Podcasts about Han dynasty

This episode we kick off a series of episodes following the famous monk Xuanzang, aka the Tripitaka Master of the Law, Sanzang Fashi.  Known in Japanese as Genjo, and founder of the Faxiang school of Yogacara Buddhism, also known as the Hosso school, it was brought back to the archipelago by students who studied with the master at his temple north of the Tang capital of Chang'an.  He was particularly famous for his travels across the Silk Road to India and back--a trip that would last 16 years and result in him bringing back numerous copies of sutras from the land of the Buddha, kicking off a massive translation work.  It also would see his recollections recorded as the Record of the Western Regions, which, along with his biography based on the stories he told those working with him, give us some of the best contemporary information of the various places along the Silk Road in the 7th century. Part 1 focuses on Xuanzang's journey out of the Tang empire, braving the desert, and somehow, against the odds, making it to the country of Gaochang. For more, check out the blogpost page:  https://sengokudaimyo.com/podcast/episode-120 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 120:  Journey to the West, Part 1 The monks from far off Yamato were enthralled.  They had journeyed across the waves on a foreign vessel, traversed a greater distance than they probably thought possible growing up in the archipelago, and had finally arrived at the capital of the Great Tang Empire, Chang'an.  They had then been sent north, to a temple where they met others from Yamato. They had come to study the Law, the Dharma, with some of the most famous teachers of the Tang dynasty, and there were few more famous than the Tripitaka Master Genjou himself.   Everyone in the monastery knew his story—he had traveled all the way to India, the birthplace of the Buddha, and returned with copies of the sutras in Sanskrit, which he and the other monks were translating. In between sessions of meditation, sutra readings, and various lectures, the students would gather round the feet of the master as he recounted his journeys.  The stories themselves were fantastic stories, telling of far off cities and people.  There were stories of bandits, and meetings with kings.  The students must have thought about how it mirrored what they, themselves, had gone through—their own Journey to the West. Last episode we talked about Tukara and what that mysterious placename might mean—and where it could be referring to.  For that we traveled all the way to the end of the Silk Road.  In this episode and continuing into the next, we are going to travel that same road with a different perspective, as we take a look at one of the most famous travelers of the Silk Road:  the monk Xuanzang, or Genjou in Japanese.  And as I hinted at in the introduction, if you're at all familiar with the famous Journey to the West, well, this and the following episodes will explore the actual history behind that story, and how intertwined it is with the history of the archipelago. For those who don't know, Xuanzang was a monk, born Chen Hui near present-day Luoyang in Henan.  He is known by many names, but one of his most famous comes from the title “Sanzang Fashi”, aka “Tripitaka Master of the Law”, from which we get the simplified name in some English sources of just “Tripitaka”.  Sanzang, or “Tripitaka”, literally translates to “Three baskets” or “Three storehouses”, referring to the Buddhist canon.  It is quite fitting, given Xuanzang's incredibly famous Journey to the Western Regions and, eventually, to India, where he journeyed to obtain the most accurate version of the Buddhist scriptures to ensure that they had the most accurate versions.  On his journey, Xuanzang apparently took detailed records of the trip, and his   “Records of the Western Regions”  provides a lot of what we know of the towns and cultures that existed there back in the 7th century – even if not all of it was experienced firsthand and  may have come through translators and second or third-hand sources. In addition, Xuanzang's biography and travelogue add a lot more information to his journey, even if they weren't necessarily written by him, but instead by his fellow monks based on his recitations to them  combined with various records that they had access to at the time.  As such, it isn't always the most reliable, but it is still highly detailed and informative.  Xuanzang would return to China and teach for many years, translating the works that he had brought back, and founding a new school of Yogachara Buddhism, known as Faxiang in Chinese, but “Hossou” in Japan.  The Hossou school was particularly popular in the 8th and 9th centuries, having been transmitted by Yamato students who had actually studied at the feet of the venerable teacher.  These included the monk Doushou, who travelled over to the continent in 653.  In 658, there are two others who came over, named Chitatsu and Chiitsu. They had travelled to the Tang court in the 7th month of that year, where they are said to have received instruction from none other than Xuanzang himself.  If this indeed was in 658, it would have been only 6 years before Xuanzang's death. Their journey had almost not happened.  The year previous, in 657, envoys were sent to Silla to ask that state to escort Chitatsu to the Tang court, along with Hashibito no Muraji no Mimumaya and Yozami no Muraji no Wakugo, but Silla refused.  They must have relented, however, as they apparently were escorting at least the monks a year or so later. Chitatsu and Chiitsu would eventually return to Yamato, as would Doushou.  Doushou is also said to have been introduced to a student of the second patriarch of the Chan, or Zen school as well.  He would return to teach at Gango-ji, the later incarnation of Asukadera, spreading the Hossou teachings from master Xuanzang. In fact, Xuanzang's impact would be felt across Asia, and much of the Buddhist world.  He would continue to be known in Japan and in the area of China, Korea, and beyond.  Japanese translations of his journeys were made between the 8th and 10th centuries from texts that had come from Xuanzang's own monastery. Nine centuries after his death, during the Ming Dynasty, Xuanzang would be further immortalized in a wildly popular novel:  Journey to the West.  The “Journey to the West” is an incredibly fantastical retelling of Xuanzang's story.  In it, Xuanzang is sent on his task by none other than the Buddha himself, who also provides three flawed traveling companions.  There is  Zhu Bajie, aka “Piggy”—a half human half pig who is known for his gluttony and lust.  Then there is Sha Wujing, aka “Sandy”—a man with a red beard and blue skin who lived in a river of quicksand.  Despite a rather frightful backstory, he was often the straight man in the story.  And then there is the famous Sun Wukong, aka “Monkey”, the most famous of the three and often more famous than Xuanzang himself.  In fact, one of the most famous English versions of the story is just called “Monkey”, an abridged telling of the story in English by Arthur Waley in 1942. “Journey to the West” is perhaps the most popular novel in all of Asia.  It has spawned countless retellings, including numerous movies and tv series.  The character of “Monkey” has further spun off into all sorts of media.  Of course, his addition was all part of the novel, but nonetheless, that novel had an historical basis, which is where we really want to explore.  Because for all of the magic and fantasy of the Ming novel, the real story is almost as fascinating without it. We are told that Xuanzang was born as Chen Hui—or possibly Chen Yi—on the 6th of April in 602 CE in Chenliu, near present-day Luoyang.  Growing up, he was fascinated by religious books.  He joined the Jingtu monastery and at the age of thirteen he was ordained as a novice monk.  However, he lived in rather “interesting times”, and as the Sui dynasty fell, he fled the chaos to Chengdu, in Sichuan, where he was fully ordained by the age of 20. Xuanzang was inspired reading about the 4th century monk Faxian, whom we mentioned back in Episode 84.  Faxian had visited India and brought back many of the earliest scriptures to be widely translated into Chinese.    However, Xuanzang was concerned, as Faxian had been, that the knowledge of the Chinese Buddhist establishment was still incomplete.  There were still works that they knew about but didn't have, and there were competing Buddhist theories in different translations of the texts.  He thought that if he could go find untranslated versions of the texts then he could resolve some of the issues and further build out the corpus of Buddhist knowledge. Around the age 25 or 27, he began his journey.  The exact date is either 627 or 629, based on the version that one reads.  That has some importance for the events that his story tells, as some of the individuals whom he is said to have met are said to have died by 627 CE, meaning that either the dates of the journey are wrong or the dates we have in other sources are wrong.  As you can imagine, that's rather important for an accurate history, but not so much for our purposes, as I think that we can still trust the broad brush strokes which paint an image of what the Silk Road was like at the time. For context, back in Yamato, this was around the time that Kashikiya Hime—aka Suiko Tenno—passed away, and Prince Tamura was placed on the throne, passing over Prince Yamashiro no Oe, the son of the late Crown Prince, Umayado, aka Shotoku Taishi.  Whoever was on the throne, Soga no Emishi was actually running things, and the Soga family were heavily involved in the establishment of Buddhism in the archipelago.  This is relatively around the time of Episode 103. When Xuanzang took off to the West, his intentions may have been pure, but truth be told, he was breaking the law.  Tang Taizong had come to power in 626, and the routes along the Tarim Basin were under the control of the Gokturks, whom the Tang were fighting with.  As such, travel to the Western Regions was strictly controlled.  Xuanzang and several companions had all petitioned Emperor Taizong for permission to leave, but the Emperor never replied. So Xuanzang did not have permission to leave—but he decided to head out, anyway.  His companions, however, lost their nerve, and so he set out alone. Of course, he didn't simply set off for the West.  At first he went city to city, staying at local Buddhist monasteries and sharing his teachings.  To all intents and purposes, this probably seemed like normal behavior for a monk, traveling from monastery to monastery, but it was actually taking him towards the western border. And it was going well until he reached Liangzhou—known today as Wuwei.  Li Daliang, governor of Liangzhou, enforced the prohibition that "common" people were not permitted to go to the regions of the western tribes.  Word had spread about Xuanzang, and when the governor caught wind of what was going on, he called Xuanzang into an audience to find out what he was planning to do.  Xuanzang was honest and told him he was going to the West to search for the Dharma, but the governor ordered him to return to Chang'an instead. Fortunately, there was a Buddhist teacher, Huiwei, who heard about all of this this and decided to help Xuanzang.  He had two of his own disciples escort Xuanzang to the west.  Since the governor had told him not to go, this was illegal, and so they traveled by night and hid during the day until they reached Guazhou. In Guazhou, the governor, Dugu Da, was quite pleased to meet with Xuanzang, and either hadn't heard about the order for him to return to Chang'an or didn't care.  From there, Xuanzang's path was largely obstructed by the deep and fast-flowing Hulu river.  They would have to travel to its upper reaches, where they could go through Yumenguan--Yumen Pass--which was the only safe way to cross, making it a key to the Western regions. Beyond Yumenguan there were five watchtowers, roughly 30 miles apart.  These watchtowers likely had means to signal back and forth, thus keeping an eye on the people coming and going from Yumen Pass.  Beyond that was the desert of Yiwu, also known as Hami. Xuanzang was not only worried about what this meant, his horse died, leaving him on foot.  He contemplated this in silence for a month.  Before he continued, though, a warrant arrived for his arrest.  They inquired with a local prefect, who happened to be a pious Buddhist.  He showed it to Xuanzang, and then ended up tearing up the document, and urged Xuanzang to leave as quickly as possible. Yumenguan lies roughly 80-90 kilometers—roughly 50 miles or so—from the town of Dunhuang, the last major outpost before leaving for the Western Regions.  Dunhuang had a thriving Buddhist community, and the paintings in the Mogao caves are absolutely stunning, even today—one of the most well-preserved of such collections, spanning the 4th to the 14th century.  However, at this point, Xuanzang was a wanted man, and stopping in at Dunhuang might very well have curtailed his journey before it had even begun.  Instead, he would likely need to find a way to sneak across the border without alerting anyone and then, somehow, sneak past five watchtowers, each 30 miles or so apart, with no water except what he could carry or steal at each point. At this point, one of Xuanzang's escorts had traveled on to Dunhuang, and only one remained, but Xuanzang wasn't sure his remaining companion was up to the strain of the journey, and he dismissed him, deciding to travel on alone.  He bought a horse, and he fortunately found a guide--a "Hu" person named "Shi Pantuo".  "Hu" is a generic term often translated simply as "foreigner" or "barbarian" from the western lands, and the name "Shi" referred to Sogdians from Tashkent.  The Sogdians were a people of Persian descent living in central Eurasia, between the Syr Darya and Amu Darya rivers.  That latter was also known as the Oxus river, hence another name for the region: Transoxiana.  Sogdiana appears as early as the 6th century BCE as a member of the Achaemenid Empire, and the region was annexed by Alexander the Great in 328 BCE.  It continued to change hands under a succession of empires. The Sogdian city-states themselves were centered around the city of Samarkand, and while they did not build an empire themselves, the Sogdians nonetheless had a huge impact on cultures in both the east and the west.  Sogdians became famous as traders along the silk roads, and they built tight knit communities in multiple cities along the route.  Families kept in touch over long distances, setting up vast trading networks.  In fact, there were even Sogdian communities living in Chang'an and elsewhere in the Tang Empire.  The Sogdian An Lushan would eventually rise through the ranks of the Tang dynasty court—but that was almost a century after Xuanzang's travels. There are many material items that the Sogdians helped move across the silk road, but perhaps one of the most striking things were a style of patterned textiles.  Sassanid Persia was known for its silk textiles, often woven in images surrounded by a border of pearl-shapes:  Small circles in a circular pattern around a central figure, often duplicated due to the way the fabrics were woven.  This pearl-roundel pattern was especially taken up by the Sogdians, and their fashion sense made it popular across Eurasia.  Large pearl roundel designs were used on caftans, popular throughout the Gokturk qaghanate, and the Tang court would eventually pick up the fashion of these foreigners—generally classified as “hu” by those in Chang'an.  With a round neck, closing at the side, this western-style caftan-like garment eventually found its way into Japan as the people of the Japanese archipelago adopted Tang dynasty clothing and fashion.  In fact, Japan boasts one of the most impressive collections of silk road artifacts at the Shosoin repository of Todaiji temple in Nara, and it includes clothing and fabric that show the influence of Sogdian and Turkic merchants.  The Shosoin collection contains multiple examples of those pearl roundel patterns, for example, and you can even buy reproductions of the design today in Nara and elsewhere.  The garments themselves would continue to influence the fashion of the court, indeed giving rise to some of the most popular court garments of the Nara period, and the design continued to evolve through the Heian period until it was almost unrecognizable from its origins. Sogdians were so influential that their language—an Eastern Iranian language known simply as “Sogdian”—was the lingua franca, or the common tongue, through most of the Silk Road.  If you knew Sogdian, you could probably find a way to communicate with most of the people along way.  Today, Sogdian is extinct, with the possible exception of a single language that evolved from a Sogdian dialect. Sogdians are often known in Sinitic sources by their names—by the time of the Tang dynasty, it was common practice to give foreigners, whose names didn't always translate well into Chinese dialects, a family name based on their origin.  For the Sogdians, who were quite well known and numerous, they weren't just classified with a single name, but rather they were divided up by seven names based on where they were from.  So the name “Shi”, for instance, indicated that someone was from the area of Tashkent, while the name “An” referred to a Sogdian who was descended from people from the Bukhara, and so on.  This was a practice that went at least as far back as the Han dynasty. So, returning to the story, Xuanzang's new Sogdian guide's name is given as “Shi Pantuo”.  The name "Pantuo", which would have likely been pronounced more like "b'uan d'a" at the time, is likely a version of the name "Vandak", which was indeed a very common Sogdian name meaning something like “servant” and was often used to indicate things like religious devotion, which could be related to his status as a devout Buddhist, though it also might just be coincidental.  Xuanzang was so happy with his guide's offer to help, that he bought him clothes and a horse for his troubles. And so they headed out towards Yumenguan, the Jade Pass or Jade Gate, so called because of the caravans of jade that would head out from the Middle Country ever since the Han dynasty.  In fact, the Jade Gate was originally established as part of the western end of the Han dynasty “Great Wall”.  This was not necessarily the famous Ming Dynasty wall that most people are familiar with, but the Han Dynasty wall would have been impressively high enough, with regular patrols and beacon towers.  So if you tried going over the wall, someone was likely to see you and give chase.  There is also the issue that if you had any amount of supplies you have to bring those as well—this isn't just hopping a fence.  The wall was augmented by natural features—mountains and deep and fast-flowing rivers, for example, which made walls unnecessary.  And then there was also the fact that in many places, it was just open wilderness, which was its own kind of barrier.  Trying to go off the beaten path meant wandering through uncharted territory, which someone like Xuanzang was probably not prepared to do.  It isn't like he had GPS and Google Maps to help him find his way, and if you got lost in the desert, then who knows what might happen to you. By the way, this was true even in relatively settled places, like the Japanese archipelago, up until modern times.  While there were some areas where it was relatively flat, and you could navigate by certain landmarks, if you left the roads and trails you might easily find yourself lost without access to food or shelter.  Maps were not exactly accurate.  The safest way to travel was to stick to the more well-traveled routes. Unfortunately, that meant going through the Yumen Gate itself.  There was a garrison where the road left the territory of the Tang Empire , and that garrison would be responsible for checking the papers of anyone coming into or leaving the empire.  Xuanzang, of course, didn't have the proper papers, since he didn't have permission to be there.  Fortunately, he had a guide, who seemed to know the area, and that would allow him to bypass the official checkpoint, which Xuanzang recalls seeing off in the distance.  Together, Xuanzang and Vandak snuck past the Yumen gate, and traveled several miles up the river.  There, they found a spot where the river was only about 10 feet across, near a grove of trees, and so they chopped down a few of them and made an impromptu bridge for them and their horses to cross. From that point on, until they reached Yiwu, they would have to get past the watchtowers.  Not only were these watchtowers garrisoned with men of the Tang army, but they were also the only place to get fresh water.  The travelers would need to sneak in at night to steal water from the watchtowers without getting caught. The farther they traveled, the more Vandak seemed to be getting cold feet.  Normally, this wouldn't have been an issue had they been normal travelers, but in trying to avoid the watchtowers they were making themselves into fugitives.  If they were caught they could both be killed.  He protested several times that they should just go back, and at one point Xuanzang seemed worried that Vandak was contemplating how much easier this would be for him if he just killed the old monk.  Finally, Xuanzang told Vandak that he should leave, and solemnly swore that if he was caught he wouldn't rat out Vandak for his help.  Vandak, who had been worried about just such a scenario, nonetheless took Xuanzang's word and the two parted ways. From that point on, Xuanzang recounted that the trail through the desert was marked by nothing but skeletons and horse droppings.  He thought at one point he saw an army in the desert, but it turned out to be a mirage.  Finally, he saw one of the watchtowers he had been warned about.  Not wanting to get caught, he lay down in a ditch and hid there until the sun went down. Under cover of darkness, he approached the tower, where he saw water.  He went to have a drink, and maybe wash his hands, but as he was getting out his water bag to refill it and arrow whizzed through the air and he almost took an arrow to the knee.  Knowing the jig was up, he shouted out: "I'm a monk from the capital!  Don't shoot!" He led his horse to the tower, where they opened the door and saw he really was a monk.  They woke up the captain, who had a lamp lit so he could see whom it was they had apprehended.  Right away it was clear that this traveler wasn't from around those parts—not that anyone really was, it seems. The Captain had heard of Xuanzang, but the report that had been sent said Xuanzang had gone back to Chang'an.  Xuanzang, for his part, showed a copy of the petition he had sent to the Emperor--one that he hadn't actually heard back from.  He then told the captain what he planned to do.  The captain was moved, and decided to look the other way.  He gave him a place to stay for the night and then showed him the way to the fourth watchtower, where the captain's brother was in charge, and would give him shelter. Sure enough, Xuanzang made it to the fourth watchtower, but he wasn't sure if he could entirely trust the captain, so again he tried to just secretly steal the water, but again he was caught.  Fortunately, the captain there was also sympathetic.  He let Xuanzang stay and then actually told him how to get around the fifth watchtower, since the captain there might not be as lenient.  He also told Xuanzang about an inconspicuous oasis where he could get water for himself and his horse. Reinvigorated, Xuanzang had another challenge to face.  Beyond the watchtowers was a long stretch of desert.  It was a journey of several hundred miles, and it started poorly.  First off, he missed the oasis that the captain of the fourth watchtower had indicated he could use without anyone firing arrows at him.  Then, he dropped his water bag, such that he was left with nothing.  He thought of turning back, but he continued, chanting mantras to himself.   He was dehydrated and exhausted, but he continued onward.  Some days into his journey, his horse suddenly changed course of its own accord.  Despite his efforts, it kept going, eventually coming to a pasture of grass around a pond of clean, sweet water.  That ended up saving him, and he rested there for a day, before traveling on.  Two days later, he arrived at Yiwu, aka Hami.  He had made it.  He was free. Or at least, he was until he returned to the Tang empire.  After all, Xuanzang did plan to come back, and when he did, he would have to face the music.  That was a problem for future Xuanzang.  Of course, he was also a lone traveler.  He might be free, but he was far from safe.  He was now entering the Western regions, and he would need to be on the lookout. The people of Hami, also known as Yiwu, were known to the Han dynasty as members of the Xiao Yuezhi—the kingdom or coalition that once controlled much of the northern edge of the Tarim basin.  They had been displaced by the Xiongnu, and the area would go back and forth between different hegemons, so that by the time of the Sui and early Tang dynasties they were under the sway of the Gokturks.  Still, as close as it was to the Tang borders, they no doubt had contact, and indeed, Xuanzang was given lodging at a monastery with three other monks who were “Chinese”, for whatever that meant at the time. If you've heard of Hami today you may know it for something that it was famous for even back in the 7th century:  their famous melons.  You can sometimes find Hami melons in stores to this day. Regarding the melons and other such fruits and vegetables—the area of Hami is a fairly arid land.  Hami does get some water from the Tianshan mountains, but in order to have enough for agriculture they instituted a system that is still found today in Hami, Turpan, and other parts of the world, including arid parts of northwest India and Pakistan through the middle east to north Africa.  It is called a Karez, or in Persian it is called a Qanat, and it is thought to have originated in ancient Persia around the first millennium BCE and spread out through the various trade routes. The idea is to basically create underground aqueducts to take water from one place to another.  This would keep them out of the heat and dry air above ground to allow them to continue to flow without losing too much to evaporation.  To do that, however, required manually digging tunnels for the water.  This would be done by sinking wells at regular intervals and connecting the wells to each other with tunnels.  But it wasn't enough for the tunnels to be connected, they had to also slope slightly downwards, but not too much.  You want enough flow to keep the water clear, but if it flows too quickly or creates waves, the water might erode the underground channels in ways that could cause problems, such as a collapse.  All in all, they are pretty amazing feats of engineering and they can carry water a great distance.  Many are under 5 km, but some are around 70 km long. These karez would have been the lifelines of many towns, creating a reliable oasis in the desert.  Rivers were great, but the flow could vary from floods to a mere trickle, and the karez system provided relatively constant flow.  This allowed for agriculture even in the dry areas of the Western Regions, which helped facilitate the various kingdoms that grew up in this otherwise inhospitable region. While eating his melons in Hami and chatting it up with his fellow eastern priests, Yiwu was visited by an envoy from the neighboring kingdom of Gaochang.  Now Hami, or Yiwu, sits at the eastern edge of the Turpan-Hami basin, aka the Turfan depression, a large desert, much of which is actually so low that it is below sea level.  In fact, the basin includes the lowest exposed point in the area of modern China at Ayding Lake, which is 158 meters below sea level.  From Yiwu to Gaochang, you would follow the edge of the mountains west, to an area near a small break in the mountain range.  Follow that break northwest, and you would find yourself at the city of Urumqi, the current capital of the Xinjiang Autonomous Region in modern China. Xinjiang covers much of the area known in ancient times as the “Western Regions” that remains within the modern political boundaries of the PRC. The envoy from Gaochang heard about Xuanzang, and reported back to his lord, King Qu Wentai, who immediately sent a retinue out to escort the Buddhist monk across the desert to his city.  They included multiple horses for Xuanzang, so he could change at regular intervals.  His own horse was left behind, to be brought along later.   After six days on the road, they came to the city of Paili, and since the sun had already set, Xuanzang asked to stop for the night, but the escorts urged him on to the Royal City, which was not much farther on. And so he arrived around midnight, which means he likely couldn't immediately take in the size of the city.  Gaochang was an immense walled city, and even today, ruined as it is, the site of it is quite formidable, and it is so well preserved it is considered a UNESCO world heritage site.  Perhaps since wood was relatively scarce, this is why so much of the construction was made of brick and earthworks.  Fortunately, this means that many of the walls remain, even today—eroded and crumbling, but still towering over those who come to see them.  In places they have also been rebuilt or reinforced.  And in a few, very rare instances, you can still see some of the traces of paint that would have once been so prevalent throughout a city like this.  At this time in history, Gaochang, also known as Karakhoja, was under the command of the Qu family.  The population was largely Han Chinese, and it had often been overseen or at least influenced by kingdoms in the Yellow River basin.  But it was also the home of Turks, Sogdian merchants, local Turfanians, and more.  It was even called “Chinatown” by the Sogdians, and yet attempts to further sinicize the region had provoked a coup only a couple of decades earlier.  Even though he showed up in the middle of the night, Xuanzang is said to have been welcomed by the ruler of Gaochang, Qu Wentai, as he entered the city.  Perhaps this is why the escorts had been pushing so hard—the King himself was awake and waiting for Xuanzang to make an appearance.  The King and his attendants came out with candles in their hands, and they were ushered behind curtains in a multi-storey pavilion.  The king apparently grilled him through the night, asking about his journey until it was almost daybreak, at which point Xuanzang requested rest.  He was finally shown to a bedroom that had been prepared for him and allowed to sleep. The next day king assembled the leading monks of his kingdom before his guest.  These included the monks Tuan Fashi and Wang Fashi.  Tuan Fashi had studied in Chang'an for many years, and he knew his Buddhist scholarship. And Wang Fashi was a superintendent, and it was his duty to look after Xuanzang and butter him up with the hope that he might stay and provide the king with the prestige of having such an esteemed monk.  They put him up at a monastery next to the royal palace—the “daochang”, aka “dojo” in Japanese, which would be a whole different diversion. Ding Wang suggested that this might be the same as the Chongfu Monastery mentioned in a colophon on a 7th century copy of the Sutra of Perfection of Wisdom for Benevolent Kings. It was found by a German expedition at a site in the Turfan basin in the early 20th century, and now sits in the possession of Shitenno-ji, in Osaka—rather appropriate given that Shitenno-ji was around at the same time all of this was happening.  The colophon is attributed to a “Xuanjue”, and a “Xuanjue” from Gaochang, in the Turpan basin, was associated with helping Xuanzang in his later years.  Perhaps this Xuanjue first met Xuanzang during this first trip to Gaochang. Qu Wentai tried his best to dissuade Xuanzang from continuing on.  This may be simple platitudes from his biographers, but it also may have been genuine.  Having a learned foreign monk from the Tang dynasty staying at the palace monastery would likely have added to Qu Wentai's prestige by association, and it would have potentially brought more individuals to the city of Gaochang. Speaking of which, all of this first part of the journey—up to Gaochang—comes primarily from Xuanzang's biography by the monk Huili.  Xuanzang's own “Records of the Western Regions” didn't include much on it, probably because by the time that he returned to the Tang empire, Tang Taizong had annexed Yiwu and Gaochang, so all those were now considered part of the empire, rather than foreign regions to the West. After staying a month at Gaochang, Xuanzang decided it was time to continue his journey.  Disappointed though Qu Wentai may have been that his guest would be leaving, he nonetheless outfitted him handsomely.  He provided goods, including coins, as well as 24 letters to the 24 countries that he would pass along the road, adding a roll of silk to each as a sign that they came from the King of Gaochang.  He also gave him food, a small retinue, and horses to help carry everything.  Letters of introduction would have been important across the Silk Road.  There was, after all, no way to contact someone ahead of time, unless you sent runners. Merchant communities, in particular, would often be connected across long distances through regular caravans, which carried letters to their relatives, facilitating communication across vast distances.  Merchants who were bringing in a caravan of goods would know that there was a friendly community waiting to help them when they arrived, and would likely even have an idea of what was happening and what to bring. For someone traveling alone, however, having a letter of introduction would have been important, as they didn't necessarily have access to those communities by themselves.  The letters would provide introduction and let people know who you were and may even ask for assistance on your behalf.  It may seem a small thing, but it was the kind of gesture that was likely a great help to a traveler like Xuanzang.  Remember, he was not on an official mission from the Tang court—almost expressly the opposite, as he had not been given permission to leave.  So he wouldn't have had anything identifying him, and after Gaochang he likely couldn't count on being able to communicate with his native tongue. And so he was sent on his way.  As he left the city of Gaochang, the king and others accompanied Xuanzang about 10 li, or about 3 or 4 miles, outside of the city.  As they watched him head off, who could have known if he would complete his quest?  Or would he just end up another ghost in the desert? Next episode, we'll pick up Xuanzang's story as he strikes out for Agni and beyond.  Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Author of "On the Faults of the Qin."Support the show

The inventor of court protocols.Support the show

Episode: 3266 Fireworks, Firecrackers, and Lunar New Year.  Today, we ring the new year in with a bang.

The man who convinced the founding emperor of the Han Dynasty that he couldn't rule from horseback.Support the show

①Beijing opens airport service counters for foreign travelers②China's Chengdu plans to build laboratory for police bionic robots③Chinese researchers develop green, effective pesticide formulation④Great Wall's most dangerous section to launch 1st tourist route⑤In Shaanxi, a long-buried Han Dynasty tomb is a study in power⑥A Thousand Whys: How did ancient Chinese merchants honor the God of Earth?

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Powerleegirls Hosts Miko Lee and Jalena Keane-Lee host and Ayame Keane-Lee edits a chat about leadership, growth and change during a time of crisis. Listen to Jalena speak with Meng Hua from Tiger Eye Astrology about her path from palm reading to artistry to bazi. Then hear Miko speak with Zen Master Norma Wong  about her new book When No Thing Works. More information about our guests: Meng Hua's Tiger Eye Astrology  Zen Master Norma Wong her new book When No Thing Works Guide to how to hold space about the book   Pathways To Humanity Show Transcript Opening: [00:00:00] Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   Ayame Keane-Lee: [00:00:29] Tonight on APEX Express: the PowerLeeGirls mother-daughters team. I'm the editor of tonight's show Ayame Keane-Lee joined by our hosts Jalena Keane-Lee and Miko Lee. Tune in as they interview our guests about Pathways – internal and external journeys we take to connect to humanity. First my sister Jalena speaks with Meng Yu about her journey as a full time artist and practitioner of the mantic arts. Then Mama Miko speaks with Norma Wong, the abbot of Anko-in about her latest book When No Thing Works. So listen in to APEX Express. First up is Jalena's interview with Meng Yu.    Jalena Keane-Lee: [00:01:08] Hello, everyone. I am here with Meng Yu, who is a Chinese astrologer from Tiger Eye Astrology. And today we're talking all about astrology and learning from the stars and other elements to help guide our life path and our decisions and choices. Thanks so much for being here, Meng.    Meng Yu: [00:01:27] Thanks so much for having me, Jalena. It's a pleasure to have this conversation with you.    Jalena Keane-Lee: [00:01:33] It truly is. and so I'm curious if you could just start us off talking a little bit, you know, about your practice and how you came to the work that you're doing today.    Meng Yu: [00:01:42] I have been a practitioner of the mantic arts for, over a decade and the mantic arts, include astrology, but also divination. So as part of my practice, I also do I Ching or Yijing divination. and it's a kind of circuitous way of how I ended up on this path. I'm also a, a full time artist. and you know, that's kind of how I make my bread and butter. And it's also. In a way, how I approach, Chinese astrology and divination as well, I guess to backtrack a little bit, I always like to start by honoring my teachers and their lineages. So, primarily my teacher has been Master Zongxian Wu, who is my Bazi teacher and also is the lineage holder of, four traditional schools of internal arts. and then I also have a host of daoist teachers who are also artists. their own right, visual artists, martial artists, writers who live in and embody the Dao. these include Lindsey Wei, Dengming Dao, uh, Tamara Jha, Lily Kai. And so, I also want to shout out to my group. Late sixth great aunt as well. My Leo Gupo, who when I was eight years old, she gave me my first introduction to the art of divination through. palm reading. so she actually taught me, sort of an Eastern style of palm reading at a young age. But growing up, other than that, I, was not influenced by, this, form of, wisdom traditions from my heritage. My parents are, both Chinese and they are both, of the cultural revolution generation, which was a mass genocide that occurred in China, right as they were coming of age. So they're very, survival oriented, practical people, you know, from Just historically in China, from the fall of the Qing dynasty to the rise of communism, much of the mantic arts traditions, were basically lost in the cultural landscape. So, how I came to this work, was not really so much through my upbringing as, The search for, I guess, healing in my own life experiences and coming to, sort of critical junctures, and crisis, personal crises in my life where I really sought, alternative, dimensions and ways of, reconnecting to my My purpose and just healing in my life. So I, over a decade ago found myself, in the jungles of Peru, having very close, connections to a shamanistic tradition involving plant medicine, which opened me up to really asking, you know, what are the shamanic and animistic roots. of the wisdom traditions from my own heritage. And this brought me to working with the Yijing, as well as Chinese astrology. So that's, that's kind of a mouthful. It's a bit of a long and complicated story, but that's, that's sort of the bullet notes version.    Jalena Keane-Lee: [00:05:18] Thank you so much for sharing that. It's perfect because my next question was going to be about, you know, your lineage of healers that you studied under, but I feel like you covered that already really well. So I'm curious, you know, you talked about Bazi and Yijing, could you kind of give us a little bit of a breakdown of these like different modalities and how you use them?    Meng Yu: [00:05:35] Sure, absolutely. so, In the readings that I do for folks, the most popular readings are actually a combination of Yijing divination and Bazi astrology. So to give a little context for both, the Yijing Translates as the book of change or the book of changes it, although it has roots and what we would call, currently ancient Siberia, ancient China, it actually dates back to Neolithic times. Really before, the formation of these nation states. So it's some of our early human ancestors. It's their recorded search for wisdom through the observation of cycles and patterns in nature over thousands of years. as the book of change, as the study of change, it's the oldest compounded record of, the study of time itself. and the Bazi astrology is a modality of Chinese astrology that really came into prominence during the Han Dynasty. the turn of the century, the common era, and, it translates as eight characters. So ba meaning eight and zi meaning character. So there is a element in animal for not only your year of birth, which is what? Folks are mostly familiar with, but also the month, day, and hour. So these are called four pillars. So sometimes the system is called the four pillars of destiny. And we get a look at, these characters that make up one's nature. And the way that I So when I see the two modalities working together, I often give people the metaphor of, you know, say you're in, the ocean of your life and you're driving a boat or a ship. The Yijing is like a weather report. The Yijing gives us an idea of the changes that we are currently in. So are we headed in a storm? is it clear blue skies ahead? What are the conditions of the wind and the waves? And the bazi chart looks at the kind of ship that you are driving. So it could be, you know, a submarine. It could be a sailboat. It could be an ocean tanker. And they all have different conditions. strengths and gifts and flavors of power, as well as certain kinds of limitations and vulnerabilities. And so the bazi chart really looks at these qualities of our nature and encourages us to embrace who we actually are so that we can learn to drive our ship better.    Jalena Keane-Lee: [00:08:47] Thank you so much for that breakdown and description, and in addition to offering readings, of which I loved, I absolutely loved getting a reading with you, and it was so informative and inspirational, but in addition to these readings and offerings that you have for other people, I'm curious how you use these modalities in your own life, whether it's with your art practice, or just with life choices and changes how do you, use these ways of knowing for yourself?   Meng Yu: [00:09:12] It's very important for me as an astrologer and as a daoist to, to align my life according to the times, these modalities, both the Yijing and Chinese astrology. What they point to at the foundation of their wisdom is the question of what time is it, right? This is where the roots of the tradition come from. It's from telling time, and through understanding time and studying time, we're able to divine When is a good time? what is the right time? And knowing that gives our lives profound meaning and context. so, on the more kind of mundane level, it's adjusting my calendar to observe time with this additional context of living with the seasons. there's actually 24 different seasons, according to the qi nodes of The Chinese lunar and solar calendar. There's also the lunar cycles as well. And these are not simple, mathematical markings. They have, very deep meanings behind them that help us align with the qi quality of the moment. So they give our lives meaning by showing us, is this a time to sow seeds, to be inspired and enlivened like springtime? is it a time of Growing potential, or are we entering a time where we need to, not be accumulating, in terms of harvest, but actually be engaged in shedding, by observing the patterns and cycles of nature, And following the nature of the forces that we find ourselves in, we can align ourselves to live in harmony, and to be in, better alignment with the dao. So that's one way that I see the Chinese calendar providing context for my life. The wisdom of the Yijing has been such a profound. Collaborator in my life. not only in studying and attempting to apply its wisdom, but also has been an incredible creative collaborator for me as an artist. So, one of my favorite things to do is to divine with the Yijing to help make creative choices in my work, and to really treat the Oracle as a collaborator. So I really enjoyed using it in this creative way and as a practice for listening and channeling, which I think is useful for any artist to engage in a meditative practice where, it's not a sense of creativity coming necessarily from you, but actually through you. and that's something that the Yijing through working with it for so many years has really taught me to embody.    Jalena Keane-Lee: [00:12:19] I love that so much. have you noticed any changes in your life, your energy levels, or your art practice since kind of aligning your life with these forces?    Meng Yu: [00:12:30] Yeah, you know, I would love to say, Oh, everything's just gotten better and better. Now I just live like the perfect artist life. It's that would, that's really not, nothing could be really further from the truth because I think it's really about being in the school of life. You know that this is a form of education and it's a continual form of practice, and, as I've been engaged in it, in over 10 years, every year, the lessons have, there's been more layers of depth and challenge, which I think is, , Something that unfolds sort of dependent on what you're you're ready for. There is a hexagram in the Yijing that Shows you that you are undergoing a massive transition where you're carrying the burden of a really heavy weight . And one of the things you're encouraged to see is to reflect on how, what you are experiencing now is something that would have completely overwhelmed you a year ago or a cycle ago. We are given tasks. And, asked to carry burdens, given what we are ready for. And so, although I would like to say, Oh, it's made my life so easy. I know what to do all the time now. That's not the narrative at all. I feel like there's a kind of profound, I guess maybe meditative experience where I have a little bit more distance now from things affecting me, in an immediate personal way because now I can, refer to. This collaborator, this friend, for advice or allowing me to see where I am in a cycle to reflect what I have exited from, hopefully to be prescient of what's to come, to identify familiar themes and to see, that I'm continuously revolving around, a spiral where Certain points come back that feel very familiar, but it's a couple rungs, deeper, where it's not like just a circle of things repeating, but it's a spiral where there's new layers of depth that, follow familiar themes, if that makes sense.   Jalena Keane-Lee: [00:15:06] Yeah, that does. and I know you've talked about, too, how it's like a method for communicating with your ancestors and kind of having An additional channel of communication. So I'm just curious about, yeah, that kind of practice of communication and bringing that forward in your work and how that experience has been for you.   Meng Yu: [00:15:28] Yeah. the piece about ancestors is really an interesting one, because I think what the gift of Chinese astrology to me is that it puts The self within a kind of different context where we're encouraged to see ourselves, not as some, definable thing that has innate qualities, but through Chinese astrology, where we see the elements, the animals, the the stars that indicate ancestral influences, the, unfinished business, the karma, the fate of our ancestors that have been given to us. We're encouraged to see the self as just a live kind of wiggly end of 10, 000 dead people. You know, that what makes us who we are is an enormous inheritance. And what we are here to play out in our lives is this dance between fate and freedom. It doesn't mean that we don't have access to creativity in our lives, but that freedom is inherently, explored and discovered through playing with the limitations of our fate. So for instance, in our natal charts, You can see certain hauntings or ghost energies, inherited from ancestors. So for instance, in my personal chart, I have an inheritance called hidden moaning, which shows an ancestor that has not completed grieving and grief work in their lifetime. And so it kind of. imbues my life with unexplainable bouts of sadness. sometimes this can result in, depression, grieving, this like, wailing grief and knowing this in my chart, I'm able to see that kind of sadness is not something that is just mine, meaning, you know, growing up, the question would be like, Oh, why me, or what am I doing wrong? Why do I feel like this? What's wrong with me? When we look at our lives through the context of ancestors, it becomes a lot more relational, meaning your grief, these burdens are not simply yours. They're a call for communication with your lineage and opening up that pathway, that communication itself is how we resolve the fate of our ancestors. by Listening by asking, what is it that they want, our lives are not just lived for us, but our lives are a way for our ancestors to resolve unfinished chi, that they were not able to complete in their lifetimes. So, you know, when I feel these bouts of sadness, I know that it's time for me to open up these channels, that I can sit in meditation, that I can, engage in my creative practice as a way to channel and speak to my ancestors and ask them what it is that they would like to come forth. What messages they have? That they need to share and speak.    Jalena Keane-Lee: [00:19:11] Wow, you just dropped so many gems and I was like taking notes. I really like that idea of, you know, this dance between fate and freedom and living out our ancestors kind of unfinished business and promises and hopes. And I'm curious also how this practice has impacted or potentially deepened your own understanding of your culture and your relationship to being Chinese or Chinese American or however you identify.   Meng Yu: [00:19:40] Yeah, it's really provided. I feel extremely honored and, you know that I've been able to work with so many amazing teachers and adepts and have been trusted to practice as well as teach these modalities. it has brought me really close to my ancestors in a very intimate way, you know, like I just talked about with hidden moaning, as well as giving me such an appreciation for the wisdom traditions of my heritage. and this really dates back really beyond, again, our understanding of the nation states of, you know, what it means to be Chinese, it actually gives me a lot of respect for what our ancient human ancestors have left behind for us, their legacy, you know, because the roots of this tradition Like I mentioned, it actually goes back 50, 70, 000 years ago to the retreat of the last ice age. And so we're really talking about nomadic hunter gatherers and their survival, how they observed nature, terrains, and sky. Over cyclical time, they survived by following migration routes of animals and celestial bodies that allowed them to engage in an animistic perspective of life, that, all landscapes, including the landscapes of the cosmos, all of nature is sentient. And this. I guess that world view of aliveness of sentience and intelligence, as well as reciprocity and resonance. You know, that all environments and us, because we are innately tied to that, we are nature. You know, that we're in this reciprocal conversation all the time with life, that I think has had the most profound influence on my life, this idea that we're not just caretakers of the environment, but we are the environment. We are all adapting to each other too. The forces around us inside of us that there's this continual movement of cycles and circulation. that I think is really this wisdom core of the tradition that has really made me feel like not just a citizen of my culture and my ethnicity, but really a citizen of this planet, of Earth. from literally, you know, the air that we breathe, down to the food that we eat down to our blood, it's the same movement of circulation that connects us all and this, you know, really informs my, my worldview and my sense of belonging, my sense of, communion with life.   Jalena Keane-Lee: [00:22:54] I feel like these messages and this kind of information about ancestors, unfinished business, purpose in life. It can be both empowering and overwhelming at times. Like, that was my experience of the reading as well. And we're living at a time where In the US for sure and also globally where there's so much going on and it is a moment that can feel empowering at times but also can feel very, very overwhelming so I'm curious if there are certain ways that you practice keeping the faith in amidst times like these or navigating things that are overwhelming but can be seen as, empowering at the same time.    Meng Yu: [00:23:32] Yeah, absolutely. That's a really fabulous question. you mentioned faith, and I think that's a really interesting concept to dig into because I actually hesitate to use the word faith. I like to use the word trust know that we can develop our existential trust through understanding. Tempo with these. modalities, like I mentioned, there's this, putting us back into time, into rhythm, not just Chinese astrology. I think all ancient calendars does this for us, that they Put us back into an earth based tempo and rhythm and helps us understand that the meaning of our lives come from the context of everything that sustains us. And that this isn't some kind of belief system that you have to be indoctrinated in. It is an observable truth that you can see through observing patterns. and cyclical time. Yin and yang is not some far fetched idea that you have to believe in. It's literally night and day, these are the basic rhythms through which our lives have delineation and tempo and when we develop our synchronicity with this type of regularity and rhythm, we develop a kind of trust. and This trust comes from confidence through observation over time, and because we don't like live outside anymore, we're not really in touch with what our ancestors, the ancients observed and recorded in their calendars. You know, the regularity of movement from observing the sun, the moon, the stars and the seasons. And when we can reunite with that, that actually provides a sense of trust. so, when we engage in these modalities, whether it's astrology or divination, we're, we're reading tempo and even with Chinese medicine, Chinese medicine takes a pulse, you know, it's reading your body as a tempo. It's indicating your rhythm, the quality of your rhythm. So even in our medicine, we are reading our bodies temporally. So this idea of time is so fundamental for me in this idea of trust in alignment with rhythm and regularity. In the Tao Te Ching, which is one of the canonical texts of Daoism, the word for trust, Ching, is used many times and it's about, trust is defined. also as a kind of power. It's defined as how beings attain their actuality, that you need trust in order to grow, that it's part of your process of becoming. And through Daoism and through Chinese astrology, which was very much, informed through Daoism. And we learned that the way to grow our Xing, our trust, is to return our body to the rhythm of the universe. Now that the Daoist cure for our anxieties, which stem from a sense of our independent existence. You know, of our, individuality that is such a small, piece of this enormity. The cure for our anxieties is to identify our singularity, our single body with the body of the whole world. And we do that through aligning our tempo, aligning our rhythm. this is one way that we see the intricate ways that we are all interconnected. And I know I just said some really kind of big abstract things, but, I hope that's making sense.    Jalena Keane-Lee: [00:27:49] Yes, no, aligning and yeah, the tempo and pace of the world. I saw something recently that was like, you know, the power of treating our own bodies like gardens that we're cultivating and not like machines. And I feel like that's sticking to what you were just talking about, too, of like, you know, we are also. Plants and beings that need to be tended to and taken care of and to see ourselves that way in alignment with like the world and the pace of the world.   Meng Yu: [00:28:16] Yeah, absolutely. I love that plant metaphor because it brings us back in touch with life and life cycles, that seeds are sown in the spring. Leaves are shed in the fall, you know, that. Life force and life energy also needs to have time to retreat and withdraw in the winter. All the chi is going back underneath the ground where it's not visible. All the outward and external energy is going inward. It's going hidden. That's the power of yin. When we observe and practice modalities that have survived, not just one genocide, but many, many genocides over thousands of years, we can start to build of broader understanding of the patterns of the universe, the cycles of time. And this is one way that we can embrace and this work with the realities of what's happening, you know, in the current poly crises of our times in, civilization and ecological collapse, you know, it's important that we come to terms with where we are in cycles so that we do the practice that is needed of the Grieving of shedding the anger and the sadness that comes with this time to not live in denial of it and to learn from our ancestors and how they have survived through these times through the practice and the wisdom of understanding, The cycles of nature, how we renew and, regenerate life, the daoists were really concerned with, what is called immortality, but immortality is not like one person living forever. Immortality is. A broader concept about the continuation of life, you know, how do we live in a way that is truly sustainable, that is self sustaining in Chinese, the word for nature is zhi ran, which means self: zhi ran self fulfilling, self renewing, self sustaining. So embedded in the wisdom of these practices is this sense of aligning our lives, aligning our choices in a way that allows life to continue.   Jalena Keane-Lee: [00:30:52] Absolutely. Yes. more life and more environments where life can grow and thrive. I'm curious, you know, if anyone who's listening is now really interested in learning more about Chinese astrology, learning more about your work, what would be the best ways for them to start? And then also if there's anything else that you want to share.   Meng Yu: [00:31:11] The best way to find me is to go to my website. I'm not on social media, so, you'll have to get on the web and find me at www. tigereyeastrology.com and from there you can, contact me, request a reading, as well as just read more about, the different modalities that I practice, a little more about myself, and the perspectives that I bring.   Ayame Keane-Lee: [00:31:38] You are listening to 94.1 KPFA and 89.3 KPFB in Berkeley, 88.1 KFCF in Fresno, 97.5 K248BR in Santa Cruz, 94.3 K232FZ in Monterey, and online worldwide at kpfa.org. Next up is Miko's interview with Norma Wong.   Miko Lee: [00:32:01] Welcome Norma Wong to Apex Express. We are so happy to have you with us today.   Norma Wong: [00:32:06] Aloha, Mikko. Thank you for having me.    Miko Lee: [00:32:09] I want to just first start off, you, hold dear to my heart. I just finished reading your book, which I'm excited to talk about, but I just want to start in the very beginning by asking you a question, which is based on a question from the amazing poet Chinaka Hodges. Who are your people, and what legacy do you carry with you from them?    Norma Wong: [00:32:29] Oh, Miko, how much time do you have? my people are people of the Pacific. You know, the people who came, who crossed the ocean, now six generations ago to this place called Hawaii, who are the haka. Nomadic people of China who really traveled all over China came as contract work and my people are the indigenous people of Hawaii, of these islands where I live and where you happen to be right now, on in terms of this interview and, with the indigenous people, the Kanaka Maoli, the native wines of this place. I am blessed to be the ancestors of these two strong strands of people and really, people who have long migrated, irrespective of where they're coming from, where they're going to.   Miko Lee: [00:33:23] That is beautiful. And what legacy do you carry with you from those people?    Norma Wong: [00:33:28] I would say the legacy that I carry is the legacy of remembering food, remembering stories, passing on stories, creating stories into the future so that we may know where it is that we will go to. And I would say that I also carry the legacy of people who can both be with each other and also be fiercely independent with respect to not having to really depend on anything other than their wits, the land that they're on, of the people who are close to them, what the winds may be able to tell them.   Miko Lee: [00:34:11] Thank you so much. I'm very excited. I just finished reading your new book, which is titled, When No Thing Works: A Zen and Indigenous Perspective on Resilience, shared purpose, and leadership in the timeplace of collapse. Incredibly long title and incredibly appropriate for the time we live in right now. Can you share a little bit about what inspired you to create this work?    Norma Wong: [00:34:39] Well, I will, I will say frankly that the book would have not been written if not for Taj James and some of your listeners may know who this is. He is a movement leader and activist, who resides in Northern California, but really does a lot of work everywhere. And Taj, actually convinced me over a two year time period, to write this particular book. And I finally did so, because of a question that he asked. The question that he asked is, with respect to the kinds of knowledge that spiritual ways practice and pass on person to person, can that happen quickly enough only with the people who are directly in front of you? Will that happen quickly enough for the times that we're in? And I had to reflect upon that and say, no, because we were in a time of collapse. And so I had to take the chance of writing something that would find its way into the hands of people who were not directly in front of me. And that is, not the ways of the long line of teachers that I have had.   Miko Lee: [00:35:58] Can you talk a little bit about some of the teachers that you've had and how you carry on the legacy of those teachers that you have had, the impact they've made on you.    Norma Wong: [00:36:09] I've been blessed with many teachers, some of whom are in my young time days. I particularly remember a teacher from my elementary school days, Mrs. Trudy Akau. She was, Native Hawaiian and Portuguese and a woman of big voice and grand stature. And Mrs. Akau really wanted every single one of her students to Be able to find voice in whatever ways, that they might, whether it be writing or through reading or speaking, telling stories. So I certainly remember. This is a call. I remember Tanoi Roshi, uh, my Zen teacher. He was born Stanley Tanoi, second generation Japanese American grew up in Hawaii and who became a teacher. in his own right, not only with respect to Zen, but the martial arts and Stanley Tanoy, who we all know is Tanoy Roshi, is certainly considered to be my primary spiritual teacher, for whom it is now my responsibility to follow his line. I would say that there are people that I have worked with. who are my teachers, you know, so John Waiheee, who was the first native Hawaiian governor of Waii, I certainly consider him to be a significant teacher of mine, as do some young people, some people who are younger than I am. I consider them to be my teachers as well.   Miko Lee: [00:37:41] You mentioned your Zen teacher, Tanoue Tenshin Roshi and you quote in the book him saying, the truth is the intersection of everyone's perspective, if we could only know that. Can you speak more about this?    Norma Wong: [00:37:55] We are, as humans, we're, we're very certain that our perspective is the truth, that whatever it is that we see. But even from a biological perspective, science shows that what it is that registers in our mind is only a small portion of what it is that even our biology is absorbing. And so. We have this tendency to have a lens with respect to how we see the world that lens is colored by many things. And so what is actually so is difficult to ascertain. And this is just in terms of what may be right in front of us, let alone that which may come to us on a secondhand basis, and even more complicated by the way people get most of their information these days. Which is not through direct experience, but through information that has been provided by other channels, the vast aspects of social media, for example, the echo chambers of the conversation, in which we take as facts, things that are talked about that have been observed by other people who are analyzing that which someone else may or may not have actually seen by their own eyes. So we're many times removed from the actual experience of things. And so to know the truth, is a complex thing.    Miko Lee: [00:39:28] As you sort of mentioned this, but it feels like we are living, in this time where there's multiple truths, and especially with the propaganda that we're seeing from right wing mindsets that are really resistant to, influence especially around harm, unless they directly experienced that harm. In cases where it feels like this progress is really stalled until those people experience that kind of harm personally, what is the best way for us to intervene constructively?    Norma Wong: [00:39:56] Well, I think the first thing that we have to do is to make sure that we are also not doing the same thing in reverse. You know, which is to say that the aspect of harm, The many impacts that people may feel will be felt differently. So that which I believe has harmed me would seem to you as not being harmful at all. We tend to see harm, not from a meta perspective, but from an individualized perspective. And so to actually come out of the weeds of that and place ourselves In an observer's stance of community more generally, of humans more generally, not within the analysis of that, not within the frameworks of that, but to observe actual experiences is something that needs to happen on the left and the right and the center. the American. Value system doesn't help, which is to say that we live in a very individualized society. Our country was formed on the basis of values that are individualized. Even something that we'd say may be universal, such as human rights, we tend to think of it through an individualized lens. And to come more into the whole of it, to not. view our existence as being either dependent or independent of others, but more from the perspective of being interdependent. And you know, by interdependence, I'm, I mean that the success that we may have is born not only of my efforts, but the efforts of others. And if it is at the expense of someone else's welfare, then it is not interdependent. So that type of existence, you know, which I would describe as a more indigenous way of being, is what our times call for.    Miko Lee: [00:41:55] I'm wondering, you have such an interesting background as working in the legislature here in Hawaii and then fighting for homeland rights, supporting people in Lahaina. I'm wondering how you have combined both your indigenous background and your own. Zen belief system, how that has influenced you politically.   Norma Wong: [00:42:16] Well, if I were to reflect on that question, I would say that I was extraordinarily fortunate to begin my spirit practice at almost the same instant that I was coming up in the political world. And so I. did not see one as separate from the other. In fact, I would say that the fortune of that is that there are many aspects about the introspective nature of spirit work that, you have to interrupt your ego at every instant. And as you might imagine, there are many ways in, in the political world. Where the ego takes on an outsized importance to what it is that you're doing. And so it's an important centering value that you would get from the Zen practice. But to me, A thing that attracted me to Zen is that it is almost inherently indigenous and, by that I mean that the Zen values are based on interdependence of the whole and the whole does not only include humans, it includes other beings in the universe itself. And so, to center your political actions and the ways in which you might grapple with an issue is not to separate the issue from the people and the place, and to take into consideration not only the history of that, but what your actions would mean for the descendants that have not yet been born. And in that respect, there's should be no separation. In fact, there should be a profound way, in which that can hold your political decision making. your political conversation, your political actions within the concepts and the values of people in place.    Miko Lee: [00:44:08] So centering on people and place and our interconnectedness with each other. That's really powerful and so important and I'm going back to your saying we have to interrupt the ego and I'm wondering in times when we're about to see 45 enter into his, second administration and the impact of somebody who is ego full or narcissistic and this divide that we're seeing, how do we hold faith in ourselves to help to interrupt that ego when it's happening on such a national scale?    Norma Wong: [00:44:41] Well, there's a thing about ego, which is to say that My ego can only be interrupted by me. Your ego can only be interrupted by you. Now, strategy is a different thing, but that's not the subject of this interview. But with respect to ego, it's going to be part of the environment. it's going to be part of what exists and it'll be a powerful way in which you would see many egos, playing with each other. That's going to be a dynamic that will occur. So I would say there's a lot of work to do. Especially if we know that the construct of government, irrespective of whether this person or another person is holding this job. is in a place of peril and the institutions generally are having difficulty in this moment. Some people, because of who it is that they are and the ego that they have, will supercharge the collapse. In other words, they will increase the momentum of that collapse. And so, in that increase of the momentum of the collapse, there's a lot going on. To be done to ensure that peoples and communities and places are able to do what may be necessary to effectively sustain themselves and each other in relationship to each other, all of the things that they may have otherwise been dependent on the artificial structure called government. And with respect to ego, for us to understand that we have to have enough healthy ego to believe in our own capacity, to be able to work with each other, to take on this huge task, not only through these next four years, but in a period of time beyond that.   Miko Lee: [00:46:29] And what are some of the practices or frameworks that can help sustain us during this time to come?    Norma Wong: [00:46:35] Certainly the practice of, not running dry, you know, that within every 24 hour cycle, if we are to be at the top of our game, then we have to pay attention to make sure that we have enough rest, that we have the sustenance we need, Remain hydrated. I mean, very simple things to not waste away our time in the internal dialogue that keeps spinning to separate ourselves from the habits that keep us from making decisions that taking on too many things means that no thing that you do will be given the kind of attention that it needs, the kind of focus that it needs. the kind of depth that it requires. And so this is a time of choices, in order to achieve that place of abundance. You cannot have many things on the plate at the same time. So simple choices, with respect to the practices that you have, And once that require the dreaded D word, which is discipline.    Miko Lee: [00:47:43] Mm. One of the things that has arisen a lot within the network that I work in, AACRE, Asian Americans for Civil Rights and Equality, is a lot of folks, especially young folks, are finding themselves in able to have conversation with family members or elders that, have different political viewpoints what is a good way to go about navigating this tension with people who hold really different political and therefore, in their minds, worldviews than you, but you are connected to?    Norma Wong: [00:48:12] Well, it may not be possible to have a political conversation the question is, are you still in relationship? I think that is the primary question. are you able to meet someone's eyes? Or do you just look away? can you feed each other? I mean, literally, do you know the foods that other people desire or need? Can you make them? Not just buy it and assemble it from the nearest store. Are we tending to each other's needs? Emotional welfare, are we observant of the ways in which we may be getting into a place of need that we're not asking support for. It's like politics should not be. the first conversation you have with someone, it's like that, the first conversations that you would have with people should be one of relationship and of community, and that if you're going to slip into that part where you're going to say, well, because of your politics, I'm going to put you in this room or that room, then the, possibility of us being able to proceed as people is just not going to be possible. The civil rights, as a political movement, succeeded. I believe that as a social change movement, there is still a lot of work to be done. And that we put a little bit too much of a dependence on the wins that we had politically. And then We believed that, because those wins were, that the world would change as a result of that. Hearts and minds were not necessarily changed. And the heart and mind work is the work of community, the work of storytelling, the work of arts, generally. The work of building relationships with people, so that irrespective of the label that they thought that you carry, that you can have a greater understanding of desires and motivations, needs, and ways in which you might be able to be mutually with each other. So we have to start by actually being in relationship with people versus relationship with our ideas. A relationship with points of view and that is something that we may have given short shrift to. And I would say that that's like a Western kind of thing, like, you know, okay, we're going to have a meeting and, let's sit down for a meeting. By the way, we're not going to spend any time getting to know each other. We want to get directly to. Whatever the point of the meeting happens to be, or in the case of family. You know, it's like, families are complicated. One of the reasons why families are complicated is because we are in blood relationship to each other and therefore forever bound. But that does not mean that we have actually done the work to get to know each other. It does not mean that at all.   Miko Lee: [00:51:09] Thank you. I'm wondering if you can, talk about how do we hold on to our work as activists, and kind of the ultimate urgency of what's happening in the world, like I'm thinking specifically, there's a lot of conversations about the new laws that might happen right after the inauguration . And so there's a sense of urgency there. How do we hold on to ourselves but balance that with that sense of urgency.    Norma Wong: [00:51:34] Well, I like to put urgency in a slightly different perspective. Which is to say that the urgency that I see is what is the work that needs to be done to ensure that descendants that are not yet born will be able to live the kind of life that I would hope them to have in a world that would be able to sustain that. And if I put that out, as. What is urgent, then that forces me, in a way that I choose into, to pay attention to. Larger stories, larger work, more extensive aspects of work that also require many more people to be engaged in. And, to begin right now, because it's urgent, you know, for example, if there's a possibility, That the aquifer will become contaminated, and we do not yet know whether or not that will be the case. Then it's urgent that we work to make sure that whatever contaminant is in the ground will not get to the aquifer and therefore, we have to work on that right now. And so that which we may advocate for with urgency will be about the things that are going to be required. For the long haul and not just a defensive reactive, type of action, just to attempt to defend the things that are collapsing around us at the moment caught. In a tighter and tighter action reaction, a kind of way in which we make choices and make decisions, which will mean that the urgent work to ensure that the descendants will be able to have a better life in a sustainable place. will not be done and will not done in time for that to occur.    Miko Lee: [00:53:26] Thank you so much, for pulling that sense of urgency out to a broader perspective. It reminds me of that Grace Lee Boggs quote, what time is it on the clock of the world that we're really thinking about multiple generations and the ancestors to come and not just what the deadline is immediately. Can you talk with us a little bit about the hu, Hu, that you describe in your book?    Norma Wong: [00:53:50] So I think of Hu as, you know, capital H and, small U as like the missing element on the periodic table. Okay. So, you know, the periodic table it contains all of the elements that are supposed to exist in the universe, and I believe that there's an element called the human quotient. The human quotient is the stuff that humans need to have in order for us to actually evolve as the peoples that we're intended to be. And that the earth requires so, you know, among the human quotient elements would be courage, for example, courage being that which we do, even in the face of fear. So there'll be characteristics like that, but even more fundamental than the characteristics, there is whether or not we will access.and hold d center to everything, the collective humanity of who we are and who we need to become. Whether we take that at the center or will we, will we just see people as a series of identities, a series of allegiances to particular flags as keepers and adherence to ideologies. as, generations or genders, will we just see people as categories? And so, this aspect of coming into our humanity, is what I'm referring to as the human quotient. One of the chapters in the book.    Miko Lee: [00:55:27] Thank you so much. Can you tell us what you would love people to understand after reading your book, When No Thing Works?   Norma Wong: [00:55:37] I would want them to understand that the work is a distillation. So it's very concentrated. It's like Malolo syrup, a favored concentrated syrup that is essentially the fruit punch of the islands. You have to add water to it in order for you to get it to a place where it can actually bear fruit and it can be delicious for you. And that water is yourself, your own experience, your own practice, your own hopes, your own purposes. And if you add that to the book, then the book will be your Malolo syrup.    Miko Lee: [00:56:17] Oh, that is such a great analogy. I love that you're talking to it. It's a syrup. And actually there is a tudy guide or it's called navigate, but the resource to help people go through the book and have conversations with family and friends, which I think is so lovely. It's such a great way for people to read the book in community.    Norma Wong: [00:56:37] Yes. The book site is, Normawong.com and, I believe that the Navigate Guide will be available on that site.    Miko Lee: [00:56:46] And I will host a link to all those things on the show notes for Apex Express. Norma Wong, thank you so much for spending time sharing with us about your work. Um, I really appreciate you and the wisdom that you're sharing for multiple generations. Thank you so much.   Norma Wong: [00:57:04] Thank you, Miko. Thank you so much. Please enjoy your day.    Miko Lee: [00:57:09] You too. And I also want to give a shout out to my amazing friend that introduced me to you, Mariah Rankin Landers, whose book, Do Your Lessons Love Your Students? Creative Education for Social Change really influenced me. And she helped provide some of the context for this conversation. So I thank you to Mariah and thank you for spending time with me, Norma. Please check out our website, kpfa.org. To find out more about our show tonight. We think all of you listeners out there. Keep resisting, keep organizing, keep creating and sharing your visions with the world because your voices are important. APEX Express is created by Miko Lee, Jalena Keane-Lee, Preeti Mangala Shekar, Anuj Vaidya, Swati Rayasam, Aisa Villarosa, Estella Owoimaha-Church, Gabriel Tangloao, Cheryl Truong and Ayame Keane-Lee.     The post APEX Express – 1.16.25 – Pathways To Humanity appeared first on KPFA.

Send us a textIn this episode, Jonathan talks to Dr. Shelley Ochs about recent texts and artifacts excavated from the Han Dynasty tomb in Lao Guan Shan (老官山汉墓), Sichuan Province. She discusses how these findings are related to her PhD research on Bian Que, including his use of a channel based medicine. Later in the episode, Shelley also talks about a figurine with channel pathways discovered in the tombs which gives insights into the development of channels during that period of time. Excavated texts also point to the use of palpation in the discovery of the channels. Link to articles on the Lao Guan Shan research: https://brill.com/view/journals/asme/18/1-2/asme.18.issue-1-2.xml

Regarding the Han Dynasty policy advisor, party-pooper, and scapegoat.Support the show

Send us a textEpisode 167Zhang Qian was an explorer, diplomat, and a pivotal figure in ancient Chinese history, known especially for his role in establishing the Silk Road, the legendary trade route that connected China to the West. His life and career unfolded during the Han Dynasty, specifically under the rule of Emperor Wu, one of China's most influential rulers. Born around 195 BCE in Chenggu, in present-day Shaanxi Province, Zhang Qian started his career in the Han court and quickly gained recognition for his loyalty, intelligence, and curiosity about the world beyond China's borders.In the second century BCE, the Han Empire faced persistent threats from the Xiongnu, nomadic tribes from the north who frequently raided Chinese territories. Emperor Wu believed that an alliance with the Yuezhi, another nomadic group that had been displaced by the Xiongnu, could help contain this threat. He appointed Zhang Qian as his envoy, with a mission to seek out the Yuezhi and propose a military alliance against their common enemy, the Xiongnu.Zhang Qian set out on his journey around 138 BCE, accompanied by a small party, but was soon captured by the Xiongnu. He spent over ten years in captivity, eventually marrying a Xiongnu woman and living under their watchful eye. Despite these challenges, Zhang Qian never lost sight of his mission. After thirteen years, he managed to escape and continued his journey westward, traveling through challenging terrains and encountering diverse cultures along the way.Finally, Zhang Qian reached the Yuezhi, only to find that they were not interested in a military alliance against the Xiongnu. Nevertheless, Zhang Qian's journey was far from a failure. His travels took him as far west as Central Asia, through regions that would later become key links in the Silk Road. He returned to China in 125 BCE, bringing back detailed accounts of the lands, people, and resources he had encountered, including the sophisticated cultures of Central Asia and the possibilities for trade with distant regions.Upon his return, Zhang Qian presented his findings to Emperor Wu, who was fascinated by the potential for trade and cultural exchange. Zhang's reports emphasized the abundance of valuable goods such as horses, jade, and exotic plants, and suggested that alliances and trade relations with these regions could be mutually beneficial. Emperor Wu seized upon this vision, and it ultimately led to the creation of the Silk Road—a network of trade routes that would carry Chinese silk, spices, and other goods to the Mediterranean and beyond, while bringing new ideas, technologies, and products back to China.Zhang Qian's journey had a profound impact on Chinese history and international trade. By bridging the gap between East and West, he helped lay the foundation for centuries of cultural and economic exchange. His legacy lives on in the Silk Road, which transformed the ancient world and opened China to the broader global community. Zhang Qian's pioneering spirit and resilience continue to be celebrated as key contributions to China's rich historical and cultural heritage.Thank you for all your support,Darren.Support the showInsta@justpassingthroughpodcastContact:justpassingthroughpodcast@gmail.comArtwork @digitalnomadicart on Insta

President Xi Jinping has highlighted the pivotal role of Central China's Hubei province in the nation's modernization drive, calling for greater strides in sci-tech and industrial innovation, ecological conservation and deepening comprehensive reform and opening-up.Speaking during a fact-finding trip to the province from Monday to Wednesday, Xi stressed the need for the region to forge ahead in the high-quality development of the Yangtze River Economic Belt, and to build itself into a strategic fulcrum for the rise of the central region at an early date.The trip took Xi, who is also general secretary of the Communist Party of China Central Committee and chairman of the Central Military Commission, to the cities of Xiaogan, Xianning and Wuhan, the provincial capital.Hubei, with a GDP of 5.58 trillion yuan ($777.46 billion) and a population of 58.38 million in 2023, is not just an economic powerhouse but also a region deeply integrated into China's broader economic architecture. It was Xi's second trip to the province in three years.During the trip, the president toured a museum that exhibits ancient bamboo and wooden slips dating back to the Qin Dynasty (221-206 BC) and the Han Dynasty (206 BC-AD 220), and he called for unrelenting efforts in archaeological research and the protection of cultural relics.In Jiayu county, he set foot in a field, surveying the growth of vegetables before shaking hands with a farmer. The development of modern agriculture and building a strong agricultural sector must be underpinned by sci-tech progress, Xi stressed.The president also visited a village to learn about efforts to ensure that grassroots officials can better perform their duties in serving the people, before sitting down with a family to learn about their jobs, family income, healthcare and pensions.In Wuhan, Xi toured the Wuhan Institute of Industrial Innovation and Development, where he reiterated the need for greater self-reliance in science and technology and the development of new quality productive forces.On Wednesday morning, he listened to work reports from provincial authorities and set out clear requirements for their future tasks.Noting the province's sharp edge in talent and strong capacity in sci-tech innovation, Xi called for stronger steps in sci-tech and industrial innovation. The province must proactively integrate itself into national innovation chains, striving to build a nationally influential hub for tech innovation, and better harness its role as a source of sci-tech breakthroughs, he said.He called for enhanced steps in pushing for breakthroughs in the research and development of key technologies, saying that a coordinated innovation mechanism among large, medium-sized and small enterprises must be established.Hubei, located in the middle reaches of the Yangtze River, must give top priority to the restoration of the ecology and environment of China's longest river, Xi said, and must also stress the development of a secure and resilient modern water network and the unwavering enforcement of the river's 10-year fishing ban, enacted in 2021.Xi said it is necessary for the province to forge ahead in deepening reform and expanding high-level opening-up, and he called for reforms in key sectors and critical areas, better integration into the unified national market, and the building of a more equitable and dynamic market environment.It is important to give equal emphasis to domestic and global opening-up, make the province an inland engine for opening-up and advance regional cooperation, he added.The president encouraged Hubei to play an active part in the high-quality building of the Belt and Road and make systematic efforts to bolster its role as a hub for opening-up.Xi also stressed the significance of ratcheting up efforts in rural-urban integration and rural vitalization in the province, which boasts a rural population of 20.16 million and which had an urbanization rate of 65.47 percent last year.It is imperative that the province advance the protection, preservation and development of its rich historical and cultural heritage, while strengthening research and promotion of the origins of the Yangtze River civilization, he added.The president also extended a message calling for heightened and more concrete efforts in work on all fronts, especially the economy, with greater urgency to meet the nation's socioeconomic development goals this year.

When are negative emotions enjoyable? Are we all a little masochistic? And do pigs like hot sauce? SOURCES:Carol Dweck, professor of psychology at Stanford University.Sigmund Freud, neurologist and father of psychoanalysis.Paul Rozin, professor of psychology at the University of Pennsylvania.Robert Sapolsky, professor of biology, neurology, and neurosurgery at Stanford University.George Vaillant, professor of psychiatry at Harvard Medical School and Mass General Research Institute. RESOURCES:"The 10 Scariest Horror Movies Ever," by RT Staff (Rotten Tomatoes, 2022)."Box Office History for Horror," (The Numbers, 2022)."Around the World, Adolescence Is a Time of Heightened Sensation Seeking and Immature Self-Regulation," by Laurence Steinberg, Grace Icenogle, Hanan M. S. Takash, et al. (Developmental Science, 2018)."Why Taste Buds Dull As We Age," by Natalie Jacewicz (The Salt, 2017).Horror Literature Through History, edited by Matt Cardin (2017)."Why We Love the Pain of Spicy Food," by John McQuaid (The Wall Street Journal, 2014)."Glad to Be Sad, and Other Examples of Benign Masochism," by Paul Rozin, Lily Guillot, Katrina Fincher, Alexander Rozin, and Eli Tsukayama (Judgment and Decision Making, 2013)."The Ignorant and the Furious: Video and Catharsis," by the Association for Psychological Science (2010).Mindset: The New Psychology of Success, by Carol S. Dweck (2006)."Adaptive Mental Mechanisms: Their Role in a Positive Psychology," by George E. Vaillant (American Psychologist, 2000). EXTRAS:Terrifier 2, film (2022)."How to Change Your Mind (Update)," by Freakonomics Radio (2022)."Why Is U.S. Media So Negative?" by Freakonomics Radio (2021)."Why Is Academic Writing So Bad?" by No Stupid Questions (2021).Han Dynasty restaurant.

With the arrival of the Portuguese and their 1511 victory, the history of this region began to move in s new direction. The Portuguese and the Dutch rather ignored Singapore and focused their trade and colonizing efforts on the Melaka Coast and in Indonesia. The Johor Sultanate begins its early rise to prominence. The conflict between Britain and the Netherlands ends up having a major effect on the Malay Peninsula and led to the founding of Singapore in 1819 by Sir Stamford Raffles. We'll take a brief look at his bio and how he ended up having such a profound impact on the earliest years of Singapore's colonial history. The life of William Farquhar is also introduced and the brewing conflict he would have with Raffles. The story of how these two men, along with Lord Hastings, worked out an agreement with the two key figures of the time, Sultan Hussein Shah and the Temenggong Abdul Rahman will be introduced at the end of the episode. This episode has been available on Patreon since July. Please consider supporting me and get early access to everything: https://www.patreon.com/TheChinaHistoryPodcast My sixth book just came out on Earnshaw Books. This is one covers Chinese Sayings from the Zhou and Han Dynasty. Check it out here: https://earnshawbooks.com/product/chinese-sayings-book-1/ Learn more about your ad choices. Visit megaphone.fm/adchoices

With the arrival of the Portuguese and their 1511 victory, the history of this region began to move in s new direction. The Portuguese and the Dutch rather ignored Singapore and focused their trade and colonizing efforts on the Melaka Coast and in Indonesia. The Johor Sultanate begins its early rise to prominence. The conflict between Britain and the Netherlands ends up having a major effect on the Malay Peninsula and led to the founding of Singapore in 1819 by Sir Stamford Raffles. We'll take a brief look at his bio and how he ended up having such a profound impact on the earliest years of Singapore's colonial history. The life of William Farquhar is also introduced and the brewing conflict he would have with Raffles. The story of how these two men, along with Lord Hastings, worked out an agreement with the two key figures of the time, Sultan Hussein Shah and the Temenggong Abdul Rahman will be introduced at the end of the episode. This episode has been available on Patreon since July. Please consider supporting me and get early access to everything: https://www.patreon.com/TheChinaHistoryPodcast My sixth book just came out on Earnshaw Books. This one covers Chinese Sayings from the Zhou and Han Dynasty. Check it out here: https://earnshawbooks.com/product/chinese-sayings-book-1/ Learn more about your ad choices. Visit megaphone.fm/adchoices

With the arrival of the Portuguese and their 1511 victory, the history of this region began to move in s new direction. The Portuguese and the Dutch rather ignored Singapore and focused their trade and colonizing efforts on the Melaka Coast and in Indonesia. The Johor Sultanate begins its early rise to prominence. The conflict between Britain and the Netherlands ends up having a major effect on the Malay Peninsula and led to the founding of Singapore in 1819 by Sir Stamford Raffles. We'll take a brief look at his bio and how he ended up having such a profound impact on the earliest years of Singapore's colonial history. The life of William Farquhar is also introduced and the brewing conflict he would have with Raffles. The story of how these two men, along with Lord Hastings, worked out an agreement with the two key figures of the time, Sultan Hussein Shah and the Temenggong Abdul Rahman will be introduced at the end of the episode. This episode has been available on Patreon since July. Please consider supporting me and get early access to everything: https://www.patreon.com/TheChinaHistoryPodcast My sixth book just came out on Earnshaw Books. This one covers Chinese Sayings from the Zhou and Han Dynasty. Check it out here: https://earnshawbooks.com/product/chinese-sayings-book-1/ Learn more about your ad choices. Visit megaphone.fm/adchoices

With the arrival of the Portuguese and their 1511 victory, the history of this region began to move in s new direction. The Portuguese and the Dutch rather ignored Singapore and focused their trade and colonizing efforts on the Melaka Coast and in Indonesia. The Johor Sultanate begins its early rise to prominence. The conflict between Britain and the Netherlands ends up having a major effect on the Malay Peninsula and led to the founding of Singapore in 1819 by Sir Stamford Raffles. We'll take a brief look at his bio and how he ended up having such a profound impact on the earliest years of Singapore's colonial history. The life of William Farquhar is also introduced and the brewing conflict he would have with Raffles. The story of how these two men, along with Lord Hastings, worked out an agreement with the two key figures of the time, Sultan Hussein Shah and the Temenggong Abdul Rahman will be introduced at the end of the episode. This episode has been available on Patreon since July. Please consider supporting me and get early access to everything: https://www.patreon.com/TheChinaHistoryPodcast My sixth book just came out on Earnshaw Books. This is one covers Chinese Sayings from the Zhou and Han Dynasty. Check it out here: https://earnshawbooks.com/product/chinese-sayings-book-1/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Send us a textThe gift of salvation is not based on merit, but on mercy, and the grace of God is not an earned outcome, but the undeserved favor of our Creator.Ephesians 2:8-9You are saved by grace through faith, and this is not from yourselves; it is God's gift – not from works, so that no one can boast.Support the show

Regarding the Han Dynasty physician Zhang Zhongjing.Support the show

Here's another CHP Special Episode. Not too long ago I had the chance to chat with Yokohama-based Scott Crawford, author of "Silk Road Centurian", "The Han-Xiongnu Wars", and a new one coming out any day now (co-written with his wife Alexis Kossiakoff), "The Phoenix and the Firebird." Scott has also written several works of short fiction that have appeared in fantasy, mystery, and horror magazines and anthologies. We talked mostly about the Han Dynasty and two books he has written, one non-fiction and another a work of fiction, both set in that exciting time period. Scott's Amazon Page: https://www.amazon.com/stores/author/B0BZTYTHHC/allbooks?ingress=0&visitId=37c7279d-4be0-46f3-8d29-60771ed38fed Learn more about your ad choices. Visit megaphone.fm/adchoices

Here's another CHP Special Episode. Not too long ago I had the chance to chat with Yokohama-based Scott Crawford, author of "Silk Road Centurian", "The Han-Xiongnu Wars", and a new one coming out any day now (co-written with his wife Alexis Kossiakoff), "The Phoenix and the Firebird." Scott has also written several works of short fiction that have appeared in fantasy, mystery, and horror magazines and anthologies. We talked mostly about the Han Dynasty and two books he has written, one non-fiction and another a work of fiction, both set in that exciting time period. Scott's Amazon Page: https://www.amazon.com/stores/author/B0BZTYTHHC/allbooks?ingress=0&visitId=37c7279d-4be0-46f3-8d29-60771ed38fed Learn more about your ad choices. Visit megaphone.fm/adchoices

Here's another CHP Special Episode. Not too long ago I had the chance to chat with Yokohama-based Scott Crawford, author of "Silk Road Centurian", "The Han-Xiongnu Wars", and a new one coming out any day now (co-written with his wife Alexis Kossiakoff), "The Phoenix and the Firebird." Scott has also written several works of short fiction that have appeared in fantasy, mystery, and horror magazines and anthologies. We talked mostly about the Han Dynasty and two books he has written, one non-fiction and another a work of fiction, both set in that exciting time period. Scott's Amazon Page: https://www.amazon.com/stores/author/B0BZTYTHHC/allbooks?ingress=0&visitId=37c7279d-4be0-46f3-8d29-60771ed38fed Learn more about your ad choices. Visit megaphone.fm/adchoices

Here's another CHP Special Episode. Not too long ago I had the chance to chat with Yokohama-based Scott Crawford, author of "Silk Road Centurian", "The Han-Xiongnu Wars", and a new one coming out any day now (co-written with his wife Alexis Kossiakoff), "The Phoenix and the Firebird." Scott has also written several works of short fiction that have appeared in fantasy, mystery, and horror magazines and anthologies. We talked mostly about the Han Dynasty and two books he has written, one non-fiction and another a work of fiction, both set in that exciting time period. Scott's Amazon Page: https://www.amazon.com/stores/author/B0BZTYTHHC/allbooks?ingress=0&visitId=37c7279d-4be0-46f3-8d29-60771ed38fed Learn more about your ad choices. Visit megaphone.fm/adchoices

Small Bites Radio has been named Top Hospitality Shows on the Planet from 2020 – 2024, #Bluejeanfood.com named Top Philadelphia Best Philadelphia Lifestyle Blogs and Websites from 2021-2024, Best Philly Food Blogs and Websites 2023-24, Top 25 Philly Food RSS Feeds in 2024, nominated by Metro Philly Newspaper 2022-24 Best of Philadelphia Arts & Entertainment, and WINNER of Metro Philly Newspaper 2023 Best of Philadelphia Arts & Entertainment. Our latest show is 2 hours long with some of the biggest names in the food and entertainment industry!!! We started with Chef Barbie Marshall talking about Society Hill Hotel, Han Dynasty, and Old City Kitchen, then John Howard-Fusco provided news and updates from Sagami, Cake Boutique Mullica Hill, Jaffa Bar from CookNSoolo, and Herr's Potato Chips with their Talluto's, Romano's, and Mom Mom's Kitchen Flavored By Philly Special Edition 2024 chips. Had a great time at 50:50 of the episode during a delectable conversation with the brilliant Caitlin Prettyman, the culinary dynamo behind the beloved blog Kalefornia Kravings that has over half-a-million followers on social media. Caitlin, renowned for her innovative fusion of California-inspired flavors and fresh, vibrant ingredients, is making waves with her debut cookbook, ‘Fast & Fresh Cal-Mex Cooking: West Coast-Inspired Dinners in 30 Minutes or Less' from Page Street Publishing. In this culinary masterpiece, Caitlin brings her signature style to the forefront, delivering mouthwatering recipes that celebrate the best of Cal-Mex cuisine while ensuring you spend less time in the kitchen and more time savoring delicious meals. Caitlin shares her journey from food blogger to cookbook author, revealing difficulty with an eating disorder, insider tips and behind-the-scenes stories from her kitchen. Discover how to create scrumptious, speedy dinners that embody the spirit of the West Coast with her easy-to-follow, flavorful recipes. Don't miss out on this savory segment and let Caitlin Prettyman's culinary expertise transform your dinner game. We were thrilled to talk to authors Mumtaz Mustafa a Senior Art Director at HarperCollins Publishers and Laura Klynstra a Senior Art Director for Revell Books at 11:25 of the show to chat and celebrate the unity that can be found around a table as well as the universal comfort of a meal prepared slowly with love and attention—providing a path and a place for people to connect, exchange stories, and try new flavors. They released ‘Gather and Graze: Globally Inspired Small Bites and Gorgeous Table Scapes for Every Occasion' from Skyhorse Publishing. In it, it discusses the spreads, boards, and tablescapes that will remind you of happy times and relaxed meals with those you love. Gather & Graze revels in the coming together around a table of people from all backgrounds and presents internationally themed spreads built around more than 175 homemade recipes. Summer is in full swing at the Jersey Shore and no better place to dine or enjoy a great view than at Bally's Atlantic City Hotel & Casino's newly opened Park Place Prime SteakHouse in Atlantic City. At 01:22:30 of the episode we are joined by Chris Carmany the General Manager, as well as Chef Ed Neris and Chef Giancarlo Generosi. Park Place Prime, a contemporary steakhouse that honors the casino's rich history and namesake, Bally's Park Place. This nostalgic tribute offers guests an unparalleled dining experience, featuring gourmet cuisine that will satisfy even the most discerning food enthusiasts. The menu showcases a selection of hand-cut prime steaks, known for their exceptional quality and flavor, as well as a variety of outstanding seafood options. The bar and lounge area offer a modern cocktail experience, with a robust wine list and a custom crystal chandelier adding an elegant touch. Guests can also enjoy a delightful Happy Hour with discounted cocktails and a delectable menu. The dining room has been transformed with a blend of classic steakhouse design and contemporary finishes, creating a luxurious and inviting ambiance. Park Place Prime aims to provide an unforgettable dining experience that reflects the highest standards of excellence and pays homage to Bally's Atlantic City's rich history. With it being Olympics season, what better time than talk with Chef/Owner Richard Cusack at 30:35 of show to chat about June BYOB in Collingswood, NJ an upscale French restaurant owned and operated by husband and wife, Richard and Christina Cusack, a certified sommelier. It features traditional French cuisine with some modern influences, and includes tableside presentations. The Cusack's are also Chef/Owners of Café le Jardin in Audubon, NJ. This restaurant is known for its charming and inviting atmosphere along with delicious food here as well. This café offers a blend of traditional and contemporary elements, creating a cozy space for patrons to relax and enjoy a variety of food and beverages. With a warm, welcoming vibe with a touch of elegance. It's designed to be a comfortable spot for both casual hangouts and more intimate gatherings that are family and budget friendly. Staying French themed, we chatted with Isabelle Noblanc at 01:09:15 of the show. Isabelle is Co-Owner of Mamie Colette in Newtown, PA an artisan bakery specializing in French viennoiserie. They prioritize quality and health. Their products are made from scratch, fresh every day and do not contain added preservatives. Their flour is non-GMO, never bleached and never bromated. Their mission is to bring happiness to our customers and team members, and serve the community, while offering a superior experience with quality products, and choice. Artisan viennoiserie bakers place a strong emphasis on using high-quality ingredients, such as butter, flour, and yeast, and on following traditional techniques for laminating the dough, shaping the croissants, and baking them to perfection. The goal is to produce croissants that are flaky, buttery, and full of flavor, with a crispy exterior and a soft, tender interior. She is also Co-Owner of their sister bakery, L'Annexe de Mamie Colette in Titusville, NJ that has bread, French pastries (except for croissants) and Breton crepes. Last, but certainly not least at 01:48:02 in the episode, we had a little French - New Orleans - Vietnamese fusion twist talking to Nini Nguyen about the soon to be released cookbook ‘Dac Biet: An Extra-Special Vietnamese Cookbook' available to order pre-sale now and on store shelves August 27th from Knopf Publishing. Nini is a New Orleans–based chef and cooking instructor. After starting her career in some of the country's most innovative kitchens, such as Coquette in New Orleans and Eleven Madison Park in New York, she competed in season 16 of Top Chef, as well as Top Chef: All-Stars, becoming a fan favorite. At the beginning of the pandemic, she leaned into her passion for teaching, originally honed at Cook Space in Brooklyn, New York, and built her Cooking with Nini virtual classes into a robust business. The classes, which she teaches several times per week, are wildly popular. The cookbook that will soon be available is a collection of contemporary, extra-special Vietnamese recipes, from beloved classics like Hanoi-Style Vermicelli with Grilled Pork and three variations of phở, to dishes with a New Orleans twist, like Southeast Asian Jambalaya and Sticky Fried Shrimp Bánh Mì. It includes one hundred delicious and vibrant recipes that celebrate the essential flavors of Vietnam—salty, sour, bitter, spicy, and sweet—and the bright and perfectly balanced dishes they create. Be sure to order yourself a copy today! Again, in 2023, Small Bites with Donato Marino and Derek Timm of Bluejeanfood.com was blown away by winning the Best of the Best in the Philadelphia Region Arts & Entertainment category out of 80,000 votes tallied in total through Metro Philly's Best of Philadelphia for 2023. Truly appreciate everyone who voted for us. We would be thrilled if you voted for us again in 2024. Vote by clicking below: https://bestoftheboro.secondstreetapp.com/og/3404cb77-3204-4794-a8af-46ac4a01d04b/gallery/439098138 You say you STILL NEED MORE!!! The Small Bites team consists of many segment producers and correspondents. Expect culinary tips and events from celebrity Chef Barbie Marshall who was awarded the title of Pennsylvania's most influential chef by Cooking Light Magazine, Season 10 Hell's Kitchen Finalist and appeared on Season 17 Hell's Kitchen All Stars. You'll be provided with latest food news and happenings from John Howard-Fusco who has been featured in the Courier-Post South Jersey (a Gannett newspaper), as a contributor for NJ Monthly Magazine, and a New York Times recognized blogger for Eating in South Jersey. The latest trends and food concepts from Chef Beth Esposito the Chef/Owner of Pink Garlic Private Events and Butcher's Pantry in the Reading Terminal Market and has been spotlighted on The Rachael Ray Show, The Food Network programming, multiple appearances on Fox 29 Good Day, and many more television and radio outlets. Enjoy a funny joke from legendary joke teller Jackie “The Joke Man” Martling, the former head writer for “The Howard Stern Show”. Last but not least we also have freelance writer William Knowles, the personality behind “Around Town” for Bluejeanfood.com doing coverage and blog posts about events. As usual don't forget to listen to the #1 listed “Food Radio Show Philadelphia” and the #1 listed “Food Radio Show South Jersey” Small Bites Radio. For a list of guests who have appeared on the show and more information click below: www.bluejeanfood.com/smallbitesradio #foodradioshowphiladelphia #FoodRadioShowSouthJersey #tophospitalityshow #foodradio #foodradioshow #topphiladelphialifestyle #toplisted #bestfood #bestpodcast #bestofphilly #bestphillyblog #bestfoodfeed #bestphillyartsentertainment #metrophillybest

Did you know that in that in 1850, Hong Xiuquan, a man who interpreted literal fever demons as religious visions from God informing him that he was Jesus's little brother and that he needed to overthrow the Qing Dynasty and take over all of China, almost did just that? He raised an army that fought imperial China for over decade and waged a war that left between 20 and 70 million people dead.  Perhaps the craziest historical event I've ever heard of that I didn't know anything about before starting this podcast.Hope you enjoy the sound of the new recording equipment! Merch and more: www.badmagicproductions.com Timesuck Discord! https://discord.gg/tqzH89vWant to join the Cult of the Curious PrivateFacebook Group? Go directly to Facebook and search for "Cult of the Curious" to locate whatever happens to be our most current page :)For all merch-related questions/problems: store@badmagicproductions.com (copy and paste)Please rate and subscribe on Apple Podcasts and elsewhere and follow the suck on social media!! @timesuckpodcast on IG and http://www.facebook.com/timesuckpodcastWanna become a Space Lizard? Click here: https://www.patreon.com/timesuckpodcast.Sign up through Patreon, and for $5 a month, you get access to the entire Secret Suck catalog (295 episodes) PLUS the entire catalog of Timesuck, AD FREE. You'll also get 20% off of all regular Timesuck merch PLUS access to exclusive Space Lizard merch. And you get the download link for my secret standup album, Feel the Heat.

Tonight, I take you on a journey along the Silk Road. We explore how and why this route or network from China to the Mediterranean opened at the time of the Han Dynasty and Ancient Rome.Given the distances and costs, long distance trade was limited to light, expensive and exotic goods, like silk, glassware, fine crafts, perfumes and spices. It adapted to changes over centuries: the rise and fall of dynasties in China, the collapse of the Western Roman Empire and the struggles of Byzantium, the Muslim conquest, the Mongol invasion, the rise of Italian merchant republics...I also tell you about how the Black Death epidemic spread along the Silk Road in the 14th Century and the rediscovery of land routes to the Far East by European travelers of the Middle Ages, especially Marco Polo. Welcome to Lights Out LibraryJoin me for a sleepy adventure tonight. Sit back, relax, and fall asleep to documentary-style stories read in a calming voice. Learn something new while you enjoy a restful night of sleep. Listen on Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/@LightsOutLibraryov⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ¿Quieres escuchar en Español? Echa un vistazo a La Biblioteca de los Sueños!En Spotify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://open.spotify.com/show/1t522alsv5RxFsAf9AmYfg⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠En Apple Podcasts: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://podcasts.apple.com/us/podcast/la-biblioteca-de-los-sue%C3%B1os-documentarios-para-dormir/id1715193755⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠En Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/@LaBibliotecadelosSuenosov⁠⁠⁠

Chapter 1What is PaperIn "Paper: Paging Through History," Mark Kurlansky unfolds the captivating saga of paper, an invention that revolutionized human civilization. With a masterful blend of narrative and insight, Kurlansky traces paper's journey from its origins in China, through the Arab world, into Europe, and across the globe. He reveals how paper has been the bedrock of knowledge dissemination, cultural development, and historical documentation. Beyond just a material for writing, paper's roles in the making of currency, art, and packaging unfold its profound impact on societies. Kurlansky challenges the conventional view of the digital age rendering paper obsolete, showcasing its enduring relevance. This book is not only a history lesson but a medium reflecting on the broader implications of technological change and innovation's role in shaping civilization. Through engaging anecdotes and thoughtful analysis, Kurlansky invites readers to appreciate this fundamental yet often overlooked fabric of society.Chapter 2 Meet the Writer of PaperMark Kurlansky skillfully employs a clear and engaging writing style in "Paper: Paging Through History" to convey the profound impacts of paper on human civilization. He uses concise language and a narrative approach that brings historical events and technical descriptions to life, making complex ideas accessible and enjoyable. Kurlansky integrates anecdotes and individual stories, adding a personal touch that enhances the emotional connection with the reader. His emphasis on the transformative power of paper is underscored by detailed examples and insightful analysis, effectively showing paper's role not just as a physical object but as a pivotal element in cultural and technological evolution. This approach not only informs but also evokes appreciation and nostalgia, highlighting the intricate relationship between humanity and one of its most enduring inventions.Chapter 3 Deeper Understanding of PaperPaper has had a profound impact on literature, culture, and society since its invention, and its role in shaping human civilization cannot be overstated. The origins of paper date back to 2nd century BCE China, attributed to the court official Cai Lun during the Han Dynasty. From these beginnings, paper's influence spread across the globe, revolutionizing the ways in which knowledge was disseminated and preserved. Here's how paper has shaped various aspects of human development: Literature1. Democratization of Knowledge: Before the advent of paper, information was primarily recorded on papyrus, parchment, and other materials that were expensive and less durable. Paper made it possible to produce books more cheaply and in greater quantities. This increased accessibility helped democratize knowledge, making literature and educational materials available to a broader segment of the society.2. Preservation of Works: Paper's durability and ease of use have allowed for the preservation of texts and literary works over centuries. Libraries and archives filled with paper documents have served as the custodians of human history and culture.3. Expansion of Literary Forms: The availability of paper supported the creation of new literary forms and genres, such as the novel, essays, and broadsheets. This access allowed writers to experiment with different styles and themes, which contributed to the rich diversity of global literature. Culture1. Print Culture: The invention of the printing press by Johannes Gutenberg in the 15th century, combined with the use of paper, heralded the era of mass communication. This transformed the cultural landscape of Europe and later the world by facilitating widespread distribution of ideas, literature, and art.2. Educational Reforms: With books and educational materials more accessible due to paper, literacy rates...

For two centuries, the Xiongnu people–a vast nomadic empire that covered modern-day Siberia, Inner Mongolia, Gansu and Xinjiang—were one of the Han Dynasty's fiercest rivals. They raided the wealthy and prosperous Chinese, and even forced the Han to treat them as equals—much to the chagrin of those in the imperial court. There's not much known about the Xiongnu: Even their name is in Chinese, which literally translates to “"fierce slave", which is unlikely to be what the actual people called themselves. But writer and historian Scott Crawford set himself the challenge of writing about the over two-centuries of politics, alliances and conflict between Han China and the Xiongnu empire, in his book The Han-Xiongnu War, 133 BC–89 AD: The Struggle of China and a Steppe Empire Told Through Its Key Figures (Pen & Sword, 2023). In this interview, Scott and I talk about the Xiongnu people, the threat they presented to Han China, political shenanigans at the imperial court, and just how far geographically the conflict expanded. Scott is a novelist and historian. He wrote the historical novel Silk Road Centurion (Camphor Press, 2023) and numerous articles and works of fiction exploring relations between China and its steppe neighbors. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Han-Xiongnu War. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at@nickrigordon. 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

For two centuries, the Xiongnu people–a vast nomadic empire that covered modern-day Siberia, Inner Mongolia, Gansu and Xinjiang—were one of the Han Dynasty's fiercest rivals. They raided the wealthy and prosperous Chinese, and even forced the Han to treat them as equals—much to the chagrin of those in the imperial court. There's not much known about the Xiongnu: Even their name is in Chinese, which literally translates to “"fierce slave", which is unlikely to be what the actual people called themselves. But writer and historian Scott Crawford set himself the challenge of writing about the over two-centuries of politics, alliances and conflict between Han China and the Xiongnu empire, in his book The Han-Xiongnu War, 133 BC–89 AD: The Struggle of China and a Steppe Empire Told Through Its Key Figures (Pen & Sword, 2023). In this interview, Scott and I talk about the Xiongnu people, the threat they presented to Han China, political shenanigans at the imperial court, and just how far geographically the conflict expanded. Scott is a novelist and historian. He wrote the historical novel Silk Road Centurion (Camphor Press, 2023) and numerous articles and works of fiction exploring relations between China and its steppe neighbors. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Han-Xiongnu War. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at@nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

For two centuries, the Xiongnu people–a vast nomadic empire that covered modern-day Siberia, Inner Mongolia, Gansu and Xinjiang—were one of the Han Dynasty's fiercest rivals. They raided the wealthy and prosperous Chinese, and even forced the Han to treat them as equals—much to the chagrin of those in the imperial court. There's not much known about the Xiongnu: Even their name is in Chinese, which literally translates to “"fierce slave", which is unlikely to be what the actual people called themselves. But writer and historian Scott Crawford set himself the challenge of writing about the over two-centuries of politics, alliances and conflict between Han China and the Xiongnu empire, in his book The Han-Xiongnu War, 133 BC–89 AD: The Struggle of China and a Steppe Empire Told Through Its Key Figures (Pen & Sword, 2023). In this interview, Scott and I talk about the Xiongnu people, the threat they presented to Han China, political shenanigans at the imperial court, and just how far geographically the conflict expanded. Scott is a novelist and historian. He wrote the historical novel Silk Road Centurion (Camphor Press, 2023) and numerous articles and works of fiction exploring relations between China and its steppe neighbors. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Han-Xiongnu War. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at@nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

For two centuries, the Xiongnu people–a vast nomadic empire that covered modern-day Siberia, Inner Mongolia, Gansu and Xinjiang—were one of the Han Dynasty's fiercest rivals. They raided the wealthy and prosperous Chinese, and even forced the Han to treat them as equals—much to the chagrin of those in the imperial court. There's not much known about the Xiongnu: Even their name is in Chinese, which literally translates to “"fierce slave", which is unlikely to be what the actual people called themselves. But writer and historian Scott Crawford set himself the challenge of writing about the over two-centuries of politics, alliances and conflict between Han China and the Xiongnu empire, in his book The Han-Xiongnu War, 133 BC–89 AD: The Struggle of China and a Steppe Empire Told Through Its Key Figures (Pen & Sword, 2023). In this interview, Scott and I talk about the Xiongnu people, the threat they presented to Han China, political shenanigans at the imperial court, and just how far geographically the conflict expanded. Scott is a novelist and historian. He wrote the historical novel Silk Road Centurion (Camphor Press, 2023) and numerous articles and works of fiction exploring relations between China and its steppe neighbors. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Han-Xiongnu War. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at@nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices

For two centuries, the Xiongnu people–a vast nomadic empire that covered modern-day Siberia, Inner Mongolia, Gansu and Xinjiang—were one of the Han Dynasty's fiercest rivals. They raided the wealthy and prosperous Chinese, and even forced the Han to treat them as equals—much to the chagrin of those in the imperial court. There's not much known about the Xiongnu: Even their name is in Chinese, which literally translates to “"fierce slave", which is unlikely to be what the actual people called themselves. But writer and historian Scott Crawford set himself the challenge of writing about the over two-centuries of politics, alliances and conflict between Han China and the Xiongnu empire, in his book The Han-Xiongnu War, 133 BC–89 AD: The Struggle of China and a Steppe Empire Told Through Its Key Figures (Pen & Sword, 2023). In this interview, Scott and I talk about the Xiongnu people, the threat they presented to Han China, political shenanigans at the imperial court, and just how far geographically the conflict expanded. Scott is a novelist and historian. He wrote the historical novel Silk Road Centurion (Camphor Press, 2023) and numerous articles and works of fiction exploring relations between China and its steppe neighbors. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Han-Xiongnu War. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at@nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

This episode of History 102 delves deeply into the ancient history of China, from its foundation around 2000 BC to the fall of the Han Dynasty around 200 AD. WhatifAltHist creator Rudyard Lynch and Erik Torenberg also explore the rise and fall of the Shang, Zhou, Qin, and Han dynasties, uncovering the political and social forces that shaped ancient Chinese history. Discover how ancient China evolved in isolation, developing its own unique civilization, institutions, and beliefs, with surprising parallels to other world powers. -- SPONSORS: BEEHIIV Head to Beehiiv, the newsletter platform built for growth, to power your own. Connect with premium brands, scale your audience, and deliver a beautiful UX that stands out in an inbox. 

After Wang Mang had usurped the Imperial throne, a disastrous series of reforms led to the collapse of his dynasty. The reestablishment of the Han Dynasty called for yet another calendar reform. About a millennium later, a group of officials, including the astronomer Shen Kuo, instigated a treacherous period in court politics by pressing for a radical set of reforms called the New Policies.

The introduction to the Yi Jing (I Ching) The Book of Changes continues into the Han Dynasty. We'll see how The Yi Jing is grouped with the Five Classics 五经 and how the discoveries at Mawangdui shook things up a little as far as Yi Jing scholarship went. Then we'll try and decipher Confucius's Ten Wings. Then we'll close with an intro to the practical usage of the Yi Jing and how it has been rediscovered and embraced in the West. You can buy the two books of the History of Chinese Philosophy series here: https://www.amazon.com/stores/Laszlo-Montgomery/author/B0C8B4MMZS?ref=sr_ntt_srch_lnk_2&qid=1715963841&sr=8-2&isDramIntegrated=true&shoppingPortalEnabled=true Learn more about your ad choices. Visit megaphone.fm/adchoices

The introduction to the Yi Jing (I Ching) The Book of Changes continues into the Han Dynasty. We'll see how The Yi Jing is grouped with the Five Classics 五经 and how the discoveries at Mawangdui shook things up a little as far as Yi Jing scholarship went. Then we'll try and decipher Confucius's Ten Wings. Then we'll close with an intro to the practical usage of the Yi Jing and how it has been rediscovered and embraced in the West. You can buy the two books of the History of Chinese Philosophy series here: https://www.amazon.com/stores/Laszlo-Montgomery/author/B0C8B4MMZS?ref=sr_ntt_srch_lnk_2&qid=1715963841&sr=8-2&isDramIntegrated=true&shoppingPortalEnabled=true Learn more about your ad choices. Visit megaphone.fm/adchoices

The introduction to the Yi Jing (I Ching) The Book of Changes continues into the Han Dynasty. We'll see how The Yi Jing is grouped with the Five Classics 五经 and how the discoveries at Mawangdui shook things up a little as far as Yi Jing scholarship went. Then we'll try and decipher Confucius's Ten Wings. Then we'll close with an intro to the practical usage of the Yi Jing and how it has been rediscovered and embraced in the West. You can buy the two books of the History of Chinese Philosophy series here: https://www.amazon.com/stores/Laszlo-Montgomery/author/B0C8B4MMZS?ref=sr_ntt_srch_lnk_2&qid=1715963841&sr=8-2&isDramIntegrated=true&shoppingPortalEnabled=true Learn more about your ad choices. Visit megaphone.fm/adchoices

The introduction to the Yi Jing (I Ching) The Book of Changes continues into the Han Dynasty. We'll see how The Yi Jing is grouped with the Five Classics 五经 and how the discoveries at Mawangdui shook things up a little as far as Yi Jing scholarship went. Then we'll try and decipher Confucius's Ten Wings. Then we'll close with an intro to the practical usage of the Yi Jing and how it has been rediscovered and embraced in the West. You can buy the two books of the History of Chinese Philosophy series here: https://www.amazon.com/stores/Laszlo-Montgomery/author/B0C8B4MMZS?ref=sr_ntt_srch_lnk_2&qid=1715963841&sr=8-2&isDramIntegrated=true&shoppingPortalEnabled=true Learn more about your ad choices. Visit megaphone.fm/adchoices

China has had many influential and ambitious Empresses in its history, such as Empress Wu, but Zhao Feiyan certainly gives them all a run for their money. Zhao Feiyan was born into a relatively poor family, but due to her talent as a dancer, she was able to get the attention of the emperor, and from there, hijinx ensued. Join me on today's episode to learn about China's most underrated and controversial Empress. Bibliography Contributors to Wikimedia projects. “Emperor Cheng of Han.” Wikipedia, March 21, 2024. https://en.wikipedia.org/wiki/Emperor_Cheng_of_Han. ———. “Imperial Chinese Harem System.” Wikipedia, March 4, 2024. https://en.wikipedia.org/wiki/Imperial_Chinese_harem_system. ———. “Zhao Feiyan.” Wikipedia, March 8, 2024. https://en.wikipedia.org/wiki/Zhao_Feiyan. ———. “Zhao Hede.” Wikipedia, March 21, 2024. https://en.wikipedia.org/wiki/Zhao_Hede. Encyclopedia Britannica. “Han Dynasty,” July 20, 1998. https://www.britannica.com/topic/Han-dynasty/Cultural-achievements-of-the-Han-dynasty. Jacks, Lauralee. “Zhao Feiyan - Her Notorious Reputation as a Wanton Empress.” History of Royal Women, January 21, 2022. https://www.historyofroyalwomen.com/zhao-feiyan/zhao-feiyan-her-notorious-reputation-as-a-wanton-empress/#google_vignette. Keats School. “The Dancing of the Han Dynasty.” Accessed March 30, 2024. https://keatschinese.com/china-culture-resources/the-dancing-of-the-han-dynasty/. ChinaFetching.com. “Zhao Feiyan - From Dancer to Queen of Han.” Accessed March 30, 2024. https://www.chinafetching.com/zhao-feiyan. Schottenhammer, Angela (1 August 2003). "Slaves and Forms of Slavery in Late Imperial China (Seventeenth to Early Twentieth Centuries)." Slavery & Abolition. 24 (2): 143–154. doi:10.1080/01440390308559161. ISSN 0144-039X. S2CID 143643161. Fairbank, John King and Merle Goldman 1992. China: a new history. 2nd enlarged edition 2006. Cambridge, MA; London: The Belknap Press of Harvard University Press. ISBN 0-674-01828-1 MacMahon, Keith (2013), Women Shall Not Rule: Imperial Wives and Concubines in China from Han to Liao, Rowman & Littlefield, p. 11, ISBN 9781442222908 Book of Han, vol. 97, part 2. Zizhi Tongjian, vols. 31, 32, 33, 34, 35. Lee, Lily Xiao Hong & Stefanowska, A.D. (2007). Biographical Dictionary of Chinese Women: Antiquity through Sui, 1600 B.C.E-618 C.E. M.E. Sharpe, Inc. Milburn, Olivia, and Xuan Ling. 2021. The Empress in the Pepper Chamber: Zhao Feiyan in History and Fiction. Seattle: University of Washington Press. https://www.jstor.org/stable/10.2307/j.ctv1p2gjd6

Among the many changes happening in China towards the end of the Han Dynasty was a rise in the popularity of Buddhism. Rivalries began to arise among the three religions as they jockeyed for positions in the halls of power. The seeds of Neo-Confucianism are planted by Tang scholar-officials: Han Yu, Li Ao, and Liu Zongyuan. We also look at the Confucian Daotong Lineage. Learn more about your ad choices. Visit megaphone.fm/adchoices

Among the many changes happening in China towards the end of the Han Dynasty was a rise in the popularity of Buddhism. Rivalries began to arise among the three religions as they jockeyed for positions in the halls of power. The seeds of Neo-Confucianism are planted by Tang scholar-officials: Han Yu, Li Ao, and Liu Zongyuan. We also look at the Confucian Daotong Lineage. Learn more about your ad choices. Visit megaphone.fm/adchoices

Among the many changes happening in China towards the end of the Han Dynasty was a rise in the popularity of Buddhism. Rivalries began to arise among the three religions as they jockeyed for positions in the halls of power. The seeds of Neo-Confucianism are planted by Tang scholar-officials: Han Yu, Li Ao, and Liu Zongyuan. We also look at the Confucian Daotong Lineage. Learn more about your ad choices. Visit megaphone.fm/adchoices

Among the many changes happening in China towards the end of the Han Dynasty was a rise in the popularity of Buddhism. Rivalries began to arise among the three religions as they jockeyed for positions in the halls of power. The seeds of Neo-Confucianism are planted by Tang scholar-officials: Han Yu, Li Ao, and Liu Zongyuan. We also look at the Confucian Daotong Lineage. Learn more about your ad choices. Visit megaphone.fm/adchoices

Like James Dean, Confucius was much bigger in death than he was in his own lifetime. It wasn't until the Han Dynasty that Confucianism enjoyed a major triumph. This time we'll look at Dong Zhongshu who was so consequential in tying Confucianism and the imperial government into one system. We'll also look at Sima Tan (father of Sima Qian) and the Six Schools, as well as the first explainers of Confucianism: Liu Xin, Wang Chong, and Yang Xiong. I hope you're enjoying this series. Nine more episodes to go. We still have the Yi Jing (Book of Changes), Daoisim, and Song Neo-Confucianism to go yet. Learn more about your ad choices. Visit megaphone.fm/adchoices

Like James Dean, Confucius was much bigger in death than he was in his own lifetime. It wasn't until the Han Dynasty that Confucianism enjoyed a major triumph. This time we'll look at Dong Zhongshu who was so consequential in tying Confucianism and the imperial government into one system. We'll also look at Sima Tan (father of Sima Qian) and the Six Schools, as well as the first explainers of Confucianism: Liu Xin, Wang Chong, and Yang Xiong. I hope you're enjoying this series. Nine more episodes to go. We still have the Yi Jing (Book of Changes), Daoisim, and Song Neo-Confucianism to go yet. Learn more about your ad choices. Visit megaphone.fm/adchoices

Like James Dean, Confucius was much bigger in death than he was in his own lifetime. It wasn't until the Han Dynasty that Confucianism enjoyed a major triumph. This time we'll look at Dong Zhongshu who was so consequential in tying Confucianism and the imperial government into one system. We'll also look at Sima Tan (father of Sima Qian) and the Six Schools, as well as the first explainers of Confucianism: Liu Xin, Wang Chong, and Yang Xiong. I hope you're enjoying this series. Nine more episodes to go. We still have the Yi Jing (Book of Changes), Daoisim, and Song Neo-Confucianism to go yet. Learn more about your ad choices. Visit megaphone.fm/adchoices

Like James Dean, Confucius was much bigger in death than he was in his own lifetime. It wasn't until the Han Dynasty that Confucianism enjoyed a major triumph. This time we'll look at Dong Zhongshu who was so consequential in tying Confucianism and the imperial government into one system. We'll also look at Sima Tan (father of Sima Qian) and the Six Schools, as well as the first explainers of Confucianism: Liu Xin, Wang Chong, and Yang Xiong. I hope you're enjoying this series. Nine more episodes to go. We still have the Yi Jing (Book of Changes), Daoisim, and Song Neo-Confucianism to go yet. Learn more about your ad choices. Visit megaphone.fm/adchoices

Content warning for discussion of genocide and mention of suicide. Hey, Hi, Hello, this is the History Wizard and welcome back for Day 6 of Have a Day w/ The History Wizard. Thank you to everyone who tuned in for Day 5 last week, and especially thank you to everyone who rated and/or reviewed the podcast. I hope you all learned something last week and I hope the same for this week. This week we're going to, finally, be stepping outside of the Western sphere of influence and migrating over towards Jin Dynasty China to learn about an event that is sometimes known as the Upheaval of the Five Barbarians. This refers to the genocide of many non-Han tribes from China that took place in the beginning of the 4th century CE. As always, we will start with that most important of set dressings, context. The thing that, without, all of history would just be one shot DnD stories told around a table. But before even that, let's talk about the word barbarian. Etymologically the word barbarian comes to us from the Greek word barbar, meaning a non-Greek person or someone who didn't speak ancient Greek. Meaning that, technically, we are all barbarians. In a more modern context the word has a far more pejorative connotation. It's used in the same contexts as words like savages or uncivilized. It becomes an inherently stigmatizing term. One designed to make the people being referred to by it inherently lesser than those using it. The is one of our first instances of dehumanization being used in a historic genocide. The Romans didn't see the Carthaginians as animals or subhuman, merely as a threat to the Roman way of life and to Roman hegemony over the Mediterranean. Pontus didn't see the Romans as barbarians or savages, merely a threat to Pontus's control over Asia Minor. But the Five Barbarian Tribes? They were inherently less. They were, to be sure, a threat to Jin dynastic control over China, but more than that, they weren't Han Chinese, and so they were ethnically inferior. The Jin Dynasty emerged from the chaos and turmoil of the Three Kingdoms Period. Following the end of the Han Dynasty the Three Kingdoms of Cao Wei, Shu Han, and Eastern Wu dominated China from 220 to 280 CE. The Sima clan from the Cao Wei kingdom rose to prominence in 249 CE after staging a coup against the Cao clan. By 263 Sima Yi had conquered both the kingdom of Cao Wei and the Kingdom of Shu Han. Sima Yi would die in 265 CE, but his son Sima Yan would go on to conquer the kingdom of Eastern Wu in 280 CE, uniting China once again and declaring himself the first emperor of the Jin Dynasty. Sima Yan would die 10 years later, in 290 CE and would be called Emperor Wu, the Martial Emperor of Jin, posthumously. The death of Emperor Wu would spark a succession war that would come to be known as the War of the Eight Princes, and it would be within the context of this war that the Upheaval of the Five Barbarians would occur. See, after Emperor Wu died he was succeeded by his son, Sima Zhong, also known as Emperor Hui. Hui was developmentally disabled. We don't know the exact nature of his disability, but records show that, while he could read and write just fine, he was unable to make traditionally logical decisions on his own. So, despite ruling as emperor for 17 years, Emperor Hui never exercised any real authority on his own, instead coming under the control of 9 different regents over the course of his reign. It was because of Emperor Hui's disabilities and the relative ease with which he could be controlled by a regent that the War of the Eight Princes began in earnest. The War of the Eight Princes, which lasted from 290 until 306 CE is somewhat akin to the Hundred YEars War in that it was not an extended period of continuous fighting. It was stretches of relative peace, interspersed with massive amounts of lethal violence that saw shifts in power each time. First, after Emperor Wu died he named his father in law Yang Jun, and the Prince of Ru'nan, Sima Liang, as coregents of his second son, Sima Zhong. Yang Jun though didn't want to share power and managed to get Sima Liang sent away from court to Xucheng, leaving himself in sole control over the imperial court. Yang Jun, however, was wildly unpopular and was soon deposed by Jia Nanfeng, the new Empress of Jin and Sima Liang, who became the first of the Eight Princes in this war. The rest were Sima Wei, Sima Lun, SIma Jiong, Sima Ai (sometimes written as Sima Yi), Sima Ying, Sima Yong, and Sima Yue. All of these men were rulers over certain administrative zones within the control of the Jin Dynasty and some of them, like Sima Wei, ruled for just days before being captured and killed by other princes. The third prince, Sima Lun, was the tutor of the crown prince, son of Sima Zhong, Sima Yu. Empress Jia, fearing a loss of her own power should Sima Yu come of age and inherit the throne had him arrested. This led some Chinese government officials to reach out to Sima Lun to gain his aid in overthrowing the Empress, who had been ruling as regent since Sima Wei had been executed. Lun not only captured the Empress, but also forced her to commit suicide by making her drink gold powdered wine. Sima Lun gaining control of the regency caused many of the other princes to join forces Sima Jiong, who had been discontented by his position in the government following the overthrow of Empress Jia and sent to Xuchang, Sima Ying, and Sima Yong. Sima Ying joined with Sima Jiong after the latter declared rebellion against Sima Lun, and Sima Yong was originally on the side of Sima Lun, but defected to the other side once he realized that Sima Jiong and Ying had a larger and more powerful army. Sima Lun was defeated in relatively short order, and much like Empress Jia, was forced to commit suicide. Once Emperor Hui was reinstated on the throne he declared a grand celebration in the form of a five day, non stop, drinking binge. The emperor's drink of choice was likely wine or a fermented spirit called baijiu which is made from sorghum. SIma Jiong was eventually betrayed by his allies Sima Ying and Yong and was killed by his own troops. It was actually Sima Ai who captured the capital after Sima Jiong death, but he elected to share authority with his brother, Sima Ying. Ying wasn't happy about this though and colluded with Sima Yong to try and have Sima Ai assassinated, though this plot would fail. War would once again break out between SIma Ai and Sima Ying and Yong, only this time SIma Ai would ultimately fall to his brother and Sima Yong.  Sima Yue, the Prince of Donghai, eventually rebelled against SIma Ying, and though being defeated was appointed to the preposition ot Grand Tutor to try and make peace between the two sides. This peace wouldn't last as in 305 SIma Yue would raise troops against SIma Yong. Yue would ultimately be victorious over both Ying and Yong and would rule as the last regent before Emperor Hui died on January 8, 307 CE after eating poisoned bread. There is some debate over whether or not Sima Yue was responsible for the Emperor's death. But, after Emperor Hui died he was succeeded by his brother, Sima Chi, known as Emperor Huai. Huai needed no regent, and so ruled in his own right. Though he would oversee the loss of much of the Jin Dynasty's territory following the Upheaval. Now, so far we've talked a lot about princes, but very little about Barbarians. So now it's time to shift our focus. Both of these events happened roughly concurrently, and while there was certainly some overlap between them, they were two different events. The Five Barbarians was a name applied to various nomadic tribes later in history. Those tribes being the Xiongnu, the Jie, the Xianbei, the Qiang, and the Di. All of these tribes (although the Xiongnu is technically a tribal confederation) are also often referred to under the exonym Hu. Now, various tribes and tribal confederacies had been immigrating into China since the later days of the Han Dynasty, and while relations between these tribes and the people of China wasn't always sunshine and roses it was good enough that these peoples could live together. With China being thrown into chaos by the Three Kingdoms Period and the War of the Eight Princes many of the tribes went into rebellion. And so in 304 CE, before the War of the Eight Princes even ended, China entered the Sixteen Kingdoms period as various, often short lived, dynastic kingdoms were founded in the northern parts of China. As one might expect, the Jin Dynasty refused to accept these new kingdoms as distinct from it, and it also refused to accept them as political equals. For example, envoys from the Shi Zhao dynasty, an ethnically Jie dynasty ruled over by Shi Le, a man who had once been an indentured farmer before rising to power during Liu Yuan's rebellion that established the Han Zhao dynasty, were expelled and all of their gifts they brought for Sima Chi were burnt. You might be wondering what all of the 16 kingdoms were, well The term "Sixteen Kingdoms" was first used by the 6th-century historian Cui Hong in the Spring and Autumn Annals of the Sixteen Kingdoms and refers to the five Liangs (Former, Later, Northern, Southern and Western), four Yans (Former, Later, Northern, and Southern), three Qins (Former, Later and Western), two Zhaos (Han/Former and Later), Cheng-Han and Xia. There was even a brief period between 376 and 383 when the Former Qin dynasty reunited all of northern China. In 386 Northern China would be fully reunited under the Northern Wei dynasty and by 420 southern China was fully reunited under the Liu Song dynasty, but to find our genocide we actually need to go a little further back in time. We've drifted too far forward. We now find ourselves in the Later Zhao dynasty, also known as the Shi Zhao dynasty. Remember that Shi Le was part of one of the Five Barbarian tribes. He was of Jie ethnicity. Shi Le and his adoptive brother Shi Hu had long standing habits and traditions of adopting other people into their clans. Bringing into the family through law, if not necessarily by blood. One such man was Ran Zhan, an ethnically Han man who would be adopted under the name Shi Min. Shi Min gained power over the Shi Zhao dynasty through the methods you might expected after listening to everything else in this episode. He lied, cheated, and staged a coup. While in control of the Shi Zhao dynasty, Shi Min survived no fewer than three assassination attempts in the first year of his rule. This lead Shi Min to conclude that he couldn't trust any of his followers, but he was especially wary of the Jie and the various other tribes as they were refusing to fall in line with his edicts. See, Shi Min, in his paranoia ordered that all Hu people be disarmed and be banned from carrying weapons (disarmament of a particular segment of the population is often an initial step towards genocide as it prevents them from being able to fight back when you ultimately decide to kill them.) When non-Chinese tribes began to flee the capital city of Ye, Shi Min realized that he would not be able to use the Hu, so he issued an order (this is generally referred to as a culling order) to the ethnic Chinese according to which each civil servant who killed one Hu and brought his head to him would be promoted in rank by three degrees, and a military officer would be transferred to the service at his Supreme Command. Shi Min himself led Chinese in killing the Hu people without regard for sex or age; during the day tens of thousands of heads were severed. In total over 200 thousand people were killed; their bodies were dumped outside the city. Troop commanders in various parts of the state received a rescript from Shi Min to kill the Hus; as a result half of the people with high noses and bushy beards were killed. Among the 200,000 people who died in the massacre many were in fact ethnic Chinese who had high big noses, deep-set eyes and thick full beards, which in combination were considered to be the indicators of non-Hanness. This brings us an important point when talking about genocides which is, how do perpetrators identify their victim groups? Well, the simple answer is, they don't. In most cases the identifying features or characteristics that perpetrators use are arbitrary and are not particular to one group of people. The Nazis misidentified thousands of people as Jewish based solely on the size and shape of their nose or whether or not they were circumcised. I, myself, have been misidentified as Jewish by neo Nazis on the internet because of the size of my nose. Shi Min chose a big nose and a full beard as distinctly “barbarian” features, completely ignoring that many ethnically Han people would share those features. There is no logic in how genocidal regimes operate. Never was, never will be. Another thing I want to highlight is the use of the word cull when referring to the orders Shi Min gave in 349 CE. Words like cull or purge can be seen often when discussing genocide. You will find euphemism in all aspects of genocide. Now, obviously the word genocide didn't exist in 349 CE, so there was no way to call it that, but words like purge or cull are designed to be clinical and detached from the act of killing. There's no direct call to murder, or slaughter, or massacre. There's a call to cull the divisive, lesser, elements from our society. This allows people to remove themselves by one step from the violence they are about to commit. It doesn't change facts, it doesn't make something any less of a genocide, but it does make it easier for people to be convinced to carry one out. That's it for this week folks. Thanks so much for tuning in and sticking around. We have some more reviews to read this week, so let's get right to that. Thank you all so much, and now for the outro Have a Day! w/ The History Wizard is brought to you by me, The History Wizard. If you want to see/hear more of me you can find me on Tiktok @thehistorywizard or on Instagram @the_history_wizard. Please remember to rate, review, and subscribe to Have a Day! On your pod catcher of choice. The more you do, the more people will be able to listen and learn along with you. Thank you  for sticking around until the end and, as always, Have a Day

It's one of the most iconic structures in the world: The Great Wall of China.But is it just one wall? And who built it and why? Today, Tristan Hughes is joined by William Lindesay OBE to delve into the ancient history of this epic structure and to answer these questions and more.Together, they uncover the origin story. From the Warring States around 300 BC to the Qin Dynasty and China's first emperor, and then to its expansion during the Han Dynasty. They explore the evolution of the walls' symbolism and significance, the role it played in protecting against nomadic threats, through to modern day conservation and protection efforts and how important it is to understanding China's military and cultural history.We need your help! We're working on something special and we need your questions about the Roman Empire. Let us know here.Enjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Get a subscription for £1 per month for 3 months with code ANCIENTS - sign up here.You can take part in our listener survey here.

In this episode, astrologer Christopher Renstrom provides a deep examination of the symbolism and cultural beliefs surrounding the Chinese Lunar New Year and its correlation with Chinese Astrology. He emphasizes the fundamental difference between Western and Chinese astrology, and also delves into the significance of the animals and elements in Chinese astrology, especially with regards to the Year of the Wood Dragon. Finally, he tells a symbolic story dating back to the Han Dynasty, which ties back to the central theme of wisdom and enlightenment. This year is one that encourages seeking wisdom and understanding beyond immediate fulfilment or gratification.0:00 Year of the Dragon00:07 Introduction04:40 The Significance of the North Pole08:41 The 28 Lunar Mansions09:46 The Year of the Dragon16:38 The Yearly Zodiac Cycle19:25 The Meaning of the Dragon23:27 The Jade Emperor & the Four Dragons27:39 The Elements in Chinese Astrology29:00 The Wood Dragon37:28 The Dragon & The Pearl

581 - 608 - Originating from the unifying Sui Dyansty, the Tang China brought back the glory of an affluent and united Chinese nation for the first time since the days of the Han Dynasty. Overexpansion and a large diversity of ethnicities put pressures on the dynasty that threatened its very existence.