, 483; wandering ghosts, 484; names of sacred places, 485; various instances, 486; la , a year; t'ien , heaven, 487; Ch'u , to feel, 488; Hsiang , Fang-pien , 489; Ju-i , 490; effects of Buddhism illustrated by proverbs and common sayings, 491; proverbs in which Buddha's name occurs, 492; some in which that of Kuan-yin occurs, 493; P'usa, 494; Ho-shang, 494; monasteries and the monk's garb, 495; Karma, 495; the king of the dead, 495; heaven and hell, 495; the maṇi, 496; universal sovereign, 496.

• ↑ See Errata.

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Grammar , Vocabulary

Useful Chinese Essay Phrases  

  July 8, 2020

By   Ellen

Nowadays, many international students have decided to study abroad, and China has become a highly popular destination. In universities, essay writing is a basic skill and the “Academic Writing” lectures are always attracting many students to attend.

Here we have summarized some “all-purpose” phrases and sentences which hopefully you would find useful.

Chinese Essay Phrases Used in Abstracts

The abstract should explain the purpose, method, results, and conclusion of your research, also highlighting the new ideas that you proposed; and do remember to keep your language concise while writing. The purpose of the abstract is to conclude and summarize the main contents of your essay so that the reader could have a brief understanding without having to read the entire paper. Chinese abstracts are usually around 200 characters.

Research Background, Significance, and Current Situation

Extremely useful/badly needed/affecting people’s lives (1-2 sentences)

Proposing the Object of Study 

Played a very important role (1-2 sentences)

Purpose of the Study or Study Aim

The role of A in B, perhaps remains to be seen (1 sentence)

Research Methods and Results

Through what means/technique/experiment we achieved what result (several sentences)

Research Results

The phenomenon of A in B, shows what the function of B is, theoretical and applied value (1-2 sentences)

via Pixabay

Chinese Essay Phrases: Main Body

The main body includes the introduction and the main text. The introduction section could use similar phrases that we have just listed, focusing on research objects and purposes. The main text should include research methods, research results, and discussion. Writers should keep their sentences to the point and avoid rambling, also avoid using too much subjective perspective discourses, which shouldn’t be used as arguments as well.

Theoretical Basis, Approaches, and Methods

To express opinions, to emphasis, transitional expressions, chinese essay phrases: conclusion.

At the ending section of the paper, the writer should provide an objective summary, list out the future research objectives and directions, and perhaps look into the future. Keep optimistic even if your experiment results were negative.

Research Impact and Value

There you go. We hope this article helps you write amazing essays. Best of luck!

Ellen is a language specialist from China. She grew up in the US and received a master’s degree from the St Andrews University of UK. The multicultural experiences attributes to her understanding of the differences and similarities between the English and Chinese language. She currently works as an editor specialized in Language learning books.

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Chinese Language and Culture

Culture entails the defining elements of the lives of a given group of people. In addition, it includes such other aspects as language, arts and sciences, spirituality, thought, social activities, and interaction. There are two main elements that are explicitly identifiable from a given culture. To start with, there are the observable elements of a culture. These are widely manifested by imagined, suspected or intuited behaviors. In this case, observable behavior constitutes a very minor portion of culture. On the other hand, those elements of a culture that are seemingly invisible are thought to result in the visible cultural elements (Roshan Cultural Heritage Institute, 2001, para. 1).

It is not easy to fully comprehend the deeper meanings of a different culture without a fully understanding the language involved because culture is normally transmitted socially through language in different forms. These include verbal and non verbal language, gestures, signs, and writing. Consequently, language is arguably the most important component of a culture. Language serves as a tool to express the thoughts, ideas and feelings of one individual to another. As a result, process culture continues to be shaped according to the ideas and thoughts of the people in that culture. Similarly, this could also lead to the creation of a new culture.

In turn, these community perceptions influence the way such a community interacts with the world (Frances, 2010, para. 1).

The existence or absence of a certain word or term from a language may limit a people’s ability to discuss a topic while the creation of new words paves the way for cultural renewal. Language is strongly associated with the creation of cultural identities that are unique in terms of geographic locations (Frances, 2010, para. 6). By using various dialects and languages, it is possible to create cultural identities. As a result, it is possible for a society to distinguish itself from others on the basis of the dialect or language that they speak in. The effect of language on differentiating and uniting groups of people not only serves to distinguish groups but also defines their culture based on the specific vocabulary or dialect spoken. Various subcultures are distinguished from others on the basis of social class, age, politics, education, occupation, and religious affiliations. Some languages also have different approaches to gender with certain words carrying a feminine or masculine connotation. Such words are often influential especially with regard to communication and interactions across social groups (Sparga, 2010 Para. 6).

The diverse views of different cultures are also reflected in the languages as evident from the Chinese kinship (Hu &Grove, 1999 p.13-21). Chinese kinship terms vary greatly when compared with the English ones. For example, whereas in the English language there are only two names used to refer to the brother or sister of one’s parents, on the other hand, the Chinese have five different terms which they use in reference to an uncle. A similar number of terms are used in reference to an aunt. The Chinese make specific distinctions on the terms they use for either a father or an elder brother, the father’s younger brother, and the mother’s brother when describing their maternal relatives (Huang & Jia, n.d., para. 4)

In relation to naming their grandparents, the Chinese also differ from the English in that they have different names that refer to their maternal and paternal grandparents. The English only use their grandmother or grandfather’s (two names) while the Chinese have four names used to describe their grandparents. On the other hand, both the English and Chinese use single names for their fathers, mothers, sons and daughters. A marked difference in naming of their grand children occur as the Chinese use four terms that help to distinguish grand children born to them either by their sons or daughters. The English use only the term grandson or granddaughter irrespective of whether their grand children were born by their sons or daughters (Huang & Jia, n.d., para. 4)

Whereas the Chinese have different terms to distinguish the elder or the younger brother the English only use the term brother. This distinction continues with two names for brother or sister-in law in English compared to four used by the Chinese. The Chinese have sixteen terms that they use to refer to their cousin (s) whereas the English use the general term cousin without making a distinction on whether they are from the mother’s or father’s side and whether they are older or younger cousins. It is clear that “cousin” carries no meaning of sex in the English language. Many Chinese kinship terms show relativity by age unlike those in English. In addition, the Chinese language has many kinship terms compared to English, a further testimony to the influence of language on culture. The Chinese kinship system coupled with the descriptive terms used in it was greatly influenced by the family-centered economy in Chinese tradition and serves to illustrate that language has great influence on culture (Huang & Jia n.d., para. 9). The kinship system as practiced in China acts as a good example of to illustrate that language has great influence on culture.

Frances, S. (2010). How language influences culture. Web.

Huang, S., & Jia, W. (n. d.). The Cultural Connotations and Communicative functions of Chinese Kinship Terms. 2010. Web.

Hu, W., & Grove, C. L. (1999). Encountering the Chinese: a guide for Americans Series. New York: Intercultural Press

Roshan Cultural Heritage Institute. (2001). Definition of Culture. Web.

Sparga, M. (2010). How language influences culture. Web.

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StudyCorgi. (2021, November 30). Chinese Language and Culture. https://studycorgi.com/chinese-language-and-culture/

"Chinese Language and Culture." StudyCorgi , 30 Nov. 2021, studycorgi.com/chinese-language-and-culture/.

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International Conference on Document Analysis and Recognition

ICDAR 2023: Document Analysis and Recognition - ICDAR 2023 pp 505–519 Cite as

Multimodal Scoring Model for Handwritten Chinese Essay

• Tonghua Su   ORCID: orcid.org/0000-0002-8869-1664 11 ,
• Jifeng Wang 11 ,
• Hongming You 11 &
• Zhongjie Wang   ORCID: orcid.org/0000-0002-9084-7373 11  
• Conference paper
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Essay writing plays a critical role in Chinese language skill teaching. With the smart education becomes a hot topic, the demand for automatic essay scoring (AES) has been emerging among teachers and students. Existing works frequently ignore the impact of the visual modal during the scoring process, such as writing quality in terms of neatness or legibility. This paper addresses the problem with a visual-textual integrating perspective and proposes a deep learning based multi-modal AES. Specifically, implicit alignment algorithm is presented to cohere the distinct visual modal and text modal. Methods are tested on a large-scale dataset consisting of over 4000 essays including HSK publicly available samples. The results show that multi-modal AES reduce the MAE of scoring from 1.13 to 1.06, and the implicit alignment algorithm reduces it further to 1.01.

• Automated Essay Scoring
• Multi-modal Learning
• Implicit Alignment

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Acknowledgment

This work was supported by the National Key Research and Development Program of China (Grant No. 2020AAA0108003) and National Natural Science Foundation of China (Grant No. 62277011 and 61673140).

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Su, T., Wang, J., You, H., Wang, Z. (2023). Multimodal Scoring Model for Handwritten Chinese Essay. In: Fink, G.A., Jain, R., Kise, K., Zanibbi, R. (eds) Document Analysis and Recognition - ICDAR 2023. ICDAR 2023. Lecture Notes in Computer Science, vol 14187. Springer, Cham. https://doi.org/10.1007/978-3-031-41676-7_29

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The Comprehensive Guide to IB Chinese A Literature

Introduction

Welcome to the comprehensive guide to IB Chinese A Literature! The International Baccalaureate (IB) Chinese A Literature course is designed to deepen students' understanding and appreciation of Chinese literature. In this guide, we will provide you with a detailed overview of the IB Chinese A Literature course, its components, assessment criteria, and tips to excel in the course and achieve success on the IB exam.

Overview of IB Chinese A Literature

The IB Chinese A Literature course provides students with the opportunity to explore a wide range of Chinese literary works, including poetry, novels, plays, and essays. Through the study of these texts, students develop critical thinking skills, deepen their understanding of Chinese culture and history, and enhance their language proficiency.

Course Components

The IB Chinese A Literature course consists of three main components:

Textual Analysis : Students analyze and interpret a variety of Chinese literary texts, exploring their themes, structures, and stylistic features. They examine the historical and cultural contexts in which the texts were written and consider how they reflect societal values and perspectives.

Literary Genres : Students study different genres of Chinese literature, such as poetry, prose, and drama. They explore the unique characteristics of each genre and analyze the techniques and devices used by authors to convey their messages.

Contextual Understanding : Students examine the relationship between literature and its broader cultural and historical context. They explore how literary works reflect and respond to societal changes, political events, and cultural movements.

Assessment Criteria

The IB Chinese A Literature course is assessed using the following criteria:

Knowledge and Understanding : Students demonstrate a deep understanding of the literary texts studied, including their themes, contexts, and literary techniques. They show awareness of different interpretations and perspectives.

Analysis and Interpretation : Students analyze the literary texts in depth, identifying and explaining the author's use of language, style, and literary devices. They develop coherent and insightful interpretations of the texts.

Organization and Development : Students present their ideas in a clear and structured manner, organizing their responses effectively. They develop their arguments systematically, supporting them with relevant evidence from the texts.

Language and Style : Students demonstrate a high level of proficiency in the Chinese language, using appropriate vocabulary, grammar, and syntax. They display a strong command of Chinese language conventions.

Analyzing Literary Texts

Analyzing literary texts is a fundamental aspect of the IB Chinese A Literature course. Here are some strategies to effectively analyze Chinese literary works:

Close Reading : Carefully read the text, paying attention to the author's use of language, imagery, symbolism, and narrative techniques. Take notes on significant passages and make connections between different elements of the text.

Contextual Analysis : Consider the historical, social, and cultural context in which the text was written. Explore how these factors influence the themes, characters, and plot of the work.

Character Analysis : Analyze the characters' motivations, relationships, and development throughout the text. Consider how they contribute to the overall meaning and impact of the work.

Theme Exploration : Identify the main themes and messages conveyed in the text. Examine how the author explores and develops these themes through the narrative and the characters.

Developing Writing Skills

Developing strong writing skills is crucial for success in the IB Chinese A Literature course. Here are some tips to improve your writing:

Practice Essay Writing : Write practice essays on a variety of literary topics, focusing on developing coherent arguments and supporting them with evidence from the texts. Pay attention to your language use, sentence structure, and organization.

Use Literary Devices : Incorporate literary devices, such as metaphors, similes, and imagery, into your writing to enhance its impact and expressiveness. Experiment with different techniques to add depth and creativity to your compositions.

Seek Feedback : Share your writing with your teacher or peers and ask for constructive feedback. Use this feedback to identify areas for improvement and refine your writing style.

Preparing for the IB Exam

To prepare for the IB Chinese A Literature exam, consider the following strategies:

Review Past Papers : Familiarize yourself with the format and style of the IB exam by reviewing past papers. Practice answering essay questions within the allocated time and become familiar with the assessment criteria.

Create Study Guides : Summarize key literary works, themes, and literary devices in study guides. These guides will serve as a valuable resource during your exam preparation.

Discuss and Debate : Engage in discussions and debates with classmates or study groups. Share your interpretations and perspectives on the texts and practice defending your arguments.

Tips for Success

Here are some additional tips to excel in the IB Chinese A Literature course:

Read Widely : Read a wide range of Chinese literary works, including classical and contemporary texts. Expose yourself to different genres, styles, and authors to broaden your understanding of Chinese literature.

Develop Cultural Knowledge : Gain a deeper understanding of Chinese culture, history, and societal values. This knowledge will enhance your interpretation and analysis of literary texts.

Practice Time Management : Allocate dedicated time for reading, analyzing texts, writing essays, and exam preparation. Develop effective time management skills to ensure you cover all the required materials.

Seek Support : Don't hesitate to seek help from your teacher, classmates, or tutors if you encounter challenges or need clarification. They can provide additional guidance and support throughout your IB journey.

What are some recommended Chinese literary works to read? There are many influential and renowned Chinese literary works to explore, such as "Dream of the Red Chamber" by Cao Xueqin, "Journey to the West" by Wu Cheng'en, and "The Peony Pavilion" by Tang Xianzu. Consult your teacher or refer to IB recommended reading lists for more suggestions.

Do I need to be fluent in Chinese to study IB Chinese A Literature? While a solid foundation in the Chinese language is essential, fluency is not a requirement. The course aims to develop language skills and literary analysis abilities, which can be developed over time with dedicated study and practice.

Can I study Chinese A Literature if Chinese is not my first language? Yes, the IB Chinese A Literature course is open to both native and non-native Chinese speakers. The course is designed to accommodate different language backgrounds and foster an appreciation for Chinese literature.

Congratulations on embarking on the IB Chinese A Literature course! This comprehensive guide has provided you with an overview of the course components, assessment criteria, and strategies to excel in the course and the IB exam. Remember to read extensively, analyze literary texts critically, and develop your writing skills throughout your IB journey. With dedication and passion for Chinese literature, you can achieve success and deepen your appreciation for the rich literary heritage of China.

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The Comprehensive Guide to IB Chinese B

The Comprehensive Guide to the Certified Public Accountant (CPA) Exam

The Comprehensive Guide to IB Chinese A Language and Literature

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How Chinese Students Experience America

By Peter Hessler

Listen to this article.

In my composition class at Sichuan University, in the southwestern Chinese city of Chengdu, the first assignment was a personal essay. I gave some prompts in case students had trouble coming up with topics. One suggestion was to describe an incident in which the writer had felt excluded from a group. Another was to tell how he or she had responded when some endeavor went unexpectedly wrong. For the third prompt, I wrote:

Have you ever been involved in a situation that was extremely threatening, or dangerous, or somehow dramatic? Tell the story, along with what you learned.

It was September, 2019, and the class consisted of engineering majors who were in their first month at university. Like virtually all Chinese undergraduates, they had been admitted solely on the basis of scores on the gaokao , the national college-entrance examination. The gaokao is notorious for pressure, and most of my students chose to write about some aspect of their high-school experience. One girl described a cruel math instructor: “He is the person whose office you enter happily and exit with pain and inferiority.” Edith, a student from northern Sichuan Province, wrote about feeling excluded from her graduation banquet, because her father and his male work colleagues hijacked the event by giving long-winded speeches that praised one another. “That’s what I hate, being hypocritical as some adults,” she wrote.

Few students chose the third prompt. Some remarked that nothing dangerous or dramatic had ever happened, because they had spent so much of their short lives studying. But one boy, whom I’ll call Vincent, submitted an essay titled “A Day Trip to the Police Station.”

The story began with a policeman calling Vincent’s mother. The officer said that the police needed to see her son, but he wouldn’t explain why. After the call, Vincent tried to figure out if he had committed some crime. He was the only student who wrote his essay in the third person, as if this distance made it easier to describe his mind-set:

He was tracing the memory from birth to now, including but not limited to [the time] he broke a kid’s head in kindergarten, he used V.P.N. to browse YouTube to see some videos, and talked with his friends abroad in Facebook and so on. Suddenly he thought of the most possible thing that happened two years ago. In the summer vacation in 2017, he bought an airsoft gun in the Internet, which is illegal in mainland China but legal in most countries or regions. Although it had been two years since then, he left his private information such as the address and his phone number. In modern society, it is possible to trace every information in the Internet and [especially] easy for police.

Vincent’s parents both worked tizhinei , within the government system. The boy approached his father for advice, and the older man didn’t lecture his son about following the rules. Vincent described their exchange:

“If you are asked about this matter,” dad said, “you just tell him that the seller mailed a toy gun and you were cheated. And then you felt unhappy and threw it away.” Sure enough, two policemen came to his home the next day.

Vincent stood about six feet tall, a handsome boy with close-cropped hair. He always sat in the front of the class, and he enjoyed speaking up, unlike many of the other engineers, who tended to be shy. On the first day of the term, I asked students to list their favorite authors, and Vincent chose Wang Xiaobo, a Beijing novelist who wrote irreverent, sexually explicit fiction.

As with many of his classmates, Vincent hoped to complete his undergraduate degree in the United States. I was teaching at the Sichuan University–Pittsburgh Institute, or SCUPI . All SCUPI classes were in English, and after two or three years at Sichuan University students could transfer to the University of Pittsburgh or another foreign institution. SCUPI was one of many programs and exchanges designed to direct more Chinese students to the U.S. In the 2019-20 academic year, Chinese enrollment at American institutions reached an all-time high of 372,532.

Nobody in Vincent’s section had previously studied in the U.S. Almost all of them were middle class, and they often said that their goal was to complete their bachelor’s degree in America, stay on for a master’s or a Ph.D., and then come back to work in China. A generation earlier, the vast majority of Chinese students at American universities had stayed in the country, but the pattern changed dramatically with China’s new prosperity. In 2022, the Chinese Ministry of Education reported that, in the past decade, more than eighty per cent of Chinese students returned after completing their studies abroad.

Vincent also intended to make a career in China, but he had specific plans for his time in the U.S. Once, during a class discussion, he remarked that someday he would purchase both a car and a real firearm. The illegal airsoft pistol that he had acquired in high school shot only plastic pellets. In 2017, when Vincent ordered the gun, it had been delivered to his home at the bottom of a rice cooker, as camouflage. At the time, such subterfuges were still possible, but the government had since cracked down, as part of a general tightening under Xi Jinping.

In Vincent’s essay, he was surprised that the two policemen who arrived at his home didn’t mention the forbidden gun. Instead, they accused him of a much more shocking crime: spreading terrorist messages.

“That’s ridiculous,” Vincent said. “I have never browsed such videos, not to mention posted them in the Internet. You must be joking.” “Maybe you didn’t post it by yourself,” the policeman said. “But the app may back up the video automatically.”

Vincent admitted that once, in a WeChat group, he had come across a terrorist video. The police instructed him to get his I.D. card and accompany them to the station. After they arrived, they entered a room labelled “Cybersecurity Police,” where Vincent was impressed by the officers’ politeness. (“It’s not scary at all, no handcuffs and no cage.”) The police informed him that they had found a host of sensitive and banned material on his cloud storage:

“But how interesting it is!” the policeman said. “They sent pornographic videos, traffic accident videos, [breaking news] videos, and funny videos.” “Yes,” he said helplessly, “so I am innocent.” “Yes, we believe you,” the policeman said. “But you have to [sign] the record because it is the fact that you posted the terrorism video in the Internet, which is illegal.”

On one level, the essay was terrifying—Chinese can be imprisoned for such crimes. But the calm tone created a strange sense of normalcy. The basic narrative was universal: a teen-ager makes a mistake, finds himself gently corrected, and gains new maturity. Along the way, he connects with the elders who love him. Part of this connection comes from what they share: the parents, rather than representing authority, are also powerless in the face of the larger system. The essay ended with the father giving advice that could be viewed as cynical, or heartwarming, or defeatist, or wise, or all these things at once:

“That’s why I always like to browse news [but] never comment on the Internet,” father said. “Because the Internet police really exist. And we have no private information, we can be easily investigated however you try to disguise yourself. So take care whatever you send on the Internet, my boy!” From this matter, Vincent really gained some experience. First, take care about your account in the Internet, and focus on some basic setting like automatic backup. Besides, don’t send some words, videos, or photos freely. In China, there is Internet police focus on WeChat, QQ, Weibo, and other software. As it is said in 1984 , “Big Brother is watching you.”

More than twenty years earlier, I had taught English at a small teachers’ college in a city called Fuling, less than three hundred miles east of Chengdu. The Fuling college was relatively low in the hierarchy of Chinese universities, but even such a place was highly selective. In 1996, the year that I started, only one out of twelve college-age Chinese was able to enter a tertiary educational institution. Almost all my students had grown up on farms, like the vast majority of citizens at that time.

In two years, I taught more than two hundred people, not one of whom went on to live abroad or attend a foreign graduate school. Most of them accepted government-assigned jobs in public middle schools or high schools, where they taught English, as part of China’s effort to improve education and engage with the outside world. Meanwhile, the government was expanding universities with remarkable speed. In less than ten years, the Fuling college grew from two thousand undergraduates to more than twenty thousand, a rate of increase that wasn’t unusual for Chinese institutions at that time. By 2019, the year that I returned, China’s enrollment rate of college-age citizens had risen, in the span of a single generation, from eight per cent to 51.6 per cent.

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When I had first arrived, in the nineties, I believed that improved education was bound to result in a more open society and political system. But in Fuling I began to understand that college in China might work differently than it did in the West. Students were indoctrinated by mandatory political classes, and Communist Party officials strictly controlled teaching materials. They were also skilled at identifying talent. In “River Town,” a book that I wrote about teaching in Fuling, I described my realization that the kind of young people I once imagined would become dissidents were in fact the most likely to be co-opted by the system: “The ones who were charismatic, intelligent, farsighted, and brave—those were the ones who had been recruited long ago as Party Members.”

This strategy long predated the Communists. China’s imperial examination system, the ancestor of the gaokao , was instituted in the seventh century and lasted for about thirteen hundred years. Through these centuries, education was closely aligned with political authority, because virtually all schooling was intended to prepare men for government service. That emphasis stood in sharp contrast with the West, where higher learning in pre-modern times often came out of religious institutions. Elizabeth J. Perry, a historian at Harvard, has described the ancient Chinese system as being effective at producing “educated acquiescence.” Perry used this phrase as the title for a 2019 paper that explores how today’s Party has built on the ancient tradition. “One might have expected,” she writes, “that opening China’s ivory tower to an infusion of scholars and dollars from around the world would work to liberalize the intellectual climate on Chinese campuses. Yet Chinese universities remain oases of political compliance.”

At Sichuan University, which is among the country’s top forty or so institutions, I recognized some tools of indoctrination that I remembered from the nineties. Political courses now included the ideas of Xi Jinping along with Marxism, and an elaborate system of Party-controlled fudaoyuan , or counsellors, advised and monitored students. But today’s undergraduates were much more skilled at getting their own information, and it seemed that most young people in my classes used V.P.N.s. They also impressed me as less inclined to join the Party. In 2017, a nationwide survey of university students showed decreased interest in Party membership. I noticed that many of my most talented and charismatic students, like Vincent, had no interest in joining.

But they weren’t necessarily progressive. In class, students debated the death penalty after reading George Orwell’s essay “A Hanging,” and Vincent was among the majority, which supported capital punishment. He described it as a human right—in his opinion, if a murderer is not properly punished, other citizens lose their right to a safe society. Another day, when I asked if political leaders should be directly elected, Vincent and most of his classmates said no. Once, I asked two questions: Does the Chinese education system do a good job of preparing people for life? Should the education system be significantly changed? Vincent and several others had the same answer to both: no.

The students rarely exhibited the kind of idealism that a Westerner associates with youth. They seemed to accept that the world is a flawed place, and they were prepared to make compromises. Even when Vincent wrote about his encounter with the Internet police, he never criticized the monitoring; instead, his point was that a Chinese citizen needs to be careful. In another essay, Vincent described learning to control himself after a rebellious phase in middle school and high school. “Now, I seem to know more about the world,” he wrote. “It’s too impractical to change a lot of things like the education system, the government policies.”

Vincent took another class with me the following fall, in 2020. That year, China had a series of vastly different responses to COVID . Early on, Party officials in Wuhan covered up reports of the virus, which spread unchecked in the city, killing thousands. By February, the national leadership had started to implement policies—strict quarantines, extensive testing, and abundant contact tracing—that proved highly effective in the pre-vaccination era. There wasn’t a single reported case at Sichuan University that year, and we conducted our fall classes without masks or social distancing. Our final session was on December 31st, and I asked students to write about how they characterized 2020. Vincent, like more than seventy per cent of his peers, wrote that it had been a good year. He described how his thinking had evolved after observing the initial mistakes in Wuhan:

Most people held negative attitudes to the government’s reaction, including me. Meanwhile, our freedom of expression was not protected and the supervision department did a lot to delete negative news, critical comments, and so on. I felt so sad about the Party and the country at that time. But after things got better and seeing other countries’ worse behaviors, I feel so fortunate now and change my idea [about] China and the Party. Although I know there are still too many existing problems in China, I am convinced that the socialist system is more advanced especially in emergency cases.

In 2021, after suspending visa services for Chinese students during the pandemic, the U.S. resumed them. Throughout the spring, I fielded anxious questions from undergraduates who were thinking about going to America. One engineer itemized his concerns in an e-mail:

1. How to feel or deal with the discrimination when the two countries’ relationship [is] very nervous? 2. What are the root causes [in] America to cause today’s situation (drugs; distrust of the government, unemployment, and the most important, racial problem)?

They generally worried most about COVID , although guns, anti-Asian violence, and U.S.-China tensions were all prominent issues. One student who eventually went to America told me that in his home town, in northeastern China, ideas about the U.S. had changed dramatically since his childhood. “When people in the community went to America, the family was proud of them,” he said. “But this time, before I went, some family members came and they said, ‘You are going to the U.S.—it’s so dangerous!’ ”

Vincent’s mother was on a WeChat group for SCUPI parents, and that spring somebody posted an advisory from the Chinese Embassy in Washington, D.C.:

Since the COVID pandemic, there have been successive incidents of discrimination and violent crimes against Asians in some cities in the United States. . . . On March 16, three shooting incidents occurred in Atlanta and surrounding areas, killing 8 people, of whom 6 were Asian women, including 1 Chinese and 1 Chinese citizen. . . . When encountering such a situation, you must remain calm, deal with it properly, try to avoid quarrels and physical conflicts, and ensure your own safety.

That month, Vincent told me that he planned to buy a .38 revolver after arriving in Pittsburgh. He had already researched how to acquire a hunting license and a firearm-safety certificate. In July, a month before he was scheduled to leave, I had dinner with his mother. She said that she worried about gun violence and racial prejudice. “Lots of people say that now in America you can’t rise to the highest level if you are Chinese,” she said.

Vincent’s mother was born in 1974, the same year as many of the people I had taught in Fuling. Like them, she had benefitted from a stable government job during the era of China’s economic boom. She and her husband weren’t rich, but they were prepared to direct virtually all their resources toward Vincent’s education, a common pattern. Edith, the girl who wrote about her graduation banquet, told me that her parents were selling their downtown apartment and moving to the suburbs in order to pay her tuition at Pittsburgh—more than forty thousand dollars a year. Like Vincent, and like nearly ninety per cent of the people I taught, Edith was an only child. Her mother had majored in English in the nineties, when it was still hard to go overseas. After reading “Gone with the Wind” in college, she had dreamed of going abroad, and now she wanted her daughter to have the opportunity.

At dinner with Vincent’s mother, I asked how his generation was different from hers.

“They have more thoughts of their own,” she said. “They’re more creative. But they don’t have our experience of chiku , eating bitterness.”

Even so, she described Vincent as hardworking and unafraid of challenges. I saw these qualities in many students, which in some ways seemed counterintuitive. As only children from comfortable backgrounds who had spent high school in a bubble of gaokao preparation, they could have come across as sheltered or spoiled. But the exam is so difficult, and a modern Chinese childhood is so pressured, that even prosperous young people have experienced their own form of chiku .

They often seemed eager for a change of environment. In my classes, I required off-campus reporting projects, which aren’t common at Chinese universities. Some students clearly relished the opportunity to visit places that otherwise may have seemed illicit or inappropriate: Christian churches, gay bars, tattoo parlors. Occasionally, they travelled far afield. One boy in Vincent’s year who called himself Bruce, after Bruce Lee, rode a motorcycle several hundred miles into the Hengduan Mountains, at the edge of the Tibetan Plateau, to research a road that had been constructed as part of China’s supply chain during the Second World War.

Vincent liked interacting with people from different backgrounds, and he researched a massage parlor, a seedy pool hall, and an outdoor marriage market in Chengdu’s People’s Park. At the marriage market, singles tried to find partners, often with the help of parents and various middlemen. In Vincent’s opinion, Chinese parents were too controlling, and young people had spent so much time studying that they had no dating experience. He wrote:

Because of one-child policy and traditional ideology, many parents consider their children as their treasure which belongs to the parents instead of the children themselves. . . . I hope the future Chinese children can have genuine liberty.

Vincent’s mother told me that she and her husband had made a point of allowing their son to decide for himself whether to go to America. But many parents were nervous, including Bruce’s father, who didn’t want his son to go to the U.S. because of the political tensions with China. In the end, Bruce decided to take a gap year before leaving. The delay was probably fortunate, because while researching the highway in the mountains he drove his motorcycle around a blind curve and was hit by a thirteen-ton dump truck. Bruce and the motorcycle slid beneath the truck; by some miracle, the vehicle came to a halt before killing the boy. I didn’t hear about the accident from the police, or the hospital, or anybody at the university. It was characteristic of these hardworking students that the news arrived in the form of an e-mailed request for an extension:

Dear Prof. Hessler, I had an accident on my way to the Lexi Highway. I was turning a corner when I was hit by a truck. Now I have a fracture in my left hand and a piece of flesh has been grinded off my left hand. Then the ligaments and nerves were damaged, and the whole left hand was immobile. My left foot was also injured. It was badly bruised. The whole foot was swollen and couldn’t move. I’m in hospital now. I’ll have to stay in the hospital for a while before I can come back. So I may not be able to write the article about the Lexi Highway. I don’t know what to do now. Can I write the article at a later date? Because I can’t do my research right now. And it’s really hard for me to type with one hand. Best wishes, Bruce

The first time I saw Vincent in Pittsburgh, in October, 2021, he had lived in America for only eighty-two days, but already he had acquired a used Lexus sedan, a twelve-gauge Winchester shotgun, a Savage Axis XP 6.5 Creedmoor bolt-action rifle, and a Glock 19 handgun. “It’s the Toyota Camry of guns,” he said, explaining that the Glock was simple and reliable.

Vincent had studied the gun laws in Pennsylvania, learning that an applicant for a concealed-carry permit must be at least twenty-one, so he applied on his birthday. The permit cost twenty dollars and featured a photograph of Vincent standing in front of an American flag. He had also researched issues of jurisdiction. “I can use it in Ohio,” he said. “But not in California. I don’t like California.” One reason he disliked California was that state law follows the Castle Doctrine, which, in Vincent’s opinion, provides inadequate protection for gun owners. “Pennsylvania has Stand Your Ground,” he said, referring to a law that allows people to defend themselves with deadly force in public spaces. “They made some adjustments to the Castle Doctrine.”

Vincent was thriving in his engineering classes, and he said that some of the math was easier than what he had studied in high school in China. His views about his home country were changing, in part because of the pandemic. Vaccines were now widespread, but the Party hadn’t adjusted its “zero COVID ” strategy. “Their policy overreacts,” Vincent told me. “You should not require the government to do too many things and restrict our liberties. We should be responsible for ourselves. We should not require the government to be like our parents.”

A couple of times, he had attended Sunday services at the Pittsburgh Chinese Church Oakland, an evangelical congregation that offered meals and various forms of support for students. In China, Vincent had never gone to church, but now he was exploring different denominations. He had his own way of classifying faiths. “For example, a church with all white Americans,” he said, referring to his options. “One of my classmates joined that. I think he likes it. He goes every week. He can earn so many profits. Even the Chinese church, they can pick you up from the airport, free. They can help you deliver furniture from some store, no charge. They do all kinds of things!”

In 2021, there were more than fifteen hundred Chinese at the University of Pittsburgh, and around three thousand at Carnegie Mellon, whose campus is less than a mile away. I came to associate the city with Sichuanese food, because I almost never ate anything else while meeting former students. Some of them, like Vincent, were trying to branch out into American activities, but for the most part they found it easy to maintain a Chinese life. Many still ordered from Taobao, which in the U.S. is slower than Amazon but has a much better selection of Chinese products. They also used various Chinese delivery apps: Fantuan, HungryPanda, FreshGoGo. The people I taught still relied heavily on V.P.N.s, although now they used them to hop in the other direction across China’s firewall. They needed the Chinese Internet in order to access various streaming apps and pop-music services, as well as to watch N.B.A. games with cheaper subscription fees and Mandarin commentary.

For students who wanted to play intercollegiate basketball, the Chinese even had their own league. An athletic boy named Ethan, who had been in my composition class at Sichuan University, was now the point guard for the Pittsburgh team. Ethan told me that about forty students had tried out and seventeen had made the cut. I asked if somebody like me could play.

“No white people,” Ethan said, laughing.

“What about hunxue’er ?” The term means a person of mixed race.

“I think that works.”

One weekend in 2022, I watched Pitt play Carnegie Mellon. Or, more accurately, I watched “UPitt,” because that was the name on the jerseys. My father attended Pitt in the late sixties, and I had grown up wearing school paraphernalia, but I had never heard anybody refer to the place as UPitt. The colors were also different. Rather than using Pitt’s royal and gold, the Chinese had made up uniforms in white and navy blue, which, in this corner of Pennsylvania, verged on sacrilege: Penn State colors.

The team received no university funding, so it had found its own sponsors. Moello, a Chinese-owned athletic-clothing company in New York, made the uniforms, and Penguin Auto, a local dealership, paid to have its logo on the back, because Chinese students were reliable car buyers.

The Northeastern Chinese Basketball League, which is not limited to the Northeast, has more than a hundred teams across the U.S. On the day that I watched, the Pitt team played a fast, guard-dominated game, running plays that had been named for local public bus lines. “ Qishiyi B!” the point guard would call out: 71B, a bus that runs to Highland Park. It was the first time I had attended a college basketball game in which the starting forward hit a vape pen in the huddle during time-outs.

The forward was originally from Tianjin, and his girlfriend was the team manager. She told me that she was trying to get him to stop vaping during games. Her name was Ren Yufan, and she was friendly and talkative; she went by the English name Ally. Ally had grown up in Shanghai and Nanjing, but she had attended high school at Christ the King Cathedral, a Catholic school in Lubbock, Texas, where she played tennis. “I was state sixth place in 2A,” she said. She noted that she had also been elected prom queen.

Ally often answered questions with “Yes, sir” or “No, sir,” and her English had a slight Texas twang. Her parents had sent her to Lubbock through a program that pairs Chinese children with American host families. Ally’s host family owned a farm, where she learned to ride a horse; she enjoyed Lubbock so much that she still returned for school holidays. In the past ten or so years, more Chinese have found ways to enroll their kids in U.S. high schools, in part to avoid gaokao agony. In Pittsburgh, my Sichuan University students described these Chinese as a class apart: typically, they come from wealthy families, and their English is better than that of the Chinese who arrive in college or afterward. Their work patterns are also different. Yingyi Ma, a Chinese-born sociologist at Syracuse University, who has conducted extensive surveys of students from the mainland, has observed that the longer the Chinese stay in the U.S. the less they report working harder than their American peers. Like any good Chinese math problem, this distinctly American form of regression toward the mean can be quantified. In Ma’s book “Ambitious and Anxious,” she reports on her survey results: “Specifically, one additional year of time in the United States can reduce the odds of putting in more effort than American peers by 14 percent.”

Ally’s boyfriend had attended a private high school in Pennsylvania that cost almost seventy thousand dollars a year, and he drove a Mercedes GLC. “We are using our parents’ money, but we can’t be as successful as our parents,” Ally said. Neither her father nor her mother had attended university, but they had thrived in construction and private business during the era of China’s rapid growth. Now the country’s economy was struggling, and Ally accepted the fact that her career opportunities would likely be worse than those of the previous generation. Nevertheless, she planned to return to China, because she wanted to be close to her parents. I asked if anything might make it hard to fit in after spending so many formative years in America.

“My personality,” she said. “I’m too outgoing.”

“There are no prom queens in China, right?”

By my second visit to Pittsburgh, in November, 2022, Vincent had decided to stay permanently in the U.S., been baptized in the Church of Jesus Christ of Latter-day Saints, and added an AK-47 and two Sig Sauer handguns to his arsenal. He had also downgraded to a less expensive car, because the Lexus had been damaged in a crash. Rather than getting the Glock 19 of automobiles, Vincent decided on the Camry’s cousin, a used Toyota Prius. He picked me up in the Prius, and we headed out for a traditional Steel City meal of lajiao and prickly ash. Vincent wore a Sig Sauer P365 XL with a laser sight in a holster on his right hip. The car radio was playing “Water Tower Town,” a country song by Scotty McCreery:

In a water tower town, everybody waves Church doors are the only thing that’s open on Sundays Word travels fast, wheels turn slow. . . .

Earlier in the year, some Mormon missionaries had struck up a conversation with Vincent on campus. “Their koucai is really good,” he told me, using a word that means “eloquence.” “It helps me understand how to interact with people. They say things like ‘Those shoes are really nice!’ And they start talking, and then they ask you a question: ‘Are you familiar with the Book of Mormon?’ ” Now Vincent had a Chinese app for the Book of Mormon on his phone, and he attended services every Sunday. He had been baptized on July 23rd, which was also the day that he had quit drinking and smoking cigarettes, a habit he’d had since Sichuan University. He thought that the church might be a good place to meet a girlfriend. He had a notion that someday he’d like to have a big family and live in a place like Texas, whose gun laws appealed to him.

Corn grows high, crime stays low There’s little towns everywhere where everybody knows. . . .

During the winter of Vincent’s first academic year in the U.S., his political transformation had been rapid. “I watched a lot of YouTube videos about things like June 4th,” he told me, referring to the date of the Tiananmen Square massacre, in 1989. He began to question the accommodationist views that he had previously held. “Young people are like this in China,” he said. “They tend to support the system.”

In the spring of 2022, Vincent became dismayed by the excessive COVID lockdown in Shanghai. He posted a series of critical remarks on social media, and in May he sent me an e-mail:

In recent months, I make some negative comments on WeChat on the humanitarian crisis caused by the lockdown in Shanghai and some other issues. My parents got nervous and asked me to delete these contents because their colleagues having me in their contact lists in WeChat read my “Pengyou Quan” [friends’ circle] and reminded my parents of potential risks of “Ju Bao” [political reporting] that would affect my parents’ jobs.

One day, a man who may have been from the Chinese security apparatus phoned Vincent’s parents. Unlike in the call from years before, this man didn’t identify himself as the police. But he said that Vincent’s actions could cause trouble for the family. Such anonymous warnings are occasionally made to the parents of overseas Chinese, and they weigh heavily on students.

Vincent deleted his WeChat comments. But he also decided that he couldn’t imagine returning to China. “I would say something and get arrested,” he told me. “I need to be in a place where I have freedom.” An older Chinese friend in Pittsburgh had made a similar decision, and he advised Vincent on how to eventually apply for a green card.

Vincent told his parents that he planned to stay in America for at least five years, but initially he didn’t say that his decision was permanent, because he worried that they would be upset. In the meantime, he didn’t want to waste their money, so he earned cash on the side by teaching Chinese students how to drive. Professional garages charged at least five hundred dollars to install a passenger brake, but Vincent found one on Taobao for about eighty-five dollars, including shipping from China. “I don’t know if it’s legal,” he told me. With his engineering skills, he was able to install the brake in the Prius.

The number of Chinese studying in the U.S. had dropped to the lowest level in nearly a decade. But there were still almost three hundred thousand, and many of them arrived in places like Pittsburgh and realized that qishiyi B and other public buses weren’t adequate for their needs. They preferred to hire driving instructors who spoke Mandarin, and Vincent’s rate was eighty dollars an hour. He charged even more for the use of his car during exams. Vincent told me that a Chinese-speaking driving instructor who hustled could earn at least two hundred thousand dollars a year. In my own business, the Chinese political climate had made it almost impossible for American journalists to get resident visas, and specialists of all sorts no longer had access to the country. Sometimes I envisioned a retraining program for old China hands: all of us could buy passenger brakes on Taobao and set up shop as mandarins of parallel parking.

I knew of only a few former students who, like Vincent, had already decided to make a permanent home outside China. It was viewed as an extreme step, and most of them preferred to keep their options open. But virtually all my former students in the U.S. planned to apply to graduate school here.

They were concerned about the economic and political situation in China, but they also often felt out of place in Pittsburgh. American racial attitudes sometimes mystified them. One engineer had taken a Pitt psychology class that frequently touched on race, and he said that it reminded him of the political-indoctrination classes at Sichuan University. In both situations, he felt that students weren’t supposed to ask questions. “They’re just telling you how to play with words,” he said. “Like in China when they say socialism is good. In America you will say, ‘Black lives matter.’ They are actually the same thing. When you are saying socialism is good, you are saying that capitalism is bad. You are hiding something behind your words. When you say, ‘Black lives matter,’ what are you saying? You are basically saying that Asian lives don’t matter, white lives don’t matter.”

It wasn’t uncommon for Chinese students to have been harassed on the streets. They often said, with some discomfort, that those who targeted them tended to be Black. Many of these incidents involved people shouting slurs from passing cars, but occasionally there was something more serious. One group of boys was riding a public bus at night when a passenger insulted them and stole some ice cream that they had just bought. Afterward, one of the students acquired a Beretta air pistol. He was wary of buying an actual gun, but he figured that the Beretta looked real enough to intimidate people.

One evening, I went out for Sichuanese food with four former students, including a couple who had been involved in that incident. They seemed to brush it off, and they were much more concerned about Sino-U.S. tensions. One mentioned that if there were a war over Taiwan he would have only three options. “I can go back to China, or I can go to Canada, or I can go somewhere else,” he said. “I won’t be able to stay here.”

“Look at what happened to the Japanese during World War Two,” another said. “They put them into camps. It would be the same here.”

They all believed that war was unlikely, although Xi Jinping made them nervous. Back in China, my students had generally avoided mentioning the leader by name, and in Pittsburgh they did the same.

“It all depends on one person now,” a student said at the dinner. “In the past, it wasn’t just one person. When you have a group of people, it’s more likely that somebody will think about the cost.”

I asked whether they would serve in the Chinese military if there were a war.

“They wouldn’t ask people like us to fight,” one boy said. He explained that, in a war, he wouldn’t return home if his country was the aggressor. “If China fires the first shot, then I will stay in America,” he said.

I asked why.

“Because I don’t believe that we should attack our tongbao , our compatriots.”

I knew of only one Pitt student who planned to return to China for graduate school. The student, whom I’ll call Jack, was accepted into an aerospace-engineering program at Jiao Tong University, in Shanghai. Jack was one of the top SCUPI students, and in an earlier era he would have had his pick of American grad schools. But Chinese aerospace jobs are generally connected to the military, and American institutions had become wary of training such students. Even if a university makes an offer of admission, it can be extremely difficult to get a student visa approved. “Ten years ago, it would have been fine,” Jack told me. “My future Ph.D. adviser got his Ph.D. at Ohio State in aerospace engineering.” He continued, “Everybody knows you can’t get this kind of degree in the U.S. anymore.”

When I met Jack for lunch, I initially didn’t recognize him. He had lost twenty pounds, because in Pittsburgh he had adopted a daily routine of a four-mile run. “In middle school and high school, my parents and grandparents always said you should eat a lot and study hard,” he said. “I became kind of fat.”

He had assimilated to American life more successfully than most of his peers, and his English had improved dramatically. He told me shyly that he had become good friends with a girl in his department. “Some of my friends from SCUPI are jealous because I have a friend who is a foreign girl, a white girl,” he said. “They make some jokes.”

He said that he would always remember Pittsburgh fondly, but he expected his departure to be final. “I don’t think I’ll come to the U.S. again,” he said. “They will check. If they see that you work with rockets, with the military, they won’t let you in.”

On the afternoon of January 10, 2023, at around three o’clock, in the neighborhood of Homewood, Vincent was stopped behind another vehicle at a traffic light when he heard a popping sound that he thought was fireworks. He was driving the Prius, and a Chinese graduate student from Carnegie Mellon sat in the passenger seat. Vincent wore a Sig Sauer P365 subcompact semi-automatic pistol in a concealed-carry holster on his right hip. The Carnegie Mellon student was preparing to get his driver’s license, and Vincent was taking him to practice at a test course in Penn Hills, an area that was known for occasional crime problems.

At the traffic light, Vincent saw a car approach at high speed and run a red light. Then there were more popping sounds. Vincent realized that they weren’t fireworks when a bullet cracked his windshield.

He ducked below the dashboard. In the process, his foot came off the brake, and the Prius struck the vehicle ahead of him. The shooting continued for a few seconds. After it stopped, the Carnegie Mellon student said, “ Ge , brother, you just hit the car in front!”

“Get your head down!” Vincent shouted. He backed up, swerved around the other vehicle, and tore through a red light. After a block, he saw a crossing guard waiting for children who had just finished the day at Westinghouse Academy, a nearby public school.

“Shots fired, shots fired!” Vincent shouted. “Call 911!”

He parked on the side of the road, and soon he was joined by the driver whose car he had struck. They checked the bumpers; there wasn’t any damage. The driver, an elderly woman, didn’t seem particularly concerned about the shooting. She left before the police arrived.

A woman from a nearby house came out to talk with Vincent. She remarked that shootings actually weren’t so common, and then she walked off to pick up her child from Westinghouse Academy. After a while, a police officer drove up, carrying an AR-15. Vincent explained that he was also armed, and the officer thanked him for the information. He asked Vincent to wait until a detective arrived.

For more than two hours, Vincent sat in his car. The Carnegie Mellon student took an Uber home. When the detective finally showed up, his questions were perfunctory, and he didn’t seem interested in Vincent’s offer to provide dashboard-camera footage. A brief report about the incident appeared on a Twitter account called Real News and Alerts Allegheny County:

Shot Spotter Alert for 20 rounds Vehicles outside of a school shooting at each other. 1 vehicle fled after firing shots.

Later that year, Vincent took me to the site. He recalled that during the incident he had repeatedly said, “Lord, save me!,” like Peter the Apostle on the Sea of Galilee. The lack of police response had surprised Vincent. “I didn’t know they didn’t care about a shooting,” he said. For our visit, he wore a Sig Sauer P320-M17 on his right hip. “Normally, I don’t open-carry,” he said. “But this gun can hold eighteen rounds.”

It had been four years since Vincent arrived in my class at Sichuan University. Have you ever been involved in a situation that was extremely threatening, or dangerous, or somehow dramatic ? Back then, he had written about what happened when the Chinese Internet police came to his home. Now Vincent’s American story was one in which the police effectively didn’t come after twenty rounds had been fired near a school. But there was a similar sense of normalcy: everybody was calm; nothing seemed out of the ordinary. The following month, four students were shot outside Westinghouse Academy.

I asked Vincent if the incident had changed his opinion about gun laws.

“No,” he said. “That’s why we should carry guns. Carrying a gun is more comfortable than wearing body armor.”

At Sichuan University, I also taught journalism to undergraduates from a range of departments. Last June, I sent out a detailed survey to more than a hundred and fifty students. One question asked if they intended to make their permanent home in China. A few weren’t certain, but, of the forty-three who answered, thirty said that they planned to live in China. There was no significant difference in the responses of students who were currently in China versus those abroad.

Since the pandemic, there have been increasing reports of young Chinese engaged in runxue , or “run philosophy,” escaping the country’s various pressures by going abroad permanently. A number of my students pushed back against the idea that runxue had wide appeal. “I think that’s just an expression of emotion, like saying, ‘I want to die,’ ” one student who was studying in Pittsburgh told me. “I don’t take it very seriously.” He planned to go to graduate school in America and then return home. He said that in China it was easy for him to avoid politics, whereas in Pittsburgh he couldn’t avoid the fact that he was a foreigner. During his initial few months in the city, he had experienced three unpleasant anti-Asian incidents. As a result, he had changed the route he walked to his bus stop. “I think I don’t belong here,” he said.

Yingyi Ma, the sociologist at Syracuse who has surveyed Chinese students in the U.S., has observed that almost sixty per cent of her respondents intend to return to their homeland. She told me that young Chinese rarely connect with the political climate in the U.S. “But what makes America appealing is the other aspects,” she said. “The agency. The self-acceptance. Over time, as they stay in the U.S., they figure out that they don’t have to change themselves.”

One former student told me that she might remain in America in part because people were less likely to make comments about her body. She’s not overweight, but she doesn’t have the tiny frame that is common among young Chinese women, and people in China constantly remarked on her size. In Pittsburgh, I met with Edith, the student who had written about her graduation banquet. Now she had dyed some of her hair purple and green, and she avoided video calls with her grandparents, who might judge her. Once, she had gone to a shooting range with Chinese classmates, and she had attended church-group meetings out of curiosity. She told me that recently she had taken up skateboarding as a hobby.

It was typical for students to pursue activities that would have been unlikely or impossible in China, and several boys became gun enthusiasts. Nationwide, rising numbers of Asian Americans have purchased firearms since the start of the pandemic, a trend that scholars attribute to fears of racism. One afternoon, I arranged to meet a former student named Steven at a shooting range outside Wexford, Pennsylvania. I knew that I was in the right parking lot when, amid all the pickup trucks, I saw a car with a bumper sticker that said “E=mc 2 .” On the range, whenever the call came for a halt in shooting—“All clear!”—a bunch of bearded white guys in camo and Carhartt stalked out with staple guns to attach new paper covers to the targets. Steven, a shy, round-faced engineer in glasses, was the only Chinese at the range, and also the only person who used quilting pins for his target. He told me that the quilting pins were reusable and thus cheaper than staples. He had come with a Smith & Wesson M&P 5.7 handgun, a Ruger American Predator 6.5 Creedmoor bolt-action rifle, and a large Benchmade knife that he wore in a leather holster. At the range, he shot his rifle left-handed. When he was small, his father had thought that he was a natural lefty, but he was taught to write with his right hand, like all Chinese students. He told me that shooting was the first significant activity in which he had used his left.

On the same trip, I met Bruce for a classic Allegheny County dinner of mapo tofu and Chongqing chicken. After the accident in the Himalayas, Bruce had sworn off motorcycles. At Pitt, in addition to his engineering classes, he had learned auto repair by watching YouTube videos. He bought an old BMW, fixed it up, and sold it for a fifty-per-cent profit. He used the money to purchase a used Ford F-150 truck, which he customized so he could sleep in the cab for hiking and snowboarding excursions to the mountains. He had decorated the truck with two “thin blue line” American-flag decals and another pro-police insignia around the license plate. “That’s so it looks like I’m a hongbozi ,” Bruce said, using the Mandarin translation of “redneck.” “People won’t honk at me or mess with me.” He opened the door and pointed out a tiny Chinese flag on the back of the driver’s seat. “You can’t see it from the outside,” he said, grinning.

Over time, I’ve also surveyed the people I taught in the nineties, and last year I asked both cohorts of former students the same question: Did the pandemic change anything significant about your personal opinions, beliefs, or values? The older group reported relatively few changes. Most are now around fifty years old, with stable teaching jobs that have not been affected by China’s economic problems. They typically live in third- or fourth-tier provincial cities, which were less likely to suffer brutal lockdowns than places like Shanghai and Beijing.

But members of the younger generation, who are likelier to live in larger cities and generally access more foreign information, responded very differently. “I can’t believe I’m still reading Mao Zedong Thought and Socialism with Chinese Characteristics,” one graduate student at a Chinese university wrote. “In this collectivist ideology, there is no respect for the dignity and worth of the individual.” Another woman, who was in graduate school in the United Kingdom, wrote, “Now I’ve switched to an anarchist. It reduces the stress when I have to read the news.”

Their generation is unique in Chinese history in the scope of their education and in their degree of contact with the outside world. But this doesn’t necessarily mean that their concerns are broader. In my survey, I asked what they worried about most, and, out of forty-seven responses, three mentioned politics. Another three worried about the possibility of war with Taiwan. Only one cited environmental issues. The vast majority of answers were personal, with more than half mentioning job opportunities or problems with graduate school. This seemed to reflect the tradition of “educated acquiescence”: there’s no point in concerning yourself with big questions and systemic flaws.

Nevertheless, their worldliness makes it harder to predict long-term outcomes, and I sense a new degree of unease. On a recent trip to California, I interviewed a former student who commented that even when she and her Chinese boyfriend were alone they instinctively covered their phones if they talked about politics, as if this would prevent surveillance. I noticed that, like many other former students, she never uttered the name Xi Jinping. Afterward, I asked her about it over e-mail, and she replied:

I do find myself avoiding mentioning Xi’s name directly in [California], even in private conversations and in places where I generally feel “safe.” . . . I guess it’s a thing that has been reinforced millions of times to the point that it just feels uncomfortable and daunting to say his full name, as it has too much association with unrestrained power and punishment.

In the survey of my Sichuan University students, I was most struck by responses to a simple query: Do you want to have children someday? The most common answer was no, and the trend was especially pronounced for women, at seventy-six per cent. Other surveys and studies in China indicate a similar pattern. One former student explained:

I think that Chinese children are more stressed and profoundly confused, which will continue. We are already a confused generation, and children’s upbringing requires long periods of companionship and observation and guidance, which is difficult to ensure in the face of intense social pressure. The future of Chinese society is an adventure and children do not “demand to be born.” I am worried that my children are not warriors and are lost in it.

By my third visit to Pittsburgh, in November, 2023, Vincent had graduated, been baptized again, and embarked on his first real American job. The previous year, I had attended Sunday services with him at a Mormon church, but this time he took me to the Church of the Ascension, an Anglican congregation near campus. When I asked why he had switched, he used a Chinese word, qihou . “Environment,” he said. “They aren’t pushy. The Mormons are too pushy.”

He liked the fact that the Anglicans were conservative but reasonable. He saw politics in similar terms: he disliked Donald Trump, but he considered himself most likely to vote as a traditional Republican if he became a citizen. He had been baptized in the Anglican Church on Easter. “I told them that I had already been baptized,” he explained. “But they said that because it was Mormon it doesn’t count.”

The previous summer, Vincent’s mother had visited Pittsburgh, where, among other places, he took her to church and to the shooting range. During the trip, he told her about his plan to live permanently in the U.S. When I spoke with her recently by phone, she still held out hope that he would someday return to China. “I don’t want him to stay in America,” she said. “But if that’s what he wants I won’t oppose it.” She said that she was impressed by how much her son had matured since going abroad.

After receiving his degree in industrial engineering, Vincent decided not to work in the field. He believed that he was best suited for a career in business, because he liked dealing with all kinds of people. He had started working for his landlord, Nick Kefalos, who managed real-estate properties around Pittsburgh. One morning, I accompanied Vincent when he stopped by Kefalos’s office to drop off a check from a tenant.

Kefalos was a wiry, energetic man of around seventy. He told me that on a couple of occasions a roommate had left an apartment and Vincent was able to find a replacement. At one point, he persuaded a Japanese American, a Serbian, and a Dane to share a unit, and all of them had got along ever since. “We could see that he had a knack,” Kefalos said. “He was able to find unrelated people and make good matches.” Kefalos also liked having a Chinese speaker on staff. “We think a diverse population is ideal,” he said. Vincent was currently studying for his real-estate license, and he hoped to start his own business someday.

Kefalos’s grandfather had come from Greece, and his father had worked as an electrical engineer in the steel industry. Many of his current tenants were immigrants. “My personal experience is that they are relatively hardworking,” he said. “And I think that’s true with most immigrants who come into the country. Whether it’s for education or a better life.” He looked up at Vincent and said, “My sense is that most U.S. citizens born in the United States don’t have any idea how fortunate they are.” ♦

New Yorker Favorites

Searching for the cause of a catastrophic plane crash .

The man who spent forty-two years at the Beverly Hills Hotel pool .

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• LANGUAGE MODELLING
• LARGE LANGUAGE MODEL

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5 Apr 2024  ·  Xinrun Du , Zhouliang Yu , Songyang Gao , Ding Pan , Yuyang Cheng , Ziyang Ma , Ruibin Yuan , Xingwei Qu , Jiaheng Liu , Tianyu Zheng , Xinchen Luo , Guorui Zhou , Binhang Yuan , Wenhu Chen , Jie Fu , Ge Zhang · Edit social preview

In this study, we introduce CT-LLM, a 2B large language model (LLM) that illustrates a pivotal shift towards prioritizing the Chinese language in developing LLMs. Uniquely initiated from scratch, CT-LLM diverges from the conventional methodology by primarily incorporating Chinese textual data, utilizing an extensive corpus of 1,200 billion tokens, including 800 billion Chinese tokens, 300 billion English tokens, and 100 billion code tokens. This strategic composition facilitates the model's exceptional proficiency in understanding and processing Chinese, a capability further enhanced through alignment techniques. Demonstrating remarkable performance on the CHC-Bench, CT-LLM excels in Chinese language tasks, and showcases its adeptness in English through SFT. This research challenges the prevailing paradigm of training LLMs predominantly on English corpora and then adapting them to other languages, broadening the horizons for LLM training methodologies. By open-sourcing the full process of training a Chinese LLM, including a detailed data processing procedure with the obtained Massive Appropriate Pretraining Chinese Corpus (MAP-CC), a well-chosen multidisciplinary Chinese Hard Case Benchmark (CHC-Bench), and the 2B-size Chinese Tiny LLM (CT-LLM), we aim to foster further exploration and innovation in both academia and industry, paving the way for more inclusive and versatile language models.

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