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I felt pretty good growing up. I didn't feel a lot of prejudice or racism. But I do remember, if there was going to be a movie or a television show with Asian characters, I would go out of my way to avoid them, because they portrayed all Asians as either ridiculously good or ridiculously bad; you know, the whole Charlie Chan-Fu Manchu thing.

My first plays were amazingly bad, but I had a teacher who thought I had promise, and he kept working with me. I finally went to a summer workshop before my senior year with people like Sam Shepard and Maria Irene Fornes who encouraged me to write from my subconscious, and suddenly all this material about culture clash came out.

I'm interested in internationalism. It's the new multiculturalism. How we deal with each other isn't sufficient any more. It's about time we examine how we interact with the rest of the world we live in.

You can't be a playwright without believing there's an audience for adventurous work.

There's something about China and its rush to capitalism that I find confusing. At the same time, we live in an America where capitalists oppose any government interference with free markets, while in China you have a very controlled, state-planned market where economic growth is better than ours.

You aren't allowed to ask at auditions, legally, a person's race.

Even if you're lucky to have a play on Broadway like 'Chinglish,' you don't necessarily earn enough off it to support the years it takes to get there.

If I do a play, it's my vision, and everybody else is working on the production to support that. If I do an opera, I feel like part of my job is to support that composer, to try and create something that allows the composer to do his or her best work. In movies, it's usually the director.

With a musical, you kind of have to do a mind-meld with the book-writer, the lyricist, the composer, the director - sometimes the producer. I think that's a reason why musicals are the hardest form.

I think that plays are probably the most personal, because it's just me in charge, but sometimes it's just really - I think that there's honor in being a good artist, and there's honor in being a good 'craftsperson.'

I visited a new cultural center in Shanghai in 2005 that was pretty much perfect, except for the really badly translated Chinglish signs: a handicapped restroom that said 'Deformed Man's Toilet,' that kind of thing.

I've studied Chinese in college, but basically, I'm not bilingual.

There was all this talk when Obama got elected about how we were living in a postracial world. But we're not. Until we get to the point where James Earl Jones can play, say, George Washington, race matters. You wouldn't put a white actor in blackface to play Othello. You shouldn't have a white actor in what amounts to yellowface to play Asian.

With theatre, we all agree to suspend our disbelief about so many things, but not about race. It's totally OK to have one actor playing five roles - people are willing to believe that. But they won't believe it if there's a black or an Asian kid who has white parents. What does that say about us?

For a long time, it was hard for me to get my work done in Chicago. Silk Road gave me opportunities to do shows like 'Golden Child' - shows that nobody else seemed interested in. And they bring an artistic integrity to the work that matches anything you'll find at a bigger theatre.

We all deal with failure. If you're lucky to have a long career, it's part of the experience.

'Yellow Face' marks my summation of multiculturalism.

My new play 'Chinglish,' which will go to Broadway, is about a white American businessman who goes to a provincial capital in China, hoping to make a deal there. It's bilingual. And it's about trying to communicate across language and cultural barriers.

I define the American dream as the ability to imagine a way that you want your life to turn out, and have a reasonable hope that you can achieve that.

As Asian-Americans, the charge that is often lobbed against us is sort of the least original: the idea that somehow we're perpetual foreigners, that we can't be trusted, and that even my father, who was patriotic to the point that it was kind of a joke among his children, would be accused of being disloyal to America.

There is something very unique in American iconography about this notion of the pursuit of happiness.

I am almost famous in China, because I have that Broadway cachet.

I knew I was Chinese, but growing up, it never occurred to me that that had any particular implication or that it should differentiate me in any way. I thought it was a minor detail, like having red hair.

My father has always been interested in discarding the past. He's never much liked China or the whole idea behind China or Chinese ways of thinking. He's always been much more attracted to American ways of thinking. He feels Americans are more open - they tell you what they think - and he's very much that way himself.

My work has always been controversial within certain segments of the Asian-American community. This is a community that is generally not represented well at all on the stage, in the media, etc. So on those few occasions when something comes along, everybody feels obligated to make sure that it represents his own point of view.

Chinese culture in general is not very religious. Confucianism is more a code of ethics than a religion, and ancestor worship is a way for parents to control you even after they're dead.

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