Podcasts about qing

Beginning in Beijing, and then expanding out all the way to the "New Frontier" of Dzungaria, we take a survey-altitude view of the final decade-ish of the Kangxi Emperor's life & reign over the Qing Empire Time Period Covered: ~1700-1722 CE Learn more about your ad choices. Visit megaphone.fm/adchoices

Matt from FarmHopLife, Joseph the Homestead Padre from Smith Homestead, and Grant Payne from Christine Acres Farm join me on a community call to share our Spring plans.Matt is growing mini cactusHomestead Padre is growing Ayote squash which tastes like chocolate. He also shares his farmers market success with selling freeze dried herbs, teas, and candy.I am growing new types of chestnuts, and grafting Asian pears onto invasive Callery pears.And Grant is doing everything. Greenhouses, IBC totes with comfrey as far as the eye can see, ducks, chickens, trees, and hundred of flowers.Come and join in our success!Show notes for this episode: Ep. 158 - Thriving the Future Community Shares Our Spring PlansGrow Nut Trees is now taking orders for Spring shipping or local pickup.Grow Nut Trees.comNEW for this year are more types of chestnuts, including Qing Chinese hybrid chestnut seedlings. The Qing tree is a heavy producer with sweet flavored extra large nuts. These seedlings were grown locally and are adapted to the Midwest.Thriving Food Forest Design:We can create an edible foodscape, an orchard, or perennial kitchen garden so you can grow more food and be more self sufficient. We use fruit and nut trees and perennial plants adapted to the Midwest to create a low maintenance food forest.Start your journey to Thriving with a free 30 min consult, a discovery call to learn your vision and goals for your land.

How did young boys in premodern China learn? What educational texts did they use? What values informed their education? Katherine Ngo's new book Unlocking the Treasury: Elementary Learning for Boys in Qing China (Lever Press, 2025) explores these questions through a focus on a Qing-dynasty textbook: Treasury of Elementary Learning (Youxue qionglin 幼學瓊林). One of the most popular textbooks in the Qing, Treasury is packed to the brim with allusions, references, exemplars, and much more. Katherine deftly unpacks Treasury, showing how it is at once a handbook for practical learning, a child-friendly version of the school of heart-mind, and an introduction to training for the civil-service examination. In addition to being a wonderfully rich and careful introduction to Treasury, this book highlights how education in the Qing was complex, eclectic, and anything but focused exclusively on rote learning. Unlocking the Treasury should be of interest to scholars of China, historians of the early modern world, but also anyone interested in the history of education, pedagogy, and different ways of learning. Unlocking the Treasury is also available as an Open Access ebook here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

How did young boys in premodern China learn? What educational texts did they use? What values informed their education? Katherine Ngo's new book Unlocking the Treasury: Elementary Learning for Boys in Qing China (Lever Press, 2025) explores these questions through a focus on a Qing-dynasty textbook: Treasury of Elementary Learning (Youxue qionglin 幼學瓊林). One of the most popular textbooks in the Qing, Treasury is packed to the brim with allusions, references, exemplars, and much more. Katherine deftly unpacks Treasury, showing how it is at once a handbook for practical learning, a child-friendly version of the school of heart-mind, and an introduction to training for the civil-service examination. In addition to being a wonderfully rich and careful introduction to Treasury, this book highlights how education in the Qing was complex, eclectic, and anything but focused exclusively on rote learning. Unlocking the Treasury should be of interest to scholars of China, historians of the early modern world, but also anyone interested in the history of education, pedagogy, and different ways of learning. Unlocking the Treasury is also available as an Open Access ebook here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

How did young boys in premodern China learn? What educational texts did they use? What values informed their education? Katherine Ngo's new book Unlocking the Treasury: Elementary Learning for Boys in Qing China (Lever Press, 2025) explores these questions through a focus on a Qing-dynasty textbook: Treasury of Elementary Learning (Youxue qionglin 幼學瓊林). One of the most popular textbooks in the Qing, Treasury is packed to the brim with allusions, references, exemplars, and much more. Katherine deftly unpacks Treasury, showing how it is at once a handbook for practical learning, a child-friendly version of the school of heart-mind, and an introduction to training for the civil-service examination. In addition to being a wonderfully rich and careful introduction to Treasury, this book highlights how education in the Qing was complex, eclectic, and anything but focused exclusively on rote learning. Unlocking the Treasury should be of interest to scholars of China, historians of the early modern world, but also anyone interested in the history of education, pedagogy, and different ways of learning. Unlocking the Treasury is also available as an Open Access ebook here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Last time we spoke about Operation Jinzhou and the defense of Harbin. In the tumultuous landscape of early 1930s China, Chiang Kai-shek hesitated to engage in combat, fearing internal factions and the looming threat of the CCP. Zhang Xueliang, commanding a substantial force, felt pressure from both the Japanese and his own government. As tensions escalated, the Kwantung Army launched a brutal campaign against Jinzhou, leading to its fall. Amidst chaos, resistance leaders like Ma Zhanshan and Ding Chao emerged, rallying against Japanese aggression, determined to protect their homeland despite limited support. In November, the Jilin Provincial Anti-Japanese Government formed under Cheng Yun, rallying over 3,000 troops led by Feng Zhanhai against Japanese forces. After several battles, including the retaking of Shulan, they faced fierce resistance but ultimately had to retreat. As the Japanese advanced, the Jilin Self-Defense Army was established, but after intense fighting, Harbin fell to the Japanese on February 6. Despite earlier victories, the Chinese resistance crumbled, leading to the establishment of Manchukuo and the end of organized resistance in Manchuria.   #145 What was Manchukuo? 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.   To start off this episode I want to turn back to our old friend Ishiwara Kanji. Ishiwara's ambition to dominate Manchuria was primarily a means to an end: to secure resources and a strategic position against America. After gaining control of Manchuria, Ishiwara shifted his focus toward another objective: fostering racial cooperation among Asian peoples. His vision for Manchukuo, or rather his interpretation of it, served as a launching pad for his idea of an East-Asian league, rooted firmly in his Final War theory. During his time in Manchuria in 1932, this Pan-Asian concept of Manchukuo distinguished him from many of his colleagues in the Kwantung Army and marked him as unconventional within the Imperial Japanese Army .   As many of you may know, Manchukuo was a fraudulent puppet state designed to legitimize Japan's takeover of Manchuria. The Japanese high command aimed to disguise their invasion of this part of China as an indigenous independence movement. To achieve this, they installed Puyi, the last Qing emperor, as the figurehead of Manchukuo while promoting ideals of racial harmony. This facade was necessary, as controlling a population that harbored resentment towards them required some effort to win their favor. Fortunately for the Japanese, there were factions in Manchuria that actually desired independence. This region was the heartland of Nurhaci's Manchu people—yes that guy we spoke about all the way back in the beginning of this podcast. The Japanese had considerable leverage, framing their actions as a noble revival of the Qing dynasty or a restoration of power to the Manchu. Additionally, there was a significant Mongolian presence, and Inner Mongolia would soon play a role in these events. Manchuria was reluctantly drawn into the nationalist movement, and it shared Japan's apprehension towards the USSR, having faced its own struggles against it for a long time. Moreover, a large population of Japanese settlers in Manchuria welcomed the takeover, as the Zhang Xueliang regime had not been particularly accommodating to them, implementing various discriminatory measures. Zhang Xueliang's alliance with the Nationalists effectively sealed the fate of the Japanese settlers, who anticipated expulsion.   As military operations progressed, Ishiwara and Itagaki convened with other prominent Kwantung officers to strategize control over Manchuria. They met with Officer Katakura, Chief of Staff Miyake, and Dohihara Kenji from the Mukden special service, reviewing a prior plan by Colonel Dohihara for a multi-ethnic autonomous nation in Manchuria. This entity was to be led by Puyi, possessing complete autonomy in internal matters, while defense and foreign relations would be managed by Japan. Ishiwara drafted the plans by September 22nd, which were sent to Tokyo on October 2nd. Although Tokyo's high command disapproved of the objectives, they collaborated with the Kwantung Army for five months to establish a new state based on two main principles: the purported indigenous movement for Manchurian independence and the administrative framework for Kwantung Army control.   The Kwantung Army proceeded to utilize Manchuria's traditional structure of local self-governing bodies. Throughout 1931, they bribed, persuaded, and threatened local leaders to foster a movement for autonomy against the Kuomintang hardliners. One of their first initiatives was the establishment of the "Jichi Shidobu Self-Government Guidance Board," responsible for coordinating regional independence movements in collaboration with the Kwantung Army to, as Miyake put it, "guide Manchuria to self-government." The board was headed by Yu Ch'ung-han, a Mukden elder statesman educated in Japan and a former advisor to Zhang Zuolin. It comprised 20 Japanese and 10 Manchurian members. Such organizations attracted Japanese civilians in Manchuria, who supported the so-called multiracial political structure, as they could exploit it for their own interests. The Kwantung Army heavily promoted slogans like “racial harmony, racial equality, and the righteous way.” Their control over Manchuria was solidified by placing Japanese advisors in all governmental bodies with ultimate veto power, ensuring that everything was effectively under Japanese control. While it seemed that Ishiwara's vision was unfolding as planned, by 1933, he became a fierce critic of the very system he had helped establish.   It's quite ironic that the man who played a key role in initiating the conquest of Manchuria would be unable to exert his influence in shaping Manchukuo. While Ishiwara Kanji served as the operations officer officially responsible for planning and executing military operations to capture Manchuria, the political arrangements for the new state fell outside his control. Nevertheless, Ishiwara was very vocal about his views on the development of Manchukuo, strongly advocating for racial harmony. He persistently urged his colleagues that the economic growth of Manchukuo should embody the spirit of racial cooperation. Ishiwara believed that the economic interests of Manchukuo would naturally align with those of the Kwantung Army, as both aimed for the unity of Asia against the West. He was gravely mistaken. Ishiwara was driven by his theory of a final war, and everything he did was aimed at preparing for it; thus, his fixation on racial harmony was part of this broader strategy.   In March 1932, the self-government guidance board was dissolved, transferring its functions and regional organizations to newly established bureaus within the Manchukuo government. In April, an organization called the Kyowakai (Concordia Association) was formed, led by Yamaguchi Juji and Ozawa Kaisaku, with the goal of promoting racial harmony. This initiative received support from members of the Kwantung Army, including Ishiwara, Itagaki, and Katakura. The Kwantung Army invested heavily in the organization, which quickly gained traction—at least among the Japanese. General Honjo expressed concerns about the organization's potential political influence in Manchukuo; he preferred it to remain an educational entity rather than evolve into an official political party. By "educational role," he meant it should serve as a propaganda tool for the Kwantung Army, allowing them to exert influence over Manchukuo without significant commitment.   But to Ishiwara the Concordia Association was the logical means to unify the new nation, guiding its political destiny, to be blunt Ishiwara really saw it should have much more authority than his colleagues believed it should. Ishiwara complained in August of 1932, that Manchuria was a conglomerate of conflicting power centers such as the Kwantung army, the new Manchukuo government, the Kwantung government, the Mantetsu, consular office and so on. Under so many hats he believed Manchukuo would never become a truly unified modern state, and of course he was one of the few people that actually wanted it to be so. He began arguing the Kwantung army should turn over its political authority as soon as possible so “Japanese of high resolve should hasten to the great work of the Manchurian Concordia Association, for I am sure that we Japanese will be its leaders. In this way Manchukuo will not depend on political control from Japan, but will be an independent state, based on Japanese Manchurian cooperation. Guided by Japanese, it will be a mode of Sino-Japanese friendship, an indicator of the present trends of world civilization” Needless to say the Concordia Association made little headway with the Chinese and it began to annoy Japanese leaders. The association gradually was bent into a spiritless propaganda and intelligence arm of the IJA, staffed largely by elite Japanese working in the Manchukuo government.  Ishiwara started utilizing the Concordia Association to advocate for various causes, including the return of leased territories like the Railway zone, the abolition of extraterritoriality, and equal pay for different races working in Manchukuo—efforts aimed at fostering racial harmony. However, this advocacy clashed significantly with the Japanese military's interests, damaging Ishiwara's reputation. As a result, the staff of the Kwantung Army began to shift dramatically, leaving Ishiwara increasingly isolated, except for Itagaki and a few loyal supporters. The higher-ups had grown weary of the disruptive Concordia Association and gradually took control, ensuring that discussions about concessions were halted. In August 1932, Ishiwara received a new assignment, and he appeared eager to leave Manchuria. Now that finishes off our story of Ishiwara, he will return later on in future episodes. Again if you want a full sort of biography on him, check out my youtube channel or Echoes of War podcast where I have a 4 part series on him.    Now I want to get more into the specifics of what exactly was this new state known as Manchukuo? During the mayhem that was the invasion of Manchuria, by October 6th of 1931, the Japanese cabinet had finally relented and decided to no longer interfere with the establishment of a new regime in Manchuria and Inner Mongolia. The remaining disagreement between the Japanese government, Tokyo General HQ and the Kwantung army was not whether or not to establish a new regime, but whether or not to promote the establishment of a new regime. Japan obviously did not want to break the Washington system established by the treaty of Versailles. Yet they of course wanted to expand Japanese interest in Manchuria. So it was to be a delicate game of chess balancing their interests in coordination with the western powers. This was specifically why Prime Minister Wakatsuki Reijiro had opposed direct participation of Japanese soldiers in the establishment of a new regime, because clearly it would open Japan to condemnation from the west.    Over the course of the invasion, Japan managed to occupy the 3 northeastern provinces of Liaoning, Jilin and Heilongjiang by establishing pro-japanese regimes within each under Zhang Shiyi, Xi Qia and Ma Zhanshan respectively. On September 20, 1931, Jianchuan proposed the establishment of a Japanese-backed regime led by Puyi during a meeting with Honjo Shigeru, the commander of the Kwantung Army. Obviously Jianchuan was in league and under the influence of our old friend Doihara. Two days later, on September 22, the Kwantung Army General Staff developed the "Solution to the Manchuria-Mongolia Issue," based on Doihara's suggestion to create a Five-Nation Republic in Manchuria and Mongolia, with Japan as the "leader." The plan outlined the establishment of a new regime under Puyi, supported by Japan, to govern the 3 northeastern provinces and Mongolia. The new regime would entrust Japan with national defense and diplomacy, as well as the management of key transportation and communication infrastructure. It also proposed appointing Xi Qia, Zhang Haipeng, Tang Yulin, Yu Zhishan, and Zhang Jinghui to oversee garrisons in locations such as Jilin, Taonan, Rehe, Dongbiandao, and Harbin. To execute this plan, the Japanese Kwantung Army, led by Chief of Staff Itagaki, utilized local intelligence agencies and some mainland ronin to initiate a so-called strategic operation. To facilitate the plan's implementation, the Kwantung Army informed the commander of the Japanese Army in Tianjin that afternoon, requesting immediate "protection" for Emperor Xuantong.   After the Kwantung Army took control of Jinzhou, it believed the moment was right to establish the hastily assembled puppet regime. To secure the full backing of the Japanese government and the military leadership, the Kwantung Army decided to send Itagaki back to Tokyo for negotiations. At that time, Itagaki had a fairly detailed plan to present. The proposed "Manchuria-Mongolia Central Government" aimed to create a centralized power structure that would be distinct from mainland China, effectively becoming a truly "independent" nation. They intended to appoint local collaborators as officials at all levels and were prepared to fabricate "public opinion" to obscure global perceptions of Japan's scheme to establish this regime. This of course was highly influenced by the announcement from the League of Nations that they would be investigating the entire incident in what would become known as the Lytton Commission.  Thus they believed it was essential to set up the regime before the League of Nations investigation team arrived in Manchuria. They understood that if these actions were "carried out directly by Japan," they would violate both the Nine-Power Treaty and the League of Nations. However, they reasoned that if the Chinese initiated the separation themselves, it would not contradict the principles of those treaties.   The Kwantung Army established puppet organizations using collaborators, starting with the "Liaoning Provincial Local Maintenance Association," which was formed on September 25, 1931. The association's chairman, Yuan Jinkai, represented the civil governance faction of the Fengtian clique. After the First Zhili-Fengtian War, he was appointed governor of Fengtian Province by the Zhili government, which led to his unpopularity with Zhang Zuolin. At the time of the incident, he was already retired. The association's vice chairman, Kan Chaoxi, had previously served as the governor of Rehe and commander of the Third Division. He fell out of favor with Zhang Zuolin due to his involvement with Guo Songling and subsequently retired. A common characteristic of the puppet organizations created by the Kwantung Army is that they always included Japanese advisors, regardless of their level. The "Liaoning Provincial Local Maintenance Association" was no exception, hiring Kanai Shoji, head of the health section of the local department of the Manchurian Railway and chairman of the Manchurian Youth League, as its top advisor. In the Japanese-occupied Fengtian, this highest advisor effectively became the leader of the maintenance association. While the association was ostensibly responsible for maintaining local order, it actually functioned as a tool for Japan to establish a puppet regime. Recruiting discontented officials and creating puppet institutions was just a minor part of the Kwantung Army's strategy to set up a puppet regime. The crucial factor in this endeavor was gaining the support of influential local warlords. To achieve this, the Japanese Kwantung Army, along with various intelligence agencies, employed a mix of soft and hard tactics, including coercion and incentives. As a result, they successfully pressured figures such as Yu Zhishan, Zhang Haipeng, Zhang Jinghui, Xi Qia, Zang Shiyi, and Ma Zhanshan to defect to the Japanese forces.   Following the Mukden Incident, former Qing nobles who had hoped to restore the Qing Dynasty believed the moment had arrived. Xi Qia, a member of the former Qing royal family and the Chief of Staff of the Jilin Provincial Army at the time, took advantage of the Jilin governor's absence due to his mother's funeral to open the gates of Jilin and surrender to Japan. This made Xi Qia the first Chinese official to collaborate with the Japanese invaders since their invasion of China. He sent a secret letter to the abdicated Qing emperor Puyi, urging him to return to "the birthplace of the ancestors, restore the Qing Dynasty, and rescue the people from their suffering," with the backing of "friendly nations". Xi Qia and the former Manchu nobles, who had elevated him to acting governor of Jilin Province, proposed to the Japanese to invite Puyi to the Northeast to establish a monarchy. The Japanese Kwantung Army had already identified Puyi as a suitable puppet leader. After the 15 year war had concluded, under interrogation, Shirono Hiroshi confessed that the reason why the Japanese chose Puyi was: First, Puyi had “no connection with the Kuomintang in mainland China”; Secondly, "some old classes in the Northeast and Mongolia still have traditional yearnings for the Qing Dynasty"; Third, “the peasants in general… seemed to welcome the kingly political system implemented by the Aisin-Gioro family.”   On November 8th, 1931, Doihara orchestrated the "Tianjin Incident" and covertly removed Puyi from his home in the Japanese Concession in Tianjin. They traveled through Dagukou, Yingkou, and Lushun before arriving in Fushun. By February 5th, 1932, the Japanese army had taken control of Harbin, stabilizing the situation in North Manchuria. Afterwards the Kwantung Army Headquarters organized a series of "National Construction Staff Meetings" to plan for a "National Construction Conference" involving collaborators. On February 16th, leaders from the Northeast provinces, including Zhang Jinghui, Xi Qia, Ma Zhanshan, Zang Shiyi, Xie Jieshi, Yu Chonghan, Zhao Xinbo, and Yuan Jinkai, gathered for the "Northeast Political Affairs Conference" at the Yamato Hotel in Shenyang. The meeting was led by Honjo Shigeru, the commander of the Kwantung Army. They decided to invite Puyi to rule the puppet state of "Manchukuo" and assigned government positions to the attendees. Notably, Itagaki Seishirō was appointed as the head of the Fengtian Special Agency and the chief advisor to the Military and Political Department of Manchukuo.    On February 18th, the "Northeast Administrative Committee" issued a "Declaration of Independence," stating: "From now on, we declare that the regions of Manchuria and Mongolia will be separated from the Chinese central government. Based on the free choice and appeal of the residents of Manchuria and Mongolia, these regions will achieve complete independence and establish a fully independent government." On February 23rd, Itagaki met with Puyi in Fushun to inform him that he would be the "ruler" of Manchukuo. Although Puyi had hoped to reclaim the throne, he was disappointed with the "ruler" designation but felt compelled to accept it. On the 29th, the "All-Manchuria National Construction Promotion Movement Conference" passed a resolution urging Puyi to take on the role of ruler. In February, the Japanese army began its offensive against Rehe. Meanwhile, the League of Nations declared that it would not recognize Manchukuo.   On March 1st, Japan orchestrated the establishment of "Manchukuo," appointing Puyi as its "ruler" under the reign title "Datong." China firmly rejected the notion of Manchukuo's "independence" and lodged a strong protest against Japan on the same day. On March 8th, Puyi officially declared his inauguration as the "ruler of Manchukuo" in Xinjing. Concurrently, officials were appointed to various "offices," "ministerial positions," and "ministries," leading to the formal establishment of Manchukuo. The following day, Puyi conducted an inauguration ceremony, and on March 10th, a secret agreement was signed with Japan. Japanese Ambassador to Manchuria, Nobuyoshi Mutō, and "Prime Minister" Zheng Xiaoxu signed the Japan-Manchuria Agreement in Changchun, with the Japanese government issuing a statement recognizing "Manchukuo."   In October of 1932, the League of Nations Assembly released the Lytton Commission Report.  Alarmed by the Mukden incident, the League of Nations had dispatched a group of investigators, led by British statesman Lord Lytton, to uncover the truth of what was going on. The commission traveled to Manchuria, gathering testimonies and examining evidence. Their task was daunting: Japan insisted its actions were defensive, protecting its economic interests and citizens. Meanwhile, China accused Japan of orchestrating the railway incident as an excuse for invasion. Months later, the Lytton Report emerged, painting a balanced yet damning picture.    On February 24, the commission concluded that the "Mukden Incident" was staged by Japanese troops. It condemned Japan's actions as a violation of Chinese sovereignty, rejecting their claims of self-defense. Moreover, the report did not recognize the puppet state of Manchukuo, established by Japan in Manchuria. Instead, it called for Manchuria's return to Chinese control under an arrangement respecting regional autonomy. Though praised for its fairness, the report lacked teeth. Later on the League urged Japan to withdraw, but Japan walked out of the League instead, solidifying its grip on Manchuria.    Manchukuo's territory would span the former provinces of Liaoning, Jilin and Heilongjiang, excluding the Kwantung Leased Territory. It would also gradually incorporate eastern parts of Inner Mongolia, Chengde City and Rehe Province. The 1932 "Japan-Manchuria Protocol" established that the sovereignty of the Kwantung Leased Territory belonged to "Manchukuo." This entity acknowledged the Qing Dynasty's agreement to lease the Guandong Territory, which includes Lushun and Dalian, to Japan. As a result, the Guandong Territory remained under direct Japanese control and was not included in the "administrative division of Manchukuo." By 1934 Manchukuo was divided into 14 provinces, 2 special cities and 1 special district: Andong Province , " Fengtian Province ", Jinzhou Province , Jilin Province , Rehe Province , Jiandao Province , Heihe Province , Sanjiang Province , Longjiang Province , Binjiang Province, Xing'an East Province , Xing'an West Province , Xing'an South Province , Xing'an North Province , Xinjing Special City , Harbin Special City , and North Manchuria Special District. By 1939 this would increase to 19 provinces and 1 special city.   Politically, Puyi served as the nominal head of state for "Manchukuo." He took on the role of ruler on March 8, 1932, adopting the reign title "Datong." On March 1, 1934, Puyi conducted a "coronation ceremony" in Xinghua Village, located south of "Xinjing," and renamed "Manchukuo" to the "Great Manchurian Empire." In this capacity, Puyi was designated as the "emperor," with the reign title "Kangde." "Manchukuo's administrative structure was led by the 'State Council,' headed by the 'Premier.' This pseudo 'State Council' included the 'Ministry of Foreign Affairs,' 'Ministry of Civil Affairs,' 'Ministry of Finance,' 'Ministry of Justice,' 'Ministry of Industry,' 'Ministry of Transportation,' 'Ministry of Culture and Education,' and 'Ministry of Military Affairs.' The 'Ministry of Finance' was later renamed the 'Ministry of Economy,' while the 'Ministry of Military Affairs' retained its name. The 'Ministry of Industry' was split into the 'Ministry of Agriculture' and the 'Ministry of Labor,' and additional departments like the 'Ministry of Health and Welfare' were established. Each ministry was led by a 'minister,' but real power rested with the Japanese vice ministers. The head of the 'General Affairs Department of the State Council,' who was also Japanese, effectively served as the 'Premier.' This role was first held by Komai Tokuzo, followed by Hoshino Naoki and Takebe Rokuzo. Every Tuesday, the Japanese vice ministers convened to discuss and make decisions on 'national' policies and various specific matters in a meeting known as the 'Fire Tuesday Meeting.'"   The legislative assembly of "Manchukuo" was known as the "Legislative Yuan," with Zhao Xinbo serving as its first "President." However, true legislative authority rested with the Kwantung Army. Manchukuo operated without a formal constitution, instead relying on a series of special laws. The advisory group was referred to as the "Senate," led by a "Speaker," with Zang Shiyi being the inaugural holder of that position. The highest judicial authority in puppet Manchukuo was the "Supreme Court," with Lin Qi as the first "Supreme Justice" and Li Pan serving as the "Supreme Prosecutor General." The judicial agency was the "Imperial Household Agency," headed by Xi Qia.   Following the September 18th Incident, Zhang Xueliang maintained a policy of "non-resistance." Most of the former Northeastern Army was "ordered" to retreat south of Shanhaiguan without engaging in combat. Those who could not withdraw were split into two factions: one group, motivated by national integrity and a shared animosity toward the enemy, rose to fight against Japan and became a significant part of the renowned Northeast Volunteer Army. The other faction consisted of traitors who surrendered, acknowledged the enemy as their leader, and acted as the enforcers and thugs for the Japanese invaders. These collaborators and the forces they commanded formed the backbone of the puppet Manchukuo army. Simultaneously, they recruited defectors and traitors, as well as bandits and social miscreants, thereby bolstering the ranks of the puppet Manchukuo military. They were under the influence of the highest advisors from the puppet Manchukuo Military and Political Department, which was made up of Japanese military officials. Directly controlled by the Kwantung Army, they served as vassals and accomplices of Japanese imperialism.   "The State Council of Manchukuo" served as the governing body of the puppet state. It functioned as the highest political authority in the region. Structurally, it operated under the direct control of the head of state, Puyi. However, in practice, the State Council was heavily influenced by the Japanese Kwantung Army, with many key positions occupied by Japanese officials. The breakdown of power is as follows: "Head of State": "Emperor" ( before the transition to the imperial system , the ruler) "Emperor's direct agencies": Imperial Household Agency - Shangshufu - Senate - Military Attaché Office - Military Advisory Council - Sacrifice Office "Yuan": State Council - Courts - Legislative Yuan - Control Yuan "National Army": Royal Guards - River Defense Fleet - Flying Squadron - Xing'an Army - Jiandao Special Forces "Police": Maritime Police Force - Security Bureau Other "agencies": General Affairs Department (not official) External Group: Concord Society   To fulfill its goal of annexing Northeast China, Japan initiated a "national policy immigration" campaign under the guise of development, intending to relocate 1 million households and 5 million Japanese citizens from Japan to Northeast China over two decades. Additionally, around 2 million Koreans were moved to the region as political immigrants. In April 1936, the Japanese Kwantung Army convened an "immigration" meeting in Changchun, where they developed the "Manchuria Agricultural Immigration Million Households Migration Plan." By September 1944, there were 1,662,234 Japanese immigrants (including early settlers) residing in various areas of Northeast China. Following 1945, most Japanese immigrants were repatriated, notably during the large-scale repatriation in Huludao, although the issue of Japanese orphans also arose.   After the September 18th Incident, in response to the invasion by Japanese fascists, people from all nationalities and professions in China resisted fiercely. The Japanese fascists employed military forces, police, and special repressive agencies to brutally suppress the anti-Japanese movement, inflicting significant suffering on the Chinese populace. In addition to collaborating with the Kwantung Army for extensive military encirclement and suppression, the Kwantung Military Police Force oversaw other repressive agencies during peacetime and became the primary force behind the implementation of white terror.   As for its economy, Manchuria is rich in natural resources. By 1936 its coal reserves were about 3 billion tons, iron reserves roughly 4 billion and had other minerals including Gold, Magnesite, Bauxite, Oil shale, Diamonds. Its forestry and fishery industry was quit rich as well. During the Zhang Zuolin era, Manchuria's industrial base was already well-developed, and Japan required a robust military industry to support its aggressive war efforts. Steel production was primarily located in Anshan and Benxi, while the chemical industry was centered in Liaoyang. The coal industry was concentrated in Fushun, Benxi, and Fuxin. Oil shale and synthetic fuel production were mainly found in Fushun and Jilin. Magnesite mining took place in Haicheng and Dashiqiao, and hydropower generation was focused in Jilin and along the Yalu River. Fengtian (now Shenyang) served as the hub for machinery, arms, and aircraft industries, whereas light industries, including textiles and food production, were concentrated in cities like Dalian, Dandong, Harbin, and Qiqihar.   The industrial sector of the puppet state was largely controlled by the South Manchuria Railway Company. Following the establishment of the puppet state, investments from various Japanese conglomerates rapidly flowed into Northeast China. After 1937, the puppet state implemented an economic control policy for the industrial sector, adhering to the principle of "one industry, one company," which led to the creation of monopoly companies for each industry. Under this framework, the South Manchuria Railway transferred its industrial operations and reorganized them into a massive conglomerate called the "Manchuria Heavy Industry Development Corporation ," which monopolized all steel, coal, chemical, and electric power industries in the region. Additionally, over 40 specialized companies were established, including the "Manchuria Electric (Telephone and Telegraph) Company," "Manchuria Machinery Manufacturing Company," "Manchuria Mining Company," "Manchuria Airlines," "Manchuria Artificial Oil Company," "Manchuria Textile Company," "Manchuria Wool Textile Company," "Manchuria Chemical Industry Company," "Manchuria Forestry Company," "Manchuria Gold Mining Company," "Manchuria Livestock Company," "Manchuria Fisheries Company," "Manchuria Tobacco Company," "Manchuria Agricultural Commune," and "Manchuria Development Commune." These companies were jointly established by Japanese investors and the "Manchukuo" government, with profits shared according to their respective investments. In case of losses, the Manchukuo government guaranteed 10% of the profits for Japanese investments.   To transform Manchuria into a base for its aggressive expansion against China and the Pacific War, Japan imposed strict control and extensive exploitation of the region's economy and resources. The primary focus of this control and exploitation was on mineral resources such as coal, iron, and oil, as well as essential industries. Under the intense plundering and strict oversight of Japanese imperialism, Northeast China's economy rapidly became colonial, leading to severe hardships for its people. Due to Japan's stringent economic control policies and large-scale colonial exploitation, the local industry and mining sectors suffered, national industries declined, and the rural economy collapsed, resulting in a swift transformation of Northeast China into a colony. To maximize the extraction of colonial resources, the Japanese invaders minimized the consumption levels of the local population. Since 1935, they implemented comprehensive distribution controls on vital strategic materials and everyday necessities. This distribution control policy plunged the people of Northeast China into extreme poverty and suffering.   The 1936 resource survey report from the State Council of the puppet Manchukuo indicated that the region had an arable land area of 40 million hectares (equivalent to 4 billion mu), with 25 million hectares classified as cultivated land. Additionally, the forested area covered 170 million hectares. The annual production figures included 2.5 million tons of soybeans, 2 million tons of wheat, 700,000 tons of rice, 1 million tons of millet, 8 million tons of sorghum, 5 million tons of corn, 600,000 tons of other grains and beans (excluding soybeans), 300,000 tons of cotton, and 160,000 tons of tobacco. The livestock population consisted of 4 million horses, 3 million cattle, 30 million sheep, and 40 million pigs. The total annual grain output in the puppet Manchukuo was approximately 20 million tons. Of this, around 7.5 million tons were consumable grains for local farmers throughout the year, while 4 million tons were designated as seed grains. Furthermore, the region was responsible for supplying rations to Japanese and Korean immigrants. In compliance with the demands of the Kwantung Army, the puppet Manchukuo was obligated to deliver over 1 million tons of grain to Japan annually. The grain collection process commenced in mid-August and concluded at the end of November, imposing a significant burden on farmers. Japanese colonists were exempt from agricultural taxes and received monthly rations.   The puppet state of Manchukuo had a “military force” known as the “Manchukuo Army.” It was divided into three components: "rear security" and "law and order maintenance," all under the control of the Japanese Kwantung Army. Initially, its military capabilities were limited, with the Kwantung Army handling most combat operations. However, as the main forces of the Kwantung Army shifted south and manpower became scarce, the anti-Japanese armed groups in Northeast China were suppressed and weakened. Consequently, the puppet Manchukuo began to assume more military responsibilities on its own, with many of its soldiers being Korean Japanese recruited from the Korean Peninsula. The entire Northeast was segmented into eleven military control zones, each led by an individual known as a commander. The military authority of the puppet state of Manchukuo was under the control of the Japanese Kwantung Army. Any troop movements, training exercises, equipment modifications, or personnel changes required approval from the Kwantung Army Headquarters. The puppet Manchukuo Army had nine ranks: general, colonel, and lieutenant. Upon graduating from the military academy, individuals were promoted to second lieutenant. After two years, they advanced to first lieutenant, and then to captain after another three years. Following that, a captain would be promoted to major after three years, then to lieutenant colonel after another three years. After four years, a lieutenant colonel would become a colonel, who would then be promoted to major general after four years. After three additional years, a major general could rise to the rank of lieutenant general, and finally, after four years, a lieutenant general could achieve the rank of general. The highest military rank was general, which was a lifetime appointment. Above the rank of general was an honorary title modeled after the Japanese marshal. Individuals such as Zhang Jinghui, Zhang Haipeng, Yu Zhishan, and Ji Xing were conferred the title of general. Thus was born a puppet state that would contribute to the 15 year war in Asia.   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. Yes perhaps this episode was a bit on the boring side of things, but its important to take a critical look at what exactly Manchukuo was. The new puppet state would be used for various means during the 15 year war and would ultimately be the crown jewel in a long list of conquered territories by the Japanese Empire.

Xi’an is famous for its terracotta warriors but still faces significant challenges in air pollution. Synopsis: Every first Friday of the month, The Straits Times catches up with its foreign correspondents about life and trends in the countries they're based in. In six of the 10 years between 2014 and 2023, Xi’an had the poorest air quality among China’s new top-tier cities, which are the most commercially attractive cities after Beijing, Shanghai, Guangzhou and Shenzhen. In 2023, the city ranked fifth from the bottom out of 168 key cities in China, having recorded harmful PM2.5 levels of 48 ug/m3 on average that year, much higher than the healthy limit of 5 ug/m3 recommended by the World Health Organisation (WHO). While there are improvements in air quality over the years - thanks to measures taken by the government, there is still a long way to go. The local residents, while they do not disregard the pollution, are more concerned with their financial situation. In this episode, ST’s foreign editor Li Xueying speaks with ST correspondent Ang Qing - who shares her experiences being in Xi'an for three months, a city known for its terracotta warriors and its air pollution challenges. They also talk about the role of civic engagement and environmental activism in China, highlighting the efforts of young activists and their challenges advocating for change. Highlights (click/tap above): 3:03 Qing’s personal journey in Xi’an 5:54 The state of air quality in Xi’an 8:42 Government measures and community responses 11:34 Public perception and future challenges? 14:22 Qing's takeaways: Civic engagement and environmental activism in China Read Ang Qing’s article here: https://str.sg/JUC7c Read Li Xueying’s articles: https://str.sg/iqmR Follow Li Xueying on LinkedIn: https://str.sg/ip4x Register for Asian Insider newsletter: https://str.sg/stnewsletters Host: Li Xueying (xueying@sph.com.sg) Edited by: Fa’izah Sani Executive producer: Ernest Luis Follow Asian Insider on Fridays here: Channel: https://str.sg/JWa7 Apple Podcasts: https://str.sg/JWa8 Spotify: https://str.sg/JWaX Feedback to: podcast@sph.com.sg --- Follow more ST podcast channels: All-in-one ST Podcasts channel: https://str.sg/wvz7 ST Podcasts website: http://str.sg/stpodcasts ST Podcasts YouTube: https://str.sg/4Vwsa — Get The Straits Times app, which has a dedicated podcast player section: The App Store: https://str.sg/icyB Google Play: https://str.sg/icyX --- #STAsianInsiderSee omnystudio.com/listener for privacy information.

Xi’an is famous for its terracotta warriors but still faces significant challenges in air pollution. Synopsis: Every first Friday of the month, The Straits Times catches up with its foreign correspondents about life and trends in the countries they're based in. In six of the 10 years between 2014 and 2023, Xi’an had the poorest air quality among China’s new top-tier cities, which are the most commercially attractive cities after Beijing, Shanghai, Guangzhou and Shenzhen. In 2023, the city ranked fifth from the bottom out of 168 key cities in China, having recorded harmful PM2.5 levels of 48 ug/m3 on average that year, much higher than the healthy limit of 5 ug/m3 recommended by the World Health Organisation (WHO). While there are improvements in air quality over the years - thanks to measures taken by the government, there is still a long way to go. The local residents, while they do not disregard the pollution, are more concerned with their financial situation. In this episode, ST’s foreign editor Li Xueying speaks with ST correspondent Ang Qing - who shares her experiences being in Xi'an for three months, a city known for its terracotta warriors and its air pollution challenges. They also talk about the role of civic engagement and environmental activism in China, highlighting the efforts of young activists and their challenges advocating for change. Highlights (click/tap above): 3:03 Qing’s personal journey in Xi’an 5:54 The state of air quality in Xi’an 8:42 Government measures and community responses 11:34 Public perception and future challenges? 14:22 Qing's takeaways: Civic engagement and environmental activism in China Read Ang Qing’s article here: https://str.sg/JUC7c Read Li Xueying’s articles: https://str.sg/iqmR Follow Li Xueying on LinkedIn: https://str.sg/ip4x Register for Asian Insider newsletter: https://str.sg/stnewsletters Host: Li Xueying (xueying@sph.com.sg) Edited by: Fa’izah Sani Executive producer: Ernest Luis Follow Asian Insider on Fridays here: Channel: https://str.sg/JWa7 Apple Podcasts: https://str.sg/JWa8 Spotify: https://str.sg/JWaX Feedback to: podcast@sph.com.sg --- Follow more ST podcast channels: All-in-one ST Podcasts channel: https://str.sg/wvz7 ST Podcasts website: http://str.sg/stpodcasts ST Podcasts YouTube: https://str.sg/4Vwsa — Get The Straits Times app, which has a dedicated podcast player section: The App Store: https://str.sg/icyB Google Play: https://str.sg/icyX --- #STAsianInsiderSee omnystudio.com/listener for privacy information.

Just in time for Liberation Day, I'm presenting this timely episode. Back in 1890, with the aim of protecting American companies from foreign competition, tariffs were jacked up significantly.  With all the advances in transport, logistics, and new technologies, world trade was shifting into a higher gear. For a few centuries, the Ming and Qing emperors did their damnedest to regulate the invasion of European traders clamoring to do business with Chinese merchants. The foreigners wanted free, open, and unfettered trade with China. By the 1890's and a few humiliating unequal treaties later, the dream finally came true. That's when the real problems started. Thanks to Dan Stein for this topic idea we discussed over lunch recently. If you'd like to support the China History Podcast and listen ad-free and get new episodes weeks or months early: CHP Premium: https://teacupmedianetwork.supercast.com/,  CHP Patreon: https://www.patreon.com/c/TheChinaHistoryPodcast

In 1842, the Qing Empire signed a watershed commercial treaty with Great Britain, beginning a century-long period in which geopolitical and global economic entanglements intruded on Qing territory and governance. Previously understood as an era of “semi-colonialism,” Stacie A. Kent reframes this century of intervention by shedding light on the generative force of global capital. Based on extensive research, conducted with British and Chinese government archives, Coercive Commerce (Hong Kong University Press, 2024) shows how commercial treaties and the regulatory regime that grew out of them catalyzed a revised arts of governance in Qing-administered China. Capital, which had long been present in Chinese merchants' pocketbooks, came to shape and even govern Chinese statecraft during the “treaty era.” This book contends that Qing administrators alternately resisted and adapted to this new reality through taxation systems such as transit passes and the Imperial Maritime Customs Service by reorganizing Chinese territory into a space where global circuits of capital could circulate and reproduce at an ever greater scale. Offering a deep dive into the coercive nature of capitalism and the historically specific ways global capital reproduction took root in Qing China, Coercive Commerce will interest historians of capital and modern China alike. Huiying Chen is an Assistant Professor in the Department of History at Purdue University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Send us a textIn this episode of The Fall of Joseon, we dive into the political turmoil and military invasions that rocked Joseon Korea in the 17th century. Join us as we explore the first Qing invasion of 1627, the devastating effects of political factionalism, and the lasting consequences for Joseon's political landscape. From King Injo's chaotic rise to power and the internal conflicts of the West Faction to the tragic death of Crown Prince Sohyeon, we uncover the bitter struggles that shaped Korea's history. Tune in for a gripping look at how these invasions and factional battles altered the course of Joseon Korea. Top Tier PatronsAngel EarlJoel BonominiDevon HiphnerGabi PalominoSteve MarshEva SikoraRon ChangMitchy BrewerMackenzie MooreMinseok LeeHunter WinterCecilia Löfgren DumasAshley WrightGeorge IrionKwang Ja MoonEdward BradfordStarting at just $5/month, get a lot of great extra content by going to our Patreon Korea's #1 ghost and dark history walking tour. Book at DarkSideOfSeoul.com Get your comic at DarkSideOfSeoul.comSupport the showJoin our Patreon to get more stuff https://patreon.com/darksideofseoul Book a tour of The Dark Side of Seoul Ghost Walk at https://darksideofseoul.com Pitch your idea here. https://www.darksideofseoul.com/expats-of-the-wild-east/ Credits Produced by Joe McPherson and Shawn Morrissey Music by Soraksan Top tier Patrons Angel EarlJoel BonominiDevon HiphnerGabi PalominoSteve MarshEva SikoraRon ChangMackenzie MooreMinseok LeeHunter WinterCecilia Löfgren DumasJosephine RydbergDevin BuchananAshley WrightGeorge Irion Facebook Page | Instagram

In 1842, the Qing Empire signed a watershed commercial treaty with Great Britain, beginning a century-long period in which geopolitical and global economic entanglements intruded on Qing territory and governance. Previously understood as an era of “semi-colonialism,” Stacie A. Kent reframes this century of intervention by shedding light on the generative force of global capital. Based on extensive research, conducted with British and Chinese government archives, Coercive Commerce (Hong Kong University Press, 2024) shows how commercial treaties and the regulatory regime that grew out of them catalyzed a revised arts of governance in Qing-administered China. Capital, which had long been present in Chinese merchants' pocketbooks, came to shape and even govern Chinese statecraft during the “treaty era.” This book contends that Qing administrators alternately resisted and adapted to this new reality through taxation systems such as transit passes and the Imperial Maritime Customs Service by reorganizing Chinese territory into a space where global circuits of capital could circulate and reproduce at an ever greater scale. Offering a deep dive into the coercive nature of capitalism and the historically specific ways global capital reproduction took root in Qing China, Coercive Commerce will interest historians of capital and modern China alike. Huiying Chen is an Assistant Professor in the Department of History at Purdue University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Just in time for Liberation Day, I'm presenting this timely episode. Back in 1890, with the aim of protecting American companies from foreign competition, tariffs were jacked up significantly.  With all the advances in transport, logistics, and new technologies, world trade was shifting into a higher gear. For a few centuries, the Ming and Qing emperors did their damnedest to regulate the invasion of European traders clamoring to do business with Chinese merchants. The foreigners wanted free, open, and unfettered trade with China. By the 1890's and a few humiliating unequal treaties later, the dream finally came true. That's when the real problems started. Thanks to Dan Stein for this topic idea we discussed over lunch recently. If you'd like to support the China History Podcast and listen ad-free and get new episodes weeks or months early: CHP Premium: https://teacupmedianetwork.supercast.com/,  CHP Patreon: https://www.patreon.com/c/TheChinaHistoryPodcast

In 1842, the Qing Empire signed a watershed commercial treaty with Great Britain, beginning a century-long period in which geopolitical and global economic entanglements intruded on Qing territory and governance. Previously understood as an era of “semi-colonialism,” Stacie A. Kent reframes this century of intervention by shedding light on the generative force of global capital. Based on extensive research, conducted with British and Chinese government archives, Coercive Commerce (Hong Kong University Press, 2024) shows how commercial treaties and the regulatory regime that grew out of them catalyzed a revised arts of governance in Qing-administered China. Capital, which had long been present in Chinese merchants' pocketbooks, came to shape and even govern Chinese statecraft during the “treaty era.” This book contends that Qing administrators alternately resisted and adapted to this new reality through taxation systems such as transit passes and the Imperial Maritime Customs Service by reorganizing Chinese territory into a space where global circuits of capital could circulate and reproduce at an ever greater scale. Offering a deep dive into the coercive nature of capitalism and the historically specific ways global capital reproduction took root in Qing China, Coercive Commerce will interest historians of capital and modern China alike. Huiying Chen is an Assistant Professor in the Department of History at Purdue University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

In 1842, the Qing Empire signed a watershed commercial treaty with Great Britain, beginning a century-long period in which geopolitical and global economic entanglements intruded on Qing territory and governance. Previously understood as an era of “semi-colonialism,” Stacie A. Kent reframes this century of intervention by shedding light on the generative force of global capital. Based on extensive research, conducted with British and Chinese government archives, Coercive Commerce (Hong Kong University Press, 2024) shows how commercial treaties and the regulatory regime that grew out of them catalyzed a revised arts of governance in Qing-administered China. Capital, which had long been present in Chinese merchants' pocketbooks, came to shape and even govern Chinese statecraft during the “treaty era.” This book contends that Qing administrators alternately resisted and adapted to this new reality through taxation systems such as transit passes and the Imperial Maritime Customs Service by reorganizing Chinese territory into a space where global circuits of capital could circulate and reproduce at an ever greater scale. Offering a deep dive into the coercive nature of capitalism and the historically specific ways global capital reproduction took root in Qing China, Coercive Commerce will interest historians of capital and modern China alike. Huiying Chen is an Assistant Professor in the Department of History at Purdue University. Learn more about your ad choices. Visit megaphone.fm/adchoices

In 1842, the Qing Empire signed a watershed commercial treaty with Great Britain, beginning a century-long period in which geopolitical and global economic entanglements intruded on Qing territory and governance. Previously understood as an era of “semi-colonialism,” Stacie A. Kent reframes this century of intervention by shedding light on the generative force of global capital. Based on extensive research, conducted with British and Chinese government archives, Coercive Commerce (Hong Kong University Press, 2024) shows how commercial treaties and the regulatory regime that grew out of them catalyzed a revised arts of governance in Qing-administered China. Capital, which had long been present in Chinese merchants' pocketbooks, came to shape and even govern Chinese statecraft during the “treaty era.” This book contends that Qing administrators alternately resisted and adapted to this new reality through taxation systems such as transit passes and the Imperial Maritime Customs Service by reorganizing Chinese territory into a space where global circuits of capital could circulate and reproduce at an ever greater scale. Offering a deep dive into the coercive nature of capitalism and the historically specific ways global capital reproduction took root in Qing China, Coercive Commerce will interest historians of capital and modern China alike. Huiying Chen is an Assistant Professor in the Department of History at Purdue University. Learn more about your ad choices. Visit megaphone.fm/adchoices

How did the Qing dynasty's treatment of Muslims and Christians shape modern Chinese political practice? Matthew Peterson speaks with Hung Tak Wai about his recent book, "Redefining Heresy and Tolerance," to explore the historical struggles of Muslims and Christians in China.

In the wake of the Kangxi Emperor's flawless victory + fatality of Galdan Khan, he erects his own definitive version of "The Way Things Happened" - five stone stelae monuments as an everlasting tribute to his greatness, and his side of the story literally written in stone. But even one so mighty as the Lord of Great Qing is not above the twist of fate's knife. For he has been receiving highly disturbing reports about his son and heir, Crown Prince Yinreng... Time Period Covered: 1697-1707 CE Major Historical Figures: Great Qing: The Kangxi Emperor (Aisin-Gioro Xuande) [r. 1654-1722] Crown Prince Yunreng [1674-1725] Prince Yinxu Minister Songgotu [1636-1703] Minister Maci [1652-1739] Jesuits/Catholic Church: Pope Clement XI [r. 1700-1721] Bishop Charles-Thomas Maillard De Tournon [1668-1710] Fr. Joachim Bouvet [1656-1730] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Kingdom of France: King Louis XIV, "The Sun King" [r. 1643-1715] Major Works Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Shelly, Percy Bysshe. "Ozymandias." Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices

Perpend (David), who I started the podcast with, became an Orthodox monk and is now a Novice Monk at the Monastery of St. John in CA.As he was travelling from monastery to monastery throughout America, he occasionally was back in Kansas (the last time in September 2023). He would greet me, and others, with a greeting that he likely learned in his travels: Instead of saying, "Hi, how are you?", he would say, "How goes the struggle?"Instead of giving the usual response of "I am fine", you would think about it for a moment. This led to a more real and heartfelt conversation.In Orthodox Christianity there is a prayer: "Help the Orthodox Christians to struggle".Not "Help us get through the struggle". Not "Help us not to struggle".If you are saying to yourself, "That's un-American!", then you have lost touch with your history and tradition.I could go on for paragraphs here about how we have lost this touchstone of our human existence.We knew this just 100 years ago. The janitor knew that he was janitor and measured where he was in the world. He would hope and prepare his children to have a life better than his, but he knew where he was. In modern days, through credit the janitor thinks he can drive that fancy car.We watch TV or a movie and cheer when the hero goes through trials and comes out the victor at the end. We respond to these because these Hero's Journey stories are in our DNA.But now we watch the Hero's Journey story and do not want to experience trials and struggles ourselves.People watch TV and movies with the Hero's Journey and then grumble, complain, and take meds when they are called to the Hero's Journey.We need to struggle. We need the Hero's Journey.It all comes down to your mindset.Also - How is Great Lent going?Show notes for this episode: Ep. 157 - How Goes the Struggle?Grow Nut Trees is now taking orders for Spring shipping or local pickup.Grow Nut Trees.comNEW for this year are more types of chestnuts, including Qing Chinese hybrid chestnut seedlings. The Qing tree is a heavy producer with sweet flavored extra large nuts. These seedlings were grown locally and are adapted to the Midwest.Thriving Food Forest Design:We can create an edible foodscape, an orchard, or perennial kitchen garden so you can grow more food and be more self sufficient. We use fruit and nut trees and perennial plants adapted to the Midwest to create a low maintenance food forest.Start your journey to Thriving with a free 30 min consult, a discovery call to learn your vision and goals for your land.

Today's revolutionary ideas come from China: David talks to historian Julia Lovell about the Taiping Revolution, another massive mid-19th-century upheaval that nearly overturned the established order. How did Christianity inspire an uprising against the Qing dynasty? Was it a revolution or a civil war? What was the Taiping Heavenly Kingdom? And where does this cataclysmic event fit into China's 20th-century revolutionary history? Out now: a bonus episode on 1848 with Chris Clark looking at the counter-revolution – how did the ruling regimes of Europe fight back? To get this and a year's worth of bonus episodes sign up to PPF+ https://www.ppfideas.com/join-ppf-plus Available tomorrow: the latest edition of our free fortnightly newsletter with clips, guides, further reading and much more. Sign up now https://www.ppfideas.com/newsletters Next time: Darwin w/Adam Rutherford Past Present Future is part of the Airwave Podcast Network Learn more about your ad choices. Visit megaphone.fm/adchoices

fWotD Episode 2878: The True Record Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Saturday, 22 March 2025 is The True Record.The True Record (simplified Chinese: 真相画报; traditional Chinese: 真相畫報; pinyin: Zhēnxiāng Huàbào) was a pictorial magazine published in Shanghai, China, between June 1912 and March or April 1913. The magazine was established by brothers Gao Qifeng and Gao Jianfu as the nascent Republic of China was seeking to develop a new culture after centuries of Qing rule. It sought to monitor the new republic, report the welfare of the people, promote socialism, and distribute world knowledge. Under the Gaos and fellow editor Huang Binhong, the magazine published seventeen issues and expanded its reach from China through Southeast Asia and to Hawaii. Fervently supportive of Sun Yat-sen and the nationalist movement, the magazine was critical of Provisional President Yuan Shikai and closed during a time when he was consolidating his power.Produced using a combination of copperplate printing and collotype, The True Record featured colourful covers as well as numerous photographs and illustrations. Between its pages, seven types of imagery were included, from paintings and photographs to satirical manhua. Articles covered such topics as traditional and modern art, current events, technological innovations, and politics; works of creative writing were also included. Essays called for the creation of a "new national art", as well as the expansion of the national economy through industrial art and other means. Despite having been published for less than one year, The True Record has been described as one of the most important illustrated magazines of the first years of the Republic of China.This recording reflects the Wikipedia text as of 00:50 UTC on Saturday, 22 March 2025.For the full current version of the article, see The True Record 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 Niamh.

Consciousness of the Way with San Qing, Marilynn Hughes - Master Out of Body Travel Expert Shares Secret to Infinite Reality, Out of Body TravelOut of Body Travel, Out of Body Experiences, Out of Body, Astral Travel, Astral Projection, Near Death Experiences, Mystical Experiences, OBE, OOBE, NDE, Marilynn Hughes, The Out-of-Body Travel Foundation

Pavel Ivanovich Ibis, or Paul Ibis, a 22-year-old Russian naval officer (he was born in today's Estonia) embarked alone on a dangerous and adventurous journey – on foot – through Taiwan in the winter of 1875. At the time, much of the island was under Qing rule; a prefecture of Fujian Province.So, what was he doing here? He left very detailed accounts of places, people and customs, and Paul Ibis seems to have had a genuine “anthropological” interest in this island. But was he also possibly a spy? Or at least gathering data for his superiors in the then-still powerful Russian Empire under Tsar Alexander II? (And, yeah, that was the Tsar who sold Alaska to the US in 1867.) Visit formosafiles.com for more.

Mike Thomas of the Catholic Land Movement joins me to talk about Catholic Land Movement news. We also share about our apple orchards and cider.The purpose of the Catholic Land Movement is "a rural resettlement of Catholics onto productive property which they own".This is a network of Catholics supporting one another to help people start homesteads, and to help make homesteads and small farms thrive. They do this through helping folks find land, as well as skill swapping and workshops.The Catholic Land Movement is now up to 30+ chapters.Mike and his team visited Rome to discuss their mission and were able to meet with Pope Francis.Now is a 501c3 and you can donate to help the Catholic Land Movement.We also share about apple trees, progress in our orchards, my challenges with fire blight, and lambing season on the homestead.It has been so cold that his cider froze. How Mike will recover and try to to restart the fermentation.We also talk about Lent and Mike's recent tweet: "Time to use Lent to purify myself, to conquer my disorder and weakness. Time to build a foundation."Show notes for this episode: Ep. 156 - How the Catholic Land Movement is Empowering HomesteadingGrow Nut Trees is now taking orders for Spring shipping or local pickup.Grow Nut Trees.comNEW for this year are more types of chestnuts, including Qing Chinese hybrid chestnut seedlings. The Qing tree is a heavy producer with sweet flavored extra large nuts. These seedlings were grown locally and are adapted to the Midwest.Thriving Food Forest Design:We can create an edible foodscape, an orchard, or perennial kitchen garden so you can grow more food and be more self sufficient. We use fruit and nut trees and perennial plants adapted to the Midwest to create a low maintenance food forest.Start your journey to Thriving with a free 30 min consult, a discovery call to learn your vision and goals for your land.

C'est ici que, selon la légende, des moines rebelles, après le renversement de la dynastie Ming par les Qing, auraient été massacrés. Pas tous, car cinq survivants, maîtres en arts martiaux, auraient alors fonder une société secrète invincible, choisissant, comme emblème, le triangle qui symbolise l'harmonie entre le Ciel, la Terre et l'Homme. C'est ainsi que serait née la toute première triade, dont la mission était de restaurer la dynastie déchue. C'est ce récit fondateur qui façonne encore, aujourd'hui, l'identité des mafias chinoises, marquées par le chiffre trois. Depuis leur naissance, ces « sociétés noires » se sont immiscées dans tous les recoins de la société, au point de défier les pouvoirs ou de nouer des alliances avec eux. Comment se sont-elles formées ? Comment ont-elles pris une telle ampleur ? Quelle est l'histoire secrète et ambiguë des relations entre les triades, l'État et le PC chinois ? De nos jours, les toutes puissantes triades sont présentes sur plusieurs continents : en Amérique, en Europe. Elles sont impliquées dans divers trafics et activités illégales : drogue blanchiment d'argent… Explorer l'ascension et les métamorphoses de ces organisations criminelles c'est aussi plonger dans la Chine moderne : celle des nouvelles routes de la soie ou celle de la répression des manifestants démocrates à Hong Kong. Revenons aux origines des triades… Avec nous : Antoine Vitkine, journaliste et réalisateur « Triade – La mafia chinoise à la conquête du monde » » aux éditions Tallandier. Sujets traités : Triade, mafia, Chine, Dynastie, Ming, Qing, traingle, activités, démocratie Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

We're thrilled to be joined by Natalie Ng, a huge Edward Yang fan and friend of the podcast, to dive into Yang's feature debut, That Day, On The Beach! Natalie, who works at the Asian Film Archive, tells us about AFA's recent Edward Yang retrospective (complete with a physical exhibition) and shares her deep love for Yang's work.Together, we explore the film's place in Yang's filmography, its inventive narrative structure, and how it set the stage for his later masterpieces. Natalie highlights the agency of female characters in the film, while Ben argues that De-wei should have been hotter. Wilson leads us in discussing Christopher Doyle's first feature work as a cinematographer and the stylistic choices of the film, and we very importantly discuss Sylvia Chang's iconic perm, and whether girlbossing is an ideal ending for Yang's female characters.Links:Natalie's Letterboxd review on That Day, On The BeachFollow Natalie on X (@schatzepages), Letterboxd (@wednesdaydreams), and read her writing on filmedinether.com.That Day, On Our FREE patreon, discord server, and our socials @ www.deepcutpod.comTimestamps:(00:00) Intro(11:17) General Reactions(25:18) Natalie's personal reaction to the film(29:47) Melodrama and female agency(34:35) Edward Yang's “Women without men” + Digression into other Yang films(41:49) Ending of That Day(45:47) Qing-qing and Jia-sen's roles in the story(50:52) Jia-li's love interests(54:40) Tone and filmic style(01:02:55) Other films That Day relates to(01:07:15) Babies(01:10:32) The Perm and costumes(01:15:04) Yang's early fascination with women's stories(01:21:36) Wrap-up

Last time we spoke about the Jiangqiao Campaign and resistance of Ma Zhanshan. Ma Zhanshan, born in poverty in 1885, rose to prominence through his exceptional skills and military service. Appointed acting governor of Heilongjiang during the 1931 Mukden Incident, he defied orders to surrender to Japanese forces. Leading a spirited defense of the Nenjiang Bridge, Ma's troops repelled repeated Japanese assaults despite heavy casualties. His resistance inspired national pride and drew global attention. Ultimately outnumbered, Ma's forces retreated, but his bravery became a symbol of Chinese resistance to invasion. On December 7, Japanese and puppet troops attacked Sanjianfang, but Chinese forces, led by Ma Zhanshan, mounted a fierce counterattack, inflicting heavy casualties. Despite being outnumbered and lacking resources, the defenders showcased remarkable bravery, even shooting down an enemy aircraft. After intense fighting, Ma's troops withdrew to avoid further losses, facing starvation and exhaustion. Though Qiqihar fell to the Japanese, Ma's resistance inspired national pride and calls for unity against the invaders, drawing support from across China.   #141 The First Tientsin Incident 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. This episode is going to be dealing with an old friend of ours, Mr Colonel Kenji Doihara. Now I don't think I dabbled much in the early history of Doihara, so where better to start. Doihara was born in Okayama City of Okayama prefecture in 1883. He attended military preparatory schools in his youth and would graduate 16th of his class at the Imperial Japanese Army Academy in 1904. His first assignment was to an infantry regiment as a junior officer, before he returned to school where he graduated 24th in his class at the Army Staff College in 1912. During his military and academic years he learnt how to speak Mandarin fluently, alongside picking up some other Chinese language dialects. Because of his language skills he was chosen for military intelligence, specifically targeting China. During the early 1920's he took up various postings in Northern China. During 1921-1922 he took part in the Siberian Intervention. In 1926 he was attached to the 2nd IJA regiment, the next year the 3rd IJA regiment. In 1928 he took an official tour of China attached to the 1st IJA Division. It was that same year he was made a military adviser to Zhang Zuolin, whose death he most certainly had a heavy hand in. In 1929 he received a promotion to Colonel and was given command of the IJA 30th regiment. In 1931 he was made head of the special service section of the Kwantung Army stationed in Mukden.  As we are quite now familiar with, Doihara was part of the team that engineered the Mukden incident. It was he who ordered Lt Suemori Komoto to place and detonate the bomb on the tracks. Doihara would become a key agent during the conquest of Manchuria, being one of those specialists who helped facilitate cooperation between the Manchurian officials such as Zhang Haipeng, Zhang Jinghui and Xi Qia. However Doihara also performed covert operations during this time period, quite bold in scale. Believe it or not one of these rather insane operations would be to try and restore the Qing Dynasty. Shocking I know, who would want that old corrupt thing restored? You would be surprised how many old Manchu loyalists were still kicking around and how many youth saw China to be such a pit of despair, they would rather turn the clock back to a time they assumed was better for China.  The Japanese had sunk their teeth into two provinces of Manchuria and only needed to seize the last one for total conquest of China's northeast. On September 22nd a secret meeting was held in the Kwantung Army chief of staff office. There Doihara presented a new plan to ensure the establishment of a new puppet state in Manchuria and possibly inner Mongolia. The plan was to kidnap the last emperor of the Qing Dynasty, Puyi. After the Xinhai revolution, Puyi continued to live in the forbidden city, however in 1924 he was expelled by Feng Yuxiang and took refuge in the Japanese concession in Tientsin. Puyi had met with many Japanese military and civilian leaders during his stay in Tientsin. He had a distant relative and occasional house guest named Yoshiko Kawashima who just happened to be a close confidant of Doihara. Doihara and his like minded colleagues presented Puyi with a scheme, they would seize Manchuria and restore the Qing throne over it, forming a new state with Puyi as its emperor. For Puyi it seemed like a stepping stone to restoring Qing rule over all of China, but he certainly feared becoming a puppet to the Japanese. Doihara planned to kidnap Puyi, but he had a tight timetable as it was going to be necessary to depart from the port of Yingkou, which was soon to freeze over. Therefore his operation needed to be concluded prior to November 16th. Doihara was a meticulous man in his work, but his plan was leaked. The Japanese foreign Minister Kijuro Shidehara had learnt of his scheme to kidnap Puyi and instructed the Japanese consul general at Tientsin to oppose Doihara. On November the 1st, the Consul-General contacted Doihara, but Doihara responded that if the Emperor was willing to risk his life by returning to Manchuria, it would be easy to make the entire affair seem as if it was instigated by Qing restorationists. He further added that he would talk to Puyi and if he was unwilling, he would dispatch a telegram to the military authorities at Mukden to call the entire operation off. The next day, Doihara visited Puyi and told him the time was ripe and there would never be an opportunity like such again. He stated Japan would recognize him as the Emperor of an independent Manchu state and form a military alliance with said state against China proper if they attacked. Puyi dragged his foot on the issue without giving a concrete answer. Meanwhile the consul-general continued to dissuade Doihara, and a Chinese newspaper in Tientsin called Yishie reported on November 3rd, that Doihara had secretly come to the city and was taking a residence in Tokiwa Hotel. The next day the same newspaper confirmed that Doihara had come to the city for a few days. Under stress, Doihara resorted to a very Doihara scheme. He sent Puyi a bomb in a basket of fruit with a threatening letter allegedly from the Iron Blood Group. He also planned a riot. Doihara hunted down 2000 Chinese, bandits, triads, soldiers, hooligans, drug addicts and such. He used the foreign concession as a HQ and began issuing the men weapons procured from Itagaki. They were going to be unleashed on November 8th and they would attack targets such as the Hebei Provincial Government building, the Public Security Bureau and a police station near the Jingang Bridge. Allegedly each man was paid 40 Mexican dollars by their Japanese agents. The rioters would be colloquially known as the plainclothes members, as they were dressed in civilian attire. One of their members, a man named Ma Longting who was later captured by Chinese authorities, under interrogation stated they had received arms from the “International Apartments” ie: Japanese officials at the concession and likewise received training from the Japanese. "My detachment was located at No. 5 Yuqingli in the Japanese Concession. The detachments were stationed in the International Apartments and Huazhong Apartments. We received guns from the International Apartments. The first detachment received 20 pistols; the second detachment received 25 pistols; the third and fourth detachments each received 20 pistols. Each gun had 100 bullets. The meal allowance for each person was 1 yuan, 60 cents, or 40 cents a day. I received a total of 5,000 yuan (the currency at the time). After receiving the guns, the detachments were divided into Zhongyuan Company, Weishengchi, Laojiuzhang, and Luzhuangzi to deploy defenses in order to attack the Chinese area. The Japanese followed with guns to supervise us. When we reached the Sino-Japanese border, the Japanese retreated and put up an electric fence. We were caught in a dilemma and were captured." Another captured plainclothes member, named Zhang Jinhai gave his life story and involvement during interrogations. He had lived in a small house at Taikoo Wharf in Tanggu. He made a living unloading cargo from ships, earning roughly 20 cents a day. A man had approached him to asking if he would take up a job as a plainclothes. He agreed and went through intense training under Japanese officers every day and was paid 20 cents per day. At 1pm one day, he alongside 7 other members each carrying a pistol, boarded a train for Tientsin. There they were to assemble at QianDezhuang for further information. However before he could do so he was captured at East Station near the East floating bridge. The riots were done by two separate plainclothes teams who were manipulated and supported by Japan. The first rioted from the evening of November 8th to noon of the 20th, the second from the 26th to the 30th.  On the night of the 8th, the Japanese garrison HQ ordered a large number of plainclothes to depart the Japanese concession to suddenly and violently attack the Chinese government offices. This was intentionally done during a time period in which there was meeting with the League of Nations on the 12th. Therefore obviously the Japanese were eager to make it seem Chinese hooligans, such as the notorious Green or Red Gangs were creating havoc in Tientsin prior to said meeting. The Japanese hoped this would provide an excuse for not having to withdraw their troops in Manchuria as the Kwantung army at this time was attacking the Jinxi area. Many Japanese officers believed the Manchurian army would not resist and simply retreat once the riots broke out. It would mean Tientsin was within their reach and would dramatically alter the North China situation.  Wang Shuchang, the chairman of Hebei's provincial government and Zhang Xueming the Mayor of Tientsin and director of its security bureau were informed 3 days prior to the riots from the a Special Agent team of the Public security Bureau that "the Japanese military and consulate stationed in Tianjin have instigated our frustrated military personnel Zhang Bi, Li Jichun , some leaders of the Tianjin Green and Red Gang, and famous bandit leaders Cao Huayang, Xiao Yunfeng, Gao Pengjiu, etc. to organize plainclothes teams to carry out riots." After receiving said report, Wang Shuchang convened a joint meeting of provincial and municipal military, political and security officials to come up with countermeasures. He divided the security police teams into groups and placed them all on high alert, issuing out guns and ammunition. He proclaimed during the meeting "I am a soldier and have the responsibility to defend my territory. If there are riots and disturbances in Tianjin, we must adapt to the circumstances, use a combination of firmness and flexibility, think carefully, and make appropriate plans to resolve them. But I will never be like Zang Shiyi (Zang was the chairman of the Liaoning Provincial Government when Japan attacked Shenyang), a national sinner, and let the elders and brothers of Tianjin scold me for being incompetent." He then slammed the table and adjourned the meeting. Some gangsters and bandits gathered by the Japanese were familiar with the special forces of the Public Security Bureau. They reported that the uprising was initially planned for the evening of the 7th. However, due to the heightened alert and concerns for the young emperor Puyi, the Japanese military camp temporarily informed them to postpone the attack to the evening of November 8th. At that time, the alarm bell at the Japanese military camp in Haiguang Temple rang, signaling the plainclothes team to mobilize. Using Datong Apartment to the west of Zhongyuan Company in the Japanese Concession and Wanguo Apartment on Furong Street as their bases, they advanced toward Machang Road, Caochang Temple, and the fish market area, opening fire on us. Simultaneously, the Japanese Concession had arranged for security at various key intersections, with the Japanese garrison and military police also deploying together. That night, over a thousand volunteers organized by Japanese expatriates in the concession were armed and stationed at important roads. The Japanese military police, believing that the plainclothes team they had organized was merely a mob incapable of fighting, actually fired weapons in the Japanese Concession to rally them. The sounds of gunfire echoed throughout the night. Two hours prior to the plainclothes team's assault, the security team and the Public Security Bureau implemented the strategy devised by Chairman Wang. To manage the ensuing chaos, a temporary curfew was imposed, and all traffic at intersections near the Japanese concession was completely halted. The security teams set up their defenses in accordance with Chairman Wang's directives. He also instructed all officers and soldiers of the Tenth Army to prepare for the defense of Tianjin at a standard readiness level and to brace for a large-scale invasion by Japanese forces landing in Tanggu. Around 10:30, a plainclothes team of approximately 2,000 individuals emerged from the vicinity of Haiguang Temple in the Japanese Concession, following their prearranged plan. The Japanese provided cover and oversight from behind, firing into the Chinese territory. They successfully seized control of six stations in the first district of the Public Security Bureau in Nanshi, close to the Japanese Concession, as well as six stations in the second district at Haiguang Temple, while separately harassing the south gate of Dongmalu. The first captain of the security battalion, Bai Lunbi, and the third captain, Li Yinpo, led the security team and police in a courageous effort to block and repel the attackers step by step. By around noon, the six stations in the first district were reclaimed. However, the plainclothes team continued their assaults on various locations. That night, over ten rioters from the plainclothes team and numerous firearms were captured. Upon inspection, most of the weapons were Japanese-made Type 38 rifles and new guns produced by the Shenyang Arsenal in Northeast China, which had not yet been delivered to us. The riot orchestrated by the plainclothes team, under the guidance and manipulation of the Japanese garrison, transformed the once-thriving Tianjin into a ghost town overnight. Even Asahi Street, typically bustling with activity, was left deserted. Around 1:00 a.m. on November 9, plainclothes teams launched coordinated attacks from various intersections. One group targeted the Public Security Bureau from the northern gate but was unsuccessful due to heightened security. Meanwhile, another plainclothes unit disrupted the South City and assaulted the Second District Six Office, leading to a retreat of the police forces. The Japanese soldiers then took control of the office and raised their flag. In the southeast corner of the city, at Caochang Temple, a fierce battle ensued, ultimately resulting in the defeat of the plainclothes attackers. the Public Security Bureau cavalry and security team sustained some casualties. By 5:00 a.m., despite a night of disturbances and looting, the plainclothes team ultimately failed in their efforts. The Japanese military at Haiguang Temple then resorted to diplomatic tactics, issuing a verbal warning to Wang Shuchang. They claimed that the Chinese security team had attacked the plainclothes group, resulting in injuries and fatalities among Japanese soldiers due to stray bullets, which they argued endangered the lives of overseas Chinese in the Japanese concession. They demanded that the Chinese security team and police withdraw 300 meters by 6 am, threatening to take action otherwise. This unreasonable demand clearly had ulterior motives. Observing that the plainclothes team, supported and directed by the Japanese army at Haiguang Temple, lacked combat capability and that the Japanese army was not directly involved, Wang decided to avoid escalating the situation. He ordered a withdrawal of 300 meters from the blocked entrance to the Japanese concession while maintaining close surveillance. This order was issued and executed at 5:30 am on the 9th. However, the Japanese army violated their promise and fired over 30 cannon rounds at 6:40 am One shell struck an earthen shed of a store about 100 meters east of the Public Security Bureau, while another exploded at the intersection of Sanma Road in Special District 2. Fortunately, due to the cold weather in late autumn, most people were indoors, and the streets were empty, resulting in no casualties. At that moment, the plainclothes team, supported by Japanese artillery, regrouped near the gate area and launched a significant attack against us. However, due to the security team being on high alert and defending valiantly, the plainclothes team ultimately failed. By noon, the gunfire had diminished, but the Chinese area remained deserted, with no pedestrians in the Japanese concession, except for a few Japanese soldiers and residents. At 5 pm, the plainclothes team initiated another harassment operation in the Wandezhuang area outside the South Gate, leading to continued gunfire. After a fierce battle, the attackers retreated. As the evening progressed, the gunfire became less frequent. According to intelligence reports, "The plainclothes team is preparing for a general assault in Tianjin. Wang Shuchang and Mayor Zhang have visited various locations to enforce strict precautions and have also telegraphed General Zhang Xueliang in Beiping." However, it remained calm until late at night on the 9th. On the 9th, 61 plainclothes rioters were apprehended. Ten were shot at the scene, all of whom were leaders involved in looting, arson, and pillaging; 37 were sent to Beiping, and three were killed by the security team. The remaining individuals were taken to the Second Army Headquarters for strict interrogation and subsequently handed over to the military court for prosecution. It was discovered that the headquarters of the plainclothes riot were located in Datong Apartment, Wanguo Apartment, Taipingli, and other sites within the Japanese Concession. Before dawn on the 10th, the plainclothes team hurried from the Japanese concession and Haiguang Temple into the Chinese territory. The most intense fighting erupted around the first district, the six schools, and Nankai Middle School. The sounds of cannon fire and heavy gunfire echoed back and forth. Nankai and the Nanshi area were suddenly shrouded in darkness. Two fully armed Japanese tanks patrolled along the riverbank, instilling fear among the citizens of Tianjin. Early on the 10th, the security team bravely searched for gangsters in the conflict zone. By around 7 am, they had recovered five rifles and 50 rounds of ammunition near Nankai. At 7:45, 26 members of the plainclothes team, along with seven rifles, numerous gray military uniforms, and three flags, were captured in Shengcai Village. Concurrently, five rifles and over 30 bullets were found in a public restroom at the South Gate. Subsequently, the plainclothes team attempted several attacks throughout Tianjin but was thwarted by the security team each time until the 20th. After the Chinese and Japanese sides reached an agreement on restoring Tianjin's status before November 8, the defensive structures in the Chinese area were gradually dismantled, leading to a steady improvement in the situation. Around 3 pm on November 22, Mayor Zhang dispatched representatives Ning Xiangnan, Shen Dijia, Jie Ruchuan, Jia Guofu, along with Japanese leader Goto, staff officer Miura, and translator Yoshida, to conduct a follow-up inspection at Dongmalu after the defenses were removed. The order in the area was commendable, and the defensive installations in the Japanese concession had also been taken down. Both parties expressed satisfaction with the outcome, and all shops in the Japanese concession were open for business. However, at 8:00 pm on November 26, gunfire erupted once more, accompanied by the sounds of machine guns and artillery. Sudden gunshots rang out from Xiguangkai and the White Bone Tower, which appeared to be a covert signal. Machine gun fire was reported in the southeast corner of the city, near the Kawasaki Foreign Company in the Japanese concession, as well as at the gate, Nanguan Xiatou, Haiguang Temple, and other locations. Simultaneously, the booming of mortars echoed throughout the city, plunging it into a state of panic. Japanese officers took direct command of the operations, targeting the Dongfuqiao Public Security Bureau and the Jingangqiao Provincial Government. The artillery was aimed toward Haiguang Temple at the gate. Fortunately, both locations were unoccupied, and the shells fired did not cause any damage. By around 7:00 pm the Japanese had repositioned the electric fences in the Japanese concession, stacked sandbags, and heightened their alertness. Additional infantry police were deployed at key intersections, and the Japanese-organized volunteer army was also mobilized. The gate was in close proximity to the Public Security Bureau at Dongfu Bridge, making the situation particularly tense. The plainclothes team gathered on the main street near the gate, while the Japanese army strictly prohibited pedestrians from passing through. The Mitsui & Co. building, which was tall and faced the Haihe River, allowed access to the Public Security Bureau along the river. The Japanese had also prepared command flags in advance to direct the plainclothes team in an assault on the gate. The situation was quite critical at the southern end of Nanguan Street, particularly at the intersection of Nanshi and China, as well as at the southeast corner of the city. Key locations within the Japanese concession, including Jinshan Pharmacy, Xinming Grand Theater, Zhongyuan Company, the Japanese Public Hospital, Laojiuzhang Silk Shop, Taichang Pawnshop, and Shengdeli Building, were also under tight security. Consequently, this second plainclothes riot was a coordinated effort by the Japanese to undermine public security in Tianjin, aligning with developments in the Northeast, with the ultimate goal of further occupying and seizing Tianjin. On the 27th, a plainclothes unit operating under Japanese command launched a fierce assault on the gate around 1 a.m., retreating only after facing a counterattack from the forces. Beginning on the 28th, the Japanese military significantly increased its troop presence, creating a tense atmosphere that compelled the Tianjin authorities to withdraw their security team back to Hebei and dismantle all fortifications. This allowed the Japanese army to bolster its military presence in Tianjin, although they were unable to gain control of the city. While the plainclothes riots were being planned, Doihara was talking with Puyi. On November 3rd, Doihara met with him at the Jingyuan Garden in Tientsin. In his memoirs Puyi stated Doihara was a Japanese soldier who had made his entire career by invading China. He was 48 years old when they were speaking and the muscles around his eyes showed signs of relaxation. He had a small mustache and his face was always gentle and he acted very respectfully. His smile always gave the impression that everything he said was unreliable however. "He asked about my health and then got down to business. He first explained that the Japanese army's actions were only aimed at Zhang Xueliang, saying that Zhang Xueliang "made Manchuria miserable, and the rights, lives and property of the Japanese could not be guaranteed, so Japan had no choice but to send troops. He said that the Kwantung Army had no territorial ambitions for Manchuria, but only "sincerely wanted to help the Manchurian people and build their own new country. He hoped that I would not miss this opportunity and return to the birthplace of my ancestors soon to lead this country in person; Japan would sign an offensive and defensive alliance with this country, and its sovereign territory would be fully protected by Japan; as the head of this country, I could do everything on my own.” Puyi was extremely weary of the entire thing. Here is a transcript of some of their conversation as told to us through the memories of Puyi: I still had a very important question in my mind, so I asked: “What kind of country is this new country?” "I have already said that it is independent and autonomous, and the Emperor Xuantong has the final say." "That's not what I'm asking. I want to know whether this country is a republic or a monarchy? Is it an empire?" "These problems can be solved in Shenyang." "No," I insisted, "if it is a restoration, I will go, otherwise I will not go." He smiled and said in the same tone: "Of course it is the Empire, there is no problem with that." "If it's the Empire, I can go!" I expressed my satisfaction. "Then please ask the Emperor Xuantong to leave as soon as possible, and arrive in Manchuria before the 16th. We will discuss the details when we arrive in Shenyang. Yoshida will arrange the departure."  Afterwards Doihara congratulated Puyi on his safe journey, bowing respectfully to him. After Doihara left, Puyi met with Jin Liang who had come with Doihara. He brought further news from Manchurian veterans led by Yuan Jinkai, stating they could call upon the old Northeast Army to surrender. After enduring various forms of coercion, inducement, threats, and intimidation, Puyi was concealed in the trunk of a two-seater saloon car on the evening of November 10, just three days following the Tientsin Incident. As planned, he was driven out of Jingyuan. With the covert protection of the Japanese secret service, he changed into Japanese military attire and then took a vehicle from the Japanese military headquarters. He reached the British Concession Pier without any obstacles and boarded a small, unlit motorboat. Subsequently, he quickly fled to Dagukou under the escort of more than ten Japanese soldiers. He was then promptly transferred to the Japanese merchant ship "Awaji Maru," arriving at the Manchurian Railway Pier in Yingkou City on the 13th. On November 18, the Kwantung Army moved Puyi to the Dahe Hotel in Lushun, where he was closely "protected." Later on March 1, 1932, under the direction of the Kwantung Army, the puppet state of Manchukuo was officially declared "established." Puyi assumed the role of "ruler" of this puppet regime on March 9th. Two years later, his title was changed to "emperor." At this point, the Japanese invaders had successfully achieved their objective of holding Puyi hostage and establishing the puppet Manchukuo regime. Despite the Chinese army's efforts to quell the plainclothes riot, Japan seized upon the pretext of "endangering the lives of Japanese expatriates in the Japanese concession" to insist that the Chinese security forces withdraw 300 meters from the border of the concession. They threatened to take unilateral action if their demands were not met. On the 15th, during negotiations, the Northeast Army authorities conceded to Japan's unreasonable requests. Nevertheless, Japan proceeded to bombard the Hebei Provincial and Municipal Government buildings and the police station with artillery. Following the suppression of the second plainclothes riot, the Japanese, feeling humiliated by their foiled plans, sought new excuses and made further unreasonable demands. They insisted that the Chinese army withdraw from Tientsin and that the local populace refrain from anti-Japanese activities. Concurrently, they deployed additional troops to Tientsin, using intimidation tactics against the Chinese. The Nationalist government ultimately acquiesced to Japan's demands, ordering the security team, primarily made up of the Northeast Army, to retreat to what is now the Hebei District on November 29th. As the soldiers withdrew from their positions, tears were shed, and onlookers mourned their departure. Beginning December 1st, streets in the Japanese concession were illuminated, and Japanese merchants displayed flags to celebrate their perceived victory. They even coerced Chinese residents into hanging Japanese flags under threat of imprisonment. The contrast was stark between the Tientsin Security Team's defeat, which felt like a loss without actual defeat, and the Japanese invaders' hollow victory. Several Chinese soldiers who distinguished themselves in the fight against the invasion were reassigned from Tientsin. Despite failing in the riot, the Japanese successfully executed their plan to secretly extract Puyi from Tianjin and compelled the Chinese army to withdraw. This paved the way for a series of conspiratorial events, including the "Chadong Incident," "Hebei Incident," and "Zhangbei Incident." Ultimately, these actions led to their proposals for "North China Autonomy" and the "July 7 Marco Polo Bridge Incident," marking a gradual realization of their ambitions to invade China. 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. And thus our dear old friend Doihara performed yet another scheme to push forward with the Japanese invasion of China. Its sad to say it won't be his last. The invasion of Manchuria was coming to a swift end and soon a new puppet state would take hold, but would Japan stop with the northeast? 

Roman Shapla, from Nature School Startup, joins me to discuss Nature Schools - where the outdoors is the classroom.Roman recently shared on Twitter how he has taught tracking class: showing kids animal tracks in the dirt teaches kids about pattern recognition, thinking through timelines, as well as problem solving in their surroundings ("if this track is here, where did it come from, where is it going, and what is the animal doing?"). Definitely worth a Follow.He teaches homeschooling parents and co-ops how to start their own weekend nature school or to help those looking to bring the outdoors into a traditional classroom.Some of the benefits of outdoor schooling that we discuss:Engaging teenagers by giving them responsibility on tasks and even including them in mentoring younger children.Breaking the cycle of screen addiction and reawakening wonder through teaching outdoors.Teaching skills like pattern recognition, timelines, seasonality, and sense of place.Including marginalized or difficult children in a school outdoors significantly counteracts boredom, anxiety, and even ADHD.He has more tips in his excellent Substack article on Valuing the Marginal - Designing for Children and Elders.Show notes for this episode: Ep. 155 - Teach Kids Outside - with Roman from Nature SchoolGrow Nut Trees is now taking orders for Spring shipping or local pickup.Grow Nut Trees.comNEW for this year are more types of chestnuts, including Qing Chinese hybrid chestnut seedlings. The Qing tree is a heavy producer with sweet flavored extra large nuts. These seedlings were grown locally and are adapted to the Midwest.Grow Fodder Trees! New this year are cuttings for fodder trees - mulberry and hybrid willow. These are fast growing and the leaves are edible as forage for animals (my horses love them - maybe a little too much). Plus the mulberries can feed chickens if planted near a chicken run. And they are good for chop and drop. Get your mulberry and willow cuttings from Grow Nut Trees.

More Swindles from the Late Ming is the companion piece to the Book of Swindles, a translation of a Late Ming text by Zhang Yingyu (fl. 1612–1617) which details various types of scams and swindles and how to guard against them. More Swindles from the Late Ming "presents sensational stories of scams that range from the ingenious to the absurd to the lurid, many featuring sorcery, sex, and extreme violence. Together, the two volumes represent the first complete translation into any language of a landmark Chinese anthology, making an essential contribution to the global literature of trickery and fraud." Bruce Rusk and Christopher Rea, the translators, joins us to talk about these two books and their experience with the translatino. More information on More Swindles from the Late Ming available on the publisher's website here. Contributors: Bruce Rusk Bruce Rusk is an Associate Professor of Pre-modern and Early Modern China in the Department of Asian Studies at the University of British Columbia. His main areas of research and teaching are the cultural history of China, especially the Ming (1368–1644) through mid-Qing (1644–1911) periods. Additionally, he also works on the history of textual studies, literary culture, writing systems, and connoisseurship. He has published widely and was the past present of the Society for Ming Studies. Christopher Rea Christopher Rea is a Professor of Modern Chinese Literature in the Department of Asian Studies at the University of British Columbia. His research focuses on the modern Chinese-speaking world and his recent publications concern research methodology, cinema, comedy, celebrities, swindlers, cultural entrepreneurs, and the scholar-writers Qian Zhongshu and Yang Jiang. He has published several books and numerous articles, and also hosts a free online course on Chinese novels. Yiming Ha Yiming Ha is the Rand Postdoctoral Fellow in Asian Studies at Pomona College. His current research is on military mobilization and state-building in China between the thirteenth and seventeenth centuries, focusing on how military institutions changed over time, how the state responded to these changes, the disconnect between the center and localities, and the broader implications that the military had on the state. His project highlights in particular the role of the Mongol Yuan in introducing an alternative form of military mobilization that radically transformed the Chinese state. He is also interested in military history, nomadic history, comparative Eurasian state-building, and the history of maritime interactions in early modern East Asia. He received his BA from UCLA, his MPhil from the Hong Kong University of Science and Technology, and his PhD from UCLA. He is also the book review editor for Ming Studies. Credits: Episode no. 21 Release date: March 1, 2025 Recording date: January 9, 2025 Recording location: Vancouver, Canada/Los Angeles, CA  

After Romania, one night in Rome.By FinalStand. Listen to the Podcast at Explicit Novels.When our ancestor committed the first murder, was it rage, or fear that drove them to the deed?(Evening near the Metropole, Roma, Italia)"I think you've done well," Riki congratulated me as she terminated her phone call. Word had come down that her replacement was on the way. Our profile had been updated back at State and they clearly wanted to bring in the 'real professionals'. There also had been a miscommunication. I was far too stressed to be reasonable now.Some undeserving smuck was about to be at the receiving end of my wrath for no better reason than I was at my limit of accepting any further alterations to my life. In hindsight, I was being totally irrational. At that moment in time, I didn't care whose day I was ruining. Sometimes I can be a jerk and an idiot at the same time.The US State Department apparently thought I couldn't dictate who was, or wasn't, a member of 'Unit L', we now had our own designation within Javiera's expanding task-force. The government had a random name generator for this shit and we got the letter 'L'. Maybe that device didn't think we were going to last long enough to matter. Anyway, I took the phone and hit redial. Riki gave me an 'I'm puzzled' look."Who am I talking to?" I inquired."Ms, who are you?" he demanded, since my caller ID said Riki and, unless I used my high, squeaky voice, I obviously sounded like a guy."I'm Cáel Nyilas. Who is this?" I replied."I'm Bill A. Miller, Director of the U.S. Diplomatic Security Service. What seems to be the problem, Mr. Nyilas?" He was rather uptight about the call-back."Since we are working together, why don't you call me Cáel?" I politely requested. "I'll call you Willy.""My name is Bill, but you can call me Director Miller," he corrected me. "The reason for your call is?""It is Willy, or Dick; your choice," I countered. "I don't call my boss 'Director' and I worship the ground she walks on. You are not even in her league. Also, I've had bad experiences with guys named Bill which are too painful to explain right now."That was true. One was friend taking a shower and leaving me alone with his mother. The other was early on in my career when I confused a girl named Bonnie with her real name 'Bill'. I was my own personal 'The Crying Game'. I didn't handle that episode well."Besides, I didn't call to discuss name-calling. I want to know how many agents work for you.""What does that have to do with anything?" he grumbled."You are quick with the questions while painfully bereft of answers," I snorted. "Don't make me Google this too.""Over two thousand," he stopped being a total ass. "Is there anything else I can tell you that Miss Martin should have been able to tell you?" Ooops, Back to being an ass."Riki's being physically restrained from taking her phone back by some of my educationally-challenged, illegal alien, unskilled labor force of questionable loyalty," I outrageously lied. It was an odious habit of mine that I'd cultivated vigorously over the past few weeks. "Two thousand humans, thanks. Is Riki's replacement a guy, or a girl? Wait, who cares? Just send their picture and I'll let you know where to send their replacement.""Are you threatening my people?" he simmered."No. That would make me an uncooperative and nefarious nuisance," I evaded. "Of course, when a person sticks their hand into a functioning garbage disposal, you don't blame the device. You blame the moron who stuck their hand in." From the perspective of our relationship, I was the garbage disposal."That definitely sounds like a threat," he responded. He was going to stick his hand in anyway."Your inability to comprehend the nuances possible with the English language is not why I called and not something I feel I can educate you about, given my current time constraints. Just have one of your insipid flunkies send me the picture. I need to purchase duct tape and an out-of-the-way storage space," I informed him."By the way, in the spirit of legal chicanery, could you tell me how long it will take for Riki Martin's name to come back up in the rotation? Let's figure 36 hours between each hot-shot leaving DC and their eventual inability to return phone calls," I wanted to make sure he knew I was taunting his pompous self. (Me being pompous and unhelpful didn't cross my mind at that moment.)"Let me make myself clear, Mr. Nyilas," he repeated. "Not only can you not dictate terms to the US government, you are not even the team's designated leader." I wasn't? Fuck him. I had tons of useless members of the Alphabet Mafia in front of my name, all loudly proclaiming my numerous accolades.Of everyone on the team, I had the most: NOHIO (Number One House Ishara Official), HCIESI-NDI, (Havenstone Commercial Investments Executive Services' Intern -- New Directive Initiative, I didn't make that one up, I swear), MEH (Magyarorszag es Erdely Hercege) and UHAUL (Unpaid Honcho Assigned to Unit L). I liked that last one, so that was how I was going to sign off on all my reports now."First off, I AM in charge, Willy. Without me, there is no Unit L. I quit, and then what? In case you missed it, I can't be drafted or threatened by you. If you think you can replace me, please do so right now and let me get back to my life -- you know, the thing that actually puts money in my pocket.Besides, I am not refusing to take anyone you see fit to put on MY team. I'm just not going to tell you where I'm going to take them to. I suspect they are adults and can find their way home, eventually, Willy.""Mr. Nyilas, you are an unbelievably fortunate amateur and novice intellectual in a situation that demands experience and professionalism. It is time for you to step back and let the people who know what they are doing take over. Just play your part and we'll make sure you get due credit for following orders and behaving," he unleashed his fair-smelling bile."I am following your orders; your procedures dictate that a member of the State Department will be on this team," I kept my calm. "As one of the people who actually has experience with this situation, I'm letting you know how things work in the field. Every person you send will be misplaced, thus you will have to send someone else. Alerting you to the need to stay on top of your job -- sending someone else -- sounds to me like common sense advice in this circumstance.""That is not going to happen, Nyilas. If something happens, " he got out."Willy, duct tape is plentiful and cheap. Kidnapping -- thus hostage keeping -- is virtually a religion in Southern Italy. And though I am already wired into the local criminal underground, I'm just not going to be able to help you, or them. I'll make up some implausible excuses as the need arises. So now you know the score. The next move is yours," I smiled."The next words out of your mouth had better be 'I'll behave', or the State Department will revoke your passport and have stern words with the Republic of Ireland over your diplomatic status," Willy warned me."I'll behave," I fibbed. Riki snatched the phone out of my hand."Sir -- Director Miller, I want you to know I had nothing to do with Mr. Nyilas' tirade," Riki apologized. "He stole my phone.""I did." and "oww!" I hollered in the background. "She ground her heel into my instep. the fiery little minx." I was propping up her excuse because I owed her for verbally taking a dump on her boss, the ass-heap back in Romania. Riki punched me."Ms. Martin, do we need to reconsider your employment, or can we rely on you to re-organize Unit L before Ms. McCauley (her replacement) arrives?" Willy lectured."Director Miller, ""Call him Big Willy," I whispered to her. "He loves that 'Big Willy' style."This time she hit me in the thigh. My ballistic vest had gotten in the way of her first hit, but she was a quick learner."How can you know a song from 1997, yet not know that Russia invaded Georgia in 2008?" Riki put her hand over the phone and hissed at me."Ah," Pamela teased. "Somebody is a Will Smith fan." Riki looked away.I wasn't sure what to make of the Will Smith -- Ricky Martin combo forming in my mind. Will was one of my manly icons. Hey, he was a stud, scored numerous hotties in his film career and married Jada Pinkett Smith. What's not to love? Growing up, I wanted to be like Will Smith. When/if I ever finished growing up, I wanted to be like George Clooney."Director Miller," Riki tried again. "He's lying. From my personal observations and with supporting personality profiles provided by other members of the task force, I can guarantee you that Mr. Nyilas is unreliable and untrustworthy. Sir, I've watched Romani males hide their wallets and their daughters when he walks by." Okay, wasn't that last bit a lie?"that last bit a lie?es hide their wallets and their daughters when he walks by. provided by other members However, unless she has been cross-trained as a waitress at a gang-affiliated nightclub, a day-care worker for the criminally insane, plus consistently wins at Texas hold 'em, she's going to be out of her element here.""No sir, but Mr. Nyilas likes me, I'm not sure why," she glared at me. I poked her in the boob to help clarify the matter. Riki slapped my hand. Virginia punched me in the shoulder. I decided to poke Virginia in her ballistic-covered breast, hoping she was jealous for the attention. I was wrong. They both hit me again.Had this been sexual harassment, they would have hated this job and despised me. Since this was me being my painfully childish self, well, I was still annoying, but also adorable. Put it this way: if a woman could not only pepper spray a man making cat-calls at her, and was even encouraged to do so, wouldn't that de-stress the situation?"Director Miller, I don't want to stay on this assignment, yet I'd be remiss if I didn't explain some of the numerous pitfalls of working with Unit L. Every one of them is comfortable being a walking arsenal. I'm on my way to have a ballistic vest tailored for me because I'm the only one in the unit without one. I have no doubt that any of them could kill me with their bare hands in less than 5 seconds if they so desired," she explained."You would think they would want a more effective combatant with them," Miller grew icy, suspecting duplicity on Riki's part -- moron. She looked at me over the phone."Sir, I think they like me because I know I don't belong in a firefight. They can count on me to cower behind cover while the bullets are flying. That allows the rest to kill unimpeded by having to keep an eye on me," she said.Pause."One of them did show me how to recognize and start various grenades. She said if I was ever the last one alive, it would give me 'options'."Pause."Ms. Martin, don't cancel your flight back to DC yet. I'm going to give Ms. Castello a call to see what her assessment of the situation is," Willy allowed. "Good-bye.""I can't believe I talked him into making me stay with you people," Riki moaned.Our little caravan was slowing to a stop outside the Metropole Hotel. It was Hana's choice for a Roman meeting location. A restaurant and a hotel room, all in one location. Rachel and Wiesława were ahead of us, checking things out. Hana had informed us that the Illuminati had two people watching her. This was going to be my last bit of time with Rachel for a while.(Meanwhile, Back At The Ranch, )Two new members of House Ishara were on their way to Rome. They'd be joined by two members of the House Guard of Andraste from Britain. The two Isharans were the first members of the House Guard of Ishara in over a thousand years. I didn't expect them to be the martial equals of Rachel, or Charlotte. Not yet. And anyway, that didn't matter. What mattered to me was that they'd volunteered for the task and Buffy felt they were the best we had.Another nomadic pack of House Hylonome Amazons had taken in the traumatized Zola. She had to stay in Romanian until the authorities finished up her part of the investigation. A mixed group from House Živa and Ishara (led by Helena) would handle security for Professor Loma, his family and the Lovasz sisters during their trip to New York.Aliz, his wife, was officially in House Ishara's custody. That was my best play at making sure she avoided summary justice for her 'betrayal' of House Hylonome. The whole group would be handed over to House Epona as soon as the Romanians cleared them for foreign travel. It helped my case that Aliz appreciated my warnings about the danger that both families were in from House Illuyankamunus.The occult nitpicking that allowed me to leverage this maneuver was accomplished by me doing yet another rarely done feat. In the name of Alkonyka Lovasz, House Ishara was sponsoring a new Amazon house. I could testify to the existence and matronage of the Goddess SzélAnya (without her permission), which was one of the stepping stones for acceptance.Vincent was going to stay in Germany for two days, then he was off to his home and daughters in Arlington Virginia, with a long convalescence and a rumored promotion. Mona and Tiger Lily were already on their way to New York as honor guard for Charlotte's body, courtesy of the US Air Force. The Amazons needed the USAF to do it because that was the only way we could get the Romanians to release her body.The Hylonome dead, they would be buried in a private plot after all the autopsies were done. I was absolutely sure the Hylonome would steal the bodies in due time and give them a 'proper' burial. Of the Mycenaeans, Red and one of his buddies still remained at large. Of Ajax's half-brother, Teucer, and the other previously wounded Greek warrior, there was no sign. Kwen and the other POWs remained in Romania to face a laundry list of charges. Her fate was unknown to me.My bodyguard was reduced, yet no one minded. The twin reasoning was that the Black Hand in Italy would provide some protection for me. The other was that I was in the birthplace of the Condottieri. Selena's sources strongly suspected that their HQ was close to Rome itself. I could have had more security by recruiting among the 'natives'.Various sources, some inside Italy, had suggested that the Carabinieri, Italy's military police force, had 'offered' to provide some protection. That was prompted by events surrounding my visits to Budapest  and  Mindszent, Hungary and the 'action' south of Miercurea Ciuc, Romania (no one wanted to call it a battle, even though the fight involved over 1000 Romanian Land Forces troops and half a squadron of the Romanian Air Force).My refusal of the offer caused a 'disruption'. This was a polite way of saying the Italians did not want me to enter their country. I wasn't being a jerk this time. Selena and Aunt Briana were both of the opinion that the Condo's recruited heavily from European military and paramilitary units -- particularly Western Europe. And that not all their 'new hires' had left active duty either.A peculiar circumstance then developed. The pretext for denying me entry was undercut by Hungary and Romania erasing me from their official investigation. I wasn't a threat (despite the burnt landscape and tombstones sprouting up in my wake.) Romania didn't want me to stay, Hungary decided they didn't want me back -- at the moment -- and the US/UK/Ireland were telling the Italians that I was a peach, or whatever implied that in diplomatic speech.There was a compromise finally reached by Riki and shadow forces that I couldn't put names to. I could come to Italy as long as my itinerary was relayed to Carabinieri. We could keep our side arms in holsters and our big guns as long as they weren't on our persons. I could go around without a Carabinieri bodyguard as long as I ignored them floating around me at a discreet distance. A liaison officer would meet me at the hotel to maintain the illusion that I was just a paranoid tourist.Delilah had to touch base with the British again, probably for the same reasons that the US wanted to replace Riki. While both Delilah and Chaz were military and seconded to MI-6, they weren't considered Intelligence Experts by the people at the helm. For that matter, they weren't even sure how Delilah had ended up at my side, killing multi-national terrorists in three separate countries inside of one month. That was very cinematic, not realistic. The idea of governments with shadow operatives 'sanctioning' people was not something that anyone in the 'know' wanted to talk about.Whether it was before the media, a US Senate Select Committee on Intelligence, the United States House Permanent Select Committee on Intelligence, or a UK Parliamentary Foreign Affairs Select Committee this wasn't what these Department Heads wanted to discuss. Less anyone forget, my Congress and my President didn't, umm, get along.In my favor, I was an orphan from New Hampshire, both my US Senators were women and I'd worked on their campaigns or dated some of their volunteers. It might do me some good to call Dr. Kimberly Geisler at Bolingbrook to see what she could do politically. All that could wait.(Finishing Up)Selena Jovanović had the first of our two dark blue Alfa Romeo 159s, the one that disgorged Rachel and Wiesława. She, Saku and Odette would circle the block in case there was any trouble. Pamela had the driver's seat in my car. No one wanted me or Odette to drive because we didn't understand urban Italian street etiquette. It was Virginia, me and Riki in the backseat with Chaz up front with Pamela.Rachel gave the preliminary order to disembark. That meant the lobby was partially clear -- there were armed types about that seemed to be either Carabinieri, or understandable private security. Rome wasn't as dangerous as Mexico City (kidnap-wise), but events in London, Budapest and the Hungarian and Romanian countryside were putting people on edge. And those with enough money could buy some emotional comfort in the form of armed private contractors.Chaz took his H and K UMP-45, stock folded, out of the bag at his feet and secured it inside the right-side of his jacket. Three spare clips went inside a harness on his left. It was dreamlike as Virginia and I went through a similar, less heavily armed process. For FBI Girl, it was a 'carry-on' with flash-bang, concussion and smoke grenades, plus a few extra clips/mags for everyone.For me, it was a tomahawk, a second Gloc-22 and a bullet for everyone in the hotel, if that became necessary. As the car came to a stop in front of the main doors, I worked my way over Riki so that I would be the second person to exit the car. Chaz would be the first. Virginia got out on her side. Pamela would stay at the wheel -- Riki had an appointment with a tailor to keep.I felt it then, that sympathetic spiritual harmony I was one-third of. I looked up into the 'clear' Rome night. There she was, Bellatrix, the Amazon star in the Constellation of Orion. According to the Egyptian Rite, the Weave of Fate was nearly invisible by day, but by night, you could make out its strands in the motion of the stars. That was not something Alal had ever truly mastered. Still,I had a new phone since the charred remains of my old one were in some evidence locker in Budapest by now. That didn't mean I wanted to use it. I was getting squirrely about people I didn't want finding me, finding me. Chaz was in the lead, I was in the middle and Virginia covered my back. Rachel caught sight of us, gave a quick nod, and then she and Wiesława went for the elevators.Rachel would want to check out Hana's room before I got there -- if I got there. I called Odette."Hey Babe," Odette beamed excitement my way. She was in Rome and we had a guaranteed 24 hour layover. For a girl who thought her great adventure in life was going to end up being a high school trip to Philadelphia to see the Liberty Bell, she was in Nirvana."Hey to you too, Odette. I need a favor," I began."Sure," she chirped."In five minutes from, right now make sure Sakuniyas comes to see me and Hana in the restaurant by herself," I requested. Odette hesitated, taking in her knowledge of 'Cáel-speak'."No problemo Jeffe," she answered. She knew I was in some undefined trouble. We both knew that her body language would convey that unease to Saku, which was what I needed. See, I had a plan. I tapped Chaz, slowing him and thus allowing Virginia to bunch up with us."Do either one of you remember the movie 

 https://www.iservalan.com https://www.taletellerclub.comChapter 2: Classical Antiquity – Pleasure, Power, and Myth(Greece, Rome, India, China, Japan)Erotic Art in the Classical World: Sensuality, Divinity, and the Human FormThe civilizations of Greece and Rome profoundly shaped Western attitudes toward eroticism, beauty, and the human body. Meanwhile, in Asia, India, China, and Japan developed their own rich traditions of erotic art, where sexuality was intertwined with spirituality, aesthetics, and philosophy. Across these cultures, erotic imagery was not just about desire—it was deeply connected to mythology, religious devotion, and social identity.The Greek Celebration of the Nude and the DivineAncient Greek art (c. 800–146 BCE) is renowned for its idealized representations of the human form, including sensual and erotic depictions. Unlike later Western traditions, which often moralized sexuality, the Greeks saw eroticism as an essential aspect of life, closely tied to their gods, heroes, and social structures.The Male Nude and Homoeroticism in Greek ArtGreek sculptures and vase paintings frequently depicted the nude male body as a symbol of beauty, strength, and divine perfection. The kouroi (statues of young men) and later the works of sculptors like Phidias, Polykleitos, and Praxiteles showcased a balance of realism and idealism.Homoeroticism played a significant role in Greek culture, particularly in the institution of pederasty, where older men (erastai) mentored and formed relationships with younger men (eromenoi). While controversial today, these relationships were embedded in Greek education, social bonding, and military camaraderie. Erotic vase paintings and sculptures, such as those on the Warren Cup, openly depicted same-sex relationships without stigma.Aphrodite and the Feminine EroticThe goddess Aphrodite, associated with love and beauty, was a central figure in Greek erotic art. The first known fully nude female sculpture, Aphrodite of Knidos by Praxiteles (c. 360 BCE), marked a shift in the portrayal of female sensuality. While earlier depictions of women were clothed, this work introduced the eroticized nude female body as an artistic norm in Western art.Rome: Eroticism, Excess, and Moral ContradictionsThe Romans inherited much from Greek artistic traditions but added their own flair for luxury, satire, and explicit eroticism. Roman erotic art ranged from refined frescoes in wealthy villas to bawdy graffiti in brothels, revealing a culture that embraced sexuality in both elite and everyday contexts.Pompeii and Herculaneum: A Window into Roman EroticismThe eruption of Mount Vesuvius in 79 CE preserved vast amounts of erotic art in Pompeii and Herculaneum, offering an unparalleled glimpse into Roman attitudes toward sexuality. Frescoes from the Villa of the Mysteries and Lupanar (brothel) depict explicit scenes, suggesting that sexuality was not hidden but woven into public and private life.One of the most famous artifacts, the Priapus fresco, shows the god Priapus weighing his exaggerated phallus against a bag of money—a humorous but symbolic image of fertility and prosperity. Romans often associated large phallic imagery with protection, luck, and virility.Satire and Social Commentary in Roman EroticaWhile erotic art was common, Rome also saw moral pushback against sexual excess. Writers like Ovid (Metamorphoses, Ars Amatoria) celebrated love and seduction, while others, like Juvenal, satirized the decadence of Roman society. The Augustan moral reforms (1st century BCE) attempted to impose sexual restraint, yet erotic art continued to flourish, reflecting the contradictions within Roman attitudes toward pleasure.Erotic Art in Ancient India: The Sacred and the SensualEroticism in ancient India was deeply entwined with spirituality, particularly through Hinduism and Tantra. Unlike in the West, where sexuality was often seen in opposition to religious purity, Indian art frequently depicted sensuality as an extension of divine energy.Temple Eroticism: Khajuraho and KonarkThe Khajuraho temple complex (c. 950–1050 CE) and the Konark Sun Temple (c. 13th century CE) feature intricate sculptures of deities, lovers, and erotic acts. These reliefs, far from being mere decoration, reflect the Hindu belief that sexual union mirrors cosmic unity and divine creation.The Kama Sutra and Indian Erotic TextsAttributed to Vātsyāyana, the Kama Sutra (3rd century CE) is one of the most famous texts on love and eroticism. Contrary to its popular perception as a sex manual, it is a sophisticated treatise on pleasure, relationships, and aesthetics. Accompanying illustrations in later manuscripts helped visualize its teachings, making it one of the most influential works of erotic literature.Erotic Art in Ancient China: Daoism and Sensual BalanceIn China, erotic art was shaped by Confucian ideals, Daoist philosophy, and later Buddhist influences. While Confucianism promoted restraint, Daoism embraced sexuality as a path to harmony and longevity.Daoist Sexual Arts and Painted ScrollsDaoist texts, such as the "Art of the Bedchamber", describe sexual practices believed to extend life and health. Erotic scroll paintings from the Tang (618–907 CE) and Song (960–1279 CE) dynasties often depicted intimate scenes with poetic inscriptions, emphasizing sensuality rather than crude explicitness.Later, during the Ming (1368–1644) and Qing (1644–1912) dynasties, erotic books known as "spring pictures" (春宫图) became popular among the elite, blending humor, philosophy, and eroticism.Japan's Shunga: The Floating World of SensualityJapanese erotic art, or Shunga (春画), flourished during the Edo period (1603–1868). These woodblock prints, created by masters such as Hokusai and Utamaro, depicted erotic encounters with both aesthetic refinement and explicit detail. Unlike in the West, where erotic art often faced suppression, Shunga was widely enjoyed across social classes.Shunga as Art, Satire, and InstructionShunga prints were not just pornographic; they served multiple purposes, including sexual education, humor, and even political satire. Some depicted fantastical elements, such as Hokusai's famous "The Dream of the Fisherman's Wife", blending eroticism with mythology.Conclusion: Classical Eroticism as a Reflection of CultureThe erotic art of classical antiquity reveals a diversity of attitudes toward sexuality:Idealized beauty and divine connection – Greek and Roman art celebrated the nude as an emblem of perfection.Religious and cosmic symbolism – Hindu and Daoist traditions saw sexuality as a path to spiritual enlightenment.Humor and satire – Roman and Japanese art often infused eroticism with wit and social commentary.While some traditions embraced erotic art as sacred, others saw it as a source of indulgence or controversy. The tension between openness and censorship would continue to shape erotic art in the centuries to come.The Warren Cup (1st century CE, Roman) A silver drinking cup featuring detailed homoerotic scenes, the Warren Cup provides insight into Roman attitudes toward male-male relationships. Hidden for centuries, it is now a key artifact in LGBTQ+ art history.Khajuraho Temple Reliefs (10th–11th century CE, India)These intricate sculptures depict a range of erotic acts, reinforcing the Hindu belief in sexuality as a divine force. Unlike Western art, which often separated the sacred from the sensual, Khajuraho integrates both seamlessly.The Frescoes of the Villa of the Mysteries (1st Century BCE, Pompeii, Roman Empire)The Villa of the Mysteries in Pompeii contains one of the most famous and enigmatic fresco cycles from ancient Rome. While not explicitly erotic, many scholars believe the images depict a Dionysian initiation ritual, potentially related to sacred sexuality and mystery cults. The frescoes feature semi-nude figures, suggestive interactions, and themes of divine ecstasy, linking sexuality to spiritual transformation. This example highlights how Romans often blended eroticism with religious and ritualistic themes rather than treating it as purely physical pleasure.Shunga by Kitagawa Utamaro (1753–1806, Edo Period, Japan)Kitagawa Utamaro, one of the most celebrated ukiyo-e artists, created numerous Shunga (春画, "spring pictures"), which depicted intimate encounters with exquisite detail and elegance. His prints, such as Poem of the Pillow, emphasized the sensuality of touch, fabric, and movement, offering a refined and almost poetic take on erotic imagery. His work also often featured women's pleasure and agency, making it a significant contribution to the study of feminine desire in erotic art.#stencilart #originalart #investment art #blinkfrictionart #blinkfrictionfashion #reclaimart #reclaimfashion

February 25: In this episode of TownHall, Albert Villarin, MD, VP and CMIO at Nuvance Health, Christine Silvers, MD, Healthcare Executive Advisor at Amazon Web Services, Praveen Meka, MD, Senior Physician/Hospitalist at Dana-Farber Cancer Institute, and Qing Liu, Senior Solutions Architect (Healthcare) at Amazon Web Services explore the transformative impact of AI in healthcare. They discuss real-world applications such as AI for patient referrals, document processing, diagnostic tools, and personalized medicine. Examples include the development of ConsultBot for interpreting complex blood tests and the use of AI for remote patient monitoring in underserved areas. How can AI improve patient outcomes and reduce errors in clinical settings? They also address challenges like data security, ethical considerations, and bridging the technology adoption gap among clinicians. What are the biggest hurdles in implementing AI in everyday medical practice? The episode underscores the potential of AI to enhance clinical outcomes, reduce errors, and improve patient satisfaction. Subscribe: This Week HealthTwitter: This Week HealthLinkedIn: This Week HealthDonate: Alex's Lemonade Stand: Foundation for Childhood Cancer

#345 In this episode, we explored the incredible journey of San Qing, a Taoist Master who shared his remarkable experiences and insights into self-realization and healing. The conversation delved into his early fascination with physical strength and bodybuilding, which unexpectedly paved the way for profound meditative and spiritual practices. San recounts astonishing stories of channeling ancient masters, healing physical ailments, and the challenges of his 'dark night of the soul.' His teachings emphasizes the importance of harnessing energy, mastering emotions, and achieving a state of unified awareness. This episode is a captivating blend of personal anecdotes and deep spiritual wisdom, highlighting San's unique journey and the transformative power of Taoist alchemy. About San: Taoist Master San Qing has over 30 years' experience guiding people, teaching people, opening people up to their true potential as a human being, as a light being, as just being. San Qing is an ordained priest and 66th generation lineage holder and 126th generation lineage holder of Taoism. San is a Taoist master of Qigong and Neigong, is a prolific channel and healer who has built a reputation for direct access to the spirit realm. He is grateful every day to his teachers, the Three Pure Ones and the Tao, for allowing him to witness miracles. San works with people all over the world showing them, that the impossible is possible. Key Points Discussed:  (00:00) - TAOIST MASTER Exposes the Hidden Truth About Reality & Consciousness! (01:00) - Introducing San Quinn: A Taoist Master (01:52) - Upcoming Events and Retreats (02:28) - Starting the Conversation with San (02:47) - San's Journey to Becoming an Ordained Priest (06:16) - Childhood and Early Experiences (09:16) - Bodybuilding and Self-Discovery (12:22) - The Path to Meditation (16:06) - Channeling and Spiritual Awakening (29:10) - Experiencing Clairvoyance (31:36) - A Warning from the Energy (32:23) - Validating the Clairvoyant Experience (33:37) - The Power of Reading Auras (35:50) - Distant Healing Experiment (38:04) - Healing Miracles and Skepticism (45:28) - The Journey to Taoist Mastery (48:33) - The Dark Night of the Soul (51:02) - Understanding the Primordial Mother (53:39) - The Path to Unified State (55:12) - Conclusion and Future Plans How to Contact San Qing:theway126.com www.youtube.com/@theway126experience   About me:My Instagram: www.instagram.com/guyhlawrence/?hl=en Guy's websites:www.guylawrence.com.au www.liveinflow.co

The answer – well, an answer – is coal. How so? Generally, the take on the British victories tends to emphasize the fairly sorry state of the Qing military in terms of funding, equipment and training, and those forces' huge disadvantage faced with massive broadsides of British ships and the lethal firepower of the British infantry's muskets. It isn't much commented on in the umpteen histories of the Sino-British wars in the 1840s and 1850s, but there was another huge advantage. For the second time in the history of warfare (everyone forgets about the 1st Anglo-Burmese War and the paddle steamer Diana) ships could be moved about independent of the wind. During the 1st Opium War, Britain was able to call on the services of not just one but 17 – yes seventeen – steam-powered warships. They could, and did, tow troopships when the wind failed. It was the same with the heavily gunned sailing ships of the line, which could be towed to where they were needed if there was no wind. The armed steamers, especially the shallow draft Nemesis, could go where the sailing vessels could not. No coal, no steam ships…and maybe a different outcome. In the 2nd Opium War almost all the British and French naval ships involved were either paddle or screw propelled steamers, so the technological advantage at sea, if not on land, was even greater because China's navy had yet to modernize.

fWotD Episode 2841: Gao Qifeng Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Thursday, 13 February 2025 is Gao Qifeng.Gao Qifeng (Chinese: 高奇峰; pinyin: Gāo Qífēng; 13 June 1889 – 2 November 1933) was a Chinese painter who co-founded the Lingnan School with his older brother Gao Jianfu and fellow artist Chen Shuren. Orphaned at a young age, Gao spent much of his early life following Jianfu, learning the techniques of Ju Lian before travelling to Tokyo in 1907 to study Western and Japanese painting. While abroad, Gao joined the revolutionary organization Tongmenghui to challenge the Qing dynasty; after he returned to China, he published the nationalist magazine The True Record, which later fell afoul of the Beiyang government. Although offered a position in the Republic of China, Gao chose to focus on his art. He moved to Guangzhou in 1918, taking a series of teaching positions that culminated with an honorary professorship at Lingnan University in 1925. Falling ill in 1929, Gao left the city for Ersha Island, where he took students and established the Tianfang Studio. On the market, Gao's works tend to fetch higher prices than those of his fellow Lingnan founders. In his painting, Gao blended traditional Chinese approaches with foreign ones, using Japanese techniques for light and shadow as well as Western understandings of geometry and perspective. Although he painted landscapes and figures, he is best recognized for his paintings of animals, particularly eagles, lions, and tigers. In his brushwork, he combined the vigour of his brother's technique with the elegance of Chen's. Gao taught numerous students, including Chao Shao-an and Huang Shaoqiang; he was particularly close to Zhang Kunyi, with whom he may have been romantically involved.This recording reflects the Wikipedia text as of 00:59 UTC on Thursday, 13 February 2025.For the full current version of the article, see Gao Qifeng 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 standard Joanna.

To welcome the Year of the Snake, we’re launching a new series looking at belief in China. Young Chinese people are increasingly turning to spirituality - even online manifestations of it - and feng shui, in this moment of high unemployment and economic stress. For a Party guided by materialism, this spike in spiritual interest presents a dilemma: how to regulate something you purport not to believe in. To discuss the state's use of spirituality from the Qing to now, we’re joined by Tristan Brown, a historian at MIT and author of Laws of the Land: Fengshui and the State in Qing Dynasty China and Haoyang Zhai, a researcher at the University of Melbourne. Image: “May The Snake Be With You” c/- Juliette Baxter Episode transcripts available at https://www.thechinastory.org/lrp/See omnystudio.com/listener for privacy information.

In this episode I cover an overview of the different types of chestnuts. And why do customers prefer hybrids over Chinese chestnuts? I share what named varieties that I am growing this year. And I give you tips to start your chestnut orchard, including soil pH and how/when to fertilize your chestnut trees.I forage buckets of chestnuts from local chestnut trees every Fall and store them in buckets of sand to sprout over the Winter. But in Spring 2024 my stored chestnuts were moldy and rotten - they had failed over the winter.I learned a lot more as I have diversified my chestnut offerings in response to this loss, as well as expanded my knowledge through my in real life contacts. In this article I will share what I have learned so it will help you as well.Varieties of chestnuts:American, Chinese, Japanese, European.Why are customers turned off by Chinese chestnuts? Why do they sell for less than hybrids?Dunstan chestnuts and other hybrids.Named varieties of chestnuts:A named variety, or a known-parent, is a tree or seedling that is chosen for it's heavy production and larger nut sizes. That known (named) parent mother tree is open pollinated by the surrounding trees. It's nuts are saved and grown into seedlings. This is a common way to grow and sell chestnuts, much more than grafting.Some sites call these named varieties of Chinese chestnuts Half sibs.Qing, Gideon, Amy, Peach, and Resilient are examples of named varieties (known parent/Half sibs) of Chinese Chestnuts.I am growing Qing, Resilient named varieties, and some Japanese hybrids this year.I am sprouting from seed:Eaton, which is a Chinese, American, and Japanese hybrid.Gideon seed. This will produce large to extra-large nuts that are high in quality and flavor.Hope is a Chinese, American hybrid that is a sibling of "King Arthur", a cultivar from the Connecticut Ag Experiment Station's chestnut breeding program.Revival: a HUGE hybrid with chestnuts as big as my palm.Tips to grow chestnuts:Chestnuts need moderately acidic soil, somewhere between 4.5 and 6.5 pH.Chestnuts need trace minerals like Boron, I have seen suggested that 1 tsp of borax, dissolved in water, poured on an 8x4 garden bed can help with this. I will experiment with adding boron this year.Do not put fertilizer in the hole when planting chestnut trees. You want the chestnut to grow out into the soil seeking nutrients. If you do fertilize, add some 10-10-10 fertilizer lightly to the top of the soil. Do not use long time released fertilizer.Foliar feed in the summer. This makes root growth and enhances the soil.Show notes for this episode: Ep. 154 - Tips to Start Your Chestnut OrchardGrow Nut Trees is now taking orders for Spring shipping or local pickup.Grow Nut Trees.comNEW for this year are more types of chestnuts, including Qing Chinese hybrid chestnut seedlings. The Qing tree is a heavy producer with sweet flavored extra large nuts. These seedlings were grown locally and are adapted to the Midwest.Grow Fodder Trees! New this year are cuttings for fodder trees - mulberry and hybrid willow. These are fast growing and the leaves are edible as forage for animals (my horses love them - maybe a little too much). Plus the mulberries can feed chickens if planted near a chicken run. And they are good for chop and drop. Get your mulberry and willow cuttings from Grow Nut Trees.

Happy Chinese New Year! This week, while I'm decompressing from 10 days in the Alps, my friends at the Asia Society of Switzerland have graciously offered to let me share a podcast recorded just after the U.S. presidential election in November at their annual State of Asia event. "The State of China" features three terrific guests: Wang Qing (王卿), the host of the popular Chinese podcast "The Weirdo" (不合时宜), Zichen Wang of the Center for China and Globalization, and Adam Tooze, one of the truly great public intellectuals of our time. It's all skillfully moderated by the South China Morning Post's Europe editor, Finbarr Bermingham, and it covers a lot of ground. I'll be back next week in conversation with my dear friend Jeremy Goldkorn, and we'll be asking (and answering) the big question — Are we in the middle of a narrative shift on China?May the Year of the Snake be prosperous and full of happiness and success for all you Sinica listeners!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Believe it or not, it's never been a better time to reinvent yourself than it is now.Sure, the job market looks bleak. Stories of downsizing nearly every day.But you can learn new skills, often for Free.John McCoy of John McCoy Writes tweeted a few weeks ago:"Friday reminder: you can just learn a skill for free off the internet and start selling your services and people will pay you. Nobody can stop you."Tips to learn new skillsUse LinkedIn Learning. You can often get it for free by using the library. Topeka/Shawnee County offer it for free. If you are veteran you can get LinkedIn Pro and LinkedIn Learning for Free.Get some training and a certificate, either through Grow Google, or take a class that guarantees you will pass the certificate at the end.Start small, work for a small company (or the State), and then leverage that experience in a couple of years to significantly increase your salary. Working in IT for a manufacturing company is how I started in IT.Build your experience portfolio by freelancing on Upwork.Facing Downsizing? Build Something for YourselfIn the second half of 2024, it seemed like downsizing was on the horizon (when you know, you know). Like Justin Welsh says: Build something for yourself.I got tired of the fear and expanded Grow Nut Trees, growing and selling more trees than ever before. I started Thriving Food Forest Design (see details below) and had my first really big customer.Check out the show notes on our website:Ep. 153 - It's Never Been Easier to Reinvent Yourself - with John McCoyGrow Nut Trees is now taking orders for Spring shipping or local pickup.Grow Nut Trees.comNEW for this year are more types of chestnuts, including Qing Chinese hybrid chestnuts. Qing (pronounced "Ching") is a Chinese chestnut Half-sib from a named tree that was open pollinated by other trees, including hybrids. The Qing tree is a heavy producer with sweet flavored extra large nuts. These seedlings were grown locally and are adapted to the Midwest.Grow Fodder Trees! New this year are cuttings for fodder trees - mulberry and hybrid willow. These are fast growing and the leaves are edible as forage for animals (my horses love them - maybe a little too much). Plus the mulberries can feed chickens if planted near a chicken run. And they are good for chop and drop. Get your mulberry and willow cuttings from Grow Nut Trees.

Galdan is dead. Kangxi's victory is total. It's all over but the crying. ... and the executions via slow-slicing... and the crushing of his bones... and the punishment of his family... and the writing him out of history... Please support the show!: patreon.com/thehistoryofchina Time Period Covered: 1697-8 CE Major Historical Figures: Qing Dynasty: The Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1654-1722] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Gen. Fiyanggu Gen. Sunsike Dzungar Mongols: Galdan, the Boshugtu Khan [r. 1679-1697] Lamist Tibetans: The Sixth Dalai Lama, Tsangyang Gyatso [1683- after 1706] sDe-pa Desi Sangye Gyampo [1653-1705] Major Sources Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices

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

China is undergoing unprecedented changes domestically, while also dealing with the challenges of a volatile world. Listen to Qing Wang, host of the popular Chinese-language podcast The Weirdo; Zichen Wang, Research Fellow at the Center for China and Globalization; and Adam Tooze, economic historian and professor at Columbia University discuss the state of China. The discussion is moderated by Finbarr Birmingham, Europe correspondent for the South China Morning Post, and was recorded at STATE OF ASIA, the flagship conference hosted by Asia Society Switzerland last November, in Zurich. This episode is from Asia Society Switzerland's STATE OF ASIA podcast, bringing you exclusive, engaging conversations with leading minds on issues that shape Asia and affect us all. More info and other episodes: https://asiasociety.org/switzerland/podcast-state-asia. 

The Kangxi Emperor ruthlessly tracks down Galdan Khan, leaving him and his followers with nowhere to turn and nowhere to hide. The end draws close... Please support the show!: patreon.com/thehistoryofchina Time Period Covered: 1697-8 CE Major Historical Figures: Qing Dynasty: The Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1654-1722] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Gen. Fiyanggu Gen. Sunsike Dzungar Mongols: Galdan, the Boshugtu Khan [r. 1679-1697] Lamist Tibetans: The Sixth Dalai Lama, Tsangyang Gyatso [1683- after 1706] sDe-pa Desi Sangye Gyampo [1653-1705] Major Sources Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices

Last time we spoke about the beginning of the Kumul Rebellion. In 1931, tensions in Kumul escalated after a Muslim girl spurned Han tax collector Chang Mu, leading to his violent death at a family dinner. Enraged, Uyghurs retaliated against Chinese officials, igniting a rebellion. Chaos ensued as rebels targeted Han settlers, ultimately capturing Kumul with little resistance. Amidst the unrest, Yulbars Khan sought support from military leader Ma Chongying, who planned to mobilize his forces to help the Uyghurs. What began as a local incident spiraled into an all-out revolt against oppressive rule. In 1931, young warlord Ma Chongying sought to establish a Muslim empire in Central Asia, leading a small force of Tungan cavalry. As his army attempted to besiege Kumul Old City, they faced fierce resistance from Chinese troops. Despite several assaults, the lack of heavy artillery hampered Ma's progress. Eventually, Ma faced defeat due to a serious injury. After his recuperation, his forces joined with Uyghur insurgents, sparking a guerrilla war against oppressive provincial troops, leading to increasing unrest and rebellion.   #133 Kumul Rebellion part 2: Uprisings in southern Xinjiang 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 in the last episode we spoke about the beginning of the Kumul Rebellion. Now the Kumul Rebellion is actually a series of other rebellions all interlaced into this larger blanket known as the Xinjiang Wars. To be blunt, Xinjiang was the wild west from the 1930s until basically the formation of the PRC. We briefly went over the various groups that inhabit northwestern China, they all had their own interests. I want to start off by looking at the situation of southern Xinjiang. Back in June of 1924, Ma Fuxing, the T'ai of Kashgar was executed. His executioner was Ma Shaowu who had just received the post of Taoyin over the oasis city of Khotan. There was of course always tension, but southern Xinjiang was relatively peaceful in the 1920s. Then Governor Yang Zengxin was assassinated in July of 1928. During the last years of his rule, southern Xinjiang often referred to as Kashgaria, remained entrenched in the British sphere of influence after the collapse of Tsarist Russia and the subsequent closure of the Imperial Russian consulate-General at Kashgar.  Going further back in time, in August of 1918, Sir Geoerge Macartney, the long standing British Consul General to Kashar had retired. His successor was Colonel P. T Etherton, a hardcore anti-communist who actively was cooperating with anti-Soviet Basmachi guerillas in the western portion of Turkestan. One of his missions was to curb Soviet influence in southern Xinjiang. Yang Zengxin understood the British policy towards Xinjiang was to push the Soviets out via enabling the survival of his independent Han led regime. Thus Yang Zengxin was very friendly to the British and allowed them to exercise considerable political influence in Tien Shan. Despite this Soviet influence spread in Ili and Zungharia. This prompted Yang Zengxin to secretly cooperate with the British in Kashgar to counter the looming red growth north of his province. Now by 1924, through a combination of military necessities and the re-emergence of Soviet Russia as Xinjiang's largest trading partner, this forced Yang Zengxin to push away the British. Following the Sino-Soviet agreement of 1924 which effectively saw the establishment of diplomatic relations between Moscow and Beijing, the Soviet government at Omsk dispatched an envoy to Xinjiang to discuss mutual consular representation. Both sides reached an agreement on October 6th, providing for an exchange of consulate-generals between Tashkent and Urumqi and for Soviet consulates in Chuguchak, Kulja, Shara Sume and Kashgar. The new Soviet presence in Kashgar was quite upsetting for the British. It also allowed the Soviets direct access to the densely populated oases of Tarim Basin, the source of nearly all Xinjiang's revenue.  Shortly after the Soviet Consulate in Kashgar officially opened on October 10, 1925, a local power struggle emerged involving Max Doumpiss, the Soviet Consul, of Latvian origin, Major Gillan, the British Consul-General at that time, and the Taoyin of Kashgar. Sino-Soviet relations in southern Xinjiang took a troubled turn in November 1925 when large quantities of silver bullion were discovered hidden in thirty-four boxes labeled as Soviet 'diplomatic bags,' intended for the Kashgar consulate. The Kashgar Taoyin, who was reportedly offended by the 'subtle spread of Soviet propaganda' in the southern oases, retaliated by expelling several suspected Russian agents. In March 1926, significant riots erupted in Kashgar, which the Chinese authorities attributed to an interpreter at the Soviet Consulate named Akbar 'Ali. The unrest was quelled by a force of 400 local Tungan troops, and Akbar 'Ali was imprisoned; the Taoyin ignored subsequent Soviet demands for his release. The rapid increase in the number of European consular staff from around fifteen in 1925 to between thirty and forty by 1927 also alarmed Chinese officials. All these developments were likely reported to Governor Yang Tseng-hsin in Urumchi, who was likely dealing with similar situations at the newly established Soviet Consulates in Kulja, Chuguchak, and Shara Sume. It appears that, with discreet British support, Yang decided to take actions to curb the expansion of Soviet influence in Kashgar. The Kashgar Taoyin then took up a strong anti-soviet stance. Alongside this Yang Zengxin's nephew, the officer in command of Chinese troops along the Kashgar northern frontier, suddenly became a frequent visitor to the British consulate General at Chini Bagh. After the death of the old Taoyin in 1927, Ma Shaowu came over from Khotan to replace him and with this came heightened anti-soviet policies in southern Xinjiang. Ma Shaowu first began by imprisoning 60 alleged local communists and tightened Chinese control over Kashgars northern frontier. The freedom of the Soviet Consul team to travel within southern Xinjiang was tightened to the extreme and all Kashgar citizens suspected of pro-soviet sympathies became targets for confiscation of their property or deportation to other oases. Yang Zengxin backed Ma Shaowu's attempts to limit Soviet influence in Tarim Basin by imposing severe tax on Muslims leaving southern Xinjiang to go on Hajj via the USSR. Similarly, new legislative was unleashed requiring merchants going into the USSR to deposit large sums of money to the Chinese authorities in Kashgar who would forfeit if the depositor failed to return to Xinjiang within 60 days.  These policies did not completely insulate southern Xinjiang from Soviet influence; however, they did ensure that at the time of Yang Zengxin's assassination in 1928, the southern region of the province—especially Ma Shao-wu's domain around Kashgar, Yarkand, and Khotan—maintained a significant degree of independence from the Soviet Union. This stood in stark contrast to areas like the Ili Valley, Chuguchak, and Shara Sume, where Soviet influence became dominant shortly after 1925, and even to the provincial capital of Urumqi, where, by the spring of 1928, the Soviet Consul-General had considerable sway. It was likely due to Ma Shaowu's anti-Soviet position and the persistent dominance of British influence in southern Xinjiang during the final years of Yang Zengxin's administration that Kashgar emerged as a hub of conservative Muslim opposition to Chinese governance in the 1930s. Yang Zengxins intentional efforts to sever southern Xinjiang from Soviet influence resulted in the Uighurs and, to a lesser extent, the Kirghiz of the Tarim Basin being less influenced by the 'progressive' nationalist propaganda from Soviet-controlled Western Turkestan compared to the Turkic-speaking Muslims of the Ili Valley and Zungharia. This is not to imply that the socialist nationalism promoted by the Jadidists after 1917 was entirely ineffective south of the Tien Shan; however, Kashgar, situated outside the Soviet zone in northwestern Sinkiang, became a natural refuge for right-wing Turkic nationalists and Islamic traditionalists who opposed Chinese authority yet were even more fiercely against the encroachment of 'atheistic communism' and its Soviet supporters in Central Asia. Many of these right-wing Turkic-speaking nationalists were former Basmachi guerrillas, primarily of Uzbek, Kazakh, and Kirghiz descent, but also included several Ottoman Turks and, according to Caroe, "old men who had fought against the Chinese at Kashgar." Among the most notable Basmachi leaders who sought refuge in Kashgar was Janib Beg, a Kirghiz who would play a significant role in the politics of southern xinjiang during the early 1930s. Following Yang Zengxin's assassination in July 1928, Soviet influence in southern Xinjiang began to grow rapidly; nevertheless, at the onset of the Kumul Rebellion in 1931, reports of forced collectivization and the suppression of nomadic lifestyles in Western Turkestan led many Turkic Muslims in southern Xinjiang to be wary of Soviet intentions. If, during the late 1920s and early 1930's, the Turkic Muslims of southern Xinjiang were divided in their approach towards the Soviets and the newly formed Turkic-Tajik SSR's in western Turkestan, they all were united in their attitude towards their Tungan brethren to the east. Unlike the Turkic Muslim rebels of Kumul, the Uyghurs and Kirghiz of southern Xinjiang were far too distant from Gansu to appeal for assistance from the Tungan warlords, such as the 5 Ma Clique. Besides the Han Chinese officials, rule over the oases of Tarim Basin had long been held by Tungans. Ma Fuxing, the Titai of Kashgar had ruthlessly exploited his Turkic Muslim subjects between 1916-1924. He himself was a Hui Muslim from Yunnan, as was Ma Shaowu. The Turkic Muslims of southern Xinjiang therefore had zero illusions of any “muslim brotherhood” with their Tungan brethren. It was Tungan troops who intervened to suppress any demonstration against Chinese rule. The Tungans of Tarim Basin were allies to the Han Chinese administration and thus enemies to the Turkic Muslim peoples. The western rim of Tarim Basin was in a unique political situation during the later half of Yang Zengxins rule as a large part of its Turkic Muslim population looked neither to the progressive Muslim leadership of western Turkestan nor the Tungan warlords of Gansu. Instead they looked at the regimes in Turkey and Afghanistans, both quite conservative. Contacts in these places were sparse ever since the Qing reconquest of Xinjiang. After the defeat of the Ottoman Empire in WW1, contact ceased to exist at all. Emotional links to what once was however lingerd, and the nationalist revolution of Ataturk sprang something of a Turkish renaissance inspiring Turkic peoples from Crimea to Kumul.  As for Afghanistan, there existed more concrete religious and political contacts with southern Xinjiang. In 1919, Amir Aman Allah, the last Muhammadzay ruler of Afghanistan had taken the throne after the death of his father. He became an impetuous ruler who brought forth his own downfall through a series of radical reforms that caused a revolution by 1928. Yet in his first years of rule he had widespread support of Muslim peoples in central asia, especially after he began the Third Afghan war against Britain, combined with a Jihad for Afghan independence. Because of this the British were forced to recognize Afghanistan's right to independent foreign policy. During this period, it is rumored Amir Aman Allah had toyed with the idea of forming an Islamic Confederacy which would have included Afghanistan, Bukhara, Khiva and Khokand. He would have also been interested in influence over Xinjiang where numerous Afghan merchants resided under British protection. Following Britains recognition of Afghanistan's right to independent foreign policy, with the 1919 treaty of Peshawar, British diplomatic protection for Afghan citizens in Xinjiang was lifted. Amir Aman Allah then established independent diplomatic links between Kabul and Urumqi, sending a delegation in 1922 led by Muhammad Sharif Khan. The Chinese officials regarded the Afghan mission as a trade delegation, but Muhammad Sharif Khan carried with him printed visiting cards styling himself as Afghanistan's Consul-General in Xinjiang. Alongside this he brought draft agreements demanding full extraterritorial rights and other privileges for Afghan subjects in Xinjiang and the right to import opium freely into the province. It is to no surprise Yang Zengxin refused to recognize the mission causing a dispute that would drag on for years. It became a long standing issue for th Turkic speaking Muslims of southern Xinjiang. There were many who looked to Afghanistan to help them against Chinese oppression. Now getting back to our timeline, with the initial outbreak of the Kumul Rebellion and the Tungan invasion, Jin Shujen had made every effort to prevent news of these events occurring mostly in the northeast from getting into the south. But of course one cannot stop the flow of information completely. Rumors and reports of the rebellious activities northeast flooded into the oases of Tarim Basin, invigorating anti-Chinese zeal, from peoples already suffering from increased taxation and inflation caused by unbacked paper currency paying for Jin's war efforts. Jin was well aware of the discontent south in his province, but he was emboldened by his victory of Ma Chongying as well as the recent delivery of 4000 rifles and 4 million rounds of ammunition from British held India. Thus he determined to maintain his current stance. It would prove to be a very fateful decision. The Kumul Rebellion was not crushed by any means. In fact the brutality following the relief of Kumul Old City caused outrage amongst the Turkic speaking peoples and sent refugees westwards towards Turfan. By May of 1932, Ma Chongying had dispatched a young Tungan Lt, Ma Shihming to take command over his Tungan forces remaining in Xinjiang. Ma Shihming quickly established his HQ in Turfan and began to cooperate with the Turkic speaking Muslim insurgents who owed their allegiance to Yulbars Khan and Khoja Niyas Haiji. It's also believed he made contact with Ma Fuming, a Tungan officer in command of the Xinjiang provincial forces at Turfan.  By mere coincidence, in May of 1932, Jin had also elected to seek revenge against Tsetsen Puntsag Gegeen, the Torgut Mongol regent inhabiting Tien Shan. That same guy he had asked for military aid from who simply took his army away. Tsetsen Puntsag Gegeen was invited to come back to Urumqi where he was to attend an investigation into the assassination plot laid against him. On May 21st, shortly after his arrival, he alongside two Torgut officers and the young Torgut Prince were all invited to an official banquet at Jin Shujens yamen. Now you might be thinking, who in their right mind would fall for that shit? Especially given the Yang Zengxin banquet story. Well according to R.P Watts, the British Vice Consul General at Kashgar who happened to be in Urumqi at the time. “While drinking the usual preliminary cup of tea the regent and the two military officers were led out into a courtyard and executed. According to Chinese custom in such matters proper observance was accorded to the high rank of regent even at the moment of execution. A red carpet was spread on the ground on which he was invited to seat himself. He was then killed by being shot through the head from behind by one of the governor's special executioners. His two companions being men of inferior rank were not given the privilege of a red carpet to sit on whilst being executed.”  The young Torgut prince was allowed to return to Kara Shahr, man that must have been an awkward desert. So Jin hoped the harsh action would terrify the young prince into submission. As you may have guessed, Jin actions were quite toxic for the Torgut Mongols. Might I add the Torgut Mongols were probably the only non Chinese group in Xinjiang that may have sided with Jin against the Turkic peoples? So to tally up things a bit here. Jin pissed off the Uyghurs and Tungans of Turfan, the Kirghiz of Tian Shan and now the Torguts.  In early 1932, Turkic Muslim opposition to forced collectivization and suppression of nomadism by Stalin in the Kazakh and Kirghiz regions of Soviet Central Asia, saw many spill over into Xinjiang. By March of 1932, large numbers of Kirghiz fled the border and were pursued by Soviet forces. A series of skirmishes and raids broke out in the border region. The Soviet Kirghiz naturally received aid from the Xinjiang Kirghiz and in June a Chinese official was killed by Kirghiz insurgents in Tien Shan. The Chinese were outraged, prompting Ma Shaowu to unleash 300 troops from Kashgar New City and 200 troops from Kashgar Old City to defend the frontier area. These units were soon joined by another 100 troops from Opal and 200 from Uch Turfan all under the leadership of Brigadier Yang, the nephew to the late Yang Zengxin. In July Yang's men began joint operations with the Soviets against the Kirghiz insurgents who were led by Id Mirab. The Chinese forces were said to quote “The Chinese forces had been suffering badly from want of opium', and reportedly behaved very badly towards Kirghiz, a number of whom were driven to take refuge in Russian territory”. To try a force the submission of the Kirghiz, Yang's forces took 70 hostages from Kirghiz families and brought them to imprisoned them the oases of Khotan, Keriya and Charchan. Thus Jin and Ma Shaowu had succeeded within a few months of Ma Chongyings withdrawal back into Gansu in both alienating the Turkic speaking and Mongol nomads of Tien Shan. The Sino-Soviet cooperation against the Kirghiz had also not gone unnoticed by other Muslim groups.  Meanwhile the Kumul Rebellion had spread westwards. By Autumn of 1932, months after the arrival of Ma Shihming to Turfan, Ma Fuming joined the rebels cause. Wu Aichen wrote it was his belief that Ma Fuming's decision was based on the continuing flow of Muslim refugees from Kumul to Turfan combined with reports of mass executions being carried out by Xing Fayu. But like I had mentioned, there is also strong evidence Ma Shihming probably negotiated an alliance with Ma Fuming. Wu Aichen wrote Ma Fumings first rebellious action was to send a telegram to Jin requesting he dispatch reinforcements while he also sent a letter to Xing Fayu over in Kumul to come quickly to Turfan. The reinforcements arrived at the oasis without suspecting a thing and were “shot down to the last man” by Ma Fumings forces as they passed the city gates. A few days later another detachment of 100 men led by Xing Fayu reached Turfan only to suffer the same fate. Xing Fayu was taken captive and “tortured to death in public with every refinement of cruelty and vileness of method”. Following Ma Fumings official defection, the Turfan Depression quickly emerged as the main center of Muslim rebellion in northeastern Xinjiang. Kumul which had been laid to ruin by Jin was abandoned to the Turkic Muslim insurgents and a handful of Tungan troops. A large portion of Tungan forces consisting of those following Ma Fuming and Ma Sushiming massed at Turfan preparing to march upon Urumqi, lying 100 miles northwest. The storm brewing in Turfan was followed up by a series of uncoordinated uprisings amongst the Turkic speaking Muslims of southern Xinjiang. The Uyghurs of Tarim Basin and Kirghiz of Tien Shan realized Jin's grip over the province was weakening and the presence of Tungan forces in Turfan effectively cut off the oases of the south from Urumqi and Jin's White Russian troops, whom otherwise may have scared them into submission. The White Russians and other provincial forces were hard pressed by Ma Fuming and Ma Shihming. Reports also spread that Ma Chongying would soon re-enter the fray in person and that Chang Peiyuan, the Military commander over at Ili had fallen out with Jin. Thus the Turkic speaking Muslims of southern Xinjiang knew the time was ripe to rebel against Chinese rule. In the winter uprising began at Pichan, just east of Turfan and at Kara Shahr about 175 miles southwest. Lack of Torgut support at Kara Shahr following the murder of Tsetsen Puntsag Gegeen basically sealed the fate of the Chinese forces within the city. The new Tungan leader, Ma Chanzeng emerged the commander of rebel forces in the region. Disregarding the increasingly intense conflict between Ma Shih-ming and the provincial forces along the Turfan-Urumqi road, Ma Chan-ts'ang moved westward, seizing Bugur in early February and progressing to Kucha. There, he formed a strategic alliance with Temiir, the local Uyghur leader, who was noted by Wu Aichen as "a capable individual who had managed the mule wagon service." After occupying Kucha without any resistance, the combined forces of Ma Chanzeng and Temiir continued their advance toward Aksu, capturing the small town of Bai along the way. Ma Shaowu was the Taoyin of Kashgar and second most powerful official in the provincial administration after Jin, thus found himself cut off from Urumqi by two separate armies of Muslim rebels each composed of Tungan and Turkic factions. One of these armies held a small but militarily competent Tungan force led by Ma Chanzeng with a large contingent of poorly armed Uyghur peasants owing their allegiance to Temur. This force advanced southwest towards Aksu, while the other army consisting of a loose coalition of competent Tungan troops under Ma Shihming and Ma Fuming with Turkic speaking Muslim peasants owing allegiance to Khoja Niyas Haiji and Yulbars Khan pressed their attack directly upon Urumqi. In February of 1933 to add further confusion in the south, the rebellion against the Chinese spread southwards across the Tarim Basin to its southern rim. Uprising against the Chinese administration broke out simultaneously amongst the gold miners of the southern oases who had long resented the provincial governments fixed rate for the purchase of gold in Xinjiang alongside brutal working conditions. The spiraling inflation from Jin's worthless currency which was used to pay for the gold only made things worse. By spring their patience had run out, the Uyghurs led by Ismail Khan Khoja seized control of Kara Kash killing a large number of Han Chinese. Meanwhile the Uyghurs at Keriya seized control over the Surghak mines and threatened to take control over the whole oasis. Prominent rebel demands included a fair price for gold and silver and prohibition of the purchase of precious metals with paper currency. More urgent demands were lowering taxes, ending government tyranny, introducing Shari a law and stationing Muslim troops in every city. Now these demands were very real, they were willing to stand down if they were met. One anonymous writer of the demand notices placed at Karakash was as follows “A friend for the sake of friendship will make known a friend's defects and save him from the consequences of his defects. You, who are supposed to rule, cannot even realize this, but try to seek out the supporter of Islam to kill him. Foolish infidels like you are not fit to rule ... How can an infidel, who cannot distinguish between a friend and a foe, be fit to rule? You infidels think that because you have rifles, guns ... and money, you can depend on them; but we depend upon God in whose hands are our lives. You infidels think that you will take our lives. If you do not send a reply to this notice we are ready. If we die we are martyrs. If we survive we are conquerors. We are living but long for death”. Ma Shaowu elected to first move against the Muslim insurgents threatening Aksu, most likely reasoning that if Ma Chanzeng and Temur were defeated the weaker rebel forces at KaraKash and Surghak would just crumble. There also was the fact Ma Shihmings men at Turfan had severed the telegraph line between Urumqi and Kashgar, and that line had been re-routed via Aksu, but if Aksu fell to the rebels, communications with the capital would only be possible via the USSR. At this point its estimated Brigadier Yang had a mixed army of 280 cavalry and 150 infantry as he set out for Aksu on February 6th. Ma Shaowu's position was not good. On February 9th, Jin Shujen's younger brother, Jin Shuqi the commander in chief at Kashgar New City suddenly died of illness. He was replaced with a Chinese officer called Liu who took command of his three detachments of cavalry, about 480 men and a single detachment of artillery, about 160 men. Ma Shaowu held control over two regiments of cavalry, 700 men and 3 detachments of infantry, around 300 men all stationed at Kashgar Old City. In mid february reports reached Kashgar that Brigadier Yang was heavily outnumbered by the rebels under Ma Chanzeng and Temur and had fallen back from Aksu to a defensive line at Maral Bashi. On the 23rd celebrations were held at Kashgar to mark Jin handing Ma Shadowu the new title of Special Commissioner for the Suppression of Bandits. During the celebration, salutes were fired at the yamen and KMT flags were flown from buildings throughout the city. Afterwards all of Liu's forces were sent to Maral Bashi to bolster Yang.  Now in a bid to suppress the uprisings at Surghak and KaraKash before a full scale uprising could develop on the southern road, 200 men led by Colonel Li were dispatched to Khotan, while another force under Colonel Chin was dispatched to Yarkland. Because of these movements of troops to Khotan and Maral Bashi, there was a serious depletion of defenders for Kashgar. Thus Ma Shaowu ordered a raising of Kirghiz levies and recalled some Chinese troops from the frontier districts west of Kashgar. Thus the Chinese garrison at Sarikol pulled out to Kashgar, leaving the region's Tajik population to their own devices. At Kashgar, troops posted on the walls of both cities had strict orders to close all gates at 7pm, with major curfew laws set into place.Despite all of this the provincial troops proved very inept at stemming the rebel advance along both the north and south roads into Kashgar. On the 25th, the rebels entered Aksu Old City, shooting up all its Chinese residents, seized their property, stormed the arsenal and looted the treasury. Later on Ma Changzeng and Temur led an estimated 4700 ill armed Uyghur irregular army to advance on Maral Bashi and Kashgar.  In the Keriya, the Chinese officials consented to convert to Islam and to surrender their possessions; however, on March 3, thirty-five Chinese individuals, including top officials, were executed, with their heads displayed in the marketplace. On February 28, the Old City of Khotan fell into the hands of rebels with little resistance, while the New City of Khotan was besieged before capitulating to the insurgents on March 16th. Following the rebel successes in Khotan, it was reported that 266 Han Chinese converted to Islam, and both the treasury and arsenal of the New City—containing "thousands of weapons and nearly a ton of gold"—were seized by the insurgents. Additionally, uprisings led by a Uighur named ‘Abd ai-Qadir took place in Chira, and in Shamba Bazaar, several Han Chinese and two Hindu moneylenders were killed. Further afield from Keriya, the town of Niya succumbed to the rebel forces from Khotan, while even farther east, at the isolated oases of Charchan and Charkhlik, reports indicate that peaceful insurrections occurred after a small Tungan contingent loyal to Ma Shih-ming entered the region via a little-used desert route connecting Kara Shahr and Lop. Meanwhile, to the west of Khotan, Uighur forces under Isma'il Khan Khoja obstructed the main route to Yarkand at the Tokhta Langar caravanserai, repelling all but two delegates sent from Kashgar by Ma Shao-wu, who aimed to negotiate with the rebel leaders in Khotan. No further news was received from the two Begs allowed to continue to Khotan, and with their diplomatic mission's failure, the entire southern route from the eastern outskirts of the Guma oasis to the distant Lop Nor fell out of Chinese control. To fortify their position against potential counterattacks from Kashgar, the rebel leaders in Khotan destroyed roadside wells in the desert east of Guma and began establishing a clearly Islamic governance in the areas they had liberated. By mid March, Ma Shaowu's control over southern Xinjiang was limited to just a wedge of territory around Kashgar, Maral Bashi and Yarkland. Moral was so low, Ma Shaowu asked the British Indian government for military assistance as it seemed apparent no help would come from Urumqi. Ma Shaowu had received 3 telegrams from Jin via the USSR lines; the first confirmed his position as Commander in Chief; the second relayed Jin's brothers death and the third directed Jin Kashgar representatives to remit a large sum of money to his personal bank account in Tientsin. That last signal must have been a banger to read. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Kumul Rebellion quicked off a storm of different groups' grievances and Jin Shujen did a banger job of pissing off…pretty much every single group. In the southern portions of Xinjiang massive uprisings began and it seemed a tidal wave would hit the entire province.  

Ubicada en el frío noreste del país, la provincia de Liaoning preserva el recuerdo de la última dinastía feudal china. El imperio Qing, que sucedió al Ming y duró hasta la instauración de la república en 1912, tuvo su origen aquí, en las estribaciones de Manchuria, histórica región que termina en las aguas del mar Amarillo. Nuestro recorrido parte de Shenyang, capital de Liaoning, donde la comunicadora Ángela Qi (Zihan Qi) guía nuestros pasos a partir de la bulliciosa plaza Zhongshan y la peatonal calle Taiyuan. Dos residentes –Amanda García y su marido, Sun Xiao Hang– nos invitan a descubrir el gigantesco parque Bei Ling, donde se ubica el mausoleo Zhaoling, donde reposan los restos de los primeros emperadores Qing. Antes de abandonar Shenyang nos acercamos a las orillas del majestuoso río Hun, a la colina Qipanshan y al paraje de Guaipo, cuya principal atracción es la desconcertante Pendiente Extraña, donde la ley de la gravedad parece funcionar al revés. La ruta continúa hacia el sureste para conocer, en la margen derecha del río que hace frontera entre China y Corea del Norte, la ciudad de Dandong. El responsable de comunicación de la Oficina Nacional de Turismo de China, Valentín Cao (Yuan Cao), recomienda visitar el Puente de la Amistad Sinocoreana; el paralelo puente antiguo, semiderruido en la guerra; el parque de la montaña Jingjiang; y la muralla Hushan, uno de los extremos de la Gran Muralla China. Nuestro periplo concluye al borde del mar en Dalian, ciudad que conserva algunas huellas rusas y japonesas en un desarrollo urbano cuyos máximos exponentes son las plazas de Zhongshan y Xinghai. La directora de proyectos del Centro Cultural de China, Shihua He, nos ayuda a describir esta gran localidad y la cercana población vacacional de Jinshi Tan. Además, el viajero Daniel Vinuesa, autor del blog ViajesParaTorpes.com, propone una ruta por el costado más natural y playero de Dalian.Escuchar audio

Last time we spoke about the Long March. Amidst escalating conflicts, the Red Army, led by the newly empowered Mao Zedong, faced immense pressures from the Nationalist Army. Struggling through defeats and dwindling forces, they devised a bold retreat known as the Long March. Starting in October 1934, they evaded encirclement and crossed treacherous terrain, enduring heavy losses. Despite dire circumstances, their resilience allowed them to regroup, learn from past missteps, and ultimately strengthen their strategy, securing Mao's leadership and setting the stage for future successes against the KMT. During the Long March (1934-1936), the Red Army skillfully maneuvered through treacherous terrain, evading the pursuing National Revolutionary Army. Despite harsh conditions and dwindling numbers, advances and strategic ploys allowed them to cross critical rivers and unite with reinforcements. Under Mao Zedong's leadership, they faced internal struggles but ultimately preserved their unity. By journey's end, they had transformed into a formidable force, setting the stage for future victories against their adversaries and solidifying their influence in China.   #131 The Complicated Story about Xinjiang Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. I've said probably too many times, but theres one last major series of events I'd like to cover before we jump into the beginning of the 15 year war between China and Japan. When I say Xinjiang I imagine there are two responses from you in the audience, 1) what the hell is Xinjiang or number 2) oh what about that place in northwest China. That pretty much sums it up, the history of this province, or region if you want to call it that is almost never spoken about. It was a place as we have seen multiple times in the series, where conflicts come and go like the weather. But in the 1930's things really heated up. What I want to talk about is collectively part of the Xinjiang Wars, but more specifically I want to talk about the Kumul Rebellion. There's really no way to jump right into this one so I am going to have to explain a bit about the history of Xinjiang.  Xinjiang in a political sense is part of China and has been the cornerstone of China's strength and prestige going back to the Han dynasty over 2000 years ago. In a cultural sense however, Xinjiang is more inline with the Muslim dominated middle-east. It's closer to th Turkic and Iranian speaking peoples of Central Asia. From a geographical point of view Xinjiang is very much on the periphery. It is very isolated from western asia by the massed ranks of the Hindu Kush, the Pamirs, the Tien Shan, the Indian Subcontinent of Karakoram, Kunlun, the Himalaya ranges and of course by the Gobi desert. It neither belongs to the east or west. As a province of China its the largest and most sparsely populated. It can be divided into two main regions, the Tarim Basin and Zungharia and then into two lesser but economically significant regions, the Ili Valley and Turgan Depression. The Tien Shan mountain range extends roughly eastward from the Pamir Massif, creating a formidable barrier between Zungharia and the Tarim Basin. This natural obstacle complicates direct communication between the two regions, particularly during winter. The Ili Valley, separated from Zungharia by a northern extension of the Tien Shan, is physically isolated from the rest of the province and can only be easily accessed from the west. This western area came under Russian control in the mid-nineteenth century and now forms part of the Kazakh Soviet Socialist Republic. Now it has to be acknowledged, since the formation of the PRC in 1949, Xinjiang changed in size and ethnic composition. The CCP drove a massive Han migrant wave over. Regardless, Han's make up a minority and according to some population statistics taken during the 1940s, Xinjiang was dominated by 7 Muslim nationalities, roughly 3.5 million people out of a total population of 3.7 million. 200,000 of these were Han settlers, while 75,000-100,000 were Mongols, Russians, Tunguzic peoples (those being Sibo, Solon and Manchu), a few Tibetans, Afghans and Indians. Among the various indigenous Muslim nationalities of Xinjiang, the Uighurs stand out as the most numerous and politically important. This Turkic-speaking group primarily consists of sedentary agriculturalists who reside in the oases of the Tarim Basin, Turfan, Kumul, and the fertile lowlands of the Hi Valley. In the late 1940s, the Uyghur population in Xinjiang was estimated to be approximately 2,941,000. Following the Uyghurs, the second-largest Muslim nationality in the region is the Kazakhs, with an estimated population of around 319,000 during the late Republican Period. Kirghiz come in third, with an estimated population of about 65,000 at the same time. Both the Kazakhs and Kirghiz in Xinjiang are nomadic Turkic-speaking peoples, with the Kazakhs primarily found in the highland areas of Zungharia and the Hi Valley, while the Kirghiz inhabit the upland pastures of the Tien Shan and Pamirs. There also exist a small group of Iranian-speaking 'Mountain' Tajiks living in the upland Sarikol region in the far southwest, with an estimated population of 9,000 in the mid-1940s; a primarily urban group of Uzbeks residing in larger oasis towns and cities of the Tarim Basin, numbering approximately 8,000 in the mid-1940s; and a smaller group of Tatars settled mainly in Urumqi and the townships near the Xinjiang-Soviet border, estimated at 5,000 during the same period. Lastly, it is important to mention the Hui, a group of Chinese-speaking Muslims dispersed throughout China, particularly in Zungharia and Kumul within Xinjiang, as well as in the neighboring northwestern provinces of Gansu, Qinghai, and Ningxia. Known as 'Tungan' in Xinjiang, the Hui population was estimated at around 92,000 in the mid-1940s and held significant political and military influence during the Republican Period. Excluding the Ismaili Tajik's of Sarikol, the Muslim population of Xinjiang, whether Turkic or Chinese speaking, are Sunni following the orthodox of Hanafi Madhhab.  As for the non Muslim population, excluding the Mongols who numbered roughly 63,000 and inhabit a narrow strip of land along the northeastern frontier between Xinjiang and the Mongolian People's Republic, Tien Shan, Ili Vally and Chuguchak, most were newcomers, migrants from the mid 18th century while the region was being conquered. Again according to the same statistics from the 1940s I mentioned, Hans represented 3-4 % of the population. Although the Han population disproportionately held power with the main administrative areas, they had no sizable territorial enclaves. The Han population can basically be divided into 5 groups; descendants of exiled criminals and political offenders; Hunanese settlers who came over after Zuo Zungtang's conquests; Tientsin merchants who were supplying Zuo's army; Shanxi caravaneers who came to trade and Gansu colonists. Lastly there were the Tunguzic Peoples and Russians. The Tunguzic speaking Sibo, Solon and Manchu settled mostly in the Ili region. The Russians also tended to live in the Ili region. These were mostly White Russian refugees from the civil war.  Xinjiang's first Republican governor was Yang Zengxin, a Yunnanese native. He had previously worked as the district magistrate in Gansu and Ningxia earning a reputation as a good manager of the local Tungan Muslim population. In 1908 he was transferred to Xinjiang and quickly found himself promoted to by the last Qing governor of Xinjiang. He held out his post after the Xinhai revolution and quelled a Urumqi rebellion soon after. Yang Zengxin's survived politically by always siding with whichever faction he thought was winning. For example in 1917, President Li Yuanghong dispatched Fan Yaonan to watch over Yang and try to replace him if possible. Yang recognized quickly whichever Warlord faction held power over the Beiyang government should be courted. Thus Yang held out for a long time and his province was comparably peaceful compared to most of warlord era China. To maintain his power, Yang enacted a divide and rule style, trying to placate the conflicts between certain groups within Xinjiang, but made sure to exclude Russian influence. Basically Yang tried his best to keep groups who could come into conflict away from each other, keeping the Uyghurs of southern Xinjiang away from the pastoral nomads of Zungharia and Tien Shan. Above all Yang considered the Bolshevik Russians to be the greatest threat to his regime, in his words “The Russians ... aimed at ... isolating the country from all outside influence, and at maintaining it in a state of medieval stagnation, thus removing any possibility of conscious and organised national resistance. As their religious and educational policy, the Russian administrators sought to preserve the archaic form of Islam and Islamic culture. . . Quranic schools of the most conservative type were favoured and protected against any modernist influence”. During his 16 year of power, Yang established himself as a competent autocrat, a mandarin of the old school and quite the capable administrator. Yet his economic policies were long term exploitative causing hardship and exhausting the province. Yang realized he was reached the threshold of what the population was willing to endure and endeavored to allow corruption to emerge within his administration provided it remained within acceptable limits. IE: did not spring forward a Muslim revolution. He opened junior positions in the administration to Muslims which had a duel effect. It made the Muslim community feel like they were part of greater things, but placed said officials in the path of the populations anger, insulating senior Han officials. Ironically it would be his fellow Han Chinese officials who would become angry with him. Some were simply ambitious of his power, others felt that Xinjiang should be more closely inline with China proper.  Rumors have it that after a dinnr party, Yang deliberately surrounded himself with opium addicts, stating to his subordinates “the inveterate opium smoker thinks more of his own comfort and convenience than of stirring up unrest among his subordinates”. Needless to say, Yang later years saw him seriously alienating senior officials. By 1926 he claimed “to have created an earthly paradise in a remote region” so he seemed to be quite full of himself. That same year he turned against his Tungan subordinates. He accused many of conspiring with Ma Qi, a Tungan warlord of Xuning in Qinghai, whom he also thought were driven by Urumqi. Deprived of his formerly loyal Tungans, Yang found himself increasingly isolated. A expedition was sent to Urumqi in 1926, whr G. N Roerich noted “The Governor's residence consisted of several well-isolated buildings and enclosed courtyards. The gates were carefully guarded by patrols of heavily armed men ... The Governor's yamen seemed to us to be in a very dilapidated condition. The glass in many of the windows on the ground floor was broken and dirty papers and rags had been pasted on the window frames. Numerous retainers roamed about the courtyards and villainous bodyguards, armed with mauser pistols, were on duty at the entrance to the yamen.” It seems likely Yang had decided to leave Xinjiang at that point. He had amassed a immense personal fortune and sent much of it to his family in China proper and also to Manila where he had a bank account. Further evidence of this was provided by Mildred Cable and Francesca French, two members of the China inland Mission who reported 'Wise old Governor Yang ... as early as 1926 ... quietly arranged a way of escape for his family and for the transference of his wealth to the security of the British Concession in Tientsin. Later in the same year, accompanied by several 'luggage cases of valuables', Yang's eldest son was sent out of Sinkiang, travelling incognito, in the company of these missionaries”. It was also at this time Yang erectd a statue of himself in th public gardens at Urumqi. According to Nicholas Roerich, this memorial was paid for with forced contributions 'from the grateful population'; by all accounts the statue was in execrable taste . While the NRA was marching upon Beijing in June of 1928, Yang ordered the KMT flag to be raised in Xinjiang. This gesture indicated to all, Yang was about to depart the province. One of Yang's most dissident subordinates, a Han named Fan Yaonan decided to act. Fan Yaonan was an ambitious modernist who received his education in Japan and someone Yang distruste from day one. Fan was appointed the post of Taoyin of Aksu by the Beijing government, an appointment Yang could have easily ingored, but was grudgingly impressd by Fans abilities. Fan proved himself very useful to Yang and was soon promoted to the Taoyin of Urumqi alongside becoming the Xinjiang Provincial Commissioner for Foreign Affairs. It seems Fan and Yang mutually disliked each other. At some point in 1926 Fan got together with a small group of like minded officials, such as the engineer at Urumqi's telegraph station and the Dean of the local school of Law, and Fan told them he wanted to assasinate Yang. Some believe Fan sought to gain favor with the KMT as motivation. Regardless on July 7th of 1928, 6 days after Yang took the post of Chairman of the Xinjiang Provincial Government under the KMT, Fan attacked. On that day, Yang was invited to a banquet to celebrate a graduation ceremony at the Urumqi law school. Fan had arranged the banquet, with 18 soldiers present, disguised as waiters wearing “red bands around their arms and Browning pistols in their sleeves”. During the meal, Fan proposed a toast to the health of Yang at which time “shots rang outsimultaneously, all aimed at the Governor. Seven bulletsin all were fired, and all reached their mark. Yang, mortally wounded, but superb in death, glared an angry defiance at his foes, 'who dares do this?' he questioned in the loud voice which had commanded instant obedience for so many years. Then he fell slowly forward, his last glance resting upon the face of the trusted Yen, as though to ask forgiveness that he had not listened to the advice so often given to him”. According to Yan Tingshan who was also wounded, Fan Yaonan finished Yang Zengxin off with two shots personally. After the assassination, whereupon 16 people were killed or wounded, Fan went to Yang official residence and seized the seals of office. He then sent a letter summonig Jin Shujen, the Commissioner for Civil Affairs in Xinjiang and Yang's second in command. Jin called Fan's bluff and refusing to come, instead sending soldiers to arrest the assassin. It seems Fan greatly miscalculated his personal support as a short gun battle broke out and he was arrested by Jin and shortly thereafter executed with his complices on July 8th. And thus, Jin Shujen found himself succeeding Yang, a less able man to the job. Jin Shujen was a Han Chinese from Gansu. He graduated from the Gansu provincial academy and served for a time as the Principal of a Provincial normal school. He then entered the Imperial Civil Service, where he came to the attention of Yang, then working as the district Magistrate at Hozhou. Yang took him on as district magistrate and Jin rose through the ranks. By 1927 Jin became the Provincial Commissioner for Civil Affairs at Urumqi. After executing Fan, Jin sent a telegram to Nanjing seeking the KMT's official recognition of his new role. Nanjing had no real options, it was fait accompli, they confirmed Jin into office and under the new KMT terminology he was appointed Provincial Chairman and commander-in-chief. In other words an official warlord.  Following his seizure of power, Jin immediately took steps to secure his newfound power. His first step was to double the salaries of the secret police and army. He also expanded the military and acquired new weaponry for them. Politically, Jin maintained the same old Qing policies Yang did, pretty much unchanged. Jin did however replace many of the Yunnanese followers under Yang with Han CHinese from Gansu. Jins younger brother, Jin Shuxin was appointed Provincial Commissioner for military affairs at Urumqi and his other brother Jin Shuqi was given the senior military post at Kashgar. His personal bodyguard member Zu Chaoqi was promoted to Brigade Commander at Urumqi. Jin maintained and expanded upon Yang's system of internal surveillance and censorship, like any good dictator would. According to H. French Ridley of the China Inland Mission at Urumqi “people were executed for 'merely making indiscreet remarks in the street during ordinary conversation”. Jin also introduced a system of internal passports so that any journey performing with Xinjiang required an official passport validation by the Provincial Chairman's personal seal, tightening his security grip and of course increasing his official revenue. Travel outside Xinjiang became nearly impossible, especially for Han officials and merchants seeking trade with China proper.  Under Jin Xinjiang's economy deteriorated while his fortune accumulated. Yang had introduced an unbacked paper currency that obviously fell victim to inflation and Jin upted the anty. Within a process of several stages, he expanded the currency, causing further inflation. Under Yang the land taxes had been a serious source of the provincial revenue, but Yang was not foolish enough to squeeze the Turkic peasantry too hard, he certainly was intelligent enough to thwart peasant revolts. Jin however, not so smart, he tossed caution to the win and doubled the land taxes, way past what would be considered the legal amount. Jin also emulated Ma Fuxiang, by establishing government monopolies over various profitable enterprises, notably the gold mine at Keriya and Jade mine at Khotan. He also monopolized the wool and pelt industry, using his police and army to force the sale of lambskins at a mere 10% of their market value. Just as with Yang's regime, wealth flowed out of the province in a continuous stream, straight into banks within China proper. According to George Vasel, a German engineer and Nazi agent hired to construct airfields in Gansu during the early 1930s, he knew a German pilot named Rathje who was secretly employed by Jin to fly a million dollars worth of gold bullion from Urumqi to Beijing. Jin did his best to keep all foreign influence out of Xinjiang and this extended also to KMT officials from China proper. Jin also of course did his best to conceal his corrupt regime from Nanjing. For all intensive purposes Jin treated Xinjiang like a feudal, medieval society. He tried to limit external trade to only be through long distance caravans. All was fine and dandy until Feng Yuxiang occupied Gansu and thus disrupted the traditional trade routes. Alongside this the Soviets had just constructed a new railroad linking Frunze, the capital of Kirghiz with Semipalatinsk in western siberia. This railroad known as the Turksib was aimed primarily to develop western Turkstan, integrating it within the new soviet system. The railroad was constructed 400 miles away from the Xinjiang frontier, on purpose to limit any activities with capitalists. When the railway was completed in 1930 it virtually strangled Xinjiang. China's share of Xinjiang's market dropped by 13% and the value of trade with the Soviets which had dropped to zero since the Russian civil war was not rising past 32 million roubles by 1930. The Soviet trade gradually was seizing a monopoly over Xinjiang and this of course affected the merchants and workers who were unable to compete. The revenue of the merchants and workers declined as new taxes were levied against them. Meanwhile alongside an increase in Soviet trade, the new railway also increased Soviet political influence over Xinjiang. It was also much faster and easier to travel from China proper to Xinjiang via Vladivostok, the trans-siberian railway and Turksib than across the North-West roads of China. For the Turkic speaking Muslims of Xinjiang, it was quite impressive and many wanted to do business and mingle with the Soviets. However to do so required a visa, and thus KMT officials in Nanjing held the keys. Jin's policies towards the Turkic Muslims, Tungans and Mongols were extremely poor from the very beginning. It seems Jin held prejudice against Muslims, some citing bad experiences with them in Gansu. Whatever the case may be, Jin rapidly antagonized both his Turkic speaking and Tungan Muslim citizens by introducing a tax on the butchering of all animals in Xinjiang and forbidding Muslims to perform the Hajj to Mecca. Some point out he did that second part to thwart a loophole on leaving Xinjiang for trade. Obviously the Muslim majority of Xinjiang and the military powerhouse of Torgut Mongols in the Tien Shan bitterly resented Jin. Despite wide scale hostility against him, the first challenges at his autocratic rule came not from various minority groups, but some ambitious Han officers under his command. Palpatin would say it was ironic.  In May of 1929 the Taoyin of Altai attempted a coup against Jin, but he was forewarned and able to confine the fighting to the Shara Sume area. In the spring of 1931 troubles broke out in Urumqi as discontented Han officers and soldiers attacked Jin's yamen. The attack failed, and the instigators of the plot were all executed. The same year, Jin annexed the Kumul Khanate, known to the Chinese as Hami, finally pushing the Turkic speaking Muslims into open rebellion. Going back in time, after Zuo Zengtangs reconquest of Xinjiang in the 1870s, a few local principalities were permitted to survive on a semi-autonomous basis. Of these Kumul was the most important and was ruled by a royal family dating back to the Ming Dynasty and descended from the Chaghatay Khans. The Khanate of Kumul dominated the chief road from Xinjiang to China proper and was therefore of strategic importance to the Chinese. It extended from Iwanquan northwards to the Barkul Tagh and along the mountains to Bai and south to Xingxingxia along the Xinjiang-Gansu border. During the Xinhai Revolution of 1911, Maqsud Shah was sitting on the throne of Kumul. He was known to the Chinese as the Hami Wang, to his subjects as Khan Maqsud or Sultan Maqsud and to Europeans as the King of the Gobi. He was the last independent Khan of Central Asia as the rest were tossing their lot in with the progress of the times. During Yangs regime he was content with allowing Kumul to train its semi autonomous status, mostly because Maqsud Shah was very friendly towards the Chinese. He spoke Turkic with a marked Chinese accent and wore Chinese clothes. On the other hand he had a long whit beard and always wore a turban or Uyghur cap. He was a staunch Muslim ruling a petty oasis kingdom from an ancient and ramshackle palace in Kumul proper, one of three towns making up the capital of Kumul, known to the Chinese as Huicheng. He had a bodyguard consisting of 40 Chinese soldiers armed with mausers and had a Chinese garrison billeted in fortified Chinese town. The third city in his domain was known as New City or Xincheng, populated by a mix of Chinese and Turkic peoples. By 1928, shortly after the assassination of Yang, it was estimated Maqsud Shah ruled over roughly 25,000-30,000 Kumulliks. He was responsible for levying taxes, dispensing justice and so forth. His administration rested upon 21 Begs, 4 of whom were responsible for Kumul itself, 5 others over plains villages and the other 12 over mountain regions of Barkul and Karlik Tagh. Maqsud Shah also maintained a Uyghur militia who had a reputation as being better trained than its Chinese counterpart at Old City. Throughout Yangs regime, Kumul remained relatively peaceful and prosperous. Maqsud Shah paid a small annual tribute to Urumqi and in return the Xinjiang government paid him a formal subsidy of 1200 silver taels a year. Basically this was Yang paying for the Sultans compliance when it came to moving through his strategic Khanate. For the Uyghurs of Kumul, they were free from the typical persecution under Chinese officials. The only tax paid by citizens of Kumul was in livestock, generally sheep or goats, given annually to the Khan. The soil of the oasis was rich and well cultivated. Everything was pretty fine and dandy under Yang, but now was the time of Jin. In March of 1930, Maqsud Shah died of old age. His eldest son Nasir should have inherited the throne of Kumul, but Jin and his Han subordinates stationed in Kumul Old City had other plans. Shortly after Maqsud Shah's death, Nasir traveled to Urumqi, most likely to legitimize his rise upon the throne. Nasir was not very popular amongst his people, thus it seemed he needed Jin's aid to bolster him. However there also was the story that it was Jin who ordered Nasir to come to Urumqi to perform a formal submission. Now at the time of Maqsud Shah's death, Li Xizeng, a Han Chinese divisional commander stationed in Kumul suggested to Jin that the Khanate should be abolished and annexed officially. There was of course a great rationale for this, if Jin took control over Kumul it would offer increased revenue and new positions for his Han Chinese officials. Thus Jin ordered a resolution be drawn up by his ministers to abolish the Khanate, dividing Kumul into three separate administrative districts, Hami centered around the capital, I-ho and I-wu. When Nasir arrived in Urumqi he was given the new position of Senior Advisor to the provincial government, but forbidden to return to Kumul. Basically it was the age old government via hostage taking. Meanwhile another official named Yulbars was sent back to Kumul with a group of Chinese officials to set up the new administration.  While the people of Kumul had no love for Nasir and were taxed pretty heavily by his father, this did not mean that they wanted the Khanate to end. For the Turkic Muslims the Khanate held a religious significance. For Uyghurs there was a question of national pride associated with it. Of course there were economic issues. Within Xinjiang Han were allowed to settle, but in the Khanate there were restrictions. In the words of the Nanjing Wu Aichen on the situation “subject peoples obstinately prefer self-government to good government”. Well Jin's government was definitely not good, so what outcome does that give? The newly appointed Han administration upset the people of Kumul from the very minute of its installation. When it was announced the privilege of being except from direct taxation by Urumqi was to be abolished, ompf. To add insult to injury, one years arrears of taxes were to be collected from the Uyghurs. On top of that, Kumul was tossed wide open to Han settlers who were incentivized to settle by giving them a tax exemption for two years. Yeah that be some wild policies. To add even more misery, Kumul being situated on the chief road from northwestern Gansu to Xinjiang saw an enormous flow of refugees from famine and warfare going on in Gansu. A column of these refugees were seen by Berger Bohlin of the Sino-Swedish Expedition of 1931. His account is as follows “During my stay at Hua-hai-tze I witnessed a curious spectacle. The Chen-fan region had for a number of years been visited by failure of the crops and famine, and large numbers of people therefore emigrated to more prosperous tracts. Such an emigration-wave now passed Hua-hai-tze. It consisted of a caravan of 100 camels, transporting 150 persons with all their baggage to Sinkiang, where it was said that land was being thrown open”. It seemed to Bohlin that the refugees looked carefree and happy and that the ruler of Xinjiang, Jin Shujen, a Gansu man himself was enthusiastic to have them come settle his province. Jin had his official in charge of I-ho district Lung Xulin provide land for the would-be settlers coming from Gansu. Lung Xulin responded by forcing his Uyghur population to leave their cultivated land and simply handed it over to the refugees. The expropriated Uyghurs were compensated for their land by being given untilled lands on the fringe of the desert where most soil was barren. The Uyghurs were also assessed for their land tax based on their old holdings. To make this even worse hear this, untilled land was exempt from taxation for two years, so they didn't even get that, while the Gansu refugees were excused from tax payments for three years. So yeah the Kumul people quickly organized a petition and sent it to the yamen in Urumqi. There was zero acknowledgement from the yamen it was received and nothing was done to address the long list of grievances, especially from the Uyghurs. Instead the Gansu settlers kept flooding in and with them the price of food skyrocketed, largely because of the enormous amount of provincial troops sent in to watch over everybody. Now for the moment the Turkic speaking Muslims in the region remained relatively peaceful, and this perhaps lulled Jin into a false sense of security. But according to Sven Hedin of the Sino-Swedish Expedition “Discontent increased; the people clenched their teeth and bided their time; the atmosphere was tense and gloomy. Inflammable matter accumulated, and only a spark was needed to fire the powder magazine.”  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The history of Xinjiang is unbelievably bizarre, complicated and quite frankly really fun. Before researching this I had no idea about anything and am really enjoying this as I write it. The next episode is going to be on the Kumul Rebellion, so buckle up buckaroo. 

In the 19th century, the British and the Chinese went to war on two separate occasions—the reasons why they went to war are both simple and complicated.  The more complicated reason has to do with the trade policies of the British Empire and centuries-old entrenched attitudes on the part of the Qing dynasty.  The simple reason had to do with pushing drugs as a matter of national policy.  Learn more about the Opium Wars, why Britain and China went to war, and how it affected the future of China on this episode of Everything Everywhere Daily. Sponsors Mint Mobile Cut your wireless bill to 15 bucks a month at mintmobile.com/eed MasterClass Get up to 50% off at MASTERCLASS.COM/EVERYWHERE Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! ButcherBox New users that sign up for ButcherBox will receive 2 lbs of grass-fed ground beef in every box for the lifetime of their subscription + $20 off your first box when you use code daily at checkout! Subscribe to the podcast!  https://everything-everywhere.com/everything-everywhere-daily-podcast/ -------------------------------- 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 jaws of the Kangxi Emperor close in around Galdan Khan, as his own dream of "The Great Mongol Enterprise" crash down around him at a fateful stand of 100 trees abutting a tiny stream somewhere in the vastness of the steppes. To the victor go the draft histories... Please support the show!: patreon.com/thehistoryofchina Time Period Covered 1696 CE Major Historical Figures: Qing Dynasty: The Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1654-1722] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Gen. Fiyanggu Gen. Sunsike Dzungar Mongols: Galdan, the Boshugtu Khan [r. 1679-1697] Lamist Tibetans: The Sixth Dalai Lama, Tsangyang Gyatso [1683-after 1706] sDe-pa Desi Sangye Gyampo [1653-1705] Major Sources Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices

Galdan Khan has slipped The Kangxi Emperor's trap, but only by the skin of his teeth. Now having retreated deep into the heart of Central Asia, he'll think himself safe. But the Dread Lord of Great Qing is not one to let a vendetta go so easily… Please support the show!: patreon.com/thehistoryofchina Time Period Covered 1691-1696 CE Major Historical Figures: Qing Dynasty: The Kangxi Emperor (Aisin-Gioro Xuanye) [r. 1654-1722] Jean-Francois Gerbillon, Puritan Missionary Tómas Pereira, Puritan Missionary Dzungar Mongols: Galdan, the Boshugtu Khan [r. 1679-1697] Lamist Tibetans: The Sixth Dalai Lama, Tsangyang Gyatso [1683- after 1706] sDe-pa Desi Sangye Gyampo [1653-1705] Major Sources Cited: Perdue, Denis. China Marches West: The Qing Conquest of Central Eurasia. Spence, Jonathan D. Emperor of China: Self-Portrait of K'ang-hsi. Learn more about your ad choices. Visit megaphone.fm/adchoices