HISTORY
Describe the different colonial rebellions throughout Southeast Asia.

angel island immigration station was an immigration station located in san francisco bay which worked from 1910 to 1940. the majority of immigrants that got there were from the asian hemisphere, specifically from china, japan, russia, and south asia, being china the country from where more people arrived.

the number of foreigners arriving at it took the attention of americans who feared the new arrivals would take their jobs. the work opportunities were not abundant due to the economic comedown of 1870 and the asians, as newcomers, were willing to work for cheaper wages. soon they started to be seen as a threat, which led to an increased discrimination against the chinese - the biggest ethnicity arrived at this station until 1915 when japanese immigrants outnumbered them - being considered as unsuitable americans hence their looks and social situation.

at the station, the immigrant's detention may vary depending on how long the interrogation process took: it could be weeks, months, or even years.

finally, in 1940 an explosion destroyed administration building located on the island, so the united states government decided to stop the process.

the mandate of heaven or tian ming (chinese: 天命; pinyin: tiānmìng; wade–giles: t'ien-ming) is a chinese political and religious doctrine used since ancient times to justify the rule of the king or emperor of china. according to this belief, heaven (天, tian)—which embodies the natural order and will of the universe—bestows the mandate on a just ruler of china, the "son of heaven" of the "celestial empire". if a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy, and had lost the mandate. it was also a common belief among citizens that natural disasters such as famine and flood were signs of heaven's displeasure with the ruler, so there would often be revolts following major disasters as citizens saw these as signs that the mandate of heaven had been withdrawn.[1]

a brief flow chart describing the dynastic cycles in imperial china on claiming to withdrawing the mandate of heaven

the mandate of heaven does not require a legitimate ruler to be of noble birth, depending instead on the just and able performance of the rulers and their heirs. dynasties such as the han and ming dynasties were founded by men of common origins. the concept is in some ways similar to the european concept of the divine right of kings; however, unlike the european concept, it does not in theory confer an unconditional right to rule, despite this being exactly the case in practicality. the mandate would in theory be a preoccupation in a ruler's lifetime, when he would hold onto the mandate and live according to heavens. intrinsic to the concept of the mandate of heaven was the right of rebellion against an unjust ruler. chinese historians interpreted a successful revolt as evidence that heaven had withdrawn its mandate from the ruler. throughout chinese history, times of poverty and natural disasters were often taken as signs that heaven considered the incumbent ruler unjust and thus in need of replacement. the mandate of heaven was often invoked by philosophers and scholars in china as a way to curtail the abuse of power by the ruler. while each dynasty was not the same, they each had a lineage that passed on the prospective ruler by order of generational descent or their priority of birth. many emperors during the imperial times would optimize to have many sons who could be candidates to fill the position after the current ruler has died. in addition heaven was thought to be of how a ruler's works and performance was, which reflected upon how favorable they would be to heaven.