Something Old, Something Digital

TERKHIIN TSAGAAN NUUR, Mongolia – From the outside, the ger where the resident family lives and the one where I'm staying are identical except for a small detail: the family's ger has a satellite dish. That's right: the canvas tent next to mine has a satellite dish. Not the tiny kind that people in the Bronx string on a fire escape or rooftop, but a six-foot model that's wider than the door. Here I am 400 miles from the nearest city, in the middle of a mountain range, staying in a collapsible home, but my hosts get more channels than I do in the States.

Oh, I know I shouldn't be shocked that there is television on the steppes. The Indo-American author Pico Iyer traveled around the region 20 years ago and reported back about "Video Night in Kathmandu." In the rather ponderous final product, Iyer argued that people around the world, no matter how from "civilization" they may appear to live, are being drawn into our globalized world.

Good for them. Too often, Westerners come to places such as the Great White Lake, and expect to find indigenous people living exactly the way their ancestors did 1,500 years ago. Meanwhile, these same people have an iPhone on order to be delivered as soon as they are available in New York. I despise "native" rituals, so common in China, hate "sacred dances" and "traditional rites" performed three times a day for tourists.

Mongolia is refreshingly different. I won't say the place is "authentic," rather the Mongolians approach to tourism, at least on this trip, is just more laid-back. Once we left the capital, there have been no stops at souvenir stands, no detours to cheaply restored cultural relics with steep admission fees. People here don't apologize for their lives.

At our first ger, Battir's family extended extraordinary hospitality, but made no attempts to hide away the trappings of twenty-first century life. Some of the family wore the traditional Mongolian herder's outfit, the del, while the teenagers strolled around in jeans and knock-off sweatshirts. In one corner of the ger hung a series of family portraits taken during a visit to Ulaanbaatar's Sukhbaatar Square. At night, we listened to the radio.

Here at the Great White Lake, we arrive just before dark and immediately are shown the same kindness. Inside the family's ger, we down buuz and buuz in soup and take the obligatory shots of vodka. The oldest man in the house starts asking questions through Bobby, our guide. Where are we from? Are we students? How is Mongolia?

We talk until nine, when Bobby takes to our sleeping quarters. Rather than bunking next to the fire, this night we sleep in a ger specially for tourists, one with five beds and no wall of photos. The arrangement here is more a business proposition than the one we found on our first night, as this family relies on tourism for their income.

The next day, we wake up to plates of stale bread and a young girl warming the embers of the fire, making it safe to crawl out of our sleeping bags. As we wait for the adults to rally, the girl shows us a game. She takes out a worn bag of shagai, or sheep ankle bones, and shows us how to play shagai dice. The bone pieces, which are about two inches long and an inch wide with a S-shaped curve, are thrown in pieces. Each side is an animal: camel, horse, goat or sheep. Players take turns rolling the dice, moving a set number of places based on the animals thrown (horse is great, camels stink), until someone "wins" the race.

Cing is smitten with the game, and after Bobby arrives she has Bobby ask the girl the price of a set. The girl is visibly puzzled: She clearly brought out the dice as a way of making friends with the guests, not making a sale. After a lengthy discussion, she finally accepts 5,000 turgug, or $4.50.

Her mother arrives shortly afterward, and then there is a subtle shift in her behavior. They stop being just hospitable and start offering "service." The mother wants to know if we would like to try on dels and go horseback riding to the lake. I shoot Caleb a look and at the same time I see Myriam glancing a Cing: we all realize this is ridiculous, but don't want to offend the host family. They believe that we came to Mongolia and expect a bit of a show. So, as a courtesy we accept the mother's offer, and soon her husband appears with a large trunk. Inside are a few crisply folded del. A del resembles a one piece, knee-high dress made with thick cotton. As with all things Mongolian, it is extremely functional: the open legs allow a rider to comfortably be in the saddle all day while insulation protects against the wind. The four tourists are each handed a piece in his or her own size. Myriam and Cing both wiggle into plum-colored garments, Caleb's is maroon with a repeating gold circular pattern, and mine a dull shade of gray. Our hosts tie colorful belts to complete the ensembles.

We are then paraded outside, where our noble steeds await. A young man, perhaps 10 or 11, helps Caleb, Cing and I mount (Myriam, of course, needs no assistance). Our handler arranges us in a line, and then requests our cameras. Then, with the young guide and his even smaller brother in the lead, we are sent in the direction of the lake, three kilometers distant.

On the way, with my horse frequently running off-course, I have plenty of time to ponder the family. They brought out a bit of kitsch - dressing us up in colorful costumes and taking snapshots to send home to Mom and Dad - but they didn't put on a mask in their dealings with us. There is no pretension that these people are herders who live off the land and spend their evenings reading the Tibetan Book of the Dead by candlelight. They're in the tourist industry, making three dollars a night for hosting and feeding a foreigner, and an additional two dollars for every hour someone rides a horse. It's not much, but with few expenses, it means enough for something special from time to time.

Here's my only question: When the yuppies in the Patagonia jackets arrive, do they hide the satellite dish?

Two Plates of Dumplings

ULAN-UDE, Russia — At a dinner party, when a new acquaintance discovers I live in China, they usually smile and rack their brain for the easiest line of inquiry. Inevitably, "How is the food there?" comes out. Then, to show that they've been to college and know a bit about the world, this caveat is tagged on: "Of course, the food is nothing like the Chinese food we have here..."

I stumble to answer this question, regularly not getting much more out than, "it's good," and mumbling something about there being plenty of culinary variety inside China. Sometimes this turns into a total meander, as I start listing off the tell-tale flavors of Cantonese, Sichuan, Fuijian and Heilongjiang schools of cooking. Then my inquirer's eyes begin to glaze over and their feet start shuffling toward the hors d'œuvres table.

The problem is party-goers believe they're asking a simple question, when instead they're stumbling into the complicated field of Chinese food around the world. There are many, many restaurants that serve a over-salted, watered-down version of Chinese food. But at the same time, the constant flow of immigrants from the Old World to the new ensures that more authentic tastes usually aren't hard to find, no matter how far from the Middle Kingdom.

Here in Ulan-Ude both flavors are easily available, and in the spirit of investigation and a rapidly diminishing tolerance for Russian food, I checked them both out.

My visit to the Siberian-Tibetan Temple awakened my hunger for Chinese cuisine, so after getting back into town I went looking for a Chinese restaurant. I didn't need to look far, as I saw Chinese characters on the building just beside the Hotel Udon. I went inside, down three stairs to what I expected to be a dining room. Instead I found a low-grade dance floor, complete with spinning yellow, magenta and blue lights and a tiny Mirrorball. The couple tables remaining were pushed to the side of the room, and were empty. Bad disco music blared from a very loud sound system. A busty woman in a tank-top and too much eyeliner motioned me toward the dance floor. Instead I went for the exit.

I grabbed chips, dried apples and a Coke from a small grocery store and went back to the hotel for a cold dinner. As I passed through the lobby, I saw a sign posted next to the desk. It was in Chinese, and said there was a restaurant on the hotel's top floor. I didn't even bother to drop off my fake dinner before going up there.

The restaurant was heaving with people, all Chinese. The restaurant's dining area wasn't much bigger than my single room, but the owner managed to cram a half-dozen oblong tables inside. Christmas lights and prints ripped off Russian Orthodox calendars hung on the walls. Each table was full, except for a tiny one near the kitchen door, which had a half-eaten bowl of fried rice on top. A waitress, a middle-aged Chinese woman gestured for me to sit down. She then cleared the bowl, wiped the table down with a foul smelling rag and placed a menu entirely in Cyrillic in front of me.

"I'd like to see a Chinese menu," I said, in Chinese.

The waitress did a strange thing: nothing. Didn't blink that I spoke in her native tounge, rather than Russian or my native English. Instead she got a Chinese menu to replace the Russian one.

I ate a very standard Chinese meal: kung pao chicken, fried rice, and a bowl of dumplings in soup. It was all quite tasty, and when the chef came out in the middle of my soup, I complimented him on the food. Were there many people in town, I asked.

Yes, the chef said, quite a few traders. Then he thanked me for coming and asked if I could make way for the next diner.

It was a completely normal Chinese dining expierence. Replace the Russian kitsch on the walls with some posters of Guilin and Lucky Cats, and I could have been in Sichuan Province. There is really is authentic Chinese food outside of the country.

The next day I woke up late, still suffering from a strange form of jet lag caused by my irregular schedule on the Trans-Siberian and the nosy comings and goings of the businessmen and hotel guests on the hall. I started walking the rough sidewalk toward the train tracks and downtown Ulan-Ude, not really sure of a destination. At a corner where I needed to turn right, I saw something that I'd walked by on my previous trips: a mostly-underground shopping plex, a concrete building designed based on what must be stolen blueprints from the Montreal Olympics. It was all gray, irregular slabs, topped off by an ugly cone rising from the entrance. I went inside.

The mall had two largely open levels. Most stores were filled, with music shops and places hawking cheap Chinese clothing. On the bottom level I noticed a small restaurant jutting into the atrium. The restaurant's name was in Cyrillic, but on either side were large Chinese dragons.

It was a mall food court restaurant minus the court. Food was ordered and paid for at the counter, and then customer brought it to an open table. At the counter I was presented with a Cyrillic menu.

"Do you have a Chinese menu?" I asked the woman behind the counter.

This time she stared at me blankly. I studied her features: flat face, pale skin, thick eyebrows. This woman wasn't Chinese, she was a Buryat, and didn't know Chinese from Martian. Thankfully the dishes were being prepared in the front of the stall, and I pointed to a few dumplings and some rice.

My first bite was strange. The dumpling wasn't wrapped in rice, instead it was fried in a thick dough. Inside wasn't pork, but instead a thick beef stew. This was Chinese food for Russian people. All the customers appeared to be citizens of the Federation, a typical Siberian mixture of Buryats and the Rus.

The food wasn't bad, just a bit bland; it was actually hardy in a way that traditional Chinese food is not. The lesson I draw from these back-to-back meals is that the Chinese adapt the menu to suit the audience. Not a terribly profound moral to this tale I know, but it makes a quick and easy answer at a dinner party.

Model Minority

ULAN-UDE, Russia — Pity the indigenous Siberian.

Ruled by a government five time zones distant, the native population has had its religion muzzled, culture destroyed and witnessed mass migration of hundreds of thousands of Europeans.

It's hardly unique to the people in Siberia. Native Americans, Outback Aboriginals, and the Incas didn't have so easy, either. But here in the capital of Buryata, one of Siberia's largest ethnic minorities, the population is a taking an interesting turn from the type indigenous tale of woe and mistreatment. I don't want to say this to loudly, but the natives here appear to be doing just fine.

I saw my first Buryat on the Moscow Metro, a young woman with long, skinny legs and a slender frame. Her face was a revelation – a completely new type of visage. She had a long, very flat forehead, a broad nose and very small eyelids. She looked almost Korean, but her skin tone was much lighter, just a shade darker than a pale Russians. At first it seemed to be an impossible look, and I thought that this person must be an Kazakh Albino or just exceptionally light-skinned. But every day I would pass a couple people with the same features, and I realized there wasn't anything unusual about her look, just that there are very few Buryats found outside of Russia.

In Moscow that distinctive face can be dangerous. Right-wing, nationalist street gangs prowl the night, taunting, beating, and sometimes permanently disabling Asian faces in the city. The primary target is illegal migrants from Central Asia, Uzebks and Tajiks who come to Moscow to escape dire living conditions at home – conditions exacerbated by Russia's stranglehold on these countries' economies. There's a jingoistic undercurrent to this violence, and anyone who doesn't look Russian is a possible target.

A Moscow Times story describes what happened to a young Buryat, Yury, coming home to apartment one evening:

"About six teenagers, smaller guys, jumped me on the metro. I managed to throw them off me and it wasn't that serious at first," he recollected during an interview in his dorm room. "Then one of them yelled 'What are you waiting for?' and another stabbed me as they ran out of the car," he said, displaying a three-inch scar near his left kidney. As Yury, who declined to give his last name for this story, staggered around the metro station looking for help and bleeding profusely, the police stopped him for a document check. They helped themselves to all his cash and then decided to call the paramedics.

There are only 5,000 Buryats in a Moscow over 10 million. Here things are different. Buryats make up more than a third of the population, with more than a quarter-million in the Republic. That proportion seems low in the capital, Ulan-Ude, where most people have the distinctive face.

I spent most of the day passing those faces, walking the streets of the city. Ulan-Ude is in the middle of a cold snap, which in the middle of Siberia means it's really, really cold. Temperatures were more than a dozen degrees below zero during the day, and quickly plunge to -40 once the sun is down. There is no humidity in the dry, crisp air, so everyone must cover up to avoid the cold. This makes Buryat spotting quite difficult, as there is little difference in the way the two groups dress outside. Everyone wears a long fur coat, men in dark brown or black, women often in a cream. On the head women wear more fur, usually a peaked hat. Men sport something resembling a thick wool beret, which seems to keep the head warm but I'm not sure offers the ears any protection. Shoes and pants are muted colors, and draw the eye up to the dead animal warming the person above.

Fancy wool coats are a mark of luxury in America, and while they are less expensive and more of an essential here, hopelessly broke people don't own them. And the coats look rather new and well put together.

At the post office, mailing some postcards that say "Moscow" and "Warsaw," I wait in line behind several, uncovered women. The one in front of me is especially attractive, hair recently curved and her pale face covered with a layer of cover up. She wears a fire-engine red shade of lipsticks, and carries a fashionable black handbag. She appears to be off to a party after dropping some bills in the mail.

My winter stroll left me hungry, so I stopped into several restaurants looking for food. I found the offerings too upscale for my taste, including a sushi restaurant in a hotel lobby; a Russian restaurant, located underground and down a steep, winding staircase; and a tapa bar that also served sushi. At each place a dinner would be over $20, but the restaurants were all mostly full, primarily with Buryat customers. These middle-class patrons are served by an almost exclusively Russian wait staff.

Buryats run the convenience stores, the hair salons and the travel agencies. On the pedestrian shopping street, Buryats mingle with rusting Socialist statues celebrating the Double Helix and scientific progress, carrying bags of new clothes from the post-holiday sales. I go to a music store to find cheap, bootleg Siberian music and instead find fancy cell phones and iPod Nanos at nearly double their American price. There is a line at the register.

A consistent theme of Russia journalism in the Western Media is the presence of "Two Russias," Moscow and the poor countryside. Here in Siberia the capital's wealth appears to be spreading, impacting people in provincial cities and historically-repressed minorities. It's amazing and completely unexpected. I wish I had the services of a Russian guide, and could look up at academic at the local Buddhist university. I want to know why things seem O.K. here, and if this model could help the fractious relations in the multi-ethnic republic to the south.

I'm not naive enough to believe things are fine here; life for the Buryats is not easy. The countryside is still very poor, the birthrate is not high, corruption is widespread, costs are increasing for everyday items with the surplus of foreign currency. But these are problems of the entire Russia, not just the minority populations. In this world, that's a real sign of progress.