Academia/Anecdotes/Books and Articles/English/Japan/martial arts/Medieval/War/明治/江戸

Seppuku: A Samurai Suicide Miscellany

Posted on by Jonathan Dresner / 0 Comment

For a little entertainment this Thanksgiving, I read Andrew Rankin’s Seppuku: A History of Samurai Suicide (Kodansha, 2011).1 Since I’m teaching both Samurai and Early Japan this semester, seemed like a good supplemental read, and this is the first thing resembling a lull I’ve had all semester. This is an attractive little book, substantially researched, but not much of a history. It’s more like a miscellany, a collection of materials in search of a thesis.
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  1. It helps to have friends who are journal editors: my colleague at Midwest Quarterly passed it on to see if it was worth a review, shortly before the journal gave up reviewing.  ↩

Colonial/General/Historiography/Korea

Some Issues on Modern Education in Korea

Posted on by sayaka / 1 Comment

Education is always an important issue in history, and I regret that I have read works on the history of Korea’s modern education only sporadically. As I try to organize my notes while reading both secondary and primary sources recently, I get confused about exactly what issues are on debate back then and now. I am hoping that other people will give me clearer thoughts on this. (I’m writing this off the top of my head so my apologies for not providing specific names of historians as much as I should.)

I realized there are two very common topics in the historiography. One is how we conceive traditional and private 서당 (書堂, sodang) vs public elementary schools (普通学校). It is a fact that, compared to Taiwan, the spread of elementary schools in Korea was very slow during the colonial period, and sodang continued to sprawl even in the 1930s. Traditionally, historians see this as the failure of Japanese education, and/or the flourish of strong ethnic-centered education among Koreans. Many of the city history volumes and local history articles (written in the 1980s-2000s) I read emphasize this point. So this is an indication of the “undying national identity” for them. Historians like 渡辺学 also use the numbers of those schools as evidence that the Japanese colonial government was not the main agency that provided modern education. The fact that the Japanese forced to shut down many night schools and private schools in fear of socialist activities helps their point on the antagonistic relationship between sodang and elementary schools.

On the other hand, more recent scholars like 板垣竜太 show complementary relationship between  sodang and elementary schools. Many Korean children studied in both schools, and many of the same local elites donated money and negotiated with the local office to establish a sodang and to upgrade it to an elementary school. Both 板垣竜太’s work on Sangju and 김영희’s work on a village in 충청남도 show that the government depended on those local elites in introducing modern education if not an elementary school itself, and these two parties were more cooperative in making sodang into a modern institution. I myself also was surprised to find that, in 1922 when their concern for socialist activism was heightening, 『全羅南道青年会指導方針』regarded sodang more ideal for training rural youth than elementary schools. I just realized that those historians who use the government’s sources emphasize the conflict between sodang and elementary schools, and those who study local cases see more cooperation between the two.

The other issue is the emphasis to 実業教育 (practical education or vocational training). I find this issue more confusing in the historiography. Many tend to consider practical education the emblem of modern education, and discuss that Korean enlightenment thinkers already emphasized the importance of it before the Japanese rule started. There is some ambiguity about how to judge the Japanese call for practical education in the 1920s, but starting the 1930s, historians usually find an excessive amount of 実習 (on-site practice), and an neglect of knowledge-based education. I know 実業教育 does not necessarily mean 実習, but 実習 was justified as an integral part of 実業教育. To my confusion, many historians (again, I’m sorry for not specifying who, but in general) cannot make up their mind regarding whether the overall emphasis on practical training should be celebrated (as always is when they discuss Korean enlightenment thinkers), or considered oppressive when implemented by the Japanese, given a long tradition of Confucius training of Korean intellectuals. Reading 『文教の朝鮮』 and 『朝鮮社会事業』, I find that even among the Japanese activists, emphases on 実業教育 and Confucius thoughts coexisted for a long time. I suspect that the issue at stake was more about class differences, rather than how “modern” it sounded or how “Korean” or “Japanese” practical education represented. By “class differences,” I mean more than just “the lower class appreciated 実業教育 more than the elite.” I read an article about a diary written by a relatively well-educated young guy in 1930, in Dongbok, Cholla Namdo. He owned his own land, which made him upper-middle class already, but he was always disappointed at his farming job and had to remind himself of the importance of 実業主義 over and over. In his case, the emphasis on practical education and hard labor was supposed to help him fill the gap between the dream of obtaining higher education and the reality in front of him.

China/Current Events/English/Qing/War

The good old days of empire

Posted on by Alan Baumler / 1 Comment

My local paper ran an editorial (version here) by Rich Lowry which gave readers more Qing dynasty history than they normally get.  As an American conservative his main point in the piece is that Europe is at last on the brink of collapse due to excessive state spending, just as the Lowrys of the world have been predicting for the last 50 years or so.1 He opens with a lament for the Good Old Days

One hundred and fifty years ago, no one could mistake the relative power of Europe and China. When the British defeated the Chinese in the First Opium War, they imposed an indemnity, took Hong Kong, and forced open more Chinese ports to British merchants. They demanded extraterritoriality for British citizens, exempting them from Chinese law. Other Western powers extracted similar privileges.

When this wasn’t enough, the British launched the Second Opium War after the Chinese seized a ship flying the British flag and refused to apologize. The French joined in, and the two together captured Beijing, and burned the emperor’s summer palaces for good measure.

This nasty episode is worth recalling against the backdrop of the Europeans’ begging the Chinese to help bail them out from their debt crisis. What would Lt. Gen. Charles Cousin-Montauban, the commander of the French forces who marched on Beijing, make of Klaus Regling, the commander of the European bailout fund who traveled to Beijing hoping for a helping hand? What would Lord Palmerston, who justified war against China as a matter of honor, think of Nicolas Sarkozy’s supplicating his Chinese counterpart for funds?

He does toss in that “nasty episode” line, but he is obviously lamenting the idea of white people dealing with yellow people as equals. He probably knows as little about Chinese history as he does about Greek bonds, but I would guess that even if he did know more about Palmerston’s ideas of honor he would still support them. In the case of the Arrow incident neither international law nor any other principle other than power were on the British side.2 Palmerston, of course did not care. Harry Parkes, a British official had made certain assertions about Chinese behavior and British power had to back him up. Those who questioned him in Parliament were traitors, motivated by

“an anti-English feeling, an abnegation of all those ties which bind men to their country and to their fellow-countrymen, which I should hardly have expected from the lips of any member of this House. Everything that was English was wrong, and everything that was hostile to England was right.”

In any case, an excuse to beat up on wogs was not be be missed, as Palmerston’s most famous quote on foreign policy shows.

“These half-civilised governments, all require a dressing down every eight or ten years to keep them in order. Their minds are too shallow to receive an impression that will last longer than some such period and warning is of little use. They care little for words and they must not only see the stick but actually feel it on their shoulders before they yield to that argument that brings conviction, the argumentum baculinem”

Why bring this up? Well in part because one just does not get much Chinese history in the Indiana Gazette. Also, I think we may see more and more of this. In the Chinese press people are always bringing up the past as a way of understanding present international relations and while as a historian I think that can be good, I also think it can be bad. Historical analogies are not just sprinkles on top of an argument, they are ways of helping you think, and in this case they help you think wrong. While you can’t understand China’s relationship with Britain or Japan without understanding the past, assuming that the Japan of today is that of the 1930’s, or that the U.S. of today is that of 1900 is not a good way of using the past. Likewise, as Americans talk and think more about our relationship with China the ‘lessons of history’ will come up a lot, and we will have to choose if we want a foreign policy that will “Observe good faith and justice towards all Nations; cultivate peace and harmony with all” as Washington put it, or if we will follow Lowry in admiring Palmerston and that other great Englishman, Lord Voldemort in assuming that “There is no good and evil, there is only power, and those too weak to seek it.”

 

 

 

  1. I don’t know about Lowry, but some of the prominent early American Neo-Cons started out as Trotskyites, which may have helped them write all these explanations for why reality is not matching their theories. ↩

  2. J.Y. Wong’s Deadly Dreams: Opium and the Arrow War (1856-1860) In China deals with this at great length. ↩

China/Manchukuo/Public History

Those who keep remembering the past

Posted on by Alan Baumler / 4 Comments

I just got an e-mail asking me to subscribe to The Current Digest of the Chinese Press. Given the prices I don’t think I will, but you might want to consider it, as the free sample issue is pretty good. I would not mind it if they included the Chinese text, or at least proper names, and a version I could download to my Kindle would be better than a big ol’ PDF, but they have lots of good stuff.

They have a couple articles on the attempts of Fangzheng County 方正县 (Harbin) in Heilongjiang to attract Japanese tourists. Apparently they built some sort of a monument to Japanese settlers. According to the article the monument cost 700,000 RMB and was in an area restricted to Japanese people. After ‘vandals struck the monument’ it was taken down by the government, but according to the paper (新京日報) the matter cannot be left there as the whole affair ‘infringed upon taxpayers right to know where their money goes.’ The settlers were of course the Japanese migrants brought to Manchukuo. While “many of the settlers were ordinary Japanese civilians….once they came to China they took on the role of invaders.” A follow-up article was written by a reporter sent to the county who found that local government was forcing local businesses to put up signs in Japanese and that “most young Chinese women here aspire to marry Japanese men” with many women even divorcing their husbands and abandoning their children to go abroad.

Although the articles are not always very explicit about the ‘appropriate’ way to view Japan and China’s history with it, they give a pretty good implicit view of the state of the paper’s attitudes, though obviously not those of all Chinese.

I rather wish the paper had managed to dig up a picture of this monument, since I would like to see it and what it says. The first article points out that “many countries, including China, view the erection of  monuments as a symbolic way to praise certain aspects of a country’s culture or history.” That’s not actually true, since in lots of countries monuments are intended to memorialize things, some good, some bad, and some mixed. The line about the settlers being ordinary Japanese gave me hope that the ‘mixed’ might apply in this case, but I can’t tell without seeing the monument.

 

Academia/Blog Carnival/General/Japan/Web Sites

Twitterstorian Anniversary

Posted on by Jonathan Dresner / 0 Comment

Telephones - late 1800s-1930sAs an historian, I consider anniversaries irrelevant. However, as a social function, naturally, they matter a great deal, and the internet itself moves so quickly at times that it’s worth looking back regularly to maintain perspective. Twitter itself, for example, is less than five years old, and I’ve been using it for about two years. About a year two years1 ago, our erstwhile colleague Katrina Gulliver began cataloging historians on twitter under the title Twitterstorians, and now has a list of a few hundred participants, ranging from personal accounts to institutional ones to historical recreation and quotation lists.

Like any social media, a lot of what happens on twitter appears to be fluff and nonsense, even a lot of what comes from the accounts of bona fide historians. I consider twitter to be a kind of semi-professional discussion: not a private, personal space,2 nor a professional project,3 but a space for informal discussions on political, cultural, historical and educational matters (with the ocassional foray into fluff and nonsense, for fun). I do have some local colleagues on twitter, and there are a few other Japanese historians4 as well as a pretty good collection of non-historian Japan-interested folks.
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  1. What a shameful mistake for an historian!  ↩

  2. I use facebook for that, where I limit my contacts to family, close friends and long-time acquaintances. No, I don’t assume it’s secret (which is what most people mean by ‘private’ but that it’s out of easy reach, and personal rather than professional)  ↩

  3. Like this blog, or my course blogs  ↩

  4. not a complete list. Morgan Pitelka has an account, though he doesn’t say much. I’m sure there are more, too. There always are.  ↩

Academia/Books and Articles/Film/Foreign Views/Japan/martial arts/Memory/Pedagogy/幕末/江戸

Turnbull Book on Ako

Posted on by Jonathan Dresner / 5 Comments

Stephen Turnbull, one of the most prolific and controversial writers on Japanese military history, has written a book on the 47 Samurai incident. The Samurai Archives review is quite positive, though Turnbull’s involvement as historical consultant on the upcoming Keanu Reeves version does raise concerns.

It’s nice to see Turnbull stepping up his game a bit, using front-line scholarship and taking a critical approach, rather than the mish-mash of his earlier books. It seems unlikely to me, though, that the debunking scholarship which has advanced over the last decade or so will have a significant impact on popular versions of the incident. It’s possible, I suppose, that Turnbull’s involvement in the new movie means that it will be a thoroughly revisionist statement1 but the entrenched romantic version is going to remain authoritative until the revisionist history starts to get traction in Japan.

Even then, there’s the Shakespeare problem. We know that his portrayals of English kings and other historical moments were partisan and/or heavily fictionalized, but they remain some of the most enduring images and themes in historical fiction and movies, so that historians are still forced to routinely debunk these myths.2 Chushingura and its ilk created a solid mythology by the dawn of the modern age, and the imperialist valorization of the Ako Roshi and other self-destructive samurai tendencies reinforced a vision of the samurai as abstemious, effective, principled, selfless and frequently violent. It would take a dramatic cultural shift to wipe out this tradition, one that seems unlikely given Japan’s rightward tendencies these days.3

I was screening movies for my Samurai course and came across recommendations (on twitter, I think) for The Twilight Samurai. I was very impressed: the portrayal of samurai poverty, bureaucracy, domainal politics, bakumatsu confusion, and the diversity (and, generally speaking, irrelevance) of fighting styles (and illegality of dueling) was very nicely done. The romantic side was a little over-generous, perhaps, but more realistic that an awful lot of other historical pieces. If you’re looking for a solid historical movie, one that will educate more than it will obscure, it’s very good.

  1. assuming that all the pre-release publicity is wrong  ↩

  2. It doesn’t help that “most historically accurate portrayal ever” in movie advertising usually means precisely the opposite, as the most recent Robin Hood versions demonstrate  ↩

  3. more likely you’d see something like the American transformation of cowboy films: more internal focus and diversity, and an obscuring of the historically undeniable negative sides (i.e., Dances with Wolves and the death of the cowboy-and-indian film) with perhaps some culturally acceptable complications. Frankly, a good Brokeback Mountain treatment would go a long way, plus being historically credible.  ↩

Academia/Cultural/Current/Recent Events/English/Foreign Views/Historiography/Japan/Memory/Nationalism/US-Japan/平成

Old Myths, New Myths: Problems of Informed Punditry

Posted on by Jonathan Dresner / 4 Comments

The Asia/Pacific Journal, aka Japan Focus, has a fascinating interview with Heinrich Reinfried, Senior Lecturer in East Asian Studies at the University St. Gallen, Switzerland, conducted by a Swiss weekly. “Sushi and Samurai: Western Stereotypes and the (Mis)Understanding of Post-Tsunami Japan” begins and ends with a credible historical and thematic deconstruction of some of the less helpful stereotypes of Japan: Japan as samurai state, kamikaze, zen masters. I particularly liked the short bit on Herrigel

Nazi Germany made use of the samurai ideal of one who obeys orders unconditionally, who sacrifices himself on orders from above, who although not a Christian has a noble soul. This is the ideological basis of Zen in the Art of Archery by the Nazi Eugen Herrigel, a book which has exerted a powerful influence over the years. Some Swiss still today regard this book as the open sesame to Japan. It is amusing to hear of Europeans with an anti-authoritarian upbringing who go to Japan to let a Zen master hit them should they doze off during meditation.

He mentions early 20th century ideas about national character, and Saidian othering

we use Japan as a negative role model incorporating the opposite of the positive qualities we attribute to ourselves.

And he talks about the Cold War re-exoticisation of Japan as a land of Geisha and gardens, class-less capitalism. I’m not sure Henry Luce is as much to blame as Reinfried, nor am I terribly convinced by his analysis of Japan’s response/role in the process:
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1945-1950/1960s/1970s/Contemporary/Korea-Japan/Korean War/Science / Technology/US-Korea

Politics of Health / Medicine, post 1945

Posted on by John P. DiMoia / 0 Comment

I’ve been thinking again about the broader issue of beginning to approach the South Korean post-colonial state and post-1945 medicine, recognizing the immense problems that this presents.

Even leaving aside lengthy traditons of shamans and religious healers of varying persuasions, if we restrict medicine to two loose clusters–한의학 and biomedicine–then minimally this leaves us with the need to consider at least some of the following:

a) W. Medicine as brought / conveyed by misssionaries;

b) German academic medicine / biosciences of the mid to late 19th century (esp. maybe Virchow?);

c) German academic tradition as conveyed through colonial Japanese medicine, public health, and parasitology (Meiji, Taisho, and Showa);

d) USAMGIK / 미군정 (especially the CATS lectures prepared by Winslow); also here–pre-Korean War visits by Rockefeller in the form of prominent American demographers / social scientists–among them Taeuber, Notestein, Balfour;

e) military medicine and psychiatry (here meaning the ROKA and its own internal public health practice, starts even prior to independence, allegedly);

f) Korean War era aid / efforts–UNKRA, WHO report, NORMASH, MASH, Jutlandia, etc.;

g) post Korean-War medical relief / aid projects / technical assistance: e.g., Minnesota Project, Scandinavian Teaching Hospital, CMB, AKF, KAVA, etc.;

h) Public health efforts tailored to specific endemic diseases;

i) Public health mobilizations of the Park period (FP, KAHP), including assistance from Japan’s OTCA, SIDA, and various university demography centers;

j) Vietnam War and once again ROKA military medicine (esp. 열대의학);

k) The incremental growth / provision of national health insurance (1963-1989).

This is only a partial list, but and within this diversity I have two basic generalizations:

1) Lots of continuity / overlap with previous forms of Japanese practice, especially in public health terms, that is, the large-scale mobilizations of 1960’s and 1970’s (FP, Anti-Parasite eradication).

2) Immense effort to link personal health to national welfare as related themes, especially with international aid in post-Korean War period, but even into the 70’s and 80’s.

More on this later, and for now, just recognizing the immense complexity of one little slice of time on these issues. I don’t work on the colonial period, but I suspect it’s equally complicated on issues of medicine / health, far more complicated than some would have it.

Academia/Books and Articles/Current/Recent Events/General/globalization/Historiography/Japan/Nationalism/昭和

Feeling Like an Empire: Colonial Radicalization

Posted on by Jonathan Dresner / 2 Comments

What makes Louise Young’s Japan’s Total Empire: Manchuria and the Culture of Wartime Imperialism such a fascinating, troubling work is that she details the way in which the Manchurian experience, and the strategic vulnerability of the Manchurian adventure, rebound into the politics and culture of Japan itself. It reverses, in a way, the traditional narratives of colonialism which see influence flowing from the metropole to the periphery rather than the other way around. And as consciousness of Manchuria became increasingly central to Japanese political and cultural identity, Japanese politics became increasingly radical: nationalist, racialist, expansionist, militarist; in a word, imperialist. Not that Japan wasn’t an empire before that — Taiwan, Korea, Liaodong, and a large swath of the South Pacific attest to Japan’s willingness to take control of other peoples — or that the cultural elements weren’t in place. But under the influence of the ongoing crisis in Manchuria, a crisis experienced by many who travelled there, worked there, and seen and heard through music, movies and other outlets, liberal alternatives like internationalism became unpalatable, even unacceptable. If you’re tied to the usual nation-bound histories of culture and politics, and the one-way influence of the standard metropole-periphery model, this is a paradigm-shifting piece of scholarship. As Albert Szent-Gyorgyi said, “Research is to see what everybody else has seen, and to think what nobody else has thought.”

I thought of Young’s work when I read this NYT profile of David Yerushalmi, one of the architects and driving forces behind the anti-Shariah movement in the United States. Yerushalmi’s radically political and hostile view of Islam have become common-place opinions in certain segments of the US political spectrum — primarily Republican, Tea Party, Buchananite Isolationist, Dominionist and similar groups — and have been put into legislative form in Oklahoma, as well as as other states. Especially in the context of US involvement in the Middle East, the specific focus of the xenophobia against the very kinds of people who are the target of US policy, the anxiety about subversion by global networks of muslims based on the statements and actions of a radicalized few, really does remind me of the Japanese turn in the 1920s and 1930s against communism, socialism and anarchism, against the Korean and Chinese activists, and their Japanese allies, who were the strongest proponents of those theories.

What really fascinated me about the profile, though, was Yerushalmi’s background. Or rather, a combination of his background and the way in which the article glided over the interesting bits.

His interest in Islamic law began with the Sept. 11 attacks, he said, when he was living in Ma’ale Adumim, a large Jewish settlement in the Israeli-occupied West Bank.

At the time, Mr. Yerushalmi, a native of South Florida, divided his energies between a commercial litigation practice in the United States and a conservative research institute based in Jerusalem, where he worked to promote free-market reform in Israel.

After moving to Brooklyn the following year, Mr. Yerushalmi said he began studying Arabic and Shariah under two Islamic scholars, whom he declined to name.

He is an American Hasidic Jew — literally the third thing we learn about him after his name and age — and lawyer, hostile to the secular socialist roots of Israel1 who suddenly became troubled by the nature of Islam after the 9/11 attacks.

Maybe. But I don’t think that it’s coincidental that Yerushalmi was an American living in Israel — a state often described as an agent of American power in the Middle East2 and in particular living in an areas which is easily (and I think fairly) described as an Israeli colonial territory. I think it’s more likely that the experience of living in occupied territory radicalized him, hardened his views on Islam. He was engaged in a struggle at the frontier of civilization, in his own mind, when members of a group he already percieved as the enemy struck at his homeland, to which he returned to share his hard-won perspective on the issues. And because of the shock of that attack, compounded by the ongoing challenge of war overseas and economic troubles, he found people receptive to his message of a subversive force at work in the world, an existential conflict.

Being an empire means having peripheries, and those peripheries are going to have troubles, in no small part because of their relationship with the metropole. But mistaking the tensions of the periphery for an existential crisis is the kind of lack of perspective which signals weak leadership, a distorted public sphere, and a high probability of escalating sunken cost fallacies driving policy.

  1. Note that the “conservative research institute” isn’t named, begging the question of whose definition of “conservative” the reporter is using in this description.  ↩

  2. though I think “stalking horse” or “scapegoat” might be more precise  ↩

China/East vs West/English/Historiography/Web Sites and Resources

Names and Dates In English and Chinese

Posted on by C. W. Hayford / 0 Comment

I recently discovered Beijing Time Machine, run  by Jared Hall. His recent piece Time over Place: Naming Historical Events in Chinese (ironically, it is not dated), is a striking and useful observation:

In English, we generally recall important turning points in terms of where they unfolded. Simple place names conjure up entire historical epochs. “Pearl Harbor” marks the American entrance into the Second World War and the global struggle against fascism. “Bandung,” the conference in of newly independent African and Asian nations that pledged to stand together in 1955 against imperialism and Cold War division. And then, of course, there is “Tian’anmen.” It is doubtful that mention of the square here in China would, by itself, raise any eyebrows. But try “6-4” (六四) and you are can expect quite a different reaction.

There is also a useful chart of name years in the sixty year cycle, which you can download to put on your desk calendar or refrigerator door.

China/China-Japan/English/Taiwan

From Hirohito to Chiang Kai-shek

Posted on by sayaka / 4 Comments

I posted this on Frog in a Well Japan.
—

Earlier this month, I met a descendent of the Taiwanese aboriginal group, Sysiyat tribe (賽夏族), and his wife. The Sysiyat is a relatively small tribe living in Wufengxiang (五峰鄉) and Nanzhuang (南庄) in the mountainous inner-land of Hsinchu (Xinzhu, 新竹) Province. I called him because I am studying the local history of Beipu (北埔) right now, and stories about the Sysiyat people in neighboring Wufengxiang seemed important to me.

His name is Zhao Zhenggui (趙正貴). His grandfather, Taro Yomaw, was the chief-general of the tribe in the area during the first half of the Japanese colonial rule, and he cooperated with the Japanese in many policing operations to suppress other rebellious aboriginal populations. Taro Yomaw’s third son and Mr. Zhao Zhenggui’s father, Ybai-taro, attended the Japanese elementary school in the Zhudong (竹東）city, went to the elite Teacher’s College (師範大学), and became a police officer and teacher for the aboriginal villages. Ybai-taro continued his career as a teacher after the KMT took over the island, and after he retired in the 1970s, he started writing memoirs, histories, and fictional stories in Japanese. (Mr. Zhao’s interview about these writings in Chinese)

Taro Yomaw in his youth:

Taro Yomaw and Ybai-taro

(both photos provided by Mr. Zhao Zhenggui)

From what I can tell, his memoirs and histories are based on what he heard from his own father and older generations, Japanese publications he later read by himself, and his own experiences as a police officer. Sometimes they are mixed together, but one eye-catching feature is that his writings show a perfectly smooth transfer of legitimacy from Japanese colonizers, especially Emperor Hirohito, to the KMT and Chiang Kai-shek.

Instead of giving my lousy interpretations, I will just show some quotes from his “高砂族の古今” (Old and New of Takasago Zoku)

日本時代になってサイセット族が一番先に新竹の高い砂浜に渡台した歴史にちなみ全島の蕃人を高砂族と昭和天皇が命名あそばされた。
(Showa Emperor named all the aborigines in Taiwan “Takasago zoku” after the Sysiyat who had arrived in the high beach in Hsinchu)

This is historically not accurate because the Japanese were already calling them 高砂族 in the 16th century.

私が小学校に共学した時に日本人の子供は山の人と言って蕃人と言はれた事がない。平地人の子供は蕃人と言はれたので自然に日本人の子供に親しみを持ったのであった。
(When I went to the Japanese elementary school, Japanese children called me “mountain people” but never called me “banjin (barbarians)”. [Chinese] settler children called us “banjin” so I naturally felt closer to Japanese children.)

In the statistics of elementary school attendance, there were no Chinese-Taiwanese children who attended 小学校 before the 1920s, but there were always a couple of aboriginal kids studying with the Japanese children in the cities of Hsinchu.

戦死した弟もおそらく靖国神社に祭られてゐると思ひ何時か日本東京に行ってみたまを拝んで行かうと思ってゐる。台湾の山猿として野蛮人としてゐたのがたった十年間の旧友方々の指導により南方て勇しく戦ひ世界の人たちをびっくりさせた。休戦後は日本人と別れたが少しも恨まず日本人を無事にかへらせて惜別の涙を流したのであった。此の首刈り好きな高砂族を真人間に教育された日本人に対し感謝してゐる。中国人になっても其の昔の教育の基礎があって皆新政府の命を受け此の三十年間に於て目ざましい進歩をして安定な生活してゐるのである。祖国にかへり孫文先生の三民主義精神に基つぎ蒋総統の遺訓を守りますます本当の人間になったのである。それは日本中国のおかげと感謝してゐる。
(Because my younger brother who died in the battle is also enshrined in the Yasukuni Shrine, I am thinking of visiting Tokyo some day and praying for his soul. [The aboriginal people] were regarded as Taiwan’s mountain monkeys and barbarians, but after only 10 years of guidance by our old friends, we surprised people around the world by fighting bravely in the South [Southeast Asia]. After the war, we were separated from Japanese people, but we did not hold grudge against them but sent them home safe with tears. I thank the Japanese, who educated the aborigine who used to like head-chopping and transformed us into true human beings. After becoming Chinese, we built upon the basis of old-day education and received orders of the new government. We have been making amazing progress the past 30 years, and enjoying a stable life. We returned to the mother nation, and based on Sun Yat-Sen’s Three Principles of the People and President Chiang’s will, we became even truer human-beings. I think it is thanks to Japan and China.)

This I found very interesting because of his heartfelt acceptance of both regimes. Praising the Japanese occupation wasn’t a popular thing to do in the 1970s under the KMT rule, but the issue was not either-or for him. If you are too upset or too happy reading his praise of the Japanese rule, don’t forget to read the next one.

終戦当時世界の聯合国のイギリス、アメリカ、ソレンの首相が「日本を三分にして天皇を廃止する」と蘇聯ががんばったが蒋公は日本国は昔のまヽにして占領国は返へさせても好い天皇は廃止してはならぬ」と三名の首領を押へた。日本国民は之を聞いて皆泣いて蒋公に感謝したと言ふ。日本国の再造の神として日本史上に残されると言ふのである。終戦後世界偉人を二十名増加して三十名となった。其の中に中華民国の蒋公が開びゃく以来始めての偉人になられた。蒋公は生き乍らの世界偉人でゐたので世界の人々はわざ＜台湾におがみに来たのであった。
(Upon the end of WWII, the leaders of Britain, the US, and the USSR in particular, insisted that they would divide Japan into three and abolish the emperor system. But President Chiang suppressed their assertion by saying “Japan should remain the same but the occupied territories can be returned. We must not abolish the emperor.” I hear the Japanese people cried and thanked President Chiang. He will be remembered as the God of Re-Creation of the nation in the Japanese history. After the war, the number of the world’s greatest people increased by 20 and became 30. President Chiang became the “world’s greatest person” for the first time in the history of ROC. Many people in the world came to see him in Taiwan because he was a living great man.)

I don’t have to discuss the accuracy issue of this passage. I was stunned by his affirmation of the authority of Chiang Kai-shek by claiming that Japanese people worship him.

As you can see, there is a lot going on in his writings but it obviously requires a careful reading. I don’t know exactly how I am going to use this as a source but I hope at least someone enjoys this entry.

Anecdotes/China-Japan/Colonial Taiwan/Japanese

From Hirohito to Chiang Kai-shek

Posted on by sayaka / 4 Comments

Earlier this month, I met a descendent of the Taiwanese aboriginal group, Sysiyat tribe (賽夏族), and his wife. The Sysiyat is a relatively small tribe living in Wufengxiang (五峰鄉) and Nanzhuang (南庄) in the mountainous inner-land of Hsinchu (Xinzhu, 新竹) Province. I called him because I am studying the local history of Beipu (北埔) right now, and stories about the Sysiyat people in neighboring Wufengxiang seemed important to me.

His name is Zhao Zhenggui (趙正貴). His grandfather, Taro Yomaw, was the chief-general of the tribe in the area during the first half of the Japanese colonial rule, and he cooperated with the Japanese in many policing operations to suppress other rebellious aboriginal populations. Taro Yomaw’s third son and Mr. Zhao Zhenggui’s father, Ybai-taro, attended the Japanese elementary school in the Zhudong (竹東）city, went to the elite Teacher’s College (師範大学), and  became a police officer and teacher for the aboriginal villages. Ybai-taro continued his career as a teacher after the KMT took over the island, and after he retired in the 1970s, he started writing memoirs, histories, and fictional stories in Japanese. (Mr. Zhao’s interview about these writings in Chinese)

Taro Yomaw in his youth:

Taro Yomaw and Ybai-taro

(both photos provided by Mr. Zhao Zhenggui)

From what I can tell, his memoirs and histories are based on what he heard from his own father and older generations, Japanese publications he later read by himself, and his own experiences as a police officer. Sometimes they are mixed together, but one eye-catching feature is that his writings show a perfectly smooth transfer of legitimacy from Japanese colonizers, especially Emperor Hirohito, to the KMT and Chiang Kai-shek.

Instead of giving my lousy interpretations, I will just show some quotes from his “高砂族の古今” (Old and New of Takasago Zoku)

日本時代になってサイセット族が一番先に新竹の高い砂浜に渡台した歴史にちなみ全島の蕃人を高砂族と昭和天皇が命名あそばされた。
(Showa Emperor named all the aborigines in Taiwan “Takasago zoku” after the Sysiyat who had arrived in the high beach in Hsinchu)

This is historically not accurate because the Japanese were already calling them 高砂族 in the 16th century.

私が小学校に共学した時に日本人の子供は山の人と言って蕃人と言はれた事がない。平地人の子供は蕃人と言はれたので自然に日本人の子供に親しみを持ったのであった。
(When I went to the Japanese elementary school, Japanese children called me “mountain people” but never called me “banjin (barbarians)”. [Chinese] settler children called us “banjin” so I naturally felt closer to Japanese children.)

In the statistics of elementary school attendance, there were no Chinese-Taiwanese children who attended 小学校 before the 1920s, but there were always a couple of aboriginal kids studying with the Japanese children in the cities of Hsinchu.

戦死した弟もおそらく靖国神社に祭られてゐると思ひ何時か日本東京に行ってみたまを拝んで行かうと思ってゐる。台湾の山猿として野蛮人としてゐたのがたった十年間の旧友方々の指導により南方て勇しく戦ひ世界の人たちをびっくりさせた。休戦後は日本人と別れたが少しも恨まず日本人を無事にかへらせて惜別の涙を流したのであった。此の首刈り好きな高砂族を真人間に教育された日本人に対し感謝してゐる。中国人になっても其の昔の教育の基礎があって皆新政府の命を受け此の三十年間に於て目ざましい進歩をして安定な生活してゐるのである。祖国にかへり孫文先生の三民主義精神に基つぎ蒋総統の遺訓を守りますます本当の人間になったのである。それは日本中国のおかげと感謝してゐる。
(Because my younger brother who died in the battle is also enshrined in the Yasukuni Shrine, I am thinking of visiting Tokyo some day and praying for his soul. [The aboriginal people] were regarded as Taiwan’s mountain monkeys and barbarians, but after only 10 years of guidance by our old friends, we surprised people around the world by fighting bravely in the South [Southeast Asia]. After the war, we were separated from Japanese people, but we did not hold grudge against them but sent them home safe with tears. I thank the Japanese, who educated the aborigine who used to like head-chopping and transformed us into true human beings. After becoming Chinese, we built upon the basis of old-day education and received orders of the new government. We have been making amazing progress the past 30 years, and enjoying a stable life. We returned to the mother nation, and based on Sun Yat-Sen’s Three Principles of the People and President Chiang’s will, we became even truer human-beings. I think it is thanks to Japan and China.)

This I found very interesting because of his heartfelt acceptance of both regimes. Praising the Japanese occupation wasn’t a popular thing to do in the 1970s under the KMT rule, but the issue was not either-or for him. If you are too upset or too happy reading his praise of the Japanese rule, don’t forget to read the next one.

終戦当時世界の聯合国のイギリス、アメリカ、ソレンの首相が「日本を三分にして天皇を廃止する」と蘇聯ががんばったが蒋公は日本国は昔のまヽにして占領国は返へさせても好い天皇は廃止してはならぬ」と三名の首領を押へた。日本国民は之を聞いて皆泣いて蒋公に感謝したと言ふ。日本国の再造の神として日本史上に残されると言ふのである。終戦後世界偉人を二十名増加して三十名となった。其の中に中華民国の蒋公が開びゃく以来始めての偉人になられた。蒋公は生き乍らの世界偉人でゐたので世界の人々はわざ＜台湾におがみに来たのであった。
(Upon the end of WWII, the leaders of Britain, the US, and the USSR in particular, insisted that they would divide Japan into three and abolish the emperor system. But President Chiang suppressed their assertion by saying “Japan should remain the same but the occupied territories can be returned. We must not abolish the emperor.” I hear the Japanese people cried and thanked President Chiang. He will be remembered as the God of Re-Creation of the nation in the Japanese history. After the war, the number of the world’s greatest people increased by 20 and became 30. President Chiang became the “world’s greatest person” for the first time in the history of ROC. Many people in the world came to see him in Taiwan because he was a living great man.)

I don’t have to discuss the accuracy issue of this passage. I was stunned by his affirmation of the authority of Chiang Kai-shek by claiming that Japanese people worship him.

As you can see, there is a lot going on in his writings but it obviously requires a careful reading. I don’t know exactly how I am going to use this as a source but I hope at least someone enjoys this entry.

General

The Kempeitai studies Anthropology

Posted on by K. M. Lawson / 0 Comment

Our friends at Savage Minds often post on issues related to anthropologists at war. Today I came across an example of an anthropologist at war in a 1942 diary by Takeuchi Tatsuji. Together with pan-asianist ideologue and postwar socialist politician Rōyama Masamichi, Takeuchi traveled to Japanese occupied Philippines and conducted a study of the archipelago for the Japanese military administration.1

In his Manila diary, there is the following passage in the entry for January 19, 1943 when he visited Allied detainees in Fort Santiago:

Professor H. Otley Beyer, a famous American anthropologist at the University of the Philippines, was released three hours after capture and was given a research room to continue his work. He has been giving a regular series of lectures on Philippine peoples to members of the Kempeitai [Japanese military police]. In addition to Professor Beyer, about fifteen American internees at the University of Santo Tomas are giving lessons in English conversation to Kempeitai members. They seem to be happy to get out of the camp as a diversion.”2

Though I’m not familiar with him, Otley Beyer (1883-1966) looks like he published a great deal on the philippines. There are 28 entries by him in the Harvard library system here, all on the Philippines. However, I don’t see any that look like a memoir or diary from his time during the war.

Exploring his wartime interactions with the Japanese and lecturing the Japanese military police, or the Kempeitai, which was the core institution of brutal repression during the occupation, might be an interesting paper for someone who has access to his papers in Australia.

One place to start would be:

Otley Beyer collection – at the Australian national library. See more here. A finding aid to the collection can be found here, including several boxes from his World War II papers.

  1. Part of the report and some of the diary entries can be found translated in Masamichi Rōyama and Takeuchi Tatsuji, The Philippine Polity: A Japanese View (New Haven: Yale University, Southeast Asia Studies; [distributor: the Cellar Book Shop, Detroit, 1967). At the time of publication in the 1960s, Takeuchi was a professor at Kansai Gakuin University, where had taught since 1932. He got his PhD in political science at Chicago. In addition to his trip to the Philippines, he was an advisor to the Burmese occupation government. ibid., 209.  ↩

  2. ibid., 225-6.  ↩

Books and Articles/Cultural/English/Foreign Views/Historiography/Japan/martial arts/Pedagogy/Popular Culture/US-Japan/江戸

Ninjas at Night, Dragons at Dawn: Magic Tree House does Japanese History

Posted on by Jonathan Dresner / 2 Comments

Lego Ninja 2011 B1Mary Pope Osborne’s Magic Tree House series is intended to educate and entertain by taking its protagonists to different times and places, real and mythical. These Scholastic books are mainstays of schools, libraries, and primary curricula, and some of the books have companion “Research Guide” publications for kids who want to know more about the historical, cultural or scientific background. Some of these books are aimed at early readers: the first 28 in the series are short, with short, simple sentences appropriate to 1st or 2nd graders; after that the series shifts into the slightly more fantastical “Merlin Mission” mode, longer stories with more complex writing suitable for 2nd or 3rd grade students; the research guides seem to be aimed at 2nd through 4th graders.1 In these stories, Jack and Annie are given a book which, combined with the magic of the tree house, takes them to a time and place where they can carry out a mission of some kind, while learning about the site of their adventure. The whole thing is supposed to be an encouragement to learning, so to speak, showing the value of book reading. Twice in the series, Jack and Annie have visited Japanese history: in the earlier, shorter work, we get nature-loving ninja and threatening samurai; in the later adventure, we get the nature-loving poet Basho, a magical dragon, and threatening samurai.2

Continue reading →

  1. Check the Scholastic web site for official suitability levels. Also if you have any doubt about the fact that these are aimed at an education audience….  ↩

  2. I could put a spoiler alert here, but how many 2nd-4th graders are reading this blog, who haven’t already moved beyond Jack and Annie adventures? Well, my son wants to read this post when I’m finished with it, but other than him?  ↩

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