Kunlun, Blacks, China and the Lemuria connection
February 2010

The article below is one I found interesting on a number of levels. Having had some exposure to taoist training, I am aware of the word "Kunlun". Kunlun is a mountain range that is often reputed to have spiritual adepts that train in various taoist disciplines. These methods derive from an earlier period of human civilization, dating back to Lemuria, but is essentially a spiritual tradition relating to Sirius and Andromedan systems (depending on the branch of taoism). In the article written by the Filipino about Lemuria, we are told that the Malay people were created by mixing "dark skinned Lemurians" with (presumably) lighter skinned peoples. China itself has over 50 indigenous, ethnic groups, darker skinned (type1) folk. Later on, there were migrations from Mesopotamia. I have included a short article that contains an exchange I had with a friend in 2008 (see the other article with Kunlun in the title). The information there may be very interesting to some readers.

The Kunlun mountain range is between Tibet and the Tarim Basin, where the Taklamakan desert can be found. Taklamakan can be written as TAK-LA-MA-KAN. Tak-lama. Tak is a variation of Dak, which is one of the words that refers to the Sirian warriors from the Sirius star system. Kan is another code word referring to a connection with Sirius. In fact the Taklamakan desert was not always a desert. Legend has it that the Tarim Basin once held a Lemurian-based culture that "fell" as a result of nuclear war. They then had to go underground, and into mountains.

But before you read the article below, I would like to draw your attention to this quote, which is from the article below:

"The first chapter of this paper seeks to explain how Chinese people perceived these black slaves by analyzing representations of people with dark skin in fictional and nonfiction sources from the fifth century through the Song dynasty, tracing the evolution of the meanings and connotations of the term kunlun 崑崙.This mysterious and poorly understood word first applied to dark-skinned Chinese and then expanded over time to encompass multiple  meanings, all connoting dark skin. This chapter examines the meaning of the term kunlun in nonfiction before and  during the Tang; fictional tales about magical, superhuman kunlun slaves from the Tang fiction compendium Taiping  guangji 太平廣記 (Extensive Gleanings of the Reign of Great Tranquility); and finally, representations of the kunlun  from a nonfiction writer from the Song, Zhu Yu.
"

This is not so mysterious if one allows the Lemurians to be "dark skinned". I think that's the main source of confusion. The Chinese, because of their previous knowledge of Lemurians from legends must have made this natural association. Credo Mutwa has insisted that Africans did not originate in Africa but from a land in the East. This is reference to a very long time ago, when Lemuria was still around.



Sino-Platonic Papers, 122 (July 2002)
The Magical Kunlun and "Devil Slaves": Chinese Perceptions of Dark-skinned People and Africa before 1500
by Julie Wilensky
Introduction

Historians have not yet established the precise date of the first contacts between the Chinese and African peoples  Moreover, the available sources make it impossible to calculate exactly how many Chinese people traveled to Africa  or how many Africans went to China in premodern times. What Chinese sources do reveal, however, is how Chinese  people viewed those with dark skin and how these perceptions changed over time, reflecting first what Chinese  people imagined, and later, what they knew about African countries and their inhabitants. Perceptions changed as  knowledge and exploration of the countries and peoples of Southeast Asia, the Indian subcontinent, and East Africa  increased. This essay examines a combination of nonfiction accounts, fictional literature, geographical sources,  and travel diaries from the Tang (618-907) to the Ming dynasty (1368-1644) to analyze the shifts in Chinese  perceptions of people with dark skin and Chinese knowledge of Africa and Africans.

Beginning in the Tang dynasty, Arab traders brought a number of East African slaves to China. Although historians  have studied the African slave trade extensively, particularly the export of West African slaves to the Americas  after 1500, a much smaller body of research focuses on the premodern East African slave trade, and fewer sources  still mention black slaves in China. From the eighth to the fourteenth centuries; the Arabs controlled this vast  slave trade, which stretched not only along the entire coast of East Africa and throughout the Arab world but as  far east as China. Black slaves were just one of many commodities in the Arabs' large-scale maritime trade with  China, which peaked during the Tang and Song dynasty (960-1275). The Jiu Tang shu 舊唐書 (Former Tang history)  mentions that the Arabs sent delegates to the Chinese court in 651, marking the first recorded official contact  between the Chinese government and the Arab caliphate. By the ninth century, a sizable community of Arabs lived in  Guangzhou, and the local residents could have seen African slaves on trading ships and in Arab homes. Some wealthy  Chinese people even owned African slaves, whom they used as doorkeepers.

The first chapter of this paper seeks to explain how Chinese people perceived these black slaves by analyzing representations of people with dark skin in fictional and nonfiction sources from the fifth century through the Song dynasty, tracing the evolution of the meanings and connotations of the term kunlun 崑崙.This mysterious and poorly understood word first applied to dark-skinned Chinese and then expanded over time to encompass multiple  meanings, all connoting dark skin. This chapter examines the meaning of the term kunlun in nonfiction before and  during the Tang; fictional tales about magical, superhuman kunlun slaves from the Tang fiction compendium Taiping  guangji 太平廣記 (Extensive Gleanings of the Reign of Great Tranquility); and finally, representations of the kunlun  from a nonfiction writer from the Song, Zhu Yu.

Although fictional portrayals do not necessarily provide information about what actual African slaves experienced  in China, fiction is a valuable source because its popularity reveals widespread cultural perceptions of people  with dark skin. Histories and other nonfiction accounts, on the other hand, indicate how some Chinese viewed these  people with dark skin, but it can be difficult to determine the readership and popularity of these sources because  the information they contain does not seem to have reached a wider audience.

Were these Tang and Song images of the kunlun based on direct contact between Chinese and African peoples? When did the Chinese make a conceptual link between the kunlun slaves in China and the countries and peoples of East Africa?  The second chapter addresses these questions by examining Chinese histories and geographies from the Tang and Song  that describe African countries and their inhabitants. The answer to the first question is straightforward: a few  Chinese may have visited Africa during this time, but most, if not all, Chinese knowledge about Africa and Africans  came from the Arabs, who brought specific geographic knowledge of the countries along the maritime trade route  between East Africa and China. Most of the Chinese descriptions of Africa were compiled by authors who never left  China and gleaned their information about foreign countries and peoples from Arab traders living in China.  Regardless of whether these accounts indicate direct contact between Chinese and African people in the Tang and  Song, however, they reveal Chinese historians and geographers' increasing knowledge of Africa and Africans. This  new knowledge allowed the Chinese to make a connection between the kunlun slaves in China and the East African  slave trade.

Once the Chinese made this connection between the kunlun and the African slave trade, did the meaning of the word  kunlun shift again? And how did China's maritime exploration of the East African coast in the early fifteenth  century affect Chinese perceptions of African countries and their inhabitants? The third chapter; will examine two  travel accounts from the Yuan and Ming dynasties that describe the authors' travels to Africa. We do not know how  many Chinese read Song and Yuan accounts of Africa and Africans, but educated Chinese people most likely knew of  China's maritime exploration in the early fifteenth century. The voyages of the Muslim admiral Zheng He and his  fleet provide the first documented evidence of large groups of Chinese traveling to Africa. Firsthand accounts of  these trips were reprinted several times in the fifteenth century, suggesting that they were widely read. Examining  these accounts -- and one play written in the late sixteenth century -- will reveal whether Chinese perceptions of  Africa and Africans changed significantly once the Chinese began large-scale maritime exploration of the East  African coast.

Chinese knowledge of African countries and their inhabitants was not always consistent throughout a given time  period, however. Information about foreign countries and their inhabitants did not always reach the same audiences  at the same time, and Chinese knowledge of Africa did not just increase consistently over time. Contemporary  sources sometimes report conflicting information, revealing a complex picture of Chinese perceptions of people with  dark skin and Africa before 1500.

Article: The Magical Kunlun and "Devil Slaves"



 "Kunlun Shan" means Kunlun mountain range
  (Photo credit: Wikipedia)