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3 episodes with Overseas Chinese
2 episodes with Overseas Chinese
3 episodes with Overseas Chinese
2 episodes with Overseas Chinese
2 episodes with Overseas Chinese
2 episodes with Overseas Chinese
2 episodes with Overseas Chinese
2 episodes with Overseas Chinese
3 episodes with Overseas Chinese
中文本期简介：在这期《五分钟中文》中，我们聊了海外华人是如何度过春节的，尤其是与中国国内的春节庆祝方式的不同。春节是中国最重要的节日，象征着团圆和新的一年的开始。对于许多生活在海外的华人来说，虽然不能和家人一起过年，但依然通过现代科技与亲朋好友保持联系，参与社区活动，并共同庆祝这个重要节日。虽然缺少了烟花爆竹的氛围，但春节的意义依然深刻，不论身处何地，和亲友共度时光最为重要。希望大家在蛇年里幸福安康！English Episode Summary:In this episode of 5-Minute Chinese, we discuss how overseas Chinese celebrate Chinese New Year, focusing on the differences compared to the celebrations in mainland China. Chinese New Year is the most important holiday in China, symbolizing family reunions and the start of a new year. For many Chinese living abroad, even though they cannot celebrate with their families in person, they maintain connections through modern technology, participate in community events, and celebrate the festival together. While the atmosphere of fireworks and firecrackers may be missing, the true meaning of the holiday remains the same. Regardless of where we are, the most important thing is spending time with loved ones. Wishing everyone happiness and health in the Year of the Snake!日本語エピソード概要今回は「海外の華人たちの春節」についてお話しします。春節は中国で最も重要な祭りであり、家族が集まり、新年を祝うことが象徴されています。しかし、海外に住む華人にとって、春節の過ごし方は中国国内のそれとは異なります。遠く離れた家族とは、スマートフォンを通じて新年の挨拶を交わし、友人や地域コミュニティと一緒にお祝いをします。花火や爆竹の音は少なくなりましたが、春節の本質は変わりません。どこにいても大切なのは、愛する人と一緒に過ごすことです。皆さんが蛇年に幸せで健康でありますように。#海外华人#春节 #蛇年 #春节习俗 #家庭团聚 #春节烟花 #华人社区 #海外春节 #中国传统 #中国文化 #中文学习 #中文听力 #蛇年 #农历新年 #中国新年 #中级中文 #高级中文 #汉语 #ChineseNewYear2025#YearOfTheSnake#LunarNewYear#OverseasChinese#SpringFestival#ChineseCulture #CulturalTraditions#AdvancedChinese #Intermediate Chinese #LearnChinese#ChineseLanguagePodcast #旧正月 #春節 #中華文化 #チャイニーズニューイヤー#春節 #海外華人 #年越し #家族団欒 #蛇年 #中国伝統 #花火发短信给我！ Send me a text!Support the showDue to space constraints, the transcript is not available in the description. However, it's easily accessible on my podcast website, where you will find the transcript under each episode. The web address is https://www.buzzsprout.com/1868166Let me know if you can't find it. If you have any questions, please feel free to email me at TheLoneMandarinTeacher@outlook.com. Please also email me if you need Traditional Chinese transcripts. Have a great day! 如果您喜欢我的播客，您可以通过成为订阅者来支持我。您的支持对我来说是巨大的鼓励。但无论您是否选择捐款，我都很感激有您成为听众。能够每周与您分享几分钟的时间，对我来说是莫大的荣幸。❤️If you enjoy my podcast, you can support me by becoming a subscriber. Your support is a huge encouragement to me. But whether or not you choose to donate, I'm grateful to have you as a listener. It's an honor to share a few minutes with you each week. ❤️
Episode 149 of Sport Unlocked, the podcast dissecting the week's sports news issues. On the agenda on April 26, 2024 with Rob Harris, Martyn Ziegler and Tariq Panja. Is FIFA harming football? Premier League's concerns; Infantino singles out English agent spending World Cup Saudi sponsor Spain warned by FIFA & UEFA LaLiga games overseas Chinese swimmers - WADA investigation update Send any questions to the team sportunlockedpod@gmail.com and Twitter @SportUnlocked Check out videos from the interviews on Sport Unlocked's YouTube channel, Instagram or Twitter pages Music No Love by MusicbyAden https://soundcloud.com/musicbyadenCreative Commons — Attribution-ShareAlike 3.0 Unported — CC BY-SA 3.0 Free Download / Stream: https://bit.ly/_no-loveMusic promoted by Audio Library https://youtu.be/JgXz25Tw5d4o
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Last time we spoke about the New Policies of the ailing Qing Dynasty and the rise of revolutionaries, such as Dr. Sun Yat-Sen. Empress Dowager Cixi begrudgingly had to endorse major reforms to try and keep her ailing dynasty alive. It was a step in the right direction, however it came far too late. The Qing dynasty was simultaneously trying to please the foreign powers and her populace. Yet her populace were being strangled with taxes, their faith in their government had never sunk so low and in general many simply felt it was time for real change. Once intellectuals who went abroad came back with new ideologies, it was like death coming to the door. Revolutionaries began protests, strikes, assassinations and uprisings. Dr Sun Yat-sen became one of the most prolific backers of the major uprisings, traveling around the globe trying to received funding support from Overseas Chinese and allies. It was only a matter of time. #86 The Wuchang Uprising 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. There was a little something I glossed over in the last podcast and I did so on purpose, I just felt this episode needed to start with this event. 1900-1908 saw an incredible amount of change for China. As much as I am foreshadowing the downfall of the Qing dynasty, it has to be said the efforts to modernize during this time period were colossal. In their own little way, the Chinese had a sort of Meiji restoration. But while it was going on, at full speed, the year 1908 would change a lot. Despite all of these changes there was a looming, a rather glaring problem. The Manchu minority still dominated the Han majority. Cixi resisted tooth and nail to make sure the inner circle was Manchu. Even Li Hongzhang, whom held a very special relationship with Cixi and was arguably one of the most important people of the empire, was never made a member of the Grand Council. Cixi clinged to the notion the Dragon throne must be occupied by a Manchu and she would undermine the chance of a parliamentary monarchy for a Republic. One of the most fervent advocates of military action to overthrow the Manchu dynasty, is the man we have come to talk about in the last podcast, Dr Sun Yat-Sen. He had been attempting uprising since 1895 and not only would he not give up, he just kept gaining more traction. The empress dowager did not take the uprisings lightly, in her words 'these flames that could spark off a prairie fire', and cable after cable urged them to 'extinguish them; do not let them spread'. The Empress Dowager had a lot on her plate, the western powers were ever encroaching, the Boxer protocol had China paying incredible sums to them. Reforms were likewise expensive, the populace were being fleeced dry and certainly not happy about it. Revolutionaries were trying to kill her and overthrow the Manchu run dynasty. Hell I have not really gone into it, but Japan was spending an incredible amount of money and getting as close as possible to any high ranking official within the dynasty to try and dominate it. The Japanese figured the Empress Dowager was going to die sooner or later so they tossed their efforts at trying to make Guangxu a puppet, then something happened. In 1908 Emperor Guangxu became gravely ill, doctors from multiple provinces were summoned to Beijing. Guangxu wrote notes to his doctors complaining about hearing noises , 'sometimes distant wind and rain and human voices and drum beating, other times cicadas chirping and silk being torn. There is not a moment of peace.' He described 'great pains from the waist down', difficulty in lifting his arms to wash his face, deafness and 'shivering from cold even under four quilts'. He berated his doctors for not curing him or making him feel better. But he hung on tenaciously to life. Now during the summer of 1908, Cixi began to suffer from diarrhea. The year was an extremely busy one for her. She was micromanaging countless aspects of reforms and was meeting with the 13th Dalai Lama, a very important issue as the British had recently encroached upon Tibet. After her 73th birthday on November 3rd of 1908, she felt death was on its way. She ordered Prince Qing to go to the eastern Mausoleums to check out her burial ground and in the meantime she focused her attention upon keeping the empires affairs in order. Then there was the issue of Guangxu. He was bedridden, seemingly on the verge of death, but refused to die. In her mind if he survived her, he might send the empire straight into the hands of the Japanese. And thus Empress Dowager Cixi ordered her adoptive son to be killed. Some of you older listeners or those who've heard about the history of Cixi, might be gasping. But yes indeed since 2008 it a forensic examination of Guangxu's remains have indicated he had a level of arsenic over 2000 times that of an ordinary person. Guangxu was certainly poisoned with arsenic, but who did it, hmmm. There are some who believe it was Yuan Shikai who poisoned the emperor because he knew he would be executed if Cixi died before him. Now Cixi would have had a much easier time poisoning him as she had better access to him. Regardless, at 6:33pm on November 14th Guangxu was pronounced dead by the royal physicians.The Grand Council gathered at Cixi's bedside while Guangxu lay dying and when she learnt of his death, Cixi arranged his succession. Zaifeng was made regent and his two year old son Puyi, Cixis great nephew was named the new emperor of the Qing dynasty. Cixi was said to work throughout the night until 11am in the morning, getting everything settled. 3 hours later she died. And so went one of the most influential figures in modern Chinese history, love her or hate her. Now something else was brewing in the empire. All of the reforms and modernization led to a China to dramatically expand her railways. In the last years of the Qing dynasty the governments railway policy experienced a transition however. The Qing prior to 1908 had supported the provinces efforts to build railways. Then in 1908, Zhang Zhidong was appointed superintendent of the Guangzhou-Hankou railway, and in December of that same year also superintendent over the Sichuan-Hankow line. Alongside the Minister of Communications Sheng Xuanhuai, these two men began shifting the Qing policy to nationalize the two mentioned railways and would rely on foreign investments for railway construction. Historian Sun Zijian has this to say about the issue “Preparations were inadequate. The government neither offered extensive persuasive propaganda nor obtained the approval of the National Assembly or provincial assemblies. The court simply nationalized the railways in an autocratic manner. When nationalization met with opposition, instead of defusing the crisis flexibly, the government persisted in its arbitrary ways. When it found mistakes in the decision-making, the government refused to make any modifications. In the end, the crisis spun out of control. A reasonable policy properly executed could have succeeded'. According to historian Chen Tingxiang the Qing government's response to the backlash, that would become known as the Railway Protection Movement, failed for 3 reasons. 1) The announcement and implementation of the railway nationalization was reckless. 2) the government was internally divided on the issue. 3) the officials suspicions of each other led to the failure in quelling the unrest. Historian Chen Xiaodong also had 3 points to make about the issue. He stated first the Qing government did not present the two issues: railway nationalization and foreign loans to the provincial assemblies and national assembly. Second they violated the new corporation law and attempted to confiscate the shares of the commercial company. And three the Qing government refused to listen to the pleas of the Sichuan provincial officials and were unwilling to compromise forcing the people into desperate actions. Now going back in time to explain some of this, in 1898 and 1900 Sheng Xuanhuai negotiated the Guangzhou-Hankou railway loan protocol with the “American China Development Company” receiving the right to build the line. But the company breached the contract by failing to finish the line on time and secretly sold 4000 of the 6000 shares of the company to Belgium. By 1905 Zhang Zhidong recommended negotiations and recovered the rights to the line. Though the Chinese got back the rights to the line, they still lacked funds to build it. In Zhang Zhidong's words “at present, the only way to do this great project is to rely on borrowed money.” In 1907 to build up the Hubei portion of the line, Zhang Zhidong sought to burrow 2 million pounds from Everard Fraser, the British consul general in Hankou. The following year Zhang Zhidong was appointed the supervisor over the Guangzhou-Hankou line and the Hubei portion of the Sichuan line. On June 6th of 1909 Zhang Zhidong drafted a loan agreement with Germany's Deutsche Bank, the British Hongkong and Shanghai banking corporation and France's Banque Indoseuz. The US wanted to get in on that sweet piece of pie, but during the process on October 4th, Zhang Zhidong died of illness. Because they were in the process of negotiations everything would be shuffled around. On November 5th of 1909, the Hubei railway association opposed the loan and abrogated the protocol. On the 14th a coalition of Hubei gentry, merchants, military officials and educational representatives got together and announced they would fund the railway. They asked the Ministry of Communications and Board of Revenue to cancel the draft agreements with the foreigners. In March of 1910 the coalition was given the right to establish a railway company, but many knew their fund raising could be untrustworthy. This prompted the officials from Britain, France, Germany and America to angrily demand their rights and interests be met. The Qing foreign ministry and ministry of communications offered no answer to this. They both tossed the buck as they say to the board of revenue, who was pissed they were evading responsibility. The foreigners then sent direct communications to the Qing government, receiving no reply. Thus the initial loan was shelved. In August of 1910 Sheng Xuanhuai reported “setting up associations in Hunan and Hubei to resist foreign loans, raise funds, and build the railway on their own are only empty promises of no use in solving real problems. … Their claimed fund-raising figures are unreliable.” The matter was investigated at multiple levels. On October 14th, Sheng Xuanhuai reported regent Zaifeng the Hunan portion of the line required 34 million taels of silver, but the railway company had only collected 1.7 million silver dollars. The Hubei portion required 67 million but the railway company only raised just under 1 million silver collars. If the two railway lines were to be built, they simply had to borrow from foreigners. Zaifeng appointed Sheng Xuanhuai as the minister of communications on January 6th of 1911, and Sheng secretly began to negotiate with the representatives of the 4 nations. By late april they reached an agreement and in may Zaifeng made an imperial edict announcing the nationalization of the railway lines. Its also important to note some other external factors. In june of 1910, the Japanese and Russians signed a second agreement stipulating the boundaries of there sphere of influence over Manchuria. Once that was signed Japan formally annexed Korea. Then Russia on January 12th of 1911 requested the Qing government release them rights in Xinjiang, Mongolia and parts of Manchuria. On March 25th the Qing government was forced to agree and then Britain came and stepped up aggression in Tibet. By January of 1911 the British army was occupying Pianma in Yunnan province. It was under these circumstances, the Qing sort of buried their heads in the sand and focused on the railway projects. Zaifeng was determined to pursue railway nationalization. In order to carry this out he had to adopt a series of radical actions. On May 9th of 1911, Zaifeng canceled the earlier approval of the private railway companies rights to the Hubei and Hunan portions of the line. Then on the 18th he appointed Duanfang as minister in charge of the Guangzhou-Hankou and Sichuan-Hankou lines. Then on May 23rd and 30th he ordered the provinces of Sichuan and Hunan to stop collecting taxes to support the public shares on their rail lines. All of this was designed to get the railway companies to come to new terms. The nationalization of the rail lines was met with fierce opposition from the people of Hunan, Sichuan, Guangdong and Hubei. Zaifengs immediate problem was dealing with the funds collected by the private companies, he needed to buy them out. Many called to have the government bail the companies out, others said they should be held accountable and audited. Zaifeng decided to collect all the shares and issue railway bonds at same value, thus the people who wished to de-vest could. The investors were not happy, specifically the Sichuanese who had the largest public shareholding. Basically all of the investors would only be partially compensated by the government bond scheme, what they wanted was a proper buyout, silver not bonds. The Sichuan railway company by 1911 had raised 14 million taels, 4 of which had been expended and 3 were lost in speculation. Zaifeng was not happy with the governor general of Sichuan and hastily appointed General Zhao Erfeng to replace him by August 4th to force the issue to a resolvement. Zhao Erfeng made his way to Chengde and made sure to bring numerous military and police units to maintain order. On August 5th Zhao Erfeng was given orders to force the shareholders in Sichuan to take the bonds. It should be noted Zhao Erfeng had the nickname “the butcher”. On August 11th, more than 10,000 protestors began rallies against the proposals in Chengdu and organized a series of strikes and boycotts. Students, merchants and workers were showing solidarity. Zaifeng was outraged at the situation and ordered Zhao Erfeng to “firmly suppress the unrest”. This was sweet music to Zhao Erfengs ears and he began requesting funds for additional troops, too which Zaifeng approved. Yet Zhao Erfeng soon found out, the situation was much more dire than they all believed. Zhao Erfeng began sending requests to Zaifeng to reach some sort of solution to the crisis. But on September 2nd Zaifeng issued strict orders to him stating “ suppress [the disturbance] effectively, disperse [the protesters] quickly, and not let the situation lead to chaos. If the troubles persist and lead to unrest, you will be punished” Zhao Erfeng was pushed into a corner, he had no choice. On September 7th he lured out Luo Lun, Pu Dianjun and other leaders of what was then being called the Railway Protection League, the Provincial assembly and the private railway company to the governor general's office by falsely telling them “a telegram from Beijing brings good news. We need to exchange views right away.” Once the men arrived, they were arrested. News broke out of the act and the city of Chengde erupted. Thousands of people flocked to the governor generals office. Zhao Erfeng dispatched troops to cut them off at street corners, but the angry crowd broke through barricades and poured into the governor general's office. At this point Zhao Erfeng ordered the troops to fire upon the people. The angry mob suffered heavy casualties. Despite this the next day more protestors showed up and dozens more were shot. All of Sichuan rose up in arms. On the 7th Zhao Erfeng reported “thousands of people fiercely attacking the governor-general's office. It is not sure whether stability can be restored. We need the court to dispatch thousands of strong troops from the capital to rush to Sichuan to prepare for trouble.” Zaifeng had gambled on forcing the railway protestors into submission and now he had provoked a rebellion. There was no other action than to push forward. On September 9th, Zaifend issued a decree praising Zhao Erfengs performance and gave out the order “select a capable general to quickly lead nearby troops to Sichuan, where Zhao Erfeng will assume command.” On the 12th Zaifeng against the pleas of numerous advisors to peacefully comply with the public opinion, ordered Zhao Erfeng “to direct the new and old armies to destroy those promoting rebellion so that [the unrest] does not spread”. The next day Zaifeng received a telegram, stating Chengdu was surrounded. At this point Zaifeng was sort of grasping at straws. He appointed Cen Chunxuan to deal with the Sichuan situation. Cen Chunxuan was “to work with Zhao Erfeng in calming and suppressing the unrest in Sichuan.” But Cen Chunxian instead advocated for completely reversing the course of action and try to regain the publics confidence through a gentle approach. Cen Chunxian telegram the court advising “the temporary release under guarantee of the detained gentry, and promise the Sichuan people will not lose a penny of their capital; and that no innocent people will be killed. The people and the government must move forward together. There should be some words of self-reproach in the edict. If the court could do this, public opinion will be calmed, … people everywhere will dance for joy”. Prince Qing and his colleagues disagreed with the stance and the Ministry of Communications told the Qing court they rejected the idea all together. Zaifeng took the advice and rejected it as well. Cen Chunxuan telegram the Qing Court “a wind-heat (fengre) has aggravated my old illness and makes it very hard to go to my post. Please relieve me of my position.” By rejecting Cen Chunxians proposal, Zaifeng had lost the last chance to resolve the Sichuan railway crisis. Now going a little bit back a bit because its important, we talked a lot about the new policies. Within Hubei province a sort of elite army had been developed. As part of the New Army program, Hubei like other provinces modernized its military force. French, German, American advisors had come to help with the process. In the end the Hubei new Army became one of the best armies in China, second pretty much only to Yuan Shikai's Beiyang Army. Because of this the Hubei army became a sort of model for neighboring provinces' programs. Now Yuan Shikai had strict political controls over the Beiyang army ‘soldiers who form an association, or spread rumors, should be executed.” He privatized his army, by promoting officers from within, building internal cliques around himself. And it was pretty insane stuff, he had an altar for his men to pray to him where they would kowtow every day. The Hubei New Army on the other hand was more loosely controlled by the Qing court. This left some room for revolutionaries to get in. The distribution of the Hubei army garrisons helped facilitate the rapid spread of revolutionary influence. A few amount of troops were scattered throughout the countryside, with the vast majority concentrated around Wuchang. The urban social networks thus crept into the military. Now just before the year 1911 its estimated 2000 of the 15,000 troops were members of the “wenxue she” Literature Society and perhaps another 2000 were members of the “gongjin hui” Forward Together society. The Hubei army is thought to have had roughly 5000 revolutionaries, 4000 who were lukewarm on revolutionary ideas and only 1000 firmly loyal to the Qing. With everything going on, by fall of 1911, the revolutionaries in the Hubei army were preparing an uprising. The revolutionary groups I mentioned, began talks with the Tongmenghui in September of 1911. They were attempting to collaborate to perform an uprising, set for October 6th, during the mid-autumn festival in the Wuhan area. They were forced to postpone a bit. On October the 9th, one of the revolutionary leaders, Sun Wu was supervising the making of explosives in the Russian concession in Hankou when one of the devices accidentally exploded. Sun Wu was hospitalized and the hospital staff discovered his identity and reported him to the Qing authorities. Fearing the jig was up, the revolutionaries within the Hubei army in Wuchang led by Jiang Yiwu, the leader of the Literary Society decided to launch the uprising immediately. However disaster struck twice as the plot was leaked to the viceroy of Huguang who immediately ordered a crackdown. General Ruicheng the Viceroy of Huguang and the divisional commander of the Hubei army Zhang Biao fled for their lives. The previously elected revolutionary commander in chief, Liu Gong was in Hankou, the vice commander Liu Ying was stuck in Jingshan. Jiang Yiwu had also fled and Sun Wu was gravely wounded. Within the catastrophe, provincial commander Wu Zhaolin stepped up to take charge. On the night of October 10th, Wu Zhaolin led revolutionary elements of the Hubei ne army and staged a mutiny at the Huguang garrison. In the process they captured the viceroy's residence, but the viceroy managed to escape. The city was thrown into disorder and many Manchu were killed. “From the night of the 10th to noon of the 11th … the casualties of the revolutionary army were about 20 … while more than 500 Manchu soldiers were killed, and over 300 captured.” The next day, one of the high ranking officers within the Hubei army, Li Yuanhong was persuaded to become the temporary leader of the movement. Wu Zhaolin stated “After the uprising, both military and civil administration will be needed. I propose that we elect Li Yuanhong as military governor of Hubei, and Tang Hualong as head of the civil administration. These two are highly respected in Hubei, so if they agree to be in charge, other provinces are likely to respond and support us” Li Yuanhong was initially very hesitant about it screaming at Wu Zhaolin after his statement “Why do you want a revolution? You put your own family in danger! You are a scholar, not a revolutionary. Don't join the revolution!” But he came around. On October 11th, the mutineers formed a military government representing Hubei. Li Yuanhong led the charge in cutting off his queue and was appointed military governor. At this time Hubei had just suffered some major floods, thus Li Yuanghong began his tenure by ordering “let government employees and civilians go back to work, and give a tax break for a year to alleviate their financial difficulties”. The governments miliary organization was quite chaotic from the offset, it was said “The revolution had just broken forth and many different ideas were put forth. Departments were established and abolished one after the other, and responsibilities kept changing.” It was quickly decided the military would deal with military affairs, leaving civil affairs to civil administrators. The new chief of the civil government, Tang Hualong ordered the existing treaties to be respected hoping foreigners would recognize their new military government. On the 15th the US consul met with Li Yuanhong and Tang Hualong asking about the their treaties and debts with the Qing government. Tang Hualong responded ‘The military government will only recognize debts of the Qing government if they were incurred before October 10; the relief funds for the Hubei floods should be raised locally from wealthy gentry; as for the government structure, there will be no more imperial system, and a republican government will be established after the revolution”. This prompted the US to declare neutrality, followed by Britain, France, Russia and Japan. Prior to the revolution, Tang Hualong had encouraged individual security forces in Hankou to join a Federation of Hankou associations with Ma Zhongji as their president. After the revolution he began arming them to help the revolutionary forces and maintain order. They would become instrumental against Qing forces. 2 days after the Wuchang uprising, the Qing court ordered Admiral Sa Zhenbing to take his fleet to Hubei. However Sa Zhenbing also happened to be Li Yuanhongs teacher at the Tianjin naval academy. Tang Hualong thus proposed Li write him a letter urging for a naval mutiny. Meanwhile Tang Hualong wrote to his brother, Tang Xiangming, who happened to be an aide to Sa Zhenbing “the Wuchang Uprising is justified, and is supported all over the country. Revolution is inevitable. We hope you encourage the navy to abandon the Qing and thus earn special merit.” Many of the naval officers were sympathetic to the revolution and soon gave up on the confrontation. Sa Zhenbing in response to a potential mutiny simply left the fleet and retired in Shanghai. The entire fleet left the Wuhan battleground and headed for Jiujiang. At Jiujiang the navy would mutiny on October 23rd Tang Xiangming was elected interim naval commander. Another revolutionary leader, Huang Xing who helped Sun Yat-sen found the Tongmenghui came to Wuchang to meet Li Yuanhong. On October 28th, Huang Xing and Song Jiaoren came to Wuchang and Huang Xing asked to become wartime commander in chief, while Song Jiaoren asked to assist the military government of hubei with foreign affairs. By early November Li Yuanhong told the men, since their province had the first successful uprising, they needed to set an example for the nation. They needed to form a constitutional document to form a new republic of China. They would model it on the constitution of the US, advocating for a federal system based on the principles of local self governance, guaranteed civil rights and the establishment of a separation of powers. It was the first time in Chinese history that a principle of separation of powers would be adopted in fundamental law. The revolutionaries were all busy planning, however the Qing were not going to just sit back idle. The wrath of the Qing was about to be unleashed. 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. What began as a railway protection movement had spiraled out of control when Zaifeng unleashed the butcher known as General Zhao Erfeng upon Sichuan. In his attempts to quell the protestors, Zhao Erfeng had ushered in a full blown revolution. The Wuchang Revolution would springforth multiple revolutions and soon the Qing dynasty would come to an end.
Paul & Dan celebrate the Year of the Dragon in New Year's 2024! In this 50th anniversary year for original D&D, we'll look back to our best uses for dragons, new discoveries we've made, and how best to use unusual dragon types in your fantasy RPG. The Dragon, also known as Loong, (simplified Chinese: 龙; traditional Chinese: 龍; pinyin: lóng; Jyutping: lung4; Cantonese Yale: lùhng) is the fifth of the 12-year cycle of animals which appear in the Chinese zodiac related to the Chinese calendar. The Year of the Dragon is associated with the Earthly Branch symbol 辰, pronounced chen. It has been proposed by one academic researcher that the Earthly Branch character may have been associated with scorpions; it may have symbolized the star Antares. In the Buddhist calendar used in Thailand, Cambodia, Laos, Myanmar, and Sri Lanka, the Dragon is replaced by the nāga. In the Gurung zodiac, the Dragon is replaced by the eagle. In Old Turkic calendar it is replaced by the fish or crocodile. Early Persian translations of the medieval period change the dragon to a sea serpent although in current times it is generally referred to as whale. There are typically marked spikes in the birth rates of countries that use the Chinese zodiac or places with substantial Overseas Chinese populations during the year of the Dragon, because such "Dragon babies" are considered to be lucky and have desirable characteristics that supposedly lead to better life outcomes. This description uses material from the Wikipedia article "Dragon (zodiac)", which is released under the Creative Commons Attribution-Share-Alike License 3.0.
Today I talked to Wayne Soon about his book Global Medicine in China: A Diasporic History (Stanford UP, 2020). In 1938, one year into the Second Sino-Japanese War, the Chinese military found itself in dire medical straits. Soldiers were suffering from deadly illnesses, and were unable to receive blood transfusions for their wounds. The urgent need for medical assistance prompted an unprecedented flowering of scientific knowledge in China and Taiwan throughout the twentieth century. Wayne Soon draws on archives from three continents to argue that Overseas Chinese were key to this development, utilizing their global connections and diasporic links to procure much-needed money, supplies, and medical expertise. The remarkable expansion of care and education that they spurred saved more than four million lives and trained more than fifteen thousand medical personnel. Moreover, the introduction of military medicine shifted biomedicine out of elite, urban civilian institutions and laboratories and transformed it into an adaptive field-based practice for all. Universal care, practical medical education, and mobile medicine are all lasting legacies of this effort. Wayne Soon is an Associate Professor in the Program of the History of Medicine in the Department of Surgery and the Program of History of Science, Medicine, and Technology at the University of Minnesota. Dr. Soon is a historian of medicine as well as modern China and Taiwan, with an interest in how international ideas and practices of medicine, institutional building, and diaspora have shaped Chinese East Asia's interaction with its people and the world in the twentieth century. He has published scholarly articles in Bulletin of the History of Medicine, Twentieth Century China, American Journal of Chinese Studies, and East Asian Science, Technology and Society: An International Journal. Li-Ping Chen is a teaching fellow in the Department of East Asian Languages and Cultures at the University of Southern California. Her research interests include literary translingualism, diaspora, and nativism in Sinophone, inter-Asian, and transpacific contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Today I talked to Wayne Soon about his book Global Medicine in China: A Diasporic History (Stanford UP, 2020). In 1938, one year into the Second Sino-Japanese War, the Chinese military found itself in dire medical straits. Soldiers were suffering from deadly illnesses, and were unable to receive blood transfusions for their wounds. The urgent need for medical assistance prompted an unprecedented flowering of scientific knowledge in China and Taiwan throughout the twentieth century. Wayne Soon draws on archives from three continents to argue that Overseas Chinese were key to this development, utilizing their global connections and diasporic links to procure much-needed money, supplies, and medical expertise. The remarkable expansion of care and education that they spurred saved more than four million lives and trained more than fifteen thousand medical personnel. Moreover, the introduction of military medicine shifted biomedicine out of elite, urban civilian institutions and laboratories and transformed it into an adaptive field-based practice for all. Universal care, practical medical education, and mobile medicine are all lasting legacies of this effort. Wayne Soon is an Associate Professor in the Program of the History of Medicine in the Department of Surgery and the Program of History of Science, Medicine, and Technology at the University of Minnesota. Dr. Soon is a historian of medicine as well as modern China and Taiwan, with an interest in how international ideas and practices of medicine, institutional building, and diaspora have shaped Chinese East Asia's interaction with its people and the world in the twentieth century. He has published scholarly articles in Bulletin of the History of Medicine, Twentieth Century China, American Journal of Chinese Studies, and East Asian Science, Technology and Society: An International Journal. Li-Ping Chen is a teaching fellow in the Department of East Asian Languages and Cultures at the University of Southern California. Her research interests include literary translingualism, diaspora, and nativism in Sinophone, inter-Asian, and transpacific contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Today I talked to Wayne Soon about his book Global Medicine in China: A Diasporic History (Stanford UP, 2020). In 1938, one year into the Second Sino-Japanese War, the Chinese military found itself in dire medical straits. Soldiers were suffering from deadly illnesses, and were unable to receive blood transfusions for their wounds. The urgent need for medical assistance prompted an unprecedented flowering of scientific knowledge in China and Taiwan throughout the twentieth century. Wayne Soon draws on archives from three continents to argue that Overseas Chinese were key to this development, utilizing their global connections and diasporic links to procure much-needed money, supplies, and medical expertise. The remarkable expansion of care and education that they spurred saved more than four million lives and trained more than fifteen thousand medical personnel. Moreover, the introduction of military medicine shifted biomedicine out of elite, urban civilian institutions and laboratories and transformed it into an adaptive field-based practice for all. Universal care, practical medical education, and mobile medicine are all lasting legacies of this effort. Wayne Soon is an Associate Professor in the Program of the History of Medicine in the Department of Surgery and the Program of History of Science, Medicine, and Technology at the University of Minnesota. Dr. Soon is a historian of medicine as well as modern China and Taiwan, with an interest in how international ideas and practices of medicine, institutional building, and diaspora have shaped Chinese East Asia's interaction with its people and the world in the twentieth century. He has published scholarly articles in Bulletin of the History of Medicine, Twentieth Century China, American Journal of Chinese Studies, and East Asian Science, Technology and Society: An International Journal. Li-Ping Chen is a teaching fellow in the Department of East Asian Languages and Cultures at the University of Southern California. Her research interests include literary translingualism, diaspora, and nativism in Sinophone, inter-Asian, and transpacific contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
Today I talked to Wayne Soon about his book Global Medicine in China: A Diasporic History (Stanford UP, 2020). In 1938, one year into the Second Sino-Japanese War, the Chinese military found itself in dire medical straits. Soldiers were suffering from deadly illnesses, and were unable to receive blood transfusions for their wounds. The urgent need for medical assistance prompted an unprecedented flowering of scientific knowledge in China and Taiwan throughout the twentieth century. Wayne Soon draws on archives from three continents to argue that Overseas Chinese were key to this development, utilizing their global connections and diasporic links to procure much-needed money, supplies, and medical expertise. The remarkable expansion of care and education that they spurred saved more than four million lives and trained more than fifteen thousand medical personnel. Moreover, the introduction of military medicine shifted biomedicine out of elite, urban civilian institutions and laboratories and transformed it into an adaptive field-based practice for all. Universal care, practical medical education, and mobile medicine are all lasting legacies of this effort. Wayne Soon is an Associate Professor in the Program of the History of Medicine in the Department of Surgery and the Program of History of Science, Medicine, and Technology at the University of Minnesota. Dr. Soon is a historian of medicine as well as modern China and Taiwan, with an interest in how international ideas and practices of medicine, institutional building, and diaspora have shaped Chinese East Asia's interaction with its people and the world in the twentieth century. He has published scholarly articles in Bulletin of the History of Medicine, Twentieth Century China, American Journal of Chinese Studies, and East Asian Science, Technology and Society: An International Journal. Li-Ping Chen is a teaching fellow in the Department of East Asian Languages and Cultures at the University of Southern California. Her research interests include literary translingualism, diaspora, and nativism in Sinophone, inter-Asian, and transpacific contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history
Today I talked to Wayne Soon about his book Global Medicine in China: A Diasporic History (Stanford UP, 2020). In 1938, one year into the Second Sino-Japanese War, the Chinese military found itself in dire medical straits. Soldiers were suffering from deadly illnesses, and were unable to receive blood transfusions for their wounds. The urgent need for medical assistance prompted an unprecedented flowering of scientific knowledge in China and Taiwan throughout the twentieth century. Wayne Soon draws on archives from three continents to argue that Overseas Chinese were key to this development, utilizing their global connections and diasporic links to procure much-needed money, supplies, and medical expertise. The remarkable expansion of care and education that they spurred saved more than four million lives and trained more than fifteen thousand medical personnel. Moreover, the introduction of military medicine shifted biomedicine out of elite, urban civilian institutions and laboratories and transformed it into an adaptive field-based practice for all. Universal care, practical medical education, and mobile medicine are all lasting legacies of this effort. Wayne Soon is an Associate Professor in the Program of the History of Medicine in the Department of Surgery and the Program of History of Science, Medicine, and Technology at the University of Minnesota. Dr. Soon is a historian of medicine as well as modern China and Taiwan, with an interest in how international ideas and practices of medicine, institutional building, and diaspora have shaped Chinese East Asia's interaction with its people and the world in the twentieth century. He has published scholarly articles in Bulletin of the History of Medicine, Twentieth Century China, American Journal of Chinese Studies, and East Asian Science, Technology and Society: An International Journal. Li-Ping Chen is a teaching fellow in the Department of East Asian Languages and Cultures at the University of Southern California. Her research interests include literary translingualism, diaspora, and nativism in Sinophone, inter-Asian, and transpacific contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine
Today I talked to Wayne Soon about his book Global Medicine in China: A Diasporic History (Stanford UP, 2020). In 1938, one year into the Second Sino-Japanese War, the Chinese military found itself in dire medical straits. Soldiers were suffering from deadly illnesses, and were unable to receive blood transfusions for their wounds. The urgent need for medical assistance prompted an unprecedented flowering of scientific knowledge in China and Taiwan throughout the twentieth century. Wayne Soon draws on archives from three continents to argue that Overseas Chinese were key to this development, utilizing their global connections and diasporic links to procure much-needed money, supplies, and medical expertise. The remarkable expansion of care and education that they spurred saved more than four million lives and trained more than fifteen thousand medical personnel. Moreover, the introduction of military medicine shifted biomedicine out of elite, urban civilian institutions and laboratories and transformed it into an adaptive field-based practice for all. Universal care, practical medical education, and mobile medicine are all lasting legacies of this effort. Wayne Soon is an Associate Professor in the Program of the History of Medicine in the Department of Surgery and the Program of History of Science, Medicine, and Technology at the University of Minnesota. Dr. Soon is a historian of medicine as well as modern China and Taiwan, with an interest in how international ideas and practices of medicine, institutional building, and diaspora have shaped Chinese East Asia's interaction with its people and the world in the twentieth century. He has published scholarly articles in Bulletin of the History of Medicine, Twentieth Century China, American Journal of Chinese Studies, and East Asian Science, Technology and Society: An International Journal. Li-Ping Chen is a teaching fellow in the Department of East Asian Languages and Cultures at the University of Southern California. Her research interests include literary translingualism, diaspora, and nativism in Sinophone, inter-Asian, and transpacific contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies
Today I talked to Wayne Soon about his book Global Medicine in China: A Diasporic History (Stanford UP, 2020). In 1938, one year into the Second Sino-Japanese War, the Chinese military found itself in dire medical straits. Soldiers were suffering from deadly illnesses, and were unable to receive blood transfusions for their wounds. The urgent need for medical assistance prompted an unprecedented flowering of scientific knowledge in China and Taiwan throughout the twentieth century. Wayne Soon draws on archives from three continents to argue that Overseas Chinese were key to this development, utilizing their global connections and diasporic links to procure much-needed money, supplies, and medical expertise. The remarkable expansion of care and education that they spurred saved more than four million lives and trained more than fifteen thousand medical personnel. Moreover, the introduction of military medicine shifted biomedicine out of elite, urban civilian institutions and laboratories and transformed it into an adaptive field-based practice for all. Universal care, practical medical education, and mobile medicine are all lasting legacies of this effort. Wayne Soon is an Associate Professor in the Program of the History of Medicine in the Department of Surgery and the Program of History of Science, Medicine, and Technology at the University of Minnesota. Dr. Soon is a historian of medicine as well as modern China and Taiwan, with an interest in how international ideas and practices of medicine, institutional building, and diaspora have shaped Chinese East Asia's interaction with its people and the world in the twentieth century. He has published scholarly articles in Bulletin of the History of Medicine, Twentieth Century China, American Journal of Chinese Studies, and East Asian Science, Technology and Society: An International Journal. Li-Ping Chen is a teaching fellow in the Department of East Asian Languages and Cultures at the University of Southern California. Her research interests include literary translingualism, diaspora, and nativism in Sinophone, inter-Asian, and transpacific contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices
By Stu Cvrk
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!
ABC, CBC, BBC... no they are not TV networks, they are the bridge in the cultural gap, the players on both teams, the understanders of both worlds, closet holders of two passports... they are the overseas Chinese. Whether you're a banana or an egg, listen to this podcast and learn what life is like for our Chinese/Western friends and neighbors. Episode link: https://www.chinesepod.com/0863
Dr. Li-Meng Yan w/ The Voice of Dr. Yan – The national scholarship is a disguise for Chinese military agents to operate in the US. For example, Yanqing Ye, a most wanted fugitive by the FBI, is an official of the People's Liberation Army. Ye was a joint-cultivated Ph.D. student at Boston University charged with visa fraud and acting as CCP's agent by DOJ...
Before the Covid-19 pandemic, China reported over 490,000 international students from 196 countries studying on the Chinese mainland, just behind the US, UK, and Canada. Yet the country's strict border closures have locked the majority of these students outside the mainland for the past two years. International students pre-pandemic were drawn by China's cultural opportunities and scholarship offers. Post-pandemic, international applicants still willing to apply to China are driven by personal motivations in four main trends: Overseas Chinese, Education-Focused, Scholarship, and Career Focused. We explore more with Richard Coward, CEO of Global Admissions.
What a book. What an experience. What a joy to read. I enjoyed every word, every story, every page in Minfong Ho's book ‘Journeys'.13 short stories, 200 pages, and a few hours spent curled up in the sofa – totally immersed in this book.Rather than reviewing the individual stories I have chosen to focus on the tale of the Overseas Chinese. An interesting and surprising story to me. Heartbreaking and life-affirming at the same time.And boy can Minfong write!
For this 301st CHP episode, we cover some more great Overseas Chinese history. Rather than biting off more than I could chew by taking on the bigger story of Chinese emigration to the Caribbean, the focus will be on the island nation of Jamaica. The Chinese Jamaican story is another Hakka story. Contained in this episode is just one sliver of the history of this great and musical nation. I hope this episode piques your interest. If you want to learn more about Jamaica you're in luck. Lots of great resources out there. I hope I can visit there one day and see it for myself. I flipped a coin to decide what pronunciation of "Caribbean" I would use for the episode. Happy Memorial Day Weekend to all fellow Yanks.Support this podcast at — https://redcircle.com/the-china-history-podcast/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
For this 301st CHP episode, we cover some more great Overseas Chinese history. Rather than biting off more than I could chew by taking on the bigger story of Chinese emigration to the Caribbean, the focus will be on the island nation of Jamaica. The Chinese Jamaican story is another Hakka story. Contained in this episode is just one sliver of the history of this great and musical nation. I hope this episode piques your interest. If you want to learn more about Jamaica you're in luck. Lots of great resources out there. I hope I can visit there one day and see it for myself. I flipped a coin to decide what pronunciation of "Caribbean" I would use for the episode. Happy Memorial Day Weekend to all fellow Yanks. Roifield Brown's “How Jamaica Conquered the World”: https://open.spotify.com/show/53GxTOmpv0VLsIY426KYa8?si=f6eacb5b996a40d8&nd=1 Byron Lee and the Dragonaires: https://open.spotify.com/artist/1akUOJhf77cbKJveLHgxpy?si=7vj-VPKAQMyBj0GYXMtPKg&nd=1 VP Records: https://www.vprecords.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices
Photo: Visualization of overseas Chinese populations per country #NewWorldReport: The Caracas-Tehran connection in custody. Senadora Maria Fernanda Cabal. @MariaFdaCabal (on leave); Joseph Humire @JMHumire @SecureFreeSoc https://www.securefreesociety.org https://www.wsj.com/articles/deal-maker-for-venezuelas-maduro-regime-extradited-to-u-s-11634432668?st=afg3vab7pdgjpjn&reflink=article_copyURL_share .. .. .. Permissions: Visualization of Overseas Chinese populations per country 4 December 2017 ; Source | Own work ; Author | Danielnjoo I, the copyright holder of this work, hereby publish it under the following license: This file is licensed under the Creative Commons Attribution-Share Alike 4.0 International license. | You are free: to share – to copy, distribute and transmit the work; to remix – to adapt the workUnder the following conditions: attribution – You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use.
The Afghanistan Debacle Is a Dagger Aimed at Overseas Chinese
The Afghanistan Debacle Is a Dagger Aimed at Overseas Chinese
The history of the Overseas Chinese in Southeast Asia is rich with all kinds of lesser-known or forgotten tales, like this one. A kongsi 公司 today means a company. But when Chinese immigrants from Eastern Guangdong and Southern Fujian were heading in the direction of West Borneo to engage in gold mining, kongsis were established as associations where its members were organized and led. The Chinese migrants in West Borneo faced a constant barrage of challenges and these Kongsis, mostly Hakka, but also from the other main Chinese linguistic groups, were a mechanism with very democratic looking appearances, that took care of the needs of the group. This is Part 1 of an overview of their history. Learn more about your ad choices. Visit megaphone.fm/adchoices
The history of the Overseas Chinese in Southeast Asia is rich with all kinds of lesser-known or forgotten tales, like this one. A kongsi 公司 today means a company. But when Chinese immigrants from Eastern Guangdong and Southern Fujian were heading in the direction of West Borneo to engage in gold mining, kongsis were established as associations where its members were organized and led. The Chinese migrants in West Borneo faced a constant barrage of challenges and these Kongsis, mostly Hakka, but also from the other main Chinese linguistic groups, were a mechanism with very democratic looking appearances, that took care of the needs of the group. This is Part 1 of an overview of their history.
The Chinese community throughout the world is vast, diverse and nuanced. Overseas Chinese and those from China share many cultural traits, but as you may expect, there are certainly differences between us. In this episode, I sit down with my friend Adele Du, who is from China, and talked about our similarities and differences. We also touched on the migration of Chinese people to Malaysia, Peranakan/Baba Nyonya culture, dialects and accents, as well as Malaysian Chinese idols in China.
1. Overseas Chinese eatery surveilling customers 2. Rights group pushes back at Beijing-run media 3. 21 to 1 in favor of bill to counter China 4. 11-y/o girl cries for help over forced demolition 5. Car bomb at luxury hotel in Pakistan kills 4
1. Overseas Chinese eatery surveilling customers 2. Rights group pushes back at Beijing-run media 3. 21 to 1 in favor of bill to counter China 4. 11-y/o girl cries for help over forced demolition 5. Car bomb at luxury hotel in Pakistan kills 4
MONEY FM 89.3 - Prime Time with Howie Lim, Bernard Lim & Finance Presenter JP Ong
On Prime Time, Howie Lim speaks to Claire Huang, Hong Kong correspondent for The Straits Times for an update and analysis of the latest from the territory. See omnystudio.com/listener for privacy information.
Words, truth, harmony, and forms of logic are all significantly different between Chinese speakers and those regions on the far lefthand side of the Classification of Cultures Model. Communication can be challenging and requires preparation, patience, and persistence. If you would like to see the models referred to in this podcast, they are available in the most recent book Michael Copeland and I published. The book is called Global Perspectives and is available for $4.99 US dollars on Amazon Books and Apple Books. Please send any feedback to info@globalcollaborations.com. This series of podcasts is designed to help you work more effectively across cultures by developing more global insights. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app
Time is circular, meaning there is always more time. Building and maintaining relationships is essential for doing business with Chinese businesspeople. Understanding "quanxi" and a "spider's web" approach to business is helpful for navigating the process. If you would like to see the models referred to in this podcast, they are available in the most recent book Michael Copeland and I published. The book is called Global Perspectives and is available for $4.99 US dollars on Amazon Books and Apple Books. Please send any feedback to info@globalcollaborations.com. This series of podcasts is designed to help you work more effectively across cultures by developing more global insights. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app
From glove puppets of Chinese origin and Hakka religious processions, to wartime political theatre and contemporary choirs and dance groups, the diverse performance practices of ethnic Chinese communities throughout Southeast Asia highlight the complexity of minority self-representation and sense of identity of a community that is often considered solely in socioeconomic terms. Each performance form is placed in its social and historical context, highlighting how Sino-Southeast Asian groups and individuals have represented themselves locally and nationally to the region's majority populations as well as to state power. In this episode, Dr Josh Stenberg talks to Dr Natali Pearson about Sino-Southeast Asian self-representation in performance arts, and challenges essentialist readings of ethnicity or minority. In showing the fluidity and adaptability of Sino-Southeast Asian identities as expressed in performance and public display, Dr Stenberg enriches our understanding of Southeast Asian cultures and art forms, Southeast Asian Chinese identities, and transnational cultural exchanges. Dr Josh Stenberg is a Senior Lecturer in Chinese Studies in the School of Languages and Cultures at the University of Sydney. A scholar of Sino-Southeast Asian performance and literature, he examines the intersection of ethnic and political identity through the cultural performance of minority ethnic communities. He is the author of Minority Stages: Sino-Indonesian Performance and Public Display (University of Hawaii Press, 2019). In 2020, Dr Stenberg was awarded an Australian Research Council (ARC) Discovery Early Career Researcher Award (DECRA) to conduct further research into the reception of China's state-funded cultural diplomacy initiatives among Overseas Chinese communities in multicultural societies. For more information or to browse additional resources, visit the Sydney Southeast Asia Centre's website here. Learn more about your ad choices. Visit megaphone.fm/adchoices
From glove puppets of Chinese origin and Hakka religious processions, to wartime political theatre and contemporary choirs and dance groups, the diverse performance practices of ethnic Chinese communities throughout Southeast Asia highlight the complexity of minority self-representation and sense of identity of a community that is often considered solely in socioeconomic terms. Each performance form is placed in its social and historical context, highlighting how Sino-Southeast Asian groups and individuals have represented themselves locally and nationally to the region's majority populations as well as to state power. In this episode, Dr Josh Stenberg talks to Dr Natali Pearson about Sino-Southeast Asian self-representation in performance arts, and challenges essentialist readings of ethnicity or minority. In showing the fluidity and adaptability of Sino-Southeast Asian identities as expressed in performance and public display, Dr Stenberg enriches our understanding of Southeast Asian cultures and art forms, Southeast Asian Chinese identities, and transnational cultural exchanges. Dr Josh Stenberg is a Senior Lecturer in Chinese Studies in the School of Languages and Cultures at the University of Sydney. A scholar of Sino-Southeast Asian performance and literature, he examines the intersection of ethnic and political identity through the cultural performance of minority ethnic communities. He is the author of Minority Stages: Sino-Indonesian Performance and Public Display (University of Hawaii Press, 2019). In 2020, Dr Stenberg was awarded an Australian Research Council (ARC) Discovery Early Career Researcher Award (DECRA) to conduct further research into the reception of China's state-funded cultural diplomacy initiatives among Overseas Chinese communities in multicultural societies. For more information or to browse additional resources, visit the Sydney Southeast Asia Centre’s website here. Learn more about your ad choices. Visit megaphone.fm/adchoices
From glove puppets of Chinese origin and Hakka religious processions, to wartime political theatre and contemporary choirs and dance groups, the diverse performance practices of ethnic Chinese communities throughout Southeast Asia highlight the complexity of minority self-representation and sense of identity of a community that is often considered solely in socioeconomic terms. Each performance form is placed in its social and historical context, highlighting how Sino-Southeast Asian groups and individuals have represented themselves locally and nationally to the region's majority populations as well as to state power. In this episode, Dr Josh Stenberg talks to Dr Natali Pearson about Sino-Southeast Asian self-representation in performance arts, and challenges essentialist readings of ethnicity or minority. In showing the fluidity and adaptability of Sino-Southeast Asian identities as expressed in performance and public display, Dr Stenberg enriches our understanding of Southeast Asian cultures and art forms, Southeast Asian Chinese identities, and transnational cultural exchanges. Dr Josh Stenberg is a Senior Lecturer in Chinese Studies in the School of Languages and Cultures at the University of Sydney. A scholar of Sino-Southeast Asian performance and literature, he examines the intersection of ethnic and political identity through the cultural performance of minority ethnic communities. He is the author of Minority Stages: Sino-Indonesian Performance and Public Display (University of Hawaii Press, 2019). In 2020, Dr Stenberg was awarded an Australian Research Council (ARC) Discovery Early Career Researcher Award (DECRA) to conduct further research into the reception of China's state-funded cultural diplomacy initiatives among Overseas Chinese communities in multicultural societies. For more information or to browse additional resources, visit the Sydney Southeast Asia Centre’s website here. Learn more about your ad choices. Visit megaphone.fm/adchoices
From glove puppets of Chinese origin and Hakka religious processions, to wartime political theatre and contemporary choirs and dance groups, the diverse performance practices of ethnic Chinese communities throughout Southeast Asia highlight the complexity of minority self-representation and sense of identity of a community that is often considered solely in socioeconomic terms. Each performance form is placed in its social and historical context, highlighting how Sino-Southeast Asian groups and individuals have represented themselves locally and nationally to the region's majority populations as well as to state power. In this episode, Dr Josh Stenberg talks to Dr Natali Pearson about Sino-Southeast Asian self-representation in performance arts, and challenges essentialist readings of ethnicity or minority. In showing the fluidity and adaptability of Sino-Southeast Asian identities as expressed in performance and public display, Dr Stenberg enriches our understanding of Southeast Asian cultures and art forms, Southeast Asian Chinese identities, and transnational cultural exchanges. Dr Josh Stenberg is a Senior Lecturer in Chinese Studies in the School of Languages and Cultures at the University of Sydney. A scholar of Sino-Southeast Asian performance and literature, he examines the intersection of ethnic and political identity through the cultural performance of minority ethnic communities. He is the author of Minority Stages: Sino-Indonesian Performance and Public Display (University of Hawaii Press, 2019). In 2020, Dr Stenberg was awarded an Australian Research Council (ARC) Discovery Early Career Researcher Award (DECRA) to conduct further research into the reception of China's state-funded cultural diplomacy initiatives among Overseas Chinese communities in multicultural societies. For more information or to browse additional resources, visit the Sydney Southeast Asia Centre’s website here. Learn more about your ad choices. Visit megaphone.fm/adchoices
From glove puppets of Chinese origin and Hakka religious processions, to wartime political theatre and contemporary choirs and dance groups, the diverse performance practices of ethnic Chinese communities throughout Southeast Asia highlight the complexity of minority self-representation and sense of identity of a community that is often considered solely in socioeconomic terms. Each performance form is placed in its social and historical context, highlighting how Sino-Southeast Asian groups and individuals have represented themselves locally and nationally to the region's majority populations as well as to state power. In this episode, Dr Josh Stenberg talks to Dr Natali Pearson about Sino-Southeast Asian self-representation in performance arts, and challenges essentialist readings of ethnicity or minority. In showing the fluidity and adaptability of Sino-Southeast Asian identities as expressed in performance and public display, Dr Stenberg enriches our understanding of Southeast Asian cultures and art forms, Southeast Asian Chinese identities, and transnational cultural exchanges. Dr Josh Stenberg is a Senior Lecturer in Chinese Studies in the School of Languages and Cultures at the University of Sydney. A scholar of Sino-Southeast Asian performance and literature, he examines the intersection of ethnic and political identity through the cultural performance of minority ethnic communities. He is the author of Minority Stages: Sino-Indonesian Performance and Public Display (University of Hawaii Press, 2019). In 2020, Dr Stenberg was awarded an Australian Research Council (ARC) Discovery Early Career Researcher Award (DECRA) to conduct further research into the reception of China's state-funded cultural diplomacy initiatives among Overseas Chinese communities in multicultural societies. For more information or to browse additional resources, visit the Sydney Southeast Asia Centre’s website here. Learn more about your ad choices. Visit megaphone.fm/adchoices
From glove puppets of Chinese origin and Hakka religious processions, to wartime political theatre and contemporary choirs and dance groups, the diverse performance practices of ethnic Chinese communities throughout Southeast Asia highlight the complexity of minority self-representation and sense of identity of a community that is often considered solely in socioeconomic terms. Each performance form is placed in its social and historical context, highlighting how Sino-Southeast Asian groups and individuals have represented themselves locally and nationally to the region's majority populations as well as to state power. In this episode, Dr Josh Stenberg talks to Dr Natali Pearson about Sino-Southeast Asian self-representation in performance arts, and challenges essentialist readings of ethnicity or minority. In showing the fluidity and adaptability of Sino-Southeast Asian identities as expressed in performance and public display, Dr Stenberg enriches our understanding of Southeast Asian cultures and art forms, Southeast Asian Chinese identities, and transnational cultural exchanges. Dr Josh Stenberg is a Senior Lecturer in Chinese Studies in the School of Languages and Cultures at the University of Sydney. A scholar of Sino-Southeast Asian performance and literature, he examines the intersection of ethnic and political identity through the cultural performance of minority ethnic communities. He is the author of Minority Stages: Sino-Indonesian Performance and Public Display (University of Hawaii Press, 2019). In 2020, Dr Stenberg was awarded an Australian Research Council (ARC) Discovery Early Career Researcher Award (DECRA) to conduct further research into the reception of China's state-funded cultural diplomacy initiatives among Overseas Chinese communities in multicultural societies. For more information or to browse additional resources, visit the Sydney Southeast Asia Centre’s website here. Learn more about your ad choices. Visit megaphone.fm/adchoices
From glove puppets of Chinese origin and Hakka religious processions, to wartime political theatre and contemporary choirs and dance groups, the diverse performance practices of ethnic Chinese communities throughout Southeast Asia highlight the complexity of minority self-representation and sense of identity of a community that is often considered solely in socioeconomic terms. Each performance form is placed in its social and historical context, highlighting how Sino-Southeast Asian groups and individuals have represented themselves locally and nationally to the region's majority populations as well as to state power. In this episode, Dr Josh Stenberg talks to Dr Natali Pearson about Sino-Southeast Asian self-representation in performance arts, and challenges essentialist readings of ethnicity or minority. In showing the fluidity and adaptability of Sino-Southeast Asian identities as expressed in performance and public display, Dr Stenberg enriches our understanding of Southeast Asian cultures and art forms, Southeast Asian Chinese identities, and transnational cultural exchanges. Dr Josh Stenberg is a Senior Lecturer in Chinese Studies in the School of Languages and Cultures at the University of Sydney. A scholar of Sino-Southeast Asian performance and literature, he examines the intersection of ethnic and political identity through the cultural performance of minority ethnic communities. He is the author of Minority Stages: Sino-Indonesian Performance and Public Display (University of Hawaii Press, 2019). In 2020, Dr Stenberg was awarded an Australian Research Council (ARC) Discovery Early Career Researcher Award (DECRA) to conduct further research into the reception of China's state-funded cultural diplomacy initiatives among Overseas Chinese communities in multicultural societies. For more information or to browse additional resources, visit the Sydney Southeast Asia Centre’s website here. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies
From glove puppets of Chinese origin and Hakka religious processions, to wartime political theatre and contemporary choirs and dance groups, the diverse performance practices of ethnic Chinese communities throughout Southeast Asia highlight the complexity of minority self-representation and sense of identity of a community that is often considered solely in socioeconomic terms. Each performance form is placed in its social and historical context, highlighting how Sino-Southeast Asian groups and individuals have represented themselves locally and nationally to the region's majority populations as well as to state power. In this episode, Dr Josh Stenberg talks to Dr Natali Pearson about Sino-Southeast Asian self-representation in performance arts, and challenges essentialist readings of ethnicity or minority. In showing the fluidity and adaptability of Sino-Southeast Asian identities as expressed in performance and public display, Dr Stenberg enriches our understanding of Southeast Asian cultures and art forms, Southeast Asian Chinese identities, and transnational cultural exchanges. Dr Josh Stenberg is a Senior Lecturer in Chinese Studies in the School of Languages and Cultures at the University of Sydney. A scholar of Sino-Southeast Asian performance and literature, he examines the intersection of ethnic and political identity through the cultural performance of minority ethnic communities. He is the author of Minority Stages: Sino-Indonesian Performance and Public Display (University of Hawaii Press, 2019). In 2020, Dr Stenberg was awarded an Australian Research Council (ARC) Discovery Early Career Researcher Award (DECRA) to conduct further research into the reception of China's state-funded cultural diplomacy initiatives among Overseas Chinese communities in multicultural societies. For more information or to browse additional resources, visit the Sydney Southeast Asia Centre's website here.
Relationships are just as important, if not more important, than accomplishing tasks in this region. As a result, it is important to develop good relationships with people at several levels of the organization and to maintain those relationships. If you would like to see the models referred to in this podcast, they are available in the most recent book Michael Copeland and I published. The book is called Global Perspectives and is available for $4.99 US dollars on Amazon Books and Apple Books. Please send any feedback to info@globalcollaborations.com. This series of podcasts is designed to help you work more effectively across cultures by developing more global insights. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app
The challenges overseas students encounter are many. This is especially the case for elite Asian overseas students. In this podcast, I interview Dr. Yang Peidong from the National Institute of Education in Singapore for his expert knowledge in the integration of international Chinese students and the difficulties they face while studying abroad. Once a Chinese international student himself who has studied in Singapore and Oxford, he also shares his experience, dilemmas, and growth. He describes various soft skills necessary to excel when studying beyond home, such as developing cultural sensitivity, genuine communication, and open-mindedness. Dr. Yang ends the podcast with an emphasis on implementing academic excellence with soft skills development. Dr. Peidong Yang holds a DPhil in Education (University of Oxford) and a M.Phil in Sociology (Cardiff University). He currently teaches at the National Institute of Singapore. 0:00 - Introduction to Dr. Peidong Yang - Research, work, and background 5:50 - Pitfalls of Overseas Chinese elite students 11:30- Cultural Superiority vs. Cultural Diversity (and its impact on sensitive communication) 15:19 - Positionality - how positionality affects our ability to view ourselves and appreciate other cultures 18:50 - Cultural diversity and Class Privilege 19:50 - Parallel Societies - Barriers to acquiring soft skills in university 24:00 - Conflict - between migrant and local students 30:00 - Integration - Migrant students 34:50 - Mismatch - Does cultural mismatch in migrant educators make up for academic rigour? 48:10 - Segregation - Indian students to China 56:10 - What is cultural capital and how do we cultivate it? Video version available on YouTube channel “Dr. Jon Tam” Let me know what else you want to hear about. If you like the content, don't forget to subscribe and leave a review. It really does help us. Let's connect on social media: Website: www.consultazure.com Instagram: www.instagram.com/DrJonTam Linkedin: www.linkedin.com/in/DrJonTam Facebook: www.facebook.com/groups/DrJonTam Twitter: www.twitter.com/DrJonTam WeChat: jon_tam Podcasts: Soft Skills with Dr. Jon Tam on all major platforms, or http://consultazure.com/podcast/
Welcome back to the only podcast to ask: China, WTF?! What’s The Future? Arnold Ma, founder of Chinese creative agency Qumin https://qumin.co.uk/, gets to the bottom of what tomorrow may look like, globally, by dissecting China's today. The podcast focuses on Chinese tech disrupters, people and cultures.In this episode, we shine a light on the millions of Chinese people living overseas and highlight their value to Western brands. We invited Vera Wang to share her own experience of living abroad and working with Western brands.With a million followers across social media, Vera Wang aka WG Empire is a famous Chinese Influencer living in NYC. Aside from being nominated the first Chinese blogger in the US, she created her own public relations company ‘WG Empire’ and recently launched ‘Verified’, a brand that showcases Chinese designers to the world. Her goal is in line with Qumin’s: Connect China and the West. Topics include:00:36 Vera’s move from China to New York and her journey as the first Chinese blogger in America02:28 Being a Chinese blogger in 2012 (Qumin was founded at the same time) 04:10 Bloggers are ‘free’ brand consultants06:15 Chinese people in China value the authentic stories provided by Chinese bloggers abroad 10:00 How brands can ‘dip their toes first’ before they go into China11:33 Three key myths about (overseas) Chinese consumers: they care about lanterns, dragons and red envelopes, they don’t use Instagram or YouTube, they only notice marketing that’s in Chinese 15:50 The need for different marketing strategies for Chinese people in and overseas Chinese 17:07 Why on the ground teams are essential when marketing to Chinese people in China 23:55 The creative industry in the West vs technology innovation and service design in China 26:48 Brands can be more experimental with overseas Chinese, as they are more open to different beauty standards27:26 Although Chinese people are still very traditional culturally, China isn’t behind – it’s just different, and changing rapidly 28:13 Brands should tap into existing cultural tensions 29:57 More people are going back home to China and becoming advocates 31:27 Being Chinese is a USP for Chinese bloggers overseas If you like this episode, hit subscribe for more and follow 'Qumin' on LinkedIn for the latest updates. You can also watch the show on YouTube:https://www.youtube.com/watch?v=qSCZyPj532E&feature=youtu.be
In Schooling Diaspora: Women, Education, and the Overseas Chinese in British Malaya and Singapore, 1850s to 1960s (Oxford University Press, 2018), Karen Teoh relates the history of English and Chinese girls’ schools that overseas Chinese founded and attended from the 1850s to the 1960s in British Malaya and Singapore. She examines the strategies of missionaries, colonial authorities, and Chinese reformists and revolutionaries for educating girls, as well as the impact that this education had on identity formation among overseas Chinese women and larger society. These schools would help to produce what society ‘needed’, in the form of better wives and mothers, or workers and citizens of developing nation-states, while ensuring compliance with desired ideals. Chinese women in diaspora found that failing to conform to any number of state priorities could lead to social disapproval, marginalization, or even outright deportation. Through vivid oral histories, and by bridging Chinese and Southeast Asian history, British imperialism, gender, and the history of education, Schooling Diaspora shows how these diasporic women contributed to the development of a new figure: the educated transnational Chinese woman. Karen M. Teoh is Associate Professor of History and Director of the Asian Studies Program at Stonehill College (Massachusetts). Her research focuses on Chinese migration and diaspora from the 17th century to the present, and examines how changing notions of gender roles, ethnicity, and cultural hybridity have shaped the identities of groups and individuals. Tyler Yank is a senior doctoral candidate in History at McGill University (Montreal, Canada). Her work explores bonded women and British Empire in the western Indian Ocean World. Learn more about your ad choices. Visit megaphone.fm/adchoices
In Schooling Diaspora: Women, Education, and the Overseas Chinese in British Malaya and Singapore, 1850s to 1960s (Oxford University Press, 2018), Karen Teoh relates the history of English and Chinese girls’ schools that overseas Chinese founded and attended from the 1850s to the 1960s in British Malaya and Singapore. She examines the strategies of missionaries, colonial authorities, and Chinese reformists and revolutionaries for educating girls, as well as the impact that this education had on identity formation among overseas Chinese women and larger society. These schools would help to produce what society ‘needed’, in the form of better wives and mothers, or workers and citizens of developing nation-states, while ensuring compliance with desired ideals. Chinese women in diaspora found that failing to conform to any number of state priorities could lead to social disapproval, marginalization, or even outright deportation. Through vivid oral histories, and by bridging Chinese and Southeast Asian history, British imperialism, gender, and the history of education, Schooling Diaspora shows how these diasporic women contributed to the development of a new figure: the educated transnational Chinese woman. Karen M. Teoh is Associate Professor of History and Director of the Asian Studies Program at Stonehill College (Massachusetts). Her research focuses on Chinese migration and diaspora from the 17th century to the present, and examines how changing notions of gender roles, ethnicity, and cultural hybridity have shaped the identities of groups and individuals. Tyler Yank is a senior doctoral candidate in History at McGill University (Montreal, Canada). Her work explores bonded women and British Empire in the western Indian Ocean World. Learn more about your ad choices. Visit megaphone.fm/adchoices
In Schooling Diaspora: Women, Education, and the Overseas Chinese in British Malaya and Singapore, 1850s to 1960s (Oxford University Press, 2018), Karen Teoh relates the history of English and Chinese girls’ schools that overseas Chinese founded and attended from the 1850s to the 1960s in British Malaya and Singapore. She examines the strategies of missionaries, colonial authorities, and Chinese reformists and revolutionaries for educating girls, as well as the impact that this education had on identity formation among overseas Chinese women and larger society. These schools would help to produce what society ‘needed’, in the form of better wives and mothers, or workers and citizens of developing nation-states, while ensuring compliance with desired ideals. Chinese women in diaspora found that failing to conform to any number of state priorities could lead to social disapproval, marginalization, or even outright deportation. Through vivid oral histories, and by bridging Chinese and Southeast Asian history, British imperialism, gender, and the history of education, Schooling Diaspora shows how these diasporic women contributed to the development of a new figure: the educated transnational Chinese woman. Karen M. Teoh is Associate Professor of History and Director of the Asian Studies Program at Stonehill College (Massachusetts). Her research focuses on Chinese migration and diaspora from the 17th century to the present, and examines how changing notions of gender roles, ethnicity, and cultural hybridity have shaped the identities of groups and individuals. Tyler Yank is a senior doctoral candidate in History at McGill University (Montreal, Canada). Her work explores bonded women and British Empire in the western Indian Ocean World. Learn more about your ad choices. Visit megaphone.fm/adchoices
In Schooling Diaspora: Women, Education, and the Overseas Chinese in British Malaya and Singapore, 1850s to 1960s (Oxford University Press, 2018), Karen Teoh relates the history of English and Chinese girls’ schools that overseas Chinese founded and attended from the 1850s to the 1960s in British Malaya and Singapore. She examines the strategies of missionaries, colonial authorities, and Chinese reformists and revolutionaries for educating girls, as well as the impact that this education had on identity formation among overseas Chinese women and larger society. These schools would help to produce what society ‘needed’, in the form of better wives and mothers, or workers and citizens of developing nation-states, while ensuring compliance with desired ideals. Chinese women in diaspora found that failing to conform to any number of state priorities could lead to social disapproval, marginalization, or even outright deportation. Through vivid oral histories, and by bridging Chinese and Southeast Asian history, British imperialism, gender, and the history of education, Schooling Diaspora shows how these diasporic women contributed to the development of a new figure: the educated transnational Chinese woman. Karen M. Teoh is Associate Professor of History and Director of the Asian Studies Program at Stonehill College (Massachusetts). Her research focuses on Chinese migration and diaspora from the 17th century to the present, and examines how changing notions of gender roles, ethnicity, and cultural hybridity have shaped the identities of groups and individuals. Tyler Yank is a senior doctoral candidate in History at McGill University (Montreal, Canada). Her work explores bonded women and British Empire in the western Indian Ocean World. Learn more about your ad choices. Visit megaphone.fm/adchoices
In Schooling Diaspora: Women, Education, and the Overseas Chinese in British Malaya and Singapore, 1850s to 1960s (Oxford University Press, 2018), Karen Teoh relates the history of English and Chinese girls’ schools that overseas Chinese founded and attended from the 1850s to the 1960s in British Malaya and Singapore. She examines the strategies of missionaries, colonial authorities, and Chinese reformists and revolutionaries for educating girls, as well as the impact that this education had on identity formation among overseas Chinese women and larger society. These schools would help to produce what society ‘needed’, in the form of better wives and mothers, or workers and citizens of developing nation-states, while ensuring compliance with desired ideals. Chinese women in diaspora found that failing to conform to any number of state priorities could lead to social disapproval, marginalization, or even outright deportation. Through vivid oral histories, and by bridging Chinese and Southeast Asian history, British imperialism, gender, and the history of education, Schooling Diaspora shows how these diasporic women contributed to the development of a new figure: the educated transnational Chinese woman. Karen M. Teoh is Associate Professor of History and Director of the Asian Studies Program at Stonehill College (Massachusetts). Her research focuses on Chinese migration and diaspora from the 17th century to the present, and examines how changing notions of gender roles, ethnicity, and cultural hybridity have shaped the identities of groups and individuals. Tyler Yank is a senior doctoral candidate in History at McGill University (Montreal, Canada). Her work explores bonded women and British Empire in the western Indian Ocean World. Learn more about your ad choices. Visit megaphone.fm/adchoices
In Schooling Diaspora: Women, Education, and the Overseas Chinese in British Malaya and Singapore, 1850s to 1960s (Oxford University Press, 2018), Karen Teoh relates the history of English and Chinese girls’ schools that overseas Chinese founded and attended from the 1850s to the 1960s in British Malaya and Singapore. She examines the strategies of missionaries, colonial authorities, and Chinese reformists and revolutionaries for educating girls, as well as the impact that this education had on identity formation among overseas Chinese women and larger society. These schools would help to produce what society ‘needed’, in the form of better wives and mothers, or workers and citizens of developing nation-states, while ensuring compliance with desired ideals. Chinese women in diaspora found that failing to conform to any number of state priorities could lead to social disapproval, marginalization, or even outright deportation. Through vivid oral histories, and by bridging Chinese and Southeast Asian history, British imperialism, gender, and the history of education, Schooling Diaspora shows how these diasporic women contributed to the development of a new figure: the educated transnational Chinese woman. Karen M. Teoh is Associate Professor of History and Director of the Asian Studies Program at Stonehill College (Massachusetts). Her research focuses on Chinese migration and diaspora from the 17th century to the present, and examines how changing notions of gender roles, ethnicity, and cultural hybridity have shaped the identities of groups and individuals. Tyler Yank is a senior doctoral candidate in History at McGill University (Montreal, Canada). Her work explores bonded women and British Empire in the western Indian Ocean World. Learn more about your ad choices. Visit megaphone.fm/adchoices
In Schooling Diaspora: Women, Education, and the Overseas Chinese in British Malaya and Singapore, 1850s to 1960s (Oxford University Press, 2018), Karen Teoh relates the history of English and Chinese girls' schools that overseas Chinese founded and attended from the 1850s to the 1960s in British Malaya and Singapore. She examines the strategies of missionaries, colonial authorities, and Chinese reformists and revolutionaries for educating girls, as well as the impact that this education had on identity formation among overseas Chinese women and larger society. These schools would help to produce what society ‘needed', in the form of better wives and mothers, or workers and citizens of developing nation-states, while ensuring compliance with desired ideals. Chinese women in diaspora found that failing to conform to any number of state priorities could lead to social disapproval, marginalization, or even outright deportation. Through vivid oral histories, and by bridging Chinese and Southeast Asian history, British imperialism, gender, and the history of education, Schooling Diaspora shows how these diasporic women contributed to the development of a new figure: the educated transnational Chinese woman. Karen M. Teoh is Associate Professor of History and Director of the Asian Studies Program at Stonehill College (Massachusetts). Her research focuses on Chinese migration and diaspora from the 17th century to the present, and examines how changing notions of gender roles, ethnicity, and cultural hybridity have shaped the identities of groups and individuals. Tyler Yank is a senior doctoral candidate in History at McGill University (Montreal, Canada). Her work explores bonded women and British Empire in the western Indian Ocean World.
“China's not trying to influence, it's trying to change Australia.” This week we hear from insiders about the range of strategies used by the Chinese government to tame the Chinese-language media in Australia, from cooption to intimidation to outright censorship. Speakers: Raymond Chow, Sameway Magazine; John Fitzgerald, Swinburne University; Yan Xia, Vision China TimesCorrection: During the podcast, Professor Fitzgerald mentions a deal between "Fox" and CCTV. He was referring to Sky News, an Australian 24-hour news channel.See omnystudio.com/listener for privacy information.
央视再次炮轰苹果通过 iOS「擅自搜集用户信息」，苹果在网站上做出了中英双语的回应。选择相信一家官方媒体还是一家巨型商业公司，这是每个用户需要自己决定的事。但无论是央视的「曝光」还是苹果的回应，都无助于我们充分了解监视型社会下移动设备的能力以及我们和这些设备的关系。 相关链接 Amazon Zocalo 央视曝苹果擅自搜集用户信息: 关GPS也能定位 苹果的回应 赞助 本期 IT 公论由 Squarespace 赞助播出。Squarespace 是一个帮助你轻松快速地架设专业级网站、个人作品集展示页面、和线上商店的一站式平台。它有美观简洁的模版，24 小时全年无休的即时聊天与电邮客服，且完美适配移动设备。现在注册，结账时使用优惠码 itgonglun 或直接访问 squarespace.com/itgonglun，便可获得九折优惠。 人物简介 李如一：字节社创始人。 Rio: Apple4us 程序员。
央视再次炮轰苹果通过 iOS「擅自搜集用户信息」，苹果在网站上做出了中英双语的回应。选择相信一家官方媒体还是一家巨型商业公司，这是每个用户需要自己决定的事。但无论是央视的「曝光」还是苹果的回应，都无助于我们充分了解监视型社会下移动设备的能力以及我们和这些设备的关系。 相关链接 Amazon Zocalo 央视曝苹果擅自搜集用户信息: 关GPS也能定位 苹果的回应 赞助 本期 IT 公论由 Squarespace 赞助播出。Squarespace 是一个帮助你轻松快速地架设专业级网站、个人作品集展示页面、和线上商店的一站式平台。它有美观简洁的模版，24 小时全年无休的即时聊天与电邮客服，且完美适配移动设备。现在注册，结账时使用优惠码 itgonglun 或直接访问 squarespace.com/itgonglun，便可获得九折优惠。 人物简介 李如一：字节社创始人。 Rio: Apple4us 程序员。
Ya-Han Chuang presents her paper 'Mediating migration: the role of the Qiaoban in the rescaling of the Wenzhou region' in Parallel session III(B) of the conference Examining Migration Dynamics: Networks and Beyond, 24-26 Sept 2013 Based on a multi-sited ethnography, this paper aims to provide a nuanced picture of the meso-level interaction between Chinese migrants, their sending/receiving localities, and the Chinese government through the case of Wenzhou migrants in Paris and the Qiaoban - the "Office of Overseas Chinese Affairs." The paper begins by presenting the evolving relationship between migrants and the Qiaoban of Wenzhou. The Wenzhou region experienced tremendous growth in the decades following the economic reform of 1978, which allowed for the emergence of new patterns of migration as Wenzhou residents profited from the local informal credit institutions and cheap local goods to take their businesses abroad. The Qiaoban has used this success to promote the Wenzhou development model, particularly through the commemoration of emigrant histories. I then analyze various institutional tools used to establish trans-local linkages. In the sending region, a structured administration and associations for return migrants were established to collect information and provide services for migrants; and, in the receiving country, numerous voluntary associations cultivate networks with political and economic actors. Various summer camps and associations were also created to link younger generations, often born abroad, to Wenzhou. The article concludes by examining the consequences of these initiatives. Despite the Qiaoban's attempts to "rescale" Wenzhou through promoting the "global Wenzhou diaspora" (shijie wenzhouren), interviews with migrants show that the effects vary due to the unequal degrees of development and infrastructure in different sending villages/townships. While the use of the Qiaoban as a political institution to strengthen links and implement policy in the diaspora is not uniformly effective, it does facilitate economic exchange between localities, thus strengthening the trans-local networks between the sending and receiving communities.
For this episode of Yilun Audio Tours, I am going to bring you on a tour of the Sun Yat Sen Nanyang Memorial Villa, an important historical monument in Singapore that is intricately linked with the history of the 1911 revolution in China. This 100 year old building is a treasure trove of history, culture and heritage. We will explore the unique architecture, learn about the Overseas Chinese community, and find out about how the history of China and Singapore are intertwined.For show notes, links, travel directions and more information please visit yiluntours.tkRemember to like on Facebook at Yilun Audio Tours. Subscribe on iTunes, and leave a review while you are there.MP3 LinkiTunes link (Subscribe on iTunes)RSS feedUniversal Studios Singapore Fansite
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