Historical region over time
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7 episodes with central eurasia
3 episodes with central eurasia
3 episodes with central eurasia
3 episodes with central eurasia
2 episodes with central eurasia
2 episodes with central eurasia
3 episodes with central eurasia
2 episodes with central eurasia
While the Yongzheng Emperor attempts to get his domestic policy ducks in a row from the Forbidden City, out on the Western Frontiers, change is the only constant. Between squabbling Tibetan lamas, restless Kokonor Khans, and the ever-dangerous Dzungar Empire still on the loose out there, the new successor of the late, great Kangxi Emperor has some very big combat-boots to fill... Time Period Covered: ca. 1722-1728 CE Major Historical Figures: Qing Empire: Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1661-1722] Yongzheng Emperor (Aisin-Gioro Yinzhen) [r. 1722-1735] Prince Yinti, the Fuyuan Daijiangjun [1688-1755]Governor Nian Gengyao [1679-1726]Governor-General Yue Zhongqi [1686-1754]General Erentei [d. 1718]Funingga [d. 1728] Dzungar Khanate: Tsewang Rabdan, Khong Tayiji [r. 1697-1727] Galdan Tseren, Khong Tayiji [r. 1727-1745] General Tsering Dondup Tibetan Gelupa/“Yellow Hats”: 5th Dalai Lama[r. 1642-1682] 6th Dalai Lama [r. 1697] 7th Dalai Lama [r. 1720-1757] sDe-pa Sangya Gyatso [1652-1705] Polhanas (Polhané Sönam Topgyé) [1689-1747] Kokonor Mongols (Khoshots): Güshi Khan (Torbaikhu) [r. 1642-1655] Lhazang Khan [r. 1700-1717] Prince Lobzang Danjin, Dalai Hongtaiji [d. 1731] Sources Cited:Perdue, Peter C. China marches west: the Qing conquest of Central Eurasia.Rowe, William T. China's last empire: the great Qing. Zelin, Madeline. “The Yung-chung reign” in The Cambridge History of China, Vol. 9: The Ch'ing Dynasty, Part 1: To 1800. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Yongzheng Emperor brings Peace, Justice, & Security to his new Empire. Time Period Covered: 1723-1728 CE Major Works Cited: Perdue, Peter C. China marches west: the Qing conquest of Central Eurasia. Qin, Han Tang (秦漢唐). 不同於戲裡說的雍正皇帝 [A different Yongzheng from the work of fiction] Rowe, William T. China's last empire: the great Qing. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the wake of the Kangxi Emperor's flawless victory + fatality of Galdan Khan, he erects his own definitive version of "The Way Things Happened" - five stone stelae monuments as an everlasting tribute to his greatness, and his side of the story literally written in stone. But even one so mighty as the Lord of Great Qing is not above the twist of fate's knife. For he has been receiving highly disturbing reports about his son and heir, Crown Prince Yinreng... Time Period Covered: 1697-1707 CE Major Historical Figures: Great Qing: The Kangxi Emperor (Aisin-Gioro Xuande) [r. 1654-1722] Crown Prince Yunreng [1674-1725] Prince Yinxu Minister Songgotu [1636-1703] Minister Maci [1652-1739] Jesuits/Catholic Church: Pope Clement XI [r. 1700-1721] Bishop Charles-Thomas Maillard De Tournon [1668-1710] Fr. Joachim Bouvet [1656-1730] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Kingdom of France: King Louis XIV, "The Sun King" [r. 1643-1715] Major Works Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Shelly, Percy Bysshe. "Ozymandias." Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices
Galdan is dead. Kangxi's victory is total. It's all over but the crying. ... and the executions via slow-slicing... and the crushing of his bones... and the punishment of his family... and the writing him out of history... Please support the show!: patreon.com/thehistoryofchina Time Period Covered: 1697-8 CE Major Historical Figures: Qing Dynasty: The Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1654-1722] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Gen. Fiyanggu Gen. Sunsike Dzungar Mongols: Galdan, the Boshugtu Khan [r. 1679-1697] Lamist Tibetans: The Sixth Dalai Lama, Tsangyang Gyatso [1683- after 1706] sDe-pa Desi Sangye Gyampo [1653-1705] Major Sources Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Kangxi Emperor ruthlessly tracks down Galdan Khan, leaving him and his followers with nowhere to turn and nowhere to hide. The end draws close... Please support the show!: patreon.com/thehistoryofchina Time Period Covered: 1697-8 CE Major Historical Figures: Qing Dynasty: The Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1654-1722] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Gen. Fiyanggu Gen. Sunsike Dzungar Mongols: Galdan, the Boshugtu Khan [r. 1679-1697] Lamist Tibetans: The Sixth Dalai Lama, Tsangyang Gyatso [1683- after 1706] sDe-pa Desi Sangye Gyampo [1653-1705] Major Sources Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices
The jaws of the Kangxi Emperor close in around Galdan Khan, as his own dream of "The Great Mongol Enterprise" crash down around him at a fateful stand of 100 trees abutting a tiny stream somewhere in the vastness of the steppes. To the victor go the draft histories... Please support the show!: patreon.com/thehistoryofchina Time Period Covered 1696 CE Major Historical Figures: Qing Dynasty: The Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1654-1722] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Gen. Fiyanggu Gen. Sunsike Dzungar Mongols: Galdan, the Boshugtu Khan [r. 1679-1697] Lamist Tibetans: The Sixth Dalai Lama, Tsangyang Gyatso [1683-after 1706] sDe-pa Desi Sangye Gyampo [1653-1705] Major Sources Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices
Galdan Khan has slipped The Kangxi Emperor's trap, but only by the skin of his teeth. Now having retreated deep into the heart of Central Asia, he'll think himself safe. But the Dread Lord of Great Qing is not one to let a vendetta go so easily… Please support the show!: patreon.com/thehistoryofchina Time Period Covered 1691-1696 CE Major Historical Figures: Qing Dynasty: The Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1654-1722] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Dzungar Mongols: Galdan, the Boshugtu Khan [r. 1679-1697] Lamist Tibetans: The Sixth Dalai Lama, Tsangyang Gyatso [1683- after 1706] sDe-pa Desi Sangye Gyampo [1653-1705] Major Sources Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices
In an epic handshake of history, the Qing and Russian Empires hammer out the first major treaty between East and West. It's good for Great Qing, it's maybe good for Russia... but it's definitely not good for the Mongols who got iced out of the negotiations by a couple of Puritan hustlers, like Galdan Khan and his harried host of Dzungars. Not good news at all... Please support the show!: patreon.com/thehistoryofchina Time Period Covered: 1690-91 CE Major Historical Figures: Qing Dynasty: The Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1654-1722] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Russian Empire: Count Fedor Alekseevich Golovin [1650-1706] Mongols/Tibetans: Lamist Tibetans: The Fifth Dalai Lama, Ngawang Lobsang Gyatso [1617–1682] Dzungar Mongols: Galdan, the Boshugtu Khan [r. 1679-1697] Khalkha Mongols: Jebzongdanba Khutukhtu Tusiyetu Khan Chechen Khan Tsewang Rabdan Major Sources Cited: Liu, Cixin. Death's End. Munkh-Erdene, Lamsuren. The Taiji Government and the Rise of the Warrior State. Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Thokmay, Darig. “Game Changers of the Tibetan Buddhist Political Order in Central Asia in the Early Eighteenth Century” in The Tibet Journal, Vol. 46, No. 1. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Kangxi Emperor of Great Qing squares off again Galdan Khan of the Dzungar Khanate in the sociopolitical-religio-military showdown of the late 17th century! Kangxi wants to flex his imperial muscle - in person! - up to and including enacting a "Final Solution" against the un-subdued Mongol peoples under Galdan, but the wily khan will amply demonstrate that all the imperial planning from Beijing in the world means nothing once your army is out in the wilds of the steppe. Please support the show!: patreon.com/thehistoryofchina Time Period Covered: ca. 1690 CE Major Historical Figures: Great Qing: The Kangxi Emperor (Aisin Gioro Xuanye) [r. 1661-1722] The Lifan Yuan (Office of Barbarian Control) Dzungar Khannate: Galdan, the Boshugtu Khan [r. 1679-1697] Other Mongols: Erdeni Qosuuci Morgen Alana Dorji Lobzang Gunbu Labdan Batur Erke Jinong [d. 1709] Prince Gandu Lamist Tibet: The Fifth Dalai Lama, Ngawang Lobsang Gyatso [1617–1682] Russian Empire: Count Fedor Alekseevich Golovin [1650-1706] Major Works Cited: Munkh-Erdene, Lamsuren. The Taiji Government and the Rise of the Warrior State. Perdue, Peter C. China Marches West: The Qing Conquest of Central Eurasia. Thokmay, Darig. “Game Changers of the Tibetan Buddhist Political Order in Central Asia in the Early Eighteenth Century” in The Tibet Journal, Vol. 46, No. 1. Learn more about your ad choices. Visit megaphone.fm/adchoices
“Establishing the Church among all peoples everywhere by reaching, planting, training, and serving” is the mission of Assemblies of God World Missions. AGWM divides its work into five regions: Africa, Asia Pacific, Eurasia, Europe, and Latin America. During the fall of 2024, I plan to interview AGWM's five regional directors about the challenges, opportunities, and key initiatives they lead. I'm George P. Wood, executive editor of Influence magazine and your host. In this episode of the Influence Podcast, I talk to Joe G. about Assemblies of God World Missions' efforts in Eurasia. Because of the sensitive nature of AGWM work in this region, I won't be using Joe G's last name in this podcast. Joe G. serves as AGWM's Eurasia Regional Director. In that role, he oversees ministries in 44 nations within seven distinct areas: India, Southern Asia, Arab World, Central Eurasia, Eurasia Northwest, Russia/Belarus, and Israel/Palestine. He also serves as a liaison between the U. S. Assemblies of God and its fraternal fellowships in Eurasia. ————— This episode of the Influence Podcast is brought to you by My Healthy Church, distributors of Bible Engagement Project. The Bible Engagement Project library includes free adult small group resources that build Bible-based small groups. With these resources, your small group will learn how to dig into the Bible and apply it to life. Enriching videos and intriguing discussion questions will create the kind of moments that inspire members to continue engaging deeply with the Bible all week long. Visit BibleEngagementProject.com to create your free account and get started.
With its southern border finally pacified, the Qing Dynasty under its Kangxi Emperor must now contend with a rising challenge to the northeast: the ascent and enthronement of a real steppe wildcard, the chieftain Galdan, as reigning Khan of the Dzungar Mongols. Kangxi will strive to use him as he has used all other neighboring petty-potentates - as semi-disposable ablative armor for the soft innards of China proper under the longstanding guidelines of "Use The Barbarians to Deal With the Barbarians" foreign policy... but Galdan is mercurial enough to have ideas of his own, and friends in surprisingly high places (the Tibetan Highlands). Time Period Covered: ~1679-1684 CE Major Historical Figures: Great Qing: The Kangxi Emperor (Aisin Gioro Xuanye) [r. 1661-1722] The Lifan Yuan (Office of Barbarian Control) Dzungar Khannate: Galdan, the Boshugtu Khan [r. 1679-1697] Other Mongols: Erdeni Qosuuci Morgen Alana Dorji Lobzang Gunbu Labdan Batur Erke Jinong [d. 1709] Prince Gandu Lamist Tibet: The Fifth Dalai Lama, Ngawang Lobsang Gyatso [1617–1682] Russian Empire: Count Fedor Alekseevich Golovin [1650-1706] Major Works Cited: Munkh-Erdene, Lamsuren. The Taiji Government and the Rise of the Warrior State. Perdue, Peter C. China Marches West: The Qing Conquest of Central Eurasia. Thokmay, Darig. “Game Changers of the Tibetan Buddhist Political Order in Central Asia in the Early Eighteenth Century” in The Tibet Journal, Vol. 46, No. 1. Learn more about your ad choices. Visit megaphone.fm/adchoices
Mark and Lynda have been AGWM global workers to Central Eurasia and Global Initiative: Reaching Muslim Peoples for over 30 years. They share personal stories about God's call and His affirming presence in the details of life and service.
Across the trackless expanses of the northwestern frontier zones, far beyond the final vestiges of Great Qing sovereignty or protection, independent, oasis trade hubs survive and even thrive across central Asia during the chaos of the 16th & 17th centuries. They and their denizens, though largely cut off from the rest of the wider world, nevertheless serve a vital – though fragile – linkage between east and west. Here, north of the Taklamakan Desert, the Oirat Mongols continue to live much as they have these past several centuries… until a group known as the Dzungars under a rising leader called Batur Hong Taiji will start dreaming bigger: an Albany Plan of Union… with Mongol characteristics… Time Period Covered: ~1680 CE Major Historical Figures: Four Oirat/Dzungar Mongols: Baibagas Khan [r. 1585-1640] Chechen Khan (Ochirtu) [r. 1640~1670] Zaya Pandita [d. 1662] Khara Khula [d. 1634] Batur Hongtaiji [r. 1634-1653] Sengge [r. 1653-1671] Queen Anu of the Khoshuts [~1653-1696] Boshoghtu Khan (Galdan) [1644-1697, r. 1671-97] Other Mongols: Altan Khan of the Golden Horde Jasaku Khan of the Khalkhas Dge-lugs-pa Tibetan Buddhist Sect: The 5th Dalai Lama (Ngawang Lobsang Gyatso] [1617-1682] Great Qing: The Kangxi Emperor (Aisin Gioro Xuanye) [r. 1661-1722] Major Work Cited: Amitai-Preiss, Reuven & David O. Morgan (eds.) The Mongol Empire & its Legacy. Halkovic, Jr., Stephen A. The Mongols of the West. Miyawaki, Junko. “The Chinggisid Principle In Russia” in The Frontier In Russian History, Vol. 19, No. 1/4. Perdue, Peter C. China Marches West: The Qing Conquest of Central Eurasia. Taupier, Richard. “Yeke Caaji, the Mongol-Oyirod Great Code of 1640: Innovation In Eurasian State Formation” in Asian Literature and Translation, Vol. 5, No. 1, 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices
Be sure to check out Airwave Media's list of 100 Best podcasts! ThoC is #69 (Nice!): https://blog.feedspot.com/airwave_media_podcasts/ The Kangxi Emperor squashes his beef with the three rebellious feudatories of the south by squashing their traitorous lords, only to have to pivot northward once again to face down... who? The Russians? And the Mongols?! And Tibetans?! And the Catholic Church?! Time Period Covered: 1670-1722 CE Major Historical Figures: Great Qing: The Kangxi Emperor [r. 1661-1722] Crown-Prince Yunreng [1674-1725] Grand Secretary Songgotu [1636-1703] Fan Chengmo, Governor-General of Fujian [1624-1676] Nian Gengyao, Viceroy of Sichuan and Tibet [1679-1726] Mei Wending, mathematician [1633-1721] Tsarist Russia: Tsar Alexis Romanov, "The Quietest" [r. 1645-1676] Tsar Feodor III [r. 1676-1682] Tsar Ivan V [r. 1682-1696] Tsar/Emperor Peter I, "the Great" [r. 1682-1725] Izmailov Roman Catholic Church: Pope Clement XI [1649-1721] Cardinal Charles-Thomas Maillard de Tournon [1668-1710] Jesuit Missionaires: Fr. Jean-François Gerbillon [1654-1707] Fr. Tomé Pereira [1645-1708] Fr. Joachim Bouvet [1656-1730] Ö löd/Mongol/Dzungar Khanate: Erdeniin Galdan, Boshugtu Khan [r. 1671-1697] Tsewang Araptan [r. 1697-1727] General Chereng Dondub the Elder [d. 1737] Major Works Cited: Perdue, Peter C. (2009). China Marches West: The Qing Conquest of Central Eurasia. Spence, Jonathan D. "The K'ang-Hsi Reign" in The Cambridge History of China, Vol. 9: The Ch'ing Dynasty, Part 1: To 1800. Wakeman, Frederic Evans. The Great Enterprise: The Manchu Reconstruction of Imperial Order In Seventeenth-Century China. Wakeman, Frederic Evans. "Romantics,Stoics, and Martyrs In Seventeenth Century China" in The Journal of Asian Studies, Vol. 43, No. 4. Learn more about your ad choices. Visit megaphone.fm/adchoices
Law. How does the state form and use it? How do people use and shape it? How does law shape culture? How does the practice of law change over time in a modernizing colony? What was stable and what was malleable in the application of law in early modern Russia versus its Central Asian colony in the Empire's final century? What's the difference between a bribe and a gift? These are some of the questions at the heart of this fascinating conversation about two books that probe the theoretical and instrumental underpinnings, as well as the everyday practice, of law in different periods and regions of the Russian Empire. Crime and Punishment in Early Modern Russia (Cambridge UP, 2012) by Nancy Kollmann analyzes the day-to-day practice of Russian criminal justice in the seventeenth and eighteenth centuries. Visions of Justice: Sharī'a and Cultural Change in Russian Central Asia (Brill, 2017; available open access) by Paolo Sartori excavates civil law practice to explore legal consciousness among the Muslim communities of Central Asia from the end of the eighteenth century through the fall of the Russian Empire, situating his work within a range of debates about colonialism and law, legal pluralism, and subaltern subjectivity. Paolo Sartori and Nancy Kollmann explore overlaps, divergence and much more that emerge from their respective findings in these deeply researched books. Paolo Sartori is a Senior Research Associate and the Chairman of the Commission for the Study of Islam in Central Eurasia at the Austrian Academy of Sciences. He currently serves as the Editor-in-Chief of the Journal of the Economic and Social History of the Orient and the Journal of Central Asian History (Brill). In addition to Visions of Justice, authoring several scholarly articles and co-editing essay collections, Sartori has co-authored two books, Seeking Justice at the Court of the Khans of Khiva (19th–Early 20th Centuries) (Leiden: Brill, 2020), co-authored with Ulfat Abdurasulov and Éksperimenty imperii: adat, shariat, i proizvodtsvo znanii v Kazakhskoi stepi (Moscow: Novoe Literaturnoe Obozrenie, 2019), co-authored with Pavel Shabley. Nancy Kollmann is the William H. Bonsall Professor of History at Stanford University in California. In addition to Crime and Punishment in Early Modern Russia (2012), she is the author of Kinship and Politics: The Making of the Muscovite Political System, 1345–1547 (1987), By Honor Bound: State and Society in Early Modern Russia (1999); The Russian Empire, 1450–1801 (2017), and Visualizing Russia in Early Modern Europe (forthcoming August 2024). 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
Law. How does the state form and use it? How do people use and shape it? How does law shape culture? How does the practice of law change over time in a modernizing colony? What was stable and what was malleable in the application of law in early modern Russia versus its Central Asian colony in the Empire's final century? What's the difference between a bribe and a gift? These are some of the questions at the heart of this fascinating conversation about two books that probe the theoretical and instrumental underpinnings, as well as the everyday practice, of law in different periods and regions of the Russian Empire. Crime and Punishment in Early Modern Russia (Cambridge UP, 2012) by Nancy Kollmann analyzes the day-to-day practice of Russian criminal justice in the seventeenth and eighteenth centuries. Visions of Justice: Sharī'a and Cultural Change in Russian Central Asia (Brill, 2017; available open access) by Paolo Sartori excavates civil law practice to explore legal consciousness among the Muslim communities of Central Asia from the end of the eighteenth century through the fall of the Russian Empire, situating his work within a range of debates about colonialism and law, legal pluralism, and subaltern subjectivity. Paolo Sartori and Nancy Kollmann explore overlaps, divergence and much more that emerge from their respective findings in these deeply researched books. Paolo Sartori is a Senior Research Associate and the Chairman of the Commission for the Study of Islam in Central Eurasia at the Austrian Academy of Sciences. He currently serves as the Editor-in-Chief of the Journal of the Economic and Social History of the Orient and the Journal of Central Asian History (Brill). In addition to Visions of Justice, authoring several scholarly articles and co-editing essay collections, Sartori has co-authored two books, Seeking Justice at the Court of the Khans of Khiva (19th–Early 20th Centuries) (Leiden: Brill, 2020), co-authored with Ulfat Abdurasulov and Éksperimenty imperii: adat, shariat, i proizvodtsvo znanii v Kazakhskoi stepi (Moscow: Novoe Literaturnoe Obozrenie, 2019), co-authored with Pavel Shabley. Nancy Kollmann is the William H. Bonsall Professor of History at Stanford University in California. In addition to Crime and Punishment in Early Modern Russia (2012), she is the author of Kinship and Politics: The Making of the Muscovite Political System, 1345–1547 (1987), By Honor Bound: State and Society in Early Modern Russia (1999); The Russian Empire, 1450–1801 (2017), and Visualizing Russia in Early Modern Europe (forthcoming August 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Law. How does the state form and use it? How do people use and shape it? How does law shape culture? How does the practice of law change over time in a modernizing colony? What was stable and what was malleable in the application of law in early modern Russia versus its Central Asian colony in the Empire's final century? What's the difference between a bribe and a gift? These are some of the questions at the heart of this fascinating conversation about two books that probe the theoretical and instrumental underpinnings, as well as the everyday practice, of law in different periods and regions of the Russian Empire. Crime and Punishment in Early Modern Russia (Cambridge UP, 2012) by Nancy Kollmann analyzes the day-to-day practice of Russian criminal justice in the seventeenth and eighteenth centuries. Visions of Justice: Sharī'a and Cultural Change in Russian Central Asia (Brill, 2017; available open access) by Paolo Sartori excavates civil law practice to explore legal consciousness among the Muslim communities of Central Asia from the end of the eighteenth century through the fall of the Russian Empire, situating his work within a range of debates about colonialism and law, legal pluralism, and subaltern subjectivity. Paolo Sartori and Nancy Kollmann explore overlaps, divergence and much more that emerge from their respective findings in these deeply researched books. Paolo Sartori is a Senior Research Associate and the Chairman of the Commission for the Study of Islam in Central Eurasia at the Austrian Academy of Sciences. He currently serves as the Editor-in-Chief of the Journal of the Economic and Social History of the Orient and the Journal of Central Asian History (Brill). In addition to Visions of Justice, authoring several scholarly articles and co-editing essay collections, Sartori has co-authored two books, Seeking Justice at the Court of the Khans of Khiva (19th–Early 20th Centuries) (Leiden: Brill, 2020), co-authored with Ulfat Abdurasulov and Éksperimenty imperii: adat, shariat, i proizvodtsvo znanii v Kazakhskoi stepi (Moscow: Novoe Literaturnoe Obozrenie, 2019), co-authored with Pavel Shabley. Nancy Kollmann is the William H. Bonsall Professor of History at Stanford University in California. In addition to Crime and Punishment in Early Modern Russia (2012), she is the author of Kinship and Politics: The Making of the Muscovite Political System, 1345–1547 (1987), By Honor Bound: State and Society in Early Modern Russia (1999); The Russian Empire, 1450–1801 (2017), and Visualizing Russia in Early Modern Europe (forthcoming August 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies
Law. How does the state form and use it? How do people use and shape it? How does law shape culture? How does the practice of law change over time in a modernizing colony? What was stable and what was malleable in the application of law in early modern Russia versus its Central Asian colony in the Empire's final century? What's the difference between a bribe and a gift? These are some of the questions at the heart of this fascinating conversation about two books that probe the theoretical and instrumental underpinnings, as well as the everyday practice, of law in different periods and regions of the Russian Empire. Crime and Punishment in Early Modern Russia (Cambridge UP, 2012) by Nancy Kollmann analyzes the day-to-day practice of Russian criminal justice in the seventeenth and eighteenth centuries. Visions of Justice: Sharī'a and Cultural Change in Russian Central Asia (Brill, 2017; available open access) by Paolo Sartori excavates civil law practice to explore legal consciousness among the Muslim communities of Central Asia from the end of the eighteenth century through the fall of the Russian Empire, situating his work within a range of debates about colonialism and law, legal pluralism, and subaltern subjectivity. Paolo Sartori and Nancy Kollmann explore overlaps, divergence and much more that emerge from their respective findings in these deeply researched books. Paolo Sartori is a Senior Research Associate and the Chairman of the Commission for the Study of Islam in Central Eurasia at the Austrian Academy of Sciences. He currently serves as the Editor-in-Chief of the Journal of the Economic and Social History of the Orient and the Journal of Central Asian History (Brill). In addition to Visions of Justice, authoring several scholarly articles and co-editing essay collections, Sartori has co-authored two books, Seeking Justice at the Court of the Khans of Khiva (19th–Early 20th Centuries) (Leiden: Brill, 2020), co-authored with Ulfat Abdurasulov and Éksperimenty imperii: adat, shariat, i proizvodtsvo znanii v Kazakhskoi stepi (Moscow: Novoe Literaturnoe Obozrenie, 2019), co-authored with Pavel Shabley. Nancy Kollmann is the William H. Bonsall Professor of History at Stanford University in California. In addition to Crime and Punishment in Early Modern Russia (2012), she is the author of Kinship and Politics: The Making of the Muscovite Political System, 1345–1547 (1987), By Honor Bound: State and Society in Early Modern Russia (1999); The Russian Empire, 1450–1801 (2017), and Visualizing Russia in Early Modern Europe (forthcoming August 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/central-asian-studies
Law. How does the state form and use it? How do people use and shape it? How does law shape culture? How does the practice of law change over time in a modernizing colony? What was stable and what was malleable in the application of law in early modern Russia versus its Central Asian colony in the Empire's final century? What's the difference between a bribe and a gift? These are some of the questions at the heart of this fascinating conversation about two books that probe the theoretical and instrumental underpinnings, as well as the everyday practice, of law in different periods and regions of the Russian Empire. Crime and Punishment in Early Modern Russia (Cambridge UP, 2012) by Nancy Kollmann analyzes the day-to-day practice of Russian criminal justice in the seventeenth and eighteenth centuries. Visions of Justice: Sharī'a and Cultural Change in Russian Central Asia (Brill, 2017; available open access) by Paolo Sartori excavates civil law practice to explore legal consciousness among the Muslim communities of Central Asia from the end of the eighteenth century through the fall of the Russian Empire, situating his work within a range of debates about colonialism and law, legal pluralism, and subaltern subjectivity. Paolo Sartori and Nancy Kollmann explore overlaps, divergence and much more that emerge from their respective findings in these deeply researched books. Paolo Sartori is a Senior Research Associate and the Chairman of the Commission for the Study of Islam in Central Eurasia at the Austrian Academy of Sciences. He currently serves as the Editor-in-Chief of the Journal of the Economic and Social History of the Orient and the Journal of Central Asian History (Brill). In addition to Visions of Justice, authoring several scholarly articles and co-editing essay collections, Sartori has co-authored two books, Seeking Justice at the Court of the Khans of Khiva (19th–Early 20th Centuries) (Leiden: Brill, 2020), co-authored with Ulfat Abdurasulov and Éksperimenty imperii: adat, shariat, i proizvodtsvo znanii v Kazakhskoi stepi (Moscow: Novoe Literaturnoe Obozrenie, 2019), co-authored with Pavel Shabley. Nancy Kollmann is the William H. Bonsall Professor of History at Stanford University in California. In addition to Crime and Punishment in Early Modern Russia (2012), she is the author of Kinship and Politics: The Making of the Muscovite Political System, 1345–1547 (1987), By Honor Bound: State and Society in Early Modern Russia (1999); The Russian Empire, 1450–1801 (2017), and Visualizing Russia in Early Modern Europe (forthcoming August 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies
Law. How does the state form and use it? How do people use and shape it? How does law shape culture? How does the practice of law change over time in a modernizing colony? What was stable and what was malleable in the application of law in early modern Russia versus its Central Asian colony in the Empire's final century? What's the difference between a bribe and a gift? These are some of the questions at the heart of this fascinating conversation about two books that probe the theoretical and instrumental underpinnings, as well as the everyday practice, of law in different periods and regions of the Russian Empire. Crime and Punishment in Early Modern Russia (Cambridge UP, 2012) by Nancy Kollmann analyzes the day-to-day practice of Russian criminal justice in the seventeenth and eighteenth centuries. Visions of Justice: Sharī'a and Cultural Change in Russian Central Asia (Brill, 2017; available open access) by Paolo Sartori excavates civil law practice to explore legal consciousness among the Muslim communities of Central Asia from the end of the eighteenth century through the fall of the Russian Empire, situating his work within a range of debates about colonialism and law, legal pluralism, and subaltern subjectivity. Paolo Sartori and Nancy Kollmann explore overlaps, divergence and much more that emerge from their respective findings in these deeply researched books. Paolo Sartori is a Senior Research Associate and the Chairman of the Commission for the Study of Islam in Central Eurasia at the Austrian Academy of Sciences. He currently serves as the Editor-in-Chief of the Journal of the Economic and Social History of the Orient and the Journal of Central Asian History (Brill). In addition to Visions of Justice, authoring several scholarly articles and co-editing essay collections, Sartori has co-authored two books, Seeking Justice at the Court of the Khans of Khiva (19th–Early 20th Centuries) (Leiden: Brill, 2020), co-authored with Ulfat Abdurasulov and Éksperimenty imperii: adat, shariat, i proizvodtsvo znanii v Kazakhskoi stepi (Moscow: Novoe Literaturnoe Obozrenie, 2019), co-authored with Pavel Shabley. Nancy Kollmann is the William H. Bonsall Professor of History at Stanford University in California. In addition to Crime and Punishment in Early Modern Russia (2012), she is the author of Kinship and Politics: The Making of the Muscovite Political System, 1345–1547 (1987), By Honor Bound: State and Society in Early Modern Russia (1999); The Russian Empire, 1450–1801 (2017), and Visualizing Russia in Early Modern Europe (forthcoming August 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices
Law. How does the state form and use it? How do people use and shape it? How does law shape culture? How does the practice of law change over time in a modernizing colony? What was stable and what was malleable in the application of law in early modern Russia versus its Central Asian colony in the Empire's final century? What's the difference between a bribe and a gift? These are some of the questions at the heart of this fascinating conversation about two books that probe the theoretical and instrumental underpinnings, as well as the everyday practice, of law in different periods and regions of the Russian Empire. Crime and Punishment in Early Modern Russia (Cambridge UP, 2012) by Nancy Kollmann analyzes the day-to-day practice of Russian criminal justice in the seventeenth and eighteenth centuries. Visions of Justice: Sharī'a and Cultural Change in Russian Central Asia (Brill, 2017; available open access) by Paolo Sartori excavates civil law practice to explore legal consciousness among the Muslim communities of Central Asia from the end of the eighteenth century through the fall of the Russian Empire, situating his work within a range of debates about colonialism and law, legal pluralism, and subaltern subjectivity. Paolo Sartori and Nancy Kollmann explore overlaps, divergence and much more that emerge from their respective findings in these deeply researched books. Paolo Sartori is a Senior Research Associate and the Chairman of the Commission for the Study of Islam in Central Eurasia at the Austrian Academy of Sciences. He currently serves as the Editor-in-Chief of the Journal of the Economic and Social History of the Orient and the Journal of Central Asian History (Brill). In addition to Visions of Justice, authoring several scholarly articles and co-editing essay collections, Sartori has co-authored two books, Seeking Justice at the Court of the Khans of Khiva (19th–Early 20th Centuries) (Leiden: Brill, 2020), co-authored with Ulfat Abdurasulov and Éksperimenty imperii: adat, shariat, i proizvodtsvo znanii v Kazakhskoi stepi (Moscow: Novoe Literaturnoe Obozrenie, 2019), co-authored with Pavel Shabley. Nancy Kollmann is the William H. Bonsall Professor of History at Stanford University in California. In addition to Crime and Punishment in Early Modern Russia (2012), she is the author of Kinship and Politics: The Making of the Muscovite Political System, 1345–1547 (1987), By Honor Bound: State and Society in Early Modern Russia (1999); The Russian Empire, 1450–1801 (2017), and Visualizing Russia in Early Modern Europe (forthcoming August 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/law
Law. How does the state form and use it? How do people use and shape it? How does law shape culture? How does the practice of law change over time in a modernizing colony? What was stable and what was malleable in the application of law in early modern Russia versus its Central Asian colony in the Empire's final century? What's the difference between a bribe and a gift? These are some of the questions at the heart of this fascinating conversation about two books that probe the theoretical and instrumental underpinnings, as well as the everyday practice, of law in different periods and regions of the Russian Empire. Crime and Punishment in Early Modern Russia (Cambridge UP, 2012) by Nancy Kollmann analyzes the day-to-day practice of Russian criminal justice in the seventeenth and eighteenth centuries. Visions of Justice: Sharī'a and Cultural Change in Russian Central Asia (Brill, 2017; available open access) by Paolo Sartori excavates civil law practice to explore legal consciousness among the Muslim communities of Central Asia from the end of the eighteenth century through the fall of the Russian Empire, situating his work within a range of debates about colonialism and law, legal pluralism, and subaltern subjectivity. Paolo Sartori and Nancy Kollmann explore overlaps, divergence and much more that emerge from their respective findings in these deeply researched books. Paolo Sartori is a Senior Research Associate and the Chairman of the Commission for the Study of Islam in Central Eurasia at the Austrian Academy of Sciences. He currently serves as the Editor-in-Chief of the Journal of the Economic and Social History of the Orient and the Journal of Central Asian History (Brill). In addition to Visions of Justice, authoring several scholarly articles and co-editing essay collections, Sartori has co-authored two books, Seeking Justice at the Court of the Khans of Khiva (19th–Early 20th Centuries) (Leiden: Brill, 2020), co-authored with Ulfat Abdurasulov and Éksperimenty imperii: adat, shariat, i proizvodtsvo znanii v Kazakhskoi stepi (Moscow: Novoe Literaturnoe Obozrenie, 2019), co-authored with Pavel Shabley. Nancy Kollmann is the William H. Bonsall Professor of History at Stanford University in California. In addition to Crime and Punishment in Early Modern Russia (2012), she is the author of Kinship and Politics: The Making of the Muscovite Political System, 1345–1547 (1987), By Honor Bound: State and Society in Early Modern Russia (1999); The Russian Empire, 1450–1801 (2017), and Visualizing Russia in Early Modern Europe (forthcoming August 2024).
Law. How does the state form and use it? How do people use and shape it? How does law shape culture? How does the practice of law change over time in a modernizing colony? What was stable and what was malleable in the application of law in early modern Russia versus its Central Asian colony in the Empire's final century? What's the difference between a bribe and a gift? These are some of the questions at the heart of this fascinating conversation about two books that probe the theoretical and instrumental underpinnings, as well as the everyday practice, of law in different periods and regions of the Russian Empire. Crime and Punishment in Early Modern Russia (Cambridge UP, 2012) by Nancy Kollmann analyzes the day-to-day practice of Russian criminal justice in the seventeenth and eighteenth centuries. Visions of Justice: Sharī'a and Cultural Change in Russian Central Asia (Brill, 2017; available open access) by Paolo Sartori excavates civil law practice to explore legal consciousness among the Muslim communities of Central Asia from the end of the eighteenth century through the fall of the Russian Empire, situating his work within a range of debates about colonialism and law, legal pluralism, and subaltern subjectivity. Paolo Sartori and Nancy Kollmann explore overlaps, divergence and much more that emerge from their respective findings in these deeply researched books. Paolo Sartori is a Senior Research Associate and the Chairman of the Commission for the Study of Islam in Central Eurasia at the Austrian Academy of Sciences. He currently serves as the Editor-in-Chief of the Journal of the Economic and Social History of the Orient and the Journal of Central Asian History (Brill). In addition to Visions of Justice, authoring several scholarly articles and co-editing essay collections, Sartori has co-authored two books, Seeking Justice at the Court of the Khans of Khiva (19th–Early 20th Centuries) (Leiden: Brill, 2020), co-authored with Ulfat Abdurasulov and Éksperimenty imperii: adat, shariat, i proizvodtsvo znanii v Kazakhskoi stepi (Moscow: Novoe Literaturnoe Obozrenie, 2019), co-authored with Pavel Shabley. Nancy Kollmann is the William H. Bonsall Professor of History at Stanford University in California. In addition to Crime and Punishment in Early Modern Russia (2012), she is the author of Kinship and Politics: The Making of the Muscovite Political System, 1345–1547 (1987), By Honor Bound: State and Society in Early Modern Russia (1999); The Russian Empire, 1450–1801 (2017), and Visualizing Russia in Early Modern Europe (forthcoming August 2024).
In today's episode, Jackson speaks to historian Arun Daniel about his paper 'Redefining Eneolithic Human-Horse Interactions in Central Eurasia'. This was a fascinating episode where Arun walked us through the reason for the domestication of the horse in the Eurasian region, the methods and history of taming and domesticating, and the importance of archaeology and science with these types of historical studies. To interact with Arun online head to https://www.instagram.com/arundanielsharma/utm_source=ig_web_button_share_sheet&igshid=OGQ5ZDc2ODk2ZA==If you want to get in touch with History with Jackson email: jackson@historywithjackson.co.ukTo support History with Jackson to carry on creating content subscribe to History with Jackson+ on Apple Podcasts or become a supporter on Buy Me A Coffee: https://bmc.link/HistorywJacksonTo catch up on everything to do with History with Jackson head to www.HistorywithJackson.co.ukFollow us on Facebook at @HistorywithJacksonFollow us on Instagram at @HistorywithJacksonFollow us on X/Twitter at @HistorywJacksonFollow us on TikTok at @HistorywithJackson Hosted on Acast. See acast.com/privacy for more information.
Huns, Mongols, Turks, Scythians and other nomadic steppe tribes are longtime interests of Dan's. In this show he interviews historian Kenneth W. Harl who specializes in the study of those fascinating peoples. 1. Empires of the Steppes: A History of the Nomadic Tribes Who Shaped Civilization by Kenneth W. Harl 2. China Marches West: The Qing Conquest of Central Eurasia by Peter C. Perdue
We welcome Rob Dannenberg into the SmarterMarkets™ studio as we continue our A Smarter Way series. Rob is the former Chief of the Central Eurasia Division at the CIA. SmarterMarkets™ host David Greely sits down with Rob to discuss how understanding how our adversaries think is the first step in finding smarter ways to navigate an increasingly risky geopolitical environment.
On this episode, we talk with Katrina Grasinger, TCK from Central Eurasia. Join our conversation as we talk about identity, the versions of ourselves, and what that means for developing community. Katrina has a heart for discipleship and community and shares her journey of overcoming the challenge to develop deep, meaningful community as a TCK. You'll hear personal stories, helpful insights and practical tools to help you discover God's heart for friendship community, and how to develop life-giving community for yourself. What questions do you have about building deep community? How can we help support you or your TCK? We'd love to hear from you! Connect with us HERE. HOSTS: Michelle Ellis & Chloe Jones SONG: Sunscreen by Vic Davi SHOW NOTES: Brooke Ligertwood sermon (Loving the Church, starting at 33:48) - illustration of stones rubbing against each other in and out of water 1 Corinthinas 12:12-27 - the Church is made up of one body of many parts Proverbs 27:17 - as iron sharpens iron, so one person sharpens another Trees & root systems - some trees, like palms, are more resistant to storms and. their roots can grow deeper in storms. Grouped trees have a higher likelihood of surviving storms. Palms are also flexible and can bend in high winds, unlike other types of trees. Machu Picchu - weather conditions The elevation of the ruins of Machu Picchu is over 7,900 feet above sea level. The city of Buena Vista, CO is close to the same elevation as Machu Picchu. CONNECT WITH US: Website | Instagram COMMON TERMS: TCK - third culture kid MK - missionary kid LAC - Latin America Caribbean
This episode we look at some of the physical evidence from this period. In particular, since we are talking about the sovereign known as Ankan Tenno, we will look at a glass bowl, said to have come from his tomb, which appears to have made its way all the way from Sassanid Persia to Japan between the 5th and 6th centuries CE. Along the way we'll take a brief look at the route that such an item may have taken to travel across the Eurasian continent all the way to Japan. For more on this episode, check out https://sengokudaimyo.com/podcast/episode-79 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is Episode 79: Ankan's Glass Bowl. We are currently in the early part of the 6th century. Last episode was our New Year's wrapup, but just before that we talked about the reign of Magari no Ōye, aka Ohine, aka Ankan Tennō. According to the Chronicles, he was the eldest son of Wohodo, aka Keitai Tennō, coming to the throne in 534. For all of the various Miyake, or Royal Grannaries, that he granted, his reign only lasted about two years, coming to an unfortunate end in the 12th month of 535. The Chronicles claim that Ohine was 70 years old when he died, which would seem to indicate he was born when his father, Wohodo, was only 13 years of age. That seems rather young, but not impossibly so. It is said that Ankan Tennō was buried on the hill of Takaya, in the area of Furuichi. And that is where my personal interest in him and his short reign might end, if not for a glass bowl that caught my eye in the Tokyo National Museum. Specifically, it was the Heiseikan, which is where the Tokyo National Museum hosts special exhibitions, but it also hosts a regular exhibition on Japanese archaeology. In fact, if you ever get the chance, I highly recommend checking it out. I mean, let's be honest, the Tokyo National Museum is one of my favorite places to visit when I'm in Tokyo. I think there is always something new—or at least something old that I find I'm taking a second look at. The Japanese archaeology section of the Heiseikan covers from the earliest stone tools through the Jomon, Yayoi, Kofun, and up to about the Nara period. They have originals or replicas of many items that we've talked about on the podcast, including the gold seal of King Na of Wa, the Suda Hachiman mirror, and the swords from Eta Funayama and Inariyama kofun, which mention Wakatakiru no Ōkimi, generally thought to be the sovereign known as Yuuryaku Tennō. They also have one of the large iron tate, or shields, on loan from Isonokami Shrine, and lots of bronze mirrors and various types of haniwa. Amongst this treasure trove of archaeological artifacts, one thing caught my eye from early on. It is a small, glass bowl, round in shape, impressed throughout with a series of round indentations, almost like a giant golf ball. Dark brown streaks crisscross the bowl, where it has been broken and put back together at some point in the past. According to the placard, this Juuyo Bunkazai, or Important Cultural Property, is dated to about the 6th century, was produced somewhere in West Asia, and it is said to have come from the tomb of none other than Ankan Tennō himself. This has always intrigued me. First and foremost there is the question of provenance—while there are plenty of tombs that have been opened over the years, generally speaking the tombs of the imperial family, especially those identified as belonging to reigning sovereigns, have been off limits to most archaeological investigations. So how is it that we have artifacts identified with the tomb of Ankan Tennō, if that is the case? The second question, which almost trumps the first, is just how did a glass bowl from west Asia make it all the way to Japan in the 6th century? Of course, Japan and northeast Asia in general were not strangers to glassmaking—glass beads have a long history both on the Korean peninsula and in the archipelago, including the molds used to make them. However, it is one thing to melt glass and pour it into molds, similar to working with cast bronze. These bowls, however, appear to be something different. They were definitely foreign, and, as we shall see, they had made quite the journey. So let's take a look and see if we can't answer both of these questions, and maybe learn a little bit more about the world of 6th century Japan along the way. To start with, let's look at the provenance of this glass bowl. Provenance is important—there are numerous stories of famous “finds” that turned out to be fakes, or else items planted by someone who wanted to get their name out there. Archaeology—and its close cousin, paleontology—can get extremely competitive, and if you don't believe me just look up the Bone Wars of the late 19th century. Other names that come to mind: The infamous Piltdown man, the Cardiff Giant, and someone we mentioned in one of our first episodes, Fujimura Shin'ichi, who was accused of salting digs to try to claim human habitation in Japan going back hundreds of thousands of years. This is further complicated by the fact that, in many cases, the situation behind a given find is not necessarily well documented. There are Edo period examples of Jomon pottery, or haniwa, that were found, but whose actual origins have been lost to time. Then there are things like the seal of King Na of Wa, which is said to have been discovered by a farmer, devoid of the context that would help to otherwise clear the questions that continue to surround such an object. On top of this, there are plenty of tombs that have been worn down over the ages—where wind and water have eroded the soil, leaving only the giant stone bones, or perhaps washing burial goods into nearby fields or otherwise displacing them. So what is the story with the tomb of Ankan Tennō, and this glass bowl? To answer this, let's first look at the tomb attributed to Ankan Tennō. The Nihon Shoki tells us in the 8th century that this tomb was located at Takaya, in the area of Furuichi. This claim is later repeated by the Engi Shiki in the 10th century. Theoretically, the compilers of both of these works had some idea of where this was, but in the hundreds of years since then, a lot has happened. Japan has seen numerous governments, as well as war, famine, natural disaster, and more. At one point, members of the royal household were selling off calligraphy just to pay for the upkeep of the court, and while the giant kofun no doubt continued to be prominent features for locals in the surrounding areas, the civilian and military governments of the intervening centuries had little to no budget to spare for their upkeep. Records were lost, as were many details. Towards the end of the Edo period, and into the early Meiji, a resurgence in interest in the royal, or Imperial, family and their ancient mausoleums caused people to investigate the texts and attempt to identify mausoleums for each of the sovereigns, as well as other notable figures, in the Kojiki and the Nihon Shoki. Given that many of those figures are likely fictional or legendary individuals, one can see how this may be problematic. And yet, the list that eventually emerged has become the current list of kofun protected by the Imperial Household Agency as imperial mausolea. Based on what we know, today, some of these official associations seem obviously questionable. Some of them, for instance, are not even keyhole shaped tombs—for instance, some are circular, or round tombs, where the claim is often made that the other parts of the tomb were eroded or washed away. Still others engender their own controversy, such as who, exactly, is buried in Daisen-ryō, the largest kofun, claimed to be the resting place of Ōsazaki no Mikoto, aka Nintoku Tennō. Some people, however, claim that it is actually the sovereign Woasatsuma Wakugo, aka Ingyō Tennō, who is buried there, instead. What is the truth? Well, without opening up the main tomb, who is to say, and even then it is possible that any evidence may have already been lost to the acidic soils of the archipelago, which are hardly kind to organic matter. By the way, quick divergence, here—if you look up information on Daisen-ryō, aka Daisen Kofun, you may notice that there are drawings of a grave, including a coffin, associated with it. That might get you thinking, as I did at one point, that Daisen kofun had already been opened, but it turns out that was a grave on the slopes of the square end of the kofun, and not from the main, circular burial mound. Theoretically this may have been an important consort, or perhaps offspring or close relative of the main individual interred in the kofun, but most likely it is not for the person for whom the giant mound was actually erected. So, yes, Daisen kofun remains unopened, at least as far as we know. As for the kofun identified for Ankan Tennō, today that is the tomb known as Furuichi Tsukiyama Kofun, aka Takaya Tsukiyama Kofun. While the connection to Ankan Tennō may be somewhat unclear, the kofun has had its own colorful history, in a way. Now most of the reports I could find, from about '92 up to 2022, place this kofun, which is a keyhole shaped kofun, in the correct time period—about the early to mid-6th century, matching up nicely with a 534 to 535 date for the reign given to Ankan Tennō. But what is fascinating is the history around the 15th to 16th centuries. It was just after the Ounin War, in 1479, when Hatakeyama Yoshihiro decided to build a castle here, placing the honmaru, the main enclosure, around the kofun, apparently incorporating the kofun and its moats into the castle design. The castle, known as Takaya Castle, would eventually fall to Oda Nobunaga's forces in 1575, and most of the surrounding area was burned down in the fighting, bringing the kofun's life as a castle to an end. Some of the old earthworks still exist, however, and excavations in the area have helped determine the shape of the old castle, though there still have not been any fulsome excavations of the mound that I have found. This makes sense as the kofun is designated as belonging to a member of the imperial lineage. There are, however, other keyhole shaped kofun from around the early 6th century that are also found in the same area, which also could be considered royal mausolea, and would seem to fit the bill just as well as this particular tomb. In addition, there are details in the Chronicles, such as the fact that Magari no Ohine, aka Ankan Tennō, was supposedly buried with his wife and his younger sister. This is, however, contradicted by records like the 10th century Engi Shiki, where two tombs are identified, one for Ankan Tennō and one for his wife, Kasuga no Yamada, so either the Chronicles got it wrong, or there were already problems with tomb identification just two centuries later. So we still aren't entirely sure that this is Ankan Tennō's tomb. But at least we know that the glass bowl came from a 6th century kingly tomb, even if that tomb was only later identified as belonging to Ankan Tennō, right? Well, not so fast. The provenance on the bowl is a bit more tricky than that. You see, the bowl itself came to light in 1950, when a private individual in Fuse, Ōsaka invited visiting scholar Ishida Mosaku to take a look. According to his report at the time, the bowl was in a black lacquered box and wrapped in a special cloth, with a written inscription that indicated that the bowl had been donated to a temple in Furuichi named Sairin-ji. There are documents from the late Edo period indicating that various items were donated to Sairin-ji temple between the 16th to the 18th centuries, including quote-unquote “utensils” said to have been washed out of the tomb believed to be that of Ankan Tennō. Ishida Mosaku and other scholars immediately connected this glass bowl with one or more of those accounts. They were encouraged by the fact that there is a similar bowl found in the Shōsōin, an 8th century repository at Tōdai-ji temple, in Nara, which houses numerous artifacts donated on behalf of Shōmu Tennō. Despite the gulf of time between them—two hundred years between the 6th and 8th centuries—this was explained away in the same way that Han dynasty mirrors, made in about the 3rd century, continued to show up in burials for many hundreds of years afterwards, likewise passed down as familial heirlooms. Still, the method of its discovery, the paucity of direct evidence, and the lack of any direct connection with where it came from leaves us wondering—did this bowl really come from the tomb of Ankan Tennō? Even moreso, did it come from a 6th century tomb at all? Could it not have come from some other tomb? We could tie ourselves up in knots around this question, and I would note that if you look carefully at the Tokyo National Museum's own accounting of the object they do mention that it is quote-unquote “possibly” from the tomb of Ankan Tennō. What does seem clear, however, is that its manufacture was not in Japan. Indeed, however it came to our small group of islands on the northeastern edge of the Eurasian continent, it had quite the journey, because it does appear to be genuinely from the Middle East—specifically from around the time of the Sassanian or Sassanid empire, the first Iranian empire, centered on the area of modern Iran. And it isn't the only one. First off, of course, there is the 8th century bowl in the Shousoin I just mentioned, but there are also examples of broken glass found on Okinoshima, an island deep in the middle of the strait between Kyushu and the Korean peninsula, which has a long history as a sacred site, mentioned in the Nihon Shoki, and attached to the Munakata shrine in modern Fukuoka. Both Okinoshima and the Shōsōin—at least as part of the larger Nara cultural area—are on the UNESCO register of World Heritage sites, along with the Mozu-Furuichi kofun group, of which the Takaya Tsukiyama kofun is one.. Okinoshima is a literal treasure trove for archaeologists. However, its location and status have made it difficult to fully explore. The island is still an active sacred site, and so investigations are balanced with respect for local tradition. The lone occupant of the island is a Shinto priest, one of about two dozen who rotate spending 10 days out at the island, tending the sacred site. Women are still not allowed, and for centuries, one day a year they allowed up to 200 men on the island after they had purified themselves in the ocean around the island. Since then, they have also opened up to researchers, as well as military and media, at least in some instances. The island is apparently littered with offerings. Investigations have demonstrated that this island has been in use since at least the 4th century. As a sacred site, guarding the strait between Kyushu and the Korean peninsula, fishermen and sailors of all kinds would make journeys to the island and leave offerings of one kind or another, and many of them are still there: clay vessels, swords, iron ingots, bronze mirrors, and more. The island's location, which really is in the middle of the straits, and not truly convenient to any of the regular trading routes, means that it has never really been much of a strategic site, just a religious one, and one that had various religious taboos, so it hasn't undergone the centuries of farming and building that have occurred elsewhere. Offerings are scattered in various places, often scattered around or under boulders and large rocks that were perhaps seen as particularly worthy of devotion. Since researchers have been allowed in, over 80,000 treasures have been found and catalogued. Among those artifacts that have been brought back is glass, including glass from Sassanid Persia. Pieces of broken glass bowls, like the one said to have come from Ankan's tomb, as well as what appear to be beads made from broken glass pieces, have been recovered over the years, once more indicating their presence in the trade routes to the mainland, although when, exactly, they came over can be a little more difficult to place. That might be helped by two other glass artifacts, also found in the archaeological exhibit of the Heiseikan in the Tokyo National Museum: a glass bowl and dish discovered at Niizawa Senzuka kofun Number 126, in Kashihara city, in Nara. This burial is believed to date to the latter half of the 5th century, and included an iron sword, numerous gold fittings and jewelry, and even an ancient clothes iron, which at the time looked like a small frying pan, where you could put hot coals or similar items in the pan and use the flat bottom to help iron out wrinkles in cloth. Alongside all of this were also discovered two glass vessels. One was a dark, cobalt-blue plate, with a stand and very shallow conical shape. The other was a round glass bowl with an outwardly flared lip. Around the smooth sides, the glass has been marked with three rows of circular dots that go all the way around, not dissimilar from the indentations in the Ankan and Shōsōin glass bowls. All of these, again, are believed to have come from Sassanid Persia, modern Iran, and regardless of the provenance of the Ankan bowl, it seems that we have clear evidence that Sassanian glassworks were making their way to Japan. But how? How did something like glass—hardly known for being the most robust of materials—make it all the way from Sassanid Persia to Yamato between the 5th and 8th centuries? To start with, let's look at Sassanid Persia and its glass. Sassanid Persia—aka Sassanid or Sassanian Iran—is the name given to the empire that replaced the Parthian empire, and is generally agreed to have been founded sometime in the early 3rd century. The name “Sassanid” refers to the legendary dynastic founder, Sassan, though the first historical sovereign appears to be Ardeshir I, who helped put the empire on the map. Ardeshir I called his empire “Eran sahr”, and it is often known as an Iranian or Persian empire, based on their ties to Pars and the use of the Middle Persian, or Farsi, language. For those not already well aware, Farsi is one of several Iranian languages, though over the years many of the various Iranian speaking peoples would often be classified as “Persian” in English literature. That said, there is quite a diversity of Iranian languages and people who speak them, including Farsi, Pashto, Dari, Tajik, and the ancient Sogdian language, which I'm sure we'll touch on more given their importance in the ancient silk road trade. Because of the ease with which historical “Iranian” ethnic groups can be conflated with the modern state, I am going to largely stick with the term Persian, here, but just be aware that the two words are often, though not always, interchangeable. The Sassanid dynasty claimed a link to the older Achaemenid dynasty, and over the subsequent five centuries of their rule they extended their borders, dominating the area between the Caspian Sea and the Persian Gulf, eastward to much of modern Afghanistan and Pakistan, running right up to the Hindu Kush and the Pamir mountains. They held sway over much of Central Asia, including the area of Transoxiana. With that they had access to both the sea routes, south of India and the overland routes through the Tianshan mountains and the northern and southern routes around the great Taklamakan desert – so, basically, any trade passing between Central and East Asia would pass through Sassanid territory. The Persian empire of the Sassanids was pre-Islamic—Islamic Arab armies would not arrive until about the 7th century, eventually bringing an end to the Sassanid dynasty. Until that point, the Persian empire was largely Zoroastrian, an Iranian religion based around fire temples, restored after the defeat of the Parthians, where eternal flames were kept burning day and night as part of their ritual practice. The Sassanids inherited a Persian culture in an area that had been dominated by the Parthians, and before that the Hellenistic Seleucids, and their western edge bordered with the Roman empire. Rome's establishment in the first century BCE coincided with the invention of glassblowing techniques, and by the time of the Sassanid Empire these techniques seem to have been well established in the region. Sassanid glass decorated with patterns of ground, cut, and polished hollow facets—much like what we see in the examples known in the Japanese islands—comes from about the 5th century onward. Prior to that, the Sassanian taste seems to have been for slightly less extravagant vessels, with straight or slightly rounded walls. Sassanid glass was dispersed in many different directions along their many trade routes across the Eurasian continent, and archaeologists have been able to identify glass from this region not just by its shape, but by the various physical properties based on the formulas and various raw materials used to make the glass. As for the trip to Japan, this was most likely through the overland routes. And so the glass would have been sold to merchants who would take it up through Transoxiana, through passes between the Pamirs and the Tianshan mountains, and then through a series of oasis towns and city-states until it reached Dunhuang, on the edge of the ethnic Han sphere of influence. For a majority of this route, the glass was likely carried by Sogdians, another Iranian speaking people from the region of Transoxiana. Often simply lumped in with the rest of the Iranian speaking world as “Persians”, Sogdians had their own cultural identity, and the area of Sogdia is known to have existed since at least the ancient Achaemenid dynasty. From the 4th to the 8th century, Sogdian traders plied the sands of Central Eurasia, setting up a network of communities along what would come to be known as the Silk Road. It is along this route that the glassware, likely packed in straw or some other protective material, was carried on the backs of horses, camels, and people along a journey of several thousand kilometers, eventually coming to the fractious edge of the ethnic Han sphere. Whether it was these same Sogdian traders that then made their way to the ocean and upon boats out to the Japanese islands is unknown, but it is not hard imagining crates being transferred from merchant to merchant, east, to the Korean Peninsula, and eventually across the sea. The overland route from Sogdia is one of the more well-known—and well-worn—routes on what we modernly know as the Silk Road, and it's very much worth taking the time here to give a brief history of how this conduit between Western Asia/Europe and Eastern Asia developed over the centuries. One of the main crossroads of this area is the Tarim Basin, the area that, today, forms much of Western China, with the Tianshan mountains in the north and the Kunlun Mountains, on the edge of the Tibetan plateau, to the south. In between is a large desert, the Taklamakan desert, which may have once been a vast inland sea. Even by the Han dynasty, a vast saltwater body known as the Puchang Sea existed in its easternmost regions. Comparable to some of the largest of the Great Lakes, and fed by glacial run-off, the lake eventually dwindled to become the salt-marshes around Lop Nur. And yet, researchers still find prominent boat burials out in what otherwise seems to be the middle of the desert. Around the Tarim basin were various cultures, often centered on oases at the base of the mountains. Runoff from melting ice and snow in the mountains meant a regular supply of water, and by following the mountains one could navigate from watering hole to watering hole, creating a natural roadway through the arid lands. In the middle of the Basin, however, is the great Taklamakan desert, and even during the Han dynasty it was a formidable and almost unpassable wasteland. One could wander the sands for days or weeks with no water and no indication of direction other than the punishing sun overhead. It is hardly a nice place and remains largely unpopulated, even today. While there were various cultures and city-states around the oasis towns, the first major power that we know held sway, at least over the northern route, were the Xiongnu. Based in the area of modern Mongolia, the Xiongnu swept down during the Qin and early Han dynasties, displacing or conquering various people. An early exploration of the Tarim basin and its surroundings was conducted by the Han dynasty diplomat, Zhang Qian. Zhang Qian secretly entered Xiongnu territory with the goal of reaching the Yuezhi—a nomadic group that had been one of those displaced by the Xiongnu. The Yuezhi had been kicked out of their lands in the Gansu region and moved all the way to the Ferghana valley, in modern Tajikistan, a part of the region known as Transoxiana. Although Zhang Qian was captured and spent 10 years in service to the Xiongnu, he never forgot his mission and eventually made his way to the Yuezhi. By that time, however, the Yuezhi had settled in to their new life, and they weren't looking for revenge. While Zhang Qian's news may have been somewhat disappointing for the Han court, what was perhaps more important was the intelligence he brought back concerning the routes through the Tarim basin, and the various people there, as well as lands beyond. The Han dynasty continued to assert itself in the area they called the “Western Regions”, and General Ban Chao would eventually be sent to defeat the Xiongnu and loosen their hold in the region, opening up the area all the way to modern Kashgar. Ban Chao would even send an emissary, Gan Ying, to try to make the journey all the way to the Roman empire, known to the Han court as “Daqin”, using the name of the former Qin dynasty as a sign of respect for what they had heard. However, Gan Ying only made it as far as the land of Anxi—the name given to Parthia—where he was told that to make it to Rome, or Daqin, would require crossing the ocean on a voyage that could take months or even years. Hearing this, Gan Ying decided to turn back and report on what he knew. Of course if he actually made it to the Persian Gulf—or even to the Black Sea, as some claim—Gan Ying would have been much closer to Rome than the accounts lead us to believe. It is generally thought that he was being deliberately mislead by Parthian merchants who felt they might be cut out if Rome and the Han Dynasty formed more direct relations. Silks from East Asia, along with other products, were already a lucrative opportunity for middlemen across the trade routes, and nobody wanted to be cut out of that position if they could help it. That said, the Parthians and, following them the Sassanid Persians, continued to maintain relationships with dynasties at the other end of what we know as the Silk Road, at least when they could. The Sassanid Persians, when they came to power, were known to the various northern and southern dynasties as Bosi—possibly pronounced something like Puasie, at the time, no doubt their attempt to render the term “Parsi”. We know of numerous missions in both directions between various dynasties, and Sassanian coins are regularly found the south of modern China. And so we can see that even in the first and second centuries, Eurasia was much more connected than one might otherwise believe. Goods would travel from oasis town to oasis town, and be sold in markets, where they might just be picked up by another merchant. Starting in the fourth century, the Sogdian merchants began to really make their own presence known along these trade routes. They would set up enclaves in various towns, and merchants would travel from Sogdian enclave to Sogdian enclave with letters of recommendation, as well as personal letters for members of the community, setting up their own early postal service. This allowed the Sogdian traders to coordinate activities and kept them abreast of the latest news. I'm not sure we have a clear indication how long this trip would take. Theoretically, one could travel from Kashgar to Xi'an and back in well under a year, if one were properly motivated and provisioned—it is roughly 4,000 kilometers, and travel would have likely been broken up with long stays to rest and refresh at the various towns along the way. I've personally had the opportunity to travel from Kashgar to Turpan, though granted it was in the comfort of an air conditioned bus. Still, having seen the modern conditions, the trip would be grueling, but not impossible back in the day, and if the profits were lucrative enough, then why not do it—it is not dissimilar to the adventurers from Europe in the 16th century who went out to sea to find their own fortunes. And so the glass bowl likely made its way through the markets of the Tarim basin, to the markets of various capitals in the Yellow River or Yangzi regions—depending on who was in charge in any given year—and eventually made its way to the Korean peninsula and from there to a ship across the Korean strait. Of course, those ships weren't simply holding a single glass vessel. Likely they were laden with a wide variety of goods. Some things, such as fabric, incense, and other more biodegradable products would not be as likely to remain, and even glass breaks and oxidizes, and metal rusts away. Furthermore, many of the goods had likely been picked over by the time any shipments arrived in the islands, making things such as these glass bowls even more rare and scarce. Still, this bowl, whether it belonged to Ankan or not, tells us a story. It is the story of a much larger world, well beyond the Japanese archipelago, and one that will be encroaching more and more as we continue to explore this period. Because it wasn't just physical goods that were being transported along the Silk Road. The travelers also carried with them news and new ideas. One of these ideas was a series of teachings that came out of India and arrived in China during the Han dynasty, known as Buddhism. It would take until the 6th century, but Buddhism would eventually make its way to Japan, the end of the Silk Road. But that is for another episode. For now, I think we'll close out our story of Ankan and his glass bowl. I hope you've enjoyed this little diversion, and from here we'll continue on with our narrative as we edge closer and closer to the formal introduction of Buddhism and the era known as the Asuka Period. Until then, thank you for listening and for all of your support. If you like what we are doing, 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 Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.
Market risks come in all shapes and sizes. A good starting point might be to categorize them as economic, financial, or monetary. But increasingly, and unfortunately, geopolitical risk is a threat that must be closely monitored and understood. And in this context, it was a pleasure to welcome Robert Dannenberg to the Alpha Exchange. Spending his entire career as an operations officer in the CIA, Rob served in various leadership positions, including as both chief of operations for the Counterterrorism Center and chief of the Central Eurasia Division.With two tours of duty in Moscow, he faced off against Russian counterparts and in Rob's words, his role was to ”steal their secrets and break their stuff”. Our conversation is primarily focused on the Russia/Ukraine conflict and in gaining a better appreciation for what drives Vladimir Putin. Here, Rob asserts that while perhaps deeply flawed, Putin has a highly convicted interpretation of history, citing a speech back in 2007 in Munich where he laid out a list of grievances about the West.To gain a more complete picture of the conflict in Ukraine one must also understand the developing partnership between Russia and China. Rob tells us that Putin and Xi don't just share a strong common worldview but are close friends committed to pushing back on Western hegemony. And with respect to China specifically, Rob absolutely sees the Taiwan situation coming to a head as Xi is determined to achieve what he views as a legacy issue of reincorporation with the mainland. If geopolitical risk is most often more bark than bite, Rob's perspective makes a strong case that global developments are increasingly complex and must be paid close attention to. I hope you enjoy this episode of the Alpha Exchange, my conversation with Robert Dannenberg.
Welcome to the PRmoment Podcast.This week we're chatting about the role of modern corporate affairs with Sian O'Keefe, vice president of corporate affairs, Mars Wrigley Europe, Central Eurasia, Belarus & Turkey.It's a corporate affairs special this week and Sian and I talked about the increased breadth and importance of the corporate affairs role within large businesses.We'll discuss the reasons behind this change, where the most important intersections are within a business for a corporate affairs leader and how ESG and a rapidly changing stakeholder environment have increased the demands on most corporate affairs teams.Before we start the PRmoment Awards 2023 are now open for entries - do check out the awards site PRmomentAwards.comThanks to the PRmoment Podcast sponsors, The PRCA.Here's a summary of what Sian and PRmoment founder Ben Smith discussed:1.30 mins Sian talks us through what she sees as the role of modern corporate affairs.“The role of corporate affairs has changed…our stakeholders expect us to communicate regularly and they want to engage with us regularly…through a variety of different channels and media.”“Our job is about accessing the external landscape”4.30 mins What are the key responsibilities of a corporate affairs leader?2 mins How much has corporate affairs changed in the last few years?6.30mins How often does the corporate affairs team need to interact with the CEO and on what type of issues?7 mins What are the other key connections within a business for the corporate affairs director?“Spot the opportunities to tell our stories”“People come up with a lot of great ideas but time and resources are not infinite”10 mins How has the increased importance of ESG changed the priorities of the corporate affairs role?“Mars' corporate purpose: The world we want tomorrow starts with how we do business today”12 mins Sian gives us an insight into how Mars has tried to bring a purpose to chewing gum because it's not the most obvious purpose-lead product.“The public look to organisations to have a purpose and play a positive role…it can get quite complicated if every brand has a purpose”15.30 mins What range of skills do you need in a modern corporate affairs department?“The critical skills in being successful in corporate affairs are adaptability, resilience, innate curiosity…and business acumen.”16 mins What does the average day in corporate affairs look like, how do you bring a process to the role?17.30 mins What does a corporate affairs leader want from their agency?19 mins A discussion about whether the central reason public relations has grown so much over the past 10 years is that stakeholder engagement has become more important.20.30 mins Do organisations have a choice about whether they will engage with stakeholders, or has it become a cost of doing business?
Nous sommes en l'an de grâce 690, en Chine, Wu Zetian, ancienne concubine, monte sur le trône de la dynastie Tang et s'autoproclame souveraine devenant ainsi la première et unique femme à régner de façon autonome sur l'Empire chinois en plus de 5 000 ans d'histoire. Aujourd'hui, on se souvient d'elle comme d'un tyran sanguinaire qui a plongé la Chine dans le chaos et le malheur. Une légende noire, sordide et captivante qui cache pourtant la pleine mesure de la complexité et l'impact de Wu Zetian sur la société chinoise… Adhérez à cette chaîne pour obtenir des avantages : https://www.youtube.com/channel/UCN4TCCaX-gqBNkrUqXdgGRA/join Pour soutenir la chaîne, trois choix: 1. Cliquez sur le bouton « Adhérer » sous la vidéo. 2. Patreon: https://www.patreon.com/hndl 3. UTip: https://utip.io/lhistoirenousledira Avec: Laurent Turcot, professeur en histoire à l'Université du Québec à Trois-Rivières, Canada Script: François de Grandpré Montage: DeadWill Musique issue du site : epidemicsound.com Abonnez-vous à ma chaine: https://www.youtube.com/c/LHistoirenousledira Facebook: https://www.facebook.com/histoirenousledira Instagram: https://www.instagram.com/laurentturcot Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Pour aller plus loin: Beckwith, Christopher I. Empires of the Silk Road: A History of Central Eurasia from the Bronze Age to the Present. Princeton: Princeton University Press. 2009. Cotterell, Yong Yap; Cotterell, Arthur. The Early Civilization of China. New York: G.P. Putnam's Sons, 1975. Rastelli, Sabrina, China at the Court of the Emperors: Unknown Masterpieces from Han Tradition to Tang Elegance (25–907). Skira, 2008. Eugene Yuejin, Shaping the Lotus Sutra : Buddhist visual culture in medieval China, University of Washington Press, 2005. Keith Mc Mahon, Sexe et pouvoir à la cour de Chine, Les Belles lettres, 2016. Quigyun Wu, Female rule in Chinese and English literary utopias, Syracuse, Syracuse University Press, 1995. Danielle Elisseeff, La Femme au temps des empereurs de Chine, Paris, Éditions Stock, coll. « Le Livre de poche », 1988. Lin Yutang (trad. du chinois par Christine Barbier-Kontler), L'impératrice de Chine : roman, Paris, Éditions Philippe Picquier, 1990. Patrice Dallaire, « Une femme impératrice en Chine » [archive], sur HuffPost Québec, 8 mars 2018. https://www.huffpost.com/archive/qc/entry/une-femme-imperatrice-en-chine_a_23368676 #histoire #documentaire #wuzetian
Dans cet épisode, l'universitaire français Alexandre Papas partage des histoires tirées de ses recherches sur le soufisme ouïghour et de ses voyages dans la région ouïghoure.Articles et ressources mentionnés dans cet épisode :Plus d'informations sur Alexandre PapasLe travail de Papas sur les poètes vagabonds : Mystiques et vagabonds en Islam : portraits de trois soufis qalandar, Paris, éd. du Cerf, 2010, 339 pAinsi parlait le derviche : le soufisme, la langue et les marges religieuses en Asie centrale, (XVe-XXe siècle) Paris, Cerf, 2018, 362 p.Mazar : Studies on Islamic Sacred Sites in Central Eurasia, Tokyo, TUFS, 2016.
7.21.22 Henry Misa provides an almost two-thousand-year-long context for the modern climate crisis in Central Eurasia. He gives an overview of climatic and environmental change in Central Eurasia stretching from around 400 to the 1960s, and discusses the ongoing debates within the historiography of climate and society in Central Eurasia with a focus on the medieval period. Amanda Wooden brings together mining histories, political ecology, and modern environmental perceptions in Kyrgyzstan. The history of mining in Kyrgyzstan connects extractivist colonization, post-Soviet neoliberalism, and contemporary national climate change politics. During the aftermath of the Soviet Union disbanding, the Canadian mining company Cameco developed the largest productive gold field in Kyrgyzstan, Kumtor, the only open pit mine in the world removing glacial ice to access ore. Wooden outlines conceptualizations of these mountains and glaciers over time, including today's renewed socio-nature ideas competing with modernistic views of these lively geological bodies. Amanda E. Wooden is an Associate Professor of Environmental Studies at Bucknell University in Pennsylvania. Henry Misa is a PhD candidate at the Ohio State University, Department of History, specializing in premodern Central Asian history.
Tim returns to the topic of Third Culture Kids with friend and TCK educationial specialist Bethany. Due to the sensitive nature of the region of the world where Bethany serves, we will be using her first name only. Bethany has been working in Central Eurasia with TCKs since 2005. She's served as a teacher, principal, and an educational consultant for cross cultural workers serving throughout that part of the world. This includes countries such as Tajikistan and Turkey. She combines her passion of reaching the lost with the message of hope while supporting Third Culture Kids and seeing them thrive on the field.This episode will be valuable to you if:You're a cross cultural worker wanting to understand and support families of TCK'S.You're a church or sending organization a you want to be better equipped to care for global worker families.You're a teen or adult TCK wanting to understand yourself better.You're parents of a TCK needing resources.You're just plain curious.Recommended Resources:Educational Consultant OrganizationsSHARE Educational Services – serves families serving in Europe, Middle East and Central Asia https://www.shareeducation.orgSAFE (formally AERC) serving families serving in Asia https://www.asiaerc.org/aerc_alpha/ANCHOR – serving families in Africa https://anchoreducation.org Book ResourcesRaising Up a Generation of Healthy TCKS by Lauren WellsThe Grief Tower” by Lauren WellsCounseling for Global Workers (including children)Olive Tree in Antalya, Turkey https://olivetreecounseling.orgThe Well in Thailand https://www.thewellintl.org Websites Interaction International https://interactionintl.orgWorld Family Education https://worldfamilyeducation.com/cross-cultural-kids-third-culture-kids-global-nomads-what-are-they/ Support the show (https://www.encompasslifecoaching.com/support)
„Na werandzie kultury” to cykl wydarzeń w ramach #Goyki3Lab w 2022 roku. Pierwszy z nich to wykład mistrzowski dr hab. Mariusza Czepczyńskiego „Kultura przedefiniowana: zwrot kulturowy – zwrot przestrzenny”. Spotkanie odbyło się 20 kwietnia (środa) o godz. 18.00. Zwrot kulturowy dotyczył przesunięcia nacisku na znaczenie i oddalenie od pozytywistycznych badań ludów i instytucji, zwyczajne i społecznie istotne role procesów kulturowych i systemów znaczeń nabrały szczególnego znaczenia. Kultura została postrzegana jako „proces społeczny, w ramach którego ludzie komunikują znaczenia, rozumieją swój świat, konstruują swoją tożsamość oraz określają swoje przekonania i wartości”, przy czym kontekst przestrzenny odgrywa niezwykle istotą rolę. Prof. UG dr hab. Mariusz Czepczyński jest geografem kultury, wykładowcą w Zakładzie Gospodarki Przestrzennej Instytutu Geografii Społeczno- Ekonomicznej i Gospodarki Przestrzennej Uniwersytetu Gdańskiego. Ukończył studia magisterskie i doktorskie na Uniwersytecie Gdański, zaś tytuł doktora habilitowanego uzyskał na Uniwersytecie Warszawskim. Dodatkowo studiował na uniwersytetach w Oslo oraz Harvarda, a także w Taoyuan na Taiwanie oraz Queen Mary University of London. Jego zainteresowania badawcze skupiają się rozwoju lokalnym, jakości życia, semiotyce przestrzeni, procesach miejscotwórczych, zarządzaniem miasta oraz procesach kształtowania przestrzeni zurbanizowanej. Jest autorem książki Cultural Landscape of Post-Socialist Cities. Representation of Powers and Needs (Ashgate: 2008) oraz współedytorem Public Space. Between Reimagination and Occupation (Routledge 2017), a także współautorem i redaktorem 8 książek i ok. 80 innych publikacji naukowych. W przygotowaniu są najnowsze publikacje: Re-Semiotisation of urban landscapes. Relational geographies and signification processes in post-socialist cities (Edward Elgar) i Liminal landscapes of post-socialist Central Eurasia. Powers, narratives and critical spatial linguistics (Routledge). Prof. Czepczyński był profesorem wizytującym na Eberhard Karls Universität Tübingen w Niemczech (2009-2011), zaś w od 2019 wykłada na Università degli Studi di Roma „Tor Vergata”. W latach 2010-2018 był doradcą Prezydenta Miasta Gdańska, zaś latach 2014-16 był członkiem Państwowej Rady Ochrony Przyrody przy Ministrze Środowiska. Był członkiem zarządu europejskiej sieci badawczej Investigating Cultural Sustainability, zaś 2017-2020 roku członkiem Rady Doradczej projektu urbanHIST | 20th Century European Urbanism (EC HORIZON 2020). W latach 2010-2019 koordynował partnerstwo ‘Energy Transition', realizowane w ramach Agendy Miejskiej dla Unii Europejskiej, od 2019 jest ekspertem – doradcą projektu PACTESUR – Protecting Allied Cities against TErrorism by Securing Urban aReas.
This week I'm bringing the Burnout Conversation to a close with a special guest:Marissa Price @caffeinatedtheologianHave you ever heard the term "compassion fatigue"? It is a condition that can lead to burnout and is experienced by people in caregiving roles and often affects those in leadership/ministry too.I invited Marissa to share her experience with AND recovery from burnout. She also shares what scripture has to say about burnout prevention, as well as some of the strategies that she has implemented in her life to prevent herself from burning out again.GET TO KNOW OUR "SISTER-GUEST":Marissa Price is an ordained pastor who holds her Master of Theology and is currently pursuing a Master of Divinity at Denver Seminary. She's a teacher, she has served as a missionary in Central Eurasia and France and has been part of many church plants across the United States. Marissa is passionate about the local church and seeing others discover the truth of Scripture. When she's not sipping an iced coffee or writing about theology as the Caffeinated Theologian, she can most likely be found busting out dance moves and laughing with her favourite people.Instagram: @sisyouredoingokWebsite: www.sisyouredoingok.comArticle about Signs of Burnout: (mentioned in the episode)https://careynieuwhof.com/9-signs-youre-burning-out-in-leadership/Remember...Don't Give Up!Sis You're Doing Ok!Intro Music by: Blue Fish by Shay Brahem x Fachhochschule DortmunSupport the show (https://www.buymeacoffee.com/sisyouredoingok)
Episode Notes Dr. Christopher Beckwith Joins us to discuss his book “Greek Buddha: Pyrrho's Encounter with Early Buddhism” which examines links between very early Buddhism and the philosophy of Pyrrho, an ancient Greek philosopher who accompanied Alexander the Great on his Indian campaign. We also discuss the role of Scythians and Prince Gautama's lineage, Zoroastrianism and it's involvement in a rethink of the Buddha's rebellion against Brahmanism - and much much more that will leave you questioning everything you thought about this time period, and Buddhism itself as a philosophical movement. Book Links (Authors Page): https://www.amazon.com.au/Christopher-I-Beckwith/e/B001HPSGMG/ref=dp_byline_cont_pop_book_1 Christopher I. Beckwith is an American philologist and distinguished professor in the Department of Central Eurasian Studies at Indiana University Dr. Beckwith has taught at IU for 45 years, in which time he has developed 48 distinct courses. He is one of the most prolific and versatile researchers in the field of Central Eurasian studies. Beckwith is renowned for revolutionary scholarship that reshapes understanding of how, why and when the Central Eurasian steppe peoples from Eastern Europe to East Asia influenced the development of knowledge, religious beliefs and societies, not only within their homeland but in the neighboring peripheral cultures of Europe, the Middle East, South Asia, and East Asia as well. His research focuses on the history of ancient and medieval Central Eurasia and the cultures of the peripheral peoples, as well as the linguistics of Aramaic, Chinese, Japanese, Koguryo, Old Tibetan, Scythian, Turkic, and other languages. He has been named a MacArthur Fellow, a Guggenheim Fellow, a Fulbright-Hays Fellow, and a Japan Foundation fellow and has had numerous visiting appointments around the United States and the world. He has authored 12 books and over 60 articles. Time Stamps: 00:01 SOFCast introduction 02:35 Start of podcast 03:48 Chris Talks about how he came to study Central Asia in General 12:00 What inspired Chris to write Greek Buddha 14:00 Sextus Empiricus and Classical Skepticism - the Pyrrhonic connection 15:15 New Book “Scythian Empire” 21:00 Who was Pyrrho of Elis? 22:18 Was it only early Buddhism Pyrrho interacted with? 24:35 Similarities between Skepticism and Pyrrhonism? 30:45 Pragmata 31:55 Impermanence 42:50 The Significance of the Buddha - Pyrrho - Sextus Empiricus connection & problem of Criterion 48:50 A French connection? 54:00 Types of downstream Western Thought? 57:00 Which was first? Brahmanism before Buddhism ? Zoroastrianism before buddhism? 01:07:10 The Rig Veda was NOT Brahmanism 01:12:00 Flipping the Traditional Narrative 01:16:00 Talk about Chronology of the Buddhist Texts 01:20:00 Did Scythians have a class structure? 01:24:00 Persians and Scythians as Zoroastrian 01:32:00 Q&A Section: What are some of the still extant influences of Indo-Greek Buddhism on Buddhism Today? 01:43:00 Similarities between Daoism and Buddhism? Was Lao Tzu actually the Historical Buddha? 01:48:00 Book Coming Up: “The Scythian Empire” Book Links (Authors Page): https://www.amazon.com.au/Christopher-I-Beckwith/e/B001HPSGMG/ref=dp_byline_cont_pop_book_1 Support SOF Cast by contributing to their Tip Jar: https://tips.pinecast.com/jar/ship-of-fools-podcast Find out more at https://ship-of-fools-podcast.pinecast.co This podcast is powered by Pinecast.
In this episode, French scholar Alexandre Papas shares stories from his research on Uyghur Sufism and his travels in the Uyghur region.Articles and resources mentioned in this episode:More information about Alexandre PapasPapas's work on Vagabond poets Thus Spake the Dervish: Sufism, Language, and the Religious Margins in Central Asia, 1400-1900Mazar: Studies on Islamic Sacred Sites in Central Eurasia, Tokyo, TUFS, 2016 Additional Publications by PapasLisa Ross's website - including photos of mazarsFor more information please visit weghurstories.com. Follow us on Instagram and Twitter @weghurstories.
In this episode, Nathan, Kara, Andy and Marcus connect with Ann, a worker from the Middle East. One challenge of following Jesus to the nations is leaving family. On the flipside most missionaries speak of the surprising joy of gaining family when they go. In this episode we sit down with Ann as she shares amazing stories with incredible lessons. Ann shares a bit of how this California girl found herself on the cobblestone streets of Central Eurasia and how God surrounded her family with family that proved to be invaluable as she walked through one of the darkest seasons of her life. Purchase Ann’s book, Dying Out Loud, and take time to message someone in your family to encourage them. Find out more info: chialphacoffee.com info@welivemissions.com welivemissions.com Ann’s book on MyHealthy Church: https://myhealthychurch.com/store/startitem.cfm?item=500177&cat=AGMHCINDEX&mastercat=&path=AGMHCINDEX Follow us on instagram! @welivemissions
This week, Mike is joined by Ganbat Chuluunkhuu, Managing Director at RVJ Capital, as they journey to the middle of the chessboard to discuss Mongolia's role in the Asia-Pacific region. Ganbat dives into Mongolia's history of strategic culture, starting with the legacy of Genghis Khan, and outlines the intricacies of Mongolia's relationships with China, Russia, and “third neighbors” like the United States. As the only democracy in Central Eurasia, Mongolia has becoming increasingly important for U.S. grand strategy and Mongolian sovereignty rests on the balance between China, Russia, and its third neighbors.
Learn how we can reach people in hard to reach places. The post Making Disciples in Central Eurasia appeared first on Radiant Springs Church.
In this special roundtable discussion on the Governance Podcast, we sit down with Jennifer Murtazashvili (Pittsburgh), Liya Palagashvili (SUNY Purchase) and Shruti Rajagopalan (Mercatus Center) to discuss their research on self-governing social orders outside the west, the future of economic methodology and the challenges women face in academic science. Subscribe on iTunes and Spotify Subscribe to the Governance Podcast on iTunes and Spotify today and get all our latest episodes directly in your pocket. Follow Us For more information about our upcoming podcasts and events, follow us on facebook, twitter or instagram (@csgskcl). The Guests Jennifer Murtazashvili (bio) is an Associate Professor in the Graduate School of Public and International Affairs at the University of Pittsburgh. Drawing from diverse research methods including field experiments, public opinion surveys, and ethnographic fieldwork, Murtazashvili focuses her work on Central and South Asia, and the former Soviet Union. She also has experience advising for the U.S. Department of Defense, the United Nations Development Program, and UNICEF. Her work focuses on formal and informal political institutions, the political economy of development, decentralization and local governance, and post-conflict reconstruction. Liya Palagashvili (bio) is an Assistant Professor of Economics at State University of New York-Purchase and a research fellow with NYU Law. For the 2018-2019 academic year, she was a Visiting Scholar in the Department of Political Economy at King's College London. She is currently investigating the regulatory and public policy environment for technology startups and is broadly interested in questions of governance, polycentricity, and the role of external influence and aid on institutions. In 2016, Liya was selected as a Forbes '30 under 30' in Law and Policy. Shruti Rajagopalan (bio) is a Senior Research Fellow at the Mercatus Center at George Mason University, and a Fellow at the Classical Liberal Institute at NYU School of Law. She is also Associate Professor of Economics at State University of New York, Purchase College (currently on leave). Her research interests specifically include law and economics, public choice theory, and constitutional economics. Her research has been published in peer-reviewed journals, law reviews, and books. She also enjoys writing in the popular press and has a fortnightly column called The Impartial Spectator in Mint. Skip Ahead 0:45: When we talk about self-governing social orders, we use concepts like federalism, polycentric governance, constitutional governance, all of which tend to originate in western and specifically American empirical contexts, so we often assume a specific set of norms and institutions that may be absent or difficult to nourish in the developing world. Collectively, your research addresses really important questions about the nature and viability of self-governing social orders across almost every continent. Jennifer, you've been working on Central Eurasia, Shruti, you've been working on India, and Liya, you've been working on diverse cases in Africa and Native American groups in the US. I want to start with a couple of broad questions which you can take in whichever order and direction you want. Firstly, within your own research programs, what does a self-governing or polycentric social order look like? And what do you think are some of the biggest challenges to the emergence of polycentric social orders around the world? 5:39: What functions do mahallas in Uzbekistan play in terms of the provision of public services or social order? Are they compensating for a lack of state infrastructure? 7:20: Liya, your work has looked at a different angle in which self governing communities have been sabotaged in both Africa and the US. What sorts of mechanisms are you observing that are undermining local and community governance? 11:26: Shruti, you've looked at a case on environmental governance in India where local communities following ancient traditions have been successful at managing the environment following a deep history of state-led control. What's behind the success of this community-led governance and are there downsides to it? 18:50: It seems that across your cases there is an emergent story which goes something like this: historical movements, whether colonisation, Sovietization, or any kind of centralization of power have devastated local communities and practices and the mechanisms communities have used to either maintain their natural resources or to resolve any number of collective action problems. But at the same time it seems there is also a danger when we pick the success cases... Is there a danger in going too far in a utopian direction and romanticizing self-governance as something that always leads to more accountable government or participatory government… ? How do you evaluate where to draw a line and say sometimes it can be problematic, but if that's the case, what do you do about it? 28:35: I guess the benefit of paying homage or respect to self-governing systems is that you might end up with this vast array of experiments in living across countries, within countries, and you end up with a lot of variation in terms of public service provision, economic development, and people would in principle be free to vote with their feet in an ideal world… But often we do have a situation where you have the privilege of being included in a local council and if that represents your interests as a woman, you find that beneficial, but also you might be signing on to a very patriarchal order. So in some ways there is an unclean tradeoff and it's hard to tell what kinds of governance to privilege. 31:00: Along with that, given that you've all done really interesting archival research and fieldwork and going into the details of case studies – which is not usual for economists to do – have you been surprised by what you've found in terms of the assumptions you've been using as an economist? Have you found interesting information that you'd bring back to the table, to theory? Have you changed the way you think about governance more generally? 43:09: It sounds like a lot of what your work entails is sociology and anthropology, what might be considered “softer” social science disciplines that aren't doing RCTs and testing policy interventions with experimentation. And most people wouldn't say you shouldn't do one method or another, but why do you think this more fine grained sociological approach isn't entering the economics profession? It's not something you'd come across as an econ student. If you're taking an econ course, you're exposed to a lot of mathematics and formal modeling. Why is this kind of methodology not getting the attention it needs? 58:06: I want to drive in on the sociology of science itself… science gets better the more perspectives there are from the methods, conceptual frameworks, from the kinds of data that we look at, and also from the kinds of people who bring new ideas to the table… Speaking on one element of diversity, you are three successful women economists and social scientists, and I wanted to finish the podcast by asking you, how do we get more women into economics?
In this episode, Kamyar and Rustin parse out the different narratives circulating around the September 22 terrorist attack in Ahvaz/Ahwaz. They discuss Narges Bajoghli's recent article in Foreign Policy, "Did a Terrorist Attack Just Save the Iranian Regime?". Dr Bajoghli is a friend of Ajam, and has appeared on the Emerging Scholarship Series to discuss her research on the media and cultural production of Iran-Iraq War paramilitary veterans. Joshua Sooter, a PhD candidate in History and East Asian Studies at New York University joins the show to talk about the ongoing conflict in China's Xinjiang Province. The conversation covers the history of Chinese western expansion and current-day state repression of the Uyghur population. Recommended Readings: China Marches West: The Qing Conquest of Central Eurasia, by Peter C. Perdue Uyghur Nation: Reform and Revolution on the Russia-China Frontier, by David Brophy
In this episode, Kamyar and Rustin parse out the different narratives circulating around the September 22 terrorist attack in Ahvaz/Ahwaz. They discuss Narges Bajoghli's recent article in Foreign Policy, "Did a Terrorist Attack Just Save the Iranian Regime?". Dr Bajoghli is a friend of Ajam, and has appeared on the Emerging Scholarship Series to discuss her research on the media and cultural production of Iran-Iraq War paramilitary veterans. Joshua Sooter, a PhD candidate in History and East Asian Studies at New York University joins the show to talk about the ongoing conflict in China's Xinjiang Province. The conversation covers the history of Chinese western expansion and current-day state repression of the Uyghur population. Recommended Readings: China Marches West: The Qing Conquest of Central Eurasia, by Peter C. Perdue Uyghur Nation: Reform and Revolution on the Russia-China Frontier, by David Brophy
On this episode of the podcast, Christopher Coyne, Associate Director of the Hayek Program, interviews Jennifer B. Murtazashvili on her work with local governments and informal institutions in Central Eurasia. As part of the conversation, Dr. Murtazashvili shares her personal experience and research from Uzbekistan and Afghanistan on the state-building process, the role of customs in influencing informal institutions, and the effect of foreign aid on economic and institutional development. CC Music: Twisterium
Bringing together secondary and primary sources in a wide range of languages, David Brophy’s new book is a masterful study of the modern history of the Uyghurs, the Turkic-speaking Muslims of Xinjiang. Uyghur Nation: Reform and Revolution on the Russia-China Frontier (Harvard University Press, 2016) joins what have usually been treated as separate subjects–the histories of the Soviet Uyghurs and the Xinjiang Uyghurs–into a single, coherent story of the creation of a Uyghur nation through a series of small steps undertaken in changing political conditions. The book argues that an account of the emergence of the Uyghur nation is a convergence of two stories: the rediscovery of the Turkic past among intellectuals connected to the Russian, Muslim, and Ottoman world of letters, and the history of efforts to capitalize on the breach created by the Russian Revolution to effect political change in Xinjiang. Moving away from a discourse of Uyghur nationalism in favor of an account of historical forms of Uyghurist politics, Brophy’s book will be required reading in the history and politics of Central Eurasia for many years to come. Learn more about your ad choices. Visit megaphone.fm/adchoices
Bringing together secondary and primary sources in a wide range of languages, David Brophy’s new book is a masterful study of the modern history of the Uyghurs, the Turkic-speaking Muslims of Xinjiang. Uyghur Nation: Reform and Revolution on the Russia-China Frontier (Harvard University Press, 2016) joins what have usually been treated as separate subjects–the histories of the Soviet Uyghurs and the Xinjiang Uyghurs–into a single, coherent story of the creation of a Uyghur nation through a series of small steps undertaken in changing political conditions. The book argues that an account of the emergence of the Uyghur nation is a convergence of two stories: the rediscovery of the Turkic past among intellectuals connected to the Russian, Muslim, and Ottoman world of letters, and the history of efforts to capitalize on the breach created by the Russian Revolution to effect political change in Xinjiang. Moving away from a discourse of Uyghur nationalism in favor of an account of historical forms of Uyghurist politics, Brophy’s book will be required reading in the history and politics of Central Eurasia for many years to come. Learn more about your ad choices. Visit megaphone.fm/adchoices
Bringing together secondary and primary sources in a wide range of languages, David Brophy’s new book is a masterful study of the modern history of the Uyghurs, the Turkic-speaking Muslims of Xinjiang. Uyghur Nation: Reform and Revolution on the Russia-China Frontier (Harvard University Press, 2016) joins what have usually been treated as separate subjects–the histories of the Soviet Uyghurs and the Xinjiang Uyghurs–into a single, coherent story of the creation of a Uyghur nation through a series of small steps undertaken in changing political conditions. The book argues that an account of the emergence of the Uyghur nation is a convergence of two stories: the rediscovery of the Turkic past among intellectuals connected to the Russian, Muslim, and Ottoman world of letters, and the history of efforts to capitalize on the breach created by the Russian Revolution to effect political change in Xinjiang. Moving away from a discourse of Uyghur nationalism in favor of an account of historical forms of Uyghurist politics, Brophy’s book will be required reading in the history and politics of Central Eurasia for many years to come. Learn more about your ad choices. Visit megaphone.fm/adchoices
Bringing together secondary and primary sources in a wide range of languages, David Brophy’s new book is a masterful study of the modern history of the Uyghurs, the Turkic-speaking Muslims of Xinjiang. Uyghur Nation: Reform and Revolution on the Russia-China Frontier (Harvard University Press, 2016) joins what have usually been treated as separate subjects–the histories of the Soviet Uyghurs and the Xinjiang Uyghurs–into a single, coherent story of the creation of a Uyghur nation through a series of small steps undertaken in changing political conditions. The book argues that an account of the emergence of the Uyghur nation is a convergence of two stories: the rediscovery of the Turkic past among intellectuals connected to the Russian, Muslim, and Ottoman world of letters, and the history of efforts to capitalize on the breach created by the Russian Revolution to effect political change in Xinjiang. Moving away from a discourse of Uyghur nationalism in favor of an account of historical forms of Uyghurist politics, Brophy’s book will be required reading in the history and politics of Central Eurasia for many years to come. Learn more about your ad choices. Visit megaphone.fm/adchoices
Mustafa Tuna is Andrew W. Mellon Assistant Professor of Russian and Central Eurasian History and Culture in the Department of Slavic and Eurasian Studies at Duke University with secondary appointments in the Department of History and Duke Islamic Studies Center. His research focuses on social and cultural change among the Muslim communities of Central Eurasia, especially Russia’s Volga-Ural region and modern Turkey, since the early-nineteenth century. He is particularly interested in identifying the often intertwined roles of Islam, social networks, state or elite interventions, infrastructural changes, and the globalization of European modernity in transforming Muslim communities. His first book, titled Imperial Russia’s Muslims: Islam, Empire, and European Modernity, 1788-1917 was published by Cambridge University Press as part of its “Critical Perspectives on Empire Series.” Imperial Russia’s Muslims offers an exploration of social and cultural change among the Muslim communities of Central Eurasia from the late eighteenth century through to the outbreak of the First World War. Drawing from a wealth of Russian and Turkic sources, Mustafa Tuna surveys the roles of Islam, social networks, state interventions, infrastructural changes and the globalization of European modernity in transforming imperial Russia’s oldest Muslim community: the Volga-Ural Muslims. Shifting between local, imperial and transregional frameworks, Tuna reveals how the Russian state sought to manage Muslim communities, the ways in which both the state and Muslim society were transformed by European modernity, and the extent to which the long nineteenth century either fused Russia’s Muslims and the tsarist state or drew them apart. The book raises questions about imperial governance, diversity, minorities, and Islamic reform, and in doing so proposes a new theoretical model for the study of imperial situations.
Living Word AG
Living Word AG
James A. Milward‘s new book offers a thoughtful and spirited history of the silk road for general readers.The Silk Road: A Very Short Introduction (Oxford University Press, 2013) is part of the Oxford “A Very Short Introduction” series. The book is organized into six chapters that each take a different thematic approach to narrating aspects of silk road history from 3000 BCE to the twenty-first century, collectively offering a kind of snapshot introduction to major conceptual approaches to world history writing. In the course of learning about the Xiongnu and the history of dumplings, then, the reader simultaneously gets a crash course in environmental, political, bio-cultural, technological, and artisanal historiographies. Millward has filled the pages of this concise and very readable text with evocative (and sometimes very funny) stories, vignettes, and objects from the historical routes of Central Eurasia, weaving together the histories of lutes, horses, and silkworms with a sensitive and critical reading of the modern historiography of the Eurasian steppe. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
James A. Milward‘s new book offers a thoughtful and spirited history of the silk road for general readers.The Silk Road: A Very Short Introduction (Oxford University Press, 2013) is part of the Oxford “A Very Short Introduction” series. The book is organized into six chapters that each take a different thematic approach to narrating aspects of silk road history from 3000 BCE to the twenty-first century, collectively offering a kind of snapshot introduction to major conceptual approaches to world history writing. In the course of learning about the Xiongnu and the history of dumplings, then, the reader simultaneously gets a crash course in environmental, political, bio-cultural, technological, and artisanal historiographies. Millward has filled the pages of this concise and very readable text with evocative (and sometimes very funny) stories, vignettes, and objects from the historical routes of Central Eurasia, weaving together the histories of lutes, horses, and silkworms with a sensitive and critical reading of the modern historiography of the Eurasian steppe. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
James A. Milward‘s new book offers a thoughtful and spirited history of the silk road for general readers.The Silk Road: A Very Short Introduction (Oxford University Press, 2013) is part of the Oxford “A Very Short Introduction” series. The book is organized into six chapters that each take a different thematic approach to narrating aspects of silk road history from 3000 BCE to the twenty-first century, collectively offering a kind of snapshot introduction to major conceptual approaches to world history writing. In the course of learning about the Xiongnu and the history of dumplings, then, the reader simultaneously gets a crash course in environmental, political, bio-cultural, technological, and artisanal historiographies. Millward has filled the pages of this concise and very readable text with evocative (and sometimes very funny) stories, vignettes, and objects from the historical routes of Central Eurasia, weaving together the histories of lutes, horses, and silkworms with a sensitive and critical reading of the modern historiography of the Eurasian steppe. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
James A. Milward‘s new book offers a thoughtful and spirited history of the silk road for general readers.The Silk Road: A Very Short Introduction (Oxford University Press, 2013) is part of the Oxford “A Very Short Introduction” series. The book is organized into six chapters that each take a different thematic approach to narrating aspects of silk road history from 3000 BCE to the twenty-first century, collectively offering a kind of snapshot introduction to major conceptual approaches to world history writing. In the course of learning about the Xiongnu and the history of dumplings, then, the reader simultaneously gets a crash course in environmental, political, bio-cultural, technological, and artisanal historiographies. Millward has filled the pages of this concise and very readable text with evocative (and sometimes very funny) stories, vignettes, and objects from the historical routes of Central Eurasia, weaving together the histories of lutes, horses, and silkworms with a sensitive and critical reading of the modern historiography of the Eurasian steppe. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
James A. Milward‘s new book offers a thoughtful and spirited history of the silk road for general readers.The Silk Road: A Very Short Introduction (Oxford University Press, 2013) is part of the Oxford “A Very Short Introduction” series. The book is organized into six chapters that each take a different thematic approach to narrating aspects of silk road history from 3000 BCE to the twenty-first century, collectively offering a kind of snapshot introduction to major conceptual approaches to world history writing. In the course of learning about the Xiongnu and the history of dumplings, then, the reader simultaneously gets a crash course in environmental, political, bio-cultural, technological, and artisanal historiographies. Millward has filled the pages of this concise and very readable text with evocative (and sometimes very funny) stories, vignettes, and objects from the historical routes of Central Eurasia, weaving together the histories of lutes, horses, and silkworms with a sensitive and critical reading of the modern historiography of the Eurasian steppe. Enjoy!
Watch the 9-minute documentary film Music of Central Asia and the Aga Khan Music Initiative. The Aga Khan Music Initiative promotes traditional music as part of a broader programme of development that encompasses the physical, social, cultural and economic revitalization of communities in the Muslim world. Music of Central Asia, the Aga Khan Music Initiatives panoramic 10-volume audio-visual survey of contemporary tradition-based music from Central Eurasia, produced in conjunction with Smithsonian Folkways Recordings, is part of these efforts.
In this episode, Kamyar and Rustin parse out the different narratives circulating around the September 22 terrorist attack in Ahvaz/Ahwaz. They discuss Narges Bajoghli's recent article in Foreign Policy, ["Did a Terrorist Attack Just Save the Iranian Regime?"](http://https://foreignpolicy.com/2018/09/26/did-a-terrorist-attack-just-save-the-iranian-regime/). Dr Bajoghli is a friend of Ajam, and has appeared on the Emerging Scholarship Series to discuss her research on the [media and cultural production of Iran-Iraq War paramilitary veterans](http://https://ajammc.com/2015/09/27/emerging-scholarship-bajoghli-paramilitary-media/). Joshua Sooter, a PhD candidate in History and East Asian Studies at New York University joins the show to talk about the ongoing conflict in China's Xinjiang Province. The conversation covers the history of Chinese western expansion and current-day state repression of the Uyghur population. Recommended Readings: [China Marches West: The Qing Conquest of Central Eurasia](http://http://www.hup.harvard.edu/catalog.php?isbn=9780674057432), by Peter C. Perdue [Uyghur Nation: Reform and Revolution on the Russia-China Frontier](http://http://www.hup.harvard.edu/catalog.php?isbn=9780674660373), by David Brophy
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