Why Start a War? Why Fight Dirty?

An interesting query came across H-Japan a while back, but it never got much discussion, so I thought I’d see if we could pique some interest here.

Date: Fri, 24 Mar 2006 02:12:37 -0500
From: “William D. O’Neil
Subject: Query: Japanese policy-making and negotiating stance in the Pacific War

My query has to do with Japanese leadership expectations and policy-making at the outset of the Pacific War.

As is well understood, no one in power in Japan on the eve of the Pacific War expressed any confidence in the nation’s ability to defeat the United States or Britain. While there was no clearly enunciated unified policy, it appears that most policy-makers aspired to gain a negotiated settlement with the United States after inflicting initial defeats on American forces in the Western Pacific and after Britain had been conquered or forced from the war by Nazi Germany.

It is very widely supposed, of course, that the “treacherous” attack on Pearl Harbor so inflamed American opinion as to render a negotiated settlement infeasible. Many, moreover, criticize the Japanese leadership for not having foreseen this. Some argue, on the other hand, that the military advantages attending success in destroying the U.S. fleet could reasonably have been seen as sufficient to justify running risks regarding negotiating positions in making peace.

This is where I start having a problem: the “negotiated settlement” was impossible long before the Pearl Harbor attack, the two sides having fundamentally opposed negotiating goals. Japan wanted the US to abandon the “Open Door” approach to China and take a laissez-faire amoral attitude towards exports to belligerents; The US wanted Japan to attack something to justify joining the war in Europe. While public opinion in the US was not in favor of joining the wars against Japan or Germany before Pearl Harbor, neither was it in favor of enabling them. It’s not entirely clear to me, actually, that the Japanese military would have been satisfied, long term, with the end to the embargos: the doctrine of autarky conflicted with reliance on US, UK and Dutch possessions for vital resources.

Another action or set of actions early in the war seems to have carried at least equivalent risks to Japan’s chances of negotiating a peace — the Japanese Army’s treatment of western and colonial prisoners of war and civil populations.

I can’t think of a case in modern history where governments otherwise motivated to reach an negotiated settlement nonetheless held back on account of civilian or military mistreatment. Anyone? However, the question of civilian control over military atrocities is not, unfortunately, entirely stale, so let’s proceed.

On the face of it, it seems that one must call on one or more of seven hypotheses to explain Japanese policies in this regard:

Hypothesis 1: Policy-makers were simply caught entirely unawares by the behavior of the forces in the field. This of course would imply that the leaders were very far out of touch with the realities of what their forces were doing (and had already done in China) and were thoroughly insulated from any news in this regard.

Hypothesis 2: It was regarded as simply unavoidable if action was to be taken at all. For instance, could military leaders have believed, as pre-modern generals often did, that to try deny the troops their “rights” to pillage, rape, and slaughter would at best be ineffective and at worst could turn them against their leaders?

Hypothesis 3: It was part of a calculated policy of terror, conceived in the expectation that the military benefits of enemy demoralization would outweigh any risks to negotiating position. Again one thinks of pre-modern examples.

Hypothesis 4: Policy-makers failed to envision a strong negative reaction from publics in the U.S. and Britain in response to such actions.

Hypothesis 5: Policy-makers believed that any negative public reaction would have little or no effect on policy decisions.

Hypothesis 6: Everyone took a position of bureaucratic rationalism carried to an extreme — that the process of getting the westerners to the peace table was entirely someone else’s business.

Hypothesis 7: Those involved simply took a thoroughly unthinkingly fatalistic view — something along the lines that the success or failure of negotiations was all in the hands of the gods to such an extent that it made no sense for them to concern themselves with such matters.

I would be very interested in any evidence or evidence-based arguments regarding this.

None of these hypotheses goes a long way to explaining “the Japanese Army’s treatment of western and colonial prisoners of war and civil populations” and the conflation of Peal Harbor with seven years of imperialistic conquest and management makes it hard to address any of them directly. #3 and #4 are standard components of the Pearl Harbor historiography; #5, #6 and #7 are impossible to sustain based on the intense interest within the inner circles of Japanese governments during the China and Pacific campaigns in negotiation. #2 and #3 create a false contrast with “modern” military practices, which is only sustainable in a pretty tautological definition of the issues.

Thinking it through, I realize that — first and foremost — these hypotheses assume that we don’t know what central policies towards captive colonial populations and POWs were. It also assumes that these policies and atrocities played a role, or should have played a role, or were thought to have played a role, in the stalemate on negotations from 1942-1945, and I have never run across any evidence of that.

A letter from the headman of Taech’uri Village, currently in detention

Dear friends,

I guess I should share with you the English text of a letter sent by Mr. Kim Chit’ae (Ji Tae), the headman of Taech’uri Village, which is struggling currently against a concerted encroachment by the American military and Korea’s own government. After more than 15 thousands (!) of police, military men and gangster-like types usually hired by the removal companies (철거깡패) invaded the village on May 4th, Mr. Kim went to prison, together with several other resistance leaders. The letter, written in prison and then translated into English, was sent to me by Mrs. Serapina Cha (차미경), head of the Friends of Asia, a NGO involved in the work with “illegal” labour migrants. What is really interesting in this struggle from the viewpoint of the history of ideas, is the way how the concept of “patriotism” is being reconsidered and remade by the resistant peasants. They are no longer any sort of patriots of the South Korean state, which is throwing them from their land – they have burned down their citizen registration cards and officially announced that they would like to have their South Korean citizenship revoked. But they are the patriots of their land, their place – obviously wishing to solidarize with those living around them, and having no wish to see their mountains and fields being turned into a starting grounds for the WWIII. It reminds in some way of Zapatistas, with their attachment to Mayan land and legacy.

Here is the letter:

The Village Headman’s letter to Korean People

Dear my fellow citizens,

As the headman of the Daechuri village, I apologize to Korean people for being a clamorously controversial problem in the nation.
I have lived here with my old parents to be a farmer for 20 years. I also have been happy with my wife and two sons.
The peaceful life of villagers including my family has been destroyed since in 2003 the news came to us that many of the US military bases in South Korea would be relocated to get together here in Daechuri.
That news was a real shock to us, for the generation of my parents underwent migration forced by the Japanese colonial army and later we were forced to move by the US army. Now, are doomed to leave this place forever for the 3rd time?
Recognizing that what is called the “national project” of the consolidation move of the US base resulted from the unfair and undemocratic relation between Daechuri residents and the Korean government, and between Seoul and Washington, we sent tens of protesting letters to the Ministry of National Defense, the Ministry of Diplomacy and Trade, and US Embassy before the parliamentary ratification in 2004. They did not respond to us. We sometimes received letters of reply merely saying that we must understand that it is “a national project.”
Even though the government just disregarded Daechuri residents, we were not daunted and persisted in struggling against the government. For we knew what the truth was. More and more people began to support us.
The government sometimes pretended that they wanted to have “a dialogue” with residents. At the same moment that they proposed a dialogue with us, they encircled our farm with barbed wires and destroyed Daechu primary school, which also played a role of our community house. That is what they meant by “dialogue”. The Minister of National Defense and the Prime Minister, whoever they may be, frequently had the press conference and then the major newspaper and broadcasting companies just relayed what they said to the mass, as if it had been true.

The government must let people know what is all about the relocation of the US base. There must be nothing left behind the screen. Then, there must be taken a more democratic procedure, whether it may be a poll or a national referendum.

We want more people to visit our homepage ( www.antigizi.or.kr ) to satisfy your curiosity about what is really going on in this small village. We also suggest to the government that it kill and bury us here in our own land rather than having “a dialogue” only to talk about compansation money and the expansion of the US base, which do not interest us at all.

Lastly, we have one thing to say to our fellow citizens. Whether you support or oppose us, we believe, you are all patriots loving this country. Without the passion for the love of our nation, you would just have had an apathy to us. What we do want to say to all of you is that you must think over whether there were sufficient legal grounds for all the processes involved with the move of the US base and over the true nature of more than 600-day-length of candle demonstration. It is not only then before you suppose or oppose us. We will accept and follow the will of Korean people.

We will fight to the last. ”

Satire, self-parody and court jesters

I was looking for a good way to announce my new position as a member of the Carnival of Bad History team, when Geoff Wade sent this to H-Asia, and Prof. Goodman has graciously agreed to allow me to reprint it here:

Colonial Irony – A review

Paul Chiasson
The Island of Seven Cities: Where the Chinese Settled When They Discovered America
St Martin’s Press, New York, 2006
376 pages. Bibliography. Notes. Index.

One of the great mysteries of life in Twenty-first Century Sydney is Doyle’s Restaurant at Watson’s Bay, just inside the southern part of the Heads that lead from the Harbour area into the Pacific Ocean. How does it happen that a fish-and-chip shop is located in an area of such extremely high land values? There is no sense in which this might be regarded as a native construct. Fish and chips are by no means part of the indigenous Australian culture. It would seem that one of the many generations of migrants to these shores had generated Doyle’s. Perhaps the French (D’Oyle) the Italians (Dolio) or the Germans (Deller) with subsequent anglicisations of names as is inevitably the Aussie way. Unfortunately, a trawl through the many books written about the history of Sydney’s development reveals no such explanation.

Puzzling about this in the summer of 2003 on a visit to Glebooks, I happened upon 1421: The Year China Discovered the World by Gavin Menzies. Suddenly the penny dropped. As Menzies details, the Chinese Ming Emperor’s fleets had come to Sydney in the middle of the Fifteenth Century. Clearly, they had landed at Watson’s Bay and settled. With them of course they brought all their cultural practices to establish a new community overseas. As is clearly the case from the contemporary UK, this included Chinese fish-and-chip takeaways. Doyle’s is an Aussification of ‘Daole’ – Chinese for ‘arrived,’ the words they uttered on reaching Watson’s Bay. The mystery is solved.

Surprised? Find this explanation a little fanciful and far-fetched? This is essentially the argument-line, though transposed to Canada, of The Island of Seven Cities: Where the Chinese Settled When They Discovered America. It suggests these ideas are merely the logical outcome of the work of Gavin Menzies. In an entertaining and often amusing parody, The Island of Seven Cities deliberately out-Menzieses Menzies. The (presumably) fictional author, Paul Chiasson, starts by explaining that he was dying of AIDS before beginning this project and then places one improbable conjecture after another in telling his tale. Not only did the Chinese settle on Cape Dauphin, Cape Breton Island (in today’s Canada) but this was the origin of the myth of Eldorado, and these particular Chinese were Christians.
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Visualizing cultures

The M.I.T. site is back up. The most controversial part was the section on Old China, New Japan. There is a cache of the old version here

The only change that I see at first glance is the disclaimer, which is, I think, as should be, as I thought the text was quite good to begin with.

lots of discussion on H-Asia

(My H-Asia post)

I think the point made by Vincent Pollard, among others, that these images are being read in different ways, and then when scholars put things on the internet they have less control over how they are reacted to than they might in a classroom setting is a good one, but also I think, misses the problem of how these images are being read. It is certainly true that once something is posted on the internet one looses control over it, and it is technically easier for someone else to take your work and place it in another context than it would be if one did printed scholarship. On the other hand, what seems to be happening here, at least at M.I.T. and H-Asia, is not a misunderstanding, but a deliberately different reading. Winnie Wong (5/12) states that the text needs better editing to “[make] visible the historian’s intervention as much as possible.” As she claims that the needed changes are self-evident I am not sure what she means, but Kas Ross (5/13) agrees with her

I’d like to express my agreement with Winnie Wong’s comment over the need for sharper editing on the MIT Visualizing Cultures website. Statement such as ‘In short, the Chinese are riotous in every way, disgracefully so in their behavior, and delightfully so in their accoutrements’ are ambiguous, I think. Adding a few words (‘In short, the Chinese are portrayed as riotous in every way’) makes the critical stance more obvious.

Ross at least implies that there is a critical stance, and that he can see what it is, but that the text needs to be more clear so that this will be apparent to unspecified other readers. This is the same position taken by the M.I.T. students

we are confident that the authors do not endorse the wood prints’ contents in any way beyond their artistic and historical value. Nevertheless, we cannot condone the irresponsible manner in which such material has been presented. An exhibit should provoke discussion, but in this case, it could have been done in a more delicate manner.

A lot of comments I have seen about this seem to be from people who are not offended, but are speaking on behalf of those who might be. As far as I can tell, both Ross and the M.I.T. students seem to be saying that they understand the authors’ meaning, but that other possible readers might not, and that the authors should take this into account. I suppose I agree with that, but I suspect that these other readers are a very small, possibly non-existent, group. Apparently some readers of the site deliberately took images from the site and posted them without context or with deliberately misleading context, an act which Peter Perdue condemned, rightly I think, as “despicable.” Kas Ross and possibly Winnie Wong seem to be saying that Dower and Miyagawa have created a text that they can read in the sense that the authors intended, but that they could also chose to read the text in another way, and that the authors should try to create a text that is not susceptible to deliberate misreading. I’m not sure that is possible, nor am I sure that it would be desirable if it were. Historians are notoriously bad writers, and this site is one of the few on the internet that tries to bring Asian history to a broader public and does so in a way that draws an audience in. Sprinkling the text with caveats as Ross suggests seems to serve one bad purpose (deliberately trying to distance the reader off from the text) and no good purpose (deliberate misreading will always be possible unless historians become lawyers.)

I think that Dower and Miyagawa have handled this affair in a fairly clear way. The contrast between the revised site and the original (cached here) is quite clear. As far as I can tell the only change is to add a disclaimer asking readers to (among other things) PLEASE VIEW & USE THESE “VISUALIZING CULTURES” UNITS CAREFULLY & IN THE SPIRIT IN WHICH THEY HAVE BEEN PREPARED.” In other words, they are asking for a scholarly reading of their work. Are there those who will refuse this request? (I don’t think anyone on H-Asia or at M.I.T. would fit in that category) Probably there are such people, but Dower and Miyagawa are, in effect, ignoring them, and I think that is the best approach to take. The process of expanding scholarly discussion beyond traditional scholarly circles and formats is complex enough without attempting to create texts that cannot possibly be misinterpreted.

Manifesto from the Suyu Research Institute on the S.Korea-USA FTA plans – The Twilight of Empire?

Dear colleagues,

Below I put the English text of the manifesto penned by two of the most promising post-nationalist scholars I know in South Korea, namely Dr. Ko Byeong-gweon (고병권) and Prof. Yi Jin-gyeong (이진경), both affiliated with Suyu Research Institute – an autonomous community of post-nationalist scholars, many of whom are working on the early modern period. The manifesto, dealing with the pressing issue of the planned conclusion of the FTA (Free Trade Agreement) between ROK and USA, raises questions, which are of great significance for the whole “progressive” (use this word for the lack of a better term) movement in South Korea (and elsewhere). What is the real strategy beyond promotion of the FTA by the empire in (arguably, terminal) decilne? Why does the ruling bureaucracy in South Korea prefer to ally itself economically, in the form of FTA, with the “old”, declining hegemon, instead of making the best out of its growing interdependence with the new, regional hegemonic force? Will the logic of almost unconditional support for Pres. Roh’s camp, simultaneously pursuing the strategy of co-optation of North Korean bureaucracy and following the imperial agenda on the FTA issue, divide and split the left-nationalist camp into “unification activists” (playing down their anti-US sentiments so far the USA does not harm Pres. Roh seriously) and an “anti-American group”? I personally do not agree with some of the theses proposed by Dr. Ko and Prof. Yi, but the manifesto is an interesting and thought-provoking reading, showing very well the directions of “progressive” thought in S.Korea today.

Vladimir (Pak Noja)

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Graduate programs in Japan to be modernized?

The Chronicle of Higher Education is reporting that graduate programs in Japan will be modernized (NOTE: link may require subscription) through a “a five-year reform plan.” Apparently, this “will release graduate students from a system that requires them to serve almost as apprentices did in feudal times, and instead will encourage them to conduct more original research.” Wow, all that in just five years! And will they clean up the dorms and student-run facilities as well?

First of all, who decided that medieval apprenticeship systems deserved all this criticism, anyway? What is this, the Meiji Restoration? Was it the Ministry of Education, Sports, Science, and Technology (MEXT)? I guess I shouldn’t be surprised that bloated bureacracies justify political “reform” with historical revisionism. No, not surprising at all.

Second, would MEXT be willing to have a go at some American graduate programs? Any ministry that can cram public schools, sumo, nuclear energy, and keitai research under one umbrella ought to be able to handle at least one more major portfolio. Lets go ahead and make it the California state universities to keep things simple.

I was also struck by the similarity between the passage below, which describes the problems in the system, and amorous descriptions of how the traditional arts in Japan famously function (which can be found in just about any Japanophilic publication out there):

The concept was that students, as young researchers, learned by watching professors conduct research; students were discouraged from conducting their own research.

You know what this means, don’t you? Either MEXT is soon going to attack ceramics, the performing arts, and all the other traditional practices that still employ these pedagogies, OR, MEXT will officially recognize academia as a traditional art and set up a system of living national treasures. Yoshida Nobuyuki, ningen kokuho.

The Marijuana Crisis of ’75

I’ve been dipping into an excellent book on the history of Korean popular music now and then (이혜숙 & 손우석 – 한국대중음악사) and came across a fascinating passage on Park Chung-hee’s use of drugs scares to suppress the emerging youth culture that he found threatening. Here’s an excerpt (my rough translation):

After the defeat in Vietnam Park Chung-hee set about strengthening his dictatorship by stressing an external policy of self-reliant defence and an internal policy of ‘defending the system’. To that end, the possession of nuclear weapons, national harmony and traditional culture were all emphasised. However, the imitation of the Western youth culture of jeans, long hair, [folk] guitar and pop songs was widespread. At a time when it was necessary to defend the system and achieve national unity and a self-reliant defence it was impossible to remain indifferent to this degenerate Western youth culture. It was necessary to tighten social discipline. In the view of Park Chung-hee the base and degenerate culture of the West appeared in two forms: one was the folk guitar singers and the other was the entertainers who had originated in the [clubs frequented by] US Eighth Army soldiers. A crackdown on these people was urgent. He began by banninglarge numbers of pop songs and kayo and then moved on to a crackdown on marijuana. On December 2nd, 1975 a huge number of entertainers were banned completely from working in the so-called ‘marijuana crisis’ (대마초 파동). [한국대중음악사, p86]

The book goes on to quote Park Chung-hee himself on the marijuana problem:

“At this grave juncture that will settle the matter of life and death in our one-on-one [struggle] with the Communist Party, the smoking of marijuana by the youth is something that will bring ruin to our country… You must pull up by the roots the problem of marijuana smoking and similar activities by applying the maximum penalties currently available under the law.” [Chosun Ilbo, 3 February 1976, quoted in above book, p88]

There was a little bit more to this story, because the president’s own son, Park Ji-man, had smoked marijuana and been influenced by hippy culture. As the authors of the book point out, this was possibly further motivation for Park’s crackdown.

Of course there exist semi-conspiracy theories as to why marijuana is prohibited throughout the world and how it came to be prohibited in the first place. We can also ask the broader questions about why states would want to outlaw commodities for which there is a clear market and which could be so lucrative to both capitalist entrepreneurs and government tax revenues (David Harvey has some good passages on the limits of commoditisation in his recent book on neoliberalism).

This is probably not the place to get into all the historical reasons why this particular commodity happens to be prohibited. But the history of controlled drugs all over the world shows that social control is often one aspect in the calculations of governments enforcing prohibition laws. Korea was and continues to be a good example of this. The fact that illegal drug use is very low in Korea by world standards did not and does not stop the authorities from stamping down on the merest hint of usage, particularly when it comes to people in the public eye. As I’ve mentioned in a post before at my blog, there continue to be periodic scandals with prominent Korean entertainers being busted and sometimes having their careers ruined. And this is not confined to the world of pop singers or TV hosts – one of Korea’s most talented traditional musicians, percussionist and dancer Yi Kwangsu, has been in and out of jail a number of times as a result of his fondness for the odd reefer.

Of course, as a fibre crop hemp was crucial to the economies of both Korea and Japan for hundreds of years. But that’s another story…

World Congress

Antti has already got there first and flagged this up at his site, but for those people not on the Korean Studies list or regular Hunjang visitors, the Academy of Korean Studies have today announced the 3rd World Congress of Korean Studies (that’s the 3rd World Congress, not the Third World Congress). I’ll post the details below.

In the meantime, I hope like Antti, that it’s more successful than the last one which suffered from a bit of a hiccup in the smooth process of North-South reconciliation and cooperation (which was incidentally and ironically the theme of the conference).

This time the theme is ‘Cultural Interaction with Korea – From Silk Road to Korean Wave’ which means, I expect, that many historians like myself will have to find ways of shoe-horning our rather parochial topics into a more cosmopolitan, interactive mold.

________________________________________

The 3rd World Congress of Korean Studies
Call for Papers
The organizing committee of the 3rd World Congress of Korean Studies announces call for papers to all academics and professionals in Korean Studies.

Cultural Interaction with Korea -From Silk Road to Korean Wave-

A new phenomenon of cultural exchange called the Korean Wave has recently emerged across the world. However, there has been a stream of cultural exchanges with foreign countries throughout Korean history indeed. Academic discussions in the congress are expected to deepen our understanding of the background, stages, patterns, and influence of the cultural interactions, which will ultimately contribute to the promotion of mutual understanding and collaboration in the global community.

Dates : October 27(Fri) ~ 30(Mon), 2006
Venue : Cheju National University, Jejudo, ROK
Language : Korean, English

Co-organized by
The Academy of Korean Studies(AKS), Association for Korean Studies in Europe(AKSE), Central Asian Association for Korean Studies(CAAKS), International Society for Korean Studies(ISKS), Korean Studies Association of Australasia(KSAA), Pacific and Asia Conference on Korean Studies(PACKS)

Sessions:
History — Sociology — Culture — Economics — Folklore — Law — Art — Political Science
— Literature — Education — Philosophy — Religion — Language — Science & Technology — Free topic sessions

Qualifications:
Scholars, professionals, and students holding MA degree or above are encouraged to participate.

Important Dates:
Submission deadline : June 6, 2006
Acceptance notification : June 14, 2006
Final paper due : September 3, 2006

For more details, please visit our website at http://www.aks.ac.kr/eng_home or contact us at lovekorea@aks.ac.kr
International Support Division
The Center for Information on Korean Culture
The Academy of Korean Studies
Tel : +82-31-709-9843 / Fax : +82-31-709-9945

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