Silkroads

Last mod September 15, 2013

This page is the storage room of former www.silkroads.ch
www.silkroads.ch is closed until further notice
Hereunder, you can find former content of www.silkroads.ch

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COMMUNITY
GLOBAL HISTORY (see new GLOBAL HISTORY)
SURVEY
REALMS OF EXCHANGE
ROUTES HISTORICAL (ITINERARY EAST-WEST) (see ITINERARY LAUSANNE ASIA)
ROUTES INSTITUTIONS
TRAVELERS: ONE TRAVEL, ONE NAME (see new ITINERARIES)
ENNIN JIKAKU DAISHI
MARCO POLO
LINKS
READING ROOM, ALL TITLES, BIBLIOGRAPHY (see UP-TO-DATE "REFERENCES")
ALL ADDRESSES ALPHABETICAL ORDER
TRAVEL AND CITY GUIDES

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This web site is aiming at constructing and applying the notion of "Silk Roads cultural world area". We can think about it through time and space (roads, routes and itineraries; maps, migrations, changes and cultural expansions), through extraordinary experiences (biographies, Realms of Exchange and phenomenons that exist because of a direct or indirect reference to the Silk Roads Cultural Area). And of course, we hope to sharpen the notion of "Silk Roads cultural world area" by traveling these regions and by establishing communications between teachers, pupils and schools.

Practically, we would like to link pupils of schools between Nara and Lausanne, Beijing and Venice, from Borobudur (Burumbudur) to Western Europe (see Community).

This web site wants to provide Applications for the study of World History or Global History.

So far (October 2008), we have inquired about these subjects in Jakarta, Jogjakarta, Semarang, Kyoto, Kobe, Gyeongju, Beijing, Xi'an, Urumchi, Samarkand (see Community), i.e. Indonesia, Japan, Korea, China, Uzbekistan and Switzerland.

Comment on the pictures: Gold pavilion from Thailand in Lausanne, a present from King Bhumibol to the City of Lausanne in 2007. Thank you King! A « gold temple », so remote from European ideas about architecture. Although small, a building likely to impress Westerners. Before leaving Mangi (South China) in 1290, Marco Polo dedicated one chapter to Cipangu (Japan) in which he mentioned a « gold temple » (as would indeed exist few years later in Kyoto). The description impressed Christopher Columbus so much that he made Cipangu the ultimate goal of his expeditions to the West.

Photo: In Rokuon-ji Temple, Kyoto, a UNESCO World Heritage site, the Shari-den "Kinkaku (Golden Pavilion)" , where, at one tip of the silkroads, the ashes of Sakyamuni, the founder of Buddhism, are supposed to be enshrined. The pavilion, erected in 1397 burned down in 1950. Reconstructed in 1955 and covered in gold leaf in 1987 and again in 2003. When we say "Golden Pavilion" we think immediately of this UNESCO world heritage site. But, according to information provided by Japan specialist Philippe Neeser (March 2008), the "Golden Pavilion" Marco Polo heard about is without any doubt the Konjiki-do (金色堂) or 'Golden Hall' of Chuson-ji temple complex in Hiraizumi, north of Sendai (Iwate Prefecture). This Golden Hall, erected at about 1100, and covered with gold leaf, still visible today, is the cenotaph containing the mummified remains of Northern Fujiwara clan leaders who ruled much of northern Japan in the 12th century. From the point of view of Silkroads with an interest in travelers like Ennin, it is furthermore interesting to note that the Tendai sect claims that Konjiki-do temple was founded in 850 by Ennin, the third chief abbot of the sect (en.wikipedia, March 30, 2008).

MP's spirit
Innumerable roads, routes and itineraries crisscross the silk roads cultural area. At this moment, there are 2 main interesting and nicely detailed itineraries to look at first on this site: ENNIN and MARCO POLO itineraries through China in the 9th and in the 13th centuries (with a lot of small maps).

Further Itineraries are to be found under ROUTES, MAPS AND TRAVELERS (see NEW ITINERARIES)

Under ROUTES you will find tables of itineraries (all the HISTORICAL PLACES, list of academic INSTITUTIONS and schools, as well as our own 2008 itinerary).

Under MAPS, maps of itineraries.

For the travelers on which we have gathered more information than others, we have opened an extra page, e.g. for ENNIN, XUAN ZANG, MARCO POLO.

We are connecting the Silk Roads cultural area with one single itinerary going from Borobudur Temple Compounds in Indonesia, the extreme East of this cultural and historical area, to Efes (Turkey, Mediterranean Sea), via Nara, Japan, the official terminus of the Silk Road, Korea, the link between China and Japan, China, Central Asia and Caucasus. Ideally, our itinerary should link up four famous travelers' routes: That of Ennin in Tang China from Japan to Chang An (Xian). Then, the one taken at the same period by Xuan Zang from Xi'an to say Kashgar where it can be continued by Marco Polo's route between Europe and the Taklamakan Desert. In Anatolia, we will follow, across Turkey, part of the Persian Royal Road (map) described by Herodotus.


We are interested in the itineraries that are documented by a traveler's account, a diary or other historical records.

For the travelers on which we have gathered more information than others, we open an extra page, e.g. for Marco Polo

Spaces
You will find maps

Silkroads Cultural Area Cities

Routes

Maps

Travelers

Marco Polo

Ennin

Classrom

Links to Maps


A map within China. The China ware map (taken from BBC web site)

Persian Royal Road,
Original document under (map plus article by Jona Lendering on the Persian Royal Road):
http://www.livius.org/ro-rz/royal_road/royal_road.htm
http://upload.wikimedia.org/wikipedia/commons/b/b3/Map_achaemenid_empire_en.png

Section of the road in Turkey: Sardes: Sardis, Sardes (Sart) near Salihli in the Manisa province of Turkey, close to the Ankara - İzmir highway (approximately 72 kilometers from İzmir).
Gordium: Yassihüyük. It is located about 70-80 km southwest of modern Ankara (capital of Turkey), in the immediate vicinity of Polatlı district.
Comana: The site lies at Şarköy or Şar (English Shahr written), a village in the Anti-Taurus on the upper course of the Sarus (Sihun), mainly Armenian, but surrounded by new settlements of Avshar Turkomans and Circassians. The place has derived importance both in antiquity and now from its position at the eastern end of the main pass of the western Anti-Taurus range, the Kuru Chai, through which passed the road from Caesarea-Mazaca (mod. Kayseri) to Melitene (mod. Malatya), converted by Septimius Severus into the chief military road to the eastern frontier of the empire. The extant remains at Şar include a theatre on the left bank of the river, a fine Roman doorway and many inscriptions.
Melitene: Ancient Malatya lies a few kilometers from the modern city in what is now the village of Arslantepe (Hittite) and near the depending district center of Battalgazi (Byzantine to Ottoman).
Arbela and further: in Iraq and Iran.

But it seems that the Royal Road (map) went more on the Northern part of Anatolia, not through the middle as shown on this map.
Map2royal

COMMUNITY

Community
From February until August 2008, a History professor from Switzerland visited colleagues teaching in senior high schools all along the silk roads, from Indonesia, Japan, Korea and China to Turkey in Europe via Central Asia (Uzbekistan) and Caucasus. Here, you find a list of the schools contacted.


GYMNASE CANTONAL DU BUGNON
Prof. Georges M. SCHMUTZ
History teacher

Place de l'Ours
1005 Lausanne
Switzerland

georges.schmutz@vd.educanet2.ch



SMP NEGERI 16, Jl. Nagan Lor 8 KRATON, YOGYAKARTA, INDONESIA
Junior high school within the "KRATON", the Sultan palace in Yogyakarta. School of 720 12 - 15 yrs pupils, 48 teachers and 17 administrativ personal.

Headmaster Mr Drs. Emed Heryana, Vice headmaster Mr Fajariyanto, S. Pd.
English teachers Mrs Arina Budiastuti, S. Pd., Mrs Puryam, Mrs Patria Dewanti, History teachers: Mrs Samini and Mr Mukti Ali.

SMA (Senior High School) 8 Jl. Sidobali No.1 Yogyakarta
Phone: 513493 Old name SMP 8. View their excellent web page IN ENGLISH! Please check the ICT section. Principal Mr. Drs H. MARYANA, MM. History teachers: Drs H. Abu Suwardi, Mr Drs H. Arwan Hidayat.

SMA 3 SEMARANG, Principal Mr Drs Soedjono, M.Si, SMA Negeri 3 Semarang, Jl. Permuda 149, phone: 62-024-35 44 291, kepala_sma3smg@yahoo.co.id. Prof. of History, Mrs Setyawati.

SMK 18 and SMK 59, Jakarta, Mr Ahmad, vice-Principal. Mr Ardi, prof. of History. Mrs Nurchayati, prof. of English. Mrs Maulistarom, counceling and guidance. Introduced in this school through Mrs Dessy Ariestuty.

JAKARTA INTERNATIONAL SCHOOL, Jl. Terogong Raya 33, Cilandak, Jakarta 12430, P.O. Box 1078 JKS, Jakarta, 12010, Indonesia. Dr David Cramer, Head of school; Dr Timothy Stuart, High school Principal. Prof. of History, Mr Gene Magill. My host was Dr. Frank Thomas.

KYOTO MUNICIPAL HORIKAWA SENIOR HIGH SCHOOL, 京都市立堀川高等学校, Takoyakushi-sagaru Horikawa-dori Nakagyo-ku, KYOTO Japan 604-8254, Tel. +81 75 211 5351, Principal: Mr Katsumi ARASE, Head of library and teacher of World History: Mr Sadahiko KANEMAKI, E-mail: kanemaki@horikawa.edu.city.kyoto.jp . English teacher: Mrs Fumiko Masuda. Phone: +81 75 211 5351, E-mail: masuda@horikawa.edu.city.kyoto.jp.

KWANSEI GAKUIN SENIOR HIGH SCHOOL Kwansei Gakuin Senior High School 関西学院高等部, Nishinomiya 西宮市 (near Kobe), Japan. Address: 1-155 Uegahara Ichiban-cho, Nishinomiya 662-8501, Japan (関西学院高等部, 〒662-8501, 西宮市上ヶ原一番町1-155, TEL +81 798-51-0975 (直通), FAX +81 798-51-0973. Headmaster: Mr Shunji KOMURA; Vice-Principal and English teacher: Mr Katsuhiro MATSUURA (e-mail: k-matsu@kwansei.ac.jp); History teacher: Mr Koichi YAHIRO (e-mail: yahiro@kwansei.ac.jp). Kwansei Gakuin education complex, a private institution with a Christian background founded in 1889, is altogether a junior and senior high school, a college, and a university.

EHIME PREFECTURAL MATSUYAMA HIGASHI SENIOR HIGH SCHOOL, 松山市持田町２丁目２番１２号, 2 chome, Mochida machi, Matsuyama-shi, Ehime-ken, 790-8521, Japan. Mr Tatsuya Ikeda, prof. of World History and Mrs Mayumi Goto, English teacher (e-mail: toitoitoi1123212@hotmail.com). Meeting arranged by Mr. Shinji Kudo, English teacher.

GYEONGJU HIGH SCHOOL, Gyeongju, South Korea, 慶州高等學校, (also transcribed Kyong ju), part of Gyeongju Middle and High School. Mr YEO In-lo, History teacher; Mrs KIM Su-hee, English teacher (suhikim77@hotmail.com); Mrs JANG Eun-ah.


KAOHSIUNG MUNICIPAL KAOHSIUNG GIRLS' SENIOR HIGH SCHOOL

高雄市立高雄女子高级中学
Headmaster Mrs YU Pifen 余碧芬
No 122, WuFu 3rd Rd, Kaohsiung City, Taiwan, R.O.C., Phone: +886 (7) 21 15 418
There are 2572 students in the school.

Interview organized through Mr Olivier Rossi (olivierrossi@yahoo.com), French teacher. Prof. of History, Mrs. CHEN Hunhan 陈君涵.



BEIJING NO 50 MIDDLE SCHOOL (Beijing di wushi zhongxue fen xiao), 14, Anhelin Road, Chongwen District, Beijing. Mrs ZHOU Yuling 周玉玲,headmaster. Phone: +86 010 8726 4006; mobile +86 139 1090 3350. Mrs KONG Dongmei 孔冬梅 and PING Yanju 平艳菊, History teachers.

HIGH SCHOOL ATTACHED TO BEIJING UNIVERSITY OF TECHNOLOGY
Beijing Gongyedaxue Fushu Zhongxue
Chaoyang Qu, Chuiyangliu Zhongjie No 1
Beijing 100022
(visited in 2004)


TAIYUAN FOREIGN LANGUAGES SCHOOL
17, Huaiying compound
Yifenyuan Dist.
Taiyuan 030027
Prof. Wang Yingying
(visited in 1997)

XI'AN SENIOR HIGH SCHOOL, Xi'an gaoji zhongxue 西安高级中学, No 85, Dongting men, XI'AN, China. Prof. YIN Liming 殷利明, History teacher, Phone: 0086 (0)29 8751 3182, e-mail: lm_yin@126.com.

MIDDLE SCHOOL ATTACHED TO SHAANXI NORMAL UNIVERSITY, SHAANXI SHI SHIFANDAXUE FUZHONG ZHONGXUE, Cuihua Lu 115, XI'AN 710061, China. Prof. YUAN Shiwu, senior teacher of Politics, Economics and Philosophy, Mobile: +86 131 8601 0331.

XIAN GAOXIN DIYI ZHONGXUE or XI’AN GAO XIN No1 HIGH SCHOOL
62,Gaoxin Road,
Xi'an 710075
Tel: 86-029-88316948
XI'AN, China. Mrs WANG Shufang, vice principal; Mrs ZHANG Baozhu, History teacher.

NORMAL COLLEGE OF URUMUQI, WULUMUQI SHIFAN XUEXIAO, Qingnian Lu, Urumqi, Mr YANG Chonglin, History teacher (e-mail: yangcl@163.com). Also in charge of training middle school history teachers.

ACADEMIC LYCEUM No 2 UNDER SAMARKAND STATE UNIVERSITY, 237 Rudaki Str, SAMARKAND 703020, Uzbekistan. E-mail: samdu_2tal@mail.ru. Phone: +99866 232 4084. Fax: +998 662 324 028. Mr Umarov Mardonovich AZAMAT, Director; Mr U.F. Eshonkulov, English teacher; Miss Zuhra BARATOVA, English teacher, lucia121@rambler.ru; Mr Ismoilov BAKHTIYOR and A.J. BADIROV, History teachers.

INDONESIA

SMU (Senior High School) 3, Yogyakarta

JAPAN

HIGASHIYAMA SENIOR HIGH SCHOOL, 〒606-8445 京都市左京区永観堂町51, KYOTO. Principal: Mr. K. OKUDA. The school was first established in 1868, probably one of the oldest high schools in Japan. Only for boys.The school has 2 main sections: PLATON Course for human sciences and PASCAL Course for natural sciences. There are 3 further sections: SUPERIOR for liberal arts, CRESCENT for liberal education and TOP ATHLETE. The school has excellent facilities. It occupies 12 buildings. It is located in one of the nicest parts of Kyoto, at foot of the Higashiyama mountains, an area where several of Japan most famous temples and gardens are.

TOKYO METROPOLITAN ASAKUSA SENIOR HIGH SCHOOL, 1-8-13, Imado, Taito-ku, TOKYO. This school　is located in North Asakusa, a workers area also called San'ya. This area in undertaking a big reconversion of activities from industrial to service oriented activities. This school used to be a business high school, The Taito Commercial High School and has been transformed into the present senior high school. Web page in Japanese. We can find some pictures and a map to get there.

NARA MUNICIPAL ICHIJO SENIOR HIGH SCHOOL
1351 Hokkeji Cho, Nara City 630-8001
Tel. 0742-33-7075
Fax. 0742-34-8809
ichijou-h@naracity.ed.jp

TODAIJI GAKUEN Tōdaiji Gakuen
奈良県 奈良市 山陵町 1375番地
NARA CITY 631-0803
Phone (0742）47-5511
home@tdj.ac.jp

KOBE COLLEGE
Kobe Jogakuin
Senior High School
http://www.kobejogakuin-h.ed.jp/access.html



KANAZAWA MUNICIPAL TECHNICAL HIGH SCHOOL
Uneda East 1-1-1 Kanazawa Ishikawa 920-0344 JAPAN, Tel : 076-267-3101, Fax : 076-267-3102, e-mail : shiko@shiko-th.ed.jp

FUKUI PREFECTURAL FUJISHIMA HIGH SCHOOL
(福井県立藤島高等学校, Fukui Kenritsu Fujishima Kōtō Gakkō), Fukui Prefectural Board of Education, SSH in 2004, Principal Mr. Goei Yoshida (吉田 五衛 Yoshida Goei).

FUKUI PREFECTURAL KOSHI HIGH SCHOOL
Fukui Prefectural Koshi High School (福井県立高志高等学校, Fukui Kenritsu Koshi Kōtō Gakkō) is a high school in Fukui, Japan, founded in 1948. In 2008 the school was re-chosen as SSH. In 2008, the principal is Michihiko Matsuda (松田通彦 Matsuda Michihiko).

CHINA

AFFILIATED HIGH SCHOOL OF PEKING UNIVERSITY
Beijing Daxue Fushu Zhongxue
Beijing Haidian Distr., Haidian Huangzhuang
Beijing 100080
北京大学附属中学 北京海淀区海淀黄庄
headmaster@bdfz.bj.cn



HIGH SCHOOL AFFILIATED TO NANJING NORMAL UNIVERSITY
No.37 Chaha'er Road, Gulou District, Nanjing, China (210003)
Tel:025-83469003


BEIJING XING TAO SCHOOL
北京市兴涛学校联系信息
学校地址：北京大兴区兴华大街北路十段
联系电话：010-60250154/60291173 邮编：102600
Email：xingtaoxuexiao@163.com



MIDDLE SCHOOL ATTACHED TO NORTHWEST NORMAL UNIVERSITY
No.21 Shilidian South Stress, Anning District
Lanzhou 730070
nwnusch@nwnu.edu.cn
Tel: 0086 0931 7752517
Fax: 0096 0931 7674445


URUMCHI EXPERIMENTAL HIGH SCHOOL
Xi-yan Zhong-Xue
Urumchi 830000
Xinjiang


KASHGAR UYGHUR HIGH SCHOOL
Kashgar 844000


KASHGAR NO1 HIGH SCHOOL
Kashgar 844000



UZBEKISTAN


SAMARKAND OLYMPIC RESERVE PROFESSIONAL COLLEGE
2, ABU RAYKHON BERUNI street
TAYLAK 36666
Tel: 00998 662 65668


GRECO-ROMAN AND FREE STYLE WRESTLING FEDERATION OF SAMARKAND
85А Gagarin street, 703000 Samarkand, Uzbekistan;
Tel./fax: 00998 662 34 06 21;
Tel.: 00998 662 61-64 62
E-mail: info@kuboksamarkanda.com
URL: http://www.kuboksamarkanda.com


BUKHARA ACADEMIC LYCEUM NO 1
6, Murtazaev St
BUKHARA
Tel: 0036522 31566
Mr. Anatoly Kochnev


SECONDARY SCHOOL No 8
Pablo Neruda St. 7/3
Textile region
Bukhara Tel: 0036522 26449
Mrs Nina Dobrolynbova
UNESCO associated school network, 2002


AZERBAIJAN

BAKU, NIZAMI DISTRICT, SECONDARY SCHOOL # 145
9, A.Kurchayli str., AZ 1118, Baku, Azerbaijan
Tel : (994 12) 21 30 79
Principal : Mr. Nikolay Vasilchenko


BAKU, SABAIL DISTRICT, SECONDARY SCHOOL # 160
9, Azadlig avenue, AZ 1000, Baku, Azerbaijan
Tel : (994 12) 98 51 41
Principal : Mrs. Faina Alekberova


BAKU PRIVATE TURKISH HIGH SCHOOL
109 Fatali Khan Khoyski Street,
Baku, Narimanov Region
Azerbaijan


GEORGIA


ARMENIA

BASIC COLLEGE OF THE ARMENIAN STATE
Pedagogical University N/A K.H.
Abovian
++ Mr. Alexander Ghushchayan
5 Khandjian Street - Yerevan
Tel:(374-2)52 23 93/52 25 33



TURKEY

ANKARA ECOLE CHARLES DE GAULLE
http://www.lcdgankara.org/pres/contact.htm
Lycée Charles de Gaulle - Ambassade de France
70, Paris Caddesi - Kavaklidere
06 692 Ankara - Turquie
secrétariat du lycée et collège:
secretariat@lcdgankara.gen.tr
tel :+90 312 491 72 25
Fax :+90 312 491 72 26


ORHAN DENGIZ ANADOLU LISESI
umutboztas@yahoo.com

GLOBAL HISTORY

GLOBAL HISTORY
This section was supposed to be called "World History" section. But in fact "Global History" seems a new and better term. It is the new term for World History and, contrary to "World History", it is easy to translate in French and in German. Histoire Globale, Globalgeschichte.

Among the founding fathers of history, Herodotus is a famous example of genuine interest for "the world". As far as history as a scientific discipline goes, the world perspective starts probably with Fernand Braudel.

But world history has also a past, less glorious than Fernand Braudel's science. World history or global history refers to universal history, history of humanity which was trendy in the 18th century and after, in the West. It consisted in presenting the "evolution" of mankind. These grand presentations of evolution were always ending with the "superior", "ultimate" stage of European civilization. At that time, the Enlightment was indeed making groundbreaking progress, advances that would influence the whole world until the present (Industrial revolution, political revolutions, rule of law). But at the time, in the 18th and 19th centuries, the knowledge about the non-European world was very limited and mostly incorrect. And worse of all, these ideas about world history, were used to justify slavery, colonization, racism and finally anti-Semitism. Therefore, many today consider World history as a bad idea.

There are attempts to reformulate universal history. See for instance, the Esquisse d'une histoire universelle by Jean Baechler. (Three podcasts of 10 minutes each, from Canal Academie on line). Jean Baechler argues that the history of mankind went through three major shifts: the Paleolithic, the Neolithic and the Modern. See the huge editorial enterprise by UNESCO, 1990-2007: History of Humanity.

See also a world history chronology by David W. Koeller .


On the other hand, the Global History we want to promote with this research should emphasize what is "world like" (transnational voices) in the history of each community.

Emmanuel Todd is emphasizing in his works the concept of "universal mankind", that is, what is visible the world over, in every countries. Of course there are local differences and especially historical differences, differences with time. But some phenomenons are spreading worldwide. In this sense, he is stressing the concept of universal history against that of the clash of civilizations (with demographer Youssef Courbage, Le rendez-vous des civilisations, Paris: Seuil, 2007).

Readings
The Journal of World History is a good place to start finding information about World or Global History.

David Christian, “Silk Roads or Steppe Roads? The Silk Roads in World History.” Journal of World History 11, no. 1 (2000): 1–26. PDF


Resources:

National Standards for History

http://www.sscnet.ucla.edu/nchs/standards/

AAVV, History of Humanity. Scientific and Cultural Development, Routledge / UNESCO Publishing, 1994-2008, 7 vols.

Volume I: Prehistory and the beginnings of civilization
Volume II: From the third millennium to the seventh century BC
Volume III: From the seventh century BC to the seventh century AD
Volume IV: From the seventh to the sixteenth century
Volume V: From the sixteenth to the eighteenth century
Volume VI: The nineteenth century
Volume VII: The twentieth century.

Each volume starts with a thematic section, describing the world at these seven chronological periods.

First volume was published in English in 1994 (English:1994, Routledge/ UNESCO Publishing; French: 2000, EDICEF / Éditions UNESCO). Volume Five is available since 1999 (English: 1999, Routledge/UNESCO) and in French since 2008. Volumes VI and VII only available in English as yet: History of Humanity: Volume VI, The Nineteenth Century, 2005. Volume VII, The Twentieth Century was published in July 2008.

There is a UNESCO webpage presenting the whole project.


World History chronology by David W. Koeller, prof. of History, North Park University, Chicago, 2003.

With a special section on Eurasia.

HISTORY TEACHING
To tackle this question, we discuss with schools in Indonesia, Japan and Korea as well as in Eurasia, along the former silk roads.

In order to discuss this question, we need to collect information about several subjects. First of all, History: What is History? What kind of History? Our history, global history, world history, "histoire universelle", comparative history, or silk trade history?

The next issue is "How is History taught to pre-university students?" There is a History Teaching page, a Classroom page as well as Links on Education systems (Upper Senior High Schools, teaching history syllabi and Assignments).


Practically, we would like to link pupils of schools between Nara and Lausanne, Beijing and Venice, from Borobudur (Burumbudur) to Western Europe (see Community).

This web site wants to provide Applications for the study of World History or Global History.

So far (October 2008), we have inquired about these subjects in Jakarta, Jogjakarta, Semarang, Kyoto, Kobe, Gyeongju, Beijing, Xi'an, Urumchi, Samarkand (see Community), i.e. Indonesia, Japan, Korea, China, Uzbekistan and Switzerland.

History teaching viewed from Europe: Up to 1945, and as far as the content was concerned, History was dedicated to emphasizing differences between nations and civilizations. These differences illustrated how "we" were better than "them". History was essentially supposed to teach to "our" community how unique and good we had been. After 1945, general History incorporated a lot of international elements -- world crisis, world ideologies, world wars, world organizations, USO. -- and started to emphasize the duty of remembering past mistakes. From 1945 onwards, History is supposed to teach guilt for past mistakes.

READINGS
In the various locations surveyed (Indonesia, Japan, Korea, Taiwan, China, Central Asia), the content of History as a teaching subject will be different. Taboos are different. Present political necessities are different. So, obviously, pre-university History teaching, as far as the content is concerned, will be different. Let's try a list of these various situations and of the many problems History teaching is facing in each country.

In each present countries inside the Silk Roads cultural area (as far as this survey is concerned: Indonesia, Japan, Korea, China, Central Asia, Caucasus and Europe), the connections between parts within this huge double continent are obvious: monotheism, Islam, Buddhism, Chinese influence, trade, waves of invasions, modern sciences and ideologies). Most of the questions listed below are related to these "global history" themes: religions, Chinese cultural, political and economical power, trade, invasions and modernization.



Indonesia

Indonesian history
The story of Indonesian State building
Experience of and resistance to colonialism
Periods of development
Southeast Asian way of life

Islam, state building, multiethnicity
Colonial legacy
Modernization


Japan

Japanese history
Meiji Restoration 明治維新
Japan success story, Japan as number one
Hiroshima, pacifism
Japanese way of life

Buddhism
Militarism
Modernization
The question of the textbooks, stressing or alleviating Japan responsibilities in the War damages caused to others. The role of Japan as victims. Reactions to moves by other countries (e.g. China). See the discussions about Nanjing massacre.


See article in LE COURRIER, Geneva, November 23, 2007, Nankin: Holocauste ou affaire? Available on line from La Liberté , Fribourg.

See Jean-Louis Margolin, Une réévaluation du massacre de Nankin.

See weblog, Mardi, Décembre 18, 2007, 10:03 AM MET, Let's talk about Japan

Philippe NEESER, a Swiss "old Japan hand" made the following comment about the teaching of Japanese History in post-war Japan: According to his understanding, Japanese History is virtually absent from the curriculum. The major components of Japanese identity are being excluded from the curriculum: No teaching about religion because religion and State are supposed to be separated; no teaching that would result in fostering love of the country because any remnants of nationalism should be proscribed; and no "mea culpa" for recent history of Japan’s imperialism. Some of these proscriptions are imposed by the National Teachers Union agenda, some are the stance of the Government. The content of any officially taught "Japanese History" becomes therefore almost automatically meaningless. As a result, most Japanese youngsters are ignorant of their own history and culture. In my view, the situation is almost the same in Europe, although for different reasons.


China


Chinese history, especially China as cultural and political superpower from Antiquity until 1800
Opium wars
Republican China
China in World War I and II
The war of resistance against Japan
Communist China: The rise of China
China awakening in the 21st century
Chinese way of life


China and foreign ideologies
Maoist disaster
Modernization
Human rights
Colonization
Taiwan, Tibet, Xinjiang
Islam, state building, ethnicity

The question of China as victim from Japan. Political usages of history. Reactions to moves by other countries (e.g. Japan). See the discussions about Nanjing massacre.



Russia

The role of totalitarianism
Stalinist disaster
The relation to Europe
Modernization

Alexandre Danilov, historian, author of a recent History textbook dedicated to the 1900-1940 years and Alexandre Filippov, author of a History textbook covering the years 1945 until 2007: Both books present Stalin, Stalinism and the crimes connected with it as reasonable in view of the critical need for USSR to modernize and to defend the country.

These presentations of Soviet Russia's History are of course contested by experts, such as historian Oleg Khlevniouk, or by Arseni Roginski, president of Memorial Association.


See: Le Temps, Monday, December 22, 2008, p. 14, L'avis de l'expert, "Les historiens de la Russie face au passé stalinien", by researcher Korine Amacher (not available on line).


Uzbekistan

The history of Uzbekistan

The situation of being an ex-USSR republic
The situation of being a new country of the 21st century
Islam, secularization, state building, ethnicity
Modernization
Development


Azerbaijan

The history of Azerbaijan

The situation of being an ex-USSR republic
The situation of being a new country of the 21st century
Islam, secularization, state building, ethnicity
Modernization
Development


Georgia

The history of Georgia

The situation of being an ex-USRSS republic
The situation of being a new country of the 21st century
Christianity, state building, ethnicity
Modernization
Development
Relations with UE, NATO, Russia, Turkey.



Armenia

The history of Armenia

The situation of being an ex-USSR republic
The situation of being a new country of the 21st century
Religion, state building, ethnicity
Modernization
Development
Relations with UE, NATO, Turkey


Turkey

Byzantine and Ottoman history
The history of the Turks
Turkey State building
Secularization

The question of Armenia
Islam, state building, ethnicity
Modernization
Development
The question of Europe (European Union). The question of Kurdistan. The question of Cyprus.




Europe

Greek and Roman and Byzantine history
European history (Christianity)
Renaissance, early modern times
Enlightenment
Political and industrial revolutions
World wars
European Union

Spoliation of the New World in the 16th and 17th Centuries
Slavery
Colonialism
Racism, anti-Semitism
Fascism, Nazism, Stalinism


Silkroads cultural area. Silkroads project in world history. 絲綢之路

SURVEY

SURVEY
We understand that History taught to pre-university students will differ, in each country, as far as the content is concerned. But we presume that the historical methodology would tend to be identical in every country. We can assume that, in pre-university schools, History (as a national content) is partly used to train students to the scientific methods of History thinking.

The main question is: what is, or how is historical methodology understood and taught in high school?

In this comparative survey, we will pay special attention to the "world History" or "global History" dimension.

QUESTIONNAIRE

About the content:
Subjects in the syllabus. Is there any part of the syllabus dedicated to Global History (to the Silk roads cultural area)?

About the methods:
How is historical methodology taught in high school? Are textbooks used?

About the results:
Is there an exam?
How is it performed?




ANSWERS

SMP NEGERI 16, Jl. Nagan Lor 8, KRATON, YOGYAKARTA, INDONESIA. Junior high school. Extensive visit of the school, discussion with the kids in English classes and then interview of ca 10 minutes with Mrs. Samini, though translation by English teacher, Mrs. Arina Budiastuti.

History is taught during the 3 years of junior high. One period of 40 minutes each week. Each year, they use a different textbook. The teacher freely chooses textbooks among several available on the market. The government fixes the program and each teacher adapts to it. During the first year, the main subject is religion: Buddhism, Hinduism and Islam. The second year, students learn about the arrival of the Europeans and later the Japanese in Indonesia. Third year students study Independence, "National Tragedies" and "New Order". This is also described as "news, actuality". There are exams, prepared by and for the school. Senior high school students study other subjects. Apart from first year History classes, were religion is presented, there are "of course" religion courses.

To find the web page (in Indonesian) about all Yogyakarta high schools, go to jogjabelajar. To get plenty of info (in Indonesian) about Indonesia, including education, go to ENDONESIA.


SMA 8 Yogyakarta, Principal Mr. Drs H. Maryana, MM. Prof. of History, Drs H. Arwan Hidayat. Each class 42 students, but in the third year (12th grade), only 22 students per class. 30 minutes Interview with Mr HIDAYAT, Feb. 20, 9 am (help from English teachers, Mrs Win and Mrs Ismi). In senior high school, history is taught every year, 2 periods per week. They use textbooks chosen among those available on the market. There are official textbooks but they are poorly illustrated (I saw them). They use ca. 80% of each year history textbook content. Program: First year students learn about the Indonesian environment, the early civilizations in Indonesia. Second year students study about what came to Indonesia (religions, colonialism, invasion). In the last year, they choose Independence and World Wars. There is no national history exam. Just a school exam. History is considered a subject "without exam". Is it more difficult for Mr Hidayat to teach a subject without final exam? No, on the contrary, pupils like History BECAUSE there is no final exam.

SMA 3 Semarang, Principal Mr Drs Soedjono, M.Si.Prof. of History Mrs Setyawati. 1600 students divided in three sections: Language, Science and Social sciences. Each class 40 students. 30 minutes interview with Mrs Setyawati and Principal Mr Soedjono, Feb. 22, 10h30. History is taught during the 3 years, 2 periods each week for grade 11 and 12, and only one period per week for first year students (10 graders). Guide lines are identical throughout Indonesia, but each region can adapt these guide lines. Text books are used. Those provided by the government as well as some from the market, to supplement the official ones. I have not been able to compare. Program: Prehistory; the environment of Indonesia. Indonesian history for the first year students. Second year: What came to Indonesia as mentioned previously for other SMA, plus Independence. Third year: 20th century world history. At the end, just a school test. No national exam for history. No further test when you enter university. But students with low grades from high school may be required to take a university entrance examination. Such an exam may have a history exam based on the 3 years of official history programs. History is presented only as a matter of content, of studied subjects, of knowledge about program items, not as a methodology. But this maybe an impression due to the interview through translators which makes the exchange slow and basic.

SMK 18 and SMK 59, Jakarta. Vice-Principal Mr Ahmad; Prof. of history Mr Ardi; Prof. of English Mrs Nurchayati; Counceling and guidance Mrs Maulistarom. Introduced in this school through Mrs Dessy Ariestuty. 2 hours visit, Wednesday, February 27, 9:30 to 11:30. Neat, small professional high school, called specialized school. Students in 10 to 12th grade. In a beautiful, green environment. Each class room decorated with pictures of national heroes (as in all other government schools). Computer room. Beamer available in the language class room. Teachers teach 40 periods (of 45 minutes) per week, each class, 40 students. I learned elsewhere that Indonesian teachers in State schools are paid ca. $ 200.-- a month. History, in this school, is part of social sciences, 4 hours, divided in two sections, social sciences per se (economy, history and sociology), and PKN (citizenship, law, politics and human rights). Mr Ardi teaches PKN. Most of the information is similar to what I obtained in the other schools.

JAKARTA INTERNATIONAL SCHOOL, Jl. Terogong Raya 33, Cilandak, Jakarta 12430, P.O. Box 1078 JKS, Jakarta, 12010, Indonesia. Dr David Cramer, Head of school; Dr Timothy Stuart, High school Principal. Prof. of History, Mr Gene Magill. My host was Dr. Frank Thomas. Introduced in this school through Mr LEE Byung-ki. The facilities in this high school are simply overwhelming. Looks better and larger than some of the top universities in the US. Approximately 30 buildings. Security at the entrance, in the school and all around the campus is impressive. Someone said, "safer than the American Embassy". There are ca. 2500 students, 900 of which are in the high school section. 20% of the students are Indonesian. The two larger expatriate groups are Americans and Koreans. There are 12 other nationalities represented. Fees are exclusive: Ca. $ 35'000.-- for the first year and $ 20'000.-- the following years. Academic year runs from August to June. Grades 10 to 12 (for the high school section).

History is part of the social studies group. A student can choose which discipline he wants to take: Psychology, ethnology, history? And within history, there are various geographical options (Western world, African world, Asiatic world, USO.), and within each option, the student can pick up among several courses offered. No textbooks. Course prepared like they would be at university. What is interesting is the result: Students who want an International Baccalaureate (IB) have to study six subjects selected from the subject groups (language, second language, experimental science, mathematics and computer science, individuals and societies, and finally, the arts. Normally three subjects are studied at higher level (courses representing 240 teaching hours), and the remaining three subjects are studied at standard level (courses representing 150 teaching hours). If they chose history as one of their subjects within the group "individuals and societies", they will have to pass 2 history exams for a standard credit and 3 for a higher credit. One of the paper is a text analysis (for standard and higher alike) and the other exams would be about general knowledge on further subjects (e.g. comparing civil wars or Independence struggles, USO). As far as I can see, the history program at the JAKARTA INTERNATIONAL SCHOOL is similar to the best description we can make of our own programs. It is in fact better than our programs as it is more explicit (has to be communicated across many schools in many countries) and is more conscious of the world dimension of history. The students coming out of this school will want to go and study all over the world, but, of course, mostly in the U.S and in Europe.

KYOTO MUNICIPAL HORIKAWA SENIOR HIGH SCHOOL, Takoyakushi-sagaru Horikawa-dori Nakagyo-ku, KYOTO Japan 604-8254, Tel. +81 75 211 5351, Principal Mr Katsumi ARASE; Head of library and teacher of World History Mr Sadahiko KANEMAKI, E-mail: kanemaki@horikawa.edu.city.kyoto.jp ; English teacher Mrs Fumiko Masuda. Phone: +81 75 211 5351, E-mail: masuda@horikawa.edu.city.kyoto.jp.

There is a NHK TV story about the school (in Japanese): "Kyoto municipal institution Horikawa Senior High School (NHK O.A. 07.10.16) Principal Katsumi Arase". Horikawa Senior High School is know in the press as the "Super science high school". One way to measure on a national scale the position of a school in Japan is to see how many of its students get top grades at the national university entrance examination. Between 1999 and 2002, Horikawa Senior High School went from one or two students being able to enter one of the seven public national universities to 106!! Six students were even able to enter the University of Tokyo! This is referred to, in the press, as "a miracle of Horikawa" (Information provided by Mr Nobuyoshi TOKURA, TV journalist as well as part-time lecturer of communication and media at Doshisha Women's College).

School slogan: La Gaya Scienza (taken from the title Die frohliche Wissenschaft, la gaya scienza, Friederich Nietzsche). School facilities. School uniforms. Clubs. Map to access the school. Meeting Monday, March 10 at 12am. Ca 1 hour. Mr Kanemaki understands English well. Still, the interview was held with the further assistance of English teacher Mrs Fumiko MASUDA and a gentleman from Canada.

In Kyoto, there are two boards of education. One is the Municipal board and the other is the Prefectural board. There are 9 Municipal senior high schools and 48 Prefectural senior high schools. KYOTO MUNICIPAL HORIKAWA SENIOR HIGH SCHOOL is a famous school in Kyoto. It is located on one of the major North South streets, close to the Nijo Castle, one of the UNESCO world heritage sites of the city. Until recently, high schools were not differentiated. Students had to attend the school corresponding to their place of residence (like in canton de Vaud at present). But, ca. 10 years ago, the system was changed, and high schools were granted the liberty to attract best students. KMHSHS made a lot of changes (new principal, new teachers, new buildings, new program organisation, specialization in scientific branches, USO) until it gradually became a High School with not only a municipal or prefectural reputation but even a national reputation. This was confirmed to me independently of what I heard in the school. The school has three sections: (1) General academic course, (2) Academic inquiry on culture and (3) Academic inquiry on science. In this school, most of the students choose the scientific section. Boys and girls are represented evenly in all three sections. Depending on the section, students will have more or less history classes. The system is largely organized with options, very similar with what is done in International Schools (see above). There are two subjects in History: Japanese history and World history. For Japanese history, students can take up to 6 classes a week during maximum 2 years. The minimum is zero class in Japanese history during the 3 years (see comments below). For World history, the maximum is 9 classes a week during the 3 years (first year students, 2 hours a week max; second year, 4 hours max; and third year, 3 hours max.) For all students, there is a minimum requirement of 2 hours of World history during the first year. There are 3 teachers of World history in the school.

About the content. The only compulsory part of the program is therefore the World history first year program. Its title is "The Western impart of 19th Century imperialism". Second year program: Prehistory, Antiquity in Europe, in Western Asia, in Persia, India, China. Medieval period the world over (Nota: I think that by "Medieval period" is meant "until 1860's"). Third year program: Modern history, by which is meant contemporary history, i.e. from the political and industrial revolutions onwards. The program then goes up to the present.


About the methods. What is historical methodology, or how is it understood and taught in high school? Courses are taught with a textbook. Textbooks are freely available on the market but follow unified official regulations (like the French commercial textbooks made in accordance with national requirements). Teachers choose freely the textbook they like. Textbook are mandatory. There are "A" textbook (minimal requirements) and "B" textbooks for the students who are aiming at social, political or literary faculties in university. I was given one of the "B" world history textbooks to look at. 400 pages. Illustrated. No ISBN. Seems much more world oriented than our European textbooks. I found 30 summaries of subjects studied, presented from the point of view of their place in world history. Many of these summaries are referring to what I call the "Silk road cultural area" . Some prefectures in Japan have edited their own textbooks and made them mandatory in their prefecture, e.g. in Okinawa and in Hokkaido (Ainu population).


About the results. Is there an exam? How is it performed? All students pass school exams according to their chosen portion of history classes in their one to three years of study. If they want to enter a national university, they have to take a further "National University Entrance Examination". In this case, they have a history exam for world history and Japanese　history (depending on the faculty chosen, I suppose). The program of this national university exam is available on line (in Japanese): Mrs Fumiko Masuda found it for me: The following is the address of "World History B" of the National Exams.

Comment about World history: Mr Sadahiko KANEMAKI says that, now, Japanese historians try to avoid to speak about "Eurasia", "Asia" or "the West" in order not to have to choose a center in "Asia" or in the "West". On the contrary, they try to insist on the parts of Asia (India, Central Asia, Korea, China, Japan, South East Asia, USO), parts of the "West" (Western Asia, Europe, the United States, USO). Their world history is tentatively a history of "all the parts of all the parts of the world". The fact that Japanese students have classes and textbooks explicitly called "world history" is remarkable.

Kwansei Gakuin Senior High School 関西学院高等部, Nishinomiya 西宮市 (near Kobe), Japan. Address: 1-155 Uegahara Ichiban-cho, Nishinomiya 662-8501, Japan (関西学院高等部, 〒662-8501, 西宮市上ヶ原一番町1-155, TEL +81 798-51-0975 (直通), FAX +81 798-51-0973. Headmaster: Mr Shunji KOMURA; Vice-Principal and English teacher: Mr Katsuhiro MATSUURA (e-mail: k-matsu@kwansei.ac.jp); History teacher: Mr Koichi YAHIRO (e-mail: yahiro@kwansei.ac.jp). Kwansei Gakuin education complex, a private institution with a Christian background founded in 1889, is altogether a junior and senior high school, a college, and a university. Moto of the school: "Mastery for Service". General information on Kwansei Gakuin University on Wikipedia. The Junior High school has 540 students, the High School 900, all boys, both institutions in Nishinomiya. The university, which is spread out over three campuses (one campus in Nishinomiya) has more than 20'000 students. The curriculum of required and elective courses has three distinctive emphases: English language, research skills, and elective courses. History is present in the required courses (Japanese History, World History), in elective courses (American History) and in extra-curricular activities (History). Meeting in Nishinomiya on Saturday March 22, from 11h to 11:45 with Vice-Principal Mr Katsuhiro MATSUURA; prof of History Mr Koichi YAHIRO; and two former and present students, Mr Nobuyoshi TOKURA and Yusuke TOKURA.

In this school, options are widely used, so students can compose their own program. As far as History is concerned, the minimum requirement during the 3 years of study is zero period of Japanese History (since Japanese History is already taught in junior high school) and 2 hours of World History. The maximum is 6 periods of Japanese History over the 3 years and same for World History, 6 periods over the 3 years. Each year, among the 300 students who can choose, ca. 30 to 40 choose to study more History than the minimum requirements.

History courses are part of the Social Studies section. Mr Koichi YAHIRO is indicated as a teacher in Social Studies. But he teaches exclusively World History. All teachers are specialists, and even History is divided into Japanese History and World History with different teachers for each subject. There is never a teacher who teaches History and Geography.

Textbooks: Textbooks are compulsory. Chosen freely by teachers among the 6 or 7 textbooks available on the market. About 20% of the textbooks content is used. They are complemented with handouts. Textbooks following the official guide lines contain mostly facts which students have to memorize (especially those who want to take the national university entrance examination). But in this particular Christian school, the university entrance examination is not an issue. 90% of the Kwansei Gakuin Senior High School students go to Kwansei Gakuin University (one of the 4 major private universities in Kansai). So the History teaching can focus more on understanding, on studying other cultures and on researching global subjects such as the reason of poverty in the world. In order to enter university, students who don't have high scores from High School have to take an exam, in which History is an option. World History is rarely chosen because considered too difficult. Concerning the History exam for the national university entrance examination, the content of the exam is available on the internet (it is the Central Test mentioned above). There are plenty of books available for preparing this official exam.

In Kwansei Gakuin Senior High School, less than 1% of the students are Christian but 50% of the teachers are. This number is going down year by year because it is difficult to find good Christian teachers in Japan (the number of Christians in Japan is minimal). Although the aim of the education in this school is not to convert young boys, the education is definitely Christian. If you come to this school, you will get a South Methodist education. All students have to attend religious service once a week. The school presentation pamphlet seems even to suggest that a chapel service is compulsory every day after second period of class. This, says the Vice-Principal, is to familiarize students with another culture.

My impression is that, in this private school, one has a slightly critical position towards the public school. The school pamphlet would stress points like: "In contrast to the pressure-oriented traditional Japanese educational system that focuses merely on a narrow kind of high academic achievement....", or "Rather than teach English from the inefficient, traditional grammar-translation method that tends not to teach true communicative skills..."

General question about teachers' salary. Teachers' salary is different between private and public schools. In public schools, the maximum salary for a High School teacher is ca. US$4000.-- a month. There is a bonus system by which such a monthly salary may be paid up to 16 times a year. Furthermore, taxes are very low (only 5%), yet comprise medical cares ( 70% of all medical expenses are taken care of by the public medicare).

EHIME PREFECTURAL MATSUYAMA HIGASHI SENIOR HIGH SCHOOL (also called on their website Ｍａｔｓｕｙａｍａ Ｅａｓｔ Ｓｅｎｉｏｒ Ｈｉｇｈ Ｓｃｈｏｏl, 2 chome, Mochida machi, Matsuyama-shi, Ehime-ken, 790-8521, Japan. Mr Tatsuya Ikeda, prof. of World History and Mrs Mayumi Goto, English teacher. Meeting arranged by Mr. Shinji Kudo, English teacher. Meeting took place Friday April 11, from 5 to 6 pm, in front of the school, with Mr Ikeda and Mrs Goto as well as 6 students from the International Club, among which Miss Haruna Mihara and Mr Ryosuke Tachibana.

Matsuyama is a 500'000 inhabitants city on Shikoku Island. It happens to be a major town for the literary world because it is the stage for two famous novels, Saka no Ue no Kumo （Clouds Over The Hill） by SHIBA Ryotaro and Botchan by NATSUME Sōseki. It is also the hometown of Masaoka SHIKI. All three authors are popular literary figures in Japan. Mangas, TV series and festivals are published, broadcasted and held under their names. The Matsuyama tourist office makes the best out of these souvenirs. Matsuyama Higashi High School is also linked to this literary history. The Katsuyama Elementary School where SHIKI Masaoka studied and the Matsuyama Middle School where NATSUME taught English are the predecessors of present Matsuyama Higashi High School. Students in this school wear beautifully old fashion uniforms.

About the system:
What is the place of history in the general program? Like everywhere in Japan, Japanese History is a separate subject from World History. During the first year, there is no history courses. They take courses about "news", "current issues in politics", and the like. During the second year, students have 3 hours of Japanese History and 4 hours of World History. And during the last year, they can choose between 4 hours in Japanese History or in World History or in Geography. Some ambitious students take Japanese History as well as World History. According to Prof. Ikeda, students' choices on the third year are approximately as follows: 40% Japanese History, 40% World History and 20% Geography. 40 students per classroom.

About the methods:
We discussed only the usage of textbooks. They use textbooks. The teacher choose one among the 20 or so available on the market. Handouts are prepared for the class in order to drill students. There is a lot of "by heart" learning.

Later in the evening, I discussed this subject with Mrs N.T. whose two sons attended Matsuyama Higashi Senior High School. She confirmed to me that, in this school, the allotment for history was very high (7 hours in the second year and 4 in the third year). As far as textbooks are concerned, she noticed that her two sons received quite different teachings, although they were using official textbooks.


About the results:
During the year, students have to write essays and to take various tests made of open questions. But the school exams at the end of each year are mostly made of replying to very precise questions such as names of historical figures, dates of events, "yes/no" replies, multiple choice replies and only few open questions. Students who want to enter a national university have to take a special exam. History is not a popular subject. It is considered too difficult. Too many things to learn.

GYEONGJU HIGH SCHOOL, Gyeongju, South Korea, 慶州高等學校, (also transcribed Kyong ju), part of Gyeongju Middle and High School. Meeting took place on May 19, 2008, at 14:30. Lasted 40 minutes. Mr YEO In-lo, History teacher; Mrs KIM Su-hee, English teacher (suhikim77@hotmail.com); Mrs JANG Eun-ah.

Gyeongju in southeast Korea is the Korean "Xi'an" or the Korean "Kyoto". It is sister city with Nara in Japan and Xi'an (Xian) in China. Gyeongju used to be the capital of the Silla kingdom and later of Unified Silla (i.e. Korea). During the whole first millennium, 1000 years, Gyeongju played a vital role in Korean history. The entire city is a national park designated UNESCO world heritage.

Gyeongju High School, locally nicknamed the "elite Gyeongju High School", is the only boys High School mentioned on the Gyeongju Tourist Information Map. Gyeongju Middle and High School has a huge and magnificent campus along the Buk-Cheon River, in front of the rice fields extending to Hwangryongsa Temple site. When I saw the campus and the buildings, I imagined that the number of students was higher than it is in reality. The Senior High School has approx. 700 students. I went through 2 teachers offices and had the impression that a majority of the teachers were gentlemen. In any case, the teachers are extremely well dressed (like business executives), dark suits, white shirt and flashing neckties.

In this school, all first year students take the National History course, 2 hours per week. No History course during the second year. In the third year, all students in the humanities section take 4 hours of Korean Modern History (1876 until present). There is no teaching of World History per se. No textbook called "World History". In the new system, World History is taught in Middle School (as practiced in the United States), there is no need to teach it again in Senior High School.

Textbooks: For National History, there is only one textbook available. Everyone has to use it. For Korean Modern History, i.e. what is taught after the first year, and only to humanities students, there is a choice of textbooks, approximately 10 different textbooks by different publishers are available in the bookshops. Mr YEO chose one particular textbook because of the presentation, of the openness of the points of view, because of the objectivity and the attention paid to resistance movements and the fate of the oppressed.

How is history taught, how will it be tested at the end? At the end of High School, there is a history exam made of multiple choice answers. If the candidate wishes to attend one of the prestigious national universities, he will have to take a supplementary exam in history. It will also be a multiple choices type of exam. Comprehensive information in English about the curriculum and the evaluation system (including the national university entrance examination) can be found on the website of the Korean Institute for Curriculum and Evaluation.

Comments: The system has changed recently, with now more Korean history. In this Gyeongju school, every student has to follow the same allotment of history classes. The only choice is between scientific section and humanities. From other sources, I heard that, in some schools, second and third graders can choose up to 4 subjects in history within 12 options in the humanities (including geography, social sciences, ethics, USO). Textbooks: I went to KYOBO BOOK CENTER in Seoul, the largest bookstore in Korea. I easily found the textbooks for Korean history (1st year students) but there were no copies left of the Modern (or Contemporary) Korean History (2nd and 3rd year students). All sold out. I went to another huge bookstore in Seoul, YOUNGPOONG BOOKSTORE, and I could find five different versions of the Modern Korean History textbook. They look pretty much the same to a non Korean reader. Most of the pictures are Korea related. Only few maps. And only 2 or 3 world maps. Definitely a Korean History textbook, not at all a world History textbook.

Next to the public schools, there is a thriving private school industry. The generalization of on-line offer and the use of Personal Media Players by almost every students has created the "star teachers" system. Students can downloads from famous websites like MEGASTUDY(comments in English), ETOOS (owned by SK Telekom) or SKYEDU as many adequate lectures as they wish. One consequence (said one student) is that students don't listen to the teachers in the public schools anymore. They rather rely on the on-line star teachers. I did not have time to discuss this question with Mr YEO.

KAOHSIUNG MUNICIPAL GIRLS' SENIOR HIGH SCHOOL
高雄市立高雄女子高级中学
Headmaster Mrs YU Pifen 余碧芬
No 122, WuFu 3rd Rd, Kaohsiung City, Taiwan, R.O.C., Phone: +886 (7) 21 15 418
There are 2572 students in the school.

Interview organized through Mr Olivier Rossi (olivierrossi@yahoo.com), French teacher. The interview was conducted by e-mail, in November 2008. Replies given by Prof. of History, Mrs. CHEN Hunhan 陈君涵. Since this interview was made by writing, there was no room for discussion. The replies deal exclusively and litterally with the questions.


First question, about the content:
Subjects in the syllabus. Is there any part of the syllabus dedicated to Global History (to the Silk roads cultural area)?

According to the guiding principles so far issued by the Ministry of Education (1995 version), there is no special chapter dealing with this topic. Brief mentions are to be found in the 2nd volume, 3rd chapter, 3rd passage, "Communication with the outside world during the Han period", and in chapter 5, 2nd section, "Melting and convergence in multi-ethnicity". Another mention can be found in the 3rd volume on World History, where the expansion of Buddhist culture is presented.

Second question, about the methods:
How is historical methodology taught in high school? Are textbooks used?

The teaching is subordinated to the material proposed by the textbooks and the time available is limited. Therefore, it depends on each teacher to supplement any further explanations as he judges fit.

Third question, about the results: Is there an exam? How is it performed?

Because we are in a competitive examination system, our exams tend to follow the university entrance examination model. But teachers may also propose assignments for establishing grades.


BEIJING NO 50 MIDDLE SCHOOL (Beijing di wushi zhongxue fen xiao), 14, Anhelin Road, Chongwen District, Beijing. Mrs ZHOU Yuling 周玉玲, headmaster. Phone: +86 010 8726 4006; mobile +86 139 1090 3350. Mrs KONG Dongmei 孔冬梅 and PING Yanju 平艳菊, history teachers.

The meeting in this school has been organized by Associate Professor ZHANG Jing 张静 of the Teaching Research Center of Fundamental Education, Beijing Academy of Educational Sciences; I met Prof. ZHANG thanks to the introduction of Mr GENG Shen 耿申, Director, Beijing Olympic Education Standing Office. The following information comes from the visit in the school and from a meeting with prof. ZHANG in her office, Wednesday, April 28, 2008.

About the content:
The syllabus has been changed in China in 2003. Most schools are in the process of adapting to the new formula. Now, all senior high school students have to take 3 history terms (first year students take History I and History II; second year students take History III during the first semester). It is History as we understand it in Europe, i.e. a World History of the contemporary era from our familiar point of view.


About the methods:
Students use textbooks. All textbooks follow the official line of content as in 历史课程标准 Lishi kecheng biaozhun, Standard curriculum for History. There are several versions of textbooks available, provided by several publishers. In Beijing, in this school, I was able to take part in two test lessons given by teacher KONG (about European Union's creation and existence) and by teacher PING (about China's economical policy after 1978). These are two subjects from the History textbook II, for first year students. The lessons took place in the history classroom, a room equipped with computers, beamer, video. The class was covered with students' posters about the second course. 50 teachers sitting on removable chairs were able to assist to the lessons given to two groups of approx. 40 students in uniform. I will tell more about the first course because it is easier for me to compare with what we do in Europe. But the second course was even more successful in terms of pedagogical communication.

The first course, on European Union, was a concise, precise, well documented, interesting and convincing presentation of the EU formation after WWII up to the Maastricht treaty of 1992. The presentation was following closely the textbook's content (lesson 25, in History II). It looked very similar to what we would do in Europe if we had to present the EU in one single period of 45 minutes: Introduction about students' representations, WWII, Jean Monet, Rome Treaty, Common Market, CAP, Maastricht, European symbols, Euro, Shengen. All the various parts were documented with either a citation, a statistical information, a picture briefly analyzed or a graphic. Teacher KONG explained in detail how the Common Agricultural Policy works, something I would be incapable of doing. She presented the creation of the EU like a logical process after WWII and ended the lecture with a list of difficulties facing this brilliant construction. The amount of information was impressive. Students listened and took notes quietly. In one single period (and for 40 students), it would be difficult to do a better job.

The second course, based on lesson 20 of History II, was apparently just as excellent, although I am less able to judge. Contrary to the first course, the students had already worked on the subject for several weeks and had prepared posters and short oral presentations. The course was a mixture of careful presentation following the textbook and of prepared interventions by the students. Good communication,very lively.

About the results:
As I was told by Mrs PING, the grades given for History in senior high school are based on three criteria: learning attitude; work outside the class (i.e. home work); and tests made of open questions and analysis of documents. There must be also a History exam for the University Entrance Examination, but I didn't get the details.


Comments: After the 2 lessons, the teachers had a meeting and discussed. After praising both teachers, Mrs ZHANG underlined the fact that, apart from the textbook, each teacher has to create his own lesson, and, said Mrs ZHANG, we could see with the two test lessons, that the teacher's preparatory work is huge. She also insisted that History teaching is about teaching a scientific approach, and therefore, teachers must make the utmost effort to stick to information they can document, and to avoid generalisations. So, it seems to me, the professed idea about History teaching is the same here in China as it is in Europe. But from what I saw, I have the impression that the constraint of the curriculum makes any room for reflection and discussion almost impossible. The amount of data to learn is so huge that the courses are almost exclusively dedicated to this learning. One can imagine that discussion and reflection will be carried out at the university level, by the students who choose History as a discipline.

XI'AN SENIOR HIGH SCHOOL, Xi'an gaoji zhongxue 西安高级中学, No 85, Dongting men, XI'AN, China. Prof. YIN Liming 殷利明, History teacher, Phone: 0086 (0)29 8751 3182, e-mail: lm_yin@126.com.

Meeting took place on Monday June 10, 2008 at 9 am. Lasted approx. 1 hour. The school, founded in 1891, is located in the center of Xi'an old town, inside the city wall, very close to the Bell Tower. It is one of the 10 or so "zhongdian" (i.e. "better") high schools in Xi'an. The school has 1800 senior high students divided in classes of 50. School paper: "Xi'an Senior High School Newspaper".

As from this year, the school has adopted the new teaching program, i.e. History divided in three themes: Politics, Economics and Cultures (Vol. 1: Political systems; vol. 2: Economic systems such as the Common Market; vol 3: Cultural systems including topics on fashion, computers, sciences, bio-technology, USO). Each theme reviews the relevant Chinese historical information as well as the World information. For Politics, the various former political systems of China will be studied as well as other political systems in the world and in the time: Greece, Rome, England, USA, European Union, USO. Mrs YIN has been a History teacher for 15 years. She has attended so far 30 open classes given by her History colleagues from the province or further. She has herself given 4 such open classes. Usually, about 70 History teachers are gathered for these occasions (I took part in one such open class, in Beijing, see above). Inside the school, there is also a system of peer watching: Each semester, Mrs YIN attends 16 lessons (of 45 minutes) given by her colleagues in all the disciplines. New teachers have to attend 30. Apart from the teaching work load, the open classes and the mandatory peer watching, teachers have to attend many meetings. At all levels (district, municipality, province, group of provinces and nation) there are instances making sure that the system works evenly. Many teachers have to prepare and to attend these meetings. In China, the students work very hard. Teachers as well.

Content: All the students study three semesters of History (the 3 first semesters), 2 lessons per week (2 x 45 minutes), approximately 20 weeks per semester. After the end of the third semester, students in the scientific section (li ke) don't have History classes any more. Is there any mention of the Silkroads in the program? Yes, in the textbook dedicated to the Economic systems, textbook II, page 23 (in the textbook used in this school), there is half a page dealing with the Silkroads.

Methods: They use a textbook prepared according to the official program by one of the 4 publishing houses allowed to produce textbooks: Renmin jiaoyu, Renmin ban, Yuelu ban and Daxiang ban). Each group of provinces chooses. In Xian, there is one which is widely used, the textbook published by Yue Lu Shushe (Yuelu ban). According to Mrs YIN, not all the chapters are presented as a lecture given by the teacher. Several chapter are just discussed. The teacher explains what the students cannot understand by themselves. They work with handouts. For each chapter, the teachers are provided with documents that they can use in class.

Results: Students are graded according to 3 criteria: Attendance to class, attitude in class, result at the tests. At the end of each semester (i.e. at the end of each theme and textbook), there is a multiple choices exam organised by the school. Very few fail these exams. If they fail, they are given another chance. After the various History school exams, the students in the non scientific section will have another History exam when taking the university entrance examination. The content of these multiple choices exams is published in the local and national newspapers, 2 days after the exam. In 2008, the Gaokao (nation wide university entrance examination) took place on Saturday and Sunday 7 and 8 June. The exam questions with the right answers were published on the 9.

Comments

I knew that Chinese students were overloaded with school work. I discovered during this interview that the teachers as well, apart from preparing and giving their lectures, have a tremendous amount of work to do.

ACADEMIC LYCEUM No 2 UNDER SAMARKAND STATE UNIVERSITY, 237 Rudaki Str, SAMARKAND 703020, Uzbekistan. E-mail: samdu_2tal@mail.ru. Phone: +99866 232 4084. Mr Umarov Mardonovich AZAMAT, Director; Mr U.F. Eshonkulov, English teacher; Miss Zuhra BARATOVA, English teacher, lucia121@rambler.ru; Mr Ismoilov BAKHTIYOR and A.J. BADIROV, History teachers.

Meeting took place in Samarkand June 26, 2008, from 13h to 16h.

This school is one of the new lyceum constructed by the regime in recent years (2004). 1500 students. In Uzbekistan, the 3 years after the first 9 school years are compulsory. For these 3 high school years, there are academic lyceum (like this one) and vocational lyceum. About 40% of all students go to the academic lyceums. The equipment of this lyceum is impressive: A football stadium, an Olympic swimming pool (I have not seen it), two gym halls (where the national martial art KURASH is trained as well as BOKS). 50 students whose home is far live on campus.

Depending on their scores (and possibly their wishes), after the academic lyceum, students go either to a university or to an "Institute". Lyceum No2 is one of the "best" lyceums in the Samarkand area. Lyceums are ranked according to their scores at international school Olympiads and according to the number of students sent to the "best" universities in the previous years. In this lyceum there are approximately 75% of boys.

School year finishes at the end of June. University entrance examination takes place every year on August 1st.

Content

Every student has to take History classes during the 3 years of lyceum. Half of all students are in the Humanities section (Humanities and Languages). They have 8 periods of History per week ! Those in the 3 scientific sections (Natural Sciences, Math and Chemistry) have "only" 4 hours per week. Each History class or "hour" is 40 minutes long. There are 30 students per class.

They distinguish National History from World History (different text books). The same teacher teach both. During the 1st year, they review what they saw in junior high school (pre XXth century History). During the 2nd year, they study WWI and WWII. During the 3rd year, they study the world and their nation from WWI until the present. For each year, they see the program in World History as well as in National History. So, for the students who have 8 periods, say in the second year, they will study WWI and WWII, 4 classes in World History and 4 classes in National History.

Methodology

They use textbooks, of course, since there is a national exam at some point for some students (University entrance examination). I have been shown them. One textbook for National History (covering the 3 years) and two thicker textbooks for the World History. The History classes are given in special classrooms, equipped with maps, reproductions, USO. These special rooms look similar to the exhibitions in the History museums I have seen in Samarkand, Taskent, USO.

Results
At the end of the 3 years of lyceum, there is a school exam. But most important, there is the national exam for those planing on entering university. The national exam consists of 36 multiple choice questions on the whole program. The national exam is run by the State Test Center.

Comments

One could think that the high number of History classes is a phenomenon linked with the necessities of nation building in Uzbekistan. But an ex teacher of History tells me that it is a "good tradition from the soviet times". According to this former teacher, the conditions in the lyceum are extraordinarily lavish whereas in the country side, schools are lacking almost everything.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

WHAT IS HISTORY?
Shall we abolish history teaching in mandatory education? In mandatory education, history teaching can only be directed towards current common beliefs and interpretations. By definition, "history" at the mandatory education level cannot be free, as university level scientific disciplines are supposed to be. At the mandatory level, history teaching has to suit a purpose, the purpose of forming useful citizens, sharing useful common knowledge and values. So, history teaching in mandatory education would be better if replaced by lectures and exercises concerning citizenship. But history per se, should be put aside for university education only.

Do we agree that history is composed of 2 parts: Contents and methodology.
As far as content is concerned, each country and each time period will have its own agenda. Each country will find important to emphasize certain aspects. The content of history (textbooks) is obviously specific to each époque and country.

The second part is methodology. History as a scientific discipline. History is a rational, scientific way to discuss past events. On this point, we, historians should all agree.

What is the methodology of history?

Reliance on documents
Documents critique and evaluation
External critique, internal critique
Documents analysis (all the techniques related to document analysis)
Contextualization.
Analysis of each question. Problematisation.
Avoidance of anachronism, clichés and ethnocentrism.
Historiography.
Suspension of judgment as long as possible.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

It is the area of the "ancient network of trade routes that crisscrossed Eurasia and for centuries served as a crucible of both commercial and cultural exchange" (Theodore Levin, When Strangers Meet).

It is an area covered by several empires and civilizations, and by cultures and countries linked together by overland communication routes. These routes were opened at the time of the Han dynasty in China, few dozen years before the Common Era, and they went all the way through Asia to the Roman Empire around the Mediterranean Sea.

These routes were established in order to transport very valuable items between the two extremes. And apparently, mostly from East to West, the most precious eastern product being silk, invented and produced exclusively by the Chinese for centuries.

There are several silk roads.

Originally it is one single route for very rare and prestigious convoys of most expensive goods. But, gradually, the whole area gets more and more integrated by the exchange of cultural habits and religions.

First the dissemination of Buddhism and early Christian sects, then the political, religious and cultural integration though the Muslim conquest, followed by another all encompassing conquest, that of the Mongols. In the XIXth century, all these areas will be impressed by Western civilization and its various and contradictory patterns: liberalism, industrialization, secularism, modernity in arts, democracy, fascism and communism.

If we take these developments into consideration, the silk roads spread all over the Eurasian continent form its extreme west to the Far East.

In Lausanne, we have the Olympic museum and its 5 rings. They do not symbolize the "silk roads cultural area"; they symbolize the world, the recent world of globalization.

The silk roads cultural area is a time and space within globalization. It is a period, a history of past "globalization". It is marked in specific places, has a history; we can therefore use it to study globalization.

The area goes from West to East, from East to West, overland. So its western and historical end would be in Port Carlisle, on the extreme north west end of the Roman empire, at the end of the Hadrian's Wall, close to the England - Scotland border on the Irish Sea. As a parallel, the eastern end, could be placed "where the Great Wall snakes out of the hills to meet the sea" (Lonely planet, China, 2007, p. 199) in Shanhaiguan (山海关). In fact, it makes sense to extend this eastern end to Nara in Japan. In Japan, we could make a stop at Genko-Borvi Wall, a wall built by the Japanese in order to prevent 1274 and 1281 attempts by the Mongols to invade Japan.

Within this vast geographical area over two continents, our Christian churches are orientated (turned in the direction of the Orient). On Lausanne cathedral's rose window (1205), the paradise is located to the east of the world. In contrast, Japanese and Chinese Buddhists place their paradise to the West. The Pure land is a western paradise.


Through these various historical developments along a line running approximately from Venice in Europe to Beijing in China and even Nara in Japan, a series of itineraries have been opened, some further North, some more towards the South. They are the continental routes between East and West during the last 2000 years. Before that, we can add another 300 years in order to include the early exchanges between "Europe" and "Asia" at the time of Herodotus or the expeditions of Alexander the Great right into the outskirt of the Indian subcontinent.

The Silkroads cultural area starts on the Equator and runs to the Mediterranean sea, over a rainbow shaped area encompassing our northern route (Beijing, Central Asia, Caucasus) and the more traditional southern route via Afghanistan, Iran and Iraq.


Silk roads are the northern routes, the continental, overland routes. There have also been southern routes, the maritime routes called the Spice Routes. Both sets are distinct, but at both extremes, they meet: in the Mediterranean Sea in the West, and on the coasts and islands of the East: in Guangdong, in Indonesia, in the Philippines and in Japan.



The entire Silk Roads cultural area can be understood as a network of intertwined dimensions as roughly summarized by the following table:


WEST
MIDDLE
EAST
ANCIENT CIVILIZATIONS
Rome Persia China
RELIGIONS
Christianity Islam Buddhism
POLITICAL DRIVES
European powers (XIX - XXth) Mongols (XIII - XIVth) Chinese empire (from Ist century BCE until present)
TRADE
Arms Silk
TRAVELERS' ACCOUNTS
Herodotus
Marco Polo
Ibn Battuta Xuan Zang (San Zang)
Ennin

The silkroads cultural area has been established over the centuries by the spread of enterprises, religions, trade, and cultures within Eurasia and shaped by famous conquerors, missionaries, travelers and artists. See Realms of Exchange.


See Weblog, Friday February 1, 2008 (Vendredi, 1 février), Prix de Lausanne

On the Eurasian Continent --the stage for exchange of culture and trade -- ideas, technologies, and arts have been transmitted far and wide along the Oasis Route, Steppe Route, and the Southern Sea Route. The Yokohama Museum of Eurasian Cultures' extensive collection presents multi-faceted views of the many great cultural legacies.

REALMS OF EXCHANGE

REALMS OF EXCHANGE
Sites of major documented cultural exchanges

"Realms of exchange" are extraordinary places, enterprises, biographies, events, exhibitions, books, music, theories, international organizations, artistic works, WebPages that are representing exchanges, communications within the silkraods cultural area.

ART, Artistic works and movements

Architecture
Bell towers, minarets, pagodas, skyscrapers.
Market architecture
Gardens
Music
Jazz improvisation.
Violin, Sato, Erhu
Japanese Noh Theatre and Western Opera
Ornamental design
Graffiti
Manga and BD's (Franco-Belgian comics)

PEOPLE
Biographies
Marco Polo
Georges Baumgartner
Institutions


EAST IN WEST, WEST IN EAST
SCIENCES
The Fibonacci sequence
The four humours and the five elements
Return to Goree. Classroom. Environment and Culture.

Silkroads cultural area. Silkroads project in world history. 絲綢之路
ARTS
"Realms of exchange" are extraordinary constructions, music, artistic works, representing exchanges, communications within the silk roads cultural area.


Architecture

Bell towers, minarets, pagodas, skyscrapers.
Pagodas are present wherever Buddhism has extended, apparently much more on the Eastern side of Asia than towards the west. Shapes are different from place to place, pagodas are adapting to each civilizations and do not know borders. Most important, pagodas are timeless. Some are very old, like the Giant Wild Goose Pagoda in Xian (707 AD) and some have influenced the most modern buildings: Jin Mao tower in Shanghai or Tower 101 in Taipei. In Central Asia, we find minarets and in Europe, bell towers.
Such unity we can call a "realm of exchange": religious historical towers, from Europe to Japan and Java. It is unique to Eurasia, to the old civilized world, and from there it has spread wherever these religions have spread. This historical architectural tradition is naturally alive in the skyscrapers of our times all over the world.

Photo: Jin Mao tower in Shanghai


Market architecture
"Market architecture" is found all over Eurasia, from Istanbul to Japan, via Kashgar, Xian, or Beijing. It comes from a time when, at given market places, slightly outside city centers, large areas of small streets, low and light buildings, dense and mixed population were gathering for business. In some cities, these market areas continued unchanged for centuries, in other, like in Japan, they have become venerable "old towns" visited by tourists. In Istanbul, the busy market districts look like markets in Central Asia or like Dashilar in 1980, the area south of Tiananmen Sq. in Beijing: Labyrinths of shabby, overcrowded streets, giving the impression of poverty because the merchants are or seem to be on the move all the time. "Market architecture" is a kind of "day time urbanism" that the travelers "feel" and like all over Eurasia.

Timeless illustration by Jack Chang

I suggest to consider two main patterns of urbanism:

One comes from Rome. The large stone city with apartment blocks already 2000 yeas ago. Large streets and squares. Large, magnificent buildings (not only religious buildings). This pattern, lost around the Mediterranean Sea during the Middle Ages, was revived during the European Renaissance and further promoted by European and American revolutionaries. This Roman architecture was held as the sign of modernity. This first pattern of urbanism, Roman in its origin, was finally imposed all over the wold by the triumph of Europe during the contemporary period of world history. Now, this type of urbanism (downtown with skyscrapers) is common all over the world. Asians, Muslims, Indians, Africans, everyone is good at it. It is a world model, universal like agriculture.

Kyoto, at the eastern tip of the silkroads, also has its skyscrapers, its Kyoto tower, its International Conference Center (ICC Kyoto) and its beautiful Kyoto station of the 21st century. But most of the 1.5 million large city is made of narrow, straight streets, spread out in a grid manner, each street being lined up with two stories wooden traditional houses (no basement, very light construction, tatamis floors, sliding doors). Each of these houses is unique in shape, in tone, in decoration, making the general appearance of Kyoto streets an endless pleasure to watch.

These streets and houses are not small because in any way deprived. They are not abandoned by the municipality, waiting to be destroyed and replaced by nice, new, tall buildings. No. They are here to stay. People living in high rise modern apartments look at them with envy. The logic of these traditional houses is completely different from the Roman, Renaissance, Contemporary and finally Manhattan type of urbanism. In strolling and cycling endlessly along these streets of Kyoto, I get the impression that there is a second main pattern of urbanism.

In this second main pattern of urbanism, the logic pursued is the relation with nature. I guess, this logic goes on like that: The first principle of truth, of reality, and therefore of success, is the quality of the relation with nature. My house should help me get this relation right. My relation with nature starts on the ground, my house tells the earth, tells the plants, tells the cold in winter and the hot in summer, my very fragile house makes me aware of the inside and the outside, it is able to recreate nature in the small rear garden. All these operations, necessary to improve one's relation with nature, are made possible by the machiya, the traditional houses in Kyoto.

It seems to me that this second type of urbanism (market urbanism, day time urbanism, ground floor urbanism) is not meant to be replaced by the Western type of urbanism, (although experiences like Beijing 2008 are quite frightening), but on the contrary, is destined to stay and to diffuse its wisdom all over the world as a complement to the skyscraper beauty.


Gardens

Gardens are a great subject to think about the silk roads cultural area. Gardens are typically forming a unity-diversity within the silk roads area, from Antiquity to the present. Lets us list few instances: The Hanging Gardens of Semiramis, Chinese gardens of Antiquity and of later periods, such as the classical gardens of Suzhou; French and English gardens; large Renaissance and baroque gardens exemplified in Europe as well as in imperial China (Old Summer Palace, Yuan Ming Yuan) and of course, Japanese gardens in all theirs forms, Zen gardens, UNESCO Park of Koga, and even tiny Japanese pot gardens, famous all around the world; and further,
Lausanne Jardin 2000, 2004 and 2009; Lavaux vineyards terraces; Switzerland as "Garden of the World", USO.

Gardens, -- and trees within the gardens --, seem to confirm the great unity of the Eurasian continents.


Music

Jazz improvisation. Asia and the New World are linked by great achievements in improvisation (Chinese or Japanese calligraphy on the one hand and American jazz improvisation on the other hand). This seems to exclude Europe. The transfer does not go through Eurasia but out of Eurasia from the Far East and into the New World. In reality, as many studies show and, recently, as the film by Pierre-Yves Borgeaud demonstrates (Return to Goree), Europe is nonetheless very important in the constitution of jazz music.
This example --improvisation-- shows us that we should distinguish chronological connections from geographical ones: it seems that the role of Europe and China is a historical one (the origin of calligraphy in China before spreading to Japan, and the tradition of learned, written music in Europe before influencing gospels among Africans in the US). But then the connection is made via the major players in trade or industrialized terms, Japan and North America.

See: Bill Evans, Improvisation In Jazz, 1959, reproduced in CK 64935, Miles Davis King of Blue, Columbia/Legacy.

Violin, Sato, Erhu, Rebab

Sato is a long-necked lute, played by performers of Tajik-Uzbek and Uyghur classical music.
The sound of this instrument is close to our violin, so important in European classical and contemporary music. It also resembles the erhu of the Chinese. There is a similar instrument, called the rebab in Javanese Gamelan orchestras.


It is probably possible to find "itineraries" connected with various musical instruments that are similar, yet appear in very different musical traditions. The sato is one such example.


Japanese Noh Theatre and Western Opera

Opera is one of the characteristic form of western learned music, a genre that has imposed itself all around the world. There are opera houses everywhere on the planet, in Europe, on the American continent, north and south, in Tokyo, in Hong Kong, in Beijing, in Sydney, USO and probably in Africa. Western classical opera has become a globalized music for a chosen public. Opera is born during the European Renaissance, in the 14th century. It was an attempt to recreate the dramas of Antiquity.

I find it inspiring to think that, a Japanese equivalent, the Noh theatre, has also taken shape during the 14th century.

The difference is that western Opera has spread all over the world whereas Noh theatre has remained confined to Japan alone. But at least, both forms are very well known. We all know about Noh theatre, although we cannot see it in Europe.

Why would these two forms of theatre take shape in the 14th century, in these two, totally different contexts, Renaissance Italy and Muromachi Japan? Just a coincidence?


« You don’t have to be English to play Elgar »

« You don’t have to be English to play Elgar » by Mari Yoshihara reported in a book review by Nicholas Tarling. See: Yoshihara Mari, Musicians from a Different Shore. Asians and Asian Americans in Classical Music, Philadelphia: Temple University Press, 2007 (Review by Nicholas Tarling)

The identity of a musician, be he or she Asian or European, is primarily an identity as a musician.
Musicians originating from different countries, different ethnicities, different « races » are not representing different racial identities but simply different trainings, different schools of instrumental playing. In music, « Globalization may lead to diversity not to uniformity ».



Ornamental design

If we take the silk roads cultural area, we see that ornamental design is possibly most spectacular in Arabic art. But ornamental design on fabrics, buildings, pavements, carpets, ceramics, stucco, embroidery, inlaid marble, USO, is common everywhere and at any time. It is common during pre-historical times, during Antiquity, everywhere in the world, in Greek architecture and pottery, on Roman mosaics, in Islamic, Buddhist and Tibetan art.

Ornamental design is universal and found at all times. It is easy to compare Sumerian patterns with tire patterns, or Mycenaean motives dating 4000 years with section of punched tape from a computer of the 1970's. You can study today 2008 Olympic mascots with reference to antic patterns. Design is universal and can be classified in few categories: square, rectangle, round, circle, oval, triangular, friezes, ornaments based on vegetal forms and on animal forms. And all the combinations possible between them.

So, it would be foolish to look at pattern that would be specific to one area, even an area as vast as the silk roads cultural area.

If you take the solar pattern, the original design for the character "sun" in Chinese, a circle with a dot in the middle： You find the word sun in the name of Japan "riben" 日本. But this solar pattern is found everywhere: Sumerian, Chaldean and Hittite civilizations; swastikas and sauvastikas in Asia Minor, 3rd millennium B.C.; you can also find similar motives in Inca art, in Ancient Greece, in Mesopotamia, in Italy around 600 B.C. and in England at Roman times. This solar pattern in geometric shape is further common on Chinese friezes, and in possibly originating from India.

See Humbert Claude, Ornamental design: a source book with 1000 illustrations, p. 39.


Patterns in ornamental design seem to be available in infinite numbers, and, at the same time, they seem quite close one to another. They follow all the possible and almost infinite combinations of just few geometrical forms. They are all more or less the same from Europe to Indonesia, yet everywhere and at every period quite distinct. Is this not an excellent approach to Global History, or at least to conceiving the Silk Roads cultural area as an entity?

See our galｌery of pictures taken along the trip.


Humbert Claude, Islamic Ornamental Design, 1001 ornamental motifs, London: Faber and Faber, 1980.
Humbert Claude, Ornamental design: a source book with 1000 illustrations, Fribourg: Office du livre, 1970.
Van Der Hoop Th., Indonesian ornamental design, [Batavia] : Koninklijk Bataviaasch Genootschap van Kunsten en Wetenschappen, 1949.
Van Roojen Pepin (ed. and designed by), Ornamental design, Amsterdam : The Pepin press, cop. 2001.



Graffiti / Scribbles

No graffiti in Indonesia it seems. Or rather, there are some, words inscriptions. I asked what was the meaning of the words scribbled on walls, was told it was just names. No graffiti in Japan for sure. In 53 days, saw just one, in Kyoto. Maybe it was not one. So graffiti is maybe not a good "realm of exchange". In Taiwan, I tried once to study graffiti on high school students' desk. In Taiwan top schools, the desks were endeed abundantly inscribed with scribbles.

Manga and BD's (Franco-Belgian comics)

These are two forms of popular art specific in Eurasia, although there must be some historical links with American comics. But both European BD's and Japanese manga are specific art forms and have existence of their own. Both have great influence outside their original sphere of origin. But there are big differences, and studying them can teach us a lot about both the silk roads cultural area and Global history.
BD's are a popular art where painting and drawing are essential, whereas for manga, the story and the rhythm in the fiction come first. What is interesting from our point of view is to think about the different destiny of these two art forms in the 21st century. BD's, although recognized internationally and very influential, is rather "artisanish"; artists, craftsmen, single author in their apartment produce them. The author dimension is essential. Japanese Manga on the other hand is produced as an industrial product, destined to conquer the markets of the world. It is an art form with a global perspective. It is indeed influencing world fashion, cinema, art, USO. In order to attain such global scale, manga artists and workers have to work "the Japanese way", the globalization-adapted Japanese way of overwork.

Does manga comes from American comics (as the chronology, and the word "comics", added on many mangas seem to indicate ), or does it come from some Japanese illustrating traditions? Three possible answers to this question: Kamishibai, Ukiyoe and Emaki. At present, in the Kyoto International Manga Museum, there is an exhibition about KAMISHIBAI (paper theater). Kamishibai is a traditional way to tell stories using strikingly colorful and grotesque pictures. It started to be popular as a street entertainment in the 1850's. Very popular among children during the first half of the 20th Century. Was used by Christian missionaries, by nationalists and after the war by advocates of democracy. But the arrival of TV, of animation movies and the competition of mangas, lead to its complete disappearance as a street entertainment. It is still used in kindergarten, throughout the world, as a story telling technique. Another clue might be the Japanese woodblock prints so famous the world over. Ukiyoe have influenced European artists as well as popular culture. But I found a better possible explanation at the Kyoto National Museum , room 10, Handscrolls section."Emaki (literally, "picture scroll") is a Japanese art form in which a tale is told through words and painting. This illustrated format developed in various ways over time, beginning with highly elaborate epics and folk tales in the Heian period (794-1185) to religious narratives such as biographies of eminent priests and legends of temples and shrines in the Kamakura (1185-1333) to Muromachi periods (1392-1572)".

Handscroll paintings (Emaki), which consists of narration and illustrations, is one of the original Japanese art styles. Of course there are handscrolls in China, but only for sutras (Buddhist preaching texts). The Japanese have taken up the format and have also develop it into something else: narrative handscrolls. Some popular stories, like Hachikazuki (Tale of the Bowl-Wearing Princess), exist as picture book (text on one page, illustration on the other page) as early as 1600. The illustrations of the edition displayed in the Kyoto National Museum look very contemporary. So, there is plenty of reason to think that the very modern Japanese manga culture is in fact enbeded in a long and well established tradition of story illustration.

Emaki, makimono or otogizoschi? Illustrated hand scrolls or emaki, are a comprehensive art form combining painting and narrative that is the pride of Japanese culture. The earliest emaki have religious or imperial contents. From Kamakura period onward, emaki are dedicated to presenting the lives of famous priest (it was a kind of publicity for those priest and their temple). The entertainment hand scrolls boom at Edo period. We call them otogizoshi.

At the end of the silk road, there is the Kyoto International Manga Museum!

France Inter, Manga Mania, December 23, 2007

The explanation that manga comes from kamishibai is presented on pp. 121-122 of Carey Peter, Au pays des mangas avec mon fils (trans. from Wrong about Japan: A father's journey with his son, 2006), Paris: Hoëbeke, 2006.

Au temps de Botchan (Bocchan no Jidai), Jiro Taniguchi, Natsuo Sekikawa (trad. Sophie Refle), Paris: Seuil, 2002-, vol. 1: , (vol. 2) Dans le ciel bleu, (vol. 3) La danseuse de l'automne, (vol. 4) Une pluie d'étoiles filantes.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

PEOPLE
Biographies

Marco Polo. Marco Polo's biography exemplifies the idea of "silk roads cultural area". He traveled the land route as well as the sea route. He not only traveled in these countries but he stayed there for a long time (from c. 1272 until 1292). He wrote a well-known account describing his impressions. He is very positive about his journey and about the kingdoms and empires visited. Reading his book is not only a pleasure today but seems to be more accurate than most guide books, because he insists on other cities than those on regular guide books. These cities are precisely the ones that are now (21st century) becoming rich and prosperous. Marco Polo went east but is famous for having influenced our great explorer to the west (Christopher Columbus). And finally, every body, young and old, all over the world, knows Marco Polo. Final touch for the hero: he is contested; did he really travel to China? All this makes of him a perfect "realm of exchange".


Georges Baumgartner Radio Suisse Romande Tokyo

Swiss gentleman living in Japan since early 80's. He has become a "cult radio correspondent" for French speaking Swiss. Famous amongst a whole generation of listeners, he is the object of forums on the Internet and his phrase "Georges Baumgartner Radio Suisse Romande Tokyo" has become a motive for a fashion T-shirt.

Institutions

Abbeg Stiftung


Sinoptic. This web site (unfortunately, for lack of funds, only in French, instead of being available in French, Chinese and English) seems to be genuinely dedicated to East West Eurasian relations, especially the relations between a very small country, Switzerland, and a very large one, China.
www.Sinoptic.ch


Silkroads cultural area. Silkroads project in world history. 絲綢之路
EAST IN WEST
East in West, West in East


EUROPA IN CHINA - CHINA IN EUROPA

A 2010 conference organized by BODENSEE-INSTITUT

A page about the conference of 2010

An exhibition is planned. It will document the relations between the Greek-Hindu Gandhara art and the Buddhist art in China.

Silkroads cultural area. Silkroads project in world history. 絲綢之路


SCIENCES

THE FIBONACCI SEQUENCE
Fibonacci Leonardo, Fibonacci's Liber abaci : a translation into modern English of Leonardo Pisano's book of calculation / [transl. by Laurence Sigler], Lieu / Dates: New York [etc.] : Springer, 2003, Collection Sources and studies in the history of mathematics and physical sciences, ISBN DEF387407375

Fibonacci travels in North Africa and collects information about Arabic and Indian numbers and calculations. At the time, in Europe, we were making calculation with roman numbers! He then writes this long textbook (600 pages in the English translation) about arithmetic, numbers, decimals USO. Mathematics and arithmetic as used in Europe and as taught in schools up to this day come from that one book dated 1203. This we can call a "site of major documented cultural exchange".
BBC program: THE FIBONACCI SEQUENCE.

"In Our Time" by Melvyn Bragg, BBC Radio 4 programme: THE FIBONACCI SEQUENCE (Not available at present - October 2008. Will probably be made available again later. Check the programme's page and the BBC podcast page.

THE FOUR HUMOURS AND THE FIVE ELEMENTS

Sounds similar to the Five Agencies theory (wǔ-xíng 五行) of the Chinese within the YīnYáng 阴阳 system. And the date of invention (3rd and 2nd century BC) as well as the time duration of its influence (2000 years) is also very similar. One single cosmological framework?

BBC program about the FOUR HUMOURS.

There is a table of the classical elements in wikipedia
Greek, Japanese: 4 elements.
Hinduism, Buddhism, Chinese, and Tibetan: 5 elements.
Medical alchemy: 7 elements.

« Plato's Timaeus posits the existence of a fifth element (corresponding to the fifth remaining Platonic solid, the dodecahedron) called quintessence, of which the cosmos and all celestial bodies are made.
Aristotle included aether in the system of the classical elements of Ionic philosophy as the "fifth element" (the quintessence), on the principle that the four terrestrial elements were subject to change and moved naturally in straight lines while no change had been observed in the celestial regions and the heavenly bodies moved in circles. »
Wikipedia (22 August 2009)


In Western Antiquity and during the Middle Age, the four humours (black bile, yellow bile, phlegm and blood) correspond to four elements (earth, fire, water and air) and they produce four temperaments (Sanguine, Choleric, Melancholic, Phlegmatic).


NORIA

Norias are animal- or water-powered scoop wheel used to raise water. Was used and introduced by the Romans. Is very common in the Muslim world. In China, Gansu region, close to Tianshui, there are noria type irrigation wheels called Zuo wheels. And in Indonesia they are called kinsir ayir.

In Michaud Roland and Sabrina, La Chine dans un miroir, Paris: Flammarion, 2008, p. 227, I read that: In China, norias used for irrigation have supposedly been invented during the years 200 by a gentlemen called Ma Jun. The subject water wheel is very well discussed in Absolute astronomy.com (based on en.wikipedia). Wikipedia has also a convincing article about Ma Jun, based on historical research by the Joseph Needham team.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

ORNAMENTAL DISIGN

Patterns in ornamental design seem to be available in infinite numbers, and, at the same time, they seem quite close one to another. They follow all the possible and almost infinite combinations of just few geometrical forms. They are all more or less the same from Europe to Indonesia, yet everywhere and at every period quite distinct. Is this not an excellent approach to Global History, or at least to conceiving the Silk Roads cultural area as an entity?

Borobudur, 9th Century, example of simple motive.

Borobudur, 9th Century, example of more complexe motive.

Yogyakarta, in the Kraton. Important for the colors. Gold and black are the colors for "palace batik".

Probably commercial, industrial batik (not hand made). Mixing "palace" with "Chinese" colors. On an employee's shirt, TransJogja, February 2008.

Paranbanan Hindu Temple, 9th Century.

Semarang, Lawang Sewu, former Dutch buuilding of railway administration, now in ruins.

Semarang, Klenteng Kota Cina, a Chinese temple in comemoration of Chinese admiral Zheng He. Semarang, Feb. 2008.

Kyoto Imperial Palace, roof on the northern fence, Imadegawa street, March 2008.

Roof of southern fence, aristocrat's villa in Kyoto, just across the street from Kyoto Imperial Palace, Imadegawa street, March 2008.

TEXTILES

"Textile objects were originally made for practical use, such as wearing and living, but gradually the decorative function became predominant and sophisticated designs, patterns, and manufacturing techniques were developed. It is notable that textile objects from various areas in the Eurasian continent were exchanged and influenced each other, and that each of them has been further developed". Kyoto National Museum.

"Weaving and dyeing products were developed over many centuries in Japan and its ancient artistry of beautiful work in known around the world. Over the ages, other countries too produced designs with their own unique meanings and features. In Japan, designs of geometrical figures, plants, animals, people and scenery depicting the four seasons abound. These characteristic designs are the basis of the traditional or classical patterns found on kimono, obi sashs and other items of clothing. These designs are still important in our industry today. Weaving and dyed products are all based on these traditional designs. To know the meaning of the design is to understand the details of each costume and the work of different periods". Exhibition Fabric Design, Nishijin Textile Center, Kyoto (March 2008).

The SUZUKI RESEARCH INSTITUTE OF ANCIENT TEXTILES in Kyoto is reproducing 17th century design patterns. "The original cotton fabric of those rare textiles were brought to Nagasaki in Japan by Portuguese and Dutch traders who traveled through India, mid and near east during 17th and 18th centuries". Suzuki Institute.

Above, from left to right: Ougide Sarasa (Chintz with a fan-design). Goutenjou Sarasa (Printed cotton with a "coffered ceiling"-design). Sasazurude-kinsarasa (Printed cotton with "sasazuru"-design in which gold has been used).

Below, from left to right: Un'yade-goutenjou Sarasa (Printed cotton with a "coffered ceiling"-and "unya"-design). Dan Sarasa (Printed cotton). Ougide Sarasa (Chintz with a fan-design).

In Indonesia, we found the culture of Batik. It is a specific technique for coloring brightly cotton cloth. Like other dying techniques, it is associated with prehistoric beliefs about the magical power of drawings on certain cloths. Later, such dyed cloths were used by kings and courtesans. When it became freely available, it remained a rare product because it requires a arduous hand process. It is painted by hand, dot after dot, each dot of color impregnating the cotton on both sides. That is how we recognize a real batik from a printed one. A real batik is almost identical on both sides. Batik is a cultural phenomenon in Indonesia. It is taught in junior high school.

ARCHITECTURAL
Archaeological

In Kyoto, tiles are to be found everywhere. There are about 1200 temples, 200 shrines and a great number of other important buildings, all covered with tiles. All buildings are surrounded by walls, which are also covered with tiles. At the hedge, these tiles have a round ending. There are so many of them that I took them as a major example of architectural ornamental design from Kyoto. The first 4 examples are from the Kyoto Archeology Museum.

ROUTES
The Silk Roads Region is huge. On this page, we would like to sort out some of the places we are considering in the silkroads cultural area. On the HISTORICAL page, you will find a very long list of all the historical places connected to the idea of "silkroads cultural area". They are ordered from east to west, from Java, Japan (Nara), Korea, then from south China up to Beijing, and finally all the way back to the Mediterranean.

More or less on the same huge rainbow shaped itinerary from east to west, on the INSTITUTIONS page, you will find universities, museum and schools.

And finally, under OUR ITINERARY you will find comments about the actual places we have been able to go to.


Silkroads cultural area. Silkroads project in world history. 絲綢之路

ROUTES HISTORICAL (ITINERARY EAST-WEST)

HISTORICAL

The main geographical reference for this list is our own itinerary: Europe, Indonesia, Japan, Korea, South China to Beijing, North of Beijing, Xian, Hexi corridor to Urumqi, the four southern countries of Central Asia, Caucasus and finally Turkey.

List of historical places where East-West encounters took place, from Antiquity to the present, from the first human migrations to the Turkmenistan-China gas pipeline, passing by the records of Herodotus, Alexander the Great and Roman legions, mentioning the spread of Buddhism and Islam, the Silk Roads heritage and the visits of orientalist explorers and archeologists as well as artists and TV crews in the XXth century.




Abu Dhabi
United Arab Emirates, not far from former Ormuz. The city-state of Ormus dates back to the 13th century when it controlled the slave market from Africa and Arabia to Khorasan in Persia. At its zenith in 13th to 14th century, Ormus (or Ormuz) was a powerful naval state with a large and active trading fleet and a powerful navy. Ormus (also known as Ohrmuzd, Hormuz, and Ohrmazd) was a 16th and 17th century kingdom located within the Persian Gulf and extending as far as the Strait of Hormuz. During this time, it was a client state of the Portuguese empire. The kingdom received its name from the fortified port city which served as its capital. It was one of the most important ports in the Middle East at the time as it controlled sea-way trading routes through the Persian Gulf to India and East Africa. This port was probably located on the island of Hormoz, which is located near the modern city of Bandar-e Abbas (en.wikipedia 7.7.09). When Marco Polo and his two uncles went out to China in 1275 or so, they tried to sail, starting from Hormuz, south of the Persian Gulf, then one of the biggest port on Asian seas. Somehow, it didn't work for them, they didn't find a suitable sea possibility, so they went by the land route instead. Seventeen years later, on the way back from China, by the sea route this time, they again sailed via Hormuz. In 2008, my route to Asia also stops on the southern end of the Arabian Gulf, in a rich city-state, Abu Dhabi, few miles across where Hormuz used to be.

Indonesia, Java
Important finds about early Homo erectus, near Solo. Marco Polo stops on Sumatra when he sails back from China. He writes about Java. Fr. Pierre Teilhard de Chardin, S.J made a short stay in Java, in 1935, to the site of the Java man. What better place to start our tour of the silkroads cultural area than Indonesia? The Silk road area is a "world area" where exchanges of culture, religions and technologies have been common during two millennium. In this respect, Indonesia looks like a mother of integration: 600 languages, 10'000 islands, 220 million population, 6 official religions, USO. A perfect example of "world".

Jakarta
on Java Island
Former Batavia. The city representing modern Indonesia. Jean-Baptiste Tavernier. Father Huc.

Bandung on Java Island
Conference 1955: SUKARNO, ZHOU EN LAI, HO CHI MINH, NASSER, NEHRU

Borobudur on Java Island
Borobudur Temple Compounds, one of the extreme oriental end of the Buddhism expansion, VIII century. The construction has been estimated to have taken 75 years and been completed in 825. It was during this time that many Hindu and Buddhist monuments were built IN CENTRAL JAVA (around the Kedu Plain). The Buddhist monuments, including Borobudur, were erected around the same time as the Hindu Prambanan temple compound. Borobudur lay hidden for centuries under layers of ash and jungle growth. According topopular belief, the temples were disbanded when the population converted to Islam in the 15th Century. But archaeologists and historians argue that volcanic eruptions and shifts of power are more likely causes.

Semarang, Central Java
Stone Building Temple (Gedung Batu Temple) commemorates the visit by the Chinese Muslim eunuch Admiral Zheng He in the early 15th century. In what is now Indonesia, Zheng visited Aceh, Palembang, Cirebon, Semarang and Gresik. Next to Semarang, in Demak: Oldest mosque in Java.

Yogyakarta on Java Island
Yogyakarta at the center of the three great influences in Indonesia: Hinduism, Buddhism and Islam. Heart of Hindu, Buddhist and Muslim Indonesia (Prambanan, Borobudur, Solo). Yogyakarta has the largest university of Indonesia, Gadjah Mada UNIVERSITY. Is the birth place of the Muhammadiyah religious and educational movement. Has a famous garden in the Kraton - Palace: Taman Sari (Water Castle). Close to Yogyakarta, see Imogiri (also Imagiri), a royal graveyard complex. With Solo, Yogyakarta is a capital of batik.

Parangtritis
Parangtritis Beach, sacred beach dedicated to the sea goddess Nyai Loro Kidul (also Ratu Kidul) .
Prambanan
Hindu temple compound

Solo (Surakarta)
Centre of Javanese culture

Nara, Japan
The city of Nara, the ancient capital of Japan, is considered the cradle of Japanese culture and is abundant in Shinto shrines and Buddhist temples. Many valuable pieces from The Silk Road period are housed in Nara's Shosoin Treasure Repository of the Emperor. Home of the Research Centre for Silk Roadology - for studies into the history and culture of the great commercial highway. UNESCO world heritage for its history of cultural links with Western neighbors.

Horyuji (Nara Prefecture)
Horyu-ji. The grounds of Horyuji (Horyu Temple) house the world's oldest surviving wooden structures. According to en.Wikipedia scholarly presentation, "The five-story pagoda, is widely regarded as one of the two oldest wood buildings in the world. The wood used in the center pillar of the pagoda is estimated to have felled in 594, a date established through a dendrochronological analysis". Horyuji boasts an illustrious 14 centuries of continuous observance of tradition since established by Prince Shotoku, the great statesman and founder of Buddhism in Japan. Excellent pictures on Tale of Genji site.

Kyoto
Ennin's home temple, Mt Hiei temple 比叡山, is close to Kyoto. François Xavier stayed 11 days in Kyoto in 1551 (coming on foot from Hirado in Kyushu). Chanted by Swiss traveler and writer Nicolas Bouvier. Kyoto International Manga Museum. USO.

Mt Hiei
Enryakuji, the temple complex on Mt. Hiei, became a sprawling center of power, attended not only by ascetic monks, but also by brigades of warrior monks (sohei) who fought in the temple's interest. As a result, in 1571 Enryakuji was razed by Oda Nobunaga as part of his campaign to unify Japan (en.wikipedia, 7.1.08).

Kobe
After 1923 earthquake (destruction of Tokyo and Yokohama), Kobe took over the silk industry and trade. For earlier periods, Kobe has a lot of remainders of its links with overseas. Kobe's museum has a special section on Nanban history.

Sakai near Osaka
In Sakai City Museum, a Kannon Bosatsu statue brought to Japan from China via Korea between 590 and 710, made of sandalwood from Indonesia. Before being completely destroyed by civil war, the city of Sakai was described by the missionary Gaspar Vilela. Francis Xavier preached there. Xavier's Park.

Hiroshima
Hiroshima Peace Memorial Museum

Setonaikai archipelago
Setonaikai National Park, Setonaikai (瀬戸内海) or Inland Sea. Setting of the 1960 movie: Hadaka no shima (The Naked Island) by Kaneta Shindo. The island of Itsukushima, in the Seto inland sea, has been a holy place of Shintoism since the earliest times. The first shrine buildings here were probably erected in the 6th century. The present shrine dates from the 12th century. Bugaku music was introduced to Japan from India, Vietnam, China and the Korean Peninsula. Now, it is performed only in Japan (in particular in Itsukushima Shrine). Close to Hiroshima.

Yamaguchi
Francis Xavier preached there.

Fukuoka, Hakata
The port where from Ennin left for China and where he came back in December 847. Mongols tried to invade Japan in 1274 and 1281. The ideal place to land was Hakata Bay. Japanese built a wall called Genko-Borvi along the bay, and were able to keep the Mongols away.

Da Zai Fu
Kyushu National Museum. Kyushu Historical Museum. Da Zai Fu was a diplomatic center with the outside world. Ganjin, Chinese monk who went to Japan to preach, ca. 756, started from Yangzhou in China (Da yun Si Temple) and arrived in Japan, Kyushu, close to Hakata, in Da Zai Fu (Kanzeon-ji Temple).

Shimabara, close to Nagasaki
1637, last battle before the end of the Christian century in Japan. Took place at Hara castle.

Nagasaki, Japan
In 1542, a Portuguese ship accidentally landed nearby. Then follows the "Christian century". Ended with the 26 Christian martyrs, February 5, 1597. Place where P. Luis Frois S.J. died in 1597 (but not one of the 26 martyrs). After the expulsion of all Europeans missionaries, Nagasaki remains alone as a contact point between Japan and the rest of the world. Until Meiji Restoration in 1868. Chinese had also their trading and residence area in this town. When all other such " China towns" were closed down (Hakata, Kagoshima, Fukui, Oita), Nagasaki remained to only place where Chinese were tolerated in Japan. It is THE city of the Chinese in Japan, can be compared with Semarang in Indonesia. Brand new Nagasaki Museum of History and Culture.

Hirado
Hirado Shima close to Nagasaki
Francis Xavier arrived in Hirado from Kagoshima. He walked from Hirado to Kyoto. Hirado is where a trading post was opened for Europeans in 1603. Once Christianity was banned in Japan, persecution in Hirado became fierce. Any mention of a date using the Christian era (e.g. "Since 1603") was severely punished.

Kagoshima
1542, Portuguese traders land at Tanegashima, Kyushu. August 1549, Francis Xavier arrived in Kagoshima. He was the first christian missionary in Japan. Stayed in Kagoshima 9 months. Went next to Hirado. The person who introduced Francis Xavier in Kyushu was a man from Kagishima, his name was Yajiro. The first Japanese who went to Europe (Lisbon, Rome, died in Coїmbra), called Bernard, was also from Kagoshima.

Oita City, Oita Kyushu
It is speculated that it was in Oita that Buddhism first gained a foothold in Japan over 1300 years ago. Evidence of this can be seen in the form of numerous stone Buddha statues carved into cliffs and rock faces all over the prefecture. Over 80% of all the stone Buddhas in Japan can be found here. Most famous of all are the statues at Usuki. Obviously once a site of some importance, there are 60 well-preserved 12th century carvings here in an atmospheric rural setting. Western medicine was introduced in Japan by medical doctor and Portuguese merchant Luis Almeida (1525-1583). He founded the first Western-style hospital in Japan. Later, Almeida became a Jesuit. A sculpture of him is displayed in Oita City. Almeida, another Christian priest, opened schools and hospitals in Funai (today's Oita). Chinese had also their trading and residence area in this town.

Iwami Ginzan Silver Mine, Honshu Island
Iwami Ginzan Silver Mine and its Cultural Landscape (1246). The Iwami Ginzan Silver Mine, south-west of Honshu Island. Park of Koga. The park of Koga is the work of the great landscape designer Nakamura Yoshio. UNESCO 2003.

Kanazawa
One of the few typical castle towns still remaining in Japan. By Hakusan, one of the 3 most famous sacred mountains in Japan along with Mt. Fuji and Mt. Tateyama.

Eihei Ji (Yong ping si)
Close to the cities of Fukui et Katsuyama. Eihei-ji was established in 1244 by Zen master Dogen Zenji (1200-1253), who studied Buddhism in China and introduced Soto Zen Buddhism to Japan.

Fukui
Chinese had also their trading and residence area in this town.

Hiraizumi
Where we can elucidate the mystery of the "The Golden Hall of Zipang". Hiraizumi is home to the Konjikido, the Golden Hall. It is commonly assumed that when Marco Polo wrote in his "Tales of the Orient" of his travels to extravagant palaces in Zipang, as he called Japan, where even the roofs were covered with gold bars, that he was referring to the Golden Hall. The Osch Fujiwara family (main activity: Gold mining) was engaged in trade with the Chinese continent at that time, so it is not surprising that news of the Golden Hall would have reached the ears of Marco Polo. According to information provided by Japan specialist Philippe Neeser (March 2008), the "Golden Pavilion" Marco Polo heard about is without any doubt the Konjiki-do (金色堂) or 'Golden Hall' of Chuson-ji temple complex in Hiraizumi, north of Sendai (Iwate Prefecture). This Golden Hall, erected at about 1100, and covered with gold leaf, still visible today, is the cenotaph containing the mummified remains of Northern Fujiwara clan leaders who ruled much of northern Japan in the 12th century. From the point of view of Silkroads with an interest in travelers like Ennin, it is furthermore interesting to note that the Tendai sect claims that Konjiki-do temple was founded in 850 by Ennin, the third chief abbot of the sect (en.wikipedia, March 30, 2008).
Acording to information gathered in Hiraizumi, the other big temple, the Motsu-ji Temple, was founded by Jikaku Daishi Ennin (794-864). Following explanation in front of Kaisando (Founder's Hall): His diary of his nine-year stay in Tang dynasty China, Record of a Pilgrimage to China in Search of the Law, is ranked alongside Marco Polo's Il Milione (The Travels of Marco Polo) and the Chinese Journey to the West as among the world's great travelogues.
So, two of the world's most famous travelogues are connected together here, in Hiraizumi, north of Japan.

Sendai. Matsushima
Zui Gan Ji Temple. In 828, Jikaku Daishi Ennin founds Enpuku-ji (Matsushima Dera) which in 1609 becomes the Zui Gan Ji Temple.

Yokohama
Silk Museum, Silk Center Kokusai Boeki Kanko Kaikan, No.1 Yamashita-cho, Naka-ku, Yokohama, Japan.
1872 Oct.14 Opening ceremony at both Shimbashi (now Shiodome) and Yokohama (Now Sakuragicho) for the first Japanese Railroad.

Iki Shima, Japan
Island of passage between the continent and China.

Tsu Shima, Japan
Island of passage between the continent and China.

Korea
Material, techniques, religion, writing coming into Japan went first through Korea. For a long time, exchanges between China and Japan (end of the silk road in Nara) went through Korea. From Ennin's account, we can certify that Korean navigators were the best in the region during Tang times. Buddhism and Chinese writing went from China to Japan via Korea. So Korea is a vital historical link to the silkroads. Crowns in ancient Korea (Silla) were made of silk and precious metal.

Baekje, Korea
Ancient kingdom on the Korean peninsula before unification in the 7th century CE. Located southwest, including the area of present Seoul on the great Han River. During the 3rd and 4th centuries became a significant regional sea power, with political and trade relations with China and Japan. Stone lanterns which we often see at Japanese Shinto shrines and Buddhist temples, were introduced in Japan from Baekje. Roof end tiles with lotus motives, so common in Japan, were used on royal palaces in the kingdom of Baekje. They were imitations from tiles used in South China.

Gyeongju (Kyongju)
The "Xi'an" of Korea. Capital of the Silla kingdom from -50 to 650. In 668, with the help of Tang China, Silla was able to defeat the 2 other kingdoms of Korea (Baekje and Goguryeo) and unify the country. Silla imported Roman glass, jaded bracelets, inlaid glass beads necklace and decorated swords from India. Glass vessels were excavated from some of the royal tombs of Gyeongju. These products are presumed to have been imported to China and the Korean peninsula from the Eurasian continent.

Busan (Pusan)
In the National Museum of Korea, Seoul, they exhibit a glass cup from the Gaya kingdom (Busan region), originating from the Mediterranean region. It was introduced into the Korean peninsula along the silk road during the 5th or 6th century. Busan is the "Nagasaki" or the "Canton" of Korea, the open port with the outside world. Historically, it is the port where from exchanges with Japan were made. Today, only 3 hours by boat. As from the middle ages, Japanese were allowed to have a settlement in Busan Waegwan. In the 19th century, Busan became the first international port in Korea.

Macao, 澳门, Aomen, China
Macao, a lucrative port of strategic importance in the development of international trade, bears witness to one of the earliest and longest-lasting encounters between China and the West, based on the vibrancy of international trade. UNESCO world heritage.

Canton, 广州，Guangzhou
Arab and Persian pirates are supposed to have storm the city in the 8th century already (Wikipedia). Jews were persecuted there in 878. From Tang time, Canton with Yangzhou was the main ports open to foreign sea trade. But during Song and Yuan, Quanzhou was more important. Major trading port with the outside world as from the 16th century. One of the four original ports opened up for foreign trade in the 1680s. The Canton System between foreign merchants and Chinese was enforced from 1760 to1842. A Swiss merchant, Charles de Constant (1762-1835), stayed in Canton and wrote 2 volumes about his China trade experience.
Bodhidharma - Indian Buddhist monk and ancient founder of Chan - Zen philosophy, lived in Guangzhou circa 500 (Guangxiao Temple). Sa`d ibn Abi Waqqas - Maternal uncle of the prophet Muhammad, lived in Guangzhou during the Tang Dynasty, established the first Chinese mosque.
Canton is the arrival gate of the China trail, the trail for the export of Chinese porcelain from Jin De Zhen.

Xiamen, 厦门, Amoy
Combined with the city of Quanzhou, it is the Caiton of Marco Polo, it was, prior to Guangzhou it seems, THE large international trading port in China. Ships from Alexandria, India and Japan were seen there by Marco Polo in circa 1290. Visited by Friar Odoric of Pordenone in the XIVth century. One of the four original ports opened up for foreign trade in the 1680s.

Yongding County, 永定县
Fujian is one of the places in China representing well the Hakka people (客家) through their particular village architecture (circular fortified communal buildings, Tulou). The Hakka people are also famous for their role among the overseas Chinese. Many major figure of Chinese history are Hakka. See the list of prominent Hakkas on en.wikipedia.

QUANZHOU, 泉州 on river Jin jiang
After Tang time and before the XVIth century, Quanzhou was one of the world's largest seaports, hosting a large community of foreign-born inhabitants from across the Eurasian world. Due to its reputation, Quanzhou has been called the starting point of the Silk Road by sea. Was called Caiton and Jingiang by Marco Polo and Zaytun or Zaitun by the Arabs. Ibn Battuta described the port in 1346. Mosque from 1009. Maritime museum. A reminder of the glorious days as an international seaport can be found 6 km west of Quanzhou in Jiu Ri shan, where Song officials had inscriptions engraved on cliffs facing the sea, asking for favorable weather conditions. There are also three famous stone bridges from Song dynasty (Luoyang qiao1053, Fu qiao 1160 and Wuli qiao 1253). Marco Polo mentions " three bridges, amongst the most beautiful in the world" for the city of Jian'ou. Maybe the non-existent bridges of Jian'ou are those of Quanzhou.

Chongwu 崇武, Huai'an county
Next to Quanzhou, best preserved city walls of China, from 1387.

Fuzhou, 福州
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. Hualin Temple, oldest existing wooden structure in China. Between 1405 and 1433 AD, the Chinese (Ming) navy fleet, led by Zheng He, sailed from Fuzhou to the Indian Ocean seven times.

Nanping, 南平
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290.

Jian'ou 建甌
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. Marco Polo mentions three bridges, amongst the most beautiful in the world, but can't find any trace of them. Could they be the three Song bridges from Quanzhou?

Wuyi Shan, 武夷山
Sacred mountain since the Han dynasty. The natural beauty of the area is protected by an imperial edict since the Tang dynasty. UNESCO world heritage.

Shangrao, 上饶, Jiangxi province 江西
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290.

Jiangshan 江山, Zhejiang province 浙江
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290.

Quzhou, 衢州, also Quxian, Zhejiang province 浙江
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. At the confluence of three rivers. On the railway line to Hangzhou. Quxian has been a natural transportation centre since ancient times. Natural routes lead westward into Jiangxi province, south into Fujian province, and southeastward to Wenzhou.

Lanxi, 兰溪, Zhejiang province 浙江
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. Zhuge Eight Diagrams Village. A "thoroughfare opening on all sides", a town where "three rivers collect", Lanxi enjoys great facilities of communication. These cities are not on the Lonely Planet and similar guidebooks, but they remind us of the old communication routes, and they explain why Marco Polo went this way rather than along the apparently more direct costal way. See assignments "The coast road in China".

Jiande, 建德, Zhejiang province 浙江
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290.

Hangzhou, 杭州, capital of Zhejiang province 浙江
Marco Polo stayed in Kinsaï (Kinsaï or Qinsai, after xingzai, "temporary residence". See CEC p. 188) several times and many years. On his Beijing - Quanzhou itinerary, circa 1290. The Grand Canal used to connect Hangzhou with Beijing. Odoric of Pordenone, Marignolli and Ibn Battuta, give notable details about Hangzhou. UNESCO world heritage.

From Hangzhou to the south east:

Ningbo, 宁波, 浙江
Like Guangzhou (Canton) and Yangzhou at Tang time, was an important port connected with the outside parts of Eurasia. In 1281, he Mongols started from Ningbo their second unsuccessful invasion of Japan. It is where, at about 1543, the first Europeans (Portuguese ruffians it seems) entered China. One of the four original ports opened up for foreign trade in the 1680s. Father HUC visited it in c.1850.

Putuoshan, 普陀山
Mount Putuo is one of the four sacred Chinese mountains in Buddhism, the others being Mount Wutai, Mount Jiuhua, and Mount Emei. Putuo shan is the sacred mountain of the east. Father HUC visited it in 1850.

Tiantai shan, 浙江天台山
Buddhist sacred mountain south of Ningbo, where Ennin wanted to go in 838 because it is the birth place of his brand of Buddhism, the Tendai 天台 sect or Lotus School. He never got there, went to Wutai shan instead. At the foot of Tiantai Mountain, Guoqing Temple was built in 598 in the Sui Dynasty (581-618). The most recent general renovation was during the Qing Dynasty (1644-1911). Guoqing Temple now is a grand and unique architectural complex consisting of more than 600 rooms and 14 halls. It is one of the best preserved large temples in China.

From Hangzhou to the north, Marco Polo's itinerary:

Wuzhen 乌镇， Zhejiang
"Wuzhen is a water town whose network of waterways and access to the Grand Canal once made it a prosperous place for its trade and production of silk" (LP). Revolutionary writer Mao Dun is from Wuzhen. He wrote Spring Silkworms.

Jiaxing, 嘉兴
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. Silk producing city since ancient times.

From Hangzhou to the north west, sociological survey villages:

Huzhou, 湖州
Huzhou is known as the City of Silk, one of the Four Capital-cities of Silk in China. Home town of Lu Yu 陸羽 （733-804), Sage of tea, author of The Classic of Tea. Huzhou, Zhejiang, on Lake Tai, (also called Wuhing, 吳興). Described in AAVV, A Study of Rural Economy of Wuhing, Chekiang (1936). One of the large scale social studies conducted in the thirties on model rural communities. These studies are important because they furnish complete data on a community; because of these data, these communities have become special cases and new large scale studies have been made on them in the sixties and in the nineties. Below, see also Kaixianggong, Taitou, Dingxian, Zaicheng.

Kaixiangong, 开弦弓, Jiangsu province 江苏
Kai Hsien Kung, Wujiang county, Jiangsu province (Fei Hsiao-Tung, Peasant Life in China. A field study of Country Life in the Yangtze Valley), on the south shore of Lake Tai. Silk industry reform project in the 30's.

Wujiang, 吴江 on Lake Tai Hu 太湖
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. Silk manuracturing area.

Suzhou 苏州
On Marco Polo's Beijing - Quanzhou itinerary, c. 1290. On the Grand Canal. The gardens of Suzhou are UNESCO world heritage. Suzhou has been an important centre for China's silk industry since the Song Dynasty (960-1279). Suzhou Silk Museum.

Changzhou, 常州, Jiangsu province 江苏
South of the Yangtze River. On Marco Polo's Beijing - Quanzhou itinerary, c.1290. 8 km from Changzhou City are the remains of an ancient walled town, founded over 3000 years ago at the beginning of the Western Zhou dynasty.

Zhenjiang 镇江, Jiangsu province 江苏, south of the Yangtze
On Marco Polo's Beijing - Quanzhou itinerary, c.1290. The city reached its zenith under the Song dynasty (960-1279), when it produced fine silks, satins, and silverware for the emperors. In about 1300, a census reported that some Nestorian Christians were living in Zhenjiang. (en.wikipedia 19.01.08). Marco Polo calls it Cinghianfu. "Il y a deux églises de Chrétiens nestoriens, et ce advint dès 1278 de l'incarnation du Christ, et vous dirai comment. Il est vrai que jamais n'y avait eu de moustier de Chrétiens, ni n'y eut croyants en Dieu jusqu'en 1278, époque où y fut seigneur trois ans pour le Grand Can un baron nommé Marsarchis, qui était Chrétien nestorien" (II/352, CL). This lord, form Samarkand, did indeed exist. Zhenjiang has a famous "street Dagoba" from Yuan times, i.e. from the time of the Mongols (Stone Dagoba of Zhaoguan) .

Guazhou 瓜 州, Jiangsu province 江苏 , across the Yangtze, north, opposite Zhenjiang
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. Seems to be tiny compared with Zhenjiang. At the chapter dedicated to this tiny city (II/350, CXLIX), --which used to be an island on the Yangtze--, Marco Polo describe the Grand Canal, how it connects this region with Cambaluc (Beijing), how huge vessel can navigate from here to Beijing without sailing on the sea, and how the Grand Canal is bordered by an elevated street.

Yizheng 仪征 Jiangsu province 江苏
On Marco Polo's Beijing - Quanzhou itinerary, c. 1290. West on his north - south direction. On the way to Nanjing. Today, a busy industrial city (chemicals, car industry) with a modern bridge across the Yangtze.

Nanjing 南京, Jiangsu province 江苏
Bodidharma is supposed to have met the Chinese emperor in Nanjing. The Mongols, the occupiers of China, further consolidated the city's status as a hub of the textile industry (en.wikipedia 19.01.08). On Marco Polo's Beijing - Quanzhou itinerary, c. 1290. Starting harbor for Zheng He, the great Chinese official explorer who sailed a huge fleet to Africa and back. Subject to the famous discussions about 1421.

Yangzhou 扬州, Jiangsu province 江苏
Ganjin, Chinese monk who went to Japan to preach, ca. 756, started from Yangzhou (Da yun Si Temple) and arrived in Japan, Kyushu, close to Hakata, in Da Zai Fu, Kanzeon-ji Temple. Ennin stayed in Yangzhou in 838-9. The Korean scholar CUI ZHIYUAN (his Chinese name) came from Korea to China at the age of 12. At that time, Foreigners were coming to China to study just as nowadays, everyone wants to study in the United States. Cui Zhiyuan came to China, studied, passed the exams (his "PhD"), earned a living by being a writer. Instead of returning in Korea, he stayed in China. In 880, he finally became governor of Yangzhou (Thatsyangzhou, Nov. 07, p. 20). On Marco Polo's Beijing - Quanzhou itinerary, c. 1290. Used to be, in the region, the equivalent of present day Shanghai. It was the big business city on the Yangtze, at the start of the Grand Canal.
"Marco Polo served there under the Mongol emperor Kublai Khan in the period around 1282-1287. Although some versions of Polo's memoirs imply that he was the governor of Yangzhou, it is more likely that he was an official in the salt industry, as it is very unlikely that a foreigner would be made a governor of one of the most important cities in the country. The discovery of the 1342 tomb of Katarina Vilioni, member of an Italian trading family in Yangzhou, suggests the existence of a thriving Italian community in the city in the 14th century" (en.wikipedia 19.01.08).
Yangzhou was prosperous at the time of Ennin (end of Tang dynasty), it was then China's third largest city (according to Yangzhou's Museum about the city during Tang time). But not particularly prosperous at the time of Marco Polo (ca. 1280). The commercial significance of Yangzhou had its revival after 1644.

Ennin's itinerary from Yangzhou to Penglai, north of Shandong province:

Yiling 宜陵, Jiangsu province
East of Yangzhou. Ennin passes through this village when arriving from the Yellow sea in 838.

Rugao 如皋 , Jiangsu
East of Yangzhou. This is the first town Ennin passes through when he arrives in China from Japan in 838.Taoist temple originally from before the Tang. In 1996, Rugao went through the "reconstruction of the old city".

Grand Canal, Da yunhe 大运河
On Yangzhou-Penglai itinerary (south to north) by Ennin in 838 and 845. On Marco Polo's Beijing - Quanzhou itinerary (north to south), circa 1290. Gaoyou, Baoying, Huai'an, Suqian (south to north).

Gaoyou 高邮
On Gaoyou Lake. Recent archaeological research at the Longqiuzhuang site in Gaoyou has found evidence of rice growing dating back to 5,500-7,000 years ago.

Baoying 宝应

Huai'an 淮安
Zhou Enlai was born in Huai'an, Jiangsu Province.

Suqian 宿迁， Jiangsu province 江苏

Xuzhou 徐州, Jiangsu province
Ennin was in Ch'u-Chou in 839, in 845 and in 847. On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. Marco Polo emphasizes the role of Xuzhou as an inland and sea transportation hub (see MP itinerary). Today, still important: China's two most important rail lines, Beijing-Shanghai that runs north-south direction, and Lianyungang-Urumqi that goes from east to west, meet here. Xuzhou Museum displays Han terracotta warriors similar to those of Xi'an.

Haizhou 海州
Point where from the Japanese embassy (at the time of Ennin's trip to China) sailed back to Japan.

Lianyungang 连云港, Jiangsu province
During the Kangxi Reign (1662-1722), China opened its ports to foreigners. One of the four original ports opened up for foreign trade in the 1680s. Start of (Turkmenistan-China gas pipeline) and end of the east to west Lianyungang-Urumqi railway line. Japanese embassies used this port also to enter or leave China in the 9th century.

Ganyu 赣榆, Shandong province
Ennin walked through Kan-yü in 845, when he was ordered to walk up to Shandong to catch a suitable boat.

Shandong province
This is the earliest transit province between China and Korea - Japan. Ennin's travelogue mentions many encounters with Koreans in this province where he stayed and traveled a lot. Today, the Korean presence is still obvious from the many signs written in Korean in a city like Yantai.

Juxian 莒县
Chinese archeologists have confirmed that the inscriptions on a 4, 800-year-old piece of pottery unearthed in Juxian County in east China's Shandong Province are the earliest form of Chinese characters ever found (People's Daily, April 21, 2000). On Ennin's itinerary, 845.

Jining 济宁, Shandong province
On the Grand Canal, 200 km west of Ennin's itinerary, on Marco Polo's Beijing - Quanzhou itinerary. 50 km away from Qufu, the home town of Confucius.

Dongping 东平, Shandong? province
200 km west of Ennin's itinerary, on Marco Polo's Beijing - Quanzhou itinerary, circa 1290.

Zhucheng 诸城
Back on Ennin's south - north itinerary, 845, from Yangzhou, Xuzhou region up to Shandong.

Taitou
Taitou, Shandong Martin C. YANG, A Chinese Village, 1930. Location of one of these social surveys of the thirties. Situated across the Jiaozhou bay (the bay on east shore of which lays Qingdao), west of the bay and therefore of Qingdao.

Gaomi
On Ennin's itinerary, 845. See Kao-mi, Yi-hsien and Mt Chih here under.

Yixian
Ennin's itinerary, 840 and then 845, 847.

Chishanji

Shandong by Ennin in 839.

Wendeng
Shandong by Ennin in 840.

Chengshan Jiao
Shandong by Ennin in 839.

Muping
Shandong by Ennin in 840.

Fushan
Shandong by Ennin in 840.

Guxian
Shandong by Ennin in 840.

Penglai
Shandong by Ennin in 840 and 845. Market place in the walled city of Penglai (Ennin's Dairy, p. 177).

Weixian
Ennin on his way from Shandong to Mt Wutai in 840.

Jinlingzhen
Ennin on his way from Shandong to Mt Wutai in 840.

Changshan
Ennin on his way from Shandong to Mt Wutai in 840.

Bucun
Ennin on his way from Shandong to Mt Wutai in 840.

Zhangqiu
Ennin on his way from Shandong to Mt Wutai in 840.

Linyi
Ennin on his way from Shandong to Mt Wutai in 840.

Lingxian
Ennin on his way from Shandong to Mt Wutai in 840.

Xinhe, Hebei province
Ennin on his way from Shandong to Mt Wutai in 840.

Luancheng, Hebei province
Ennin on his way from Shandong to Mt Wutai in 840.

Longquanguan, Hebei province

Dezhou, 德州
In 2008, a thriving modern city, comparatively just as impressive as the rich city Marco Polo visited in 1290.

Hejian 河间 Hebei province
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. Also transcribed "Ho kien Fu". Seat of a Jesuit mission to which Séraphin Couvreur and Léon Wieger used to belong (de.wikipedia, 6 Feb. 2008).

Cangzhou, 沧州, Hebei Province 河北
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. A city famous for its tradition of wushu martial arts. It has a special importance connected with the silkroads cultural area since "The city's Hui residents have seven mosques. One of them, the West Mosque, has collected at its museum one of China's best collections of Islamic manuscripts and artifacts" (en. wikipedia 7.2.08).

Zhengding, 正定, Hebei, 河北
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. Zhengding has been an important religious center for more than 1,000 years, from - at least - the times of the Sui Dynasty to the Qing Dynasty. It is the founding place of a major school of Zen Buddhism. However, most of the former religious building complexes have been severely damaged since, often leaving only isolated remains. A noteworthy exception is the Longxing Monastery, where the historical building ensemble has been preserved almost intact. Furthermore, four famous pagodas, each with its own architectural style, are still standing (en. wikipedia 7.2.08).

Dingxian, 定縣
Also called Dingzhou 定州; used to be a fortified city; famous for the social surveys and experiments that took place there from the 30's up to the 90's. Sidney D. Gamble, Ting Hsien: A North China Rural Community.

Zaicheng
Zaicheng village， Dingxian， Hebei （former fortified village） (Sidney D. Gamble, Ting Hsien: A North China Rural Community)。

Zhuoxian, Hebei province
On Marco Polo's Beijing - Quanzhou itinerary, circa 1290. For Marco Polo describing itineraries going from Beijing to the southwest or the southeast, from Zhuoxian on there were two roads: one west to Xian and one South East to Quanzhou.

Beijing, 北京 Peking, Cambaluc, Khanbalig
In preparation for the conquest of all of China, Yuan (Mongol) Dynasty founder Kublai Khan made this his capital as Dadu (大都, Chinese for "grand capital"), or Khanbaliq to the Mongols. This site is known as Cambuluc in Marco Polo's accounts. Apparently, Kublai Khan, who wanted to become a Chinese emperor, established his capital at this location instead of more traditional sites in central China because it was closer to his power base in Mongolia (en.wikipedia 9.2.08).
The first attempt by Jesuits to reach China was made in 1552 by St. Francis Xavier, Spanish priest and missionary and founding member of the Society. Xavier, however, died the same year on the Chinese island of Shangchuan, without having reached the mainland. Three decades later, in 1582, led by several figures including the prominent Italian Matteo Ricci, Jesuits once again initiated mission work in China, ultimately introducing Western science, mathematics, astronomy, and visual arts to the imperial court in Beijing, and carrying on significant inter-cultural and philosophical dialogue with Chinese scholars, particularly representatives of Confucianism. At the time of their peak influence, members of the Jesuit delegation were considered some of the emperor's most valued and trusted advisors, holding numerous prestigious posts in the imperial government.
Kazakhstan-China oil pipeline passes via Beijing.
Istanbul, Samarkand, Kashgar and Beijing are on the same latitude (40e).

North of Beijing, Beijing to Lanzhou north of the Yellow River:
Marco Polo speaks about a line of kings called George (I/179) in relation with a Turks Oengut people settled north of the Yellow river, in present day Inner Mongolia. They were Nestorians Christians. Supposed by Marco Polo to be successors of Pester John (Prêtre Jean).

Xuanhua, 宣化, Hebei province
Visited by Marco Polo. Name according to Marco Polo, Sindaciu. Not far east of Datong. Historically, Xuanhua has been the "Gateway to Beijing," a city with a large garrison that was close enough to the capital to be strategically vital. Xuanhua has a set of city walls built in the Ming Dynasty which are still partly intact (en. wikipedia 8.2.08).

Duolun 多伦, Chemeinfu
Other names: Ciandu, Shangdu, Chang-tou, Chemeinfu. Quite far on the northeast in Inner Mongolia (I/183, chap. LXXV) with a long description of Kublai Khan palace there. The emperor received John of Marignola, a papal legate, in 1342 (CEC, p. 194).

Dalian Port Arthur. Lushun
1904 where and when as the first Asian nation, Japan enters modernity by defeating the Russians (100'000 deaths).

Yinchuan, 银川
Yinchuan lies in the middle of the Yinchuan or Ningxia Plain. It is sheltered from the deserts of Mongolia by the high ranges of the Helan Mountain to its west. The Yellow River runs through Yinchuan from southwest to northeast.

Taiyuan, 太原, Shanxi province
Ennin stays in Taiyuan several days in 840. Marco Polo was there when he traveled from Beijing to Xian. Very important trade and industry center since Antiquity. Also famous for its connection with Buddhism. Taiyuan is close to Mt Wutai. The temple Jin Ci with its unique collection of Song dynasty statues is also in Taiyuan. Has also one of the best history museums of China. Coal is one of the most important industries. Ennin mentions it in his dairy.

Linfen 临汾
Ennin gets to Linfen 临汾 (called here p. 277- 8, Chin-chou). This place is also named in Marco Polo's book.

Mount Wu Tai, 五台山
The major pilgrimage made by Ennin when in China was at Mt Wutai in 840. Long description in the dairy. One of the temple visited is still visible today: Zhulinsi 竹林寺. Marco Polo mentions it as well. Scholars consider Mt Wutai as an important post on the silk roads cultural area.

Datong, 大同
I am surprised that neither Ennin nor Marco Polo mentions Datong's Yungang caves dating from the 5th century. It is an example of statue art inspired from Gandhara Greco-Buddhist style.

Xi'an, Xian
Silk is produced in South China, but it leaves China from Xian. As Xian was the capital, that was there that all foreigners had to go (ambassadors, monks, merchants). The Chinese emperor from the Han to the Tang dynasties opened what would much later be called the "Silk Road". Ambassador ZHANG Qian left Xi'an in 138 BC and returned in Xian in 126 BC. In 166, the Han emperor acknowledged the visit of a "Roman embassy". Romans used to call China "Sères". Around 500 CE, Fa Xianli left China for his great voyage to Central Asia, India, Sri Lanka and back, from Xi'an.
Xian is a major archeological location. Has the best museum of history in the whole country. There were a lot of foreigners living in Xian. A Christian stele dating back to 781 is preserved in Xian. Chinese Buddhist priest Xuan Zang (San Zang) left China for his "Journey to the West" from Xian. Ennin stayed in Xi'an from 840 to 845. Big Wild Goose Pagoda climbed by Ennin in 841. Marco Polo was in Xian.
Turkmenistan - China gas pipeline and Kazakhstan - China oil pipeline go through Xian region.

Tianshui, 麦积山石窟 Gansu province
Maiji shan, 麦积山. This example of rock cut architecture contains over 7,200 Buddhist sculptures and over 1,000 square meters of murals. Construction began in the Later Qin era (384-417 CE) (en.wikipedia 8.2.08). Description for UNESCO listing. Close to Tianshui, there are noria type irrigation wheels called Zuo wheels.

Lanzhou, 兰州, Gansu province
According to Marco Polo, Le devisement du monde (éd. critique publ. sous la dir. de Philippe Ménard), Genève: Droz 2001-2007, 5 vols, Marco Polo goes through Lanzhou.

Bing Li Si, 炳灵寺 Bingling Temple Grottoes
At a place where crossing the Yellow River by raft was customary, a huge grottoes complex has been created over the centuries. The Bingling Temple is both stylistically and geographically a midpoint between the monumental Buddhas of Bamiyan in Afghanistan and the Buddhist Grottoes of central China, Yungang Grottoes near Datong and Longmen Grottoes near Luoyang.
Can only be reached by boat from Yongjing.

Xiahe, 夏河
Home to the famed Labrang Lamma Buddhist monastery, one of the largest Tibetan Buddhist monasteries outside of the Tibet Autonomous Region. The town is populated largely by ethnic Tibetans, as well as some Hui and Han Chinese.

Wuwei 武威 = Polo Liangzhou, 凉州
Wuwei, one of the 4 garrison cities in the Hexi corridor. Wuwei importance as a stop along the Silk Road made it a crossroads of cultures and ethnicities from all over central Asia. Numerous Buddhist grottoes and temples in the area attest to its role as a path for bringing Buddhism from India and Afghanistan to China (en. wikipedia 8.2.08).

Liqian, 骊靬
Close to Yongchang 永昌, Gansu province, not far from Gobi desert. Suposedly a town constructed by Romans 1300 years before Marco Polo came to China. An Australian historian is trying to make this case. See David Harris, Black Horse Odyssey : Search for the Lost City of Rome in China, 1991. There is a documentary on the subject: Rome, la cité perdue de Chine, réal. Galeo YEO, 2004, 55 min. What does en.wikipedia say:
During recent years, the county has entered the sight of media because many of the inhabitants of Liqian village are thought to be descendants of a Roman legion. The history records of the town indicate that it was founded by captured combatants of the Battle of Zhizhi during 36 BC. In a geography book of the eastern Han Dynasty it is recorded that "Local people call the ancestors of the Roman prisoners-of-war Lijian" the word Lijian being the Chinese name for something or someone of Greco-Roman origin. A number of the town's inhabitants still bear some features of Europeans. A DNA test is being conducted in early 2007 in the attempt to find genetic evidence supporting this claim.
The result of this specific study is negative. The study concludes: "Overall, a Roman mercenary origin could not be accepted as true according to paternal genetic variation, and the current Liqian population is more likely to be a subgroup of the Chinese majority Han" (en.wikipedia 8.2.08).

Zhengye 张掖 Zhāngyì
Major city at the time of Marco Polo (called by him Ganzhou). Zhanghe has China’s largest ‘reclining Buddha’ in the temple where Kublai Khan was born (?). Cf. Marco Polo, p. I/152.
Jiuquan Starting point for travelers who wanted to go east (350 km) towards the lost city of Khara-khoto. Now, in this region, the Chinese « Cap Canaveral » is located. Jiuquan city (i.e. Suzhou) is the closest major city to the Jiuquan Satellite Launch Center. Still, the space launch center is more than 100 km away from the city, and is actually located not in Gansu province, but in the neighboring Inner Mongolia Autonomous Region. It was built in 1958; the first Chinese human spaceflight, Shenzhou 5 was launched there on 15 October 2003, and the second in 2005. Shenzhou is the name for China before it was called Zhongguo.

Jiayuguan
The western tip of the Great Wall dating from the Ming dynasty.

Hexi corridor in Gansu province, 1200 km long.
100'000 years BCE, the ancestors of the Han arrived in « China », advancing from West to East, from Africa to Central Asia and Turkestan. Their main transit route was along the Hexi corridor, a narrow passage between Tibet and Gobi desert.

Anxi
Silkroad north: Turfan, Kuldja, Kokand, Samarkand, Merv.

Anxi
Silkroad south: Dunhuang, Aksu, Kashgar, Bactra, Merv.

Anxi and Dunhuang



Zurich
After Morgarten battle (1315) new City-States team up with the Swiss. One such City-State is Zurich, an important economic center based on its silk industry. For its trade, Zurich needs the Gothard, and therefore, it strikes an alliance with the Swiss Confederation in 1351.

ROUTES INSTITUTIONS

INSTITUTIONS

INDONESIA, Java

JAKARTA

SMK 18 and SMK 59, Jakarta, Mr Ahmad, vice-Principal. Mr Ardi, prof. of history. Mrs Nurchayati, prof. of English. Mrs Maulistarom, counceling and guidance.

JAKARTA INTERNATIONAL SCHOOL


INDONESIAN UNIVERSITY

JAKARTA HISTORY MUSEUM

BOGOR

BOGOR KEBUN RAYA, botanical garden, Bogor, Java, Indonesia.

BANDUNG

Museum of the Asian-African Conference (Department of Foreign Affairs, Republic of Indonesia and Provincial Government of West Java, Jalan Asia Afrika No 65 BANDUNG 40111, Phone: 0062 22 42335664, e-mail: info@asianafrican-museum.org.

SEMARANG

SMA 3 SEMARANG, Principal Mr Drs Soedjono, M.Si, SMA Negeri 3 Semarang, Jl. Permuda 149, phone: +62-024-35 44 291, kepala_sma3smg@yahoo.co.id

YOGYAKARTA

SMP NEGERI 16, Jl. Nagan Lor 8 Kraton, Yogyakarta.

SMA (Senior High School) 8, Yogyakarta (website in English).

Yogyakarta is the birth place of the Muhammadiyah religious and educational movement.

Yogyakarta has the largest university of Indonesia, University Gadjah Mada.


SOLO

Galeri Batik Kuno Danar Hadi, Danar Hadi’s antique batik gallery, Jl Slamet Riyadi 261, Solo, Java, Indonesia. Phone 0062 271 714 326. This is a batik museum, presentation center and factory.

Museum and public library Radya Pustoko, Solo, Java, Indonesia.


JAPAN

University of Tokyo, national university number one in Japan, one of the seven national universities in Japan (former "Imperial universities"). Kyoto University, Kyoto. Japanese university with the highest number of Nobel price winners as professors.

KYOTO MUNICIPAL HORIKAWA SENIOR HIGH SCHOOL, Takoyakushi-sagaru Horikawa-dori Nakagyo-ku, KYOTO Japan 604-8254, Phone: +81 75 211 5351, Principal: Mr Katsumi ARASE, Head of library and teacher of World History: Mr Sadahiko KANEMAKI, E-mail: kanemaki@horikawa.edu.city.kyoto.jp . English teacher: Mrs Fumiko Masuda. Phone: +81 75 211 5351, E-mail: masuda@horikawa.edu.city.kyoto.jp.

HIGASHIYAMA SENIOR HIGH SCHOOL, 〒606-8445 京都市左京区永観堂町51, KYOTO. Principal: Mr. K. OKUDA.

Kwansei Gakuin Senior, 関西学院高等部, Nishinomiya 西宮市 (near Kobe), Japan. Address: 1-155 Uegahara Ichiban-cho, Nishinomiya 662-8501, Japan (関西学院高等部, 〒662-8501, 西宮市上ヶ原一番町1-155, TEL +81 798-51-0975 (直通), FAX +81 798-51-0973. Headmaster: Mr Shunji KOMURA; Vice-Principal and English teacher: Mr Katsuhiro MATSUURA (e-mail: k-matsu@kwansei.ac.jp); History teacher: Mr Koichi YAHIRO (e-mail: yahiro@kwansei.ac.jp).

Pref. Himeji Higashi Senior High School

Pref. Himeji Kita Senior High School

THE RESEARCH CENTER FOR SILK ROADOLOGY, Nara City, 469 Zoshi Cho, Nara Park Silk Road Exchange Hall, 630-8211, Phone : 0742-27-2438, Fax : 0742-20-2706
silkroad@nifs.or.jp.

THE NARA INTERNATIONAL FOUNDATION, Nara

KYOTO NATIONAL MUSEUM, Kyoto

Kyoto Municipal Museum of School History, Kyoto.

Kyoto International Manga Museum, Kyoto.

Nishijin Textile Center, Kyoto.

Suzuki Research Institute of Ancient Textile, Kyoto.

Kyoto University Museum, Kyoto.

Sen-oku Hakuko Kan Museum, Kyoto. Chinese collections.

Hikone Castle Museum, Hikone.

Kitamura Museum, Kyoto.

Hosomi Museum, Kyoto

Kyoto Christian Culture Center, Christianity Culture Center, Francis House. A place where, long after the Jesuits, first Franciscans (from Spain) established a mission and two hospitals in 1593. Some of these early Franciscans were part of the "26 Martyrs of Nagasaki" (in 1596, Christians who refused to give up the foreign religion were deported to Nagasaki and hung on crosses there).

Ritsumeikan University, Kyoto.

Osaka University, national university number three in Japan, also one of the seven national universities (former "Imperial universities").

Kobe City Museum, Kobe. "From the viewpoint that Kobe had been an international port since old years and had been playing a role as the gateway of cultural exchange between Japan and foreign countries, the fundamental theme of the new museum was decided as "International Culture Exchange - Contact between Eastern and Western Cultures and Their Changes by Interaction"". (Museum brochure). The museum exhibits a portrait of Saint Francis Xavier (1506-1552), the Jesuit who first brought Christianity to Japan in 1549. Also a portrait of Nobunaga Oda (1534 - 1582), an avid collector of Namban (European) products. And the Equestrian Kings of Europe, a painting on folding screen combining western-style and traditional Japanese style (16th century).

Matsuyama, Ehime University (Johoku Campus), Matsyama (4 buildings for College of Education). Ehime University, National University Corporation, International Center (see Mrs Tamura NANAE).

Bukkyo Dendo Kyokai, Society for the Promotion of Buddhism, 3-14, 4-chome, ShibaMinato-ku, TOKYO, Japan, 108, Phone +81 3 3455-5851.

Miyajima, Association of Shinto Shrines, Miyajima Tourist Association.

Himeji, Pref. Museum of History.

Himeji, City Institute of Education.

Hakata, Dazaifu, Kyushu National Museum.

Hakata, Dazaifu, Kyushu Historical Museum.

Fukuoka prefectural Asian Cultural Exchange Center.

Hakata, Dazaifu, Kyushu National Museum, The Middle Eastern Culture Center in Japan.

Nagasaki, Museum of History and Culture. Theme of the museum: Overseas exchange. The Museum has a "Nanban" (Portuguese and Spanish) section. Rooms about exchanges with Korea, China and the Netherlands. Displays a reproduction of 1492 Behaim's globe (without yet the New World), showing Japan as "Ji pan" i.e. Country of gold.

St. Francis Xavier Memorial Association, Kagoshima.

Yokohama Museum of Eurasian Cultures. The Museum publishes a thin bulletin: News from Eurasia (in Japanese with summaries in English).

KOREA

Gwangju National Museum

Gyeongju National Museum

* CHINESE ACADEMY OF SOCIAL SCIENCES, 5, Jianguomennei Dajie, Beijing 100732; Institute of World History, Prof. Yu Pei, directeur, Tel. (010) 85195999

Prof. Mao Yushi, 2-1-1 Nanshagou, san li he, Beijing 100045, Tel. 00861068522129
maoysh@mail.ied.ac.cn
* NANJING UNIVERSITY, Department of History, Prof. ZHU Yingquan, Science and Theory of the historiography ; International Relations., Prof. LIU Yingsheng, History of Northwestern Nations ; History of Relations between China and Neighboring Countries, Cultural History of Chinese Islam. Institute for International Students,Nanjing Univesity, Hankou Road 22th,Nanjing 210093,China, Tel: 0086-25-3593587, Fax:0086-25-3316747, E-mail: issd@nju.edu.cn.
* SHANXI UNIVERSITY

36, Wucheng Rd

Taiyuan 030006

* Fondation Suisse de Déminage (FSD), rue du 31-Décembre 36, 1207 Genève; Swiss Foundation for Mine Action (FSD), 0041 22 737 20 43, fax 0041 22 737 20 49, info@fsd.ch, jobs@fsd.ch, http://www.fsd.ch, http://www.tvrl.ch/web/programme.asp?video=1&periode=1. Address in Dushanbe: 22, Karamova st. Contact: Mr Abdusalo RASULOV.


Silkroads cultural area. Silkroads project in world history. 絲綢之路

OUR ITINERARY

Abu Dhabi When Marco Polo and his two uncles went out to China in 1275 or so, they tried to sail, starting from Hormuz, south of the Persian Gulf, then one of the biggest port on Asian seas. Somehow, it didn't work for them, they didn't find a suitable sea possibility, so they went by the land route instead. Seventeen years later, on the way back from China, by the sea route this time, they again sailed via Hormuz. In 2008, my route to Asia also stops on the southern end of the Arabian Gulf, in a rich city-state, Abu Dhabi, few miles across where Hormuz used to be.

In a new visited city, one may be surprised by the mixture of races (the West, New York) or by the absence of it (China, Korea, Japan). But here, in Abu Dhabi airport, it is the mixture of clothing styles that is the striking feature. All the variety of veils for women: Hijab, al-Amira, shayia, chador, khimar, shelagh, niqab, burka and many other kinds of head covers for men; Indonesian pupils' uniforms, colorful dress from Central Asia and India, all the possible kinds of trousers and skirts for men, and of course the regular variety of all the possible western dresses, from the Hawaiian outfit to all the types of male suits, rich and poor. Underneath these extravagantly diverse clothing, they are maybe all the same.

In 2008, 80% of the population of Abu Dhabi is Asian expatriate.
Jakarta

What better place to start our tour of the silkroads cultural area than Indonesia? The Silk road area is a "world area" where exchanges of culture, religions and technologies have been common during two millennium. In this respect, Indonesia looks like a mother of integration: 600 languages, 10'000 islands, 220 million population, 6 official religions, USO. A perfect example of "world".
Yogyakarta I choose Yogyakarta as a symbol of Silkroads cultural area integration but the result is disapointing: 91% Muslims, 7% Christians and only 0,2% Hindus and 0,1% Buddhists (en. wikipedia 16.2.08). A big city of 3 millions with no buildings. Only one to three storeys houses. Sister city with Kyoto.
Borobudur The construction has been estimated to have taken 75 years and been completed in 825. It was during this time that many Hindu and Buddhist monuments were built around the Kedu Plain. The Buddhist monuments, including Borobudur, were erected around the same time as the Hindu Prambanan temple compound.

Borobudur lay hidden for centuries under layers of ash and jungle growth. According topopular belief, the temples were disbanded when the population converted to Islam in the 15th Century. But archaeologists and historians argue that volcanic eruptions and shifts of power are more likely causes.

Photo and info: en wikipedia 16.2.08
Japan Many references in Japan about the links between Japan and the outside world. For a long time, the outside world meant China. Kobe has a lot of remainders of its links with overseas. Kobe's museum has a special section on Nanban history. In Sakai City Museum, a Kannon Bosatsu statue brought to Japan from China via Korea between 590 and 710, made of sandalwood from Indonesia. Before being completely destroyed by civil war, the city of Sakai was described by the missionary Gaspar Vilela. Francis Xavier preached there. Xavier's Park.

Fukuoka: The port where from Ennin left for China and where he came back in December 847. Mongols tried to invade Japan in 1274 and 1281. The ideal place to land was Hakata Bay (Fukuoka). Japanese built a wall called Genko-Borvi along the bay, and were able to keep the Mongols away. Da Zai Fu was a diplomatic center with the outside world. Nagasaki: When all other such " China towns" were closed down (Hakata, Kagoshima, Fukui, Oita), Nagasaki remained to only place where Chinese were tolerated in Japan. It is THE city of the Chinese in Japan, can be compared with Semarang in Indonesia. Hiraizumi: Where we can elucidate the mystery of the "The Golden Hall of Zipang". Hiraizumi is home to the Konjikido, the Golden Hall. It is commonly assumed that when Marco Polo wrote in his "Tales of the Orient" of his travels to extravagant palaces in Zipang, as he called Japan, where even the roofs were covered with gold bars, that he was referring to the Golden Hall.

MAPS

REGIONS: Silkroads area, Central Asia, Word, Asia, USO.
ITINERARIES: of Marco Polo, of Enin, of jean de Plan Carpin, USO.
THEMES: expansion of empires, religions, trade, influences, USO.
TODAY: these regions and places in up to date maps.

On this page here below, few general maps:
Silkroads
Marco Polo journey

Map of the silkroads, by land and by sea, from Venice to Xi'an, from Genova to Canton.
La Route de la Soie, P. 122-123, Marco Polo et la route de la soie, Jean-Pierre DREGE, Paris: Découvertes Gallimard Histoire, 1989.


Marco Polo, Le devisement du monde (éd. critique publ. sous la dir. de Philippe Ménard), Genève: Droz 2001-2007, 5 vols. TOME I: Départ des voyageurs et traversée de la Perse, p. 286.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

REGIONS
Nouveau paragraphe

Map "Les trois continents selon Herodote" (The three continents according to Herodotus)
in Hérodote, Découverte du monde, presentation by André Bonnard, Lausanne: Rencontre, 1951.

SILKROADS REGION

CENTRAL ASIA

CAUCASUS
Nouveau paragraphe

PREMONGOLS
http://en.wikipedia.org/wiki/File:Premongol.png

MONGOL EMPIRE, 1310


Map. p. 41 in Gengis Khan et l'Empire mongol, Jean-Paul ROUX, Découvertes Gallimard Histoire, 2002.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

TRAVELERS: ONE TRAVEL, ONE NAME (see new ITINERARIES)

TRAVELERS
ONE TRAVEL, ONE NAME
Travelers along part of the Silk Roads (conquerors and historians in Antiquity, merchants, priest, monks and missionaries, explorers, archeologists, scientists and later writers and artists) have marked an itinerary between East and West not only through the places and cities they went to, but also in our imagination through theirs travel's accounts, impressions or pure creations.

Several of the first great travelers were religious men. Xuan Zang left Tang China for the roads of Central Asia and India. Ennin, a Japanese monk, went to China in the 9th century. In 1600, Matteo Ricci was the first European to really understand the language, the writing and the sciences of China. In the 19th century, outsiders who dared to explore China were courageous missionaries like Father Huc. Religion, religious men, monks, missionaries, priests play a vital role in the communication between cultures.

There is also the group of the merchants, the most famous of them being Marco Polo.

Then the officials, ambassadors, envoys. We should not forget their wives. For instance, Catherine de Bourboulon.

And finally the dilettantes, the artists, writers and even journalists, men and women.

Hereunder an alphabetical list of all kinds of travelers along the silkroads, through the Old world, across Eurasia.


Anonymous in 851: Akhbar al-Sin wa'l Hind (Accounts of China and India), French translation as Ahbâr as-Sîn wa-I-Hind, Relations de la Chine et de l'Inde, rédigé en 851, trad. par Jean Sauvaget, Paris: Les Belles Lettres, 1948.

Albuini Gérard

Barbery Muriel, successful Swiss author of L'Elégance du hérisson, one year in Japan (2007), following the steps of her traveler hero, Nicolas Bouvier (Florence Gaillard, Le Temps, Saturday 29 December, 2007).

Barthes, L'empire des signes, 1970.

Battuta see Ibn Battûta.

Benoît de Pologne: In 1245, Pope Innocent IV dispatches Giovanni da Piane Carpino – Jean de Plan Carpin and Benoît de Pologne to the Mongols. They meet the Mongols near Kiev, and then follow them back to Mongolia where they take part in Güyük coronation. Their book, Ystoria Mongalorum, provides Europe with major information about Mongols (Source Jean-Pierre Duteil:
C'est dans ce contexte qu'Innocent IV envoie deux missives « au roi et au peuple des Tartares » en 1245. Il propose un plan de paix, et présente un exposé de la doctrine chrétienne, puis confie tout cela au franciscain Giovanni da Piane Carpino – Jean de Plan Carpin – qui part de Lyon le 16 avril puis s'adjoint à Wroclaw son confrère Benoît de Pologne. Il rencontre les Mongols peu après Kiev, puis les suit jusqu'en Mongolie, où il assiste au couronnement de Güyük. La relation de sa mission, l'Ystoria Mongalorum, donne à l'Europe de précieuses informations sur ces peuples, ainsi que sur leurs techniques de combat).

Bernier François (1625–1688). India, Cashmir, Persia.

Bodydharma

Bourboulon Catherine de, L'Asie cavalière. De Shang-haï à Moscou 1860-1862, Paris: Phébus, 1991.

Bouvier Nicolas, Chronique japonaise, 1964.

Carpini John of Piano (1180-1252), Franciscan, reached Mongol court in Asia in 1246.

Chardin Jean, born Jean-Baptiste Chardin, also known as Sir John Chardin, Persia and India.

Claudel Paul

Clémenzo, Jean-Yves, Sur les traces de Nicolas Bouvier et d'Ella Maillart : de Sion à Pékin,
Sierre : Ed. à la Carte, 2002 (Sierre : Impr. Calligraphy). (About China, Middle East, 2000).


Cor Jean de

Durand-Fardel, Laure, De Marseille à Shanghai et Yedo. Récits d'une Parisienne, Paris: Hachette, 1879, (Mentionned and presented in Lapeyre Françoise, Le Roman des voyageuses françaises (1800-1900), Paris: Petite Bibliothèque Payot/Voyageurs, 2007).

Ennin, Jikaku Daishi, Ennin's diary : the record of a pilgrimage to China in search of the law.

Etienne de Bohême

Faxian, first Chinese Buddhist monk to travel from China to India and back. In 399, at more than 60, he left China, went to India via the oases route, traveled all across India to Ceylon. Stayed outside China 12 years. Returned by boat to China. Fa-Hian (Faxian), Foe Koue ki ou Relations des royaumes bouddhiques, trad. du chinois et commenté par Abel Rémusat, revu, complété, et augm. d'éclaircissements nouveaux par MM. Klaproth et Landresse, Paris, 1836.

Fleming Peter: Paulet, Bruno, Mémoires des sables : en Haute-Asie sur la piste oubliée d'Ella Maillart et Peter Fleming, Genève : Olizane, 2007.

Gan Ying, went from China to Persian Gulf.

Germain-Thomas Olivier, Le Bénarès-Kyôto, La traversée de la Chine à la vitesse du printemps.

Goes Benedict de (1562-1607). In 1602, travelled overland from India, first identifying China with "Cathay".

Guillaume de Rubruck or Guillaume de Rubrouck

Hayton d'Arménie

Hedin Sven, Trois ans de lutte dans les déserts d'Asie : 1894-1897.

Herodotus

Ibn Battûta , Voyages, trad. de l'arabe de C. Defremery et B.R. Sanguinetti (1858) ; introd. et notes de Stéphane Yerasimos, Paris : La Découverte, 1997.

Iwao
Osaka - Marakech
http://picasaweb.google.com/iw.ando/WAaedD#

Jean de Monte Corvino or Jean de Montecorvino, see Monte Corvino, John of (1281)

Jean du Plan Carpin

Jourdain de Séverac

Kūkai

Loviot Fanny, Les Pirates chinois. Ma captivité dans les mers de la Chine, Paris: Bourdilliat, 1860, (Mentionned and presented in Lapeyre Françoise, Le Roman des voyageuses françaises (1800-1900), Paris: Petite Bibliothèque Payot/Voyageurs, 2007).

Maillart Ella, Mémoires des sables : en Haute-Asie sur la piste oubliée . Oasis interdites : de Pékin au Cachemire, une femme à travers l'Asie centrale en 1935.

Marco Polo, Le Devisement du monde, (on the road c. 1271-92).

Marignola John of (Jean de Marignoli), vers 1342 (John Marignolli). Remained in China from 1338-46. Was bishop in Beijing from 1342 until 1346. Also in Quanzhou (Zaitun)?

METROZ Gael (director), Nomad's Land. Sur les traces de Nicolas Bouvier, 90 min., Tipi'mage, 2008. Documentary through Turkey, Iran, Afghanistan, India, Sri Lanka, showing some of Nicolas Bouvier's trip locations in 2008.

Michaux Henri, Un barbare en Asie. Trip in Asia in 1931. Book written in 1945. About India pp. 19 - 134, China pp 145 - 194, Japan 196 - 214, Malaysian people (Malaysia, Singapore, Sumatra, Java, Borneo, Flores) 217 - 232.

Monte Corvino, John of (1246-1328), a Franciscan sent by the Pope to China. He reached Beijing in 1294, built a church, taught choristers and bible-clerks Greek and Latin and claimed 6000 converts by 1305. In 1308 he was consecrated the first Archbishop of the Catholic Church in China.

Odoric of Pordenone (1325), first European to have seen Lhassa.

Ollivier Bernard, Longue marche : à pied, de la Méditerranée jusqu'en Chine, par la Route de la Soie, Paris : Phébus, 2000-2002.

Paulet, Bruno, Mémoires des sables : en Haute-Asie sur la piste oubliée d'Ella Maillart et Peter Fleming, Genève : Olizane, 2007.


Pérouse André de, in Beijing in 1311.

Piano Carpini, John of (1180-1252), Franciscan, reached Mongol court in Asia in 1246.

Rapin Claude

Ricci Matteo (1552-1610)

Roche Amandine, Nomade sur la voie d'Ella Maillart, Arthaud, 2003.

Rubruck William of (around 1250), Dominican, reached the Mongol court in Asia.

Saint Quentin Simon de

SAUMA Rabban (Rabban Bar Sauma) (1250-1294), a Nestorian Christian from Beijing, reached Rome; his visit persuaded the Pope to send John of Monte Corvino, a Franciscan, to China.

Segalen Victor

Sindbad

Stein Aurel, On ancient Central-Asian tracks : brief narrative of three expeditions in innermost Asia and Northwestern China.

Tavernier Jean-Baptiste


Tesson Sylvain, Eloge de l'énergie vagabonde (Edition Equateurs). Sur son vélo, l'écrivain voyageur Sylvain Tesson a suivi un pipeline de la mer d'Aral à l'Anatolie. Après le succès de son délicieux Petit Traité sur l'immensité du monde (Editions des Equateurs) - 30 000 exemplaires écoulés - notre écrivain voyageur a eu, cette fois-ci, l'idée saugrenue de suivre... un pipeline, entre Aral, Caspienne et Anatolie (d'après Jérôme Dupuis).

Ujfalvy-Bourdon, Marie de, De Paris à Samarkand. Le Ferghanah, le Kouldja et la Sibérie occidentale. Impressions de voyage d'une Parisienne, Paris: Hachette, 1880, (Mentionned and presented in Lapeyre Françoise, Le Roman des voyageuses françaises (1800-1900), Paris: Petite Bibliothèque Payot/Voyageurs, 2007).

Vapereau Marie, with Charles Vapereau, "De Pékin à Paris. La Corée, l'Amour et la Sibérie", Le Tour du Monde, 1894, I, p. 177-272; 1894, II, p. 193-240, (Mentionned and presented in Lapeyre Françoise, Le Roman des voyageuses françaises (1800-1900), Paris: Petite Bibliothèque Payot/Voyageurs, 2007).

Von Le Coq, Albert (1928), Buried Treasures of Chinese Turkestan: An Account of the Activities and Adventures of the Second and Third German Turfan Expeditions.

Xuan Zang (San Zang) see Notes: Great Tang Records on the Western Regions (大唐西域记). In 646, under the Emperor's request, Xuanzang completed his book "Journey to the West in the Great Tang Dynasty" (大唐西域記), which has become one of the primary sources for the study of medieval Central Asia and India. Stanislas Julien first translated this book into French in 1857. There was also a biography of Xuanzang written by the monk Huili (慧立), (From http://en.wikipedia.org/wiki/Xuanzang, 12 October 2007).

Yijing (635-713)

Zhang Qian, Zhang Qian was an imperial envoy from the Han dynasty, sent from present day Xi'an to the West. He traveled twice towards Central Asia, went as far as the Ily valley, to Sogdiana, Ferghana and Bactria (present day Kazakhstan, Uzbekistan, Kyrgyzstan, Tajikistan and Afghanistan). He stayed outside China more than 13 years.

ZHAO Rugua: Chau Ju-kua, His work of the chinese and arab trade in the twelfth and thirteenth centuries : entitled Chu-fan-chï (Zhufan zhi) ; transl. from the Chinese and annoted by Friedrich Hirth and W. W. Rockhill, Taipei : Ch'eng-wen, 1977, 288 p. ; 23 cm, reprint from St. Petersburg : Printing Office of the Imperial Academy of Sciences, 1911.

Zheng He


Bibliography: HOOK Brian (ed), The Cambridge Encyclopedia of China, Cambridge: Cambridge University Press, 1991.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

BIOGRAPHIES AND READINGS
Travelers along part of the Silk Roads (conquerors and historians in Antiquity, merchants, priest, monks and missionaries, explorers, archeologists, scientists and later writers and artists) have marked an itinerary between East and West not only through the places and cities they went to, but also in our imagination through theirs travel's accounts.

OVERLAND ROUTE, Herodotus, Faxian, Xuan Zang (San Zang), Kūkai , Ennin, Jean du Plan Carpin, Guillaume de Rubruck, Marco Polo, Odoric of Pordenone, Ibn Battuta, Nicolas Bouvier, Olivier Germain-Thomas, Sylvain Tesson


SPICE ROUTE, SEA ROUTE, Bodydharma, Yijing (635-713), Zheng He, Sindbad.

See also OTHER ITINERARIES for other famous itineraries in Europe and in Japan: Bashô

Bouvier Nicolas, Chronique japonaise, Paris: Payot, 1989 (1975).
According to Bouvier (p. 81), Europeans admired Japan during the Kristian Boom period (1550-1650). After that, there is a long period during which Europeans did not write anything about Japan. During the Japanese prohibition of the Gospel (approx. 1650-1850), there is a long period during which European authors marveled at all kinds of far away people, including a lot of writings about China, but nothing about Japan.

Ennin, Jikaku Daishi, Ennin's diary : the record of a pilgrimage to China in search of the law / transl. from the Japanese by Edwin O. Reischauer

Faxian (Chinese: 法顯; pinyin: Fǎxiǎn; also romanized as Fa-Hien or Fa-hsien) (ca. 337 - ca. 422) was a Chinese Buddhist monk who traveled to Nepal, India and Sri Lanka to acquire and take back to China Buddhist scriptures between 399 and 412 . His journey is described in his work A Record of Buddhistic Kingdoms, Being an Account by the Chinese Monk Fa-Hien of his Travels in India and Ceylon in Search of the Buddhist Books of Discipline. He is most known for his pilgrimage to Lumbini, the birthplace of Lord Buddha. On Faxian's return to China he landed at Laoshan in modern Shandong province, 30km east of the city of Qingdao. After landing, he proceeded to Shandong's then capital, Qingzhou, where he remained for a year translating and editing the scriptures he had collected. His work is not only one of the world's greatest travel books, but is filled with invaluable accounts of early Buddhism, and the geography and history of numerous countries along the so-called Silk Roads at the turn of the 5th century CE. (from http://en.wikipedia.org/wiki/Fa_Xian, October12, 2007)



Germain-Thomas Olivier, La traversée de la Chine à la vitesse du printemps, Monaco : Ed. du Rocher, 2003.
A trip through China in 2003. Enters China from the Vietnamese border. Pingxiang, Nanning, Guilin, Yangshuo, Shanghai, Putuo Shan, Suzhou, Qufu, Tai'an, Taishan, Beijing, Miyun, Simatai, Jinshanling.
In Guilin, Thousand Buddha Cave: "...où je retrouve, sculpté dans la pierre, le visage grec de Gautama venu du Gandhara à travers la Route de la soie." (p. 37-38).

Guillaume de Rubruck

Herodotus



Ibn Battuta: Dunn, Ross E. (1986). The Adventures of Ibn Battuta. University of California Press. ISBN 0-520-05771-6. Reissued and revised in 2004 ISBN 0-520-24385-4. Battuta goes to China, but south of China and via the sea route. So we should consider it part of another subject, the Spice route subject. In this web site, we try to concentrate on the Silk roads cultural area, i.e. the cultural area around the overland roads from East Asia to Europe. But the trip from La Meque to India via Russia is interesting for us: Voyages / Ibn Battûta ; trad. de l'arabe de C. Defremery et B.R. Sanguinetti (1858) ; introd. et notes de Stéphane Yerasimos. Stéphane Yerasimos is the scholar who also established the notes for the Marco Polo book.

Jean du Plan Carpin

Nouveau paragraphe

Kūkai (空海) or also known posthumously as Kōbō-Daishi (弘法大師), 774–835 CE was a Japanese monk, scholar, poet, and artist, founder of the Shingon or "True Word" school of Buddhism. How Kūkai managed to be included in a government sponsored mission to China is uncertain, but he set sail in 804. (...). (...) He was part of a small contingent who was invited to proceed to the Tang capital Chang'an (present day Xi'an). (...). Eventually, after further delays the Tang court granted Kūkai a place in the Ximingsi temple where his study of Chinese Buddhism began in earnest. (...). It was in 805 that Kūkai finally met Master Huiguo 惠果 (Jap. Keika) (746-805) the man who would initiate him into the esoteric Buddhism tradition at Changan's Qinglong Monastery 青龍寺. (...). Kūkai arrived back in Japan in 806 (...). (...) The court's response was an order to reside in the Takaosanji (later Jingoji) Temple in the suburbs of Kyoto. This was to be Kūkai's headquarters for the next 14 years. Extracts from http://en.wikipedia.org/wiki/Kūkai#Travel_and_study_in_China (October 21, 2007).

Marco Polo, Kappler René, éd., Marco Polo, Le Devisement du monde, Paris: Imprimerie nationale, 2004.

METROZ Gael (director), Nomad's Land. Sur les traces de Nicolas Bouvier, 90 min., Tipi'mage, 2008. Documentary through Turkey, Iran, Afghanistan, India, Sri Lanka, showing some of Nicolas Bouvier's trip locations in 2008.

Sylvain Tesson



Xuan Zang (San Zang), Great Tang Records on the Western Regions (大唐西域记). In 646, under the Emperor's request, Xuanzang completed his book "Journey to the West in the Great Tang Dynasty" (大唐西域記), which has become one of the primary sources for the study of medieval Central Asia and India. Stanislas Julien first translated this book into French in 1857. There was also a biography of Xuanzang written by the monk Huili (慧立). Samuel Beal first translated both books into English, in 1884 and 1911 respectively. [2] [3] An English translation with copious notes by Thomas Watters was edited by T. S. Rhys Davids and S.W. Bushell, and published posthumously in London in 1905. These books are however all seriously outdated and full of inaccuracies, and recent attempts are not much better. (From http://en.wikipedia.org/wiki/Xuanzang, 12 October 2007). Xuan Zang, The great Tang dynasty record of the Western regions, transl. by the Tripiṭaka-master Xuanzang under imperial order ; composed by Śramaṇa Bianji (Taishō, Volume 51, Number 2087) ; transl. into English by Li Rongxi, Berkeley Calif. : Numata Center for Buddhist Translation and Research, 1996, Collection: BDK English Tripiṭaka 79.

Nouveau paragraphe

Yijing (635-713) goes to India by the sea route.

Zheng He

Silkroads cultural area. Silkroads project in world history. 絲綢之路

ENNIN JIKAKU DAISHI

ENNIN
Monk Ennin visited Tang China from 838 until 847, walking from near present day Shanghai up to Shandong province (northern tip of China in the Yellow Sea), from Shandong to Mount Wutai, and from Wutai shan to the capital of Tang China, Chang'an, i.e. present day Xi'an (or Xian).

See complete itinerary with maps.

The starting point of Ennin was Kyoto, Enryaku-ji, Mount Hiei (at present a UNESCO Wold heritage site). Hokke Soji-in (Lotus Sutra Holding Temple). Representing the esoteric teachings of the Tendai School, Hokke Soji-in was planned by the founder (St. Saicho Dengyo Daishi) and built by his disciple St. Ennin Jikaku Daishi, in 862.

Yokawa. Yokawa, retaining the face of an ancient sacred place, is four kilometers north of the Sai-to area (the West Area). St. Ennin Jikaku Daishi erected Yokawa Chu-do, the central hall in this area. Yakawa Chu-do, (Central Hall of Yokawa). This main hall of all the Yokawa temples is formally called Shuryo Gon-in (Heroes' Hall). It was founded in 848 by St. Ennin Jikaku Daishi. Konpon Nyoho-to (Home Pagoda for Sutras). St. Ennin Jikaku Daishi practiced copying the sutras in orthodox style in a shrine in the cedars called Konpon Sugi (Home Cedar).

Silkroads cultural area. Silkroads project in world history. 絲綢之路

ENNIN'S ITINERARY THROUGH CHINA
Ennin's Diary. The Record of a Pilgrimage to China in Search of the Law, trans. from the Chinese by Edwin O. Reischauer, New York: Ronald Press Company, 1955.

Source: What we are reading (in English translation) is a copy dated 1291 of the original text written in classical Chinese until January 23, 848 (last entry in the diary, when Ennin arrived back in Japan). It remained in manuscript form until the 20th century. The first printing of the book dates back to 1907.

His itinerary


Jikaku Daishi (Monk Ennin from Kyoto Japan) of the Tendai Lotus Sect leaves from the island of Kyushu, port of Fukuoka (Hakata).

Arrives at Yangzhou (north west of present day Shanghai) via the small town of Rugao and the village of Yiling. It is 838. Stay at Yangzhou.

From Yangzhou, sail north on the Grand Canal, Gaoyou, Baoying, Huai'an. Stay few days in the "walled city of Ch'u chou" (p. 86). I guess this is Xuzhou, Süchow, just on the present border Anhui-Jiangsu, on the railway line between Kaifeng and Lianyungang on the coast. They then sail down east the river Huai until they reach the sea and when at sea, sail north (p. 98). They enter the sea "near the eastern terminus of the Lunghai Railway" (Reischauer p. 85).

They sail direction Qingdao, i.e. north. The Embassy decides to cross the sea directly to Japan; therefore they leave Ennin --who wants to stay behind-- on the shore. This is not far from Haizhou, in the Haizhou bay, because, when the police catch him, it is the Haizhou prefecture police. In Haizhou, he is put on another official Japanese ship returning to Japan. But instead of reaching Japan, they get to the tip of Shandong (a similar adventure will take place when he leaves China in 847). They stay around this area a very long three months, being unable to sail out. Ennin plans again to stay behind and finds a good cloister to live, the "Korean" cloister on Mt Chi 斥山, present Chishanji next to Shidao, southeastern tip of Shandong.

The Embassy is finally able to leave and sail towards Japan, leaving Ennin behind. Decides to stay during the winter in Mt Chi cloister and then to go to Mount Wutai (Wutai shan), since going to Mount Tiantai (Tiantai shan south of Hangzhou) is too far and not permitted to him. In January 840, starts to walk west in order to reach Wutai Shan: Wendeng, walled town of Muping, Fushan, Guxian 古现, walled city of Penglai (He will be back in these cities seven years later).

He is given a donkey to carry his supplies (p. 185). Yexian, which might be the "walled city of Lai-chou". The walled city of Weixian. All the travelling is made on foot. The road followed is an important communication road for Embassies from Korea to the capital Chang'an (Xi'an). After the walled city of Weixian, stops in several villages of Yidu district such as Jinlingzhen where there is at present a railway station.

Along this road which is used by embassies travelling to and from Chang'an (Xi'an), there are "Korean cloisters" where foreigners like these three Japanese monks are lodged. Zhangqiu 章邱. Passes the old walled city of Linyi. Crosses the Yellow River which "flows swift as an arrow" (p. 205). Crosses the Yellow River, tells us how much it costs for one person, and three times as much for the donkey. Lingxian. Passes another walled city and then arrives at Xinhe 新河. It is summer "the heat was like steam" (p. 209). Everyday they walk the morning, eat at lunch and walk again until 4 in the afternoon. Luancheng (very close to Shijiazhuang) used to be a walled town.

Dezhou, the city marked in yellow, is a city on Marco Polo north-south itinerary in c. 1290.

After that, for six days (p. 227), they cross the mountains towards Wutai Shan. I cannot find the names of the villages and walled towns on my atlas, but they reach Longquanguan on the provincial border. And finally they see, with tears in their eyes, the five peaks of Wutai Shan (p. 214). They have been walking 44 day from the tip of Shandong until Wutai Shan (rest days not included) (p. 215). One of the temple visited in Wutai is still visible today: Zhulinsi 竹林寺. They stay a long time in Wutai, each mountain and temple is described in details. At that time (840), there are at least one thousand monks there (p. 249).

Now, they prepare to go to Chang'an (i.e. present Xi'an or Xian, p. 251). It will be approximatey the same distance to Chang'an as it has been from East Shandong to Mt Wutai. They take the main road where there is today the railway Datong-Taiyuan. They pass Dingxiang and arrive in Taiyuan. Taiyuan is a vast city where they stay several days. The next destination is Chang'an (Xi'an).
They go to Xishan which are supposed to be very close to Taiyuan. Wenshui on August 31, 840 (p. 274). Fenyang which used to be on the River Fen. Now, the river is 20 km east of Fenyang. Xiaoyi (p. 275). Lingshi, follow the river Fen as one would today (p. 277). Gets to Linfen 临汾 (called here p. 277- 8, Chin-chou). This place is also named in Marco Polo's book.

Map 9: From Mt Wutai to Linfen, via Dingxiang, Taiyuan, Wenshui, Fenyang, Xiaoyi, Lingshi, Linfen 临汾。

Further south, direction the capital, via Xinjiang. Hejin on the west of Xinjiang where they meet swarms of locusts "there was no place to put your foot down" (p. 279). They cross the Yellow River on boats linked together to form a floating bridge. Dali (p. 281). Before arriving in Chang'an (Xi'an), on the north side of the Wei, they walk along a road where a two kilometer long double line of soldiers and tomb builders prepare a mausoleum for the recently deciesed emperor. None of the men dare speak to the travelers. After that, they cross the Wei on a bridge of 500 m. At the time, there were three bridges across the Wei (note 1065, p. 282). They cross over the eastern bridge, the first one they reach coming from the east. They arrive in Xian in november 840 (p. 283). Their itinerary, with indication of time, is summerized in a letter written by Ennin when he arrives in Xian, see pp. 286-87.

Map: 10: Linfen to Xi'an, Xinjiang, Hejin, Dali, Xian, (Chang'an, Xi'an).

The city is very precisely described. They stay in Chang'an (Xian) from 840 to 845. One of the three Japanese monks dies. 845, Buddhism is banned suddenly and severley. Ennin is forced to return to lay life, to leave his monastry and to abandon all religious teachings he had copied. With three donkeys, he plans to walk to Kaifeng, the direct way to the coast from Xian (p. 363).


They leave Xian with 19 other Chinese ex-monks (p. 366). Lintong. Weinan (see map above). Then, without any other descriptions or indications "they reach Kaifeng" (p. 371).

Then they travel by boat and get near to present Xuyi on Lake Honhze Hu (p. 45 and 372). Then, in 9 stops, by land, they get to Yangzhou (p. 372) and further sail north on the Grand Canal to a place close to present Huai'an.

From there, the officials want to send them back north, in Penglai Shandong province. Usually, it is from there that ships start their journey across the sea towards Japan.

We can see how it looked safer to sail Shangong (top left), Korea (top right), Japan (far right) rather than straight across the Yellow Sea.

So, they go back at least 500 km, walking along the coast! "Although we went alongside the sea marches, we did not see the sea. All day we crossed waste lands..." (p. 380). Haizhou, Ganyu, Juxian, Zhucheng, Gaomi, Yexian and finally Penglai. All this way is terribly arduous for them. There is no description of walled town or temples, only mountains, mud and mosquitoes. In 845, They arrived back in the walled town of Penglai where destruction of Buddhist temples is exactly as severe as in the capital Chang'an (p. 382).

Map 13: Way north to Shandong: Haizhou, Ganyu, Juxian, Zhucheng, Gaomi, Yexian, Penglai.

When on the northern shore of Shandong province, they walk east, passing cities already visited in 840 (Muping, Wendeng), in search for a vessel bound for Japan. But, as they find none, they have to walk back south half the way they just walked in the other direction, down to Zhucheng area (see map above). Finally they find a Korean ship (p. 394) but she is only able to progress south until she brings them back to their starting point in Haizhou bay where the Huai river enters the sea. And they are back to the famous "Ch'u-chou" (Xuzhou) where they have been quite often (839, 845 and now 847), and where from they had been ordered, in 845, to walk north. Now, two years later, they are back. And what is the official news? Hurry once again north!!! to Laoshan, north of Qingdao, where a Japanese ship is waiting for you (p. 397)! Fortunately, they are able to sail north. They get up there in autumn 847. Finally they reach their vessel and they are able to sail toward the Korean coast from Chishanji (p. 400). They stop near an island west of Mokp'o in Korea, Taehuksan-Do island. In December 847, they are back in Kyushu where they started from in 838.

All information from Ennin's diary and from Reischauer Edwin O., Ennin's Travels in Tang China, New York: The Ronald Press Comp., 1955.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

ENNIN'S DIARY
Ennin's Diary. The Record of a Pilgrimage to China in Search of the Law, trans. from the Chinese by Edwin O. Reischauer, New York: Ronald Press Company, 1955 (English translation of a copy dated 1291 of the original text written in classical Chinese between 838 and 848). The Diary can be searched with the excellent index at the end of the book.

Geography
Weather
Writing and language
Wealth
Weather
Food
Buddhism
Administration
Varia


Note: Chang'an 长安 is the old name of the ancient capital of China, Xi'an 西安, also transcribed Xian.

In the diary, the author calls himself Ennin (p. 40).

Although a pilgrim, making most of the journey by foot, Ennin is a person of very high social status in Japan. His travels through China are always rather rough. Buddhism being severely persecuted during the last years of his stay in China, he is forced to quit his religious clothes; traveling gets less and less comfortable for him. So, gradually, we readers may forget how important he is. But we can recall his very high status on p. 393, when he receives a pile of letters from Japan, including one from the Japanese Council of State.

From the very first entries, Ennin gives indications about the color of the seawater, about sounds (the sailors yelling to report whether they saw land or not), about lights (fire signals among their four vessels). From the very beginning, the author is able to bring alive the atmosphere of the journey.

Ennin is most of the time admiring China. He describes the beauty of the buildings, of the ceremonies, of the soldiers' uniforms. Of course, most of the writing is about Buddhist architecture, arts, liturgy and teachings. But he doesn't hesitate to mention, when it happens, the corruption, the violent repressions, the killings, the arbitrariness of the administration, the acts of cannibalism and often the monumental stupidity of the Emperor edicts. Contrary to Marco Polo's account, this is not an exclusively OK piece of documentation about China. It seems to document the great China of the Tang but also some extremely negative aspects of Chinese life.

This book is incredibly old. It was written and talks about daily life taking place more than one thousand years ago. So, when you come across a detail in the book about life in China, that is still visible today, it conveys to you a powerful feeling of confirmation. For instance, the superstition that Chinese have about certain words, certain phrases such as avoiding to speak about death, or avoiding the sound "si" and anything related to "si", even to the point of refusing to stay on the fourth ("si") floor of a building. Well, one of the first things Ennin has to learn when arriving in China, is the list of all the taboo words (taboo names) (p. 51).

Geography
On arrival in China, Jikaku Daishi wants to go to Tian Tai Shan 天台山, in Zhejiang, south of Ningbo. That is where the Tendai Lotus sect comes from. Today, the Guoqing Temple he wanted so much to visit (he has to wait a long time before getting authorization to travel there and finally doesn't get it) is a very popular tourist spot, a symbol of the cultural links between China and Japan.

The diary attempts to list provinces and prefectures, to sort out distances in Chinese li between places, and to figure out the number of monasteries, of troops, USO.

From Yangzhou (close to present Shanghai), the officials (ambassadors, and others) used to set out to Chang'an by boat (p. 42)! Which means that rivers and canals were open from Chang'an (Xian) right the way to the sea. At the end of his trip, in 845, Ennin will indeed take this water road from Xian to Yangzhou.

The coasts of Shandong seem desolate. In general, the impression that the coasts, the shores are empty and desolate.

In Shandong, Korean presence is very strong. Ennin is invited in Koreans' houses. In the Mt Chi cloisters, every thing is done in Korean language; all the visitors speak Korean (p. 151).

Weather
When it rains at night, they "suffer". The phrase "It was raining, and we suffered" comes several times (p. 128). In January, in Yangzhou, in 839, it snowed. This is presented as something quite natural. Today, if I would see snow in Shanghai, I would be surprised. (--In January 2008, it snowed several times in Xi'an as well as in Nanjing; it was considered by the people and by the press as exceptional--). In Xian, he cannot visit someone important because it rains, so he sends his disciple with a letter of apology "because it has rained without clearing for some tens of day, I have not....." (p. 291). If priest perform a sacrifice under the rain, "they fell sick" (p. 341). Rain seems to be a big obstacle.


Writing and language
When they arrive in China, "they conversed by brush" (p. 12).

When they arrive in Xian, they have to choose a temple where to stay and study. In several temples, resides one monk from India. But for each of them, it is stated, "he does not yet understand much of the Chinese language". On the other hand, in each temple there are Chinese who "know the Sanskrit letters" (p. 289).

When in Xian, he learns Sanskrit from an Indian Learned Doctor (p. 320).

Wealth
The first impressions are impressions of wealth: kilometers long queues of ships carrying salt along canals, great quantities of wild birds and fowls, a complex administration, USO. Japanese visitors and Chinese officials write notes to each other from the very start. They bring "Japanese products" and "tributes articles" and give them. They also receive presents, such as knives (p. 29).

Food
At breakfast, probably very early, they eat gruel (mizhou); there is a forenoon meal, mentioned almost everyday, it is the lunch (see p. 172, note 675), but takes place before noon (p. 343, note 1313); what about evening? In fact (see Reischauer, p. 112), the clerics are not supposed to eat after noon. So they eat early in the morning and then the forenoon meal and then nothing until the following morning.

Lots of different kinds of food are described. When they have a particular feast, the food is described. And underway, in the hostels at midday and in the evening, food is also, often, described. So, a research on food could be made from this diary. The index helps.

In most cities there is a market place. He tells us how much cost the various vegetables, grains (glutinous rice, millet) and flour. Market place in the walled city of Penglai (p. 177). Market places are mentioned all the time.

Tea is often mentioned. Even teashops. Also tea in bricks (p. 365). And dumplings (p. 295). We find it very natural that a traveler in China would mention at some point tea and dumplings. In Marco Polo's account, these two obvious escorts of daily life are not mentioned.


Buddhism

A way to learn something about Buddhism would be to read the chapters about Wutai Shan and those about Xian. He describes temples and ceremonies in details in order to provide his followers in Japan with precise information about the liturgy.

One of the good stories told is a miracle in Wutai about a pregnant woman requiring a double portion, for her and for her child in her womb. First the organizer of the feast refuses. She therefore walks away, and in that moment, she is transformed into an apparition of the Holy Spirit Monju of that mountain (p. 258). Excellent passage.

Relics are worshiped. e.g., a tooth of Buddha.

Images, pictures
This is an important topic. The three Japanese monks traveling in China want to see images of Bodhisattva, they want to copy them. These images reproduce scenes mentioned in the Holy Scriptures of Buddhism. They are supposed to represent the true appearance of the saints. It is a question of reproducing something that has been seen, like a miraculous manifestation over Wutai Shan ("recording the divine manifestation at Mt. Wu t'ai" p. 269).
Such images are supposed to produce good results on those who watch them. So, images are very important. A very good image is very auspicious.
According to this diary, the role of images in Buddhism resembles that of images for Catholics: "I rejoice that I encountered you, a Learned Doctor from Japan, and accompanied you around Mt. Wutai and saw with you the manifestation of His Holiness (Monju). Now I have painted for you a picture of the manifestation and ask you to take it back to Japan and present it in offering, that those who see it will develop faith and those with karma affinities will develop these affinities and be reborn together in Monju's great congregation 大会" (p. 270).
When banning and extermination of Buddhism takes place, the destruction of images and statues is of course very widespread.

Persecutions

When he arrives in China, in 838, Buddhism is already under pressure. Only two monasteries -- Mt Wutai and Luoyang -- are allowed to ordain new monks. But still, he can travel and visit countless Buddhist temples during several years, where countless official offerings and imperial ceremonies are held. In Xian, all small monasteries have to be destroyed. This means, for Xian alone, 33 small Buddhist monasteries destroyed (p. 353). But apart from monasteries, there are Buddha halls or cloisters (more than 300 for Chang'an alone). Monks and nuns are restricted in their moves (p. 354).

Other religions are also persecuted. According to a paragraph on page 327, orders were given in 848 that "Manichaean priests of the empire should be killed". This was made at the time of the Uighur invasion, because Uighur were supposed to be close to Manicheans.

When Buddhism is persecuted and banned, we can see in Ennin's diary that it is connected with getting the property of the monasteries (p. 358, 385, USO). The Emperor who banns Buddhism does so to the benefit of Taoism and the search of immorality. The Emperor ordered that a big terrace be erected in Xian; this work left of large pit; the Emperor suggested that all monks and nuns be beheaded and their head and body buried in that deep pit (p. 359).

After the precessions, a disciple says to Ennin fleeing back to his homeland: "Buddhism no longer exist in this land... But Buddhism flows toward the east." (p. 371).

Administration
The monks are stuck in Yangzhou for months. As foreigners, they cannot move unless they get an imperial permit from the capital. And this is not easy to obtain.


The checkpoints are very numerous; it seems really difficult to do things unregistered in Tang China (just as it was during the Maoist era). Everywhere there are soldiers, guards, regional commanders, and prefecture's offices. But this is a not purely cosmetic. China is subject to many invasions, from Tibet, from the Uighur (p. 388), and is therefore putting a lot of energy in checking carefully any traveling around its borders.


A way to pay taxes is to do so using bags of rice. The rice that was sent as tribute or taxes by, say, the city of Yangzhou to the province or higher was sorted grain by grain! The perfect grains in one bag, the broken ones in another bag (p. 74). Of course, only the perfect ones could be used to pay the taxes.

Reports massive executions (of former courtesans) when a new emperor succeeds an old one (p. 173).

In Xian, the emperor does not seem to be confined in his palace. We see him visiting temples, inspecting streets, USO. At one point, he shots the Empress Dowager with his bow (p. 348). At another moment, he kills a baron who was impolite with him (p. 350). He is out of the palace all the time: Ever since his accession, the Emperor has enjoyed going out of the Palace on trips, he goes out every two or three days" (p. 353).

There are a lot of executions mentioned in the diary:
Reports an invasion through Chinese borders by Turkish tribes ("the Uighur army, p. 314). According to Ennin, the Uighurs living in the capital, several hundred, have been executed by Imperial command (Note 1202: the executions are doubted by present Japanese historians).

When executed, people are "decapitated" (p. 333).

But the most extraordinary passage is on page 345: "I have been told that those who were sent were not rebels against Tang but were herdsmen and farmers of the border region who had been wrongfully seized and that the government troops had never penetrated the borders, but, fearing that the ruler would blame them for this lack of results, had wrongfully seized innocent men and sent them to the capital. The legionaries of the two armies, each time they killed a man, cut out his eyes and flesh and ate them, and the people of the wards all said that this year the people of Chang'an were eating human beings." But we can see that he doesn't say that he saw these things, he just heard them. At that time, monks were not permitted out of their monasteries.

Then, a complete army of 3000, just returned from 3 years fighting against the Uighur, and now decided to refuse continue fighting straight ahead (they want a break first), that army is considered rebel and is executed in the capital. Later the Uighur rebels are defeated, and their dead bodies are also exhibited in the capital.

A rebel is thought to have shaved his head and hide amongst the Buddhist monks. In the capital, all the monks are screened, many sent back to their hometown and 300 delivered to the authorities. These 300 are executed (hoping the rebel is among them). Similar operations are conducted in all cities of the empire (p. 338-40).


At one point, wheelbarrows (single-legged-carts) were prohibited by the Emperor on account that "wheel borrows break up the middle of the road". As "road" and "the way" are the same word, official Taoist priests demanded that wheel borrows be prohibited. According to Ennin's account, the edict produced the following situation: "If after the ruling on this matter someone trundles a wheelbarrow along, he is to be sentenced to death on the spot" (p. 385).

At one point, in Shandong, speaks about the "ball field", possibly polo. When they arrive in Xian, they stay in a temple, which lies next to a "ball field" (p. 287).

Like Marco Polo, when there is a local saying or a legend about a place, he records it like a good story. E.g. about the bridge over the sea of the first emperor. He seems to believe these legends like when he says: "I'm told that, whenever they pray for rain here, the rains fall in response" (p. 200).

Birthday of the emperor is a feast (p. 250).

Around Taiyuan "there is coal all over the mountain (Xishan) ... and all the people... come and get it to burn" (p. 271 and footnote 1013). Ennin thinks it is something like a miracle for good deeds. Compare with the mention of coal in Marco Polo.

Although they are walking most of the time, they are not beggars. They carry gold with them; they stay in cloisters and are often invited at the residence of local officials. They carry quite a lot of luggage, books, scrolls, and paintings. And therefore they sometimes act as "aristocrats", e.g., p. 281: they cannot find a place to stay for the night "so we forced our way into the house of a man called Chao and spent the night".


Ennin is part of a group of three monks. One dies (p. 335). He is buried outside the city (p. 335). (In Marco Polo, dead bodies are burned, as repeated on and on when in Mangi - South China).

Families have slaves (p. 333). Monasteries have slaves (p. 356), (p. 372). The Palace and the military also have slaves.

Apart from the Diary and the translators' notes, we used the accompanying volume: Reischauer Edwin O., Ennin's Travels in Tang China, New York: The Ronald Press Comp., 1955.



Silkroads cultural area. Silkroads project in world history. 絲綢之路

MARCO POLO

MARCO POLO

MARCO POLO ITINERARY FROM EUROPE TO INDONESIA AND BACK

WHAT MARCO POLO WRITES ABOUT CHINA

MARCO POLO, IL MILIONE, LE DEVISEMENT DU MONDE

DID MARCO POLO REALLY TRAVEL TO CHINA?

On the chronological table of Korean history in the National Museum of Korea, Seoul, world history is represented by 64 dates starting with "around - 3000, origination of ancient Egyptian civilization" and ending with "1945, UN formation". The only written work mentioned on the list is : "1299, publication of The Travels of Marco Polo.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

MARCI POLO'S ITINERARY
I. General maps

II. Through Turcomania and Armenia (Turkey)

III. From Bukhara (present Uzbekistan) to Kashgar in China

IV. From Kashgar to the Yellow River

V. List of places in China

VI. North of the Huang He to Beijing

VII. Beijing to Yunnan

VIII. Beijing to Canton

IX. Places south of Hangzhou direction Canton

X. From China to Europe via the sea route (Spice route)

I. GENERAL MAPS

Marco Polo starts off in Turkey, goes to China through a middle road via today Iraq, Iran and Afghanistan.

From Turkey to China

Within China, he follows the regular "Silk road" track until the Yellow River and from there follows several itineraries inside China. First such itinerary is from Wuwei /Liangzhou (200 km before Lanzhou) to Beijing on the northern shore of the Yellow River.

Within China

From Beijing, he lists the towns towards Chang'an (present day Xi'an, ancient capital of China and traditional starting point of the Silk Road; terminus of the Silk Road for those coming from the West) and further to Yunnan and even Burma. But the most detailed itinerary goes from Beijing down to the south, to Fuzhou, Canton.



And of course, the sea route back home. Vietnam, present day Singapore, Sumatra in Indonesia, Atjeh, and then towards India and Ormuz in the Persian Gulf.


Sea route back home

Above general maps or parts of maps extracted from Polo Marco, Le devisement du monde. Le livre des merveilles, 2 vols, (texte intégral établi par A.-C. Moule et Paul Pelliot, version française de Louis Hambis, Introduction et notes de Stéphane Yerasimos), Paris: La Découverte/Maspero, 1983.


Let us follow in more details the entire route, from Turkey to South China, via Beijing.


II. THROUGH TURCOMANIA AND ARMENIA (Turkey)

The cities mentioned are Payas. Sis, Kayseri, Sivas, Erzincan, Erzerum, Mus and Ercis. Some explanations are needed about these names.

Payas is present day Dörtyol (thanks Gizem!) and is mentioned because it is a city free from Muslim domination at the time. When the Polo are traveling back from "China" (first trip), they transited through present day Payas or Dörtyol, -- Laïas in Polo's Devisement --, which was one of the rare cities under Mongol influence (all the other were under Muslim control) (See the following map showing the limits of the Muslim world). We can see that Trabzon (Trébisonde) is also outside Muslim influence. It is also mentioned by Marco Polo as a non-Muslim city.

Sis means Kozan (Marco Polo calls it Sevasto, I/67, capital of the Armenian Kingdom of Cilicia, 1198-1375); Kayseri, same name today. Fell to the Mongols in 1243. Kayseri is on the Persian Royal Road, and is connected to the Greek (Herodotus, Alexander the Great), Roman and Byzantine past of Anatolia. Sivas, Erzincan (I/70), same name today. Erzerum (I/71) should read Erzurum. Mus, same name. Ercis on the north east of Lake Van.

Then, Marco Polo road passes through Iraq, Iran and Afghanistan.

We take him up again on the north of Afghanistan, in Central Asia.

Map in Marco Polo, Le devisement du monde (éd. critique publ. sous la dir. de Philippe Ménard), Genève: Droz 2001-2007, 5 vols. TOME I: Départ des voyageurs et traversée de la Perse, p. 285.

III. PLACES BETWEEN BUKHARA (present Uzbekistan) AND KASHGAR IN CHINA

Bukhara and Kashgar are mentioned in the book (I/43-44), although Marco Polo didn't go there. His uncles went, but not he, as we can see on the map above. Marco Polo enters China through Kashgar, one of the most famous market town in Central Asia.

IV. FROM KASHGAR TO BEIJING

On this last map, you can see the whole trip on the north of the Yellow River. Nowadays, the usual tourist road goes across the Yellow River to Xi'an which you can see on the bottom right of the map.

From Kashgar there are two roads towards China, one on the north (usual today) and one on the south, which was the usual track at the time of Marco Polo. Nowadays, all these cities south of the Taklamakan Desert are close to being buried under the sands.
At Marco Polo's time, they were the rich trading cities. Marco Polo goes through Kashgar (I/129, chap. LI). Shache/Yarkand, Hotan, Yutian, Qiemo, Carxliq (Ruoqiang, Chaqiliq, Qakilik) and arrived at Dunhuang

But Marco Polo mentions all the same some of the famous cities on the northern itinerary: Kumul, that is Hami (I/145); Turfan corresponding to the names Luguristan, Carachoço and Karakhodja (I/148). Marco Polo doesn't go through Turfan, capital of a Turkish people but under Mongol domination until the XVIth century. Map p. 130-131 ads the modern city of Urumchi.

Today, for us, tourists, the important spots are Kashgar, Dunhuang and Turfan. These cities are only vaguely mentioned in Marco Polo's book. Whereas less important places like Wuwei or Zhangye are given a much attention. Probably due to the fact that Marco Polo is a merchant, not a monk or an historian.

Dunhuang, Suzhou, Ganzhou, Liangzhou:
Dunhuang (敦煌, also written as 燉煌 till early Qing Dynasty; pinyin: Dūnhuáng, called Saciu or Cha-Tcheou, I/141 chap LVIII). Dunhuang, capital of a kingdom for a people coming from Tibet, the Tangut kingdom from 990 until 1227. The Magao Caves at Dunhuang are one of the greatest repositories of Buddhist art in the world. Marco Polo is extremely brief about this artistic wonder, yet he says something illuminating: Before starting off on the Silk Road to the West, merchants leaving China were used to make offerings to the monasteries by sponsoring images. And therefore, thousands of paintings can be found now in Dunhuang. Not sure it is true, but it's a good secular idea.

Jiuquan (酒泉), called here Suzhou (肃州区, Suzhou Qu, not to be confused with the Suzhou near Hangzhou) (I/151).

In the Hexi corridor, Zhangye (张掖; pinyin: Zhāngyì). Important town at Marco Polo's time (called by him Campçio and by Stéphane Yerasimos on the map Ganzhou). Zhangye has China’s largest reclining Buddha (Lonely Planet) in the temple where Kublai Khan was born (Can't find where I read this). Marco Polo stayed there one year (I/152).

And finally, Wuwei = Liangzhou (武威; pinyin: wǔ wēi; Liangzhou 凉州). 200 km north of Lanzhou. For Marco Polo, Liangzhou (present Wuwei; called by him Ergiuul) is the entrance door of China ("De cette cité, vers le Sirocco, on peut aller en contrée du Catai" I/176). For the first time, he describes "Chinese people": "Les gens de cette province sont tous idolâtres et suivent leurs désirs; en général, ils sont grands et gras, ont le nez petit et le cheveu noir, mais point de barbe, fors une touffe de poils au menton. Les honorables dames n'ont point de cheveux, si ce n'est au sommet de la tête, et nulle part ailleurs n'ont de poil. Elles sont très blanches et très charnues, et très bien faites à tous égards" (I/178). Congratulation Marco Polo! This is the proof that Marco Polo went to China.


Dunhuang 敦煌, Jiuquan 酒泉 (Suzhou on the map), Zhangye 张掖 (Ganzhou on the map), Liangzhou (i.e. Wuwei 武威)

V. LIST OF PLACES WITHIN CHINA

The three itineraries within China.
From Beijing, the northern road to Kashgar already described. The middle road to Xian, Chengdu (Sichuan province), Kunming in Yunnan and further towards Burma. And the road south, towards Hangzhou, Fujian province, Hainan Island.
We will only watch more closely the road from Beijing towards the south, along the Grand Canal until Fujian Province.


VI. NORTH OF THE HUANG HE TO BEIJING. From Wuwei / Liangzhou to Beijing staying on the northern shore of the Yellow River, the road followed when he enters China for the first time (map and names by Stéphane Yerasimos I/130-31, corrected with an international atlas and with en.wikipedia)

Departure from Wuwei / Liangzhou as mentioned above (once again, tiny Liangzhou is not to be confused with huge Lanzhou situated south, by the Yellow River). Next city, Yinchuan, right on the Great Wall (Calacian, I/178) but the location is not sure.
Then the mention of Duolun 多伦 (Ciandu, Shangdu, Chang-tou, Chemeinfu) quite far on the northeast in Inner Mongolia (I/183, chap. LXXV) with a long description of Kublai Khan palace there.
Xuanhua (宣化; Xuānhuā，name according to Marco Polo, Sindaciu), not far east of Datong. And finally Cambaluc/Beijing (I/204, LXXXI).

VII. BEIJING TO YUNNAN (map and names by Stéphane Yerasimos I/130-31 corrected and completed with an international atlas and with en.wikipedia), across Yellow River and Yangtze River

Cities listed from North to South, following Marco Polo itinerary and description.

Beijing, Zhuoxian (it seems to be also called Zhuozhou 涿州 Zhuōzhōu, Marco Polo call it Giogiu, II/277, chap. CVII) and then Zhengding (Achbaluch, Akbalik, II/277, chap. CVII). It is on the present railway Beijing to Shijiazhuang, passing through Baoding and Dingxian. Taiyuan (Taianfu, II/278, chap. CVIII). Seven days ride further south, Linfen (Pianfu, Ping-yang, II/278, chap. CVIII). Chiehsien (Xiaxian?), before arriving to the Caramoran river, i.e. the Yellow river, the Huang He.

Hwayin, Xi'an, Hanzhong, Chengdu, Xichang, Kunming, Yibin (and then further towards Burma).

VIII. BEIJING TO CANTON (Guangzhou)

Marco Polo describes an itinerary North to South following the Grand Canal between Beijing and the Yangtze River, and from there, to Xiamen or Amoy in Fujian (South China) following present day main railway line. We can see on Map Beijing-Hainan Island, the great curve inland made after Hangzhou. At present, the main railway also follows this route.

After Beijing heading south, mostly along the Grand Canal: Zhuoxian (it seems to be also called Zhuozhou 涿州 Zhuōzhōu, Marco Polo call it Giogiu, II/277, chap. CVII).

Hejian (II/324: Cacanfu), he mentions the existence of many canals in the region making it possible to send goods to Beijing; then a mention of present Cangzhou, to the East, on the Grand Canal (II/325: Cianglu), salt production center, "dans cette ville se fait le sel de la terre en très grande quantité"; From Cangzhou, straight down south to Dezhou, on the provincial border and also on the Grand Canal, called here by Marco Polo a great river (II/326: Ciangli); After crossing the Yellow River, the small actual town of Dongping in Shandong province (II/327-332: Tundinfu), but described by Marco Polo as a very large, busy and rich city.

Still following the Grand Canal, Marco Polo gets to Jining (II/332: Singiu Matu) and marvels at the two canals, one for the ships sailing north and one for those sailing south; Next city, Xuzhou or Süchow (II/333:Lingiu), Jiangsu province where Ennin came in 838; according to Stéphane Yerasimos, Xuzhou was at the time linked to the Yellow River by a canal; and according to Ennin's Diary, Xuzhou was a shipyard where the Japanese Embassy visiting China in 838 had its ships repaired before sailing back to Japan; Marco Polo hints at Xuzhou being a shipyard dealing with sea going vessel when he says that, in Xuzhou, the ships are bigger than elsewhere; Although already in Jiangsu province with Xuzhou, Marco Polo says that Peixian (Pingiu, II/334, a city east of the main north - south route) is the entrance city to the Mangi, that is Chinese China compared with the Catay which is the northern part of China where the Mongols feel more or less at ease.

South on the Grand Canal, Suqian (II/335, Ciugiu). Then, Huai'an (II/340, CXLI) where Ennin came in 838: from then on, says Marco Polo, we are in the province of Mangi. Marco Polo doesn't seem to realize there is such a thing as the Grand Canal, he always speak of the Da Yunhe as of a river, and between Suqian and Huai'an presents it as being the Yellow river. This is impossible. Next city, Baoying on the Grand Canal (Paughin, II/341, CXLII) where Ennin came in 838. Gaoyou (Cauyu, II/342), another city on the Canal, also described by Ennin. Taizhou (II/342, Tigiu). Marco Polo says "à gauche, vers le Levant, est la mer Océane à trois journées".

And then, arrival at the end of the Grand Canal, when it meets the Yangtze, at Yangzhou (II/343, Yangiu), the main place where Ennin stayed in 838. It is an administrative city, a military base, very important. Marco Polo is supposed to have been a replacement governor there for three years. Next, Nanjing (II/344, Namghin), a rich city where "lions are excellent and numerous".

Huai'an, Baoying, Gaoyou (II/342, CXLIII), Taizhou (II/342, CXLIV), Hai'an (II/343, salt production center), Yangzhou (Yangiu II/343, CXLV), Yizheng (a harbor on the Yangzi, "the biggest river in the world, the Quian", II/348). Here, Marco Polo, in 1290, dictates a phrase about China, like those we can often read in our newspapers these days. He speaks of the Yangtze, and says "Je vous dis vraiment que vont et viennent sur ce fleuve plus de nefs, et chargées de plus de choses précieuses et de plus grande valeur, qu'il n'en va par tous les fleuves des Chrétiens et par toutes les mers" (II/348, CXLVIII).

Nanjing, Guazhou (which used to be an island in the Yangtze, II/350, note 340), Zhenjiang, Changzhou on the Grand Canal (Jiangsu), Suzhou (Sugiu, II/353, CLII, "il y a bien six mille ponts de pierre dans cette cité"), Wujiang on Lake Tai Hu, Jiaxing, Hangzhou (II/355-374, CLIII, "la magnifique cité de Quinsai"). Hangzhou is the only city, with Beijing, that is described in some details, almost 20 pages. Usually, each city is dealt with in half a page.


IX. SOUTH OF HANGZHOU

Jiande, Lanxi on River Fuchun, Quxian at the junction of three rivers, Changshan, Jiangshan and Qu River. Jiangshan on the river Jiangshan; Shangrao, Jian'ou, Nanping.
This is not a route along the coast, nor the inland way on the rivers, lakes and canals from the sea, Nanjing, along the Yangtze, direction Jingdezhen and Nanchang. Marco Polo follows a middle road in between. He mentions that the area is so densely populated that one has the impression of staying all along on one single endless city.


Hangzhou to Jiande on the river Fuchun. Until Quxian, his route is either on the river Fuchun or in the Fuchun valley. After Shangrao, he enters Fujian, "Fugiu" one of the nine provinces of Mangi. Jian'ou 建甌 (II/378, the city has "three bridges, amongst the most beautiful in the world"), Nanping (where sugar is produced in great quantities. After being conquered by the Mongols, the sugar producers in that city were familiarized with Babylonian techniques of sugar refining) at the start of Min valley and in the Jian and Song valley.

ZAITOUN WHICH IS NOT CANTON

Entering Fujian: Fuzhou on river Min (II/379, CLVII). The port is called "Caiton" (p. 381) and that is the great port where vessel from India and those bound for Japan meet. Caiton was called by the Arabs merchants Zaitoun, is present Quanzhou. According to en.wikipedia (31.12.07) and Lonely Planet "Quanzhou was one of the world's largest seaports, hosting a large community of foreign-born inhabitants from across the Eurasian world. Due to its reputation, Quanzhou has been called the starting point of the Silk Road via the sea". On the above map, it is called Jingiang (which is not a correct pinyin spelling). Quanzhou is about 150 km north of Xiamen (Amoy).

Before leaving China, Marco Polo tells about what he heard about Japan (Cipangu). Exactly the same comment as Saint Francesco Xavier: "Les gens sont blancs, de belles manières et beaux" (II/397, chap. CLX). Then a description of the Kinkaku-ji or a similar building since the "Golden Temple" was built in 1397, hundred years after Marco Polo's mention of it: "Je vous dis tout vraiment qu'il y a un grandissime palais tout couvert de plaques d'or fin" (II/397, chap. CLX). Japan is located very far away east of Catai and Mangi, across a very difficult sea, the Cin sea, "la mer de Cin" (II/404, chap. CLXII).


ALONG THE SPICES ROUTE

X. SEA ROUTE

South Vietnam, Bintan where present day Singapore is, then, several cities on the western part of Sumatra, Atjeh, Visit of Sumatra, p. I/63 and then II/415. Then to India, east coast, Sri Lanka (Puttalam city); south tip of India, Comorin, and then west coast, Kerala, up to Bombay, Gujarat, Cambay city, and then along the coast until Ormuz.


Western Sumatra (II/413, chap. CLXVII) already Muslim at the time of Marco Polo's visit (As we can see on the following map: http://ccat.sas.upenn.edu/~rs143/map5.jpg). He stayed there 5 months.

For India, I find the descriptions "cliché". E.g., "Hindus treat cows as sacred". Typically a characteristics that we find in XXth comics, like Tintin for instance. Typically something that a tourist would say today when coming back from India (if the customs is still practiced). But of course, Marco Polo has all the excuses to tell us such detail, because he is the first one. From his point of view of 1298, this information is obviously not cliché.

In India (II/432, chap. CLXXV), he observes that people sit on the floor (by comparison, we can notice that it is not the case in China).

Marco Polo must be the first one to tell us that Hindus keep a strict distinction between the right hand (clean) and the left hand (dirty) (II/433, chap. CLXXV).

When discussing Ceylan, Marco Polo gives a longer account of the story of Buddha (II/454, chap. CLXXIX).

Silkroads cultural area. Silkroads project in world history. 絲綢之路

MARCI POLO ON CHINA
Polo describes the palace of Kublai in the center of Cambaluc (Beijing). It looks very similar to present day Forbidden City. Polo sees very subtly that the wall around the actual palace is "plutôt plus longue que large". The Jingshan mountain (景山), i.e. the hill just at the north of the palace is mentionned, as well as the precious view from the top (I/216). The city of Beijing with its grid of strait streets is exactly reproducing the impression of the old Beijing we know from photographs in the early XXth Century (I/218).

Kublai or Khubilai Khan = Cublai Kaan = Gran Can = Koubilai

Marco Polo is very positive about the Chinese. They are "plus que tous les autres, ornés de belles manières, car ils sont toujours appliqués à l'étude et aux exercices savants" (I/265, CV). But they are addicted gamblers.

In the end, after twenty years or so of interest for China, I still feel that most of the common knowledge about China is a bunch of few observations that everyone repeats over and over again. When reading Marco Polo, I can set up an almost complete catalogue of all the common knowledge about China, right down to this day. The fact that the topics are the same does not make it boring because these topics are always considered with slight variations, which makes it always interesting to discuss them again and again (E.g., few exemples taken from the food habits: the surprise that the Chinese eat many different dishes at every meal; the fact that they eat dog meat; the fact that they eat of every possible animals, USO.).

Politics
The Mongols are depicted in a positive way (of course, he was working for them). There are only positive comments about the Mongols in China. This seems another way to criticize the Muslims. The Mongol kings used to like Christians (I/LXVIII): Genghis Khan and further khans liked the Christians because they predicted victory to them. Tartar women described as the best in the world (I/LXIX). Long chapter about the Tartars, their excellent organization, their power, USO (I/LXX).


The Mongols in China

The system of domination in China

We can see how the Mongols are the occupying force in China, in Beijing, and how they form a separate people with the Chinese: "...ils ont ne sais quelle méfiance du peuple du Catai" (I/219).

The Mongols have armed forces stationned close to each city they need to control, especially rich cities like Hangzhou (Quinsai). But, say Marco Polo, they use Chinese soldiers when such cities to guard are out of the dry and hard land where Mongols can ride their horses. Therefore, Hangzhou is controled by Chinese soldiers (II/367, chap. CLIII).

When the Chinese want to rebel against the invader (the Mongols) they plan to kill everyone with a beard, that would include the Mongols, Sarazines and Christians, many of whom were employed by the Mongols to supervise the Chinese officials (I/222).


Inventory of the wealth of China

Coal
According to Stéphane Yerasimos, one of the things that made Marco Polo's book unbelievable in the Middle Ages and during the Renaissance was his mention about coal. In chap. CIII, Marco Polo describes in details how Chinese use black stones for heating, instead of wood. The Chinese uses mineral coal since the beginning of the CE, where as, on the continent of the industrialized revolution, it was only discovered around 1200, and only widely used as from the XVIIIth century, i.e. 1800 years after the Chinese!

Paper money
Same thing for paper money, common in China since the Tang dynasty (618-905). Marco Polo explains in details all the aspects of the paper currency ("fait faire la monnaie de feuilles"), fabrication, banking system, gold standard system (I/246-7, chap. XCVII). It was not common in Europe before the XVIIIth century.
He first describes the invention and then, for almost each city visited, he mentions whether or not they use bank notes. The typical phrase would be: "Ils sont idolâtres et sont au Grand Can, et ont monnaie de papier."


Chinese women
He notes that males do have beards and that women are white "Elles sont très blanches et très charnues, et très bien faites à tous égards" (I/178, chap. LXXII). Later, when he presents Hangzhou, he suggest again that Chinese women are irresistible: "Les étrangers qui ont pris une fois leurs ébats avec elles en demeurent comme hors d'eux-mêmes et sont tellement pris par leur douceur et par leur charme qu'ils ne peuvent les oublier jamais" (II/359, chap. CLIII). In Fujian, "leurs dames sont très belles" (II/378, chap. CLVI).

The race is white
First European travelers to China all mentioned: "the race is white" (e.g. Francisco de Xavier, c.1550). This is also the case for Marco Polo as we can see with few citations. See the citation above, under "Chinese women".


Food
For most cities visited, Marco Polo mentions what the population eats. For China, of course, rice. But I am interested by some of his observations such as: they eat, during the same meal, meat and fish. Like us today, he is not only surprised that the population is wealthy to the point of having a good and abundant diet, but that each meal is made of several dishes ("ils mangent au même repas et de la chair, et du poisson", II/358, chap. CLIII).

Sugar cane is common (II/381, chap. CLVII).

Miscellaneous about China

The impression, during the description of China, of a country full of wild animals and birds, a country very green, rich in natural resources and in all kings of animals (elephants, lions, tigers, deer, and many other sorts of animals). E.g., in Zhejiang, in highly populated areas, it is common to hunt lions (II/377, chap. CLV).

Marco Polo has two chapters on the birthday parties of Kublai, "fête de sa nativité" (LXXXVII - XVIII). In Europe, it was not until the XIIIth century that it became customary, for ordinary people, to bother or to know about their birth year. People were concerned with the specific significance of certain days, but not about the years. On the contrary, in China, the year of birth is very important. In another chapter dedicated to astrology (I/265, chap. CV) he states: "parce que chacun, dès qu'il est né, la première chose qu'on lui enseigne, c'est sa nativité".

With reference to historian Emmanuel POULLE's comments on calendar history, I can guess that Asian were indeed concerned by the year of their birth for astrology reason, whereas in Middle Age Europe, astrology was prohibited and replaced by Christianity (religious feasts, saint's days, uso.)


City squares.
I used to believe that there were no city squares in Chinese urbanism. Squares were supposed to be a Western tradition and were supposed to have expanded from European cities to the rest of the world. The tradition was coming from the democracy in Athens, the forum in Rome and later the beautiful square of Italian Renaissance cities. City square were a tradition in Europe, like the squares in front of churches during the Middle Ages, squares for the people of Paris to stage the French revolution and, from there on towards the whole contemporary world, including the Red square in Moscow and Tiananmen square in Beijing. But traditionally, there were no squares in China, markets were organized outside of cities, along the streets. That's what I have been thinking for a long time. If I believe Marco Polo, this idea is groundless. There are squares in Chinese cities, as abundantly described in the section on Hangzhou: Large squares, half a mile by each side, crowded with forty to fifty thousand merchants and buyers, and there are ten such main and huge squares in the city of Hangzhou (II/356-7, chap. CLIII).

When Marco Polo enters Fujian (CLVI), one of the first things he mentions is "galanga" which must be what the people chew in this province. A strange habit still widely practiced today in Taiwan (where the population is mostly from Fujian origin). In Taiwan, the chewing leaves are called "bin lang". But further in the book, in India, Marco Polo describes in more details another product called "Tambur" (II/460 and in note 422), which corresponds exactly to the betel leaves chewed in Taiwan. He even adds the nasty detail that "tambur" is mixed with sand, exactly what is gone in Taiwan, bin lang and plaster.

Langquan (Zhejiang) was the place were celadon was made (II/386, chap. CLVIII).
In Hangzhou, there are merchants coming from India (II/357, chap. CLIII).


In Fujian, there is supposed to be a lot of "Christians". Note 363 suggest that it may be Manicheans rather than Christian. Anyway, it is interesting to place these early information by Marco Polo next to the fact that indeed in Fujian, there has always been more Christian than elsewhere in China.

North China, from Beijing to the Chang Jiang (Yangtze) = Catai or Cathay. South China, i.e. Song China, Fujian and other provinces south of the Yangtze = Mangi. Beijing = Cambaluc = Taidu (I/217). The word "China" to designate that country appears when Marco Polo describes the sea route to Japan: He writes "across the Cin sea", in this French version, the "mer de Cin" (II/404, note 371, chap. CLXII).

For Marco Polo, "la mer Océane" surrounds the world (II/284). The Huang He goes to the sea, the sea that circles the whole world (see: .

Mangi
Mangi is South China, the "capital" of which was Hangzhou. In Marco Polo's book, it is composed of 9 provinces (II/387). Marco Polo only describes 3 of them. The province headed by Hangzhou (Quinsai), Fujian (Fugiu) and what he calls Yangiu (II/387)

Stories for children
The legend of wine and food cups flying to the Khan mouth.
The legend of the rain not falling on the Khan Palace.
The bamboo palace that can be folded.


Silkroads cultural area. Silkroads project in world history. 絲綢之路

GENERAL IMPRESSIONS ABOUT THE BOOK
General comments and impressions about the entire book

Before I read the book, I used to believe it full of exaggerations and mythological stories of no interest for us today. In fact, the legendary accounts are very limited (and mostly in the third part, in the book of India, according to Yerasimos' introduction) compared with the huge amount of observations, still fascinating for us today.

This book is quite an eye opener, especially in the context of 2008! The idea of a rich Asia is only now becoming conceivable. As long as China was very poor, all the wealth of industrialized Japan could not influence our Western mentality of considering all of Asia as poor. But now that China is exhibiting a sensational recovery of wealth, and is loudly propagating an image of economic growth, we, in the world, gradually accept the notion that China and therefore Asia are wealthy. In this context, Marco Polo's book is a very good read. Now, when I read the descriptions by Marco Polo about the prosperity of China, I feel it makes sense, I feel it tells me about present day China during the economic reforms.

Le Devisement du monde is a book about wealth in the world, about how grand and infinite the world is. In 1290, wealth is not a thing of Europe. In Europe, life is still miserable. In India, Marco Polo finds a kingdom producing especially big and wonderful pearls. He notes: Don't think that these beautiful pearls come to our countries (in Europe). On the contrary, the best pieces are sold to the Grand Khan (of China) and other oriental kings. Why? Because "ceux-là ont les grands trésors du monde et achètent toutes les pierres coûteuses. Celles qui parviennent à nos pays, ce n'est rien d'autre que leur rebut".

For the three European Polo, it is extraordinary to be in China (and later in India). But not for Middle eastern Muslim merchants, not for Indian Buddhist monks and not for hundreds of ships from India. The "European spirit of discoveries" symbolized by 1492 has, in fact, long been preceded by a pragmatic spirit of overseas trade between the "Middle East" and Indian kingdoms on the one side and China on the other side. Indian and Arabic ships sail even as far as Japan.

The book conveys an impression of open geography and free transportation between parts of Eurasia. For instance, in South China Fujian, Marco Polo sees a lot of ships coming from India. And when he arrives in the south Indian Kerala, he finds Chinese ships (II/463, chap. CLXXXI and II/466, chap. CLXXXV, USO).

The book deals with subjects that, at the time, were extremely daring. Subjects like other religions, other cultures, and witchcraft. Every now and then, Marco Polo gives us a description of some sexual permissive practices ("coutunes concernant leurs femmes"). These stories are quite explicit (II/453, chap. CLXXVIII). And of course, lots of good stories and interesting legends. Added to that an endless catalogue of wild animals and exotic goods. A really entertaining book, especially if we know the country he is talking about.
A book by a great storyteller. He knows how to convey an impression of enthusiasm for his adventures and discoveries. Often, a new paragraph will start with a phrase like: And, now, something marvelous! ("Et maintenant, voici une grande merveille"). Or, the sense of telling orally the story is very well rendered. At the end of chapter CLXXXV (II/469) after having explained how Indian pirates extract hidden pearls from the belly of their victims, he exclaims: "Non, mais quelle malice!"

In Europe, nobody can read Chinese before the XVIth Century. There is absolutely no way to get direct information about this part of the world. Only travelers could bring data of things seen. But such far away travelers were very rare, and if they did travel so far away, it was never to get information but rather to risk some business. Marco Polo, somehow, gathered an amount of information about these far away places and was able to offer a written account of what he saw (or heard about). This is absolutely unique until 200 years later, when the travelers of the Renaissance will also bring a wealth of eyewitness accounts.

The whole world, how modern!
The information given by Marco Polo about each place visited is always sketchy. Usually half a page for one entire city. And this very short description ends with a phrase like: I told you everything worth knowing about this place, let's move on to another city. So, in this book, one doesn't get descriptions of places but one big description of the world. Wonderful is the impression that the road goes always further East, that wealth, cities, marvels, countries, customs and habits extend in an almost infinite manner. It is a traveler's account about the wealth of the world, a perfect introduction to the notion of world history, global history or one-world-history.

Last words of the book
...il n'y eut jamais aucun homme, ni Chrétien, ni Sarrazin, ni Tartare, ni Païen, qui ait jamais visité d'aussi vastes régions du monde que ne le fit Messire Marco, fils de Messire Nicolo Polo, noble et grand citoyen de la cité de Venise. DEO GRATIAS. AMEN (II/554).

Notes:
According to Marco Polo, the Three Wise Men from the Gospel are three Persian kings, responsible for a traditional festival dedicated to the fire. Such a festival is indeed still popular in Iran today. See Marjane Satrapi, Persepolis, vol. 1, "Le Foulard", 5th page. But in reality this festival has nothing to do with the Christian gospel. The Iranian New Year takes place March 21. It is a traditional Zoroastrian festival dedicated to fire, called Chaharshanbe Souri. It dates back to 1725 years BC.

In the first part of the book, Marco Polo tells a long story about the legendary Three Wise Men who came from Persia to Bethlehem to pay respect to the newly born Christ. Three kings going west... as the three Polo go east.

It is interesting to see that in the 12th, 13th centuries, the Three Wise Men become a myth with a more and more international connotation.
See: ALLEZ SAVOIR!, No 40, December 2007, p. 14, AS_40b_15.pdf

In Marco Polo, we find a legendary account about the origin of the Tzigan - Gypsies: they are the "Caraunas" supposedly from Indian mothers and Mongols (Tartars) fathers living in the northern east part of Persia.

Nota: On our silkroads tour we heard a gypsy tune in Indonesia: Bewildering and haunting tune

Polo Marco, Le devisement du monde. Le livre des merveilles, 2 vols, (texte intégral établi par A.-C. Moule et Paul Pelliot, version française de Louis Hambis, Introduction et notes de Stéphane Yerasimos), Paris: La Découverte/Maspero, 1983 (presumably dictated in 1298- and finished in 1299). In English the book is also called under his other name: Il Milione. English full text on line at http://www.gutenberg.org/etext/10636.

Page numbers of the edition
In these web notes, page references for this book are marked with I/ and II/ for volume I and volume II of the above edition in French. The Marco Polo book itself is divided in three books (First book about the wonders of oriental areas, second book about the same topic but largely dedicated to China and third book called the book of India). The second book, in the present edition, begins at page 195 of volume one (I/195). The Book of India starts at page 393 of volume II (II/393). Page numbers in this edition go from 33 to 276 for the first volume and 277 to 554 for the second volume.

Large picture
http://upload.wikimedia.org/wikipedia/commons/0/0c/Caravane_Marco_Polo.jpg

Geography
The road by land was much more arduous than the road by sea (p. I/62). We know that, because, when he travels back from China with a princess, they choose to use the sea route, supposed to be more comfortable than the overland route. Using the land route is like working all day. Riding is like working. Where as on a long boat trip, one can read or write. It is much more comfortable. But the route by sea was more dangerous: the Polo left China by sea being 600 gentlemen and ladies (sea personnel not included) and were only 18 when arrived in the Persian Gulf (p. I/64). From India, Marco Polo recalls a saying about the danger of sea travels: "[Ceux qui vont] sur la mer sont des déséepérés, car ils ne redoutent point la mort" (II/434).
The road by land is dangerous as well, but it can be helped: travelers must travel in large protected groups (see I/96 "A raison de quoi les marchands, s'ils veulent échapper, doivent aller bien armés et en grosse compagnie"). "Grosse compagnie" means much more than 50 to 100 persons with animals (I/139, chap. LVII). In contrast, a "petite compagnie" is up to 50 persons with animals".

Silkroads cultural area. Silkroads project in world history. 絲綢之路

CONTESTED
The question of authenticity about China

When you read the book (I read it in 2007), you don't have the impression that if is a fake. The book is inhabited with a spirit of marveling at new things, a spirit of acquiring knowledge about new worlds, about the enthusiasm of discovering, of realizing how many wonders there are in the world. This general impression is far more present than any suspicion that the book may be a forgery, an invention made up in Italy or on the shores of the Black Sea. The modernity of the book is its best certificate of authenticity.

Entering China

When we read the diaries of famous historical figures who have entered China, say the Japanese monk Ennin in 838 or Matteo Ricci in 1583, we learn how difficult it is to get in. Everywhere on China's borders, there is a dense network of administrative personnel who is controlling everyone quite tightly, and it is impossible to enter, or to go where you want, or to stay behind. Marco Polo on the other hand, do not mention one single such administrative harassment. It is true that, when he stays several years in one particular city, such as he did in Wuwei, we can conjecture that he is waiting for an entry permit. And later, inside China, he was always under imperial protection, which opened every doors for him and his uncles.

Chinese characters

Some time ago, Frances Wood published a book entitled Did Marco Polo go to China? One of the arguments is that Marco Polo does not mention very obvious things about China. One such thing is Chinese writing, Chinese characters. So, while reading Le devisement du monde, I am careful to watch if, for other countries or civilizations, he treats the subject at all. The reply is "yes". All the time. For most of the cities or kingdoms described, he would specify: "ont une langue à eux" or "écrivent en leur langue" (e.g. I/146, chap. LIX), or "Ils n'ont lettres et ne font écritures" (II/306, chap. CXXI). The point is obviously treated in I/208, LXXXI: he reproduces the text inscribed on an official command tablet given to an officer. But no word about the type of writing. In the introduction, Yerasimos states that "Après un premier apprentissage de la langue mongole et des usages de la cour, Marco Polo passe son examen avec une mission dans le Yunnan... en 1277-78". Concerning Hangzhou, Marco Polo mentions a letter written by the ruler of the place, addressed to the Mongol conqueror of Hangzhou and meant to reach the Grand Khan. Was this letter in Mongol writing? Marco Polo says: "Cette lettre, moi, Marco Polo, je l'ai lue" (II/356, chap. CLIII).

On page II/387, chap. CLVIII, Marco Polo, with the expression " sorte de lettres" maybe refers to Chinese characters: "cependant vous devez savoir que dans toute la province du Mangi, on maintient une langue et une sorte de lettres".

According to Jean-Paul ROUX, the first European description of Chinese characters is given by Guillaume de Rubrouck "Ils écrivent avec un pinceau, comme celui des peintres, et rassemblent en un seul signe les diverses lettres qui composent un mot", Anno 1254.

Taking notes

According to the manuscript, the book is based on notes taken while in China: "Messire Marco Polo alla bien des fois dans cette cité et se résolu à noter et comprendre avec tous ses soins toutes les conditions de la ville, les considérant dans ses carnets, comme il sera brièvement dit ci-dessous" (II/357, chap. CLIII).

Great Wall

Marco Polo's route inside China lays outside the Yellow river. At Wuwei, he does not cross the Yellow River to the Southeast but follows it on the northern shore. This is not an excuse for not mentioning the Great Wall, which runs all along the eastern side of the Hexi corridor. In the introduction, Stéphane Yerasimos says that Marco Polo do see the Great Wall: "et quand Marco Polo atteignant la Chine se trouve devant la Grande Muraille, il ne doute pas un instant qu'il s'agit de la muraille de la légende" (I/17). At that time, the Great Wall was probably invisible since it has been reconstructed only under the next dynasty, the Ming.

Does not mention about China

Chinese characters
Any names of any Chinese
Brush
Tea
Dumplings
Chopsticks
Small feet
Great Wall


Silkroads cultural area. Silkroads project in world history. 絲綢之路

CLASSROOM
Using the silk roads cultural area, we list here Assignments proposals and history class practices, including tips for using technology in schools (ICT).

Students in different countries could study one particular common subject, and learn from the difference in perspective.

An example of external intervention in the classroom can be made with this experiment in Neuchâtel, Switzerland. Students in anthropology were offered the possibility to go into high schools and try to explain what anthropology and ethnology are (two disciplines typically reserved for university). The result was enriching for the high schools students as well as for the university students.

It was reported in the paper Le Courrier, Geneva.

The coast road in China
Assignment for history or geography classes

If we watch a rough sketch of Marco Polo's trip south, down the coast in China, we can see that he makes an apparently strange curve to the west between Hangzhou and Fuzhou, instead of staying along the coast, on the east. Why so?

Same curve west for the "China trail", the trail along which porcelain centers were and in part still are located:

Reference: China Trail, BBC Radio Four series about the production and international trade of "China", i.e. porcelain, ceramics from China, exported in Europe and all over the world. Trail between Shanghai and Guangzhou via Jin De Zhen.
Listen to program 2.


Ancient maps of the world

Compare ancient maps of the world in the Muslim world and in Europe. For European maps, see the representations of the world according to Macrobe, Pomponius Mela or Ptoléméé (as they appear in documents established around 1420-1470).

Pomponius Mela, De situ orbis, manuscript from 1418, Bibliothèque municipale, Reims. Pomponius Mela lived in the first century.

Make a comparison of these maps with the representation of the world symbolized on the rose window of Lausanne cathedral, dating 1190. Watch in particular the
Rivers of the paradise,
the monsters
and the winds.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

HISTORY
Art and industry in world history

Consider Manga, BD's (Franco-Belgian comics) and American Comics. Two forms of popular art specific in Eurasia with some historical links to American comics.

1) Using Internet, produce a short history of each art.
2) Research the historical links between these three arts.
3) Try to collect economical data about the three arts and rank them.

4) Try to make a point about the life styles associated with each production. About manga, we propose under "Realms of Exchange" the following hypothesis: Manga is influencing world fashion, cinema, art, USO. In order to attain such "globality", manga artists and workers have to work "the Japanese way". On the other hand, in order to produce excellent BD's, you just have to work "the European way" (and more precisely the French or Belgian way), which is an aristocratic, cool way of working as opposed to the stressed, industrial, rationalized and finally globalization-adapted Japanese way of overwork. Check if this hypothesis is acceptable.

5) Propose perspectives on the "history of the world" based on the four above researches.

France Inter, Manga Mania, December 23, 2007

The foundation of the Chinese Communist party took place at about the same year (1921).

And in Japan, in the preceding years, there had also been much fighting between reformists and revolutionaries. These fights are illustrated in the second volume of Bocchan no Jidai (Taniguchi Jiro, Natsuo Sekikawa (trad. Sophie Refle), Au temps de Botchan (Bocchan no Jidai), Paris: Seuil, 2003, vol. 2: Dans le ciel bleu.

Check these references in Au temps de Botchan and establish a parallel between Japan and other countries on that subject.


Modernism in Japan and in Europe

Abstract art, contemporary music, psychoanalysis, surrealism, new literature (Proust, Joyce) as well as popular mass culture (cinema) all took shape in Europe between 1895 and 1914. This period is considered as groundbreaking for Western intellectual history as the Renaissance had been in 1500.

The main theme of Au Temps de Botchan is precisely these 1906-1912 years, considered by the authors to be fundamental years for the creation of modern Japan identity.

Check this theme in Au temps de Botchan and draw parallels with what is happening in other countries intellectual world at the same period. (see wikipedia)


Silkroads cultural area. Silkroads project in world history. 絲綢之路

CULTURE
Stereotypes (in fact, common knowledge)

In Europe, the common knowledge (--precisely the notions around in high schools--) about Japan is limited to two themes: the geishas and the samurais. Starting in the 1980's, manga becomes the third point of attention and interest about Japan.

Try to work with this information. Check with various archives such as papers, films catalogues, and public municipality library holdings if, in your country as well, indeed these two themes are predominant until the 1980. Use the titles of movies and books.

Try to find out what is the general, common knowledge about other countries, or about your own country. Try to use this topic to differentiate academic, scholarly (historical) knowledge from common knowledge.

RETOUR A GOREE, RETRUN TO GOREE

Return to Goree, a documentary by Pierre-Yves Borgeaud, 2007.
Although not about the Silk Road regions, this film is an excellent documentary for classroom, starting point for study, discussions and assignments about Realms of Memory, History of music (jazz), Multiethnicity, North vs. South and several subjects in Global history.

The film can be studied for discussing the artistic creation (the film has been created as an artistic piece) versus the historical reality. In order to convey its factual message about history, the director has to create a work of art, which is not scientific. So, try to establish two lists: One showing some of the artistic "choices" made by the director (not checking precisely the historical facts about Goree; no subtitles on Youssou N’Dour's lyrics, USO) and for each "choice", try to show the positive effects for the fluidity of the film; on the other list, point out at the historical facts (See Homet Jean-Marie, "Gorée, l'île aux esclaves", L'Histoire, no 253, April 2001, pp. 84-89).

The relations between Christianity and Islam can be examined with the History of Religions teacher.

Despite inaccuracies about historical facts, the film is nonetheless a powerful illustration of the triangular trade. It is underlined by the nature of present day music (jazz), influenced by Europe, Africa and the United States (See Paul Gilroy, Black Atlantic : Modernity and Double Consciousness, also available in French).

Another aspect under which the film can be studied is the Realm of Memory point of view. Study the case of Goree, its status as a UNESCO world heritage site, the way it is presented by the local curator Joseph N'Diaye; see also the engagement of Youssou N’Dour; show how different aspects of personal involvement at various level can create a Realm of Memory.

Finally, those who are interested in the history of Black consciousness in the United Stated will find several interesting pieces of up to date information in the film, in particular the chapters dedicated to Amiri Baraka, "fellow traveler" of Malcolm X.

Classroom preparation for Return to Goree

On December 26, on French speaking Swiss State Radio, Pierre-Yves Borgeaud whishes that more positive information be made available about Africa. Hereunder, few excellent broadcast and web pages about the history of Africa.

BBC: The Story of Africa. It contains audio archives. Excellent.

BBC: The Story of Africa
The Story of Africa tells the history of the continent from an African perspective. Africa's top historians take a fresh look at the events and characters that have shaped the continent from the origins of humankind to the end of South African apartheid.

BBC: Africa and the Transatlantic Slave Trade
By Dr Hakim Adi
Excellent broadcast about abolition.

Gateway to Africa, History compiled by University of Pennsylvania, page recommended by BBC Radio 4. Has a section on World History.

Slavery is not only a problem concerning Africa or the past. It is a problem for other countries and also for the present. Pierre-Yves Borgeaud whishes that more positive information be made available about Africa; good point. Most of the popular information about China concerns its booming economy, yet little attention is paid to some appalling drawbacks of "liberalization" in an authoritarian regime. Look at Modern Slavery in China: Status of Chinese Worker, an article from STATUS OF CHINESE PEOPLE.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

LANGUAGE
Research about graffiti

No graffiti in Indonesia it seems. Or rather, there are some, just words inscriptions. I asked what was the meaning of the words scribbled on walls, was told it was just names. No graffiti in Japan for sure. In 53 days, saw just one, in Kyoto. Maybe it was not a real graffiti but a commissioned painting. So graffiti is maybe not a good "realm of exchange". In Taiwan, I tried once to study graffiti on high school students' desk. In Taiwan top schools, the desks were indeed abundantly inscribed with scribbles. But because internet was not available at that time, I gave up the attempt. One assignment could be: Try to obtain via internet, from senior high school students in several countries across the Silk Roads Cultural Area (please use the community page for a start), pictures of scribbled desks. Ask for the translation or the explanations of the graffiti and then try to make some comments about the whole research. Is there any literature on this subject? As it is possibly a very little researched subject, most of the research will consist in describing the research experience itself. Therefore, please take good note of all the operations done and make sure all contacts and references are completely recorded. A copy of all correspondence with person or institutions mentioned in silkroads.ch must be attached to the report presented to the teacher.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

CLASS EXCHANGE
A video class exchange between
Kaohsiung Municipal Girls' Senior High School
and
Gymnase Cantonal du Bugnon (Lausanne Bugnon Senior High School, Lausanne)
took place in March 2008 (March 2008, pictures and movie).

Information: georges.schmutz@vd.educanet2.ch and Olivier Rossi: olivierrossi@yahoo.com.

LINKS

LINKS
Maps
Photos
Routes, itineraries
Travelers
Global History
Silk roads cultural area
History, chronology
Literature
Institutions and scholars
Resources on line
Books and articles on line
Blogs

Maps

Links to Historical Maps on Other Sites
http://users.erols.com/mwhite28/maplinks.htm#medieval


All historical maps, traveler's maps, USO about the Silk Road regions can be found on this page from SILK ROAD SEATTLE. Excellent!
http://depts.washington.edu/silkroad/maps/maps.html


The Silk Road foundation has a good lists of maps about the area
It is a private site but the contributors are all university professors, expert in the Silk Road regions.
http://www.silk-road.com/toc/index.html


The Silk Road map in The Silk Roads project (music)
Excellent map of the silk roads
http://www.silkroadproject.org/silkroad/map.html

Map of the Silk roads (Marco Polo, Central road, Eastern road, southern road, Northern road). Explanation if 4 languages
http://www.geo.ulg.ac.be/eduweb/poster/en/routes-soie/index.html


Karakorum Routes
A rough image from Wikipedia, routes across Asia, from Venice to Indonesia.
http://upload.wikimedia.org/wikipedia/en/6/65/Karakorumroutes.jpg


A rough map of Achaemenid Empire showing the Royal Road with ancient names: Ephesus, Sardes, Pteria, Gaugamela, Susa. But the sketchy map helps to locate ancient zones like SOGDIANA, BACTRIANA, GANDARA, PARTHIA, PERSIA, ARMENIA, USO.
http://upload.wikimedia.org/wikipedia/commons/b/b3/Map_achaemenid_empire_en.png


Good view of the Silk Roads with latin names, from Venice to Japan.
http://upload.wikimedia.org/wikipedia/commons/e/ed/Transasia_trade_routes_1stC_CE_gr2.png

Photos

Routes, itineraries

The Persian Royal Road (map)
http://www.livius.org/ro-rz/royal_road/royal_road.htm


Ancient trade routes
A long list of links to ancient trade routes web pages
http://www.archaeolink.com/ancient_trade_routes.htm


Trade routes and route maps
On the Silk Road foundation web page
http://www.archaeolink.com/ancient_trade_routes.htm


China Trail
Two broadcasts on Chinese ceramics, with a complete presentation of the trail followed by ceramics from its production center, Jin De Zhen (next to Gaolin where the raw material for porcelain comes from) and the city of Guangzhou (Canton) on the south, the sea port where from ceramics was exported to the whole world.
http://www.bbc.co.uk/radio4/history/chinaonaplate_map.shtml

Everything about Alexander the great, therefore, also about his expedition in central Asia
http://www.1stmuse.com/frames/

Travelers

Travelers on the Silk Road
A page from The Silk Road Foundation
It lists 48 famous travelers on the Silk Road, with attached articles and bibliography. Excellent quality.
http://www.silk-road.com/toc/index.html

The explorers and archeologists of the XIXth and XXth century are carefully presented on the International Dunhuang project, under "Collections"
http://idp.bl.uk/pages/collections.a4d

Zhang Qian, Chinese explorer
http://en.wikipedia.org/wiki/Zhang_Qian

Xuan Zang
Travels of Hsuan-Tsang -- Buddhist Pilgrim of the Seventh Century. A short article with map and a picture.
Accessible from the Silk Road foundation
http://www.silk-road.com/artl/hsuantsang.shtml

Xuanzang on the Silk Road
Much longer article by Sally Hovey Wriggins, with notes and bibliography (but no pictures)
http://www.mongolianculture.com/indomongolian.htm

The Travels of Ibn Battuta
A page based on Ross Dunn's book, compiled by a US teacher. Very well done!
http://www.sfusd.k12.ca.us/schwww/sch618/Ibn_Battuta/Ibn_Battuta_Rihla.html


Global or World History

Journal of World History
Tables of contents and abstracts are freely available
feed://feeds.muse.jhu.edu/journals/journal_of_world_history/latest_issues.xml

A link proposing an application for teaching history, using world history standards, Alexander the great, in the sense of Silk Roads cultural area
http://www.glc.k12.ga.us/BuilderV03/lptools/lpshared/lpdisplay.asp?Session_Stamp=&LPID=50664

World History chronology
With a special section on Eurasia.
http://www.thenagain.info/WebChron/World/World.html

The H-World discussion list serves as a network of communication among practitioners of world history. For more details, visit http://www.h-net.msu.edu/~world/.

World history glossary (few terms concerning Traditions and Encounters), 2006.


Resources on line

Books on line

Goullart Peter, Forgotten Kingdom, Singapore, 1955
http://pratyeka.org/books/forgotten_kingdom/

Polo Marco, Il Milione , (presumably dictated in 1298- and finished in 1299). English full text by Henry Yule, translator (1820-1889) on line at http://www.gutenberg.org/etext/10636.

On Arab books, a page by the Bibliothèque Nationale de France
http://expositions.bnf.fr/livrarab/index.htm

International Dunhuang Project
IDP is a groundbreaking international collaboration based at the British Library to make information and images of more than 100,000 manuscripts, paintings, textiles and artifacts from Dunhuang and other Silk Road sites freely available on the Internet.
This is not just a site; it is an academic database of exceptional quality. Available in several language and scripts.
http://www.idp.bl.uk

The Silkroad Journal
Full text in pdf is available
http://www.silk-road.com/toc/newsletter.html
The Silkroad Foundation Newsletter
Publishes articles by archeologists
http://www.silk-road.com/newsletter/december/new_discoveries.htm

Japanese embassy to Europe, 1582–90
http://www.thefreelibrary.com/Courtiers+and+Christians:+the+first+Japanese+emissaries+to+Europe-a016386469


Films on line


Audio (Radio/music) on line

http://www.sfusd.k12.ca.us/schwww/sch618/Ibn_Battuta/Ibn_Battuta_Rihla.html

BLOGS

http://achinaspace.spaces.live.com/


The International Dunhuang Project
A huge web site, an academic database.
For us, the "collections" and "education" parts are the two most useful pages


The Silk Road Foundation
Ancien Trade Routes
A private foundation in California, all contributions made by experts
Very wide, excellent quality


Silk Road Foundation Newsletter


On trade exchanges, geography around the XIIth century and Muslim civilization
http://classes.bnf.fr/idrisi/index.htm

On the Arab world, in particular the "golden age" of Arab sciences
http://www.imarabe.org/portail/mondearabe/theme/index.html

Silk Road Seattle
Silk Road Seattle is an ongoing public education project. They provide materials for teaching and learning about the Silk Road. This site includes links to a virtual art exhibit, historical and cultural information about Central Asia, maps and event listings.
http://depts.washington.edu/silkroad/index.html
www.uwch.org/silkroad


Yo-Yo Ma's Silk Road project (music)
A presentation by Susan Osmond
Provides another attempt to define the "Silk road regions"


The geopolitics of the Silk Road
A long university article, quite complete about this subject for the present time.
http://www.international-relations.com/wbeurasia/wblec10.htm
http://www.international-relations.com/History/GeopoliticsSilkRoad.htm


History, chronology

In French, from 6000 BC until 1215 AD, a "perso" page proposing a chronology of Central Asia divided in 8 cultures. It can be searched with the "F" function. I cannot judge of the quality nor find out who is the author, but it looks like precise dictionary stuff.
http://pagesperso-orange.fr/steppeasia/bastableau1.htm

On line information (in French) about Antiquity. Not an academic site. Encyclopedia type of information, text and pictures, maps. Anonymous author.
The good thing is that these basic information have been transferred on line. Bibliographic references not easy to find. Starts with a chronology.
http://www.cliolamuse.com/spip.php?rubrique73


Muslims in China, a page dated 2004 by Prof. Karl W. Luckert
It is the text of a video program "1993 Muslims in China, a video documentary for the history of religions. Produced with the help of Li Shujiang. English and Chinese. Chinese version approved for television and higher education viewing in China. (151 min.)", then of a DVD video, 60 minute travelogue documentary, based on footage from 1989-1995, released in 2004.
http://www.historyofreligions.com/muslchina.htm

Claude Rapin, “Indo-Greeks and Vishnuism: on an Indian object from the sanctuary of the Oxus and two temples in Taxila”, dans In the Land of the Gryphons. Papers on Central Asian archaeology in Antiquity, ed. A. Invernizzi, Turin, 1995, p. 275-291. Cette étude publiée en anglais met en parallèle la scène d’un mythe indien gravée sur un cylindre en os découvert dans le sanctuaire gréco-bactrien de Takht-i Sangin et une nouvelle interprétation de la fonction du temple de Jandial à Taxila.
http://claude.rapin.free.fr/5Taxilaweb.htm


Alexandre le Grand aux Portes de Fer. Éléments de géographie sogdienne du nord de l’Oxus, Claude Rapin
http://claude.rapin.free.fr/3GeogrPF1_2002.htm

On Chinese ceramics, porcelain; on Jin De Zhen
The China Trail, the road taken by Chinaware from Jin De Zhen to England
Broadcasts, map, text and pictures. Excellent.
http://www.bbc.co.uk/radio4/history/chinaonaplate_map.shtml


L'art du livre arabe. The Muslim art of book.
An exhibition at the Bibliothèque Nationale de France about books from the Arabic cultural area. Information about the Arab world. Beautiful images available
http://expositions.bnf.fr/livrarab/index.htm


A web page about Alexander the Great
Voyages d'Alexandre en Asie (carte)
http://www.1stmuse.com/frames/

Grand Canal
http://www.chinaheritagequarterly.org/editorial.php?issue=009

Literature

On Japanese literature
http://www.shunkin.net/

Institutions and scholars

Central Asia-Caucasus Institute & Silk Road Studies Program
Under LINKS & RESOURCES you can get a long list of academic institutions about Central Asia, research institutes and media.

Conference "Maps and Images: How They Have Transmitted Visual Knowledge Along the Silk Road" Zurich, May 14 - 15, 2004
Provides a list of experts on this subject
http://www.ori.unizh.ch/research/centralasia/maps.html

Claude Rapin

PISA
The Programme for International Student Assessment (PISA) is an internationally standardised assessment that was jointly developed by participating countries and administered to 15-year-olds in schools. The survey was implemented in 43 countries in the 1st assessment in 2000, in 41 countries in the 2nd assessment in 2003, in 57 countries. The latest survey was conducted in 2009.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

LINKS TRAVEL GUIDE
Im Moment bereiten wir die Inhalte für diesen Bereich vor. Um Sie auf gewohntem Niveau informieren zu können, werden wir noch ein wenig Zeit benötigen. Bitte schauen Sie daher bei einem späteren Besuch noch einmal auf dieser Seite vorbei. Vielen Dank für Ihr Interesse!

Indonesia

Japan
http://www.jnto.go.jp/eng/

Nara
http://www.pref.nara.jp/nara_e/index.html

Kyoto

Kyoto Winter 2008
http://www.jnto.go.jp/eng/

China


China Walk
A web page in Chinese about an expedition through Western China
http://www.china.com.cn/info/zhuanti/qztl1y/node_7020039.htm


Central Asia

Credit for the picture

Kazakhstan

Travel agent Stantours, Almaty, contact: info@stantours.com, (information from Lonely Planet).

Turkmenistan

Travel agent Ayan, Ashgabat, contact: ayan@online.tm and/or info@ayan-travel.com, (information from Lonely Planet).

Kyrgyzstan

Travel agent ITMC, Bishkek, contact: itmc[at]elcat.kg, (information from Lonely Planet).

Tajikistan

http://www.traveltajikistan.com/

http://www.hamsafartravel.com/ (That's where we found the nice above picture of a lake)

Uzbekistan

Travel agent Advantour, Tashkent, contact: tashkent@advantour.com , (information from Lonely Planet). Contact with this agent was OK by mail during the preparation of the trip, but the service on spot (2008) was quite expensive (usdoll 500 from the Chinese border to Osh) and in the end, due to a mistake by the agency, I was left alone in the middle of nowhere. So, as the name indicate, it is quite "adventurous".

Travel agent Salom Travel, Bukhara, contact: raisaslm@rol.uz, (information from Lonely Planet).

Samarkand, Bukhara, Tachkent and cities of Turkmenistan
A page in French (Samarcande, Boukhara) by a reporter-photographer, dated 2002

LINKS ON EDUCATION

History teaching
Education systems
Secondary High Schools (age 15-18 yrs)
Programs for teaching history
Assignments

History teaching

A link proposing an application for teaching history, using world history standards, Alexander the great, in the sense of Silk Roads cultural area
http://www.glc.k12.ga.us/BuilderV03/lptools/lpshared/lpdisplay.asp?Session_Stamp=&LPID=50664

Education systems

Indonesia
http://www.indonesia.go.id/en/index.php/content/view/301/793/

Japan
Organization of the School System in Japan
http://www.mext.go.jp/english/org/struct/010.htm

High school education
http://www.kcif.or.jp/en/benri/04_02.html#5

China
From primary to higher education, very briefly and clearly explained on this page
http://www.teachcn.com/chinese-education.asp

Tajikistan education system
http://www.google.com/search?q=dushanbe+ministry+education+email&btnG=Search&hl=en&safe=off

Euroeducation
A web site presenting Graduate Programmes in Arts, Business, Economics, Engineering, Humanities, Management, MBA, Science, but several page have a description of the education system of countries
http://www.euroeducation.net/euro/az003.htm
such as Georgia
http://www.euroeducation.net/prof/goergco.htm
Ministry of Education of Georgia (English version under construction, 9 Nov, 2007)
http://www.mes.gov.ge/index.php?lang_id=ENG

Azerbaijan
http://www.euroeducation.net/prof/azerco.htm

Turkey
http://www.columbia.edu/~sss31/Turkiye/edu.html
The Page is authored by Prof. Süleyman Sadi SEFEROGLU, a scholar on education at Columbia Univ. in New York (http://www.columbia.edu/~sss31/sadi.html).

A page presenting the Turkish educational system in the World Education Forum
http://www.unesco.org/education/wef/countryreports/turkey/contents.html

Switzerland, Vaud
http://www.vd.ch/fr/organisation/departements/formation-jeunesse-et-culture/

Singapore
Could be used as a model
http://www.moe.gov.sg/edumall/tl/digital_resources/history120.htm

Secondary High Schools (age 15-18 yrs)

Model High School, A project of the Bill Gates Foundation
http://www.gatesfoundation.org/UnitedStates/Education/TransformingHighSchools/Schools/ModelSchools/

Associated Schools Project Network (ASPnet), Associated network of schools UNESCO, http://portal.unesco.org/education/en/ev.php-URL_ID=7366&URL_DO=DO_TOPIC&URL_SECTION=201.html

PISA
The Programme for International Student Assessment (PISA) is an internationally standardised assessment that was jointly developed by participating countries and administered to 15-year-olds in schools. The survey was implemented in 43 countries in the 1st assessment in 2000, in 41 countries in the 2nd assessment in 2003, in 57 countries. The latest survey was conducted in 2009.


Anthropology in schools (Neuchâtel, Switzerland)
http://www.unine.ch/ethno/Presse/2004hertzecole.htm


Programs for history teaching

Switzerland, Vaud, History pp. 112-119
http://www.vd.ch/fr/themes/formation/gymnase/ecole-de-maturite/plan-detudes/
"Most popular syllabi in history and philosophy"
http://chnm.gmu.edu/tools/syllabi/

Assignments

Silk Road Map Quizzes
Interactive Silk Road Map Exercise
To assist learners in mastering basic geography of the Silk Road
http://depts.washington.edu/silkroad/maps/mapquiz/mapquiz.html

READING ROOM, ALL TITLES, BIBLIOGRAPHY

READING ROOM
ALL TITLES
BIBLIOGRAPHY

AAVV (The China Institute of Economic and Statistical Research), A Study of Rural Economy of Wuhing, Chekiang, New York: Garland, 1980 (1939).

AAVV, Histoire de l'humanité, vol. V: 1492-1789, Paris: UNESCO, 2008.

Abu-Lughod Janet, Before European Hegemony: The World System 1250-1350, New York, 1989.

Akinari Ueda , Contes de pluie et de lune (trad. du japonais, présenté et annoté par René Sieffert), Paris: Gallimard: Unesco, 1990, Connaissance de l'Orient [poche] 43; Tales of the spring rain (transl. and with an introd. by Barry Jackman), Tokyo: Japan Foundation, cop. 1975.

Ala-ad-Din [sic] ʻAta-Malik Juvaini (Persian historian Djuvaini 1226-1283), Genghis Khan : the history of the world conqueror (translated from the text of Mizra Muhammad Qazvini by J.A. Boyle, with a new introduction and bibliography by David O. Morgan), Seattle : University of Washington Press, 1997.

Anonymus, Ahbâr as-Sîn wa-I-Hind, Relations de la Chine et de l'Inde, rédigé en 851, trad. par Jean Sauvaget, Paris: Les Belles Lettres, 1948.

AUBERT Claude, 12e Heure, No 27, juin 2009, Informations et dernières nouvelles sur les péplums, 54 pages, (special issue on wuxia films and kung-fu movies compared to Western sword and sandal films). claudeaubert(at)bluewin.ch.


B Letter

Baechler Jean, Esquisse d'une histoire universelle, Paris: Fayard, 2002.

Balducci Pegolotti Francesco, La pratica della mercatura, (ed. by Allan Evans), New York : Kraus Reprint, 1970 (The Mediaeval Academy of America ; No 24), Reprod. de l'éd. de: Cambridge Mass. : The Mediaeval Academy of America, 1936.

Barnhart Richard M., "Alexander In China? Question For Chinese Archeology" in Yang Xiaoneng, ed., New Perspectives On China's Past, special issue of Chinese Archeology, New Haven: Yale University Press, 2004.

Bergeron Pierre, Voyages faits principalement en Asie dans les XII, XIII, XIV, et XV siècles, par Benjamin de Tudele, Jean du Plan-Carpin, N. Ascelin, Guillaume de Rubruquis, Marc Paul Vénitien, Haiton, Jean de Mandeville et Ambroise Contarini : accompagnés de l'Histoire des Sarasins et des Tartares, et précédez d'une introduction concernant les voyages et les nouvelles découvertes des principaux voyageurs, La Haye, chez Jean Neaulme, 1735.

Blair, Sheila S., A compendium of chronicles : Rashid al-Din's illustrated history of the world (Rashīd al-Dīn. "Somme des chroniques"), London : The Nour Foundation : Azimuth Ed. ; Oxford : Oxford University Press, cop. 1995, The Nasser D. Khalili collection of Islamic art ; vol. 27.

Bombard Alain (collab.), Découvreurs et conquérants : la grande aventure des explorations, Paris : Atlas ; Bruxelles : Atlen [etc.], 1980-1983, 10 vol. (3000 p.), (A également paru sous forme de fascicules numérotés de 1 à 150).

Bourboulon Catherine de, L'Asie cavalière. De Shang-haï à Moscou 1860-1862, Paris: Phébus, 1991.

Bouvier Nicolas, Chronique japonaise, Paris: Payot, 1989.

Bouvier Nicolas, Le vide et le plein : carnets du Japon 1964-1970, Paris : Hoëbeke, 2007.

C Letter

Carey Peter, Au pays des mangas avec mon fils (trans. from Wrong about Japan: A father's journey with his son, 2006), Paris: Hoëbeke, 2006.

CD: Silk Road Journeys. When Strangers Meet, Yo-Yo Ma & Silk Road Ensemble, 2001 Sony Music Entertainment Inc. (see www.silkroadproject.org). The Silk Roads cultural area is a world of interconnections. We should approach it from many different angles. Music is a good way to realize who "foreign" the different cultures are to one another. About this record, Theodore Levin writes: "As a metaphor for cultural exchange, the Silk Road might suggest linear connections between East and West. Yet the works and lives of the musicians represented on this recording demonstrate that the process of cross-cultural innovation is exquisitely circuitous. Yo-Yo Ma and his partners in the Silk Road Project aim to illuminate both the unifying elements and the ebullient diversity of this process. Said Mr. Ma, "As we interact with unfamiliar musical traditions, we encounter voices that are not exclusive to one community. We discover transnational voices that belong to one world".

Central Eurasian Studies Review journal (Washington).

Châtelain Pierre-Yves, Histoire et idéologie. L'enseignement de l'histoire dans l'école primaire neuxhâteloise (1850-1904), Neuchâtel: Alphil, no 7003.

Chau Ju-kua (Zhao, Rugua), His work of the chinese and arab trade in the twelfth and thirteenth centuries : entitled Chu-fan-chï (Zhufan zhi) ; transl. from the Chinese and annoted by Friedrich Hirth and W. W. Rockhill, Taipei : Ch'eng-wen, 1977, 288 p. ; 23 cm, reprint from St. Petersburg : Printing Office of the Imperial Academy of Sciences, 1911.

Christian David, “Silk Roads or Steppe Roads? The Silk Roads in World
History.” Journal of World History 11, no. 1 (2000): 1–26.

Christopoulos Lucas, Le gréco-bouddhisme et l'art du poing en Chine = Greco Buddhism and the art of the fist in China, Philadelphia : Victor H. Mair, 2005, Collection: Sino-platonic papers number 148, April 2005, 52p.

Clémenzo, Jean-Yves, Sur les traces de Nicolas Bouvier et d'Ella Maillart : de Sion à Pékin, Sierre : Ed. à la Carte, 2002 (Sierre : Impr. Calligraphy). (About China, Middle East, 2000).

Courbage Youssef and Emmanuel Todd, Le rendez-vous des civilisations, Paris : Ed. du Seuil, 2007.

Cribb Joe and Georgina Hermann, eds., After Alexander: Central Asia before Islam. Proceedings of the British Academy 133. Oxford: Oxford University Press, 2007. (Review by Andrew Glass).

D Letter

Dazaï Osamu, La femme de Villon (trad. du japonais par Silvain Chupin), Monaco : Le Rocher, 2005, Collection Nouvelle.

De Clavijo Ruy Gonzalez, La Route de Samarkande au temps de Tamerlan, Paris: Imprimerie Nationale Éditions, 1990.

Découvreurs et conquérants, "Un "Chinois" à Paris : Rabban Cauma" in: Découvreurs et conquérants, 24(1981), pp. 461-462.

De La Vaissière Étienne , Histoire des marchands sogdiens, Paris : Collège de France - Institut des hautes études chinoises (Bibliothèque de l'Institut des hautes études chinoises vol. 32), 2002.

De La Vaissière Étienne et Éric Trombert, "Des Chinois et des Hu : migrations et intégration des Iraniens orientaux en milieu chinois durant le haut Moyen Âge" in: Annales : Histoire, sciences sociales, Paris - 59e année, no 5-6 (septembre-décembre 2004), p. 931-969.

Di Cosmo Nicolas, Ancient China And Its Enemies. The Rise Of Nomadic Power In East Asian History, Cambridge, Mass.: Cambridge University Press, 2002.

Drège Jean-Pierre, Marco Polo et la route de la soie, Paris: Collection Découvertes Gallimard 53. Histoire, 2003.

Duval Patrik, Tokyo et Kyoto, Guide Evasion, Paris: Hachette, Tourisme, 2007.

DVD: Marco Polo, dir. Giuliano Montaldo, 1982, 4 DVD released in 2008, Sony Pictures Home Entertainment.

E Letter

Education About Asia. Special Section on World History, Association for Asian Studies, Ann Arbor, Vol. 5, No 3, hiver 2000.
Review by Andrew Glass

F Letter

Ferrand Gabriel (trad.), Relations de voyages et textes géographiques arabes, persans et turks, relatifs à l'Extrême-Orient du VIIIe au XVIIIe siècles (trad., revus et annotés par Gabriel Ferrand), Paris : E. Leroux, 1913, hrsg. von Fuat Sezgin, Frankfurt a.M. : Institut für Geschichte der Arabisch-Islamischen Wissenschaft an der Johann Wolfgang Goethe-Universität (Reihe B, Nachdrucke. Abteilung Geographie Bd. 3), 1986.

Fróis Luís, Européens & Japonais : traité sur les contradictions & différences de moeurs, écrit par le R.P. Luís Fróis au Japon, l'an 1585 (préf. de Claude Lévi-Strauss ; trad. de Xavier de Castro, Paris : Chandeigne, 2003 and Traité de Luís Fróis, S.J. (1585) sur les contradictions de moeurs entre Européens & [et] Japonais, (trad. du portugais par Xavier de Castro ; préf. de José Manuel Garcia ; notes et commentaire de Robert Schrimpf), Premières informations sur le Japon de Jorge Álvares et Nicolas Lanzillotto, Paris : Chandeigne, 1994,

Fróis Luís, La première ambassade du Japon en Europe : 1582-1592 (ouvrage éd. et annoté par J.A. Abranches-Pinto, Yoshimito Okamoto [et al.]), Tokyo : Sophia University, 1942.

also available on line.

G Letter


Gray, Basil, The World history of Rashid Al-Din : a study of the Royal Asiatic Society Manuscript (enluminure persane), London : Faber and Faber, 1978.

Gros Frédéric, MARCHER, UNE PHILOSOPHIE, Paris: Carnets Nord, 2009, 302 p. (Grand classique de la marche, reference work about hiking, walking).

Hakim Mohammed Said, Ansar Zahid Khan, Al-Bīrūnī : his times, life and works, Karachi : Hamdard Acad., 1981.

Huc, Père Huc, Souvenirs d'un voyage dans la Tartarie et le Thibet : pendant les années 1844, 1845 et 1846; suivis de l'Empire chinois, préf. de Francis Lacassin, Paris : Omnibus, 2001.

Humbert Claude, Islamic Ornamental Design, 1001 ornamental motifs, London: Faber and Faber, 1980.

Humbert Claude, Ornamental design : a source book with 1000 illustrations, Fribourg : Office du livre, 1970.

I letter

Ibn Khaldûn, Le voyage d'Occident et d'Orient : autobiographie, Paris: La Pléiade.

Inoué Yasushi, Le fusil de chasse et autres récits, Paris : Stock, 2007, Collection La cosmopolite.

Inoué Yasushi, Le sabre des Takeda : roman (trad. du japonais par Marie-Noëlle Shinkai-Ouvray), Arles: P. Picquier, 2006.

Inoué Yasushi, Rêves de Russie : roman (trad. du japonais par Brigitte Koyama-Richard), Paris : Phébus, 2005, Collection D'aujourd'hui. Etranger.

Inoué Yasushi, Le loup bleu: le roman de Gengis-Khan (trad. du japonais par Dominique Palmé et Kyoko Sato; cartes et généalogies établies par André-Louis Picquier), Arles: P. Picquier, cop. 1994, Collection Picquier poche.

Inoué Yasushi, Vent et vagues: le roman de Kubilai-Khan (trad. du japonais par Corinne Atlan), Arles: P. Picquier, 1993.

Inoué Yasushi, Confucius : roman ( trad. du japonais par Daniel Struve), Paris : Stock, 1993, Collection Nouveau cabinet cosmopolite.

Inoué Yasushi, Lou-lan (récits trad. du japonais par Jean-Christian Bouvier et Didier Chiche), Arles ; Paris : P. Picquier, 1992.

Inoué Yasushi, La favorite: le roman de Yang Kouei-fei (roman trad. du japonais par Corinne Atlan), Arles; Paris: P. Picquier, 1991.

Invernizzi Antonio, éd., In The Land Of The Gryphons : Papers On Central Asian Archaeology In Antiquity, Firenze : Le Lettere (Monografie di Mesopotamia 5), 1995.

J letter

Japanese embassy to Europe, 1582–90 see LINKS.Chapter on the Western Regions” from Hou Hanshu 88. Full text in Chinese Chapter on the Western Regions” from Hou Hanshu 88. Full text in Chinese

Jennings, Gary, Marco Polo: les voyages interdits (trad. from "The journeyer" by Thierry Chevrier), Paris: Ed. SW Télémaque, 2008, T. 1: Vers l'Orient, 2008, 605 p.; T. 2: A la cour du Grand Khan, 689 p.; (novels about Marco Polo).

Jien, Japanese monk. Brown, Delmer and Ichiro Ishida, eds. (1979). Gukanshō; "The Future and the Past: a translation and study of the 'Gukanshō,' an interpretive history of Japan written in 1219" translated from the Japanese and edited by Delmer M. Brown & Ichirō Ishida. Berkeley: Univ. of California Press.

Journal of World History, University of Hawai Press (http://www.uhpress.hawaii.edu/journals/jwh/).

K letter

Kappler René, éd., Marco Polo, Le Devisement du monde, Paris: Imprimerie nationale, 2004.

L letter

Lamarque Philippe, Les Routes de la Soie, Sommières: Romain Pages Editions, 2004.

Lapeyre Françoise, Le Roman des voyageuses françaises (1800-1900), Paris: Petite Bibliothèque Payot/Voyageurs, 2007.

Li Shuicheng, "A Discussion of Sino-Western Cultural Contact and Exchange in the Second Millennium BC, Based on recent Archeological Discoveries", Sino-Platonic Papers, 97, Dec. 1999.

M letter

Maillart Ella, Des Monts célestes aux sables rouges, Paris: Payot, 1994. (About Russian Turkestan, 1932-1933).

Maillart Ella, Envoyée spéciale en Mandchourie, Carouge : Zoé, 2009.

Maillart Ella (préf. de Nicolas Bouvier), Oasis interdites : de Pékin au Cachemire, une femme à travers l'Asie centrale en 1935, Paris : Payot & Rivages, 1994. (About Chinese Turkestan, Urumqi, , Kashgar, Hetian, Aksu, 1935).

Maillart, Ella, Ella Maillart sur les routes de l'Orient (photogr. choisies et présentées par Daniel Girardin, Arles : Actes Sud ; Lausanne : Musée de l'Elysée : Musée Olympique, 2003. (About Sport 1920-1965, Russie soviétique 1930-1932, Chine-Cachemire 1934-1935, Iran-Afghanistan 1937-1939, Inde 1940-1984, Népal 1951-1965).

Mair Victor H. et J.P. Mallory, The Tarim Mummies : Ancient China And The Mystery Of The Earliest Peoples From The West, London : Thames & Hudson, 2000.

Mar Yahballaha III et de Rabban Sauma, Un ambassadeur du Khan Argun en Occident : histoire de Mar Yahballaha III et de Rabban Sauma (1281-1317) / trad. du syriaque, introd. et comment. par Pier Giorgio Borbone; trad. de l'italien par Egly Alexandre, Paris : L'Harmattan, Collection Peuples et cultures de l'Orient, 2008.

Marco Polo, Le devisement du monde (éd. critique publ. sous la dir. de Philippe Ménard), Genève: Droz 2001-2007, 5 vols. TOME I: Départ des voyageurs et traversée de la Perse.

Marco Polo, Le Devisement du monde, édité, présenté et annoté par René Kappler, Paris: Imprimerie nationale, 2004.

Masaoka Shiki , Selected poems (transl. by Burton Watson), New York : Columbia University Press, 1997, Modern Asian literature series.

Masaoka Shiki , Le mangeur de kakis qui aime les haikus ( poèmes trad. du japonais par Cheng Wing fun & Hervé Collet ; calligraphie de Cheng Wing fun), Millemont : Moundarren, 1992.

Masaoka Shiki , Notes sur des pivoines (trad. par Philippe Denis), [S.l.] : Brandes ; Losne : T. Bouchard, 1981, Versant 2.

Masaoka Shiki , Cent sept haiku (trad. du japonais par Joan Titus-Carmel), Lagrasse : Verdier, 2002.

Ménard Philippe, Marco Polo. A la découverte du monde, Paris: Glénat (La société de géographie), 2007.

Ménard Philippe, "Introduction" (La version française, Manuscrits et Bibliographie), pp. 9-116 in Marco Polo, Le devisement du monde (éd. critique publ. sous la dir. de Philippe Ménard), Genève: Droz 2001-2007, 5 vols. TOME I: Départ des voyageurs et traversée de la Perse; TOME 2: Traversée de l'Afghanistan et entrée en Chine, éd. par Jeanne-Marie Boivin, Laurence Harf-Lancner et Laurence Mathey-Maille, 2003, 125 p.; TOME 3: L'empereur Khoubilai Khan, éd. par Jean-Claude Faucon, Danielle Quéruel, Monique Santucci, 2004, 214 p.; TOME 4: Voyages à travers la Chine, éd. par Joël Blanchard et Michel Quereuil, 2005, 257 p.; TOME 5: A travers la Chine du Sud, éd. par Jean-Claude Delclos et Claude Roussel, 2006, 300 p.; TOME 6: "Livre d'Ynde", retour vers l'Occident, éd. par Dominique Boutet, Thierry Delcourt, Danièle James-Raoul, 2009, 404 p.

Michaux Henri, Un barbare en Asie, Paris: Gallimard, 2002.

Mirsky Jeannette (ed), The great Chinese travelers : an anthology, Chicago : The Universty of Chicago Press, 1974.

Movie: Return to Gorée, a documentary by Pierre-Yves Borgeaud, 2007. Although not about the Silk Road regions, this film is an excellent documentary for classroom, starting point for study, discussions and assignments about Realms of Memory, History of music (jazz), Multiethnicity, North vs. South, Global history. See Classroom, Environment and culture.

MURAKAMI Haruki, La Ballade de l'impossible (Norway no mori), Paris: Seuil, 1994 (1987).

MURAKAMI Haruki, Chroniques de l'oiseau à ressort (Nejimaki-dori kuronikuru), trad. du japonais par Corinne Atlan, Paris: Seuil, 2004.

MURAKAMI Haruki, Kafka sur le rivage (Umibe no Kafuka), trad. par Corinne Atlan, Paris: Belfond, 2006.

MURAKAMI Haruki, Le passage de la nuit (After Dark), trad. du japonais par Hélène Morita, Paris: Belfond, 2007.

Murasaki-Shikibu, Le dit du Genji (Genji monogatari), trad. du japonais par René Sieffert ; dir. scientifique de l'iconographie et commentaires des oeuvres de Estelle Leggeri-Bauer, Paris: D. de Selliers, 2007.

N letter

Nara International Foundation and Research Center for Silk Roadology (Nara), Soaring over the silk road : Alexander the Great : his dreams and real image, and eastward shift of hellenic culture, Nara : Research Center for Silk Roadology, 2003.

Nebenzahl Kenneth, Exploration des routes de la soie et au-delà. 2000 ans de cartographie, Paris: Phaidon, 2005.

O letter

Odoric of Pordenone, The Travels of Friar Odoric, trans. Sir Henry Yule, William B. Eerdmans Publishing Company, Grand Rapids, Michigan, and Cambridge, UK, 2002.

Ôé Kenzaburô, Moi, d'un Japon ambigu (trad. du japonais par René de Ceccatty et Ryôji Nakamura), Paris: Gallimard, 2001.

OGAWA Yôko, Hôtel Iris (Hoteru Airisu),Paris: Actes Sud, 2000 (1996).

Ollivier Bernard, Carnets d'une longue marche : nouveau voyage d'Istanbul à Xi'an, Paris : Phébus, 2005, (Grand classique de la marche, reference work about hiking, walking).

Ollivier Bernard, Longue marche : à pied, de la Méditerranée jusqu'en Chine, par la Route de la Soie, Paris : Phébus, 2000-2002, (Grand classique de la marche, reference work about hiking, walking).


P letter

Paulet, Bruno, Mémoires des sables : en Haute-Asie sur la piste oubliée d'Ella Maillart et Peter Fleming, Genève : Olizane, 2007.

Pernot François, Les routes de la soie, Paris: Artémis, 2001.

Polo Marco, Le devisement du monde. Le livre des merveilles, 2 vols, (texte intégral établi par A.-C. Moule et Paul Pelliot. Version française de Louis Hambis. Introduction et notes de Stéphane Yerasimos. Cartes de Pierre Simonet), Paris: La Découverte/Maspero, 1983.

Porte Jean-Marc and Thomas Bianchin, Les cités de la soie : de Pékin à Damas, Paris : Arthaud, 2005.

R letter

Rapin Claude et Svetlana Gorshenina, De Kaboul à Samarcande : les archéologues en Asie centrale, Paris: Gallimard (Découvertes Gallimard 411. Archéologie), 2001.

Rapin Claude, "La Trésorerie hellénistique d'Aï Khanoum", Revue archéologique, Paris: 1987, 1, p. 41-70.

Rapin Claude, La Trésorerie du palais hellénistique d'Aï Khanoum : L'apogée et la chute du royaume grec de Bactriane , Paris : De Boccard (Fouilles d'Aï Khanoum 8, mémoires de la Délégation archéologique française en Afghanistan t. 33), 1992.

Rashīd Al-Dīn, The successors of Genghis Khan (translated from the persian of Rashīd Al-Dīn by John Andrew Boyle), New York ; London : Columbia univ. press, 1971 (UNESCO collection of representative works. Persian heritage series).

Rawicz Slavomir, The long walk, Guilford Conn. : The Lyons Press, 1997, [1st ed., 10th printing / with a new afterword by the author]. A marche forcée : à pied, du cercle polaire à l'Himalaya, 1941-1942 (trad. de l'anglais par Eric Chédaille), Paris : Phébus, 2005, Collection: D'ailleurs. See also Tesson Sylvain, L'axe du loup : de la Sibérie à l'Inde, sur les pas des évadés du Goulag, Paris : R. Laffont, 2004, (Grand classique de la marche, reference work about hiking, walking).

Reinaud Joseph Toussaint, Relations politiques et commerciales de l'empire romain avec l'Asie orientale (l'Hyrcanie, l'Inde, la Bactriane et la Chine), pendant les cinq premiers siècles de l'ère chrétienne, Paris : Impr. impériale, 1863, Tiré à part de: Journal asiatique ; no 3.

Reischauer Edwin O., Ennin's Travels in Tang China : Ennin, Jikaku Daishi, New York : The Ronald Press Comp., 1955.

Research Center for Silk Roadology, Silk roadology Collection, Nara.

Robert Jean-Noël, De Rome à la Chine. Sur la route de la soie au temps des Césars, Paris: Les Belles Lettres, 1993.

Reza and Olivier Weber, Sur les routes de la soie, Paris: Hoëbeke, 2007.

Roche Amandine, Nomade sur la voie d'Ella Maillart, Paris: Arthaud, 2003.

Roger Jérôme, "Ecuador" et "Un barbare en Asie" d'Henri Michaux, Paris: Gallimard, 2005.

Romana, Muriel, Marco Polo, Paris: Edit1ions, 2001-2003, Vol. 1: La caravane de Venise, 2001, 415 p.; Vol. 2: Au-delà de la Grande Muraille, 2002, 361 p.; Vol. 3: Le tigre des mers, 2003, 368 p.; (novels about Marco Polo).

Roux Jean-Paul, Gengis Khan et l'Empire mongol, Paris: Gallimard Découvertes Histoire, 2002.


S letter

Satrapi Marjane, Persepolis, Paris: L'Association, 2000, 4 vols.

Schwartz Daniel, Schnee in Samarkand. Ein Reisebericht aus dreitausend Jahren, Berlin : Eichborn, 2008, 988p.

Shiba Ryôtarô, Hideyoshi, seigneur singe (roman trad. du japonais par Yoko Kawada-Sim et Silvain Chupin), Monaco : Ed. du Rocher, 2008, Série japonaise.

Shiba Ryôtarô, Kukai the universal : scenes from this life, New York [etc.] : ICG Muse, 2003.

Shiba Ryôtarô, The last shōgun : the life of Tokugawa Yoshinobu (transl. by Juliet Winters Carpenter), New York [etc.] : Kodansha International, 1998, Le dernier shōgun (trad. du japonais par Corinne Atlan), Arles : P. Picquier, 1992.

Shimazaki Aki, Mitsuba, Montréal: Leméac, 2006 and Arles : Actes Sud, 2007 (2006).

Shimazaki Aki, Hamaguri, Arles: Actes Sud, 2007, Collection : Le poids des secrets.

Shimazaki Aki, Tsubaki, Montréal: Leméac, 1999 and Arles: Actes Sud, 2005 (1999), Collection : Un endroit où aller.

Shimazaki Aki, Hotaru, Montréal: Leméac, 2004 and Arles: Actes Sud, 2004, Collection : Un endroit où aller 145.

Shimazaki Aki, Wasurenagusa, Montréal : Leméac, 2003 and Arles : Actes Sud, 2003, Collection : Un endroit où aller [121].

SHUSAKU Endo, Silence, 1966. Shusaku Endo, Silence (transl. by William Johnston), Tokyo : Kodansha International, 1982.

Sôseki Natsumé, Botchan (trad. Hélène Morita) Paris : Le Serpent à plumes, 1999.
Read on line: http://www.gutenberg.org/etext/8868

Sôseki Natsume, Echos illusoires du luth ; suivi de Goût en héritage (trad. du japonais par Hélène Morita, Paris : Le Serpent à plumes ; Monaco : Ed. du Rocher, 2008.

Sôseki Natsume, Mon individualisme ; suivi de Quelques lettres aux amis (trad. du japonais et préfacé par René de Ceccatty et Ryôji Nakamura), Paris : Payot & Rivages, 2004, Rivages poche 450. Petite bibliothèque.

Sôseki Natsume, Et puis : roman (trad. du japonais par Hélène Morita ; avec la collab. de Yôko Miyamoto), Paris : Le Serpent à plumes, 2003, Fiction étrangère.

Sôseki Natsume, Haikus (trad. de Elisabeth Suetsugu), Arles : P. Picquier, 2001.

Sôseki Natsume, Ten nights' dreams : a 100th anniversary celebration (transl. and notes with comments by Takumi Kashima and Loretta R. Lorenz), London : Soseki Museum in London, 2000.

Sôseki Natsume, Le mineur : roman (trad. du japonais par Hélène Morita ; avec la collab. de Shizuko Bugnard), Paris : Le Serpent à plumes, 2000, Fiction étrangère.

Sôseki Natsume, A l'équinoxe et au-delà : roman (trad. du japonais par Hélène Morita), Paris : Le Serpent à plumes, 2000, Motifs no 109.

Sôseki Natsume, Petits contes de printemps (trad. du japonais par Elisabeth Suetsugu), Arles : P. Picquier, 1999.

Sôseki Natsume, Choses dont je me souviens (trad. du japonais par Elisabeth Suetsugu), Arles : P. Picquier, 2000.

Sôseki Natsume, Haltes en Mandchourie et en Corée ; précédé de Textes londoniens (préf. de Takaaki Yoshimoto ; trad. du japonais par Olivier Jamet et Elisabeth Suetsugu, Paris: La Quinzaine littéraire [etc.] , 1997, Voyager avec...

Sôseki Natsume, Rediscovering Natsume Sōseki : with the first English translation of Travels in Manchuria and Korea : celebrating the century of Sōseki's arrival in England 1900-1902 / introd. and transl. by Inger Sigrun Brodey and Sammy I. Tsunematsu, Folkestone : Global Oriental , 2000.

Sôseki Natsume, Sanshirô : roman (trad. du japonais par Estrellita Wasserman), Paris : Gallimard, 1995, Connaissance de l'Orient 70. Série japonaise and Sanshiro : a novel (transl. and with a critical essay by Jay Rubin), Seattle and London : University of Washington Press, cop. 1977.

Sôseki Natsume, Le pauvre coeur des hommes (Kokoro), (trad. du japonais de Horiguchi Daigaku et Georges Bonneau), Paris: Gallimard, 1994, Connaissance de l'Orient [poche] 18, Collection UNESCO d'oeuvres représentatives. Série japonaise and Kokoro : a novel (translated from the Japanese and with a foreword by Edwin McClellan), Tokyo : C.E. Tuttle, 1992.

Sôseki Natsume, Je suis un chat (trad. du japonais et présenté par Jean Cholley), Paris : Gallimard, 1994, Connaissance de l'Orient [poche] 8, Collection UNESCO d'oeuvres représentatives. Série japonaise.

Sôseki Natsume, A travers la vitre (trad. du japonais par René de Ceccatty et Ryôji Nakamura), Paris : Payot-Rivages, 1993, Collection de littérature étrangère.

Sôseki Natsume, Light and darkness : an unfinished novel (transl. from the Japanese, with a critical essay by V. H. Viglielmo), London : P. Owen, 1971, UNESCO collection of representative works. Japanese series.

Spence Jonathan, La Chine imaginaire, les Chinois vus par les Occidentaux de Marco Polo à nos jours, Montréal: Bibliothèque du Nouveau Monde, 2000.

Stein Aurel, On Alexander's track to the Indus : personal narrative of explorations on the North-West frontier of India, Chicago, 1974.

Stein Aurel, On ancient Central-Asian tracks : brief narrative of three expeditions in innermost Asia and Northwestern China (with an introd. by Jeannette Mirsky), Chicago : The Universty of Chicago Press, 1974,( A Phoenix book 606).

Stucki Isabelle, "L'anthropologie peut aiguiser l'oeil critique des lycéens", Le Courrier, 14 février 2004 (interview de Ellen Hertz. Voir "Anthropologie dans les écoles").


T letter

Takakusu, "Le Voyage de Kanshin en Orient (742-754)", Bulletin de l'Ecole française d'Extrême-Orient, 28.1-41 and 441-472 and 29.47-62.

Taniguchi Jiro, Natsuo Sekikawa (trad. Sophie Refle), Au temps de Botchan (Bocchan no Jidai), Paris: Seuil, 2002-6, vol. 1: Au temps de Botchan, vol. 2: Dans le ciel bleu, vol. 3: La danseuse de l'automne, vol. 4: Une pluie d'étoiles filantes, vol 5: Au temps de Botchan.

Tanizaki Junichirô, Oeuvres (2) (préf. de Ninomiya Masayuki ; textes trad., présentés et annotés par Anne Bayard-Sakai... [et al.]), Paris: Gallimard, 1998, Collection Bibliothèque de la Pléiade 451.

Tanizaki Junichirô, Oeuvres (1) (préf. de Ninomiya Masayuki ; textes trad., présentés et annotés par Anzai Kazuo... [et al.]), Paris: Gallimard, 1997, Collection Bibliothèque de la Pléiade 434.

Tanizaki Junichirô, Eloge de l'ombre (trad. du japonais par René Sieffert), Paris : Publications orientalistes de France, 1977, Collection UNESCO d'oeuvres représentatives. Série japonaise.

Tavernier Jean-Baptiste, Les voyages en Orient du Baron d'Aubonne : extraits des six voyages en Turquie, en Perse et aux Indes, ouvrage publié en 1676, Lausanne : Favre, 2005.

Teilhard de Chardin en Chine: correspondance inédite, 1923-1940, Aix-en-Provence : Ed. Edisud, 2004.

Tesson Sylvain, L'axe du loup : de la Sibérie à l'Inde, sur les pas des évadés du Goulag, Paris : R. Laffont, 2004, (Grand classique de la marche, reference work about hiking, walking).

Todd Emmanuel and Youssef Courbage, Le rendez-vous des civilisations, Paris : Ed. du Seuil, 2007.

U letter

UNESCO, Cahiers d'histoire mondiale = Journal of world history = Cuadernos de historia mundial, Neuchâtel : La Baconnière.

UNESCO, Cultures : dialogue entre les peuples du monde = Cultures : dialogue between the peoples of the world = Culturas : diálogo entre los pueblos del mundo, Neuchâtel : La Baconnière.


V letter

Van Der Hoop A.N.J.Th., Indonesian ornamental design, Batavia: Koninklijk Bataviaasch Genootschap van Kunsten en Wetenschappen, 1949.

Van Grasdorff Gilles, A la découverte de l'Asie avec les missions étrangères, Paris: Editions Omnibus, 2008.

VHS: Buddha on the Silk Road [video] / dir. Goutam Ghose ; written & prod. by Michael Haggiag, [S.l.] : Global Arts : Doordarshan TV [prod.] ; New York : Mystic Fire Video, cop. 1998, Collection: Secret heart of Asia.

VHS: Buddhism in China. The history of Buddhism and its influence on China's political and cultural life [ video] / writer & prod. Wan-go Weng ; narr. Alexander Scourby ; consultants: Lok-to, Garma C.C. Chang, Richard S.Y. Chi ; Chinese classical music Lui Tsun-yuen. [S.l.] : China Institute in America ; Bloomington : Indiana Univ. Audio-visual Center, [1983].

VHS: The Silk Road: an ancient world of adventure / music by Kitaro ; narr. by Graham Webster; prod. by Isao Tamai, New York: Central Park Media, The Silk Road Collection, NHK + CCTV, 1990, 6 x 55 min. Filmed in 1979.


Vogelsang William, The Afghans,
 (The Peoples of Asia.), Oxford: Blackwell, 2001.

Von Le Coq, Albert (1928), Barwell, Anna, trans., ed., Buried Treasures of Chinese Turkestan: An Account of the Activities and Adventures of the Second and Third German Turfan Expeditions, London: George Allen & Unwin (Repr: 1985, OUP).

W letter

Waley Arthur, The real tripitaka and Other pieces, London: Allen and Unwin, 1952.

Wang Miao and Shi Baoxiu, Tracing Marco Polo's China Route, Beijing: China Intercontinental Press, 2004.

X letter

Xuan Zang, The great Tang dynasty record of the Western regions, transl. by the Tripiṭaka-master Xuanzang under imperial order ; composed by Śramaṇa Bianji (Taishō, Volume 51, Number 2087) ; transl. into English by Li Rongxi, Berkeley Calif. : Numata Center for Buddhist Translation and Research, 1996, Collection: BDK English Tripiṭaka 79.


Y letter

Yamashita Michael, Sur la route de Marco Polo : voyage de Venise à Pékin / [textes et photos:] Michael Yamashita ; [introd. historiques: Gianni Guadalupi] ; [trad., adapt. et textes des légendes de la version française: Eve Sivadjian], Paris : Geo, Solar, 2003.

Yamashita Michael, Zheng He : sur les traces du premier navigateur chinois des océans, Paris : White Star, 2006.

Yang Xiaoneng, ed., New Perspectives On China's Past, numéro spécial de Chinese Archeology, New Haven: Yale University Press, 2004.

Yoshihara Mari, Musicians from a Different Shore. Asians and Asian Americans in Classical Music, Philadelphia: Temple University Press, 2007 (Review by Nicholas Tarling)

Z letter

Zhang Tiejun, “Chinese Strategic Culture”, Comparative Strategy, Vol. 21, Apr.-Jun. 2002).

**********************************

BIBLIOGRAPHY PUBLISHED in Georges-Marie SCHMUTZ, La Sociologie de la Chine. Matériaux pour une histoire 1748-1989 (Sociology of China. Elements for a history 1748-1989), Bern and New York: Peter Lang, 1993, ISBN 3-906751-13-9.

For my PhD thesis (Lausanne University), I studied what sociologists and anthropologists wrote about Chinese society. Hereunder, you will find all the titles collected for this study. Many are dealing with the study of Asian or Chinese society. From the Jesuits and the early European social scientists (18th century), to the Chinese sociologists and anthropologists of the 1930's, as well as until the American experts of the Cold War period.

Abrams Leon H. Jr, «Compte rendu de Village And Family in Contemporary China», Sociology, juillet/août 1979, pp. 136-137.

Abrams Phillip, The Origins of British Sociology, 1834-1914, Chicago: UofC Press, 1968.

Académie nationale des sciences sociales, section sociologie (Zhongguo she¬hui¬kexue yuan shehuixue yanjiusuo ed.), China Year Book of Sociology 1979-1989/Zhongguo shehuixue nianjian 1979-1989, Pékin: Zhongguo dabaike quanshu chubanshe, 1989.

Alexander J., Theoretical Logic in Sociology, Berkeley: UCP, 1982-83, 4 vol.

Amiot Joseph Marie S. J. cf. Mémoires concernant les Chinois.

Andreski Stanislav, Elements of Comparative Sociology, London: Weidenfeld et Nicolson, 1964 (même texte sous un titre différent: The Uses of Comparative Sociology, Berkeley: UCP, 1965).

Anson George (Richard Walter comp.), A Voyage Round The World, in The Years 1740, 1741, 1742, 1743, 1744, 2e éd., Londres: 1748.

Antoni Carlo, From History to Sociology: The Transition in German Historical Thinking, Detroit: Wayne State Univ., 1959.

Appleton William, A Cycle of Cathay: The Chinese Vogue in England Du¬ring The Seventeenth And Eighteenth Centuries, New York: Octagon Books, 1979 (1951).

Arkush David R., Fei Xiaotong And Sociology in Revolutionary China, Cambridge (Mass.): Harvard East Asian Monograph 98, 1981.

Armogathe Jean-Robert, «Voltaire et la Chine: une mise au point», Actes du colloque in¬ternational de sinologie, Paris: Les Belles Lettres, 1976, pp. 27-39.

Arnaud Pierre et al., «Les Fondateurs de la sociologie: doctrines, méthodes et concepts», Année sociologique, troisième série, 20, 1969, pp. 76-96.
Aron Raymond, Les Etapes de la pensée sociologique, Paris: Gallimard, 1979 (1967); aussi publié en anglais, Main Currents in Sociological Theory, Garden City, NY: Anchor Books, 1968 (Basic books: 1965), 2 vol.
Aron Raymond, Progress And Disillusion: The Dialectics of Modern Society, London: Pall Mall Press, 1968.
Arrigo Linda Gail, «Landownership Concentration in China: The Buck Survey Revisited», Modern China, 12, 3, juillet 1986, 259-360.
Arzeni Flavia, L'immagine e il segno: Il giapponismo nella cultura europea tra ottocento e novecento, Bologna: Il Mulino, 1987.
Atkinson Geoffroy, La Littérature géographique française de la Renaissance: répertoire bibliographique, Paris: A. Picard, 1927-1936.
Atkinson Geoffroy, Les Nouveaux horizons de la renaissance française, Genève: Slatkine reprints, 1969 (Paris: Droz, 1935).
Atkinson Geoffroy, Les Relations de voyages du XVIIe siècle et l'évolution des idées: contribution à la formation de l'esprit du XVIIIe siècle, New York: B. Franklin, 1971 (Paris: 1924).
Atkinson Geoffroy, The Extraodrinary Voyage in French Literature From 1700 to 1720, Paris: 1922.
Atkinson Geoffroy, The Extraordinary Voyage in French Literature before 1700, New York: Ams Press 1966 (New York: Columbia UP, 1920).
Balacz E., Bureaucracy And Chinese civilization, Cambridge (Mass.): HUP, 1968 (1964).
Baldwin S. L. et J. Doolittle (eds.), Chinese Recorder And Missionary Journal, Fuzhou 1868-1872 puis Shanghai 1874-1940.
Barnes Harry Elmer, An Introduction to The History of Sociology (édition abrégée), Chicago: UofC Press, 1969 (1948).
Barnes Harry Elmer, cf. Howard Becker 1961.
Barrett T.H., Singular Listlessness. A Short History of Chinese Books and British Scholars, London: Wellsweep, 1989.
Bates Searle, «The Theology of American Missionaries in China, 1900-1950», pp. 135-158 in Fairbank J. K. (ed.), The Missionary Enterprise in China And America, Cambridge (Mass.): HUP, 1974.
Baum Richard, «Compte rendu de Canton Under Communism», JAS, août 1970, pp. 931-933.
Becker Howard et Harry Elmer Barnes, Social Thought From Lore to Science, New York: Dover, 1961 (1938), pp. 1148-1155.
Bedier J. (ed.), Huc Evariste Régis, High Roads in Tartary, New York, 1948.
Bender John, Imagining The Penitentiary: Fiction And The Architecture of Mind in Eighteenth-Century England, Chicago: UofC Press, 1987.
Bendix Reinhard, Force, Fate, And Freedom: On Historical Sociology, Berkeley: UCP, 1984.
Bennett John W., «Paternalism» in International Encyclopaedia of The Social Sciences, David L. Sills (ed.), New York: Free Press, 1972 (1968).
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Bibliographie1: Bibliotheca Sinica, Henri Cordier, Taipei: Ch'eng-wen Publ. Co, 1966, 5 vol. (1880).
Bibliographie2: China in Western Literature: A Continuation of Cordiers' Bibliotheca Sinica, Yuan T'ung-Li, New Haven: Far Eastern Pub., YUP, 1958.
Bibliographie3: Modern Chinese Society: An Analytical Bibliography, G. William Skinner (ed.), Stanford: SUP, 1973.
Bibliographie4: Bibliography of Asian Studies, Association for Asian Studies (ed.), Ann Arbor, 1972-.
Bibliographie5: Shehui cankao shumu [Répertoire des livres de référence en sociologie], Tianjin: Nankai Univ., 1984.
Bierstedt Robert, «Sociological Thought in The XVIIIth Century», pp. 3-38 in Nisbet Robert et T. Bottomore (eds.), A History of Sociological Analysis, London: Heineman, 1979, 717 p.
Billeter Jean-François, «A Propos de la campagne anti-confucianiste», Critique, pp. 557-569, août 1974.
Billeter Jean-François, «Digression sur la société mandarinale et l'histoire du Fujian» in Billeter Jean-François, Li Zhi philosophe maudit (1527-1602): contribution à une sociologie du mandarinat chinois de la fin des Ming, Genève: Droz, 1976.
Billeter Jean-François, «La civilisation chinoise» in Poirier Jean (sous la direction de), Histoire des mœurs, vol.III, Thèmes et systèmes cul¬turels, Paris: Gallimard, 1991, pp. 865-931.
Billeter Jean-François, «Statuts de classe», RESS, XXV, 76, 1987, 141-198.
Billeter Jean-François, «Chine: de l'autre côté du miroir», Genève: Lab. au¬diovisuel uni¬versitaire (enregistrement sonore), 1988.
Biographical Sketches on Modern Chinese Social Scientists cf. Zhongguo xian¬dai she¬huikexuejia zhuanlüe (1982).
Blecher Marc, «Compte rendu de Communist Neo-Traditionalism: Work And Authority in Chinese Industry», Pacific Affairs, 60, 4, 1987-88, pp. 657-659.
Bliss E. M., The Encyclopaedia of Missions, Detroit: Gale Research Co, 1975 (1902), 2 vol.
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Boothroyd Ninette et Muriel Détrie, Le Voyage en Chine. Anthologie des voyageurs occidentaux du Moyen-Age à la chute de l'Empire chinois, Paris: Laffont, 1992.
Boserup Ester, Population And Technological Change: A Study of Long Term Trends, Chicago: UofC Press, 1981.
Bottomore T. et Robert Nisbet (eds.), A History of Sociological Analysis, London: Heineman, 1979, 717 p.
Boudon R. et F. Bourricaud, Dictionnaire critique de la sociologie, Paris: PUF, 1982 et Paris: PUF, 1990, 3e éd.
Boulanger Nicolas Antoine, Recherches sur l'origine du despotisme orien¬tal, Paul Sadrin (ed.), Paris: Les Belles Lettres, 1988, 141 p. (Londres: Seyffert, 1761-1762).
Bourricaud F. et R. Boudon, cf. R. Boudon.
Bouthoul Gaston, Histoire de la sociologie, Paris: PUF, 1979 (1958), 127 p.
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Britannica, The New Encyclopaedia, 15e éd.
Buck John Lossing, Land Utilization in China, Nanking: Nanking Univ., 3 vol., 1937.
Busino Giovanni (ed.), Revue européenne des sciences sociales/Cahiers Vilfredo Pareto, 1962-.
Busino Giovanni et G. Berthoud (eds.), La Comparaison en sciences hu¬maines et so¬ciales, RESS, XXIV, 72, 1986.
Busino Giovanni et Sven Stelling-Michaud, Matériaux pour une histoire des sciences sociales (1873-1915), Genève: Droz, 1965.
Busino Giovanni, Elites et bureaucratie: une revue analytique des théories contempo¬raines, RESS, XXVI, 80, 1988, 312 p.
Busino Giovanni, La Permanence du passé: questions d'histoire de la socio¬logie et d'épistémologie sociologique, Genève: Droz, 1986.
Buss Andreas E. (ed.), Max Weber in Asian Studies, Leiden: Brill (International Studies in Sociology and Social Anthropology 62), 252 p., 1985.
Cao Xueqin (trad. Li Tche-Houa, Jacqueline Alézaïs, rév. par André d'Hormon), Le Rêve dans le pavillon rouge (L'Histoire de la pierre), Paris: Gallimard, la Pléiade, 1983.
Cartier Michel, «Aux Origines de la politique des Lumières. La Chine vue par Matteo Ricci», pp. 39-50 in Actes de IIe colloque international de sinolo¬gie, Les Rapports entre la Chine et l'Europe au temps des Lumières, Paris: Les Belles Lettres, 1980.
Cartier Michel, «Malthus et la Chine», pp. 429-436 in Congrès international de démo¬graphie historique, Malthus hier et aujourd'hui, Paris: Ed. du CNRS, 1984.
Cartier Michel, Travail et idéologie dans la Chine antique, Paris: Editions des Archives Contemporaines, 1984.
Cartier Michel, «En Chine, la famille, relais du pouvoir», pp. 445-477 in vol.I, Burguière André et al. (eds.), Histoire de la Famille, Paris: A. Colin, 1986.
Center for East Asian Culture Studies (ed.), A Survey of Bibliographies in Western Languages Concerning East And South East Asian Studies, Tokyo, 1966.
Ch'iao Chien, «Radcliffe-Brown in China», Anthropology Today, vol.III, N° 2, 1987.
Ch'ien C. S., «China in The English Literature of XVIIth Century», Quarterly Bulletin of Chinese Bibliography (English edition), New Series, vol.I, 1940.
Ch'ü T'ung-tsu (Qu Tongzu), Zhongguo falu yu zhongguo shehui [Droit et société en Chine], Taipei: Liren, 1984.
Chavannes E., Shiji, Les Mémoires historiques de Sse-ma Ts'ien, Paris: E. Leroux, 1967, 5 vol. (1895-1905).
Chen Chi-lu, The Development of Anthropology in Taiwan During The Past Four Decades, Taipei: National Taiwan University, Dept. of Anthropology and Archeology, 1985.
Chen Dinghong, «Sun Benwen», pp. 334-336 in China Year Book of Sociology 1979-1989, 1989.
Cheng L. et Alvin So, «The Reestablishment of Sociology in The People's Republic of China: Toward The Sinization of Marxian Sociology», Annual Review of Sociology, 9, 1983.
Chiang Yung-Chen, Social Enginnering And The Social Sciences in China, 1898-1949, Cambridge (Mass.): PhD - Harvard University, 1986.
China Year Book of Sociology 1979-1989/Zhongguo shehuixue nianjian 1979-1989, Zhongguo shehuikexue yuan shehuixue yanjiusuo (ed.), Pékin: Zhongguo dabaike quanshu chubanshe, 1989.
Chinese Journal of Sociology, cf. Guoli taiwan daxue shehuixue kan ou Shehuixue kan, Taipei: Université nationale de Taiwan, 1963-.
Chinese Recorder And Missionary Journal, Fuzhou 1868-1872 puis Shanghai 1874-1940, cf. Baldwin S. L. et J. Doolittle, (eds.).
Chinese Repository, Macao ou Canton, 1832-1851, cf. Bridgman E. C. et S.W. Williams (eds.).
Chinese Sociology And Anthropology, Armonk, NY: M. E. Sharpe, 1983-.
Chirot Daniel, compte rendu de Andrew Walder, Communist Neo-Traditionalism: Work & Authority in Chinese Industry, JAS, 47, 1, pp. 134-5, 1988.
Chu David S. K. (ed.), Sociology And Society in Contemporary China 1979-1983, Armonk N. Y.: M. E. Sharpe, 1984 (Numéro spécial de Chinese Sociology And Anthropology, XVI: 1-2).
Cibot Pierre Martial S. J. (ed.), Mémoires concernant l'histoire, les sciences, les arts, les mœurs, les usages, etc. des Chinois: par les missionnaires de Pékin, Genève: Minkoff Reprint, 1973 (Paris: Treuttel & Wurtz, et Nyon l'aîné, 1776-1791).
Clark Terry N., Prophets And Patrons: The French University And The Emergence of The Social Sciences, Cambridge (Mass.): HUP, 1973.
Cohen Erik (ed.), Comparative Social Dynamics: Essays in Honor of S. N. Eisenstadt, Boulder, Co.: Westview Press, 1985.
Cohen Paul A., China And Christianity, Cambridge (Mass.): HUP, 1963.
Cohen Paul A., Discovering History in China: American Historical Writing on Recent Chinese Past, New York: Columbia UP, 1984.
Comte Auguste (Enthoven J.-P. ed.), Physique sociale. Cours de philosophie positive, Paris: Herman, 1975, 2 vol. (1830- 1842).
Comte Auguste (Dagognet François, Allal Sinaceur et Michel Serres eds.), Philosophie première. Cours de philosophie positive, Paris: Herman, 1975, 2 vol. (1830-1842).
Condorcet Jean Antoine Nicolas de Caritat (Y. Belaval ed.), Esquisse d'un tableau histo¬rique des progrès de l'esprit humain, 1970 (1794).
Constant Charles de (Dermigny Louis ed.), Les Mémoires de Charles de Constant sur le commerce à la Chine, Paris: Ed. de l'EHSS, 1964.
Contemporary Chinese Social Scientists cf. Zhongguo dangdai shehuikexue¬jia (1986).
Cordier Henri, Bibliotheca Sinica, Taipei: Ch'eng-wen Publ. Co, 1966, 5 vol. (1880).
Cordier Henri, Fragments d'une histoire des études chinoises au XVIIIe siècle, Paris: Imprimerie nationale, 1895.
Coser Lewis A., Masters of Sociological Thought: Ideas in Historical And Social Context, New York: Harcourt, Brace, Jovanovich, 1977 (1971).
Cotta Sergio., Montesquieu e la scienza della società, Torino: Ramella, 1953, 430 p..
Courtney C. P., «Montesquieu And The Problem of 'la diversité'», pp. 61-82 in Enlightenment Essays in Memory of Robert Shackleton, Giles Barber et C. P. Courtney (eds.), Oxford: Alden Press, 1988.
Dagognet François, Allal Sinaceur et Michel Serres (eds.), Auguste Comte, Philosophie première. Cours de philosophie positive, Paris: Herman, 1975, 2 vol. [1830-1842].
Davis John Francis Sir, The Chinese: A General Description of The Empire of China And its Inhabitants, London: Cox, 1844-51, 3 vol. (1836); en franais, trad. A. Pichard, Paris: Paulin, 1837, 2 vol.
Dawson Raymond, The Chinese Chameleon: An Analysis of European Conceptions of Chinese Civilization, London: OUP, 1967.
De Bary W. T. (ed.), The Unfolding of Neo-Confucianism, New York: Columbia UP, 1975.
De Mailla, cf. Mailla.
Dehergne J., Répertoire des Jésuites de Chine de 1552 à 1800, Paris: Letouzey et Ané, 1973, 430 p.
Demiéville Paul, «Aperçu historique des études sinologiques en France», pp. 56-110 in Paul Demiéville, Choix d'études sinologiques (1921-1970), Leiden: Brill, 1973.
Derathé R. (ed.), Montesquieu, De l'Esprit des lois, édition critique, Paris: Garnier, 1973.
Dermigny Louis (ed.), cf. Charles de Constant.
Dermigny Louis, La Chine et l'Occident: le commerce à Canton au XVIIIe siècle, 1719-1833, Paris: S. E. V. P. E. N., 1964, 4 vol.
Desgraves Louis, Montesquieu, Paris: Mazarine, 1986, 485 p.
Desgraves Louis, Répertoire des ouvrages et des articles sur Montesquieu, Genève: Droz, 1988.
Détrie 1992 cf. Boothroyd.
Dictionnaire biographique1: Jinyangxuekan (eds.), Zhongguo xiandai she¬hui¬kexuejia zhuanlüe [Spécialistes chinois des sciences sociales: es¬quisses bio¬graphiques], Shanxi: Renmin, 1982, 7 vol.
Dictionnaire biographique 2: Shehuixue jianming cidian [Dictionnaire simplifié de la socio¬logie], Li et Fan (eds.), Gansu: Renmin, 1982.
Dictionnaire biographique3: Zhongguo dangdai shehuikexuejia [Spécialistes chinois contemporains des sciences sociales], Beijing: Shumu wenxian chubanshe, 1982.
Dictionnaire biographique4: Jianming shehuikexue cidian [Dictionnaire sim¬plifié des sciences sociales], Shanghai: Cishu chubanshe, 1984.
Dictionnaire biographique5: Shehuikexue renwu cidian [Dictionnaire des spé¬cialistes des sciences sociales], Shanghai: Cishu chubanshe, 1985.
Dictionnaire biographique6: Zhongguo shehui kexuejia cidian [Dictionnaire des spécialistes chinois des sciences sociales], Gansu: Renmin, 1986.
Dictionnaire critique de la sociologie, R. Boudon et F. Bourricaud, Paris: PUF, 1982.
Dictionnaire des philosophes, Denis Huisman (ed.), Paris: PUF 1984, 2 vol.
Diderot, cf. Encyclopédie.
Doolittle Justus, Social Life of The Chinese: A Dagerrotype of Daily Life in China, Singapour: Graham Brash Pte Ltd, 1987, 2 vol. (Taipei: Ch'eng-wen, 1966; New York: Harper & Brothers, 1865; London: Sampson, Low, Son et Marston, 1867).
Du Halde Jean Baptiste, Description géographique, historique, chronolo¬gique, politique et physique de l'empire de la Chine enrichie de cartes générales et de cartes particu¬lières du Thibet et de la Corée, et ornée d'un grand nombre de figures et de vi¬gnettes gravées en taille douce, Paris: Lemercier, 1735, 4 vol.; version anglaise, 1736; version allemande 1747-49 et 1756, version russe 1774-1777.
Duchac R., «Montesquieu et la démocratie», Cahiers Internationaux de Sociologie, 49, 1970, pp. 31-52.
Duchet Michèle, Anthropologie et histoire au siècle des Lumières. Buffon, Voltaire, Rousseau, Helvéticus, Diderot, Paris: Maspero, 1971.
Dufrenoy Marie-Louise, L'Orient romantique en France, 1704-1789, Montréal: Beauchemin, 1946, 1947, Amsterdam: Rodopi, 1975, 3 vol.
Dumont Louis, «The Economic Mode of Thought in an Anthropological Perspective», pp. 251-261 in Koslowski Peter (ed.), Economics And Philosophy, Tübingen: Mohr, 1985.
Dumont Louis, Affinity as a Value: Marriage Alliance in South India, With Comparative Essays on Australia, Chicago: UofC Press, 1983; version anglaise revue et aug¬mentée de Dravidien et Kariera, Mouton: La Haye, 1975.
Dumont Louis, Essais sur l'individualisme: une perspective anthropolo¬gique sur l'idéologie moderne, Paris: Seuil, 1983; Essays on Individualism: Modern Ideology in Anthropological Perspective, Chicago: UofC Press, 1986.
Dumont Louis, Homo aequalis: Genèse et épanouissement de l'idéologie éco¬nomique, Paris: Gallimard, 1977; From Mandeville to Marx: The Genesis And Triumph of Economic Ideology, Chicago: UofC Press, 1977.
Dumont Louis, Homo hierarchicus: Essai sur le système des castes, Paris: Gallimard, 1966; en anglais, édition complètement revue, Homo hie¬rar¬chicus: The Caste System And its Implications, Chicago: UofC Press, 1980.
Durkheim Emile (trad. Wang Li), Shehui fengonglun, [La Division sociale du travail], Shanghai: CP, 1934 (Taipei: CP, 1966).
Durkheim Emile (trad. Xu Deheng), Shehuixue fangfalun [Les Règles de la méthode so¬ciologique], Shanghai: CP, 1924 (Changsha: CP 1939; Taipei: CP 1967; il existe une nouvelle édition préparée par Weï Hu, publiée récemment sur le continent).
Durkheim Emile, Montesquieu et Rousseau, précurseurs de la sociologie, Paris: M. Rivière, 1966, 200 p.
Eastman Lloyd E., Family, Fields, And Ancestors, New York: OUP, 1988.
Eberhard W., Lokalkulturen in alten Chinas, Leiden: Brill, 1942, 2 vol.
Edking Joseph.,The Religious Condition of The Chinese, London: Kegan Paul, 1883, 260 p.
Ellis Henri, Sir, Journal of The Proceedings of The Late Embassy to China, London: Murray, 1817; en français Voyage en Chine: Journal de la der¬nière ambassade an¬glaise à la cour de Pékin, Paris: Delaunay, 1818.
Encyclopaedia of The Social Sciences, New York: The Macmillan Company, 1954 (1930).
Encyclopédie ou Dictionnaire raisonné des sciences, des arts et des métiers, Stuttgart: F. Frommann Verlag, 1966 (Paris: Briasson, 1751-1780, 35 vol.).
Enthoven Jean-Pierre (ed.), Auguste Comte, Physique sociale. Cours de phi¬lo¬sophie positive, Paris: Herman, 1975, 2 vol. [1830-1842].
Ephémérides du Citoyen cf. Quesnay.
Etiemble René, L'Europe chinoise, Paris: Gallimard, 1988-89, 2 vol.
Fairbank John King (ed.), The Missionary Enterprise in China And America, Cambridge (Mass.): HUP, 1974.
Fairbank John King et Suzanne Wilson Barnett (eds.), Christianity in China: Early Protestant Missionary Writings, Cambridge (Mass.): HUP, 1985.
Fairbank John King, «China's Prospects And U.S. Policy», Far Eastern Survey (American Institute of Pacific Relations), 2 juillet 1947, vol.XVI, 13.
Fairbank John King, The United States And China, Cambridge (Mass.): HUP, 1983, 4e éd.
Fairbank John King, The Great Chinese Revolution, 1800-1985, New York: Harper & Row, 1986.
Fei Hsiao T'ung cf. aussi Fei Xiaotong
Fei Hsiao T'ung et Chang Chih-I (Fei Xiaotong et Zhang Zhiyi), Earthbound China: A Study of Rural Economy in Yunnan, Chicago: UofC Press, 1945.
Fei Hsiao T'ung, China's Gentry: Essays in Rural-Urban Relations, Chicago: UofC Press, 1953.
Fei Hsiao T'ung, Peasant Life in China: A Field Study of Country Life in the Yangtze Valley, préface par B. Malinowski, London: G. Routledge, 1939 (New York: Dutton, 1939).
Fei Hsiao-t'ung, «The Grouth of Chinese Sociology» in McGough James, Fei Hsiao-t'ung, New York: M. E. Sharpe, 1979.
Fei Hsiao-tung, «Peasantry And Gentry: An Interpretation of Chinese Social Structure And its Changes», AJS, 52, I, juillet 1946, pp. 1-17; version an¬glaise de Wu Chenbo et Fei Xiaotong, et al., Huangquan yu shenquan [Pouvoir impérial et pou¬voir aristocratique], Shanghai: Guancha cong¬shu, 1948, 177 p.
Fei Xiaotong cf. aussi Fei Hsiao T'ung.
Fei Xiaotong cf. David R. Arkush, Raymond Firth, James McGough, B. Malinowski, W. Ogburn.
Fei Xiaotong, Fei Xiaotong xüanji [Œuvres choisies de Fei Xiaotong], Tianjin: Renmin chubanshe, 1988.
Fei Xiaotong, Shengyu zhidu [Les Institutions de la reproduction], Tianjin: Renmin chu¬banshe (Coll. Shehuixue congshu - Jiuzhe zhongkan), 1981 (la première édition parut dans le 4e vol. de la collection Shehuixue congkan, éditée par Wu Wenzao, Shanghai: CP, 1947, 200 p.).
Fei Xiaotong, Xiangtu zhongguo [Rural China], Shanghai: Guancha, 1948 (reédition à Taipei, s. d.).
Fei Xiaotong, [Étude de la coutume qin-ying], Shehuixue jie/The Sociological World, 8, pp. 155-186, 1934.
Fei Xiaotong et al., Small Towns in China: Functions, Problems, And Prospects, Beijing: New World Press, 1986.
Fei Xiaotong, Jia Yuanyi et Huang Di (trad.), Wenhua lun [Théorie de la cul¬ture], tra¬duction du manuscript jamais publié de Malinowski «What is Culture», très sem¬blable à l'article «Culture» de Malinowski dans Encyclopaedia of The Social Sciences (1930), Taipei: CP, 1967 (Chongqing: CP, 1944).
Fei Xiaotong et Wu Chenbo et al., Huangquan yu shenquan [Pouvoir impé¬rial et pou¬voir aristocratique], Shanghai: Guancha congshu, 1948, 177p; en anglais: Fei Hsiao-tung, «Peasantry And Gentry: An Interpretation of Chinese Social Structure And its Changes», AJS, 52, I, juillet 1946, pp. 1-17.
Ferguson Adam, «The Decline of Nations», chap. 5 in An Essay on The History of Civil Society, London: Millar & Caddell, 1768; en français, trad. M. Bergier, Essai sur l'histoire de la société civile, Paris: Veuve Desaint, 1783, 2 vol.
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Firth Raymond (trad. Fei Xiaotong), Renwen leixing [Human Types: An Introduction to Social Anthropology], Chongqing: CP, 1944 (reédition et retraduction par Wang Shuduan, Shehui renleixue xulun, Taipei: Guangwen shuju, 1967).
Foner Anne, «Compte rendu de Village And Family in Contemporary China», Social Forces, 58, 1, sept. 1979, pp. 379-380.
Franke Herbert, Sinology at German Universities, Wiesbaden: F. Steiner, 1968.
Franke Otto, Geschichte des Chinesischen Reiches: Eine Darstellung seiner Entstehung, seiner Wesens und seiner Entwicklung bis zur Neuesten Zeit, Berlin: De Gruyter, 1930- 1952.
Franke Wolfgang (trad. R.A. Wilson), China And The West, Oxford: Blackwell, 1967 (en allemand, 1962).
Frèches José, La sinologie, Paris: PUF, 1975.
Freedman Maurice, «On The Study of Chinese Society», pp. 373-424, in G. W. Skinner (ed.), The Study of Chinese Society: Essays by Maurice Freedman, Stanford: SUP, 1979 (reprend des articles datés de 1962, 1963, 1964, 1969).
Freedman Maurice, «Sociology in And of China», The British Journal of Sociology, 13, 2, juin 1962, pp. 106-116.
Freedman Maurice, Granet sociologue et sinologue, in Marcel Granet, La Féodalité chi¬noise, Paris: Imago, 1981 (même article dans Critique, juin 1975, 337, pp. 624-648).
Freedman Maurice, Lineage Organization in Southeastern China, London: Athlone, 1958.
Fried Morton H., «Compte rendu de Canton under Communism», China Quarterly, 45, janv./mars 1971, pp. 167-170.
Fried Morton H., «Compte rendu de Village And Family in Contemporary China», Western Political Quarterly, 32, juin 1979, pp. 246-248.
Fried Morton, «China» in Joseph S. Roucek (ed.), Contemporary Sociology, New York: Philosophical library, 1958.
Fried Morton, «Community Studies in China», The Far Eastern Quarterly, Lancaster, Penn., XIV, I, nov. 1954.
Friedrichs Robert W., A Sociology of Sociology, New Tork: Free Press, 1972 (1970).
Fu Shang-ling, «An Analysis of The Existing Complex of The Chinese Family», Shehui yanjiu [Recherches sociales], I, 2, juin 1936, pp. 1-35.
Fustel de Coulanges Numa Denis, La Cité antique, Paris: Albatros, 1982 (1864).
Galey Jean-Claude (ed.), Différences, valeurs, hiérarchie: textes offerts à Louis Dumont, Paris: Ed. de l'EHESS, 1984.
Gardella Robert P., «Compte rendu de Village And Family in Contemporary China», The Annals of The American Academy of Political Science, 443, mai 1979, pp. 160-161.
Garrett Shirley, Social Reformers in Urban China: The Chinese YMCA 1895-1925, Cambridge (Mass.): HUP, 1970.
Gaubil Antoine, Correspondance de Pékin, Genève: Droz, 1970.
Gaubil Antoine, Le Chou-king, un des livres sacrés des Chinois, qui ren¬ferme les fonde¬ments de leur ancienne histoire, les principes de leur gouverne¬ment et de leur mo¬rale; ouvrage recueilli par Confucius, Paris: Tilliard, 1770.
Gehin Etienne, «Descartes et Montesquieu», Revue française de sociologie, 14, avril/juin 1973, pp. 164-179.
Gernet Jacques, Chine et christianisme, Paris:Gallimard, 1982.
Gernet Jacques, «La politique de conversion de Matteo Ricci et l'évolution de la vie poli¬tique et intellectuelle en Chine aux environs de 1600», in Sviluppi scientifici, Prospettive religiose, movimenti rivoluzionari in Cina, Florence: Olschki, 1975, pp. 115-144.
Gernet Jacques, Le Monde chinois, Paris: Armand Colin, 1980 (1972).
Gerschenkron Alexandre, Continuity in History And other Essays, Cambridge (Mass.): HUP, 1968.
Gipouloux François, «Sociologie et réformes: la renaissance de la sociologie en République populaire de Chine», RESS, XXVII, 84, 1989, pp. 51-68.
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Goudineau Yves, Introduction à la sociologie de Marcel Granet, Université de Paris X, 1982.
Gouhier Henri, La Jeunesse d'Auguste Comte et la formation du positi¬visme, Paris: Vrin, 1933-1941, 3 vol.
Gouldner Alvin Ward, Enter Plato: Classical Greece And The Origins of Social Theory, New York: Basic Books, 1965.
Gouldner Alvin Ward, The Coming Crisis of Western Sociology, New York: Basic Books, 1970.
Granet Marcel, La Pensée chinoise, Paris: Albin Michel, 1968 (1934).
Granet Marcel, La Religion des Chinois, Paris: PUF, 1951 (1922).
Granet Marcel, Danses et légendes de la Chine ancienne, Paris: PUF, 1959, 2 vol.
Gransow Bettina, «Social Surveys in China - Zwischen Christlicher Sozialarbeit und ex¬perimentellen Sozialreformismus», RESS, XXVII, 84, 1989, pp. 33-50.
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Grosier Jean-Baptiste Gabriel, De la Chine: description générale de cet em¬pire, régigée d'après les Mémoires de la mission de Pékin, 3e éd. rev. augmen¬tée, Paris: Pillet, 1818-1820, 7 vol.; en anglais, traduction de la première éd., A General Description of China, London: Jaud & Robinson, 1788, 2 vol.
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Gumplowicz Ludwig, Outlines of Sociology, New Brunswick, N. J.:Transaction Books, 1980 (1899).
Guoli taiwan daxue shehuixue kan ou Shehuixue kan /Chinese Journal of Sociology, Taipei: Université nationale de Taiwan, 1963-.
Gützlaff K. F. A., China Opened: Or A Display of The Topology, History, Customs, Manners, Arts, Manufactures, Commerce, Literature, Religion, Jurisprudence, etc. of The Chinese empire, London: Smith, Elder, 1838, 2 vol.
Guy Basil, The French Image of China before And After Voltaire, Genève: Institut Musée Voltaire, SVXVIII, 1963, 468 p.
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Hamilton Gary, «Legitimacy And Structure in Imperial China», RESS, XXVII, 84, 1989.
Han Minghan cf. Han Mingmo
Han Mingmo, Zhongguo shehuixue shi [Histoire de la sociologie chinoise], Tianjin: Tianjin renmin chubanshe, 1987.
Harrell Stevan, «Compte rendu de Village And Family in Contemporary China», American Anthropologist, 82, 1, mars 1980, 219.
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Herder Johann Gottfried von, «Histoire de la Chine», 11e livre, pp. 6-76, vol.III in Idee zur Philosophie der Geschichte der Menscheit, 1784-91, 4 vol.
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Hsu Francis L. K., «The Myth of Chinese Family Size», AJS, 48, mai 1943, pp. 555-562.
Hsu Francis L. K., Under The Ancestor's Shadow, Stanford: SUP, 1971 (London 1948).
Hsu Leonard, «The teaching of sociology in China», CSPSR, 1927, 11, 3.
Hsüeh Chün-Tu, «Compte rendu de Canton under Communism», The American Political Science Review, 65, sept. 1971, pp. 856- 857.
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Huc Evariste Régis, L'Empire Chinois, Monaco: Ed. du Rocher, 1980 (Paris, 1854, 2 vol.).
Huc Evariste Régis, Le Christianisme en Chine, en Tartarie, et au Thibet, Paris, 1857-58, 4 vol.
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Inkeles Alex, Social Change in Soviet Russia, Cambridge (Mass.): HUP, 1968.
International Encyclopaedia of The Social Sciences, David L. Sills (ed.), New York: Free Press, 1972 (1968).
Internationales Soziologenlexikon, Berndorf (ed.), Stuttgart: Enke, 1980, 2 vol.
Isaacs Harold R., Idols of The Tribe, New York: Harper & Row, 1975.
Isaacs Harold R., Re-enconters in China: Notes of a Journey to a Time Capsule, Armonk, N. Y.: M. E. Sharpe, 1985.
Isaacs Harold R., Scratches on our Minds: American Images of India And China, New York: M. E. Sharpe, 1980.
Isambert François , Rite et efficacité symbolique, Paris: Cerf, 1979.
Jianming shehuikexue cidian, Shanghai: Cishu chubanshe, 1984.
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Journal de sociologie cf. Shehuixue kan.
K'ang Yu-wei (trad. Laurence G. Thompson), Ta T'ung chu: The One-World Philosophy of K'ang Yu-wei, London: Allen & Unwin, 1958.
Kang Youwei cf. K'ang Yu-wei.
Käsler Dirk, Klassiker des Soziologischen Denkens, München: C. H. Beck, 1976, 2 vol.
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Kirby William C., Germany And Republican China, Stanford: SUP, 1984.
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Li Anzhai, Yili yu liji zhi shehuixue de yanjiu [Étude sociologique du Livre de l'étiquette et des cérémonies et du Livre des rites], Shanghai: CP, 1935.
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Lin Nan, «Sinisation de la Sociologie», RESS, XXV, 76, 1987.
Lin Yu-tang, A History of The Press And Public Opinion in China, Chicago: UofC Press, 1936.
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Madsen Richard P., «Compte rendu de Village And Family in Contemporary China», Contemporary Sociology, 10, 1, janv. 1981, pp. 109-110.
Madsen Richard, «Compte rendu de Urban Life in Contemporary China», AJS, 91, 2, 1986, pp. 988-990.
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Malinowski Bronislaw (trad. Fei Xiaotong), Wenhua lun [Theory of Culture], Chongqing: CP (Shehuixue congkan), 1944 (Shanghai: CP, 1947; Taipei: CP, 1967).
Malinowski Bronislaw (trad. Li Anzhai), Liangxing shehui [Sex And Repression in Savage Society], 1937 (réed. Taipei: CP, 1969).
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Marco Polo cf. Polo Marco.
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Silkroads cultural area. Silkroads project in world history. 絲綢之路

READING NOTES ON BOOKS AND MOVIES
TANIGUCHI Jiro (illustrations), Natsuo SEKIKAWA (scenario) (trans. from Japanese to French Sophie Refle), Au temps de Botchan (Bocchan no Jidai), Paris: Seuil, 2002-6, vol. 1: Au temps de Botchan, vol. 2: Dans le ciel bleu, vol. 3: La danseuse de l'automne, vol. 4: Une pluie d'étoiles filantes, vol 5: Au temps de Botchan.

Originally published in Japan 1997 by Futabasha Publishers Co., Ltd.

In the preface of volume III, writer Natsuo SEKIKAWA explains the main underlying argument for this whole series of 5 volumes: they are dealing with Japanese modern identity. According to the author, Japanese modern identity takes its roots not in the aftermath of the atomic bombs but in the last year of the Meiji era. If I understand well the argument, during the final years of Meiji (approx. 1895-1912), Japan had a real fight of perspectives about its future: Anarchists, socialists, communists, liberals, all tendencies were represented, active, fighting to promote their point of view. The anarchists, communists and socialists-revolutionaries were totally destroyed, first by repression of fundamental rights (surveillance by political police, loss of job, prohibition to publish, fines, USO), then by capital punishments. By 1917, all forces representing the left had been annihilated out of Japan. This, if I understand well, was the fundamental cause that led Japan later to embark on its rightist's pass, which eventually led to 1945.

The argument that there has been a fundamental change in Japan during the years 1985-1910 links Japan with the whole industrialized world when, indeed, during these "Belle Époque" years the entire mindset has been revolutionarized: abstract painting, atonal music, and modern literature (+ world wars, 1917, futurism)...

In the Au Temps de Botchan series, we can feel this nostalgia for an intellectual era where all schools of thoughts were fighting for recognition. A very stimulating era of Japanese intellectual history.

Along the various volumes, there are recurrent allusions to judo competitions, in particular judo competitions organized by the police department. Some the heroes of Botchan participate in these competitions. The history of judo, as opposed to ju-jitsu, is a major event in the transformation of the pre-Meiji era into modern Meiji, where martial art is not anymore a private skill in the hands of a warriors' caste (the samurais) but becomes a public sport, a practice promoted amongst the population. This is how, I guess, judo has become an official martial art, a sport exported abroad, which eventually became an Olympic discipline. For Japan, it has been, at the origin, an endeavor connected with nation building.

This point was made clear to me by 1943 Akira Kurosawa's movie La Légende du grand judo, Sugata sanshiro (DVD, coffret collector 6524/8000, Arte Video). The DVD includes a second version of the film commented by Christophe GANS and Jean-Pierre JACKSON. Both commentators give interesting hints about the role of judo during the Meiji era. Their comments is reminiscent of Bernard Witz, Judo, Budo et Tradition. La Voie et ses degrés, Lausanne: Hagakuré, 2005.

The DVD containing La Légende du grand judo (Sugata sanshiro) offers a bonus about Jigoro Kano (1860-1938), founder, in 1882 of the dojo KODOKAN and of modern judo . We can see a silent movie where Jigoro Kano performs his judo. He served as a model for the Shogoro Yano in La Légende du grand judo.

Au Temps de Botchan is a series about these formative years of modern Japan.

Volume I is dedicated to the writer Natsume SOSEKI in Tokyo in 1906, when he wrote the novel Botchan.

Volume II deals with poet Ishikawa Takuboku. For the historian, it is interesting to note that during these years, as was the case in France, Japanese socialists were violently divided between reformists and revolutionaries.

Volume III is dedicated to Hasegawa Tatsunosuke (pen name: Futabatei Shimei). Under title in French: La danseuse de l'automne. In English: Autumn's Ballerina.

See:
Review by Derik Badman

Sôseki Natsumé, Botchan (trad. from Japanese to French by Hélène Morita), Paris: Le Serpent à plumes, 1999.

This book (1906) is supposed to be a major work of modern Japanese literature. It presents a character extremely impulsive yet quite indifferent and without ambition. He is not at first a pleasant character, but gradually, through his distorted vision of things, we can get a sense of Meiji Japan. He seems to act very stupidly yet, in the end, he shows a good heart. At the first reading, it is maybe not easy to capture all the beauty of this novel. Many details about daily Japanese life would certainly sound much more interesting with the help of a Japanese commentator. The character in this novel reminds me of The Story of AQ by Lu Xun (1921, A Q Zhengzhuan, 阿Q正傳).


Carey Peter, Au pays des mangas avec mon fils (trans. from Wrong about Japan: A father's journey with his son, 2006), Paris: Hoëbeke, 2006.

Chapter 5 contains a graphic description of the bombardments of civil populations by American B29. City centers were destroyed and rural communities were also targeted.



Shimazaki Aki, Mitsuba, Montréal: Leméac, 2006 and Arles: Actes Sud, 2006.

Contains a very nice description of Kobe, compared to the city of Montreal. Ends with Kobe earthquake of 1992.

Shimazaki Aki, Tsubaki, Arles: Actes Sud 2005, Collection: Le poids des secrets.

Aki Shimazaki is born in Japan, lives in Montreal since 1993. Tsubaki is her first novel written in French. In several of her novels, we can get glimpses at Japanese society, at the many social, professional and domestic constraints. We can feel the Japanese love for their country. Lots of information about Japanese daily life. The writing style is characterized by very short and simple sentences.

The story takes place partly in Nagasaki in 1945. It is the occasion to discuss the atomic bomb, the American B29 bombardments over Japan, as well as, on the Japanese side, the Nanjing massacre and other Japanese atrocities. It replies to the question: Why did the Americans launch two bombs on Japan. The war violence is paralleled with possible domestic violence. On page 112, the following coincidence is mentioned: August 15, 1549, arrival of Christianity in Japan, August 15, 1945, capitulation of Japan.

The novel is read in a couple of hours. Excellent read. I would advise it to teenagers reading French or to student of the French language. The novel could be discussed in History class.



HARTOG François, The mirror of Herodotus : the representation of the other in the writing of history.
HARTOG François, Le Miroir d'Hérodote. Essai sur la représentation de l'autre, Paris: Gallimard, folio histoire, 2001, 576p. (The mirror of Herodotus : the representation of the other in the writing of history; translated by Janet Lloyd, Berkeley : University of California Press, 1988).

Herodotus provides one of the first representations of the world. He creates the world, the history of the world. How does he do it? Why is it, that his book, even today, works on our imagination? And more generally, how an historian, an ethnographer, a writer is able to create a world? What are the basic principles of world representations, principles or devices that are active in human and social sciences? Those are the questions Herzog tries to answer in this book.

400 years before Herodotus, Hesiod and Homer represented Greek mythology, created the Greek theogony, the Greek history of the gods. They did so in listing the gods, in naming them and in qualifying them with honors, competences, and descriptions. While naming them they were creating their time and space, their world. Herodotus is doing the same: to create the world, he gives names to all nations, all cultures, all places, and all stories. He makes lists of extraordinary items, real or legendary, and thus creates a representation of the world (2001, p. 517).

One of the keys of world representation is the creation of a spatial code: naming, measuring and comparing spaces. From the concrete space to the fictional space of the world representation (2001, p. 523).

Herodotus basic device is to apply the simplest mental operation to reality and to describe fully these mental operations: measurement, measuring, counting. Herodotus gives a lot of indications about the measurements of buildings, of distances between one place and another, about the wideness of a country, USO. He enrolls us to fabricate with him a world that is made real through its measurements. Each element is placed, named and often measured (2001, p. 500).

The various elements in the Histories are not simply listed and stored. They are linked together. Herodotus explains in his text where he is, where he is going, when he makes a digression, when he comes back to his main point, USO. His text is a map of his thoughts. By doing that, by leading us from one of his thoughts to another, he reproduces in the text the spatiality of the real world. And therefore, we are lead to believe that his text is like the real world, is a true representation of the real world (2001, p. 503).

ADDRESSES
ALL ADDRESSES ALPHABETICAL ORDER,
MINISTRIES AND EMBASSIES,
SCHOOLS, MUSEUMS AND UNIVERSITIES.

ALL ADDRESSES ALPHABETICAL ORDER

Abegg-Stiftung, Riggisberg, 031 808 12 01

Alliance Atlantic SA, Rue St Pierre 3, 1003 Lausanne,+41 21 351 51 64, F +41 21 351 51 51, info@cinematlantic.ch (Miranda, Cinéma Atlantic, miranda@cinematlantic.ch, 076 360 26 09).

Ambassade de la République populaire de Chine en Suisse, Dr. Huang Ying, Conseillère, 0041 31 951 43 25, jiaoyuchu@muri-be.ch, 中华人民共和国驻瑞士大使馆， 黄颖， 博士 参赞。

Ambassade de Turquie Conseiller d'Education, Lombachweg 33, 3006 Bern/ SUISSE, Tel: 00 41 31 352 23 28, Fax: 00 41 31 352 12 35, E-mail: bern@meb.gov.tr, Internet: www.tr-botschaft.ch.

Asahi Broadcasting Corporation, Kobe, Japan.

Association of Swiss Grantmaking Foundation: http://www.swissfoundations.ch/de/portrait/mitglieder.html

Azerbaijan National Academy of Sciences, AZ1141, 9, F.Agayev St., Baku, Azerbaijan Republic
Phone: (994 12) 4923529, (994 12) 5103281
Fax: (994 12) 4925699, (994 12) 5103059
E-mail: president@science.az, info@science.az, secretary@iit.ab.az

Bain Daniel, 49, rte du Moulin-Roget, CH - 1237 AVULLY, (+41 22) 756 34 74, daniel.bain@bluewin.ch.

Baku State University, Mr. Abel Maharramov, Doctor of Chemical Sciences, Address: 23 Z. Khalilov Street, 370148 Baku, Azerbaijan, Tel No.+99412 975953, Fax No. +9994 12 975953, E-mail address: elmira_a@azdata.net

Baumgartner Georges c/o The Foreign Correspondents' Club of Japan, Yurakucho Denki Bldg, 20th Floor, 7-1 Yurakucho 1-chome,Chiyoda-ku, Tokyo 100-0006 Japan.

Beijing Jiaokeyuan jichu jiaoyanzhongxin lishi shi 北京教科院基础教研中心历史室。

Beijing Normal University, Beijing Shifan Daxue, Office of International Exchange and Cooperation Dr. Hong Chengwen 洪成文, chwhong@bnu.edu.cn.

Beijing Olympic Education Standing Office, GENG Shen, Director, 95, Beisihuan Donglu, Chaoyang District, Beijing 100101 China. Mobile: 130 0112 0972, e-mail: gengshen@bjedu.gov.cn, www.bjoe.org.cn.

Beijingshi qiche gongye gaoji jigong xuexiao 北京市汽车工业高级技工学校 Beijing Automobile Industry Advanced Technical School - Pekinger-Automobilindustrie Bildungsoberstufenzentrum, A no 3 Chengzhang Rd, Fengtai Beijing 100071 China, phone 0086 10 63 82 55 07; www.pabzhou2002.com; Mr JING Pingli 景平利, Director; Mrs YU Ying 于影, teacher of traditional arts, mobile 135 2114 5553, e-mail: yu_ying2005@yahoo.com.cn.

Beishida Affiliated Experimental High School, Beijing.
Bejing: R.1205,BuildingNo.13,Dao Jia Yuan,Jin Tai Road,Chao Yang District,Beijing, 北京朝阳区金台路道家园13号楼1205室

Borgeaud Pierre-Yves, Momentum Production, Av. de France 16, 1004 Lasuanne, 0041 21 320 87 80, momentumprod@gmail.com, pyborg@freesurf.ch

Botschaft der Republik Usbekistan, Dept of Education, Perleberger Str. 62 , 10559 Berlin
, www.uzbekistan.de

Brélaz Cédric, Université Marc Bloch, MISHA, 5, allée du Général Rouvillois, CS 50008, F – 67083 Strasbourg cedex, Adresse privée : 17, rue Beethoven, F – 67000 Strasbourg, Tél. : 0033 (0)3 88 61 24 18, Adresse électronique : cedric.brelaz@umb.u-strasbg.fr

CANDAS Feray, 0090 312 490 4538, Lycée Charles de Gaulle, Ankara, Turkey

Center for Silk Road Research (in charge of Silk Road Scholarly Research), Nara Park Silk Road Exchange Hall, 469 Zoshi-cho, Nara-shi, Japan 630-8211, TEL 0742-27-2438, Open: Tuesday - Sunday, 9:00 am - 5:00 pm

Central Asia-Caucasus Institute & Silk Road Studies Program

Central Motion Pictures Corporation, Timothy Chang, 6F 116 Han Chung St., Taipei – Taiwan, tél. +886 2 2312 2077, fax +886 2 2331 9241, centralpictures[at]gmail.com

Délégation Culturelle et Economique de Taipei, Taiwan, Shih-Rong Wang, Monbijoustrasse 30, 3011 Bern – Suisse, tél. 031 382 29 27, fax 031 382 15 23, Taipei.delegation[at]spectraweb.ch

Department of Eurasian Studies
Uppsala University
Visiting address: Gamla Torget 3, 3rd floor [map] 
Box 514, SE-751 20 Uppsala, Sweden
Tel. +46-18-471-7155
Fax. +46-18-106397
E-mail: info /at/ silkroadstudies.org

Department of National Education of Indonesia, Address:, Jend. Sudirman Pintu, 1 Senayan, Jakarta 10002, Phone: 021-5731618, Fax: 021-5736870, pusdatin@depdiknas.go.id.

Deutsche Botschaftsschule Peking (German Embassy School Beijing), Liangmaqiao Lu 49A, Chaoyang District, Beijing 100016 China, Phone: 086 10 6532 2535, Mrs. WANG Ning, mobile: 158 0155 1710, e-mail: ning.wang@dspeking.net.cn, www.dspeking.net.cn.

DJANOGLY, City Academy Nottingham, Tel.: 0115 942 4422, http://www.djanogly.notts.sch.uk

Ecole française d'Extrême-Orient (Institut de recherches archéologiques et historiques).

Education Office, Chinese Embassy in Switzerland, Mrs XI Ru, First Secretary, 031 951 43 25, jiaoyuchu@muri-be.ch, x-ru@yeah.net, 中华人民共和国驻瑞士大使馆教育处， 席茹，一秘。

Embassy of the Kyrgyz Republic in Beijing, Ambassador: H.E. Mr. Sultanov Kamil, Address: 2-7-1, Ta Yuan Diplomatic Office Building, No. 14, Liangmahe Nan Lu, Beijing 100600, Tel: +86-10-65326458, 65324180, Fax: +86-10-65326459

Embassy of the Republic of Azerbaijan in Beijing, Ambassador: H.E.Mr.Yashar Tofigi Aliyev, Address: No. B-3, Qijiayuan Diplomatic Compound Villa, Beijing 100600, Tel: +86-10-65324614, 65324698, Fax: +86-10-65324615, E-mail: mailbox@azerbembassy.org.cn, Website: http://www.azerbembassy.org.cn/

Embassy of the Republic of Tajikistan in Beijing, Ambassador:, H.E. Mr. Rashid Alimov, Address: No. 1-4, Section A, Liangmaqiao Diplomatic Compound, Beijing 100600, Tel: +86-10-65322598, Fax: +86-10-65323039, E-mail: tjkemb@public2.bta.net.cn

Embassy of Turkmenistan in Beijing, Ambassador: H.E. Mr. Kurbanmukhammed Kasymov, Address: King's Garden Villa D-1, No.18 Xiaoyun Lu, Chaoyang District, Beijing 100600, Tel: +86-10-65326975, Fax: +86-10-65326976, E-mail: embturkmen@netchina.com.cn

Embassy of Uzbekistan in China Beijing, 11, Sanlutum Beixiaojie, Phone: (8610) - 65 323 621, 65 326 304

Embassy of Uzbekistan in Indonesia, Jakarta, 7, Bravijaya Raya, Block P5, Kebayoran Baru, Phone: (6221) - 91 34 212, Fax: (6221) - 72 21 640

Embassy of Uzbekistan in Japan, Tokyo, 5-11-8 Shimomeguso-Meguro-Ku Str.,, Phone: (813) - 376 05 176, Fax: (813) - 376 05 625

Fondation Suisse de Déminage (FSD), rue du 31-Décembre 36, 1207 Genève; Swiss Foundation for Mine Action (FSD), 0041 22 737 20 43, fax 0041 22 737 20 49, info@fsd.ch, jobs@fsd.ch. Dushanbe address: 22, Karamova St. Contact: Mr Abdusalo RASULOV. http://www.fsd.ch. SOPHIE and MICHAEL: http://www.tvrl.ch/web/programme.asp?video=1&periode=1.

Forêt Philippe, Institute of Cartography, Swiss Federal Institute of Technology at Zurich. Nota: Forêt Philippe, "The Mapping of the Silk Road by European-Chinese Expeditions (1912-1949)", conférence.

Franco-Uzbek Archaeological Mission in Bactria

FUJIMORI Yoshiharu, Secretary General, The Nara International Foundation - Commemorating the Silk Road Exposition RESEARCH CENTER FOR SILK ROADOLOGY Nara Park Silk Road Exchange Hall, 469 Zoshi-cho, Nara 630-8211, JAPAN TEL:+81-742-27-2438 FAX:+81-742-20-2706 E-mail:silkroad@nifs.or.jp URL:http://www.nifs.or.jp

Fujiwara Chris (Japan) is chief editor of Undercurrent, the film-criticism journal of FIPRESCI.

GENG Shen 耿申, Director, Beijing Olympic Education Standing Office, 95, Beisihuan Donglu, Chaoyang District, Beijing 100101 China. Mobile: 130 0112 0972, e-mail: gengshen@bjedu.gov.cn, www.bjoe.org.cn.

Harris David, davidbooks@picknowl.com.au, PO Box 478, Mt Barker, SA 5251, Australia.

HATA Yoshiko, Director, Museum Borderless Art Museum NO-MA, 16 Nagahara-chokami, Omihachiman-shi, Shiga, Japan, Tel & Fax: 0748-36-5018.

Heller Natasha , University of California Berkeley, Department of Philosophy, 314 Moses Hall #2390, Berkeley, CA 94720-2390,, Tel: 510-642-2722,Fax: 510-642-4164

Hertz Ellen , Professeure, directrice de l'Institut d'ethnologie, 
ellen.hertz@unine.ch, 
tél. 032 718 17 17 ; depuis l'étranger: +41 32 718 17 17, Adresse postale: 
Institut d'ethnologie - Université de Neuchâtel
, Saint-Nicolas 4
, CH-2000 Neuchâtel

Historic Cities Support Programme, Dr. Stefano Bianca 
Director, The Aga Khan Trust for Culture, 1200 Genève, Tel: 0041 22 909 7000, Fax: 0041 22 909 7291, E-mail: stefano.bianca@akdn.ch

International Foundation Commemorating the Silk Road Exposition (NIFS), 〒630-8301 Nara Shi, Takabatake-cho 102, Nara International House, Japan, Tel : 0742-27-2436, Fax: 0742-27-2434, Email : nifs@nifs.or.jp

Japan Foundation Forum Secretariat, c/o ACE Japan, 4th Floor, Akasaka 1-chome Mori Bldg., 1-11-28 Akasaka,, Minato-ku, Tokyo 107-0052, Japan, Tel.: 03-5562-0699 Fax: 03-5562-4423

Japan Information and Cultural Center, Embassy of Japan, Postfach, 3000 Bern 9, Karin Heiniger, Engestrasse 43, 3012 Bern, Tel: ++41-31-305 15 70, Fax ++41-31-305 15 73, mail: jicc@bluewin.ch.

Japan National Tourist Organization, Office national du tourisme japonais, Tetsuro Hirata, Yoko Takano.

Japanische Botschaft in der Schweiz, Engestrasse 43, 3012 Bern, Tel: ++41-31-305 15 70, Fax ++41-31-305 15 73, mail: jicc@bluewin.ch.

Jorge Álvares Foundation, Av. Miguel Bombarda, n.º 133 – 4.º - E
1050-164 Lisboa 
Portugal, Telephone: 351 213 153 282, Fax: 351 213 151 944. E-mail: fundacao@jorgealvares.com

Kyoto:〒602-8432, Inokuma-dori Imadegawa agaru kita Inokuma-cho 290-6, Kamigyo-ku, Kyoto-city Japan.

Kyoto City Board of Education School Guidance Division (Kyoto-shi Kyoiku Iinkai Gakko Shido-ka), 222-3811.

KYOTO MUNICIPAL HORIKAWA SENIOR HIGH SCHOOL, 604-8254, Kyoto, Japan, e-mail : horikawa@edu.city.kyoto.jp.

Kyoto Municipal Museum of School History, Kyoto, Japan, 600-8044, phone : 075 344 1305.

Kwansei Gakuin Senior, 関西学院高等部, Nishinomiya 西宮市 (near Kobe), Japan. Address: 1-155 Uegahara Ichiban-cho, Nishinomiya 662-8501, Japan (関西学院高等部, 〒662-8501, 西宮市上ヶ原一番町1-155, TEL +81 798-51-0975 (直通), FAX +81 798-51-0973. Headmaster: Mr Shunji KOMURA; Vice-Principal and English teacher: Mr Katsuhiro MATSUURA (e-mail: k-matsu@kwansei.ac.jp); History teacher: Mr Koichi YAHIRO (e-mail: yahiro@kwansei.ac.jp).

Luginbühl Thierry, Thierry.Luginbuhl@unil.ch, Directeur, UNIL, Sect.sc.antiquité - IASA
Quartier UNIL-Dorigny, Bâtiment Anthropole 4012 
CH-1015 Lausanne
Téléphone : 021 692 30 42

Maeder Erik Werner, IHES
Quartier UNIL-Dorigny, Bâtiment Anthropole 5160 
CH-1015 Lausanne
Téléphone : 021 692 31 55, ErikWerner.Maeder@unil.ch, 
emaeder@eliot.unil.ch

MARYANA H., MM., Drs., Kepala Sekolah, SMAN N 8 Yogyakarta, Jln. Sidodadi No 1 Mujamuju, YOGYAKARTA, +62 274 51 34 93. Home : Jln. Magelang Km.15, No.14, Ngangkruk, Caturharjo, Sleman, maryana_medari@yahoo.co.id.

MATSUURA Katsuhiro, Vice-Principal and English teacher, (e-mail: k-matsu@kwansei.ac.jp), Kwansei Gakuin Senior, 関西学院高等部, Nishinomiya 西宮市 (near Kobe), Japan. Address: 1-155 Uegahara Ichiban-cho, Nishinomiya 662-8501, Japan (関西学院高等部, 〒662-8501, 西宮市上ヶ原一番町1-155, TEL +81 798-51-0975 (直通), FAX +81 798-51-0973.


MIN Haixia, minhaixia2004@163.com, Lanzhou university.

Ministère des Affaires étrangères (missions archéologiques françaises), www.diplomatie.gouv.fr

Ministry of Education of Georgia. 68, D. Uznadze Street 380002 Tbilisi Georgia. Tel: +995(32) 956-591

Ministry of Education of the People's Republic of China, General senior secondary education, No.37 Damucang Hutong, Xidan, Beijing, P.R.C, Telephone:+86-10-66096114, Postcode:100816, http://www.moe.edu.cn/english/basic_b.htm

Ministry of Education of the Republic of Azerbaijan, Ministry of Education of Azerbaijan Republic, minister@edu.gov.az

MINISTRY OF EDUCATION OF THE REPUBLIC OF TAJIKISTAN, Department of Secondary and High-Vocational Education, Republic of Tajikistan, Dushanbe, 14/1 Hakimzade Str., Tel.: 221-82-61, 224-72-61, Fax: 224-19-05, http://www.education.tj/documents/en/0/links.php

Ministry of Education, Culture, Sports, Science and Technology (MEXT), Japan 2-5 1, Marunouchi Chiyoda-ku, Tokyo 100-8959, Elementary and Secondary Education Bureau, +81-(0)3-5253-4111(Reception) http://www.mext.go.jp/english/org/f_emap.htm, jpnatcom@mext.go.jp

Ministry of National Education, Ms. Zuhal GOKCESU, Head of Department, General Directorate for International Relations, Ministry of National Education, Turkey, zgokcesu@meb.gov.tr.

MITRACO: P.T. MITRACO SURYA, Citylofts # 2620, Jl. K.H. Mas Mansyur 121, Jakarta 10220, Indonesia, Michael J. Mc Gurty, President Director, phone +62 21 2555 8470, mobile +62 816 99 3133, Email: mcg@mitraco-surya.com.


Moh. Farozin, M.Pd, Dean, Faculty of Educational Sciences, Perum APH B 16 Seturan Baru CT Depok Sleman, Yogyakarta

Mondher Kilani 
Faculté des sciences sociales et politiques
Institut d'anthropologie et de sociologie
 BFSH2
CH - 1015 Lausanne. tél. ++41 21 / 692 31 81, Fax 692 31 85
 e-mail: Mondher.Kilani@ias.unil.ch

Montage Films, 4F #51 Nanjing E Rd. Sec 4,, Songshan District, Taipei – Taiwan, ROC, tél. +886 2 2238 9992, fax +886 2 2238 9974.

Musée des Tissus de Lyon. Lyon. www.musee-des-tissus.com

NAKANO Yutaka, President, International Program Exchange Corporation, Osaka, Japan, mobile : 090 3673 7374, phone : 072 685 4701, e-mail : nakano@ipecjp.org

Nanjing Normal University Affiliated High School

Nara Women's University, International Division , (international exchange activities / exchange of scholars / support services for international students / follow-up with international graduates / scholarships / places for residence / financial aid / social events / tutoring), Japan, Tel: +81-742-20-3240, Fax: +81-742-20-3309, E-mail: ryugakusei@cc.nara-wu.ac.jp

NEESER Philippe A. F., 58 rue de Saint-Jean, 1203 Geneva, phone +41 22 340 1984, +41 76 420 1903, philippe.neeser@bluewin.ch, sekkaku-an@kvd.biglobe.ne.jp.


Nitze School of Advanced International Studies
Johns Hopkins University
1619 Massachusetts Ave. NW Washington, DC 20036
Tel. +1-202-663-7723
Fax. +1-202-663-7785
E-mail: andrey /at/ jhu.edu.

Paribumi Tour and travel, Swastika Meganingrum, Jl Sapta Prasetya Utara VII/123, Rt 3/3 SEMARANG, 0062 24 70 5868 38, mobile 0062 24 70 4568 26, swAstik4_09@yahoo.com.

QINGHUA FUZHONG
QingHuaYuan Street QingHuaDa XueYuan, HaiDian District, BeiJing
Phone: 010-62783430
 Contact: Qinggang, ZHAO

Rapin Claude, Claude.Rapin@unil.ch, claude.rapin@ens.fr, sveta.gorshenina@ens.fr, Institut d'archéologie et des sciences de l'Antiquité (IASA)
 Quartier UNIL-Dorigny
 Bâtiment Anthropole
 CH-1015 Lausanne 
Téléphone : 021 692 29 11 
Fax : 021 692 30 45.

Service de l'éducation Ambassade de la République populaire de Chine en Suisse, CHEN Yue, deuxième secrétaire, 0041 31 951 43 25, jiaoyuchu@muri-be.ch, 中华人民共和国驻瑞士大使馆教育处， 陈跃，二等秘书。

Silk Museum, Silk Center Kokusai Boeki Kanko Kaikan, No.1 Yamashita-cho, Naka-ku, Yokohama, Japan, TEL : 045-641-0841, FAX : 045-671-0727

Silk Road Studies Program et Silk Road Forum, Department of Eurasian Studies
Uppsala University
Visiting address: Gamla Torget 3, 3rd floor , Box 514, SE-751 20 Uppsala, Sweden, Tel. +46-18-471-7155
Fax. +46-18-106397, E-mail: info /at/ silkroadstudies.org, http://www.silkroadstudies.org/new/index.htm

SMU (Senior High School) 8 Yogyakarta, Adress: Jl. Sidobali No.1 Yogyakarta, Java, Indonesia From the recommendation of Mr ifki Sya'bani, Network Operation, Kalimantan Barat, 0811560557, rifki_syabani@telkomsel.co.id.

SMU (Senior High School) 8 Yogyakarta, Jl. Sidobali No.1 Yogyakarta, From the recommendation of Mr ifki Sya'bani, Network Operation, Kalimantan Barat, 0811560557 rifki_syabani@telkomsel.co.id

SOEDJONO, M.Si, Drs., Kepala SMA Negeri 3 Semarang (The Principal of SMA 3 Semarang), Jl. Pemuda 149, SEMARANG, +62 24 3544 291, kepala_sma3smg@yahoo.co.id. Home : Jl. Taman Satrio Manah II/12, Tlogosari SEMARANG, +62 24 6714 460, HP +62 0813 2531 1007.

Sunny Overseas Corporation, Chinese Taipei Film Archive, Teresa Huang, Taiwan, tél. +2 23 92 42 43, fax +2 2392 6359, theresa.huang[at]mail.ctfa.org.tw.

SUZUKI Kazuhiro, Suzuki Research Institute of Ancient Textile, Kyoto, sjk@kyoto.email.ne.jp, http://www.sjk-kyoto.com.

TABUCHI Helga, Deputy Director, Office for International Planning, Higher Education Policy Planning Division, Higher Education Bureau, Ministry of Education, culture, sports, science and technology – Japan, MEXT, 3-2-2 Kasumigaseki, Chiyoda-ku, Tokyo 100-8959 Japan, Phone : 81 3 6734 3363, e-mail : htabuchi@mext.go.jp.


Tajikistan Embassy in Vienna, Austria - Universitatstr 8/1a, Vienna, Austria 1090. Tel: 0043-1-4098266.

Tajikistan National Commission for UNESCO
Ministry of Foreign Affairs
42, Rudaki pr.
734051 DUSHANBE
Tel : (7-3772) or (992-372) 211 750 until 1 Jan. 2000; / thereafter (992-372) 211 750 only
Fax : (7-3772) or (992-372) 210 259 until 1 Jan. 2000; / thereafter (992-372) 210 259 only
Telex: 201137 Pamir SU. E-Mail - slncu@slt.lk
Tajikistan.

TAMURA Nanae, National University Corporation, EHIME UNIVERSITY, International Center, 790-8577, 3 Bunkyou-cho, Matsuyama-city, Japan, phone 089 927 9157, e-mail: Nanae@stu.ehime-u.ac.jp

TAMANOI Atsuko, Sophia Club, Guest House Matsuyama, 790-0004, 8-3 3 chome Okaido, Matsuyama, Ehime, Japan, phone: 089 934 5296, e-mail: info@sophia-club.net.

Teaching Research Center of Fundamental Education, Beijing Academy of Educational Sciences, 109 Qianmen West Street, Xicheng District, Beijing 100031, China, Phone: 0086 10 6607 4271, E-mail: zrszj@sina.com.

THOMAS Frank, Jakarta International School, +62 21 769 2555. Mobile +62 0815 1919 8564.

Turkish Ministry of Education. Teknikokullar. Ankara. Tel: (90-4) 2236974. Telex: 2136718.

Turkish Ministry of National Education. Ziya Gekalp Caddesi 21 Kat:7. 06420 Kizilay. Ankara. Tel: (90-4) 1337418/1311958. Ministry of National Education, Milli Egitim Bakanligi, Ilkogretim Genel Mudurlugu, Ankara, Phone:(90) 312-413 1601, Fax: (90) 312-417 7105, E-mail: ata@hun.edu.tr

Université de Genève, Faculté de Psychologie et des Sciences de l' Education, 40, boulevard du Pont-d'Arve, CH - 1211 Genève 4, Président Marcel Crahay, Bureau 3139, Tél. 022 379 90 41, marcel.crahay@pse.unige.ch ; Vice-président, Jean-Michel Baudouin , Bureau 3139, Tél. 022 379 97 34, jean-michel.baudouin@pse.unige.ch.

WANG Ning, Deutsche Botschaftsschule Peking (German Embassy School Beijing), Liangmaqiao Lu 49A, Chaoyang District, Beijing 100016 China, mobile: 158 0155 1710, e-mail: ning.wang@dspeking.net.cn.

XU Juehui Lydia, Manager/Sales & Marketing Centre, Xi'an Everbright International Travel Service, Rm 1010C, Floor10, Hongye Hotel, No.137 Han Guang Northern Road, Xi'an, P.R.China, Tel:+86 29 8810 8667 8810 8666, Fax:+86 29 8810 8668, Mobile:+86 131 520 96952, MSN:lydia_xu_6@hotmail.com, juehuixu2003@yahoo.com.cn.

ZHANG Jing 张静, Associate Profesor, Teaching Research Center of Fundamental Education, Beijing Academy of Educational Sciences, 109 Qianmen West Street, Xicheng District, Beijing 100031, China, Phone: 0086 10 6607 4271, Mobile 136 8153 8348, E-mail: zhangjing309@yahoo.com.cn.


EMBASSIES AND MINISTRIES

INDONESIA

Department of National Education of Indonesia, Address:, Jend. Sudirman Pintu, 1 Senayan, Jakarta 10002, Phone: 021-5731618, Fax: 021-5736870, pusdatin@depdiknas.go.id

Embassy of Uzbekistan in Indonesia, Jakarta, 7, Bravijaya Raya, Block P5, Kebayoran Baru, Phone: (6221) - 91 34 212, Fax: (6221) - 72 21 640

JAPAN

Embassy of Uzbekistan in Japan, Tokyo, 5-11-8 Shimomeguso-Meguro-Ku Str.,, Phone: (813) - 376 05 176, Fax: (813) - 376 05 625.

Embassy of the Kyrgyz Republic to Japan, 5-6-16 Shimomeguro,
Meguro-ku, Tokyo
Japan 153-0064
chancery@kyrgyzemb.jp

TAJIKISTAN, Embassy of the Republic of Tajikistan, Chancery: Room 104 Kokusai Paresu Jiyugaoka, 1-2-7, Jiyugaoka, Meguro-ku, Tokyo. Post Code: 152-0035
Tel. 03-6659-8220/1

UZBEKISTAN, Embassy of the Republic of Uzbekistan, Chancery: 5-11-8, Shimomeguro, Meguro-ku. Post Code: 153-0064, Tel. 03-3760-5625.

GEORGIA, Embassy of Georgia Chancery: Nanbu Building 2F, 3-3, Kioi-cho, Chiyoda-ku. Post Code: 102-0094, Tel: 03-5226-5011.


Japan Foundation Forum Secretariat, c/o ACE Japan, 4th Floor, Akasaka 1-chome Mori Bldg., 1-11-28 Akasaka,, Minato-ku, Tokyo 107-0052, Japan, Tel.: 03-5562-0699 Fax: 03-5562-4423

Japan Information and Cultural Center, Embassy of Japan, Postfach, 3000 Bern 9, Karin Heiniger, Engestrasse 43, 3012 Bern, Tel: ++41-31-305 15 70, Fax ++41-31-305 15 73, mail: jicc@bluewin.ch.

Ministry of Education, Culture, Sports, Science and Technology (MEXT), Japan 2-5 1, Marunouchi Chiyoda-ku, Tokyo 100-8959, Elementary and Secondary Education Bureau, +81-(0)3-5253-4111(Reception) http://www.mext.go.jp/english/org/f_emap.htm, jpnatcom@mext.go.jp

Japan National Tourist Organization, Office national du tourisme japonais, Tetsuro Hirata, Yoko Takano.

Japanische Botschaft in der Schweiz, Engestrasse 43, 3012 Bern, Tel: ++41-31-305 15 70, Fax ++41-31-305 15 73, mail: jicc@bluewin.ch.

CHINA

Embassy of Turkmenistan in Beijing, Ambassador: H.E. Mr. Kurbanmukhammed Kasymov, Address: King's Garden Villa D-1, No.18 Xiaoyun Lu, Chaoyang District, Beijing 100600, Tel: +86-10-65326975, Fax: +86-10-65326976, E-mail: embturkmen@netchina.com.cn

Embassy of Uzbekistan in China Beijing, 11, Sanlutum Beixiaojie, Phone: (8610) - 65 323 621, 65 326 304

Embassy of the Kyrgyz Republic in Beijing, Ambassador: H.E. Mr. Sultanov Kamil, Address: 2-7-1, Ta Yuan Diplomatic Office Building, No. 14, Liangmahe Nan Lu, Beijing 100600, Tel: +86-10-65326458, 65324180, Fax: +86-10-65326459

Embassy of the Republic of Azerbaijan in Beijing, Ambassador: H.E.Mr.Yashar Tofigi Aliyev, Address: No. B-3, Qijiayuan Diplomatic Compound Villa, Beijing 100600, Tel: +86-10-65324614, 65324698, Fax: +86-10-65324615, E-mail: mailbox@azerbembassy.org.cn, Website: http://www.azerbembassy.org.cn/

Ministry of Education of the People's Republic of China, General senior secondary education, No.37 Damucang Hutong, Xidan, Beijing, P.R.C, Telephone:+86-10-66096114, Postcode:100816, http://www.moe.edu.cn/english/basic_b.htm

Ambassade de la République populaire de Chine en Suisse, Dr. Huang Ying, Conseillère, 0041 31 951 43 25, jiaoyuchu@muri-be.ch, 中华人民共和国驻瑞士大使馆， 黄颖， 博士参赞。Service de l'éducation Ambassade de la République populaire de Chine en Suisse, CHEN Yue, deuxième secrétaire, 0041 31 951 43 25, 中华人民共和国驻瑞士大使馆教育处， 陈跃，二等秘书。

TAJIKISTAN

Fondation Suisse de Déminage (FSD), rue du 31-Décembre 36, 1207 Genève; Swiss Foundation for Mine Action (FSD), 0041 22 737 20 43, fax 0041 22 737 20 49, info@fsd.ch, jobs@fsd.ch, http://www.fsd.ch, http://www.tvrl.ch/web/programme.asp?video=1&periode=1. Adresse à Dushanbe: 22, Karamova st. Contact: mr Abdusalo RASULOV.

Tajikistan National Commission for UNESCO
Ministry of Foreign Affairs
42, Rudaki pr.
734051 DUSHANBE
Tel : (7-3772) or (992-372) 211 750 until 1 Jan. 2000; / thereafter (992-372) 211 750 only
Fax : (7-3772) or (992-372) 210 259 until 1 Jan. 2000; / thereafter (992-372) 210 259 only
Telex: 201137 Pamir SU. E-Mail - slncu@slt.lk
Tajikistan.

MINISTRY OF EDUCATION OF THE REPUBLIC OF TAJIKISTAN, Department of Secondary and High-Vocational Education, Republic of Tajikistan, Dushanbe, 14/1 Hakimzade Str., Tel.: 221-82-61, 224-72-61, Fax: 224-19-05, http://www.education.tj/documents/en/0/links.php

AZERBAIJAN

Azerbaijan National Academy of Sciences, AZ1141, 9, F.Agayev St., Baku, Azerbaijan Republic
Phone: (994 12) 4923529, (994 12) 5103281
Fax: (994 12) 4925699, (994 12) 5103059
E-mail: president@science.az, info@science.az, secretary@iit.ab.az

Ministry of Education of the Republic of Azerbaijan, Ministry of Education of Azerbaijan Republic, minister@edu.gov.az

GEORGIA

Ministry of Education of Georgia. 68, D. Uznadze Street 380002 Tbilisi Georgia. Tel: +995(32) 956-591

TURKEY

Turkish Ministry of Education. Teknikokullar. Ankara. Tel: (90-4) 2236974. Telex: 2136718. Turkish Ministry of National Education. Ziya Gekalp Caddesi 21 Kat:7. 06420 Kizilay. Ankara. Tel: (90-4) 1337418/1311958. Ministry of National Education, Milli Egitim Bakanligi, Ilkogretim Genel Mudurlugu, Ankara, Phone:(90) 312-413 1601, Fax: (90) 312-417 7105, E-mail: ata@hun.edu.tr

Ministry of National Education, Ms. Zuhal GOKCESU, Head of Department, General Directorate for International Relations, Ministry of National Education, Turkey, zgokcesu@meb.gov.tr

Ambassade de Turquie Conseiller d'Education, Lombachweg 33, 3006 Bern/ SUISSE, Tel: 00 41 31 352 23 28, Fax: 00 41 31 352 12 35, E-mail: bern@meb.gov.tr, Internet: www.tr-botschaft.ch

SCHOOLS, MUSEUMS AND UNIVERSITIES

YAHIRO Koichi , History teacher (e-mail: yahiro@kwansei.ac.jp), Kwansei Gakuin Senior, 関西学院高等部, Nishinomiya 西宮市 (near Kobe), Japan. Address: 1-155 Uegahara Ichiban-cho, Nishinomiya 662-8501, Japan (関西学院高等部, 〒662-8501, 西宮市上ヶ原一番町1-155, TEL +81 798-51-0975 (直通), FAX +81 798-51-0973.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

TRAVEL AND CITY GUIDES

TRAVEL GUIDE
ACCOMODATION
HOTELS ROOMS


Jakarta: The Pakubuwono Residence, Basswood 16B, Jl Pakubuwono VI No 68, Jakarta 12120.

KYOTO: My room in a machiya, in the north town of Inokuma (Pig Bear street), Kyoto: 602-8432, Inokuma-dori, Imadegawa agaru kita Inokuma-cho 290-6. Kamigyo-ku, Kyoto-city Japan. 50 meters west of the crossing Imadegawa and Horikawa. From Kyoto station, bus 101 comes almost right in front of the house in 25 min.

Kyoto: Kaneiwaro Bekkan, Hotel located just where you would like a hotel to be located in March in Kyoto, between the Kamo River and Kiyamachi street and canal. Price ca. $ 380 for one person, one night.

Kyoto: Shu ku bo, staying in a temple, around Imadegawa, Inokuma area in Myorenji Temple. Just back of my machiya, Myorenji Temple, 3800 yen ($ 38) for 1 night.

Kyoto: Petit Hotel Pension Kyoto, 100 m. from Imadegawa and Horikawa crossing.

Alex Kerr, staying in a traditional house (machiya) in Kyoto, usually for a week or a month.

Kyoto: Ishicho Shogikuen, Hotel Ichicho, nice area, close to the Kamo, quiet street.

Kyoto, Hotel Via Inn Shijomuromachi, western style hotel, nice area, close to Kyoto International Manga Museum.

TOKYO: HOTEIYA, 1-23-9 Nihonzutsumi, Taito-ku, Tokyo, 111-0021, Japan, Phone +81 3 38 75 5912, 8 min. walk from JR Minamisenju str STN or from Tokyo Metro Minowa STN, exit 1a or 1b. One of the best budget hostels in a metropolis.

MATSUYAMA: Guest House Matsuyama, 8-3 3 chome Okaido, Matruyama, Ehime, Japan, 790-0004. E-mail: g-matsuyama@sky.plala.or.jp. Guest house Matsuyama is located in central Matsuyama, just next to the Castle. Matsuyama, the wonderful town dedicated to the memory of Soseki Natsume (Botchan, 1906), Ryotaro SHIBA (Saka no Ue no Kumo) and Masaoka Shiki. Rooms (which in fact are flats with kitchenette) are only Yen 2500.-- per day (for foreign guests). Yes, less than 25 usdoll! Warm hospitality. Best place possible. (It is so good because it is sponsored by the Japanese government). Cultural exchange activities: www.sophia-club.net (in Japanese) and in English: http://www.sophia-club.net/en/en_index.html.

Seoul: YIM'S HOUSE HOTEL, 33 Waryong-dong, Jongno-gu, Seoul, Korea, 14, Soomoon 2 gil. Right next to 2 UNESCO world heritage sites, Jongnyo Royal Shrine and Changdeokgung Palace. Korean traditional rooms (sleeping on the floor), 33'000.-- i.e. usdoll 33.-- for a single.

GYEONGJU, South Korea, Guest house Sa Rang Chae, 238-1 Hwang-nam, phone: 82-54-77 34 868. Centraly located almost inside Daeneungwon Royal Tombs. Only usdoll 22.-- and absolutely rustic. My best address during this trip. Mentionned in the Lonely Planet.

BEIJING: Hanting Hotels, 汉庭酒店, No 20, Wangfujing da Street, Dongcheng District, Beijing, China 100006, Phone: 010 6512 1166. Mr LIU Peirong, General Manager; Mrs DENG Chunpeng 邓春鹏, Duty Manager, Hanting Hotels, No 20, Wangfujing da Street, Dongcheng District, Beijing, China 100006, Phone: 010 6512 1166. Mobile: 138 1116 3801, E-mail: dengchunpeng521@163.com. Brand new in June 2008. Chain hotel. Rmby 275 for fully equipped, 4 stars grade, excellent room with view. On Wangfujing and Baofang Hutong. The best of two worlds. Room 601 (single) or 627 (double).

BEIJING: Donghua Hotel, 32 Dengshikou west street, Dongcheng District, Beijing, China, 100006, Phone: 0086 10 6525 7531 (Room 519, Rmby 230). Between Wangfujing and Forbiden City.

LAUSANNE BUGDET HOTEL 2008, EURO 47.--/night.

On July 28, 2008, I looked for a reasonably priced place to stay in Lausanne, Switzerland. Most downtown hotels are 3 stars hotels. Price for 1 person is chf 140.--, for 2 it is chf 180.-- (Euro 86.-- and 110.-- respectively) . I checked Hotel Regina, Hotel des Voyageurs, Hotel Crystal (Minotel), Hotel City which are supposed to be among the less expensive hotels in Lausanne (Hotel La Croisée has ceased business). Finally, I found what is, in 2008, one of the best deals in downtown Lausanne.

Hotel du Marché, Rue Pré-du-Marché 42, 1004 Lausanne, phone 0041 21 647 99 00, fax 0041 21 646 47 23, e-mail: info@hoteldumarche-lausanne.ch, www.hoteldumarche-lausanne.ch. This hotel used to be a minor one. Last year, it has been completely refurbished, renovated. It is ranked 1 star but looks like a 3 stars hotel. Now, in 2008, the rooms (which I visited) are spotless and very nice. The cheapest room I saw is a single room, middle sized, quiet, clear and comfortable, with a new, large French bed, TV, wash basin in the room, but WC and shower outside the room, for chf 70.-- (Euro 47.--) for one night without breakfast (breakfast optional at chf 10.--, but 2 excellent bakeries just in front of the hotel). For rooms with WC and shower, the cheapest is chf 100.--. The reception desk is closed from 23pm to 7am.

Silkroads cultural area. Silkroads project in world history. 絲綢之路

CITY GUIDE
NDONESIA, JAVA

Jakarta

Sunda Kelapa (old harbor for pinisi sailing ships)
Taman mini indonesia
Javanese Gamelan orchestra
Plaza Senayan (Sushi Tei)
West Java food: Sari Kuring by the stock exchange

Bogor

Bandung

Yogyakarta

Borobudur

Prambanan

Solo

Parangtritis Beach

JAPAN

Japanese architects:

Maekawa Kunio (sixties)
Kyoto Station by Hara Hiroshi

Oe Tadasu (Hosomi Museum, Kyoto)

Nakamura Sotoji (Hosomi Museum, Kyoto)

Kobori Enshu, tea houses designer, ca. 1627.

HOT SPRINGS

Food:

Kyoto,TENKI , Kyoto cuisine.

Kyoto, MANSHIGE, Kyoto-style Japanese Cuisine Restaurant, Mrs Hiroko Tamura.

Kyoto,Kitayama Monolith .

Kyoto, Le Bouchon, Cafe Restaurant, Mr Yuichi TAMADA, Nakagyoku KYOTO, 1-71, Enokicho Nijo-Teramachi, phone +81 75 211 5220 (all further information on Google).

Kyoto, TO-FU KUROSUKE, 699 Shinsei-cho Imadegawa-dori Shichihonmatsu Nishi Kamigyo-ku, Kyoto 602-8381, Japan. On the way back from Ten Man Gu Shrine fair on the 25 of each month. Famous "u-tofu".

Coffee shops:

Kyoto, SARASA, Nishijin.

Kyoto, Le Petit Mec, Bakery, tea-room, coffee shop, on Imadegawa.
Kyoto, Coffee shop KYOAMI, on the way up to unavoidable UNESCO world heritage site Kiyomizudera, 100 meters before the main gate, on the right: Holly Green Tea chestnut pies. Phone +81 75 531 6956.

TOKYO

Nicolas Bouvier: pp. 139 (Araki), 111 (Yasukumi), 215 Ueno station), 271.
Chinese Embassy

Georges Baumgartner c/o The Foreign Correspondents' Club of Japan, Yurakucho Denki Bldg, 20th Floor, 7-1 Yurakucho 1-chome,Chiyoda-ku, Tokyo 100-0006 Japan.

Architects: Kenzo Tange, Tadao Ando.

Tokyo Midtown, Roponhi (archi.)

Tokyo City Hall (archi.)

Fuji TV, Daiba (archi.)

Raimbow Bridge (archi.)

Tokyo International Forum (archi.)

Tour Mori (archi.)

Omotesanso (archi.)

National Museum of Western Art (Kokuritsu Seiyo Bijutsukan) (Corbusier) (archi).

Imperial Hotel by Frank Lloyd Wright (archi.)

Shinjuku Park

Yoyogi park (Sundays)

Arajuku, meeting point of Manga fans (evenings and week ends)

Mandadake, manga supermarket (http://www.radiofrance.fr/franceinter/em/interception/)

Edo Tokyo Hakubutsukan Museums

Shitamachi Museum (Shitamachi Fuzoku Shiryokan)

http://www.tokyo-cci.or.jp/sangyokanko/english/058.html

National Museum of Western Art (Kokuritsu Seiyo Bijutsukan), Tokyo

Tokyo National Museum

http://www.tnm.go.jp/en/servlet/Con?pageId=X00&processId=00

Yasukuni Shrine

Shiodome Museum (expo art brut)

Asakusa, Daikokuya, 1 38 10 Asakusa, Taito-ku (ebitendon, crevettes sur riz)

Asakusa, Futaba, 1 6 4 Asakusa, Taito-ku (kamameshi, ?)

Asakusa, Sometaro, 2 2 2 Nishi- Asakusa, Taito-ku (okonomiaki, ?)

Asakusa, Tambo, 1 1 12, Asakusa, Taito-ku (okonomiaki, ?).

Ginza, Omatsuya, 6 5 8 Chuo-ku (soba, nouilles)

Ginza, Toraya, 7 8 6 Chuo-ku (450 ans, Japanese pastry)

Iidabashi-Ichigaya, Yabu Soba, Kanda-awajicho 2 10, chiyoda-ku (100 yrs, soba, nouddles)

Shibuya, Nanaki, 1 13 2 Nishi Ebisu, Shibuya-ku (soba, misuzu soba, sansai soba, soba gaki)

Shibuya, Tami-e, 1 17 6 Dogenzaka, Shibuya-ku (Taiwan)

Shinjuku, Tsunahachi, 3 31 8 Shinjuku, Shinjuku-ku, back of Mitsukoshi (tempuraya, lunch 1300).

Kamakura

Kencho ji

Daibatsu Amida

Yokohama: Nicolas Bouvier, p. 131.

Minato Mirai 21

Chinatown

Silk Museum

Shizuoka (Perry)

Nagoya: Nagoya-Aichi-Tsukimura (Nicolas Bouvier, p. 190).

Ise: Nicolas Bouvier, p. 272.

Shiga: Zeze, Bascho grave; Omihachiman, old town, Borderless Art Museum NO-MA (expo art brut); Azuchi, castel; Hikone, castle.

Miho Museum, Shiga (not far from Kyoto, close to JR Ishiyama Station), building by I.M. Pei in 1996. Collection of major antique works of art from the silkroads cultural area.

KYOTO

KYOTO WALKS
Kyoto City International Foundation

Sightseeing:

Kyoto Gosho (Imperial palace)
Kyoto, Imperial villa Katsura, UNESCO.
Kyoto,imperial Villa Shugaku in, down Mt Hiei.
Kyoto, Old Imperial Palace, Ninna-Ji, UNESCO

Kyoto, Tofuku ji

Kyoto, Sanjusangendo. 1001 wooden statues dating back to 13th Century. Ca. 120 of them dates from 12th Century.

Kyoto, Ginkaku ji. Silver Pavilion. Inside Jisho ji. Garden, UNESCO.

Kyoto, Kinkaku ji, UNESCO.

Kyoto, Nanzen ji. 1628.

Kyoto, Kiyomizu dera, UNESCO.

Kyoto, Yasaka jinja

Kyoto, Daitoku ji (Nicolas Bouvier, p. 165)

Kyoto, Ryoan ji, UNESCO, Nicolas Bouvier, p. 47.

Kyoto, Koryu ji

Kyoto, Daikaku ji

Kyoto, Tenryu ji

Kyoto, Saiho ji

Kyoto, Sho-Ren-In, shrine from Tendai sect, related to Enryaku Ji, famous for monks such as Ennin.

Kyoto, Nijojo. Nijo Castle. UNESCO.

Kyoto, Enryaku ji, Ennin's home temple

Kyoto, Koya san (Koyasan) (UNESCO) http://www.shukubo.jp/eng/

Kyoto International Manga Museum

Miyama, Nicolas Bouvier, p. 185.

Nara

TIC:
NIFS lounge where can use library, use bulletin board, use computer

For information in English about living as a foreign resident in Japan: ０７４２-２７-２４３６, call Tuesday and Saturday.

Sightseeing:
Kofuku ji

Kasuga Taisha

Todai ji

Horyu ji, one of the oldest building in Japan. Also a museum.

Palais Asuka

Muro-ji temple . Murouguchi-Ono. Murou-ji. Nice and large pictures under Tale of Genji page.

Osaka

China Consul General: Mr. Luo Tianguang, Vice Consul General: Mr. Deng Wei.Address: 亍550-0004, 3-9-2 Utsubohonmachi Nishiku Osaka, Japan, Tel: +81-06-64459481, 64459482, Fax: +81-06-64459475, Consular & Overseas Chinese Office, Tel: +81-06-64459483 (Manned Service between 13:30-17:00, for consular affairs)+81-06-64459427, Fax: +81-06-64459480, Office Hours: 09:00-12:00, Monday-Friday (except holidays)

Namba Shinsaibashi: downtown night life Osaka. Popular culture: Black Rain.

Sakai, Mozu Tumulus Cluster.

Kobe

Himeji jô

Okayama (Kurashiki)

Seto Island Sea, Hsukushima Shrine, UNESCO.

Hiroshima. Nicolas Bouvier p. 113.

Matsuyama. Onsen. Botchan. The famed novel Botchan by Natsume Sōseki is set in Matsuyama. As a result, there are numerous sites and locales named after the main character, including Botchan Stadium, the Botchan Densha (an antique train that runs on the streetcar route), and Botchan dango. (en.wikipedia 19.01.08)

Kochi

Oita. More carvings can be found on the Kunisaki Peninsula, where modern Japan seems a million miles away and the sleepy farming villages are almost eerily quiet. Countless temples and shrines dot the rugged landscape including Fuku-ji, where you can see the oldest wooden building in Kyushu and Oita's grandest temple, Futago-ji. Also of interest is Usa-jingu, the most important of all Japan's Hachiman-gu – shrines dedicated to the God of War.

Kagoshima. Nicolas Bouvier p. 68. Francois Xavier. Sakura volcanic Island.

Shimabara, Nicolas Bouvier p. 77, end of the Christian boom.

Nagasaki. Nicolas Bouvier p. 277.

Hakata - Fukuoka

Oda, UNESCO.

Fukui et Katsuyama

Middle of Honshu, on the West coast

Eihei Ji (Yong ping si)

Kanazawa

Castle town, middle of Honshu, on the West coast

http://www.city.kanazawa.ishikawa.jp/index_e.html

Noheji: Nicolas Bouvier, p. 219.

Noboribetsu: Nicolas Bouvier, p. 215.

Asahikawa (Hokkaido)

Asahikawa Museum of Art (expo art brut)

Hirosaki (Cherry blossom).

Sendai, Matsushima: Nicolas Bouvier, p. 216.

Konjiki-do (金色堂) or 'Golden Hall' of Chuson-ji temple complex in Hiraizumi, north of Sendai (Iwate Prefecture). This Golden Hall, erected at about 1100, and covered with gold leaf, still visible today, is the cenotaph containing the mummified remains of Northern Fujiwara clan leaders who ruled much of northern Japan in the 12th century. From the point of view of Silkroads with an interest in travelers like Ennin, it is furthermore interesting to note that the Tendai sect claims that Konjiki-do temple was founded in 850 by Ennin, the third chief abbot of the sect (en.wikipedia, March 30, 2008).

China

Tiantai

http://www.chinapages.com/zhejiang/taizhou/tzright7.htm

Beijing

See long list hereunder

Novela, amie de Lily, Ambassade de Suisse à Pékin, 132 603 05302

Beijing Ancient Architecture Museum, Xuanwu District, 21 Dongjing Lu, Beijing, China: This little-known museum, located inside a Ming dynasty temple, exhibits elaborate models of ancient Chinese architecture from ancient huts and mud homes up to Ming and Qing dynasty palaces. http://www.china.org.cn/english/kuaixun/71652.htm

Lanzhou

Xi'an

Lydia Xu

Tadjikistan

Fondation Suisse de Déminage (FSD), rue du 31-Décembre 36, 1207 Genève; Swiss Foundation for Mine Action (FSD), 0041 22 737 20 43, fax 0041 22 737 20 49, info@fsd.ch, jobs@fsd.ch, http://www.fsd.ch, http://www.tvrl.ch/web/programme.asp?video=1&periode=1. Adresse à Dushanbe: 22, Karamova st. Contact: mr Abdusalo RASULOV.

Uzbekistan

Uzbekistan tours from Tashkent

http://www.orexca.com/historical_tours.shtml

Silkroads cultural area. Silkroads project in world history. 絲綢之路



































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Georges-Marie SCHMUTZ

Author and coordinator of "Silkroads.ch". PhD in Sociology and Anthropology, Lausanne University, 1993. Teaching and researching experiences in the universities of Lausanne, Zurich, Stanford, as well as Harvard and Academia Sinica in Taiwan. Specialized in Chinese studies. Presently teacher of History at Gymnase Cantonal du Bugnon, Lausanne, Switzerland. Several publications on China subjects and on education.


*****
LAUSANNE ASIA WALK
ATLANTIC PACIFIC SILKROADS HIKE
SILKROADS CULTURAL AREA
SILKROADS.CH
gmssilkroads@gmail.com

gmssilkroads@gmail.com

gmslausanne