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Buy Quinine Without Prescription, I posted this on Frog in a Well Japan.
Earlier this month, Quinine pictures, Quinine class, I met a descendent of the Taiwanese aboriginal group, Sysiyat tribe (賽夏族), buy Quinine online no prescription, Quinine price, and his wife. The Sysiyat is a relatively small tribe living in Wufengxiang (五峰鄉) and Nanzhuang (南庄) in the mountainous inner-land of Hsinchu (Xinzhu, Quinine overnight, Real brand Quinine online, 新竹) Province. I called him because I am studying the local history of Beipu (北埔) right now, Quinine natural, My Quinine experience, and stories about the Sysiyat people in neighboring Wufengxiang seemed important to me.
His name is Zhao Zhenggui (趙正貴), Quinine long term. His grandfather, Taro Yomaw, was the chief-general of the tribe in the area during the first half of the Japanese colonial rule, and he cooperated with the Japanese in many policing operations to suppress other rebellious aboriginal populations, Buy Quinine Without Prescription. Quinine pharmacy, Taro Yomaw's third son and Mr. Zhao Zhenggui's father, low dose Quinine, Buy Quinine without prescription, Ybai-taro, attended the Japanese elementary school in the Zhudong (竹東）city, Quinine no rx, Quinine alternatives, went to the elite Teacher's College (師範大学), and became a police officer and teacher for the aboriginal villages, Quinine brand name. Quinine blogs, Ybai-taro continued his career as a teacher after the KMT took over the island, and after he retired in the 1970s, online buying Quinine hcl, Order Quinine online overnight delivery no prescription, he started writing memoirs, histories, where to buy Quinine, Quinine duration, and fictional stories in Japanese. (Mr, Quinine from canadian pharmacy. Zhao's interview about these writings in Chinese)
From what I can tell, his memoirs and histories are based on what he heard from his own father and older generations, Quinine used for, Quinine australia, uk, us, usa, Japanese publications he later read by himself, and his own experiences as a police officer, buy Quinine no prescription. Order Quinine from United States pharmacy, Sometimes they are mixed together, but one eye-catching feature is that his writings show a perfectly smooth transfer of legitimacy from Japanese colonizers, Quinine price, coupon, Online Quinine without a prescription, especially Emperor Hirohito, to the KMT and Chiang Kai-shek, no prescription Quinine online. Where can i cheapest Quinine online, Instead of giving my lousy interpretations, I will just show some quotes from his "高砂族の古今" (Old and New of Takasago Zoku)
(Showa Emperor named all the aborigines in Taiwan "Takasago zoku" after the Sysiyat who had arrived in the high beach in Hsinchu)
This is historically not accurate because the Japanese were already calling them 高砂族 in the 16th century, Quinine dangers. Quinine dosage,
(When I went to the Japanese elementary school, Japanese children called me "mountain people" but never called me "banjin (barbarians)", Quinine coupon. [Chinese] settler children called us "banjin" so I naturally felt closer to Japanese children.)
In the statistics of elementary school attendance, there were no Chinese-Taiwanese children who attended 小学校 before the 1920s, but there were always a couple of aboriginal kids studying with the Japanese children in the cities of Hsinchu, Buy Quinine Without Prescription. Quinine without a prescription,
(Because my younger brother who died in the battle is also enshrined in the Yasukuni Shrine, I am thinking of visiting Tokyo some day and praying for his soul, taking Quinine. Quinine reviews, [The aboriginal people] were regarded as Taiwan's mountain monkeys and barbarians, but after only 10 years of guidance by our old friends, cheap Quinine, Where can i order Quinine without prescription, we surprised people around the world by fighting bravely in the South [Southeast Asia]. After the war, Quinine results, Quinine photos, we were separated from Japanese people, but we did not hold grudge against them but sent them home safe with tears. I thank the Japanese, who educated the aborigine who used to like head-chopping and transformed us into true human beings. Buy Quinine Without Prescription, After becoming Chinese, we built upon the basis of old-day education and received orders of the new government. We have been making amazing progress the past 30 years, and enjoying a stable life. We returned to the mother nation, and based on Sun Yat-Sen's Three Principles of the People and President Chiang's will, we became even truer human-beings. I think it is thanks to Japan and China.)
This I found very interesting because of his heartfelt acceptance of both regimes. Praising the Japanese occupation wasn't a popular thing to do in the 1970s under the KMT rule, but the issue was not either-or for him. If you are too upset or too happy reading his praise of the Japanese rule, don't forget to read the next one, Buy Quinine Without Prescription.
(Upon the end of WWII, the leaders of Britain, the US, and the USSR in particular, insisted that they would divide Japan into three and abolish the emperor system. But President Chiang suppressed their assertion by saying "Japan should remain the same but the occupied territories can be returned. We must not abolish the emperor." I hear the Japanese people cried and thanked President Chiang. He will be remembered as the God of Re-Creation of the nation in the Japanese history. Buy Quinine Without Prescription, After the war, the number of the world's greatest people increased by 20 and became 30. President Chiang became the "world's greatest person" for the first time in the history of ROC. Many people in the world came to see him in Taiwan because he was a living great man.)
I don't have to discuss the accuracy issue of this passage. I was stunned by his affirmation of the authority of Chiang Kai-shek by claiming that Japanese people worship him.
As you can see, there is a lot going on in his writings but it obviously requires a careful reading. I don't know exactly how I am going to use this as a source but I hope at least someone enjoys this entry.
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- It's one of the most difficult periods of modern history to teach, and I love using primary sources for the tough times, so I'm always glad to see new oral histories of the Maoist era. In some ways, the flaws the reviewer cites -- wandering in particular -- could be really useful for students.
- A new revisionist history of Chiang Kaishek raises the possiblity of teaching 20th century China in a much more balanced and complete way. I'm not entirely convinced, though: the portrait of Chiang as a political visionary is still in great tension with his heavy-handed methods and questionable associates and administrative skills; the idea that Taiwan's development was charted by Chiang has to contend with both the Japanese legacies and the favorable international environment for Taiwan's economic development during the Cold War. I want to see some real academic reviews.
- The NYT "Room for Debate" about Chinese Character Simplification would be a lot more interesting if they discussed anything other than the first-wave simplification carried out by the Communists -- the association of language control with early empire, the natural evolution of languages (i.e. the instability of "traditional" characters), the realities of technology and language. I've read a couple of their "Room for Debate" pieces, and I don't see the point.
The book is, however, a lot of fun, especially for those who like both Chinese history and baseball. It confirmed what I had already thought, that while baseball is a world game (take that IOC), it actually spread in Asia as a Japanese game (just as it was mostly a Cuban game in the Caribbean basin.) A lot of the book is just a narrative of postwar baseball, which is interesting enough, but I found the stuff about the cultural politics of baseball in Colonial Taiwan most interesting. It was of course the Japanese who first brought baseball to Taiwan, but Taiwanese (both Han and aboriginal) picked up on it, leading to the Jiayi Agricultural and Forestry Institute's "tri-racial" team placing second in the all-important Japanese high school championships in 1931. Needless to say baseball was not very popular with the mainlanders who took over Taiwan after 1945. They preferred soccer and basketball, which explains why everyone I played pick-up hoops with in Taiwan spoke such good Mandarin. ((It is also sort of interesting that through the 50's about half of the best Hong Kong soccer players played for Taiwan.)) Chiang Kai-shek used basketball to tie Taiwan to the Overseas Chinese of Southeast Asia. Well into the 1960s Taiwanese baseball teams made their names defeating Japanese teams. It was not until the 1970s that winning in Willamsport became a national obsession, bringing all the problems you would expect from people taking youth sport too seriously.
Do Chinese lie?
The Western media have jumped on recent revelations about doctoring the Olympic opening ceremonies and allegations about false ages of their gymnasts, and the recent book The Empire of Lies: The Truth about China in the 21st Century argues that the West is being too soft on China.
On the other hand, John Pomfret asks “Should We Give China a Break?” He refers us to Tim Wu of Columbia University, who asks “Are the Media Being Too Mean to China?” Chinese hosts expect guests to honor their hard work, Wu explains, but Western journalists see their jobs as ferreting out the “real” China, which to them is “the dirt, not the rug it was swept under.” Wu adds that it's “the dishonesty, as much as the substance of what's wrong in China, that seems to get under the skin of Western reporters.”
The major factor is that China still feels defensive after two centuries of national humiliation, and, as in any besieged country (the United States in World War II, for example), citizens give the government a pass on regrettable transgressions. It’s all in a good cause.
Jeff Wasserstrom at China Beat sees a “Great Convergence” in which we have made great progress in discussing Chinese behavior in the same terms we talk about our own, and adds that as for “populations that accept lies, while it would be foolish to suggest any kind of complete moral equivalency, this is another case of people in glass houses being careful about throwing stones.”
In much of the mainstream media, I still smell old Western prejudices, which makes me think it’s worth while to look back. After all, Shakespeare used “Cathayan” when he wanted to say “liar” and even today newcomers to China are warned that Chinese concern with “face” leads to evasions and cover-ups, and that guanxi – “relations” or “connections” – opens the back door. 
More than a century ago, the American missionary Arthur Smith’s Chinese Characteristics (1894; reprinted, with a Preface by Lydia Liu: EastBridge, 2003) explained the China difference using pungent terms echoed by Americans who live there today: “talent for indirection,” “disregard” for accuracy and time, “absence of sincerity,” and “contempt for foreigners.” Smith would not assert there was “no honesty in China,” only that “so far as our experience and observation go, it is literally impossible to be sure of finding it anywhere.” It’s easy to cherry pick outrageous quotes but the book wrestled with a genuine question: why do Chinese and Americans behave differently?
“Face” is Smith’s first chapter. Face provides “not the execution of even handed justice” but “such an arrangement as will distribute to all concerned ‘face’ in due proportions.” Truth was less important than harmony. Smith asserts that “any Chinese regards himself as an actor in a drama,” so “the question is never of facts but always of form.” Face seems to mean “mask”: only if you strip it off do you uncover the truth. He was perhaps the first to explain Chinese behavior by the circumstance of living in a closely knit society and being dependent on harmonious mutual relations, but his mistake was to take America as the norm and to look for “absence” or “disregard” of what were actually parochial American middle class ideals.
The most cogent successor to Chinese Characteristics was Francis Hsu’s Americans and Chinese: Passages to Difference , first published in 1948 (University of Hawaii, 3rd ed. 1981). Hsu was born in China and came to the U.S. after the war. His book, just as acerbic about America as Smith was about China, contrasted his remembered China with the complacent, materialist America where his daughters grew up. Because the Chinese “situation oriented” approach was group defined, polytheistic, and realistic it was more mature than the American illusion of an autonomous individual based in Romantic ideals, monotheism, and expectations of endless plenty.
Recently Susan D. Blum’s charming and thoughtful Lies that Bind: Chinese Truth, Other Truths (Rowman & Littlefield, 2006) took up the challenge left by Smith and Hsu to study the rules, expectations and beliefs regarding lying and honesty not only in China but everywhere. Blum and Hsu both explain anthropological theory through breezy stories of everyday life (and both talk about their daughters), but Blum’s starting point is Michel Foucault’s post-modern assumption that every society has its own “regime of truth.” This is akin to Richard Rorty’s provocative statement that truth is “what your contemporaries let you get away with.” (Rorty quickly adds that serious people care not only about producing agreement but also about justifying their methods for producing agreement.) 
Blum catalogues the reasons we lie: profit, comfort, flattery, clever management, spin, polite convention, tactful greasing of squeaky social wheels, and sometimes just for the fun of it. Plagiarism is a lie about authorship, but Blum elsewhere adds that the “value of cross-cultural and historic examples is that they point out the constructed nature of our familiar expectations.” That doesn't mean we should abandon them, but we might hesitate to call plagiarism “sinful” for our values “are certainly not universal.” 
We can add a few more lies: Macbeth, like many in Shakespeare’s plays , distrusts what his eyes tell him and calls his visions “lies like truth” (Othello comes to grief by trusting “ocular proof”). A geographer says “a map is a lie.”  Bullshit is sheer indifference to truth.  And then there is Huck Finn’s wonderful term, “stretchers.”
If truth is what our society lets us get away with and lies come in so many varieties, we need to ask why do Chinese act the way they do. Blum groups the contradictory explanations:
● Chinese culture (Arthur Smith’s “Chinese Characteristics”). That is, Chinese behave the way they do because they’re Chinese.
● Modernity in the form of Communism; authoritarian rule shapes behavior.
● Modernity in the form of post-Communism; free for all Capitalism shapes behavior.
Chinese situations change. Take your pick.
Unlike Smith, Blum does not take American values as the reference point, but she agrees with Hsu that because they live in closer and longer lived groups, Chinese are more focused on the social consequences of a statement than its literal truth.
Are all lies bad?
Chinese and Americans agree that rearranging the truth to make others happy is different from lying to cheat them. I love my birthday necktie and don’t add that I already have one exactly like it. Should you tell social or political lies because your children would pay if you say what you think? In China, the costs are higher and more certain than in mobile societies where authorities control fewer resources and neighbors more likely to move on. Should doctors tell patients that they are dying? Chinese are more likely to say no.
Blum sees differences which go way back. Aristotle and St. Augustine exalted Platonic Truth which transcended time and place, but Confucius sought to explain right action as relative to the situation. If your father steals a sheep, do not turn him in: The result would be wrong. When Chinese today, especially urbanites, brag of their cleverness they echo the Daoist generals who used tricks and strategy to get maximum effect for minimum effort For a Chinese court painter to copy a landscape stroke for stroke was not deception or “forgery.” If the result was beautiful and it pleased the emperor, it was beautiful.
Philosophers will recognize this not so much a debate between East and West as between the deontological commitment to truth at any cost vs consequentialism. In ancient China the poet Qu Yuan drowned himself in the river when the ruler was deaf to his advice and the historian Sima Qian accepted physical castration to avoid castration of his political views. Like establishment intellectuals in Mao’s China, they spoke truth to power but did not rebel or challenge its legitimacy.
Likewise, the scholarly painters in China were centuries ahead of the Romantics in 18th century Europe in condemning academic painting as not authentic since artistic truth was individual, spontaneous, and could not be copied. Rock ‘n Roll says this in simpler words and at higher decibels: “I need to be me,” “I can’t live a lie.” Americans often say that government should help individuals -- “be all you can be” -- Chinese that individual should help the government build a Greater China.
Hsu points out that these differences cut two ways. To be “free” or “independent” can also be “irresponsible,” “lonely,” or “selfish.” What Chinese call “harmony” can be “conformity” or “repression.” American “straight talk” can be childish, reckless, or self-righteous, and Chinese “sweet talk” can cover up realities until they fester.
1. Yes, Chinese do lie.
2. No more than anybody else.
3. For the same reasons.
4. They are in a different situation.
Which explanation do we chose for which action? Are the Chinese authorities behaving like good hosts, lying dictators, or just like most authorities would behave in the same situation?
 Harvard Business Review on Doing Business in China (Harvard Business School, 2004) has many references to guo qing, translated as “Chinese characteristics.” (p. 123). Josh Gartner’s blog “China Expat” has a sensible piece, “The Great Chinese Myth: Guanxi.” Academic studies include Thomas B. Gold, Doug Guthrie David L. Wank, eds., Social Connections in China: Institutions, Culture, and the Changing Nature of Guanxi (Cambridge; New York: Cambridge University Press, 2002) and Andrew B. Kipnis, Producing Guanxi: Sentiment, Self, and Subculture in a North China Village (Durham, NC: Duke University Press, 1997).
 See Blum’s piece on H-ASIA December 7, 2007
 Mark S. Monmonier, How to Lie with Maps (Chicago: University of Chicago Press, 2nd, 1996).
 Laura Penny, Your Call Is Important to Us: The Truth About Bullshit (Toronto: McClelland & Stewart, 2005); Harry G. Frankfurt, On Bullshit (Princeton, NJ: Princeton University Press, 2005).
"How many persons are in the Bureau?" "There are 114 persons, of whom 23 are Japanese." "Are they employed on the basis of technical ability?" "Yes." "Is there a person named Fan Chin-tang in the office?" "No. He has resigned." "Is there a person named Hsieh Chin-chiu in the office?" "No...yes." "What qualification has this person?" "This person is a graduate of Chekiang University." "What official rank does this person hold?" "Technical expert." "Is she your concubine?" "Yes." "Fan Chin-tang, with thirty years' technical experience, was dismissed. Why is his salary allotment still requested from the senior office?" "Salaries for March have not yet been paid." "Yes. You requested the Finance Department to allot salaries for 186 persons, while in reality your staff consists of only 46 persons. The average salary is 1,200 old Taiwan dollars per person. Your total income from November through March has been 1,000,000 old Taiwan dollars." (( Tse-han Lai, Ramon H. Myers, and Wei Wou A Tragic Beginning: The Taiwan Uprising of February 28, 1947 (Stanford University Press, Stanford, 1991), 74. Original source is cited as Formosa: Internal Affairs, 1945-1949, Reel 1, Enclosure no. 25 (Nov. 1, 1946, report), p. 35. Bibliography gives full citation as: United States State Department Central Files. Formosa: Internal Affairs, 1945-1949. Washington, D.C.: University Publications of America, 1985. Reel 1 ("Political Affairs Reports for 1946 and January 1947") ))
The worst off people in the world are not as bad off as the Taiwan savages. Because they are different they are discriminated against. When people see them without clothes, they say, "they don't get cold." When they see them walk in the rain and sleep in the two, they say, "they don't get sick." When they see them carry burdens over great distances, they say, "they can work without rest." Aye! They are also people! They have limbs and bodies and flesh and bone; in what way are they not human? How can one say such things of them? If horses run without rest, or oxen loaded with more than they can carry, will they not get sick? If oxen and horses are like this, then what of humans? If they had cloth, and they would wear layers of clothes when the weather turned cold - what would be the point of getting cold. If they had no responsibilities, they would settle peacefully and not run around naked - what is the point of being naked? If they did not have to work, they would rest and relax and not labor for these interpreters. Who does not enjoy eating well and staying warm, avoiding pain and hunger and cold? Who does not hate hard labor and enjoy leisure and comfort? This is human nature. There are different people, but the nature is all the same. The benevolent know this and do not need to repeat it. (( Yu, Yonghe, trans. Macabe Keliher Small Sea Travel Diaries (2004) SMC publishing, Taipei, 2004, 119. ))As the mention they get in this quote suggests, Yu really did not like interpreters, and they appear as the most evil figures in his narrative. Perhaps his own dependence on them when he went hunting for sulphur in remote areas of Taiwan added to his dislike for their deceptive practices.