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Edwin Arthur Norbury (1849 - 1918) was the Director of the Royal School of Art, Bangkok, in what was then known as Siam.
The Boxer Rebellion, also known as Boxer Uprising or Yihetuan Movement, was a proto-nationalist movement by the Righteous Harmony Society in China between 1898 and 1901, opposing foreign imperialism and Christianity.<br/><br/> The uprising took place in response to foreign spheres of influence in China, with grievances ranging from opium traders, political invasion, economic manipulation, to missionary evangelism. In China, popular sentiment remained resistant to foreign influences, and anger rose over the 'unequal treaties', which the weak Qing state could not resist.<br/><br/> Concerns grew that missionaries and Chinese Christians could use this decline to their advantage, appropriating lands and property of unwilling Chinese peasants to give to the church. This sentiment resulted in violent revolts against foreign interests.
The queue (Chinese: Biànzi) was a male hairstyle worn by the Manchus from central Manchuria and later imposed on the Han Chinese during the Qing dynasty. The hairstyle consisted of the hair on the front of the head being shaved off above the temples every ten days and the rest of the hair braided into a long ponytail.<br/><br/> The hairstyle was compulsory for all males and the penalty for not having it was execution as it was considered treason. In the early 1910s, after the fall of the Qing dynasty, the Chinese no longer had to wear the queue. The last Emperor of China, Puyi, cut off his queue in 1922.
Opium poppy, Papaver somniferum, is the species of plant from which opium and poppy seeds are extracted. Opium is the source of many opiates, including morphine, thebaine, codeine, papaverine, and noscapine. The Latin botanical name means the 'sleep-bringing poppy', referring to the sedative properties of some of these opiates.
In a clear case of 'divide and conquer' the British famously - infamously from a Chinese perspective - used Sikh policeman to control - and often brutalise - Chinese citizens of their Far Eastern colonial settlements. The result was that Sikhs became associated with aggression and violence in the Chinese world view.<br/><br/> This cartoon by 'H.H.' nicely sums up the colonialist and frankly racist colonial British values of the time.
San Francisco's Chinatown was the port of entry for early Hoisanese and Zhongshanese Chinese immigrants from the Guangdong province of southern China from the 1850s to the 1900s. The area was the one geographical region deeded by the city government and private property owners which allowed Chinese persons to inherit and inhabit dwellings within the city.<br/><br/> The majority of these Chinese shopkeepers, restaurant owners, and hired workers in San Francisco Chinatown were predominantly Hoisanese and male. Many Chinese found jobs working for large companies seeking a source of labor, most famously as part of the Central Pacific on the Transcontinental Railroad. Other early immigrants worked as mine workers or independent prospectors hoping to strike it rich during the 1849 Gold Rush.
A studio image typfying a contemporaneous Occidental view of China, including opium smoking and and Qing Dynasty queues. Dated to the end of the Qing era, probably c. 1900.
The Kaifeng Jews are members of a small Jewish community that has existed in Kaifeng, in the Henan province of China, for hundreds of years.<br/><br/> Jews in modern China have traditionally called themselves Youtai (from Judah) in Mandarin Chinese which is also the predominant contemporary Chinese language term for Jews in general. However, the community was known by their Han Chinese neighbors as adherents of Tiaojinjiao, meaning, loosely, the religion which removes the sinew (a reference to kashrut).<br/><br/> According to historical records, a Jewish community lived in Kaifeng from at least the Northern Song Dynasty (960–1127) until the late nineteenth century and Kaifeng was Northern Song's capital. It is surmised that the ancestors of the Kaifeng Jews came from Central Asia. It is also reported that in 1163 Ustad Leiwei was given charge of the religion (Ustad means teacher in Persian), and that they built a synagogue surrounded by a study hall, a ritual bath, a communal kitchen, a kosher butchering facility, and a sukkah.<br/><br/> Today, 600-1,000 residents of Kaifeng trace their lineage back to this community. After contact with Jewish tourists, the Jews of Kaifeng have reconnected to mainstream Jewry. With the help of Jewish organizations, some members of the community have emigrated to Israel.
The Kaifeng Jews are members of a small Jewish community that has existed in Kaifeng, in the Henan province of China, for hundreds of years.<br/><br/> Jews in modern China have traditionally called themselves Youtai (from Judah) in Mandarin Chinese which is also the predominant contemporary Chinese language term for Jews in general. However, the community was known by their Han Chinese neighbors as adherents of Tiaojinjiao, meaning, loosely, the religion which removes the sinew (a reference to kashrut).<br/><br/> According to historical records, a Jewish community lived in Kaifeng from at least the Northern Song Dynasty (960–1127) until the late nineteenth century and Kaifeng was Northern Song's capital. It is surmised that the ancestors of the Kaifeng Jews came from Central Asia. It is also reported that in 1163 Ustad Leiwei was given charge of the religion (Ustad means teacher in Persian), and that they built a synagogue surrounded by a study hall, a ritual bath, a communal kitchen, a kosher butchering facility, and a sukkah.<br/><br/> Today, 600-1,000 residents of Kaifeng trace their lineage back to this community. After contact with Jewish tourists, the Jews of Kaifeng have reconnected to mainstream Jewry. With the help of Jewish organizations, some members of the community have emigrated to Israel.
The Kaifeng Jews are members of a small Jewish community that has existed in Kaifeng, in the Henan province of China, for hundreds of years.<br/><br/> Jews in modern China have traditionally called themselves Youtai (from Judah) in Mandarin Chinese which is also the predominant contemporary Chinese language term for Jews in general. However, the community was known by their Han Chinese neighbors as adherents of Tiaojinjiao, meaning, loosely, the religion which removes the sinew (a reference to kashrut).<br/><br/> According to historical records, a Jewish community lived in Kaifeng from at least the Northern Song Dynasty (960–1127) until the late nineteenth century and Kaifeng was Northern Song's capital. It is surmised that the ancestors of the Kaifeng Jews came from Central Asia. It is also reported that in 1163 Ustad Leiwei was given charge of the religion (Ustad means teacher in Persian), and that they built a synagogue surrounded by a study hall, a ritual bath, a communal kitchen, a kosher butchering facility, and a sukkah.<br/><br/> Today, 600-1,000 residents of Kaifeng trace their lineage back to this community. After contact with Jewish tourists, the Jews of Kaifeng have reconnected to mainstream Jewry. With the help of Jewish organizations, some members of the community have emigrated to Israel.
The Kaifeng Jews are members of a small Jewish community that has existed in Kaifeng, in the Henan province of China, for hundreds of years.<br/><br/> Jews in modern China have traditionally called themselves Youtai (from Judah) in Mandarin Chinese which is also the predominant contemporary Chinese language term for Jews in general. However, the community was known by their Han Chinese neighbors as adherents of Tiaojinjiao, meaning, loosely, the religion which removes the sinew (a reference to kashrut).<br/><br/> According to historical records, a Jewish community lived in Kaifeng from at least the Northern Song Dynasty (960–1127) until the late nineteenth century and Kaifeng was Northern Song's capital. It is surmised that the ancestors of the Kaifeng Jews came from Central Asia. It is also reported that in 1163 Ustad Leiwei was given charge of the religion (Ustad means teacher in Persian), and that they built a synagogue surrounded by a study hall, a ritual bath, a communal kitchen, a kosher butchering facility, and a sukkah.<br/><br/> Today, 600-1,000 residents of Kaifeng trace their lineage back to this community. After contact with Jewish tourists, the Jews of Kaifeng have reconnected to mainstream Jewry. With the help of Jewish organizations, some members of the community have emigrated to Israel.
Hand-colored engraving from 'Moeurs, Usages, et Costumes de tous les Peuples de Monde, d'apres des Documents Authentiques et les Voyages les plus Recents', by Auguste Wahlen (Brussels, 1843-44).
Wat Buak Khrok Luang, located in Ban Buak Khrok Luang Moo 1, Chiang Mai – Sankamphaeng Road, Chiang Mai, is a small and typically northern Thai Buddhist temple. It is believed to have been founded in the 15th century during the time of the independent Lan Na Kingdom (1292-1558), and was extensively restored during the reign of Chao Kaew Naowarat (r.1911-1939), the last King of Chiang Mai.<br/><br/> The temple is chiefly noteworthy for its main viharn, which is purely Lan Na in inspiration, with a four-tiered roof and elegant naga balustrade entrance. The most remarkable aspect of the viharn is its extensive mural paintings, dating from around 1835 during the reign of Chao Phuttawong (r.1826-1846), the fourth ruler of the Chiang Mai Thipchang Dynasty. The murals, which are northern Thai in style with clear elements of Shan State and Konbaung Dynasty Burmese influence, are among the best in northern Thailand. They feature the jataka stories, past lives of the Buddha, and are interspersed with vernacular scenes from everyday early 19th century northern Thai life.
Wat Buak Khrok Luang, located in Ban Buak Khrok Luang Moo 1, Chiang Mai – Sankamphaeng Road, Chiang Mai, is a small and typically northern Thai Buddhist temple. It is believed to have been founded in the 15th century during the time of the independent Lan Na Kingdom (1292-1558), and was extensively restored during the reign of Chao Kaew Naowarat (r.1911-1939), the last King of Chiang Mai.<br/><br/> The temple is chiefly noteworthy for its main viharn, which is purely Lan Na in inspiration, with a four-tiered roof and elegant naga balustrade entrance. The most remarkable aspect of the viharn is its extensive mural paintings, dating from around 1835 during the reign of Chao Phuttawong (r.1826-1846), the fourth ruler of the Chiang Mai Thipchang Dynasty. The murals, which are northern Thai in style with clear elements of Shan State and Konbaung Dynasty Burmese influence, are among the best in northern Thailand. They feature the jataka stories, past lives of the Buddha, and are interspersed with vernacular scenes from everyday early 19th century northern Thai life.
Wat Buak Khrok Luang, located in Ban Buak Khrok Luang Moo 1, Chiang Mai – Sankamphaeng Road, Chiang Mai, is a small and typically northern Thai Buddhist temple. It is believed to have been founded in the 15th century during the time of the independent Lan Na Kingdom (1292-1558), and was extensively restored during the reign of Chao Kaew Naowarat (r.1911-1939), the last King of Chiang Mai.<br/><br/> The temple is chiefly noteworthy for its main viharn, which is purely Lan Na in inspiration, with a four-tiered roof and elegant naga balustrade entrance. The most remarkable aspect of the viharn is its extensive mural paintings, dating from around 1835 during the reign of Chao Phuttawong (r.1826-1846), the fourth ruler of the Chiang Mai Thipchang Dynasty. The murals, which are northern Thai in style with clear elements of Shan State and Konbaung Dynasty Burmese influence, are among the best in northern Thailand. They feature the jataka stories, past lives of the Buddha, and are interspersed with vernacular scenes from everyday early 19th century northern Thai life.
The queue (Chinese: Biànzi) was a male hairstyle worn by the Manchus from central Manchuria and later imposed on the Han Chinese during the Qing dynasty. The hairstyle consisted of the hair on the front of the head being shaved off above the temples every ten days and the rest of the hair braided into a long ponytail.<br/><br/> The hairstyle was compulsory for all males and the penalty for not having it was execution as it was considered treason. In the early 1910s, after the fall of the Qing dynasty, the Chinese no longer had to wear the queue. The last Emperor of China, Puyi, cut off his queue in 1922.
John Thomson (14 June 1837 – 29 September 1921) was a pioneering Scottish photographer, geographer and traveller. He was one of the first photographers to travel to the Far East, documenting the people, landscapes and artifacts of eastern cultures. Upon returning home, his work among the street people of London cemented his reputation, and is regarded as a classic instance of social documentary which laid the foundations for photojournalism. He went on to become a portrait photographer of High Society in Mayfair, gaining the Royal Warrant in 1881.<br/><br/> Thomson travelled extensively throughout China, from the southern trading ports of Hong Kong and Canton to the cities of Peking and Shanghai, to the Great Wall in the north, and deep into central China. From 1870 to 1871 he visited the Fukien region, travelling up the Min River by boat with the American Protestant missionary Reverend Justus Doolittle, and then visited Amoy and Swatow.<br/><br/> He went on to visit the island of Formosa (Taiwan) with the missionary Dr. James Laidlaw Maxwell, landing first in Takao in early April 1871. The pair visited the capital, Taiwanfu, before travelling on to the aboriginal villages on the west plains of the island. After leaving Formosa, Thomson spent the next three months travelling 3,000 miles up the Yangtze River, reaching Hupeh and Szechuan.<br/><br/> Thomson's travels in China were often perilous, as he visited remote, almost unpopulated regions far inland. Most of the people he encountered had never seen a Westerner or camera before. His expeditions were also especially challenging because he had to transport his bulky wooden camera, many large, fragile glass plates, and potentially explosive chemicals. He photographed in a wide variety of conditions and often had to improvise because chemicals were difficult to acquire. His subject matter varied enormously: from humble beggars and street people to Mandarins, Princes and senior government officials; from remote monasteries to Imperial Palaces; from simple rural villages to magnificent landscapes.
The queue (Chinese: Biànzi) was a male hairstyle worn by the Manchus from central Manchuria and later imposed on the Han Chinese during the Qing dynasty. The hairstyle consisted of the hair on the front of the head being shaved off above the temples every ten days and the rest of the hair braided into a long ponytail.<br/><br/> The hairstyle was compulsory for all males and the penalty for not having it was execution as it was considered treason. In the early 1910s, after the fall of the Qing dynasty, the Chinese no longer had to wear the queue. The last Emperor of China, Puyi, cut off his queue in 1922.
Wat Buak Khrok Luang, located in Ban Buak Khrok Luang Moo 1, Chiang Mai – Sankamphaeng Road, Chiang Mai, is a small and typically northern Thai Buddhist temple. It is believed to have been founded in the 15th century during the time of the independent Lan Na Kingdom (1292-1558), and was extensively restored during the reign of Chao Kaew Naowarat (r.1911-1939), the last King of Chiang Mai.<br/><br/> The temple is chiefly noteworthy for its main viharn, which is purely Lan Na in inspiration, with a four-tiered roof and elegant naga balustrade entrance. The most remarkable aspect of the viharn is its extensive mural paintings, dating from around 1835 during the reign of Chao Phuttawong (r.1826-1846), the fourth ruler of the Chiang Mai Thipchang Dynasty. The murals, which are northern Thai in style with clear elements of Shan State and Konbaung Dynasty Burmese influence, are among the best in northern Thailand. They feature the jataka stories, past lives of the Buddha, and are interspersed with vernacular scenes from everyday early 19th century northern Thai life.
From 1746 to 1749, the Swedish ship Götha Lejon sailed on a mercantile mission to Canton. Several accounts of what transpired have survived. A handwritten journal has been attributed to Carl Fredrik von Schantz (1727-92). Another account of the mission of Götha Lejon was compiled by Carl Johan Gethe (1728-65), a cartographer and natural historian. His diary is titled ‘Diary of a Journey to East India begun on 18 October 1746 and ending June 20, 1749’.<br/><br/> The Swedish East India Company (Swedish: Svenska Ostindiska Companiet or SOIC) was founded in 1731 in Gothenburg, Sweden, for the purpose of conducting trade with the Far East, and grew to become the largest trading company in Sweden during the 18th century. It closed in 1813.
John Thomson (14 June 1837 – 29 September 1921) was a pioneering Scottish photographer, geographer and traveller. He was one of the first photographers to travel to the Far East, documenting the people, landscapes and artifacts of eastern cultures. Upon returning home, his work among the street people of London cemented his reputation, and is regarded as a classic instance of social documentary which laid the foundations for photojournalism. He went on to become a portrait photographer of High Society in Mayfair, gaining the Royal Warrant in 1881.<br/><br/> Thomson travelled extensively throughout China, from the southern trading ports of Hong Kong and Canton to the cities of Peking and Shanghai, to the Great Wall in the north, and deep into central China. From 1870 to 1871 he visited the Fukien region, travelling up the Min River by boat with the American Protestant missionary Reverend Justus Doolittle, and then visited Amoy and Swatow.<br/><br/> He went on to visit the island of Formosa (Taiwan) with the missionary Dr. James Laidlaw Maxwell, landing first in Takao in early April 1871. The pair visited the capital, Taiwanfu, before travelling on to the aboriginal villages on the west plains of the island. After leaving Formosa, Thomson spent the next three months travelling 3,000 miles up the Yangtze River, reaching Hupeh and Szechuan.<br/><br/> Thomson's travels in China were often perilous, as he visited remote, almost unpopulated regions far inland. Most of the people he encountered had never seen a Westerner or camera before. His expeditions were also especially challenging because he had to transport his bulky wooden camera, many large, fragile glass plates, and potentially explosive chemicals. He photographed in a wide variety of conditions and often had to improvise because chemicals were difficult to acquire. His subject matter varied enormously: from humble beggars and street people to Mandarins, Princes and senior government officials; from remote monasteries to Imperial Palaces; from simple rural villages to magnificent landscapes.
The Kaifeng Jews are members of a small Jewish community that has existed in Kaifeng, in the Henan province of China, for hundreds of years.<br/><br/> Jews in modern China have traditionally called themselves Youtai (from Judah) in Mandarin Chinese which is also the predominant contemporary Chinese language term for Jews in general. However, the community was known by their Han Chinese neighbors as adherents of Tiaojinjiao, meaning, loosely, the religion which removes the sinew (a reference to kashrut).<br/><br/> According to historical records, a Jewish community lived in Kaifeng from at least the Northern Song Dynasty (960–1127) until the late nineteenth century and Kaifeng was Northern Song's capital. It is surmised that the ancestors of the Kaifeng Jews came from Central Asia. It is also reported that in 1163 Ustad Leiwei was given charge of the religion (Ustad means teacher in Persian), and that they built a synagogue surrounded by a study hall, a ritual bath, a communal kitchen, a kosher butchering facility, and a sukkah.<br/><br/> Today, 600-1,000 residents of Kaifeng trace their lineage back to this community. After contact with Jewish tourists, the Jews of Kaifeng have reconnected to mainstream Jewry. With the help of Jewish organizations, some members of the community have emigrated to Israel.
From 1746 to 1749, the Swedish ship Götha Lejon sailed on a mercantile mission to Canton. Several accounts of what transpired have survived. A handwritten journal has been attributed to Carl Fredrik von Schantz (1727-92). Another account of the mission of Götha Lejon was compiled by Carl Johan Gethe (1728-65), a cartographer and natural historian. His diary is titled ‘Diary of a Journey to East India begun on 18 October 1746 and ending June 20, 1749’.<br/><br/> The Swedish East India Company (Swedish: Svenska Ostindiska Companiet or SOIC) was founded in 1731 in Gothenburg, Sweden, for the purpose of conducting trade with the Far East, and grew to become the largest trading company in Sweden during the 18th century. It closed in 1813.
The Kaifeng Jews are members of a small Jewish community that has existed in Kaifeng, in the Henan province of China, for hundreds of years.<br/><br/> Jews in modern China have traditionally called themselves Youtai (from Judah) in Mandarin Chinese which is also the predominant contemporary Chinese language term for Jews in general. However, the community was known by their Han Chinese neighbors as adherents of Tiaojinjiao, meaning, loosely, the religion which removes the sinew (a reference to kashrut).<br/><br/> According to historical records, a Jewish community lived in Kaifeng from at least the Northern Song Dynasty (960–1127) until the late nineteenth century and Kaifeng was Northern Song's capital. It is surmised that the ancestors of the Kaifeng Jews came from Central Asia. It is also reported that in 1163 Ustad Leiwei was given charge of the religion (Ustad means teacher in Persian), and that they built a synagogue surrounded by a study hall, a ritual bath, a communal kitchen, a kosher butchering facility, and a sukkah.<br/><br/> Today, 600-1,000 residents of Kaifeng trace their lineage back to this community. After contact with Jewish tourists, the Jews of Kaifeng have reconnected to mainstream Jewry. With the help of Jewish organizations, some members of the community have emigrated to Israel.
A hand-drawn, hand-coloured watercolour from the late 19th century by an unknown Burmese artist.<br/><br/> The name of the ethnic group featured appears near the top of the picture in Shan script (left), Burmese script (Centre) and Khun script (right). Khun script was formerly used in Kengtung / Kyaingtong in eastern Shan State and in Lan Na or Lanna, northern Thailand.<br/><br/> The Lisu are a Tibeto-Burman ethnic minority that lives primarily in northern Burma, northern Thailand, China’s Yunnan Province and India’s Arunachal Pradesh. The approximately 1.2 million Lisu pass their history down from one generation to the next in the form of songs that are often so long that it can take a whole night to sing one.
Shahab-ud-din Muhammad Khurram Shah Jahan I (1592 –1666), or Shah Jahan, from the Persian meaning ‘king of the world’, was the fifth Mughal ruler in India and a favourite of his legendary grandfather Akbar the Great.<br/><br/> He is best known for commissioning the ‘Phadshahnamah’ as a chronicle of his reign, and for the building of the Taj Mahal in Agra as a tomb for his wife, Mumtaz Mahal. Under Shah Jahan, the Mughal Empire attained its highest union of strength and magnificence. The opulence of Shah Jahan’s court and his famous Peacock Throne was the wonder of all the European travelers and ambassadors. His political efforts encouraged the emergence of large centers of commerce and crafts—such as Lahore, Delhi, Agra and Ahmedabad—linked by roads and waterways to distant places and ports.<br/><br/> He moved the capital from Agra to Delhi. Under Shah Jahan's rule, the Red Fort and Jama Masjid in Delhi were built, the Shalimar Gardens of Lahore, sections of the Lahore Fort and his father's mausoleum.
The Jap in a China Shop: 'Now then, you pig-headed old pig-tail open your shop - and hand me the keys!' At the time of the First Sino-Japanese War, the Japanese were seen by many Westerners as 'plucky' rather than imperialist aggressors.<br/><br/> The First Sino-Japanese War (1 August 1894 – 17 April 1895) was fought between Qing Dynasty China and Meiji Japan, primarily over control of Korea. After more than six months of continuous successes by Japanese army and naval forces and the loss of the Chinese port of Weihaiwei, the Qing leadership sued for peace in February 1895.<br/><br/> Direct results of the war showed that the military strength and sovereignty of the Qing Dynasty had been severely weakened during the nineteenth century; and it demonstrated that forced reform had modernized Japan significantly since the Meiji Restoration in 1867, especially as compared with the Self-Strengthening Movement in China. Regional dominance in East Asia shifted from China to Japan; and the Qing Dynasty, along with the classical tradition in China, suffered a major blow. These trends would later manifest in the 1911 Revolution.
Chinese erotic art was a tradition that spanned from antiquity until its apex in the late Ming Dynasty (early 17th century). This art was not just produced for stimulation. Chinese erotica portrays ideals of feminine beauty, narratives on imperial and vernacular life, humour, tenderness and love. However, traditional Chinese erotic art remains a little known tradition because so much of it was destroyed during the Maoist era.<br/><br/> Foot binding (pinyin: <i>chanzu</i>, literally 'bound feet') was a custom practiced on young girls and women for approximately one thousand years in China, beginning in the 10th century and ending in the first half of 20th century.<br/><br/> Qing Dynasty sex manuals listed 48 different ways of playing with women's bound feet. For men, the primary erotic effect was a function of the lotus gait, the tiny steps and swaying walk of a woman whose feet had been bound.