Country Driving [15]
Most migrants went to coastal regions, but there were also opportunities in provincial cities like Hohhot. Gao told me that she had started on the assembly line but worked her way up, and now she was in management. Her factory produced wool sweaters for export. She had a three-year-old son in Hohhot, and they rarely returned to Smash the Hu. “It’s so poor here,” she said. “Farming is hard, because of the elevation and the dryness. Look at that corn.” She pointed outside, where a field of dusty green stalks bordered the road. “In most places it’s already been harvested, but everything happens so late here, because it’s so high.”
After we chatted for a while, she said, politely, “You’re not from our China, are you?”
“No.”
“Which country are you from?”
It was tempting to say that I was Hu, but I told the truth.
“My factory exports sweaters to your country!” she said happily.
Like many young people in the factory towns, she had studied some English on her own, although she was too shy to practice it with me. She was curious about life in America—she asked how many people were in my family, and if farmers lived in my hometown. “Do you drive on the same side of the road as in China?” she asked. I said yes, although at the moment it was irrelevant, because our route had deteriorated to a single pair of tire ruts. And if there was any irony in having a friendly conversation with a foreigner just beyond the Great Wall, on the way to Smash the Hu, Gao Linfeng didn’t show it. I dropped her off at the town’s massive entrance gate, which had been built by the Ming; she thanked me and waved as I headed off toward Slaughter the Hu.
The towns along this road were heavily fortified, and they were also emptying fast. Everywhere I stopped, residents told me that most young people were already gone. Life here had never been easy—there was a long history of instability, and for centuries these remote areas had been shaped by the impersonal and sometimes violent demands of the outside world. In the old days, these were the borderlands: places like Smash the Hu could engage in Chinese-style agriculture, sometimes marginally, but north of here the land was suitable only for grazing. Herdsmen naturally developed a high degree of mobility, whereas the Chinese were rooted to their farms. They made for good targets, and the clash of cultures was often vicious. “They come like hurricanes and disappear like lightning,” a Chinese minister wrote during the second century BC, describing the nomads. “Moving with no constant settlement is their way of life, which makes it difficult to control them.” One emperor said that fighting the herdsmen “is like attacking a shadow.” Another official described them as “covetous for grain, human-faced but animal-hearted.”
Most nomads weren’t invaders—generally they had no interest in occupying land. They wanted Chinese goods, not Chinese culture; and this perplexed emperor after emperor, dynasty after dynasty. It wasn’t like that in the south, where the empire spread largely through cultural impact rather than military force. The American historian Arthur Waldron has written a book called The Great Wall of China, in which he describes some of the clashes in the north during the Ming dynasty. He told me that it’s critical to understand the Chinese perspective. “To them, it wasn’t Chinese civilization,” he said. “It was civilization. It would naturally appeal to anybody, regardless of their ethnicity, in the same way that dentistry with Novocain would appeal to anybody. And by and large that was the case. As the empire expanded to the south, it wasn’t that Chinese people moved in, but that locals changed their customs. They cooked up phony family trees, they built shrines—they did the same thing that anybody does when they’re trying to enter a new culture. To this day, this is the strength of the Chinese. It’s not force. It’s not that they’ve got spies or