In Dashun at the beginning of the 18th century, a letter called "Letter from Qingqiu" was widely circulated. This letter was originally a letter sent by a Japanese navigator to his sponsor, the Yanping Company.
In the letter, the author pointed out that the Indians he saw in the New World lived in the jungle and led a primitive life of hunting and gathering, but generally had strong and perfect bodies. The navigators had a wrong impression of the Indians, thinking that they were
They lived extremely long lives ("many were over a hundred years old"), had no need for clothing, and could obtain food at any time from the jungles of the New World.
From this was born an argument that could be called noble barbarism.
The author saw the harmonious daily life, but not the bloody tribal wars; he saw the fit men and women, but did not know that the Indians would kill children with physical defects at birth.
But at that time, various situations in the New World shocked and impacted the Shun Dynasty scholars who were bathed in the splendor of the prosperous age and gradually became depressed.
In colonial society, a kind of native consciousness was already quietly gestating in the decades after the conquest.
The connotation of this "Qingqiu spirit" is that the residents of the New World, regardless of their race and origin, are all authentic Qingqiu people, and they have major differences in common with those "foreigners". This awareness is also the same as that of the mainland.
Coupled with the sense of superiority displayed by the people of the DPRK, many people in the inland provinces of the DPRK often regarded the residents of the overseas territories of the DPRK - whether they were Peranakan Chinese, mixed-race Chinese, Japanese, Koreans, Manchus or local aborigines.
——They are treated uniformly as Yi Di. They arrogantly believe that Qingqiu Prefecture is a continent with a barbaric temperament, and both people and animals growing on it have an ineradicable wildness.
"I am a barbarian".
This idea of being proud and noble of being a barbarian was passively generated by the discrimination of the people in the mainland.
Indians are the aborigines of Qingqiu and are considered to be the aborigines related to various myths and legends passed down from ancient China.
Many people believe that the Indians are descendants of the Yin Shang or Dongyi people, while others firmly believe that the Indians are refugees from the Six Nations who fled overseas to escape the Qin Dynasty.
Their citizenship rights were upheld in the colony, they were able to receive a good education, and they were able to hold almost all public offices.
Of course, this was also because Dashun was deeply involved in a meaningless war for hegemony with the Daimeer Empire at that time, and gradually relaxed its control over overseas territories such as the New World.
At that time, as long as Qingqiu Prefecture could pay taxes on time and in full amount every year, the imperial court did not have many demands on them and often allowed them to develop freely.
The early Qingqiu society can be said to be a paradise for anarchists. Almost all locals adopted the system of urban autonomy. The intensity of autonomy sometimes extended to a village or even a community. There was almost no powerful government and no
Any local government army except the Shun Dynasty garrison.
Even the troops garrisoned by the Shun Dynasty were reduced to the point where they were almost dispensable because Qingqiu Prefecture had not been invaded by foreign enemies for almost a hundred years.
It is hard to imagine that in the area under the jurisdiction of a governor's office in Qingqiu at that time, the Dashun garrison usually only had about 300 people.
Speaking of the daily life of Qingqiu people, due to the prosperity of the local tobacco growing industry, tobacco and cigars are almost always accompanied by Qingqiu people.
The intensity of their smoking has long been beyond the imagination of mainland people, which has also led to the prevalence of various chronic diseases. But on the good side, it has also contributed to the vigorous development of modern medicine in the New World.
Since the general income in the New World was lower than that in the Mainland, many excellent Qingqiu doctors often went to the Mainland to work in the 18th century, even if they had to endure discrimination from the Mainland and lower income than the locals.
Cities, especially mining areas with a large migrant population, are holy places for living alone and prostitution. There are many mixed races in the city, and few people here believe in Confucian theories.
Even Ye Fang's more liberal ideas such as practical studies and utilitarianism were not welcomed in Qingqiu.
Yangming Studies, which had been suppressed in the mainland, showed signs of re-emergence in Qingqiu. Although the first comprehensive university in Qingqiu was not established until the end of the 18th century.
But a hundred years ago, Yangming scholars who had lost power in the mainland began to go to the New World to establish academies.
Wang Yangming's philosophy of mind was preserved in Qingqiu, and later became the founding ideology of the Qingqiu Republic.
Regarding the problem of piracy, due to the strong position of Dashun Navy, banditry in the Pacific was not serious. In the early days, Qingqiu only occupied the west coast of the New World and was not bordered by the Caribbean area where banditry was serious, so piracy was hardly a problem.
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Only in the subsequent expansion process, Dashun purchased a series of colonies from Spain several times, so that the jurisdiction of the Qingqiu Metropolitan Government annexed one-third of the Spanish Empire's territory in Latin America, so that it could be bordered by the Caribbean Sea, and gradually began to
Intruded by local pirates.
Some residents of the Qingqiu Colony also brought ships into the Caribbean to engage in piracy.
After all, there was no decent professional army and bureaucracy before. After the threat of pirates became serious, local governments basically relied on organized militia for defense, and the losses were very heavy.
Under such circumstances, the Qingqiu Governor's Office began to establish the colony's own local standing army.
This standing army later became the source of the independent establishment of Qingqiu, which is another story later.
In the process of expanding land in Qingqiu, it followed a land logic based on agricultural reclamation, so the importance of community was very high, and thus formed a kind of values that are completely different from those of mainland residents.
By the end of the 18th century, the jurisdiction of the Qingqiu Metropolitan Governor's Office had occupied the entire west coast of the New World Hokuriku, and expanded eastward to almost bordering the Great Lakes.
In the south, the Qingqiu Governor's Palace completely took over the Viceroyalty of New Spain and the Viceroyalty of New Granada from the Spanish Empire, two extremely large colonies, making its land area the largest in the world.
The Shun Dynasty court had considered splitting the metropolitan areas under its jurisdiction many times, and had hatched a plan to divide it into four or three metropolitan areas.
Even the sketch of the zoning was said to have been completed at that time.
However, after this news was spread to the New World by newspapers, it was considered by the Peranakans in Qingqiu as a prelude to the imperial court's conspiracy to suppress Qingqiu, arousing strong opposition.
After this plan came to nothing, within a few decades, Qingqiu became completely independent. Relying on its huge territory, rich natural resources, and the Xinxue thought established during the Metropolitan Governor's period, Qingqiu became autonomous.
Tradition, it soon developed into a first-class power that could perform on the world stage.