Saturday 10 February 2024

Zhenzhu Khan

Zhenzhu Khan, also known as Inan (夷男) and bearing the regal title Inchü Bilge Qaghan or Zhenzhupiqie Khan (真珠毗伽可汗) in Chinese, played a pivotal role as the leader of Xueyantuo. Under his rule, Xueyantuo transitioned from a vassal state of Eastern Tujue to a dominant khanate, exerting influence over northern and central Asia. Although there were occasional tensions, particularly regarding Tang's efforts to reinstate Eastern Tujue as a vassal under Qilibi Khan Ashina Simo, these attempts were thwarted by Yi'nan's military interventions.

Yi'nan's exact birth date remains unknown, but he traced his lineage to Yiedie Khan Yishibo, the inaugural ruler of Xueyantuo within the Chile confederation, previously under the dominion of Eastern Tujue khans. During Yi'nan's initial leadership, Xueyantuo boasted a considerable population of 70,000 tents under Eastern Tujue's Jiali Khan Ashina Duobi.

By 627, discontent with Ashina Duobi's governance led to rebellions within the Chile, involving Xueyantuo, Huige, and Bayegu. Ashina Duobi's attempts to quell the uprisings failed, leading to defeats by the Huige chieftain Pusa and Xueyantuo forces. Subsequent conflicts with Eastern Tujue generals further weakened Ashina Duobi's position.

Assuming authority over former Eastern Tujue territory, Yi'nan pursued a diplomatic alignment with Tang while consolidating his state's strength. In 632, Xueyantuo successfully repelled an attack from Western Tujue's Siyehu Khan Ashina Dieli.

Facing additional challenges, Yi'nan confronted an assault by Eastern Tujue prince Ashina She'er, who sought vengeance against Xueyantuo. Despite inconclusive outcomes, the rise of a new Western Tujue khan, Ashina Tong'e, allowed Xueyantuo to counterattack and defeat Ashina She'er.

By 638, Yi'nan had fortified his position with an army exceeding 200,000 soldiers. He strategically divided command between his sons Bazhuo and Jialibi, with Bazhuo overseeing the south and Jialibi the north. Emperor Taizong, recognizing Xueyantuo's growing strength, appointed both sons as subordinate khans, employing symbolic honors to sow discord between them.


Zhenzhu Khan/ Zhenzhupiqie Khan of Xueyantuo
Gouache cm 50x27 (Original painting )

Wednesday 29 March 2023

Communist Party of Burma (CPB)




   Sometimes known as the Burma Communist Party (BCP), one of the major revolutionary movements in Southeast Asia during the Cold War; it broke apart in 1989. Although communist parties were established in India, China, and Japan during the 1920s, an indigenous communist movement was established in Rangoon (Yangon) only on the eve of World War II, on August 15, 1939, by a group of Thakins, including Aung San, Hla Pe (Bo Let Ya), and Thein Pe Myint. The most important postwar communist leaders, Thakin Soe and Thakin Than Tun, did not attend the initial meeting but joined soon afterward. The first communist cell opposed British imperialism, but in July 1941 Thakins Soe and Than Tun, imprisoned at Insein Jail, issued a manifesto calling for alliance with the British against Japanese fascism. After the Japanese invasion began in December 1941, Thakins Thein Pe Myint and Tin Shwe went to India, and during the war they worked with the British Force 136 to organize underground resistance. The CPB was a founding member of the Anti-Fascist People's Freedom League (AFPFL), and in the last months of the war, as many as 30,000 communist guerrillas fought the Japanese.
   In the postwar period, communists were divided on the issue of whether to cooperate with the largely nationalist AFPFL, led by Aung San, or begin revolutionary struggle. Thakin Soe broke with the CPB mainstream to start an insurgency in February 1946, known as the "Red Flag" Communists, in the Arakan (Rakhine) Yoma and the delta of the Irrawaddy (Ayeyarwady) River. In October of that year, the CPB was expelled from the AFPFL. On March 28, 1948,Thakin Than Tun's mainstream group, the "White Flag" Communists, began an uprising against the central government in the countryside.

   From 1948 to 1950, the communists, along with ethnic insurgents, posed a serious threat to the government of Prime Minister U Nu, but thereafter they suffered military reverses that shrank the size of their liberated areas. The White Flag Communists, based primarily in the Pegu (Bago) Yoma, were not entirely suppressed by the Tatmadaw until 1975, when communist leaders Thakins Zin and Chit were killed. The CPB's headquarters were officially moved from the Pegu Yoma to Panghsang, on the Burma-China border. During the 1960s, the communist movement was seriously weakened by Chinese Cultural Revolution-style purges designed to get rid of "revisionists"; leading communists, such as Goshal, Yebaw Htay, and Bo Yan Aung (one of the Thirty Comrades), were executed.

   A major turning point in the CPB's history was the establishment of the "Northeastern Command" along the China-Burma border in Shan State in January 1968. This was generously backed by the People's Republic of China after anti-Chinese riots broke out in Rangoon in June 1967. The CPB's People's Army, equipped with Chinese arms and advised by Chinese cadres, became the strongest insurgency opposing the Ne Win government, numbering as many as 15,000 men by the early 1980s, mostly ethnic minority soldiers, twothirds of whom were Wa. Increasingly they became involved in the opium economy in the Burma-China border area. Decreasing Chinese support during the 1980s and ethnic minority soldiers' resentment of the Burman (Bamar) communist leadership were contributing factors in the March-April 1989 mutiny that led to the retirement of chairman Thakin Ba Thein Tin and other leaders to China and the breakup of the People's Army into four new ethnic-based forces, of which the largest and most powerful was the United Wa State Army. During 1989, these forces signed cease-fires with the State Law and Order Restoration Council regime, and the history of the Communist Party of Burma was effectively over.

   Although its revolution failed, the CPB had a tremendous impact on Burmese politics. The authoritarian nature of the regime established by General Ne Win in 1962 and the Tatmadaw's monopolization of political power were justified largely in
terms of the communist threat, especially after China began giving the CPB a large amount of aid after 1967. In the 1950s and early 1960s, many university students were attracted to communism, and Ne Win suppressed them harshly. By the early 1980s, however, communist influence in central Burma was virtually nonexistent. Communism had little or no impact on the events of Democracy Summer in 1988. But the State Law and Order Restoration Council (SLORC) continued to employ the communist threat to legitimize its hard-line policies. In 1989, SLORC Secretary-1 Khin Nyunt published a lengthy tract, Burma Communist Party's Conspiracy to Take Over State Power, claiming that student oppositionists were manipulated by a communist "underground." Aung Gyi claimed that Daw Aung San Suu Kyi was influenced by communist members of her National League for Democracy.


Friday 22 April 2022

Sargon II

A relief from the palace of King Sargon II depicts the king and, likely, his son Sennacherib. Image credit: Charlie Phillips



(reigned ca.721-705 b.c.)
   The founder of the Assyrian Sargonid dynasty and one of the more aggressive kings of Assyria during its last and greatest phase of expansion. The manner in which Sargon acquired the throne in the wake of the death of King Shalmaneser V is still somewhat unclear. What is more certain is that Sargon was an ardent imperialist and he spent almost his entire reign attacking neighboring regions and putting down rebellions within the empire itself. One of his most important foreign campaigns took him into central Anatolia, where he defeated a people called the Mushki, led by a king named Midas, perhaps the ruler who became famous in Greek mythology for his golden touch.
   Thanks to surviving portions of Sargon's annals, including carved reliefs of his exploits, a fair amount is known about his efforts to stamp out rebels, especially in the regions bordering Urartu (Armenia). The king of Urartu, Ursa (or Rusas), had recently been stirring up insurrections among some of Assyria's vassal states. And Sargon felt compelled to put a stop to this activity by invading Urartu. In about 714 b.c. he marched his army northward into some hilly, forested territory, which is vividly described in his annals:
   I directed the line of march into the mountains. They were high mountains covered with all kinds of trees, whose surface was a jungle, whose passes were frightful, over whose area shadows stretch as in a cedar forest, the traveler of whose paths never sees the light of the Sun . . . on whose sides gorges and precipices yawn, to look at which with the eyes, inspires fear. Its road was too rough for chariots to mount, bad for horses, and too steep to march footsoldiers over. With [a] quick and keen understanding . . . I had my men carry mighty pickaxes . . . and they shattered the side of the high mountain . . . making a good road.

One of Sargon II’s “Nimrud Prisms”
 Image credit: Daderot 

Eventually the Assyrians found King Ursa and his army in a sheltered valley, where a battle ensued. Sargon was victorious, and his men chased the enemy from the field:
   I cut down their army and broke up their organization. I defeated the armies of Urartu, the wicked enemy, and their allies. ... I filled the gullies and gorges with their horses while they, like ants in distress, made their way over most difficult trails. In the heat of my terrible weapons I went up after them.
   To discourage future rebellions in the region, Sargon ordered the burning of many of its towns, fields, and forests.
   Having secured the northern flank of his empire, Sargon turned his attention to the south, where the Babylonians and the Elamites were causing trouble. Supported by Elam, a group of Babylonian rulers from the Sumerian plains in the south, near the Persian Gulf, had ousted the local Assyrian governor of Babylon and claimed its throne for themselves. In response, Sar-gon led an army against a combined force of Babylonians and Elamites near the foothills of the Zagros Mountains, but he was defeated. And one of the Babylonian usurpers, Merodach-Baladan, reigned in Babylon, in defiance of the Assyrians, for several years. In about 710 b.c., however, Sargon was able to dislodge Merodach-Baladan, who fled to Elam.

 
Although often busy fighting his enemies, Sargon managed to find the time to build a new capital city with a brand-new palace. In about 717 B.c.hebegan work on Dur-Sharukkin ("Sargon's Fortress"), later called Khorsabad, originally a virgin site about 15 miles (24 km) northeast of Nineveh. His inauguration inscription, dating from several years later, reads, "For me, Sargon, who dwells in this palace, may he [the god Ashur] decree as my destiny, eternal life." Sargon's life proved far from eternal, however, because less than a year later he died trying to put down still another rebellion. His son, Sennacherib, and other immediate successors decided to abandon Dur-Sharukkin, which was sparsely inhabited for a time but then steadily fell into ruin.

Reference:
Ancient Mesopotamia dictioary. Don Nardo Robert B. Kebric. 2015.

Sunday 20 March 2022

Wu San-kuei

Wu Sangui, a military general during Ming and Qing dynasty ,Palace Museum Archive


​WU San-kuei 吳三桂 (T. 長伯, H. 月所 ?), 1612–1678, Oct. 2, general, founder of the short-lived Kingdom of Chou 周 (1673–1681), was a native of Liaotung where his family had migrated from Kao-yu, Kiangsu. His father, Wu Hsiang 吳驤(襄), T. 雨環, (a military chin-shih of 1622, d. 1644), served the Ming House as an officer guarding the frontiers in Liaotung against the Manchus. In 1631 Tsu Ta-shou  [q. v.], whose sister was the second wife of Wu Hsiang, was beseiged at Ta-ling-ho and was later forced to surrender to the Manchus. For his failure to go to the aid of Tsu, Wu Hsiang was dismissed from the army. But volunteering in the following year to fight the rebels who were under the leadership of K'ung Yu-tê [q. v.] at Lai-chou, Shantung, he was, after several victories, reinstated and given a minor hereditary rank. Wu ​San-kuei, having become a military chü-jên, also served in this campaign in Shantung with the rank of major. When Wu Hsiang returned to Liaotung (1634) his son must have gone with him, for in 1637 Wu San-kuei is mentioned in a memorial on military defense as in command of 1, 600 soldiers. Two years later he is referred to as an acting brigade-general in charge of reservist training camps (團練總兵) and in 1640 as full brigade-general at Liaotung (遼東總兵).

In 1644, when Li Tzŭ-ch'êng [q. v.] was pressing on Peking, Emperor I-tsung (see under Chu Yu-chien) designated Wu San-kuei P'ing-hsi po 平西伯 "Earl Who Pacifies the West", and ordered him to come to the rescue of the capital. Wu Hsiang, who had retired in or before 1637, was then living in Peking and was ordered to assist in commanding the local defenders. Wu San-kuei delayed in coming to the rescue of Peking; and, having learned on the way that the city had fallen to the rebels, turned back to Shanhaikuan, perhaps to await developments. It is commonly believed that he was about to surrender to Li Tzŭ-ch'êng who was holding his father (Wu Hsiang) as a hostage. But after learning that the rebel leader had taken his favorite concubine, Ch'ên Yüan 陳沅 or Ch'ên Yüan-yüan 陳圓圓, he decided to oppose him. Li personally led an army eastward to subdue Wu, thus practically driving him into the arms of Dorgon [q. v.], the Manchu regent, who was stationed with his army not far from Shanhaikuan. Wu besought the aid of Dorgon against the rebel and, for such aid, promised him additional territory. But Dorgon preferred to take advantage of the situation to effect the conquest of China—which had been his purpose in camping near the border. Pressed from both sides, Wu chose to surrender to the Manchus, and in return was invested by Dorgon with the title, "Prince Who Pacifies the West". They met east of Shanhaikuan on May 27, 1644, and in a few days their combined forces routed Li's large army in several engagements. As Li was retreating towards Peking he had Wu Hsiang and his entire family executed. Seeing the futility of defending Peking, however, Li evacuated it on June 4, 1644, and two days later Dorgon entered. In October, after Emperor Shih-tsu and the Manchu government had been transferred to Peking, the title, "Prince Who Pacifies the West", which had been conferred an Wu, was finally confirmed. At this time a message came from Chu Yu-sung [q. v.], the Ming prince at Nanking, conferring on Wu San-kuei the rank of Duke of Chi (薊國公), but Wu declined it.

For nearly thirty years Wu San-kuei fought for the cause of the Manchus and served them as an official. In 1644 he accompanied Ajige  [q. v.] in pursuit of Li Tzŭ-ch'êng to Shensi, Honan, and finally to Hupeh. After Li's death Ajige and Wu sailed down the Yangtze River to Kiangsi and returned to Peking in September 1645. For his share in these exploits, Wu was granted the title of Ch'in-wang 親王 or prince of the blood of the first degree, and was ordered to station his soldiers at Chinchow. However, not long after he arrived at the garrison post, he asked to be relieved of the title, Ch'in-wang, and his request was granted. 

Fall of the Chinese Ming Dynasty: General Wu Sangui opened the gates of the Great Wall of China at Shanhai Pass to let Qing Manchu forces into China proper. Source: Pinterest 

Sunday 12 December 2021

Antrahasis



An epic poem originally dating from Mesopotamia's Sumerian period (the second millennium b.c.) and perpetuated by the Babylonians and other peoples who later dwelled in the region. The most complete written copy, made by a Babylonian scribe, dates from circa 1700 to 1650 b.c. A fragment, representing about a fifth of the work, was discovered in 1876; more came to light in 1965, and about 80 percent of the original has now been recovered. one of the most important of the Mesopotamian creation stories, the tale of Atrahasis also provides biblical scholars with a link between the ancient Mesopota-mian and Hebrew cultures, as the story of Noah and the flood from the book of Genesis is clearly based on the Atrahasis.
   According to legend, Atrahasis was the pious king of the Sumerian city of Shuruppak, lying northwest of the Persian Gulf. He was forced to deal with a series of epic, dramatic events when the powerful storm god, Enlil, decided to destroy the human race because he felt that people had become too noisy and annoying. As his instrument of destruction, Enlil chose a great flood. However, Ea, god of wisdom and freshwater, felt bad for the humans. Behind Enlil's back, Ea went to Atrahasis and warned him of the coming deluge. The god told the man to dismantle his house, use the materials to build a big boat, and try to save as many plant and animal species as possible by loading them onto the ark. "I loaded her with everything there was," Atrahasis later recalled. "I loaded her with all the seeds of living things, all of them. I put on board the boat all my kith and kin. I put on board the cattle from open country and all kinds of craftsmen." Then the floods came and covered the land far and wide, drowning all those humans and animals that were not in Atrahasis's boat. Finally, on the seventh day, the storm subsided and Atra-hasis looked out at the ruined world. "Silence reigned, for all of humanity had returned to clay," he says.
   The flood-plain was as flat as a roof. I opened a porthole and light fell on my cheeks. . . . Tears ran down my cheeks. . . . The boat had come to rest on [the top of] Mount Nimush. . . . When the seventh day arrived, I put out and released a dove. The dove went; it came back, for no perching place was visible to it, and it turned around. [Later] I put out and released a raven. The raven went and saw the waters receding. And it ate . . . and did not turn round. Then I put all [on board the ark] out to the four winds [i.e., in all directions] and I made a sacrifice [to the gods].
   After the catastrophe, some gods were glad that humanity had survived, but Enlil was upset that Ea had interfered in his plans to destroy the human race. Fortunately for Atrahasis and his family, the tactful Ea convinced Enlil that saving humanity was a good thing. Enlil decided to commemorate the event by giving Atrahasis and his wife - but no other humans - the gift of immortality.
Figure 2: The location of Babylonia made it vulnerable to floods from the Euphrates and Tigris rivers.

The oldest known copy of the epic of Atrahasis can be dated by its scribal identification to the reign of Hammurabi's great-grandson, Ammi-Saduqa (1646–1626 B.C.E.), but also various Old Babylonian fragments exist. The story continued to be copied into the first millennium B.C.E. The Atrahasis story also exists in a later fragmentary Assyrian version, the first one having been discovered in the library of Ashurbanipal.

In 1965, W.G. Lambert and A.R. Millard published additional texts belonging to the epic written around 1650 B.C.E. which constitute our most complete surviving recension of the tale. These texts greatly increased knowledge of the epic and served as the foundation for the first English translation of the full Atrahasis epic, by Lambert and Millard in 1969. A further fragment has been recovered in archaeological work at the Mesopotamian city of Ugarit.

Figure 3: Cuneiform tablet with the Atra-Hasis epic in the British Museum / Wikimedia Commons

Saturday 11 December 2021

Jayakarta/Batavia

Image of Batavia, capital of the Dutch East Indies in what is now North Jakarta, circa 1780

Note: Article Extracted from the Catholic Encyclopedia 


When the Portuguese took possession of the island of Java, of which Batavia is the capital, they brought the Christian religion with them; but the Dutch, having conquered Java in 1596, set about the destruction of Catholicism. Nevertheless, the memory has been preserved of a Friar Minor who was expelled from Batavia in 1721, and attempted to continue his apostolic labours in China. It was with difficulty that a priest could enter Java, and, if recognized, he was hunted out. When in 1807 Louis Napoleon became King of Holland, Pius VII divided all the Dutch territory outside of Europe into three prefectures, two in the West Indies and the third, with Batavia for its seat, in the East Indies. At this period the Dutch missionaries James Nelissen and Lambert Preffen set out for the Sunda Islands, and reached Batavia, 4 April, 1808. The Government gave them at first a ruinous Calvinist place of worship, and then added to this act of generosity sufficiently to enable them to erect a church, which was blessed, under the title of Our Lady of the Assumption, 6 November, 1829. Nelissen died 6 December, 1817, and Preffen succeeded him in this prefecture.

Jakarta Neo-Gothic style "The Church of Our Lady of the Assumption" Cathedral in the afternoon. One of the most beautiful historical building in Jakarta.


On the 20th of September, 1842, Gregory XVI (see Pope Gregory XVI) raised the Prefecture of Batavia to a vicariate Apostolic, and Monsignor Groof, titular Bishop of Canea, and previously prefect Apostolic of Surinam, became the first vicar Apostolic. A coadjutor was given him, 4 June, 1847, in Monseigneur Pierre-Marie Vrancken, titular Bishop of Colophon, who succeeded him in 1852. The Dutch Government, however, did not leave the first missionaries in peace, and Monsignor Groof, together with Father Van den Brand, a missionary priest, was expelled. Monsignor Vrancken died in 1874, and Pius IX then entrusted the mission of Batavia to the Dutch Jesuits. The first Jesuit vicar Apostolic was Monsignor Claessens (1874-93), who was succeeded by Monsignor Staal (1894-97) and Monsignor Luypen, the present (1907) incumbent of the office. The Jesuits energetically set about the development of the mission, which then comprised the islands of Java, Sumatra, Borneo, the Sunda group, Timor, the Celebes, and the Moluccas.

Sunday 20 June 2021

Father's Day


The idea of setting aside a day especially for fathers was at least partially inspired by the success of MOTHER'S DAY, established in 1914. Sonora Smart Dodd from Spokane, Washington, was listening to a Mother's Day sermon in church and decided that the nation's fathers deserved a similar day of recognition. One of six children raised by her father after her mother's death in 1898, Dodd began working through Protestant churches and local groups in Spokane to promote the holiday. She circulated a petition suggesting the third Sunday in June as an appropriate time and urging people to wear a ROSE that day in honor of their fathers.

Because the petition was originally circulated among ministers and church organizations, the earliest observances took place in churches and modeled themselves on Mother's Day rituals. Father's Day was also seen as a good opportunity to underscore the "masculine" side of Christianity and to remind fathers of their obligation to look after their families' spiritual welfare.

Dodd formed a committee to promote the new celebration by getting political endorsements, answering inquiries from around the country, and staging local celebrations, but the idea was slow to catch on. By the 1920s Father's Day had more or less died out as a local event, and Dodd herself moved on to other projects. But after studying at the Art Institute of Chicago and working as a fashion designer in Hollywood, she returned to Spokane in the early 1930s and resumed her campaign, focusing on the holiday's 25th anniversary observance in 1935. This time she had more success, and Father's Day enjoyed a resurgence-at least in eastern Washington.

The rest of the country, however, regarded it as just another excuse for a holiday. What did fathers want with sentimental gifts and greeting cards? But then the Associated Men's Wear Retailers of New York City took up the cause, recognizing its commercial potential. They set up the National Council for the Promotion of Father's Day in 1938. The council coordinated the efforts of florists, tobacconists, stationers, and men's clothiers across the country to promote Father's Day. "Give Dad Something to Wear" was its slogan, and its goal was to boost sales by increasing the demand for Father's Day gifts.

President Calvin Coolidge had recommended that Father's Day become a nationwide observance as early as 1924. But it wasn't until 1972 that President Richard Nixon signed a proclamation to that effect. By the time Dodd died in 1978 at the age of 96, the Father's Day Council estimated the holiday to be worth more than $1 billion in retail sales.

SYMBOLS AND CUSTOMS

Necktie

What Mother's Day did for the florist industry, Father's Day did for the necktie industry. Along with tobacco, shirts, and other typically masculine gifts, neckties appeared on the earliest Father's Day greeting cards, and retailers wasted no time in turning the holiday to their advantage. Knowing that many people regarded Father's Day gifts as a joke, they designed ads showing fathers surrounded by ridiculous or tacky gifts, and then suggested the purchase of a classic silk necktie or pair of socks. Although their ploys were not difficult to see through, such advertising campaigns made it increasingly difficult to ignore Father's Day altogether.

As early as 1920 the custom of giving ties to fathers as a token of affection had already become a standing joke. The women who chose them often showed questionable taste. But the thought of giving flowers was even more laughable, and at least neckties were a more masculine, less sentimental gift. Along with socks, pipes, cigars, and shirts, neckties have somehow managed to retain their standing as the classic Father's Day gift.

Rose

Just as the carnation became a symbol for MOTHER'S DAY, the rose was suggested as the official Father's Day flower by Sonora Dodd in her 1910 petition to the Spokane Ministerial Association. It would be appropriate, she thought, if people wore a white rose in remembrance of a father who had died and a red rose as a tribute to a living father. Although more than sixty years passed before the holiday was officially established, the rose never encountered any real competition as the symbolic flower of Father's Day.

FURTHER READING

Henderson, Helene, ed. Holidays, Festivals, and Celebrations of the World Dictionary. 3rd ed. Detroit: Omnigraphics, 2005. Ickis, Marguerite. The Book of Religious Holidays and Celebrations. New York: Dodd, Mead, 1966. Schmidt, Leigh Eric. Consumer Rites: The Buying and Selling of American Holidays. Princeton: Princeton University Press, 1995.