Dunhuang, translation, and cultural contact

If you teach about Dunhuang, or the Tang dynasty, or inter-cultural contact, or just like to read interesting things, you should be aware of the Early Tibet website of Sam van Schaik. He is based at the International Dunhuang project, and has some interesting posts on Dunhuang as a site of cultural contact between Tibet and China. This is something everyone talks about in class, but van Shaik has lots of details on the functioning of the Dunhuang scriptorium that students might find interesting. Obviously today we don’t kidnap family members or flog people for loosing paper. When we say something has been written with blood we mean it as a metaphor, which may not always have been the case in Dunhuang.

Still, just like Dunhuang scribes, our students like to doodle.

pt1164_detail.

While your students may not suffer quite as much as the Chinese scribes did under Tibetan rule, they may find the parallels interesting.

 

Understanding China-The interview

Stone Bridge Press is bringing out a deluxe edition of Jing Liu’s Understanding China Through Comics, which I have been reviewing here and enjoying very much. I recently had a chance to interview him about his work. and its future.

Why did you decide to do this? What were you trying to convey and to whom? Has the audience changed any over time?

In 2009 when we’re expecting our first child, I wanted to make a special gift only for him, so I thought about making books. I chose comic history because both history and comics are my long time hobbies. I also have 18-year experiences in running my design business, so I’m ready to turn my hobbies into a career. ‘Understanding China through Comics’ brings new method (present history graphically) and new perspective (how modern Chinese view themselves) for learning Chinese history. The series are intended for the general public.

Why in English?

I felt this topic deserves a global audience, so I wrote it in a global language, English.

At least for me some parts of teaching history are easier than others. It is not always easy to put all the things you want to talk about in a particular period into a clear story. What part of this history had been most difficult for you so far? Which did you enjoy most?

It’s easy to talk about history through personal stories. However, it’s more important and more difficult to look beyond these stories to see the long-term context (e.g. geography, economy) that plays a bigger role in history. The most difficult period is the Age of Division between the Han and Tang, too much going on at the same time, making it hard to tell a clear story.

What were some of the ways you got around this problem? For the Age of Division, one way to talk about it is through historical figures and events. I focus on the philosophical conflicts between Buddhism, Taoism, and Confucianism, trying to explain how Chinese culture evolves in such a chaotic time.

Which period or topic has changed most in your mind as you worked on this? What figures or issues have you changed your mind about most?

The one thing I learned after working on the project is to be optimistic about the future – Today China has become a part of the globalized world. Once the change is done, there is no turning back.

Before I looked at Chinese history in terms of dynastic cycles (a traditional Chinese view), thinking what goes up must come down.

So it sounds like you have changed to a view of history as progress. Are there any parts of the Chinese past that you found difficult to fit into this pattern? Has this led you away from political history, or given you problems dealing with some periods? Are you thinking of extending the story into the 20th century?

From a long-term perspective, Chinese history is progressing from an agricultural empire to an industrialized nation, from the isolated “center of the world” to be a part of the world, and from traditional hierarchical communities with limited choices to diversified societies that offer more people more freedom to choose their own ways of lives. There are many short-term setbacks. But they didn’t stop history from progressing. Vol. 5 will cover the 20th century, but there is no fixed publishing schedule yet. The most interesting period for me is in Vol. 4, when China interacts with the Western powers.

What did you find most interesting about this? What did you find most enjoyable or difficult to write about in this period?

In Vol. 4, the most interesting part for me is that it’s no longer possible to tell Chinese history without relating to forces far away China. The previously more isolated civilizations start to blend together. For example, during the Boxer rebellions, such different sides as Chinese farmers, scholars, officials, foreign missionaries, and eight-nation allies played out and led to the eventual showdown. The history is still progressing in terms of the making of modern China, but personal experiences at the time could well be the opposite. It’s difficult to tell a balanced story.

Is there a main theme to your story? To Chinese history?

The main theme of the series is to explain what made the Chinese ‘Chinese’

The short answer is that, our history, our collective past, has made what we are today. History conditions individuals and societies, shapes the way we treat each other, and gives people complex accumulations of ideas. These ideas give us a sense of identity; these ideas became our culture. To put it in another way, Chinese history determines Chinese culture, and culture determines behavior, making the Chinese ‘Chinese.’

What has the reaction to the project been? Has this surprised you at all?

The reaction is very encouraging. Now I’m working with French, Korean and American publishers to release new editions. A Japanese publisher also expressed interest recently.

Will there be a Chinese edition?

Yes, a Hong Kong publisher just offered to publish the books in Chinese.

You have mentioned that you are re-drawing the series, which if fact you have done in part already. Why? How is the new version different?

Currently I’m re-writing and re-drawing Vol. 2 and 3 to improve the writings and drawings.

Battle1 Battle2

New                                                                  Old

Has does the format you have published in give you more freedom? Normally once a book is published the author can’t do any revisions. Was this part of your plan from the beginning?

Comic books are a great media to make a complicated topic more interesting. If possible, I’ll keep improving the story-telling and visual presentation.

What sources have you drawn on for the work? Which sources were most helpful? Which periods or topics were most difficult to find sources on?

My main sources are the works of Chinese historians: Lu Simian, Wang Tongling, and Ray Huang Renyu. It’s difficult to find sources on wars, as Chinese scholars generally don’t like to discuss them in great detail.

How about visual sources? What aspects of the project have been most difficult to picture in your mind and thus on paper? How did you work around this?

I try to find as many ancient paintings as possible to help my drawings. It’s hard to visualize abstract concepts like philosophy or economy. This is something that I need to improve on.

Do you have an example of an abstract concept that you think you did well with?

An example would be visualizing the dynastic cycle.

JL-Cycle1 Cycle2

The old editions are all still available on Amazon.

Immigrant Panics, then and now.

Liliuokalani Garden Torii - Bay BackgroundThere’s not all that much to add to George Takei’s devastating response to Roanoke Mayor David Bowen’s attempt to rationalize refusing Syrian refugees by citing the internment of Japanese and Japanese Americans during World War II.

I’ve written about the internment before, and my conclusion thirteen years ago stands up reasonably well:

What is the lesson of this history? Jumping to conclusions about individuals or groups based on limited information is dumb. If we violate our own principles, we will regret it. We can admit mistakes, and learn from them. Apology doesn’t make things right, but it can make things better. Our success in destroying evil in WWII is tarnished more by denying or ignoring the full range of history than it is by admitting errors and making amends. But that success is only fully realized when we make a commitment not to make the same, or similar, mistakes again.

Around that time, shortly after the September 11th attacks and the anti-Arab panics that engendered, a book came out defending the internment as a necessary tactical and intelligence-based decision. Though roundly debunked by knowledgeable historians and justifiably ignored by most professional historians and decent people, the argument made therein has clearly become part of a particular mythology of American exceptionalism. This is, I think, part and parcel with the arguments sometimes made in defense of slavery, or Native American removal: “yes, it looks like an atrocity now, but in context, it was a kindness; we’ve apologized once, now let’s figure out what the benefits were for everyone, including the victims; people who did this were just products of their time, and nice to children and puppies; etc.” (paraphrased). Now the author of the aforementioned book claimed that she didn’t intend to specifically justify internment of Americans or immigrants of Arab descent or Muslim faith, but nobody really believed her.

The United States isn’t the only society that tries to perpetuate a sanitized and self-serving history, but this is an historical episode about which we had actually achieved some clarity: seeing the mythical justified version of this come back into the public discourse is really disheartening.

Updated: David Neiwert, who wrote a book on the subject and was a leading critic of rehabilitation for internment, has a nicely detailed response and the entire Roanoke city council has responded strongly and negatively to the (outgoing) mayor’s statement.

Patriotic, airminded, Mahjong

Via Peter Harmsen’s WW2 In China blog I found a link to this post from Mahjong Treasures.

The post describes a mysterious Mahjong set that left China in the luggage of one E.A.R. Fowles before 1939. The author assumes it was made after 1937, given the anti-Japanese content, but I am not sure that is right. It could have been made any time after 1932.

DSC_0131

 

The bottom row of tiles are clearly calling for retaking Manchuria. the slogan across the top is kaifu jiangdi “Recover the Borderlands” and the gates have the names of places in the Northeast, so this is clearly after the Japanese took Manchuria in 1931. In 1932 the Shanghai Incident happened, and the bombing of the city led to a much greater interest in air defence and air-mindedness. The top row shows a plane, a Japanese person being bombed, what looks like an anti-aircraft gunner, and what might possibly be an observer looking out for enemy planes. The caption says “Aviation saves the nation”.  So I would put this after 1932 sometime. I am not very up on the literature on patriotic Mahjong sets, so I could be wrong about this.

 

The Chinese as children of Japan

Picture1
Above is a nice image that I use in class. I think I got it from Fairbank. I am not quite sure where it comes from, but it is clearly dealing with the Anglo-Japanese Alliance. A version I found through Google Image suggests that it was published in 1902.

tumblr_lb1bfpdA6n1qz5xpuo1_500

The reason I bring this up is that I just found1 another  version, published in China in 1904

Japan-Image

This is clearly a re-drawn version, either from the Japanese original or from some intermediary version. The Chinese version has a caption, which laments the Chinese being compared to the child-like Koreans, but as I don’t have a Japanese caption I can’t really compare that. It is the picture I find interesting. I get the impression that the purpose of the Japanese original is to make Japan and Britain look equal. and China and Korea were just minor elements. The Chinese version changes a number of things, and while this may just be a hurried artist at work I find the changes interesting. Japan and Britain are the center of the Japanese version, but the Chinese version has a more balanced composition.   Height changes a bit between the two versions. In both Japan and Britain are the same height. (Britain looks taller, but that is just because she is cheating with that helmet technology. At a spiritual level they are equal.) In the Japanese version China is taller than Korea, but in the Chinese version the Koreans are taller, perhaps to emphasize China’s humiliation.  The Chinese figure in the Japanese version is more active (I think) than his Korean counterpart, but in the Chinese version they are both static and being observed by those above. Most interestingly, the Chinese figure has been completely re-drawn. The Japanese version has him in something that looks vaguely like an official’s hat, identifying him with the dynasty. The Chinese version has a more generic hat, identifying him with the race. The Chinese version has a very obvious queue, perhaps identifying him with subservience to the Manchus. The Japanese version seems to assume a public capable of identifying national stereotypes without a caption, but the Chinese version adds them. I don’t know what to make of the fact that the Chinese version seems impelled to turn this into a landscape by adding a ground, or the fact that it both images we have two male figures subordinate to two female figures, but nevertheless they are interesting images.


  1. from Paul Bailey, Gender and Education in China: Gender Discourses and Women’s Schooling in the Early Twentieth Century.London: Routledge, 2012.  

Women and jewlery

Here is a great picture of Madame Chiang Kai-shek via Getty

Madame Chiang Kai-shek (Song Meiling) h‰lt eine Rede vor 10.000 chinesischen Frauen am Internationalen Frauentag. In ihrer empor gestreckten Hand h‰lt sie eine Silberkette, die von einer indischen Frau der chinesichen Kriegskasse gespendet wurde. Chungking. China. Photographie. 8.M‰rz 1939 Madame Chiang Kai-shek (Soong May-ling) holds a speech in front of 10.000 Chinese women at the International Women's Day. In her up-raised hand, she holds a silver chain that was contributed by an Indian woman to the China's war chest. Chonquing. China. Photograph. March 8, 1939
CHINA – MARCH 08: Madame Chiang Kai-shek (Soong May-ling) holds a speech in front of 10.000 Chinese women at the International Women’s Day. In her up-raised hand, she holds a silver chain that was contributed by an Indian woman to the China’s war chest. Chonquing. China. Photograph. March 8, 1939 (Photo by Imagno/Getty Images)

it’s an interesting picture,  at least for me, since it ties in with a couple of interesting things. One, it’s from an Indian woman, and very little has been done with GMD attempts to connect with Indian nationalists during the war, although they were definitely doing that. 1 More interestingly it is jewelry.  Drives to collect jewelry were common in lots of wartime societies, but I am not quite sure how  to understand this. Is giving up your jewelry and act of giving up your frivolity and modern female unseriousness? Maybe. On the other hand, jewelry was a common store of value for women in traditional societies. Maybe this is a sign that even the most traditional of peasant women are mobilizing their wealth for the nation? Maybe someone can dig up the text of what she said and find out how she explained it.

 


  1. The only work on this topic I know is Yang Tianshi “Chiang Kai-shek and Jawaharlal Nehru” in Ven, Hans van de, Diana Lary, and Stephen MacKinnon, eds. Negotiating China’s Destiny in World War II. Stanford, California: Stanford University Press, 2014.  

Yuan Mei, Food Network star

As  Yuan Mei’s Garden of Accord Food Book is now available in English translation, I have been reading the whole thing. One of the things that strikes me is how well it fits in with contemporary food culture. In the Qing Yuan could do no better than being a poet, official, scholar, and pubisher. Today he  could almost host a show on Food Network.

As you might expect he has the whole food as religion thing down

In Taoist alchemy, after nine rounds of cooking down, cinnabar becomes elixir. Confucians concentrate everything, avoiding excess and deficiency, and finding the center. When a chef knows fire and can correctly and carefully manage it, he has the Way of cooking. When the fish is put on the table, its color is as white as jade, and without dryness it keeps freshness and deliciousness.  If  the fish is white like powder, and its meat is loose, it  looks dead. A beautiful shining fresh fish, cooked till it seems long dead, is a really hateful thing for me.

He also both embraces and rejects food and eating as social one-upmanship. He criticizes “Ear Banquets” where the host is trying to show off by using a lot of fancy, poorly cooked ingredients. He also criticizes an “Eye meal” with too many dishes. There is a limit to how many dishes you can do well, and if you go past it you are  asking for trouble. After attending one “eye meal” hosted by a merchant and had to go home and make some congee (稀飯) to satisfy himself.  So, food is about your belly and its satisfaction not social status and showing off.

Except, of course, that it -is- about social status. All these people are inviting Yuan Mei to their house to eat, and he is constantly holier than thou about the poor quality of their food as opposed to the simple elegance of his own cooking.

In Chang’an, there’s a very hospitable person who can’t seem to manage to serve tasty food. One of his guests asked him:” Are you and I good friends?” He answered: “Of course!” Then the guest kneeled down, and  said: “If so, I have one request, and you must say yes before I get up.” The surprised host asked: “What can I do for you?” The guest said: “In future, if you want to invite friends for dinner, please don’t include me.” Everyone laughed.

A bit cold between friends, but it would fit fine on one of those competitive cooking shows.

Of course Yuan Mei himself is not the cook. He hires a cook and supervises the whole thing. This is, I think, more or less what a modern restaurant chef does, although he treats his cooks more like servants and less like employees

Cooks are persons from the lower classes. If for a day they are not duly rewarded or criticized, in that day they will be lazy and casual. Their cooking will be bad because of lack of timely attention.  If we eat that food anyway, then tomorrow they will cook even worse food. Continuing with this, the food becomes trash, their job not performed well.  I say that one needs to reward or criticize them strictly and at the time. A cook who has done well needs to be praised, with details of how his cooking is good.  A cook who has done a bad job needs to be told straightforwardly why it was a bad job and how he can correct it. When cooking, seasoning must be performed well, not too plain or too salty; cooking time must be enough but not overlong. Lazy cooks who don’t love their cooking, like eaters who don’t care about the food, are problems for one who is dining and does care. Studying thoroughly and thinking through details are the keys to success in a scholar. Similarly, guiding in culinary theory and learning from each other are the duties of teachers. For cooking and diet, shouldn’t it be the same?

So being a good host is like being a good garden designer. You are the impresario of the show, but not the actual performer. Also like with gardens, you may emphasize the simplicity of what you do, but no matter how much you call yourself a hermit it is still a social display.

The book itself is not that helpful as a cookbook, since it really is aimed at people who are giving general directions to cooks, and good cooks at that. A good cook apparently knows how to translate

Lamb Soup

Slice the cooked lamb meat into the size of small dice. Stew it in chicken broth with bamboo shoots, black mushroom and Chinese yam.

or

Water Chicken (Frogs)

Get rid of the frogs’ torso; keep only the legs. First fry the legs in oil, then add soy sauce, sweet wine, melon and ginger, then remove from the wok. Or get the frog meat to stir-fry.  The flavor is the same as chicken.

into good food. This is actually not all that different from today, when some cookbooks seem to be convinced that their readers can already cook and a lot of stuff can be glossed over. That is of course true. There is a limit to how much a book can teach you if you are starting from nothing.  This principle actually applies particularly well to things like TV cooking or those endless dish descriptions waiters sometimes give. If you have no idea what fermented black beans taste like how can you guess what the dish on TV tastes like? (well, there is always this.) Yuan Mei’s is an insiders book aimed at people who already have definite ideas about food, so I am not sure how well a translation would sell as a cookbook, but it is fun to read.

Folding Beijing

One of the primary sources I assigned for my History of East Asia class this semester was “Folding Beijing” a Chinese science fiction story by Hao Jingfang (translated by Ken Liu.)

The story is set in a Beijing of the future, where the city folds up to allow it to be occupied by different groups of people. The protagonist is Lao Dao, a waste worker from Third Space who is hired by Qin Tian, a graduate student in Second Space (yes, the bridge between the poor and the rich is a grad student) who is in love with a girl from First Space. Of course, her family does not approve of a match with a person from a lower space, and Lao Dao has to take a message to her. How different are the spaces?

Lao Dao was stunned. He had never seen bills with such large denominations or needed to use them. Almost subconsciously, he stood up, angry. The way Yi Yan had taken out the money seemed to suggest that she had been anticipating an attempt from him to blackmail her, and he could not accept that. This is what they think of Third Spacers. He felt that if he took her money, he would be selling Qin Tian out. It was true that he really wasn’t Qin Tian’s friend, but he still thought of it as a kind of betrayal. Lao Dao wanted to grab the bills, throw them on the ground, and walk away. But he couldn’t. He looked at the money again: The five thin notes were spread on the table like a broken fan. He could sense the power they had on him. They were baby blue in color, distinct from the brown 1,000–yuan note and the red 100–yuan note. These bills looked deeper, most distant somehow, like a kind of seduction. Several times, he wanted to stop looking at them and leave, but he couldn’t.

It is a nice story that touches on lots of things in modern Chinese society.  One thing about it that I liked as a historian is that while it does a nice jobs of showing (and resenting) class distinction there is a certain nostalgia to Third Space, where people are together and it is more and you can get stinky dofu (not available in First Space.) Hao is not the first to note how class distinctions are also time distinctions, with the poor stuck in the past, but it is a good example.

I may report later on how many of them liked it and how well teaching it worked.

The Garden of Accord Food Book

Yuan Mei’s Garden of Accord Food Book has been translated into English. This is one of the classic Chinese texts on cooking, and by reading it I have already learned why my red-cooked meat is so inconsistent (cooking time matters a lot, so I guess you can’t just ignore it while you work on something else) and some always good general advice.

Information about Uncertain Tastes

We want the dishes taste rich, but not greasy; or taste light, but not plain. It is really hard to fully understand and grasp the skill. Slight mistakes lead to poor cooking. When we say rich flavor, it means that the cook should extract the essence and reject the dross. If one pursues only richness and heaviness, why not just eat lard? To “taste fresh and light” refers to bringing out the prominent good flavor. If one seeks only weak and tasteless things, why  not just drink water?

i.e. don’t overdo it. Except with garlic. There is no such thing as too much garlic.

As you might expect, there is also plenty about how preparing food properly is analogous to all the other things a gentleman does.

Don’t Overcook the Food

Everything has its basic nature, and cannot be distorted to be something else. Let nature take its course. For a good thing like birds’ nests, why mash it down to make a ball?  A sea cucumber is a sea cucumber, why cook it down to a sauce? When watermelon is cut, it won’t stay fresh for long. Why make it into cakes?  When apples are too ripe, they are not crisp.  Why steam them to make dry fruit?  Other things like Autumn Vine cakes from Zun Sheng Ba Jian and Magnolia Cake made by Li Liweng are all pretentiously overcooked pieces. It’s like twisting osier branches to make cups—they lose their main features. It’s also like daily ethical behavior; one can benefit the household just by performing normal good virtue.  There is no need for strange practices.

While the book is essential for understanding the development of Chinese food, Yuan Mei is a pretty simple cook, who would be lost in the world of modern Chinese banqueting.

Don’t Eat with Your Ears

What is an “Ear Banquet”?  It is a dinner provided in pursuit of fame. Wishing to serve something precious, so as to boast to the guests, is an ear banquet, not really [the serving of] a delicious dish. You should know that if tofu is done well, it’s better than  birds’ nests. And if you don’t cook sea cucumber [the text says “sea vegetable,” which Giles 1923:261 takes as an error for sea cucumber] right, it’s not as good as vegetables and bamboo shoots. I have said that fish, chicken, pork, and duck are the knights of the kitchen.  Each has its basic own flavor and cooking style. Sea cucumbers and  birds’ nests are like ordinary persons—no characteristics.  They can be cooked well only with the help of other food.  I have seen an official’s dinner, each bowl is as big as a big jar, containing four liang of water-cooked birds’ nest—no taste at all. The guests were trying to compliment him. I smiled and said: “we came here to eat birds’ nests, not to traffic in birds’ nests.” If the valuable item hasn’t been cooked well, although there’s large amount, it’s a waste. If he serves it only to boast how rich he is, why can’t he just put a hundred jewels in each bowl, or a quantity of gold? Then it doesn’t matter if it’s inedible.

(Birds’ nests, by themselves, are tasteless. Their virtues, other than the medicinal one of providing digestible protein and minerals, are that they provide a crunchy texture and are very good at absorbing other flavors.  They are good only if cooked in a very flavorful soup.  Sea cucumbers, also valued more for their medicinal protein and mineral value than for their flavor, are somewhat more flavorful, but do indeed need much supplementing to make them good.)

Don’t Eat with Your Eyes

What is an “eye meal”?  An eye meal is one in which there are too many dishes at a time. Now some people pursue the fame of the food; they cover the table with dishes and stacks of plates and bowls.  They eat with their eyes, not with their mouths. [Angl. “their eyes are bigger than their stomachs.”]  They don’t know that when famous writers and calligraphers write too much in a short time, there must be some failures; when famous poets write too many poems, there must be some bad lines. It is the same with a good chef. In one day, he can probably make four or five good dishes; that is about his limit. But to arrange a huge feast, even with others’ help, most likely will result in a mess. Because more people come to help, there are more different opinions. [“Too many cooks spoil the broth.”]  This can result in bad discipline during the cooking. I once went to a merchant’s house for dinner. They had three tables of dishes—desserts of sixteen types, total main course dishes of more than 40 types. The host felt proud of his treats, thinking it must have increased his face in front of the guests. However, after I got home, I needed to cook some congee to satisfy my hungry stomach. Due to my experience, I think this merchant’s dinner was less than successful—indeed, it was not very sophisticated! The Southern-dynasty writer Kong Linzhi (369-423) once said: “People nowadays have many dishes, but rather outside the mouth—it’s more for the eyes’ satisfaction.” In my words, too many dishes on one table create unsatisfying views as well as unsatisfying flavors.

They are looking for a publisher, so if you happen to own a press, or have enough money to provide a publication subsidy, you should get in touch with them.

http://www.krazykioti.com/

Oriental Women

I have been reading about Lee Ya-Ching, who is billed (incorrectly) by Wikipedia as the “First Chinese civilian aviator.” In her various tours of North and South America to raise money for the Chinese war effort she of course attracted a lot of attention as a symbol of China. She was… Well I am not as good as the Miami Daily News at stuffing orientalist tropes into a paragraph, so I will leave it to them.

Miss Lee Ya-Ching, restrained, placid and assured as a Chinese goddess posed on a lily pad—hands as sensitive and artful as a fan dancer’s and a voice poignant with culture and the philosophy of the ages. Yet she is as modern and as American as the latest career deb—and quite as stylish.” Miami Daily News January 16, 1941

I think that lilly pad was maybe supposed to be a lotus, but they hit pretty much all the notes in here.

Among other things, her U.S. tour was something of a dry run for Madame Chiang’s later visits.

 

Syllabus blogging

As is something of a tradition here, I am asking for help with my classes.

This one is HIST 206 History of East Asia, (i.e. Rice Paddies.)

This has not changed much, but one thing I am doing is switching up some of the primary source stuff. I always have them read some short primary source things each week, and usually I make them write about them. Traditionally I let them pick a couple during the course of the semester, with the expectation that they can pick whatever interests them the most. Almost always they find a deep intellectual attraction to whichever readings come last.

This time I am picking weeks to have them write, in this case the Han, Heian Japan, and one or two in the Treaty Ports to 1949 period.

Does anyone have good suggestions for readings that world work in any of these? I have a few up there, but I will be needing more.

 

 

http://abaumler.net/ClassfilesF15/Hist206-F15/HIST206syl.f15.html

Reading Note: Oleg Benesch, “Inventing the way of the Samurai: Nationalism, Internationalism, and Bushido in Modern Japan”

Before I praise Benesch’s book, a complaint: Oxford UP pricing is absurd. Now that’s not unusual for academic hardbacks, monographs that go to libraries and specialists. But 1) Benesch’s book should be a standard teaching text in modern Japanese history and culture, 2) there’s no reason for the ebook version to cost US$78. There are no diagrams, no pictures with expensive rights issues, no reason why this work shouldn’t be read widely, except that I can’t possibly justify assigning it. Maybe next time I teach my Samurai class, it’ll be available as a paperback, or perhaps they’ll come to their senses about digital access, but this time around I’ll just have to tell students what they’ve missed.

Overall, it’s a great book, a very useful and substantial piece of scholarship. The core is a careful explication of something we’ve known for a long time but needed someone to document properly: bushidō is a modern phenomenon, and has been a very flexible, if not benign, ideological construct within modern Japanese national discourses. To put it simply, a myth which means whatever it needs to mean. As Benesch says in the conclusion:

“The roots of modern bushidō are found not in the historical samurai class, although bushidō theorists picked up pre-Meiji writings in the twentieth century to legitimate their ideas. Instead, the first discussions of bushidō in the late nineteenth century were a nativist response that sought to provide an indigenous alternative to Western ideals while distancing Japan from China. … From the beginning of the modern discourse on bushidō, the concept served as a vessel for myriad philosophies, giving it the great resilience seen in its continued prominence. … most post-war researchers reverted to a focus on bushidō as a ‘way of the samurai’ as it had been originally formulated in Meiji, rather than the more expansive ‘way of the warrior’ that dominated early Showa discourse. … On the one hand, appeals to historical ties popularly legitimize bushidō, while on the other hand, the lack of historical evidence regarding any commonly accepted definition of bushidō before Meiji gives its modern interpreters considerable flexibility and allows the concept to be adapted for various purposes. … As long as territorial disputes and controversies over interpretations of history continue, the notion that Japan is guided by a martial ethic will cause problems. This is exacerbated by recent trends to reissue imperial bushidō texts from early Showa, both in print and online, often without any contextualization. … The diversity and flexibility of the concept prevented the imperial state from exclusively defining bushidō, but by focusing on a timeless ‘way of the warrior’ rather than the more limiting historical samurai, this invented tradition can be mobilized for almost any contingency.” (245-247)

Benesch’s decision to italicize “bushidō” throughout is interesting. Obviously, the old typesetting reasons for dropping italics after first use are no longer relevant, but there’s something about the way the italics emphasize the persistence of foreignness that I think was a deliberate decision. That highlights one thing I think remains to be done, by Benesch or someone else: a more detailed look at the way in which bushidō becomes part of non-Japanese discourses, and not just about Japan. In the US, there’s an increasingly urgent discussion about policing in which the ‘guardian’ and ‘warrior’ models are contrasted sharply, and I don’t think it’s entirely coincidental that the ‘warrior’ model rises to dominance at the same time that bushidō-heavy martial arts cultures become the lingua franca of personal combat training.

Anyway, it’s a great book, if you can afford it.

Doing Ironic Irony Ironically: Play-Acting Satires of Orientalist Japonisme?

Update at end
Evan Smith of “Big, Red, and Shiny” reports:

The Museum of Fine Arts, Boston has found itself mired in controversy over an in-gallery program responding to Claude Monet’s La Japonaise, a portrait of the artist’s wife Camille clad in a kimono and posing with a fan. Replicas of the red kimono are available during free hours on Wednesday evenings through July for visitors to try on in the gallery, providing the opportunity to “channel your inner Camille #Monet.”

In response to protests, the museum issued a flier which appears to have been written backwards:

Key Messages

  • The MFA celebrates art from all cultures and time periods. “Kimono Wednesdays” are an effor to engage visitors with Monet’s portrait and our current celebration of Japanese art and culture throughout the Museum with the exhibitions “Hokusai” and “in the Wake” and our recently reopened Tenshin-En Garden (this year marks the 125th Anniversary of the Museum’s Department of Asian Art).
  • These replica kimonos were made by a well-known kimono maker in Kyoto for a commision by Japanese broadcaster NHK for the travelling exhibition “Looking East,” which explored how the art and culture of Japan inspired 19th-century artists, like Vincent van Gogh and Claude Monet. The kimonos were available to try on at Museums in Tokyo, Kyoto and Nagoya.
  • The chance to try on a kimono (more accurately uchikake) — just like Camille Monet’s in La Japonaise — presents an opportunity to inform our visitors about “japonisme” and the influence of Japanese art and culture on Monet and other Impressionists. It provides an opportunity for visitors to consider how heavy the robe is; how it feels to wear it; what choices the artist made in creating the pose; and how he used paint to capture the effects of the textile.
  • Monet appreciated Japanes art and had built a personal collection of Japanese wood block prints and theatrical costumes. The kimono that Monet’s wife is wearing in the painting is presumably one from Monet’s own collection.

Isn’t this racist/orientalist?

  • We don’t think this is racist. We hope visitors come away with a better understanding of how Japanese art influenced the Impressionists like Monet. However, we respect everyone’s opinion and welcome dialogue about art and culture in the museum

I feel like this is cultural appropriation, and I think you should stop having these events.

  • The Museum is a place for dialogue and we appreciate your feedback. At this time we are planning to continue “Kimono Wednesdays” through the month of July, and hope it prompts many conversations about art and culture in Japan and the West.

What is Japonisme?

  • Beginning in the late 19th century, a craze for all things Japanese brought a radical shift in Western art that came to be known as japonisme. By the 1870s, japonisme had engulfed Paris and Monet’s La Japonaise is a commentary on the Parisian fad for all things Japanese. Camille’s blod wig was meant to emphasize her Western identity

Morgan Pitelka noted the echoes of the Lords of the Samurai parody “Lord, it’s the Samurai” (his review here), and some other good commentaries. There is also, being 2015, a tumblr blog collecting materials about and objecting to the exhibit, Stand Against Yellowface. (which would have saved me typing the above transcript, had I found it a half-hour earlier).

The museum’s position seems to me weak in any number of ways:

  • The relationship between Japanese woodblock prints and Impressionism is well-documented, easy to illustrate in a respectful fashion. There’s nothing necessary about using La Japonaise in this way
  • If the goal is to illustrate the physicality of a work, there are innumerable works that could get the “living picture” treatment. This seems clearly an attempt to capitalize on social media and stunt replications of famous artworks, but selection and execution count.
  • The museum clearly thinks that invoking Japanese sources exonerates it from racist implications. It does complicate the question somewhat, but it’s not at all clear to me that ‘authenticity’ excuses bad behavior.
  • Is it unequivocal that Monet’s work is a critique of Japonisme? I don’t know enough about the work to be sure, but there’s a huge range of satire: it can be ‘poking fun’ without seriously critiquing; it can delegitimize it’s target by exposing hypocrisy/cruelty/etc.; Monet’s work seems firmly in the former category, at best.
  • If Monet’s work is a critique of Japonisme, is replication of the scene in any coherent way an extension or replication of the intent?

Finally, and most interestingly, I think, the Museum’s invocation of ‘dialogue’ shows the institutional failure to truly understand their role and effect in the 21st century cultural environment. Museums are classic ‘top down’ educational institutions: they show, but rarely look around; they lecture, but rarely listen; they educate, but rarely learn. “Interactive” in a museum context means playing an educational game or getting to share an emotional response that gets seen for a few hours before the slate is wiped clean for new patrons. “Community engagement” means letting schoolchildren look at stuff, or having a quiet Thursday afternoon lecture for retirees and scholars. And once a work is ‘a classic’ it has to be treated lightly, justified, preserved as a valued attraction, not seriously critiqued.

It’s not going to work for much longer.

Update: MFA has modified the program to eliminate the playacting: We apologize for offending any visitors, and welcome everyone to participate in these programs on Wednesday evenings, when Museum admission is free. We look forward to continuing the Museum’s long-standing dialogue about the art, culture and influence of Japan.

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