The Chinese Monster

Near Kwanghwamun this afternoon there were a number of nationalist Anti-China placards set up. Could China someday become the new Japan? I think it is too early yet. A few decades of colonial rule has a more lasting effect than a historiographical squabble or two.

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Our happy history. Don’t travel to China!

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That monster in the Han river was perhaps not created by the US military as the recent blockbuster movie suggests…It is in fact China! The poster lists the major historical issues with China: 백두산, 고조선, 고구려, and 발해.

Now you can join the Righteous Army

Seodaemun prison was open to the public today and as I write this posting various patriotic performances are underway on the grounds of a prison where the prisoners of the Japanese colonial regime and the postwar dictators of South Korea lived, died, and were horribly tortured.

Cutouts of “Righteous Army” fighters could be found near the entrance with removable heads so that any patriotic visitor could pose for a patriotic picture.

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If the poorly armed righteous armies, which were sometimes hard to distinguish from violent bandits when they raided villages for food, are not your kind of independence fighter, you can also pose with other pro-independence terrorists1 found elsewhere on the prison grounds.

Kim Ku and Yun Pong-gil


  1. For a discussion on current definitions of this contentious word see this Wikipedia article or see some of the Google offerings. For more on a recent controversy over the use of this term see this article and the response of the accused, which also mentions the changes in meaning of the word across time. The response to the response can be found here.  

Comfort Women at the Japanese Embassy

A huge number of buses lined the central street that leads up to Kwanghwamun gate (which is no longer there, since it has been deemed a worthwhile expenditure to tear down and move the gate a few meters away from its current “incorrect” position). I have never seen so many of the ubiquitous police buses (there are usually a few dozen every weekend but today I lost count), almost all of which had their engines running, filling the air full of noxious exhaust. Hundreds of idle police officers wandered about. They were ready for protesters.

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The protest they probably were not very worried about was the hundred or so elementary school children, comfort women, and other supporters who were protesting near the Japanese embassy this afternoon. The children danced in circles holding hands with a few exhausted looking former comfort women while performers sang some beautiful traditional sounding songs and led the children in chants demanding that the Japanese government give justice to the comfort women. A significant percentage of the participants were journalists snapping pictures and filming clips from angles which concealed the small turnout.

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It was a jolly affair and one of the songs sung was beautifully performed. However, I couldn’t help but feel sorry for the former comfort women who were dragged around by children and adults alike like participants of some kind of public spectacle.

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I’m sure well they will sleep soundly after a tiring day with the crowds. I’m sure the representatives of the Japanese government will sleep equally soundly, protected from protesters by a few blocking police buses placed near their back-street embassy location.

Korean Patriots and Japanese Incense

This afternoon I dropped by the “Independence Hall” (독립관) found near the independence gate. It was open today for the festivities. Inside you can find many rows of names of martyrs for the cause of Korean independence along with their cause of death and a comment on what kind of independence fighter they were (Manchurian guerrilla, 3.1 activist, righteous army, etc.).

Independence Hall Seoul

Tent outside independence hall

In addition to some glass cases with articles about the independence activists, there is an altar where incense burns. The smell was wonderful and the visitors respectful as they walked around the hall.

The two empty boxes of incense near the altar revealed that both kinds of incense burning were Japanese brands. Perhaps a donation from repentant Japanese corporations?

Japanese incense

Japanese incense

City Hall

I didn’t attend the liberation day festivities last night or the ones that continue outside city hall as I write this posting. I did drop by this morning, however, and was able to catch sight of the massive plastic redecorating of the building:

Seoul City Hall August 15 2007

We were also in time to watch what I think has to be the absolute worst martial art performance I have ever seen just outside the entrance.

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We also witnessed the departure of a large group of 국민대학교 students leave on some kind of patriotic hike, complete with flags attached. I am always impressed at the willingness of young people to dress up in the same T-shirts and, in this case, to almost all use the exact same brand of backpack.

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It’s August 15th

It’s August 15th hear in Korea and you know what that means? It is a time to celebrate Korea’s independence from its colonial master in 1945 and some argue that more efforts should be made to remember that this day was also when the Republic of Korea was officially established in 1948. As with many national holidays like it around the world, it is most of all a time for nationalism in all of its manifestations.

It is time to waste massive amounts of pink and white colored plastic to cover Seoul’s city hall with the national flower. It is a time for for a group of flag draped youth to perform some kind of Tai Chi-looking dance outside of city hall so badly one wonders if they even bothered practicing. It is time to call Kim Dae-jung a pro-Japanese traitor for bowing to an image of the dead emperor Hirohito in 1989. It is time to burn two different brands of Japanese incense at the altars of dead independence activists. It is time to pose for pictures behind headless cutouts of armed anti-Japanese activists. It is time to call for boycotts on trips to China for their government’s historiographical imperialism. It is time to confiscate the land of descendants of pro-Japanese collaborators. It is time to remove Japanese derived technical words from your military vocabulary. It is time to remove flags from glass cases in the schools because such a heinous practice is a remnant of the Japanese colonial period.

In the next few postings I’ll a few more details on the day’s events, along with some of news related to the celebrations in the Korean media.

Was China stagnant for 700 years?

Brad DeLong has a long post up on the economic history of China. It’s not all that good, but as he is asking for comments people might want to go and give some. Can anyone think of a good passage by someone more current on the literature that covers the Late Imperial period better?

UPDATE

Actually the post and the comments (on the main page) are a treasure trove of the type of zombie errors that crop up in my classes all the time. “Confucianism” retarded trade. The Chinese economy was stagnant after the Song. The Chinese had a printing press but never printed many books. If you want a nice picture of the general state of knowledge of Chinese history among those who are smart and well-informed but don’t know much about China, this is the place to go.

(I sometimes ask students what they know about China on the first day of class but I never formalize it into essays, since a long boring assignment that makes them feel stupid does not strike me as a good way to start off class. Now if I just assume that my incoming freshmen know about as much about China as Brad Delong (and his commentors) my questions about their knowledge-base are answered.)

Update on Honnôji

Professor Matthew Stavros of the University of Sydney (seen in the third photo below) wrote in response to my post on the discovery of roof tiles from Honnôji at an excavation site in Kyoto. Matthew, who is a specialist in medieval Kyoto and has participated in archaeological digs in the city, reports that archaeologists have been excavating this site, which they were almost certain was Honnôji, for some time, but lacked definitive proof. The significance of this recent find is that the roof tiles are marked with a symbol that was only used at Honnôji.

Matthew kindly provided some images from the excavation which illustrate something of the excavation process and results (after the break).

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Asian History Carnival #16

Welcome to the 16th Asian History Carnival. When you find interesting and original weblog postings related to Asian history, consider tagging them at del.icio.us or other popular tagging sites as “ahcarnival” or submitting the link here. Also, contact Jonathan Dresner (jonathan at froginawell dot net) or myself (frog at froginawell dot net) if you would like to volunteer to host the next carnival at your own weblog. Now, to the carnival…
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Nobunaga’s death spot, Honnôji, discovered

Those of you who are, like me, interested in that brief era in the late 16th and early 17th centuries known as the Momoyama period (or the Azuchi-Momoyama period for sticklers) will be interested to know that archaeologists in Kyoto have discovered the first solid proof of the location of Honnôji Temple. Honnôji was of course the site of Akechi Mitsuhide’s treasonous assault on the warlord Oda Nobunaga on Tenshô 10/6/2 (or June 21st, 1582 to most of us). Mitsuhide took advantage of the relative lack of guards, henchmen, and major vassals in the vicinity to launch a major attack which resulted in the incineration of the temple and the death of Nobunaga, known to many today as the first of the three “Great Unifiers” of the late sixteenth century. According to the Asahi Shimbun, archaeologists working over the past month have discovered roof tiles and stone walls from the temple, some marked with distinctive designs used only by Honnôji.

I wish I was in Kyoto now so I could visit the site! This is one of the most famous events in Japanese history, so the discovery of material remnants of the conflict (often referred to in Japanese as the “Honnôji incident”) is significant.

Akutagawa the Pacifist

Japan Focus has expanded its mission one more time, this time to include new literary translations! They’ve published a Jay Rubin translation of an Akutagawa Ryonosuke story, The Story of a Head That Fell Off (“Kubi ga ochita hanashi”), which they describe as an “anti-war satire” and put in the context of a large body of untranslated Akutagawa anti-war satires

“Shogun” (The General, 1924), a well-known portrait of a victorious general resembling Nogi Maresuke (1849-1912), the “hero” of the Russo-Japanese War of 1904-05, is a bitter satire of a man responsible for the death of thousands. “The Story of a Head That Fell Off,” set against the Sino-Japanese War of 1894-95, is an intense cry against the absurdity of war that unfortunately remains as relevant in our barbaric twenty-first century as it was in Akutagawa’s day.

In one brief, startling piece on the political misuse of history, “Kin-shogun” (General Kim, 1922), he incorporated Korean legend into a tale concerning Hideyoshi’s 1598 invasion of Korea.

I admit that most of the Japanese literature I’ve read was translated; I only delve into untranslated literary texts very rarely, but I do try to pay attention to what’s said about literature in other contexts. I’m more than a little surprised that Akutagawa’s anti-war stance never came to my attention before, but perhaps the fact that Akutagawa died in 1927 kept him from becoming a victim of the changing political situation post-1931 and therefore kept his politics a bit under the radar. Also, satire, particularly historical satire, can be very tricky to translate, especially for a general readership which is unfamiliar with the issues, context or style. And literary studies often specifically exclude political history, focusing on aesthetic and “cultural” elements, textual things that avoid the questions of audience and less subtle intentions.

It’s also a bit disconcerting, because Akutagawa is one of the few early 20c authors with which our students have the slightest chance of being familiar, through the famous movie version — and linguistic appropriation of the title to mean a situation of varying accounts — of “Rashomon” (and “In a Grove”, which is actually the story with the varying perspectives).1 It would be nice to have been better informed, and I wonder if my ignorance was common among my colleagues and readers, or if I just missed something obvious along the way.

The story’s pretty good, I’d say. It does have some of that familiar Akutagawa grotesquerie, which allows the characters to go a bit beyond normal polite conversation.


  1. Yeah, I took a look at the Wikipedia article on Akutagawa. It focuses quite exclusively on his more literary endeavors and views, and mentions none of the stories discussed in this article.  

Poverty and Prison Camps

I recently finished reading Crime, Punishment, and the Prison in Modern China, 1895-1949 by Frank Dikötter. You can find pictures from the book posted on his website here. The book is a well written overview of the history of modern prisons in China, beginning with the late Qing through the war against Japan, with a few pages on the civil war that follows. Dikötter has written elsewhere about his preliminary findings about early Communist labor camps, taking his research into the 1950s.

Dikötter’s book is especially strong when it explores various attempts to reform the prisons in the Republican period, even if a lack of trustworthy information prevents a full evaluation of the effects of some of these reforms. Despite the wide chronological coverage and national scope of the book, the footnotes reveals a truly remarkable amount of archival research.

One section I found of particular interest was his short discussion of Chinese POW camps during the war against Japan.1 In this section Dikötter uses materials from International Red Cross (ICRC) archives to help him get at the conditions in the camps.

The conditions in wartime Japanese POW camps (when captured soldiers weren’t shot, as was sometimes the case, especially in the China theater) were of course infamous, and the target of much criticism at the war crimes proceedings that followed the war. Beyond the unnecessary direct brutality of the guards (a non-trivial percentage of which were Koreans and Taiwanese) towards their prisoners, however, the relatively high death rates in Japanese camps (as well, we might mention, in Soviet camps, North Korean POW camps among other well-known examples) as compared with death rates of non-Slavic prisoners in Nazi POW camps is sometimes attributed to a simple brutal fact: The dire logistical reality faced by the military forces meant they could rarely provide sufficient supplies to their own soldiers, let alone supply thousands of POWs in the elaborate camp system.

If any belligerent in World War II was strained for supplies, surely China was one of them. However, Dikötter’s short discussion of Chinese POW camps based suggests that China’s strong desire for international legitimacy and continued support from international agencies led one of the poorest participants of the Second World War to go to considerable lengths in providing for its Japanese prisoners.

Although the ICRC representative sent to China, Ernest Senn, did not have access to all POW camps and his correspondence was heavily censored, his reports generally suggest relatively good treatment and health for Japanese prisoners in Chinese POW camps. Like many countries, there were also camps used as propaganda showcases such as the “Paradise Camp” located 20km south of Chongqing.2 Suggestions by the Red Cross to improve latrines and washrooms in one camp were apparently followed and supposedly the agency received no complaints from prisoners. Dikötter contrasts the treatment reportedly given to Japanese prisoners in the evidence available and the horrible fate of political prisoners in the SACO (Sino-American Cooperation Organisation) run camps as well as the wretched conditions of the average Chinese soldier fighting in the war. He notes, however, that at least one camp was heavily reliant on medical support from the Red Cross, which suggests that international support might partly explain tolerable conditions in some camps.

The problem with this short section on POW camps is, of course, that it is mostly dependent on ICRC reports from a limited number of camps. We ought to carefully evaluate such evidence, including the lack of prisoner complaints. I am curious what ICRC reports on German prison camps, North Korean, and South Korean camps concluded. One thinks of various war movies showing scenes where prisoners are pressured to spruce things up for visiting Red Cross officials. I’m sure there are memoirs and other materials that can be found on the Japanese side that might give us more anecdotal information on the Chinese POW camp conditions, just as we have learned horror stories in the accounts left by former prisoners of camps elsewhere. I know there is a considerable amount of Japanese material on Chinese Communist run prison camps and the elaborate efforts made to convert and use Japanese soldiers for propaganda uses, not to mention utilizing their technical skills.

If the bulk of Japanese anecdotal materials confirm Dikötter’s suggestion that, overall, Chinese treatment of Japanese POWs was relatively decent, it might contribute to a debate about what conditions are necessary for international norms, such as those articulated in the Geneva conventions that govern the treatment of prisoners, to have a significant impact on even the most resource-starved belligerents in a violent conflict.


  1. Frank Dikötter. Crime, Punishment and the Prison in China (Columbia University Press, 2002), 345-349  

  2. ibid., 348.  

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