In the history of the world, Qingqiu Prefecture’s history of racial integration can be regarded as a model. Due to the sparse number of early Shun Dynasty immigrants, the main residents of Qingqiu Prefecture were land reclamation soldiers and camp militia dispatched by the government.
Most of these people are local criminals, exiles or those who were punished in the military. Although they all have many military skills, they seriously lack the agricultural technology needed for survival.
What's more, even though they were experienced farmers like those immigrants who later arrived on the west coast of the New World. But in the barren desert land of the west coast, in this land with a completely different climate, topography and all natural conditions from the old world, these farmers
What’s the use of farming experience?
So to this day, Qingqiu Prefecture still retains many festivals to celebrate the Spanish and Indians who extended a helping hand to the early immigrants.
Many Spanish colonists who had already established a foothold in the New World did not follow the strategic contraction of the Spanish Habsburg Dynasty and move to Mexico and Peru.
They have all lived along the coast of the Gulf of California - later known as Shanyang Bay, named because it is south of Qingqiu Mountain - for many years and have built many effective missionary sites, fortresses and villages.
With a piece of treaty between them, they left their homes and left the land where they had lived for more than ten years, and even where some people had lived all their lives since they were born.
These Spanish colonists were finally left in the Shunchao territory after a brief negotiation between the Spanish colonial governor and Qingqiu Prefecture officials.
Together with the aboriginal Indians who have lived here for generations, they provided a lot of help to the Han immigrants who came later. The villages that were originally only inhabited by Spanish colonists were gradually expanded to form earth buildings where many ethnic groups lived together.
By the way, due to the different waves of immigration from the Shun Dynasty, the earliest Han immigrants to Qingqiu Prefecture were mainly Fujianese. This made the Qingqiu Prefecture colony and the later Qingqiu Republic based on the culture of the Greater Fujian area.
, created a completely new language and cultural system.
For comparison, Zhourao Prefecture was also one of the important colonies of the Shun Dynasty. The immigration activities to Zhourao were mainly organized by large-scale immigration groups officially organized by the Shun Dynasty, and the immigrants' origins were mainly from the north.
The most typical point is that many place names in Qingqiu Prefecture are mainly called so-and-so house, so-and-so building, so-and-so village, and so-and-so ridge, while the place names in Zhourao Prefecture are mainly so-and-so fort, so-and-so village, and so-and-so store.
It can be seen from this that the different origins of immigrant groups ultimately make a big difference in the cultural background of the new country.
The number of races in the New World is extremely large. The indigenous Indians, the European colonists and the black slaves who came with them, and the Han, Japanese, and Koreans who later arrived in the New World. All these situations are extremely pure in terms of race.
Zhou Raozhou in the southern continent is different.
Just as Theodore Roosevelt, the later president of a country on the east coast of the New World, said when he returned to his home country after visiting Qingqiu, the racial situation between his country and Qingqiu was vastly different.
"If I were to point out a fundamental difference between Qingqiu people and Americans, I would say it is the attitude towards other races... In Brazil, all races are undoubtedly given appropriate opportunities based on their talents.
Position."
This has been discovered very early on: in Qingqiu, no one has any awareness of racial differences, whether they are Han Chinese, Spanish, Japanese, or people of color. In fact, it is necessary to accurately calculate the racial factors of Qingqiu's population.
It's impossible.
The first person to consciously propose the theory of "racial democracy" for the Qingqiu people was Lin Mingmei, the third governor of the Qingqiu Republic. She emphasized the heterogeneity of Qingqiu's race and culture, and her "devourment" and independence of the Shun Dynasty tradition.
Sexuality is one of the broad foundations of Qingqiu’s national identity.
The Qingqiu Republic achieved real independence after World War I, and therefore a kind of Qingqiu nationalism gradually emerged. This kind of nationalist thought was mainly to counter the disparagement and contempt of Shun Dynasty scholars towards Qingqiu’s racial mixture. They emphasized that
The Qingqiu people as a nation are different from the Han people and defend the status of racial mixed blood.
In the field of social sciences, academic research also tends to praise the Qingqiu people's ethnic relations model, and regards racial mixing as a core of Qingqiu's national identity. The research results of this period had an important impact on later generations.
The most representative of these is Francis’s research results on Zhenghe Province, where Professor Francis proposed the “Zhenghe Province Hypothesis” about the Qingqiu Republic - it is worth mentioning that Professor Francis is
Descendants of the famous Tongcheng Fang family of the Shun Dynasty, after the fall of the imperial system, many old nobles followed the path of the republicans in the past and fled to the New World to live.
The core content of this hypothesis is that the racial prejudice of the Qingqiu people exists as a class prejudice rather than a caste prejudice. That is, the concept of race is related to wealth and poverty, rather than innate advantages and disadvantages.
The Chinese in Qingqiu were in the upper class during the colonial period. Most of the Japanese immigrants in the 18th century came to Qingqiu as middle-class people. However, most of the hundreds of people who immigrated to Qingqiu after the 20th century had lower educational levels and were mostly engaged in manual work. Therefore, skin color is related to class.
It is considered a natural thing.
Many Qingqiu people believe that color prejudice in their society is just a minor by-product of class structure - because it is clear that Hispanics also make up a large proportion of Qingqiu's upper-class ethnic groups.
Before the 19th century, the Qingqiu Republic was an insignificant player on the world stage. Its historical development process was mostly affected by the policies of the Shun Dynasty. Even after its independence, it still maintained the same relationship with the Shun Dynasty and modern China.
of close contact.
But this is different from Zhou Rao Prefecture. Even after Zhou Rao became independent in modern times, it still maintained a very close alliance with modern China.
The Republic of Qingqiu maintains certain differences with modern China in its diplomatic stance, and the two sides continue to argue over the Pacific issue. This may be because after entering modern times, Qingqiu has emerged as a dazzling power on the world stage.
Of course, Li Laiheng, who lived in the mid-seventeenth century, would never have imagined that every move he made would bring about such a huge and completely different change in the entire history of mankind.
The world after that will be a more exciting, more diverse, scientifically more prosperous, technologically more advanced world, and humanity as a whole will be richer both materially and spiritually.
That's a better world.
Li Laiheng is more concerned about another issue now:
The Tokugawa shogunate sent envoys to pay tribute to China for trade, and at the same time presented a piece of relevant military intelligence about the "Toi Kai pirates".