Podcasts about Nian

En la 1399-a E_elsendo el la 05.06.2025 ĉe www.pola-retradio.org: • En la enkonduka parto de la elendo ni retrorigardas al kelkaj historiaj eventoj ligitaj kun la 5-a de junio. Samtempe lige al kurantaj eventoj ni informas pri novaj prezidentoj de Pollando kaj la Suda Koreio. • Komencaj kulturkronikaj informoj rilatas al interesa ekspozicio en Varsovio en la Muzeo de Frederiko Chopin „Romantika vivo”; al ekspozicio de polaj dezajnistinoj en Bruselo. • Konsiderante la tutan junion kiel monaton, en kiu nia atento fokusiĝas ĉirkaŭ infanoj, el nia arkivo ni memorigas interparolon kun François Lo Jacomo el 2004 pri edukado de E-infanoj. • Nian felietonon ni dediĉas al elstara pola junulara E-aktivulo, i.a. fondinto de la Pola E-Junularo, Marek Pietrzak lige kun pasanta hodiaŭ lia naskiĝdatreveno. • La E-komunuma informo rilatas al la serĉado de nova redaktoro de „Kontakto”. La limdato estas la 15-a de junio: https://www.tejo.org/alvoko-redaktoro-kontakto/. • La hodiaŭan programinformon apudas foto de fama pentraĵo de Eugène Delacroix prezentanta George Sand kun Frederiko Chopin. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

Chaque samedi et dimanche de 12h à 13h Bernard Montiel accueille une personnalité du monde de la musique, du spectacle ou qui fait l'actualité pour un entretien exclusif d'une heure. Ce dimanche 11 mai il s'agissait de Mathieu Madénian à l'occasion de son spectacle A pleurer de rire en tournée dans toute la France.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

En la 1393-a E_elsendo el la 05.05.2025 ĉe www.pola-retradio.org: • Nian ĉi-semajnan felietonon ni dediĉas al elstara pola-germana kirurgo, la kreinto de du kirurgiaj skoloj: la pola en Krakovo kaj la germana en Vroclavo (Breslau), Jan Antoni Mikulicz-Radecki. Post kelkaj tagoj pasos lia 175-a naskiĝdatreveno. • En la komenca kulturkroniko ni informas pri interesa ekspozicio de malnovpreĝaĵoj en la universitata biblioteko de Krakovo lige kun la jubileo de la miljariĝo de la unua kronita pola reĝo; pri repliko de la Sukcena Ĉambro en muzeo de la loko Mamerki. • En la E-komunuma segmento ni informas pri la jama ebleco aliĝi al la nunjara RETOSO kaj la porinfana desegnokonkurso „La plej grava nomo por mi”, kiun povas partopreni ankaŭ infanoj ne konantaj Esperanton. Kontaktoadreso: magdaszczot@tlen.pl. • Fine ni renkontiĝas en Leterkesto. • Muzike ni memorigas la E-version de la kanzono "La geamantoj sur la verda benk'" el la KD eldonita de Vinilkosmo „Jacques Yvart kantas Georges Brassens. La hodiaŭan programinformon akompanas foto prezentanta eksponaĵon en la jubilea ekspozicio en la universitata biblioteko en Vroclavo. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

En la 1387-a E_elsendo el la 05.04.2025 ĉe www.pola-retradio.org: • La 4-an de aprilo pasis 66 jaroj post la establo de la unua profesia E-Redakcio en la strukturo de la publika Pola Radio. La datrevenon ni omaĝas i.a. per sondokumentaj citaĵoj aŭdiĝintaj en elsendo pri la 1-a datreveno de ĝia ekzistojaro en 1960. Parolas elstara pola filologo, profesoro Zenon Klemensiewicz, parolas la tiama Ĉefdelegito de UEA en Pollando, d-ro Roman Sakowicz. Krome aŭdiĝas la voĉo de ege populara radioparolistino Barbara Sokalówna, kiu ne nur fariĝis esperantisto, sed ankaŭ en Esperanto verkis kaj tradukis. • En la hodiaŭa kulturkroniko ni informas pri baldaŭ komenciĝontaj priaŭskultoj de pianistoj kvalifikitaj al la nunjara Internacia Chopin-konkurso; pri daŭra memoro kaj porlernejana konkurso de Manghha Muzeo pri helpo de Japanio al polaj orfoj el Siberio dum la 2-a mondmilito. • Nian felietonon ni dediĉas al polaj matematikistoj, kiuj rompis la ĉifrokodon de la germana Enigma, kio laŭ ekspertoj mallongigis la 2-an mondmiliton je 2-3 jaroj. • En la E-komunuma segmento ni informas pri la scienca E-somero i.a. kadre de IKU en Brno; pri eventoj de IKUE lige kun la Jubilea Jaro 2015: ikue.org. • La hodiaŭan programinformon akompanas foto de informafiŝo de Liven Dek rilatanta al la jubileo de la E-elsendoj de Pola Radio. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

durée : 00:36:34 - Dans le rétro France Bleu - Mathieu Madénian fait son grand retour sur scène avec un spectacle où il aborde les bouleversements liés à la paternité. Au micro de Déborah Grunwald, il revient sur quelques moments clés de sa vie.

On The BIG Show TV today, Lee Nian Tjoe asks the important question: Is Singapore really ready for EVs? Even with the rise in popularity, does our infrastructure support EVs well enough? Read the full article here: https://www.straitstimes.com/singapore/transport/first-six-ev-chargers-switched-on-in-tengah-estate-up-to-32-ready-by-end-2025 Connect with us on Instagram: @kiss92fm @Glennn @angeliqueteo Producers: @shalinisusan97 @snailgirl2000See omnystudio.com/listener for privacy information.

En la 1379-a E_elsendo el la 20.02.2025 ĉe www.pola-retradio.org: • Nian hodiaŭan felietonon ni dediĉas al la esperantista pioniro, polo Józef Waśniewski, lige kun la pasinta la 19-an de februaro lia 128-a mortodatreveno. Ni referencas i.a. al la kondolencaj vortoj de Ludoviko Zamenhof post lia morto kaj al la mencio i.a. de lia nomo – inter forpasintaj pioniroj - en la bulonja parolado. • En la kulturkronikaj aktualaĵoj ni informas pri la finiĝinta pola Chopin-konkurso, kiu ebligos al laŭreatoj i.a. partopreni la Internacian Chopin-konkurson 2025; pri la 100-jariĝo de Pola Radio kaj porokaza ekspozicio en la varsovia Teknika Muzeo; pri la ensemblo Śląsk, kiu estas reprezentanto de Pollando dum ĝia prezidanteco en la Eŭropa Unio. • En la E-komunuma segmento ni informas pri speciala mesaĝo de UEA lige kun la nunjara Tago de la Gepatra Lingvo kaj pri UEA-sponsorado de la reta kaj surloka Poliglotaj Renkontiĝoj: polyglotgathering.com/2025/eo/online/registration/. • Akompanas nin muzikcitaĵoj i.a. el la Esperanto-marŝo de Johann Brussig. La akompana foto el la reto prezentas scenon el koncerto de la ensemblo Śląsk. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo. https://www.youtube.com

En la 1376-a E_elsendo el la 05.02.2025 ĉe www.pola-retradio.org: • Nian hodiaŭan elsendon ni grandparte dediĉas al la forpasinta la 1-an de februaro 2025 multflanka aktivulo de la E-movado, d-ro Renato Corsetti, kiu en la itala kaj en la monda skalo plenumis plurajn funkciojn, kunpartoprenis multajn iniciatojn. Lia engaĝiĝo inspiris multajn kaj estas/os ekzemplo por pliaj. • En la elsendo ni prezentas la porokazan Gazetaran Komunikon de UEA. Laŭ permeso de la prezidanto de la Akademio de Esperanto, Probal Dasgupta ni prezentas lian mesaĝon omaĝe al Renato Corsetti el la Akademia listo. El nia arkivo ni adiaŭe rememoras nian interparolon kun Renato Corsetti kiel la prezidanto de UEA el lia lasta oficperioda jaro, kiun li donis al la E-Redakcio de Pola Radio. • En aktualaĵoj ni informas pri tio, kiomgrade polaj firmaoj uzis en la pasinta jaro Artefaritan Intelekton kaj pri Pollando kiel grava produktanto de fromaĝoj. • La scienbultenan rubrikon ni dediĉas al la finiĝinta misio de la kosma sondilo Gaia. • La akompana al la programanonco interreta foto (2008) prezentas Renato Corsetti en la akompano de Probal Dasgupta kaj Nelida Weidmann. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

This week we talk about the origin of the Lunar New Year, the legend of Nian! We also get into the haunted Sword Gates House located in Charleston, SC. Email us your stories!!! or if you want to sponsor us ;)  Email - ⁠⁠⁠mysteriesmythslegends@gmail.com⁠⁠⁠  ESTY: ⁠⁠⁠https://www.etsy.com/shop/LuxieandLuna?ref=simple-shop-header-name&listing_id=826447453⁠⁠⁠  We post pictures of our stories every week on instagram!!!! FOLLOW US ON SOCIALS:  Tiktok: @myths_podcast  Instagram: @myths_podcast  Facebook: Mysteries, Myths, and Legends Taylor's Instagram: @teeelive  Savannah's Instagram: @kavannahaha 

Globoko pod morsko gladino je živela strašna pošast po imenu Nian, kar v slovenščini pomeni leto … Pripovedovalec: Branko Jordan. Avtorica: Tina Ilgo. Režiserka: Ana Krauthaker. Oblikovalka zvoka: Sonja Strenar. Avtor glasbe: Luka Hočevar. Svetovalka za jezik: Mateja Juričan. Kitajski pravljični večeri z Radiem Slovenija in Konfucijevim inštitutom Ekonomske fakultete v Ljubljani, posneto v studiih Radia Slovenija, junij 2021.

Happy Lunar New Year / Spring Festival to all those celebrating! Join Fox and Sparrow as we share the the tale of the Nian, the Jade Emperor's Great Race and the tale of the animals visit to Buddha. Out of the twelve zodiac animals, we discuss some of their attributes and what lies in store for us during the year of the wood Snake!  Show notes can be found on our website at: www.talesfromtheenchantedforest.com You can also find us on: Bluesky Mastodon Instagram   TikTok X @FromEnchanted

Wigand Sugandi - 1 Korintus 10:23 (TB) "Segala sesuatu diperbolehkan." Benar, tetapi bukan segala sesuatu berguna. "Segala sesuatu diperbolehkan." Benar, tetapi bukan segala sesuatu membangun.

Du lundi au vendredi, dans un podcast inédit, l'invité(e) du jour se confie au micro de RTL avant même son passage dans l'émission ! L'occasion d'en apprendre un peu plus sur lui, sur ses projets et sur ses souvenirs de l'émission "Les Grosses Têtes".

Face à Mathieu Madénian ce 27 janvier, Marc-Antoine Le Bret a notamment imité Jean-Alphonse Richard, Jean-Marie Bigard et Ahmed Sylla. Retrouvez tous les jours le meilleur des Grosses Têtes en podcast sur RTL.fr et l'application RTL.

Face à Mathieu Madénian ce 27 janvier, Marc-Antoine Le Bret a notamment imité Jean-Alphonse Richard, Jean-Marie Bigard et Ahmed Sylla. En plus de sa chronique dans "RTL Soir", retrouvez Marc-Antoine Le Bret dans "Les Grosses Têtes" ! Chaque jour, il accompagne l'invité d'honneur de Laurent Ruquier, dans une séquence mêlant anecdotes et nombreuses imitations.

En un pequeño pueblo chino, los aldeanos huyen del monstruo Nian en la víspera de Año Nuevo. Pero esto cambiará cuando Lina y un misterioso viajero encuentran un plan para enfrentarlo.Bienvenidos a Había una vez, un podcast de cuentos para niños y niñas donde podrás escuchar cuentos cortos y divertidos. Nuestros cuentos infantiles están hechos para educar, entretener y divertir a los peques, si amas los cuentos para dormir, llegaste el lugar indicado. Hosted on Acast. See acast.com/privacy for more information.

Have you ever wondered what a day in the life of a pastry chef is like?

Mathieu Madénian est un jeune papa et il ne s'en remet pas. Son 4ème spectacle s'appelle “À pleurer de rire” et il le joue dans une petite salle parisienne au Solo puis le 26 avril à la Cigale et en tournée dans toute la France ensuite.Tous les soirs, du lundi au vendredi à 20h sur France 5, Anne-Elisabeth Lemoine et toute son équipe accueillent les personnalités et artistes qui font l'actualité.

En la 1370-a E_elsendo el la 05.01.2025 ĉe www.pola-retradio.org:  Feliĉan, Sukcesplenan kaj Prosperan 2025 !!!! • Nian unuan en la Nova Jaro elsendon komence plenigas informoj pri iuj gravaj eventoj en la mondo kaj en Pollando 2025. Ni informas pri la papa mesaĝo por la Monda Tago de Paco; pri tio, kion timas poloj sojle de 2025 kaj pri iliaj opinioj; pri tradiciaj Epifaniaj paradoj 2025 en Pollando kaj en la mondo. • En scienca bulteno ni informas pri la Internacia Jaro de Kvantuma Scienco kaj Teknologio proklamita de la Unuiĝintaj Nacioj; pri la distingo de nia redakcia kolego Tomasz Miller en la plebiscito por la Populariganto de la Scienco 2024 en la kategorio „Sciencisto”. • Ni dankeme citas el la unuaj mesĝoj de niaj aŭskultantoj venintaj jam jarkomence. Fine ni prezentas specialan intervjuon por la elsendo, kiun nia aŭkultanto Boguslaw (Esu Peranto) Ubik-Perski el Germanio faris kun sia AI-asistantino, Aida. • Muzike akompanas nin fragmente la kanto "Novjaro" de Martin kaj la Talpoj, pola kristnaska kanto pri Tri Reĝoj celantaj Bet Leĥemon, kiun kantas Anna Osmakowicz kaj kanto de SunoAI por la vortoj de Erika Godó „Novjaro estas nova espero”. • La programanoncon akompanas interreta foto bildiganta unu el la Epifaniaj paradoj en Pollando ĉe la startoloko apud la varsovia Kopernik-monumento. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. Pere de jutubo https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

After attending to the various and sundry, Jonah Goldberg explains why you should read George Orwell's Politics and the English Language, why the conflation between "the swamp" and "the deep state" irritates him so much, and the issue with saying "Trump is Hitler." Show Notes: —Jonah's debate with Charles Kesler —Liberal Fascism —Kevin Williamson on the Deep State and Vikings —Kevin Williamson on Jimmy Carter The Remnant is a production of The Dispatch, a digital media company covering politics, policy, and culture from a non-partisan, conservative perspective. To access all of The Dispatch's offerings—including Jonah's G-File newsletter, weekly livestreams, and other members-only content—click here. Learn more about your ad choices. Visit megaphone.fm/adchoices

With so many emerging car brands and new launches this year, is there a clear winner of 2024? Tune in to #TheBIGShowTV as we discuss the winning Straits Time's Car of the Year with Lee Nian Tjoe - The Toyota Camry!

En la 1365-a E_elsendo el la 11.12.2024 ĉe www.pola-retradio.org: • Nian hodiaŭan elsendon ni plene dediĉas al la 10-a de decembro en la kunligo kun la solenata tiutage datreveno de la Deklaracio de la Homaj Rajtoj de la Unuiĝintaj Nacioj kaj la 70-jariĝo de Unesko-rezolucio favore al Esperanto. Ni i.a. citas el la Gazetaraj Komunikoj de UEA kaj referencas al la raporta artikolo de Ivo Lapenna pri sukceso de Montevideo, kiun reprenis „Libera Folio”. • La akompana foto el la interreto rilatas al la proklamo de la fama Unesko-rezolucio favore al Esperanto. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

En la 1362-a E_elsendo el la 25.11.2024 ĉe www.pola-retradio.org: • Nia antaŭmikrofona gasto estas unu el la diplomitoj de la aŭtuna Interlingvistika Sesio en Poznano, Renato Guedes el Portugalio, kiu proksimigas la temon de sia finlaboraĵo „Ikoneco por artefaritaj lingvoj”. • Hodiaŭ krome ni proponas komune enrigardi la  retajn eldonojn de la 3-a nunjara numero de „Norvega Esperantisto” kaj de la novembra „Novaĵoj Tamtamas”, internacia gazeto de Esperanto Jokohama. • En la komencaj aktualaĵoj ni informas pri multiĝo de la tiel nomataj privataj studentaj domoj; pri la Stacidoma Komplekso en Lublin, kiu en 2024 gajnis jam du internaciajn arkitekturajn premiojn; pri la daŭranta en Varsovio laŭvica Azia Filmfestivalo. • Nian sciencbultenan rubrikon ni dediĉas al la rekomenciĝintaj esplorlaboroj de polaj sciencistoj en la Parko Serengeti, Tanzanio kaj al la unuaj rikoltitaj rezultoj. • Muzike akompanas nin Ale Vela per sia ĉi-monate registrita (kiel video-filmo https://www.youtube.com/watch?v=jZW_23qNszI) kanzono „Tuj”. La interreta foto prezentas la premiitan stacidomon en Lublin. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. Pere de jutubo https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

Fri, 15 Nov 2024 07:00:00 +0000 https://podcast6de73d.podigee.io/107-ostdetuschland 13d8833e8751bbf9c5f10484c8a6f3c2 Alles zum aktuellen Sponsoring und den aktuellen Rabattcodes und Aktionen findest du hier. Gefühlt liegen die Wahlen in Brandenburg, Sachsen und Thüringen bereits eine Ewigkeit zurück – dabei sind sie maximal zweieinhalb Monate her. Wo im September noch alle mit Sorge und Interesse Richtung Ostdeutschland blickten, dominieren inzwischen andere Themen die Schlagzeilen: der Sieg von Trump in den USA und die Auflösung der Ampelkoalition. Selbst das Jubiläum "35 Jahre Mauerfall" am 9. November konnte daran nichts ändern. Gerade in diesen überfordernden Zeiten, die von einem Rechtsruck geprägt sind, ist es jedoch wichtiger denn je, begonnene Diskurse fortzuführen. Statt immer wieder zu versuchen, die Rechten in Ostdeutschland zu verstehen, möchten wir in dieser Folge den Fokus darauf legen, wie Widerstand in Ostdeutschland funktioniert. Wie organisiert man sich bei wachsenden Bedrohungslage? Wo ist der Widerstand erfolgreich? Wie gelingt es, sich gegen Stereotype zu stellen, ohne den Rechtsruck zu verharmlosen? Dazu haben wir mit fünf Menschen gesprochen, die aus Ostdeutschland kommen: der Soziologin Katharina Warda, der Aktivist*in Luna Möbius, der Journalistin Pia Stendera, der Aktivistin Theresa Ertel und der Journalistin Valerie Schönian. Mit ihnen haben wir über ihre Beziehung zu Ost- und Westdeutschland, Protest, Bedrohung, Identität und darüber gesprochen, was die Menschen vor Ort aktuell brauchen. Wir sind unglaublich dankbar für die klugen Stimmen, die wir in dieser Folge zu Wort kommen lassen durften! Hört unbedingt rein! Zivilgesellschaftliche Projekte in Ostdeutschland unterstützen: https://cloud.freiheitswolke.org/apps/forms/s/mC3BcyjMfFg36E5s7BeiSep9 full no Katharina Warda,Luna Möbius,Theresa Ertel,Va

Der Tag der deutschen Einheit sei ihr mit den Jahren immer wichtiger geworden, sagt die Journalistin Valerie Schönian, die 1990 in Sachsen-Anhalt – wenige Tage vor der Wiedervereinigung – zur Welt kam. Die unterschiedlichen Perspektiven in Ost und West als Gewinn zu betrachten, würde die Gesellschaft mehr voranbringen als die Markierung der Unterschiede, betont sie im Gespräch mit SWR Kultur.

En la 1338-a E_elsendo el la 06.08.2024 ĉe www.pola-retradio.org: En nia marda raporta elsendo pri la 109-a UK en Aruŝo, Tanzanio la ĉefan atenton ni donas al la Tago de Lernado, kiu okazis ankaŭ por la eksterkongresa publiko pere de zoom-platformo. Ni citas el ĝi voĉojn el la prelego pri la burunda instruado de Esperanto kaj el alparolo de Katalin Kovats pri daŭra serĉado de kunlaborantoj por la projekto de edukado.net: Parolu; Apartan atenton ni donas al la prezentitaj en la kongresa bulteno Festparolado de UEA-prezidanto Duncan Charters kaj al la agadsufloroj de la Honora UEA-prezidanto, Humphrey Tonkin. En la programo gastas TEJO-estranino Snehaĝa, kiu informas pri junuloj dum la 109-a UK kaj la marda sinprezento de TEJO. Uzante la registraĵon de Fritz Hilpert ni citas sondokumente la vortojn de KD-Konga esperantista junulo, kiu varbas ĉe la kongresa libroservo por afrika literaturo en Esperanto. Fine de Brandono – sondokumento registrita de Snehaĝa - ni ekscias, ke iu el la  plej popularaj trinkaĵoj de la mondo, servata ankaŭ dum la trinkmanĝa nokto  de la 109-a UK, estas kokakolao, kiu   historie ligiĝas kun lia familio. Nian programinformon akompanas foto de afiŝo emfazanta pacdeziron de esperantistoj. Grave, en la 75-a datreveno de la faligo de la unua atombombo sur Hiroŝimon. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D

L'humoriste n'est pas prêt d'oublier ce one man show à Cannes, ni la chambre d'hôtel dans laquelle il a séjourné pour l'occasion. Alors que le directeur de l'hôtel lui demandait de ne pas abîmer la chambre, celle-ci fut bien saccagée... par un cormoran. Chaque week-end, retrouvez les meilleurs moments de l'émission "Ça va faire des histoires" diffusée à l'été 2023 sur RTL. Stéphane Rotenberg avait réuni les meilleurs experts de RTL pour un grand concours d'anecdotes.

En la 1319-a E_elsendo el la 15.05.2024 ĉe www.pola-retradio.org: • Nian felietonon pri koninda Pollando ni dediĉas al la historio kaj restaŭrado de la unusola en Pollando palaco en la franca novrenesanca stilo, en la loko Guzowo proksime al Varsovio; • En la komenca kulturkroniko ni informas pri la daŭrantaj en Lodzo Baletaj Rnkontiĝoj; pri kreiĝanta nova opero pri la pola italdevena reĝino Bona Sforza; pri historiaj kaheloj, kiuj revenis al la varsovia Reĝa Komplekso en Łazienki-parko; • En la E-komunuma segmento ni informas pri reprezentantoj de UEA dum la lasta konferenco de ALTE (https://www.ek-vi-libro.com/wp-content/uploads/2024/05/Raporto-ALTEm2024.04.pdf); pri la aŭgusta SAT-kongeso en Portugalio https://sat2024.porto.esperanto.pt; • Muzike akompanas nin Luis Obaldo per la franca 16-jarcenta kanto „Mi ne povas diri”; • La akompana interreta foto prezentas  la restaŭratan palacon de Sobański-familio en Guzowo; • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

This is a tale from China about Nian, a huge, scary beast that loved to munch on everything in sight every Lunar New Year!

En la 1304-a E_elsendo el la 01.03.2024 ĉe www.pola-retradio.org: • CED, Centro de Esploro kaj Dokumentado pri Mondaj Lingvaj Problemoj estas la temo de nia interparolo, kiun ni faris kun ĝia direktoro Mark Fettes dum lia lasta vizito en Pollando (interlingvistiko.net). • En la aktualaĵoj ni informas pri la stato de la eksterlerneja, la t.n. hejma instruado en Pollando; pri medalo Magnus Hirschfeld por la pola esploristo pri homa seksemo kaj seksa edukado profesoro Zbigniew Izdebski; pri Varsovio kaj Krakovo inter kvin polaj eŭropaj urboj aparte vizitindaj por la semajnfina ripozo. • En la sciencbultena rubriko ni referencas al esploroj de irlandaj sciencistoj pri la longdaŭra kovimo kaj unu el ĝiaj sekvoj la t.n. cerba nebulo. • Muzike ni pasigas kelkajn minutojn kun ĴeLe kaj ĝia kanto „Mirinda momento” el la albumeto „Stacioj de l'amo”, kiun bitaformate en februaro aperigis Vinilkosmo: https://www.vinilkosmo-mp3.com/eo/kanzono-tradicia-progresiva/%C4%B5ele/5-stacioj-de-lamo.html. • Nian programinformon akompanas interreta foto rilata al la temo pri la eksterlerneja instruado en Pollando. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

This is the forty-eighth and final episode (for now) in a series about the Faerûnian Pantheon. Waukeen is the goddess of coin and trade in this pantheon. Her faith is dedicated to the spread of wealth and trade across the continent. Sections: 0:00​​ Introduction 0:30 Titles 0:46 Portfolio & Domains 1:01​​ Appearance & Manifestations 3:44 Abilities 7:36 Personal History 16:34​ Personality 17:48 Personal Realms 25:47 Allies & Allegiances 26:44​​ Enemies 26:59​ Symbols 27:18​​ Central Dogma 28:25​​ Presence of the Faith in the Realms 30:35 Hierarchy & Structure of the Clergy 33:35​​ Responsibilities & Duties of Followers 35:52​​ Orders & Priestly Bodies 38:21 Appearance & Dress 40:01 Rituals 50:34​​ General Characteristics of Places of Worship 52:20 Specific & Known Locations of Worship 1:06:08​​ Character Options 1:08:09​​ DM Options 1:13:02 End Details Link to Google Form to help choose next pantheon covered on the podcast: https://forms.gle/jJ44rBCT3zhSbrEP8 Twitter: https://twitter.com/RealmsReligion Mastodon: https://dice.camp/@RealmsReligion Email: realmsreligion@gmail.com Invite for the podcast Discord channel: https://discord.com/invite/jHHt4qkcK3 Music: "Village Consort" by Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License https://creativecommons.org/licenses/by/4.0/ #dnd #dungeonsanddragons #waukeen #dndlore #dnd5e #realmslore #ttrpg

近些年来，国外的春节氛围越来越浓，但对于中国的有些春节习俗，很多外国友人还是很迷惑。今天我们来聊一聊，哪些习俗让外国友人无法理解。01. 春节每一年都是不一样的日期Chinese New Year之所以是又被称为 Lunar New Year是因为我们有一个 different calendar system（不同的历法）。它是根据the cycles of the moon phases（月亮的运行周期）制定的一种历法。而西方，他们使用的是the solar calendar（阳历）。所以，the first day of the lunar new year is differentevery year（每年春节正月初一的日期都不太一样）。02. 正月初五拜财神外国友人对于中国人常说的“Gong hay fat choy”有点迷惑，这其实是粤语里的“恭喜发财”，寓意是“wishing you happiness and prosperity”（祝你开心又富有）。在中国，很多地方有拜财神的这个习俗。拜财神用英语说是：*worshipping the god of money*worshipping the god of wealthOn the fifth day of the lunar new year（大年初五），很多人会worship the god of money（拜财神），人们希望财神可以保佑他们在新的一年里财源滚滚，希望be blessed with a lot of wealth and success in the newyear（被赐予财富和成功）。03. 过年穿红色、发红包、放红色炮仗过春节时，人们通常会wear red（穿红色），set off red firecrackers（放红色炮仗），并且会give their children red envelopes（给孩子们红包）。为什么到处都是红色？这是因为：中国民间有个legend（传说）：有一个monster called the Nian（叫“年”的怪兽），它会appear（出现） during the lunar new year（农历新年） and harm children and people's wealth（伤害孩子，破坏人们的财产），后来人们发现它怕the color red and loud noises（红色和响声）。于是，人们通过穿红色、放鞭炮的方式来scare away（吓跑） the year beast（年兽），中国人过年也是这么来的。还有giving children lucky money in red envelopes（给孩子压岁钱）是a symbol for wishing them safe (祝福孩子平安的一种象征)。主播Selah说：“在西方，从未见过有一个节日是父母给孩子钱的。”不过，了解了这个传说后，她觉得还是很有意义。04. 贴春联主播Selah说，她在过年的时候经常会看见a lot of people writing poems on red paper strips（很多人在红纸条上写诗），而且他们还会put them up on their doors（把这些诗贴在门上），看上去so pretty（相当漂亮）。这些写在红纸上的poems就是我们的spring festival couplets /scrolls（春联），every household（家家户户）都会put up spring festival couplets on their doors（在门上贴春联）。They're used to convey（表达）good wishes andblessings for the coming year（对新的一年的美好的祝愿）。比如下面这幅春联：Upper scroll（上联）:May the heavens bestow more years andgrant longevity to people.天增岁月人增寿。Lower scroll(下联):May the Spring fill the world andblessings fill the house.春满乾坤福满楼。Horizontal scroll(横批):Peace and stability throughout the seasons.四季长安。• bestow /bɪˈstəʊ/ vt. 赠给，授予• longevity /lɔ:nˈdʒevəti/ n.长寿• stability /stəˈbɪləti/ n. 稳定（性）05. 年夜饭的鱼不能吃完On the Chinese New Year's Eve（年三十），你不能吃完an entire fish（整条鱼）。因为我们讲究“年年有余”（every year we wish to have a surplus of things）。 “余”sounds exactlythe same as the word fish “ yu” in Chinese（“余”谐音“鱼”），寓意着每一年都会有good fortune（好运）以及abundance（盈余）。It's a nice play on words. 这就像是在玩一个文字游戏。为了图个吉利，我们要确保say things that are associated with good fortune（说的话都与好运有关）。06. 正月不能理发In the first month of the lunar new year(正月)，你不能get a haircut（理发）。中文里，头发（hair）中的发（fa）sounds like the word for getting rich（和“发财”中的发同音），你不会想cut your chances of getting rich（断财运）。所以，大家都会避讳在正月里剪头发，大多数人get a haircut（理发） 都选择before the lunar new year（年前）。主播Anne最近听说，有家理发店（barbershop） lineup of customers until 5am in the morning（一直排队到了凌晨五六点钟）。由于the barbers（理发师）太累，they don't even want to make money anymore（这钱他们都不想赚）。Haha~除了上述提到的，其实正月里的还有很多讲究，特别是正月初一，因为它是the most auspicious（最吉利） time of the year。比如：你不能sweep the floor（扫地），take out the trash（倒垃圾），touch needles（碰针），or even take medicine（吃药）。Well if you have good intentions and work hard and just take care ofyourself and others, I'm sure you'll have a wonderful new year! 只要心存善意，努力进步，然后用心对待自己和自己身边的人，相信新的一年里一定会吉祥，如意！非常感谢大家在兔年里一直陪伴着我们一席英语，在这里祝福大家新年快乐！ 我们龙年再见！

En la 1297-a E_elsendo el la 25.01.2024 ĉe www.pola-retradio.org: Nian hodiaŭan felietonon pri koninda polo ni dediĉas al Michał Boym, mortinta antaŭ 365 jaroj pola misiisto, diplomato, etnografo, botanikisto, kiu pere de siaj pioniraj verkoj proksimigis Ĉinion al eŭropanoj, korektis misinformojn pri ĉi tiu lando i.a. de Marco Polo. En la komencaj kulturkronikaj aktualaĵoj ni parolas pri ekspozicio en Romo de grafikaĵoj de eksa Auschwitz-malliberigito, Marian Kołodziej; pri Historio de la pola literaturo, kiu baldaŭ anglalingve aperos sur la usona libromerkato; pri reta librovendejo ĉe Auschwitz-muzeo. En la E-komunuma segmento ni informas pri okazontaj lime de februaro kaj marto fizike Himalaja Renkontiĝo (https://eventaservo.org/e/49c1cd) kaj rete Polyglot Gathering (https://www.polyglotgathering.com/2024/eo/). Muzike akompanas nin Ĵomart kaj Nataŝa per la koncerta plenumo de la kanto „Al loko de kie blovas la vent'” el la seula UK. La akompana interreta foto prezentas mapon faritan de Michał Boym pri Pekino kaj ĉrkaujaĵoj. En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

This is the forty-seventh episode in a series about the Faerûnian Pantheon. Asmodeus is the god of indulgence and lord over the Nine Hells of Baator. Sections: 0:34​​ Introduction 2:05 Titles 2:21 Portfolio & Domains 2:42​​ Appearance & Manifestations 6:08 Abilities 11:08 Personal History 44:06​ Personality 45:37 Personal Realms 1:03:35 Allies & Allegiances 1:05:33​​ Enemies 1:07:10​ Symbols 1:07:44​​ Central Dogma 1:08:08​​ Presence of the Faith in the Realms & Hierarchy & Structure of the Clergy 1:08:59​​ Responsibilities & Duties of Followers 1:10:55​​ Orders & Priestly Bodies 1:11:56​​ General Characteristics of Places of Worship 1:12:46 Specific & Known Locations of Worship 1:13:40​​ Character Options 1:16:24​​ DM Options 1:23:51 End Details Mastodon: https://dice.camp/@RealmsReligion Twitter: https://twitter.com/RealmsReligion Email: realmsreligion@gmail.com Invite for the podcast Discord channel: https://discord.com/invite/jHHt4qkcK3 Music: "Gloom Horizon" by Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License https://creativecommons.org/licenses/by/4.0/ #dnd #dungeonsanddragons #asmodeus #dndlore #dnd5e #realmslore #ttrpg

En la 1283-a E_elsendo el la 15.11.2023 ĉe www.pola-retradio.org: • Nian hodiaŭan felietonon ni dediĉas al la fago-arbaroj en la Nacia Parko de Bieszczdy-montoĉeno ekde 2021 troviĝantaj en Unesko-listo de la monda kulturheredaĵo. • La komencaj kulturkronikaj informoj rilatas al la postkonservista ekspozicio prezentanta la renovigitan de polaj specialistoj figuron el Boim-katedralo en Lvovo; al tre favora akcepto fare de poloj de la plej nova filmo kandidatigita por Oskar-premio „Kamparanoj”. • En la E-komunuma segmento ni informas pri La 8-a Memorialo Lucija Borčić de Kroata Esperantista Unuiĝo kaj pri la okazinta kadre de ĝi AMO-simpozio pri Esperanto en bibliotekoj. Ni prezentas la rezultojn de la 7-a tradukkonkurso honore al Lucija Borčić kaj la 7-a Foto-konkurso „Kroatio de via okulo”. Ni informas pri UEA-mesaĝo por la Tago de Toleremo (16.11). • Ni omaĝe adiaŭas la forpasintan longdaŭran aŭskultantinon kaj kunlaborantinon de la E-redakcio de PR Terttu Tyynelä, kiu kune kun Sirkka Mattlin el Finnlando gastis antaŭ nia mikrofono en 2013. Ni prezentas fragmenton de tiu interparolo. • Nian programinformon akompanas foto prezentanta la polajn fagoarbarojn, troviĝantajn sur Unesko-listo. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

En la 1281-a E_elsendo el la 05.11.2023 ĉe www.pola-retradio.org: • La hodiaŭa felietono de Michał Łabenda estas dediĉita al la kandidatigoj de poloj por la plej prestiĝa premio en la filma branĉo, Oskar-statuetoj. • En la komenca kulturkroniko ni informas pri ekspozicio dediĉita al Mikołaj Kopernik en la konstruaĵo de Curia Iulia  ĉe Forum Romanum; pri la oktobra Chopin-konkurso, en kiu pianistoj ludis per historiaj instrumentoj; pri historia kolekto de Oraj numismataĵoj en Krakovo. • En la E-komunuma segmento ni prezentas la raportan informon de la Ĝenerala Direktoro de UEA, Martin Schäffer pri UEA-helpo por Ukrainio. • Muzike akompanas nin la kanzono „Homoj”, kiun kantas Flávio Fonseca akompanante sin per gitaro. Ni krome informas pri novaĵoj, ĉe BrazilMuzika Klubo kaj karaokeaj videoj: https://mailchi.mp/c228645b8a5b/brazilmuzika-klubo. Ni prezentas fragmente ukrainan popolan kanton „Salika ponteto”. • Nian programinformon akompanas foto de la Kopernik-monumento de Tomasz Oskar Sosnowski, pruntestarigita antaŭ Curia Iulia. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

We're continuing #MonsterCast with another director interview of last year's #Huluween Horror Short Film Festival entries. Today we're talking with Actor/Director Michelle Krusiec (Netflix's Hollywood, The Invitation) on her film #Nian. A Chinese American girl faces her racist bully with the help of the Nian, a mythological creature said to eat bad children. NIAN is available NOW on Hulu.   Don't forget to follow/reach us at: Website: www.nprillinois.org/programs/front-row-network Twitter: @frontrowreviewz Email: thefrontrowmoviereviews@gmail.com Facebook: https://www.facebook.com/thefrontrown... Instagram: frontrownetwork YouTube: https://bit.ly/2NyawO0

Last time we spoke about the Juye incident and the scramble for China. The Big Swords society and their armor of the golden bell technique certainly made some waves in the mid 1890's. However it would seem to get them in trouble, at minimum by proxy. The Juye incident was quickly seen as another Big Sword attack on christians and Kaiser Wilhelm utilizes it to gain something he was looking for a long time, a naval port in China. Jiaozhou bay was quickly seized by the Germans and suddenly all the western powers were seizing parts of China left right and center. The carving up of China had thus gone into overdrive and it looked to the common Chinese people that christian missionaries were all behind it. German was truly rubbing their nose in and allowing their missionaries to abuse their authority in Shandong province, but for how long would the Chinese put up with all of this?   #59 Yihequan “Why is everyone Kungfu fighting?”    Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. So there has been this group I have kept alluding to for a few podcasts now. They went by a few names, but they truly pop into the scene in the year of 1898 in what other place than Shandong province, to be specific Guan county. Guan county lies along the western border of Shandong and is just a bit due west of Jinan. The people of guan county were known their “brave spirit and love of righteousness”. Their county held poor soil, many grew cotton and this lent itself to weaving. It was quite an impoverished county, their people lived simple lives. As noted by a gazetteer “The young have become like knights-errant, and like to indulge in wine, and drink for pleasure. They form cliques and seek revenge." By the mid 19th century, these young knight types were allying themselves with White Lotus sects. This led to conflicts such as the Song Jing-shi uprising of the 1860s. As we have seen over the past few episodes, where there are young men practicing boxing and there are sectarians, well they seem to just find common cause and love to rebel. There was a small market town in Guan county called Liyuantun. It was an exclave among 24 settlements in Guan, isolated across the Shandong border inside Zhili. Bordering it to the north was Linqing and Qiu county. A peasant from Liyuangtun described Liyuantuns locations as such “Speaking from our village, either two li [one kilometer) to the east or ten li to the west was Wei county. Twelve li to the northwest was Qiu county; twelve li to the south was Jize [Zhili]; fifteen li to the southeast was Linqing; ten li to the south was Quzhou; five li to the west were 300 mu of Guangzong [Zhili] land; and we were 130 li from the Guan county seat”. The small town historically had changed administrative boundaries multiple times. Now when conflicts began to break out with Christians, a magistrate was told be local residents of Liyuantun "Before, the prefect and magistrate repeatedly came to calm and pacify us. They would fix a date and only when they received permission did they dare to enter this territory." Alongside the christians, the region was of course a natural refuge for bandits. Bandits seemed to increase dramatically between 1894-1899 and these bands were coming well armed and dared to raid villages during daylight. Even casualties were beginning to increase, it was said during one raid, 7 people were killed in a single village. Highway robbery was particularly popular in the area. Theft was often directed at the wealthy, the kidnapping of members of rich families, the ordinary peasants did not suffer from this, but instead benefited, as the bandits took their riches and spent them in the poor villages. The local Qing forces were too weak and incompetent to do anything.  The isolated county of Guan was very susceptible to heterodox sects. There were countless such as the White Lotus, the Green “Qing Bang” or Red “Hong Bang” gangs, the “Huang shahui / the Yellow sand society”, the “shen-ren dao / way of the sage” and so on. Historians point out the isolation of the county, low education and weakness of the orthodox gentry to be the reason for the popularity of such sects. These very same factors would bolster certain boxing groups to fight christians. With a weak Qing state, the Christian missionaries flooded the area. French Jesuits dominated the Zhili side towns and Italian Franciscans the Shandong side towns. The French were particularly large, as stated by resident of the region “Early in the Guang-xu period, the White Lotus were active here. The county magistrate sent troops to make arrests. The French priest "Liang" told everyone, "I am a missionary. Whoever wants to join the Catholic Church raise your hand and register. I guarantee that nothing will happen to you." Several who had joined the White Lotus raised their hands and joined the church. In this way the government troops did not arrest them.” The town of Liyuantun saw its first congregation come about in a similar fashion. In the wake of the Song Jingshi uprising, a former rebel was arrested. A secret christian in Liyuantun convinced the man's family to join the church and appeal the for the mans release. That is just what they did and taking upon their example, many others followed suit. Soon there was some 20 catholic families mostly from the Wang family. Now while I call Liyuantun a “small town” it was fairly large. It held 300 households, had a marketplace attracting business. It was what we call a multiple surname town: 40% of the households were Yans; 20% Wangs: 10% Gaos and so on. Kinship had a special role in the town, as it did in most towns in China. Liyuantun was really no different than the rest of the towns in the north China plain; her residents had mud walled and thatch roofed homes. The people supported themselves farming, spinning, weaving and peddling. The farmers planted what, sorghum, millet and cotton, the soil was fairly fertile compared to the surrounded towns. With a bit better soil came some social differentiation within the town. The wealthiest family owned about 300 out of 4000 mu of land, 6 others households had around 80mu each. Some of the larger landholders rented out land, but it was far more common to just hire laborers. There were countless landless households, most of whom were hired as laborers. Some owned only 3 to 4 mu of land supplementing their farm income from secondary occupations, like weaving and peddling. The entire dynamic of the town allowed for some gentry types, and they commanded influence above the county level of governance, though their town was still very isolated. Now in the middle of Liyuantun, stood a pair of small worn out buildings which once housed a temple dedicated to Yu-huang miao, the Jade Emperor. It was alongside a little school. The temple was said to go back to 1861 and during the rebels it took damage and was left in disrepair. Meanwhile by 1869 christians were increasing and it was decided the Christian and non-christians should divide the temple property and its associated lands, around 38 mu worth. An agreement was made between neighborhood leaders, the christians and the local constable stating the Christians would receive the temple property of 3.91 mu and the 38mu of farmland would be divided into three sections for the christians. This as you can guess was extremely unpopular and many of the neighborhood leaders who signed the agreement would dispute it later. Now the key issue was the right to the buildings which houses the temple to the Jade emperor, the highest god in the pantheon. In 1873 and 1881 the magistrate of Guan, Han Guangding enforced temporary settlements, trying to push the Christians to buy another site. But the missionaries did not want to give up the location and demanded the original deal be met. In 1887 a Franciscan showed up carrying bricks and tiles, attempting to dismantle the temple and turn it into a church. But as he began to do so, two gentry types, Liu Chang-an and Zuo Jianxun led a mob of very pissed off villagers to drive off the christians who were trying to evict their temple to the jade emperor. Magistrate He Shizhen tried to remedy the situation with another temporary agreement. He Shizhen was devoted to confucianism, and quite loved by the people for he was notably not corrupt. He Shizhen personally went to Liyuantun and confirmed the mob was roused by the two gentry types who were punished, but he also made sure to take down the bricks and tiles the Franciscan had put up.  The issue with the temple never went away, other magistrates were unable to resolve the matter. He Shizhen would come back to try and make a more permanent arraignment and got the christians to agree to accept an alternative location for their church. Liu Chang-an agreed to purchase another site for said church to be constructed. He Shizhen and a new magistrate added 100 taels of their own money to be put towards the churches construction. And it seemed to all the issue was finally resolved.  To the Italian and French missionaries however, they refused this resolution. They claimed the chinese christian villagers were not qualified to agree to such a settlement and only they could. He Shizhen argued the dispute was between two chinese parties in Liyuantun and so a stand off began that spanned a few years. He Shizhen stood his ground, and refused to meet with the foreign missionaries, so the non christians held possession for the temple. Then in 1892, the French minister to Beijing applied pressure to the court who applied pressure to the local officials who applied pressure to the villagers. The French protest brought upon a predictable verdict, the temple was to be given to the Christians. He Shizhen donated 200 taels and 1000 cash for the construction of a new temple at a different location, but the Christians said it was a no go. The Christians complained about the meddling of officials and this escalated the situation. It seems a bit of revenge was on the menu, for a unknown person apparently invited a Daoist priest named Wei He-yi from Linqing into the picture. Wei He-yi happened to have an armed local militia whose leader was Zuo Jianxun, it always comes full circle doesn't it. The militia came over to defend the temple and things quickly got out of hand. The local Qing officials responded quickly sending the Daotai of the area alongside a group of other Qing authorities, the Dongchang prefect, Lingqing subprefect, magistrates of the surrounding Zhili counties of Qinghe, Quzhou and Wei alongside He Shizhen to meet the mob. The Qing officials told them they needed to preserve the peace and eventually persuaded them to disperse. The christians were allowed to come to the site, and it seemed they had won the day. Now this entire time, it was the gentry leading the charge against the Christians. They went through the appropriate means, they pressed their complaints to the prefectures, then to the provincial capital and all of this was quite expensive to do. A few of the gentry were very vigilant in their efforts and this earned them jail time. Several lost property because of the expenses. Liu Chang-an was stripped of his degree. By 1892 it was clear these gentry, despite some holding degrees, having money, land or influence could not challenge the missionaries. When the Qing authorities came in force in 1892 it signaled to them no further protests would be allowed, the gentry bent the knee. The gentry had thus given up the cause, but the struggle was passed to a younger and more volatile group.  Once the Christians got back the rights to the temple site they immediately went to work building a church. They soon found themselves under attack from a group of poor, young peasants known as “shi-ba kui / the 18 chiefs”. One story goes, the Christians were forced to fortify the church and hid inside as they were met with rocks and gunfire. The mob stormed the church and assaulted several of the Christians inside. The christians fled to the missionaries residence over in Wucheng and for a long time did not dare leave the residence. Another stand off occurred where upon if either side tried to build upon the temple location the other side would intervene and tear it down. The prefect of Dongchang, Hong Yongzhou ordered both sides to stop constructing anything and to agree to a new settlement.  These so called 18 Chiefs seem to represent the chiefs of the 18 surrounding villages, basically militia leaders. However oral tradition has it that they were all in fact young residents of Liyuantun, mostly poor peasants who simply took on the task of protecting the temple. Their leaders included Yan Shuqin, martial artists of the “Hong-quan” Red Boxing school and Gao Yuanxiang, known to the locals as “Gao Xiaomazi” Pockmarked Gao. Yan Shuqin owned around 5 mu of land and supplementing his incoming by peddling and spinning cotton. He had two brothers who were part of the 18 chiefs who worked as farm hands. Gao Yuanxiang had around 10 mu of land and made side money milling and reselling grain. The largest land owner out of the lot was Yan Mingjian with over 100 mu of land. 3 other chiefs were completely landless, most peddling to subsidize their income.  The missionaries saw the 18 chiefs as nothing more than some impoverished thugs, pushed into the situation by the gentry who had failed. However the 18 chiefs would prove to be a resilient group, take Gao Yuanxiang who spent 2 years in prison beginning in 1895 but carried the fight on. The 18 chiefs knew they could not hold back the Christians forever, they were a small and isolated force, so they turned to a man they thought could help them out named Zhao Sanduo. Zhao Sanduo lived 5kms southwest in Shaliuzhai a large village with 300 households in Wei county. He was a notable martial artist, who also went by the name Zaho Luozhu. He taught Plum Flower Boxing, a martial art going back to the early 17th century. Feng Keshan back during the eight trigrams uprising taught Plum Flower boxing.  Plum Flower Boxing was for self protecting, utilizing physical and spiritual exercise. There was little to no religious aspect in this martial art, except for some bowing to Sun Wukong or Shaseng. The prefect of Dongchang described Plum flower boxing as  “In the districts along the Zhili-Shandong border, the people are sturdy and enjoy the martial arts. Many of them practice the arts of boxing to protect themselves and their families, and to look out for each other. Great numbers practice [boxing] and it has spread widely. In Henan, Shanxi and Jiangsu there are also those who teach it, so that its name is widely known. Each year in the second or third [lunar] month there are fairs, and the boxers use this opportunity to gather and compare their techniques. They call this "liang-quan" ("showing off their boxing"). Thus in the countryside they are regarded as plum boxing meetings.” The plum flower boxer often practiced on market days and would often stage shows. Zhao Sanduo had roughly 2000 students, many of whom were employed as Yamen runners, giving him quite a advantage when dealing with disputes with Qing authorities. It is said Zhao may have had up to 400 mu of land and ran his own store, but countless accounts also claim he was a poor peasant with a meager 10 mu of land. When dealing with oral traditional history its always hard to feel out what is true and what is fable. Regardless Zhao was noted to be a very generous man and would use his considerable influence to right wrongs, particularly when it came to christian meddling.  The 18 chiefs pleaded for Zhao's help and at first he rejected them, not wanting to get involved, but somehow they twisted his arm. In april of 1897 the Christians yet again tried to bring their materials over to build upon the temple site. At the same time, Zhao had staged a major plum flower boxing exhibition in Liyuantun. It seems Zhao was just making a show of force, but soon violence broke out. Yet again the Christians hid in their church construction, then on april 27th, somewhere between 500-2000 men stormed the site and occupied it. The Christians attempted a counter attack which resulted in a single fatality and many injuries. The church was destroyed, the Christians had their homes looted and all of them fled. Upon receiving the news of the incident, He Shizhen sympathized with the non christians and the Governor of Shandong, Li Bingheng tried to prevent foreign intervention. By the fall of 1897 the Qing authorities endorsed a new settlement which gave a major victory to the non christians and their boxer allies. The Qing officials sought to buy the Christians a new site and supply all the supplies for their new church, while the old temple site would be used as a charitable school for all villagers. However in truth they sought to rebuild the old temple and even put on a grand celebration to commemorate it.  It seemed a grand victory, but it was to be short-lived as the Juye incident came about. The Germans seized Jiaozhou, Li Bingheng was demoted and now the Christians overwhelmingly had the upper hand. Imperial edicts were being frantically tossed around demanding all incidents to be avoided at all costs, while the missionaries pressed for revenge. The Italian bishop rejected the 1897 settlement and demanded the Qing officials get rid of the old temple and return the site to the christians. In the meantime Zhao Sanduo was joined by a man named Yao Wenqi, a native of Guanging, Zhili. Yao had been teaching boxing in the town of Liushangu, southwest of Liyuantun. Yao was senior to Zhao in the Plum Flower boxing school, thus his boxing teacher or Senpai as the Japanese would say. Yao radicalized the scene, by introducing some new recruits who were notorious for anti-manchu activities. Many of Zhao's students pleaded with him “Do not listen to Yao, he is ambitious! Don't make trouble. Since our patriarch began teaching in the late Ming and early Qing there have been 16 or 17 generations. The civil adherents read books and cure illness, the martial artists practice boxing and strengthen their bodies. None has spoken of causing disturbances”. Zhao headed the advice at first, but it seemed he could not break away from the anti-christian followers amongst the ranks. In early 1898 the Qing authorities threatened to arrest any of the Plum Flower boxers if they dared to assemble. The leaders of the Plum Flower Boxers who did not share the anti-christian stance advised Zhao and the others to leave, and he did. Zhao left with many followers and they took on a new name, Yihequan.  The translation of Yihequan is something along the lines as “the righteous and harmonious fists” or “boxers / fists united in righteousness'. The Yihequan of Guan county were united in righteous indignation over the Christian encroachment on the Liyuantun temple. This was not exactly a new thing, there were many Yihe organizations historically we have already covered. In the 1860s there were Yihe militias in southern Zhili fighting off the Nian rebels. In Wei county there were 3 different militias the Zhi he tuan “militia united in purpose”; Pei-yi tuan “militia worthy of righteousness; and the Yihe tuan “militia united in righteousness”. These three militias disbanded in the early 1870's, but were resurrected in 1896 because of the explosion in banditry. Interesting to note, the Yihe tuan were led by Zhao Laoguang, a cousin of Zhao Sanduo. Such Yihe boxer groups formed a coalition against the Christians. The most radical of them were aggressive members of the 18 chiefs of Liyuantun, under the leadership of “Big Sword” Yan Shuqin. Then there were aggressive members of the Plum flower boxers like Yao Wenqi. Zhao Sanduo had a fairly large network of friends spanning militia leaders and gentry class. Thus for the Qing government it was quite frustrating, as when they tried to crack down on certain groups, these groups suddenly were being aided by others and well hidden. It was a true Boxer coalition. The French demanded the dismissal of the popular magistrate, He Shizhen, who they saw as an obstacle and by early 1898 they got their way. He was replaced by Cao Ti who said as he entered the area “boxers were seen everywhere, wearing short jackets and knives, they filled the streets and alleys. Everywhere one looked, one saw their disorderly appearance”. Christians were fleeing Liyuantun in fear, thus Cao Ti's first task was to ease the tense situation. Cao Ti began with an investigation of the Boxer groups and learned that Zhao Sanduo was the key leader. He began systematically shaking down Boxer leaders trying to get Zhao to come forward, but he would not come out of the shadows. The Boxers in general were in hiding as Qing forces were building up a presence in the area. By February of 1898, prefect Hong Yongzhou took charge of the situation. On February 28th, Hong Yongzhou accused Yan Shuqin to be the murderer of a local Christian killed in the spring time. Hong went into Liyuantun and occupied the town with Qing forces, ushering the Christians to come claim the temple. While this solved the temple issue, it did not solve the Boxer issue as they were now gathering in local villages. Hong Yongzhou knew he needed to take out Zhao Sanduo, so he managed to convince local militia leaders he would provide Zhao safety if he would meet with him in Ganji. Zhao finally came over and Hong had this to say about their meeting  "I instructed the boxer leader Zhao San-duo very clearly, and showed him that for his best interest the Plum Boxers must be dispersed, and if they ever assembled again he would be prosecuted. I said to the man ‘ Your family is said to be well off and your sons and grandsons already established. Why have you not sought to protect yourself and your family, and have instead loosed your disciples to cause trouble, even committing murder and arson? Why do you let yourself be the puppet of others?" To all of this Zhao confessed his organization was infiltrated by some unruly men as a result of what was occurring at Liyuantun, but the Christians labeled him a criminal chieftain so he had to keep his boxers together for self protection. The Qing officials all agreed to offer him protection if he would disband the boxers. The Qing officials went with Zhao to his home in Shaliuzhai and got him to official disperse his boxers. However the Boxer coalition was vast and by no means was Zhao telling them to stop going to work for all. In Liyuantun in April, a notice suddenly appearance on the examination hall reading this “The patriots of all the provinces, seeing that the men of the West transgress all limits [literally: over-reach Heaven] in their behavior, have decided to assemble on the 15th day of the fourth moon and to kill the Westerners and burn their houses. Those whose hearts are not in accord with us are scoundrels and women of bad character. Those who read this placard and fail to spread the news deserve the same characterization. Enough. No more words are needed.” So yeah it was clear there were still a lot of angry boxers. The Qing officials attempted a new approach, they tried to recruit the peaceful boxers into militias. The First Sino-Japanese War had greatly diminished Qing authority in the region and such groups were necessary to restore law and order. Governor Zhang Ru-Mei began recruiting them with the primary intent to combat banditry and it looked extremely successful. As Zhang reported to the court in May “I have already sent deputies to the various localities to work together with the local officials to clean up the bao-jia [registers] and establish rural militia (xiang-tuan). Originally I wished to clear up the sources of banditry, but these can also be used to mediate between the people and the Christian converts. ” Zhang and other Qing officials were not naive, they knew many of the boxers in the militias would not be neutral when it came to Christian disputes. This led Zhang to make a rathe controversial recommendation on June 30th “If we allow them [the boxers] to establish private associations on their own authority, and officials take no notice, not only will foreigners have an excuse [to protest], but in time it could become a source of trouble. Northerners are customarily willful. Their bravery and fierceness in struggle are an established custom. The techniques of these boxers, and their system of masters and disciples have had some success in protecting the countryside and capturing bandits. We should instruct the local officials to order the gentry and people to transform these private associations into public undertakings, and change the boxing braves into people's militia. This would conform to public opinion and make them easier to control, and it would seem that both people and converts would benefit greatly” Come fall, rumors spread that the Qing officials were going to crack down and arrest more people. Qing soldiers in Linqing crossed the border into Zhili and began searching for anti christian biligerants in Shaliuzhai. This began an uproar and Yao Wenqi alongside the 18 chiefs took Zhao Sanduo and his entire family hostage and forced him to push the coalition to attack.  Boxers began to gather in hundreds along the border area of Zhili-Shandong. Boxers from Shaliuzhai marched north, assaulting Christians and destroying a few homes in some villages northwest of Liyuantun. Over the course of a few days bands of boxers passed through Hongtaoyuan which held a large christian population. There they destroyed a church and several houses. Rumors began to spread that the boxers were going to rescue Yan Shuqins brother and members of the 18 chiefs from jail. 50 horses were borrowed from supporters which the boxers mounted with large flags bearing what would become the famous slogan of the boxer movement ‘Fu Qing mie-yang / support the Qing, destroy the foreigners”. This was the first known appearance of the slogan and the Qing reacted with force. Qing forces were brought over from Linqing in Shandong and Daming in Zhili. The governor of Zhili, the magistrates of Qiu, Wei and Guan alongside other Qing officials quote “ordered the militia heads and gentry directors (shen-dong) of the three counties to go forward to enlighten the people to sincerity and public spiritedness, and to make them aware of the pros and cons. They strenuously reasoned with the boxers. Zhao Luo-zhu [i.e., Zhao San-duo] then publicly kowtowed to Yao Luo-qi [i.e., Yao Wen-qi] and the boxer crowd, and asked them to disperse and return to their homes. The boxers were deeply repentant and on October 31 and November 1 they dispersed in small groups and returned home.” The springtime dispersal of the boxers would have earned the Qing a summer of peace, but as the Boxers headed back to their homes, some passed through Hongtaoyuan. It is said the Christians there tossed insults at the boxers, prompting Yao Wenqi and some more hot headed types to seek revenge. On November 3rd, 80 boxers assaulted the Christian community of Hongtaoyuan, burning down a church and seven houses killing perhaps 3 christians. After this they advanced upon some other Christian villages in Wei county, but French missionaries had been organizing a militia 477 men strong. So the boxers instead attacked the nearby village of Disankou where they burned and looted more Christian homes. The next day saw Qing troops attack the boxers at Houwei village, where 4 were killed and 19 were arrested including Yao Wenqi. Yao Wenqi was beheaded the next day in Hongtaoyuan.  Peace was thus restored to the 18 villages and as late as November of 1899 a Protestant missionary reported “a cordial welcome in Liyuantun”. The long struggle over Liyuantun had seemingly come to an end, or had it?  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Yihequan, Boxers of the righteous and harmonious fists had risen to face off against the Christian menace plaguing China. The christians retaliated heavily and seemingly have quelled the boxers, but for how long would such a peace last?

Last time we spoke about Shandong province. Yes this one province of China just always seems to be the breeding grounds for trouble, its actual a common saying haha. Historically Shandong was  unique in many ways; geographically its densely populated, almost exclusively with farmers, the majority of whom are quiet impoverished in its western portion. Just about all invading armies have to go through it if coming from the north, leading the province to be very unstable. Bandits roamed its region throughout time, leading local communities to seek protection via what we in the west called Boxers. These martial artists became a big part of western shandong, the strongmen to fight off enemies.  Shandong also birthed numerous sects and when they mingled with the Boxer types, rebels spread continuously. The Qing had a hell of a time with Shandong beginning in the late 18th century, and things would only escalate further by the late 19th.   #57 This episode is the Big Sword Society & the Armor of the Golden Bell   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War.   “My investigations reveal that the Big Sword Society is the heterodox sect, Armor of the Golden Bell (Jin-zhong zhao). Its origins lie in the distant past. Although local officials have proscribed it, its roots have never been cut. Last year the coastal borders were unsettled [because of the SinoJapanese War], and when people heard that this sect could ward off bullets, it spread all the more, so that there was hardly a place without it. The stupid thought that they could protect themselves and their families. The crafty used it to carry out their violent schemes. Then roving bandits (you-fei) came from outside to stir things up and crowds gathered to cause trouble.” This passage was written by the governor of Shandong, Li Bingheng who was trying to explain the origin of what was called the Da-dao hui “Big Sword Society”. This society was mentioned in 1735 in northern Anhui province, though there really is not much known about them, until they re-emerged in the late 19th century. The armor of the golden bell had existed since the late 18th century as a martial arts technique for achieving invulnerability. As I mentioned in the previous episode; the armor of the golden bell was a kungfu technique that employed “Qigong”. Qigong is a system of coordinating body-posturing, like movement, breathing and meditation. Those performing it would perform breathing exercises which they claimed helped protect their bodies against blades and even bullets as if a large bell was covering their body. Several practitioners of this technique were associated with various sectarian societies like the eight trigrams back in 1813. These people usually made charms using red paper, burned and swallowed them, sometimes they cast spells or better said incantations to appeal to various gods for help. The armor of the golden bell sounds like an organization, but I am just trying to hammer the fact it's actually a technique, it just so happens many organizations used it. To give a firmer example, there was a man named Zhang Luojiao who grew up in Guan county of Shandong. He, his father and younger brother were Daoist priests and learned boxing and healing methods from another family member in 1782. The next year a teacher from Henan province taught Zhang the armor of the golden bell technique and gave him two charms. It is said after learning the technique, he took up more boxing and taught disciples for profit. He eventually became associated with the eight trigrams. He later learnt the spell “zhen-kong zhou-yu / true emptiness spell” from a Li Trigram member. Zhang claimed he left the sect because his teacher kept demanding donations and thus did not take part in the rebellion that occurred later. However students of his did take part in that said rebellion. So the armor of the golden bell at least seems to be part of something larger, it was a well established boxing technique in the north china plain region. It was an invulnerability spell against sword or knife attacks and its practitioners were often found to be linked to sects.  Historians argue about the relationship between the Big Sword Society and other sects. Some argue the Big Sword Society was an off branch of the White Lotus, others believe it was nothing more than a martial arts group.  Now the Big Sword Society that re-emerged in the late 19th century had its birthplace in southwest Shandong and the northern part of Xuzhou in Jiangsu province. Now southwest Shandong was an area where bandits flourished. Salt smugglers, opium dealers, all the black market types had activity in this part of Shandong. This all led to a rise in martial artists, the boxers, the region was seen sort of like the wild west of America. German missionaries described the area and its inhabitants as “firm of character, braver, and less cunning than the rest, but on the other hand, also more coarse and rough”. Japanese observers noted “they are feared because of their aggressive disposition and inclination to fight. Quarrels, brawls, and combats are daily occurrences in Shandong, most of all in Chaozhou. In Yanzhou, wherever you go, there is hardly a place where you do not see fights”. Needless to say, this area was particularly difficult to control during the 19th century which was ridden with rebellions. Salt smuggling had been an integral part of the border economy, but by the 1880s and 1890s opium production was on the rise. It began with foreign traded opium, but by the 1880s, native production increased markedly, especially in Xuzhou. In the early 1890s Dangshan opium exploded in Dangshan county and with it so did incidents involving the Big Sword Society. With opium production expanding in this area, men began to bear arms and challenged Qing officials. The Qing dynasty was in a very weak state because of the rebellion, war with Japan, corruption and such, thus banditry exploded. When the Japanese began marching into China proper, it sent refugees and bandits into the Shandong-Jiangsu-Henan border area. Many villages simply became bandit lairs leading to inter village feuds. The missionaries in the area became involved in said feuds as bandits used the church for protection. There were countless french jesuits who were literally lured to said bandit lairs, in Jiangsu to help offer protection. It was in this type of environment that allowed the Big Sword Society to flourish. When the first sino-Japanese war brought an unprecedented wave of banditry and violence, it became time to develop effective means of self-defense, and here the armor of the golden bell shun brightly. A man only known by the name Zhao came to Shan county of southwest Shandong from either Zhili or Hejian. He was described as a wandering Daoist priest and he took up shop in Shan country working as a hired hand in the village of Shaobing Liuzhuang around 1894. It seems to make some money he began teaching martial arts and perhaps even some sectarian rituals, no one knows for sure, but one thing is known, that he taught the armor of the golden bell technique. Here is an in depth passage on how the technique worked “When they study their techniques, the poor need not make an offering, but those who can, offer 6,000 Beijing cash as a gift. In the middle of the night, they kneel and receive instruction. They light lamps and burn incense, draw fresh water from a well and make offerings ofit. They write charms (fu-lu) on white cloth. The words of the charms are vulgar and improper. There are such phrases as "Patriarch, Duke of Zhou; Immortals of the peach blossom; Golden Bell, iron armor protect my body." Those who spread the art can neither read nor write. They have others write for them. They also teach spells (zhou). While chanting spells they burn charms, mixing [the ashes] in water and instructing [the initiate] to kneel and drink. Then [the teacher] breathes in from above the lantern, and blows out over [the initiate's] entire body. Then he beats him with a brick and staff. After chanting the spell for three nights, one can withstand swords. It is said that after chanting for a long time, even firearms cannot harm one. It is much like breathing exercises (yun-qi). Where the "breath" (qi) moves, even a fierce chop cannot penetrate. But if one loses concentration, then the blade will enter. The simple people do not understand, and think it a magical technique.” It fits with other descriptions of the technique, sometimes seeing people recite incantations, swallow charms and hit themselves with swords or bricks, fun times. The Big Sword Society used a variety of invulnerability techniques like the armor of the golden bell, the “tie bu shan / iron cloth shirt” or “wu ying bian / shadowless whip”. All of these stressed the beating of ones body to resist further injury. There were a lot of martial arts groups in the region, but the Big Sword Society distinguished themselves for heavily using incantations and charms. Now Zhao taught many, but his leading pupil was named Liu Shiduan, who was reportedly 43 years old in 1896. Liu Shiduan had a decent education, he attempted the lowest examination, the sheng-yuan degree, but never passed, so he purchased the jian-shen degree which brought him to the lowest fringe of the gentry class. Again going way back to the opium wars, the corruption of the Qing dynasty was simply getting worse and worse. Shi was the head of a fairly important family in his village who held quite a lot of fertile land. Shi learnt the armor of the golden bell from Zhao and began teaching his own disciples in his village and the neighboring villages. His greatest students would become the leaders of the Big Sword Society in their villages. The most well known of these was Cao Deli, a wealthy peasant in this 30s from Shan county in the village of Caolou, whose male population almost all join the Big Sword Society. Cao was the leading household of the village. Next was Peng Guilin from the market town of Daliji, whom Liu saw as a man of great substance, he was indeed a wealthy man from a wealthy family. Another was Zhou Yun-jie in Zhouzhuang in Cao country, known as the stockade lord. The reason for their society was first to defend their people against the bandit scourge. This inherently meant protecting ones land, and thus landlords were quick to join up, but the extremely poor, who did not have land and thus no real home to protect did not. If it is to be believed part of joining meant each member had to burn ten cash worth of incense per day, thus the poor really could not afford to join. There are accounts, many joined because of personal dependency on landlords who drew them into the organization.  According to the son of Liu Shiduan “Both poor and rich joined the Big Sword Society. The poor joined to help their landlords watch their homes and they could get something to eat and drink and some entertainment from their landlords”. Thus Liu Shiduan became the leader of the Big Sword Society with his best disciples as the various leaders within it. In the spring of 1895, the banditry going on in Shandong and Jiangsu became so bad, the Qing government took notice. Many in the court feared the bandits would help the Japanese by stealing ammunition shipments for troops at the frontlines. They began to hear rumors of groups of people utilizing the armor of the golden bell technique to combat these bandits. The invulnerability techniques always led to bad things and the Qing court had made great efforts to censor and dissuade such things. However in the face of the banditry problem, the Qing court sent word to the governor of Shandong Li Bingheng to annihilate the bandits, but to only find ways to disperse the guys using the armor of the golden bell technique, so quite lenient. The key official in the area was Yuxian who was promoted to daotai, given control over south Shandong. Yuxian responded enthusiastically to the order against the bandits. By June that year, Li Bingheng reported back to the court, that Yuxian had arrested hundreds and killed dozens of bandits. There were countless accounts of bandits stuck in wooden cages outside Yuxians yamen who died of exhaustion and starvation. However as Yuxian was trying to seize all the credit, a lot of credit was due to the Big Sword Society who proved themselves a ally to the anti-bandit campaign. As told to us by the daotai of Xuazhou “At this time Caozhou was suffering from banditry, and the officials and people both relied heavily on [the Big Sword Society]. Once a person learned its techniques, the robbers would not dare oppress him. If a theft occurred, the society's members rushed in to search the robbers' nest, and were sure to seize the robber without regard to their own safety. At first they sent their captives to the officials for prosecution. Then because the officials had to treat each according to the facts of the case, and could not kill them all, the people were unhappy. Thus later they seized robbers and just killed them, and no longer sent them to the officials” The Big Swords Society moved from a close collaboration with the Qing authorities to hold an official function. The daotai praised their brave allies, but insisted to the Qing court they never paid them nor gave them any food. One Daotai reported back to the Qing court “in recent years in Heze, Chengwu, Shan, Dingtao and Cao counties, there has not been a single robber. This has all been due to the power of the Big Sword Society”. Thus the Big Sword Society was not only tolerated they were being encouraged. Both Yuxian and Li Bingheng would go on the record to state the Big Sword Society were from “good and wealthy households who also practice techniques to protect their families”. The local officials were benefitting from the Big Sword society and it was growing exponentially.  From 1895 to 1896 the Big Sword Society's activities became more and more open. In the spring of 1896 there was a large celebration for their leaders birthday at the temple near the Shan county seat. For 4 days, extravagant shows were on display, people gathered from all around the region and this offered a opportunity to forge connections amongst the Big Sword society groups. According to a legend, Yuxian personally came,disguised as a fortune teller trying to investigate who popular the society had become. Sometimes this legend has it that he was caught and released. What is true, is that Yuxian did pretty much nothing to stop their society from growing, but as time went on he and others became alarmed. The daotai of Xuzhou reported “As they spread underground and grow in secret, their party becomes steadily more troublesome; but within their own territory, they never steal, rape, or kidnap. People all praise their chivalrous spirit (xia-yi) and hasten to join them. Great households (da-hu) in the villages hire them as guards; and even the army, counties, bureaus, and customs posts recruit them for defense. Thus they spread and proselytize more and more. They are most numerous in Shandong, next Henan, then Anhui. Xuzhou borders on Shandong and recently people [here] have joined the society. In all there are about 20,000 to 30,000.” Some estimate by 1896 the Big Swords Society were 100,000 strong, but that seems an exaggeration. They did not really have a solid chain of command, rather large village groups had a leader who held ties to Shi. But if the bandits came in numbers, these villages would mobilize and though a loose organization, it was still quite powerful. There was another powerful group in Shandong and Jiangsu, the church. Foreign missionaries, notably from Germany were making a lot of noise, complaining to the Qing court about conflicts against them. In late june of 1895 a riot occurred when Bishop Anzer tried to gain a permanent residence in the city of Yanzhou. He and his fellow colleagues were threatened and he complained to the Zongli Yamen "If your esteemed government is unable strenuously to suppress [these disturbances] and give more protection [to Christians], then my government will have no alternative but to devise methods to protect them itself." The Qing court continuously caved in to the foreign missionaries fearing further reprisals. As the Big Sword society grew, so did the Christian converts. That should be no surprise as all, because as the Bandits faced more and more Big Swords they began to run to the church for more protection. Take this example, a report from a official who saw firsthand the problem “In the twentieth year of Guang-xu [1894, but the date should be 1895] the Big Sword Society attacked "Rice-grain Yue the Second." He had 3,000 people with nothing to eat or wear, who stole things from the wealthy. So the Big Sword Society attacked them. After the Big Sword Society had quelled "Rice Grain Yue," Yue's followers, fearing that the rich people would arrest them, all joined the Catholic Church” Now the Big Sword Society could protect the people from violence, but they could not settle lawsuits, this was the Qing governments role, who were basically fleeing from the church during cases. In the face of this situation it is no surprise the Big Sword Society began to shift their attention towards anti-christian activities.  To make matters worse, the Catholics began to openly question the Big Sword Societies invulnerability spells. "When the Catholics did not believe [the Big Swords] could resist spears and swords, and accused them of false claims, the society members became the enemies of the Catholics." Both the Big Swords and Catholics were sort of fighting for the peoples hearts in many ways and the success of the Big Sword Society naturally caused common people to disbelieve in the Catholic message that “they were just pagan gods who were powerless”. Questioning things like the armor of the golden bell brought these two forces into conflict.  Liu Shiduan and Cao Deli would find themselves in a conflict which took place in february of 1896 on the border of Cao, Shan and Chengwu counties. A pharmacist named Hao Hesheng, a Shanxi native was collecting debt from a Christian convert named Lu Dengshi. Lu tried to put him off using his Christian status, causing Hao to accuse him of evading debt obligations. Then a relative of Lu named Lu Cai accused Hao of being a White Lotus member. Hao retorted by accusing Lu Cai of joining the newly established Catholic congregation to cover his past as a bandit. The 3 men screamed and departed, but Lu Cai was greatly aggravated and made his way to the local church where he said Hao had insulted the Christian religion. Zhang Lianzhu who was a leading figure of said church gathered a band of converts who armed themselves who sought to beat up Hao, but could not find him. The next day in Lihaiji of Shan county, Hao was selling medicine when the band found him. Hao fled and hid. The Big Sword society heard about the conflict and their leader Cao Deli came to the market seeking to help Hao. Upon finding Hao, Cao got some Big Swords together to meet the Christian band in front of a medicine shop. The owner of the shop freaked out and dragged the two leaders inside to try and convince them to drop everything, but by this point a large crowd had gathered, its like a high school yard fight haha. Zhang then contacted another Christian group over in the town of Tiangongiao in Chengwu to come help. The Catholics challenged Cao Deli, and he contacted Liu Shiduan who gathered more men. On the way the Big Swords were intercepted by a local garrison who talked them down. Yet at the same time a German missionary happened to be meeting with that commander, was also meeting with the Christian mob to admonish them for their aggression. Both sides were forced to apologize to another, and the entire thing was settled. But the event certainly brought both sides into a major conflict, and nearly a large fight. Now in 1896 French Jesuits were quite active along the border counties of Dangshan and Feng. They had been around for 6 years, and counted 48 parishes in all. In february of 1896 while friction was developing between Christians and the Big swords in Shandong, the Jiangsu Christian were also running into conflict with disgruntled gentry. Red placards began appearing warning “foreigners have come to establish secretly a temple of the white lotus, all the gentry have secretly resolved to put an end to this evil”. The Christians were met with a few mobs threatening to arrest their Chinese convert leaders, but things settled down rather quickly when the local magistrate took actions to prohibit any attacks on Christians. Then in spring things heated up again. A local argument between two families over land rights in Dongtuan brewed up. On one side was Pang, the other Liu. The dispute law in the villages of Pangjialin and Liutitou who traditional had the yellow river running between them. These lands traditional owed no taxes to the Qing government, but instead paid annual tributes of geese and ducks. Since the Nian rebellion, the official landlords claimed tributes were not made. This was likely due to the yellow river shifting its course in the 1850s which resulted in less water fowl. However now their lands had become extraordinarily rich in soil, now they were able to grow a lot of food. Until the 1890s the Pangs were the most powerful in the area, but then in 1892 their family leader died and the new one, Pang Sanjie had issues consolidating his power. He was in his 20s at the time, not well educated and devoted his time to military training. He was powerful, but not overwhelmingly for his task at hand. The Liu clan then found a way to bolster their claim to the land, they joined the catholic church. Pang saw the danger of this and decided to join the Big Sword Society. The Lius came over to claim land rich in wheat, and conflict occurred.  On June 3rd, Pang Sanjie led a band of 60 Big Swords to burn the chapel at Liutitou. As violent as this was, it was considered even by the local french priest who investigated it to be minor, thus alongside the Dangshan magistrate on June 7th they dismissed the issue. The magistrate attempted to visit Pang to settle the looming feud, but failed to find him, so he wrote him a letter which advised him that if his family had an quarrel with the people of Shandong, he should settle it on that side of the border. This was rather bizarre, as the magistrate had to have known the quarrel was between two local families, and Pang chose to go to Shandong, to gather more reinforcements.  Soon there was an influx of petty harassment against Christian churches and residents in Shandong, however for Pang and his family their activities remained in Jiangsu. Pang gathered around 100 Shandong Big Swords in Pangjialin and on June 16th led an attack on the leading missionary residence at Houjiazhuang in Dangshan. The Big Sword mob was joined by other local opportunities who stripped the village and threatened its inhabitants they would see more violence from other forces coming over from Shandong. Pang and his mob set up a base in Houjiazhuang for 5 days using it to loot 15 neighboring Christians villages. Meanwhile the local Qing officials acted quickly to protect foreign missionaries in the Dangshan and Feng counties, evacuating them and their possessions to Maqing. On June 21st, Pang returned to Shandong where his band looted Christian homes in Shan county and burned the Catholic school in Xue-Konglou. A few days later Pang mob was now around a thousand strong and they came back to Dangshan to loot more Christian homes and marched to a missionary residence located in Daitaolou in Feng county. They found the village deserted, and proceeded to burn numerous homes, before returning to Houjiazhuang where they burned many buildings. Pang Sanjie had thus stripped northern Jiangsu Christians nearly everything they had, he was running out of targets. The Jiangsu Qing officials were trying to mobilize a defense. Meanwhile Liu Siduan and Cao Deli began distancing themselves from Pang and placed Peng Guilin in charge of the Shandong contingent aiding his band. Pangs band was running out of food so they went back to Shandong to the large town of Maliangji, but not all were members of the Big Swords. On June 29th, some of the band members began to loot places and this led to a local militia rising alongside regular troops to put up a defense. The Big Swords scattered to Shan county, but Peng Guilin was caught and arrested by troops from Xuzhou. THe Big Swords tried to rescue him but were defeated in battle, seeing 2 casualties and 18 arrests. After this the Big swords hid in their homes as the Qing forces arrested more of them. That was the end of a rather small conflict, but its important to see how things were set into motion. French Jesuits reported two main mission residence at Daitaolou and Houjiazhuang were attacked alongside Christian homes in over 16 villages. The church settled the losses with local Qing officials for only 2000 strings of cash on June 26th, before the final battle had occured. The Germans in Shandong submitted their report which amounted to petty vandalism to chapels in 17 villages and the burning of 119 rooms in Xue-Jonglou. For this they received 12,020 strings of cash. There were no Christian casualties during the entire conflict either Chinese or foreign. The Big Swords got rowdy, targeted the property of the Christians, but made sure not to take lives. If they had wanted to take lives, they easily could have as they demonstrated. The Qing authorities were too busy with another ongoings, there was a large Muslim rebellion raging in Gangsu and Shaanxi seeing General Dong Fuxiang with numerous forces going into the northwest. Thus the trouble of the Big Swords was pretty small in comparison.  In Shandong Yuxian was given the responsibility for pacifying the Big Sword Society. He was appointed judicial commissioner and daotai in Yanzhou. His first order was to apprehend Liu Shiduan and Cao Deli. On July 7th Yuxian arrested Shi and interrogated him and had him beheaded. Cao Deli was also arrested and executed by officials working for Yuxian. The deaths of the two top leaders, who were both easily caught by luring them to banquets, showcased how naive the society was. Likewise an order went out to arrest Pang Sanjie and chop off his head. However the local gentry were afraid to go against Pang Sanjie. Instead in April of 1897 the heads of the Pang family offered another solution. They presented the local French missionary: Father Dore the names of 4000 Pangs willing to convert to Catholicism. The next day Father Dore's church was overflowing with 3-4 hundred Pangs, including the parents and children of Pang Sanjie. The Pang family negotiated a deal with the Church who inturn twisted the Qing officials arms. The deal was simply, let Pang Sanjie live and all would convert. Dore's superior Father Gain talked to the daotai and things smoothed over. It seemed in the end the Catholics had won the day. As noted by a historian in Xuzhou after the event “If people with lawsuits, difficulties with the courts, exaggerated taxes, quarrels over inheritance, or some other menace were afraid they did not have enough money to buy off the judges, there was still the recourse of the Catholic Church, which demanded nothing to uphold justice. But one had to be a member of the Church to claim its help. And they asked admission in groups oftwenty, thirty and forty families, by entire villages and from everywhere at once. In June 1896, when the Big Sword Society set upon Xuzhou, the number of catechumens was 3,550. In June 1897, there were 10,000; 17,000 in 1898, 26,000 the next year and over 20,000 in 1900, the year of the Boxers.” Trouble was averted…this time. It was indeed a peaceful resolution. There was a lot of leniency, take Li Binghang who reported to the court "This is because your imperial majesty's humanity is as [great as] Heaven's, and from the beginning, you did not wish to execute them all indiscriminately” The Daotai of Xuzhou likewise reported "We should only ask if they are outlaws or not, not if they belonged to the society or not." In 1896 this all worked out against the Big Sword Society. Afterall the society was controlled by rural landlord elites with close ties to the Qing officials and local militias. Officials understood such an organization and used the traditional method of arresting leaders and dispersing followers. But what about a group not like this, who might not be so forthcoming to disperse?  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. They chanted incantations, ate charms and smacked another with bricks, the Big Sword Society made some waves in the 1890's, but their story is far from done. Because next time we are speaking about another group, who lets just say loved to box. 

Last time we spoke about the conclusion of the first Sino-Japanese War and we took a side trip speaking about overseas Chinese in the 19th century. The treaty of Shimonoseki ended the war between Japan and the Qing dynasty. The Qing dynasty was humiliated yet again, but so too was Japan because of the triple intervention of Germany, France and Russia. The balance of power in the east had shifted dramatically. Such dramatic change that was seen in the 19th century led to massive emigration within and outside of China. The wealthy and common Chinese people wanted to improve their lives and they moved within China seeking lands to farm and outside China seeking new opportunities. Overseas Chinese were heavily influenced by the great Gold Rushes of the 19th century and of course the colossal railway projects. In many ways it was a dark part of the histories of numerous nations, but in the end it was also the beginning of a new international community.     #56 This episode it's not always sunny in Shandong   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. Shandong, anytime you hear about a conflict in Chinese history it always seems to originate with Shandong. Indeed Shandong has been at the heart of an unbelievable number of conflicts, it just always seems to be the birthing place for trouble, but hell it always gave us Confucious. Not going to lie, this is going to be a bit of a bizarre episode. The purpose of this episode is to somewhat explain, how certain groups emerge historically because….well of just a place. Shandong is unique, its been at the heart of so many events. We are soon going to be jumping into another major event in Chinese history, but to best tell how it comes about, I wanted to cover the origin of those responsible. It just so happens where the majority of these people come from, that is northwest Shandong by the way, makes for quite a story. So let us explore Shandong and perhaps touch just a bit, like a teaser upon a group of people that will become known to the western world as the Boxers. In the late 19th century Shandong held an enormous population, cereal agriculture and numerous impoverished villages. The climate of the region could go from just above freezing for the winter months and blazingly hot and humid for the summer months. China took its time modernizing as we all know, so the peasants of Shandong had to rely mostly on mother nature for irrigation and mother nature in China could be quite cruel. Floods were common, so were droughts. Shandong is quite diverse, its eastern portion was very productive, producing grain, fruits and vegetables. Its streams carried gold dust which was panned by locals. It was part of an ancient silk-raising region. Along the peninsula was a relative immunity to natural disasters. Landlords were more plentiful here than Shandongs western half and it held numerous important port cities like Qingdao which today produces Tsingtao beer, one of my favorites. Commerce was quite bountiful in the port cities and by far and large the peninsula and northern slope of eastern shandong were the most developed parts of the province. In the mid 19th century 58% of Shandongs provincial degree holders came from either the northern slope or peninsula. However when you look at the northwest plains of Shandong province you begin to see a discrepancy. Stretching across the entire region north of the Yellow River, held one of the most populous regions, with 250 people per square kilometer covering around 26% of Shandongs land area. 93% or so of these people were peasants and the region was purely agricultural, but it could be described as anything but prosperous. Average yields were the lowest of any region in Shandong, reflecting the persistent problems of waterlogging and salinity of the soil. The northwest was prone to natural disasters. The yellow river became quite problematic to this region in the 1880s. The bed of the river had risen above ground level through most of Shandong, and the floods became increasingly bad. Though bad, the yellow river was not the only source of misery for northwest Shandong. Lesser streams frequently caused local floodings and as funny as it sounds, too much water was an issue, but often it was too little that brought upon real calamity. In 1876 a terrible drought was said to have carried off nearly 2 million people. 10 years later, famine hit again, truly making Northwest Shandong a disaster area. As bad as mother nature could be, man could also be problemsome.  West of Jinan is an imperial highway that runs north and south. It passed into the province of Dezhou, then through Haotang and Chiping before crossing the yellow river's northern course at Dong'e. This area since ancient times saw numerous invading armies cross it from north to south. The Mongols used it and then the Manchu in a similar fashion. It was ripe also for rebels to take up shop. As we saw, the Taiping's northern expedition in the mid 1850's brought them into Shandong, when they attempted to hit Beijing. But Prince Sengge Rinchen managed to turn away the Taiping, ironically by flooding them out. The Nian rebels likewise raided Shandong, first in its southwest, but then in its northwest by the late 1860's. Even the White Lotus Rebellion saw much spreading in the region. It was often said by travelers that this area “suffered quite as much from the imperial soldiers as they did from the rebels, and at times even worse”. With such conditions it was no surprise numerous rebels and bandits would emerge. Banditry was an important part of both northwest and southwest Shandong. It was prevalent especially along the southern border with Zhili were bands of around 8-13 men would often perform highway robbery. Roving bandits would prey upon innocent villages, with the prime time being winter as most of these men were not full time bandits, oh no most had homes and grew crops, it was seasonal work. One account in July of 1897 had this to say “the season when highwaymen are especially numerous and dangerous is upon us. The kaoliang is in its prime, and being 7 or 8 feet high and very thick affords a most convenient ambush. It is unsafe to travel alone even in daylight over lonely roads”.  Now northwest shandong was disaster prone leading to barely any landlords. The region was simply not wealthy enough to support many landlords. Poverty and peasantry was the norm. It was not unheard of for entire villages to take up the road, carrying entire families of men, women and children begging for food. There was a ton of mobility, and a lot of young men would sell themselves as laborers to make ends meet. There was a constant migration of people in northwest Shandong because of the harsh conditions. All of these conditions lent the region into a certain mentality. Now Shandong is the birthplace of both Confucious and Mencius, the very foundation of orthodoxy in China, so why do so many rebellions seem to spurt up here? Confucian tradition holds that a ruler should educate, and lead people to do what is right. But Shandong has historically been seen to be a stubborn place for sectarianism, especially during the Qing dynasty. Something Qing officials took notice of, was how rebellions often came about with the marriage of a sect, take for example the White Lotus and martial arts, which we can also refer to as boxing. The Ming had set a law against Heterodoxy which the Qing adopted, it proscribed a penalty of strangulation for the leaders and banishment of 3000 li distance for followers. Here is a passage of the laws “all teachers and shamans who call down heterodox gods [jiang xieshen, write charms, [chant] incantations [to make] water [magically efficacious: zhou-shui], perform planchette and pray to sages, calling themselves duan-gong (First Lord), tai-bao (Great Protector) or shi-po (shamaness); and those who wildly call themselves the White Lotus Society of the Buddha Maitreya, the Ming-zun [Manichaean?] sect, or the White Cloud Assembly with their heretical and heterodox [zuo-daoyi-duan] techniques; or those who hide pictures [of heterodox gods or patriarchs] and gather in groups to burn incense, meeting at night and dispersing at dawn, pretending to do good works but [actually] arousing and misleading the people” So as you can see with this passage, the law made it clear that incantations or charms were particularly concerning to the Qing court. Mere worship was tolerated or at least treated leniently. But what was definitely not ok was the formation of hierarchies, such as master and disciples, or the use of lets say magic. These actions were seen as instrumental to providing the organization needed for subversive activity, ie rebellions. In the early Qing days, these prohibitions were pretty effective, while sectarian worship still flourished, at least no rebellions were kicking off. However by the late 18th century things began to change, rebellions emerged. Now I spoke extensively about the White Lotus Rebellion, but there were two other significant rebellions took place around this time, the Wang Lun rebellion of 1774 and the eight Trigrams uprising of 1813. Both broke out in the Shandong region and both involved significant participation from martial arts groups, more notably both involved those known as Yi-he-quan, aka those who the west would call Boxers by 1898.  The Qing noted the persistence of sectarianism in Shandong, the province was a major source of what was called ‘meditational sects” built upon the White Lotus tradition. These meditational sects had no great halls, sutras or views, they usually were just people prescribing certain diets. They stressed meditation and breathing exercises, sometimes with recitation of incantations. They were pretty simplistic, groups with rituals based around certain times of the day. Both the Wang Lun rebellion and eight Trigrams uprising were begun by these so called “meditational sects”. Wang Lun was a former Yaman runner who managed to get rich working as a healer in Shouzhang county in southwest Shandong. He was the leader of the White Lotus sect in Shandong province in the 1770s. He was a self-taught physician and a martial arts master. He taught his followers yoga, meditation and  the ability to fast for long periods of time. Honestly you could really call these people modern day yogi's. His sect was noted for their fasting techniques and martial arts prowess. By 1774 his sect numbered several thousand. It was in this year, Wang Lun began spreading rumors of an impending turn of the Kalpa. In the Hindu and Buddhist faiths, Kalpa refers to a period of time between creation and the recreation of the universe. He was telling his converts that the reincarnation of Maitreya was upon them, and he was destined to become the Emperor of China. He mobilized his followers and marched upon the city of Shouzhang on October 3rd of 1774. With some help from followers already inside the city, the rebels seized it and ransacked everything they could. The rebels held Shouzhang for a few days before abandoning it to attack the city of Yangku. Yangku was easily captured as its local garrison had just been sent to relieve Shouzhang. From there the rebels captured Tangyi and Liulin before marching upon the larger city of Linqing. By this point the rebels had defeated multiple Qing forces and rumors spread this sect were utilizing invulnerability magic. Many officials in Linqing fled in fear of this. For weeks Wang Lun's forces besieged the city, but the Qing defenders led by Qing Zhanhun resisted their attacks. Wang Lun's forces soon were surrounded and Wang Lun elected to burn himself alive rather than surrender. The Eight Trigrams rebellion was a short lived revolt that broke out in Zhili, Henan and of course Shandong. It too was a sub branch of the White Lotus, led by 3 notable figures. The Eight Trigram sect goes back to the late 17th century of the Ming Dynasty founded by Liu Zuochen and the Liu family of Shandong which maintain it for decades. It was the first folk religion to develop civil and martial work methods, this is referred to as “wen and wu” a conceptual pair in Chinese philosophy, referring to civil and military realms for governance. They believed in meditation techniques to overcome human limits, to reach salvation. They were organized into eight trigrams and predicted a time of troubles and a new kalpa and mobilized themselves through master-disciple relationships. A major component of them was practicing martial arts.  Now like I said during this rebellion they had 3 leaders, the first was Lin Qing who was described as a hustler who loved gambling and took on some odds jobs like being a night watchman, an enforcer, and even a minor healer. Eventually he took over a small white lotus sect and in 1811 he met Li Wen-cheng who at the time was trying to assume leadership over a larger white lotus sect network spanning across Henan, Zhili and Shandong. Both Lin and Li were inspired by the appearance of a comet in 1811 that they believed was a sign that they could topple the Qing dynasty. They also met Feng Keshan who was a martial arts master, who was not really interested in their crazy religious stuff, but he was seen to be a great leader in his own right and he joined them as a means of recruiting followers from boxing groups within Henan, Zhili and Shandong. In July of 1813 the main leaders of the eight trigrams met and discussed a date for a rebellion. What really began their necessity to rebel, was a series of droughts and floods that had brought upon a famine which in turn led to a sharp increase in the price of wheat. The emperor at the time had scheduled a hunting trip on September 15th, so the rebels knew the Forbidden city would be lightly guarded. The plan called for ambushing the Emperor as he was coming back from the trip, just outside the city. Qing court officials heard rumors of the planned rebellion and quickly arrested Li Wen-cheng on September 2nd. They began torturing him, but soon his followers broke in and rescued him. The rebellion was then pushed forward and the Eight Trigrams quickly seized Huaxin, Dingtao and Caoxian in southern Zhili and Shandong. Lin Qing took charge of an attack upon the forbidden city, although he notably did not participate in the attack. The rebels hid in ships outside the eastern and western palace gates as Lin paid off palace eunuchs to lead his forces through the gates. The rebels wore white cloths around their heads and waists and were armed mostly with knives or iron bars. They tried to attack during a mealtime when they assumed the guards would be eating. The Emperor at this time was around 50 miles away from the city walls. Around 80 rebels managed to get through the gates before they were closed and fighting erupted inside. With the element of surprise lost, the rebels soon routed as the Imperial guards brigade hunted them down. Several thousand supported continued to besiege cities for months, but all would be suppressed in January of 1814.  Li Wen-chang along with 4000 followers died while besieging Huixian. Over 20,000 or so eight trigram members would be killed and an estimated 70,000 people would die as a result of the short rebellion. So Shandong was kind of a breeding ground for sects, particularly from the White Lotus faith. Shandong also was a place notable for martial arts. As early as the Song dynasty, the people of Shandong were noted for being warlike and brave. Their reputation only strengthen with time. During the late 19th century a western source labeled the people of shandong “Warlike, industrious and intelligent. The natives of Shantung [Shandong] ... whose overflow has peopled the rich lands of Manchuria, enjoy the finest record for both physical and moral qualities. It is from them the Chinese navy drew its best recruits; it is they who proved their prowess either as brigands or as a self-reliant and self-defended exploiters of the resources of Liaotung [Liaodong] and Manchuria.” It was not just westerners who took notice of Shandong's martial arts prowess, the Qing dynasty looked to Shandong often for its military. Shandong was an area of China that had seen repeated invasions, take out a map of China, you see it immediately, anyone who comes from the north pretty much has to go through shandong. Repeated invasions by forces from the north encouraged the development of martial habits in self defense, add natural and human disasters that continuously disrupted the social order, and you eventually end up with bandits. The people who settled in shandong had to deal with constant banditry and attacks from invaders. Shandong also had a greater military/civil ratio than most provinces. From 1851-1900 the northwest ratio was around 1.22 to 1 and the southwest 2.38 to 1 while the ratio for the entire province was around .57 to 1. And those areas with the higher rations just so happen to be the areas where boxers and members of the Big Sword society emerged. We will talk more about them later. The martial arts tradition of western shandong spawned numerous martial arts groups. There was a popular culture which stressed military virtues, boxing and swordsmanship. Seeing martial arts teachers displaying their prowess in the market places was a very common sight. In 1899 the Zhili magistrate Lae Nai-xuan wrote a pamphlet urging the prohibition of boxers and he wrote about certain martial arts groups along the borders of Jiangsu, Anhu, Henan and Shandong.  “In this area there are many vagabonds and rowdies (wu-lai gun-tu) who draw their swords and gather crowds. They have established societies of various names: the Obedient Swords (Shun-dao hui), Tiger-tail Whip (Huwei bian), the Yi-he Boxers,* and Eight Trigrams Sect (Ba-gua jiao). They are overbearing in the villages and oppress the good people. The origin of these disturbances is gambling. They go to fairs and markets and openly set up tents where they take valuables in pawn and gather to gamble. They [also] conspire with yamen clerks who act as their eyes and ears. “ The people Lai Nai-xuan are describing are the Yi-he-quan Boxers. Who the hell are these guys? These were young men, the type to gamble, drink, perform petty crime to get by, the thuggish types. They most often than naught were bandits, involved in things like salt smuggling. As seen with the Wang Lun and the eight trigrams rebellions, these types of young men practicing boxing were greatly sought after as followers, so sects often created civil and military like divisions to attract them. Adding martial arts to a sect's repertoire could help greatly to recruit. Take the White Lotus sect overall, many of its members, perhaps the majority were historically women. Females were much less likely to take an active role in violence, so white lotus leaders who were usually always looking to start a rebellion began seeing the necessity to recruit able bodied young men, those who knew some boxing to get things cooking. Boxing was often used as a way of luring people into sect activities. It was also a deceptive little trick. If a sect members was teaching youth boxing, it did not necessarily mean they were followers of his sect, it was like a foot in the door process. Thus Shandong was the breeding grounds for both sects and boxers, who often intermingled.  Another interesting thing that has a lot of roots in Shandong is the long history of invulnerability rituals. When rebels kicked up, they were as you can imagine met with force by the Qing authorities. Facing well armed Qing soldiers, rebels often tried to enhance the fighting capabilities of their followers by the use of magic, specifically invulnerability magic. This goes back to ancient times of course, but the advent of firearms from the west during the 17th century really enhanced the appearance of such magic. Several rebel groups during the Ming dynasty would use the allegedly polluting power of women to stop gunfire from walled cities that were being besieged. Wang Lun famous used large numbers of women who would attempt summoning goddesses to prevent the approach of bullets or stop guns from firing. The eight trigrams rebellion used a particularly invulnerability technique known as “jin-zhon-zhao / the armor of the golden bell”. This technique would later be famously employed by the Big Swords society, again future episodes will delve into this more. The technique was a form of kung-fu that employed “Qigong”. Qigong is a system of coordinating body-posturing, like movement, breathing and meditation. Those performing it would perform breathing exercises which they claimed helped protect their bodies against blades and even bullets as if a large bell was covering their body. Some who practiced this would chant incantations like “a song does not tell his father; a father does not tell his son”. During the mid 19th century rebellions were tearing China apart. The Taiping, Nian, local white lotus were all hitting different parts of China simultaneously. By 1860 the Qing government was cracking down left right and center, increasing land taxes to support the suppressing efforts. In 1861, in Qiu county, the very extreme edge of western Shandong saw rebels rise up, a majority of them were of the white lotus.  They were joined by martial artists of the Black Flag Army under the leadership of Song Jing-shi a professional boxer and swordsman who made a living as a highway escort, like a armed guard for wealthy nobles.  Unlike the previous rebellions that had marriages between boxers and sects, these rebellions in the mid 19th century brought upon a new flavor, an anti-manchu one. The Taiping and Nian rebellions inspired a vigorous hate against the Manchu, particularly against the corrupt officials that made up their dynasty. Certainly when the Qing began to suppress the rebels, it led to a ravaging of the countryside seeing flocks of boxers join the rebels in response. While many boxers joined such rebels, others would join the Qing to combat them as well. In 1861, Song Jing-shi was forced to surrender to the Qing and he would claim he only joined the rebellion because he and his followers were facing persecution by yamen runners. He then offered his services against the rebels, but he had one condition, that his forces would stay intact. His forces indeed fought against the Nian rebels, marching into Henan. The Qing asked him and his followers to go to Shaanxi to fight them there, but he elected to take his men to western Shandong where his original base was and just rebelled again. The story of Song Jing-shi showcases how martial artists and sectarians were a mainstream aspect of peasantry life in shandong. The participation of boxers on the side of rebels and the government shows it was really part of the social fabric of the region. Western Shandong by the late Qing period saw greater numbers of military examination graduates. Boxing was becoming much more popular as a recreation for youthful men and a means of protecting one's home. As one Gazetter said “The local people like to practice the martial arts—especially to the west of Linqing. There are many schools: Shao-lin, Plum Flower and Greater and Lesser Hong Boxing. Their weapons are spears, swords, staff and mace. They specialize in one technique and compete with one another” . In rural villages of Shandong you would see what “ying-shen saihui / inviting the gods to a performance”. This can be described as a sort of opera, where a center for attention was erected. Shows would be put on to benefit the local temple gods, large tents went up and people came from all around for some good ol' R & R. Relatives from surrounding villages would come and drink, eat, gamble, have fun and such. And here at these opera places, many boxers would showcase their skills. Many of the gods being worshiped were military figures, especially for western shandong. Marital themes of the Water Margin, the romance of the 3 kingdoms and enfeoffment of the gods were notably loved spectacles. It was all a blend of social drama and theater and it was a beloved part of communities, and something they wanted to protect, and to protect it they had Boxers. Young men began studying martial arts to protect their communities, leading to things like crop watching associations. Poverty was getting worse and worse by the late 19th century, driving more into banditry and thus more boxers emerged to counter balance them. The late Qing dynasty would see an increase in military applicants from Shandong and it seems boxing was pushing it. Boxing was a popular part of the culture in Shandong, particularly in its western half and this led itself to providing the dynasty with good soldiers. The boxers were tolerated, hell they kind of became seen as defenders of local communities. But as the 19th century saw many internal rebellions, it also saw external threats. The British, French, Russians, and Japanese, amongst others, were encroaching and humiliating China. The threat of western imperialism would prove to be the final ingredient to see the rise of a new sort of movement. After the first opium war, 5 treaty ports were opened in China, but they were most confined the the southern and southeastern coast. Then the second opium war opened major ports in the north, like Tianjin and Chefoo along the Shandong peninsula in 1862. The Boxer movement was thus introduced to foreigners. Foreign cotton textiles began to enter Shandong through these ports, increasing during the 1880s and much more so during the 1890s. Despite the disruption of the first sino-Japanese war, cotton textile imports in Shandong rose rapidly. The increase in textile imports was seriously interfering with Shandong home grown textiles. In 1866 the Commissioner of customs at Yantai noted that the native Shandong textiles were "very good and durable, and are largely used in this province." Twenty years later, this same port reported that "the increase in its [cotton yarn's] import is said to be seriously interfering with the local industry ofspinning, which affords a means of support to many poor women." Then  in 1887, the same commissioner reported that "I gather that the reeling of Native Cotton Yarn in this province is almost at a standstill." Foreign imports were having a disastrous effect particularly on northwest Shandong. The war with Japan hit the Shandong peninsula when the Japanese attacked weihaiwei. Qing forces were rushed northward and to the coast from interior parts of Shandong. The wars primary affect on Shandong was stripping it of its garrison forces as more and more men were sent to the front. This left a power vacuum in which two types of forces emerged; bandits and self defense forces, such as the Big Sword Society. When the war came to an end it provided dramatic evidence the Qing government was incompetent. There was a immediate feeling that China was breaking apart and that the Great Powers intended to carve it up for themselves. You all probably have seen the famous painting showing the great world powers leaders carving into china. 1897-1898 saw what we call the scramble for concessions and this was a very real crisis. Every since the opium wars, Christian missionaries gradually flooded China. In Shandong, catholic missionaries began at first in secret to convert the Chinese, by 1850 its estimated there were nearly 6000. By the late 19th century this grew to 16,850 in 1887 and during the 1890's it rose up dramatically to 47,221. The catholics remained in western Shandong and parts of Zhili while protestants grew along Shandongs coast around the treaty ports. The converts began to gain advantages with foreigners and this was met with resentment from those non christians around them. The church would intervene countless times in China's domestic politics and justice. The missionaries were protected and held extraterritoriality provisions from the many treaties of the 19th century. Their converts would also by extension be able to use some rights. For example if a convert Chinese stated they were being oppressed because of their faith, the foreign missionaries could intervene, and this was most definitely a system that was exploited. The missionaries would often intervene in any sort of temporal dispute, but the most common exploit was converts using their christianity to escape government punishments. Who else do you think would convert to Christianity to escape punishment, well bandits of course. In western shandong, bandits began seeking the protection of the church. So all of the sectarian groups that had been flourishing alongside the boxer groups were decaying and sought Christianity for protection. Likewise bandits would seek the same protection. The Boxers were losing their sense of being, those who they often aligned with to protect were seeking alternatives, and those they were protecting them from, were seeking the same thing. It looked to many of these youthful men that the missionaries were evil and ruining their lives. The situation was ripe for a major conflict. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Shandong, why is it always Shandong? It's sort of reminiscent of Bismarck talking about the balkans before WW1. Shandong was producing youthful men, who were watching their nation decay, and at some point enough would be enough.  

Last time we spoke about the final days of the first Sino-Japanese War, the invasion of the Pescadores Islands, Taiwan and the Treaty of Shimonoseki. The Japanese had taken Port Arthur, Weihaiwei and were on the verge of marching upon Beijing. The Qing were slow to action on the negotiation front leading to three attempts to reach a peace agreement. However in the meantime the Japanese prolonged things for just enough time to allow their amphibious forces to invade the Pescadore islands and Taiwan. Li Hongzhang became the scapegoat for the entire conflict and was forced to sign the humiliating Treaty of Shimonoseki. However in the end it would also be Japan getting served a nasty deal because of the Triple Intervention of Germany, France and Russia. The balance of power in the east had dramatically changed, and with change comes movement, the movement of many people, all over the world.   #55 This episode is, Overseas Chinese   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. I did not know when I was going to tackle this subject, but I figured after the first Sino-Japanese war would be a good place. The 1890's-1900 is a sort of odd window of time for China where a lot of change occurs. When I was doing my undergraduate in History, a requirement of my University was to take a certain amount of courses in specific fields of history, one was Canadian history as I am from Quebec and its just forced on you. In one of those courses I had to spend an extensive amount of time learning about the Chinese-Canadian experience, particularly during the end half of the 19th century. Now I know the majority of you listeners are American and probably know the general history of Chinese immigration to America during the 19th century. For Canada is quite similar, first thing that comes to mind for all of you I imagine is the railroad work. Its a fundamental part of both America and Canada's history, the building of some of the great railroads and unfortunately the terrible mistreatment of Asian immigrants. In this episode however I don't want to just talk about Canada and the United States, because in truth, Chinese immigration saw Chinese going to all sorts of nations, for various reasons. I also believe it gives us a better understanding of all the events we have spoken about and how they affect the common person. There are more than 50 million Oversea Chinese today, most of them are in Southeast Asia, in places like Singapore, Malaysia, Brunei, Thailand and such. They represent one of the highest figures of immigration in the world. Their migration goes back to ancient times, roughly 2000 years ago during the opening of the maritime silk road. Chinese immigrants were moving mainly to Southeast Asia. When the 15th century came around, Chinese began moving to places like Sumatra and Java, establishing what we call today, Chinatowns. Where trade went, so did the Chinese and by the 16th century trade began to pick up with Europe. Europeans began to establish themselves in the Far East, looking to trade and in the process integrated numerous places within a world trade network. European powers began to compete with another to expand and develop colonies in places like Southeast Asia and this in turn increased a demand for Chinese merchants and laborers. When the 17th century rolled around, there was an estimated 100,000 or so Chinese scattered about Southeast Asia and 20-30 thousand perhaps in Japan. Many Chinese came over during the Wokou years, setting up bases in Japan to help raid mainland China as pirates. When the Manchu conquered the Ming dynasty, numerous Chinese refugees fled to Japan to escape Manchu rule.  Now its during the 19th century when we really begin to see massive movements to the far reaches of the globe. When the age of colonialism was at its height so too would Chinese immigration be at its height, and with it a diaspora began. By the starting of the 19th century, millions of Chinese pulled up stakes and left for unfamiliar and faraway places, why? During the final century of the Qing dynasty, China began to struggle with mounting challenges as I think we all have seen in this series. These problems were both internal and external in nature. Internally, the Qing had doubled their territory, incorporating areas in the north and west which were sparsely populated, adding ethnic and religious diversity to the empire. There were Manchu, Hans, Mongolians, Tibetans, Muslims and such. Alongside this, the population exploded because of new irrigation and water management techniques that were helping tackle China's most troublesome historic nemesis, floods and droughts. New crops had come over from the America's such as corn, sweet potatoes and peanuts. The new foodstuffs could be grown in areas of China that historically always had trouble growing stuff, allowing for new lands to be expanded upon such as the southwest and northeast. As the nutrition improved, China's population exploded. By 1740 the Qing dynasty numbered 140 million, but by 1850 this increased to a whopping 430 million. Population growth holds numerous benefits to a nation, such as increasing economic activity, but it can also cause great strain. China took a very very long time to industrialize. In the early half of the 1800s, most Chinese supported themselves through farming, but with the population booming, less and less land pushed more and more to find new lands. The Qing government meanwhile, as we have seen in this series, proceeded to become incredibly corrupt. Their officials neglected the common people and engaged in corruption purely to enrich themselves, and they gradually became more and more inept at governance. With a corrupt government and a booming population of dissatisfied people, 19th century China was ripe for conflict. The first major one was the White Lotus Rebellion of 1796-1804. It broke out in response to famine, overcrowding of land and from the harassment by corrupt Qing officials. The cult lashed out, resulting in the deaths of millions and costing the Qing dynasty nearly 100 million taels. Then the First Opium War broke out against Britain resulting in a humiliating defeat and the beginning of unequal treaties upon China. After this, the worst civil war in history, the Taiping rebellion broke out, yet again during a time of famine, with another cult, the Taiping led by Hong Xiuquan who nearly toppled the Qing Dynasty leading to the death of over 20 million or so people. Alongside the Taiping was the Nian rebellion and the second opium war, inviting more death and humiliating treaties tossed upon China. The Dungan revolt killed another 10 or so million people, causing countless Hui Muslims to flee into surrounding neighboring states.  The turmoil of the mid 19th century caused terrible suffering on the people of China whether it be from drought, famine, war, governmental harassment or simply incompetence and when this becomes your everyday life, what do you do to improve it? Well after witnessing such foreign barbarians nearly toppling your government multiple times, showcasing technologies you've never seen before, you might get curious what its like in their nations. Once the bans were lifted Christian missionaries were pouring into China from these nations. These people didn't not simply sail over to China either, in the mid 19th century the invention of steamships made sea crossings much faster and safer. With steamships came railroads, a much more efficient way to move raw materials and people across land. Steamships and railroads would have a profound effect on China. The construction of railroads required a lot of work, particularly dangerous work of clearing land and laying tracks. European colonies, the Americas, Southeast Asia, Oceania and other far reaching places had enormous demand for laborer, whether it be in construction, agriculture, mining, railway building, etc. Plantations for rice, rubber, fruit, sugar, tea, hell the mining of guano was huge, talk about a shitty job. Like we see today, companies sought cheap and exploitable pools of labor to fit their demands, many of them turned to China. China because of the Opium wars and later the First Sino-Japanese War had opened up countless treaty ports, she was burst open. Now there were fundamentally two rationales for Chinese migration, the first being flight and the second economic. Flight refers to those literally driven to flee where they were because of war, famine, disease, natural disasters, terrible government and persecution. Economic refers to the drive to just improve one's life, maybe the grass is greener on the other side as they say. Both of these rationales could lead to temporary move or permanent and it did not necessarily mean leaving China either, let's not forget a ton of internal moving was occurring.  Now during the Taiping Rebellion as the violence escalated countless people fled. Take for example the wealthy class, whenever Taiping entered an area, obviously these people feared losing everything as the Taiping confiscated all wealth. Therefor countless fled to newly opened treaty ports like Shanghai where foreign protection was to be found. They began dealing with the foreigners and discovered some mutual interests. This was a large reason places like Shanghai and Hong Kong were transformed into booming sophisticated cities. But for the countless common people, the Taiping-Qing war saw a large mobile population, wandering wherever seemed safe at the time. Many of these people fled to provinces in the southwest and southeast of China. When the war ended, major food and tax producing provinces were de-populated, take Jiangsu for example which saw 70% of its population of around 24 million people. Anhui and Zhejiang lost around 50% of their respective 15 million or so people. When the war was finally over, the flight migrants did not all return. Hubei, Hunan and Henan saw a ton of their people simply pack up and set up shop east. A lot of people also fled into Manchuria which had always been sparsely populated, even though it was one of the richest areas for agriculture and natural resources. The Qing had always limited migration to Manchuria, trying to protect the Manchu homelands, but beginning in the 1860's the Qing leadership had a change of heart. There were two major reasons for this; number 1 the Taiping rebellion had ravaged the governmental budget, prosperous agricultural regions that provided a ton of tax revenue were depopulated. China had indemnity payments to pay the British and French, money needed to be made, so the Qing began selling land in Manchuria and increased taxes upon it once it started to become more productive. The second reason was Russia. Russia was encroaching into Manchuria, and the Qing worried its sparse population would leave it vulnerable, so they opened the doors to the Han to help out. Now it was not just the Russian encroaching into Manchuria, the Japanese also had their eyes on the region. As I explained briefly towards the end of last episode, the Russians basically swindled the Japanese with the triple intervention, managing to seize a 25 year lease over the Liaodong peninsula in 1898. The Russians quickly went to work developing the region's agriculture, mining and crucially its railways. All of this required the pumping of money into Manchuria further building up the desire for Chinese migration to fill the large demands. Now this was all internal movements, what about the external? Millions of Chinese responded to the international demand for labor during the mid to late 19th century, taking them first to Southeast Asia, and then to all the corners of the world. The major reason they were able to do this in large scale was because of the new steamships and the increase of foreigners inside China telling them about the various nations they came from. The majority of early migrants came from the wealthy class, who sought to move their families and businesses abroad. These types of businesses were typically, Luandromats, stores, restaurants and such. They mostly came from Guangdong and Fujian as southern China was in turmoil due to the opium trade and Taiping Rebellion. Southern China had become fertile grounds for western companies to come over and recruit or even Shanghai laborers. The British picked up Chinese and brought them to build up their colonies in Malaya and Singapore, while the Dutch brought them over to Sumatra. They worked in sweltering hot plantations, for tea, rubber, rice, fruit or in the great tin mines of Malaya for example.  This all of course becomes quite dark, I briefly talked about the “pig trade”, the pigs being Chinese coolies who were either hired or kidnapped into indentured servitude overseas. Britain had outlawed slavery in 1807, but the experience for these poor souls would be very reminiscence of the western african slave trade. The term “shanghaied” comes from this time, when Chinese were sometimes drugged up or boozed up and tossed onto ships going to various places like Trinidad, British Honduras, Jamaica, New South Wales, British Guiana, Peru, Cuba, all over really. Now the Pig trade was quite reviled, take this passage from 1852 by foreign secretary Lord Malmesbury “iniquities scarcely exceeding those practiced on the African coast and on the African middle passage have not been wanting…the jails of China [have been] emptied to supply ‘labour' to British colonies…hundreds [of coolies] gathered together in barracoons, stripped naked and stamped or painted with the letter C (California), P (Peru) or S (Sandwich Islands) on their breasts, according to destination.” It was actually the gradual abolition of the Atlantic slave trade and slavery itself that rose the demand for Chinese coolies. The British were the pioneers on this front sending 200 Chinese laborers over to Trinidad in 1806 to quote “in an attempt to establish a settlement of free peasant cultivators and laborers” these initial shipments saw Chinese on vessels that had been used to transport African slaves in previous years. The Trinidad experiment failed, only 20 to 30 of the 200 Chinese remained on the island by the 1820's, however such stories inspired people like Sir John Gladstone to bring Chinese over to sugar plantation in British Guiana in the hopes of replacing the lost Afro-Caribbean workforce because the slave trade was coming to an end. Now the logistics of coolie labor were, murky lets say. Most in theory were under contract, paid, to be temporary, one would say consensual. Regardless many in Britain rightfully saw how horrible it was and tried to fight to end the trade or at least improve conditions for the Chinese coolies. Many of these humane reformers argued the Chinese would be tricked into signing employment contracts based on misleading promises, often kidnapped or even sold by coolie merchants within China. Yes a lot of these unfortunate men, had debts, like gambling debts and their lenders simply sold them off. But there were many who volunteered, because they were offered free passage and paid something like 20 cents per day. While I have been focusing on the British, everyone was in the game somewhat, take for example the Portuguese who held Macao which was the center of the coolie trade. It was said from 1848-1873 Macao's only real business was trading coolie slaves, and eventually it became so bad the British forced them to ban it. Spain sent Cuba two large shipments of Chinese Coolies in 1847 to work the sugar fields in Havana, these men came from Xiamen, one of the treaty ports that opened after the Treaty of Nanking in 1842. When Guangdong opened up, Peru saw a ton of Chinese coolies come over to work in their silver mines and in guano cultivation. When their contracts were up, many integrated into the countries of Peru, the Dominican Republic, Puerto Rico and Cuba. Before 1959 when the Cuban revolution broke out, Havana held latin americans largest Chinatown, a result of the coolie trade. South America saw around 100,000 Chinese indentured laborers come over between 1850 and the late 1870s. The most vulnerable would be those poor souls deceived by false contracts or kidnapped who saw themselves basically thrown into slavery. For the majority who went to Cuba and Peru this was to be the case. After a 4 month grueling journey crammed onto a ship like a sardine, they would arrive to be met with cruelty and abuse. Most would find their contracts were written in such a way that it would make it nearly impossible for them to ever repay the cost of their passage, which was not covered for, also housing and food. When reports began to surface between 1847-1854 about the abuse of those going to Cuba and Peru, British tried to take responsibility by closing ports sending these people off in China, such as Amoy, but this simply led Macao to become the largest coolie port in the end. Hell some of these Chinese participated in the War of the Pacific known also as the Saltpeter war, where they burned down many of the haciendas they worked for. 2000 Chinese coolies joined a Chilean Army in Peru helping the wounded and burying the dead. The Germans brought some over to German Samoa to work on their plantations which only ended during WW1 when Anzac seized such islands. The French shipping of Chinese coolies to Guadeloupe, Martinique, French Guiana, the French west indies and such, as this also involved Indian coolies. Then came the age of Gold Rushes, all around the world large scale gold rushes emerged, in Oceania, Africa, South American and North America. In Australia the population tripled from 430,000 in 1851 to 1.7 million in 1871, making Australia the first multicultural society during the gold rush period. The gold rush began in may of 1851 after a prospector named Edward Hargraves claimed to have discovered gold in Ophir. Hargreaves had been to California's goldfields learning gold prospecting techniques such as panning and cradling. Victoria would see the first large goldrush in July of 1851 and word spread fast. 290,000 migrated to Victoria from British territories, 15,000 from European nations, 18,000 from the US, but not all were welcome. In 1855, 11,493 Chinese arrived in Melbourne, which saw Victoria enact the Chinese immigration act of 1855 in response. This severely limited the number of Chinese passengers permitted on an arriving vessel, but to evade the new law, many Chinese began landing in southern parts of Australia and would hike it sometimes 400kms across the country to get to the Victoria goldfields. In 1865 Richard Daintree discovered the Cape River Goldfield which soon attracted Chinese to Queensland for the first time. In 1872 James Mulligan discovered gold in the Palmer River around Cooktown, seeing 3 years of waves upon waves of Chinese prospectors. By 1977 over 18,000 residents were Chinese miners. I wanted to leave the United States and Canada for last if you were wondering, as I think they are the most well known stories of Chinese immigration. Also there are numerous nations I could not cover, this story is far too expensive I do apologize. So lets start with a very popular story, that of the great Californian Gold rush. In 1848 James W Marshall found Gold at Sutter's Mill in Coloma, California. The news soon brought over 300,000 people to California. While most were Americans, the gold rush also attracted thousands from Latin America, Oceania, Europe and China. The Chinese began arriving in 1849, the first major rush was to Gum San nicknamed “Gold Mountain” by the newly arrived Chinese. In 1849, around 90,000 people had come over, of which around 50-60 thousand were american. By 1852 20,000 Chinese had landed in the San Francisco area. Their distinct dress and appearance made them particularly recognizable in the goldfields and they were met with a ton of racism and violence. The American miners were frustrated with all the foreigners encroaching and the Chinese were easier target than other groups. Initially the Chinese worked for themselves or labored with other miners, but the American miners began to press upon the government to thwart more Chinese from coming over. The California legislature passed a foreign miners license law in 1850, charging non-US citizens 20$ per month. The law would be repealed within a year because of how exorbitant the fees were. This did not dissuade the Chinese who would go on to found America's first Chinatown in San Francisco, where by 1852 the Chinese now accounted for 30% of all immigrants. In response the California legislature passed another foreign miners tax now at 4$ per month. Many Chinese thrived during this time despite the hurdles they faced. Chinese mining companies like John China Placer Mining company and Hong Kong China Wing Dam company hired up to 20 workers and provided industrial equipment, expanding large scale operations. Small scale workers cooperatives amongst the Chinese also thrived in the 1850's which operated similar to the larger companies, using a share-risk system amongst workers. Many Chinese also chose to work for wages from white employers. Its estimated though it varies greatly, that Chinese miners were making around 39-50 dollars a month which would have been around the average wage for white miners. But as you can imagine there was much hardship, and the violence could get incredibly bad. Take for example what is known as the Hells Canyon Massacre. In 1887 two groups of Chinese miners headed to Oregon's Hells canyon to search for gold. On May 25th of 1887, 7 White Horse gang members, these were horse thieves, they robbed, murdered and mutilated between 10-34 of the Chinese miners who were employee's of the Sam Yup company. Its said they stole up to a possible 50,000$ worth in gold. Historian David H Stratton described the massacre as such,  “The brutality of the Snake River atrocity was probably unexcelled, whether by whites or Indians, in all the anti-Chinese violence of the American West. After the first day's onslaught at Robinson Gulch, the killers wrecked and burned the camp and then threw the mutilated corpses into the Snake River. The bodies of the other Chinese received similar treatment. Since it was the high-water stage of the spring runoff, the dead Chinese were found for months (some accounts say for years) afterwards along the lower river.” On the 26th more Chinese showed up to investigate the scene and 8 were shot dead by the gang. Later on in 1888 one Frank Vaughn confessed to taking part in the crime giving up the names of 6 associates. Most had departed america save for Vaughn and another man named Hughes. Their gang leader, Bruce Evan's known as “old blue” was blamed for everything, but he escaped custody. Now by the 1860's the goldrush was quieting down, leaving many Chinese looking for work and they found it in railway construction. The first major railway seeing Chinese workers was the first transcontinental railroad which linked up California to the eastern united states. Construction began in 1863 with terminal points at Omaha, Nebraska and Sacramento. Despite the Goldrush raising California's population, a large number of Chinese were recruited in 1865 to help build up the railway. Many of these were former gold or silver miners and it was Charles Crocker a manager of the Central Pacific Railroad who was one of the first trying to hire Chinese. As he pointed out to his colleagues, hiring Chinese as opposed to whites as they cost a third of the salary. Crocker also pointed out they could hire the Chinese immigrants to do much of the grueling work and particularly the dangerous jobs. Crocker soon broke records for laying track, finishing the project 7 years ahead of time. This was due to the fact he worked the men to down to the bones. The central pacific track was constructed primarily by Chinese, Crocker initially hired every Chinese he could find in California, but soon began importing Chinese workers directly from China. The railroad had to pass over river and through canyons requiring bridges to be made and tunnels to be blown open. Many of the Chinese workers would be sent into tunnels to break through using hand tools and black power bombs. To tunnel through places like the the foothills of Sierra Nevada, the Central Pacific began to use the newly invented but extremely unstable Nitro-glycerine explosives, aka TNT. This greatly accelerated the rate of construction and deaths for the poor Chinese workers who used them. The work often saw Chinese workers tossed in large baskets with the explosives down to hard to reach areas, they would lit the fuse and the basket would be pulled as fast as it could away from the blast area, not safe. Over 11,000 Chinese took part in the project and they made up 90% of the work effort. A large portion of them came from Guangdong, recruited through a network of small firms and labor contractors. Its estimated around 1000 Chinese died building the Central Pacific Railroad.  Now as the Chinese came to the US for the Goldrush and then railroad construction, they were met with a lot of racism, violence and legislative efforts. I mentioned the American miners pushing for legislation against them, but when the Chinese began working on the railways this greatly expanded. In the 1870's various legal discriminatory measures were being made against the Chinese. In San Francisco Chinese school children from 1859-1870 were segregated, but in 1870 the requirement to educate them was simply dropped. Also in 1870 the Naturalization act which extended citizenship rights to African Americans specifically barred Chinese on the grounds they could not be assimilated into American society. Chinese immigrants were thus prohibited from voting, jury duty (which lets be honest is a blessing) and faced alien land laws prohibited them from purchasing property or establishing permanent homes or businesses. In 1873 the Pigtail Ordinance, you heard that right, targeted Qing dynasty immigrants based on their Queues. The law required prisoners in San Francisco to have their hair cut within an inch of their scalp and any Qing citizens who went to prison and had their queues cut, meant they could not go back home until it grew back. The law was passed with the idea it would dissuade Chinese immigration. Two years later came the Page Act of 1875, barring Chinese women from entering the US. This was justified under the guise many who came over were performing sex work. In reality it was another measure taken to dissuade Chinese immigration. This was followed up in 1882 by the infamous Chinese exclusion act which prohibited the immigration of Chinese laborers. All of this was strongly driven by frustrated American workers who saw the Chinese as a threat to their jobs. Miners and railway workers pressed unions which pressed the legislatures to toss countless anti-Chinese laws trying to dissuade them from coming to the US. With so much discrimination and hurdles tossed at them, the Chinese began moving somewhere else to make ends meet. Chinese immigrants began arriving to the then Colony of Vancouver island in the late 1850's looking for gold. The colony of British Columbia, much like California was seeing a gold rush. The first Chinese community was established in Barkerville where half its population were Chinese. Soon other Chinatowns emerged in Richfield, Van Winkle, Quesnellemouthe, Stanley, Antlery and Quesnelle forks. By 1860 the Chinese population of Vancouver island and British columbia was around 7000. Then in 1871, British Columbia agreed to join the confederation of Canada and one of its conditions to do so was for the new federal government of Canada to build a railway linking BC to Eastern Canada, yes its basically the exact same thing as California with the Eastern US. Prime Minister John A Macdonald along with numerous investors realized the project would be unbelievably expensive. They also realized they could cut costs by employing Chinese laborers, as Macdonald told Parliament in 1882 “it is simply a question of alternatives either you must have this labour or you can't have the railway”. In 1880 Andrew Onderdonk, one of the main construction contractors in British Columbia for the new Canadian Pacific Railway began recruiting Chinese laborers from California. Learning from the Americans he also began importing Chinese workers from Guangdong and Taiwan. The Chinese workers were hired for the first 320 kms of the CPR which was considered to be the most difficult and dangerous segments, particularly the parts going through Fraser Canyon. Like their american counterparts they were paid much less than white Canadians, around 50% on the dollar.  Between 1880-1885, 17000 Chinese workers came to build the CPR with around 700 dying due to the terrible work conditions. The CPR's construction resulted in the establishment of Chinatowns along the rail line which further resulted in Chinese communities spreading across Canada. Following directly in the footsteps as the Americans, when the CPR was finished in 1884, the following year saw the infamous Chinese Head Tax. The Canadian government levied its first of many to come, anti chinese immigration acts, to discourage Chinese from coming to Canada. The head tax system stipulated all Chinese people entering Canada first had to pay 50$ ie: the head tax. This would be amended to 100$ in 1900, 500$ in 1903 and so forth. Because of this, basically no Chinese laborers could afford to bring over their families, though BC's Chinese communities still grew. In British columbia the perception of all the asians coming into the province, as it was not just the Chinese, many Japanese came over particularly for the fishing industry, well they perceived these people to be taking their jobs. Australia likewise had tossed up immigration restriction acts in 1901, the infamous “white australia policy” which eliminated asian immigration after their federation, and Canada would try the same. The Asian Exclusion League in Canada, yes there was a league just for this lobbied as much as they could to thwart Chinese immigration. I did not want to delve into the 20th century in this episode, but I did want to touch upon the violence that would occur in BC. In 1907 tension had increased, as more and more Asian immigrants were flooding over into BC from the US as a result of their anti chinese regulations, kind of a hot potato situation. By the end of October 1907 over 11,440 immigrants came over, 8125 were Japanese, 1266 Chinese and Sikhs made up 2049. Anti-Asian acts were blowing up and soon full blown riots spread.  The Asian exclusion league developed a new immigration act, but the federal government refused to back it. This led to outrage which led to its members starting a parade on September 7th of 1907. This parade turned into a mob riot where Chinese and Japanese neighborhoods were attacked. Asian owned businesses were vandalized, beer bottles were tossed at windows, fires were lit, the rioters were trying to destroy businesses. They came to Japantown where armed Japanese residents fought back, over 50 stores had their windows broken in and the entire riot only died down around 3am. Labour Minister MacKenzie King, yes the soon to be Prime Minister of Canada conducted a commission into the riots finding the damage to be worth around 26,000$ for the Chinese community and 9000$ for the Japanese. The riot directly led to the 1908 “gentleman's agreement”, one I might add not many people know about, not as notably as the head tax, but this was a secret agreement between Japan and Canada to restrict the number of passports issued to Japanese annually at under 400 peoples. It was a dark part of Canadian history. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. I do apologize if this episode is more on the gloomy side, but do not forget these asian communities are thriving today all around the world. I plan to do another episode on Overseas Chinese in the 20th century, so I hope you enjoyed this one and come back for some more!

"RTL Sans Filtre", c'est le rendez-vous d'humour cette saison sur RTL. Désormais le week-end, les Grosses Têtes vous proposent de découvrir en podcast les chroniques de Sébastien Thoen, que vous connaissez tous, mais également celles de Mathieu Madénian, Bertrand Chameroy, Elodie Poux ou encore Sandrine Sarroche. Dans ce podcast, Mathieu Madénian revient sur l'entrée au Panthéon de Missak Manouchian. Du lundi au vendredi, à 7h20 sur RTL, découvrez "RTL Sans Filtre", le rendez-vous humour de la matinale. Chaque jour, un humoriste délivre son billet d'humeur mais surtout son regard décalé sur l'actualité.

Last time we spoke about the battle of the Yalu River. It was an absolutely catastrophic week for the Qing dynasty. Within just two days they suffered a major land defeat and now a defeat at sea that practically annihilated the Beiyang fleet. Corruption and incompetence ran rampant as the Beiyang fleet crews found themselves undertrained, understaffed, lacking ammunition and what ammunition they did have, some of it was filled with concrete and porcelain. The Qing dynasty's corruption problems were shown on full display as the IJN combined fleet outperformed them, despite having smaller warships and less of them. Quick firing guns defeated the big guns at Yalu and now the Japanese held control over the seas. The Beiyang fleet now flee's to Weihaiwei to try and repair their ships for another chance at a decisive naval battle, but will it ever come to be?   #52 The First Sino-Japanese War of 1898-1895 Part 4: The Battle for Port Arthur   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. After the battle of the Yalu River, the Japanese had a enormous boost to their propaganda campaign. Despite this the Qing backed press continued their charade of blemishing the losses, take this article from the North China Herald "In spite of the reiterated denials of the Japanese authorities that any of their vessels were badly injured in the recent naval fight, information which we have been able to gather from quarters entitled to all credence, corroborates in a very circumstantial manner the statement that the Japanese lost four vessels in the actual fight, and more probably later on, as the Chinese heavy guns treated them very severely. The Chinese engaged fought with wonderful bravery; there were no skulkers." Despite their claims, by September the 20th the jig was up for the Qing government as foreign military advisers who had participated or witnessed the battle at Yalu arrived to Tianjin. They began spilling the story to the western press, and unlike the Japanese press, the Qing could not simply write them off as mere propaganda. The foreign press corroborated the Japanese reports that 5 Qing warships were had been sunk and “to a man regard the statement that the Japanese lost no ships as a barefaced lie”. Even the foreign eye witnesses could not believe not a single Japanese ship was sunk. The reports caused severe issues for Beijing. This alongside other issues prompted Emperor Guangxu to take an unprecedented move, he summoned Inspector General Constantin von Hanneken, a Prussian officer who was working as a military adviser to the Beiyang fleet for an imperial audience. Von Hanneken was also one of the engineers who helped build the defenses at Port Arthur known to the Chinese as Lushunkou and at Weihaiwei. He of course was present at the battle of the Yalu and the EMperor demanded to learn what actually transpired from him. It certainly says a lot about your Empire, when you would trust a foreigner over your officials.   It is also at this point Japan altered its position on foreign reporters. As mentioned near the beginning of this series, the Japanese opted to have a blackout on news about the war. On August 2nd of 1894 an Imperial Ordinance had been published requiring all newspapers and other publicans to submit any information concerning diplomatic or military affairs to the Japanese government authorities prior to publication. Well after the victories at Pyongyang and Yalu, the Japanese government decided to undermine the Qing war propaganda efforts by allowing foreign correspondence to accompany the IJA. Foreigners would not be given the same accommodation for the Qing ground forces. As explained by a reporter for the Peking and Tientsin times “no one could guarantee the safety of a foreigner accompanying the Chinese troops. Two interpreters accompanying the Second Japanese Army were captured and killed by Chinese forces”. Another major event occurred after the disaster at Yalu, Empress Dowager Cixi abandoned her plans for her extravagant 60th birthday celebration, which really adds to the myth about the embezzlement of naval funds. On September 25th, EMperor Guangxu issued this edict “"H.I.M. the Empress-Dowager, in view of the continuation of the war with Japan, cannot bear to be celebrating her birthday anniversary with great rejoicing while her subjects and soldiers are all suffering from the hardships of war, hence she has commanded that the triumphal progress from Eho [the Summer Palace or Yiheyuan, to the Forbidden City and the celebrations at the former place be given up, and only the ordinary celebrations settled upon in the Palace be observed on the auspicious day. We did our best to try to pray her Majesty to reconsider the above decision, but the grace and virtue of her Majesty has resisted our prayers." It was estimated by the French press that Empress Dowager had spent nearly 80 million francs in preparation for the celebration that was canceled. This is about the time you hear rumors of Empress Dowagers infamous embezzling scandal. It was said by many that she had siphoned naval funds in the figure of 100 million taels which was the reason why the Qing Navy received no significant funding after 1889. As I mentioned in the previous episode, its not so black and white, but indeed the summer palace did see serious renovations. Some of those renovations costs upto 14 million taels and it seems like at least 11 million did come from funds originally dedicated to the navy. There is also a huge amount of irony, as one of these renovations was to refurbish a marble pavilion in the shape of a boat for one of the palace gardens. Too good to be true some would say. The first two key battles of the war were focused on expelling the Chinese from the Korean Peninsula. After the victory at Yalu, the war theater now shifted to Manchuria. The IJA wanted to clear a way from the Korean border to the Liaodong Peninsula in preparation for an attack upon one of her grandest and most important fortresses and naval bases, Port Arthur. The Fortress of Port Arthur took over 16 years to build and its naval station was considered superior to that of Hong Kong. If Port Arthur were to fall, the Qing would be unable to repair their best damaged ships and would succumb to a naval war of attrition. Guarding the southern shores of the Bohai was China's second most important naval base, that at Weihaiwei. Weihaiwei and Port Arthur worked together to check any sea approaches to Beijing. If both fell, the rest of the war would literally descend into mop up operations. Japan's war plan was to execute a pincer attack against Beijing. Their forces would advance in 3 columns. 1) Part of the 1st IJA would move south through Manchuria towards the Liaodong Peninsula; 2) the 2nd IJA would land on the Liaodong Peninsula and advance upon Port Arthur; 3) another part of the 1st IJA would advance from the Korean border towards Mukden, hoping to seize it and use it as a down payment later on to decapitate the Qing dynasty. Once Port arthur was taken, the 1st IJA would continue their land campaign in Manchuria to clear a path to Beijing while the 2nd IJA would amphibious attack Weihaiwei. If successful this would obliterate the Qing southern naval forces and leave Beijing at their mercy. As a coup de grace, the Japanese were also organizing a 3rd IJA at Hiroshima in anticipation for amphibious landings at Dagu to march upon Beijing. However the Japanese were under no illusions of this all coming to be, they figured great powers would intervene at some point to limit their war aims. The Qing counterstrategy was quite minimal; it rested upon the assumption the Japanese would never be capable of crossing the Yalu River. After their defeat at Pyongyang the Qing ground forces made their next stand 125 miles to the north along the Yalu River. The river constituted the boundary between Korea and China. It was deep and wife, making it a formidable obstacle for the advancing Japanese army. Two fortified outposts faced another fromm opposite sides of the river, one at Jiliancheng on the Manchurian side and the other at Uiji on the Korean side. These became the headquarters for the opposing armies. General Song Qing fortified the northern bank of the Yalu for 7 miles going as far south as Andong and 10 miles north to Hushan. General Song Qing was 74 years old, famous for helping suppress the Taiping 30 years prior. He was one of Li Hongzhang's subordinates during the campaign against the Taiping and Nian rebellion. Since 1880 he had served as an assistant to Li Hongzhang, overseeing the defenses of Manchuria. By 1882 he alongside his troops took up a station at Port Arthur, and apparently there he had done very little to modernize the Manchurian army. After the battle of Pyongyang, Li Hongzhang put him in charge of directing the war and gave him authority to reorganize the army. Meanwhile the 1st IJA led by Field Marshal Count Yamagata Aritomo departed from Pyongyang on October 23rd. The 56 year old Yamagata was the father of the modern Japanese army, a leading Meiji era statesman. He had overseen the introduction of national conscription in 1873, the reorganization of the army along first French, then Prussian lines in 1878 and the adoption of an independent General staff system. During the 1880s he also oversaw the organization of the national police force and system of local government. He was prime minister from 1889-1891, during his time he introduced the imperial rescript on education. So needless to say he was a colossal figure. His plan was based on Napoleons successful tactic of making a feint to the front while delivering a blow to the flank, this time directed at Hushan. He planned to use a small force to attack the Qing left flank, in the hopes of turning its flank and feinting the movements of the main bulk of his army. The main bulk would concentrate on the center of the Qing lines. But to do all of this, he had to cross the Yalu.  The Japanese had learned bitter lessons about fording large rivers at Pyongyang, they could have massively lost the battle because they never prepared the tools to ford such things. This time the IJA carefully prepared themselves. Yamagata occupied Uiju by October 23rd with around 10,000 troops of the 3rd and 5th divisions of the 1st IJA. On the other side of the Yalu, General Song Qing had 16 km's of fortifications in the form of hundreds of redoubts and trenches manned by nearly 23,000 troops.  On the night of October 24th, the Japanese crept up to the Yalu river near Uiji and secretly erected a pontoon bridge to get the main body of their forces across. Miraculously this went undetected. The IJA 3rd division led by General Katsuro Taro performed a night attack against Hushan. Incredibly, upon attacking Hushan, the Japanese found the Qing garrison had deserted their fortifications the night before! Simultaneously the IJA 5th division led by General Nozu Michitsura sent his men over the pontoon bridge and attacked Jiuliancheng, also finding positions deserted. In fact only a Qing rear guard even bothered to make a token resistance! In less than 3 hours of combat the fortifications at Hushan and Juliancheng were already in Japanese hands? According to a military analyst named Du Boulay, "The Chinese garrison [at Jiuliancheng] which might have inflicted great damage on the hostile army from behind battlements of solid masonry, silently decamped during the night, keeping up a desultory fire in the meantime, in order to encourage the belief that they intended to retain possession of the stronghold." When the Japanese came to Dandong the situation was the very same. The Qing had abandoned enormous quantities of weapons, rice and other war materials. The battle to stop the Japanese from entering Manchuria resulted in about 34 deaths and 111 wounded or the Qing and practically nothing for the Japanese.  It had turned out the field commanders, Generals Yikteang'a, Ye Zhicheng and Nie Shicheng had all retreated to Fenghuangcheng. Yiketang'a was a Manchu general in control of banner forces from Heilongjiang province and not under direct command of Li Hongzhang. The 1st IJA split into two groups to pursue the fleeing Qing forces. One group was commanded by Lt General Taro who advanced northwards towards Fenghuangcheng chasing after General Nie Shichengs men. At Fenghuangcheng, Yiketang and Nie chose to torch the city and fled the scene by October 30th. By November 15th, the Japanese seized Xiuyan just due west of Fenghuangcheng. By taking both these cities the land approaches to Port Arthur were now severed.  Meanwhile the other Japanese group led by Lt General Oku Yasukata were advancing north towards Mukden. Severe winter conditions began to hit the region as General SOng Qing moved his forces to Liaoyang to block the Japanese advance upon Mukden. Because of the descending winter, both sides went into winter quarters. The Qing sources at this point stopped claiming victories, and instead began presenting events as brave encounters against overwhelmingly superior numbers. Take this from the North China Herald on November 2nd "When the Japanese army of forty odd thousand attacked Chiuliench'eng [Jiuliancheng] on the 24th of October there were only a little over 5,000 Chinese troops to oppose the enemy. But it took the latter two whole days to take the city. When the city was abandoned all the modern Krupp and Hotchkiss guns, over twenty in number, were carried along with the army, the ones left to the enemy being some thirty odd old muzzle-loading pieces, a hundred years old, which had been placed there many years ago as a defence against possible native or Corean marauders." Because of the absence of decent telegraph lines or good roads, communications were extremely slow to come out of the Manchurian campaign. Initial coverage tended to be based more so on rumor than fact, kind of like social media today. It would often take more than a month for a comprehensive account to become known.  General Song Qing's forces had retreated in the general direction of Liaoyang to protect Mukden. It was after all the ancestral home of the Manchu, thus it held tremendous symbolic importance for their dynasty. The city could not afford to lose if the Manchu hoped to still control China. But for the Japanese, Mukden was like their trump card to play later, their primary target of course was Port Arthur. The Manchu leadership were following the traditional strategy focusing on the land war and dynastic continuity while overlooking the need to deny the Japanese access to the coast to continue landing their forces. They assumed China's vast territory and population would prove too much for the Japanese Army, that time was on their side and a war of attrition would deliver victory. This was a possibility of course, a strong government could abandon their capital and continue to fight, but the Manchu's fought under the belief they would lose the dynasty if they left the capital too long. If they were absent too long, perhaps the Han would strike a deal with the Japanese. Thus it was imperative to the Manchu they must thwart Japanese landings in China proper; the key to this of course was to deny Japan access to the key ports in Bohai. To do this they had to hold Port Arthur which held the only repair facilities capable of maintaining their best warships. Their land forces needed to concentrate at Port Arthur, not disperse in Manchuria.  The next order of business for the Japanese was to seize Jinzhou and then Dalian which were on either neck of the Liaodong Peninsula. Once they were taken the Japanese could launch a land offensive against Port Arthur whose primary defenses anticipated an attack by sea. The 2nd IJA of Major General Nogi Maresuke and Lt General Baron Yamaji Motoharu began arriving at  Pi-tse-Wo, present day Pikou along the Liaodong Peninsula on October 24th. Their first objective was Jinzhou, the most important fortified town in southern Fengtian province. It was a major transportation intersection, located at the fork in the road from China proper to the Liaodong Peninsula and Korea. One route followed the western coast of the Peninsula going to Niuzhang and further to parts of the Great Wall of China at Shanhaiguan. The other route went northward to the Yalu River. Jinzhou held a garrison of 1500 soldiers equipped with four 240mm, two 210mm and two 150mm artillery pieces. On November the 6th, General Nogi's men stormed Jinzhou, taking it with very little resistance. Jinzhou was actually quite a tough position to defend because it was surrounded by hills, making it easy for an enemy to position their artillery to batter the fortifications. The next day General Nogi's men advanced upon Dalian. Dalian was garrisoned by 3500 soldiers equipped with 5 forts and batteries consisting of eight 240mm, four 210mm, 6 150mm and two 120mm artillery pieces. It was a formidable fortress and it was taken without a single shot fired. Yes Dalian defenders had all fled to Port Arthur the night prior. Taking Jinzhou and Dalian was literally a cake walk. Dalian was a port town and its dock facilities greatly aided the Japanese supply lines. The Qing defenders of Dalian had left so fast they had even abandoned plans that showed the minefield locations for Port Arthur's defenses. While all of this was going on, the Beiyang fleet and limped back to Port Arthur by early November only to receive orders from Li Hongzhang over in Tianjin, to withdraw to Weihaiwei. It seemed Li Hongzhang did not want to risk another tussle with the IJN combined fleet. Thus Port Arthur would not be reinforced by the Beiyang warships big guns, and to add insult to injury, as the Beiyang fleet was pulling  into Weihaiwei, the battleship Zhenyuan struck some rocks at the entrance to her harbor and had to be beached. The only dockyards capable of repairing either of the two giant German built battleships were at Port Arthur, thus one of China's best warships was out of commission. The commander of the Zhenyuan, Commodore Lin Taizeng, who was the grandson of the famous Lin Zexu who had legendary destroyed the crates of Opium that led to the opium wars was so ashamed of what had happened he committed suicide via opium overdose. That is quite the case of bad luck.  After the battle of Yalu, both Li Hongzhang and Admiral Ding Ruchang's top priority was the preservation of the Beiyang Fleet. Ding was given instructions throughout the rest of the war to defend the Bohai coast from Weihaiwei to the Yalu, basically this meant protecting Beijing where the Manchu leadership were. This strategy wasted the Beiyang fleet on convoy duty instead of interrupting the IJN transportation of troops and materials to the theater of war. But from the Manchu point of view, the top priority was the protection of the dynasty and their most dangerous enemy was not necessarily the Japanese, but rather the Han population of China. Before the battle would commence over Port Arthur, Colonel J.F Maurice of the British Royal artillery informed the London and China express this “a comparatively small Chinese naval force could make it very difficult for the Japanese to transport large quantities of troops to the Asian mainland. Yet Admiral Ding did nothing to impede their troop build up to assault Port Arthur”. The Japanese Weekly Mail were complete dumbfounded at this time and produced this in an article “"When we begin to think what the loss of Port Arthur would signify for the Chinese Fleet, and what the abandonment of the place to its fate would imply under the circumstances, we can not but marvel at China's apparent inaction. Port Arthur is the only dock in north China. Did it come into Japanese possession, the Chinese war-ships would have no place to go for repairs and consequently dare not risk an engagement. Moreover, Port Arthur alone is not invested. The Japanese are holding the entrance to Pechili [Bohai] Gulf...Yet despite its easy accessibility for purposes of relief, and despite the crippling consequences involved in its capture, the Chinese seem resolved to leave it to its fate." It was unbelievable from the Japanese point of view. The very lifeline of the Japanese military relied upon her sealanes and transport. It was so direly needed, even merchant ships were helping the Japanese military to perform the task and they did so completely undaunted. As explained by the North China Herald “ordinary unarmed merchantmen, have been regularly plying to and fro without any escort, and they could have been waylaid and sent to the bottom time after time had China but risen to the occasion. The movement of the Chinese fleet have throughout the war been. . . utterly and incomprehensibly imbecile. . . The Chinese fleet has not attempted to meet the Japanese fleet in the open sea, or weighed a single anchor to hinder and debar the unprotected transports of Japan passing to and fro with their freight of eager invaders”. After the war, Hilary A Herbert the United States secretary of the navy provided an analysis on China's performance against the Japanese. "China had in this war a chance, and only one chance to win, and that lay in her fleet. To seize this chance required aggressive and daring use of that navy. Instead, China had entered upon a losing game of transporting troops to Korea, the battle ground Japan had chosen, in competition with an enemy, whose lines by sea were shorter and whose transports were as three to one. The result of this game was shortly seen in the numbers that met each other at the battle of Ping Yang [P'ydngyang]. Japan, having beaten China in transporting troops to Korea, was then allowed to choose her own time and place for a sea fight in the battle off the Yalu. The first of the untoward results of the unfortunate policy of scattering her war ships upon which China had embarked, was that she was worsted off Asan [at Feng Island], where three of Japan's ships attacked two of the Chinese vessels." The Chinese were doomed. To defeat Japan, China needed to be aggressive and daring. But the whole incentive system in the Qing dynasty penalized anyone who left its traditional war path, which was losing them said war. To break with the norm, to defy traditions and such, even if met with success in battle meant the creation of enemies within the Qing court. No one was willing to take daring action, not even the champion of China at this time, Li Hongzhang.  With Dalian in hand, the Japanese had gained yet another perfect location to have their massive convoys deliver troops and materials. Dalian in many ways was the perfect base of operations to launch an attack upon Port Arthur. Reports began to circulate that within the fortress of Port Arthur, the soldiers had lost all discipline. The foreign military advisor Captain Calder reported this to Li Hongzhang “at Port Arthur with the growing unruliness of the so-called defenders, that the fabric was tottering. The Generals did little else but quarrel amongst themselves and act in opposition. Soldiers were wandering about in mobs, taking pot-shots at electric light lamps and destroying everything in the most wanton way. In some of the smaller forts the soldiers were finding amusement in discharging the smaller guns at everything and anything a small fishing boat for instance”. Before the Japanese made it to Port Arthur, the Chinese defenders of the city began looting it. The North China Herald stated on December 21st "commander of the submarine mines and torpedo corps, in his fright, cut the connecting electric wires and carrying away the firing apparatus immediately fled, his example being well imitated by those under him, so that of the 600 odd torpedoes laid in the harbour not a single one was fired against the enemy. "news of the fall of Port Arthur has been expected every day...Foreigners from Newchwang [Niuzhuang] and Port Arthur give a most deplorable account of the state of things among the common people. All who can are fleeing with such of their possessions as they can take away."" Skirmishes between the Japanese and Chinese began on November 20th on the outskirts around Port Arthur. The next day the main attack began. The Japanese lacked the proper grade and range of ammunition for their larger siege guns, thus the Qing held an enormous advantage in artillery. But the Japanese were able to storm the forts. As reported by the Japan Weekly Mail on December 8th "Chinese gunnery was hopelessly ineffective...What fighting followed was mere carnage...The Chinese officers abandoning their men to their fate, got on board two small steamers that remained in the harbour and put out to sea." It proved unnecessary for the Japanese to besiege the fortress, because the Chinese had given up quickly. The Japanese had begun their assault at midnight on the 21st under some heavy fire initially, but they had stormed all the important landward defenses by noon the following day. Defense by land required coordination among the forts on the semicircle hills surrounding the fortress. But the Chinese were not coordinating, thus the Japanese picked the smaller forts off one by one, turning their fort guns upon the others. Eventually the Japanese took forts closer to Port Arthur and began using their guns on the dockyards and arsenal. The shore fortifications held out a bit longer, but the final one was neutralized by 5pm. During the night of the 22nd, the Chinese defenders began deserting their remaining positions. Most of the Qing officers fled using two small boats in the port, literally ditching their men to their fate. The Qing had abandoned 57 large caliber and 163 small caliber artillery pieces. Within the fortifications and the dockyards were enormous stores of coal that the Japanese would readily take for their warships.  The taking of Port Arthur was a colossal victory for Japan. There were outrageous estimates from the Japanese that they had inflicted over 4000 casualties upon the Qing at Port Arthur and only received 300 in return. Regardless of the real figures, it was the turning point of the war from the perspective of the western world. But while it was a grand victory it would represent a defeat for the Japanese. Ever since the sinking of the Kowshing, the Japanese had striven to acquire a reputation for absolute impeccable behavior on the battlefield. Since then they had demonstrated their military prowess, their high degree of civilization and their humane treatment of civilians and POW's. From a public relations viewpoint, they were brilliant. Even the anti-Japanese North China Herald reluctantly had to agree "Official corruption has certainly sapped China's strength and brought about defeat and loss, and Japan's humane treatment has certainly been the chief cause of her victories." Japan had signed the Geneva Convention and Minister of War Marshal Oyama Iwao had alerted the IJA of their responsibilities as such “Japanese soldiers must never forget that however cruel and vindictive the foe may allow himself, he must nevertheless be treated in accordance with the acknowledged rules of civilization; his disabled must be succored and his captured kindly and considerately protected.Our Army fights for the right and in accordance with the principles of civilization. Our enemies are the military forces of the country with which we are at war, not the individuals of the country. Against the force of our foe we must fight with all resolution, but as soon as any of his soldiers surrender, are taken prisoners, or receive wounds, they cease to be enemies, and it becomes our duty to treat them with all kindness." But at Port Arthur the Japanese would fail tremendously. Because of how the Japanese had treated civilians so well, alongside Oyama's publicized promises, countless civilians stayed within Port Arthur when the Japanese took it. When the Japanese patrols first entered the Port Arthur region on November 18th, they came upon mutilated Japanese bodies. Thomas Cowan of the London Times and James Creelman of the New York World were traveling with the Japanese patrol forces and witnessed this. Cowan had this to say "The sight was most revolting and was sufficient to excite revengeful feelings in the hearts of the best disciplined men." Creelman described what they saw when entering Port Arthur “the Japanese troops found the heads of their slain comrades hanging by cords, with the noses and ears gone" and "a rude arch in the main street decorated with bloody Japanese heads." Throughout the war, the IJA would discover severed heads and other mutilated body parts of their fallen comrades, but until Port Arthur they had not taken their revenge it seemed. One particularly bad incident occurred on November 18th when the IJA found a large group of wounded soldiers they had left behind in an area, were severely mutilated with their hands and feet cut off. As one eye witness, James Allan wrote after the war "Strongly as the massacre by the Japanese troops in Port Arthur is to be condemned, there is not the slightest doubt in the world that the Chinese brought it on themselves by their own vindictive savagery towards their enemies...[O]ne of the first things I saw on the morning of the 19th was a pair of [Japanese] corpses suspended by the feet from the branches of a huge camphor tree...They had been disemboweled; the eyes were gouged out, the throat cut, the right hand severed. They were perfectly naked, and groups of children were pelting them with mud and stones." When the Japanese began moving into the region on November 18th, the Qing government had issued bounties on POW's. Up to 50 taels were given for Japanese heads or other body parts.  When the Japanese came to the fortress of Port Arthur there were several mutilated body parts of their comrades displayed at the entrance to the city. Several soldiers including Lt Kijiro Nanbu vowed revenge. The IJA entered the city at around 2pm and they began killing everyone who remained in the city.  Here is a diary entry from Makio Okabe of the 1st division “As we entered the town of Port Arthur, we saw the head of a Japanese soldier displayed on a wooden stake. This filled us with rage and a desire to crush any Chinese soldier. Anyone we saw in the town, we killed. The streets were filled with corpses, so many they blocked our way. We killed people in their homes; by and large, there wasn't a single house without from three to six dead. Blood was flowing and the smell was awful. We sent out search parties. We shot some, hacked at others. The Chinese troops just dropped their arms and fled. Firing and slashing, it was unbounded joy. At this time, our artillery troops were at the rear, giving three cheers [banzai] for the emperor.” James Allen tells us "Nobody was spared, man, woman, or child, that 1 could see. The Chinese appeared to offer no resistance. Many of them prostrated themselves on the ground before the butchers with abject submission, and were shot or stabbed in that posture. The dead were mostly the townspeople; their valiant defenders seemed to have been able to make themselves scarce.the diabolical orgy of murder and mutilation, rape, lust, and rapine."" Thomas Cowan had this to say during the first day of the cities capture "I was greatly surprised next day to find them still killing the Chinese. They practically routed out the whole of the town: every house was entered and searched; the Chinese were driven out and killed; some were even killed in the houses." The Japanese press tried to place the blame of the massacres upon coolies working for the IJA, but as Cowan explained “The murders were all done by soldiers in uniform; not the work of coolies, so far as I could see." The Japanese press also tried to argue the case that it was difficult to distinguish civilians from combatants, and indeed many Qing soldiers wore civilian clothing, but this did not account for the killing of women and children. Again Cowan tells us  "the hillsides around Port Arthur were strewn with their uniforms. I saw scores of Chinese hunted out of cover, shot down and hacked to pieces, and never a man made any attempt to fight...I watched intently for the slightest sign of cause, confident that there must be some, but I saw none whatever. The Japanese perhaps also are barbarous at heart, like the Chinese. To prove it, for the fact remains that a dozen white men saw these Japanese commit these savageries for four clear days after the day of the fight." Western press reports like Cowan were corroborated by diaries from Japanese soldiers.  Creelman ran into a Japanese legal advisor named Agria Nagao of the 2nd IJA who told him this "On the night of the second day [of the massacre] the legal adviser of the army told me that Field Marshal Oyama regarded the continued slaughter as quite justifiable. 'Prisoners are a burden.We took a few hundred prisoners at Pingyang [Pyongyang], and we found it very expensive and troublesome to feed and guard them. We are taking practically no prisoners here."'" The massacre lasted several days, and one of the reports many Western audiences would remember was this chilling one from Cowan “Thursday, Friday, Saturday, and Sunday were spent by the soldiery in murder and pillage from dawn to dark, in mutilation, in every conceivable kind of nameless atrocity, until the town became a ghastly Inferno to be remembered with a fearsome shudder until one's dying day. I saw corpses of women and children, three or four in the streets, more in the water ... Bodies of men strewed the streets in hundreds, perhaps thousands, for we could not count – some with not a limb unsevered, some with heads hacked, cross-cut, and split lengthwise, some ripped open, not by chance but with careful precision, down and across, disembowelled and dismembered, with occasionally a dagger or bayonet thrust in the private parts. I saw groups of prisoners tied together in a bunch with their hands behind their backs, riddled with bullets for five minutes and then hewn to pieces. I saw a junk stranded on the beach, filled with fugitives of either sex and of all ages, struck by volley after volley until – I can say no more.”  The scale of the killing has long been debated. Figures range dramatically. Scout reports sent by Li Hongzhang placed civilian deaths at 2700 within the city, but this did not account for the countless people slaughtered in the surrounding area. After WW2 the CCP built a cemetery proclaiming the death toll to be 20,000, this figure includes the soldiers as well, but the number has been orthodoxy ever since. Creelman asserted 60,000 were slain, which would have represented the entire population around Port Arthur. It was a atrocious beyond imagination. As Creelman explains in the greater context of national status "The Japanese troops entered Port Arthur on Nov. 21 and massacred practically the entire population in cold blood. The defenseless and unarmed inhabitants were butchered in their houses and their bodies were unspeakably mutilated. There was an unrestrained reign of murder which continued for three days. The whole town was plundered with appalling atrocities. It was the first stain upon Japanese civilization. The Japanese in this instance relapsed into barbarism." Japan's meticulous crafted public image as the only civilized nation in the Far East was shattered. It would even threaten to upset the ratification of an American-Japanese treaty providing japan juridical equality. Japan had undone so much they had worked for in just a few days of senseless slaughter. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The victory and capture of Port Arthur was a major turning point of the war, but it represented not just victory but also a defeat in many ways for Japan. Her public image had been shattered by senseless slaughter, would it undue everything?  

"RTL Sans Filtre", c'est le rendez-vous d'humour cette saison sur RTL. Désormais le week-end, les Grosses Têtes vous proposent de découvrir en podcast les chroniques de Sébastien Thoen, que vous connaissez tous, mais également celles de Mathieu Madénian, Bertrand Chameroy, Elodie Poux ou encore Sandrine Sarroche. Dans ce podcast, Mathieu Madénian raconte sa future opération de la mâchoire... Du lundi au vendredi, à 7h20 sur RTL, découvrez "RTL Sans Filtre", le rendez-vous humour de la matinale. Chaque jour, un humoriste délivre son billet d'humeur mais surtout son regard décalé sur l'actualité.

"RTL Sans Filtre", c'est le nouveau rendez-vous d'humour cette saison sur RTL. Désormais le week-end, les Grosses Têtes vous proposent de découvrir en podcast les chroniques de Sébastien Thoen, que vous connaissez tous, mais également celles de Mathieu Madénian, Bertrand Chameroy, Elodie Poux ou encore Sandrine Sarroche. Dans ce podcast, Mathieu Madénian remercie Amandine Bégot et Yves Calvi. Ces derniers étaient en vacances et n'ont rien posté sur les réseaux sociaux. "Les réseaux sociaux rendent dingues, je suis devenu jaloux du deuil des gens (...) Quand Belmondo est mort, je regardais les storys des gens avec la photo de Belmondo." Du lundi au vendredi, à 7h20 sur RTL, découvrez "RTL Sans Filtre", le nouveau rendez-vous humour de la matinale. Chaque jour, un humoriste délivre son billet d'humeur mais surtout son regard décalé sur l'actualité.

"RTL Sans Filtre", c'est le nouveau rendez-vous d'humour cette saison sur RTL. Désormais le week-end, les Grosses Têtes vous proposent de découvrir en podcast les chroniques de Sébastien Thoen, que vous connaissez tous, mais également celles de Mathieu Madénian, Bertrand Chameroy, Elodie Poux ou encore Sandrine Sarroche. "En résumé, quand t'aimes bien tu caresses la cuisse, quand tu joues, tu suces la langue, c'est bien le bouddhisme quand même, PPDA devrait se raser les cheveux", Mathieu Madénian revient sur la polémique qu'a provoqué le comportement du Dalaï-lama avec un enfant. Du lundi au vendredi, à 7h20 sur RTL, découvrez le nouveau rendez-vous humour de la matinale, avec Bertrand Chameroy, Mathieu Madénian, Élodie Poux, Sébastien Thoen et Sandrine Sarroche. Chaque jour, un humoriste délivre son billet d'humeur, mais surtout son regard décalé sur l'actualité.

"RTL Sans Filtre", c'est le nouveau rendez-vous d'humour cette saison sur RTL. Désormais le week-end, les Grosses Têtes vous proposent de découvrir en podcast les chroniques de Sébastien Thoen, que vous connaissez tous, mais également celles de Mathieu Madénian, Bertrand Chameroy, Elodie Poux ou encore Sandrine Sarroche. Dans ce podcast, Mathieu Madénian revient sur l'allocution du président de la République cette semaine Du lundi au vendredi, à 7h20 sur RTL, découvrez "RTL Sans Filtre", le nouveau rendez-vous humour de la matinale. Chaque jour, un humoriste délivre son billet d'humeur mais surtout son regard décalé sur l'actualité.

Last time we spoke the Heavenly Kingdom of Great Peace, Tianjing had finally fallen to the forces of Zeng Guofan and his Xiang army. Hong Xiuquan, the self proclaimed brother of Jesus was dead. All the remaining Taiping Kings and Hong's son were hunted down and executed. History's bloodiest civil war was over, claiming the lives of 20-30 million people. Yet this civil war was just one event amongst many simultaneously occurring in the Qing dynasty. Foreign encroachment and internal strife were breaking down the dynasty brick by brick. China was facing an uncomfortable situation, she had to modernize to survive against threats abroad and within. Another nation, just across the sea, faced the same cataclysm, but would undergo a vastly different approach. Henceforth the two nations, China Big Brother and Japan, little brother, would never be the same again. #36 This episode is China & Japan: Big Brother & Little Brother   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. Now I want to say this right off the bat, for those of you who are fans of my Youtube channel and have seen my content, you already know my background from the beginning was more so the history of Japan. It was in fact my love of Japanese history that led me to the history of China and I think that says something about these two nations. You simply cannot speak about one's history without the other. I could delve deeply into the opening of Japan, its turbulent Bakumatsu period, my personal favorite, the Boshin war, the Meiji restoration, the Satsuma rebellion, etc etc. But this podcast is about the Fall and Rise of China. While my personal channel deals with both nations trying to give an equal amount of narrative to explain both their developments, I want to try my very best to keep it to the hip so to say. If you want more details about the historic events of Japan from 1600-1890 or so, check out my personal channel or perhaps become a Patreon over at www.patreon.com/pacificwarchannel and scream at me to do some podcasts in depth on those subjects, I certainly would love to dabble more into it, like for example a podcast dedicated to the Shinsengumi, the samurai police who fought to the bitter end to defend the Tokugawa shogunate during its death throes, just an idea.  The last time we spoke, I went over the end of the Taiping Rebellion, a momentous part of the history of Modern China. I literally sighed with relief upon completing that large series….then I stared at a blank page. Where do I even begin now? The first thing that came to my mind is how to explain what occurred to both China and Japan in the mid 19th century. Both nations were forced to modernize lest they become colonized by foreign powers. For China this was brutal, she was quite literally being carved up, but for Japan who had spent 265 years almost completely isolated under her Sakoku policy, she was opened up, went through hyper modernization and thwarted colonization as a result. Japan's story is quite different for numerous reasons, major ones being that she got the enormous benefit of seeing what was happening to China and learnt directly from China's predicament.  After the west defeated China during the Opium Wars and Commodore Perry opened up Japan in 1853, Asia could no longer maintain a separate existence. Both nations were forced to begin the process of becoming part of the world. Japan had many natural advantages over China. She was made up of 4 islands, very compact, sea transportation was widely available, her communications did not have to link very far. China would only get its first telegraph in the 1880s, and it took their governmental communications nearly a month to travel from one end of the country to the other. Japan being an island had always felt vulnerable to dangers from the sea. This sense of danger prompted Japan to seek knowledge of the outside world to protect herself. Chinese leaders had to worry about enemies coming over land from multiple directions, thus they were less concerned about the seas. Japan, had isolated herself for 265 years, while China had become the literal pinnacle of civilization, hoarding the worlds silver. Thus as you can imagine Japanese leadership were not as confident as the Chinese who saw themselves on top of the world, and you know that saying or the game, king of the mountain? Well its hard to sometimes see people coming after you when your on top. Japan was also more homogeneous, whereas China had hundreds of differing people, Han, Manchu's, Mongols, Uighurs, Tibetans, etc. Unifying such people and maintaining domestic harmony was pretty much impossible. China was also undergoing a population boom in the 19th century alongside massive food shortages. This led to the terrible rebellions such as the Taiping Rebellion, I think we covered that one pretty well, the Nian Rebellion which we talked about a little bit, but of course there were others. So I think we all know now the Taiping Rebellion encompassed many issues ongoing in China. For the Nian rebellion, it occurred mostly in the north and was basically peasants banding together to survive. Natural disasters had taken a toll, food was scarce and when bad times come, especially in China, bandits begin to roam. To fight off the bandits the Nian formed militias, but as you might imagine the Qing saw this and freaked out. The main purpose of the Nian was survival and resisting taxation, something I personally can subscribe to haha. Inevitably the Nian looted and raided as a means to keep their group going on, clashing with bandits, the Qing and other rebel groups like the Taiping. Much like the Taiping, the Nian failed to topple the Qing dynasty and were quelled gradually through the Qing ruthless campaigns that used scorched earth tactics. The Nian also were in the north and thus faced the forces of Mongol general Senggelinqin. Seng defeated the Nian and killed their greatest leader Zhang Lexing in 1863 from which the never recovered. After the 2nd opium war was done, the Qing simply were more able to deal with the internal rebellions, and the Nian unfortunately were close to Beijing and not as formidable as the Taiping. Now while all that was going on, multiple muslim rebellions occurred. There was the Hui Muslim backed Panthay Rebellion in southwestern China, mostly in Yunnan province. Panthay is the Burmese word used by Burmese for Chinese muslims who arrived from Burma to Yunnan. They were fighting discrimination and like many other rebellions during this time, they saw the Manchu weakened as a result of the opium wars and decided there was an opportunity to become independent. By the way while I am referring to this as a quote muslim rebellion it was not at all exclusively muslim, many non-muslims joined them such as the Shan and Kachin people of Burma. Once the Taiping were dealt the Qing had a stronger hand south and gradually quelled them by 1868. To the northwest of China came the Dungan revolts led mostly by Hui muslim chinese in Shaanxi, Gansu and Ningxia provinces. These revolts raged from 1862-1877 and they began from conflicts between Hui and Han chinese. It was a terrible time leading to massacres, famines, massive migrations of people, plagues, simply awful stuff. In northwest China its estimated something like 21 million people died. Zuo Zongtang, a subordinate of Zeng Guofan rose to prominence and created his own army based on the Xiang model called the “chu army”. He largely was responsible for quelling the Dungan revolts.  So ye China was dealing with a lot. The 1860's in general were a turning point for China and Japan. Both nations gained new governing structures and resumed official contacts with another for the first time in over 2 centuries. For Japan the 1860's were part of what is called the Bakumatsu period, its this very messy point in their history where the leadership of Japan was frantically trying to figure out how to save themselves from colonization. Over in China the 1860's leads us into a period known as the Tongzhi restoration named after the new emperor. The Taiping by the early 1860's were on a steady decline and this gave the Qing leadership finally a moment to try and rebuild national strength. For Japan this period saw the Shogun being overthrown in 1868, and this also led to a bitter war called the Boshin war of 1868-1869. One of my personal favorite wars by the way, I have an episode on it over on my personal channel the Pacific War channel if you want the full rundown and a ton of Chimbara film clips to give it flavor. To brutally summarize, there was a call to end the Tokugawa shogunate, they even gave the Tokugawa family a great severance package, but the Shogun did not go down without a fight. Loyal hans and the Shinsengumi fought to retain the SHogunate while the hans of Satsuma/Choshu and Tosa rose up and defeated them. After the shogunate was dissolved Japan went into the Meiji restoration, which I also have a full episode on sorry for the plug ins over at my Youtube. I perhaps will get into it later, but to summarize the Meiji restoration is the greatest feat of Modernization I would say in human history. Its a hyper modernization process where Japan took the very best aspects of the outside world, while trying to retain important parts of their own culture to mold Japan into a modern state. They were extremely successful and as a result achieved the number one goal of the Meiji restoration, thwarting colonization. The Japanese had resolutely responded to the challenges from the west. As for China, with the death of Emperor Xianfeng in 1861 came the enthronement of Emperor Tongzhi at the age of 5. The Qing leadership were eager to restore the social order that had been severely damaged by the Taiping Rebellion, the Second Opium War and countless other rebellions. Xianfeng who died at the age of 30 was considered a failed emperor and I mean I would have to strongly agree. The guy spent all his time getting high, messing with his harem and fled the capital, never returning to it. China had been left in a disastrous state, but with the defeat of the Taiping came new leadership. That leadership was not Emperor Tongzhi, but rather a mix of Prince Gong and Empress Dowager Cixi. The Empress Dowager proved to be very skilled in managing court politics and quickly became the dominant power during the Tongzhi period and that power would last basically until her death in 1908.  Prince Gong and other officials realized that to cope with the foreigners, new skills and new technology, especially that of shipping and weaponry would be required. But many Qing officials remained focused on cultivating the moral qualities that they considered essential for national vitality. Empress Dowager Cixi and many Qing officials believed that the essence of China's problems stemmed from the loss of a true confucian spirit. To address this problem, they sought to restore the importance of the imperial examination system and to eliminate the major corrupt issue that had emerged, that of buying and selling offices. As I had pointed out in the Opium War series, while in the past the integrity of the Qing dynasty and the other dynasties before it lay in officials being appointed by the merits after taking the imperial examination, starting around the 19th century this kinda fell apart. Officials were gradually purchasing their appointments and other high ranking officials began selling appointments, such as the Cohong merchants who basically inherited an incredible debt upon taking their role and were expected to extort funds back to their backers. The Qing dynasty was extremely corrupt and would just keep getting worse and worse. Cixi valued the importance of symbolism and undertook the building of the new summer palace after it was burnt down during the 2nd opium war. Her name would infamously be attached to the building of the summer palace which was unbelievably expensive. Many accusations and myths for that matter would involve Cixi utilizing funds for necessities of the empire instead for the palace. Now in 1861, China launched a self-strengthening movement. This focused upon training troops, building their ships and producing their own weaponry. Self-strengthening movements were not new to China, they had been seen countless times such as when the Ming began seeking foreign aid to fend off the Qing invasion all the way back in the 16th century. Now as we saw during the end half of the Taiping rebellion series, Zeng Guofan tackled self-strengthening head on. One of Zeng Guofans scholar colleagues was a man named Feng Guifen who had sent him a series of essays in 1861 highlighting the issue of self-strengthening. Feng spent considerable time focusing on studying warfare against the Taiping, specifically in the east around Shanghai. He was very impressed by the western military technology present there and would often write to Zeng Guofan about it. Likewise Zeng Guofan wrote in his diaries about self-strengthening and how western technology could be used to defend China's sovereignty and territorial integrity. Zeng Guofan's second hand man, Li Hongzhang likewise wrote of self strengthening during this time period and identified how Western power lied upon their technology and that China must learn to construct the same machines they did. He advocated first to apply this to the military, but gradually it must also apply to industry at large. As we saw during the Taiping Rebellion, there was a large struggle by both the Qing and Taiping to get their hands on western arms. Zeng Guofan purchased many western arms for his Xiang army and the Qing famously employed the EVA forces. By 1860 the majority of Qing leadership types including the scholar class were aware they had to move with the times and study western technology. By 1861 China officially began a self strengthening movement which can be seen to have three phases the first going from around 1861-1872, the second from 1872-1885 and the third from 1885-1895. The first phase focused on training of troops, building ships and the production of arms. With support from Prince Gong, Zeng Guofan, Li Hongzhang, Zuo Zongtang and other officials began major projects. Zeng Guofan established a arsenal in Shanghai, Li Hongzhang built one in Nanjing and Tianjin and Zuo Zongtang built a dockyard at Fuzhou. The arsenals were created with help from foreign advisors and administrators who also set up schools for the study of specific sciences like mechanics. The Qing government likewise created the “Tongwen Guan” “school of combined learning” in Beijing. The purpose of the school was initially to teach foreign languages, but it would gradually expand course curriculum towards astronomy, mathematics, chemistry, medicine and so on. The school would begin a transformative process and lead to the construction of similar schools. Li Hongzhang for example would go on to create language schools in shanghai, Guangzhou and Fuzhou pioneering western studies. Zeng, Li and Zuo initially used foreign workers to build up their factories and arms, until their own native chinese could learn the skills necessary to replicate the processes. At Li Hongzhangs Jiangnan arsenal they began producing Remington breech loading rifles. They began production in 1871 and by 1873 produced 4200 rifles. The rifles were expensive to make and inferior to actual remington arms, but it was a start. The naval dockyards at Fuzhou amongst others had a much more difficult job ahead of them. By the time they began producing ships, they turned out to be twice as expensive than simply purchasing ships from Britain. This led China to purchase more ships to meet the demand and by the 1880s China would be purchasing and creating more ships than Japan. Also in the 1880s Li Hongzhang established the CHina Merchants steam navigation company to help China create its own commercial shipping, something necessary for modern trade. Another big process of modernization in the 19th century was of course, trains. Chinese laborers famously traveled to north american to help build the great railroad systems in both the United States and Canada. This prompted Qing officials to advocate for the same thing in China, famous figures like Lin Zexu and Hong Rengang called for this. However the hardline conservative types, most notably Empress Dowager Cixi were very reluctant about steam engine technology and that of trains. There were various reasons they were wary over railroad development. In 1865 a British merchant built a 600 meter long railroad outside Xuanwu Gate in Beijing to demonstrate the technology to the Qing imperial court. The courts reactions was mixed, they were certainly impressed by its functionality, but also found it very noisy and strange, so they had it quickly dismantled. It would not be until 1876 when the first railroad was established known as the Woosung road. It went from the American concession in Shanghai to Woosung, present day Zhabei district. It was built by Jardine Matheson & co, the nefarious company that had sunk its teeth into China since the first days of opium smuggling began under it. The construction of the railroad was done without approval from the Qing government and thus would get dismantled the next year. Then in 1881 another railway was created, the Kaiping Tramway and Imperial Railways of north china. British engineer Claude William Kinder spearhead the project with the support of Li Hongzhang, creating a line from Tangshan to Xugezhuang. It would expand eventually to Tianjin in 1888 and Shanhaiguan by 1894. It got the name Guanneiwai railway and was met with multiple attempts by conservative Qing officials to be dismantled. Famously Empress Dowager Cixi fought against Li Hongzhang who persisted to tell her railways were necessary to advance China. She was against their construction because she believed their noise would disturb the emperors tombs. Li Hongzhang tried everything he could to get her on board and at one point she tried to compromise with him asking if the train carts could be horse drawn instead. Yet despite her rather hilarious attempts to thwart railway construction by the 1890s great railways were created to link up eastern and central China.  Now over in Japan, after the Boshin War was over, Japan famously sent a mission out to the west known as the Iwakura Mission of 1871-1873. The purpose of the mission was to study the most important aspects of the west from the most powerful nations. The diplomats and students that went on the mission would become key leaders in the new Meiji government of Japan driving the restoration. China also performed its own Iwakura Mission, but it was not as large in scale, and those who went on it did not exactly end up being the great drivers of modernization like their Japanese counterparts were. Three years before the Iwakura mission, a Chinese delegation known as the Burlingame Mission arrived in the United States. The delegation extended its journey to Britain, France, Prussia, Russia and visited smaller nations briefly before returning to China in 1870. The purpose of the delegation was to investigate how westerners conducted diplomacy so the Qing could figure out a means to get rid of the unequal treaties. It was the very same reason the Japanese would send their Iwakura mission. Anson Burlingame, a US minister and envoy to Beijing was appointed by the Qing to lead the delegation. Around 30 members attended the mission, and in 1870 Burlingame died of Pneumonia forcing two of the Chinese delegates, Zhigang and Sun Jiagu to take the reins of it. They met with heads of state, visited factories, shipyards, mines, all things big industry. They got to see electricity, machinery many scientific wonders, but also the plight of their own people. Yes they got to witness the conditions Chinese workers went through on the railways in places like California. They saw Chinese going into mines and not coming back out. This prompted some delegates to ask the question “why do Christian missionaries who do such good work in China, bully Chinese workers in California?”. The delegate Zhigang would publish some of these observations in a book giving very harrowing accounts.  Another delegate, Zeng Jize, the eldest son of Zeng Guofan came back with extremely positive opinions of everything he saw in the west and was met with harsh criticism from conservative officials for being too sympathetic towards foreign customs. Li Hongzhang and other officials however grabbed the delegates when they got back to China, extremely eager to hear all about what they had seen. Li Hongzhang was particularly interested in the political and economic aspects of the west. Empress Dowager Cixi personally met with some delegates when they got back asking questions about things happening aboard. Even the conservative types were gravely concerned with how things were moving in the west. But the end result did not lead to a Meiji restoration. While Japanese leaders were investing in industry and infrastructure, Chinese leaders were looking to restore their national spirit instead. Its hard to blame the Qing leaders, unlike Japan who largely avoided conflict with the west, though there were a few fights in Satsuma against the British for example, well the Qing was like an old boxer who just got KO'd a few times too many. The opium wars and internal rebellions had destroyed the Chinese public's faith in their government, the fabric of the mandate of heaven was unraveling. So instead of putting all the money into industry, many projects were enacted to re-envigorate the grandeur of the Qing.As I had said, the Empress Dowager Cixi famously invested incredible sums of money to renovate the Summer Palace in Beijing. Infamously she took funds intended for modernizing the navy and used them to build a marble boat pavilion at the summer palace.  Li Hongzhang believed in addition to the factories, arsenals and shipyards, China needed to update its school system and wanted to send students abroad just like Japan was doing. He also advocated that the civil service exams should offer technical knowledge alongside the cultural knowledge and he was met with large scale protest. By 1885 conservatives in Beijing began cracking down on the modernization. So while Chinese students stayed for the most part in China, Japan sent countless aboard to learn everything they could from the west. Now the Iwakura mission that went to the west also came to China on its way back. After witnessing 15 nations and all their wonders, they came to Shanghai where they spent 3 days. They were hosted by the Shanghai official Chen Fuxun and they were shocked by what they saw in the city. That shock was at the lack of change, the travelers who had grown up in a world where China was Big Brother were shocked that big brother seemed to have fallen behind. Kume Kunitake, the chief chronicler of the voyage said this of his first impressions of Shanghai  “There are no sewers, and urine flows along the streets. Amid all this, the inhabitants seem quite unconcerned.” Believing that the Japanese were harboring illusions about Chinese sophistication based on the past, he tried to correct the view of his countrymen who “regarded every Chinese to be a refined gentleman well versed in literature and the arts. Thus [in Japan] the custom still persists of holding any curios, calligraphy, paintings, poetry or literature from China in high esteem. . . . Under the Qing dynasty, learning has been stagnant in China.” The members of the Iwakura mission had all studied history and knew of the great Tang dynasty and the greatest of China, but now in 1873 they thought there was very little to learn from her anymore. They shared a kinship with China, wished she could resist the western encroachments and remain a great civilization, but it looked to them China had no great leadership. China, Japan and even Korea had young emperors, but only Emperor Meiji would acquire real authority. In China emperor Tongzhi took the throne at 5, but it was Cixi who really ran the show. In Korea Emperor Gojong took the throne at the age of 12 in 1864, but his father Taewongun really held the power. Both Gojong and Tongzhi would be hampered by their relatives and isolated from advisors who might educate them on western advances. Emperor Meiji meanwhile was tutored by senior advisers starting in 1868 preparing him for his role in leadership. Lack of leadership led to a lack of ability to reign in certain aspects of modernization necessary for progress. In Japan key individuals working with Emperor Meiji grabbed the reigns of foreign affairs gradually dismantling the unequal treaties the west had forced upon Japan. The key individual in China who would undertake foreign affairs was Li Hongzhang who was for the most part doing everything on his own initiative and had to fight off conservatives. In Japan, foreign affairs specialists emerged, but this was not the case in China. Even emperor Meiji himself took an interest to learn about foreign affairs. Japan hired many western specialists in all aspects of governmental bureaucracy to help train the Japanese. When Chinese officials went to Japan in 1877 to set up a legation, they were astonished to find the Japanese bureaucracy for foreign affairs, unlike that in China had completely adopted European procedures and protocols.  One of the Iwakura missions delegates was a man named Ito Hirobumi and he would serve in the foreign office before becoming prime minister in 1885. He studied in England, learning quickly that Japan was weaker than her and that Japan needed to learn from her to become strong. With his ability to speak english, Ito became the key man responsible for negotiations with other nations. He was to be Li Hongzhangs Japanese counterpart, and helped negotiate the Treaty of Tianjin in 1858 with Li. Both men would have a special relationship that was long lasting. The first time Chinese and Japanese officials met after two centuries was when the Senzaimaru arrived in Shanghai in 1862. The officials were strangers without precedents, they had no idea how to move forward. The Japanese members of the first Senzaimaru trip were carefully selected for their ability not only to learn about potential markets for Japanese goods, but also to investigate the political situation so Japan could open formal relations with China. 51 Japanese took part on the mission which lasted 2 months. The highest Chinese official in Shanghai, was our old friend Wu Xu. Since no Chinese were in Japan prior to notify about the mission, they literally just showed up to Shanghai and this certainly perplexed Wu Xu as to what he should do. Wu Xu reported the delegations arrival to Beijing but received a reply with no clear directions, thus he acted with caution. The Dutch helped the two sides speak and assured Wu Xu that the Japanese were reliable traders and this prompted Wu Xu to accept selling their goods. The Japanese brought things they already knew the Chinese market most likely desired, sea products, lacquerware, paper fans, nothing too fancy. Trade was slow, no treaties or relations were established, but the Japanese gathered great intelligence on the status of the Qing dynasty. They had not yet recovered from the Taiping Rebellion, to the Japanese China looked like chaos. They were shocked by the poverty, filth, the lack of hygiene. They were disappointed to find what their ancestors considered the greatest civilization seemed to be in rubles. They were outraged to find out how mistreated the Chinese were at the hands of westerners. They thought westerners extremely arrogant, mistreating Chinese like slaves in their own country it was so shameful. They worried what the British and French had done to the Chinese during the Opium Wars might come to Japan and indeed the British made a minor attack in Satsuma in 1863 and Choshu in 1864 raising concerns. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. China and Japan went through their own processes of modernization, which were dramatically different to say the least. Li Hongzhang was emerging at the forefront and he desperately was trying to help China modernize, but he was but one man amongst many.

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