Podcasts about Qin

This episode we look at many of the natural events and talk about those observing and writing things down, and why they may have wanted to do so. For more, check out our podcast blogpage:  https://sengokudaimyo.com/podcast/episode-139   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 139: Observing the "Natural" World. Members of the Onmyou-ryou, dressed in the official robes of their office, sat around in their observation tower, measuring the location of the stars.  They kept their light to a minimum, just enough so that they could write down their observations, but not so much that it would destroy their vision.  As they looked up, suddenly they saw a strange movement: a streak through the sky.  They waited, and observed, and then there was another, and another after that.  It was as if the stars themselves were falling from the heavens.  They watched as it seemed that the constellations themselves were melting and falling apart.  Quickly they scribbled down notes.  Tomorrow, with the light of day, they would consult various sources to see just what it could mean.  For now, their role was simply to observe and record.   Welcome back, everyone.  It is the height of holiday season in the US as I record this, and in our narrative we are in the middle of the reign of Ohoama, aka Temmu Tennou, who came to power in 672 and who has been shoring up the Ritsuryo state instigated by his late brother, Naka no Oe, aka Tenji Tennou.  We have talked in recent episodes about how Ohoama put a lot of the state under the control of members of the royal family, or at least those with claims to royal blood, and how he had also begun work on the Chronicles—the very works that we have been using to try and understand the history of this and earlier periods.   It seems clear that Ohoama and his cohorts were doing their best to solidify their control and, in the process, create what they felt was a modern state, leveraging the continental model, but not without their own local flavor.  After all, they were also investing in the kami based rituals of state and specifically in Ise shrine, which they claimed as an ancestral shrine for their lineage. This episode, let's dig into another thing that was getting reported around this time.  And that is… science!  Or at least observations of the world and indications of how people were interacting with it. Before going into the subject, I want to acknowledge that "science", or "Kagaku" in modern Japanese, may not look like what we think of as "science" today.  The word "Kagaku" itself appears to come about in the late Edo period, and became associated with the western idea of "Science" in the Meiji period.  Today we think of it as observations, yes, but also testing via the scientific method. I think it might be more appropriate to categorize a lot of earlier science under a term like "learning" or "study", and it seems to have encompassed a wide range of topics of study, some of which we would include as "science" and some which we might refer to more as "arts".  There is also a very fine line with religion and philosophy as well. From a modern perspective, I think one could fairly argue that "science"—particularly the so-called "hard" sciences—refers to something that can be empirically tested via the scientific method.  So you can see something, form a hypothesis, create a test, and then that test should produce the same results no matter who conducts it, assuming you account for the variables. And please don't @ me about this… I know I am simplifying things.  This isn't a podcast about science unless we are talking about the social sciences of history and archaeology. In contrast to our modern concept of science, much of what we see in the Asuka era is built around using our reasoning to arrive at the truth of something.  In cases where we are dealing with clearly physical phenomena that have observable causes and effects, this can lead to remarkably reliable results.  One example of this is calendrical science—it isn't that hard to observe the passing of days and seasons.  Even the rotation of the earth and the movements of stars and even something with as large a period as comets could be observed and tracked, especially if you had centuries of data to comb through.  In fact, they often would predict things that it turns out they couldn't, themselves, see.  They could predict that an eclipse would occur, for example, even when that eclipse was only visible somewhere else.  And they didn't have to calculate gravitational pull, mass, or distances between different heavenly bodies for that to occur. Similarly, in the agricultural sphere: you had so many people who observed the seasons and would figure out new ways of doing things.  It doesn't take an understanding of chlorophyl to know that plants generally do better when exposed to sunlight. I believe the leap happens when you get to things that go beyond purely observable means.  Sickness, for example—how do you explain viruses or germs without equipment like microscopes to see what our eyes alone cannot?  And if such "invisible" things could cause so much damage, then why could there not be other "invisible" elements, such as kami and boddhisatvas?  And as humans we are driven to make connections.  It is one of the things that has driven our technological innovation and rise, but it is also something that can easily go awry.  Like when you are sitting in a dark house, alone, and you hear a noise.  Rationally, you might know that houses settle and creak, but that doesn't necessarily stop your brain from connecting it with thoughts that someone must be in the house making that noise. Or even how we make judgments based on nothing more than how someone talks or what they look like, because our brains have made connections with those things, for good or ill. A large part of the rationalization that was accomplished in Asian thought had to do with concepts of Yin and Yang, the negative and the positive, the dark and the light.  This was thought of as a kind of energy—qi or ki—that was embedded in things.  We discussed this somewhat back in episode 127, because yin yang theory, along with the five element theory, known as Wuxing or Gogyou in Japanese, became embedded in the idea of the calendar.  Why was summer hot, except that it was connected with an excess of fire energy?  And the cold, dark days of winter would be associated with an excess of water, naturally. I should note that while this is one of the more comprehensive philosophical systems in use, it was not the only means by which various phenomena and effects were rationalized.  After all, it had to be imposed on a framework of how the world otherwise worked, and descriptions of the world came from a variety of places.  There was, for example, the Classic of Mountains and Seas, or Sanhaijing, which detailed the world as envisioned in the period before the Qin dynasty, although there were occasional updates.  The Sanhaijing  described regular plants and animals in the same breath as gods and monsters.  There were also various buddhist sutras, which brought their own cosmological view of the universe that had to be squared with other visions, including those passed down locally describing the archipelago as the "Reed Plain" and giving particular importance to eight of the islands—though which eight depends on which variant of the creation myth you are referencing. To categorize the study of the natural—and what we would consider the supernatural—world around them, the Ritsuryou set up specific bureaus.  One of these was the Onmyou-ryou, the Bureau of Yin-yang, also known as the Onyo no Tsukasa.  This Bureau oversaw divination, astronomy, time, and calendars.  At its head was the Onmyou-no-kami.  Below them were the various scholars studying the core subjects, as well as technical practitioners to carry out the rites and divination. On the continent, priority was generally given to astronomical and calendrical studies, and many of the more magical practices or rituals would fade away, likely because there were local Taoist institutions who could take up much of that work.  In Japan, however, it seems that the calendrical studies tended to ossify, instead, while onmyoji came to fill a role not just for the state but also among the population for divination and other such practices.  Even into the Edo period one could find private onmyoji, and the Bureau itself lasted until the very beginning of the Meiji period. Another important institution of the Ritsuryo government for learning was the Daigakuryou, the Bureau of Great Learning.  Students of Japanese may recognize the term "Daigaku" referring, today, to universities. The original concept for the Daigaku-ryou, or Daigaku no Tsukasa, was focused on the study of those things that were considered perhaps a bit more practical and necessary to anyone who might want a political career.  Since this was founded on concepts of Confucian government, it is little wonder that it was originally designed to focus on Confucian studies, among other things.  This fits into the idea of a supposed meritocracy, where one's education was part of the examination.  You may recall from Episode 115 we talked about the National University in Chang'an, which is likely something that the Daigaku Ryou could only ever dream of becoming. Early arts taught at the Daigaku Ryou included the Confucian classics, mathematics, writing, and Chinese pronunciation.  These were all things that you would need to know to become a part of the bureaucracy The idea of a school may have been born along with the early institution of the government, with mention as early as 671, in the last year of Naka no Oe's reign, but we don't have it clearly established in the code until later.  Full operations may have been somewhat delayed due to the tumultuous events of Ohoama's accession to power in 672, but we do see it explicitly mentioned in the year 675.  On the first day of the year we are told that Students from the Daigaku Ryou, along with students from the Onmyou-Ryou and from the Gaiyaku Ryou, the Bureau of External Medicine; along with the Woman of S'ravasti, the Woman of Tara, Prince Syeonkwang of Baekje, and Silla labourers offered presents of drugs and various rarities. We talked about the first two, the Daigaku-ryou and the Onmyou-ryou, but the Gaiyaku Ryou doesn't seem to have a lot of information out there beyond this mention.  Later there would a "Ten'yaku Ryou", or Bureau of Medicine, established in the code.  Since we don't have any extant codes from this period beyond what was written down in the Nihon Shoki, we don't know for certain what the Gaiyaku-ryou was , and it is possible that the Gaiyaku-Ryou was a precursor to the Ten'yaku Ryou.  "GAI" means "outside" or "external", leading me to wonder if this referred to external medicine in contrast to internal medicine, or if it meant medicine or drugs from outside teh archipeloago. I would point out that these students are found with the Woman of S'ravasti, or Shae; the Woman of Tara; a Baekje prince and Silla labourers.  In other words, they were all people from outside of the archipelago.  This is not entirely surprising as it was from outside that much of the learning was coming into the country. "Yaku" or "Kusuri", which can be translated as either "Drugs" or "medicine", could refer to a number of things.  How effective they were is somewhat questionable. Almost certainly some of them had confirmed medicinal efficacy, but others may have been thought to have been effective due to things like their connection to the five elements, or wuxing, theory. For example, something red might be assumed to have a warming effect because of the presumed presence of the fire element.  And the power of the placebo effect no doubt made them seem at least partially effective.  Consider, for example, how many people will swear by certain remedies for the common cold when all it really does is distract you, or perhaps make you a bit more comfortable, until the symptoms pass on their own. A more certain science was probably that of Astronomy, which we've mentioned a few times.  The passage of the stars through the sky was something that could be easily observed.  There is a theory that some of the first lines in the Yijing, or book of changes, may actually be a description of the changing of seasons as different aspects of a given constellation rise over the horizon, and the placement of certain stars would help in the adjustment of the lunar calendar, since the moon's orbit does not match up exactly with the solar year, and year the solar year was quite important to things like agriculture and even sailing to the mainland. This all makes 675 a seemingly banner year for science, as four days after the presentation of medicine to the throne, the government erected a platform by which to observe the stars.  This wouldn't need to be much—it could have been an earthen mound, or just a tower, from which one could get above the ground, presumably see over any buildings, to the horizon.  Granted, Asuka might not be the best place for such observations, with the nearby mountains meaning that the true horizon is often obstructed.  Nonetheless, it may have been enough to make calculations. Astronomy platforms, or Tenmondai, would continue to be used up until at least the Meiji period.  Without a telescope, observations were somewhat limited—though they also didn't have the same level of light pollution that we have today.  Remember, many woke just before dawn and went to sleep not too long after the sun went down, which only makes sense when you are living in a place where creating light, while doable, also ran the risk of burning your entire house to the ground. It is worth noting that the sky for the ancient Japanese was likely quite different than what most of us see when we look up, unless you are fortunate enough to live in a place with very little light pollution.  For many of those living today in the cities and suburban landscape, go outside at night and you might see the moon and some of the brightest stars, but for most of the ancient Japanese, they would look up and see the heavenly river, the Amakawa, or Milky Way.  They would have looked up at a sky glittering with myriad dots of light, as well as planets and more.  It was both familiar and strange—something one saw regularly and yet something that was also extremely inaccessible. Astronomical observations would have been important for several reasons, as I've mentioned.  They would have been used to keep the calendar in check, but they would also have likely been used to help calibrate the water clock, which helped to tell time.  Of course, going back to the five elements and yin yang theory, it is also believed that the energy, the qi or ki, changed with the seasons and the movements of the stars and planets—planets were not known as such, of course, but their seemingly erratic movements compared to bright lights in the sky meant they were noticed and assigned values within the elemental system. One of the things that came with the changing seasons, the heavenly movements, and the flow of ki was a concept of "kata-imi", literally directional taboos.  There were times when certain directions might be considered favorable or unfavorable for various actions.  This could be something as simple as traveling in a given direction.  In the centuries to come this would spawn an entire practice of kata-tagae, or changing direction.  Is the north blocked, but you need to travel there, anyway?  Well just go northwest to say hello to a friend or visit your local sake brewery, and then travel due east.  Ta-da!  You avoided going directly north!  There were also mantra-like incantations that one might say if they had to travel in an inauspicious direction to counteract the concept of bad influences. This also influenced various other things, and even today you will often see dates where a year and month might be followed by simply the character for "auspicious day" rather than an actual day of the month. So observing the heavens was important, and it was also important that they tostudy the works of those on the continent, whose records could help predict various astronomical phenomena.  Except that there was one tiny problem:  I don't know if you've noticed, but Japan and China are in two different locations.  Not all astronomical phenomena can be observed from all points of the globe.  The Northern Lights, for example, are rarely seen in more southerly latitudes, and while eclipses are not too rare, a total eclipse only impacts certain areas of the earth, along relatively narrow paths. I mention this because it isn't always clear if the records we get in the Nihon Shoki are about phenomena they directly observed or if they are taking reports from elsewhere and incorporating them into the narrative.  One such event is the comet of 676. The entry in the Nihon Shoki tells us that in the 7th lunar month of the 5th year of Temmu Tennou, aka 676 CE, a star appeared in the east that was 7 or 8 shaku in length.  It disappeared two months later. We've mentioned some of this before, but the sky was divided up into "shaku", or "feet", though how exactly it was measured I'm not entirely sure.  It appears to be that one foot was roughly 1.5 degrees of the sky, give or take about a quarter of a degree, with 180 degrees from horizon to horizon.  So it would have been about 10 to 12 degrees in the sky.  Another way to picture it is if you hold out your arm towards the object, and spread your index and little finger, it would probably fit between those two points.  This comet hung around for some time, and a great part about a comet like this is that it was viewable from multiple locations.  After all, as the earth turned, different areas were exposed to the comet as it passed through our part of the solar system.  Thus we have records of it from not just the Nihon Shoki:  We also find it in the Anglo-Saxon chronicles, where it was thought to have foretold the end of Bishop Wilfred's control of Northumbria.  We also see it in Tang, Silla, and Syrian sources. These sources aren't always in complete agreement.  For one thing, they noted when they first saw it, which might have been impacted by local conditions.  And then conversion between lunar and solar calendars can also sometimes get in the way.  Roughtly speaking, we have the Nihon Shoki providing dates of somewhere from about August or September of 676, on the Western calendar, to October or November. Tang sources put it from 4 September to 1 November.  Silla Chronicles claim that it first appeared in the 7th lunar month, so between August and September.  A Syrian Chronicle notes a comet from about 28 August to 26 October in the following year, 677, but this is thought to have been a mistake.  European sources generally seem to claim it was seen in August and lasted for three months.  All of these sightings put it at roughly the same time. Working with that and with known comets, we think we actually know which comet this is:  The Comet de Cheseaux also known as the Comet Klinkenberg-Cheseaux.  And I should mention this is all thanks to a research paper by M. Meyer and G. W. Kronk.  In that paper they propose that this is the comet with the designation of C/1743 X1, or the common names I just mentioned.  If so, based on its trajectory, this comet would have been visible in 336, 676, 1032, 1402, 1744, and is next predicted to show up in 2097.  And no, those aren't all exactly the same amount of time.  It is roughly every 350 years or so, but with the movements of the solar system, the planets, and various gravitational forces that likely slow or speed up its movement, it doesn't show up on exactly regular intervals.  Still, it is pretty incredible to think that we have a record of a comet that was seen the world over at this time, by people looking up from some very different places. Comets were something interesting for early astronomers.  They may have originally been seen as particularly ominous—after all, in the early eras, they were hardly predictable, and it would take years to get enough data to see that they were actually a somewhat regular occurrence.  In fact, it is likely that early astronomers were able to figure out eclipse schedules before comets.  Still, they seem to have come to the realization that comets were in fact another type of natural and reoccurring phenomenon.  That isn't to say that they didn't have any oracular meaning, but it did mean they were less of an obvious disturbance of the heavenly order. We have another comet mentioned in the 10th lunar month of 681, but that one seems to have had less attention focused on it, and we don't have the same details.  Then in the 8th lunar month of 682 we have an entry about a Great Star passing from East to West—which was probably a shooting star, rather than a comet.  Comets, for all that they appear to be streaking across the sky thanks to their long tails, are often relatively stable from an earthbound perspective, taking months to appear and then disappear again. Then, on the 23rd day of the 7th month of 684 we get another comet in the northwest.  This one was more than 10 shaku in length—about 15 degrees, total, give or take.  Given the date, we can be fairly confident about this one, as well: it was the famous Halley's comet.  Halley's comet is fascinating for several reasons.  For one, it has a relatively short period of about 72 to 80 years, though mostly closer to 75 to 77 years in between sightings.  The last time it visited the earth was in 1986, and it is expected back in 2061.  Halley's comet has been recorded since the 3rd century BCE, and, likely because of its short period, it was the first periodic comet to be recognized as such.  There are other periodic comets with short periods, but many of them are not visible with the naked eye.  Halley's comet is perhaps the most studied comet, given its regular and relatively short periodicity.  It is also connected to the famous writer, humorist, and essayist, Samuel Langhorne Clemens, aka Mark Twain.  He was born only a few days after the comet reached perihelion in 1835 and died a day after it reached the same point again in 1910, and while he may not have visited Japan in his lifetime, it was a period of great change both in his home country of America and in Japan.  America, of course, would undergo a Civil War over the issue of slavery in the early 1860s, and shortly after that Japan would have its own civil war in the form of the Meiji Revolution.  And while he never visited—and translation could only do so much to capture the art of his prose—Mark Twain's works were apparently quite influential in Japan in the early 20th century. Of course, comets were just one of the celestial phenomena to be observed.  The astronomers were interested in just about anything happening in the sky.  We have accounts of both solar and lunar eclipses, and not necessarily full eclipses either.  We even have notice of the movement of some planets, such as in 681, when they noted that the planet mars "entered" the moon. Obviously the astronomers weren't recording every raincloud that came through—at least not in the main chronicles—but they did capture a fair number of events.  They did record particularly memorable storms.  For instances, in the 8th lunar month of 675 there was a storm that is said to have caused sand to fly and which then damaged houses.  This sounds like a wind storm without rain—after all, if there was rain, you would expect that the sand would have been wet and tamped down.  It is possible to have hurricane level winds without the rain.  While typhoons typically bring rain, especially as they usually build up their strength at sea, it is possible to have the winds alone, as I've experienced, myself, in Tokyo.  This most likely happens in an isolated area—there is water and rain somewhere, but the typhoon can be large, so parts of it may only get the wind and little or no rain.  I wonder if something like that happened in this instance.  It is also possible that this record refers to actual sand being brought across from the continent.  In some instances, sand can be lifted up from as far away as Mongolia and carried all the way to Japan, though it is pretty rare. And it wasn't just wind and sand.  We get accounts of hail coming down as large as peaches, torrential rainstorms, and even ash, likely from a volcanic eruption that was otherwise unrecorded.  There are also accounts of snow, though typically recorded in times where you wouldn't expect to see it, such as the third lunar month, which would mean snow in late April or early May. Mostly these storms are mentioned in terms of how they affected the immediate fortunes of the living, but sometimes storms did even more damage.  In 682, for example, a hoar-frost was reported in both Shinano and Kibi in the 7th lunar month.  On its own, this probably wouldn't have been worth mentioning, but the chroniclers add that because of storms the "five grains had not formed".  So storms had diminished the crops and the hoar-frost was apparently the killing blow.  The harvest that year would be lean, and it would not be a happy time for many that winter. And then, just as important as what was happening was what was not.  There are several mentions of droughts, particularly towards the end of Spring, early Summer.  This is traditionally a drier period, and if it is too dry it could harm the harvest.  And so the government was expected to find a way to bring the rain—a tall order, the general resolution to which seems to be prayers and rituals designed to bring rain.  In a place like Japan, I suspect that it was usually just a matter of time before the prayers were "successful", thus reinforcing their presumed efficacy. Some of the things that they recorded were a bit more mysterious.  For example, in the second lunar month of 680 we are told that a sound like drums was heard from the East.  There are many things this could theoretically be, from rumbles of thunder to some other phenomenon, though the following year we have a note about thunder in the West, so theoretically they knew the difference between thunder and drums.  Later that same year, 680, we are told that there was a "brightness" in the East from the hour of the dog to the hour of the rat—about 8pm to midnight.  Was this some kind of aurora?  But wouldn't that have been in the north, rather than the east?    Could it have been some kind of lightning?  But that is a long time for a lightning storm to hang around.  And there are other strange things, some of which seem impossible and we have to doubt.  For example, in 684 they said that, at dusk, the seven stars of the Big Dipper drifted together to the northeast and sank.  Unless they are just recording the natural setting of the stars of the big dipper.  Certainly, over time the constellation appears to rotate around the north star, and it dips down to or below the horizon in the autumn months.  So were they just talking about the natural, yearly setting of the stars, or something else? There may be some clues in that the 11th lunar month, when that was recorded, we see several other heavenly phenomena recorded.  Two days after the Big Dipper set, at sunset, a star fell in the eastern quarter of the sky that we are told was as large as a jar.  Later, the constellations were wholly disordered and stars fell like rain.  That same month, a star shot up in the zenith and proceeded along with the Pleiades until the end of the month.  While this sounds like shooting stars and a possible meteor shower, a later commenter suggested that this was all a heavenly omen for the state of the court, showing the "disordered" state of the nobility at this time.  Of course, this was also a year and change before the sovereign's eventual passing, so there is also the possibility that the Chroniclers were looking at events later and ascribing meaning and importance after the fact. In another account of something seemingly wonderous: in 682 we are told that something shaped like a Buddhist flag, colored like flame, was seen by all of the provinces and then sank into the Japan sea north of Koshi.  A white mist is also said to have risen up from the Eastern mountains. There are various things that could be going on here.  It strikes me that the white mist could be a cloud, but could also be something volcanic.  And the flame colored prayer flag makes me think about how a high cloud can catch the light of the rising or setting sun.  That could look like a flag, and can seem extremely odd depending on the other conditions in the sky. Or maybe it was aliens. Okay, it is unlikely that it was aliens, but I think that these do give an idea of the kinds of records that were being made about the observed phenomena.  Obviously the Nihon Shoki is recording those things that were considered particularly significant for whatever reason.  This could just be because it was something odd and unexplained, or perhaps it was more well known but rare.  It may have even had religious connotations based on some aspect, like evoking the image of Buddhist flags.  And it is possible that it was thought to have had significant impact on events—perhaps even an impact that isn't clear to us today, many centuries removed from the events. Some things were clear, however.  Lightning strikes are often mentioned specifically when they strike something of note.  In 678, we are told that a pillar of the Western Hall of the New Palace was struck by lightning, though apparently the building itself survived.  Then, in 686, Lighting appeared in the southern sky with a large roar of thunder.  A fire broke out and caught the tax cloth storehouse of the Ministry of Popular affairs, which immediately exploded in flames.  After all, a thatched roofed, wooden building filled with kindling in the form of cloth—and likely a  fair amount of paper and writing supplies to keep track of it all—sounds like a bonfire waiting to happen.  There were reports that the fire had actually started in Prince Osakabe's palace and then spread to the Ministry of Popular Affairs from there. It is also worth noting that recording of such events was still somewhat new to the archipelago as a whole. They were learning from the continent, but also defining their own traditions. Observations of natural phenomena weren't just relegated to celestial occurrences or weather.  After all, there was something else that one could observe in the sky:  birds.  Now this wasn't your average bird-watching—though I'm not saying that there weren't casual birders in ancient Japan, and if we ever find someone's birding diary from that era I think that would be so cool.  But there were some things that were significant enough to be mentioned. For example, in 678 we get a report of "atori", or bramblings.  Bramblings are small songbirds which are found across Eurasia.  Notably they are migratory, and are known to migrate in huge flocks especially in the winter time, and sure enough on the 27th day of the 12th month we are told that the bramblings flew from the southwest to the northeast, covering the entire sky.  This makes me think about some of the other mass migrations that used to occur that have largely been reduced significantly due to habitat loss, disruption to traditional migratory routes, and other population pressures on various bird species.  Still, having so many birds that it blocked out the sky certainly seems a significant event to report on.  We later see a similar account in 680, with the flock moving from southeast to northwest.  Given the location of Asuka it sounds like they were flocking in the mountains and heading out over the Nara Basin, perhaps seeking food in another mountainous area. In 682, the birders were at it again.  This time, around midday on the 11th day of the 9th lunar month, several hundreds of cranes appeared around the Palace and soared up into the sky.  They were there for about two hours before they dispersed.  Once again, cranes are migratory and known to flock.  Cranes are also known as a symbol of long life and joy—and I can understand it.  Have you ever seen a flock of cranes?  They are not small birds, and they can be really an incredible sight.  Flocks of cranes themselves were probably not that rare, and it was no doubt more about so many gathering around the palace which made it particularly special. It wasn't just birds in the sky that were considered important symbols, though.  Birds often are noted as auspicious omens.  Usually strange birds, plants, or other such things are found in various provinces and presented to the throne.    So in 675, Yamato presented auspicious "barn-door fowl", likely meaning a fancy chicken.  Meanwhile, the Eastern provinces presented a white falcon and the province of Afumi presented a white kite.  Chickens are associated with the sun and thus with the sun goddess, Amaterasu, and albino versions of animals were always considered auspicious, often being mentioned in Buddhist sources.  Later, in 680, we see a small songbird, a "Shitodo", also described as white, and probably albino, sent to the court from nearby Settsu. Then, in 681 there is mention of a red sparrow.  Red coloration is not quite the same as albinism, though it is something that does occur at times, when the brownish coloration comes out more red than brown, and I suspect this is what we are talking about.  This is most likely just a recessed gene or genetic mutation, similar to causes for albinism, but just in a different place in the DNA.  As for why it was important:  I'd first and foremost note that anything out of the ordinary (and even some ordinary things) could be considered a sign.   Red was also seen as an auspicious color, so that may have had something to do with it as well.  And then there is the concept of Suzaku, the red bird of the south.  Suzaku is usually depicted as an exotic bird species of some kind, like how we might depict a phoenix.  But it was also just a "red bird", so there is that, and perhaps that was enough.  Not that this red sparrow was "Suzaku", but evoked the idea of the southern guardian animal.  A year prior, in 680, a red bird—we aren't told what kind—had perched on a southern gate, which even more clearly screams of the Suzaku aesthetic. It is probably worth noting here that in 686, towards the end of the reign, not that anyone knew it at the time, Ohoama decided to institute a new nengo, or regnal period.  It was called Shuuchou—red or vermillion bird—and it likely referred to Suzaku.  This nengo was cut short, however, with Ohoama's death that same year.  Nengo were often chosen with auspicious names as a kind of hope for the nation, so clearly "red bird" was considered a good thing. A month after the red sparrow, Ise sent a white owl, and then a month after that, the province of Suwou sent a red turtle, which they let loose in the pond at the Shima palace.  Again, these were probably just examples of animals seen as auspicious, though they would have likely been recorded by the Onmyou-ryou, who would have likely combed through various sources and precedents to determine what kind of meaning might be attached to them. Color wasn't the only thing that was important.  In 682, the Viceroy of Tsukushi reported that they had found a sparrow with three legs.  There are numerous reasons why this could be, but there is particular significance in Japan and Asia more generally.  A three legged bird is often associated with the sun Andusually depicted as a black outline of a three legged bird inside of a red sun.  In Japan this was often conflated with the Yata-garasu, the Great Crow, which is said to have led the first mythical sovereign, Iware Biko, to victory in his conquest of Yamato.  Thus we often see a three legged crow depicted in the sun, which was an object of particular veneration for the Wa people from centuries before.  And I suspect that the little three-legged sparrow from Tsukushi  I suspect that this had particular significance because of that image. Animals were not the only auspicious things presented to the throne.  In 678, Oshinomi no Miyatsuko no Yoshimaro presented the sovereign with five auspicious stalks of rice.  Each stalk, itself, had other branches.  Rice, of course, was extremely important in Japan, both from a ritual and economic sense, so presenting rice seems appropriate.  Five stalks recalls things like the five elemental theory—and in general five was consider a good number.  Three and five are both good, prime numbers, while four, pronounced "Shi", sounds like death and is considered inauspicious.  Three, or "San" is sometimes associated with life, and five is associated with the five elements, but also just the fact that it is half of ten, and we have five fingers on one hand and in so many other ways, five is regarded as a good number in much of Asia. That the stalks had multiple branches likely referred to them bearing more than the usual amount of rice on them, which seems particularly hopeful.  Certainly the court thought so.  In light of the auspicious gift, all sentences of penal servitude and lower were remitted.  In 680, Officials of the Department of Law gave tribute of auspicious stalks of grain, themselves.  I'm not sure, in this case, that it was all that they hoped, however, as that began three days straight of rain and flooding. A year earlier, in 679, we are told that the district of Ito, in Kii, immediately south of Yamato, sent as tribute the "herb of long life".  We are told that it "resembled" a mushroom—probably meaning it was a mushroom, or maybe something formed into a mushroom shape.  But the stem was about a foot long and the crown was two spans, about 6 feet in diameter.  This is pretty incredible, and I have to wonder if there is a bit of exaggeration going on here. Another tribute was a horn found on Mt. Katsuraki.  It branched into two at the base, was united at the end, and had some flesh and hair still attached, about an inch in length.  They claimed it must be horn or a Lin, or Kirin, sometimes referred to as an Asian unicorn—a mythical creature considered to be quite auspicious and benevolent.  This was on the 26th day in the 2nd lunar month of the year 680, probably around March or April.  I highly suspect that what they found was an oddly shaped bit of antler from  a buck whose antlers had begun to come in and which might have been taken out by wolves or bears or something else altogether.  The fact that the ends were said to be fused together could just be referring to some kind of malformation of the antlers.  The fur and flesh could mean that the antlers were still growing—antlers would probably just be coming in around early spring time.  Still, there is no telling how long it was there, so it could have been from the previous year as well.  Attributing it to a kirin seems a bit of a stretch, but it was clearly something unusual. Animals and plants were recorded in tribute, but also when something odd happened.  Fruiting out of season was one such occurrence, which we've seen elsewhere in the chronicles as well.  There was even a record when the famous Tsuki tree outside of Asukadera had a branch fall down.  Presumably it was a large and noticeable branch, and by now this appears to have been a tree with a bit of age to it that had seen a lot, so it makes sense it got a mention. Finally, we go from the heavens to the earth.    Perhaps the most numerous observations in the Chronicles were the earthquakes.  We've noted in the past that Japan is extremely active, volcanically speaking, so it makes sense that there are multiple accounts of earthquakes each year, especially if they were compiling reports from around the country.  Most of these are little more than just a note that there was an earthquake, but a few stand out. The first is the 12th lunar month of 678.  We are told that there was a large earthquake in Tsukushi—modern Kyushu. The ground split open to the width of about 20 feet for more than 30,000 feet.  Many of the commoners' houses in the area were torn down.  In one place there was a house atop a hill, and though the hill crumbled down the house somehow remained intact.  The inhabitants had apparently been home and must have been oblivious, as they didn't realize anything had happened until they woke up the next morning. Again, probably a bit of hyperbole in here, but if we think back to things like the 2016 Kumamoto earthquake, where large areas of land shifted noticeably along the fault lines, it is likely that this was a similar or even more catastrophic event.  And here I'll give a quick plug for Kumamoto, which is still working to rebuild from the earthquake, and if you ever get a chance, I recommend a visit to the Kumamoto Earthquake Memorial Museum or Kioku, where you can see for yourself just how powerful mother nature can be. Another powerful earthquake was mentioned in the 10th lunar month of 684.  If the earthquake in Tsukushi had hit mostly agricultural areas, based on the description, this seems to have hit more populated regions.  We are told that it started in the dark of night, the hour of the boar, so about 10pm, give or take an hour.  The shaking was so bad that throughout the country men and women cried out and were disoriented—they could not tell east from west, a condition no doubt further hindered by the dark night sky.  There were mountain slides and rivers changed course, breaking their banks and flooding nearby areas.  Official buildings of the provinces and districts, the barns and houses of the common people, and the temples, pagodas, and shrines were all destroyed in huge numbers.  Many people and domestic animals were killed or injured.  The hot springs of Iyo were dried up and ceased to flow.  In the province of Tosa, more than 500,000 shiro of cultivated land sank below sea level.  Old men said that they had never seen such an earthquake.  On that night there was a rumbling noise like that of drums heard in the east—possibly similar to what we had mentioned earlier.  Some say that the island of Idzu, aka Vries Island, the volcanic island at the entrance of Edo Bay, increased on the north side by more than 3,000 feet and that a new island had been formed.  The noise of the drums was attributed to the gods creating that island. So here we have a catastrophic quake that impacted from Iyo, on the western end of Shikoku, all the way to the head of Edo Bay, modern Tokyo.  This appears to be what seismologists have labelled a "Nankai Trough Megathrust Earthquake".  Similar quakes have occurred and are predicted to occur in the future., along a region of Japan from the east coast of Kyushu, through the Seto Inland Sea, including Shikoku, through the Kii peninsula and all the way to Mt. Fuji.  The Nankai Trough, or Southern Sea Trough, is the area where the continental shelf drops down, and where the Philippine tectonic plate slips underneath the Eurasian—or more specifically the Amuric—plate.  As these plates move it can cause multiple events all along the trough at the same time.  Since being regularly recorded, these quakes have been noted every 100 to 150 years, with the last one being the Showa Nankai quakes of 1944 and 1946. For all of the destruction that it brought, however, apparently it didn't stop the court.  Two days after this devastating quake we are told that Presents were made to the Princes and Ministers.  Either they weren't so affected in the capital, or perhaps the date given for one of the two records is not quite reliable.  Personally, I find it hard to believe that there would be presents given out two days later unless they were some form of financial aid.  But what do I know?  It is possible that the court itself was not as affected as other areas, and they may not have fully even grasped the epic scale of the destruction that would later be described in the Chronicles, given the length of time it took to communicate messages across the country. Which brings us back to the "science" of the time, or at least the observation, hoping to learn from precedence or piece out what messages the world might have for the sovereign and those who could read the signs.  While many of the court's and Chronicler's conclusions may give us pause, today, we should nonetheless be thankful that they at least decided to keep notes and jot down their observations.  That record keeping means that we don't have to only rely on modern records to see patterns that could take centuries to reveal themselves.  Sure, at this time, those records were  still a bit spotty, but it was the start of something that would be remarkably important, and even though these Chronicles may have been focused on propaganda, the fact that they include so many other references are an incalculable boon to us, today, if we can just see to make the connections.  And with that, I think I've rambled enough for this episode.  We still have a couple more to fully cover this period. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Qin (“Ching”) Sun Stubis was born in the rubble of a Shanghai shantytown during the Great Chinese Famine, which killed some 50 million people. She was left alone in her crude bamboo crib for two years while her parents worked to scrape together a few coins each day for their daily handful of rice. Growing up, she and her sisters were at first ignored by the rest of the family for being “worthless” girls, and later shunned as political pariahs when their honest father was imprisoned for speaking out against the injustice he saw around them.Despite extreme poverty, Qin pulled herself up by reading forbidden books and winning admission to one of China's most prestigious universities, graduating with a degree in English and English Literature. With the help of a U.S. Senator, she emigrated to the United States to further her studies and has sought through her writing to build greater understanding between Eastern and Western cultures and underscore our common hopes, dreams and struggles. Qin is a writer, newspaper columnist, and author of the award-winning book, Once Our Lives, the true story of four generations of Chinese women who struggle to survive war, revolution, and the seemingly unshakeable power of an ancient Chinese superstition. The book, which has been named a best read by Ms. Magazine, Glamour Magazine UK, GRAND Magazine and Readers' Favorite, and won the Nellie Bly Award for Journalistic Non-Fiction, takes the reader on an exotic journey filled with real stories of luxurious banquets, lost jewels, babies sold in opium dens, kidnappings by pirates and political persecution – seen through the eyes of a man for whom the truth would spell disaster and a lonely, beautiful girl with three identities.For the past 17 years, she has been a newspaper columnist, exploring the rich legacy of Asian culture and the common links we all share. She has just completed a novel and also writes poems, essays, short stories and original Chinese tall tales inspired by traditional Asian themes. Qin has published more than 200 works in such media as The New York Times, USA Today, The Santa Monica Star, GRAND Magazine, Lotus Magazine, Paper Dragon and Mochi Magazine, and speaks to audiences around the world about writing and the need to strengthen the bonds of understanding and humanity that connect us all. You can find out more about her and her book, Once Our Lives, at www.QinSunStubis.com.  Learn more and follow Qin:o   Website: www.QinSunStubis.com o   Facebook: https://www.facebook.com/qinsun.stubiso   Facebook Fan Page "Once Our Lives by Qin Sun Stubis"o   Instagram: instagram.com/qinstubis/o   Goodreads: goodreads.com/author/show/22904309.Qin_Sun_Stubis o   LinkedIn: linkedin.com/in/qin-sun-stubis-5977011a/o   YouTube:  https://www.youtube.com/channel/UCVLYagaq5R6LPHGn3fsxOVAo   Amazon: Amazon.com: Once Our Lives: Life, Death and Love in the Middle Kingdom (60) (GWE Creative Non-Fiction): 9781771837965: Sun Stubis, Qin: Books

Han enade Kina och banade väg för ett av historiens största imperier. En man som byggde murar, brände böcker och närde en omöjlig dröm om att lura döden. Lyssna på alla avsnitt i Sveriges Radios app. Redaktionen för det här avsnittet är:Elina Perdahl – programledare och manusEmilia Mellberg – research, manus och producentZardasht Rad – scenuppläsareViktor Bergdahl – ljuddesign och slutmixMedverkar gör också Bengt Pettersson, sinolog, författare och översättare av Sima Qians verk om den förste kejsaren. Vill du veta mer om Kinas första kejsare? Här är några av böckerna som ligger till grund för avsnittet: Kinas förste kejsare av Sima Qian i översättning av Bengt PetterssonTerrakottaarmén : Kinas förste kejsare och en nations födelse av John ManFörste kejsaren av Kina av av R.W.L. Guisso, Catherine Pagani och David Miller

Our host, Dr. Celina Nahyun Jo, explores how identifying middle neck lymph node involvement can reshape clinical decision-making for nasopharyngeal carcinoma. Joined by Dr. Heejun Kang, they breaks down how this imaging finding could refine risk groups and potentially shift treatment intensity for certain patients. MRI-based Middle Neck Involvement in Stage N1–N2 Nasopharyngeal Carcinoma: A Marker for Risk Stratification. Qin and Jiang et al. Radiology 2025; 316(2):e243399. Middle Neck Involvement: New Layer of Risk Stratification in Nasopharyngeal Carcinoma. Jabehdar Maralani and Kang. Radiology 2025; 316(2):e252512.

Il mondo di oggi può paragonarsi a un periodo della storia cinese noto come “l'epoca degli stati combattenti”. Un periodo di caos, violenza, dal quale emerse poi l'ordine unitario della dinastia Qin nel 221 a.C. Paragonare il mondo di oggi a quel periodo storico, ci racconta molte cose: sulla Cina, sul suo concetto di relazioni internazionali e sulla sua attuale rivalità con gli Stati Uniti. Learn more about your ad choices. Visit megaphone.fm/adchoices

Eighty years after its founding, the United Nations' mission remains as vital as ever. But is it still relevant to younger generations? In this first episode of our series commemorating the UN's 80th anniversary, Round Table's Heyang sits down with content creator Qin Qian. Leveraging his insider experience at the UN, Qin connects with China's youth through his popular social media channel. Together, they explore why this relevance is crucial and how young voices are reimagining the UN for the next generation. On the show: Steve, Yushan & Yushun

Qin en Looi is managing partner at Onigiri Capital and partner at Saison Capital. He joins host Aaron Stanley to discuss Onigiri's plans to deploy up to US$50 million of investment capital into Brazil and Latin America. Why is this Singapore-based VC taking such an interest in Brazil? Qin en explains his thesis that the market is ripe with potential for tokenization, stablecoin, payments and DeFi use casesYou can connect with Qin en on Linkedin. -------------------------------------------------------------------

Hola Gerardo aquí en otro episodio de Simplemente Yo; La selección de esta semana es Hero, es una película de artes marciales wuxia de 2002 dirigida, coescrita y producida por Zhang Yimou. Plot: Un oficial de defensa, Nameless, fue convocado por el Rey de Qin con motivo de su éxito al eliminar a tres guerreros.   Espero que lo disfruten ;)   Información adicional del podcast: Enlace del website official de Filmic Notion Podcast: https://filmicnotionpod.com/ Enlace a nuestra página de Letterboxd: https://boxd.it/446nl  

Learn more about cancer rehabilitation as we speak with Dr. Evelyn Qin. Dr. Qin serves as the Medical Director of Oncology Rehabilitation at the University of Kansas, where she contributes to cutting-edge cancer care.

La Chine et les Etats-Unis engagent une communication franche sur le commerce et TikTok ; Le marché de l'emploi généralement stable en août; La baisse des prix de l'immobilier continue de se ralentir en août ;La Chine délivre son premier permis de production pharmaceutique pour des médicaments imprimés en 3D;Indice mondial de l'innovation 2025 : la Chine entre dans le top 10;La RAS de Hong Kong créera un marché international de la transaction d'or ;La Chine découvre une pierre sculptée de la dynastie Qin sur le plateau Qinghai-Tibet;Des scientifiques chinois percent le mystère de la totipotence des cellules végétales;Le nombre de voyages entre la Chine et l'ASEAN dépasse 25 millions ;Chine : clôture de la CIFTIS avec plus de 900 accords dans plusieurs secteurs

Welcome to the Olink® Proteomics in Proximity podcast!  Below are some useful resources mentioned in this episode:  Olink tools and software·       Olink® Explore HT, Olink's most advanced solution for high-throughput biomarker discovery, measuring 5400+ proteins simultaneously with a streamlined workflow and industry-leading specificity: https://olink.com/products-services/exploreht/  UK Biobank Pharma Proteomics Project (UKB-PPP), one of the world's largest scientific studies of blood protein biomarkers conducted to date, https://www.ukbiobank.ac.uk/learn-more-about-uk-biobank/news/uk-biobank-launches-one-of-the-largest-scientific-studies  World Health Organization (2003). Adherence to long-term therapies: evidence for action (PDF). Geneva: World Health Organisation. ISBN 978-92-4-154599-0 Research articles and news·       Thermo Fisher Scientific's Olink Platform Selected for World's Largest Human Proteome Studyhttps://ir.thermofisher.com/investors/news-events/news/news-details/2025/Thermo-Fisher-Scientifics-Olink-Platform-Selected-for-Worlds-Largest-Human-Proteome-Study/default.aspx·       Hamilton Se-Hwee Oh et al 2025. Plasma proteomics links brain and immune system aging with healthspan and longevityhttps://www.nature.com/articles/s41591-025-03798-1. Nature Medicine (2025)·       Song, Y., Abuduaini, B., Yang, X. et al. Identification of inflammatory protein biomarkers for predicting the different subtype of adult with tuberculosis: an Olink proteomic study. Inflamm. Res. 74, 60 (2025). https://doi.org/10.1007/s00011-025-02020-9·       Ferhan Qureshi et al 2023. Analytical validation of a multi-protein, serum-based assay for disease activity assessments in multiple sclerosis. Proteomics clinical application 2023·       Dhindsa, R.S., Burren, O.S., Sun, B.B. et al. Rare variant associations with plasma protein levels in the UK Biobank. 2023 Nature, DOI: 10.1038/s41586-023-06547-xhttps://www.nature.com/articles/s41586-023-06547-x·       Sun, B.B., Chiou, J., Traylor, M. et al.  Plasma proteomic associations with genetics and health in the UK Biobank. 2023 Nature, DOI: 10.1038/s41586-023-06592-6 https://www.nature.com/articles/s41586-023-06592-6 https://academic.oup.com/eurheartj/advance-article/doi/10.1093/eurheartj/ehac495/6676779·       Eldjarn GH, et al. Large-scale plasma proteomics comparisons through genetics and disease associations. Nature. 2023 Oct;622(7982):348-358. doi: 10.1038/s41586-023-06563-xhttps://www.nature.com/articles/s41586-023-06563-x#Sec44·        Carrasco-Zanini et al 2024 Proteomic prediction of common and rare diseases. https://www.nature.com/articles/s41591-024-03142-z . NatureMedicine volume 30,  pages2489–2498 (2024)·       Watanabe K, Wilmanski T, Diener C, et al. Multiomic signatures of body mass index identify heterogeneous health phenotypes and responses to a lifestyle intervention.https://www.nature.com/articles/s41591-023-02248-0·       Petrera A, von Toerne C, Behlr J, et al. Multiplatform Approach for Plasma Proteomics: Complementarity of Olink Proximity Extension Assay Technology to Mass Spectrometry-Based Protein Profiling. (2020) Journal of Proteome Research, https://pubs.acs.org/doi/pdf/10.1021/acs.jproteome.0c00641·       Multicenter Collaborative Study to Optimize Mass Spectrometry Workflows of Clinical Specimens. Kardell O, von Toerne C, Merl-Pham J, König AC, Blindert M, Barth TK, Mergner J, Ludwig C, Tüshaus J, Eckert S, Müller SA, Breimann S, Giesbertz P, Bernhardt AM, Schweizer L, Albrecht V, Teupser D, Imhof A, Kuster B, Lichtenthaler SF, Mann M, Cox J, Hauck SM. J Proteome Res. 2024 Jan 5;23(1):117-129. doi: 10.1021/acs.jproteome.3c00473. Epub 2023 Nov 28. PMID: 38015820 https://pubs.acs.org/doi/10.1021/acs.jproteome.3c00473·       Wei, S., Shen, R., Lu, X. et al. Integrative multi-omics investigation of sleep apnea: gut microbiome metabolomics, proteomics and phenome-wide association study. Nutr Metab (Lond) 22, 57 (2025). https://doi.org/10.1186/s12986-025-00925-0·       Liu, L., Li, M., Qin, Y. et al. Childhood obesity and insulin resistance is correlated with gut microbiome serum protein: an integrated metagenomic and proteomic analysis. Sci Rep 15, 21436 (2025). https://doi.org/10.1038/s41598-025-07357-z·       Zhang, Xiaotao et al.Modulating a prebiotic food source influences inflammation and immune-regulating gut microbes and metabolites: insights from the BE GONE trial. eBioMedicine, Volume 98, 104873 (2023.).  10.1016/j.ebiom.2023.104873·      &nb...

Qin Sun Stubis is a newspaper columnist, poet, and author of the award-winning historical saga, Once Our Lives, the remarkable true story of four generations of Chinese women who struggled to survive war, revolution, and the eerie power of an ancient superstition that seemed to change their lives for nearly 100 years.Born in the squalor of a Shanghai shantytown, Qin overcame poverty, starvation, and the political persecution of her family to win admission to a prestigious Chinese university and emigrate to the United States where she became a successful writer. With more than 200 published works, she strives to strengthen the bonds of understanding and humanity that connect us all. Qin writes beautifully and movingly about her family and their struggles to endure extraordinarily difficult conditions. I highly urge you to check out Once Our Lives. www.QinSunStubis.com

A trade deal reached on Sunday between the United States and the European Union has sparked controversy among European officials, businesspeople and analysts — despite both sides hailing it as a step toward restoring "trade balance "and promoting fairer commerce.美国和欧盟周日达成的一项贸易协议在欧洲官员、商界人士和分析人士中引发了争议，尽管双方都称赞这是恢复“贸易平衡”和促进更公平商业的一步。At the heart of the debate is the deal's asymmetry: The US will lower tariffs on EU goods to 15 percent, while the EU has agreed not to impose additional tariffs on US products.争论的核心是该协议的不对称性：美国将把欧盟商品的关税降至15%，而欧盟已同意不对美国产品征收额外关税。French Minister for European Affairs Benjamin Haddad described the agreement as "unbalanced", though he acknowledged it would "bring temporary stability to economic actors threatened by the escalation of American tariffs".法国欧洲事务部长本杰明·哈达德称该协议“不平衡”，尽管他承认该协议将“为受美国关税升级威胁的经济行为体带来暂时的稳定”。German Chancellor Friedrich Merz said, "We have thus managed to preserve our fundamental interests, even if I would have wished for more relief in trans-Atlantic trade."德国总理弗里德里希·默茨说：“因此，我们设法维护了我们的根本利益，即使我希望在跨大西洋贸易中得到更多缓解。”Italy's Prime Minister Giorgia Meloni said the agreement "ensures stability" and that the 15 percent tariff level is "sustainable", especially if it is not added to previous duties.意大利总理Giorgia Meloni表示，该协议“确保了稳定”，15%的关税水平是“可持续的”，特别是如果不将其添加到以前的关税中。Olivier Blanchard, a Robert Solow professor of economics emeritus at the Massachusetts Institute of Technology, called the agreement "completely unequal", saying the "asymmetric 15 percent tariffs are an EU defeat".麻省理工学院Robert Solow经济学荣誉退休教授Olivier Blanchard称该协议“完全不平等”，称“不对称的15%关税是欧盟的失败”。"When the law of the jungle prevails, the weak have little choice than to accept their fate," he wrote on X. "But Europe could potentially have been strong, either alone or in a coalition with others. It would have had to be ready for stormy waters. But it would have gotten a better deal in the end and sent a strong message to the world. An opportunity lost."“当丛林法则盛行时，弱者别无选择，只能接受自己的命运，”他在X上写道。“但欧洲本可以强大，无论是单独还是与其他国家结盟。它必须为风暴做好准备。但最终它会得到更好的协议，并向世界发出强烈的信息。失去了一个机会。”Bernard Dewit, chairman of the Belgian-Chinese Chamber of Commerce, voiced concern over the 15 percent baseline US tariff on EU goods, "particularly in light of Europe's broader economic and trade interests".比利时中国商会主席Bernard Dewit对美国对欧盟商品征收15%的基准关税表示担忧，“特别是考虑到欧洲更广泛的经济和贸易利益”。"Such a move risks escalating trans-Atlantic trade tensions and could undermine the stability and predictability that European businesses rely on," he told China Daily.他告诉《中国日报》：“此举有可能加剧跨大西洋贸易紧张局势，并可能破坏欧洲企业所依赖的稳定性和可预测性。”。"European exporters, including many in Belgium, operate in highly integrated global supply chains. The imposition of a blanket tariff will inevitably increase costs, reduce competitiveness and possibly prompt retaliatory measures — ultimately hurting consumers and small- and medium-sized enterprises on both sides of the Atlantic."“欧洲出口商，包括比利时的许多出口商，在高度一体化的全球供应链中运营。征收一揽子关税将不可避免地增加成本，降低竞争力，并可能引发报复措施，最终损害大西洋两岸的消费者和中小型企业。”Dewit urged Europe to further diversify its trade relationships. "Strengthening ties with dynamic markets such as China, ASEAN, and Africa becomes increasingly strategic," he said.德维特敦促欧洲进一步实现贸易关系多样化。他说：“加强与中国、东盟和非洲等充满活力的市场的联系变得越来越具有战略意义。”。Bernd Lange, chair of the European Parliament's Committee on International Trade, described the US-EU deal as "lopsided".欧洲议会国际贸易委员会主席贝恩德·兰格将美欧协议描述为“一边倒”。"My first assessment: not satisfactory," he wrote on X. "Concessions have clearly been made that are difficult to accept. Deal with significant imbalance."“我的第一个评估是：不令人满意，”他在X上写道。“显然已经做出了难以接受的让步。处理严重的不平衡。”According to the published details of the agreement, the EU has pledged to purchase $750 billion worth of US energy and commit an additional $600 billion in US investments.根据已公布的协议细节，欧盟已承诺购买价值7500亿美元的美国能源，并承诺向美国额外投资6000亿美元。The scale of the deal has left many European analysts stunned. Qin Yan, a principal analyst at ClearBlue Markets in Norway, told China Daily that every energy market expert she is talking with is busy calculating how much US energy the EU would need to buy to reach such a harsh number.这笔交易的规模让许多欧洲分析人士感到震惊。挪威ClearBlue Markets的首席分析师秦燕告诉《中国日报》，与她交谈的每一位能源市场专家都在忙着计算欧盟需要购买多少美国能源才能达到如此苛刻的数字。Clyde Russell, an Asia commodities and energy columnist for Reuters, noted: "Putting together the value of EU imports of US crude oil, LNG and metallurgical coal gives a 2024 total of around $64.55 billion.路透社亚洲大宗商品和能源专栏作家Clyde Russell指出：“将欧盟进口的美国原油、液化天然气和冶金煤的价值加起来，2024年的总价值约为645.5亿美元。"This is about 26 percent of the $250 billion the EU is supposed to spend on US energy a year under the framework agreement."“这大约是欧盟根据框架协议每年应在美国能源上花费2500亿美元的26%。”Qin likened the deal to "visiting a small cafe around the street corner and booking a banquet big enough for 1,000 tables of guests".秦将这笔交易比作“参观街角的一家小咖啡馆，预订一场足以容纳1000桌客人的宴会”。"My concern is that the commitment to US energy purchases should not undermine the EU's climate goal," she said.她说：“我担心的是，美国购买能源的承诺不应破坏欧盟的气候目标。”。lopsidedn.不平衡，/ˌlɒpˈsaɪdɪd/baselinen.基础/ˈbeɪslaɪn/

In 259 BC, a boy named Ying Zheng was born in the state of Qin in modern-day China.  He was born into the royal family of the kingdom and ascended to the throne at the age of 13.  For most people, becoming king would be the pinnacle of their achievements. However, this was not to be the case with the King of Qin. He would go on to achieve a status that there wasn't even a word for. Learn more about Qin Shi Huang, the first emperor of China, his life, and his legacy on this episode of Everything Everywhere Daily. Sponsors Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! Mint Mobile Get your 3-month Unlimited wireless plan for just 15 bucks a month at mintmobile.com/eed Jerry Compare quotes and coverages side-by-side from up to 50 top insurers at jerry.ai/daily American Scandal Follow American Scandal on the Wondery App or wherever you get your podcasts. Subscribe to the podcast!  https://everything-everywhere.com/everything-everywhere-daily-podcast/ -------------------------------- Executive Producer: Charles Daniel Associate Producers: Austin Oetken & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Update your podcast app at newpodcastapps.com Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/  Disce aliquid novi cotidie Learn more about your ad choices. Visit megaphone.fm/adchoices

La existencia de Marte como un objeto errante en el cielo nocturno fue registrada por antiguos astrónomos egipcios. En el segundo milenio a. C. estaban familiarizados con el aparente movimiento retrógrado del planeta, que parece moverse en dirección opuesta a través del cielo. En el período del Imperio neobabilónico, los astrónomos realizaban observaciones sistemáticas de las posiciones y el comportamiento de los planetas. Sabían que Marte realiza 37 períodos sinódicos, o 42 circuitos del zodíaco cada 79 años. Los babilonios inventaron métodos aritméticos para realizar pequeñas correcciones a las posiciones predichas de los planetas. Los registros chinos sobre las apariciones y movimientos de Marte aparecieron antes de la fundación de la dinastía Zhou (1045 a. C.). Durante la dinastía Qin (221 a. C.) los astrónomos mantuvieron registros cercanos de las conjunciones planetarias, incluidas las de Marte. Las ocultaciones de Marte por Venus se observaron en los años 368, 375 y 405.​ El período y el movimiento de la órbita del planeta fue conocido en detalle durante la dinastía Tang (618 a. C.). La temprana astronomía de la Antigua Grecia fue influenciada por el conocimiento transmitido de la cultura mesopotámica. Los babilonios asociaron a Marte con Nergal, su dios de la guerra, y los griegos conectaron al planeta con su dios de la guerra, Ares. Los griegos usaron la palabra planēton para referirse a los siete cuerpos celestes que se movían con respecto a las estrellas de fondo y tenían una visión geocéntrica del firmamento, es decir, consideraban que estos cuerpos se movían alrededor de la Tierra. Aristóteles, estudioso de Platón, observó una ocultación de Marte por la Luna en 365 a. C. De esta observación concluyó que Marte está más alejado de la Tierra que la Luna. En el Egipto romano durante el siglo II d. C., Claudio Ptolomeo trató de abordar el problema del movimiento orbital de Marte. Las observaciones de Marte habían mostrado que el planeta parecía moverse un 40% más rápido en un lado de su órbita que en el otro. Esto entraba en conflicto con el modelo aristotélico del movimiento uniforme. Ptolomeo modificó el modelo del movimiento planetario añadiendo un punto desplazado desde el centro de la órbita circular del planeta alrededor del cual el planeta se mueve a una velocidad uniforme de rotación. Propuso que el orden de los planetas, al aumentar la distancia, era: la Luna, Mercurio, Venus, Sol, Marte, Júpiter, Saturno y las estrellas fijas.​ El modelo de Ptolomeo se convirtió en el tratado autoritario sobre la astronomía occidental durante los catorce siglos siguientes. En 1543, Nicolás Copérnico publicó un modelo heliocéntrico en su obra De Revolutionibus Orbium Coelestium. Este enfoque colocó a la Tierra en una órbita alrededor del Sol entre las órbitas circulares de Venus y Marte. Su modelo explicó con éxito por qué los planetas Marte, Júpiter y Saturno estaban en el lado opuesto del cielo desde el Sol cuando estaban en medio de sus movimientos retrógrados. Copérnico fue capaz de ordenar a los planetas en su orden heliocéntrico de forma correcta basado únicamente en el período de sus órbitas alrededor del Sol. El 13 de octubre de 1590, el astrónomo alemán Michael Maestlin observó una ocultación de Marte por Venus.​ Uno de sus alumnos, Johannes Kepler, rápidamente se convirtió en un seguidor del sistema copernicano. Tras la finalización de su educación, Kepler se convirtió en asistente del noble y astrónomo danés Tycho Brahe. Al no conseguir encajar el movimiento de Marte en una órbita circular como requería Copérnico, Kepler logró equiparar las observaciones de Tycho asumiendo que la órbita era una elipse y el Sol estaba localizado en uno de los focos. Su modelo se convirtió en la base de las leyes de Kepler del movimiento planetario, publicadas en su trabajo Epitome Astronomiae Copernicanae entre 1615 y 1621. Marte es demasiado pequeño para poder verlo a simple vista.​ Galileo Galilei fue la primera persona que utilizó un telescopio para realizar observaciones astronómicas y comenzó a observar Marte en septiembre de 1610.​ Este instrumento era demasiado primitivo para mostrar cualquier detalle superficial en el planeta,​ por lo que se fijó el objetivo de ver si Marte exhibía fases de oscuridad parcial similar a Venus o la Luna. La primera persona en dibujar un mapa de Marte que mostraba características del terreno fue el astrónomo holandés Christiaan Huygens. El 28 de noviembre de 1659 hizo una ilustración de Marte que mostró la región oscura distinta, conocida ahora como Syrtis Major, y posiblemente una de las capas polares.​ El mismo año logró medir el período de rotación del planeta, calculando aproximadamente 24 horas.​ Hizo una estimación aproximada del diámetro de Marte, suponiendo que es aproximadamente el 60% del tamaño de la Tierra, lo cual se acerca al valor moderno del 53%. El italiano Giovanni Cassini fue probablemente el primero en mencionar la capa polar sur de Marte, en 1666. En ese mismo año, utilizó observaciones de las marcas de superficie en Marte para determinar un período de rotación de 24 horas 40 minutos. Esto difiere del valor actualmente aceptado en menos de tres minutos. En 1672, Huygens observó un casquillo blanco borroso en el polo norte. El astrónomo británico de origen alemán Sir William Herschel comenzó a hacer observaciones del planeta Marte en 1777. En 1781, estimó el período de rotación de Marte en 24 horas 39 minutos y 21,67 segundos y midió la inclinación axial de los polos en 28,5°. Eno/Moebius/Roedelius, Ben Prunty, Martin Stürtzer, Rene de Bakker, Star Sounds Orchestra, yttriphie, Michael Neil, Brannan Lane & Davis Branch, David Helpling & Eric "the" Taylor, Christian Halten & Michael Stearns, Erik Wøllo. 🎧 El playlist detallado: lostfrontier.org/space.html#1050.

fWotD Episode 2941: Chinese characters Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Saturday, 24 May 2025, is Chinese characters.Chinese characters are logographs used to write the Chinese languages and others from regions historically influenced by Chinese culture. Of the four independently invented writing systems accepted by scholars, they represent the only one that has remained in continuous use. Over a documented history spanning more than three millennia, the function, style, and means of writing characters have changed greatly. Unlike letters in alphabets that reflect the sounds of speech, Chinese characters generally represent morphemes, the units of meaning in a language. Writing all of the frequently used vocabulary in a language requires roughly 2000–3000 characters; as of 2024, nearly 100000 have been identified and included in The Unicode Standard. Characters are created according to several principles, where aspects of shape and pronunciation may be used to indicate the character's meaning.The first attested characters are oracle bone inscriptions made during the 13th century BCE in what is now Anyang, Henan, as part of divinations conducted by the Shang dynasty royal house. Character forms were originally ideographic or pictographic in style, but evolved as writing spread across China. Numerous attempts have been made to reform the script, including the promotion of small seal script by the Qin dynasty (221–206 BCE). Clerical script, which had matured by the early Han dynasty (202 BCE – 220 CE), abstracted the forms of characters—obscuring their pictographic origins in favour of making them easier to write. Following the Han, regular script emerged as the result of cursive influence on clerical script, and has been the primary style used for characters since. Informed by a long tradition of lexicography, states using Chinese characters have standardized their forms—broadly, simplified characters are used to write Chinese in mainland China, Singapore, and Malaysia, while traditional characters are used in Taiwan, Hong Kong, and Macau.Where the use of characters spread beyond China, they were initially used to write Literary Chinese; they were then often adapted to write local languages spoken throughout the Sinosphere. In Japanese, Korean, and Vietnamese, Chinese characters are known as kanji, hanja, and chữ Hán respectively. Writing traditions also emerged for some of the other languages of China, like the sawndip script used to write the Zhuang languages of Guangxi. Each of these written vernaculars used existing characters to write the language's native vocabulary, as well as the loanwords it borrowed from Chinese. In addition, each invented characters for local use. In written Korean and Vietnamese, Chinese characters have largely been replaced with alphabets—leaving Japanese as the only major non-Chinese language still written using them, alongside the other elements of the Japanese writing system.At the most basic level, characters are composed of strokes that are written in a fixed order. Historically, methods of writing characters have included inscribing stone, bone, or bronze; brushing ink onto silk, bamboo, or paper; and printing with woodblocks or moveable type. Technologies invented since the 19th century to facilitate the use of characters include telegraph codes and typewriters, as well as input methods and text encodings on computers.This recording reflects the Wikipedia text as of 00:48 UTC on Saturday, 24 May 2025.For the full current version of the article, see Chinese characters on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Ayanda.

  Last time we spoke about the February 26th incident. Within the turbulent “ government of assassination” period of 1936 Japan, a faction of discontented junior officers, known as the Kodoha, believed that their emperor, Hirohito, was being manipulated by corrupt politicians. In a desperate bid for what they termed a "Showa Restoration," they meticulously plotted a coup d'état. On February 26, they launched a rebellion in Tokyo, attempting to assassinate key figures they deemed responsible for undermining the emperor's authority. The young officers executed coordinated attacks on prominent leaders, resulting in several deaths, while hoping to seize control of the Imperial Palace. However, their plan unraveled when their actions met with unexpected resistance, and they failed to secure strategic locations. Dark snow blanketed the city as Hirohito, outraged by the violence, quickly moved to suppress the uprising, which ultimately led to the downfall of the Kodoha faction and solidified the military's grip on power, ushering in a new era marked by militarism and radicalism.   #151 The Suiyuan Operation Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. So we last left off with the February 26th incident breaking out in Japan, but now I would like to return to China. Now we spoke a little bit about some influential Japanese politicians in the previous episode. Prime Minister Satio Makoto oversaw Japan from May 1932 to July 1934, succeeded by Prime Minister Keisuke Okada from July 1934 to March 1936. The foreign policy of Japan towards China during the Saitō and Okada administrations exhibited a notable paradox, characterized by two conflicting elements. On one hand, Foreign Minister Hirota championed a diplomatic approach that emphasized friendship, cooperation, and accommodation with China. On the other hand, the military actively undermined the authority of the Nationalist government in northern China, creating a significant rift between diplomatic rhetoric and military action.    The Okada cabinet then endorsed the Army Ministry's "Outline of Policy to Deal with North China" on January 13, 1936. This policy document explicitly proposed the eventual detachment of five provinces, Hubei, Chahar, Shanxi, Suiyuan, and Shandong from the Nationalist government in Nanking. The approval of this outline marked a pivotal moment, as it represented the first official government endorsement of the military's longstanding agenda and underscored the army's evolution from a mere rogue entity operating in the region to the de facto authority dictating the course of Japan's policy towards China. Despite this, on January 22, during the 68th Diet session, Hirota reaffirmed his dedication to fostering better ties with China, to which a representative from the Chinese Ministry of Foreign Affairs responded positively. The Nationalist government in Nanjing also expressed interest in engaging in formal negotiations. However, this diplomatic initiative quickly faltered, and the expected discussions in Nanjing never took place. Shortly thereafter, a mutiny by young army officers on February 26, 1936, led to the fall of the Okada cabinet. Following Prince Konoe Fumimaro's refusal of the imperial mandate to form a new government, Hirota stepped in to establish a cabinet on March 9. General Terauchi Hisaichi was appointed as the Minister of the Army, Admiral Nagano Osami took charge of the Navy Ministry, and Baba Eiichi became the finance minister. Hirota briefly served as foreign minister until Arita Hachirö, who had just submitted his credentials as ambassador to China on March 6, returned to Japan. The Hirota Koki cabinet, established immediately following the February 26 incident further entrenched military influence in politics while allowing interservice rivalries to impede national objectives. In May 1936, Hirota, influenced by army and navy ministers, reinstated the practice of appointing military ministers solely from the ranks of high-ranking active-duty officers. He believed this would prevent associations with the discredited Imperial Way faction from regaining power. By narrowing the candidate pool and enhancing the army's power relative to the prime minister, Hirota's decision set the stage for army leaders to leverage this advantage to overthrow Admiral Yonai's cabinet in July 1940. Arita began his new job by meeting with Foreign Minister Chang Chen while hearing views from the Kwantung Army chief of staff General, Itagaki Seishiro. Yes, our old friend received a lot of promotions. Itagaki had this to say about the Kwantung Army's policy in China "The primary aim of Japan's foreign policy, is the sound development of Manchukuo based upon the principle of the indivisibility of Japan and Manchukuo. If, as is probable, the existing situation continues, Japan is destined sooner or later to clash with the Soviet Union, and the attitude of China at that time will gravely influence operations [against the Soviet Union]." The Kwantung Army's was growing more and more nervous about the USSR following its 7th comintern congress held in July and August of 1935. There it publicly designated Japan, Germany and Poland as its main targets of comintern actions. Japanese intelligence in the Red Army also knew the Soviets were gradually planning to expand the military strength so they could face a simultaneous west and east front war. This was further emboldened by the latest USSR 5 year plan. Alongside the growing Red northern menace, the CCP issued on August 1st a declaration calling upon the Nationalist Government to end their civil war so they could oppose Japan. By this time the CCP was reaching the end of its Long March and organizing a new base of operations in Yenan in northern Shanxi. The developments by the USSR and CCP had a profound effect on Japan's foreign policy in China. The Kwantung Army believed a war with the USSR was imminent and began to concentrate its main force along the border of Manchukuo. The Kwantung Army's plan in the case of war was to seize Vladivostok while advancing motorized units towards Ulan Bator in Outer Mongolia, hoping to threaten the Trans-Siberian Railway near Lake Baikal. Their intelligence indicated the USSR could muster a maximum of 250,000 troops in eastern Siberia and that Japan could deal with them with a force two-thirds of that number. The IJA at that point had inferior air forces and armaments, thus urgent funding was needed. The Kwantung Army proposed that forces in the home islands should be reduced greatly so all could be concentrated in Manchuria. To increase funding so Kwantung leadership proposed doing away with special allowances for Japanese officials in Manchuria and reorganizing the Japanese economic structure. The Kwantung leaders also knew the submarine base at Vladivostok posed a threat to Japanese shipping so the IJN would have to participate, especially against ports and airfields. All said and done, the Kwantung Army planned for a war set in 1941 and advised immediate preparations. On July 23, 1936, Kanji Ishiwara presented the army's document titled “Request Concerning the Development of Industries in Preparation for War” to the Army Ministry. He asserted that in order to prepare for potential conflict with the Soviet Union, Japan, Manchukuo, and North China must have the industries critical for war fully developed by 1941. Ishiwara emphasized the urgent need for rapid industrial growth, particularly in Manchukuo. He followed this request on July 29 with a draft of a “Policy on Preparations for War” regarding the Soviet Union, advocating for immediate reforms to Japan's political and economic systems to facilitate economic expansion and lay the groundwork for future fundamental changes. However, he cautioned that if significant turmoil erupted in economic sectors, Japan must be ready to execute a comprehensive overhaul without delay. At the same time, the Hirota cabinet initiated a review of its policy towards China. In the spring of 1936, a secret committee focused on the Current Situation was formed, consisting of officials from the Army, Navy, and Foreign ministries. Their discussions led to the adoption of the "Measures to Implement Policy toward China" by the Four Ministers Conference on August 11, along with the "Second Outline of Policy to Address North China," which the cabinet approved as part of the "Fundamentals of National Policy" on the same day. The first of these documents outlined the following actionable steps: “1. Conclusion of an anti-Communist military pact. a) To prepare for the conclusion of such a pact, a special secret committee of military experts from both countries should be organized. b) Their discussions should cover the scope and substance of the pact and ways and means of realizing the objectives of the pact.  2. Conclusion of a Sino-Japanese military alliance. A special secret committee, composed of an equal number of delegates from each nation, should be organized to prepare for the conclusion of an offensive and defensive alliance against attack by a third country.  3. Acceleration of solutions of pending questions between China and Japan. a) Engagement of a senior political adviser: The Nationalist government should engage a senior Japanese political adviser to assist in the conduct of the domestic and foreign affairs of the Nationalist government. b) Engagement of military advisers: The Nationalist government should engage military advisers, along with military instructors. c) Opening of airline services between China and Japan: Airline services between China and Japan should be opened immediately. To realize such a service, various means should be used to induce the Nanking authorities to establish an airline corporation in North China, to begin flights between Formosa and Fukien province, and to start test flights between Shanghai and Fukuoka. d) Conclusion of a reciprocal tariff treaty: A reciprocal tariff treaty should be concluded promptly between China and Japan, on the basis of the policy approved by the ministries concerned, with regard to the abolition of the special trade in eastern Hopei province and the lowering of the prohibitively high tariffs. For this purpose Japan should, if necessary, propose the creation of a special committee composed of Japanese and Chinese representatives.  4. Promotion of economic cooperation between China and Japan. Japan should promote cooperation with the common people of China to establish realistic and inseparable economic relations between China and Japan that will promote coexistence and co-prosperity and will be unaffected by changes in the Chinese political situation. “ The document also included suggestions for Japan's economic expansion into South China. This included tapping into the natural resources of the provinces of Fujian, Guangdong, and Guangxi, building a railway between Guangzhou and Swatow, and establishing air routes between Fuchoz and Taipei, which would connect to services in Japan and Thailand. It also called for survey teams to be dispatched to explore the resources of Sichuan, Gansu, Xinjiang, and Qinghai provinces, and for support to be provided to the independence movement in Inner Mongolia. However, these initiatives presented significant challenges. The preface to the "Second Outline of Policy to Deal with North China" cautioned, "In implementing this policy, we must carefully consider the Nanking government's prestige and avoid actions that could prompt it to adopt an anti-Japanese stance in response to the desires of the Chinese people."  On September 19th, six fundamental points for a settlement in North China were dictated to China to “establish a common defense against communism, promoting economic cooperation, lowering tariffs, initiating an airline service between the two nations, employing Japanese advisers, and controlling subversive Koreans." September 22 was set as the deadline for a response from China. While agreeing to some Japanese requests, the Chinese included several counter-demands that the Japanese found completely unacceptable. These demands required Japan to “(a) refrain from using armed intervention or arbitrary actions in its dealings with China, (b) recognize China as an equal and sovereign state, (c) avoid leveraging antigovernment groups or communist elements, and (d) remove any derogatory references to China from Japanese textbooks. The Chinese also insisted that any agreement regarding North China “must precede the annulment of the Tanggu and Shanghai cease-fire agreements, the disbanding of the East Hopei regime, a prohibition on unauthorized Japanese flights over North China, a ban on smuggling activities by Japanese, the restoration of China's right to control smuggling, and the disbandment of the illegal East Hopei government along with the armies of Wang Ying and Prince De in Suiyuan”. Now that mention of a Prince De in Suiyuan brings us to a whole new incident. This podcast series should almost be called “the history of Japanese related incidents in China”. Now we've spoken at great lengths about Japan's obsession with Manchuria. She wanted it for resources, growing space and as a buffer state. Japan also had her eyes set on Inner Mongolia to be used as a buffer state between Manchukuo, the USSR and China proper. Not to mention after the invasion of North China, Inner Mongolia could be instrumental as a wedge to be used to control Northern China. Thus the Kwantung Army began fostering a Mongolian independence movement back in August of 1933. They did so through a special organ led by chief of the general staff Koiso Kuniaki. He began work with the Silingol League led by Prince Sonormurabdan or “Prince So” and another influential Mongol, Prince Demchukdongrob or “Prince De”. Prince De was the West Sunid Banner in Northern Chahar. Likewise the Kwantung Army was grooming Li Xuxin, a Mongol commoner born in southern Manchuria. He had been a bandit turned soldier absorbed into Zhang Xueliangs army. Li had distinguished himself in a campaign against a group of Mongols trying to restore the Qing dynasty to further establish an independent Mongolia. During Operation Nekka Li had served in a cavalry brigade under Zu Xingwu, reputed to be the best unit in Zhang Xueliangs Northeastern border defense army. He led the army's advance unit into western Shandong. Afterwards Li suddenly became friends with Major Tanaka Hisashi, the head of the Special Service Agency at Dungliao where he defected to the Kwantung Army. He soon was leading a force too strong to be incorporated into the Manchukuo Army, thus it was disbanded, but his Kwantung Army buddies encouraged him to move to Tolun in Rehe province. At one point during the Nekka campaign, Li's army was threatened by a strong Chinese counterattack, but they had Manchukuo air support allowing them to capture Tolun. This victory launched what became the East Chahar Special Autonomous District with Li becoming a garrison commander and chief administrator.  Back in time, upon the founding of the Chinese Republic, the affairs of Inner Mongolia fell upon the Bureau of Mongolian and Tibetan Affairs. This was reorganized in 1930 into the Commission on Mongolian and Tibetan Affairs when the provinces of Chahar, Suiyuan and Ningxia were organized. Prince De had been a member of a nationalist group known as the Young Mongols, although his aim was self-determination for Inner Mongolia within China, not independence. The Nationalist government's support for Chinese settlement in Mongol territories and its disregard for Mongol perspectives quickly triggered a rise in Mongol nationalism and anti-Chinese feelings. This was exacerbated by the government's introduction of a law on October 12, 1931, requiring local Mongolian administrative units to consult with hsien officials on matters concerning their administration. The nationalist sentiment was further fueled by the presence of the neighboring Mongolian People's Republic in Outer Mongolia and the establishment of Xingan province in western Manchuria by Manchukuo authorities in March 1932. This new province included the tribes of eastern Inner Mongolia and granted them greater autonomy than other Manchukuo provinces while banning Chinese immigration into it. When Nanjing did not react to these developments, Prince De and his supporters took steps toward gaining autonomy. On July 15th, 1933, Mongol leaders from western Inner Mongolia gathered at Pailingmiao for two weeks to deliberate on a declaration for regional independence. Although many princes were initially hesitant to take this step, they reconvened on August 14 and sent a cable to Nanjing announcing their decision to create an autonomous Mongolian government. The cable was signed by Prince So and Prince De. Over the following two months, additional conferences at Pailingmiao were held to organize the new government, which would operate under Nanking's guidance but without involvement from provincial chairmen. On October 22, Prince Yun, head of the Ulanchap League and a close ally of Prince De, was elected to lead the new regime, with Prince De assuming the role of chief of its political affairs bureau. After receiving a cable from the Mongolian leaders in August, Nanjing quickly sent Minister of the Interior Huang Shao-hung and Xu Qingyang, head of the Commission on Mongolian and Tibetan Affairs, to halt the movement. However, the Mongols declined to travel to Kalgan or Kueisui to meet Huang. In November, as the leader of a special commission appointed by Nanjing, Huang reached an agreement with Yun De and other Mongolian leaders concerning a proposal that abandoned the Mongols' demand for an autonomous government. This agreement was later altered by Nanjing, and its essential points were excluded from a measure approved by the Central Political Council of the Kuomintang on January 17, 1934. The dispute reignited, fueled by the Nationalist government's rising concerns over the anticipated enthronement of Pu Yi in Manchukuo. On February 28, the Central Political Council enacted a measure that outlined "eight principles of Inner Mongolian autonomy" and created the Mongolian Local Autonomous Political Council. Since these principles did not grant authority over foreign and military affairs, powers explicitly reserved for the central government in the January measure, they were seen as a concession to the Mongols and were accepted. On March 7, the central government issued regulations to establish a semi autonomous regime for Inner Mongolia, which was officially launched at Pailingmiao on April 23. Although the council was led by three moderate princes, Prince Yun, supported by Princes So and Sha, the real administrative authority was held by Prince De, who served as the secretary-general. Most of the twenty-five council members were of Mongolian royalty, through whom Prince De aimed to fulfill his objectives. Nevertheless, the Nationalist government seemed to consider the council merely a token gesture to placate De, as Nanking never provided the promised administrative funds outlined in the "eight principle declaration." Was not much of a shock Prince De sought support from the Kwantung Army, which had established contact with him as early as June 1934. Japanese pressures in North China were starting to alter the power dynamics, and after the first Western incident in Jehol in February 1935, it compelled the relocation of Sung Queyuan's army from Chahar to Hopei, providing encouragement to Prince De. In May, he met with Kwantung Army Vice Chief of Staff Itagaki Seishirö, Intelligence Section Chief Kawabe Torashirö, and staff officer Tanaka Ryükichi, where he was officially informed for the first time about the Kwantung Army's intention to assist him. On July 25, the Kwantung Army drafted its "Essentials of Policy toward Inner Mongolia," which regarded Japanese support for cooperation between De and Li Xuxin as part of their strategic preparations for a potential conflict with the Soviet Union. Shortly after this policy was adopted, a conflict arose over who had the authority to appoint the head of the Mongol Xukung banner, situated north of the Yellow River and Paot'ou. Following the death of the previous administrator, Prince Xu declared that he had taken control of the position. In response to a request from the local abbot, Prince Yun, acting in his capacity as chairman of the Mongolian Political Council, dismissed Xu. Xu then turned to Nanking through Suiyuan Provincial Chairman Fu Zuoyi, arguing that the central government held the authority to appoint heads of administrative units. In retaliation, Prince De dispatched troops to Xukung. On November 10, Fu presented a mediation proposal, which was rejected since it not only failed to acknowledge Shih's dismissal but also demanded the withdrawal of De's forces. De refused to pull back, further intensifying his hostility toward the Nanking government. In December, the Kwantung Army attempted to move Li's forces from eastern Chahar into the six Xun to the north of Kalgan, which serves as Chahar's granary. Following the Qin-Doihara agreement, Matsui Gennosuke from the Kalgan Special Service Agency secured a deal to separate these six districts from the southern region predominantly populated by Chinese; a Mongolian peace preservation corps was tasked with maintaining order in the northern area, while a Chinese corps was responsible for the south. During the discussions for an autonomous regime centered around Song Queyuan in North China in November 1935, Kwantung Army troops were concentrated around Gubeikou. To exert pressure on Song's rear, the Kwantung Army proposed replacing the Chinese peace preservation unit in the area north of Kalgan with Li Xuxin's army, which would establish this territory as its base.   The operation commenced on December 8. In a surprise attack just before dawn, Li captured Paochang. By December 12, despite facing strong Chinese resistance and the heaviest snowfall in sixty years, Li, aided by Kwantung Army planes disguised as those of the Manchukuo Airline Corporation, had taken control of Kuyuan. Further advances were halted by an order from Kwantung Army headquarters, and on December 13, it was reported that, had the operation not been stopped, Tokyo would have issued an imperial command. The operation had faced opposition from the Tientsin army, which feared it would weaken Song Queyuan's position just as they were informing Tokyo that the autonomy movement was going smoothly. Additionally, both Britain and the United States publicly expressed strong opposition to the Kwantung Army's involvement in the autonomy movement. However, the directive was ultimately prompted by the emperor's anger upon discovering that a unit of the Kwantung Army led by Colonel Matsui Takurö had advanced to Tolun to support Li's progress. Although Li's advance was halted, the operation undeniably contributed to the formation of the Hopei-Chahar Political Council.   Although the operation was halted, the Kwantung Army remained committed to its objectives. They contended that Li's army's advance into the six districts north of Kalgan was merely a peace preservation unit moving into territory within the truce line established by the Tanggu Agreement. Consequently, on December 29, they ordered Li to advance southward. Li peacefully occupied Changpei the following day and entered Shangtu on December 31. Manchukuo civil officials were appointed to oversee the six districts, and the currency of Manchukuo was introduced, although the existing tax system initially remained unchanged. The Kwantung Army allocated silver worth 6 million yuan to support administrative expenses. This outcome, known as the Eastern Chahar incident, marked a complete success for the Kwantung Army, which then redirected its focus toward Suiyuan Province. Each year, the Kwantung Army developed a secret plan for covert operations for the following year. The 1936 plan included strategies to secure air bases for routes connecting Europe and Asia, targeting Tsinghai and Sinkiang provinces, Outer Mongolia, Western Mongolia, and even remote areas of Ningxia province. In January 1936, staff officer Tanaka Ryūkichi formulated a document titled "Essentials of Policy Toward (Northwestern) Inner Mongolia." This document advocated for the establishment of a Mongolian military government to facilitate Japanese operations in northwestern Mongolia and suggested pushing Fu Tso-yi out of Suiyuan into Shansi province. Tanaka's proposals were incorporated into the final plan of the Kwantung Army, ultimately leading to the Suiyuan incident of November 1936. In February 1936, a meeting at Pailingmiao, where Prince De proposed the independence of Inner Mongolia, resulted in the departure of Prince So and several other Mongolian leaders from the coalition. They sought to establish a rival political council at Kueisui under the protection of Fu Zuoyi. By April, De and his supporters decided to form a military government at Tehua in Chahar, which was officially inaugurated in June as the Inner Mongolian government, headed by De with Li Shou-hsin as his deputy. This new government quickly signed a mutual assistance treaty with Manchukuo, and the emperor granted De the title of prince.   In July, at a conference in Tehua, Tanaka was appointed as the head of the Special Service Agency for Inner Mongolia with the mission of implementing the army's Intelligence Section plans. He traveled to Pingtiqüan alongside Chief of Staff Itagaki and Intelligence Chief Mutō Akira to propose a local anti-Communist agreement to Fu. After failing to convince Fu, he attempted to persuade Sun Tien-ying to form a puppet army but managed to recruit only a bandit from Suiyuan, Wang Ying. The February 26 mutiny in Tokyo heightened anti-Japanese sentiments in China, resulting in increased violence. By August, the construction of an airplane hangar in Paot'ou was halted due to riots by local Chinese residents. On August 13, a group of fifteen Japanese, led by Nakajima Manzo, was ambushed while delivering ammunition to a pro-Japanese leader who was shortly thereafter assassinated. Chinese soldiers from Wang Qingkuo's 70th Division carried out the attack, and tensions escalated as the arrival of ammunition and Japanese laborers in Kalgan prompted border villages to strengthen their defenses.   By late September, Tanaka's "Guidelines for the Execution of the Suiyuan Operation" received approval, with operations set to commence in early November. The plan evolved from a covert mission into a personal initiative by Tanaka, financed largely through funds from the Kwantung Army's secret services and profits from special trading in eastern Hopei. Tanaka claimed to have transported 600,000 yen to Tehua in October and later sent 200,000 yuan into Inner Mongolia, estimating total expenses at approximately 6 million yen. He acquired new weaponry from the disbanded Northeast Army and established three clandestine forces: Wang Ying led 500 men, including artillery; Qin Xiashan commanded 3,000 from Sun Tienying's army; and Chang Futang also led 3,000 specialized units. During strategic meetings, Tanaka dismissed proposals for unified command and refusing to integrate secret units into the Mongolian army. He advocated for the slogan "Overthrow Chiang Kai-shek," while Matsui managed to include "Independence for Inner Mongolia."   The Japanese had developed the entire battle strategy. The 1st Army, commanded by Li Xuxin, would serve as the left flank, while the 2nd Army, led by Demchugdongrub, would be positioned on the right. Wang Ying's forces were designated as the central force. Their initial targets would be Hongort, Xinghe, Tuchengzi, and Guisui city, followed by a division to seize Jinging, Baotou, and Hetao. On November 13, Prince Demchugdongrub's and Wang Ying's forces left Shandu in two columns to assault Xinghe and Hongort. By the 15th, 1,500 troops reached Hongort, where they engaged the 1st Cavalry Division led by Peng Yubin. The next day, Ryukichi Tanaka, Demchugdongrub's chief advisor, sent two cavalry brigades and one infantry brigade to capture the town, effectively overrunning its defenders. Meanwhile, Wang Ying dispatched a smaller group to secure Tuchengzi.   Fu Zuoyi established his headquarters in Jining that same day. After assessing the situation, he concluded that if the enemy secured Hongort, it would diminish his defenders' morale. Consequently, he launched a counterattack. Peng Yubin led a joint force of the 1st Cavalry Division and Dong Qiwu's 218th Brigade to confront around 400 of Wang Ying's men defending Hongort and Tuchengzi. By 7 AM on the 18th, Tuchengzi was reclaimed, and at 8:30 AM, the 1st Cavalry Division entered Hongort, charging through 500 of Wang Ying's soldiers. The struggle for Hongort persisted for over three days, resulting in nearly 1,000 casualties before Fu Zuoyi regained control.   As the tide shifted against the invaders, Fu Zuoyi initiated an offensive toward the Bailing Temple, the rear base of the enemy, well-stocked and defended by 3,000 men under Prince Demchugdongrub. Fu Zuoyi ordered the 2nd Cavalry Division, along with the 211th and 315th Brigades, the 21st Artillery Regiment, and a convoy of 20 trucks and 24 armored vehicles to assault the Bailing Temple as quickly as possible. Taking advantage of the Mongolian chaos, Fu Zuoyi's 35th Brigade executed a flanking maneuver west of the Bailing Temple amid a severe snowstorm.   At 1 AM on the 24th, the battle for the Bailing Temple commenced as the Chinese engaged the Mongolians for the fortified positions around the temple. From 2 to 4 AM, the Chinese advanced closer to the temple walls, facing artillery and machine-gun fire. They launched desperate frontal assaults against the city gates, suffering heavy losses. A fierce stalemate ensued, with Japanese aerial bombardments causing significant casualties to the Chinese forces. Fu Zuoyi subsequently ordered all armored vehicles to converge at the main city gate. Despite intense fire, the armored cars managed to breach the gate, allowing Chinese infantry to flood into the temple area. The resulting carnage within the temple walls led to 900 Mongol deaths, with 300 captured as the rest fled. The Chinese suffered 300 casualties but secured the strategically vital rear base, along with a substantial stockpile of provisions, including 500 barrels of petrol, 600 rifles, 10 machine guns, vehicles, and field guns. Following the devastating defeat at Bailing Temple, the invaders regrouped at Xilamuleng Temple. On the 28th, the Japanese sent 100 vehicles to transport 3,000 troops to prepare for a significant counteroffensive to recapture Bailing Temple. On the 29th, Wang Ying personally led 2,000 cavalry north of Shangdu to Taolin in an attempt to contain the enemy. However, after he left the bulk of his forces at Xilamuleng Temple, officers from the Grand Han Righteous Army secretly began negotiating to defect to the Chinese side, undermining the forces needed for the counterattack against Bailing Temple.   The counteroffensive commenced on December 2nd, with 10 armored vehicles and 1,000 Mongol troops leading the charge at 6 AM. They were pushed back by the heavily fortified 211th Brigade, which was well-supplied with machine guns and artillery. The following day, at 3 AM, the Mongols attempted a surprise attack but faced an ambush as they crept toward the temple. They incurred hundreds of casualties, with 230 men either captured or having defected. After this, the counterattack stalled, as the Mongol forces couldn't approach within 3 miles of the temple. Subsequently, the Chinese 2nd Cavalry Division launched a pincer maneuver, causing significant casualties among the invaders. By 9 AM, the enemy had suffered 500 casualties and was in retreat. At 7 PM, Fu Zuoyi ordered another counteroffensive. By the next morning, hundreds more had been lost, and several hundred soldiers were captured. With such heavy losses, the defense of Xilamuleng Temple weakened significantly, prompting more officers to defect to the Chinese. Late on the 4th, Fu Zuoyi assembled a force comprising two cavalry regiments, one infantry regiment, one artillery battalion, four armored vehicles, and a squadron of cars to launch a nighttime assault on Xilamuleng Temple.   Meanwhile, the 2nd Cavalry Division clashed with Wang Ying's cavalry 30 miles northeast of Wulanhua. Wang Ying's 2,000 cavalry had been raiding nearby villages to create diversions, drawing enemy forces away from the Bailing-Xilamuleng theater. By the 9th, Wang Ying's cavalry were encircled in Xiaobei, where they were nearly annihilated, with Wang escaping with around a hundred guards toward Changpei. On the 7th, some Grand Han Righteous Army officers set in motion plans to defect to the Chinese side. Early on the 9th, these officers led their men to invade the residence of Japanese advisors, killing all 27 Japanese officers under Colonel Obama. Simultaneously, Fu Zuoyi's forces executed a flanking maneuver against the Xilamuleng Temple amidst the chaos. With mass defections, the Chinese forces surged into the temple area, resulting in the invader army disintegrating in confusion and surrender. After seizing the temple, the invaders were routed, their lines of communication severed, and only isolated pockets continued to resist. Taking advantage of the confusion, Fu Zuoyi launched simultaneous attacks, attempting to capture Shangdu. However, Yan Xishan sent him a telegram, ordering him to halt, stating that Shangdu fell under the jurisdiction of Shanxi and not Suiyuan.   In response to the loss, Tanaka planned a counteroffensive with Qin's troops, but Chiang kai-shek commanded a strong defense of Pailingmiao, successfully outmaneuvering Tanaka's strategies. The resurgence of Chinese forces led to the disintegration of Qin's troops, who revolted and eventually joined the Nationalist army. The Kwantung Army aimed to redeploy its forces for recovery but faced opposition from Tokyo, which criticized the situation. After Chiang kai-shek was kidnapped by Zhang Xueliang on December 12, Tanaka and Prince De seized the opportunity to reassess their strategy. Ultimately, the Kwantung Army decided to abandon efforts to reclaim Pailingmiao, marking the official end of hostilities on December 21. The Suiyuan incident ultimately strengthened Chinese resolve against Japan and increased international distrust.   The defeat of Japan's proxy forces inspired many Chinese to advocate for a more vigorous resistance against the Japanese. The triumph in Suiyuan was celebrated throughout China and surprised the international media, marking the first occasion where the Chinese army successfully halted a Japanese unit. Delegations traveled from as distant as southern Chinese provinces to encourage the defenders to continue their fight. Captured Japanese weapons and equipment served as proof of Japan's involvement in the conflict, despite Japan's Foreign Minister Hachirō Arita claiming that "Japan was not involved in this conflict in Suiyuan at all." After his defeat, Prince Demchugdongrub and his Inner Mongolian troops retreated to northern Chahar, where he had to reconstruct his army due to significant losses. The Japanese implemented new regulations for the Mongolian Army to enhance its effectiveness, and efforts to recruit new soldiers commenced.   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. More incidents and more battles to seize territory raged in North China. However things did not go according to plan for the Japanese and their puppets. The tides had turned, and now a more angry and invigorating China would begin lashing out against the encroachment. It was only a matter of time before a full blown war was declared. 

The Yongzheng Emperor brings Peace, Justice, & Security to his new Empire. Time Period Covered: 1723-1728 CE Major Works Cited: Perdue, Peter C. China marches west: the Qing conquest of Central Eurasia. Qin, Han Tang (秦漢唐). 不同於戲裡說的雍正皇帝 [A different Yongzheng from the work of fiction]  Rowe, William T. China's last empire: the great Qing. Learn more about your ad choices. Visit megaphone.fm/adchoices

En 1974, un campesino descubrió por casualidad el primero de los ocho mil soldados que custodiaban la tumba del primer emperador de China. Entre la ladera del monte Li y el río Wei, en la provincia china de Shaanxi, un túmulo con forma de pirámide se eleva más de 40 metros sobre la planicie. Bajo su cúspide, hoy hundida, un palacio subterráneo alberga los restos de uno de los personajes más fascinantes de la historia de China: Zhao Zheng, rey de Qin y primer unificador de China, al que conocemos como Qin Shihuang di, «el primer emperador» (259-210 a.C.).

Xi Jinping har stöpt om Kina och vill se en ny världsordning. Hör om Xis väg till makten och hur Donald Trump kan ge Kina mer spelrum och inflytande. Lyssna på alla avsnitt i Sveriges Radio Play. Under det senaste decenniet har Xi Jinping tagit Kina tillbaka till ett utpräglat kontroll- och övervakningssamhälle. Han har cementerat sin maktposition och gjort sig av med fiender. Men varifrån kommer Xi Jinping och varför blev just han det kinesiska kommunistpartiets generalsekreterare och därmed Kinas högsta ledare? Konflikt berättar om Xis väg till makten, hur han förändrat det kinesiska samhället och hur han vill förändra världen. När USA under Trump nu drar sig undan internationella samarbeten kan det ge utrymme för Kina att kliva fram, och redan idag syns hur Kina med framgång kan samla ett stort politiskt stöd i omvärlden. I avsnittet hör du Sveriges Radios nuvarande och tidigare Kinakorrespondenter göra nedslag som beskriver Xi's Kina. Följ med Moa Kärnstrand till turistbutikerna i Peking där det är svårt att köpa Xi-souvenirer. Följ med till Toronto i Kanada där Hanna Sahlberg möter en barnfamilj som lämnat Kina på grund av den ökade repressionen under Xi och hör Björn Djurberg, en av få som på senare år kommit nära Xi.Reportrar: Moa Kärnstrand, korrespondent i Peking. Hanna Sahlberg, Ekots Kinareporter och tidigare korrespondent i Peking och Björn Djurberg, tidigare Kinakorrespondent. Medverkande: Malin Oud, direktör för Kinaprogrammet vid Raoul Wallenberg institutet (RWI). Oscar Almén, forskare och Kinaexpert vid Totalförsvarets forskningsinstitut (FOI). Adrian Geiges, journalist och författare och tidigare Kinakorrespondent för tyska Stern. Zinn, tidigare verksam vid en organisation för kvinnors rättigheter i Kina och Zhou, tidigare byggnadsingenjör i Kina (båda nu i Toronto). Qin och Joe, cafébesökare i Toronto.Programledare: Fernando Ariasfernando.arias@sr.seProducent: Therese Rosenvingetherese.rosenvinge@sr.seLjudtekniker: Emilia Ström

I de mänskliga imperiernas historia intar Kina en särställning. I mer än två millennier har det stora östasiatiska landets politik kännetecknats av en kejserlig makttradition, präglad av starkt centralstyre, konfuciansk byråkrati och kontinuerlig strävan efter riksenhet och sammanhållning mot omvärlden. Medan Europa, Indien, Afrika, Mellanöstern och Sydöstasien har varit till synes ohjälpligt splittrade har Kinas dynastier följt på varandra i tre- eller fyrahundraåriga sjok av nationell dominans och enhet.Kina har haft många ryktbara kunga- och kejsardynastier, från den halvhistoriska Xia via de mäktiga Shang, Zhou, Qin, Han, Tang och Song, men en av de mest legendomsusade och ryktbara i vår del av världen är utan tvekan Ming, som härskade från mitten av 1300-talet till mitten av 1600-talet. Det var under Mingkejsarna som det berömda blåvita porslinet tillverkades och Stora muren fick sitt nuvarande utseende, och det var nu de imponerande gravkomplexen (”Minggravarna”) anlades inte långt därifrån. Det var också vid denna tid som européerna på allvar lärde känna den kinesiska kulturen genom att jesuiter som Matteo Ricci tog sig in i landet och vann så stor respekt att de kom att ingå i huvudstadens lärda överskikt.I detta avsnitt av podden Harrisons dramatiska historia samtalar Dick Harrison, professor i historia vid Lunds universitet, och fackboksförfattaren Katarina Harrison Lindbergh om de kinesiska dynastiernas historia, framför allt om Mingdynastin på 1400- och 1500-talen.Bild: Kejsar Hongwu, som gjorde klassresan från fattig bonde till kejsare och grundare av Mingdynastin. Okänd upphovsman. Wikipedia, Public Domain.Klippare: Emanuel LehtonenProducent: Urban Lindstedt Hosted on Acast. See acast.com/privacy for more information.

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For decades, Taiwan has been a thorn in the side of the Chinese government. An independent nation to the rest of the world, it is considered a rogue province by the PRC. Previous governments have tried to conquer the island using economic force and diplomatic pressure, but new Chinese President Li Jian Jun is done fooling around. He's devised a secret military operation to take the island. Only one man knows how to stop Li's mad and bloody plan for reunification and that's Minister of Defense Qin Haiyu. Fearing for his life and the safety of his family, Qin covertly makes contact with the CIA in Beijing and signals his desire to defect to the West. To get Qin out, John Clark creates an international task force reminiscent of Rainbow Six and goes undercover in mainland China. Meanwhile, Lt. Commander Katie Ryan is deployed to the tip of the spear on the destroyer USS Jason Dunham to defend Taiwan. Threatened by an encircling Chinese armada, she's under pressure to find a flaw in the invaders' plan for her father to exploit. For his part, President Jack Ryan may have the power of the entire US military at his disposal, but what he really needs are Li's secret plans from Defense Minister Qin so he can stave off war. Otherwise, America's Defense Protocol could lead to a game of mutual destruction that could cost the lives of thousands of young soldiers, sailors, special operators as well as his daughter. Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-unplugged-totally-uncut--994165/support.

This episode we are taking a trip down the Silk Road--or perhaps even the Spice Road--as we investigate references in this reign to individuals from "Tukara" who seem to have arrived in Yamato and stayed for a while. For photos and more, see our podcast webpage:  https://sengokudaimyo.com/podcast/episode-119 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  This is episode 119: The Question of “Tukara”   Traveling upon the ocean was never exactly safe.  Squalls and storms could arise at any time, and there was always a chance that high winds and high waves could capsize a vessel.  Most people who found themselves at the mercy of the ocean could do little but hold on and hope that they could ride out whatever adverse conditions they met with.  Many ships were lost without any explanation or understanding of what happened to them.  They simply left the port and never came back home. And so when the people saw the boat pulling up on the shores of Himuka, on the island of Tsukushi, they no doubt empathized with the voyagers' plight.  The crew looked bedraggled, and their clothing was unfamiliar.  There were both men and women, and this didn't look like your average fishing party.  If anything was clear it was this:  These folk weren't from around here. The locals brought out water and food.  Meanwhile, runners were sent with a message:  foreigners had arrived from a distant place.  They then waited to see what the government was going to do.     We are still in the second reign of Takara Hime, aka Saimei Tenno.  Last episode we talked about the palaces constructed in Asuka, as well as some of the stone works that have been found from the period, and which appear to be referenced in the Nihon Shoki—at least tangentially.   The episodes before that, we looked at the expeditions the court sent to the far north of Honshu and even past Honshu to Hokkaido. This episode we'll again be looking past the main islands of the archipelago to lands beyond.  Specifically, we are going to focus on particularly intriguing references to people from a place called “Tukara”.  We'll talk about some of the ideas about where that might be, even if they're a bit  far-fetched. That's because Tukara touches on the state of the larger world that Yamato was a part of, given its situation on the far eastern edge of what we know today as the Silk Road.  And is this just an excuse for me to take a detour into some of the more interesting things going on outside the archipelago?  No comment. The first mention of a man from Tukara actually comes at the end of the reign of Karu, aka Koutoku Tennou.  We are told that in the fourth month of 654 two men and two women of “Tukara” and one woman of “Sha'e” were driven by a storm to Hiuga.  Then, three years later, the story apparently picks up again, though possibly referring to a different group of people.  On the 3rd day of the 7th month of 657, so during the second reign of Takara Hime, we now hear about two men and four women of the Land of Tukara—no mention of Sha'e—who drifted to Tsukushi, aka Kyushu.  The Chronicles mention that these wayfarers first drifted to the island of Amami, and we'll talk about that in a bit, but let's get these puzzle pieces on the table, first.  After those six people show up, the court sent for them by post-horse.  They must have arrived by the 15th of that same month, because we are told that a model of Mt. Sumi was erected and they—the people from Tukara—were entertained, although there is another account that says they were from “Tora”. The next mention is the 10th day of the 3rd month of 659, when a Man of Tukara and his wife, again woman of Sha'e, arrived.  Then, on the 16th day of the 7th month of 660, we are told that the man of Tukara, Kenzuhashi Tatsuna, desired to return home and asked for an escort.  He planned to pay his respects at the Great Country, i.e. the Tang court, and so he left his wife behind, taking tens of men with him. All of these entries might refer to people regularly reaching Yamato from the south, from a place called “Tukara”.  Alternately, this is a single event whose story has gotten distributed over several years, as we've seen happen before with the Chronicles.  .  One of the oddities of these entries is that the terms used are not consistent.  “Tukara” is spelled at least two different ways, suggesting that it wasn't a common placename like Silla or Baekje, or even the Mishihase.  That does seem to suggest that the Chronicles were phonetically trying to find kanji, or the Sinitic characters, to match with the name they were hearing.   I would also note that “Tukara” is given the status of a “kuni”—a land, country, or state—while “sha'e”, where some of the women are said to come from, is just that, “Sha'e”. As for the name of at least one person from Tokara, Kenzuhashi Tatsuna, that certainly sounds like someone trying to fit a non-Japanese name into the orthography of the time.  “Tatsuna” seems plausibly Japanese, but “Kenzuhashi” doesn't fit quite as well into the naming structures we've seen to this point. The location of “Tukara” and “Sha'e” are not clear in any way, and as such there has been a lot of speculation about them.  While today there are placenames that fit those characters, whether or not these were the places being referenced at the time is hard to say. I'll actually start with “Sha'e”, which Aston translates as Shravasti, the capital of the ancient Indian kingdom of Kosala, in modern Uttar Pradesh.  It is also where the Buddha, Siddartha Gautama, is said to have lived most of his life after his enlightenment.  In Japanese this is “Sha'e-jou”, and like many Buddhist terms it likely comes through Sanskrit to Middle Chinese to Japanese.  One—or possibly two—women from Shravasti making the journey to Yamato in the company of a man (or men) from Tukara seems quite the feat.  But then, where is “Tukara”? Well, we have at least three possible locations that I've seen bandied about.  I'll address them from the most distant to the closest option.  These three options were Tokharistan, Dvaravati, and the Tokara islands. We'll start with Tokharistan on the far end of the Silk Road.  And to start, let's define what that “Silk Road” means.  We've talked in past episodes about the “Western Regions”, past the Han-controlled territories of the Yellow River.   The ancient Tang capital of Chang'an was built near to the home of the Qin dynasty, and even today you can go and see both the Tang tombs and the tomb of Qin Shihuangdi and his terracotta warriors, all within a short distance of Xi'an, the modern city built on the site of Chang'an.  That city sits on a tributary of the Yellow River, but the main branch turns north around the border of modern Henan and the similarly sounding provinces of Shanxi and Shaanxi.  Following it upstream, the river heads north into modern Mongolia, turns west, and then heads south again, creating what is known as the Ordos loop.  Inside is the Ordos plateau, also known as the Ordos Basin.  Continuing to follow the Yellow river south, on the western edge of the Ordos, you travel through Ningxia and Gansu—home of the Hexi, or Gansu, Corridor.  That route eventually takes to Yumenguan, the Jade Gate, and Dunhuang.  From there roads head north or south along the edge of the Taklamakan desert in the Tarim basin.  The southern route travels along the edge of the Tibetan plateau, while the northern route traversed various oasis cities through Turpan, Kucha, to the city of Kashgar.  Both routes made their way across the Pamirs and the Hindu Kush into South Asia. We've brought up the Tarim Basin and the Silk Road a few times.  This is the path that Buddhism appears to have taken to get to the Yellow River Basin and eventually to the Korean Peninsula and eastward to the Japanese archipelago.  But I want to go a bit more into detail on things here, as there is an interesting side note about “Tukara” that I personally find rather fascinating, and thought this would be a fun time to share. Back in Episode 79 we talked about how the Tarim basin used to be the home to a vast inland sea, which was fed by the meltwater from the Tianshan and Kunlun mountains.  This sea eventually dwindled, though it was still large enough to be known to the Tang as the Puchang Sea.  Today it has largely dried up, and it is mostly just the salt marshes of Lop Nur that remain.  Evidence for this larger sea, however, can be observed in some of the burials found around the Tarim basin.  These burials include the use of boat-shaped structures—a rather curious feature to be found out in the middle of the desert. And it is the desert that was left behind as the waters receded that is key to much of what we know about life in the Tarim basin, as it has proven to be quite excellent at preserving organic material.  This includes bodies, which dried out and naturally turned into mummies, including not only the wool clothing they were wearing, but also features such as hair and even decoration. These “Tarim mummies”, as they have been collectively called, date from as early as 2100 BCE all the way up through the period of time we're currently talking about, and have been found in several desert sites: Xiaohe, the earliest yet discovered; Loulan, near Lop Nur on the east of the Tarim Basin, dating from around 1800 BCE; Cherchen, on the southern edge of the Tarim Basin, dating from roughly 1000 BCE; and too many others to go into in huge detail. The intriguing thing about these burials is that  many of them don't have features typically associated with people of ethnic Han—which is to say traditional Chinese—ancestry, nor do they necessarily have the features associated with the Xiongnu and other steppe nomads.  In addition they have colorful clothing  made from wool and leather, with vivid designs.  Some bodies near Hami, just east of the basin, were reported to have blonde to light brown hair, and their cloth showed radically different patterns from that found at Cherchen and Loulan, with patterns that could reasonably be compared with the plaids now common in places like Scotland and Ireland, and previously found in the Hallstadt salt mine in Central Europe from around 3500 BCE, from which it is thought the Celtic people may have originated. At the same time that people—largely Westerners— were studying these mummies, another discovery in the Tarim basin was also making waves.  This was the discovery of a brand new language.  Actually, it was two languages—or possibly two dialects of a language—in many manuscripts, preserved in Kucha and Turpan.  Once again, the dry desert conditions proved invaluable to maintain these manuscripts, which date from between the late 4th or early 5th century to the 8th century.  They are written with a Brahmic script, similar to that used for Sanskrit, which appears in the Tarim Basin l by about the 2nd century, and we were able to translate them because many of the texts were copies of Buddhist scripture, which greatly helped scholars in deciphering the languages.  These two languages were fascinating because they represented an as-yet undiscovered branch of the Indo-European language family.  Furthermore, when compared to other Indo-European languages, they did not show nearly as much similarity with their neighbors as with languages on the far western end of the Indo-European language family.  That is to say they were thought to be closer to Celtic and Italic languages than something like Indo-Iranian.  And now for a quick diversion within the diversion:  “Centum” and “Satem” are general divisions of the Indo-European language families that was once thought to indicate a geographic divide in the languages.  At its most basic, as Indo-European words changed over time, a labiovelar sound, something like “kw”,  tended to evolve in one of two ways.  In the Celtic and Italic languages, the “kw” went to a hard “k” sound, as represented in the classical pronunciation of the Latin word for 100:  Centum.  That same word, in the Avestan language—of the Indo-Iranian tree—is pronounced as “Satem”, with an “S” sound.  So, you can look at Indo-European languages and divide them generally into “centum” languages, which preserve the hard “k”, or “Satem” languages that preserve the S. With me so far? Getting back to these two newly-found languages in the Tarim Basin, the weird thing is that they were “Centum” languages. Most Centum languages are from pretty far away, though: they are generally found in western Europe or around the Mediterranean, as opposed to the Satem languages, such as Indo-Aryan, Iranian, Armernian, or even Baltic Slavic languages, which are much closer to the Tarim Basin.  So if the theory were true that the “Centum” family of Indo-European languages developed in the West and “Satem” languages developed in the East, then that would seem to indicate that a group of a “Centum” speaking people must have migrated eastward, through the various Satem speaking people, and settled in the Tarim Basin many thousands of years ago. And what evidence do we have of people who look very different from the modern population, living in the Tarim Basin area long before, and wearing clothing similar to what we associated with the progenitors of the Celts?  For many, it seemed to be somewhat obvious, if still incredible, that the speakers of this language were likely the descendants of the mummies who, in the terminology of the time, had been identified as being of Caucasoid ancestry.  A theory developed that these people were an offshoot of a group called the Yamnaya culture, which may have arisen around modern Ukraine as an admixture between the European Hunter Gatherers and the Caucasian Hunter Gatherers, around 3300-2600 BCE.  This was challenged in 2021 when a genetic study was performed on some of the mummies in the Tarim basin, as well as several from the Dzungarian basin, to the northeast.  That study suggested that the people of the Dzungarian basin had genetic ties to the people of the Afanasievo people, from Southern Siberia.  The Afanasievo people are connected to the Yamnayan culture. It should be noted that there has long been a fascination in Western anthropology and related sciences with racial identification—and often not in a healthy way.  As you may recall, the Ainu were identified as “Caucasoid” by some people largely because of things like the men's beards and lighter colored hair, which differ greatly from a large part of the Japanese population.  However, that claim has been repeatedly refuted and debunked. And similarly, the truth is, none of these Tarim mummy burials were in a period of written anything, so we can't conclusively associated them with these fascinating Indo-European languages.  There are thousands of years between the various burials and the manuscripts. These people  left no notes stashed in pockets that give us their life story.   And Language is not Genetics is not Culture.  Any group may adopt a given language for a variety of reasons.  .  Still, given what we know, it is possible that the ancient people of the Tarim basin spoke some form of “Proto-Kuchean”, but it is just as likely that this language was brought in by people from Dzungaria at some point. So why does all this matter to us?  Well, remember how we were talking about someone from Tukara?  The Kuchean language, at least, is referred to in an ancient Turkic source as belonging to “Twgry”, which led several scholars to draw a link between this and the kingdom and people called Tukara and the Tokharoi.  This leads us on another bit of a chase through history. Now if you recall, back in Episode 79, we talked about Zhang Qian.  In 128 BCE, he attempted to cross the Silk Road through the territory of the Xiongnu on a mission for the Han court.  Some fifty years earlier, the Xiongnu had defeated the Yuezhi.  They held territory in the oasis towns along the north of the Taklamakan dessert, from about the Turpan basin west to the Pamirs. The Xiongnu were causing problems for the Han, who thought that if they could contact the remaining Yuezhi they could make common cause with them and harass the Xiongnu from both sides.  Zhang Qian's story is quite remarkable: he started out with an escort of some 99 men and a translator.  Unfortunately, he was captured and enslaved by the Xiongnu during his journey, and he is even said to have had a wife and fathered a child.  He remained a captive for thirteen years, but nonetheless, he was able to escape with his family and he made it to the Great Yuezhi on the far side of the Pamirs, but apparently the Yuezhi weren't interested in a treaty against the Xiongnu.  The Pamirs were apparently enough of a barrier and they were thriving in their new land.  And so Zhang Qian crossed back again through Xiongnu territory, this time taking the southern route around the Tarim basin.  He was still captured by the Xiongnu, who spared his life.  He escaped, again, two years later, returning to the Han court.  Of the original 100 explorers, only two returned: Zhang Qian and his translator.  While he hadn't obtained an alliance, he was able to detail the cultures of the area of the Yuezhi. Many feel that the Kushan Empire, which is generally said to have existed from about 30 to 375 CE,was formed from the Kushana people who were part of the Yuezhi who fled the Xiongnu. In other words, they were originally from further north, around the Tarim Basin, and had been chased out and settled down in regions that included Bactria (as in the Bactrian camel).  Zhang Qian describes reaching the Dayuan Kingdom in the Ferghana valley, then traveling south to an area that was the home of the Great Yuezhi or Da Yuezhi.  And after the Kushan empire fell, we know there was a state in the upper regions of the Oxus river, centered on the city of Balkh, in the former territory of the Kushan empire. known as “Tokara”.  Geographically, this matches up how Zhang Qian described the home of the Da Yuezhi.  Furthermore, some scholars reconstruct the reading of the Sinic characters used for “Yuezhi” as originally having an optional reading of something like “Togwar”, but that is certainly not the most common reconstructed reading of those characters.  Greek sources describe this area as the home of the Tokharoi, or the Tokaran People.  The term “Tukhara” is also found in Sanskrit, and this kingdom  was also said to have sent ambassadors to the Southern Liang and Tang dynasties. We aren't exactly certain of where these Tokharan people came from, but as we've just described, there's a prevailing theory that they were the remnants of the Yuezhi and Kushana people originally from the Tarim Basin.  We know that in the 6th century they came under the rule of the Gokturk Khaganate, which once spanned from the Liao river basin to the Black Sea.  In the 7th and 8th centuries they came under the rule of the Tang Empire, where they were known by very similar characters as those used to write “Tukara” in the Nihon Shoki.  On top of this, we see Tokharans traveling the Silk Road, all the way to the Tang court.  Furthermore, Tokharans that settled in Chang'an took the surname “Zhi” from the ethnonym “Yuezhi”, seemingly laying claim to and giving validation to the identity used back in the Han dynasty.   So, we have a Turkic record describing the Kuchean people (as in, from Kucha in the Tarim Basin) as “Twgry”, and we have a kingdom in Bactria called Tokara and populated (according to the Greeks) by people called Tokharoi.  You can see how this one term has been a fascinating rabbit hole in the study of the Silk Roads and their history.  And some scholars understandably suggested that perhaps the Indo-European languags found in Kucha and Turpan  were actually related to this “Tokhara” – and therefore  should be called “Tocharian”, specifically Tocharian A (Kuchean) or Tocharian B (Turfanian). The problem is that if the Tokharans were speaking “Tocharian” then you wouldn't expect to just see it at Kucha and Turpan, which are about the middle of the road between Tokhara and the Tang dynasty, and which had long been under Gokturk rule.  You would also expect to see it in the areas of Bactria associated with Tokhara.  However, that isn't what we see.  Instead, we see that Bactria was the home of local Bactrian language—an Eastern Iranian language, which, though it is part of the Indo European language family, it is not closely related to Tocharian as far as we can tell. It is possible that the people of Kucha referred to themselves as something similar to “Twgry”, or “Tochari”, but we should also remember that comes from a Turkic source, and it could have been an exonym not related to what they called themselves.  I should also note that language is not people.  It is also possible that a particular ethnonym was maintained separately by two groups that may have been connected politically but which came to speak different languages for whatever reason.   There could be a connection between the names, or it could even be that the same or similar exonym was used for different groups. So, that was a lot and a bit of a ramble, but a lot of things that I find interesting—even if they aren't as connected as they may appear.  We have the Tarim mummies, which are, today, held at a museum in modern Urumqi.  Whether they had any connection with Europe or not, they remain a fascinating study for the wealth of material items found in and around the Tarim basin and similar locations.  And then there is the saga of the Tocharian languages—or perhaps more appropriately the Kuchean-Turfanian languages: Indo-European languages that seem to be well outside of where we would expect to find them. Finally, just past the Pamirs, we get to the land of Tokhara or Tokharistan.  Even without anything else, we know that they had contact with the court.  Perhaps our castaways were from this land?  The name is certainly similar to what we see in the Nihon Shoki, using some of the same characters. All in all, art and other information suggest that the area of the Tarim basin and the Silk Road in general were quite cosmopolitan, with many different people from different regions of the world.  Bactria retained Hellenic influences ever since the conquests of Alexander of Macedonia, aka Alexander the Great, and Sogdian and Persian traders regularly brought their caravans through the region to trade.  And once the Tang dynasty controlled all of the routes, that just made travel that much easier, and many people traveled back and forth. So from that perspective, it is possible that one or more people from Tukhara may have made the crossing from their home all the way to the Tang court, but if they did so, the question still remains: why would they be in a boat? Utilizing overland routes, they would have hit Chang'an or Louyang, the dual capitals of the Tang empire, well before they hit the ocean.  However, the Nihon Shoki says that these voyagers first came ashore at Amami and then later says that they were trying to get to the Tang court. Now there was another “Silk Road” that isn't as often mentioned: the sea route, following the coast of south Asia, around through the Malacca strait and north along the Asian coast.  This route is sometimes viewed more in terms of the “spice” road If these voyagers set out to get to the Tang court by boat, they would have to have traveled south to the Indian Ocean—possibly traveling through Shravasti or Sha'e, depending on the route they chose to take—and then around the Malacca strait—unless they made it on foot all the way to Southeast Asia.  And then they would have taken a boat up the coast. Why do that instead of taking the overland route?  They could likely have traveled directly to the Tang court over the overland silk road.  Even the from Southeast Asia could have traveled up through Yunnan and made their way to the Tang court that way.  In fact, Zhang Qian had wondered something similar when he made it to the site of the new home of the Yuezhi, in Bactria.  Even then, in the 2nd century, he saw products in the marketplace that he identified as coming from around Szechuan.  That would mean south of the Han dynasty, and he couldn't figure out how those trade routes might exist and they weren't already known to the court.  Merchants would have had to traverse the dangerous mountains if they wanted to avoid being caught by the Xiongnu, who controlled the entire region. After returning to the Han court, Zhang Qian actually went out on another expedition to the south, trying to find the southern trade routes, but apparently was not able to do so.  That said, we do see, in later centuries, the trade routes open up between the area of the Sichuan basin and South Asia.  We also see the migrations of people further south, and there may have even been some Roman merchants who traveled up this route to find their way to the Han court, though those accounts are not without their own controversy. In either case, whether by land or sea, these trade routes were not always open.  In some cases, seasonal weather, such as monsoons, might dictate movement back and forth, while political realities were also a factor.  Still, it is worth remembering that even though most people were largely concerned with affairs in their own backyard, the world was still more connected than people give it credit for.  Tang dynasty pottery made its way to the east coast of Africa, and ostriches were brought all the way to Chang'an. As for the travelers from Tukhara and why they would take this long and very round-about method of travel, it is possible that they were just explorers, seeking new routes, or even on some kind of pilgrimage.  Either way, they would have been way off course. But if they did pass through Southeast Asia, that would match up with another theory about what “Tukara” meant: that it actually refers to the Dvaravati kingdom in what is now modern Thailand.  The Dvaravati Kingdom was a Mon political entity that rose up around the 6th century.  It even sent embassies to the Sui and Tang courts.  This is even before the temple complexes in Siem Reap, such as Preah Ko and the more famous Angkor Wat.  And it was during this time that the ethnic Tai people are thought to have started migrating south from Yunnan, possibly due to pressures from the expanding Sui and Tang empires.  Today, most of what remains of the Dvaravati kingdom are the ruins of ancient stone temples, showing a heavy Indic influence, and even early Buddhist practices as well.  “Dvaravati” may not actually be the name of the kingdom but it comes from an inscription on a coin found from about that time.  The Chinese refer to it as  “To-lo-po-ti” in contemporary records.  It may not even have been a kingdom, but  more of a confederation of city-states—it is hard to piece everything together.  That it was well connected, though, is clear from the archaeological record.  In Dvaravati sites, we see coins from as far as Rome, and we even have a lamp found in modern Pong Tuk that appears to match similar examples from the Byzantine Empire in the 6th century.  Note that this doesn't mean it arrived in the 6th century—similarly with the coins—but the Dvaravati state lasted until the 12th century. If that was the case, perhaps there were some women from a place called “Shravasti” or similar, especially given the Indic influence in the region. Now, given the location of the Dvaravati, it wouldn't be so farfetched to think that someone might sail up from the Gulf of Thailand and end up off-course, though it does mean sailing up the entire Ryukyuan chain or really running off course and finding yourself adrift on the East China sea.  And if they were headed to the Tang court, perhaps they did have translators or knew Chinese, since Yamato was unlikely to know the Mon language of Dvaravati and people from Dvaravati probably wouldn't know the Japonic language.  Unless, perhaps, they were communicating through Buddhist priests via Sanskrit. We've now heard two possibilities for Tukara, both pretty far afield: the region of Tokara in Bactria, and the Dvaravati kingdom in Southeast Asia.  That said, the third and simplest explanation—and the one favored by Aston in his translation of the Nihon Shoki—is that Tukara is actually referring to a place in the Ryukyu island chain.  Specifically, there is a “Tokara” archipelago, which spans between Yakushima and Amami-Oshima.  This is part of the Nansei islands, and the closest part of the Ryukyuan island chain to the main Japanese archipelago.  This is the most likely theory, and could account for the entry talking about Amami.  It is easy to see how sailors could end up adrift, too far north, and come to shore in Hyuga, aka Himuka, on the east side of Kyushu.  It certainly would make more sense for them to be from this area of the Ryukyuan archipelago than from anywhere else.  From Yakushima to Amami-Oshima is the closest part of the island chain to Kyushu, and as we see in the entry from the Shoku Nihongi, those three places seem to have been connected as being near to Japan.  So what was going on down there, anyway? Well, first off, let's remember that the Ryukyuan archipelago is not just the island of Okinawa, but a series of islands that go from Kyushu all the way to the island of Taiwan.  Geographically speaking, they are all part of the same volcanic ridge extending southward.  The size of the islands and their distance from each other does vary, however, creating some natural barriers in the form of large stretches of open water, which have shaped how various groups developed on the islands. Humans came to the islands around the same time they were reaching the Japanese mainland.  In fact, some of our only early skeletal remains for early humans in Japan actually come from either the Ryukyuan peninsula in the south or around Hokkaido to the north, and that has to do with the acidity of the soil in much of mainland Japan. Based on genetic studies, we know that at least two groups appear to have inhabited the islands from early times.  One group appears to be related to the Jomon people of Japan, while the other appears to be more related to the indigenous people of Taiwan, who, themselves, appear to have been the ancestors of many Austronesian people.  Just as some groups followed islands to the south of Taiwan, some appear to have headed north.  However, they only made it so far.  As far as I know there is no evidence they made it past Miyakoshima, the northernmost island in the Sakishima islands.  Miyako island is separated from the next large island, Okinawa, by a large strait, known as the Miyako Strait, though sometimes called the Kerama gap in English.  It is a 250km wide stretch of open ocean, which is quite the distance for anyone to travel, even for Austronesian people of Taiwan, who had likely not developed the extraordinary navigational technologies that the people who would become the Pacific Islanders would discover. People on the Ryukyu island chain appear to have been in contact with the people of the Japanese archipelago since at least the Jomon period, and some of the material artifacts demonstrate a cultural connection.  That was likely impacted by the Akahoya eruption, about 3500 years ago, and then re-established at a later date.  We certainly see sea shells and corals trade to the people of the Japanese islands from fairly early on. Unlike the people on the Japanese archipelago, the people of the Ryukyuan archipelago did not really adopt the Yayoi and later Kofun culture.  They weren't building large, mounded tombs, and they retained the character of a hunter-gatherer society, rather than transitioning to a largely agricultural way of life.  The pottery does change in parts of Okinawa, which makes sense given the connections between the regions.  Unfortunately, there is a lot we don't know about life in the islands around this time.  We don't exactly have written records, other than things like the entries in the Nihon Shoki, and those are hardly the most detailed of accounts.  In the reign of Kashikiya Hime, aka Suiko Tennou, we see people from Yakushima, which is, along with Tanegashima, one of the largest islands at the northern end of the Ryukyu chain, just before you hit Kagoshima and the Osumi peninsula on the southern tip of Kyushu.  The islands past that would be the Tokara islands, until you hit the large island of Amami. So you can see how it would make sense that the people from “Tokara” would make sense to be from the area between Yakushima and Amami, and in many ways this explanation seems too good to be true.  There are a only a few things that make this a bit peculiar. First, this doesn't really explain the woman from “Sha'e” in any compelling way that I can see.  Second, the name, Kenzuhashi Tatsuna doesn't seem to fit with what we generally know about early Japonic names, and the modern Ryukyuan language certainly is a Japonic language, but there are still plenty of possible explanations.  There is also the connection of Tokara with “Tokan”, which is mentioned in an entry in 699 in the Shoku Nihongi, the Chronicle that follows on, quite literally to the Nihon Shoki.  Why would they call it “Tokan” instead of “Tokara” so soon after?  Also, why would these voyagers go back to their country by way of the Tang court?  Unless, of course, that is where they were headed in the first place.  In which case, did the Man from Tukara intentionally leave his wife in Yamato, or was she something of a hostage while they continued on their mission?   And so those are the theories.  The man from “Tukara” could be from Tokhara, or Tokharistan, at the far end of the Silk Road.  Or it could have been referring to the Dvaravati Kingdom, in modern Thailand.  Still, in the end, Occam's razor suggests that the simplest answer is that these were actually individuals from the Tokara islands in the Ryukyuan archipelago.  It is possible that they were from Amami, not that they drifted there.  More likely, a group from Amami drifted ashore in Kyushu as they were trying to find a route to the Tang court, as they claimed.  Instead they found themselves taking a detour to the court of Yamato, instead. And we could have stuck with that story, but I thought that maybe, just maybe, this would be a good time to reflect once again on how connected everything was.  Because even if they weren't from Dvaravati, that Kingdom was still trading with Rome and with the Tang.  And the Tang controlled the majority of the overland silk road through the Tarim basin.  We even know that someone from Tukhara made it to Chang'an, because they were mentioned on a stele that talked about an Asian sect of Christianity, the “Shining Religion”, that was praised and allowed to set up shop in the Tang capital, along with Persian Manicheans and Zoroastrians.  Regardless of where these specific people may have been from, the world was clearly growing only more connected, and prospering, as well. Next episode we'll continue to look at how things were faring between the archipelago and the continent. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Almost 2400 years ago, Hippocrates said "All disease begins in the gut"; and he was right. With modern scientific methods and studies to prove it, we can see exactly how and why all dieases begin in your gut, and what you can do to stop them. 93% od the leading causes of death are connected to your gut, and this episode is going to explain why that it, how it happens and to give you the tools you need to not only protect yourself and your loved ones, but even to reverse almost any diease.   TOPICS DISCUSSED: Reversing 93% of the leading causes of death The machanisms of how all diease begins in your gut How endotoxins (gut toxins) circulate around your body What they do to your organ systems and your body How to heal and seal your gut Reverse chronic inflammatory diseases How to heal from almost anything   Leave us a Review: https://www.reversablepod.com/review   Need help with your gut? Click the link, or visit gutsolution.ca for help: Get help now   Supplements: Get 15% off Practitioner Grade Supplements (forever) by creating an account   Contact us: reversablepod.com/tips    SOCIAL MEDIA: Instagram  Facebook  YouTube     STUDIES FOR REFERENCE: 1. LPS and Liver Disease: ·       Key Study: Lipopolysaccharides promote hepatic steatosis by activating the TLR4-NF-κB pathway in hepatocytes (Cai et al., 2012, Hepatology). Link: https://pubmed.ncbi.nlm.nih.gov/22025365/ 2. LPS and Kidney Disease: ·       Key Study: Role of lipopolysaccharide in the pathogenesis of kidney injury in sepsis (Matsushita et al., 2021, Nephrology). Link: https://pubmed.ncbi.nlm.nih.gov/33460487/ 3. LPS and Diabetes: ·       Key Study: Gut-derived endotoxin and metabolic inflammation in type 2 diabetes (Cani et al., 2007, Diabetologia). Link: https://pubmed.ncbi.nlm.nih.gov/17471239/ 4. LPS and Cancer: ·       Key Study: Gut microbiota-mediated inflammation in obesity: A link with gastrointestinal cancer (Cani et al., 2018, Nature Reviews Gastroenterology & Hepatology). Link: https://pubmed.ncbi.nlm.nih.gov/29348450/ 5. LPS and Cerebrovascular Disease: ·       Key Study: LPS-induced systemic inflammation exacerbates brain damage in ischemic stroke (Chen et al., 2016, Stroke). Link: https://pubmed.ncbi.nlm.nih.gov/26846899/ 6. LPS and Parkinson's Disease: ·       Key Study: Lipopolysaccharide induces neuroinflammation and dopaminergic neuron loss in Parkinson's disease models (Qin et al., 2007, Journal of Neuroscience). Link: https://pubmed.ncbi.nlm.nih.gov/17360907/ 7. LPS and Hypertension: ·       Key Study: Role of gut-derived endotoxemia in systemic inflammation and hypertension (Tang et al., 2017, Hypertension). Link: https://pubmed.ncbi.nlm.nih.gov/28209750/ 8. LPS and Colon/Gut Diseases: ·       Key Study: Lipopolysaccharides promote intestinal inflammation by disrupting the epithelial barrier (Schmidt et al., 2015, Gut). Link: https://pubmed.ncbi.nlm.nih.gov/25691570/ 9. Studies Supporting LPS's Role in Alzheimer's: ·       Study 1: Microbiome-derived lipopolysaccharide enriched in the perinuclear region of Alzheimer's disease brain (Zhao et al., 2017, Frontiers in Immunology). Link: https://pubmed.ncbi.nlm.nih.gov/28928740/ ·       Study 2: Lipopolysaccharides cause neuronal death and cognitive decline (Molecules, 2022). Link: https://pubmed.ncbi.nlm.nih.gov/35011994/ ·       Study 3: Neuroinflammation and Alzheimer's disease: Mechanisms of action (Nature Neuroscience, 2019). Link: https://pubmed.ncbi.nlm.nih.gov/30842661/

This week we are discussing the 2002 wuxia epic: Hero (英雄). Join us as we talk about the stunning visuals, colorful chapters, understanding martial arts films, political readings, Indy's love of Tony Leung (and most of the cast, really), Chinese history, and a bunch of other things I've already forgotten.   I Love This You Should Too is hosted by Samantha and Indy Randhawa   Hero (Chinese: 英雄; pinyin: Yīngxióng) is a 2002 wuxia martial arts film[3] directed, co-written, and produced by Zhang Yimou, and starring Jet Li, Tony Leung Chiu-wai, Maggie Cheung, Zhang Ziyi, Donnie Yen and Chen Daoming.[4] The cinematography was by Christopher Doyle, and the musical score composed by Tan Dun. The film was nominated for an Academy Award for Best Foreign Language Film at the 75th Academy Awards. The historical background of the film refers to the Warring States Period in ancient China, when China was divided into seven states. In 227–221 BC, the Qin state was about to unify the other six states, assassins from the six states were sent to assassinate the king of Qin. One of the most famous incidents was Jing Ke's attempted assassination of the King of Qin.

Last year, China's foreign minister, Qin Gang, suddenly disappeared. Qin was a rising star in Chinese politics and a protegé of China's strongman leader, Xi Jinping. In the first episode of our three-part investigation, we chart Qin's rise and begin to untangle the mystery of his disappearance. This series was originally published in October. Further Listening:- Episode 2: The Affair - Apple | Spotify - Episode 3: The Downfall - Apple | Spotify We'll be back with something new on January 2. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dear Arroe,  I hope all is well!  I'm reaching out on  TOM CLANCY DEFENSE PROTOCOL, the 25th novel in the New York Times bestselling Jack Ryan series (Putnam; On Sale: December 3, 2024).  by acclaimed thriller authors Brian Andrews and Jeffrey Wilson (Andrews & Wilson), who deftly continue Clancy's legacy a decade since Clancy's passing.   As former US Navy submarine (Brian Andrews) officer and US Navy surgeon and jet pilot (Jeffrey Wilson) who actually served on and operated the war fighting platforms featured in this series, Andrews & Wilson have the credentials to shepherd the Jack Ryan series, one of the most successful thriller franchises in history, into the hands of contemporary readers. A Netgalley is linked here: TOM CLANCY DEFENSE PROTOCOL NETGALLEY.  A PDF can be accessed HERE.  Please let me know if you'd like a finished book as those will be available shortly or would like to speak with the authors around publication. More info on the book / authors below.  All best,Katie Katie Grinch,  Associate Director of Publicity – PutnamP: 212-366-2574 | C: 201-739-4605 (she/her)   For decades, Taiwan has been a thorn in the side of the Chinese government. An independent nation to the rest of the world, it is considered a rogue province by the PRC. Previous governments have tried to conquer the island using economic force and diplomatic pressure, but new Chinese President Li Jian Jun is done fooling around. He's devised a secret military operation to take the island. Only one man knows how to stop Li's mad and bloody plan for reunification and that's Minister of Defense Qin Haiyu. Fearing for his life and the safety of his family, Qin covertly makes contact with the CIA in Beijing and signals his desire to defect to the West. To get Qin out, John Clark creates an international task force reminiscent of Rainbow Six and goes undercover in mainland China. Meanwhile, Lt. Commander Katie Ryan is deployed to the tip of the spear on the destroyer USS Jason Dunham to defend Taiwan. Threatened by an encircling Chinese armada, she's under pressure to find a flaw in the invaders' plan for her father to exploit. For his part, President Jack Ryan may have the power of the entire US military at his disposal, but what he really needs are Li's secret plans from Defense Minister Qin so he can stave off war. Otherwise, America's Defense Protocol could lead to a game of mutual destruction that could cost the lives of thousands of young soldiers, sailors, special operators as well as his daughter.Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-like-it-s-live--4113802/support.

Space Nuts Episode 474 Q&A: Cosmic Constellations, Comet Mysteries, and Citizen ScienceJoin Andrew Dunkley and Professor Fred Watson as they explore the wonders of the universe in this Q&A edition of Space Nuts. From the shifting constellations as you journey through Space to the enigmatic nature of comets and the age of the universe, this episode is packed with celestial insights and intriguing questions from our audience.Episode Highlights:- Constellations from Afar: Discover how the constellations we know would appear from different vantage points in Space. How far must you travel before the familiar star patterns become unrecognisable?- Comet Tsuchinshan-ATLAS: Delve into the story of Comet Tsuchinshan-ATLAS, its recent appearance in our skies, and the question of whether it has visited our solar system before. Learn about the signs that indicate a comet's history and its journey from the Oort Cloud.- Age of the Universe: Uncover the methods used to determine the age of the universe, including the role of the Hubble constant and the importance of measuring cosmic distances. How close are we to knowing the exact age?- Citizen Science Opportunities: Explore the world of citizen science and how you can contribute to astronomical discoveries. From asteroid occultations to light curve data, find out how you can be part of the scientific community.For more Space Nuts, including our continually updating newsfeed and to listen to all our episodes, visit our website. Follow us on social media at SpaceNutsPod on facebook, X, YouTube, Tumblr, Instagram, and TikTok. We love engaging with our community, so be sure to drop us a message or comment on your favourite platform.For more Space and Astronomy News Podcasts, visit our HQ at www.bitesz.com.Become a supporter of this podcast: https://www.spacenutspodcast.com/aboutStay curious, keep looking up, and join us next time for more stellar insights and cosmic wonders. Until then, clear skies and happy stargazing.00:00 - Space Nuts Q and A edition with Professor Fred Watson01:29 - Roger asks how far can you go before constellations start getting disoriented07:45 - Professor Fred and Andrew answer your questions about the Space Nuts podcast09:13 - On the nights I was best able to observe it, it was cloudy10:49 - Could this comet be its first visit into the inner solar system13:47 - How did we measure how old the universe is? Thanks, Fred19:16 - Sandy asks what is the greatest astronomical discovery by a citizen scientist✍️ Episode ReferencesSpace Nuts Podcast[Space Nuts Podcast](https://www.spacenutspodcast.com)New Horizons[New Horizons](https://www.nasa.gov/mission_pages/newhorizons/main/index.html)Zooniverse[Zooniverse](https://www.zooniverse.org)DreamLab App[DreamLab](https://www.vodafone.com.au/about/news-centre/dreamlab)Unistellar[Unistellar](https://unistellaroptics.com)Galaxy Zoo[Galaxy Zoo](https://www.zooniverse.org/projects/zookeeper/galaxy-zoo)Become a supporter of this podcast: https://www.spreaker.com/podcast/space-nuts--2631155/support.

Vi backar bakåt i tiden på alla sätt, första stoppet är januari 2016 då vi satte oss ned för att prata om Kina. Men inte i det dåtida nuet, utan vi for ännu längre tillbaka och landade först runt 200-talet f.kr då dagens Kina bestod av en rad olika stridande stater. Det här handlar om hur Qin blev Kina, på köpet blir det filosofisk statsmannakonst, bokbål, intriger och åtminstone några minuter om en viss terrakotta-armé. Lyssna på våra avsnitt fritt från reklam: https://plus.acast.com/s/historiepodden. Hosted on Acast. See acast.com/privacy for more information.

Watch the video version on YouTube: https://www.youtube.com/watch?v=C1M4ODqxthw&t=973sIn this episode of the London Fintech Podcast, Tony Clark sits down with Qin En Looi, a leading figure in the Asia fintech space, to explore the future of digital assets and the convergence of fintech and blockchain technology. Qin shares his journey from a traditional Singaporean upbringing to becoming a successful entrepreneur and investor, co-founding Glints and leading Saison Capital. He reflects on how these experiences shaped his understanding of fintech's potential in Southeast Asia. The conversation covers blockchain's evolution, the growing institutional interest in digital assets, and the importance of trust within the crypto space. Qin emphasises the role of tokenisation in the future of finance, particularly in streamlining transactions and overcoming the limitations of traditional systems like SWIFT. They also discuss how fintech innovation is accelerating in Southeast Asia, the challenges of tokenised assets, and the critical importance of choosing the right technology and jurisdiction for protection. Qin also offers practical advice for entrepreneurs in fintech, stressing the importance of learning to sell, building strong distribution networks, and how financial discipline is crucial as the fintech sector undergoes a phase of consolidation. Topics Covered: • Qin's background, dropping out and then completing a Stanford degree in half the time (and achieving top marks!)• The potential of digital assets and blockchain technology in fintech • The rise of tokenisation and its impact on the financial industry • Importance of trust and regulatory clarity for blockchain adoption • Challenges and opportunities for startups in the digital asset space • Insights into fintech's growth in Southeast Asia and global liquidity trends • The convergence of fintech and blockchain technology • Practical advice for entrepreneurs: mastering sales and distribution • The role of institutional finance in the digital asset ecosystem Learn More:  Chinen Lui: https://www.linkedin.com/in/looiqinen/Saison Capital: https://www.saisoncapital.com/ Tony Clark: https://www.linkedin.com/in/tony-clark-07160b/  NextWave: www.nxwave.com

This episode we look at the Hakuchi era.  Specifically, the implementation of something called the "Equal Fields" system, which seems to be what the court was trying to implement in some of their early Ritsuryo edicts.  And then we'll see why this era is the "Asuka" period and not the "Naniwa" period, despite the grand temple to government erected in that area of ancient Osaka. For more, check out https://sengokudaimyo.com/podcast/episode-114 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 114: Public Lands and Remote Work   In the early evening, Karu paced through the halls of the inner palace.  The grand scale of the construction was impressive, and it was built and furnished with the finest materials available.  In all aspects it was the shining jewel.  The center of the Yamato world.  The entire thing still felt new. And yet, for all of that, it now felt strangely empty.  So many of those who had previously graced its halls were only memories.  Karu looked over the halls and wondered:  Was it worth it?    He had worked with his nephew and others to build a Kingdom worthy of the name.  They had instituted reforms to model themselves after the major powers of the day.  They had a built a palace to last the test of time.  This wasn't just another place to be abandoned—this was meant to be the bedrock on which the new State would stand.  It was the center of ritual and of the government. But was it?  The government was more than just buildings.  It was the people who made up the offices and the ministries.  It was the entire royal family.  It was the scholars and the officials, debating just how things should work. What would happen when Karu was gone?  Would this system last the test of time?  Or would it disappear, to be replaced by something new?  For centuries, every sovereign had made a new home for themselves every time the previous sovereign passed away.  Is that what would happen to Karu as well? As the sun set, and darkness set in, Karu could only wonder what the future might hold. So here we are in the Hakuchi era, during the reign of Karu, aka Ame Yorodzu Toyohi, which is to say between the years 650 and 654.  The era of Great Change was now the era of the White Pheasant – listen to our last couple of episodes to understand why -- and all of the changes weve been discussing were starting to really come together.  Front and center of those changes was the Nagara Toyosaki Palace, a physical manifestation of the new bureaucratic system of government that the sovereign, Karu; the Crown Prince, Naka no Oe; and others had put into place.  The work of this government was happening on a stage much grander than anything that had previously been seen in the islands. This was the start of what we know as the Ritsuryo Era, and it was finally coalescing.  In this episode we'll talk about how, in the Hakuchi era, we see the implementation of the continental system known as the “Equal Field System”, and how the bureaucratic government was extended down to the individual household.  This was all part of what we've come to know as the Ritsuryo state, which we talked about back in Episode 108 as we started all of these changes.  We are now seeing the foundations of that new state, and we are several years into its implementation, seeing those early edicts finally starting to bear fruit.All of this, of course, was focused on the seat of government in Naniwa. And yet, spoiler alert, this is not called the “Naniwa Era”.  We are still in what many refer to as the Asuka Era.  So what happened?  Towards the end of the episode we'll talk about what happened as the era came to a close, or at least as much as we know. To kick us off, let's talk about where we stand in the Hakuchi era, and look at the culmination of these early Ritsuryo changes we've been talking about. Whatever else had happened, various good omens, crises, and so on – the work of the government was continuing.  Once again, we see records of various envoys from the continent —and we'll get into the international situation, later—but for now, let's focus on what was going on in the archipelago itself.  Specifically, I want to talk about something called the Equal Field System, another innovation that Karu and his administration introduced to Yamato. The Equal Field System goes back to at least the Northern Wei dynasty, over on the continent, in the late 5th century.  It attempted to solve several issues regarding how the government could make sure that land was being worked—and that the government was also getting its cut.  To that end, let's back up a bit and talk about concepts of public versus private land, and how they apply to Yamato at the time. The concept of “private” land may seem simplistic, as we have an idea of what it means today.  Your “private” land is land you own, of course.  “Public” land belongs to the government.  But in Japan—and in much of East Asia—those concepts weren't necessarily the same.  In many early theories of land ownership, all land belonged to the State—individuals were simply using it.  To a certain degree, even today, land is often held only so long as you have a deed or other proof of ownership that is recognized by the State, but concepts like eminent domain can supercede that ownership. So for our purposes, here, Private land was land where all the produce went to a private individual or private interest,  such as a family—or even a temple or shrine.  If it was truly privately-owned land, then all of the produce of that land went to the owner.  Even if the government technically owned the land, the land could still be considered private, meaning that it wasn't  considered taxable by the government – whoever controlled the land got all the produce. In contrast to that, public land was land where the government was owed some or all of the produce.  It might have been worked by individuals, but was still taxable in part or full.  An early system that goes back to at least the Zhou dynasty was known as the Well Field System.  In this system, land was ideally divided into nine squares.  The eight squares of land on the outside of the square would all be held and worked by private farmers, who were able to keep whatever they produced on the land.  In return, they were to provide labor on the public land in the center, the produce of which went to the State, which could then be stashed away in case of famine or used to help increase the State's coffers and thus pay for other amenities. Of course often it just went into the pockets of various aristocrats.  I also wonder just how much effort was actually put in to working the public land in the Well Field System. That name, by the way, comes from how the whole schematic looked when drawn out.  The hanzi, or kanji, for a “well”—as in a place where you draw water—is much like a modern hashtag mark.  Think two horizontal and two vertical lines, like a tic-tac-toe board.  This comes from the fact that wells were often square or rectangular holes, the sides of which could be reinforced with wood.  At the top, the well frame was often formed with overlapping wooden beams, forming a shape similar to a hashtag.  And so in the Well Field System, the center of the tic-tac-toe board was the public land, and everything else was private.  This system fell apart with the fall of the Zhou during the Summer and Autumn periods, though there were attempts to revive it.  After all, it had been mentioned in the Book of Rites, the Liji, and it was praised by Mengzi—the famous scholar and philosopher we known to the West by his latinized name of  “Mencius”.  As such, it was officially documented as a “good idea” and so there were often attempts to revive it. The Northern Wei, however, took a slightly different approach.  In the late 5th century, they were looking for a way to curb the power of aristocratic families.  Since the Qin dynasty and onwards, they had seen the growth of families accumulating land and thus wealth and power.  These powerful families were both necessary and a threat, as they held the power to prop up or tear down a government.  Farmers would need to rent land from the powerful landowners, paying them a portion of their harvest as rent. To counter this, the Northern Wei instituted the Equal Field system.  Under this system, they claimed government ownership of vast swaths of land and then provided equal parts of that government land to every adult person.  Upon a person's death, their land would revert back to the government, who could then redistribute it to others.  The peasants would then be expected to provide a portion of the harvest as tax—they would provide food-rent for the land, as well as payment in cloth and a set number of days of corvee labor.  The key was that all of this payment was due to the government, and not to private aristocratic families. After the Northern Wei fell, the Equal Field system was reinvigorated by the Sui and Tang dynasties, who extended the system across their territories—or at least within the Yellow River and Yangzi River basins.  The system did have some allowances for inheritance—especially in instances like mulberry groves, which would be maintained by successive generations.  In general, however, most of the land was to be reclaimed by the government upon a person's death or at the point that they reached 60 years of age, and then it would be redistributed. This is still a relatively simplistic overview, and there were plenty of different adjustments and changes to the system over the years.  Key for us, though, is looking at the adoption of the Equal Field concept in the archipelago. Up to this point, land ownership in Yamato, such as it was, fell under various family groups.  They would own the land and whatever was produced on it, so it was truly private land.  “Yake” were set up by the families as central storehouses and administrative centers.  In this case, the royal family was, in many ways, just another landowner, and their “yake” are indicated in the Chronicles with the royal “mi” honorific—hence the “miyake”. As the reformers went about making changes in the period between 645-650, they adopted the concept of the Equal Field System.  Prominent figures such as Naka no Oe himself gave up their private fields, and the royal lands were turned into government lands.  They instituted the concept that all land in the archipelago nominally belonged to the State, and that others worked it at the Sovereign's pleasure. As we talked about in the past several episodes, this made the Sovereign and the State more prominent in people's lives, and it built bonds with the peasants in that they were granted land on which to work and make a livelihood.  They didn't necessarily have to work out a separate arrangement with some noble family, and the fields and taxes were “equal” for every person. Of course, surveying the land, taking a census, and distributing the land to the people didn't happen overnight, and it isn't even clear how well it occurred outside of the lands originally owned by the royal family, at least initially.  We are told that even though the project had kicked off years earlier, back in 646, it wasn't until the second month of 652 that we are told that the distribution of rice-land had been completed.  30 paces of land—Aston notes that it was 30 paces long by 12 paces wide—made up a single TAN of rice-land, and 10 TAN made up a CHOU.  Each TAN or land a person was granted was expected to provide back to the government a sheaf and a half of rice, with each CHOU providing 15 sheaves. This effort simplified taxation, in a way—everyone owed the same thing, based on their household and how much land they had been granted.  However, it also would have required an enormous bureaucratic engine.  Scribes would have been in high demand—anyone who could read and write.  Without modern computers, they would need to hand count everything in a given district, then send those numbers up to the governor, and then send them again to the capital.  Hence the giant government complex set up in Naniwa to oversee all of this and to ensure that the government worked as intended. In the fourth month of 652, the work continued.  We are told that the registers of population were prepared—presumably based on the information that had been previously acquired from around the provinces and sent to the court.  The earlier edicts from 646 that outlined this system—which we mentioned back in Episode 109—was finally put in force.  As we noted back in that episode, 50 houses made up a township, or RI—the character used is also pronounced “SATO”, today, and often refers to a village.  Each RI had an appointed elder, or head, using the term “CHOU”.  This term is still found today in modern parlance:  The head of a company, or “KAISHA” is the “SHACHOU”, while the head of a division, or BU, within said company would be the BUCHOU.  KAICHOU is the head of an association, or “KAI” and the “GAKUCHOU” is the head of a “DAIGAKU”, a university—basically the University President.  In this case the “CHOU” of the “RI” would be the “RICHOU”, using the Sino-Japanese On'yomi pronunciation, though in the vernacular they probably would have been called the “Sato-osa”.  All of this just means village head or village chief. So 50 houses made up a RI, with one RICHOU at the head.  In addition, each house would have a senior member appointed as the official head of household, or KACHOU.  From there, houses were associated together in groups of five for mutual protection, with one head, or CHOU, per group of five.  And okay, so they were creating groups of people for administrative purposes?  Who cares?  Well, the thing about this is that it was encoded into the new legal system, and it had several implications.  Chief among them was the implication of primogeniture: Since the most senior person was made the KACHOU or head of household (and by “person” I think we can assume that “man” was a given, unless there were no men in the house for some reason), this meant that the eldest person in the household was automatically the one who inherited that position, along with the status and control that came with it.  As we've seen, up to this point, it was not necessarily the case that the most senior person would inherit in ancient Yamato tradition.  Inheritance could pass from a younger brother to an older brother, or to a younger son of a younger son.  While there was some apparent concern over lineage and making sure that the individual was of the proper bloodline, at least for royal inheritance, there was not an automatic assumption of precedence for who would inherit. Of course, as we've seen, this set off all sorts of disputes and problems, especially among the elite where wealth and power was involved.  However, I think it is fair to assume that these problems weren't relegated purely to the upper levels of society.  Inheritance is always tricky, even in cases where it seems like it should be straightforward. I imagine that the institution of primogeniture as a legal concept would have had consequences beyond just inheritance.  It set up ideas of who was “important” in the family, and the family is often a microcosm of society at large.  Primogeniture meant that age and masculinity were both valued over youth and femininity.  That isn't to say that pre-Taika Ritsuryo was a bastion of equality, but we do see more instances where men and women seem to be on closer to equal footing. In the concept of primogeniture, I believe we can also see the institution of Confucian values—not surprising as this whole thing is cribbed from the continent, with a lot of it being taken from the Tang court.  We've discussed Confucian concepts of filial piety and how that fed into patriarchal—and frankly monarchical—ideas.  The Father and Son, the Ruler and Subject, the Husband and Wife, Elder Brother and Younger Brother, etc.  These were the relationships that were important and they defined much of the way people were expected to interact. As the new system being instituted copied the form of continental government, it would have also been preaching many of its values, as well.  Scholars will continue to debate how widespread the changes actually were.  Did the equal-fields system exist all the way out to the edge of Emishi territory?  Did it cover the mountainous regions of Honshu?  How about to the West of Yamato?  We don't know, but nonetheless, we do see both the expansion and centralization of Yamato power, so there seems to be something to it. By all accounts, the work that had taken place in this era appears to have been a smashing success.  The Taika reforms had taken hold, and the Ritsuryo state seemed to be off to a roaring start.  At the center of it was the newly built Nagara Toyosaki Palace, a giant stage for carrying out the business and ritual of the State.  One would think that the founders of this new State would have been overjoyed.  Naka no Oe, Nakatomi no Kamatari, and the sovereign, Karu, among them.  And yet, the story doesn't seem quite that simple. The first Ministers of the Right and Left had already passed away.  Abe no Oho-omi had passed of what appears to be natural causes, but Soga no Oho-omi, aka Ishikawa no Maro, was undone by slander, accused of treason, and took his own life rather than being killed by the government forces sent after him.  And in the 6th month of 653, the sovereign was told that the Priest Min had passed away. Min—Aston sometimes transcribes it as “Bin”—was one of the sources for much of the information about the continental systems of government.  We've mentioned him on and off for the last 5 or 6 episodes, though you may not have always caught the reference.  Also, since even Aston switches between pronunciations at times, I apologize if I haven't been consistent.  If I said Priest “Min” or “Bin”, we're talking about the same person.  He was a Buddhist priest who had traveled to the Sui dynasty in 608, spending 24 years there, witnessing the change from the Sui to the Tang, returning to Yamato in 632.  He was consulted on various omens, and he and Takamuko Kuromaro, who had also been made a State Scholar, or Hakase, at the same time, both worked to set up the eight ministries of the state, the core of the Ritsuryo bureaucracy. The death of Min was felt across the organs of state.  Both the Queen Dowager and Naka no Oe, the Crown Prince, sent messengers to offer condolences.  The sovereign commanded the painters, Koma no Tachibe no Komaro, Funado no Atahe, and others to make a large number of figures of the Buddha and Boddhisatvas.  They were to be placed in the temple of Kawaradera, though other sources say Yamadadera.  Both of these are in Asuka—although the capital had moved to Naniwa, and there was the temple of Shitennoji there, just south of the palace, I can't help but notice that many of the established temples remained in and around the old capital at Asuka. 653 saw something else, which also seems a bit odd, given the apparent success of the government.  We see that in this year the Crown Prince, Naka no Oe, petitioned his uncle, the Sovereign, to move the royal residence back to the Yamato capital, which is to say Asuka—in the heartland of Yamato as opposed to outside the Nara Basin, like Naniwa.  This is quite the request.  They had just finished establishing a large palace complex in Naniwa.  Why would they pull up stakes and move everything back to Asuka? So the sovereign, Karu, denied Naka no Oe's petition.  Regardless, Naka no Oe took his mother, the Queen Dowager, as well as Karu's own Queen, Hashibito and the younger royal princes, and he moved all of them back to Asuka, moving into the temporary palace of Kawabe.  The ministers and the various Daibu all followed him.  He basically moved the royal family and the court back to Asuka, without Karu's permission, and everyone followed him. We aren't told why this happened.  Was there a falling out between Naka no Oe and the Sovereign?  Was there some other issue that caused Naka no Oe to want to abandon the capital they had worked so hard to build? Karu was understandably upset by this apparent betrayal.  He expressed himself in a poem which he sent to his wife: KANAKITSUKE / AGAKAFU KOMA WA / HIKIDESEZU AGAKAFU KOMA WO / HITO MITSURAMUKA The pony which I keep/ I put shackles on / And led it not out Can anyone have seen / The pony which I keep? And if it wasn't enough that the people had left. We see once more, on the New Year's Day of 654, that the rats likewise left Naniwa and migrated towards Asuka.  This last one I certainly question as to whether or not it happened, but the meaning and symbolism is clear.  The Chroniclers are telling us that the effective capital was moving back to Asuka.  The time in Naniwa was limited. This doesn't appear to have negatively affected the fortunes of Naka no Oe and his supporters.  On the contrary: Nakatomi no Kamatari no Muraji, on this same New Year's Day, was granted the Shikwan, the purple cap, and his fief was increased.  The Toushi Kaden, the History of the Fujiwara House, says that it was increased by 8,000 households. It seems that the business of the government continued apace through 654, though it is a bit unclear just how things worked, given the split between Asuka and Naniwa.  Was Karu left alone in the giant complex he had built?  Or was it still where all of the government work happened?  If so, just how much were the high ministers missed, or were they working remotely, via messenger and post-horse? Whatever the situation, it would resolve by the end of the year.  On the 1st day of the 10th month, Naka no Oe learned that his uncle, the Sovereign, had taken ill.  Naka no Oe and the entire court returned to Naniwa to see him.  Nine days later, on the 10th day of the 10th month, Karu passed away in the state bedchamber he was around 57 or 58 years old.  He was temporarily interred in the southern courtyard, and Mozu no Hashi no Muraji no Doutoko oversaw the palace of temporary interment.  He would be buried in the Ohosaka Shinaga Tomb, which was built near the site of tombs associated with Kashikiyahime and others, south of the Yamato river, on the west side of the mountains that separate the Kawachi plain from the Nara basin. Two months later, Naka no Oe and his mother made it official, and formally moved to the temporary palace of Kawabe in Asuka.  Naka no Oe's mother, Takara Hime, would come to the throne on the third day of the first month of the new year, 655.  It would be her second time on the throne.   Since she reigned twice, the Chroniclers actually gave her two posthumous regnal names.  For the first reign they named her “Kougyoku Tennou”.  In the second reign they named her “Saimei Tennou”, to distinguish from her first reign on the throne.  As far as I know this has only happened twice—the second time being with Kouken, aka Shoutoku, Tennou in the late 8th century. Why she took the throne again is not addressed.  She had been the sovereign, stepping down during the Isshi Incident, when Soga no Iruka was killed in front of her.  At that time, Naka no Oe had been urged to take the throne, but he decided against it.  After all, Furubito no Oe was still around at that time, and seems to have had his own claim.  Naka no Oe couldn't take the throne while Furubito was still alive and, at the same time, claim to be the filial person that Confucian theory said he should be.  And so his uncle, Karu, took the throne, since nobody could really say anything against it.  Now, though, Furubito no Oe and Karu were both deceased.  Why didn't Naka no Oe, the Crown Prince, ascend the throne?  Again, we aren't given an answer.  There is one other thing that is possibly worth noting, however: Karu had a son.  This may be whom they are referring to as the “younger princes” who were brought to Asuka when everyone moved there.  This was Prince Arima.  He is believed to have been born in 640, so he would have been about 15 years old at the time of his father's death.  Naka no Oe was the Crown Prince, but did Arima also have a claim?  He was, after all, the male son of the most recent sovereign, Karu, and his queen, Hashibito hime.  This is something that we will definitely look at in a future episode. It should be noted that Naka no Oe was born in 626.  He would have been 18 or 19 years old during the time of the Isshi incident, and was only ten years old, 29 years old, when his mother took the throne for the second time, in 655.  She, on the other hand, was about 62 years old when she took the throne the second time.  The consensus is that even though she reigned as sovereign, the true power continued to rest with the young Naka no Oe and his clique, and they would continue to direct the government for the next several decades. And with that we largely bring to a close the Hakuchi era.  The era ended with Karu's death, and no new era was declared for Takara Hime's reign.  The period from the Hakuchi era to the start of the Nara period is often referred to as the Hakuho period.  An unofficial name taken from the names of the nengo on either side of it.  It often is used specifically to reference the art of the period, as more and more continental influence continued to pour in. Next episode, we'll take a look at the various interactions with the continent and go a little more into the politics of the time.  Takara Hime's second reign—for which she was posthumously given the name “Saimei Tennou”—dealt a lot with the continent, among other things.  Things on the Korean peninsula were heating up, and the Tang was continuing to push against those on their borders, both along the Silk Road to the West, but also against states like Goguryeo, in the northeast.  And yet it wasn't a time of constant warfare, either.  We'll do our best to look at what was happening. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

In this insightful episode of Lab Rats to Unicorns, Steve Lehmann sits down with Dr. Zhenpeng Qin, Associate Professor of Mechanical and Bioengineering at the University of Texas at Dallas. Dr. Qin shares his groundbreaking work in biomedical engineering, focusing on the development of nanomaterials to advance diagnostics and therapeutic delivery. From innovations in nanoparticle technology to exploring the blood-brain barrier for treatment delivery, Dr. Qin's journey reveals the power of interdisciplinary research. This episode dives into the evolution of his career, his shift from traditional mechanical engineering to medical applications, and his vision for the future of biomedical technology.

Le "Zizhi Tongjian" (资治通鉴), ou "Miroir complet pour aider au gouvernement", est une œuvre monumentale de l'historien chinois Sima Guang, achevée en 1084. Cette œuvre est considérée comme extrêmement ambitieuse pour plusieurs raisons : 1. Envergure historique : Le Zizhi Tongjian couvre près de 1 400 ans d'histoire chinoise, depuis 403 avant notre ère jusqu'à 959 de notre ère. Cette période inclut les dynasties Zhou, Qin, Han, les périodes des Trois Royaumes, et plusieurs autres périodes fragmentées. Ce vaste projet historique offre une vue complète et continue sur l'histoire de la Chine ancienne. 2. Volume : L'œuvre contient 294 chapitres (ou juan) et comprend des millions de caractères chinois. C'est un travail massif, nécessitant de nombreuses années de recherche et de compilation par Sima Guang et une équipe de savants. La création de cette œuvre a duré 19 ans, montrant l'ampleur de l'effort consacré. 3. Perspective unique : Contrairement à de nombreux écrits de l'époque qui se concentraient sur des récits dynastiques spécifiques, le Zizhi Tongjian adopte une perspective chronologique (plutôt que thématique ou dynastique), permettant de suivre les événements de manière linéaire et continue. Cette approche visait à fournir aux dirigeants des leçons historiques pratiques pour la gouvernance. 4. Ambition morale et politique : Sima Guang a écrit ce texte dans un objectif d'éducation politique et morale. L'ouvrage est conçu comme un guide pour les empereurs et les fonctionnaires, offrant des exemples historiques de bonnes et mauvaises décisions politiques. Il encourage les dirigeants à apprendre des erreurs et succès de leurs prédécesseurs pour assurer une gouvernance stable et juste. Et, caractère unique du Zizhi Tongjian, il est structuré pour être utilisé comme un manuel de gouvernance en temps réel. Sima Guang a conçu son œuvre pour que les dirigeants puissent se référer à des exemples historiques de décisions politiques, militaires, et administratives tout en gouvernant. Chaque événement et décision est présenté avec une analyse critique de leurs conséquences, offrant aux lecteurs des leçons pratiques pour faire face à des situations similaires. De plus, Sima Guang a délibérément inclus des histoires de trahison, d'intrigue, et de complots politiques pour montrer les dangers potentiels et les dilemmes auxquels les dirigeants pouvaient être confrontés. Il ne s'agit donc pas seulement d'une compilation de faits historiques, mais aussi d'un guide moral et philosophique sur les valeurs de leadership. C'est ainsi que le Zizhi Tongjian est devenu non seulement un document historique mais aussi un manuel de référence pour les empereurs successifs, influençant la politique et la gouvernance de la Chine pendant des siècles.En raison de sa portée, de son ampleur, de sa méthodologie novatrice et de son objectif éducatif, le Zizhi Tongjian reste l'un des travaux les plus impressionnants et influents de l'historiographie chinoise. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

In our final episode, we get a break in the case of the missing minister: According to our sources, Chinese officials were told that Qin disappeared due to an explosive allegation. We dig into that story and its consequences for Fu and for Qin – Xi Jinping's trusted aide.  Learn more about your ad choices. Visit megaphone.fm/adchoices

In the second episode of our investigation, we examine the life and career of Fu Xiaotian: the prominent Chinese TV host who had an affair with Qin Gang. Like Qin, Fu was sharp and ambitious, but her high-flying career would come to an abrupt halt. And like Qin, she would also mysteriously disappear.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Last year, China's foreign minister, Qin Gang, suddenly disappeared. Qin was a rising star in Chinese politics and a protegé of China's strongman leader, Xi Jinping. In the first episode of our three-part investigation, we chart Qin's rise and begin to untangle the mystery of his disappearance. Learn more about your ad choices. Visit megaphone.fm/adchoices

This week we complete Qin's two part story. The first part can be found in episode 109. In this week, we discuss Qin growing up in crushing poverty, how her mother held the family together, her father's political arrests, her family's incredible perseverance, and Qin's studies and eventual departure for America. Please join us for the conclusion of this amazing and inspiring story!Visit Qin's website: http://www.qinsunstubis.com/Purchase Qin's book: https://a.co/d/4E3HV0iSad Times Website: www.sadtimespodcast.comLearn more about Kevin's Professional Speaking and Acting at www.kevincrispin.comFollow Sad Times on Facebook: https://www.facebook.com/groups/373292146649249Follow Sad Times on Instagram: @sadtimespodcastGet your very own “Sad Schwag”: https://www.teepublic.com/stores/hysteria51/albums/253388-sad-times-podcast?ref_id=9022 Editorial note: Sad Times is committed to sharing various stories from generous guests. The hope is to allow any number of stories to be shared to help people feel less alone and, perhaps, more empathetic. It is important to clarify that the guests' stories, perspectives, and sentiments do not necessarily reflect the views and beliefs of Sad Times in any way. Please note that Sad Times is in no way a substitute for medical or professional mental health support.

What happens when conflict breaks out in the church? How can we peacefully resolve issues with fellow believers? Why is it important to squash grumblings in the church before the gossip spreads? How can disagreements in the church affect our witness in the community?qIn his sermon “The Spirit-Filled Seven,” centered on Acts 6:1-7, Pastor Josiah answered these questions and others like them as he explained the importance of being unified as a church around the gospel. Whenever issues or problems arise in the church, it is important that we seek reconciliation and understanding with others.If left unchecked, small frustrations can become huge disagreements that split the church and destroy our Christian witness in the community. It is important that as believers, we look to Christ and seek to be more like Him each day. This sermon was preached on October 13th, 2024. Copyright 2024. For more information, please visit RedeemingLifeUtah.org.

This week we welcome Qin for part one of a two part series. In this first part, we learn about her grandmother's belief that her father was cursed before he was born, how her parents met, the work they did in the western part of China, the great famine that decimated China from the late 1950s to the early 1960s, and finally, about Qin's birth and her family's desperate living situation. Please join us for this incredible story of love and perseverence.Visit Qin's website: http://www.qinsunstubis.com/Purchase Qin's book: https://a.co/d/4E3HV0iSad Times Website: www.sadtimespodcast.comLearn more about Kevin's Professional Speaking and Acting at www.kevincrispin.comFollow Sad Times on Facebook: https://www.facebook.com/groups/373292146649249Follow Sad Times on Instagram: @sadtimespodcastGet your very own “Sad Schwag”: https://www.teepublic.com/stores/hysteria51/albums/253388-sad-times-podcast?ref_id=9022Editorial note: Sad Times is committed to sharing various stories from generous guests. The hope is to allow any number of stories to be shared to help people feel less alone and, perhaps, more empathetic. It is important to clarify that the guests' stories, perspectives, and sentiments do not necessarily reflect the views and beliefs of Sad Times in any way. Please note that Sad Times is in no way a substitute for medical or professional mental health support. 

Author of her family memoir “Once Our Lives”, Qin Sun Stubis, shares lessons she learned from her Chinese mom Yan. Yan was given away by her mother as a baby, and struggled keeping her four daughters from starvation while her husband was a political prisoner for 14 years. We learn about the history of China, and about the Chinese historical bias against female children (the worst version being female infanticide). Yan teaches us about the power of education to break generational patterns; that we're much stronger than we can imagine; that we can find a way – even to survive – by being creative and not giving up. Qin also talks about her mother, like many mothers, not being able to teach her self-care and self-esteem. And she talks about the holy responsibility mothers have, and the power to transform next generations through connecting with their children.    To learn more about Qin and her book, please visite her website.  Subscribe to Ana's new "Mama Loves…” newsletter here.  To contact Ana, to be a guest, or suggest a guest, please send your mail to: info@thankyoumama.net To learn more about "Thank You, mama" creative writing workshop, visit here. For more about “Thank You, Mama", please visit: http://www.thankyoumama.net Connect with Ana on social media: https://www.instagram.com/anatajder/ https://www.facebook.com/ana.tajder  

The world was astonished when 8000 terracotta soldiers were unearthed in 1974 by Chinese farmers digging a well; the warriors opened a window to the first dynasty of China unlike anything seen before.Dan travels to the mausoleum of the First Emperor Qin Shi Huang in China to discover what this clay army and his enormous mausoleum can tell us about life in the court of the First Emperor. Dan also goes in search of the mass graves of the workers who toiled to their deaths to build the mausoleum and traces the chaotic fall of the Qin and how the Emperor's pursuit of eternal life led to a gruesome and premature death.This episode was produced by Mariana Des Forges and edited by Dougal Patmore. The translator was Ellen Xu and the fixer was Chao.Enjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Sign up HERE for 50% off for 3 months using code ‘DANSNOW'.We'd love to hear from you - what do you want to hear an episode on? You can email the podcast at ds.hh@historyhit.com.You can take part in our listener survey here.

Is "Hero" truly a masterpiece or just a visually stunning puzzle? Join us as we dissect the 2002 Chinese film "Hero," which was introduced to U.S. audiences with the help of Quentin Tarantino in 2004. Despite its high regard among cinephiles, we share our candid, mixed feelings about the film. Listen as we praise the exceptional cinematography and Jet Li's captivating performance while also expressing our confusion over certain aspects of the film. Our conversation delves into the challenges of connecting with "Hero's" complex narrative structure and multiple storytelling layers. We also highlight the film's visual beauty and deeper meanings, even as we navigate our struggles with its story structure and character motivations. As we share our final ratings, we ponder if "Hero" is a must-watch film, but first urge you to watch "Hero" before diving into our spoiler discussion at the end of the episode to form your own opinion on its artistic merits firsthand.Letterbox'd Synopsis:  A defense officer, Nameless, was summoned by the King of Qin regarding his success of terminating three warriors.

A client cancels her massage therapy appointment because she has hand, foot, and mouth disease. Her therapist is grateful but wants to know when it will be safe to work with the client again. Oh, by the way, the client also has strep throat and lupus. Does that make a difference? Find out on this episode of “I Have a Client Who . . .” Pathology Conversations with Ruth Werner. Sponsors:     Books of Discovery: www.booksofdiscovery.com   Anatomy Trains: www.anatomytrains.com  MassageBook: www.massagebook.com Elements Massage: www.elementsmassage.com/abmp   Host Bio:                    Ruth Werner is a former massage therapist, a writer, and an NCBTMB-approved continuing education provider. She wrote A Massage Therapist's Guide to Pathology, now in its seventh edition, which is used in massage schools worldwide. Werner is also a long-time Massage & Bodywork columnist, most notably of the Pathology Perspectives column. Werner is also ABMP's partner on Pocket Pathology, a web-based app and quick reference program that puts key information for nearly 200 common pathologies at your fingertips. Werner's books are available at www.booksofdiscovery.com. And more information about her is available at www.ruthwerner.com.                                        Resources:    Pocket Pathology: https://www.abmp.com/abmp-pocket-pathology-app   Acropustulosis: Symptoms, Causes, Treatment, and More (2017) Healthline. Available at: https://www.healthline.com/health/acropustulosis (Accessed: 3 July 2024).   Diagnostic Department and Public Health Laboratories, Hellenic Pasteur Institute, Athens, Greece. et al. (2023) ‘A case of hand-foot-and-mouth disease in a systemic lupus erythematosus patient presenting as late complication onychomadesis', Open Journal of Clinical and Medical Case Reports, 9(39). Available at: https://doi.org/10.52768/2379-1039/2150.   Disease Alert: Foot-and-Mouth Disease (no date). Available at: https://www.aphis.usda.gov/livestock-poultry-disease/cattle/foot-and-mouth (Accessed: 3 July 2024).   Faulkner, C.F. et al. (2003) ‘Hand, foot and mouth disease in an immunocompromised adult treated with aciclovir', The Australasian Journal of Dermatology, 44(3), pp. 203–206. Available at: https://doi.org/10.1046/j.1440-0960.2003.00679.x.   Hand-Foot Syndrome: What It Is, Causes & Treatment (no date). Available at: https://my.clevelandclinic.org/health/diseases/24105-hand-foot-syndrome (Accessed: 3 July 2024).   ‘Hand-Foot-and-Mouth Disease (HFMD): Practice Essentials, Background, Pathophysiology' (2024). Available at: https://emedicine.medscape.com/article/218402-overview (Accessed: 3 July 2024).   It's Not Strep Throat: Treating Hand, Foot, and Mouth Disease | University of Utah Health (2018). Available at: https://healthcare.utah.edu/the-scope/kids-zone/all/2018/11/its-not-strep-throat-treating-hand-foot-and-mouth-disease (Accessed: 3 July 2024).   Li, Z., Jiang, N. and Xu, Y. (2016) ‘The concurrence of subacute cutaneous lupus erythematosus and hand-foot syndrome in a patient undergoing capecitabine chemotherapy', Australasian Journal of Dermatology, 57(1), pp. e14–e16. Available at: https://doi.org/10.1111/ajd.12224.   Qin, L. et al. (2019) ‘Identification of immune and metabolic predictors of severe hand-foot-mouth disease', PLoS ONE, 14(5), p. e0216993. Available at: https://doi.org/10.1371/journal.pone.0216993.  

Season 9 is starting to wind down. For the ninth chengyu of the season, we take Sima Qian's "Record of the Grand Historian" and open to the chapter on Xiang Yu. This time we look at the story of Xiān Fā Zhì Rén 先发制人. In this well-known story from the fall of the Qin Dynasty, we see Xiang Yu and his uncle Xiang Liang seizing the day and the hour to attack Qin forces and bring the dynasty to an end. But before they do that, they first weigh their options by talking with the governor of a local commandery. After one short meeting with this guy, Xiang Liang decides not to wait to see what happens next. He realized 先发制人. Learn more about your ad choices. Visit megaphone.fm/adchoices

Season 9 is starting to wind down. For the ninth chengyu of the season, we take Sima Qian's "Record of the Grand Historian" and open to the chapter on Xiang Yu. This time we look at the story of Xiān Fā Zhì Rén 先发制人. In this well-known story from the fall of the Qin Dynasty, we see Xiang Yu and his uncle Xiang Liang seizing the day and the hour to attack Qin forces and bring the dynasty to an end. But before they do that, they first weigh their options by talking with the governor of a local commandery. After one short meeting with this guy, Xiang Liang decides not to wait to see what happens next. He realized 先发制人. Learn more about your ad choices. Visit megaphone.fm/adchoices

Season 9 is starting to wind down. For the ninth chengyu of the season, we take Sima Qian's "Record of the Grand Historian" and open to the chapter on Xiang Yu. This time we look at the story of Xiān Fā Zhì Rén 先发制人. In this well-known story from the fall of the Qin Dynasty, we see Xiang Yu and his uncle Xiang Liang seizing the day and the hour to attack Qin forces and bring the dynasty to an end. But before they do that, they first weigh their options by talking with the governor of a local commandery. After one short meeting with this guy, Xiang Liang decides not to wait to see what happens next. He realized 先发制人. Learn more about your ad choices. Visit megaphone.fm/adchoices

Season 9 is starting to wind down. For the ninth chengyu of the season, we take Sima Qian's "Record of the Grand Historian" and open to the chapter on Xiang Yu. This time we look at the story of Xiān Fā Zhì Rén 先发制人. In this well-known story from the fall of the Qin Dynasty, we see Xiang Yu and his uncle Xiang Liang seizing the day and the hour to attack Qin forces and bring the dynasty to an end. But before they do that, they first weigh their options by talking with the governor of a local commandery. After one short meeting with this guy, Xiang Liang decides not to wait to see what happens next. He realized 先发制人. Learn more about your ad choices. Visit megaphone.fm/adchoices

In 259 BC, a boy named Ying Zheng was born in the state of Qin in modern-day China.  He was born into the royal family of the kingdom and ascended to the throne at the age of 13.  For most people, becoming king would be the pinnacle of their achievements. However, this was not to be the case with the King of Chin. He would go on to achieve a status that there wasn't even a word for. Learn more about Qin Shi Huang, the first emperor of China, his life, and his legacy on this episode of Everything Everywhere Daily. Sponsors Available nationally, look for a bottle of Heaven Hill Bottled-in-Bond at your local store. Find out more at heavenhilldistillery.com/hh-bottled-in-bond.php Sign up today at butcherbox.com/daily and use code daily to choose your free offer and get $20 off. Visit BetterHelp.com/everywhere today to get 10% off your first month. Use the code EverythingEverywhere for a 20% discount on a subscription at Newspapers.com. Visit meminto.com and get 15% off with code EED15.  Listen to Expedition Unknown wherever you get your podcasts.  Get started with a $13 trial set for just $3 at harrys.com/EVERYTHING. Subscribe to the podcast!  https://link.chtbl.com/EverythingEverywhere?sid=ShowNotes -------------------------------- Executive Producer: Charles Daniel Associate Producers: Ben Long & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Update your podcast app at newpodcastapps.com Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

The Warring States period in China (c. 481-221 BC) was an era of mass-mobilization warfare unlike any other the world had seen to that point. Armies of hundreds of thousands of men fought on an increasing scale for centuries, wiping out state after state until only one - Qin - would remain to rule all of China.Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge. And check out Patrick's new podcast The Pursuit of Dadliness! It's all about “Dad Culture,” and Patrick will interview some fascinating guests about everything from tall wooden ships to smoked meats to comfortable sneakers to history, sports, culture, and politics. https://bit.ly/PWtPoDListen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistorySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.