Invisible Books – Might Have Been Written But Never Were

The Italian writer Italo Calvino’s Invisible Cities is a dreamy fabulation on cities that Marco Polo might have visited – if only they had existed. Of course, Marco calmly reported in detail to Kublai Khan on these “invisible” cities.
Last year we speculated about Five Things That Didn’t Happen (But Might Have), so in the same vein, let’s look at books that somehow never appeared.
Apologies for the quite different natures of these books, but maybe this will get you all thinking of nominations of your own.

1. Zhou Enlai’s Memoirs.

Mao’s thoughts might seem more alluring, but I doubt that he was as self-aware as his #2. Zhou, who I wrote briefly about last year, was in a dependent position, requiring him to watch and react rather than simply striking out without fear of consequence. And you thought that the memoirs of Mao’s doctor were a bombshell!
The memoirs of second level figures are sometimes more observant, partly because they had more time and had to observe and explain things to themselves. But beware the forged memoir. In 1913 China experts welcomed the Memoirs of Li Hung-chang, “edited” by William Mannix, which soon were exposed as complete forgeries (we could devote a separate post to this genre).

2. Archeological Report on Qin Shihuang’s Tomb.

There will be multiple volumes. Most of us realize that the “underground army” is guarding the approaches to the tomb rather than being in it, and that the tomb itself has not been opened. The reason for not opening the actual tomb is, we are told, that the authorities want to wait until the technology is available which will preserve the contents, and I have not seen a schedule. But this will be big.

3. Lloyd Eastman’s biography of Jiang Jieshi.

This is the saddest of my nominations. Lloyd was a friend and most helpful colleague, and it happens that I was his leave replacement the year he was diagnosed with the brain tumor which killed him (this was the year I met Alan Baumler). Lloyd’s project that year was to push forward his work on the biography he had been preparing for more than a decade. His honesty was obvious to archivists and scholars in both Taiwan and the PRC, and he had earned their confidence to the point where he could get access to documents and records which other scholars had not seen and perhaps still have not seen. He decided to use his remaining time to edit the memoirs of Jiang’s second wife, Chen Jieru: Chiang Kai-Shek’s Secret Past : The Memoir of His Second Wife (Boulder: Westview Press, 1993).

Jiang is in many ways harder to place historically than any other important modern political figure and more caught in political jousting. Jonathan Fenby’s Chiang Kai Shek: China’s Generalissimo and the Nation He Lost (Da Capo Press, 2005) is well done indeed, but Lloyd’s full bore political biography would have been a major change in the field.

4. The Celestial Emporium of Benevolent Knowledge.

In “The Analytical Language of John Wilkins,” Jorge Luis Borges describes “a certain Chinese Encyclopedia,” in which it is written that animals are divided into:
1. those that belong to the Emperor, 2. embalmed ones, 3. those that are trained, 4. suckling pigs, 5. mermaids, 6. fabulous ones, 7. stray dogs, 8. those included in the present classification, 9. those that tremble as if they were mad, 10. innumerable ones, 11. those drawn with a very fine camelhair brush, 12. others, 13. those that have just broken a flower vase, 14. those that from a long way off look like flies.

5. Everything I Know About China.

It is told that the wisest of the early twentieth century British China Hands, long time China resident and diplomat, had on his desk, bound in exquisite red Moroccan leather, a thickish volume entitled “Everything I Know About China.”
When the visitor opened it, of course, every page was blank.

A Blog Post Upon Roast Pig

I was reading a discussion of progressive economics at Progressive Historians and was stopped dead in my tracks by a quote from Henry George

There is a delusion resulting from the tendency to confound the accidental with the essential—a delusion which the law writers have done their best to extend, and political economists generally have acquiesced in, rather than endeavored to expose—that private property in land is necessary to the proper use of land, and that to make land common property would be to destroy civilization and revert to barbarism.

This delusion may be likened to the idea which, according to Charles Lamb, so long prevailed among the Chinese after the savor of roast pork had been accidentally discovered by the burning down of Ho-ti’s hut—that to cook a pig it was necessary to set fire to a house.

I love the analogy, but the reference to it being a long-standing Chinese belief seemed absurd, the kind of offhand “aren’t these exotic people a useful way to demonstrate irrationality” storytelling which was so popular at one time.

It wasn’t too hard to find the original essay by Charles Lamb, a critical figure in English letters who I’m fairly sure I’ve never heard of: “A Dissertation Upon Roast Pork.” The essay begins
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Living With Wikipedia (China Beat) and Social Bookmarking

China Beat asked me to pull together some thoughts on “WIKIPEDIA, the Free Encyclopedia.”

With help from several friends, including Alan Baumler and Konrad Lawson, I posted “Living With Wikipedia: It’s Here to Stay” (October 7, 2008). I invited comments here at Frog, though, and we would welcome tricks, thoughts, or indignant denuncations.

If I have set this link right (which is a big “if”), Chayford Wikipedia bookmarks will take you to my Delicious bookmarks. This is better than searching Delicious for “Wikipedia,” which gives you 529,036 hits. I don’t want to think about how many hits you would get Googling “Wikipedia.”

Speaking of Delicious (formerly Del.icio.us), it’s one of the social bookmarking sites (the link is to the Wikpedia article). Delicious describes itself as “a social bookmarking service that allows you to tag, save, manage and share Web pages all in one place. With emphasis on the power of the community, Delicious greatly improves how people discover, remember and share on the Internet.”

In other words, it’s a cousin of Wikipedia. Whether Delicious too is “here to stay” is another question. By now, searching Delicious generally gives you an overwhelming number of hits. Maybe there’s a better way of handling the problem of sorting and classifying websites.

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St Sebastian Redux

At Danwei, a blog you must follow to keep up with China, “Donnie Yen Meditates on Violence” shows the Hong Kong movie star posed as the martyred Saint, looking like a pin cushion. This is an homage to the classic Esquire cover showing Mohamed Ali in the same pose.

But of course, Yukio Mishima earlier made a link. In his 1948 novel Confessions of a Mask, the presumably autobiographical character views a painting of St. Sebastian as an inspiration. Mishima struck this pose in a publicity photo for his film

St. Sebastian has a vast iconography, but this painting by Guido Reni was Mishima’s model:

Galleria di Palazzo Rosso (Genova, Italy).

St. Sebastian has become a gay icon, but I’m not sure that either Mohamed Ali or Donnie Yen mean to get involved.

Chinese Rough Music

China Beat has a post up from Kate Merkel-Hess on the latest evolution of the “human flesh search engine”, which can be described as Chinese netizens tracking down and harassing (both on the net and in real life) those who offend them either by being ostentatiously rich or insufficiently patriotic or whatever. Merkel-Hess looks at Tim Brook’s Confusions of Pleasure and compares this to the reactions to commercially-fueled insecurity in the Ming. While that is a fine comparison, I think we might also look at the Search Engine as an example of rough music.

Rough music is a concept mostly associated with E.P. Thompson.1 Thompson defines it as “a rude cacophony, with or without more elaborate ritual, which usually directed mockery or hostility against individuals who offended against certain community norms.” The ritual varied a lot, but usually included a mob and lots of noise, the malefactor being carried out of town on a pole (riding the stang) burning someone in effigy, a mock hunt and/or reciting rhymes, often obscene.

If the gun should happen to miss
We’ll scald him to death with a barrel o’ red-hot piss”

Those punished might be guilty of some sort of commercial fraud or failure to support their fellow workers, but enforcing sexual boundaries was also common, especially against women who overstepped their bounds.

It is but a riding, used of course
When the old grey mare’s the better horse;
When o’er the breeches greedy women
Fight, to extend their vast dominion

Although these punishments were not imposed by the state they have a complex relationship with official power. In the sexual cases the masses were enforcing rules that might have once been enforced by the church. Their rituals were often parodies of state actions and also attempted to borrow their power. While the more traditional forms of rough music died out as the close-knit communities who’s judgment they represented vanished bits and pieces of rough music found their way into modern forms of communal violence including “rites of public humiliation practiced during the Cultural Revolution”.

Looking at the search engine as rough music makes some parts of it more understandable. One is that the sheer level of invective hurled at the target is not just a pointless add-on to the ‘real’ punishment, but the main part of the ritual humiliation of the subject. This humiliation is less effective than older forms however, since the humiliation is not face to face, and thus has to be extended into meatspace by some sort of action. This to me makes the purpose of denunciation more the joy or empowerment the denounces get from it. The case Merkel-Hess discusses is a greedy rich young woman who turns out not to have been invented just to be denounced. In the case of rough music most effigies were those of actual people, but here we have a virtual effigy of the spoiled rich girl. And of course she is female, which of course makes her being rich a sexual transgression as well. In the case of denunciation of those who are insufficiently patriotic it is pretty obvious that the search engine is extending the reach of the state, but then by going after the rich they are expressing popular discontent with modernization and state policies.

While Chinese rough music is clearly not part of traditional rural society it is part of a society with lots of web access and lots of people with too much time on their hands and a pretty homogeneous culture. I suspect Thompson will get some cites whenever the first dissertation on the search engine comes out, probably in around 2013


  1. The most google-able description is here all quotes in this post taken from this source 

A disappointment

I’ve been enjoying the textbook I’m using for World History this fall: Felipe Fernandez-Armesto’s The World: A History. It covers the entire world in every chapter, and emphasizes ecological and cultural issues which I’ve been trying to slip into my World courses for ages. For the most part, I’m finding it excellent: readable1 , very up-to-date, balanced.

I’m having one conceptual problem with it: the chapters cover a relatively narrow slice of time, in world historical terms, and are topical. Fine: you have to have some organization, and I’m tired of “If it’s Tuesday, this must be Asia.” But the divisions hew more closely to Western conceptions of “era” or “epoch” so that Asian history feels choppy. A little more foreshadowing to indicate that individuals/topics are going to come up again in later chapters would be a blessing, particularly with dynasties like the Ottomans and Ming which last a long time.

And then there’s the eternal problem: eventually, every textbook gets something wrong in your field. From the chapter “States and Societies: Political and Social Change in the Sixteenth and Seventeenth Centuries”:
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  1. He even manages some humor now and then. Discussing the patriarchal social system in early modern Europe he writes, “Widowhood remained the best option for women who wanted freedom and influence. The most remarkable feature of this situation, which might have tempted wives to murder, is that so many husbands survived it.” (p. 643)  

Asian History Carnival Pt II is Up

Leanne Ogasawara has posted Pt II of the 21st Asian History Carnival at her Tang Dynasty Times.

Although she complains that the blogosphere is in a depression after the Olympics, she presents a number of informative posts from out of the way (to me, at least) venues, including a significant series from Hong Kong.

By the way, Tang Dynasty Times is well worth following. Leanne, among other topics, follows the seasons as expressed in Japanese culture. The Autumn Moon, for instance, is an evocative run down on the Mid Autumn Festival.

21st Asian History Carnival Pt II Now Posted

Leanne Ogasawara has posted Pt II of the 21st Asian History Carnival at her Tang Dynasty Times.

Although she complains that the blogosphere is in a depression after the Olympics, she presents a number of informative posts from out of the way (to me, at least) venues, including a significant series from Hong Kong.

By the way, Tang Dynasty Times is well worth following. Leanne, among other topics, follows the seasons as expressed in Japanese culture. The Autumn Moon, for instance, is an evocative run down on the Mid Autumn Festival.

Pearl Buck's Intriguing Staying Power: Imperial Woman

Parade Magazine (September 14, 2008) asked Laura Bush what she’s been reading: “The Imperial Woman, by Pearl S. Buck. I picked up this book after returning from the Olympics in Beijing. The story of the last empress of Manchu China is fascinating; I can hardly put it down.”

Now from my point of view, the novel’s interest is for the history of American ideas about China, but Buck’s take on “Old Buddha” is not to be taken lightly and her appeal to the public should be respected as a “teachable moment,” not merely scoffed at.

Over the years, Buck’s staying power has intrigued me. Since I have a contrarian streak, I’ve challenged myself to respect her accomplishments (considerable) while keeping in sight her shortcomings (ditto) and to distinguish the two.1

Moyer Bell Publishers has a number of her books in print, including Imperial Woman. They are nicely printed and reasonably priced, including Buck’s translation of Shuihuzhuan (titled All Men Are Brothers), which is listed at $16.95. The translation is heavy going at first, as you have to get used to the labored diction she developed to reflect Chinese style, but hey, the price is right.

They offer other of her novels which are of topical interest: Dragon Seed (1939), for instance, describes the opening of the Second Sino-Japanese War with gruesome details of the 1937 invasion and occupation of the Yangzi valley. It’s not the first thing to read on the subject, but holds its own as an historical novel. Peony (1948) is set in 19th century Kaifeng and interweaves a reasonably accurate history of the Jewish community there.2


  1. Charles W. Hayford, “What’s So Bad About The Good Earth?,” Education About Asia 3.3 (December 1998): 4-7.  

  2. The Moyer Bell catalogue descriptions of Dragon Seed and Peony, however, are switched with the write ups for other novels. They also quote Kenneth Rexroth praising her “renerding” of Shuihu, which I actually prefer to the perhaps correct but less colorful “rendering.”  

BAKS 2008

     I just returned to SG this past weekend from BAKS (British Association Korean Studies) 2008, and wanted to post as the film panel in particular intersects nicely with something posted earlier this summer.  For those interested in a brief summary of the conference as a whole, please see Philip Gowman’s take at: http://londonkoreanlinks.net/2008/09/12/baks-conference-report-looking-forward-looking-back/.

     To return to the issue of film, the Tuesday afternoon panel (9 / 9) offered a number of interesting film clips, one of which featured two scenes from “Homeless Angels” /  집없는 천사.   To be fair, I would have to see the entire film to say more; but for now, I agree with a basic reading of the film which reads the placement of these Korean orphans in terms of a paternalistic Japanese state and ithe attempted formation of new imperial subjects through tutelage.  The scene I’m referring to specifically in making this claim comes near the close of the film, and features one of the characters saluting / reciting while the Japanese flag is being raised: in effect, the perfomative force of the scene is roughly equivalent to a recruitment pitch.

     The speaker / presenter also raised an interesting point in conjunction with this film–and I want to be careful, as I’m operating here on jet lag, and may be conflating points made across the entire panel–pointing to the recurring popularity of the trope of the displaced orphan, with (1) “Boys Town” featured as one of the earliest films approved and shown by USAMGIK, and with the subsequent appearance of (2) Douglas Sirk’s (1957) “Battle Hymn.” 

     While I’m not comfortable with making sweeping juxtapositions from the standpoint of history–would want to know much more about the circumstances underlying each of the three films before making any links–the loose observation in the previous paragraph does lend itself to some interesting comparative questions.  Namely, what were the economic / social / political / communitarian ideals informing the practice of dealing with refugees (particular orphans) during and in the aftermath of the Korean War?  I’m familiar with an overall take that places New Deal reformers, broadly construed, in Japan and Korea for the respective occupations, but does this suggest potentially that 1930’s American-style social welfare practices were simply mapped onto the issue of dealing with refugees and orphans?  Can we complicate this further with the recognition (see Dan Rodgers and Atlantic Crossings)  that much of the New Deal was informed by an eclectic set of borrowed practices from earlier European practices related to social welfare?

     What I’m fumbling at here, in a none too articulate fashion, are ways of comparing the social welfare practices adopted under USAMGIK (and during the subsequent Korean War), and the comparable practices mobilized under Japanese Imperial authority only a decade or two earlier.  In what ways were Americans attempting to form new subjects of Korean orphans (perhaps new “South Korean” subjects?)–if we put this to the same litmus test as the Japanese Imperium–and how were  American practices distinct / different?  My recollection of images of orphans from the Holt folks (see the historical introduction at the Holt International website, which links the 1955 founding of the organization to Holt’s viewing of a film about Korea) is that they were generally designated as “Korean,” but is this an innocent designation or does it assume a case where half of the peninsula subsumes the whole? 

I’m trying to do this kind of work for medicine now (looking at material and pedagogical changes in medical education pre and post war), and wondering what this might look like in a similar  context.  I also recognize that the question of distingiushing between categories and attributing sources of authority becomes almost hopelessly muddled, as what’s “Japanese” and “American” is rarely clear, and there’s a signficant difference between the offical rhetoric and on the ground practice.

Collecting Songs

In Imperial China, emperors and other high officials sometimes disguised themselves as commoners and mingled with the ordinary folk to learn what they were really thinking. For essentially the same purpose, a government office in the People’s Republic now collects shunkouliu, or “slippery jingles.”……Uncensored and uncensorable, they are the freest and arguably the liveliest medium in China, even though the government has classified the poems in its own collection as state secrets.

Perry Link has a very brief piece in the Washington Post on collecting songs in China.

Via CDT

"Never the Twain Shall (Track) Meet": Jeffrey Sonnenfeld and Olympic Lies

Jeffrey Sonnenfeld of the Yale School of Management has a well informed insider’s view of the Olympics, “Olympics Reveal East-West Divide.” (Forbes.com August 20, 2008) which starts with Rudyard Kipling’s classic 1889 “Ballad of East and West“:

Oh, East is East, and West is West, and never the twain shall meet

‘Till Earth and Sky stand present at God’s great Judgment Seat.

Sonnenfeld argues that the Beijing Olympics demonstrates that Rudyard had it right: “There is more than a duality between East and West inherent in these games; they embody a paradox between the collaborative spirit of global unity and the patriotic spirit of nationalistic competition.”

Beijing offered “flawlessness” and “manufactured perfection” where prior Olympics in Atlanta and Athens “proffered raw authenticity, pluralistic interests, democratic voices and transparent decision-making.” Such flawlessness, though, is exactly what betrays the “real divide between East and West.”

He concludes that perhaps “the sacrifice of individual pleasures for collective achievement is acceptable to the people of China and other Eastern cultures in a way it isn’t in the West.” Since the next Olympics will take us to Kipling’s London, “we are likely to see a return to chaos, confusion, conflict and spontaneous joy.”

Sonnenfeld surely has a point, but like most who quote the Kipling poem, he leaves out the next lines:

But there is neither East nor West, Border, nor Breed, nor Birth,
When two strong men stand face to face, tho’ they come from the ends of the earth!

Sounds like the Olympics to me.

But what caught my eye is how Sonnenfeld illustrates the argument my piece on “Lies.” (August 28) which talks about the role of concepts such as authenticity, individualism, and well, lies.

My point was that we need to avoid the assumption that others act because of their age old cultural values. At just about the time that he wrote “East is East,” Kipling exhorted the US to “take up the White Man’s Burden” of colonial rule in the Philippines, tipping us off to the racism lurking here. Kipling’s Gunga Din praises the native subaltern: “you’re a better man than I am, Gunga Din.” This is fine, since Kipling uses the same standard as he uses to judge both the “other” and himself, but not so fine in that the standard is a British standard, that of “manliness.”

I agree, though, when Sonnenfeld explains things in terms of differences in situation, that is, that China is large, newly proud and united nation. This is a reasonable approach (though the particulars can still be debated) rather than insisting on “East” vs. “West,” two units of analysis which are undefinable and lead to self-confirming assertions.

Down with the Xia!

People who have been following the Three Dynasties chronology debate have already seen this article by Li Liu and Hong Xu “Rethinking Erlitou: legend, history and Chinese archaeology” For those who are even more behind on this controversy than I am, the basic issue is over attempts (described here) to create a solid chronology of early Chinese history. It originates out of  bluntly nationalistic desires to make early Chinese history as solidly grounded as early Egyptian history. There is nothing wrong with that motivation, of course, but Li and Hong are claiming that the attempt to tie archeological finds to historical texts (and a single narrative of Chinese development) are no longer helpful. Specifically, attempts to fit the Erlitou site (1900 B.C. to maybe 1500 B.C.) into the Xia-Shang chronology are doing more harm than good. The article has the a nice short description of the Eritou site, which is a very important palace and workshop complex that clearly has an important role in understanding Chinese protohistory. However…

“For more than 40 years of excavation at Erlitou, much attention was placed on its ethnic and dynastic affiliations, but little progress has been made. This approach has overshadowed other research orientations, such as craft production, agricultural practic, urban population parameter, and urban-rural interactions. As a result, we know little about the political economy of this first urban center in China.”

I’m not sure how much overall effect this will have, but it is nice to see a firm call to move away from the centralized narrative that has dominated Chinese protohistory for so long.

via aardvarchaeology

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