Monthly Archives: January 2004

The Hikayat Abdullah on the Englishmen in Old Malacca

‘At that time [c. 1810], there were not yet many English in the town of Malacca and to see an Englishman was like seeing a tiger, because they were so mischievous and violent. If one or two English ships called in at Malacca, all the Malacca people would keep the doors of their houses shut, for all round the streets there would be a lot of sailors, some of whom would break in the doors of people’s houses, and some would chase the women on the streets, and others would fight amongst themselves and cut one another’s heads open … Moreover, a great number were killed owing to their falling in the river, owing to their being drunk; and all this made people afraid. At that time, I never met an Englishman who had a white face, for all of them had “mounted the green horse,” that is to say, were drunk. So much so, that when children cried, their mothers would say, “Be quiet, the drunken Englishman is coming,” and the children would be scared and keep quiet.’

SOURCE: The Hikayat Abdullah, as quoted in Nigel Barley, The Duke of Puddledock: Travels in the Footsteps of Stamford Raffles (Henry Holt, 1992).

More extracts from the Hikayat Abdullah are available on the National University of Singapore‘s Resources for Literary Study website.

The author of the Hikayat Abdullah, Abdullah bin Abdul Kadir, grew up in Malacca at a time of British Imperial expansion into the Malay world, and was present in Singapore from the time of Raffles’ arrival in the 1820s onwards. A prolific writer and translator, he is also known as the author of Kesah Pelayaran Abdullah (The Story of the Voyage of Abdullah), an account of a voyage up the east coast of the peninsular in 1837. Abdullah finished his autobiography, the Hikayat Abdullah, in 1843.

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The Ningpo: A Chinese Ocean-going Junk

Not all the China trade was in Yankee clipper ships. There was an enormous amount of almost entirely undocumented coastal and ocean-going shipping in Chinese junks plying the seas between China, Southeast Asia, and even North America. One of the few surviving ships of the so-called Junk Trade is the Ningpo, “one of a handful of large old junks that crossed the Pacific and ended up on the West Coast of the United States.”

The Ningpo, 138 feet in length and 31 in beam, was a medium-sized (300 ton) three-masted Fujian style ocean-going ship, very similar to what’s called the Fuzhou pole junk design. Her upper works were teak, with a hull and numerous bulkheads of camphor wood and ironwood hull. The ornately carved oval stern, complete with bird motif and images of the immortals, is typically Fujianese in character. If historical sources can be believed, she was built originally as the Kin Tai Fong, either in 1753, or maybe 1806. And here is where things start to get really interesting.

Apparently, soon after being launched, the Kin Tai Fong soon turned smuggler and slaver, taking part in a rebellion against the government in 1796, a time when pirates were particularly active in Southern China. Next, she was seized for smuggling (silk and opium) and piracy in 1806, and again in 1814, and again in 1823. In 1834, the Kin Tai Fong was reportedly confiscated by Lord Napier for smuggling and carrying slave girls to Canton. In 1841, she began her seven year stint of serving the imperial government as a prison ship. Reportedly, 158 rebels were summarily executed during this time, hence the blood in the scuppers and heads bouncing across the decks. In 1861, she was seized by Taiping rebels and converted into a fast transport. Retaken by English forces, her name was changed (by “Chinese” Gordon?) to Ningpo

In 1911 she was sold to Americans for $50,000. After having been damaged in a couple typhoons, abandoned by a mutinous crew, and rowed 320 miles back to port after yet another storm, the Ningpo finally sailed across the Pacific to San Pedro, California in a fast 58 days. There she began her career as floating attraction and museum of bizarre torture implements in Los Angeles, Long Beach, and San Diego. By 1917, the Ningpo was towed to Catalina Island, where she eventually began to sink (literally) into oblivion but not before appearing in the background of several Hollywood adventure films. In fact, it was during one of these Hollywood productions that a prop replica of a fire ship drifted out of control when the winds shifted and ran into the slumbering hulk of the Ningpo, burning the topsides to the waterline. What is left of the ship is covered with mud off Ballast point at Cat Harbor, along with an assortment of artifacts at the Casino in Avalon on Catalina Island.

Or so the story goes. Hans Tilburg, a maritime historian and underwater archaeologist at the University of Hawai‘i has a fuller account–with photos–in the online journal Explorations in Southeast Asian Studies.

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Scenes of Old Batavia

“In June 1775, C. P. Thunberg dined with a party of fifteen, on the eve of his departure for Japan. On his return at the beginning of 1777, he found that eleven of the fifteen were dead. Von Wollzagen found in 1792 that all his friends had died within a period of sixteen months. Of one hundred and fifty soldiers who arrived with the ship Morgenstern in 1770, only fifteen were alive four months later. Dysentery, typhus, typhoid and malaria were the principal diseases.”

“In Batavia everybody drank a bottle of wine a day as a manner of course, quite apart from the beer, sake, spirits and so on which were consumed on the side. Heavy drinking was customary at parties. Visitors were given a toast with each glass of wine, principally no doubt to compensate for the lack of intelligent conversation. Official parties were punctuated with a numerous and official toast list, sometimes accompanied by cannon shots and three cheers. The widow of Governor-General van der Parra, about 1780, who according to contemporary witnesses was an exceptionally sober and strait-laced man, died long after her husband but still left forty-five hundred bottles of wine and over ten thousand bottles of beer.”

In 1811, the British took control of Batavia. The Dutch resumed control in 1816.

“Today an average international gathering in the Far East would probably greet with amused incredulity the statement that a British government, of all groups, should have had a lightening, gay effect upon any society whatever, but so it was in 1811. In those days and by comparison with the slow Dutch, the British looked like tearing, merry madcaps.”

SOURCE: Emily Hahn, Raffles of Singapore, as quoted in Nigel Barley, The Duke of Puddledock: Travels in the Footsteps of Stamford Raffles (Henry Holt, 1992).

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John Howard Named Pacific Man of the Year

Pacific Islands Monthly has named Australian PM John Howard its Pacific Man of the Year for 2003. Why? Primarily for taking the lead in trying to solve the crisis in the Solomon Islands.

In the Pacific Islands, Australia and New Zealand are entrenched in the region by a dint of history, geography, trade and considerations of political and military strategies, capped by full membership of the Pacific Islands Forum of independent states. Save for the last, all those factors apply to Australia’s relationship with Asia. Whereas Asia could dispense with Australia, how many of the Pacific Islands Forum member states, although they do not like such dependence, could enjoy the reasonable degree of sovereignty they have without Australian and New Zealand support?

Australia, to our minds, is part of the South Pacific (except perhaps the bits fronting the Indian Ocean) and that is why Howard is presented appropriately as the Pacific’s Man of the Year.

There will be some who will be taken aback and irritated by this year’s nomination. Even Howard may be taken aback.

Some Pacific Islands leaders view Australia’s dominant role in the region with suspicion and resentment, just as in other regions the United States presence is so viewed.

Whatever the motives, who can seriously rebut the notion that Australia’s intervention in the Solomon Islands in July, requested by that sad but now happily reviving country, was a pivotal event in the region’s history? We hope that it is not an event that will ever need to be replicated in any Forum country, but that possibility cannot be ruled out.

In Honiara [the capital on Guadalcanal], Howard was received with relief by people on the streets as a liberator from the shameful misrule of their own leaders and their hooligan accomplices. That, tellingly, is food for thought for critics of Australia’s policy. The Bali bombing in which so many Australians died would have partly motivated the capture of Howard’s attention by the Solomon Islands failure. Of course, Australia has its own national interests to pursue in the region, not all of them benevolent, but now having captured Howard’s attention, the islands would be foolish to let it slip. They have too much to lose.

On the eve of the intervention, The Rt. Rev’d Terry Brown, Bishop of Malaita, Church of Melanesia (Anglican) outlined ten ways that Australia and New Zealand could help rebuild shattered institutions in the troubled Solomon Islands. The BBC has more on Australia’s “new taste for intervention.” The intervention “coalition of the willing” (which also includes Papua New Guinea, Tonga and Fiji) has already begun talking about scaling back its military force. The Sydney Morning Herald covered the initial launch of Operation Helpem Fren and the first disarmament efforts.

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Alaskan Ghost Village

Alaska blogger Ben Muse has an interesting post about an Alaskan ghost village on King Island off Nome in the Bering Sea that includes links to an absolutely priceless photographic travelogue from the time when the town was still a thriving community.

A Pacific Islands eyebrow flash to Geitner Simmons of Regions of Mind

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Context for the Missionary Killings in Palau

Shortly before Christmas, three Seventh Day Adventist (SDA) missionaries were slain in Palau. The Republic of Palau is as close as anywhere in Micronesia to two hotspots of radical Islamist guerrilla violence against Christians: the southern Philippines, where Abu Sayyef has “kidnapped foreigners for ransom, often killing them in grisly fashion” since the 1990s; and eastern Indonesia, where the Laskar Jihad waged holy war against the numerous Christian communities there during 1999-2002. (Laskar Jihad reportedly disbanded in the wake of the Bali bombing, but it appears to have simply relocated to West Papua.)

Do these killings mark the spread of terrorist groups into Palau? Apparently not. Instead they signal the spread of another scourge already well-known in urban parts of Asia and the Pacific: crystal meth. Palau has an ice problem, and the killing seems to fit the all too typical pattern of a crackhead burglar surprised in the act.

More on international borders: The DePaiva family members killed were SDA missionaries from Brazil by way of Andrews University in Michigan. Their memorial service was held in Texas, where DePaiva relatives live. Justin Hirosi, the person charged with the killing, is a Palauan whose surname comes from the Japanese given name of one of his paternal ancestors (a pattern common in Micronesia). Audy MacDonald Maldangasang, the fugitive “ice” dealer wanted in Palau who was just arrested in Saipan had arrived there from South Korea in 2002 after fleeing Palau in 2001.

More on international religions: The Micronesian states allow admirable freedom of religion. The State Department’s latest Religious Freedom Report gives the following breakdowns for the Republic of the Marshall Islands (RMI), the Federated States of Micronesia (FSM: Kosrae, Pohnpei, Chuuk, Yap), and the Republic of Palau.

In round numbers, about 55% of the population of the RMI belongs to the United Church of Christ (formerly Congregational), and about 25% belong to the Assembly of God. Fewer than 10% are Roman Catholic, about 2% are Mormon, and fewer than 1% each are SDA, Full Gospel, and Baha’i. Just under 3% belong to another Assembly of God church, Bukot Nan Jesus. There is a large Marshallese community in Arkansas, where the Assembly of God is “over-represented” and its adherents are more likely than others to migrate between Arkansas and the RMI.

In the FSM, most Protestant denominations, as well as the Roman Catholic Church, are present on the four states of the country. On the island of Kosrae, 99 percent of the population are members of the United Church of Christ. On the island of Pohnpei, clan divisions mark religious boundaries in some measure. More Protestants live on the Western side of the island, while more Catholics live on the Eastern side, and most immigrants are Filipino Catholics. There is a small group of Buddhists on Pohnpei. On Chuuk and Yap, approximately 60 percent are Catholic and 40 percent are Protestant.

In Palau, there are 19 Christian denominations. The Roman Catholic Church is the dominant religion, and approximately 65 percent of the population are members. There are Bangladeshi Muslims in the country, and a primarily Catholic Filipino labor force (approximately 3,700 persons).

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Mori Koben, Japanese Pioneer in Chuuk (Truk)

Mori Koben was born in 1869, the son of a samurai from Tosa (now Kochi) in Shikoku, Japan, and died “King of the South Seas” in Chuuk (Truk), Micronesia in 1945.

It is said that as a young man, Mori was a fervent admirer of his fellow Tosa countryman, Itagaki Taisuke, the melodramatic champion of the People’s Rights Movement of early Meiji and an early advocate of an aggressive Japanese influence on the Asian continent, particularly in Korea. If true, this may explain how Mori in his youth became criminally involved in the so-called Osaka incident of 1885. In brief, this dramatic political scandal centered on the plans of Japanese political dissidents, frustrated by their government’s abandonment of the reformist cause in neighboring Korea, to cooperative with the members of a Korean reform party for the overthrow of the Korean government and its replacement by a “progressive” regime. The leader in the conspiracy was Oi Kentarô, a former samurai, in whose person was combined an explosive mixture of explosive liberalism and unrestrained chauvinism…. Young Mori was caught up in a police dragnet, but, as a minor, was quickly released.

After further misadventures, he signed on to become the Micronesian trading representative of the Ichiya Company. In 1892, he arrived in Moen, Chuuk [Truk] aboard the Tenryû Maru after a stop in the Bonin Islands. He was 22, all alone, and armed only with a sword and two daggers.

Perceiving that the islands, particularly Moen, were in a continual state of internecine warfare, Mori soon offered his services as military advisor to Manuppis, the most important chief on the island. Armed only with a spear, Mori led the complete rout of an opposing Trukese clan, a victory that earned him the lifelong friendship of Chief Manuppis and, eventually, the chief’s daughter in marriage.

They prospered and had twelve children. When the Germans took over in 1900, Mori was the only Japanese trader in Chuuk to escape expulsion for trading in guns and liquor. A Japanese trading ship ended his isolation in 1907.

By the time Japanese ships dropped anchor there in the huge lagoon at Truk in the autumn of 1914, Mori, by character and exploit, was already a legend among the small Japanese community there.

By 1940, the Japanese press was referring to him as “King of the South Seas” and the government awarded him the Order of the Sacred Treasure. However,

Mori had little use for the aggressive bombast of Japanese propagandists, and he genuinely feared the coming of the war. Yet, fiercely loyal to his country, he had actively assisted in the military preparations and had drawn upon decades of goodwill among Trukese relatives and friends to help muster labor and support for the war effort. But he was an old man with failing powers, and by the time the war broke out he had suffered a stroke that paralyzed his right side and left him unable to walk. He became a convalescent at his home on Tol, cared for there by his family. In the summer of 1943, he began to have hallucinations in which he saw his country’s utter defeat. His mind began to wander and, by the time American planes roared over the reefs to launch their devastating attack on Truk in 1944, Mori had slipped into senility.

By August 1945, he had slipped into a coma. He died on the evening of the 23rd, 8 days after Japan had surrendered.

SOURCE: Mark R. Peattie, Nan’yo: The Rise and Fall of the Japanese Empire in Micronesia (U. Hawai‘i Press, 1988), pp. 26-33, 195-197, 299-300.

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Koreans in Indiana

I’d say that in the Michiana area — we’re really close to Michigan, so we’re called Michiana for MICHigan and indIANA — there’s close to about 100 Korean families. Many of the Korean families come together through the two churches, Michiana Korean Church and Korean Grace Baptist. A lot of families and students come and go because they’re either students or professors at the University of Notre Dame. To give you an idea about my life among Koreans … I don’t have one. In my high school graduating class of 700, I was the only Korean. But although I mostly hang out with non-Koreans, my two best friends are Korean. Outside of organized gatherings, such as church, there really isn’t a large youth and teenage or adult community of Koreans.

The focus of this post is not entirely in jest. The article linked here makes a few points worth emphasizing about the current Korean diaspora in the U.S., which just finished celebrating its centennial in 2003. While the first Korean immigrants came in groups to work on Hawaiian plantations, and later waves filled the Koreatowns of big cities like LA, NYC, or Honolulu, many are scattered across small-town America, arriving as G.I. wives, individual adoptees (who now have their own magazine, Korean Quarterly), or the relatively isolated families of academics at small, rural colleges or pastors of small, rural, “entry-level” churches. It’s a different story now, of course, at large American universities, like Indiana University, where Korean and Korean American students are amply represented.

The other reason for the focus on Indiana is that it provides an excuse to profile a dear departed friend, K.C. Kim, a doctor who spent most of his career at Indiana University Hospital before retiring to Hawai‘i, but who was born in the far northeast (near Ch’ôngjin) of a unified but Japanese-occupied Korea, close enough to Russia that the words for ‘bread’ and ‘matches’ were borrowed from Russian rather than from Japanese. K.C.’s first memorable glimpse of European women swimming (not in the nude!) was near the resort run by the Russian emigres named Yankovsky not far from where he grew up. His father was a merchant who was able to send his son to the Japanese medical school in Taegu, in the southeast, where he boarded with a rich family that not only had many servants, but treated them in a high-handed manner that scandalized K.C. The class structure was far more rigid in the south than it was on the northeastern frontier. He also found the kimchee rather hot for his taste. (Just as in the U.S., Korean food is blandest in the northeast and hottest in the southwest.) After 1945, he fled into the mountains, but was shot at, captured, and escorted north. He finally managed to escape south during the Korean War, and then find refuge in the U.S., where he not only completed medical school a second time in a third language (in Chicago), but also acquired a Ph.D. (in anesthesiology, IIRC).

K.C. showed up one day at the Korean studies center where I used to work, offering to help organize the periodicals in its small library. He and I quickly became friends. To a certain extent, we had shared the experience of growing up “in Japan”–although in vastly different eras and circumstances. But he has been educated in Japanese, not Korean, and he read Japanese newspapers and magazines with greater interest and facility than he did those in his “own” language. I would often watch the (subtitled) Japanese news on a local TV channel, and we would discuss current events in Japan and Korea, arguing regularly about one of his favorite topics, “Asian values”–which, like “family values,” I saw more as a political agenda than a uniquely possessed value system). Both us shared a distaste for traditional Confucian class structure and for excessive nationalism. I preferred rice for lunch, while he would always opt for a ham or turkey sandwich with mustard–no doubt conditioned by his many years of eating in hospital cafeterias. He was amazingly devoid of false pride–especially for a Ph.D. or an M.D.–and never hesitated to help with whatever menial task we were doing. Although he and I both suffered many indignities and insults at the hands of the nasty secretary there at the time, he never retaliated or complained to her boss (as I regularly did). Even when stricken with pancreatic cancer, he managed to take a detached scholarly as well as intense personal interest in an experimental new treatment program run by colleagues in LA.

At K.C.’s memorial service, his son remembered how on weekends during his childhood in the 1960s, K.C. would get the kids up early, bundle them into the family car, and drive all the way to Chicago to enjoy dim sum. I wonder how far you’d have to drive from Bloomington nowadays.

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Jose Rizal: Liberated by Language?

Dean Jorge Bocobo’s Philippine Commentary has an interesting take on a national hero.

JOSE RIZAL is a strange kind of national hero. He … was basically a highly educated Spaniard of the late 19th Century. He was born and raised in the Philippines to a prominent indio family who were nevertheless tenants of a land-owning religious order near Calamba, an old Spanish colonial town on the southern shores of Laguna de Bai, south east of Manila. He was educated by Jesuit priests of the Ateneo de Manila (a Catholic school and university still considered among the creme de la creme of Philippine education; and by Dominicans of the famous Royal Pontifical University of Santo Tomas–established a decade before Harvard University, though slightly less, err, endowed)….

Jose Rizal was freed by his mastery of the Spanish language, and several other modern languages, from the purposive obscurantism of the colonial friars and their dogmatic theocracy. He escaped the intentional benighting of the Philippines and her people by absorbing the best of Western culture and civilization to finally see Spain and the Philippines in the total context of the past and present, and also, of future possibilities. That is what made Rizal dangerous, and sealed his fate at the Spanish Taliban’s hands–he had become a Prometheus for a people that had long suspected the existence of fire, from ancestral memories and sentiments inherent to the human genome.

Almost all of Rizal is in Spanish, though he also competently wrote in French, German, English, Italian, though his output in these languages was minimal compared to his obras Español. But even in translation, Rizaliana surpasses every other Filipino who calls himself a writer. BAR NONE! … And Rizal wrote all the time, about everything. Like an obsessive blogger in the Nineteenth Century with the only blogspot in the archipelago–the only one who could read, write and publish with panache and nobility and courage and surpassing mastery of the tools available to him.

Rizal’s two most famous novels are Noli Me Tangere (Latin for ‘touch me not’) and El Filibusterismo (Spanish for ‘subversion’, but a word of many etymological twists and turns; scroll down at the link). The links at the titles are to a website containing the 1987 English translation printed in the Philippines of a 1983 work in German by an Austrian wartime exile about Ferdinand Blumentritt, another Austrian who was “Jose Rizal’s closest friend and companion.”

Ein Handkuß zu El Filibustero Wretchard at Belmont Club.

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The Era of Big Business in Micronesia

The cash economies of small Pacific Island states these days are generally based on MIRAB, that is, a combination of Migration, Remittances (from those migrants), Aid (from donor nations), and Bureaucracy (salaries funded by that aid). However, this was not always so. A photo essay added in December 2003 to the Micronesian Seminar‘s splendid website provides a glimpse of The Era of Big Business, when the government of Micronesia was self-supporting.

It may be hard to believe, but there was a time when the islands had a favorable trade balance and turned a sizeable profit. In the 1930s, under Japanese administration, Micronesia was doing a booming business. There was the giant sugar industry and phosphate mines, but its exports also included katsuobushi [dried bonito flakes], starch, pineapples, and marine products like shell and pearls. This was a period when island exports paid the cost of running the colonial government. Thousands of Japanese immigrants provided the bulk of the labor, while islanders watched the marvels worked on their islands.

There was a high price to pay, however. Micronesians ended up Strangers in Their Own Land. Most of the immigrants to Micronesia came not from the main islands of Japan, but from the Ryukyus (Okinawa).

After 1925, the Okinawans came to constitute not merely the largest bloc within the Japanese colonial population, but an absolute majority of Japanese settlers, whose growth outran even the ballooning rate of overall Japanese immigration into Micronesia.

Most of the Okinawans worked in the sugar industry on Saipan and Tinian in the Marianas, where by 1940 they constituted about 90% of the population of nearly 50,000. Immigrants also accounted for about two-thirds of the population of Palau, where the phosphate mines were. By 1940, the population of Micronesia was less than 50% of Micronesian origin. As war approached, large numbers of Koreans also arrived in labor battalions to fortify the islands against attack.

SOURCES: [above] Mark R. Peattie, Nan’yo: The Rise and Fall of the Japanese Empire in Micronesia, 1885-1945 (University of Hawai‘i Press, 1988). [below] Lin Poyer, Suzanne Falgout, Laurence Marshall Carrucci, The Typhoon of War: Micronesian Experiences of the Pacific War (University of Hawai‘i Press, 2001).

EPILOGUE: Some Palauans “credit their reputation as hard-working entrepreneurs to what they learned from watching Japanese business success” (p. 345), but on a larger scale a whole generation of Micronesian leaders educated under the Japanese was sidelined.

Those who came of age in 1940 looked forward to participating in a thriving economy and a global network as part of the Japanese empire. By 1945 … many discovered they were too old to participate in the new order: too old to learn English in the new schools, too old to be selected for the programs the U.S. Navy set up to train leaders who would identify with American interests and turn to American culture as a guide to how they wanted to live. It was a difficult time for these mature and ambitious men and women who were approaching the peak of their productive years. [p. 326]

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