Ushering the world of Haute Parfumerie into a new era, each fragrance in L'Art & La Matière is housed in a luxurious bevelled bottle, inspired by Guerlain's iconic Heritage Square Bottle of the 1870s. A true objet d'art.​

L'Art & La Matière: crafting raw materials into art.​

Available exclusively at guerlain.com & Guerlain boutiques.
Discover L'Art & La Matière: https://bit.ly/3zbAUTx

Jenna Cody :

Is Taiwan a real China?
No, and with the exception of a few intervening decades - here’s the part that’ll surprise you - it never has been.

This’ll blow your mind too: that it never has been doesn’t matter.

So let’s start with what doesn’t actually matter.

Until the 1600s, Taiwan was indigenous. Indigenous Taiwanese are not Chinese, they’re Austronesian. Then it was a Dutch colony (note: I do not say “it was Dutch”, I say it was a Dutch colony). Then it was taken over by Ming loyalists at the end of the Ming dynasty (the Ming loyalists were breakaways, not a part of the new Qing court. Any overlap in Ming rule and Ming loyalist conquest of Taiwan was so brief as to be inconsequential).

Only then, in the late 1600s, was it taken over by the Chinese (Qing). But here’s the thing, it was more like a colony of the Qing, treated as - to use Emma Teng’s wording in Taiwan’s Imagined Geography - a barrier or barricade keeping the ‘real’ Qing China safe. In fact, the Qing didn’t even want Taiwan at first, the emperor called it “a ball of mud beyond the pale of civilization”. Prior to that, and to a great extent at that time, there was no concept on the part of China that Taiwan was Chinese, even though Chinese immigrants began moving to Taiwan under Dutch colonial rule (mostly encouraged by the Dutch, to work as laborers). When the Spanish landed in the north of Taiwan, it was the Dutch, not the Chinese, who kicked them out.

Under Qing colonial rule - and yes, I am choosing my words carefully - China only controlled the Western half of Taiwan. They didn’t even have maps for the eastern half. That’s how uninterested in it they were. I can’t say that the Qing controlled “Taiwan”, they only had power over part of it.

Note that the Qing were Manchu, which at the time of their conquest had not been a part of China: China itself essentially became a Manchu imperial holding, and Taiwan did as well, once they were convinced it was not a “ball of mud” but actually worth taking. Taiwan was not treated the same way as the rest of “Qing China”, and was not administered as a province until (I believe) 1887. So that’s around 200 years of Taiwan being a colony of the Qing.

What happened in the late 19th century to change China’s mind? Japan. A Japanese ship was shipwrecked in eastern Taiwan in the 1870s, and the crew was killed by hostile indigenous people in what is known as the Mudan Incident. A Japanese emissary mission went to China to inquire about what could be done, only to be told that China had no control there and if they went to eastern Taiwan, they did so at their own peril. China had not intended to imply that Taiwan wasn’t theirs, but they did. Japan - and other foreign powers, as France also attempted an invasion - were showing an interest in Taiwan, so China decided to cement its claim, started mapping the entire island, and made it a province.

So, I suppose for a decade or so Taiwan was a part of China. A China that no longer exists.

It remained a province until 1895, when it was ceded to Japan after the (first) Sino-Japanese War. Before that could happen, Taiwan declared itself a Republic, although it was essentially a Qing puppet state (though the history here is interesting - correspondence at the time indicates that the leaders of this ‘Republic of Taiwan’ considered themselves Chinese, and the tiger flag hints at this as well. However, the constitution was a very republican document, not something you’d expect to see in Qing-era China.) That lasted for less than a year, when the Japanese took it by force.

This is important for two reasons - the first is that some interpretations of IR theory state that when a colonial holding is released, it should revert to the state it was in before it was taken as a colony. In this case, that would actually be The Republic of Taiwan, not Qing-era China. Secondly, it puts to rest all notions that there was no Taiwan autonomy movement prior to 1947.

In any case, it would be impossible to revert to its previous state, as the government that controlled it - the Qing empire - no longer exists. The current government of China - the PRC - has never controlled it.

After the Japanese colonial era, there is a whole web of treaties and agreements that do not satisfactorily settle the status of Taiwan. None of them actually do so - those which explicitly state that Taiwan is to be given to the Republic of China (such as the Cairo declaration) are non-binding. Those that are binding do not settle the status of Taiwan (neither the treaty of San Francisco nor the Treaty of Taipei definitively say that Taiwan is a part of China, or even which China it is - the Treaty of Taipei sets out what nationality the Taiwanese are to be considered, but that doesn’t determine territorial claims). Treaty-wise, the status of Taiwan is “undetermined”.

Under more modern interpretations, what a state needs to be a state is…lessee…a contiguous territory, a government, a military, a currency…maybe I’m forgetting something, but Taiwan has all of it. For all intents and purposes it is independent already.

In fact, in the time when all of these agreements were made, the Allied powers weren’t as sure as you might have learned about what to do with Taiwan. They weren’t a big fan of Chiang Kai-shek, didn’t want it to go Communist, and discussed an Allied trusteeship (which would have led to independence) or backing local autonomy movements (which did exist). That it became what it did - “the ROC” but not China - was an accident (as Hsiao-ting Lin lays out in Accidental State).

In fact, the KMT knew this, and at the time the foreign minister (George Yeh) stated something to the effect that they were aware they were ‘squatters’ in Taiwan.

Since then, it’s true that the ROC claims to be the rightful government of Taiwan, however, that hardly matters when considering the future of Taiwan simply because they have no choice. To divest themselves of all such claims (and, presumably, change their name) would be considered by the PRC to be a declaration of formal independence. So that they have not done so is not a sign that they wish to retain the claim, merely that they wish to avoid a war.

It’s also true that most Taiwanese are ethnically “Han” (alongside indigenous and Hakka, although Hakka are, according to many, technically Han…but I don’t think that’s relevant here). But biology is not destiny: what ethnicity someone is shouldn’t determine what government they must be ruled by.

Through all of this, the Taiwanese have evolved their own culture, identity and sense of history. They are diverse in a way unique to Taiwan, having been a part of Austronesian and later Hoklo trade routes through Southeast Asia for millenia. Now, one in five (I’ve heard one in four, actually) Taiwanese children has a foreign parent. The Taiwanese language (which is not Mandarin - that’s a KMT transplant language forced on Taiwanese) is gaining popularity as people discover their history. Visiting Taiwan and China, it is clear where the cultural differences are, not least in terms of civic engagement. This morning, a group of legislators were removed after a weekend-long pro-labor hunger strike in front of the presidential palace. They were not arrested and will not be. Right now, a group of pro-labor protesters is lying down on the tracks at Taipei Main Station to protest the new labor law amendments.

This would never be allowed in China, but Taiwanese take it as a fiercely-guarded basic right.

*

Now, as I said, none of this matters.

What matters is self-determination. If you believe in democracy, you believe that every state (and Taiwan does fit the definition of a state) that wants to be democratic - that already is democratic and wishes to remain that way - has the right to self-determination. In fact, every nation does. You cannot be pro-democracy and also believe that it is acceptable to deprive people of this right, especially if they already have it.

Taiwan is already a democracy. That means it has the right to determine its own future. Period.

Even under the ROC, Taiwan was not allowed to determine its future. The KMT just arrived from China and claimed it. The Taiwanese were never asked if they consented. What do we call it when a foreign government arrives in land they had not previously governed and declares itself the legitimate governing power of that land without the consent of the local people? We call that colonialism.

Under this definition, the ROC can also be said to be a colonial power in Taiwan. They forced Mandarin - previously not a language native to Taiwan - onto the people, taught Chinese history, geography and culture, and insisted that the Taiwanese learn they were Chinese - not Taiwanese (and certainly not Japanese). This was forced on them. It was not chosen. Some, for awhile, swallowed it. Many didn’t. The independence movement only grew, and truly blossomed after democratization - something the Taiwanese fought for and won, not something handed to them by the KMT.

So what matters is what the Taiwanese want, not what the ROC is forced to claim. I cannot stress this enough - if you do not believe Taiwan has the right to this, you do not believe in democracy.

And poll after poll shows it: Taiwanese identify more as Taiwanese than Chinese (those who identify as both primarily identify as Taiwanese, just as I identify as American and Armenian, but primarily as American. Armenian is merely my ethnicity). They overwhelmingly support not unifying with China. The vast majority who support the status quo support one that leads to eventual de jure independence, not unification. The status quo is not - and cannot be - an endgame (if only because China has declared so, but also because it is untenable). Less than 10% want unification. Only a small number (a very small minority) would countenance unification in the future…even if China were to democratize.

The issue isn’t the incompatibility of the systems - it’s that the Taiwanese fundamentally do not see themselves as Chinese.

A change in China’s system won’t change that. It’s not an ethnic nationalism - there is no ethnic argument for Taiwan (or any nation - didn’t we learn in the 20th century what ethnicity-based nation-building leads to? Nothing good). It’s not a jingoistic or xenophobic nationalism - Taiwanese know that to be dangerous. It’s a nationalism based on shared identity, culture, history and civics. The healthiest kind of nationalism there is. Taiwan exists because the Taiwanese identify with it. Period.

There are debates about how long the status quo should go on, and what we should risk to insist on formal recognition. However, the question of whether or not to be Taiwan, not China…

…well, that’s already settled.

The Taiwanese have spoken and they are not Chinese.

Whatever y’all think about that doesn’t matter. That’s what they want, and if you believe in self-determination you will respect it.

If you don’t, good luck with your authoritarian nonsense, but Taiwan wants nothing to do with it.

- Luyện đọc đầu ngày: ALEXANDER HENDERSON (1831-1913)

Born in Scotland, Henderson emigrated to Canada in 1855 and became a well-known landscape photographer.

Alexander Henderson was born in Scotland in 1831 and was the son of a successful merchant. His grandfather, also called Alexander, had founded the family business, and later became the first chairman of the National Bank of Scotland. The family had extensive landholdings in Scotland. Besides its residence in Edinburgh, it owned Press Estate, 650 acres of farmland about 35 miles southeast of the city. The family often stayed at Press Castle, the large mansion on the northern edge of the property, and Alexander spent much of his childhood in the area, playing on the beach near Eyemouth or fishing in the streams nearby.

Even after he went to school at Murcheston Academy on the outskirts of Edinburgh, Henderson returned to Press at weekends. In 1849 he began a three-year apprenticeship to become an accountant. Although he never liked the prospect of a business career, he stayed with it to please his family. In October 1855, however, he emigrated to Canada with his wife Agnes Elder Robertson and they settled in Montreal.

Henderson learned photography in Montreal around the year 1857 and quickly took it up as a serious amateur. He became a personal friend and colleague of the Scottish-Canadian photographer William Notman. The two men made a photographic excursion to Niagara Falls in 1860 and they cooperated on experiments with magnesium flares as a source of artificial light in 1865. They belonged to the same societies and were among the founding members of the Art Association of Montreal. Henderson acted as chairman of the association's first meeting, which was held in Notman's studio on 11 January 1860.

In spite of their friendship, their styles of photography were quite different. While Notman's landscapes were noted for their bold realism, Henderson for the first 20 years of his career produced romantic images, showing the strong influence of the British landscape tradition. His artistic and technical progress was rapid and in 1865 he published his first major collection of landscape photographs. The publication had limited circulation (only seven copies have ever been found), and was called Canadian Views and Studies. The contents of each copy vary significantly and have proved a useful source for evaluating Henderson's early work.
In 1866, he gave up his business to open a photographic studio, advertising himself as a portrait and landscape photographer. From about 1870 he dropped portraiture to specialize in landscape photography and other views. His numerous photographs of city life revealed in street scenes, houses, and markets are alive with human activity, and although his favourite subject was landscape he usually composed his scenes around such human pursuits as farming the land, cutting ice on a river, or sailing down a woodland stream. There was sufficient demand for these types of scenes and others he took depicting the lumber trade, steamboats and waterfalls to enable him to make a living. There was little competing hobby or amateur photography before the late 1880s because of the time-consuming techniques involved and the weight of the equipment. People wanted to buy photographs as souvenirs of a trip or as gifts, and catering to this market, Henderson had stock photographs on display at his studio for mounting, framing, or inclusion in albums.

Henderson frequently exhibited his photographs in Montreal and abroad, in London, Edinburgh, Dublin, Paris, New York, and Philadelphia. He met with greater success in 1877 and 1878 in New York when he won first prizes in the exhibition held by E and HT Anthony and Company for landscapes using the Lambertype process. In 1878 his work won second prize at the world exhibition in Paris.

In the 1870s and 1880s Henderson travelled widely throughout Quebec and Ontario, in Canada, documenting the major cities of the two provinces and many of the villages in Quebec. He was especially fond of the wilderness and often travelled by canoe on the Blanche, du Lievre, and other noted eastern rivers. He went on several occasions to the Maritimes and in 1872 he sailed by yacht along the lower north shore of the St Lawrence River. That same year, while in the lower St Lawrence River region, he took some photographs of the construction of the Intercolonial Railway. This undertaking led in 1875 to a commission from the railway to record the principal structures along the almost-completed line connecting Montreal to Halifax. Commissions from other railways followed. In 1876 he photographed bridges on the Quebec, Montreal, Ottawa and Occidental Railway between Montreal and Ottawa. In 1885 he went west along the Canadian Pacific Railway (CPR) as far as Rogers Pass in British Columbia, where he took photographs of the mountains and the progress of construction.

In 1892 Henderson accepted a full-time position with the CPR as manager of a photographic department which he was to set up and administer. His duties included spending four months in the field each year. That summer he made his second trip west, photographing extensively along the railway line as far as Victoria. He continued in this post until 1897, when he retired completely from photography.

When Henderson died in 1913, his huge collection of glass negatives was stored in the basement of his house. Today collections of his work are held at the National Archives of Canada, Ottawa, and the McCord Museum of Canadian History, Montreal.

Extensive (adj): rộng
Outskirts (n): ngoại ô
Apprenticeship (n): thời gian học nghề
Excursion (n): chuyến du ngoạn
Artificial (adj): nhân tạo
Influence (n) /ˈɪnfluəns/ : sự ảnh hưởng
Artistic (adj) /ɑːˈtɪstɪk/ : đẹp
Rapid (adj) /ˈræpɪd/ : nhanh chóng
Significantly (adv) /sɪɡˈnɪfɪkəntli/ : đáng kể
Specialize in (v) /ˈspeʃəlaɪz//ɪn/ : chuyên
Numerous (adj)/ˈnjuːmərəs/ : nhiều
Sufficient (adj) /səˈfɪʃnt/ : đủ
Demand (n)/dɪˈmɑːnd/ : nhu cầu
Exhibition (n) /ˌeksɪˈbɪʃn/: triển lãm
Wilderness (n) /ˈwɪldənəs/ : vùng hoang vu
Commission (n) /kəˈmɪʃn/ : nhiệm vụ
Administer (v) /ədˈmɪnɪstə(r)/: điều hành
Huge (adj) /hjuːdʒ/ : to lớn

Các bạn cùng tham khảo bài đọc này nhé! Trích từ Cambridge IELTS14 - giải chi tiết, có ai chưa có bản này không?

Ngôi chùa Phật giáo Asokaramaya là một ngôi chùa Phật giáo ở Kalutara, Sri Lanka. Nó được xây dựng trong những năm 1870 để che chở các đệ tử của Aluthgama Sangharatne, người đã đến nghe các bài giảng của nhà sư. Một cư dân địa phương giàu có đã tài trợ cho việc xây dựng ngôi đền và mở rộng sau đó.


fanpage facebook: https://www.facebook.com/saigondauyeu87/

Các anh chị, các bạn biết nơi nào có quán ăn ngon, đông khách muốn giới thiệu đến nhiều người hoặc muốn quảng cáo quán ăn vui lòng comment bên dưới hoặc gọi số 0789570389.

Nội dung được bảo hộ bản quyền, vui lòng không reup đăng youtube, facebook hoặc các nguồn khác. Cám ơn các bạn đã ủng hộ Sài Gòn Dấu Yêu.

Mời mọi người xem clip.

Fanpage facebook: https://www.facebook.com/saigondauyeu87/

Asokaramaya Buddhist Temple is a Buddhist temple in Kalutara, Sri Lanka. It was built during the 1870s to shelter disciples of Aluthgama Sangharatne who came to hear the monk's sermons. A wealthy local resident funded the temple's construction and subsequent expansion.

In 1873, Buddhist monk Aluthgama Sangharatne came to the village of Etanamadala in northern Kalutara District. He took up residence in a hermitage located in the jungle near the Kalu Ganga River. Aluthgama Sangharatne sought alms from villagers, and they gathered at the hermitage to hear his sermons. Local resident Elliyas Fernando, a wealthy resident of northern Kalutara, was impressed by Aluthgama Sangharatne's sermons and become the monk's primary benefactor.

If you know where there is a delicious restaurant, crowded to recommend to many people or want to advertise the restaurant, please comment below or call 0789570389.

Content is copyright protected, please do not reup post youtube, facebook or other sources. Thank you for supporting Saigon Beloved.

Invite everyone to see the clip.

I often review Vietnamese street food. I live in Ho Chi Minh city. If you have passion and interest in watching and enjoying street food, please visit my channel. I post food clips at 6 PM o'clock every day. Thank you very much.