By Charlotte Harris Rees
A chinese language vintage, the Shan Hai Jing, reportedly from 2000 BC claimed travels to the ends of the earth. despite the fact that, this present day many, whereas accepting the antiquity of this account, think it was once simply mythology. yet was once it?
Testing the speculation that the Shan Hai Jing defined real surveys of North the US, Charlotte Harris Rees, writer of books approximately early chinese language exploration, an alleged 1100 mile chinese language trek alongside the japanese slope of the USA Rocky Mountains. The chinese language account must have been effortless to disprove. within the travelogue Did old chinese language discover America?
Rees candidly stocks her preliminary doubts then her seek and discoveries. She weaves jointly historical past, sophisticated humor, educational stories, and lots of images to inform a compelling tale.
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Extra resources for Did Ancient Chinese Explore America? My Journey Through the Rocky Mountains to Find Answers
25 His insistence that his pronouncements did not always carry prophetic weight was not just a safety net or a convenient means of prudent retreat if things didn’t work out. It meant that the process, the ongoing, dynamic engagement, the exploring, questing, provoking dialectical encounter with tradition, with boundaries, and with normative thinking should not be trammeled by or impeded with clerks, scribes, and disciples looking for a ﬁnal word, interrupting a productive process of reﬂection, contestation, and creation.
A related tension not always fully visible to outsiders is one in which Mormons publicly express absolute certitude about the great issues of faith and existence, but may privately harbor doubts for which Mormon culture has few avenues of sanctioned expression. All faiths may have their closet doubters. But Mormonism’s lay ministry, congregational participation in sermons, public testimony meetings, and highly social, closely knit communities make personal belief fairly transparent, and it is difﬁcult if not impossible to sidestep expressions of conviction in a culture so saturated in the language of religious certainty.
I am like a huge, rough stone rolling down from a high mountain,’’ Joseph said, ‘‘and the only polishing I get is when some corner gets rubbed off by coming in contact with something else, striking with accelerated force against religious bigotry, priestcraft, . . the authority of perjured executives . . ’’21 This is not just a description of his character development, but of his intellectual modus operandi: exploring the limits, challenging conventional categories, and dynamic engagement with the boundaries—all in the interest of productive provocation.