Podcasts about austronesian

Where would our species be without string? It's one of our most basic technologies—so basic that it's easy to overlook. But humans have used string—and its cousins rope, yarn, cordage, thread, etc.—for all kinds of purposes, stretching back tens of thousands of years. We've used it for knots and textiles and fishing nets and carrier bags and bow-strings and record-keeping devices. It's one of the most ubiquitous, flexible, and useful technologies we have. But we haven't only put string to practical purposes. We've also long used it to tickle our minds. My guest today is Dr. Roope Kaaronen. Roope is a cognitive anthropologist and postdoc at the University of Helsinki in Finland. Along with an interdisciplinary team, Roope recently conducted two studies that showcase the centrality of string in human culture. One is on the history and diversity of "string figures” (which are visual designs made with a loop of string held between the hands, often known to English speakers as “Cat's Cradle”). The other study is on the history and diversity of knots. Here Roope and I discuss the deep history of string in human culture. We talk about the seemingly universal spread of string figures across the globe. We zoom in on one string figure in particular—the Jacob's ladder—which seems to be the most widespread string figure of all, despite its complexity. We talk about how both knots and string figures are related to the branch of mathematics known as “topology," and about how knots and string figures have evolved under different constraints. Finally, we discuss what our fascination with string designs might tell us  about the human mind. And we lament the fact that many of string-based cultural heritage is headed—quite rapidly—for extinction. Just a reminder that applications are now open for the 2025 Diverse Intelligences Summer Institute or DISI. If you are an early career researcher and you like this show, you would probably like DISI. Actually, fun fact: our guest today, Roope, is a DISI alum. We met at the Institute a couple years ago and I've followed his work ever since. That should give you some flavor for the people who attend. In any case, for more info, check out disi.org—that's d-i-s-i. org. Alright friends, on to my conversation with Dr. Roope Kaaronen. Enjoy!   Notes and links 3:00 – The 2020 paper reporting the use of string by Neanderthals. 8:00 – A paper describing the Antrea Net and its discovery. 10:00 – On the issue of gender bias in the study of textiles, see Virginia Postrel's book, The Fabric of Civilization. 12:00 – Dr. Kaaronen's other ethnomathematical projects include work on measurement across cultures.  16:30 – The website of the International String Figure Association. 19:30 – The 1969 paper first introducing the Standard Cross-Cultural Sample.  22:20 – A step-by-step explanation for how to make Jacob's ladder. 30:30 – A step-by-step explanation for how to make the Swan. 38:00 – An example of a string figure that uses the Caroline Extension.  40:35 – A video demonstrating the string figure game of Cat's Cradle, which is played with a partner. 44:30 – A preprint of the knot study by Dr. Kaaronen and colleagues.  45:00 – The website of HRAF—the Human Relations Area Files—is here. 49:00 – A step-by-step explanation for how to make the knot known as the “sheet bend.” 55:00 – An interactive article about what is known about Incan khipus.  59:30 – The “bible of knots” is the Ashley Book of Knots. 1:08:30 – An illustrated article on the so-called Austronesian expansion. 1:16:00 – An image of the ochre stone from 70,000 years ago, found at Blombos cave, featuring net-like imagery. A study finding sensitivity to abstract shapes in humans but not baboons.   Recommendations The Fabric of Civilization, by Virginia Postrel String Figures: A Study of Cat's Cradle in Many Lands, by Caroline Furness Jayne WhyKnot (YouTube channel)   Many Minds is a project of the Diverse Intelligences Summer Institute, which is made possible by a generous grant from the John Templeton Foundation to Indiana University. The show is hosted and produced by Kensy Cooperrider, with help from Assistant Producer Urte Laukaityte and with creative support from DISI Directors Erica Cartmill and Jacob Foster. Our artwork is by Ben Oldroyd. Our transcripts are created by Sarah Dopierala. Subscribe to Many Minds on Apple, Stitcher, Spotify, Pocket Casts, Google Play, or wherever you listen to podcasts. You can also now subscribe to the Many Minds newsletter here! We welcome your comments, questions, and suggestions. Feel free to email us at: manymindspodcast@gmail.com.  For updates about the show, visit our website or follow us on Twitter (@ManyMindsPod) or Bluesky (@manymindspod.bsky.social).

This episode we are taking a trip down the Silk Road--or perhaps even the Spice Road--as we investigate references in this reign to individuals from "Tukara" who seem to have arrived in Yamato and stayed for a while. For photos and more, see our podcast webpage:  https://sengokudaimyo.com/podcast/episode-119 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  This is episode 119: The Question of “Tukara”   Traveling upon the ocean was never exactly safe.  Squalls and storms could arise at any time, and there was always a chance that high winds and high waves could capsize a vessel.  Most people who found themselves at the mercy of the ocean could do little but hold on and hope that they could ride out whatever adverse conditions they met with.  Many ships were lost without any explanation or understanding of what happened to them.  They simply left the port and never came back home. And so when the people saw the boat pulling up on the shores of Himuka, on the island of Tsukushi, they no doubt empathized with the voyagers' plight.  The crew looked bedraggled, and their clothing was unfamiliar.  There were both men and women, and this didn't look like your average fishing party.  If anything was clear it was this:  These folk weren't from around here. The locals brought out water and food.  Meanwhile, runners were sent with a message:  foreigners had arrived from a distant place.  They then waited to see what the government was going to do.     We are still in the second reign of Takara Hime, aka Saimei Tenno.  Last episode we talked about the palaces constructed in Asuka, as well as some of the stone works that have been found from the period, and which appear to be referenced in the Nihon Shoki—at least tangentially.   The episodes before that, we looked at the expeditions the court sent to the far north of Honshu and even past Honshu to Hokkaido. This episode we'll again be looking past the main islands of the archipelago to lands beyond.  Specifically, we are going to focus on particularly intriguing references to people from a place called “Tukara”.  We'll talk about some of the ideas about where that might be, even if they're a bit  far-fetched. That's because Tukara touches on the state of the larger world that Yamato was a part of, given its situation on the far eastern edge of what we know today as the Silk Road.  And is this just an excuse for me to take a detour into some of the more interesting things going on outside the archipelago?  No comment. The first mention of a man from Tukara actually comes at the end of the reign of Karu, aka Koutoku Tennou.  We are told that in the fourth month of 654 two men and two women of “Tukara” and one woman of “Sha'e” were driven by a storm to Hiuga.  Then, three years later, the story apparently picks up again, though possibly referring to a different group of people.  On the 3rd day of the 7th month of 657, so during the second reign of Takara Hime, we now hear about two men and four women of the Land of Tukara—no mention of Sha'e—who drifted to Tsukushi, aka Kyushu.  The Chronicles mention that these wayfarers first drifted to the island of Amami, and we'll talk about that in a bit, but let's get these puzzle pieces on the table, first.  After those six people show up, the court sent for them by post-horse.  They must have arrived by the 15th of that same month, because we are told that a model of Mt. Sumi was erected and they—the people from Tukara—were entertained, although there is another account that says they were from “Tora”. The next mention is the 10th day of the 3rd month of 659, when a Man of Tukara and his wife, again woman of Sha'e, arrived.  Then, on the 16th day of the 7th month of 660, we are told that the man of Tukara, Kenzuhashi Tatsuna, desired to return home and asked for an escort.  He planned to pay his respects at the Great Country, i.e. the Tang court, and so he left his wife behind, taking tens of men with him. All of these entries might refer to people regularly reaching Yamato from the south, from a place called “Tukara”.  Alternately, this is a single event whose story has gotten distributed over several years, as we've seen happen before with the Chronicles.  .  One of the oddities of these entries is that the terms used are not consistent.  “Tukara” is spelled at least two different ways, suggesting that it wasn't a common placename like Silla or Baekje, or even the Mishihase.  That does seem to suggest that the Chronicles were phonetically trying to find kanji, or the Sinitic characters, to match with the name they were hearing.   I would also note that “Tukara” is given the status of a “kuni”—a land, country, or state—while “sha'e”, where some of the women are said to come from, is just that, “Sha'e”. As for the name of at least one person from Tokara, Kenzuhashi Tatsuna, that certainly sounds like someone trying to fit a non-Japanese name into the orthography of the time.  “Tatsuna” seems plausibly Japanese, but “Kenzuhashi” doesn't fit quite as well into the naming structures we've seen to this point. The location of “Tukara” and “Sha'e” are not clear in any way, and as such there has been a lot of speculation about them.  While today there are placenames that fit those characters, whether or not these were the places being referenced at the time is hard to say. I'll actually start with “Sha'e”, which Aston translates as Shravasti, the capital of the ancient Indian kingdom of Kosala, in modern Uttar Pradesh.  It is also where the Buddha, Siddartha Gautama, is said to have lived most of his life after his enlightenment.  In Japanese this is “Sha'e-jou”, and like many Buddhist terms it likely comes through Sanskrit to Middle Chinese to Japanese.  One—or possibly two—women from Shravasti making the journey to Yamato in the company of a man (or men) from Tukara seems quite the feat.  But then, where is “Tukara”? Well, we have at least three possible locations that I've seen bandied about.  I'll address them from the most distant to the closest option.  These three options were Tokharistan, Dvaravati, and the Tokara islands. We'll start with Tokharistan on the far end of the Silk Road.  And to start, let's define what that “Silk Road” means.  We've talked in past episodes about the “Western Regions”, past the Han-controlled territories of the Yellow River.   The ancient Tang capital of Chang'an was built near to the home of the Qin dynasty, and even today you can go and see both the Tang tombs and the tomb of Qin Shihuangdi and his terracotta warriors, all within a short distance of Xi'an, the modern city built on the site of Chang'an.  That city sits on a tributary of the Yellow River, but the main branch turns north around the border of modern Henan and the similarly sounding provinces of Shanxi and Shaanxi.  Following it upstream, the river heads north into modern Mongolia, turns west, and then heads south again, creating what is known as the Ordos loop.  Inside is the Ordos plateau, also known as the Ordos Basin.  Continuing to follow the Yellow river south, on the western edge of the Ordos, you travel through Ningxia and Gansu—home of the Hexi, or Gansu, Corridor.  That route eventually takes to Yumenguan, the Jade Gate, and Dunhuang.  From there roads head north or south along the edge of the Taklamakan desert in the Tarim basin.  The southern route travels along the edge of the Tibetan plateau, while the northern route traversed various oasis cities through Turpan, Kucha, to the city of Kashgar.  Both routes made their way across the Pamirs and the Hindu Kush into South Asia. We've brought up the Tarim Basin and the Silk Road a few times.  This is the path that Buddhism appears to have taken to get to the Yellow River Basin and eventually to the Korean Peninsula and eastward to the Japanese archipelago.  But I want to go a bit more into detail on things here, as there is an interesting side note about “Tukara” that I personally find rather fascinating, and thought this would be a fun time to share. Back in Episode 79 we talked about how the Tarim basin used to be the home to a vast inland sea, which was fed by the meltwater from the Tianshan and Kunlun mountains.  This sea eventually dwindled, though it was still large enough to be known to the Tang as the Puchang Sea.  Today it has largely dried up, and it is mostly just the salt marshes of Lop Nur that remain.  Evidence for this larger sea, however, can be observed in some of the burials found around the Tarim basin.  These burials include the use of boat-shaped structures—a rather curious feature to be found out in the middle of the desert. And it is the desert that was left behind as the waters receded that is key to much of what we know about life in the Tarim basin, as it has proven to be quite excellent at preserving organic material.  This includes bodies, which dried out and naturally turned into mummies, including not only the wool clothing they were wearing, but also features such as hair and even decoration. These “Tarim mummies”, as they have been collectively called, date from as early as 2100 BCE all the way up through the period of time we're currently talking about, and have been found in several desert sites: Xiaohe, the earliest yet discovered; Loulan, near Lop Nur on the east of the Tarim Basin, dating from around 1800 BCE; Cherchen, on the southern edge of the Tarim Basin, dating from roughly 1000 BCE; and too many others to go into in huge detail. The intriguing thing about these burials is that  many of them don't have features typically associated with people of ethnic Han—which is to say traditional Chinese—ancestry, nor do they necessarily have the features associated with the Xiongnu and other steppe nomads.  In addition they have colorful clothing  made from wool and leather, with vivid designs.  Some bodies near Hami, just east of the basin, were reported to have blonde to light brown hair, and their cloth showed radically different patterns from that found at Cherchen and Loulan, with patterns that could reasonably be compared with the plaids now common in places like Scotland and Ireland, and previously found in the Hallstadt salt mine in Central Europe from around 3500 BCE, from which it is thought the Celtic people may have originated. At the same time that people—largely Westerners— were studying these mummies, another discovery in the Tarim basin was also making waves.  This was the discovery of a brand new language.  Actually, it was two languages—or possibly two dialects of a language—in many manuscripts, preserved in Kucha and Turpan.  Once again, the dry desert conditions proved invaluable to maintain these manuscripts, which date from between the late 4th or early 5th century to the 8th century.  They are written with a Brahmic script, similar to that used for Sanskrit, which appears in the Tarim Basin l by about the 2nd century, and we were able to translate them because many of the texts were copies of Buddhist scripture, which greatly helped scholars in deciphering the languages.  These two languages were fascinating because they represented an as-yet undiscovered branch of the Indo-European language family.  Furthermore, when compared to other Indo-European languages, they did not show nearly as much similarity with their neighbors as with languages on the far western end of the Indo-European language family.  That is to say they were thought to be closer to Celtic and Italic languages than something like Indo-Iranian.  And now for a quick diversion within the diversion:  “Centum” and “Satem” are general divisions of the Indo-European language families that was once thought to indicate a geographic divide in the languages.  At its most basic, as Indo-European words changed over time, a labiovelar sound, something like “kw”,  tended to evolve in one of two ways.  In the Celtic and Italic languages, the “kw” went to a hard “k” sound, as represented in the classical pronunciation of the Latin word for 100:  Centum.  That same word, in the Avestan language—of the Indo-Iranian tree—is pronounced as “Satem”, with an “S” sound.  So, you can look at Indo-European languages and divide them generally into “centum” languages, which preserve the hard “k”, or “Satem” languages that preserve the S. With me so far? Getting back to these two newly-found languages in the Tarim Basin, the weird thing is that they were “Centum” languages. Most Centum languages are from pretty far away, though: they are generally found in western Europe or around the Mediterranean, as opposed to the Satem languages, such as Indo-Aryan, Iranian, Armernian, or even Baltic Slavic languages, which are much closer to the Tarim Basin.  So if the theory were true that the “Centum” family of Indo-European languages developed in the West and “Satem” languages developed in the East, then that would seem to indicate that a group of a “Centum” speaking people must have migrated eastward, through the various Satem speaking people, and settled in the Tarim Basin many thousands of years ago. And what evidence do we have of people who look very different from the modern population, living in the Tarim Basin area long before, and wearing clothing similar to what we associated with the progenitors of the Celts?  For many, it seemed to be somewhat obvious, if still incredible, that the speakers of this language were likely the descendants of the mummies who, in the terminology of the time, had been identified as being of Caucasoid ancestry.  A theory developed that these people were an offshoot of a group called the Yamnaya culture, which may have arisen around modern Ukraine as an admixture between the European Hunter Gatherers and the Caucasian Hunter Gatherers, around 3300-2600 BCE.  This was challenged in 2021 when a genetic study was performed on some of the mummies in the Tarim basin, as well as several from the Dzungarian basin, to the northeast.  That study suggested that the people of the Dzungarian basin had genetic ties to the people of the Afanasievo people, from Southern Siberia.  The Afanasievo people are connected to the Yamnayan culture. It should be noted that there has long been a fascination in Western anthropology and related sciences with racial identification—and often not in a healthy way.  As you may recall, the Ainu were identified as “Caucasoid” by some people largely because of things like the men's beards and lighter colored hair, which differ greatly from a large part of the Japanese population.  However, that claim has been repeatedly refuted and debunked. And similarly, the truth is, none of these Tarim mummy burials were in a period of written anything, so we can't conclusively associated them with these fascinating Indo-European languages.  There are thousands of years between the various burials and the manuscripts. These people  left no notes stashed in pockets that give us their life story.   And Language is not Genetics is not Culture.  Any group may adopt a given language for a variety of reasons.  .  Still, given what we know, it is possible that the ancient people of the Tarim basin spoke some form of “Proto-Kuchean”, but it is just as likely that this language was brought in by people from Dzungaria at some point. So why does all this matter to us?  Well, remember how we were talking about someone from Tukara?  The Kuchean language, at least, is referred to in an ancient Turkic source as belonging to “Twgry”, which led several scholars to draw a link between this and the kingdom and people called Tukara and the Tokharoi.  This leads us on another bit of a chase through history. Now if you recall, back in Episode 79, we talked about Zhang Qian.  In 128 BCE, he attempted to cross the Silk Road through the territory of the Xiongnu on a mission for the Han court.  Some fifty years earlier, the Xiongnu had defeated the Yuezhi.  They held territory in the oasis towns along the north of the Taklamakan dessert, from about the Turpan basin west to the Pamirs. The Xiongnu were causing problems for the Han, who thought that if they could contact the remaining Yuezhi they could make common cause with them and harass the Xiongnu from both sides.  Zhang Qian's story is quite remarkable: he started out with an escort of some 99 men and a translator.  Unfortunately, he was captured and enslaved by the Xiongnu during his journey, and he is even said to have had a wife and fathered a child.  He remained a captive for thirteen years, but nonetheless, he was able to escape with his family and he made it to the Great Yuezhi on the far side of the Pamirs, but apparently the Yuezhi weren't interested in a treaty against the Xiongnu.  The Pamirs were apparently enough of a barrier and they were thriving in their new land.  And so Zhang Qian crossed back again through Xiongnu territory, this time taking the southern route around the Tarim basin.  He was still captured by the Xiongnu, who spared his life.  He escaped, again, two years later, returning to the Han court.  Of the original 100 explorers, only two returned: Zhang Qian and his translator.  While he hadn't obtained an alliance, he was able to detail the cultures of the area of the Yuezhi. Many feel that the Kushan Empire, which is generally said to have existed from about 30 to 375 CE,was formed from the Kushana people who were part of the Yuezhi who fled the Xiongnu. In other words, they were originally from further north, around the Tarim Basin, and had been chased out and settled down in regions that included Bactria (as in the Bactrian camel).  Zhang Qian describes reaching the Dayuan Kingdom in the Ferghana valley, then traveling south to an area that was the home of the Great Yuezhi or Da Yuezhi.  And after the Kushan empire fell, we know there was a state in the upper regions of the Oxus river, centered on the city of Balkh, in the former territory of the Kushan empire. known as “Tokara”.  Geographically, this matches up how Zhang Qian described the home of the Da Yuezhi.  Furthermore, some scholars reconstruct the reading of the Sinic characters used for “Yuezhi” as originally having an optional reading of something like “Togwar”, but that is certainly not the most common reconstructed reading of those characters.  Greek sources describe this area as the home of the Tokharoi, or the Tokaran People.  The term “Tukhara” is also found in Sanskrit, and this kingdom  was also said to have sent ambassadors to the Southern Liang and Tang dynasties. We aren't exactly certain of where these Tokharan people came from, but as we've just described, there's a prevailing theory that they were the remnants of the Yuezhi and Kushana people originally from the Tarim Basin.  We know that in the 6th century they came under the rule of the Gokturk Khaganate, which once spanned from the Liao river basin to the Black Sea.  In the 7th and 8th centuries they came under the rule of the Tang Empire, where they were known by very similar characters as those used to write “Tukara” in the Nihon Shoki.  On top of this, we see Tokharans traveling the Silk Road, all the way to the Tang court.  Furthermore, Tokharans that settled in Chang'an took the surname “Zhi” from the ethnonym “Yuezhi”, seemingly laying claim to and giving validation to the identity used back in the Han dynasty.   So, we have a Turkic record describing the Kuchean people (as in, from Kucha in the Tarim Basin) as “Twgry”, and we have a kingdom in Bactria called Tokara and populated (according to the Greeks) by people called Tokharoi.  You can see how this one term has been a fascinating rabbit hole in the study of the Silk Roads and their history.  And some scholars understandably suggested that perhaps the Indo-European languags found in Kucha and Turpan  were actually related to this “Tokhara” – and therefore  should be called “Tocharian”, specifically Tocharian A (Kuchean) or Tocharian B (Turfanian). The problem is that if the Tokharans were speaking “Tocharian” then you wouldn't expect to just see it at Kucha and Turpan, which are about the middle of the road between Tokhara and the Tang dynasty, and which had long been under Gokturk rule.  You would also expect to see it in the areas of Bactria associated with Tokhara.  However, that isn't what we see.  Instead, we see that Bactria was the home of local Bactrian language—an Eastern Iranian language, which, though it is part of the Indo European language family, it is not closely related to Tocharian as far as we can tell. It is possible that the people of Kucha referred to themselves as something similar to “Twgry”, or “Tochari”, but we should also remember that comes from a Turkic source, and it could have been an exonym not related to what they called themselves.  I should also note that language is not people.  It is also possible that a particular ethnonym was maintained separately by two groups that may have been connected politically but which came to speak different languages for whatever reason.   There could be a connection between the names, or it could even be that the same or similar exonym was used for different groups. So, that was a lot and a bit of a ramble, but a lot of things that I find interesting—even if they aren't as connected as they may appear.  We have the Tarim mummies, which are, today, held at a museum in modern Urumqi.  Whether they had any connection with Europe or not, they remain a fascinating study for the wealth of material items found in and around the Tarim basin and similar locations.  And then there is the saga of the Tocharian languages—or perhaps more appropriately the Kuchean-Turfanian languages: Indo-European languages that seem to be well outside of where we would expect to find them. Finally, just past the Pamirs, we get to the land of Tokhara or Tokharistan.  Even without anything else, we know that they had contact with the court.  Perhaps our castaways were from this land?  The name is certainly similar to what we see in the Nihon Shoki, using some of the same characters. All in all, art and other information suggest that the area of the Tarim basin and the Silk Road in general were quite cosmopolitan, with many different people from different regions of the world.  Bactria retained Hellenic influences ever since the conquests of Alexander of Macedonia, aka Alexander the Great, and Sogdian and Persian traders regularly brought their caravans through the region to trade.  And once the Tang dynasty controlled all of the routes, that just made travel that much easier, and many people traveled back and forth. So from that perspective, it is possible that one or more people from Tukhara may have made the crossing from their home all the way to the Tang court, but if they did so, the question still remains: why would they be in a boat? Utilizing overland routes, they would have hit Chang'an or Louyang, the dual capitals of the Tang empire, well before they hit the ocean.  However, the Nihon Shoki says that these voyagers first came ashore at Amami and then later says that they were trying to get to the Tang court. Now there was another “Silk Road” that isn't as often mentioned: the sea route, following the coast of south Asia, around through the Malacca strait and north along the Asian coast.  This route is sometimes viewed more in terms of the “spice” road If these voyagers set out to get to the Tang court by boat, they would have to have traveled south to the Indian Ocean—possibly traveling through Shravasti or Sha'e, depending on the route they chose to take—and then around the Malacca strait—unless they made it on foot all the way to Southeast Asia.  And then they would have taken a boat up the coast. Why do that instead of taking the overland route?  They could likely have traveled directly to the Tang court over the overland silk road.  Even the from Southeast Asia could have traveled up through Yunnan and made their way to the Tang court that way.  In fact, Zhang Qian had wondered something similar when he made it to the site of the new home of the Yuezhi, in Bactria.  Even then, in the 2nd century, he saw products in the marketplace that he identified as coming from around Szechuan.  That would mean south of the Han dynasty, and he couldn't figure out how those trade routes might exist and they weren't already known to the court.  Merchants would have had to traverse the dangerous mountains if they wanted to avoid being caught by the Xiongnu, who controlled the entire region. After returning to the Han court, Zhang Qian actually went out on another expedition to the south, trying to find the southern trade routes, but apparently was not able to do so.  That said, we do see, in later centuries, the trade routes open up between the area of the Sichuan basin and South Asia.  We also see the migrations of people further south, and there may have even been some Roman merchants who traveled up this route to find their way to the Han court, though those accounts are not without their own controversy. In either case, whether by land or sea, these trade routes were not always open.  In some cases, seasonal weather, such as monsoons, might dictate movement back and forth, while political realities were also a factor.  Still, it is worth remembering that even though most people were largely concerned with affairs in their own backyard, the world was still more connected than people give it credit for.  Tang dynasty pottery made its way to the east coast of Africa, and ostriches were brought all the way to Chang'an. As for the travelers from Tukhara and why they would take this long and very round-about method of travel, it is possible that they were just explorers, seeking new routes, or even on some kind of pilgrimage.  Either way, they would have been way off course. But if they did pass through Southeast Asia, that would match up with another theory about what “Tukara” meant: that it actually refers to the Dvaravati kingdom in what is now modern Thailand.  The Dvaravati Kingdom was a Mon political entity that rose up around the 6th century.  It even sent embassies to the Sui and Tang courts.  This is even before the temple complexes in Siem Reap, such as Preah Ko and the more famous Angkor Wat.  And it was during this time that the ethnic Tai people are thought to have started migrating south from Yunnan, possibly due to pressures from the expanding Sui and Tang empires.  Today, most of what remains of the Dvaravati kingdom are the ruins of ancient stone temples, showing a heavy Indic influence, and even early Buddhist practices as well.  “Dvaravati” may not actually be the name of the kingdom but it comes from an inscription on a coin found from about that time.  The Chinese refer to it as  “To-lo-po-ti” in contemporary records.  It may not even have been a kingdom, but  more of a confederation of city-states—it is hard to piece everything together.  That it was well connected, though, is clear from the archaeological record.  In Dvaravati sites, we see coins from as far as Rome, and we even have a lamp found in modern Pong Tuk that appears to match similar examples from the Byzantine Empire in the 6th century.  Note that this doesn't mean it arrived in the 6th century—similarly with the coins—but the Dvaravati state lasted until the 12th century. If that was the case, perhaps there were some women from a place called “Shravasti” or similar, especially given the Indic influence in the region. Now, given the location of the Dvaravati, it wouldn't be so farfetched to think that someone might sail up from the Gulf of Thailand and end up off-course, though it does mean sailing up the entire Ryukyuan chain or really running off course and finding yourself adrift on the East China sea.  And if they were headed to the Tang court, perhaps they did have translators or knew Chinese, since Yamato was unlikely to know the Mon language of Dvaravati and people from Dvaravati probably wouldn't know the Japonic language.  Unless, perhaps, they were communicating through Buddhist priests via Sanskrit. We've now heard two possibilities for Tukara, both pretty far afield: the region of Tokara in Bactria, and the Dvaravati kingdom in Southeast Asia.  That said, the third and simplest explanation—and the one favored by Aston in his translation of the Nihon Shoki—is that Tukara is actually referring to a place in the Ryukyu island chain.  Specifically, there is a “Tokara” archipelago, which spans between Yakushima and Amami-Oshima.  This is part of the Nansei islands, and the closest part of the Ryukyuan island chain to the main Japanese archipelago.  This is the most likely theory, and could account for the entry talking about Amami.  It is easy to see how sailors could end up adrift, too far north, and come to shore in Hyuga, aka Himuka, on the east side of Kyushu.  It certainly would make more sense for them to be from this area of the Ryukyuan archipelago than from anywhere else.  From Yakushima to Amami-Oshima is the closest part of the island chain to Kyushu, and as we see in the entry from the Shoku Nihongi, those three places seem to have been connected as being near to Japan.  So what was going on down there, anyway? Well, first off, let's remember that the Ryukyuan archipelago is not just the island of Okinawa, but a series of islands that go from Kyushu all the way to the island of Taiwan.  Geographically speaking, they are all part of the same volcanic ridge extending southward.  The size of the islands and their distance from each other does vary, however, creating some natural barriers in the form of large stretches of open water, which have shaped how various groups developed on the islands. Humans came to the islands around the same time they were reaching the Japanese mainland.  In fact, some of our only early skeletal remains for early humans in Japan actually come from either the Ryukyuan peninsula in the south or around Hokkaido to the north, and that has to do with the acidity of the soil in much of mainland Japan. Based on genetic studies, we know that at least two groups appear to have inhabited the islands from early times.  One group appears to be related to the Jomon people of Japan, while the other appears to be more related to the indigenous people of Taiwan, who, themselves, appear to have been the ancestors of many Austronesian people.  Just as some groups followed islands to the south of Taiwan, some appear to have headed north.  However, they only made it so far.  As far as I know there is no evidence they made it past Miyakoshima, the northernmost island in the Sakishima islands.  Miyako island is separated from the next large island, Okinawa, by a large strait, known as the Miyako Strait, though sometimes called the Kerama gap in English.  It is a 250km wide stretch of open ocean, which is quite the distance for anyone to travel, even for Austronesian people of Taiwan, who had likely not developed the extraordinary navigational technologies that the people who would become the Pacific Islanders would discover. People on the Ryukyu island chain appear to have been in contact with the people of the Japanese archipelago since at least the Jomon period, and some of the material artifacts demonstrate a cultural connection.  That was likely impacted by the Akahoya eruption, about 3500 years ago, and then re-established at a later date.  We certainly see sea shells and corals trade to the people of the Japanese islands from fairly early on. Unlike the people on the Japanese archipelago, the people of the Ryukyuan archipelago did not really adopt the Yayoi and later Kofun culture.  They weren't building large, mounded tombs, and they retained the character of a hunter-gatherer society, rather than transitioning to a largely agricultural way of life.  The pottery does change in parts of Okinawa, which makes sense given the connections between the regions.  Unfortunately, there is a lot we don't know about life in the islands around this time.  We don't exactly have written records, other than things like the entries in the Nihon Shoki, and those are hardly the most detailed of accounts.  In the reign of Kashikiya Hime, aka Suiko Tennou, we see people from Yakushima, which is, along with Tanegashima, one of the largest islands at the northern end of the Ryukyu chain, just before you hit Kagoshima and the Osumi peninsula on the southern tip of Kyushu.  The islands past that would be the Tokara islands, until you hit the large island of Amami. So you can see how it would make sense that the people from “Tokara” would make sense to be from the area between Yakushima and Amami, and in many ways this explanation seems too good to be true.  There are a only a few things that make this a bit peculiar. First, this doesn't really explain the woman from “Sha'e” in any compelling way that I can see.  Second, the name, Kenzuhashi Tatsuna doesn't seem to fit with what we generally know about early Japonic names, and the modern Ryukyuan language certainly is a Japonic language, but there are still plenty of possible explanations.  There is also the connection of Tokara with “Tokan”, which is mentioned in an entry in 699 in the Shoku Nihongi, the Chronicle that follows on, quite literally to the Nihon Shoki.  Why would they call it “Tokan” instead of “Tokara” so soon after?  Also, why would these voyagers go back to their country by way of the Tang court?  Unless, of course, that is where they were headed in the first place.  In which case, did the Man from Tukara intentionally leave his wife in Yamato, or was she something of a hostage while they continued on their mission?   And so those are the theories.  The man from “Tukara” could be from Tokhara, or Tokharistan, at the far end of the Silk Road.  Or it could have been referring to the Dvaravati Kingdom, in modern Thailand.  Still, in the end, Occam's razor suggests that the simplest answer is that these were actually individuals from the Tokara islands in the Ryukyuan archipelago.  It is possible that they were from Amami, not that they drifted there.  More likely, a group from Amami drifted ashore in Kyushu as they were trying to find a route to the Tang court, as they claimed.  Instead they found themselves taking a detour to the court of Yamato, instead. And we could have stuck with that story, but I thought that maybe, just maybe, this would be a good time to reflect once again on how connected everything was.  Because even if they weren't from Dvaravati, that Kingdom was still trading with Rome and with the Tang.  And the Tang controlled the majority of the overland silk road through the Tarim basin.  We even know that someone from Tukhara made it to Chang'an, because they were mentioned on a stele that talked about an Asian sect of Christianity, the “Shining Religion”, that was praised and allowed to set up shop in the Tang capital, along with Persian Manicheans and Zoroastrians.  Regardless of where these specific people may have been from, the world was clearly growing only more connected, and prospering, as well. Next episode we'll continue to look at how things were faring between the archipelago and the continent. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Discussing the source material and digging deeper into the mysteries surrounding the hesitation of the expansion at the edge of Polynesia. Should we just assume what seems obvious, or could there be deeper reasons?

3000 BCE - 1250 CE - The story of the population of the Pacific Ocean and beyond, including Indonesia, Philippines, Madagascar, New Guinea, Fiji, New Zealand, Solomon Islands, Vanuatu, Tahiti, Samoa, Hawaii, New Caledonia, Tonga, Samoa, Palau, Easter Island, and the place it all began, Taiwan.

Roots of Power: The Political Ecology of Boundary Plants (Routledge, 2023) tells five stories of plants, people, property, politics, peace, and protection in tropical societies. In Cameroon, French Polynesia, Papua New Guinea, St. Vincent, and Tanzania, dracaena and cordyline plants are simultaneously property rights institutions, markers of social organization, and expressions of life-force and vitality. In addition to their localized roles in forming landscapes and societies, these plants mark multiple boundaries and demonstrate deep historical connections across much of the planet's tropics. These plants' deep roots in society and culture have made them the routes through which postcolonial agrarian societies have negotiated both social and cultural continuity and change. This book is a multi-sited ethnographic political ecology of ethnobotanical institutions. It uses five parallel case studies to investigate the central phenomenon of "boundary plants" and establish the linkages among the case studies via both ancient and relatively recent demographic transformations such as the Bantu expansion across tropical Africa, the Austronesian expansion into the Pacific, and the colonial system of plantation slavery in the Black Atlantic. Each case study is a social-ecological system with distinctive characteristics stemming from the ways that power is organized by kinship and gender, social ranking, or racialized capitalism. This book contributes to the literature on property rights institutions and land management by arguing that tropical boundary plants' social entanglements and cultural legitimacy make them effective foundations for development policy. Formal recognition of these institutions could reduce contradiction, conflict, and ambiguity between resource managers and states in postcolonial societies and contribute to sustainable livelihoods and landscapes. This book will appeal to scholars and students of environmental anthropology, political ecology, ethnobotany, landscape studies, colonial history, and development studies, and readers will benefit from its demonstration of the comparative method. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Roots of Power: The Political Ecology of Boundary Plants (Routledge, 2023) tells five stories of plants, people, property, politics, peace, and protection in tropical societies. In Cameroon, French Polynesia, Papua New Guinea, St. Vincent, and Tanzania, dracaena and cordyline plants are simultaneously property rights institutions, markers of social organization, and expressions of life-force and vitality. In addition to their localized roles in forming landscapes and societies, these plants mark multiple boundaries and demonstrate deep historical connections across much of the planet's tropics. These plants' deep roots in society and culture have made them the routes through which postcolonial agrarian societies have negotiated both social and cultural continuity and change. This book is a multi-sited ethnographic political ecology of ethnobotanical institutions. It uses five parallel case studies to investigate the central phenomenon of "boundary plants" and establish the linkages among the case studies via both ancient and relatively recent demographic transformations such as the Bantu expansion across tropical Africa, the Austronesian expansion into the Pacific, and the colonial system of plantation slavery in the Black Atlantic. Each case study is a social-ecological system with distinctive characteristics stemming from the ways that power is organized by kinship and gender, social ranking, or racialized capitalism. This book contributes to the literature on property rights institutions and land management by arguing that tropical boundary plants' social entanglements and cultural legitimacy make them effective foundations for development policy. Formal recognition of these institutions could reduce contradiction, conflict, and ambiguity between resource managers and states in postcolonial societies and contribute to sustainable livelihoods and landscapes. This book will appeal to scholars and students of environmental anthropology, political ecology, ethnobotany, landscape studies, colonial history, and development studies, and readers will benefit from its demonstration of the comparative method. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

Roots of Power: The Political Ecology of Boundary Plants (Routledge, 2023) tells five stories of plants, people, property, politics, peace, and protection in tropical societies. In Cameroon, French Polynesia, Papua New Guinea, St. Vincent, and Tanzania, dracaena and cordyline plants are simultaneously property rights institutions, markers of social organization, and expressions of life-force and vitality. In addition to their localized roles in forming landscapes and societies, these plants mark multiple boundaries and demonstrate deep historical connections across much of the planet's tropics. These plants' deep roots in society and culture have made them the routes through which postcolonial agrarian societies have negotiated both social and cultural continuity and change. This book is a multi-sited ethnographic political ecology of ethnobotanical institutions. It uses five parallel case studies to investigate the central phenomenon of "boundary plants" and establish the linkages among the case studies via both ancient and relatively recent demographic transformations such as the Bantu expansion across tropical Africa, the Austronesian expansion into the Pacific, and the colonial system of plantation slavery in the Black Atlantic. Each case study is a social-ecological system with distinctive characteristics stemming from the ways that power is organized by kinship and gender, social ranking, or racialized capitalism. This book contributes to the literature on property rights institutions and land management by arguing that tropical boundary plants' social entanglements and cultural legitimacy make them effective foundations for development policy. Formal recognition of these institutions could reduce contradiction, conflict, and ambiguity between resource managers and states in postcolonial societies and contribute to sustainable livelihoods and landscapes. This book will appeal to scholars and students of environmental anthropology, political ecology, ethnobotany, landscape studies, colonial history, and development studies, and readers will benefit from its demonstration of the comparative method. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Roots of Power: The Political Ecology of Boundary Plants (Routledge, 2023) tells five stories of plants, people, property, politics, peace, and protection in tropical societies. In Cameroon, French Polynesia, Papua New Guinea, St. Vincent, and Tanzania, dracaena and cordyline plants are simultaneously property rights institutions, markers of social organization, and expressions of life-force and vitality. In addition to their localized roles in forming landscapes and societies, these plants mark multiple boundaries and demonstrate deep historical connections across much of the planet's tropics. These plants' deep roots in society and culture have made them the routes through which postcolonial agrarian societies have negotiated both social and cultural continuity and change. This book is a multi-sited ethnographic political ecology of ethnobotanical institutions. It uses five parallel case studies to investigate the central phenomenon of "boundary plants" and establish the linkages among the case studies via both ancient and relatively recent demographic transformations such as the Bantu expansion across tropical Africa, the Austronesian expansion into the Pacific, and the colonial system of plantation slavery in the Black Atlantic. Each case study is a social-ecological system with distinctive characteristics stemming from the ways that power is organized by kinship and gender, social ranking, or racialized capitalism. This book contributes to the literature on property rights institutions and land management by arguing that tropical boundary plants' social entanglements and cultural legitimacy make them effective foundations for development policy. Formal recognition of these institutions could reduce contradiction, conflict, and ambiguity between resource managers and states in postcolonial societies and contribute to sustainable livelihoods and landscapes. This book will appeal to scholars and students of environmental anthropology, political ecology, ethnobotany, landscape studies, colonial history, and development studies, and readers will benefit from its demonstration of the comparative method. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/environmental-studies

Roots of Power: The Political Ecology of Boundary Plants (Routledge, 2023) tells five stories of plants, people, property, politics, peace, and protection in tropical societies. In Cameroon, French Polynesia, Papua New Guinea, St. Vincent, and Tanzania, dracaena and cordyline plants are simultaneously property rights institutions, markers of social organization, and expressions of life-force and vitality. In addition to their localized roles in forming landscapes and societies, these plants mark multiple boundaries and demonstrate deep historical connections across much of the planet's tropics. These plants' deep roots in society and culture have made them the routes through which postcolonial agrarian societies have negotiated both social and cultural continuity and change. This book is a multi-sited ethnographic political ecology of ethnobotanical institutions. It uses five parallel case studies to investigate the central phenomenon of "boundary plants" and establish the linkages among the case studies via both ancient and relatively recent demographic transformations such as the Bantu expansion across tropical Africa, the Austronesian expansion into the Pacific, and the colonial system of plantation slavery in the Black Atlantic. Each case study is a social-ecological system with distinctive characteristics stemming from the ways that power is organized by kinship and gender, social ranking, or racialized capitalism. This book contributes to the literature on property rights institutions and land management by arguing that tropical boundary plants' social entanglements and cultural legitimacy make them effective foundations for development policy. Formal recognition of these institutions could reduce contradiction, conflict, and ambiguity between resource managers and states in postcolonial societies and contribute to sustainable livelihoods and landscapes. This book will appeal to scholars and students of environmental anthropology, political ecology, ethnobotany, landscape studies, colonial history, and development studies, and readers will benefit from its demonstration of the comparative method. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Roots of Power: The Political Ecology of Boundary Plants (Routledge, 2023) tells five stories of plants, people, property, politics, peace, and protection in tropical societies. In Cameroon, French Polynesia, Papua New Guinea, St. Vincent, and Tanzania, dracaena and cordyline plants are simultaneously property rights institutions, markers of social organization, and expressions of life-force and vitality. In addition to their localized roles in forming landscapes and societies, these plants mark multiple boundaries and demonstrate deep historical connections across much of the planet's tropics. These plants' deep roots in society and culture have made them the routes through which postcolonial agrarian societies have negotiated both social and cultural continuity and change. This book is a multi-sited ethnographic political ecology of ethnobotanical institutions. It uses five parallel case studies to investigate the central phenomenon of "boundary plants" and establish the linkages among the case studies via both ancient and relatively recent demographic transformations such as the Bantu expansion across tropical Africa, the Austronesian expansion into the Pacific, and the colonial system of plantation slavery in the Black Atlantic. Each case study is a social-ecological system with distinctive characteristics stemming from the ways that power is organized by kinship and gender, social ranking, or racialized capitalism. This book contributes to the literature on property rights institutions and land management by arguing that tropical boundary plants' social entanglements and cultural legitimacy make them effective foundations for development policy. Formal recognition of these institutions could reduce contradiction, conflict, and ambiguity between resource managers and states in postcolonial societies and contribute to sustainable livelihoods and landscapes. This book will appeal to scholars and students of environmental anthropology, political ecology, ethnobotany, landscape studies, colonial history, and development studies, and readers will benefit from its demonstration of the comparative method. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Roots of Power: The Political Ecology of Boundary Plants (Routledge, 2023) tells five stories of plants, people, property, politics, peace, and protection in tropical societies. In Cameroon, French Polynesia, Papua New Guinea, St. Vincent, and Tanzania, dracaena and cordyline plants are simultaneously property rights institutions, markers of social organization, and expressions of life-force and vitality. In addition to their localized roles in forming landscapes and societies, these plants mark multiple boundaries and demonstrate deep historical connections across much of the planet's tropics. These plants' deep roots in society and culture have made them the routes through which postcolonial agrarian societies have negotiated both social and cultural continuity and change. This book is a multi-sited ethnographic political ecology of ethnobotanical institutions. It uses five parallel case studies to investigate the central phenomenon of "boundary plants" and establish the linkages among the case studies via both ancient and relatively recent demographic transformations such as the Bantu expansion across tropical Africa, the Austronesian expansion into the Pacific, and the colonial system of plantation slavery in the Black Atlantic. Each case study is a social-ecological system with distinctive characteristics stemming from the ways that power is organized by kinship and gender, social ranking, or racialized capitalism. This book contributes to the literature on property rights institutions and land management by arguing that tropical boundary plants' social entanglements and cultural legitimacy make them effective foundations for development policy. Formal recognition of these institutions could reduce contradiction, conflict, and ambiguity between resource managers and states in postcolonial societies and contribute to sustainable livelihoods and landscapes. This book will appeal to scholars and students of environmental anthropology, political ecology, ethnobotany, landscape studies, colonial history, and development studies, and readers will benefit from its demonstration of the comparative method. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/geography

In this episode, Xavier Bonilla has a dialogue with Peter Bellwood about the five million year history of humans. They discuss the genera and species of humans and the different types of humans that lived together at the same time, genes from early human species, and the four acts of human history. They talk about Hominins arising out of the Miocene, distinct features of Australopithecus, humans in the Pleistocene, Homo Erectus walking out of Africa, Homo Floresiensis, and Neanderthals. They discuss domestication and cultivation of plants and animals in the Holocene, rice and corn in the Fertile Crescent and in China, Maize in the Western Hemisphere, Anatolian hypothesis for languages, and many other topics. Peter Bellwood is Emeritus Professor in archaeology at Australian National University. He has his PhD from Kings College-Cambridge. His research areas have focused on population migrations during prehistory eras and the spread of Austronesian languages. He is the author of numerous books, including his most recent book, The Five-Million-Year Odyssey: The Human Journey from Ape to Agriculture. Get full access to Converging Dialogues at convergingdialogues.substack.com/subscribe

Happy New Year! We hope you had a great holiday season and are ready to kick 2024's ass. We're kicking off the new year with Peter Jackson's (yes, THAT Peter Jackson) first feature-length project, a good tasting bit of "splat-stick" comedy/sci-fi about aliens who have some to Earth to find ingredients for a fast food chain...the man-meat kind thing. This one is very well-done, especially when you consider the shoe-string budget, lack of a script, and that all the props were homemade. Plenty of blood and guts, and the 80s vibes pair well with the #NewZealand backdrop. Bad Taste final grade: Steve - Top Shelf Brandon - Top Shelf Cocktail of the Week: Green Goddess 2 oz Gin 1/2 oz Elderflower liqueur1/2 oz simple syrup3/4 oz fresh-squeezed lime juice1 kiwi-------Muddle kiwi with simple syrup in a cocktail shaker. Add the remaining ingredients, then shake over ice to chill. Pour, do not strain, contents into a high all glass. Top with club soda and garnish with kiwi slice. Notes about this episode: This movie was filmed on the weekends over a three/four-year period. You've gotta commend those hard-working Kiwis for sticking with a project like that. Migration is the South Pacific was really incredible. The Maori people, and other Austronesian peoples were doing shit Christopher Columbus could only dream off 500-1,000 years before him. The nickname "Kiwi" for New Zealanders is derived from the bird, not the fruit. Contact us with feedback or cocktail/movie recommendations to: boozeandbmovies@gmail.com X: @boozeandbmovies Instagram: @boozeandbmovies Threads: @boozeandbmovies www.facebook.com/boozeandbmovies --- Send in a voice message: https://podcasters.spotify.com/pod/show/boozeandbmovies/message Support this podcast: https://podcasters.spotify.com/pod/show/boozeandbmovies/support

Jenn speaks to Taiwanese producer and Co-Founder of Small Island Big Song, Bao Bao Chen on how to find your tribe or build one! A vivid storyteller and fluent in English and Mandarin, Bao Bao has a social media following of 130K+, and has been invited to speak at TEDx, APAP NYC, Stanford Live, and numerous arts festivals regarding her Small Island Big Song. She shares with us her humble upbringings in Taiwan, how her adventurous soul took her to Mongolia and Australia where she met her husband and business partner Tim and what it took for them to build this company an work with talented musicians from Austronesian islands connecting cultures, stories and songs for the world to hear. (Recorded on June 8, 2023)About Bao Bao:Bao Bao Chen is the co-founder and producer of Small Island Big Song. Having produced 'Small Island Big Song' concert, albums, documentary, as well as curating world tours across 17 countries in Europe, the USA, Asia and Oceania, involving up to 13 artists from 8 Indo-Pacific island nations, BaoBao is one of Taiwan's most prominent producers of cross-cultural arts projects and an ISPA (International Society for the Performing Arts) fellow 2023-25.A vivid storyteller and fluent in English and Mandarin, she has a social media following of 130K+, and has been invited to speak at TEDx, APAP NYC, Stanford Live, and numerous arts festivals.Episode Resources:WebsiteIGYoutubeFB 

Episode 398 ~ October 5, 2023 Podcast Info / Topics There is a connection between the paddling cultures of Taiwan and Hawaii and it has to do with the Austronesian migration Want to go to Japan? There are 12 places you should think about paddling. Scientists have recreated an important historic paddling trip through the […]

Episode 398 ~ October 5, 2023 Podcast Info / Topics There is a connection between the paddling cultures of Taiwan and Hawaii and it has to do with the Austronesian migration Want to go to Japan? There are 12 places you should think about paddling. Scientists have recreated an important historic paddling trip through the […]

Put on your rubber boots, we're continuing our exploration of Southeast Asia as we excavate the deep jungle ruins of the Classical Age. From the Khmer Empire to Champa to Srivijaya and beyond, the early medieval period of Southeast Asian history is marked by the emergence of incredible states and empires whose histories, though tantalizingly obscure, hint at great narratives of conflict and cooperation. This episode of Gladio Free Europe travels across the kingdoms and trade federations today comprising countries like Indonesia, Cambodia, and Vietnam. Of particular interest is the figure of the deva-raja, the god-king, who could command the ability to construct enormous monuments to Hindu gods and the principles of Buddhism beyond the scope of anything in Europe at this time. Join us to learn about the pirate-kings of Java, the Burmese King Arthur, Malay sea-cossacks, and how the far-reaching journeys of Austronesian merchants led to the introduction of Southeast Asia's most popular religion, Islam.

Similar to countries like the US and Canada, Taiwan also has indigenous peoples who've existed before the arrival of colonizers, and continue to grapple with the legacy of colonialism to this day. Scott Simon's Truly Human: Indigeneity and Indigenous Resurgence on Formosa (U Toronto Press, 2023) explores lifeworlds, traditions, and political relationships in two of Taiwan's indigenous communities—the Sediq and Truku.  Simon is a Professor of Sociological and Anthropological Studies at the University of Ottawa, where he is also the Chair of Taiwan studies. Truly Human is the result of nearly two decades of field research and interactions among the Sediq and Truku; the book provides a deep yet accessible dive into matters such as hunting practices, belief systems, electoral politics, historical narratives, and how Taiwan's geopolitical status may affect the island's indigenous communities.  As Taiwan becomes ever-more-prominent in international headlines, Truly Human helps readers draw parallels with indigenous peoples in other parts of the world, and learn about a dimension of Taiwanese and Austronesian society that often gets lost in discussions centered on conflict. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Similar to countries like the US and Canada, Taiwan also has indigenous peoples who've existed before the arrival of colonizers, and continue to grapple with the legacy of colonialism to this day. Scott Simon's Truly Human: Indigeneity and Indigenous Resurgence on Formosa (U Toronto Press, 2023) explores lifeworlds, traditions, and political relationships in two of Taiwan's indigenous communities—the Sediq and Truku.  Simon is a Professor of Sociological and Anthropological Studies at the University of Ottawa, where he is also the Chair of Taiwan studies. Truly Human is the result of nearly two decades of field research and interactions among the Sediq and Truku; the book provides a deep yet accessible dive into matters such as hunting practices, belief systems, electoral politics, historical narratives, and how Taiwan's geopolitical status may affect the island's indigenous communities.  As Taiwan becomes ever-more-prominent in international headlines, Truly Human helps readers draw parallels with indigenous peoples in other parts of the world, and learn about a dimension of Taiwanese and Austronesian society that often gets lost in discussions centered on conflict. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Similar to countries like the US and Canada, Taiwan also has indigenous peoples who've existed before the arrival of colonizers, and continue to grapple with the legacy of colonialism to this day. Scott Simon's Truly Human: Indigeneity and Indigenous Resurgence on Formosa (U Toronto Press, 2023) explores lifeworlds, traditions, and political relationships in two of Taiwan's indigenous communities—the Sediq and Truku.  Simon is a Professor of Sociological and Anthropological Studies at the University of Ottawa, where he is also the Chair of Taiwan studies. Truly Human is the result of nearly two decades of field research and interactions among the Sediq and Truku; the book provides a deep yet accessible dive into matters such as hunting practices, belief systems, electoral politics, historical narratives, and how Taiwan's geopolitical status may affect the island's indigenous communities.  As Taiwan becomes ever-more-prominent in international headlines, Truly Human helps readers draw parallels with indigenous peoples in other parts of the world, and learn about a dimension of Taiwanese and Austronesian society that often gets lost in discussions centered on conflict. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Similar to countries like the US and Canada, Taiwan also has indigenous peoples who've existed before the arrival of colonizers, and continue to grapple with the legacy of colonialism to this day. Scott Simon's Truly Human: Indigeneity and Indigenous Resurgence on Formosa (U Toronto Press, 2023) explores lifeworlds, traditions, and political relationships in two of Taiwan's indigenous communities—the Sediq and Truku.  Simon is a Professor of Sociological and Anthropological Studies at the University of Ottawa, where he is also the Chair of Taiwan studies. Truly Human is the result of nearly two decades of field research and interactions among the Sediq and Truku; the book provides a deep yet accessible dive into matters such as hunting practices, belief systems, electoral politics, historical narratives, and how Taiwan's geopolitical status may affect the island's indigenous communities.  As Taiwan becomes ever-more-prominent in international headlines, Truly Human helps readers draw parallels with indigenous peoples in other parts of the world, and learn about a dimension of Taiwanese and Austronesian society that often gets lost in discussions centered on conflict. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Similar to countries like the US and Canada, Taiwan also has indigenous peoples who've existed before the arrival of colonizers, and continue to grapple with the legacy of colonialism to this day. Scott Simon's Truly Human: Indigeneity and Indigenous Resurgence on Formosa (U Toronto Press, 2023) explores lifeworlds, traditions, and political relationships in two of Taiwan's indigenous communities—the Sediq and Truku.  Simon is a Professor of Sociological and Anthropological Studies at the University of Ottawa, where he is also the Chair of Taiwan studies. Truly Human is the result of nearly two decades of field research and interactions among the Sediq and Truku; the book provides a deep yet accessible dive into matters such as hunting practices, belief systems, electoral politics, historical narratives, and how Taiwan's geopolitical status may affect the island's indigenous communities.  As Taiwan becomes ever-more-prominent in international headlines, Truly Human helps readers draw parallels with indigenous peoples in other parts of the world, and learn about a dimension of Taiwanese and Austronesian society that often gets lost in discussions centered on conflict. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Similar to countries like the US and Canada, Taiwan also has indigenous peoples who've existed before the arrival of colonizers, and continue to grapple with the legacy of colonialism to this day. Scott Simon's Truly Human: Indigeneity and Indigenous Resurgence on Formosa (U Toronto Press, 2023) explores lifeworlds, traditions, and political relationships in two of Taiwan's indigenous communities—the Sediq and Truku.  Simon is a Professor of Sociological and Anthropological Studies at the University of Ottawa, where he is also the Chair of Taiwan studies. Truly Human is the result of nearly two decades of field research and interactions among the Sediq and Truku; the book provides a deep yet accessible dive into matters such as hunting practices, belief systems, electoral politics, historical narratives, and how Taiwan's geopolitical status may affect the island's indigenous communities.  As Taiwan becomes ever-more-prominent in international headlines, Truly Human helps readers draw parallels with indigenous peoples in other parts of the world, and learn about a dimension of Taiwanese and Austronesian society that often gets lost in discussions centered on conflict. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices

Similar to countries like the US and Canada, Taiwan also has indigenous peoples who've existed before the arrival of colonizers, and continue to grapple with the legacy of colonialism to this day. Scott Simon's Truly Human: Indigeneity and Indigenous Resurgence on Formosa (U Toronto Press, 2023) explores lifeworlds, traditions, and political relationships in two of Taiwan's indigenous communities—the Sediq and Truku.  Simon is a Professor of Sociological and Anthropological Studies at the University of Ottawa, where he is also the Chair of Taiwan studies. Truly Human is the result of nearly two decades of field research and interactions among the Sediq and Truku; the book provides a deep yet accessible dive into matters such as hunting practices, belief systems, electoral politics, historical narratives, and how Taiwan's geopolitical status may affect the island's indigenous communities.  As Taiwan becomes ever-more-prominent in international headlines, Truly Human helps readers draw parallels with indigenous peoples in other parts of the world, and learn about a dimension of Taiwanese and Austronesian society that often gets lost in discussions centered on conflict. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Good afternoon, I'm _____ with today's episode of EZ News. **Tai-Ex opening ** The Tai-Ex opened up 5.9-points this morning from yesterday's close, at 15,870 on turnover of $3.1-billion N-T. The market recovered from early loses on Thursday as the semiconductor, electronics and financial sectors rebounded to help the broader market to close higher despite heavy loses on Wall Street overnight. The rise came as foreign institutional investors continue to move more funds into the region and the New Taiwan dollar strengthened against the U-S dollar, which is making investors more confident that the U-S Federal Reserve has slowed the pace (速度；節奏) of its rate hike cycle. **Central Bank Raises Interest Rates by 12.5 Basis Points ** The central bank has raised its key interest rates by 12.5 basis points. The move comes after the bank held its quarterly policymaking meeting. It is the fifth consecutive quarter the central bank has raised interest rates, as it continues efforts to fight inflation. The latest rate hike means the bank's discount rate will rise to 1.875-per cent - and that's the highest level in eight years. The central bank has now raised its key interest rates by a total of 75 basis points since March of last year. **2023 Taiwan National Indigenous Games to Open Today ** The 2023 Taiwan National Indigenous Games is set to open later today. The games feature participants from 17 of Taiwan's indigenous tribes, and a delegation of New Zealand Maori athletes is participating this year. According to the Council for Indigenous Peoples, it's the first time a team from New Zealand has sent a delegation to the Games, which are organized to boost (提高) exchanges between Austronesian peoples of Taiwan and the Pacific region. The 37 member New Zealand Maori team arrived in Taiwan earlier this month. The 2023 Taiwan National Indigenous Games are taking place at the Taipei Expo Park's Expo Dome from today through next Monday. **France Protests Against Pension Reforms ** More than a million people have demonstrated across France against unpopular pension reforms, with violence erupting in some places. French unions are calling for new nationwide strikes and protests next week, coinciding with King Charles III's planned visit to France. Violence marred a huge protest march in Paris as well as numerous (許多的) other demonstrations elsewhere Thursday. The Interior Ministry says the march in Paris drew 119-thousand people. That was a record for the capital during the pension protests. Polls say most French oppose President Emmanuel Macron's bill to increase the retirement age from 62 to 64. He says it's necessary to keep the system afloat. **NKorea Tests Underwater Nuclear Drone ** North Korean state media said the country has tested a new nuclear-capable underwater attack drone with the ability to generate (產生) a radioactive tsunami. Analysts say it's designed to show North Korea has different means of launching a potential nuclear attack. Patrick Fok reports. That was the I.C.R.T. news, Check in again tomorrow for our simplified version of the news, uploaded every day in the afternoon. Enjoy the rest of your day, I'm _____.

In this episode, I'll be talking with Tamisha Tan, a current linguistics student studying at Harvard University and who will be sharing all about her research on the Austronesian languages of West Timor as well as the field of historical linguistics. We'll be discussing topics from how historical languages can inform our understanding of modern languages, how dialectical differences form, and the process behind how historical linguists decipher languages.

Emotions are a universal part of the human experience, but the specific ways we express them are mediated through language. For example, English uses the one word “love” for several distinct feelings: familial love, romantic love, platonic love, and loving things (I love this ice cream!), whereas Spanish distinguishes lexically between the less intense querer and the stronger amar. Conversely, many Austronesian languages use the same word for the concepts that English would split as “fear” and “surprise”, while many Nakh-Daghestani (Northeast Caucasian) languages use the same word for the cluster that English splits into “fear”, “anxiety”, and “grief”.  In this episode, your hosts Gretchen McCulloch and Lauren Gawne get enthusiastic about the layers of language that are involved in emotions, from how emotion words form different clusters of related meaning in different language families to how the way your face shape changes when you smile affects the pitch of your voice. We also talk about how our understanding of how to talk about emotion changes throughout history and our lifespan, and how bilingual people feel differently about emotional words in their different languages. Read the transcript here: https://lingthusiasm.com/post/703741238379151360/transcript-episode-75-emotions Announcements:  Thank you so much for celebrating our 6th anniversary with us! We appreciated all the love and support on social media, and it was great to see you recommending us to other language fans. Thank you to anyone who made an irl recommendation of the podcast, we appreciate you too!  In this month's bonus episode we get enthusiastic about stylized Oldey Timey English! We talk about contexts in which pseudo-archaic forms get used, from Gretchen's recent experience with names and titles in a 1492 papal election roleplaying game, to how the language handbook of the Society of Creative Anachronism balances modern-day desires for gender-neutral language with creating historic-feeling titles, and a 1949 academic article cataloguing business names in the New York City phonebook that began with "ye".  Join us on Patreon now to get access to this and 60+ other bonus episodes, as well as access to the Lingthusiasm Discord server where you can chat with other language nerds. www.patreon.com/lingthusiasm Here are the links mentioned in the episode: https://lingthusiasm.com/post/703740969788522496/episode-75-love-and-fury-at-the-linguistics-of

Episode 183 – 10 Facts Every Christian Needs to Know 11 – Babel Then and Now Welcome to Anchored by Truth brought to you by Crystal Sea Books. In John 14:6, Jesus said, “I am the way, the truth, and the life.” The goal of Anchored by Truth is to encourage everyone to grow in the Christian faith by anchoring themselves to the secure truth found in the inspired, inerrant, and infallible word of God. Script: And the Lord said, “Indeed the people are one and they all have one language, … now nothing that they propose to do will be withheld from them. Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” So the Lord scattered them abroad from there over the face of all the earth, ... Therefore its name is called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth. Genesis, chapter 11, verses 6 through 9, New King James Bible ******** VK: Hello! I’m Victoria K. Welcome to Anchored by Truth brought to you by Crystal Sea Books. We’re very glad to be with you today as we continue the series we started several weeks ago on Anchored by Truth. We are calling this series “10 Facts Every Christian Needs to Know.” In the studio today we have RD Fierro. RD is an author and the founder of Crystal Sea Books. Today we are going to cover the 9th of the 10 facts that we are discussing during this series. For any listeners who want to hear the discussion about any of the first 8 facts episodes of Anchored by Truth are all available on their favorite podcast app or from our website crystalseabooks.com. RD, can you give us a brief overview of what we have covered in this series to this point. RD: Well, I’d like to start by also saying hi to the listeners joining us here today and thanking everyone for their interest. As you just mentioned this series is all about giving listeners a solid factual foundation for being assured the Bible is the inspired, inerrant, and infallible word of God. People need that today because so many of the narratives that circulate in our culture today not only don’t acknowledge the Bible as the word of God but they actively promote the fallacious notion that science, archeology, and history “disprove” the reliability of scripture. This notion is countered by the facts but frankly those facts won’t do anyone any good if they are not aware of them. In this series we want to highlight some those facts. So, the first 5 facts we covered demonstrated that the popular narratives of Deep Time, evolution, and uniformitarianism don’t possess nearly the quality of scientific support that they are normally assumed to possess. In short, these narratives aren’t trustworthy as a basis for forming a coherent worldview yet these narratives are often used as the basis for doing away with the need for God to explain the physical universe and life. Now, with fact number 6 we moved on to beginning our demonstration that the foundational book of the Bible, Genesis, is, in fact, a trustworthy foundation for our understanding of the universe, life, and human history. And that’s the theme we are continuing as we move through these last 5 of the 10 facts. We are showing that the most disputed book of the Bible, the book of Genesis, is a reliable record notwithstanding the many attacks that are hurled against it. VK: So, thus far, we saw from fact 6 that the available evidence demonstrates that Moses was the author of Genesis and the other 4 books of the Pentateuch – the name given to the first five books of the Bible. Why is it important that we know that Moses wrote Genesis? RD: Because it helps us date when Genesis was written. The traditional date assigned to Moses writing the Pentateuch is in the 15th century B.C. Many scholars place the composition starting around 1445 or 1446 BC which is the so-called “early date” for the start of the Hebrew exodus out of Egypt. But even the scholars like the supposed “late date” for the exodus would place the composition of the Pentateuch in the 13th century BC. VK: In other words Genesis and the other books of the Pentateuch were written about 3,500 years ago. So, it is a reasonable question to ask whether we have evidence from those 3,500 years of human history that we can point to as validating the record that Moses gave us. RD: And the answer to the question is a decided “yes.” So, we began our demonstration of the fact that the events described in the book of Genesis have left their imprint on today’s world with facts 7 and 8. Fact 7 was that there is not only geological and paleontological evidence the flood of Noah occurred as described by the Bible (which we covered with fact number 3) but also that there is geographic, historical, and linguistic evidence of the reliability of the text. Said slightly differently, there is considerable evidence that the names of Noah’s grandsons have been preserved in remarkable ways on at least 3 different continents – in the names of cities, regions, rivers, tribal names, and in languages. Fact 8 that every Christian needs to know is that the Biblical time periods and population sizes are far more reasonable when it comes to explaining the current size of the world’s human population than the alternatives that are commonly believed. We pointed out that to go from 3 reproducing couples to 7 to 8 Billion people in a period of 4,500 years you don’t need an outlandish population growth rate – one-half of one-percent a year will do it. VK: So, with facts 7 and 8 we can see that we can still see evidence all around us of the truth of the book of Genesis. You do need to know where to look but it’s not all that hard. And Genesis fits the world as we know it far better than the evolutionary and Deep Time alternatives. Last time we pointed out that if humans had been around for a million years, as the evolutionary hypothesis would have us believe, the current population of the earth is far smaller than would be expected. To explain this discrepancy those who support the evolutionary hypothesis say that famine, disease, plague, etc. simply kept the earth’s population greatly suppressed for most of our history. But this would mean the human population of the earth was literally on the brink of extinction for 99.9% of the time of its existence. That seems to be at odds with the idea that we are the “fittest” creature on the earth when it comes to survival. If we were so “fit” we should have been reproducing a lot more. RD: Yes. Genetic researchers have found by comparing DNA from different humans around the world that humans share roughly 99.9% of their genetic material. In other words humans, no matter where they live on the earth, are almost completely identical, genetically. Geneticists tell us that human beings exhibit very little polymorphism, or variation. VK: Polymorphism, as related to genomics, refers to the presence of two or more variant forms of a specific DNA sequence that can occur among different individuals or populations. Simply put, the absence of polymorphism means that a given cohort of living creatures displays very little difference genetically. Species that have existed for hundreds of thousands or millions of years would be expected to show some amount of polymorphism because mutation in individuals would gradually lead to perceivable differentiation. But studies of humans don’t show this. RD: The lack of a significant amount of polymorphism is consistent with a recent human origin. It is also consistent with a global flood where everyone on earth except for one family died. Evolutionary models of origins would not predict such low human genetic diversity. Mutations should have produced much more diversity than 0.1% over millions of years. Again, this means that pretty much the entire population of humans on the earth provides testimony to the accuracy of the first several chapters of Genesis. VK: Let’s remember that Moses wrote Genesis about 1400 years before Jesus lived. He would have had very little knowledge of civilizations and peoples outside of Egypt and Palestine. Yet far away from where he was writing people were living and developing in exactly the way we would expect if the account he was writing was true. We still see that today. The size of the earth’s population is consistent with a significant bottleneck that occurred about 4,500 years ago. Moreover, the names of nations, rivers, and even languages give testimony to the first generations that emerged from the ark after the flood waters receded. The lack of genetic diversity among human beings today testifies to a common ancestor. And as we have covered on other Anchored by Truth shows even the bit of DNA contained in human mitochondria gives evidence that people today can trace their ancestry back to 3 female ancestors. RD: So, we can demonstrate that Moses gave us an accurate record of the creation of the earth – and its subsequent destruction by a global flood – by taking a look at the current population of the entire earth. But we can also verify that the Bible’s description of what happened after the flood is also validated. Today, we want to consider the famous episode of God’s confusion of the language that occurred at Babel. So, the 9th fact that every Christian needs to know is that we see evidence of the Bible’s accuracy through the study of linguistics and languages. Let’s start this discussion by noting that it is not easy to study the differences or commonalities in languages. VK: Scholars often say that there are two major ways of classifying languages. All languages exhibit certain characteristics. They obey certain rules and constraints that apply to word order and other conventions. These rules are referred to as syntax. In addition, of course, all languages have vocabularies of their own. Each assigns meaning to particular sounds or collections of written symbols. In other words each language has its own vocabulary and its rules of grammar and syntax tell the users how to arrange that vocabulary to communicate. RD: And, interestingly enough, this construction pattern for language is innate in human beings. In his book, The Genesis Account, Dr. Jonathan Sarfati notes an instance where a group of about 500 deaf children in Nicaragua developed their own unique sign language. One behavioral neuroscientist from Rutgers, Judy Kegl, described what happened as “the first documented case of the birth of a language.” Dr. Kegl reported that the sign language invented by the deaf children displayed all the characteristics of other languages such as noun and verb agreement, subject-verb-object sentence construction, and distinct hand shapes and movements that were the building blocks of their communication. Dr. Kegl said, “It’s clear evidence of an innate language capacity.” VK: So, the two ways of classifying languages look at these two different aspects. Typological classification looks at grammatical structures and classifies languages accordingly. But in the middle of the 20th century Dr. Joseph Greenberg came up with a new way of classifying languages that is often referred to as the genetic approach. The genetic qualification of language uses ‘core vocabulary’ to classify a language. Core vocabulary are words that don’t change much over time. The method aims to see how many of these words are similar in different languages. Core vocabulary includes words that every vocabulary would be expected to contain such as words for body parts, numbers, and personal pronouns. When clear patterns of similarities between languages are observed, then those languages are said to be related. Greenberg’s method has become the most commonly used way of comparing languages because it works well for languages that don’t have an abundance of historical written material that can show changes in language structure over time. Greenberg developed his method after noting that several African languages which had puzzled linguists had similar sounding words for similar things so he concluded those languages must be related. RD: Core vocabulary between related languages is never identical, but similar, or ‘cognate’. An article from Creation Ministries International on this subject, entitled “The tower of Babel account confirmed by linguistics” says this about cognate words. “Words are cognate when they are shown to be consistent to the pattern of phonetical change that has taken place in the past. For example, the word tahi in Tongan might not look like kai in Hawaiian, even though they both mean ‘sea’. But, if you also compare Tongan tapu to Hawaiian kapu (both meaning ‘forbidden’) and Tongan tanata to Hawaiian kanaka (meaning ‘man’) you begin to see a pattern: Where Tongan has an initial ‘T’ Hawaiian has an initial ‘K’, and one begins to see that the words might be related. They are cognate.” VK: So, linguists can compare languages by their structure and by their vocabulary. But how do linguists decide that languages are “different?” RD: A common definition of a different language is mutual unintelligibility. In other words languages are different when speakers of one language cannot understand speakers of another language. Of course, there are instances where speakers may be using different dialects of the same language. The speakers may be able to understand one another by there are still distinct differences in pronunciation, word usage, vocabulary, etc. VK: George Bernard Shaw once famously said that “The British and the Americans are two great peoples divided by a common tongue.” His observation was pretty clever but speaking precisely British English and American English are probably best described as being different dialects that had their origin in the same tongue. So, how does all of this help us with our 9th fact that we see evidence of the Bible’s accuracy through the study of linguistics and languages? RD: Because of what we see in language variance around the world. For the reasons we mentioned briefly above there is no precise count of the number of the world’s languages. But it is commonly thought that there are 6,000 to 7,000 different languages spoken around the world. That seems like a lot but that number becomes a lot less daunting when you consider that those 6,000 to 7,000 languages are usually grouped into about 20 or so language families. For instance, the language family that includes English is the Indo-European family. The Indo-European family covers most of Europe plus a part of south west Asia. In northern Europe there is the Uralic Family, which includes Finnish and Hungarian. In north-east Asia we find the Chukchi-Kamchatkan family. Central Asia and the rest of northern Asia host the Altaic family, which also contains Turkish. Southern Asia is considered to have another 3 or 4 language families and the Caucasus region may have two further families. The Pacific region has three or four families. The languages of the Australian Aborigines are usually grouped as one family, as are the languages spoken on mainland Papua. There is no agreement on the treatment of Tasmanian, which is now extinct. The Austronesian family includes languages spoken on Madagascar, the Southern part of the Malaysian Peninsula, the Indonesian Islands, the Philippines, and the Maori languages. And Africa and America each have another 3 or 4 major families. VK: So, what all that means is that even though there are thousands of separate languages worldwide there are far fewer so-called language families. And languages are grouped into families because linguists can tell that those languages are related to one another. For instance we sometimes hear of the Romance Languages such as Spanish, Portuguese, Italian, and French. They are called Romance Languages because they are all derived from Lain which was the language of the Roman Empire. Languages such as German, Dutch, and English are often grouped in a group called the Germanic Languages. Languages such as Russian, Czech, and Polish are grouped into the Slavonic Languages. But what a lot of people don’t realize is that all of these groups share a similarity with some languages you wouldn’t expect such as Sanskrit and the languages spoken in India. So, all of these groups are part of the Indo-European Language Family. RD: Exactly. And the fact that the languages spoken in such diverse places as England, Spain, Russia, and India all bear some similarity might surprise us until we think back to what we learned from our 7th fact – that Noah’s sons and grandsons left an indelible mark on history. So, harkening back, we remember that Noah’s oldest son, Japheth, had descendants that settled in territories that spanned the Eurasian territory from England to India. VK: And all of this is very consistent with what we heard from our opening scripture today about God confusing the language at Babel. In Genesis chapter 8 God had told Noah and his sons to “reproduce and spread over all the earth.” But we see from Genesis chapter 11 that the people had not obeyed that command. Instead they had remained together and begun to settle in a “plain in Babylonia.” And once there they decided to build a huge tower which seemed to be an expression of pride and arrogance. Genesis, chapter 11, verse 4 says the people said, “Now let's build a city with a tower that reaches the sky, so that we can make a name for ourselves and not be scattered all over the earth.” RD: So, rather than spreading all over the earth as God had commanded they wanted to create a tower that would be a reason to not “be scattered all over the earth.” VK: Given that the Babel incident is only decades after the flood it seems like those people had a pretty short memory. And at that point at least one of Noah’s sons was still alive. You might have thought they would have been more attentive to God’s commands given there was a rather stark example in the recent past of the consequence for disobedience. That’s a good lesson for today. RD: You might have thought that – but no. At any rate, God decided to enforce his command by going down and confusing their language. This effectively forced the people to begin to separate and spread. It also gave birth immediately to several new languages which over the intervening 4,400 years or so have continued to transform into the thousands of languages that are spoken around the globe. And we have distinct evidence of the truth of the Babel account because there is no evidence of a common point of origin among the many language families. We can see that within the families there was most likely a common ancestor that is now lost – but there is no indication that there was a common ancestor for all the families. Linguistically, at least, the various families stand separate and distinct. This is not what you would expect if the evolutionary hypothesis were correct and there was a single point of origin of all the languages on the earth. VK: Moreover, the Biblical explanation makes better sense about the number of languages in existence today. Let’s just say that God divided the language in such a way that there were several new languages. If there were 10 new languages present after Babel, then as time went on the languages would begin to change. New languages would come into being and some languages would fall into disuse or become extinct if the speakers all died from war or tragedy. In general linguists know that it takes hundreds of years to create a new language but languages can arise in very small populations. Today there are over 800 languages spoken in the country of Papua [POP-OOH-AH] New Guinea. For simplicity’s sake let’s just say that the number of languages present on the earth doubled every 400 years. That would mean that there would be over 5,000 languages present now after 4,200 years. That’s pretty close to the number of languages estimated to exist right now. RD: Linguists also know that languages tend to get simpler through time, not more complex. Dr. Sarfati notes that “For example, in the Indo-European family, Sanskrit, Classical Greek and Latin had many different noun inflections for different case, gender, and number, while verbs were inflected for tense, voice, number and person. Modern descendants of these languages have greatly reduced the number of inflections, i.e. the trend is from the complex to the simpler, the opposite of evolution. … English has also lost 65 – 85% of the Old English vocabulary, and many Classical Latin words have also been lost from its descendants …” VK: So, does all this discussion prove the truth of the Babel account in Genesis? RD: It’s not correct to say that a linguistic analysis “proves” the Genesis account but it’s correct to say that it is consistent with Genesis. There’s really no way to prove that a particular event happened in history because alternative explanations are always possible. It is also fair to say that the Biblical explanation for the languages we hear all over the earth makes far more sense that the evolutionary alternative. The number of languages that are present, the linguistic relationship within language families and the lack of relationship among language families are all consistent with the Genesis account. It is yet another example of where accepting the historicity of Genesis allows us to form a coherent view of the world we see and hear – whereas the evolutionary hypothesis just leads to more and more questions. VK: The point of this series and today’s discussion is to help Christians guard against the narratives that circulate so widely today. One of those narratives is that the Bible cannot be trusted. So, to push that narrative the critics must cast doubt on the reliability and authenticity of scripture. But reality pushes back on the claim that the Bible can’t be trusted. And that’s what these 10 facts that every Christian needs to know points to. Furthermore, the evolutionary explanations that are offered all come with significant problems. As we discussed in our last episode of Anchored by Truth if humans had been around for over a million years we should have countless numbers of additional people alive today. We should also find billions of remains and the artifacts of those who came before. We don’t find either. Moses wrote Genesis 3,500 years ago. Humanly speaking, he could not have known what the population of the earth would be in 2022, what languages would be spoken, or how the names of Noah’s grandsons would continue to be found in the names of rivers, cities, regions, and cultures. But God did. Moses just recorded the history God gave to him. He did so faithfully and accurately and we see the fidelity of his account all around us today. Sounds like a good time for a prayer. To close, for today let’s listen to a prayer for our friends. God meant for us to live in communities where we share the joys and trials of this world – giving each other mutual strength and receiving mutual comfort. We should all pray regularly for those friends and praise God when He gives us friends who pray for us. ---- PRAYER FOR FRIENDS VK: Before we close we’d like to remind our audience that a lot of our radio episodes are linked together in series of topics so if they missed any episodes in this series or if they just want to hear one again, all of these episodes are available on your favorite podcast app. To find them just search on “Anchored by Truth by Crystal Sea Books.” If you’d like to hear more, try out crystalseabooks.com where “We’re not perfect but our Boss is!” (Opening Bible Quote from the New King James Bible) Genesis, chapter 11, verses 6 through 9, New King James Bible The Tower of Babel account affirmed by linguistics - creation.com The development of languages is nothing like biological evolution - creation.com Satan’s Strategy • Cast doubt on God’s goodness • Deny God’s truth • Elevate self-importance • Establish a replacement in the mind and heart for God’s truth Cultural Narratives One way to look at narratives is that there are primary and secondary narratives that circulate in our culture. The primary narratives are so embedded in our culture that they are not even noticed any more. They are like the framed prints on your wall. Initially you see them but as time goes by you notice them less and less. Eventually you only know they are there when a visitor comes in and remarks about them. Deep time, evolution, uniformitarianism, and the equality of all religious viewpoints are now primary narratives in our culture. Only fools and the suspect disagree with them. The narratives we notice (such as the prominent social and political narratives) are secondary ones - the acceptability of abortion, same sex marriage, the difference between "green" energy and fossil fuels, "public" education, increased government control and regulation, etc. The secondary ones emerge from and are dependent on the primary ones. • The Big Bang/deep time does away with the need for God as Creator. • Evolution does away with the need for God as the Author of life. • Uniformitarianism does away God as the Administrator of justice (become evil continually and God will wipe you off the face of the earth). Since we've done away with God we now create our own standards for what constitutes "personhood," family, man's dominion over the earth, etc. The problem is, of course, we didn't do away with God or His truth. And the house built on intellectual sand falls when the river of reality hits it. So, we will proclaim the truth to try to save some and maybe by God's grace many or most. People who doubt the inerrancy of scripture never think about any of this but they should. The line from that which they doubt the Word to a life they don't want to live is very straight. The line grows even more straight as it uncoils - just like the hangman's rope.

“We were voyagers!”. Ate Judy couldn't have affirmed this better with all the historical references in this chapter. Citing Disney's famous Moana as the latest character, (& probably closest indigenous resemblance on a media screen to inspire us to connect to our ancestral ways) to portray a deeper dive into the history of our ancestor's journeyings and what that pathway created for their posterities to come. This chapter is all about the mindful intricacy Filipinos efforted into handcrafting wooden outrigger boats (barangays, etc), that supported their rather comfortable-sounding expeditions, expanding civilization and developing communities around the islands. In addition, lots of Austronesian connections, which can further lead Filipinos to trace further back into our lineage origins. We know this because according to historians, Filipinos would land and leave traces of their wreck fragments, and chicken DNA - yes, chicken DNA. Through carbon dating back to 320 CE, science journalists and historians have been able to envision thoughts on how these island-hopping boats would yield such diverse populations of Filipinos through the years, containing major linguistic groups of Austronesians who traveled from far-flung lands passing from China into the Pacific, settling as far east as Easter Island and as far west as Madagascar. It's no wonder the Philippines has more than 111 dialects! Join your favorite Bruha Ates as we discuss the evolution of the barangay and hypothesize about the origin of our love for karaoke. Extra reading recommendation: “From the Sea to the Stars: The Forgotten Journeys of the Philippines' Ancient Explorers, a paper by Timothy James Dimacali Follow us on Instagram: Podcast - @babaylanbruhabookclub Stephanie - @st3ph.inrising Imee - @themayarimoon Subscribe to our YouTube channel: https://www.youtube.com/channel/UCJpjbGCP5WwlB2vPmaQUWjA End music written, produced and recorded by Dayana Capulong. (C) Dayana Capulong, 2022 _______________________________________________________________________ Time Stamps: 1. Grounding Prayer & Opening @ 1:11 2. Bruha Tings! @ 2:57 3. BROWN GIRL CLIFF NOTES / Chapter Overview @ 9:50 4. Vocabulary Words @ 13:03 5. Quotes @ 30:00 6. Closing Prayer @ 41:47

No topic gets requested more than the history of Taiwan. In this first of a multi-part series, Laszlo looks at the geologic formation of the island and Taiwan's prehistoric past. How the indigenous Austronesian people of Taiwan migrated throughout the South Pacific, the South China Sea, and beyond is also introduced. Several encounters between native people living in Taiwan and visitors from Fujian took place during the Three Kingdoms era and in subsequent dynasties. This will also be looked at. Part 1 will take the story up to the Ming Dynasty. List of Chinese Terms Used: https://static1.squarespace.com/static/5fe269ae0da18965edaec1f9/t/6339c470295e81329a5dadcc/1664730225179/CHP-310+Terms+-+PDF+%281%29.pdf Learn more about your ad choices. Visit megaphone.fm/adchoices

No topic gets requested more than the history of Taiwan. In this first of a multi-part series, Laszlo looks at the geologic formation of the island and Taiwan's prehistoric past. How the indigenous Austronesian people of Taiwan migrated throughout the South Pacific, the South China Sea, and beyond is also introduced. Several encounters between native people living in Taiwan and visitors from Fujian took place during the Three Kingdoms era and in subsequent dynasties. This will also be looked at. Part 1 will take the story up to the Ming Dynasty. Learn more about your ad choices. Visit megaphone.fm/adchoices

No topic gets requested more than the history of Taiwan. In this first of a multi-part series, Laszlo looks at the geologic formation of the island and Taiwan's prehistoric past. How the indigenous Austronesian people of Taiwan migrated throughout the South Pacific, the South China Sea, and beyond is also introduced. Several encounters between native people living in Taiwan and visitors from Fujian took place during the Three Kingdoms era and in subsequent dynasties. This will also be looked at. Part 1 will take the story up to the Ming Dynasty. List of Chinese Terms Used: https://static1.squarespace.com/static/5fe269ae0da18965edaec1f9/t/6339c470295e81329a5dadcc/1664730225179/CHP-310+Terms+-+PDF+%281%29.pdf Learn more about your ad choices. Visit megaphone.fm/adchoices

No topic gets requested more than the history of Taiwan. In this first of a multi-part series, Laszlo looks at the geologic formation of the island and Taiwan's prehistoric past. How the indigenous Austronesian people of Taiwan migrated throughout the South Pacific, the South China Sea, and beyond is also introduced. Several encounters between native people living in Taiwan and visitors from Fujian took place during the Three Kingdoms era and in subsequent dynasties. This will also be looked at. Part 1 will take the story up to the Ming Dynasty. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, Marian M.P. Temelkov, Global CEO of Dynamis Group, welcomes to the podcast Marc Hull-Jacquin - Founder and Executive Director at Shelter Movers A passionate social justice leader, Marc founded Shelter Movers while on parental leave in 2016. Struck by how dangerous and complicated it can be for survivors attempting to leave an abuser, Marc developed the innovative, survivor-focused moving service with the guidance of local women's shelters. Shelter Movers' volunteer-powered service fills a critical gap in Canada's social safety net, as the only one of this kind in Canada. The organization currently moves thousands of families in crisis annually in cities across the country. Prior to this, Marc spent 15 years working in government relations, program evaluation, and policy development, providing expertise to the public service and private corporations, including Enbridge, Accreditation Canada, the Council of Academic Hospitals of Ontario, and the Health Profession Regulatory Advisory Council (ON). Marc sits on a number of Boards, including the Betty Dejong Foundation (Ontario) and the Solid Grounds Legal Clinic (Nova Scotia). In 2022, Marc was awarded the Governor General's Meritorious Service Medal for his work with Shelter Movers. He holds a Master of Arts (Anthropology), focusing on Austronesian indigenous societies' resistance to cultural hegemony.

A linguistic study has found an origin of Austronesian language expansion across the Indo-Pacific region. Researchers have found the indigenous people called the Amis [ah-miss] people from Eastern Taiwan are a close relative of Malayo-Polynesian people in the Austronesian language family. David spoke to Victoria University lecturer Victoria Chen about the findings.

Yet another stacked show on this Fridays Wire: Liam spoke to Shane Henderson on our regular city counselling segment about the Transporrt Emissions Reduction Pathway Liam also had a chat about the Human Rights Commission about their new conversion practices support services with the programmes manager,  Andre Afamasaga, Liam also spoke to Kellie Addison from Kea New Zealand, as well as Act MP James McDowall, about human capital flight and where the debate of the brain drain is coming from.  David has has a chat with Victoria Chen from Victoria University of Wellington on linguistics locating the beginnings of the Austronesian expansion. As well as Stephen Judd from Fact Aotearoa on candidates bringing conspiracy theories into local elections. 

A linguistic study has found an origin of Austronesian language expansion across the Indo-Pacific region. Researchers have found the indigenous people called the Amis [ah-miss] people from Eastern Taiwan are a close relative of Malayo-Polynesian people in the Austronesian language family. David spoke to Victoria University lecturer Victoria Chen about the findings.

Yet another stacked show on this Fridays Wire: Liam spoke to Shane Henderson on our regular city counselling segment about the Transporrt Emissions Reduction Pathway Liam also had a chat about the Human Rights Commission about their new conversion practices support services with the programmes manager,  Andre Afamasaga, Liam also spoke to Kellie Addison from Kea New Zealand, as well as Act MP James McDowall, about human capital flight and where the debate of the brain drain is coming from.  David has has a chat with Victoria Chen from Victoria University of Wellington on linguistics locating the beginnings of the Austronesian expansion. As well as Stephen Judd from Fact Aotearoa on candidates bringing conspiracy theories into local elections. 

Sea levels rise, hills erode, and rivers change course over decades and centuries, dramatically affecting how people choose to live in their landscapes. Professor Mike Carson is an expert in the study of archaeological landscapes in the ancient Pacific, and his work has provided incredible insights into how the ancient speakers of the Austronesian languages saw and lived in their world. Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge Listen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistory.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Of all the Austronesian-speaking peoples, none have gone further than the Polynesians. Professor Patrick Vinton Kirch of the University of Hawaii is one of the world's leading experts on the Polynesian voyages and colonization of the Pacific, and we discuss how, why, and with what impact the Polynesians spread out over half of the planet.Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge Listen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistory.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The first wave of migration out of Taiwan brought speakers of Austronesian to the northern reaches of the Philippines, the homeland of the Malayo-Polynesians. From there, they spread out over a vast swathe of Southeast Asia and Oceania, eventually moving to the distant reaches of Indonesia and the previously uninhabited spaces of Remote Oceania.Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge Listen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistory.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

More than 4,000 years ago, a remarkable migration - one of the great journeys in human history - began in Taiwan. Within just a thousand years, people speaking the Austronesian languages spread out everywhere from the Philippines to Borneo to the previously uninhabited islands of Vanuatu and Fiji in Remote Oceania.Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge Listen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistory.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

A note from Talking Taiwan host Felicia Lin:   It's Thursday and we're releasing another “lost” episode of Talking Taiwan! We've discovered some never before published, “lost” episodes of Talking Taiwan that were recorded 10 years ago, when Talking Taiwan was being created, and we've decided to re-release them on Thursdays.   This week's lost episode of Talking Taiwan features Jerome Keating, the author of The Mapping of Taiwan, Desired Economies, Coveted Geographies, New Perspectives on Cartography, Competing Monopolies and the Destiny of Taiwan.   We've had Jerome on Talking Taiwan twice in the past. In fact, in episode 97 he gives a great synopsis of the history of Taiwan. That episode was also the number one episode of 2020. And in episode 98 he talks about the books he's written. Be sure to check out those episodes to learn more about Dr. Keating.   Here's a little preview of what we talked about in this podcast episode:   Jerome Keating' book, The Mapping of Taiwan, Desired Economies, Coveted Geographies, New Perspectives on Cartography, Competing Monopolies and the Destiny of Taiwan The meaning behind the title of Jerome's book The purpose behind the Dutch and Spanish colonization of Taiwan How Japan was the first to control the entire island of Taiwan Taiwan's trade history Taiwan's fong tian jade How the indigenous people of Taiwan were Taiwan's first traders The Austronesian empire   Related Links: To view all related links for this article, click link below: https://open.spotify.com/episode/58WZvCkkxoeQ7lrK9mrsO7

"Marcos, Martial Law, EDSA, and the Tasaday Tribe" BLAST FROM THE PAST (feat. Amiel "Cortz" Cortes) An Excerpt: Season 1, Episode 02, Rated-PG13 "Lay Back" | Music by Brian Withycombe SPONSORED BY: Studio Historias, Broadcasting & Multimedia Productions www.show.studiohistorias.com As Told By PekPek, Mug Collections by @alpheccaperpetua www.instagram.com/AsToldByPekPek AMIEL "Cortz" CORTES is a Cebu-based Historical Researcher & Consultant. He graduated with a degree in AB History at the University of San Carlos, Philippines in 2015, and worked as a Program Officer for Research at the Ramon Aboitiz Foundation where he contributed as a Principal Researcher, Indexer, Editorial Assistant, and Field Researcher for various local and regional events, exhibits, academic publications, and projects. The PEOPLE POWER REVOLUTION (also known as the "EDSA Revolution") was a series of nonviolent political demonstrations in February 1986 as a civil resistance campaign against violence and electoral fraud under the 21-year Marcos regime. EDSA is a limited-access, circumferential highway in the Philippines. It is an acronym for "Epifanio de los Santos Avenue," and is considered as the longest and most congested highway in Metro Manila; stretching at about 23.8 km in length. FERDINAND EMMANUEL EDRALIN MARCOS SR was the 10th and 11th president of the Philippines, as well as the 3rd Prime Minister, from 1965 to 1986. He ruled under Martial Law from 1972 until 1981, but retained powers as the country's dictator until the People Power/EDSA Revolution in 1986. The TASADAY TRIBE is a controversial indigenous group living in the Lake Sebu area in Mindanao, Philippines, and are considered to belong to the Lumad group, the Austronesian indigenous peoples in the southern part of the country. The controversy started in 1971 when Manuel Elizalde Jr of the Presidential Assistant on National Minorities (PANAMIN)—a former Philippine government agency created to protect the interests of indigenous peoples—initially reported to the Smithsonian Institution to inform the world of an isolated group of primitive hunter-gatherers living in caves. The report garnered so much global attention that it attracted various specialists, professionals, and scientists to conduct preliminary investigative and academic work. In 1972, the Marcos administration then established a 19,000-hectare rainforest reservation that surrounded the caves of the Tasaday tribe. Two years later, visitors were then required to obtain special permits; therefore, prohibiting further interaction. In the aftermath of the EDSA Revolution in 1986, Swiss anthropologist and journalist Oswald Iten, among others, debunked the existence of the "Stone Age" cave dwellers when Tasaday tribesmen confessed that they were, in fact, a mixed group of Manobos and Tbolis lumads who acted as cave-dwelling, stone-tool using primitives in exchange for land and money as promised by PANAMIN. Read the full paper by Lawrence Reid presented to the World Archaeology Congress in 1994 at www.web.archive.org/web/20110614115509/http://aa2411s.aa.tufs.ac.jp/~reid/Tasaday/Papers/pdffiles/tas2.pdf DESCRIPTION: Podcast Historias with @alpheccaperpetua • Presented/Hosted by Alphecca Perpetua • Arranged, Mixed, and Mastered by Alphecca Perpetua • Produced by Alphecca Perpetua & Brent Kohnan • Distributed by Studio Historias • about.studiohistorias.com • Cebu, Philippines 6000 • All Rights Reserved © 2022 DISCLAIMER: The assumptions, views, opinions, and insinuations made by the host and guests do not reflect those of the show, the management, and the companies affiliated. A few information in this podcast episode may contain errors or inaccuracies; we do not make warranty as to the correctness or reliability of the content. If you think you own the rights to any of the material used and wish for the material not be used, please contact Studio Historias via email at askstudiohistorias@gmail.com.

Episode 426. Topic: Populating the Pacific. Theme: Indigenous peoples. Who are the Austronesian people? Where and when did the Austronesian expansion begin? How was Madagascar, Hawaii, and Easter Island inhabited? How can language, archeology, and linguistics help us understand the way ancient peoples migrated?Twitter: @3minutelesson  Email: 3minutelesson@gmail.com  Instagram: 3minutelesson  Facebook: 3minutelesson  New episode every Monday, Wednesday, and Friday! Find us everywhere podcasts are found.  

We are talking about tattoos today! If you've been around the Filipinx diaspora decolonization online community, you may be familiar with Lane Wilcken, also known as Manong Lane. *** Per Lane's website, Lane is an artisan of ancient technology and art. He is widely recognized by the Filipino-American community as a "mambabatok," a cultural tattoo practitioner only using ancient hand-tapped tattoo techniques. He makes all his own tools, many of which are now extinct in the Philippines. Lane's practice is spiritual and includes meditation and prayer before composing batok (tattoo) arrangements according to the designs and symbols of a person's specific ethnic group and their personal experience. The actual application of the batok is done as ritual, with chants, food offerings and prayers as part of the process. *** In this chapter, Manong Lane discusses the details of pre-colonial Philippine tattoos and their symbolism, as well as the stigmas tattoos currently face in modern western society vs. the originally deeply rooted, spiritual meaning of our ancestral markings. When the first Spanish explorers arrived in our islands with Ferdinand Magellan in 1521, they originally called the archipelago, “Las Islas de los Pintados” which means, “The Islands of the Painted Ones” because of the abundance of tattooing they saw. Manong Lane highlights that in the western world perspective, the individual is the one who decides when they will be tattooed and what is tattooed on them. In the ancient Austronesian cultures (which includes the islands of Indonesia, the Philippines, Micronesia, Melanesia, Polynesia, Madagascar and Taiwan), the perspective towards tattooing was very different. Those choices are prerogative of the community and the tattoo practitioner, not the individual. We further discuss our perspectives on the understandings that men and women received their tattoo markings with different reverence. For example, men had to “earn” their tattoos through requisite bravery, character and knowledge. In contrast, women were naturally "entitled" to receiving tattoos. In fact, women's tattoos displayed messages of the strength, procreative power, and spiritual receptivity she brought with her into the world. They also signified fertility and the bravery and strength needed to endure giving birth. It is also said that the more women had, the more beautiful she was! --------------------- 1. Grounding Prayer & @ 1min, 46sec 2. "90 second DECOLONIZING" Heart Check-in @ 3min, 46sec 3. BROWN GIRL CLIFF NOTES / Chapter Overview @ 11min, 36sec 4. Vocabulary Words @ 26min 5. Quotes @ 38min, 23sec 6. Closing Prayer @ 56min, 18sec

The Philippines is a melange of Austronesian, Spanish, Chinese, and American histories which have their focal point in the capital, Manila. But to really see Manila as it is now, throw out everything you've been told… because it's time to head to the mall.

Episode 1673: Our article of the day is Austronesian Formal Linguistics Association.

To celebrate the lives of loved ones after they have passed away is nothing new. Many communities cling to memories, stories and anything else that makes them feel as close as possible to those who have died. For the Malagasy people, an Austronesian ethnic group native to the island country of Madagascar, this desire to remain close to lost loved ones is viewed in a more literal sense with a funerary tradition known as Famadihana - the turning of the bones. With the belief that the spirits of the dead only finally join the world of the ancestors after the body's complete decomposition, this ceremony involves exhuming the bodies of loved ones, replacing the silk cloth wrapped around them, and celebrating their lives as they are once again laid to rest. Volana Razafimanatsoa explores the shifting spiritual landscape amongst the Malagasy people in the 21st Century, joining a family celebrating their loved ones and discovering what the future holds for one of their most cherished traditions. (Photo: Isabel Malala Razafindrakoto carries the wrapped body of her son, who died aged three, as she takes part in a funerary tradition called the Famadihana. Credit: Rijasolo/AFP/Getty Images)

Have you heard of Enrique, the slave who was actually the first to circumnavigate the globe. No, Magellan never did nor was that his purpose according to his own journal as well as Pigafetta's. He wanted the land of gold. We break down this story of this native Austronesian who most likely originated in the Philippines as well. Yah Bless. Support the show (https://www.patreon.com/thegodculture)

The Philippines is a melange of Austronesian, Spanish, Chinese, and American histories which have their focal point in the capital, Manila. But to really see Manila as it is now, throw out everything you've been told… because it's time to head to the mall.

The Philippines is a melange of Austronesian, Spanish, Chinese, and American histories which have their focal point in the capital, Manila. But to really see Manila as it is now, throw out everything you've been told… because it's time to head to the mall.

Do coconuts migrate? Yes, they do, but not by sparrows. It was actually humans who spread coconuts across the globe. Besides making great horse sounds when banged together, coconuts are extremely useful to humans. Coconuts are not just a new health fad, humans have been using coconuts since 3000 BCE, and not just for food and water.In The Good, The Bad, The NewsThe Bad: There is an organization in PA that wants you to think rising CO2 is good for you and the planet. Nope. July 2021 was the hottest month ever in recorded history. Global climate change is caused by humans, and we need to stop it. The Good: We can reverse global climate change, but we need to do it NOW. Then Jen talks about a preserved female cave lion cub named Sparta.Before we get into coconuts, have you ever heard of the Order of the Sun, the sun worshiping coconut cult from the early 1900s? Well, a nudist German named August Engelhardt was convinced you could live off just coconut. Guess what, you can't. Coconut trees can grow up to 100 ft  ( 30 m) tall, and produce on average of 30 coconuts a year. They are naturally restricted to coastal areas in sandy, saline soils, and need direct sunlight and a lot of water to grow. The coconut plant was distributed by early Austronesian voyagers, who carried them as a source of food and water, and  traded them throughout different cultures globally.Listen now to learn about the lovely coconut tree, the tree of life. For more information on us, visit our website at betterthanhumanpodcast.comFollow us on Twitter @betterthanhuma1on Facebook @betterthanhumanpodcaston Instagram @betterthanhumanpodcasthttps://www.tiktok.com/@betterthanhumanpodcastor Email us at betterthanhumanpodcast@gmail.comWe look forward to hearing from you, and we look forward to you joining our cult of weirdness!#betterthanhuman #cultofweirdnesYou've got two empty halves of coconut and you're bangin' 'em together.

1998年，一位來自南非的紀錄片製作人來到台灣，從此認定台灣是他第二個家，他是Tobie Openshaw, 國際各大媒體在台灣積極合作的影像製作人，從BBC到National Geographic，甚至Discovery跟France24等，當台灣有重大新聞事件時，Tobie是他們信賴的夥伴；除此之外，因為成長於舊南非種族隔離制度下，他很積極地投身台灣原住民的相關議題，如氣候變遷造成的影響到南島語系的保存，他的信念可以由Albert Schweitzer的名言一與概括 'A man can only do what a man can do. But if he does that each day, he can sleep at night – and do it again the next day.' Excuse英國腔!很榮幸有機會訪談到見證台灣20多年的Tobie，他的驚奇台灣紀錄沒有最多，只有更多，趕快收聽！

Following our previous discussion on re-imagining how to think of phenotypical and physical differences in human populations, we talk about the prehistoric dispersal the human species in Altera, which closely follows the real world. Understanding these early waves of migration. going from the paleolithic to even the pre-modern period, helps us understand contemporary population admixtures. Other topics covered: population extinction events, founder effects, the Southern Dispersal Route, the possible origins of humans in the a paleo-wetlands of Zambia in southern Africa, Coastal Migration, the hypothesized connection of prehistoric connections between the Nivkh and peoples of the Pacific Northwest, the Inuit and Paleo-eskimos, the debunked Solutrean hypothesis, the expansion of Austronesian peoples, the Negritos and ancient population shifts in the insular Southeast Asia, the timing of the arrival of dingos in Australia, ancient Indian ancestries among Australian aboriginals, new discoveries of ancient humans and the Out of Africa theory. Tired of learning geography and history in an uninspired world? Atlas Altera is a creative exercise that repaints the world while going hardcore on real geography, anthropology, linguistics, and history. For more content, visit www.atlasaltera.com or watch the video on YouTube.

Stepping back before recorded history to an amazing saga, we enter the vast open Pacific. This is the world of the of the Austronesian speakers.

Uncut, extra long: this episode covers the spread of humankind through the lens of culture, going from Altera's centres of origin to transoceanic contact. We use the Confluences of Human Culture adornment piece on the Chorographical Depictions world map as a talking piece, ranging from the overstated "cradles of civilization" to more understudied areas of independent crop domestication in the far corners of the world. Other topics covered: the Norse discovery of Vinland, the sweet potato theory of trans-Pacific contact, and other pre-Columbian trans-oceanic contact theories, as well as the connection of pirogues and caravels, the Bantu ironworking tradition, Austronesian expansion across two oceans, domestications of the Sahel, the Eastern Woodlands agricultural complex, Australian bush tucker and potential food domestications, the Ainu as oceangoing sailors, Papua as a cradle of civilization, and deltas and river bifurcation! Tired of learning geography and history in an uninspired world? Atlas Altera is a creative exercise that repaints the world while going hardcore on real geography, anthropology, linguistics, and history. For more content, visit www.atlasaltera.com or watch the video on YouTube.

In this episode we'll be exploring the Seafaring people who share common origins as speakers of the Austronesian family of languages and how they brought bananas from modern day New Guinea all the way to Madagascar and maybe beyond. Once we've established how these magical fruits made their way around the world we'll explore some of the uses that people have for them. This was supposed to be one episode but the story is so long and complex that it really needs to be two so come back next week for the very dark and very bright story of how the musa family got from Africa to the Americas, how this fruit was the cause of dictatorships supported by the US in south/central America and the amazing ways in which plantains and bananas have transformed the foods of the Americas. Here is a list of sources used in the production of the first half of this story, I'm not great at remembering to save everything, I'll occasionally get a single fact or line from a source that I might forget to include and not everything fits in the character limit of these notes. I'll work on improving this system in the interest of accountability for what I put out there but in the mean time this should be a good tool for anyone who wants to follow up on their favourite parts of the story. http://agroforestry.net/images/pdfs/Banana-plantain-overview.pdf https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0080502#:~:text=Previous%20archaeological%20and%20linguistic%20studies,2%5D%2C%20%5B3%5D. http://factsanddetails.com/world/cat54/sub343/item1577.html https://www.cambridge.org/core/journals/antiquity/article/across-the-indian-ocean-the-prehistoric-movement-of-plants-and-animals/57B5B5285CDFC6151DD7A92EE8851734 https://www.pnas.org/content/113/24/6635 https://www.journals.uchicago.edu/doi/10.1086/658682 https://news.un.org/en/story/2006/05/177262-banana-spread-india-alexander-great-threatened-home-turf-un http://www.fao.org/3/y5102e/y5102e04.htm https://www.ctahr.hawaii.edu/adap/Publications/ADAP_pubs/1994-4.pdf https://www.indianmirror.com/culture/indian-folklore/Banana-Tree.html https://kabiza.com/kabiza-wilderness-safaris/uganda-is-the-banana-republic-of-africa/ https://cookpad.com/us/recipes/6192732-apiti-or-tempiagba --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/nicholas-ronyai/support

This week, Anna and Amber journey to the island of Madagascar. Yeah, sure, there were once man-sized lemurs there, but we're talking about the people of Madagascar, how and when they arrived on the island, their history, archaeology, and more! Plus, Anna discovers that maps are super useful. Links Malagasy? Or is it Madagascan? Our research provides the answer (The Conversation) Indian Ocean: Five Island Countries (Library of Congress) Madagascar: Precolonial Era, Prior to 1894 (via the Wayback Machine) Researchers confirm timeline of human presence on Madagascar (Phys.org) Ancient Madagascar Shows Humans Make New Places Suit Them (Futurity) Genomic landscape of human diversity across Madagascar (PNAS) What are single nucleotide polymorphisms (SNPs)? (MedlinePlus) Ancient rice 'first evidence' Madagascan ancestors crossed Indian Ocean from South-East Asia (ABC) Ancient crops provide first archaeological signature of the westward Austronesian expansion (PNAS) The culture history of Madagascar (Journal of World Prehistory) Chapter 15 - The Austronesian Expansion and the First Malagasy Cultures (The Worlds of the Indian Ocean) Time and the ancestors: Landscape survey in the Andrantsay region of Madagascar (Antiquity, via ResearchGate) Toward a just and inclusive environmental archaeology of southwest Madagascar (Journal of Social Archaeology, via ResarchGate) Madagascar / The Great Island: Contemporary Artists from Madagascar (Google Arts + Culture) Madagascar of to-day (Internet Archive) Situating Madagascar: Indian Ocean dynamics and archaeological histories (Azania: Archaeological Research in Africa, via ResearchGate) Contact Email the Dirt Podcast: thedirtpodcast@gmail.com Affiliates Wildnote TeePublic Timeular

This week, Anna and Amber journey to the island of Madagascar. Yeah, sure, there were once man-sized lemurs there, but we're talking about the people of Madagascar, how and when they arrived on the island, their history, archaeology, and more! Plus, Anna discovers that maps are super useful. Links Malagasy? Or is it Madagascan? Our research provides the answer (The Conversation) Indian Ocean: Five Island Countries (Library of Congress) Madagascar: Precolonial Era, Prior to 1894 (via the Wayback Machine) Researchers confirm timeline of human presence on Madagascar (Phys.org) Ancient Madagascar Shows Humans Make New Places Suit Them (Futurity) Genomic landscape of human diversity across Madagascar (PNAS) What are single nucleotide polymorphisms (SNPs)? (MedlinePlus) Ancient rice 'first evidence' Madagascan ancestors crossed Indian Ocean from South-East Asia (ABC) Ancient crops provide first archaeological signature of the westward Austronesian expansion (PNAS) The culture history of Madagascar (Journal of World Prehistory) Chapter 15 - The Austronesian Expansion and the First Malagasy Cultures (The Worlds of the Indian Ocean) Time and the ancestors: Landscape survey in the Andrantsay region of Madagascar (Antiquity, via ResearchGate) Toward a just and inclusive environmental archaeology of southwest Madagascar (Journal of Social Archaeology, via ResarchGate) Madagascar / The Great Island: Contemporary Artists from Madagascar (Google Arts + Culture) Madagascar of to-day (Internet Archive) Situating Madagascar: Indian Ocean dynamics and archaeological histories (Azania: Archaeological Research in Africa, via ResearchGate) ContactEmail the Dirt Podcast: thedirtpodcast@gmail.com Affiliates Wildnote TeePublic Timeular

“In the West there is a province called Kafje-Guh, in which there are forests and other places of difficult access. It adjoins Qara-Jang and parts of India and the coast. There are two towns there, Lochak and Hainam and it has its own ruler, who is in rebellion against [Kublai Khaan]. Toghan, the son of the [Khaan], who is stationed with an army in Lukin-fu in the [south of China], is defending [China] and also keeping an eye on those rebels. On one occasion, he penetrated with an army to those towns on the coast, captured them, and sat for a week upon the throne there. Then all at once their army sprang out from ambush in the sea[shore], the forest, and the mountains and attacked Toghan’s army while they were busy plundering. Toghan got away safely and is still in the Lukin-fu area.”       So the Ilkhanid historian and vizier Rashid al-Din, writing in the first years of the 1300s, describes events less than twenty years prior but very far away. Rashid al-Din transcribed a very brief, but recognizable sketch, of the Mongol invasions of Vietnam in the 1280s. Having covered for you the first half of Kublai’s reign up until the end of the 1270s and his conquest of China, we will now take you to the beginnings of his failures. Back in July we already presented the Mongol invasions of Japan in 1274 and 1281, so now we’ll turn our gaze southwards, to the efforts to extend Mongol suzerainty over the kingdoms of what is now Vietnam. I’m your host David, and this is Kings and Generals: Ages of Conquest.       Before we discuss the military operations, it’s useful to set the scene and establish Vietnam’s 13th century status. As has been so often over this series, for context we must go back to the fall of China’s Tang Dynasty in 907. For roughly a thousand years, starting from the Han Dynasty in 111 BCE, the northern half of what is now Vietnam was under Chinese dominion, broken up by a few decades of revolts and brief independence here and there. Of course, the Chinese Dynasties were not dominating a ‘Vietnam’ in any modern sense. Rather, they were exerting control or tributary relationships with the Viet, or Kinh, peoples around the Red River, or Hong River, Delta. This delta is usually described as the cradle of Vietnamese civilization, the most densely populated and fertile part of the country even today. Vietnam’s capital, Hanoi, sits in this region. The long period  of Chinese rule and influence left an undeniable mark upon Vietnamese conceptions of state, and every succeeding Viet dynasty has born obvious echoes of it.       With the collapse of the Tang in 907, the Chinese presence in the north of Vietnam weakened, and local groups began to exert independence. Some of the Tang’s successors in Southern China invaded and briefly brought the Red River Delta back under Chinese rule. But by the middle of the tenth century, the first fully independent Vietnamese Dynasty in centuries, the Ngô Dynasty, was established… and collapsed into feuding warlords by 965. It was not until the Lý Dynasty, founded in 1009, was stability reached. Under the Lý Emperors- though only Kings, if you asked the Chinese- the recognizable aspects of medieval northern Vietnam were built. The capital was moved to Thăng Long, modern day Hanoi. Buddhism was adopted as the state religion, and in 1054 a new emperor declared a new name for their state; Đại Việt,, meaning ‘great Viet,’ by which we most commonly know the medieval and early modern state. Administrative and military reforms made it the most stable and powerful Vietnamese kingdom yet, and the state expanded both north and south. Agricultural expansion and land reclamation fueled population growth and a steady Viet colonization southwards.       Good times for the Lý Kings did not last. By the start of the thirteenth century their rule had weakened, local warlords exerted their independence and the monarchs were generally inept with few heirs. In a series of political alliances and marriages, the Trần family gathered power and began to try to force the Lý Kings to be their puppets. Warfare broke out. The Lý Kings maintaned the throne, but with the Trầns the power behind it. The final ailing Lý King abdicated the throne in 1224 with only two daughters. His 7 year old daughter, Lý Chiêu Thánh, was enthroned as the only queen-regent in Vietnam’s history. Throught the machinations of the Trần “mayor of the palace,”  Trần Thủ Độ married the young queen to his nephew, Trần Cảnh. The queen soon abdicated the throne, making Trần Cảnh the reigning monarch- the first ruler of Vietnam’s prestigious Trần Dynasty, known by his temple name Thái Tông, the Vietnamese rendition of that classic Chinese temple name, Taizong. His father was posthumously made Taizu, and the scheming uncle Thủ Độ became the chancellor and the major powerbroker within Đại Việt until his death in 1264.       The powerful new Trần Dynasty of Đại Việt centralized power and continued the expansion begun the Lý  Dynasty. Further reclamation efforts and dykes to control the flooding of the Red River continued to increase the agricultrual production of the north. Adminsitration, territories, taxes, the army, the law code, all were reorganized under the Trần. Confucianism influenced the government but did not replace Buddhism, and Chinese was the official language of the court. Relations were stabilized with their most important neighbours; the Song Dynasty to the northeast, to which Đại Việt paid tribute and nominal allegiance in exchange for expensive gifts and lucrative trade; to the northwest, trade flowed with the Dali Kings in Yunnan; to the south, a cordial period began with the Chams.    The Chams are a part of the far flung Austronesian people, inhabiting central and southern Vietnam for millenia. For most of their history they were a collection of small, competing Hindu and Muslim kingdoms, but in the 12th century entered a new period of unity in the face of an invasion by the Khmer Empire of Cambodia, the builders of the famed Angkor Wat. United under a ‘king of kings,’ the Chams repulsed both the Khmer and Đại Việt when it attempted to take advantage of perceived Cham weakness. Though not unified or centralized in the manner of Đại Việt, from the mid-12th century onwards there was a King of Kings based out of Vijaya who wielded more influence over the other Cham kings and princes- the kingdom of Champa, as it’s sometimes called. And hence, by the 13th century we can say that Vietnam was divided into two states; Đại Việt in the north, ruled by the Trần Dynasy and known as Annam to the Chinese, and Champa in the south. You can get your references to twentieth century North and South Vietnam out of the way now.    Đại Việt was the first of the two to encounter Mongol armies in the 1250s. As we’ve discussed a few times before, in 1253, on the orders of his brother the Grand Khan Mongke, prince Kublai marched into Yunnan and conquered the Dali Kingdom. Though Kublai quickly returned north, his general Uriyangqadai stayed in the region and continued to subdue the local peoples. Uriyangqadai, the son of the illustrious Sube’edei, led a series of wide ranging campaigns across Yunnan, the edges of Tibet to the small kingdoms on the western edge of the Song Dynasty. In this process, Uriyangqadai came right to the northern border of Đại Việt. At this point Mongol imperial ideology was well entrenched: of course Đại Việt would become subject to the Grand Khan. The more immediate strategic concern though was to prevent the Trần kings offering any sort of support to the Song Dynasty, against which Mongke was planning a massive assault upon for 1258. With Đại Việt’s trade and tribute contacts with the Song, the Mongols were not willing to allow a possible enemy in their rear. With his envoys to the Trần court at Thăng Long illicting no response, in the winter of 1257 Uriyangqadai and his son, Aju, led the army over the border, some 10-30,000 men, Mongols supported by locally raised troops from Yunnan.   Splitting his forces into two, Uriyangqdai ordered the vanguard to cross the Thao River, north of Thăng Long, but not engage the Việt forces; Uriyangqadai knew of the river fleets used by Đại Việt, and desired to draw them into an ambush and thus neutralize their mobility. The vanguard commander did not listen and immediately engaged with the enemy, and a frustrated Uriyangqadai then advanced to support him. Despite the insubordination and the Vietnamese fielding war elephants, the Mongols had the better of the battle; Aju is said to have ordered archers to shoot into the eyes of the elephants. However, a defiant rear guard allowed the Trần leadership to escape the battle on the ships, and the always strict Uriyangqadai ensured the foolish vanguard commander paid for this with his life.   The Trần forces again attempted to stop the Mongol advance, occuping a bank of the Phù Lỗ river at the start of 1258 and cutting down the bridge. The Mongols cleverly found a ford; shooting arrows into the sky, when they fell and disappeared -meaning they had sunk into the mud- that indicated an area shallow enough to cross. They met and routed the Trần army, and now they rushed onto the capital, Thăng Long- only to find it abandoned. The Trần King, government and most of its population had evacuated before the Mongol arrival, taking most of the foodstuffs with them.   Vietnamese and the Chinese sources differ on the precise details of what followed, but generally it can be said that Uriyangqadai withdrew, and was harassed by local forces as went, and the Trần King offered tribute to keep the Mongols at bay. It may have been that the heat, humidity and tropical disease wreaked havoc on Mongolian men, bows and horses and he wanted out of there as quickly as possible, only escaping with heavy losses. It may have been that due to the timetable Mongke had set for the assault on the Song, Uriyangqadai simply did not have time to stay in Đại Việt any longer. Indeed, upon his return to Mongol occupied Yunnan, he was almost immediately leading forces into the Song Dynasty’s southwestern border.   The Trần Kings now sent tribute to the Mongols, expecting it would be a continuation of the relationship they had had with the Song: tribute once every three years, a nominal submission to keep the peace. For almost two decades, this was essentially what followed, as the Mongols were too preoccupied with the succession struggle after Mongke’s death and Kublai’s ensuing war with the Song Dynasty to press the matter further. Likewise, Champa began to send tribute to the Khan. With the Song still a buffer between them, the kingdoms of Vietnam felt some security from the Mongols.       However, Kublai began asking for both monarchs to submit to him in person and confirm their allegiance, which both put off in favour of continued tribute missions. Other demands had to be met as Mongol vassals, such as censuses, allowing daruqachi to be posted in their cities and demands for labour and materials- all were requirments neither kingdom had yet to meet.  The end of Song resistance at Yaishan by 1279 to Kublai’s Yuan Empire removed  the buffer between them, and now the excuses of the Trần and Cham kings was far less acceptable, as was their housing of fleeing Song officials. In 1280 Kublai demanded that if the Trần king could not come in person, then he must send a massive golden likeness of himself with pearls for eyes, as well as increased amounts of tributes, as well as demanding the kingdom’s most skilled doctors and artisans, most virtuous scholars and most beautiful women every three years. The Great Khan’s demands grew ever greater, the intention clear: the submission of Đại Việt and Champa must be total.   Kublai’s eyes were also going further afield. Dreaming of completing the conquest of the world, the fall of the Song, the greatest single independent power not subject to the Mongols, seemed to open up access to valuable maritime trade routes.  It has been speculated that Kublai saw Champa as key to controlling the south-east Asian trade, essentially a landing strip jutting out into the trade routes darting from India, Indonesia and China. After years of perceived insubordination, once the Chams imprisoned Yuan envoys in 1282, Kublai had his pretext for war and a chance to seize the sea trade. Striking at Champa first had the added benefit of putting Đại Việt in a vice grip between Yuan China and an occupied Champa, and hopefully bring it to heel as well. Having overcome the formidable Song Dynasty, the often politically fragmented Champa would have seemed an easy target in comparison. Officials in Guangxi province had sent encouraging messages to the court, saying less than 3,000 men would be needed to overrun the Chams. After the failure of the second invasion of Japan in 1281, Kublai was also hungry for a quick and easy victory. Though the 1270s had been successful, they had worn Kublai out; by the 1280s, he was no longer the patient man he had been in the 1250s, planning out every detail of the Dali campaign with his experienced generals and advisers. His most loyal and critical advisers had died over the 1270s, and Kublai had outlived the most veteran commanders. Having come to expect total victory regardless, Kublai now demanded it immediately.       In December 1282, Sogetu, a hero of the final war against the Song Dynasty and governor of Fujian, departed with 5,000 men drawn from former Song territory aboard a hundred transport ships, arriving near the Cham capital of Vijaya in February 1283. After brief resistance, Vijaya fell to Sogetu, who found that the Cham leadership, its King Indravarman V and Prince Harijit, had fled into the mountains. After wasting a month in fruitless negotiation with Cham envoys, once Indravarman executed his envoys, in March 1283 Sogetu set out on the attack.  In the jungle his men were ambushed and driven back, and Sogetu retreated to the coast where he cleared land to plant rice to feed his men. There, he sent envoys to the Khmer Empire (who were detained) and sent messages to the Yuan court for aid.        Initially, the court’s response was slow, still planning for a third invasion of Japan. Ariq Khaya, the Uighur commander who had helped crush the last of Song resistance, was ordered to raise thousands of Jurchen, Northern Chinese and former Song troops to aid Sogetu, but failed to do so. It was not until March 1284, after plans for the third Japanese invasion were finally abandoned, when an army of 20,000 was dispatched to aid Sogetu. Setting out by sea and delayed by a brief mutiny, they arrived the next month to link up with a campaigning Sogetu, who had begun sacking Cham cities along the coast. The Cham King Indravarman sent word he was willing to submit, but would be unable to offer tribute due to the plundering. Such concerns did not really bother the Mongols.       By August 1284 the Yuan court had received maps showing the land routes through Đại Việt to Champa, and it was declared that Kublai’s eleventh son Toghon would lead a force overland to assist Sogetu. Đại Việt was ordered to help supply this army, but they refused: it was immediately apparent in the Trần court that this was almost certainly a pretext for a Yuan conquest of Đại Việt. At that time, the reigning Trần King was Trần Khâm, temple name Trần Nhân Tông. His father, the previous king Trần Thánh Tông, was still alive: the Vietnamese had a similar institution to the Japanese, wherein the previous monarch would ‘retire,’ abdicating the throne for their heir and as ‘emperor-emeritus,’ tutor their successor while stepping out of all that strict court protocol. So it was in 1284 that the 15th century chronicle the Complete Book of the Historical Records of Đại Việt, records a famous episode. The ‘emperor-emeritus’ Trần Thánh Tông, once it was apparent that the Mongol attack was forthcoming, summoned elders and advisers from across Đại Việt to discuss the best course of action and strategy. Supposedly, they all shouted in unison, “Fight!”   So the Trầns began to prepare for the assault, readying officers and men. Of these, one man is the most famous for his preparations, Trần Quốc Tuấn, though you may know him better by his later title, Prince Hưng Đạo. Part of Hưng Đạo’s long standing popularity in Vietnamese history was his character, worth a small digression. Hưng Đạo’s rise to prominence was an unexpected thing. He was the nephew of the first Trần King, the son of his rebellious older brother. While his father died disgraced and as a traitor, Hưng Đạo made himself a shining beacon of loyalty and filial piety- two very good traits to have if you want to have Confucian inspired historians write nice things about you. Hưng Đạo actively made himself appear the most loyal of all the Trần King’s servants, perhaps to overcompensate for his father’s actions. His charisma, natural talent and skill made his life an exemplary subject for chroniclers to fawn over,  with one notable exception: when he was around 20 years old, Hưng Đạo had an affair with an imperial princess already engaged to another man. It was a scandal resolved by marrying the two, but was nonetheless an embarrassment. When it became apparent that war was coming, Hưng Đạo marked himself out by preparing and training men and officers, before taking a leading role in the strategy himself.    In January 1285, Prince Toghon and Ariq Khaya led some eight tumens over the border from Yunnan into Đại Việt. He had with him an ousted member of the Trần royal family, Trần Ích Tầc, who the Yuan had declared the new King of Đại Việt and were going to place onto the throne. In addition, another column came further west, led by Nasir ad-Din, the Khwarezmian appointed by the Mongols to govern Yunnan; he was the son of the first Mongol appointed governor of the province, a skilled figure named Sayyid Ajall. The forces sent against Toghon, Ariq Khaya and Nasir ad-Din were quickly overcome, and captured ships allowed them to cross the Phu-luong River in February.  Meanwhile, Sogetu was marching north, a great pincer movement on Đại Việt. Prince Hưng Đạo divided his forces to try and prevent Sogetu from linking up with Toghon, but Sogetu overwhelmed them, capturing 400 renegade Song officials. By the time Sogetu linked up with Toghon, the Prince had constructed a full river fleet and placed them under the command of Omar, one of the Yuan’s top naval commanders and Nasir ad-Din’s son. Together, they undertook a full offensive against Đại Việt, Omar driving the King out to sea while Toghon and Sogetu captured the capital of Thăng Long. Armies sent against them were annhilated and many Trần generals defected to the Yuan forces.       With Thăng Long’s seizure, the Yuan experienced their final success of this campaign. Again, Thăng Long had been skilfully evacuated to deny the Mongols access to supplies or the royal family, thus preventing the city’s occupation from being a true strategic gain. In Thăng Long, Yuan forces and supply lines were overextended, running low on food while heat and disease took their toll. In June one of the Yuan commanders, Li Heng, was killed by poisoned arrows and his force decimated by ambushes. A former Song Dynasty officer and his entourage, fighting alongside the Vietnamese, donned their old Song style uniforms and armours, which panicked  the Yuan detachments thinking they were now facing long-lost Song reinforcment! The fallen Vietnamese were found to have tattooed “kill the Tatars!” on their own bodies, angering, frustrating and frightening the Yuan forces- many of whom, it should be noted, were not Tatars but conscripted Chinese and others who would be forced to share their fate. All bodies with such tatoos were ordered to be decapitated. Toghon, seeing their position was untenable as morale crumbled, decided to call a full retreat back to Yuan territory. So swiftly was this done that Toghon failed to inform Sogetu of the retreat, who suddenly realized he was left isolated deep in enemy territory.  Hurriedly he forced his way north, but the Vietnamese harried him. Sogetu was captured and killed in battle, and the remainder of his force was largely surrounded and destroyed at Ssu-ming on the Yuan border.       This was a disastrous end to the campaign. The Mongols had suffered reversals, loss of commanders and had to turn back from campaigns before. Battles had been lost of course, but major defeats like the Japan invasions could be explained away as the interventions of nature and the heavens. But the Vietnam campaign was a direct military fiasco, one of Kublai’s own sons failing to deliver victory.  Kublai was so furious he refused to allow Toghon back to the capital. Frustrated by failures and his mind increasingly clouded by drink and depression, Kublai ordered a third invasion of Đại Việt. Special care was taken for this invasion. The Trần pretender Trần Ích Tầc was once again to be promoted, to hopefully encourage dissension, and great effort was taken to prevent the logistical issues of the previous campaign. Supply ships were ordered from all along the southern Chinese coast to ferry troops and provide the food necessary for the great army being assembled: 70,000 Mongol, Jurchen and Northern Chinese, 6,000 troops from Yunnan, 1,000 former Song soldiers, 6,000 local troops from Guangxi and 17,000 Loi people from the island of Hainan, for a total of 100,000 men not including the crews of the 500 warships and transports. Toghon was placed in overall command again, his final chance to redeem himself before his aging father.        While it is easy to focus on the Yuan losses, it must not be thought it was an easy experience in Vietnam. As per custom, the Mongols had metted out savage reprisal on cities; we know from elsewhere that when frustrated, as when denied a chance to meet the foe directly in battle, it only resulted in increased devastation on those they fell across. Crops and rice patties were destroyed by the tred of armies and horses, and we cannot imagine what starvation and horrors greeted the population caught in the middle of this conflict. Many thousands fled into the wilderness to escape the Yuan armies, and few could have been prepared for the experience. Their suffering from disease, lack of water and resources goes unmentioned in the sources. The capital of Thăng Long had been looted and occupied for the second time in thirty years. In Champa the evidence is less clear, but it seems Sogetu burned his way through many of the most prominent city’s along the coast in his march north. In the Complete Book of the Historical Records of Đại Việt, in the entry for the year 1286 Prince Hưng Đạo provides this assessment to the King:   “Our kingdom has been at peace for a long time. The people do not know about military matters. Previously when the Yuan came and raided, there were those who surrendered or fled. By relying on the potent awe of the imperial ancestors, Your Highness’s divine [perspicacity] and martial [awe] wiped clean the dust of the nomadic barbarians. If they come again, our troops are trained at fighting, while their army fears a distant campaign. They are also dejected by the defeats of Heng and Guan. They do not have the heart to fight. As I see it, they are sure to be defeated.”   Hưng Đạo, as fitting his character, comes across optimistic and eager to fight. Yet, he recognized that many had quickly defected or routed before the Mongols. The Vietnamese needed to prepare to meet the Mongols again ahead on, rather than simply rely on the ‘awe’ of the King.       In October 1287, the third invasion began. The army  into three major forces: Toghon took the main army overland, 6,000 traveled west of the main army to act as a diversionary force and 18,000 were taken by Omar and Fan Yi aboard war ships sailing along the coast to find and neutralize the Việt navy. The large transport fleet followed some days behind Omar’s armada, anticipating that Omar would have cleared the way of enemy ships for them. In December the main army crossed the border in two columns and defeated several Đại Việt forces, marching to Vạn Kiếp on the Bạch Đằng River to await the arrival of Omar’s fleet, who arrived after fighting off a Vietnamese navy. Despite early success, neither force had brought much for food supplies, expecting to be supplied by the transport fleet.       Toghon waited for the supply fleet until the end of January 1288, but unbeknownst to him much of the supply fleet was blown off course by a storm, and the rest were attacked by the Việt  navy. The commander Trần Khánh Dư held his fleet in secret up a river near the coast at Vân Đồn, and allowed the Yuan warships under Omar to pass by. Once Omar and the warships were beyond reach, Trần Khánh Dư  fell upon the unguarded, slower moving Yuan supply ships. By seizing and scattering these, he ensured the breakdown of the massive Yuan army. With food supplies running low, Toghon marched onto Thăng Long, hoping to resupply there. The city fell without opposition in February 1288, but to their horror they found there wasn’t a grain of rice left within: the defenders had once again stripped it in their flight. The increasingly desperate Yuan forces went to great effort to gather food until learning of the disaster which befell the supply fleets at Vân Đồn. Toghon ordered the army back to stockades they had constructed at Vạn Kiếp, and by the end of March, once his men were on the verge of starvation, he ordered a general retreat back to China. It was now the Việt forces sprung their trap. The Yuan army’s route north was harried by continual ambushes and the destruction of roads and bridges to hamper their movements. Arrows flew out from the trees to strike men down. Tropical diseases the Mongols were unused to spread among them, humidity warped their bows and the trees howled with the sounds of alien creatures ensuring sleepless nights. Toghon, great-grandson of Chinggis Khan, showed his pedigree by hiding in a copper tube on the march, then abandoning the troops to board a warship and sail back to the Yuan realm.       On April 9th, 1288, Omar’s fleet was sailing past the mouth of the Bạch Đằng river when a group of Vietnamese ships, commanded by Prince Hưng Đạo, sailed out to meet him at high tide. Eager for some sort of victory, Omar took a portion of the fleet and attacked. The Vietnamese routed before the Yuan warships, fleeing back up the river whence they had come. When the Yuan fleet pursued up the river, the trap was sprung: while the smaller and lighter Vietnamese craft had cruised by in safety, wooden stakes placed along the river bottom impaled the larger Yuan vessels, holding them in place as the tide receded. With the Yuan ships immobilized, the Vietnamese turned about and attacked: helpless, many Yuan soldiers jumped into the river, drowning or picked off by the arrows of Đại Việt, and Omar was captured. The other fleet commander, Fan Yi, attempted to rescue Omar, but his vessels were surrounded and boarded, Fan Yi himself killed in the fighting. Some 400 ships were captured, capping off a campaign which saw most of its land forces destroyed in the wilderness.       1288 proved to be a total fiasco for the Yuan. Only a few years after the destruction of the great armada off the shores of Kyushu, another fleet and army were destroyed with little to show for it. Toghon was sent into political exile after both disastrous campaigns, his son another disgrace to add to Kublai’s troubles of the 1280s. Unlike earlier, thoroughly planned and prepared campaigns, the Mongol leadership was unable to gather the information they needed to properly orchestrate their attacks. The destruction of the cities did not sway or put adequate fear into the Vietnamese monarchs, the sufferings of the population could not move them and unable to capture the enemy leadership, the Mongol were denied many of the strategic tools they had commonly employed to disable the enemy defense. In the dense and rugged jungles and mountains, the Mongols’ greatest tactical advantage, the mobility and range of their horse archers, was neutralized, while the heat, humidity and diseases wrought havoc upon troops and horses unused to such a climate. While victorious in the primary field engagements, the Yuan were unable to transform these battles into strategic successes. And crucially, the Mongols struggled to supply themselves. Small foraging parties could be picked off by the locals, supply lines could more be secured and larger armies were dependent on those supply fleets. When the supply fleets of the third invasion were destroyed by Trần Khánh Dư  at Vân Đồn, the massive army commanded by Toghon became a huge, unreadable, liability. All of these were compounded by the fact the Yuan leadership totally underestimated Vietnamese resilience and the Yuan commander, Toghon, was an inept and inexperienced general: in contrast, the military leaders of  Đại Việt were able to maximize their strengths and strike at the Yuan when they were their most vulnerable.    While Bạch Đằng was a masterfully executed victory by Prince Hưng Đạo, Đại Việt and Champa had suffered terribly over both campaigns, and both kingdoms, to avoid another invasion began sending tribute and recognized Kublai’s authority. Still, their resilience and refusal of either monarch to come before him left Kublai wanting another invasion, the Trần pretender Trần Ích Tầc again readied to be put onto the Trần throne, but as with much else, such thoughts were abandoned on Kublai’s death in 1294. After Kublai’s death, relations were eased between Yuan, Đại Việt and Champa. The kingdoms in Vietnam paid their tribute, and they were spared another Mongol assault. Relations between Đại Việt and Champa improved, and a marriage alliance was organized. The former Cham Prince Harijit, now King Simhavarman III, married the daughter of the Trần King, only to die suddenly in 1307. The death of the Cham king brought a new round of tension between the two states, eventually turning into a continuous conflict between them that ultimately culminated in the Viet seizure of Vijaya in 1471.   Today, Bạch Đằng is a highly celebrated episode in Vietnam’s history, the tactics and strategy of Hưng Đạo studied by the Vietnamese during the Vietnam war. The introduction of the idea of the nation-state to Vietnam has seen Hưng Đạo turned into a symbol of the nation, a single person embodying the ideals of resistance to powerful, foreign foes.  But for Kublai, the disasters in Vietnam were only the start to a rough decade, which we will explore over our next episodes, so be sure to subscribe to the Kings and Generals podcast to follow. To help us keep bringing you great content, please consider supporting us on Patreon at www.patreon.com/kingsandgenerals. This script was written and researched by Jack Wilson, with the kind assistance of Phú Võ for accessing Vietnamese and Chinese materials. I’m your host David, and we’ll catch you on the next one.

A note from Talking Taiwan host Felicia Lin:   This is part two of my interview with Tony Coolidge. Tony is the Founder of the Atayal organization, which is named after his mother’s indigenous tribe. In this interview Tony talks about his work with Indigenous Bridges through his nonprofit, the Atayal organization, and shares his perspectives on some of indigenous people he’s interacted with from around the world.     Here’s a little preview of what we talked about in this podcast episode: The work of Indigenous Bridges Why Tony moved back to Taiwan in 2009 How Indigenous Bridges serves to connect indigenous people from all over the world How the mission of the Atayal organization shifted from sharing the culture of indigenous people to connecting indigenous people with each other How Indigenous Bridges is about building trusted relationships based on shared cultures and cultural exchange The sister city relationship between Orlando, Florida and Tainan, Taiwan Sister tribe programs that are being developed The indigenous youth ambassador program of Indigenous Bridges Virtual cultural exchanges and conferences that are now being developed due to the onset of COVID-19 The common experiences and challenges of indigenous people Possible solutions to the economic hardship that is often experienced by indigenous people around the world How the rights of indigenous people in the U.S. compares to Taiwan and other parts of the world The connection between the Maori indigenous people of New Zealand and the indigenous people of Taiwan The migration of Austronesian people and how they originated from Taiwan What Tony learned from the Maori indigenous people of New Zealand How the Maori are a source of pride for New Zealand The government’s role in preserving indigenous culture How indigenous rights are protected by the United Nations and indigenous people can create treaties with each other The struggles in trying to return property to the indigenous people of Taiwan How the recognition of tribes gives them access to resources The fight over resources between the different indigenous people of Taiwan How Tony hopes that his work reveals that Taiwan is a far more diverse and interesting place than people have originally thought How former President Lee Teng-hui’s role in changing the perception of indigenous people in Taiwan Tony’s experience representing indigenous people at the UN headquarters in New York     Related Links:   Indigenous Bridges programs of the Atayal organization: https://www.indigenousbridges.org/   Voices in the Clouds, the documentary based on Tony’s 2004 trip to Taiwan: https://www.cultureunplugged.com/documentary/watch-online/play/5485/Voices-in-the-Clouds?fbclid=IwAR1qjJPdz9cglu_NIK3X399mbSiZiAsTT4hztaHXbRDbYX1nZBo_vbqbk2A   A link to the “Village in the Clouds” article about Tony’s trip to Taiwan in 1996 that led him to discover his indigenous roots: https://indigenousbridges.blogspot.com/2021/01/village-in-the-clouds.html   Video footage from indigenous language competitions: https://www.youtube.com/channel/UCpdlwzeeA3YU19JZsJMbYqA/videos   General information about Taiwan’s indigenous people: https://oftaiwan.org/taiwan-101/taiwan-indigenous-people/   A video produced about Tony's work creating the Taproot Cultural Exchange program with New Zealand Maori: https://www.youtube.com/watch?v=cV64quV53m0     A blog page about the Taproot Cultural Exchange program with New Zealand Maori: http://aceca-taiwan.blogspot.com/

For four decades, Lamont "Monty" Lindstrom has conducted research on the island of Tanna in the Pacific nation of Vanuatu. Considered by outsiders to be incredibly exotic, Tanna attracts tourists who come to see its active volcano, cargo cults, and customary practices. Lindstrom presents a different vision of Tanna in his new book, Tanna Times: Islanders in the World (University of Hawai‘i Press, 2020), showing us us how Tanna's cultural distinctiveness is part of its entanglement in larger processes of globalisation and colonisalism. This short, readable volume describes the history and culture of Tanna through the stories of fourteen unique individuals whose lives exemplify the island's history and culture. This book is valuable because it is a short, accessible, introduction to both Tanna and Vanuatu, written by someone with a lifetime's worth of expertise on the topic -- definitely a change from the vulgar adventure stories which have been published about the country. Best of all, Tanna Times is available for free as an open access download from University of Hawaii Press, which published the book as part of the Sustainable History Monograph Pilot program. The result is a unique and readable text perfect for anyone visiting Vanuatu, or for classroom use. In this episode of the podcast, Monty Lindstrom and host Alex Golub talk about cargo cults, protestant missionaries, sustainable tourism, and Austronesian cultural connections between Tanna and Hawai‘i. They discuss Monty's long-term fieldwork and a topic that is rarely covered: while many people talk about how to write your first book, few people discuss what it's like to write a book which might be your last.  Lamont Lindstrom is Kendall Professor of Anthropology at the University of Tulsa. His previous books include Across the World with the Johnsons: Visual Culture and Empire in the Twentieth Century, Bik Wok: Storian Blo Wol Wo Tu long Vanuatu, Chiefs Today: Traditional Pacific Leadership and the Postcolonial State, and Cargo Cult: Strange Stories of Desire from Melanesia and Beyond.  Learn more about your ad choices. Visit megaphone.fm/adchoices

For four decades, Lamont "Monty" Lindstrom has conducted research on the island of Tanna in the Pacific nation of Vanuatu. Considered by outsiders to be incredibly exotic, Tanna attracts tourists who come to see its active volcano, cargo cults, and customary practices. Lindstrom presents a different vision of Tanna in his new book, Tanna Times: Islanders in the World (University of Hawai‘i Press, 2020), showing us us how Tanna's cultural distinctiveness is part of its entanglement in larger processes of globalisation and colonisalism. This short, readable volume describes the history and culture of Tanna through the stories of fourteen unique individuals whose lives exemplify the island's history and culture. This book is valuable because it is a short, accessible, introduction to both Tanna and Vanuatu, written by someone with a lifetime's worth of expertise on the topic -- definitely a change from the vulgar adventure stories which have been published about the country. Best of all, Tanna Times is available for free as an open access download from University of Hawaii Press, which published the book as part of the Sustainable History Monograph Pilot program. The result is a unique and readable text perfect for anyone visiting Vanuatu, or for classroom use. In this episode of the podcast, Monty Lindstrom and host Alex Golub talk about cargo cults, protestant missionaries, sustainable tourism, and Austronesian cultural connections between Tanna and Hawai‘i. They discuss Monty's long-term fieldwork and a topic that is rarely covered: while many people talk about how to write your first book, few people discuss what it's like to write a book which might be your last.  Lamont Lindstrom is Kendall Professor of Anthropology at the University of Tulsa. His previous books include Across the World with the Johnsons: Visual Culture and Empire in the Twentieth Century, Bik Wok: Storian Blo Wol Wo Tu long Vanuatu, Chiefs Today: Traditional Pacific Leadership and the Postcolonial State, and Cargo Cult: Strange Stories of Desire from Melanesia and Beyond.  Learn more about your ad choices. Visit megaphone.fm/adchoices

For four decades, Lamont "Monty" Lindstrom has conducted research on the island of Tanna in the Pacific nation of Vanuatu. Considered by outsiders to be incredibly exotic, Tanna attracts tourists who come to see its active volcano, cargo cults, and customary practices. Lindstrom presents a different vision of Tanna in his new book, Tanna Times: Islanders in the World (University of Hawai‘i Press, 2020), showing us us how Tanna's cultural distinctiveness is part of its entanglement in larger processes of globalisation and colonisalism. This short, readable volume describes the history and culture of Tanna through the stories of fourteen unique individuals whose lives exemplify the island's history and culture. This book is valuable because it is a short, accessible, introduction to both Tanna and Vanuatu, written by someone with a lifetime's worth of expertise on the topic -- definitely a change from the vulgar adventure stories which have been published about the country. Best of all, Tanna Times is available for free as an open access download from University of Hawaii Press, which published the book as part of the Sustainable History Monograph Pilot program. The result is a unique and readable text perfect for anyone visiting Vanuatu, or for classroom use. In this episode of the podcast, Monty Lindstrom and host Alex Golub talk about cargo cults, protestant missionaries, sustainable tourism, and Austronesian cultural connections between Tanna and Hawai‘i. They discuss Monty's long-term fieldwork and a topic that is rarely covered: while many people talk about how to write your first book, few people discuss what it's like to write a book which might be your last.  Lamont Lindstrom is Kendall Professor of Anthropology at the University of Tulsa. His previous books include Across the World with the Johnsons: Visual Culture and Empire in the Twentieth Century, Bik Wok: Storian Blo Wol Wo Tu long Vanuatu, Chiefs Today: Traditional Pacific Leadership and the Postcolonial State, and Cargo Cult: Strange Stories of Desire from Melanesia and Beyond.  Learn more about your ad choices. Visit megaphone.fm/adchoices

For four decades, Lamont "Monty" Lindstrom has conducted research on the island of Tanna in the Pacific nation of Vanuatu. Considered by outsiders to be incredibly exotic, Tanna attracts tourists who come to see its active volcano, cargo cults, and customary practices. Lindstrom presents a different vision of Tanna in his new book, Tanna Times: Islanders in the World (University of Hawai‘i Press, 2020), showing us us how Tanna's cultural distinctiveness is part of its entanglement in larger processes of globalisation and colonisalism. This short, readable volume describes the history and culture of Tanna through the stories of fourteen unique individuals whose lives exemplify the island's history and culture. This book is valuable because it is a short, accessible, introduction to both Tanna and Vanuatu, written by someone with a lifetime's worth of expertise on the topic -- definitely a change from the vulgar adventure stories which have been published about the country. Best of all, Tanna Times is available for free as an open access download from University of Hawaii Press, which published the book as part of the Sustainable History Monograph Pilot program. The result is a unique and readable text perfect for anyone visiting Vanuatu, or for classroom use. In this episode of the podcast, Monty Lindstrom and host Alex Golub talk about cargo cults, protestant missionaries, sustainable tourism, and Austronesian cultural connections between Tanna and Hawai‘i. They discuss Monty's long-term fieldwork and a topic that is rarely covered: while many people talk about how to write your first book, few people discuss what it's like to write a book which might be your last.  Lamont Lindstrom is Kendall Professor of Anthropology at the University of Tulsa. His previous books include Across the World with the Johnsons: Visual Culture and Empire in the Twentieth Century, Bik Wok: Storian Blo Wol Wo Tu long Vanuatu, Chiefs Today: Traditional Pacific Leadership and the Postcolonial State, and Cargo Cult: Strange Stories of Desire from Melanesia and Beyond.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Jalan Penderitaan- Kristen Nyanyian pujian // ====AUSTRONESIAN LANGUAGES FAMILY belongs to Malayo-Polynesian branch. Most languages spoken in Indonesia belong to this family, which in return are related to languages spoken in Madagascar, Philippines, New Zealand,Hawaii and various Polynesian countries.===

A note from Talking Taiwan host Felicia Lin:   Earlier this year, I spoke with Professor Scott Simon about his research on Taiwan’s indigenous peoples. He is a Professor in the School of Sociological and Anthropological Studies and Co-holder of the Research Chair in Taiwan Studies at the University of Ottawa. He’s done research in Taiwan since 1996, spent an accumulated 10 years of residence in the country, and published 3 books about Taiwan. We talked about Taiwan as the cradle of Austronesian peoples and culture, and what the designation of a group of people as “indigenous” means from an international law perspective. What’s interesting to me is how Professor Simon’s work invites us to think of Taiwan as a Pacific island nation rather than a renegade province of China.   Here’s a little preview of what we talked about in this podcast episode:   How Professor Simon got interested in the indigenous peoples of Taiwan How there were a lot of changes pertaining to the indigenous peoples of Taiwan around 1996 The indigenous people that Professor Simon met while in Taiwan What brought Professor Simon to Taiwan initially in 1996 How Professor Simon had initially planned to obtain his PhD in China but ended up doing it in Taiwan How Professor Simon's research on Taiwan’s indigenous peoples and economic development led him to study the ecology and environment, and the study of Austronesian peoples The connection between the Bhatani Islands of the Philippines and Taiwan The similarity between the CHamoru language (of the people of Guam) with the Truku language of the Taiwanese indigenous people and Tao language spoken in Taiwan’s Orchid Island Looking at Taiwan as a Pacific island nation and not just as connected to China Taiwan’s connection to Guam, Marieta Islands, Carolina Islands, Maori of New Zealand and Easter Island Book recommendations for people wanting to learn more about Taiwan’s indigenous peoples The difference between categorizing a group of people as indigenous vs. an ethnic minority The three nations in Asia that recognize indigenous peoples The political implications that come with a group of people being declared indigenous     Related Links:   Professor Scott Simon’s author page on The Center for International  Policy Studies of the University of Ottawa website: https://www.cips-cepi.ca/author/scott-simon/   Undoing Fieldwork in a Time of Epidemic by Scott Simon: https://cascacultureblog.wordpress.com/2020/04/20/undoing-fieldwork-in-a-time-of-epidemic/   Professor Scott Simon’s books:   Tanners of Taiwan: Life Strategies and National Culture: https://books.google.com/books/about/Tanners_of_Taiwan.html?id=ostwAAAAMAAJ   Sweet and Sour: Life-Worlds of Taipei Women Entrepreneurs: https://books.google.com/books/about/Sweet_and_Sour.html?id=gFyqAuPTAgkC

Hi there! Welcome to Stories that Made Us, where we continue with creation myths. We have a packed episode for you, beginning with the tales of the Bagobo of the Philippines and the Batak of Indonesia. They are promptly followed by The Banks Islands tribe of northern Vanuatu, the Bulu of Central Africa, and the Buryat of Mongolia and Siberia! The Bagobo is one of the largest among the indigenous peoples of southern Philippines. They inhabit the land that extends from the west coast of Davao Gulf to the mountain ranges of Mount Apo. The Batak tribe is a group of loosely related Austronesian ethnic tribes that is predominant in Northern Sumatra and Indonesia. The Banks Islands people are inhabitants of a group of islands in northern Vanuatu. Bulu is one of several related tribes inhabiting the hilly and forested regions of Cameroon, Equatorial Guinea, and Gabon. The Buryats are a Mongolic people and are the largest indigenous group in Siberia, mainly concentrated in their homeland, the Buryatia Republic, a federal subject of Russia. I hope you enjoy the stories. If you do, please leave a rating and feedback. Share and subscribe! Your patronage would help us immensely! Follow us on social media - Twitter - https://twitter.com/storiesthtmdeus FaceBook: https://www.facebook.com/Stories-That-Made-Us-113315333734234 The music used for the episodes are either free to use, or under creative commons license. Below are their links and attributions - The Big Decision by Audionautix is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Artist: http://audionautix.com/ Eastern Thought by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100682 Artist: http://incompetech.com/ Ambush - The Descent by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100334 Artist: http://incompetech.com/ Heartbeat of the Hood Artist: Doug Maxwell/Media Right Productions Source: YouTube Audio Library Divine Life Society Artist: Jesse Gallagher Source: YouTube Audio Library Prelude No. 15 by Chris Zabriskie is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://chriszabriskie.com/preludes/ Artist: http://chriszabriskie.com/ Waltz of the Flowers Artist: Pyotr Ilyich Tchaikovsky Source: YouTube Audio Library AngloZulu - The Dark Contenent by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100411 Artist: http://incompetech.com/ Accralate - The Dark Contenent by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100341 Artist: http://incompetech.com/ Halls of the Undead by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100355 Artist: http://incompetech.com/ Requiem In Cello Artist: Hanu Dixit Source: YouTube Audio Library Ashton Manor - Stings by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1300043 Artist: http://incompetech.com/

Stepping back before recorded history to an amazing saga, we enter the vast open Pacific. This is the world of the Austronesian speakers.

Chelsea McCracken talks about her new book A Grammar of Belep (Walter de Gruyter, 2019). McCracken is Assistant Professor of Interdisciplinary Arts & Sciences at Dixie State University and Senior Research Analyst of the Coalition for Responsible Home Education. She became involved in the homeschool reform movement as a result of the abuse and educational neglect experienced by her homeschooled family members. A Grammar of Belep is a reference grammar that provides a full grammatical description of the previously-undocumented Austronesian language variety known as Belep. Belep is spoken by approximately 1600 people in New Caledonia, primarily in the Belep Isles. This is the first full-length grammar of the language, describing the sounds, morphology and syntax of Belep. A Grammar of Belep also describes the importance of culture for Belep speakers, including la coutume (from the French) or ‘the custom.’ Interestingly, there is no Belep word for this, as la coutume is a cover term for many interrelated Belep cultural practices. This book is an important addition to our knowledge of Austronesian languages and languages as a whole. Carrie Gillon is a linguist, editor and writing coach, working in the academic and healthcare sectors. She’s the author of The Semantics of Determiners (Cambridge Scholars Publishing, 2103) and the co-author of Nominal Contact in Michif (Oxford University Press, 2018). She is also the co-host of the podcast The Vocal Fries, a biweekly podcast about linguistic discrimination (or why judging language is not OK). Learn more about your ad choices. Visit megaphone.fm/adchoices

Chelsea McCracken talks about her new book A Grammar of Belep (Walter de Gruyter, 2019). McCracken is Assistant Professor of Interdisciplinary Arts & Sciences at Dixie State University and Senior Research Analyst of the Coalition for Responsible Home Education. She became involved in the homeschool reform movement as a result of the abuse and educational neglect experienced by her homeschooled family members. A Grammar of Belep is a reference grammar that provides a full grammatical description of the previously-undocumented Austronesian language variety known as Belep. Belep is spoken by approximately 1600 people in New Caledonia, primarily in the Belep Isles. This is the first full-length grammar of the language, describing the sounds, morphology and syntax of Belep. A Grammar of Belep also describes the importance of culture for Belep speakers, including la coutume (from the French) or ‘the custom.’ Interestingly, there is no Belep word for this, as la coutume is a cover term for many interrelated Belep cultural practices. This book is an important addition to our knowledge of Austronesian languages and languages as a whole. Carrie Gillon is a linguist, editor and writing coach, working in the academic and healthcare sectors. She’s the author of The Semantics of Determiners (Cambridge Scholars Publishing, 2103) and the co-author of Nominal Contact in Michif (Oxford University Press, 2018). She is also the co-host of the podcast The Vocal Fries, a biweekly podcast about linguistic discrimination (or why judging language is not OK). Learn more about your ad choices. Visit megaphone.fm/adchoices

Chelsea McCracken talks about her new book A Grammar of Belep (Walter de Gruyter, 2019). McCracken is Assistant Professor of Interdisciplinary Arts & Sciences at Dixie State University and Senior Research Analyst of the Coalition for Responsible Home Education. She became involved in the homeschool reform movement as a result of the abuse and educational neglect experienced by her homeschooled family members. A Grammar of Belep is a reference grammar that provides a full grammatical description of the previously-undocumented Austronesian language variety known as Belep. Belep is spoken by approximately 1600 people in New Caledonia, primarily in the Belep Isles. This is the first full-length grammar of the language, describing the sounds, morphology and syntax of Belep. A Grammar of Belep also describes the importance of culture for Belep speakers, including la coutume (from the French) or ‘the custom.’ Interestingly, there is no Belep word for this, as la coutume is a cover term for many interrelated Belep cultural practices. This book is an important addition to our knowledge of Austronesian languages and languages as a whole. Carrie Gillon is a linguist, editor and writing coach, working in the academic and healthcare sectors. She’s the author of The Semantics of Determiners (Cambridge Scholars Publishing, 2103) and the co-author of Nominal Contact in Michif (Oxford University Press, 2018). She is also the co-host of the podcast The Vocal Fries, a biweekly podcast about linguistic discrimination (or why judging language is not OK). Learn more about your ad choices. Visit megaphone.fm/adchoices

Chelsea McCracken talks about her new book A Grammar of Belep (Walter de Gruyter, 2019). McCracken is Assistant Professor of Interdisciplinary Arts & Sciences at Dixie State University and Senior Research Analyst of the Coalition for Responsible Home Education. She became involved in the homeschool reform movement as a result of the abuse and educational neglect experienced by her homeschooled family members. A Grammar of Belep is a reference grammar that provides a full grammatical description of the previously-undocumented Austronesian language variety known as Belep. Belep is spoken by approximately 1600 people in New Caledonia, primarily in the Belep Isles. This is the first full-length grammar of the language, describing the sounds, morphology and syntax of Belep. A Grammar of Belep also describes the importance of culture for Belep speakers, including la coutume (from the French) or ‘the custom.’ Interestingly, there is no Belep word for this, as la coutume is a cover term for many interrelated Belep cultural practices. This book is an important addition to our knowledge of Austronesian languages and languages as a whole. Carrie Gillon is a linguist, editor and writing coach, working in the academic and healthcare sectors. She’s the author of The Semantics of Determiners (Cambridge Scholars Publishing, 2103) and the co-author of Nominal Contact in Michif (Oxford University Press, 2018). She is also the co-host of the podcast The Vocal Fries, a biweekly podcast about linguistic discrimination (or why judging language is not OK). Learn more about your ad choices. Visit megaphone.fm/adchoices

Bougainville is a 9000 sq. km pacific island and was first subject to European contact in 1768 when Louis Antoine De Bougainville landed there and, in an act of typical vainglory, named it for himself. People had been on Bougainville for 28,000 years but it was the Austronesian people who 4,000 years ago established pigs, chickens, dogs and cultivation with obsidian tools.  The Comte De Bougainville was every bit the equal of James Cook and it was he who established the Falkland Islands, circumnavigated the globe and fought as a captain of dragoons in the what was effectively the first world war, the 7 years' war between England and France. As an Admiral he sailed south from Tahiti and nearly discovered the Great Barrier Reef then in 1768 encountered Bougainville, east of Papua New Guinea. The wonderful variegated coloured flower, Bougainvillea, is named for him. The island is a natural wonder and historical treasure. This episode was written by Lt Col Chris Alroe. Chris was an Australian Army Officer and specialist medical practitioner who spent twenty-one years full and part time in the Australian Defence Forces. He was at one time SMO 11 BDE and later appointed SMO 3 BDE, retiring from the army before taking up the appointment. During Operation Bel Isi commenced 1999, the UN Peace Keeping Mission to the Island of Bougainville after the civil war there, he was appointed Officer Commanding the Combined Health Element for the mission. He was commended by the Brigadier of the Mission for his survey of New Guinea Health services which he conducted as part of the plan to complete the Mission.

Moken is a Thai word meaning sea people, people of water, sea nomads or sea gypsies. The Moken are a group of Austronesian people of an archipelago claimed by both Myanmar and Thailand. Their way of life is under pressure by assimilation, subversion, suppression, climate change, and corporate greed. This week on World Ocean Radio we discuss their way of life, the challenges the Moken face, and the ways that some in Western civilizations are seeking a similar, simpler way of life, opting out of consumerism and seeking a deeper engagement with nature, land and sea as a means to achieve sustainability and community connection.

Slate Plus members get bonus segments and ad-free podcast feeds. Sign up now. From Madagascar to Easter Island, Austronesian tongues traveled far and wide with early seafarers. Join Slate Plus! Members get bonus segments, exclusive member-only podcasts, and more. Sign up for a free trial today at www.slate.com/podcastsplus. Twitter: @lexiconvalley Facebook: facebook.com/LexiconValley Email: lexiconvalley@slate.com Learn more about your ad choices. Visit megaphone.fm/adchoices

Slate Plus members get bonus segments and ad-free podcast feeds. Sign up now. From Madagascar to Easter Island, Austronesian tongues traveled far and wide with early seafarers. Join Slate Plus! Members get bonus segments, exclusive member-only podcasts, and more. Sign up for a free trial today at www.slate.com/podcastsplus. Twitter: @lexiconvalley Facebook: facebook.com/LexiconValley Email: lexiconvalley@slate.com Learn more about your ad choices. Visit megaphone.fm/adchoices

HAPPY NATIONAL TATTOO DAY! Join us as we celebrate getting inked and heart shapes that say "Mom"! Today we're celebrating with comedian, engineer in biotech, and tattoo owner and enthusiast Nicki Fuchs (Twitter: @nfewks / Instagram: @nfewks)!! LET'S PARTY!! Find Holiday Party online – Patreon: patreon,com/HOLIDAYPARTY Twitter: @HOLIDAYPARTYPOD / Instagram: HOLIDAYPARTYPODCAST / Facebook: @HOLIDAYPARTYPODCAST / HOLIDAYPARTYPODCAST.COM Find Alyssa – Twitter: @alyssapants / Instagram: lettertalkpodcast / alyssapants.com Find Disa – Twitter: @cinnamonenemy / Spotify: open.spotify.com/user/1243777842  SHOW NOTES History + fun facts about the holiday First, let’s define what a tattoo is, for those listeners who may not be familiar with the term. According to Wikipedia, a tattoo “is a form of body modification where a design is made by inserting ink, dyes and pigments, either indelible or temporary, into the dermis layer of the skin (the layer between the epidermis and subcutaneous tissues) to change the pigment.” Tattoos generally fall into three broad categories: purely decorative (or no specific meaning); symbolic (with a specific meaning pertinent to the wearer); pictorial (a depiction of a specific person or item) Tattoos may also be used for identification purposes such as ear tattoos on livestock, tattoos denoting that a domestic animal (such as a cat or dog) has been sterilized, or you know, good old fashioned concentration camp style The word “tattoo,” or tattow as it was stated in the 18th century, is derived from the Samoan word for “tatau” meaning “to strike.” Before the word was imported to the western world, the practice of tattooing was described as painting, scarring, or staining. The American Academy of Dermatology distinguishes five types of tattoos: amateur tattoos, professional tattoos (both via traditional methods and modern tattoo machines), cosmetic tattoos (or “permanent makeup”), traumatic tattoos, and medical tattoos Traumatic tattoos, also known as “natural tattoos,” occur when a substance such as asphalt or gunpowder is rubbed into a wound as the result of an accident or other trauma. For example, coal miners may develop characteristic tattoos from coal dust getting into wounds. Another example is an amalgam tattoo, which occurs when amalgam particles (a liquid mercury and metal alloy mixture used in dentistry to fill cavities) are implanted into the soft tissues of the mouth during filling placement and removal Accidental tattoos can also be the result of deliberate or accidental stabbing with a pencil or pen, leaving graphite or ink in the skin Medical tattoos are used to ensure that instruments are properly located for repeated application of radiotherapy and for the areola in some forms of breast reconstruction. They may also convey medical information about the wearer, such as blood group or a medical condition. Medical tattoos may also be used in skin tones to cover vitiligo, a skin pigmentation disorder SS blood group tattoos (Blutgruppentatowierung) were worn by members of the Waffen-SS in Nazi Germany during WWII to identify their wearer’s blood type. After the war, this evidence of belonging to the Waffen-SS lead to arrest and prosecution, so a number of ex-Waffen-SS would shoot themselves through the arm, removing the tattoo and leaving scars like the ones resulting from pox inoculation, making the removal less obvious Tattoos may also serve as rites of passage, marks of status and rank, symbols of religious and spiritual devotion, decorations for bravery, sexual lures and marks of fertility, pledges of love, amulets and talismans, protection, and as punishment, like the marks of outcasts, slaves and convicts People also choose to be tattooed for artistic, cosmetic, sentimental/memorial, religious, and magical reasons, or to symbolize their belonging to or identification with particular groups, including criminal gangs or a particular ethnic or law-abiding subculture Tattoos have been and are still used for the purposes of identification, and people have also been forcibly tattooed for this reason.  During the Holocaust, an infamous Nazi practice was to forcibly tattoo concentration camp inmates with identification numbers, a practice that began in the fall of 1941.  Of the Nazi camps, only Auschwitz put tattoos on inmates. The tattoo was the prisoner’s camp number, sometimes with a special symbol added. For example, Jews would sometimes receive a triangle, and Romani received the letter “Z” to denote the German word Zigeuner or “Gypsy.”  As early as the Zhou dynasty, which lasted from 1046-256 BC, Chinese authorities would enforce facial tattoos as a punishment for some crimes or to mark prisoners or slaves The Roman Empire would tattoo gladiators and slaves. Exported slaves would receive a tattoo with the words “tax paid,” and it was also common to tattoo “Stop me, I’m a runaway” on their foreheads The practice came to an end when Emperor Constantine the Great came to power. He heavily promoted the Christian church, and banned facial tattooing around AD 330 due to the Biblical strictures against the practice. The Second Council of Nicaea banned all body markings as a pagan practice in AD 787 During the period of early contact between Europeans and the Maori, the Maori would hunt and decapitate each other for their moko tattoos, which they then traded for European items such as axes and firearms. “Moko tattoos were facial designs worn to indicate lineage, social position, and status within the tribe. The tattoo art was a sacred marker of identity among the Maori and also referred to as a vehicle for storing one’s tapu, or spiritual being, in the afterlife.” Forensic pathologists occasionally use tattoos to identify burned, putrefied, or mutilated bodies. As we mentioned earlier, tattoo pigment lies encapsulated deep in the skin, so tattoos aren’t easily destroyed even when the skin is burned Tattoos may also be used on animals, such as cats, dogs, show animals, thoroughbred horses, and livestock. Tattooing in these cases may serve for purposes of identification, ownership, or to signify that the animal has been surgically sterilized Cosmetic tattooing, sometimes called permanent makeup, is the use of tattoos to enhance eyebrows, lips, eyes, or even moles, typically using natural colors.  Placing artistic designs over surgical scarring is a growing trend, particularly over mastectomy scarring. Rather than received reconstruction surgery following a mastectomy, many women choose to tattoo over the scar tissue instead, as a truly personal way of regaining control over their post-cancer bodies As an artform, tattooing has been practiced globally since at least Neolithic times, as evidenced by mummified preserved skin. The oldest discovery of tattooed human skin was found on the body of Otzi the Iceman, dating to about 3250 BC. Otzi had 61 carbon-ink tattoos consisting of 19 groups of lines simple dots and lines on his lower spine, left wrist, behind his right knee and on his ankles. It’s been argued that the tattoos were a form of healing because of their placement, though other explanations are plausible The oldest figurative (derived from real object sources, or representational) tattoos in the world were discovered in 2018 on two mummies from Egypt which are dated between 3351 and 3017 BC Other tattooed mummies have been recovered from 49 archaeological sites, including in Greenland, Alaska, Siberia, Mongolia, western China, Egypt, Sudan, the Philippines, and the Andes. The earliest possible evidence for tattooing in Europe actually appears on ancient art from the Upper Paleolithic period as incised designs on the bodies of humanoid figurines. One example is the ivory Lowenmench (“Lion-Man”) figurine from the Aurignacian culture, which dates to about 40K years ago and features a series of parallel lines on its left shoulder. This figurine also happens to be the oldest-known uncontested example of both zoomorphic sculpture and figurative art Ancient tattooing was most widely practiced among the Austronesian people (Southeast Asia, Oceania, East Africa). It was one of the early technologies developed by the Proto-Austronesians in Taiwan and coastal South China prior to at least 1500 BC It may have originally associated with headhunting, and employed the characteristic skin-puncturing technique, using a small mallet and a piercing implement made from Citrus thorns, fish bone, bone, and oyster shells The oldest known physical evidence of tattooing in North America was made through the discovery of a frozen, mummified Inuit female on St. Lawrence Island, Alaska who had tattoos on her skin. Radiocarbon determined that she lived sometime in the 16th century Early explorers to North America made lots of ethnographic observations about the Indigenous People they met. As they didn’t have a word for tattooing, they instead described the process as “pounce, prick, list, mark, and raze” to “stamp, paint, burn, and embroider.” In the late 18th and early 19th centuries, tattoos were as much about self-expression as they were about having a unique way to identify a sailor’s body should he be lost at sea or impressed (taking of military or naval force by compulsion) by the British Navy. The best source for early American tattoos is the protection papers issued following a 1796 congressional act to safeguard American seamen from impressment. These proto-passports catalogued tattoos alongside birthmarks, scars, race, and height. Using simple techniques and tools, tattoo artists in the early republic typically worked on board ships using anything available as pigments, even gunpowder and urine. Men marked their arms and hands with initials of themselves and loved ones, significant dates, symbols of the seafaring life, liberty poles, crucifixes, and other symbols.” It is commonly held that the modern popularity of tattooing stems from Captain James Cook’s three voyages to the South Pacific in the late 19th century. The dissemination of the texts and images from them brought more awareness about tattooing, however, tattooing has been consistently present in Western society from the modern period stretching back to Ancient Greece.  Tattoo historian Anna Felicity Friedman suggests a couple reasons for the ‘Cook Myth,’ including that the modern words for the practice (“tattoo,” tatuaje,``''tatouage,``''Tatowierung,``''tatuagem”) derive from ‘tatau,’ which was introduced to European languages through Cook’s travels.  However, earlier European texts show that a variety of metaphorical terms for the practice were in use, including pricked/marked/engraved/decorated/punctured/stained/embroidered. The growing print culture at the time of Cook’s voyages may have increased the visibility of tattooing despite its prior existence in the West New York City is largely considered the birthplace of modern tattoos, since the first recorded professional tattoo artist in the US was a German immigrant, Martin Hildebrandt, who opened a shop in NYC in 1846. He quickly became popular during the Civil War among soldiers and sailors of both Union and Confederate militaries In 1891, New York tattooer Samuel O’Reilly patented the first electric tattoo machine, which was a modification of Thomas Edison’s electric pen Some of the earliest appearances of tattoos on women during this period were in the circus. Other than their faces, hands, necks, and other readily visible areas, these “Tattooed Ladies” were covered in ink. The earliest women would claim tales of captivity in order to draw crowds, claiming to have been taken hostage by Native Americans that forcibly tattooed them as a form of torture, though those stories were eventually replaced with narratives of the women’s personal liberation and freedom. The last tattooed lady was out of business by the 1990s The percentage of fashionable NYC women who were tattooed at the turn of the century has been estimated at around 75%. Popular designs were butterflies, flowers, and dragons Tattoos were an early way that women took control of their own bodies When Social Security numbers were introduced in the 1930s, it became a trend to get your numbers tattoos on your arms, chest, or back to make them easier to remember A Tattoo Renaissance began in the late 1950s and was greatly influenced by artists such as Lyle Tuttle, Cliff Raven, Don Nolan, Zeke Owens, Spider Webb, and none other than our fave, Don Ed Hardy  In 1961, however, this renaissance experienced a temporary setback, at least in New York City, as a hepatitis outbreak prompted the health department to ban tattooing, leading tattoo artists to either move their shops out of the city or work out of their apartments This ban wasn’t lifted until 1997 by Mayor Rudy Giuliani According to National Day Calendar, the holiday has been observed since 2016, but the source and founder are currently unknown Americans for the Arts, a nonprofit organization for advancing the arts and arts education in America, also recognizes the holiday. In recognition of the 2016 holiday, they released a series of findings on the country’s perceptions and attitudes towards tattoos as an artform. The survey was conducted in December 2015, polling 3,020 adults online They found that 73% of Americans believe that at least some tattoos are art (a graph breakdown by age and whether all or some tattoos are art can be found below the sources in the shownotes) 27% of Americans have at least one tattoo. 15% have one, 12% have more than one There is no significant difference between genders on the likelihood of having a tattoo (27% of men vs. 25% of women, respectively). Men are more likely to have just one tattoo (17% vs 12%), women are more likely to have multiple (13% vs. 10%) Americans with full-time jobs are the most likely to have at least one tattoo (34%), compared to those who work part-time (26%), are unemployed (27%), or retired (9%) I got the following statistics from historyoftattoos.net and the article, “Tattoo Statistics: 23 Facts You Won’t Regret Reading,” from creditdonkey.com, published in June 2015: 40% of American households report having at least one person with a tattoo. This is a significant increase from 1999, when about 21% of households did so 22% of millennials aged 18-24 report having at least one tattoo 30% of millennials aged 25-29 report having tattoos, and 38% of adults aged 30-39 are tattooed Nearly 30% of 40-49 years olds, 11% of seniors between 50-64, and just 5% of seniors 65 and older report having tattoos Women are more likely to have their ankle or upper back tattooed (27% and 25%, respectively), while men overwhelmingly choose getting inked on their arm (75%) Tattooing is a $3billion industry, at least as of 2015 As of 2013, there were at least 21K tattoo shops operating nationwide The number grows by one every day Miami boasts the highest number of tattoo parlors per capita, with about 24 shops for every 100K people Salina, Kansas has the fewest, with just one tattoo parlor that serves all of its 47K residents, which is a per capita rate of about 2 per 100K (this is inaccurate as of 2019--I found four tattoo parlors listed in the Salinas area, bringing the per capita rate to 8 per 100K) The most expensive “tattoo” is a temporary one composed of 612 half-carat diamonds individually adhered to the skin in a floral pattern, and costs $924K. It was created by Shimansky, a luxury store based in South Africa Average tattoo prices range from $45 for smaller ones to $150 for larger pieces The term “tattoo” became the #1 searched term on the Internet in 2002 31% of those that have tattoos feel that tattoos made them sexy, 29% feel that it made them (or shows them as) rebellious, while 5% feel that a tattoo shows them as intelligent The most searched language as an inspiration for tattoos is Japanese When looking to get a tattoo, 49% of those polled considered the reputation of the tattoo artist or studio as a most important factor, 43% needed a tattoo with personal meaning, and 8% considered priced as a most important factor 32% of people with tattoos claim that they are addicted to getting inked 69% of people don’t see people with tattoos any more or less deviant than people without tattoos 10% of Americans who have at least one tattoo say they don’t like them Somewhere between 17 and 25% of tattooed people regret their decision. Men are more likely than women to have second thoughts. The most often cited reason for regret is “It’s a name of another person.” 5% of Americans have cover-up tattoos The average cost to remove a tattoo is around $588 Tattoo removal is booming, with a yearly revenue in the ballpark of $80 million Earliest tattoo inks were made of carbon and ash If a tattoo ink has metals there is a rare chance that it will become hot during an MRI The current world record holder in number of tattoos is Gregory Paul McLaren, AKA Lucky Diamond Rich, whose skin is 100% covered with tattoos, including the insides of his eyelids, mouth, ears, and foreskin. He’s held the title since 2006 Britain’s most tattooed man, King of Ink Land King Body Art The Extreme Ink-Ite (born Matthew Whelan) currently has over 90% of his body covered.  In 2013, the Passport Office refused to issue him a passport, claiming that his unusual name doesn’t fit their policies, however he successfully challenged the UK Government and obtained his passport in 2014 On July 1st, 2019, he whined to The Daily Star that he’s having trouble finding love Key quotes: “A lot of women are put off by my tattoos or it makes them really curious. I’m a bit like Marmite so you either like them or you don’t. I’ve had about 15-20 relationships in my life and have definitely got more attention since I got my tattoos. But since my last relationship ended two years ago I haven’t had anything serious. I’m nearly 40 so I would like to settle down and have a family. But at the same time I understand that the way I look might create an issue for some people. A lot of women are really shallow and only go for guys with Love Island-type bodies. Then I get other women who are just interested in me because of my tattoos.” He has also dyed his eyes black and had his nipples removed to allow for a smoother canvas. He also has a huge labret gauge, a subdermal piercing in his forehead, carved “teeth marks” in his ears, and split his tongue in half George C. Reiger Jr. has special permission from Disney to have tattoos of some of their copyrighted material, and specifically Disney characters. He has over 1000 Disney tattoos, including all 101 Dalmatians  SOURCES https://en.wikipedia.org/wiki/Tattoo https://authoritytattoo.com/history-of-tattoos/ https://medium.com/daliaresearch/who-has-the-most-tattoos-its-not-who-you-d-expect-1d5ffff660f8 https://www.creditdonkey.com/tattoo-statistics.html http://www.historyoftattoos.net/ http://www.historyoftattoos.net/tattoo-facts/tattoo-statistics/ https://en.wikipedia.org/wiki/History_of_tattooing http://time.com/4645964/tattoo-history/ https://nationaldaycalendar.com/national-tattoo-day-july-17/ https://www.checkiday.com/a3686928f7e2e9f083f5305e64bd3054/national-tattoo-day https://www.facebook.com/National-Tattoo-Day-117291474977030/ https://www.americansforthearts.org/news-room/press-releases/americans-for-the-arts-recognizes-national-tattoo-day https://www.tattoodo.com/a/2014/12/14-facts-about-tattoos/ https://www.thefactsite.com/tattoo-facts/ https://www.dailystar.co.uk/news/latest-news/788973/britains-most-tattooed-man-king-inkland-body-art-women-dating-birmingham

ISABELLE BRIL is a linguist. She completed her PhD in Linguistics in 1994. She was a Lecturer at the University of Tours in France, and subsequently has been a Research Director at the CNRS (the French National Center of Scientific Research) since 2001. She began her work on the large family of Austronesian languages that stretch throughout the Pacific Ocean. In 1991, she initiated her research into two of New Caledonia's 28 Kanak languages. Most recently in 2011, she began researching one of Taiwan's 14 Austronesian languages.

ISABELLE BRIL is a linguist. She completed her PhD in Linguistics in 1994. She was a Lecturer at the University of Tours in France, and subsequently has been a Research Director at the CNRS (the French National Center of Scientific Research) since 2001.She began her work on the large family of Austronesian languages that stretch throughout the Pacific Ocean. In 1991, she initiated her research into two of New Caledonia's 28 Kanak languages. Most recently in 2011, she began researching one of Taiwan's 14 Austronesian languages.

Nusantaria – often referred to as 'Maritime Southeast Asia' – is the world's largest archipelago and has, for centuries, been a vital cultural and trading hub. These have long been primarily the domain of the Austronesian-speaking peoples and their seafaring traditions. The surrounding waters have always been uniquely important as a corridor connecting East Asia to India, the Middle East, Europe and Africa. Guest: Philip Bowring (journalist and author) Book: Empire of the Winds: The Global Role of Asia’s Great Archipelago by Philip Bowring, published by Tauris. Recorded 7 May, 2019.

This is the second part of the critically acclaimed episode exploring the mass cultural appeal of global music. Astheris talks with Nate Sirmans, a musician in the band Open (@_._open_._), and Christian Dasher, a collegiate saxophonist, about music across the world and the interwoven nature of our melodic existences; the conversation went so in depth that it has been split into two halves. Also, many apologies for the title because it is going to be far longer than eighty minutes. On the bright side, we left a list of all the musical references associated with the episode as well as corrections to mistakes throughout the show. Enjoy! Playlist on Spotify Genres mentioned in the episode: American Pop, Austronesian, Bachata, Baroque, Bounce, Brazilian funk, Carnatic, Cinema/Television Scores, Classical, Click Song Number 1, Country, Disco, Fado, Folk, Guilty of Being White, Halo, Hip-Hop, Lo-Fi, Motown, North American Funk, Pata Pata, Punjab, Punk, R & B, Rap, Reggae, Reggaetón, Rock,  Rumba, Samba, Screamo, Ska, Ska-Punk, Soca, Somali Funk, Southern Appalachian, Spirituals, The Banned (Spotify Playlist), Vaporwave, Zef, and Zouk. Artists and Composer: Alicia Keys, Ana Moura, Antwon Stanley, Ariana Grande, Benjamin Clementine, Beyoncé, Big Freedia, Billy Holiday, Bob Marley, Carminho, Childish Gambino, Chris Potter, Concha Buika, D'Angelo, Death, Death Grips, Destiny's Child, Die Antwoord, “Earth, Wind and Fire,” Edith Piaf, Florida Georgia Line, Frank Sinatra, Fugees, Gary Clark Jr, Hans Zimmer, Ice Cube, Ice T, Immortal Technique, Jay Chattaway, Jimi Hendrix, Jocelyne Béroard, John Coltrane, Jordan Sparks, Kane Brown, Katia Guerreiro, Kayna Samet, Kelly Rowland, Kendrick Lamar, KRS One, Leona Lewis, Lil Pump, Lil Yachty, Louis Armstrong, Lycinaïs Jean, Madeline Peyroux, Mariah Carey, Maître Gims, Marilyn Manson, MC Bella, MC Kekel, MC Kevinho, MC Livinho, MC Pedrinho, Michael Bublé, Mika, Miles Davis, Miriam Makeba, Ms. Lauren Hill, N.W.A., Niccolò Paganini, Nicki Minaj, Nikolai Rimsky-Korsakov, Notorious BIG, Open, Otis Redding, PEKKA, Pyotr Ilyich Tchaikovsky, Rage Against the Machine, Ray Charles, Run-D.M.C., Sia, Skinny Fabulous, Smokey Robinson, Soggy Bottom Boys, Solange, Stromae, The Hu, The Who, Trippie Red, Tupac Shakur, Victor O, Vulfpeck, and Ween. There was a bit of confusion in this episode around the 30:00 mark about Jeffree Star, and I would like to state that I tragically confused Jeffree with a Mandela Effect of sorts; please disregard the comments and conversation surrounding it if you would like, but we will leave it in the episode to demonstrate that we can all make significant mistakes.

This episode marks a critical time in the evolution of the podcast. Oz talks with Nate Sirmans, a musician in the band Open (@_._open_._), and Christian Dasher, a collegiate saxophonist, about music across the world and the interwoven nature of our melodic existences; the conversation went so in depth that it has been split into two halves. Also, many apologies for the title because it is going to be far longer than eighty minutes. On the bright side, we left a list of all the musical references associated with the episode as well as corrections to mistakes throughout the show. Enjoy!   https://open.spotify.com/playlist/5FLpJsYYlvoy1uDQUOrXJj?si=v0yqdgjSRdarDndqDaz6Sw (Episode Spotify Playlist) Genres mentioned in the episode: American Pop, Austronesian, Bachata, Baroque, Bounce, Brazilian funk, Carnatic, Cinema/Television Scores, Classical, Click Song Number 1, Country, Disco, Fado, Folk, Guilty of Being White, Halo, Hip-Hop, Lo-Fi, Motown, North American Funk, Pata Pata, Punjab, Punk, R & B, Rap, Reggae, Reggaetón, Rock,  Rumba, Samba, Screamo, Ska, Ska-Punk, Soca, Somali Funk, Southern Appalachian, Spirituals, The Banned (Spotify Playlist), Vaporwave, Zef, and Zouk. Artists and Composer: Alicia Keys, Ana Moura, Antwon Stanley, Ariana Grande, Benjamin Clementine, Beyoncé, Big Freedia, Billy Holiday, Bob Marley, Carminho, Childish Gambino, Chris Potter, Concha Buika, D'Angelo, Death, Death Grips, Destiny's Child, Die Antwoord, “Earth, Wind and Fire,” Edith Piaf, Florida Georgia Line, Frank Sinatra, Fugees, Gary Clark Jr, Hans Zimmer, Ice Cube, Ice T, Immortal Technique, Jay Chattaway, Jimi Hendrix, Jocelyne Béroard, John Coltrane, Jordan Sparks, Kane Brown, Katia Guerreiro, Kayna Samet, Kelly Rowland, Kendrick Lamar, KRS One, Leona Lewis, Lil Pump, Lil Yachty, Louis Armstrong, Lycinaïs Jean, Madeline Peyroux, Mariah Carey, Maître Gims, Marilyn Manson, MC Bella, MC Kekel, MC Kevinho, MC Livinho, MC Pedrinho, Michael Bublé, Mika, Miles Davis, Miriam Makeba, Ms. Lauren Hill, N.W.A., Niccolò Paganini, Nicki Minaj, Nikolai Rimsky-Korsakov, Notorious BIG, Open, Otis Redding, PEKKA, Pyotr Ilyich Tchaikovsky, Rage Against the Machine, Ray Charles, Run-D.M.C., Sia, Skinny Fabulous, Smokey Robinson, Soggy Bottom Boys, Solange, Stromae, The Hu, The Who, Trippie Red, Tupac Shakur, Victor O, and Vulfpeck

Today we talk to Annie Marie Rivera Montes, who is a native of Guam and a teacher (retired) of the Chamorro culture. Guam is a territory of the United States in the western Pacific Ocean. It is the westernmost point (in terms of jurisdiction) and territory of the United States, along with Northern Mariana Islands. The inhabitants of Guam are called Guamanians, and they are American citizens by birth. Indigenous Guamanians are the Chamorros, who are related to other Austronesian natives to the west in the Philippines and Taiwan. (source: https://en.wikipedia.org/wiki/Guam) USCIS 100:91. Name one U.S. territory. Puerto Rico U.S. Virgin Islands American Samoa Northern Mariana Islands Guam Learn more about Guam, the Mariana Islands, and the Chamorro at Guampedia: Guam’s Online Encyclopedia https://www.guampedia.com/ Although Guamanian serve in the military at a rate that is three times higher than the rest of the country, their vets' struggle to receive medical services WATCH: America By the Numbers: Island of Warriors https://www.pbs.org/video/america-numbers-island-warriors CONTACT: VA.gov or your U.S. congress members. Tell them that you support increased healthcare services for vets, especially those from Guam and the U.S. territories. This interview was recorded in the Kaiser Vallejo Rehabilitation Center, where Annie Marie's husband and my father where recovering from their strokes. Unfortunately my father passed away the next day. PLEASE learn more about strokes at http://www.stroke.org/

Language not only defines humans as a species, placing us head and shoulders above even the most proficient animal communicators, but it also beguiles us with its endless mysteries. For example... How did different languages come to be? Why isn't there just a single language? How does a language change, and when it does, is that change indicative of decay or growth? How does a language become extinct?   In today's episode I speak with Dr. John McWhorter, a linguist from Columbia University. He, addresses these and other issues, such as how a single tongue spoken 150,000 years ago has evolved into the estimated 6,000 languages used around the world today. We go broad and deep. For the broad, we explore language families, starting with Indo-European, comprising languages from India to Ireland including English. Other language families discussed are Semitic, Sino-Tibetan, Austronesian, Bantu, and Native American. This gets us into the heated debate over the first language. For the deep, we get into pidgins and creoles. When people learn a language quickly without being explicitly taught, they develop a pidgin version of it. Then if they need to use this pidgin on an everyday basis it becomes a real language, a creole. Some people argue that Black English is a creole, and Professor McWhorter really gets into this issue.