Large language family mostly of Southeast Asia and the Pacific
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4 episodes with austronesian
4 episodes with austronesian
2 episodes with austronesian
3 episodes with austronesian
4 episodes with austronesian
2 episodes with austronesian
2 episodes with austronesian
2 episodes with austronesian
2 episodes with austronesian
玻里尼西亞 bō lǐ ní xī yǎ - Polynesia太平洋 tài píng yáng - Pacific Ocean成千上萬 chéng qiān shàng wàn - thousands upon thousands島嶼 dǎo yǔ - islands夏威夷群島 xià wēi yí qún dǎo - Hawaiian Islands東南端 dōng nán duān - southeastern end復活節島 fù huó jié dǎo - Easter Island西南端 xī nán duān - southwestern end紐西蘭 niǔ xī lán - New Zealand玻里尼西亞大三角 bō lǐ ní xī yǎ dà sān jiǎo - Polynesian Triangle薩摩亞 sà mó yà - Samoa東加 dōng jiā - Tonga大溪地 dà xī dì - Tahiti相似 xiāng sì - similar人類學 rén lèi xué - anthropology學者 xué zhě - scholar分布 fēn bù - to be distributed印度洋 yìn dù yáng - Indian Ocean南島語族 nán dǎo yǔ zú - Austronesian peoples向南擴散 xiàng nán kuò sàn - to spread southward震驚 zhèn jīng - shocked / astonished阿美族 ā měi zú - Amis tribe排灣族 pái wān zú - Paiwan tribe泰雅族 tài yǎ zú - Atayal tribe原住民族 yuán zhù mín zú - indigenous peoples構詞 gòu cí - word formation傳統習俗 chuán tǒng xí sú - traditional customs文化上的連結 wén huà shàng de lián jié - cultural connection基因 jī yīn - gene證據 zhèng jù - evidence線粒體 xiàn lì tǐ - mitochondria遺傳學 yí chuán xué - genetics擁有 yǒng yǒu - to have / to possess共同 gòng tóng - common / shared遺傳特徵 yí chuán tè zhēng - genetic traits發源地 fā yuán dì - place of origin精湛 jīng zhàn - highly skilled / superb航海技術 háng hǎi jì shù - navigation skills地圖 dì tú - map羅盤 luó pán - compass觀察 guān chá - to observe星象 xīng xiàng - stars / celestial phenomena洋流 yáng liú - ocean currents雲層變化 yún céng biàn huà - cloud changes鳥類路徑 niǎo lèi lù jìng - bird migration paths精準的移動 jīng zhǔn de yí dòng - precise movement雙體船 shuāng tǐ chuán - catamaran兩側 liǎng cè - both sides平衡木 píng héng mù - balance beam / outrigger獨木舟 dú mù zhōu - canoe拓展領土 tuò zhǎn lǐng tǔ - to expand territory關鍵 guān jiàn - key / crucial工具 gōng jù - tool紋身 wén shēn - tattoo象徵 xiàng zhēng - to symbolize成年 chéng nián - adulthood社會地位 shè huì dì wèi - social status英勇事蹟 yīng yǒng shì jì - heroic deeds身分地位 shēn fèn dì wèi - social identity / status干欄式建築 gān lán shì jiàn zhù - stilt house高架 gāo jià - elevated / raised防潮 fáng cháo - moisture-proof防蟲 fáng chóng - insect-proof社會結構 shè huì jié gòu - social structure階級 jiē jí - social class巫術 wū shù - witchcraft / shamanism嚴謹 yán jǐn - strict / rigorous首領制度 shǒu lǐng zhì dù - chieftain system自然神靈 zì rán shén líng - nature spirits萬物都有靈 wàn wù dōu yǒu líng - all things have spirits超自然的力量 chāo zì rán de lì liàng - supernatural power崇尚 chóng shàng - to advocate / to revere飲食 yǐn shí - diet核心作物 hé xīn zuò wù - staple crops芋頭 yù tou - taro山藥 shān yào - yam香蕉 xiāng jiāo - banana椰子 yé zi - coconut主食 zhǔ shí - staple food毛利人 máo lì rén - Māori people部落 bù luò - tribe挖掘 wā jué - to dig土坑 tǔ kēng - pit in the ground放置 fàng zhì - to place石頭 shí tou - stone悶燒 mèn shāo - to cook by slow heating (in a sealed environment)Follow me on Instagram: fangfang.chineselearning !
We are a movable species. In less than 50 thousand years, Homo sapiens has penetrated practically all corners of humanity. And the story started long before trains and airplanes. This is an episode about thoese epic migrations, with a focus on the two furthest edges of the human migratory map: the Americas in the West and the Polynesian islands in the east. In the end, we discuss emerging evidence that those branches met each other -- work coming directly out of the work of my guest, Andrés Moreno-Estrada.Enjoy!DECODING OUR STORYThis is episode 3 in the "Decoding Our Story" mini-series, recorded live at the Salk Institute's CARTA symposium on ancient DNA. The other episodes are:"The Neanderthal Mirror: Latest Findings About the Lines Between Us" ~ David Gokhman "Beyond Race: A New Outlook on the Shape of Humanity" ~ Diyendo MassilaniFACT CHECKINGNo errors have been found as of now. If you find an error in this or other episodes, get in touch via the form below.LINKSArticles and essays: OnHumans.Substack.comSupport: Patreon.com/OnHumansContact Form: https://forms.gle/h5wcmefuwvD6asos8CARTA symposiumThe Moreno labKEYWORDSHuman population history | Human origins | Anthropogeny | Anthropology | Ancient Migration | Out of Africa | Homo sapiens | Ancient DNA | Comparative genetics | Austronesian expansion | Taiwan | Admixture | Archaeogenetics | Archaeology | Polynesia | Easter Islands | Rapa Nui | Hawai'i | Aotearoa New Zealand | Tonga Fiji | Native American origins | Latino genetics | Latinx genetics | Hispanic genetics | Indegenous genetics |
For our finale episode, we talk about the journey of the ultimate Filipino staple, tracing how a grain introduced by Austronesian migrants transformed from a prestige food for the elite into the non-negotiable foundation of daily life. Through 3,500 years of agricultural history, we examine the spiritual rituals of the Cordilleras, the impact of colonial encomiendas, and the technological shifts of the Green Revolution that reshaped the landscape. How can rice serve as a lens for understanding Filipino identity, resilience, and the delicate balance between tradition and survival?
Today, we'll talk about a new museum in Fujian Province that shines a spotlight on major discoveries linking the roots of Austronesian people to the Chinese mainland.
HEADLINE: The Two Stages of Pacific Settlement: Early Migrations and the Lapita Culture AUTHOR NAME: Nicholas Thomas SUMMARY: Human settlement of the Pacific occurred in two stages. Early migrations crossed Wallacea 50,000-60,000 years ago, settling New Guinea and Australia. Much later, around 5,000-6,000 years ago, agriculturalists speaking Austronesian languages left Taiwan. This culture, known for distinctive Lapita pottery, migrated swiftly, establishing complex societies and settling western Polynesia (Fiji, Tonga, Samoa). 1899 SAMOA
“‘Rope!’ muttered Sam[wise Gamgee]. ‘I knew I’d want it, if I hadn’t got it!’” Sam knew in the Lord of the Rings that the quest would fail without rope, but he was inadvertently commenting on how civilization owes its existence to this three-strand tool. Humans first made rope 50,000 years ago and one of its earliest contributions to the rise of civilization was as a tool for domesticating animals for milk, meat, and work. ncient Egyptians were experts at making strong, three-strand rope from the halfa grass along the banks of the Nile. Rope allowed them to haul two-and-a-half ton limestone blocks to build the pyramids. They also used rope to tie together the planks of their graceful vessels that sailed without the need of a single nail. The Austronesian peoples spread across the islands of the Pacific in the most impressive and daring series of oceanic voyages in human history. And they did it using fast catamaran and outrigger boats held together with coconut fiber rope. Today’s guest is Tim Queeny, author of Rope: How a Bundle of Twisted Fibers Became the Backbone of Civilization. We look at the past, present, and future of this critical piece of technology.See omnystudio.com/listener for privacy information.
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.
Lingthusiasm - A podcast that's enthusiastic about linguistics
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
“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. 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
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
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)
From Javanese to Tagalog, the wonderful Austronesian languages. X: @lexiconvalleyFacebook: facebook.com/LexiconValleyWebsite: booksmartstudios.com/LexiconValley Learn more about your ad choices. Visit megaphone.fm/adchoices
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