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bookofjin · 3 years ago

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Commentary on the Water Classic: Yutian & Shanshan

[The southern Tarim states, the most important of them being Yutian and Shanshan.

During this time period Yutian (Khotan) was famous as a centre for Buddhist learning.

The submission of Weituqi of Shanshan is recorded in the Hanshu.

Wikipedia says Suo Mai moved to Shanshan in 260 AD, however I could not find the source for this.

The commentary seems to describe a southern river running through the southern states in parallell with a northern river running through the northern states (described in the next part of the commentary). However such a southern river does not (and did not) exit. The rivers referred to here as the "Congling He" and the "Yutian He" go north and becomes the northern river.

One of its sources sets out from mountains south of Yutian state于闐國, and flows north to combine with the He that sets out from Congling蔥嶺. Again east, it pours into the Puchang Sea蒲昌海[2].

(Yutian)

[2]The He River河水 again goes east and combines with the Yutian He于闐河. Southward to the source leads to a mountain south of Yutian南山, customarily spoken of as Choumazhi仇摩置. From Zhi置 it flows north and passes west of Yutian State于闐國, seated at the Western City西城[xicheng]. The ground has many jade stones.The distance west to Pishan皮山 is 380 li. The distance east to Yang Pass陽關 is more than 5 000 li.

Shi Faxian travelled south-west from Wudi烏帝 [error for Wuyi烏夷]. On the roads there were no people. Sand travel is demanding and difficult, and to the hardships from going past there, there are among people's arrangements no comparisons. They were on the road for a month and five days, and then reached Yutian于闐. Their state is abundant and numerous, and the population is sincere and true. There are many schools of the Great Vehicle. Their awesome ceremonies are uniform and orderly, and their receptacles and alms bowls make no sound.

Fifteen lisouth of the city there is Licha Shrine利刹寺. Within it there is a rock boot[s], and upon the rocks there is a footprint. Their customs tells this is a pratyeka-buddha's footprint. It has not been transmitted by Faxian, [I] suspect it is not a buddha's footprint.

Again it flows north-west, and pours into the He河. Precisely what the Classic speaks of as flowing north to pour into the Congling He蔥嶺河.

(The Nan He)

The Nan He南河 [“Southern He”] again goes east to pass north of Yutian State于闐國.

Mr. Shi's Records of the Western Regions says: The He River河水 flows east for 3 000 li, and arrives at Yutian于闐, and bends to flow north-east.

The Book of Han's Account of the Western Regions says: FromYutian于闐 and eastward, the rivers all flow east.

The Nan He南河 again goes north-east to pass north of Yumi State扜彌國, seated at Yumi City扜彌城. The distance west to Yutian于闐 is 390 li. The Nan He南河 again goes east to pass north of Jingjue State精絶國. The distance west to Yumi扜彌 is 460 li. The Nan He南河 again goes east to pass north of Qiemo State且末國. Again east, on the right side it meets with the Anouda Great River阿耨達大水.

(Qiemo)

Mr. Shi's Records of the Western Regions says: North-west of Anouda Mountain阿耨達山 there is a great river. It flows north to pour into the Laolan Sea牢蘭海. Its river flows north to pass the mountains south of Qiemo且末. Again north it passes west of Qiemo City且末城. The state is seated at Qiemo City且末城. The length west to Jingjue精絶 is 2 000 li, the distance east to Shanshan鄯善 is 720 li. They grow the Five Grains, and their customs are roughly similar to the Han.

He also says: The Qiemo He且末河 flows north-east to pass north of Qiemo且末. It again flows and to the left meets the Nan He南河. The met up flow to the east goes away, and passes through to become the Zhubin He注濱河.

(Shanshan)

The Zhubin He注濱河 again goes east to pass north of Shanshan State鄯善國, which is seated at Yixun City伊循城.

Formerly it was the territory of Loulan樓蘭. The King of Loulan樓蘭 was disrespectful to the Han. 4thYear of Yuanfeng [77 BC], Huo Guang dispatched the Overseer of Pingle, Fu Jiezi, to stab and kill him, and furthermore install the following king. Han also installed the former king's hostage son Weituqi as king, and altered the name of his state to Shanshan鄯善. The hundred officials held sacrifices for the road at the crosswise gate, and the King himself requested to the Son of Heaven, saying:

“Myself has been in Han for a long time, and fear to be harmed by the former king's sons. The state has Yixun City伊循城, and the soil and earth is fertile and pleasing. [I] wish to dispatch a commander to guard the fields and store up grain, and cause [me] to get to rely on the awesome honour.”

Thereupon he set up fields to use for garrisoning and comforting them.

Suo Mai of Dunhuang敦煌, courtesy name Yanyi, was talented and sharp. The Inspector, Mao Yi, petitioned he act as General of the Secondary Host, to command a thousand troops from Jiuquan酒泉 and Dunhuang敦煌 and enter, and arrive at Loulan's樓蘭 guarded fields. He erected a white building, and summoned troops from the three states of Shanshan鄯善, Yanqi焉耆, and Qiuci龜茲, a thousand each, to cut across the Zhubin He注濱河. At the day of cutting the He, the water exerted powerful spurts and the waves climbed to spread over the dikes. Mai in a strict voice said:

“When the king venerates the established moderation, the He's dikes do not overflow. When the king surpasses purest sincerity, the shouting tributaries do not flow. Water's potency has a godly clarity, both before and now.”

Mai personally prayed and worshipped, the water still did not diminish. Then he arranged the columns beating a cane, with the din of drums and tumultuous shouts, stabbing and shooting, they greatly fought for three days. The water then turned around and diminished, to pour and moisten, irrigate and spread out. The foreigners declared it godly. They greatly farmed for three years, and stored up grain in the millions, over-awing the submitting outer states.

Its river to the east pours into a marsh. The marsh is north of Loulan State樓蘭國 [at] the Yuni City扜泥城. Their customs speaks of it as the Eastern Old City東故城. The distance to Yang Pass陽關 is 1 600 li. The distance north-west to Wulei烏壘 is 1 785 li, until Moshan State墨山國 is 1 865 li. The distance north-west to Jushi is 1 890 li.

The soil and earth is sandy and saline with little farmlands, they look up to the grain in nearby states. The state produces jade, and there is much reeds, tamarisk willows, western poplar, and white grass. In the state on its eastern brink there is White Dragon Knoll白龍堆. It is short on water and grass, often jade issues out and clear the way, compensating for water and taking responsibility for the food, receiving and seeing off the Han envoys. For that reason their customs speaks of this marsh as the Laolan Sea牢蘭海.

Mr. Shi's Records of the Western Regions says: The Nan He南河 from east of Yutian于闐 to the north is 3 000 li. Arriving at Shanshan, it enters into the Laolan Sea牢蘭海.

#shuijingzhu

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lightdancer1 · 3 years ago

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How unified was the Earth Kingdom before the 100 year war? Was Ba Sing Se more of a city state and the outlying lands gave token loyalty? Or was it one singular country, or a collection of country’s with major national capitals tales like Ba Sing Se and Omashu?

In the time of Kyoshi it was in a loose Three Kingdoms era. Yong Le’s predecessors Wudi and Gaozong reunified the state on a tenuous basis. Under Yong Le it had a centralized continental state held together by Yong Le’s Will and presence and that alone. Moment he died it began to unravel and the six year scale of the unraveling gets worse through the early postwar years of Kuei’s reign. At least until he goes full Ivan the Terrible and the blood begins to flow to reunite the kingdom. Enough did that it held up under Hu-Ting until she died by Zaheer.

Over the course of its history it follows a loosely Chinese pattern. Warlords build a vast empire by military means, an inadequate successor begins to see this implode, a period of warring states, then reunification and the cycle repeats.

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aggrobot · 5 years ago

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Zhuge Jing: A reasonable argument for great character potential.

So (as you may know) a motley crew of history geeks on Tumblr are rallying to get Zhuge Jing into the next Dynasty Warriors. You may be thinking “Who’s this puts? And does he deserve it more than Gao Shun?” And to be fair there is some merit to that argument. There are some characters especially in the Jian’An period, who might deserve this more purely on the popularity argument.

Today I’m gonna prove why Zhuge Jing, is not only a good pick from the perspective of highlighting an oft neglected era, but as well from a narrative perspective. I write fiction in my spare time and have published short stories and I often think about making my way back to this period of time. The Three Kingdoms as a setting has a lot of potential for drama and intrigue. Moreover, I myself have tried to write Zhuge Jing before, so I will use some of my writing notes as reference for this. I hope that I will argue the case well enough, because not only do I personally want Jing in, he also has great character potential.

So to start who is Zhuge Jing?

Zhuge Jing (zi Zhongsi) is the son of Zhuge Dan, already a mainstay of DW since DW7. After his dad started the Third Shouchun rebellion, he was sent away to Wu as a hostage in hopes of getting more reinforcements. When his dad loses, he is raised by the Sun clan and climbs the ranks to serving as an advisor to Zhang Ti, Wu’s Imperial Chancellor. He aids in the defense of Wu by Jin in 280 and put up a valiant effort serving Zhang Ti. However despite his best efforts, Zhuge Jing’s superiors ended up getting horribly massacred after a false flag defection (which Jing thought was a trap) and he was forced to flee. He urged the Wu government to continue fighting, but again this was to no avail and the Wu government surrendered. Dejected, he went into self-imposed exile, living in the hills of Jing Province. Jin Wudi (Sima Yan) tried to visit him once to make amends, but Zhuge Jing refused to even look at him. Moreover, he would face his bed so that the head would face away from Luoyang, the Jin capital, out of spite.

To build a plot, writer Janice Hardy says you need a goal, conflict and stakes. For character writing, I personally like to break goals down into both a goal and a motivation, so that it looks something like this:

Goal: What does a character want?

Motivation: Why does a character want it?

Conflict: What is in the way of the character’s goal?

Stakes: What does the character risk?

In the life of Zhuge Jing much of his writing is already spelled out for a potential author. Zhuge Jing’s goal at the height of relevancy, is the defense of the Wu state. His motivation is that it’s the last home he has. He already lost his father to the Sima, so he has to defend Wu no matter what. This ties back into his stakes, where he risks losing the home he found in Wu once again to the Sima. His conflict can be written in a variety of ways but he can be written to be both against the Sima, as well as having internal conflicts with the Wu generals who will not listen to his advice.

Think of it this way: You already understand Zhuge Jing, because his story is something a lot of people can relate to. A lot of people have had relatives die. A lot of people feel like they’ve been wronged in their life. A lot of people have everything in their life go perfectly only to have it snatched away from them at a moment’s notice. And a lot of people can feel ignored, and that, despite their best efforts, their advice falls on deaf ears.

With very little effort, Zhuge Jing can be written into the ultimate tragic character, which is why he deserves to be in DW. Now, I haven’t revealed everything about how I would portray my personal version of Zhuge Jing (saving that for my personal writings) but I have laid out a very rough groundwork for how Zhuge Jing can be implemented, in basically half an hour. I’m sure if Koei tried they can come up with a much more interesting web of character relationships than I can just spitballing.

#Zhuge Jing #Zhuge Jing for Smash #Dynasty Warriors 10 #Writing Tragedy #Famitsu Polls

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dv554822 · 3 years ago

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Phytogenic Feed Additives Market Analysis Reports Revenue Growth Globally During The Forecast 2027

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The report titled “Global Phytogenic Feed Additives Market: Global Demand Analysis & Opportunity Outlook 2027” delivers detailed overview of the global Phytogenic Feed Additives market in terms of market segmentation by packaging, by application and by regions.

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This report also provides the existing competitive scenario of some of the key players of the global Phytogenic Feed Additives market which includes company profiling of Biomin Company, Delacon Biotechnik GmbH, A/B Technologies International, Inc., British Horse Feeds, Miavit GmbH, Tolsa, S.A, Zhengzhou Xinbanghuifa Biotechnology Co., Ltd., Shanghai Yung Zip Pharmaceutical Trading Co., Ltd., Wudi Deda Agriculture Co. Ltd. and Cargill. The profiling enfolds key information of the companies which encompasses business overview, products and services, key financials and recent news and developments. On the whole, the report depicts detailed overview of the global Phytogenic Feed Additives market that will help industry consultants, equipment manufacturers, existing players searching for expansion opportunities, new players searching possibilities and other stakeholders to align their market centric strategies according to the ongoing and expected trends in the future.

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release-info · 6 years ago

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rnment was introduced, and was continued by the less extreme Han Dynasty. The Qin Dynasty (221–206 BC) The Terracotta Army The First Emperor — Qin Shi Huang was first to use the title of emperor in China. He and his Qin state united China by conquering the other warring states, and he ruled with an iron fist. Qin Shi Huang centralized the powerof the empire after he took the throne and set up a system of laws. He standardized units of weight and measurements, as well as the writing system. The Qin Dynasty was the first and shortest imperial dynasty in China. It was famous for great building projects, such as the Great Wall and the Terracotta Army, which guarded the First Emperor’s burial objects and was to protect him in his afterlife. During the later period of the Qin Dynasty, Liu Bang, a peasant leader, overthrew the unpopular Qin regime and established the Han Dynasty. The Han Dynasty (206 BC – 220 AD) The Silk Road The longest imperial dynasty, the Han Dynasty, was known for starting the Silk Road trade and connecting China with Central Asia and Europe. In the Han Dynasty, a bureaucratic system in which promotion was based on merit was established and Confucianism was adopted by the state for national governance. What’s more, agriculture, handicrafts, and commerce developed rapidly. During the reign of Emperor Wudi (r. 140–87 BC), the Han regime prospered most. The multiethnic country became more united during the Han regime. The Han Dynasty was one of the most powerful and important dynastiesin China’s history. It had far-reaching impacts for every dynasty that followed it. China’s Dark Ages (220–581) When the Han Dynasty fell into decline, it fractured into the Three Kingdoms Period (220–265). After the Three Kingdoms Period came the Jin Dynasty, which then conquered most of China (265–420). Its hold on power was tenuous, however, and China again fractured, this time into the Southern and Northern Dynasties (420–589). During this messy time, many religions emerged and Buddhism was popularamong the barbarian kingdoms in North China. After almost 400 years of chaos ended, the Sui Dynasty eventually unified China again in 581 AD. Medieval China (581–1368) China’s Middle Ages saw steady growth through a series of regime changes. China went from having four warring kingdoms to being the most culturally sophisticated and technologically developed nation. Finally, it was consumed by the rise and fall of the phenomenal Mongol Empire, which stretched to Europe. The Grand Canal The Sui Dynasty (581–618) In 581, Yang Jian usurped the throne in the north and, as Emperor Wen, united the rest of China under the Sui Dynasty. It was a short, intense dynasty, with great conquests and achievements, such as the Grand Canal and the rebuilding of the Great Wall. One of Emperor Wen’s most prominent achievements was to create the imperial examinationsystem to select talented individuals for bureaucratic positions. Most of this dynasty’s government institutions were adopted by later dynasties. It’s considered, along with the following Tang Dynasty, to be a great Chinese era. Tri-colored glazed pottery The Tang Dynasty (618-907) After the short-lived Sui Dynasty, the powerful and prosperous Tang Dynasty unified China once again. The Tang Dynasty continued with the Sui’s imperial examination system and optimized it. It ruled for three centuries, and it was also the golden age for poetry, painting, tricolored glazed pottery, and woodblock printing. In the middle of the Tang Dynasty, an immense rebellion appeared and some regions refused to follow the state’s authority. This situation continued to the end of the Tang Dynasty. After the Tang Dynasty came half a century of division in the Five Dynasties and Ten Kingdoms Period (907–960). This ended when one of the northern kingdoms defeated its neighbors and established the Song Dynasty. The Song Dynasty (960–1297) The Song Dynasty unified the Central Plain and Southern China. However, the territory under the Northern Song Dynasty’s (960–1127) control was smal http://bit.ly/2HVvSBJ

#IFTTT #RELEASE（リリース）みんなで作るニュースサイト！

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the-evil-twin · 8 years ago

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What makes the Great Wall of China so extraordinary - Megan Campisi and Pen-Pen Chen

TED-Ed

View full lesson: http://ed.ted.com/lessons/what-makes-...

The Great Wall of China is a 13,000-mile dragon of earth and stone that winds its way through the countryside of China. As it turns out, the wall’s history is almost as long and serpentine as its structure. Megan Campisi and Pen-Pen Chen detail the building and subsequent decay of this massive, impressive wall.

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tao-natural-alternative · 6 years ago

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The Story of the Yellow River and Chinese Acupuncture

1. Acupuncture: An extraordinary therapeutic method over two millennia old

Acupuncture treats diseases by the insertion of fine needles into the body. In July of 1971, Dr. Henry A. Kissinger made a secret trip to China to prepare for President Nixon's historical visit. Among his entourage was James Reston, a journalist from the New York Times. While in China, Reston suffered an attack of acute appendicitis and underwent an appendectomy at the Beijing Union Medical College, established by the Rockefeller Foundation of New York in 1916. During the second night after the operation, Reston started to experience considerable discomfort in his abdomen.

With his approval, an acupuncturist at the hospital inserted and manipulated three long thin needles, one into the outer part of his right elbow and one below each knee. There was noticeable relaxation of the abdominal pressure and distension within an hour, with no recurrence of the problem thereafter. James Reston included a detailed description of his experiences with acupuncture in his dispatches from Beijing. This was the first such report to reach the English-speaking citizens of the United States, at least the vast majority who had no daily contact with Asians.

By contrast, acupuncture has been known and practiced in China for over 2300 years. Qin Yueren, the earliest recorded Chinese practitioner, is considered to be the founder of acupuncture. A biography of Qin Yueren is included in the Records of the Grand Historian (Shi Ji), the masterwork of the eminent Chinese historian Sima Qian (135 - ? BC). It is known that Qin Yueren lived around 407-310 BC, and was a contemporary of Hippocrates (c. 460-377 BC), the father of Western medicine.

Qin Yueren traveled widely throughout the feudal states that compromised China during his time, treating men and women, old and young alike. As a result, he was given the auspicious appellation Bian Que, which means Wayfaring Magpie - a bird that flies here and there dispensing good fortune. Several carved stones, unearthed from a tomb dating back to the Eastern Han Dynasty (25-220 AD), portray him with a human head and a bird's body.

On one occasion, while passing through the State of Guo (present-day Shan County in Henan Province), Bian Que learned that the Prince of Guo had died and his subjects were preparing to inter him. After careful examination, Bian Que believed that the prince had merely experienced a type of deep coma known as deathlike reversal. He successfully resuscitated the patient by needling an acupoint on the vertex of his head, and become known for bringing the dead back to life. This was the first recorded use of acupuncture in China.

Acupuncture is extraordinary. Needles have historically been among the most common tools of daily life, used for constructing garments all over the world. Just as needles are used to sew clothes, they are also utilized medically to suture incisions. While hollow syringes are used to inject fluids into the body or to draw them out, pricking the body with a solid acupuncture needle to treat illness seems quite incomprehensible. Most people prefer not to be punctured with needles, and associate needling with pain and injury. No wonder, to "needle" a person means to displease or to irritate in English. By trial and error, healers throughout the world have independently discovered similar treatments for pain and disease, including herbs, roots, wraps, rubs, blood-letting, massage, meditation, or surgery. But the invention of acupuncture is unique to China.

Why did the ancient Chinese begin to treat disease by puncturing the body with bare needles? A generally accepted answer to this question is that acupuncture evolved as a natural outgrowth of daily life in the Neolithic Age (c. 8000-3500 BC), through a process of fortuitous accident and repeated empirical experience. According to this theory, people noticed cases in which physical problems were relieved following an unrelated injury. This led to the discovery of the principle that injury to a certain part of the body can alleviate or even cure a pre-existing disease or disorder in a different part of the body.

It is thought that with this discovery, Neolithic Chinese people eventually started to use stones, animal bones, or pieces of bamboo to deliberately induce injury to relieve physical problems. The traumatic nature of acupuncture, which seems quite crude by modern standards, as well as its long history in China, seem to lend credence to the theory of its prehistoric origins. However, if acupuncture did indeed arise from repeated empirical experience of accidental injury, it should have developed all over the world, rather than solely in China.

2. Meridians of the Body: The rivers of the Earth in microcosm

According to traditional Chinese medicine, a network known as "meridians" is distributed throughout the human body, carrying Qi (vital energy) and blood to nourish the organs and tissues. Meridians of the human body are very similar to rivers of the earth in both structure and function. Rivers are the meridians of the Earth in macrocosm. They are the channels that contain the flow of water, the life force of our planet. On the microcosmic scale, the meridians of the human body are the channels that contain the flow of Qi and blood, the life force of living beings.

The ancient Chinese found that there are twelve Regular Meridians in the human body. The Neijing or Huangdi Nejing (the Yellow Emperor's Inner Classic of Medicine) (compiled between 104-32 BC) is the seminal work of traditional Chinese medicine and the earliest extant medical exposition of acupuncture. The chapter entitled "Regular Watercourses (Jingshui)" deals specifically with the correspondences between the twelve Regular Meridians and the twelve major rivers in China. The rivers mentioned are located in the basins of the Changjiang River and the Yellow River.

The techniques and terminology of flood control offer a vivid analogy of the therapeutic mechanisms of acupuncture. Blockages in these "energy rivers" act as dams, obstructing the flow of Qi and blood and causing it to back up in connecting channels. Needling the acupoints removes the obstructions, curing disease by reestablishing the regular flow of Qi and blood. In the same way, dredging a river by clearing away sediment prevents flooding by allowing the water to flow freely. Similar descriptions of flood control and acupuncture have been used since acupuncture first appeared as a comprehensive system of healing early in China's Western Han Dynasty (206 BC-24 AD). Such hydraulic terminology has been employed not simply for its evocative imagery. Rather, it indicates the understanding the Chinese ancestors have attained by this time of the correspondences between Nature and Human, river and meridian, flood and disease.

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3. Dredging rather than Diking: The unparalleled mastery of flood control attained by the Chinese ancestors

China is located on an immense and steep continental slope, unlike any other in the world. The Qinghai-Tibet Plateau, located in the western part of China, is the highest and geologically youngest plateau on Earth. It is known as the Roof of the World, with an average elevation of 4000-4500 meters. A Chinese saying states, "The higher the mountain towers, the higher the water rises." The vast and cloud-kissed Qinghai-Tibet Plateau is the largest and highest natural water tower on Earth, storing snow precipitated from water vapor emitted by the world's oceans and seas. As the compacted snow melts away under the sun, drop by drop, the liberated water flows naturally downward to the east and accumulates into tiny streams, which then converge into mighty torrents that empty back into the ocean.

China's two longest rivers, the Yangtze River and the Yellow River, originate in the heights of the Qinghai-Tibet Plateau. They have been essential to agricultural development and population growth throughout China's history. But due to the tremendous drop in altitude from the Qinghai-Tibet Plateau to sea level, water in these rivers flows extremely rapidly and may easily cause flooding. The Yellow River, the world's muddiest river, is especially infamous for its destructive floods.

The Yellow River's name refers to the vast quantities of yellow silt, or loess soil, it carries. Loess formations are extremely vulnerable to erosion by water. As the Yellow River winds through the Loess Plateau in northwestern China, the raging torrent picks up yellow silt in unusually large amounts and sweeps it downstream. As the river reaches flatter areas the current slows, depositing massive amounts of yellow silt and elevating the riverbed.

Attracted by the fertile lands of the Yellow River's middle and lower reaches, the prehistoric ancestors of the Chinese people settled down along its banks to create a culture based on planting, fishing and hunting. However, these trailblazers were soon threatened by the river's severe and protracted flooding. During the early stages, they may have resided on natural or artificial uplands or led nomadic lives to avoid flooding, while also imploring supernatural forces for help. But as their population increased, they had no other choice but to strive to harness the river's enormous power.

This defining aspect of Chinese culture is reflected in one of China's oldest and most popular legends, the story of how Great Yu controlled the flood. It is said that during the Wudi or Five Emperors Period (c. 2700 to 2000 BC), severe flooding spread over the country and brought great disaster to the people. Emperor Yao appointed his minister Gun to harness the river and control the waters. However, Gun's attempts to obstruct the flood by erecting dikes and dams failed. Gun's son Yu was appointed by the next emperor, Shun (c. 2100 BC), to continue his father's work. Drawing a lesson from his father's failure, Yu noticed and took advantage of the downward flowing nature of water. He dredged canals according to the physical features of the terrain, to lead the water finally to the sea. After thirteen years of hard work, the floods subsided.

It may be difficult to separate fact from legend in the case of Great Yu, but China's long history of flood control is indisputable. The most valuable principle the ancient Chinese learned from their work with flood control was that dredging or diverting water to flow naturally downward is superior to diking or other attempts to obstruct the water's passage.

The Dujiang Canal (Dujiang Yan), the most famous water conservancy project of ancient China and the entire ancient world, is a prime example of the use of dredging and water diversion for flood control. Completed in 256 BC, approximately contemporaneous with the appearance of acupuncture, the Dujiang Canal represents the peak of ancient Chinese hydraulic engineering. It has continued to play an important role in flood control, irrigation, and shipping up to the present day. The oldest operational water conservancy project in the world, the Dujiang Canal was added to UNESCO's list of World Heritage sites in 2000.

The long history and unique mastery of flood control attained by the Chinese ancestors, exemplified by the Dujiang Canal, was a direct outgrowth of the geographical conditions they faced. Destructive floods are depicted in the myths and legends of many ancient nations, for instance, the story of Noah and the Flood in the Bible. However, there are no legends concerning flood control. This is a direct result of the physical environment of these ancient peoples.

Egypt has depended on the Nile River in both ancient times and modern times. Like a silver strip, the Nile flows across the Saharan desert, creating a corridor of life. Water is invaluable in the desert, creating oases wherever it appears. For the Egyptians, the yearly flooding of the Nile is a blessing rather than a disaster, irrigating and fertilizing the farmland of the Nile River Valley. This yearly flood is so vital to survival that the ancient Egyptians viewed it as the annual renewal of the first act of creation. If the waters did not rise high enough to innundate the surrounding farmland with water and fertile alluvial soil, drought and famine would result.

The ancient Egyptians therefore never developed flood control methods, and in fact prayed for the flood if it did not occur on time. Believing that the Nile god Hapi controlled the floods, they celebrated the yearly "Arrival of Hapi" and worshipped him with offerings, hoping that the Nile would rise up enough to provide both water and silt for the farmland.

The two rivers, the Yellow River and the Nile River, bring different gifts to their residents. While the flooding of the Nile River fertilizes farmland in Egypt directly, "China's Sorrow" inspired ancient people to create a unique healing method.

4. Clearing the Meridians with Needles: Using the laws of the Nature to cure the ills of the human body

A fundamental concept of Chinese philosophy is the "Unity of Humanity and Heaven." It implies that Humanity, Society, and Nature form an integrated system, and that each part is similarly constituted and governed by the same laws. Laozi (c. 6th century BC), the founder of Daoism, states: "Humanity is modeled upon Earth, Earth is modeled upon Heaven, Heaven is modeled upon the Dao, and the Dao is Nature itself."

This holistic model of thinking was widely applied in the field of medicine. The early Chinese physicians were philosophers as well. They believed that the processes of the human body may be understood by observing and analyzing the phenomena of the universe, and that the disorders of Humanity can be managed using the principles of Nature. Therefore they held that medical practitioners should not only study the human body, but also should "know Heaven above and Earth below."

The ancient Chinese philosopher-physicians realized that since the rivers and meridians are similar in structure, the flow of water in the rivers and the flow of Qi and blood in the meridians adhere to the same rules, and that their disorders can therefore be similarly managed. If a river course becomes silted up, the water in the river, which by nature flows downward, will overflow and result in flooding. If a meridian is obstructed, the Qi and blood it carries, which by nature flow in a circulatory path, will become stagnant and various disorders may occur. The healers of the human body therefore cleared the meridians by puncturing with needles to promote the flow of Qi and blood and cure disease, just as the healers of the Earth dredged the river courses using picks and shovels to direct the waters and control the flood.

The twelve Regular Meridians are distributed throughout the body, forming a network that links the upper and lower, and the internal and external, into an organic whole. The Qi and blood flow through the meridians to nourish the entire body. Furthermore, specific sites, called Caves of Qi (qixue) or acupoints, are located on the skin along the pathways of the meridians. These sites are often located in small depressions, usually between the muscles, tendons, bones, or in bony holes. When one is ill, the flow of Qi and blood slows, tending to stagnate at the indented sites which lead to obstruction of the meridians. Insertion of fine needles into these points can effectively promote the flow of Qi and blood and remove obstructions, promoting recovery.

Clearing the meridians of the human body with needling to allow the free circulation of the body's energy is a direct application of the central principle of effective flood control - encouraging the desired flow by clearing channels rather than by erecting barriers.

The authors of the Neijing express the correspondence between flood control and acupuncture in this way: "Those versed in the laws of Nature excavate a pond at its lowest point, so that the water within the pond can be drained off and strenuous labor avoided. According to the same logic, they dredge the meridians at the acupoints, the cave-like depressions where Qi and blood deposits. In this way, the meridians can be freed with ease."

5. Acupuncture: A true symbol of traditional Chinese culture

Rivers originate from mountains and empty into the seas. The erosion of soil at the upper reaches is the principal cause of flooding, so the most effective means of flood control is to conserve water and soil at the upper reaches. The meridians originate at the ends of limbs and end at the abdomen, chest, and head. Therefore, when using acupuncture to treat disease, headache is not treated by needling the head, but rather by needling the feet. Acupuncture, in its use of the laws of Nature to cure the ills of the human body, offers a visible expression of the concepts of Chinese holistic philosophy. The practice of needling the lower part of the body to cure the upper, and treating the outer to heal the inner is nothing less than holism made visible.

Acupuncture developed into its full form no later than the 2nd century BC, around the same time that the Chinese ancestors perfected their principles of flood control in the great Dujiang Canal water conservancy project. Just as water always flows downward, the theory and practice of acupuncture have never undergone fundamental change. Since its inception, satisfactory results have been achieved by puncturing the same sites with the same instruments.

An acupuncture needle may seem unromantic, but it represents the essence of traditional Chinese culture. Acupuncture is not merely a healing art, but a vivid symbol of thousands of years of Chinese culture.

Acupuncture is unique, original and representative. Not only does acupuncture exemplify the height of traditional Chinese culture, but its continued use over thousands of years confirms the value of the Chinese holistic principles that it embodies. The stability and vitality of acupuncture demonstrate why Chinese civilization has endured for over five thousands years.

6. Acupuncture: Over 1500 years of globalization

The worldwide dissemination of acupuncture can be divided into four stages. Acupuncture has spread to at least 140 countries and areas to date.

First Stage: By around the 6th century AD, acupuncture had begun to spread to the neighboring lands of Korea, Vietnam, and Japan. Particularly in Japan, the fundamental texts of acupuncture were imported, absorbed, and studied with great care. 541 AD: Chinese practitioners are dispatched to Korea by the Chinese government. 552 AD: The emperor of China presents Japan a copy of the Classic of Acupuncture (a section of the Yellow Emperor's Classic of Internal Medicine (Huangdi Neijing). 562 AD: Monk Zhi Cong brings the Manual of Channels and Acupoints (Mingtang Tu) and the Systematic Classic of Acupuncture and Moxibustion (Zhenjiu Jiayijing) to Korea and Japan. 754 AD: Jian Zhen, a high official of the Tang Dynasty (618-907 AD), crosses the sea to Japan to promulgate Buddhism and Chinese medicine.

Second Stage: By around the 12th century AD, acupuncture had started to reach the Middle East via the Silk Road.

Read more: Old Acupuncture and Now: You can Practice one of the Acupuncture Types

Third Stage: By the late 1500's to early 1600's, acupuncture had begun to filter into Europe by way of Japan and the Maritime Silk Road, transmitted by the Jesuits in particular.

1671 AD: Harvieu, a Jesuit monk, produces the first French translation of a work on acupuncture when he returns to France from Macao and Beijing. 1683 AD: Willem Ten Rhyne, a Dutch physician who visited Nagasaki in Japan in the early part of the 17th century, publishes Dissertatio de Arthride: Mantissa Schematica de Acupunctura, a Latin dissertation on acupuncture, in London and invents the European term "acupuncture." 1810 AD: The first recorded use of acupuncture in Europe occurs at the Paris School of Medicine when Dr. Berlioz employs it to treat a young woman suffering from abdominal pain. The Paris Medical Society describes this as a somewhat reckless form of treatment. 1823 AD: Acupuncture is mentioned in the first edition of the Lancet.

Fourth Stage: Since the early 1970s, acupuncture has spread dramatically throughout the world, catalyzed by Nixon's historic visit to China and popularized by the World Health Organization (WHO).

1971: James Reston reports on his experience with acupuncture in Beijing in the New York Times. This article represents the first news of acupuncture to reach the English-speaking citizens of the United States, or at least the vast majority who have no daily contact with Asians.

1973: The American Journal of Acupuncture starts publication, playing an important role in the clinical practice and study of acupuncture in the West.

1976: Dr. Bruce Pomeranz, a professor in the Department of Zoology at the University of Toronto, publishes an original article stating that analgesia in acupuncture is mediated by endorphins. His research is the first to utilize the Western scientific paradigm to explain why acupuncture works.

1979: An international conference on acupuncture, moxibustion, and acupuncture anesthesia sponsored by WHO is held in Beijing and attended by participants from twelve countries. Its purpose is to discuss ways in which priorities and standards for acupuncture may be determined in the areas of clinical practice, research, training, and transfer of technology. The conference draws up a provisional list of diseases that lend themselves to treatment with acupuncture.

1987: The World Federation of Acupuncture Societies (WFAS) is founded in Beijing. Today, the WFAS has 76 branches representing over 70,000 members from 43 countries and regions.

1997: The National Institute of Health (NIH) of the United States acknowledges the effectiveness of acupuncture in the treatment of a number of diseases.

1998: The Journal of the American Medical Association (JAMA) launches a column devoted to alternative and complementary therapies.

2000: The British Medical Association (BMA) delivers a report on acupuncture and concludes that acupuncture is safe and effective for treating a number of diseases and disorders.

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basketnovel50-blog · 6 years ago

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THE SPIRITUAL BACKGROUND OF VEGAN “MEAT OF THE FIELDS” AND SEA-MEAT SEITAN RECIPES

Originally posted on Vegan Mainstream by Bryanna Clark Grogan on January 21, 2014 Here are some recipes that I developed for the Vegan Mainstream Cookbook Club as their "January Chef" in 2014. This entailed writing an article, with recipes and photos, and doing a video chat with the wonderful and patient Stephanie Redcross and Emma Laroque. If you'd like to see the video of the live chat, it's available here. It was fun chatting with Stephanie, who is in Georgia (USA) and Emma, who lives across the Straight, not far from where I live!

I grew up in California, most of that time in San Francisco, within walking distance to Fisherman’s Wharf. The majority of the rest of my life has been spent on the West Coast of British Columbia (pre-and-post-vegan). My father was Peruvian, with an Italian mother. These facts alone might explain why I have seafood cravings to this day, 25 years after becoming vegan.

Some vegans, the ones who turn up their noses at any sort of replication of animal proteins, might say “get over it and eat some nori seaweed” (which I do from time to time), but inventing dishes is my craft, if you will. I can’t help being inspired by memories of the delicious meals of my past. I have a keen memory for outstanding meals—the tastes, smells and textures of certain dishes.

Don’t get me wrong—I love beans and grains, nuts and vegetables, and we eat them regularly and enthusiastically. But certain dishes of one’s culture, family background, holiday customs, and where we grew up stick with us, conjure up wonderful memories and feelings of comfort and pleasure. To deny these feelings, especially those of another vegan, out of some effort to be “pure”, even when no animal is harmed, seems misguided to me.

BACK IN TIME

Interestingly, (considering the “purity” angle), fine vegetarian cuisine developed first in Buddhist monasteries. The importation of Buddhism from India during the Han Dynasty (C.E. 58-75) influenced the development of a sophisticated vegetarian cuisine, since one of the five abstentions of orthodox Buddhism is an injunction against taking life. According to Hsiang Ju Lin and Tsuifeng Lin in their book Chinese Gastronomy (Hastings House, NY, 1969):

“Buddhists are vegetarians, consequently a small pocket of gastronomy has developed, fascinating in its attempt to create the ordinary flavours and appearance of fish and meat by using vegetarian ingredients. The Buddhists, whether monks or ordinary people, mingled freely with the non-vegetarians, and because the manners of Chinese society are all-embracing and diffuse, felt obliged to provide food which looked and almost tasted like meat. This was a sign of hospitality.”

Wealthy ladies would make pilgrimages to the city temples, having ordered a vegetarian lunch in advance. (This was apparently one of the few occasions on which wealthy women could go out by themselves.) The authors continue:

“The school of cooking which originated in the temple kitchens expanded and was taken up by the Yangchow cooks, specializing in delicate pastries and noodles. The challenge of simulating textures and appearance was irresistible. They were, in fact, able to reproduce even the intricate diamond pattern of duck skin, by lightly scoring smooth bean curd and filling in the cuts with a soy sauce mixture. Vegetarianism, which had originated for ethical reasons, finally became the gastronome’s business, and fell into the fine hands of the pastry cook.”

The pious Buddhist Emperor Wu (Wudi) of the Liang dynasty (also known as the Southern Liang Dynasty, C.E. 502-557), who donned monk’s robes several times throughout his reign, wrote an essay entitled Forsake Alcohol and Meat, in which he urged Buddhists to become vegetarians. He modelled much of his rule after the Indian Buddhist Emperor Ashoka of the Maurya Dynasty (273 -32 B.C.E), establishing Buddhism as the state religion of China, and prohibiting monks from drinking wine and killing animals. From that time on, vegetarianism in China was linked with the Buddhist prohibition against taking life. To this day, many Chinese and Japanese Buddhists sects prohibit eating meat.

Although tofu and other Chinese soy products are strongly associated with Chinese vegetarian cuisine, it is less well-known that wheat gluten may have been introduced into Chinese cuisine as early as during the reign of Emperor Wu (see paragraph above). The making of a sort of proto-gluten is described in the Chhi MinYao Shu (Notes on Miscellaneous Affairs; C.E .544

[Liang Dynasty]). Eventually, wheat gluten was called mien chin, meaning “the sinew of flour”, and was a well-established term by the Sung period (C.E. 969-1279), mentioned in writings of the time. A passage about iron and steel from Shên Kua’s Mêng Chhi Pi Than (Dream Pool Essays, C.E. 1086) reads: “Steel is to iron as mien chin (gluten) is to mien (flour). It is only after thoroughly washing the dough that gluten is revealed.”

Gluten was mentioned over the centuries by many writers and scholars, even in novels, such as Hsi Yu Chi (Journey to the West, C.E. 1570) and Ju Lin Wai Shi (The Unofficial History of the Literati— C.E. 1740.). This indicates that gluten was accepted outside of the circle of Buddhist ascetics. Recipes for cooking gluten are found in the major culinary works of the Yuan to the Qing (Chhing) Dynasties (C.E. 1279- 1912).

Over the centuries, Chinese chefs devised ever more elaborate recipes for meatless “meats”, “seafood”, and “poultry”. Stella Lau Fessler, in her book Chinese Meatless Cooking, wrote: “To a Chinese cook, imitating certain meat dishes with non-meat ingredients is not simply a matter of replacing the meat. It is instead an effort to show off the great culinary art of China, to make the impossible possible.”

So, this is nothing new, obviously, and we vegan cooks who devise modern homemade meat and seafood substitutes have a great example and proud lineage to follow.

IT’S ALL IN THE NAME

What do we call these products, anyway? “Meat analog” or “meat alternative” or “meat substitute” sound dull and unappetizing, and “gluten”? Well, I’ll let my friend David Lee, founder of the Field Roast Co. from Seattle, explain why he coined another term for it: “You know, gluten, the word for wheat protein, is kind of an odd word. I think it’s kind of an unfortunate word. I wish it wasn’t called gluten because gluten is kind of—you know, ‘glue-tahn’—it’s just kind of an ‘uhh’-sounding word. It’s a word that I actually try to avoid.”

As you probably know, David calls his products “grain meat”. He explained to me: “…meat wasn’t exclusively associated with animal meats, or animal flesh. As a matter of fact, I think you can find in any dictionary that the word ‘meat’ used to mean ‘food’ or ‘meal’, and also meant ‘substance’ (as in ‘the meat of the story’ or ‘the meat of the matter’). Think also of the word ‘nutmeat’ and how soy was called ‘the meat of the field’ in China.”

He also points out how milk is not exclusively dairy-based anymore—there are bean milks, like soy; grain milks, like oat and rice; seed milks, like quinoa, hemp and flax; and nut milks, such as almond, cashew, coconut and hazelnut. Soy why not “grain meat”, “nut meat”, soy meat” , etc.?

IN THE KITCHEN AGAIN

Delicious modern gluten/seitan/grain meat-based recipes abound on the Internet these days (often with the addition of other grain and legume flours), and in the pages of vegan cookbooks, but it’s difficult to find good recipes to satisfy those seafood cravings I was mentioning before. There are fewer seafood sub recipes online, and there are commercial products that I’ve read about, but they never seem to be available where I live. So I have had to devise my own recipes. There’s a “salmon” recipe in my bookWorld Vegan Feast (Vegan Heritage Press, 2011), but what I miss the most is shellfish—not only the taste, but the texture. The basic recipe I’m going to share with you below is satisfying to me, versatile, inexpensive, freeze-able and relatively easy to make. (I’m also including some favorite recipes using the basic product.) I hope you will enjoy these homemade products as much as I do, and devise your own recipes for using them.

INGREDIENTS: Mushroom/Kombu Broth: (Make this first and cool thoroughly.) 5 1/2 cups boiling water 10 medium-sized dried shiitake mushrooms or Chinese dried black forest mushrooms 1/3 cup dried boletus, mixed wild, or porcini mushrooms (or, if necessary, use about 16 shiitakes or Chinese mushrooms and omit the boletus or porcini) 1/2 oz dried kombu seaweed Dry mix: 2 cup pure gluten powder (vital wheat gluten) (See this link for how to tell if you have the right product) 1/2 cup chickpea flour, white bean flour, soy flour, or urad dal flour 2 teaspoons sugar 1 teaspoon onion powder 1/2 teaspoon garlic granules Wet Mix: 1 1/2 cups cold Mushroom/Kombu Broth (see above) 12 oz extra-firm regular (NOT silken) tofu, broken up 1 tablespoon oil 1 teaspoon salt Cooking Broth: 3 1/4 cups hot Mushroom/Kombu Broth (see above at top of ingredient list) 1 tablespoon vegetarian “oyster” sauce (see recipe and info for commercial brands below) 1 teaspoon onion powder 1/2 teaspoon garlic granules

DIRECTIONS:

Mushroom/Kombu Broth (Make this first and cool thoroughly): Soak the mushrooms and kombu in the boiling water, covered, for about 30 minutes, then strain. Freeze the mushrooms for future use in recipes, if you have no use for them right away. Discard the kombu.

To cool off the broth quickly, place it in a shallow dish or bowl and place in the freezer until cool. DO NOT use hot broth in the Wet Mix! Hot liquid will make the seitan stringy.

For the Wet Mix, blend all of the ingredients until very smooth in a blender or food processor.

Mix the Dry Mix ingredients in the bowl of your electric mixer with dough hook attachment, or place them in the bread machine in the order given. Add the cooled Wet Mix and knead for about 10 minutes. (If your bread machine has a dough cycle-two kneads with a long rest in between, use that cycle. Otherwise, just run it through the kneading part and then unplug it and let it rest in the covered container, then plug it in again for another knead, then remove it.) Let rest for about 1 hour, covered. Divide the dough into 4 equal pieces. Roll each one out on a clean countertop with a rolling pin to make a rectangle about 3/4-inch thick. Cut each rectangle into 4 squares (more or less). Roll the squares out to about 3/8″-thick. The pieces will be thicker after cooking. Repeat until you have rolled all the dough out this way:

Preheat the oven to 300°F.

Place the seitan squares in 2 oiled 9×13″ baking pans. The squares can overlap a bit. Pour half of the Cooking Broth over the seitan in each pan. Cover with foil. Bake 30 minutes. Turn the cutlets over, cover and cook 15-30 minutes more. (You just want to let the cutlets absorb all of the broth, not really brown them, so keep an eye on them.) Separate them carefully. Cool them before proceeding. (You can place them on a platter and cool them quickly in the freezer, if you wish.)

To cut the Sea-Meat Scallops:

Cut as many rounds as possible out of the cooled seitan squares with a 1″ wide or slightly smaller round cookie cutter. (I had to buy a set of round cookie cutters in order to obtain one of this size).

Grind the scraps coarsely in a food processor to use for Chopped Sea-Meat (clam substitute). NOTE: All seitan freezes well.

Nutrition (per serving): 98.3 calories; 22% calories from fat; 2.6g total fat; 0.0mg cholesterol; 140.0mg sodium; 73.8mg potassium; 5.3g carbohydrates; 0.5g fiber; 1.3g sugar; 14.1g protein; 2.1 points.

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HOMEMADE VEGAN “SEAFOOD” SATISFIES SOME NOSTALGIC CRAVINGS

Printable Recipe

BRYANNA’S ITALIAN VEGAN PASTA WITH WHITE “CLAM” SAUCE

Serves 5

This is a “veganization” of an old favorite from my childhood. I cut the olive oil down as far as I could, but you MUST have some in this sauce! You can serve this with a vegan parmesan substitute, but this type of dish is normally eaten without cheese.

INGREDIENTS: 1 lb linguine, spaghetti or other pasta of choice (I used farfalle or bowtie pasta in the photo) 1/4 cup good extra virgin olive oil 1 medium onion, minced 6 cloves garlic, minced Optional: a few pinches of dried oregano or basil 1 cup Vegan “Sea Stock” (see recipe below) 1/2 cup dry white wine or white vermouth (can be non-alcoholic) 1/2 teaspoon salt 2 cups (loosely packed) Chopped Sea-Meat (see this link) 1/2 cup chopped fresh parsley Optional: freshly-ground black pepper to taste, or pinch of red chile pepper flakes

DIRECTIONS:

Place a large pot of water on to boil for the pasta.

Heat the oil in a large heavy skillet over moderately high heat until hot but not smoking. Add the onion, stirring, until starting to be golden, about 4 minutes. Add the garlic, and optional herbs, if using. Cook, stirring occasionally, until garlic is golden, about 2 minutes. Stir in the Vegan “Sea Stock” and wine, and boil, uncovered, stirring occasionally, until slightly reduced, about 3 minutes.

Cook the pasta in the pot of boiling salted water until al dente, then drain in a colander. While pasta is cooking, stir the Chopped Sea-Meat into the sauce and simmer, covered, stirring occasionally, 4 to 6 minutes. Remove from heat. Taste for salt.

Immediately add the drained pasta to the sauce along with the parsley, then toss until combined well. Add optional pepper, if desired. Serve immediately.

Nutrition Facts Nutrition (per serving): 551.0 calories; 22% calories from fat; 14.3g total fat; 0.0mg cholesterol; 440.0mg sodium; 338.0mg potassium; 77.9g carbohydrates; 3.5g fiber; 4.3g sugar; 23.8g protein; 11.5 points.

Yield: 4 cups This is a handy recipe for vegan “sea-meat” recipes.

6 cups hot water 10 medium dried shiitake or Chinese black forest mushrooms 1/2 oz dried kombu seaweed 2 teaspoons light miso 1 1/2 teaspoons vegetarian “oyster” sauce

(see recipe and info on commercial brands below) 1 teaspoon salt

Simmer the mushrooms and kombu, covered, in the water for 30 minutes. Strain in a colander. Save the mushrooms for another dish, if you like. Discard the kombu. Stir in the miso, vegetarian “oyster” sauce, and salt. Dissolve thoroughly. Strain through a fine sieve. Refrigerate.

Nutrition Facts Nutrition (per 1/2 cup): 18.6 calories; 6% calories from fat; 0.2g total fat; 0.0mg cholesterol; 318.5mg sodium; 75.3mg potassium; 4.3g carbohydrates; 0.6g fiber; 1.5g sugar; 0.7g protein ; 0.3 points.

Printable Recipe BRYANNA’S ANGEL HAIR PASTA WITH VEGAN “SCALLOPS” AND EDAMAMEServings: 6

This is deliciously simple Italian way to showcase your Sea-Meat Scallops. If you want a more “fishy” flavor, add a tablespoon or so of dulse or nori flakes to the sauce.

INGREDIENTS:

12 oz. Capelli d’Angelo (Angel Hair pasta– can be whole grain) 2 cups frozen or fresh shelled edamamé (green soybeans) 2 tablespoons good extra virgin olive oil 32 Sea-Meat Scallops (see recipe above) 1/4 cup Seasoned Flour (see recipe below) 2 green onions, chopped 4 teaspoon minced garlic (depending on your taste!) 1 tablespoon chopped fresh rosemary (or 1 teaspoon dried) 1 teaspoon chopped fresh thyme (or 1/2 teaspoon dried) 1 1/2 cups Vegan “Sea Stock” (see recipe above) 1 1/2 cups dry white wine or white vermouth (can be non-alcoholic) Optional:1 tablespoon vegetarian mushroom-based “Oyster sauce” (see recipe and info on commercial brands below) salt and freshly-ground black pepper to taste) Serve with: lemon wedgesGoVeggie! Vegan Soy Parmesan OR walnut-based Parma! (or your own homemade sub

DIRECTIONS:

Place a large pot of water on to boil. When it boils, add the pasta and the thawed edamamé to the water and set the timer for 4 minutes. In a bowl, mix the Seasoned Flour with the Scallops until they are all coated.

Heat the olive oil in a large, heavy nonstick skillet. When hot, add the Scallops, green onion, and the garlic and quickly stir-fry over high heat until the Scallops are slightly seared. Add the Vegan “Sea Stock”, wine, herbs and salt and pepper to taste (and the “Oyster” Sauce and seaweed flakes, if using) to the skillet. Cook briefly at high heat.

Drain the pasta and edamamé when done and add to the skillet. With a large spoon and a pasta rake, toss the contents of the skillet while it cooks. You want the pasta to absorb most of the sauce, with just enough left so that it isn’t dry. Quickly divide the pasta evenly into 6 warm pasta bowls. Serve with salt, pepper, lemon wedges, and vegan parmesan substitute.

Nutrition Facts Nutrition (per serving): 478.0 calories; 20% calories from fat; 11.2g total fat; 0.0mg cholesterol; 338.8mg sodium; 602.4mg potassium; 61.2g carbohydrates; 5.5g fiber; 3.7g sugar; 55.7g net carbs; 25.5g protein; 9.7 points.

BRYANNA’S SEASONED FLOUR Yield: 2 1/4 cups

Have some of this in your refrigerator at all times for costing vegetarian proteins before browning– it adds great flavor!

2 cups whole wheat, or other wholegrain, flour 1/4 cup nutritional yeast flakes 1 teaspoon salt OPTIONAL: 1 teaspoon onion powder, 1 teaspoon garlic granules and freshly-ground black pepper to taste. Other spices can be used, according to the type of recipe you are making.

Mix together the flour, nutritional yeast flakes, salt, and, optional onion powder and black pepper, if using. Store in a covered container in the refrigerator.

Nutrition Facts

Nutrition (per 2 tablespoons): 50.4 calories; 5% calories from fat; 0.3g total fat; 0.0mg cholesterol; 105.7mg sodium; 89.6mg potassium; 10.2g carbohydrates; 2.1g fiber; 0.1g sugar; 8.2g net carbs; 2.7g protein; 0.6 points.

Printable Recipe BRYANNA’S FRIED SEA-MEAT “SCALLOPS” ON ASPARAGUS WITH LEMON-GARLIC SAUCE Serves 4 This recipe goes quickly, so make the sauce first and keep it warm, and have the asparagus steaming while you fry the “Scallops”.

INGREDIENTS: Lemon-Garlic “Butter” Sauce: 4 teaspoons vegan butter 4 cloves garlic, minced 2 cups light vegetarian “chicken” broth (do not use a very salty type because you have to reduce it—try using 1/2 as much powder or paste as you would normally) 2 medium organic lemons, grated zest and juice 1/2 tablespoon cornstarch mixed with 1 tablespoon water Optional Finish: 4 teaspoons vegan butter Additional: 2 lbs. fresh asparagus, trimmed and steamed until tender, but not mushy Fried “Scallops”: 32 Sea-Meat Scallops (see recipe above) whole wheat flour for dredging 1 cup plain soy, hemp, or nut milk mixed with 1 tablespoon lemon juice 2 cups panko (Japanese breadcrumb– look for Ian’s Whole Wheat Panko Breadcrumbs, if you prefer whole grain. Amazon carries them.) oil for frying

DIRECTIONS: To make the Lemon-Garlic “Butter” Sauce: Heat the first 4 teaspoons of vegan butter in a nonstick skillet over medium-high heat. Add the garlic and stir with a wooden spoon JUST until the garlic begins to turn golden. Add the broth and the zest and juice of the lemons. Bring to a boil over high heat.

Turn down to a high simmer and cook it down to 1 1/4 cups (important!). Stir in the cornstarch mixture and stir until thickened. Stir in the remaining 4 teaspoons of vegan butter, if using. Remove from heat and cover to keep warm.

To fry the “Scallops”: While the asparagus is steaming, set up shallow bowls with the whole wheat flour, the milk and lemon juice mixture, and the panko breadcrumbs in a line on your counter. Dredge the “Scallops” in the flour, then the curdled milk, and then coat all over with the panko. Place on a parchment-lined cookie sheet, not touching.

Heat an inch or so of oil in a large heavy skillet. When hot, add the coated scallops, turn the heat to medium-high, and fry until crispy on both sides. Drain on paper towels.

To Serve: Distribute the steamed asparagus on 4 plates. Pile 8 fried “Scallops” over each pile of asparagus. Drizzle warm Lemon-Garlic “Butter” Sauce over each serving, and serve more on the side.

Nutrition Facts Nutrition (per serving): 321.4 calories; 14% calories from fat; 5.3g total fat; 0.0mg cholesterol; 601.4mg sodium; 741.8mg potassium; 61.0g carbohydrates; 9.9g fiber; 11.7g sugar; 13.3g protein; 6.1 points. Printable Recipe VEGETARIAN “OYSTER” SAUCE:

Chinese oyster sauce is a favorite flavoring, thick, rich-tasting, and slightly sweet. I use the vegan version frequently to coat plain tofu for use in stir-fries and fried dishes instead of chicken, and, of course, it’s essential in some Chinese dishes. As well, it can add rich flavor to homemade seitan/grain meat. If you can’t buy it, it’s easy to make a very acceptable substitute.

You can find commercial vegetarian versions, made with mushrooms, in some Asian groceries and large supermarkets (and online, including at amazon). Sometimes it is labeled “vegetarian oyster sauce” or “mushroom oyster sauce”. It is also marketed as “vegetarian stir-fry sauce” (Lee Kum Kee brand). It keeps for a long time in the refrigerator. However, it can be difficult for people in some areas to find, so I am giving you a recipe for a homemade version.

BRYANNA’S HOMEMADE CHINESE VEGETARIAN MUSHROOM “OYSTER” SAUCE (ALSO KNOWN AS “VEGETARIAN STIR-FRY SAUCE”)

Makes 18 liquid oz., or about the same as a commercial bottle NOTE ON MUSHROOMS: For the dried mushrooms, you don’t need expensive shiitakes—just use the inexpensive dried Chinese mushrooms (or Chinese forest mushrooms) that are easily available. Snap off the stems and discard them, then grind the mushrooms to a powder in a DRY, clean blender or coffee/spice grinder.

1 1/2 cups boiling water 6 tablespoons ground dried Chinese mushroom

(see note above) 6 tablespoons Chinese brown bean sauce or paste OR use 5 tablespoons mild brown miso + 1 tablespoon water 6 tablespoons soy sauce 6 generous tablespoons brown sugar 1 tablespoon cornstarch (can be organic) dissolved in 1 tablespoon cold water

(IMPORTANT: leave the plastic cap out of the center hole in the blender lid and cover it with a folded towel, so that the hot liquid doesn’t explode

.) Pour into in a medium saucepan and heat to boiling over high heat. Add the dissolved cornstarch and stir until thickened. Cool and store in a covered jar or bottle in the refrigerator. Since it is quite salty and sweet, it should keep for several months.

NOTE: You can, alternatively, microwave the mixture, with the cornstarch, in a medium bowl and cook on 100% power for about 1 minute, then whisk. Repeat until thickened and store as above.

Source: http://veganfeastkitchen.blogspot.com/2019/01/the-spiritual-background-of-vegan-meat.html

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aggrobot · 5 years ago

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Musing About Red Mist

(Geez this is my first real post on here, どうしようかな？)

So in my studies of Japanese and Chinese, one of the things I like to do is East Asian calligraphy (書道 or 書法) , and I really like Three Kingdoms stuff. This naturally leads me to copy the works of the Three Caos.

Anyways today I was copying out “Red Mist Hides the Sun” (丹霞蔽日) written by Wei Wendi (Cao Pi). It didn’t take me long to find a poem of the same name by Cao Zhi. This led me to go down a rabbit hole which led me to Fusek’s work on Cao Pi’s writings which postulates that Cao Pi’s Poem came first and was set to a song which he composed and that Cao Zhi’s writing is just a piece that uses the same tune.

The content of Zhi’s poem though is quite auspicious. He uses the tune of Cao Pi’s poem to talk about the rise and fall of dynasties. Considering the time this was written (after Wudi/Cao Cao’s Death and Wendi’s coronation) it sounds to me almost like an insult. I lack the nuances of Classical Chinese, so I would like someone to confirm if Cao Zhi dropped the sickest burn track since the end of the Jian’An Period

#Cao Pi #Cao Zhi #Poetry

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dv554822 · 3 years ago

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customessay123 · 8 years ago

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China Empire: Chinese dynasties Essay

Essay motion:\n\nThe analysis of the impact of the empire of mainland chinaware on the bithoods occupation and the diachronic maturement of Chinese Dynasties.\n\nEssay Questions:\n\nWhat was the contri thation of the Qin Dynasty to the prosperity of chinaware?\n\nWhy is china considered to be virtuoso of the realisms greatest empires?\n\n thesis Statement:\n\nDue to the splendor of chinas territorial dominion in terms of make out a lot of countries had nomin aloney good relations with China, which gave China the opportunity to develop end-to-end out the time.\n\n \nChina Empire: Chinese dynasties Essay\n\n mental institution: China has always been one and only(a) of the nearly powerful worlds empires. Its ancient invoice proves it by each and either event. Chinas olympian organisation from the very rootage was based on the tributary brass. As China was one of the oldest empires in the world its development had certain peculiarities. Chinas imperial system star ted in 221 BC with Qin Shi Huang, the kickoff Emperor. sever on the wholey other Emperor symbolized the feeling of the dynasty he belongs to. regal China existed till the year of 1912 when it stop its existence under the Qing dynasty. all in all these menstruum was concentrated on China trying to be possessed of control everyplace much territories and protecting itself from becoming a vassal rule. One of the major Chinas accesses to the extraneous world was trade wind. Due to the importance of Chinas territory in terms of trade a lot of countries had nominally good relations with China, which gave China the opportunity to develop end-to-end out the time.\n\nThe Qin Dynasty was established in 221 BC and ruled until 205 BC. The Qin dynasty with the First Emperor at the passel replaced the old feudalistic system by a solely new non-hereditary bureaucratic system. It was a consolidation aspect for Chinas development. The administration during the vox populi of Qin Shi Hu ang was very centralized. It territory significantly expanded. Nevertheless the process of centralization was not achieved gradually but very brutal methods. The fashion of numerous bureaucratic procedures obscure the life of ordinary Chinese people. Confucians greatly criticized this ruling and the emperor moth killed many of them and their books were forbidden and destroyed. So, the system new system true but the ideology of the e introduce was weak. Emperor Wu of the Western Han Dynasty or simply Han Wudi was the emperor who managed to pretend a strong ideology in China. One of the most consolidation factors of his ruling was that he recognized only Confucian schools of thought and truly believed that these schools see to Chinas state ideology. He basically reborn Confucianism into the leading school for centuries creating the far-famed Chinese philosophy that is forthwith known all over the world. Han Wudi also continued the usance of territorial expansion as he bec ame the one who move the Hun into far Gobi and managed to make the Hexi Corridor steady-going for displacements. As Han Wudi desperately valued to protect China from the abroad aggressors started the construction of the legendary keen Wall. He also assailable a conservatory Yuefu and the Imperial College which started the epoch of quality education.\n\n oddment: The most important step-ups of the song dynasty was that the officials started world centrally appointed. It was the rise of the civilian rule. The dynasty developed the cities and towns of China. It converted them into good administrative centers and brisk them to be competitive at trade or industry. The officials of the cities started being much closer to the unremarkably citizens they lived nearby and participated in all the public meetings. Another addition was the appearance of a whole new class the moneymaking(a) class, which was the result of developed merchandiser relations between end-to-end China. The imperial China of that period did not have a fixed system of taxation and its trade influence all over the world grew. The strain Dynasty produced the ideal of a man Tang ideal of the general man who possessed the conterminous qualities - scholar, poet, painter, and statesman, able to do historical painting, calligraphy, writings and work with porcelain. This b tell apart education and philosophy at a higher level. The pursuance in Confucianism was renewed.If you want to perk up a full essay, order it on our website: Custom essay writing service. Free essay/order revisions. Essays of any complexity! Courseworks, term papers, research papers. 100% confidential!Homework live help. Custom Essay Order is available 24/7!

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afishtrap · 8 years ago

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Until 1530, sculptural images of Confucius and varying numbers of disciples and later followers received semiannual sacrifices in state-supported temples all over China. The icons' visual features were greatly influenced by the posthumous titles and ranks that emperors conferred on Confucius and his followers, the same as for deities in the Daoist and Buddhist pantheons. This convergence led to visual conflation and aroused objections from Neo-Confucian ritualists, culminating in the ritual reform of 1530, which replaced images with inscribed tablets and Confucius s kingly title with the designation Ultimate Sage and First Teacher. However, the ban on icons did not apply to the primordial temple of Confucius in Qufu, Shandong. Post-1530 gazetteers publicized the distinction by reproducing a line drawing of this temples sculptural icon, and persistent replications of this image helped to popularize his cult. The same period saw a proliferation of non-godlike representations of Confucius, including his portrayal as a teacher, whose iconographic origins can be traced to a painted portrait handed down through generations of his descendants. In recent years, variations of this teacher image have become the basis for new sculptural representations, first in Taiwan, then in Hong Kong and the Chinese diaspora, and finally on the mainland. Now installed at sites around the world, statues of Confucius have become a contested symbol of Chinese civilization.

Julia K. Murray, "Idols" in the Temple: Icons and the Cult of Confucius, The Journal of Asian Studies, Vol. 68, No. 2 (May, 2009), pp. 371-411.

Various efforts in recent centuries to foreground the moral dimension of Confucius’s legacy have obscured practices and beliefs involving icons, along with other religious aspects of Confucianism. During the sixteenth and seventeenth centuries, Jesuit missionaries tried to convince papal authorities in Rome that Confucianism was an ethical philosophy (Jensen 1997, 63-70, 129), so that efforts to spread Christianity in China would not be stymied by requiring converts to give up rituals for worshiping Confucius Similarly, in the nineteenth century, the Protestant missionary-translator James Legge argued that the ancient Confucian classics merely needed to be supplemented with Christianity, just as the Bibles Old Testament was completed by the New Testament (Mungello 2003, 590). Moreover, from the sixteenth century onward, Confucian temples were austere buildings where inscribed tablets were displayed, unlike Buddhist temples and popular-cult shrines with sculptural icons in sensuous pro fusion.2 Although Kang Youwei (1858-1927) sought to establish Confucianism as Chinas official religion (zongjiao) at the end of the nineteenth century, on the model of Christianity in Western nations, he made little headway before falling from power in the coup that reversed his 1898 reforms (Chen 1999; Goossaert 2005, 2006). Because regular worship of Confucius was on the official Register of Sacrifices (Sidian), and thus was closely identified with the imperial system, the collapse of the Qing dynasty (1644-1911) undercut subsequent efforts to create a religion based on Confucianism. In the early decades of the twentieth century, some nationalist modernizers wanted to discard Confucius altogether, while others found it expedient to present him as Chinas counterpart to the Wests great rational philosophers. Suppressing what they considered to be idolatry and superstition, they emphasized a Confucius who did not concern himself with "ghosts and spirits." And in recent years, global advocates of "New Confucianism" have focused on his ideas about self-cultivation and morality.3 To some, Confucian concepts of reciprocal responsibility in a hierarchical society suggest an Asian alternative to Western-style democracy. These different efforts have created a widespread conception of Confucianism that is defined by a set of ancient texts, the civil service examination system based on their mastery, and the promotion of social virtues such as benevolence (ren), filial piety (xiao), propriety (li), and righteousness (yi).

[...]

Other conceptions of Confucius emphasized his roles as a teacher and as an expert on ancient ritual, instead of as a preternaturally insightful and prescient leader who communed with heaven. In some parts of the Analects (Lun yu), Confucius is portrayed as a human being who endured much travail and disappointment, especially while traveling the ancient states in search of a ruler who would take his advice (Csikszentmihalyi 2002).7 By the late Eastern Han period, this more mundane Confucius had largely overshadowed the superhuman figure. Nonetheless, the messianic sage was featured in the so-called apocryphal texts (weishu It H) of the late Han and post-Han periods (e.g., Wang Jia 1966,3:4?5). In addition, the "modern text" traditions retained their vitality in South China well into the Period of Disunion (Wilson 1995, 32). Furthermore, the Kong lineage perpetuated and embellished the legends in oral traditions and written genealogies, even down to the present day.8 Claiming descent from Confucius, lineage members had a vital interest in preserving a heroic conception of their ancestor and in maintaining their own cohesion (Wilson 1996). Emperors from the Han through the Qing dynasties awarded noble titles, tax exemptions, official positions, and lands to the descendants who maintained sacrifices to Confucius in Qufu.

Although the earliest forms of veneration and sacrifice to Confucius occurred in funerary and memorial contexts, the observances themselves increasingly displayed the features of a deity cult. Confucius continued to receive sacrifices at his grave long past the normal period for commemorative worship (Jensen 2002, 180-86; Sima 1982, 47:1945). Moreover, persons with no blood relation to him made these offerings, contrary to the customs of familial worship, which prescribed that a son should lead funerary rites?but Confucius s son had predeceased him. After Confucius died in 479 BCE, his disciples carried out the rites of mourning, and the especially devoted Zi Gong M kept a six-year vigil in a hut beside the burial mound (Sima 1982, 47:1945). Local authorities maintained offerings at this site for generations afterward. The place where Confucius had gathered with his disciples became a memorial hall, and his personal effects were displayed there. The Grand Historian Sima Qian (145-86 BCE) reported seeing the masters clothes, cap, zither (qin), books, sacrificial vessels, and carriage in the memorial hall when he visited Qufu. In 195 BCE, the Han founding emperor Gaozu (r. 206-195 BCE) performed a grand sacrifice (tailao X ?) to Confucius in Qufu, offering an ox, sheep, and pig, along with wine and other foodstuffs (Sima 1982, 47:1945-46). In 136 BCE, Han Wudi (r. 141-87 BCE) canonized the textual tradition of Confucius and his followers by abolishing the posts of Erudite (boshi) held by court scholars who were experts in texts belonging to other traditions (Wilson 1995, 29). Other Han emperors awarded posthumous titles of nobility to Confucius and gave material support to his descendants and cult, providing for semiannual sacrifices in Qufu after 169 CE (Wilson 2002c, 261).

By the third century, sacrifices to Confucius were also being performed elsewhere, typically in academic settings. The first sacrifice documented outside Qufu took place in 241 CE at the imperial university (Biyong) in Luoyang, the capital of the kingdom of Wei (220-65), and several more were per formed there under the Western Jin dynasty (265-316) (Wilson 2002b, 74).9 During the centuries of disunion, various northern and southern regimes established state-sponsored temples in their capitals for conducting sacrifices to Confucius and his legacy.10 The Sui (581-618) and Tang (618-907) dynasties continued this practice in a reunified empire. The Tang founding emperor Gaozu (r. 618-26) established a temple at the National University (Guozi xue) in Chang'an (modern Xi'an, Shaanxi) and personally sacrificed there in 624 (Ouyang 1975, 1:9, 17). The Tang eastern capital at Luoyang also had an imperially sponsored temple. Initially, it was the Duke of Zhou JH the wise regent to the young heir of the Zhou dynasty founder, who was honored as First Sage (Xian sheng), and Confucius received sacrifice as Correlate (Fei) and First Teacher (Xian shi). In 628, a memorial submitted by Fang Xuanling (579-648) convinced the Tang emperor Taizong (r. 626-49) that sacrifices offered in a school should be directed to a teacher. Accordingly, Taizong ended sacrifices to the Duke of Zhou and designated Con fucius as First Sage, with the disciple Yan Hui II d? as Correlate and First Teacher (Ouyang 1975, 15:373, 375).11 Taizong extended the cult to lower levels of administration in 630 by requiring every prefectural and county school to build a temple to Confucius, thus creating a systematic network of state-sponsored temples (Ouyang 1975, 15:373). Located inside or adjacent to the government schools, these temples carried out regular sacrifices to Confucius twice a year, in spring and autumn.

Tang ritual codes ranked the sacrifice to Confucius as one of several mid-level rites (zhong), prescribing specific implements, offerings, music, and participants.12 The liturgy imitated that of another mid-level state cult, the worship of the Gods of Soils and Grains (Sheji), which had existed in classical antiquity and whose rituals were prescribed in the Record of Rites (Liji). Because the ceremony for sacrifice to Confucius had no fixed classical form of its own, it was susceptible to innovations, and procedural details often changed. Most significantly, portrait icons were introduced into the ceremony, probably inspired by the images of the Buddha and bodhisattvas in Buddhist temples. Starting in the Tang period, the Chan Buddhist practice of using portrait effigies in memorial rituals for deceased abbots and monks (Foulk and Sharf 1993-94) provided an additional model that encouraged the use of icons in Confucian temples.

#china #confucianism #anthropology #mythopoeia #research #jstor #east asia

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