Monthly Archives: June 2005

Sultanical Reforms in Brunei?

Macam-macam reports on the latest cabinet reshuffle by the Sultan of Brunei (whose Silver Jubilee mug I proudly possess).

Two of the most striking changes included the appointment of the first non-Muslim ever to the Cabinet:

Lim Jock Seng, an ethnic Chinese, was made foreign minister 2, a post higher than deputy foreign minister, but one step below Foreign Minister Prince Mohamed Bolkiah, the sultan’s brother.

and the removal of long-time Education Minister Abdul Aziz, reviled as one of the most pro-Muslim and anti-everyone else members of the Sultan’s government.

This highlights one problem of nepotism-ridden bureaucracies: You need twice as positions, one to do the real work, the other to enjoy the title and ensure political reliability–or your customer base, in the case of a Chinese community bank I used to work for. Unrelated immigrants from China, Korea, the Philippines, and other states of the U.S. did a lot of the back office technical work, each carrying at least half the weight of a nonproductive relative of the owners who interfaced with the old-time customers. The CEO and principal shareholder, who was reputed to favor unrelated employees, but couldn’t bring himself to fire the deadwood, eventually sold the bank in frustration.

The Brunei reshuffle reminds me of a linguistic treatise I read a decade or so ago about the proliferation of “speech levels” in the bureaucratic Malay of the Sultan’s palace. Brunei’s Palace Malay has a far richer treasury of words used to exalt one’s superior and debase oneself than any other Malay dialect. (It almost equals Javanese.) And that vocabulary has expanded just as fast as the Sultan’s well-paid bureacracy has expanded during the Sultanate’s oil boom. It’s as if the U.S. government were to issue guidelines for how a GS-8 is to address a GS-12, and vice versa, and so on up the bureaucratic ranks.

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Filed under Malaysia, religion

An Interfering Journalist in the Korean War

Executions for political reasons began when Seoul was recaptured by the allies [as if they never occurred when Seoul was first captured by the North!], and when the South became threatened again they increased at an alarming rate.

John Colless, an Australian working for AAP-Reuter, reported that the police shot fifty-six political prisoners alongside the Sariwon railway station and then watched American troops give first aid to those who had not died outright….

One correspondent took direct personal action to stop the executions. He was Alan Dower, of the Melbourne Herald. Dower, a former commando officer, was driving into Seoul with [the BBC’s Rene] Cutforth and a cameraman, Cyril Page, when they passed a column of women, many carrying babies, and wearing straw masks over their heads, being escorted by South Korean policemen. Dower stopped the jeep and asked what was happening. “These Communists,” a policeman said. “They go be shot, executed.” Dower said, “What? Babies Communist? Who say they Communist?” The policeman looked puzzled. “People say. People in street point and say that person Communist.” The three correspondents followed the column to a gaol on a hill at the outskirts of Seoul and watched the heavy gates clang behind it. Then Dower, who was armed, thudded on a peep-hole with the butt of his carbine. When a policeman’s face appeared, Dower pointed the gun at him and threatened to shoot him if he did not open the gates. Inside, the correspondents saw the column of women and children kneeling alongside a deep, freshly dug pit. On the other side were two machine guns. “Hell,” Dower said, “this is a bloody fine set-up to lose good Australian lives over. I’m going to do something about this.” The correspondents stormed into the office of the gaol’s governor and found him sitting behind his desk. Dower aimed his carbine and said, “If those machine guns fire I’ll shoot you between the eyes.” After the governor promised that the guns would not fire and that there would be no executions, Dower threatened that if he failed to keep his word Dower would seek him out and kill him.

In Seoul, Dower went to United Nations officials and told them what had happened. “They pleaded with me not to make an international incident out of it. I told them that I had sent my paper an outline of the story, but if there were any more executions, then I’d send a story that would rock the world. They promised to see that there would be no more women and children death marches and as far as I could find out there weren’t.” But what had already been published, by Dower and by a few other correspondents, mostly non-American, caused a wave of disillusionment with the South Korean regime and with the war in general. The British Sunday newspaper Reynolds News summed up this feeling: “Terrible things are being done in Korea in your name. They are being done by Syngman Rhee’s police sheltering behind US and British United Nations troops.”

SOURCE: The First Casualty: The War Correspondent as Hero and Myth-maker from the Crimea to Kosovo, by Phillip Knightley, with an introduction by John Pilger (Johns Hopkins U. Press, 2000; first published in 1975), pp. 374-376

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Collaborating Journalists in the Korean War

Phillip Knightley‘s partisan bias gets more and more heavy-handed as he describes wars during his lifetime. He condemns journalistic collaboration with one side, but condones or even praises it on the other. He recognizes agitprop from one side, but not from the other. He feels compelled to foreground atrocities by one side, but to downplay or deny them on the other. He makes clear his assumption that no war is ever justified against a communist or revolutionary opponent, and that a war correspondent’s primary duty is to convey the utter horror and futility of war to any public that enjoys the benefits of a relatively free press–which very often includes only one side in a conflict.

Given [the antagonistic attitude of the UN briefing officers], it is understandable that many United Nations correspondents began to turn to the two Western correspondents with the North Korean-Chinese delegation, Wilfred Burchett, now [in 1975] with Ce Soir, a Paris left-wing newspaper, and Alan Winnington of the London Daily Worker.… The UN correspondents soon discovered that Burchett and Winnington had the complete trust of the North Korean-Chinese delegation [to the truce talks] and had free access to all the documents, maps, and reports relating to the negotiations. The two became a regular source of information for the UN correspondents, and a cause of much annoyance to the UN briefing officers….

Many American newsmen disliked fraternising with Burchett and Winnington. There is no doubt both correspondents supported the communist side and made no secret of this fact. Burchett was later accused of going further, playing down North Korean atrocities [which Knightley also fails to mention], painting a false picture of conditions in North Korean POW camps [which Knightley duly repeats] and, worse, of assisting in the interrogation of UN POWs in these camps. Burchett vehemently denied this to me and various court actions in Australia later failed to resolve conclusively this accusation [only the last one, presumably]. But in Korea, the truth was that Burchett and Winnington were a better source of news than the UN information officers, and if the allied reporters did not see them they risked being beaten on stories….

As for the correspondents, one cannot escape the conclusion that, although they showed admirable professional courage on the battlefield, they failed to show equal moral courage in questioning what the war was all about…. Instead, too many correspondents became engrossed in describing the war in terms of military gains and losses, rather than standing back, as one or two British correspondents did, and trying to assess whether the intervention was justified, whether its aims were feasible, whether any long-term gains were worth the short-term cost….

So correspondents must accept some of the blame for the fact that 2 million civilians were killed in Korea, more than 100,000 children were left orphaned, and the whole peninsula, says Rene Cutforth “looked as if a gigantic wind had swept it clean of everything.” All for what? It remains difficult to name a single positive thing the war achieved.

SOURCE: The First Casualty: The War Correspondent as Hero and Myth-maker from the Crimea to Kosovo, by Phillip Knightley, with an introduction by John Pilger (Johns Hopkins U. Press, 2000; first published in 1975), pp. 386-390

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Richard Rodriguez on the Protestantization of Latin America

Richard Rodriguez has some interesting observations in an old interview for Reason magazine about the attraction of Protestantism for Latin Americans.

Reason: What do you think about the attraction of Latin Americans. both here and in Latin America, to evangelical Protestantism?

Rodriguez: Catholicism is a religion that stresses to you constantly that you can’t make it on your own, that you need the intercession of the Virgin Mary, and the saints, St. Jude, and your grandmother–candles and rosaries and indulgences and the pope. There are all these intermediaries, because you facing God would be hopeless.

Suddenly, into the village comes this assurance that you don’t need padrecito. You can read the bible yourself–you don’t need someone to tell you what it says. You don’t need the Virgin Mary, you don’t need the saints, you don’t need anybody. God is speaking to you. And just because your father beat your mother, just because your grandfather was poor, doesn’t mean it has to happen to you. You can change your whole life around. This is all based on the Easter promise and not, as the Catholic church has always based it, on some Good Friday suffering.

Reason: Protestants always have empty crosses.

Rodriguez: It is an enormously powerful motif, the notion that Christ just got off the cross and walked away somewhere–went off to L.A.–and you could do it too. I think Protestantism is most successful in those cases where people are beginning to taste and sense discontinuity. And they begin to make sense out of it as providential. Protestantism also establishes, in a time of social change, the memory of the village. Within the storefront church, you can hold hands and remember what it was like in another time.

It will be one of the great changes of Latin America, the Protestantization of Latin America, and I think in some way that it will change the United States. The relationship of the evangelicals in places like Texas where there are rednecks and Mexicans together is really very interesting. The new Mexican who is now appearing in places like police departments–this is a new face of Latin America, and it is not necessarily one that we want.

Reason: How so?

Rodriguez: I think there has always been a charm to Latin America as being sort of morally lazy. We’ve always used it as a place where we could go to after dark and do whatever we wanted that we couldn’t do here. We never really expected that Latin America was going to become a moral Clorox for our society, and maybe there’s a ferocity there that we don’t expect.

Reason: Aside from the desire to have this Latin America of easy virtue, are there bad consequences to that?

Rodriguez: How shall I put this? Mexican cops have never been cops I like to deal with. And there can be this ferocity–you see it in New York now with a lot of Puerto Rican and Hispanic households, the ferocity against the gay movement, the Rainbow Curriculum, for example. I see myself as a homosexual man–much freer in America than in Latin America.

via Marc Cooper

While some Latin American evangelicals are migrating in, other homegrown evangelicals are seeking a way out. ChristianExodus.org is moving thousands of Christians to South Carolina to reestablish constitutionally limited government founded upon Christian principles. This includes the return to South Carolina of all “powers not delegated to the United States by the Constitution, nor prohibited by it to the States.”

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Filed under Latin America, religion

Richard Rodriguez on the Keanu Reeves Generation

A Step at a Time links to a transcript of Scott London interviewing Richard Rodriguez for the old NPR series Insight & Outlook. It hasn’t lost any relevancy. Here’s a sample.

London: Why do we always talk about race in this country strictly in terms of black and white?

Rodriguez: America has never had a very wide vocabulary for miscegenation. We say we like diversity, but we don’t like the idea that our Hispanic neighbor is going to marry our daughter. America has nothing like the Spanish vocabulary for miscegenation. Mulatto, mestizo, Creole – these Spanish and French terms suggest, by their use, that miscegenation is a fact of life. America has only black and white. In eighteenth-century America, if you had any drop of African blood in you, you were black.

After the O.J. Simpson trial there was talk about how the country was splitting in two – one part black, one part white. It was ludicrous: typical gringo arrogance. It’s as though whites and blacks can imagine America only in terms of each other. It’s mostly white arrogance, in that it places whites always at the center of the racial equation. But lots of emerging racial tensions in California have nothing to do with whites: Filipinos and Samoans are fighting it out in San Francisco high schools. Merced is becoming majority Mexican and Cambodian. They may be fighting in gangs right now, but I bet they are also learning each other’s language. Cultures, when they meet, influence one another, whether people like it or not. But Americans don’t have any way of describing this secret that has been going on for over two hundred years. The intermarriage of the Indian and the African in America, for example, has been constant and thorough. Colin Powell tells us in his autobiography that he is Scotch, Irish, African, Indian, and British, but all we hear is that he is African.

London: The latest census figures show that two-thirds of children who are the products of a union between a black and a white call themselves black.

Rodriguez: The census bureau is thinking about creating a new category because so many kids don’t know how to describe themselves using the existing categories. I call these kids the “Keanu Reeves Generation,” after the actor who has a Hawaiian father and a Welsh mother. Most American Hispanics don’t belong to one race, either. I keep telling kids that, when filling out forms, they should put “yes” to everything – yes, I am Chinese; yes, I am African; yes, I am white; yes, I am a Pacific Islander; yes, yes, yes – just to befuddle the bureaucrats who think we live separately from one another.

London: There is a lot of talk today about the “hyphenating” of America. We no longer speak of ourselves as just Americans – now we’re Italian-Americans, African-Americans, Mexican-Americans, even Anglo-Americans.

Rodriguez: The fact that we’re all hyphenating our names suggests that we are afraid of being assimilated. I was talking on the BBC recently, and this woman introduced me as being “in favor of assimilation.” I said, “I’m not in favor of assimilation.” I am no more in favor of assimilation than I am in favor of the Pacific Ocean. Assimilation is not something to oppose or favor – it just happens.

What prompted this was a report by Marc Cooper about Rodriguez being pressured into canceling his commencement address at Cal State East Bay.

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Could Rotuma Become Another Transnistria?

I’ve meant for several days to post an excerpt from a fascinating study by the omniscient Head Heeb about potential secessionist gangsters on Rotuma.

On May 19, 2000, a group of indigenous Fijian nationalists, led by George Speight and supported by a number of influential chiefs, seized control of Parliament and held it for more than 50 days. On May 29, with Parliament still under siege, the military declared the government deposed and took over in opposition to both Speight and the elected legislature. During the next few months, Viti Levu and Vanua Levu were in a state of chaos, with attacks on Indo-Fijian tenant farmers and mutinies within the military. All this prompted renewed discussion of independence on Rotuma.

That’s where the organized crime angle comes in. Present on Rotuma at the time, ostensibly as a “tourist,” was Tzemach ben David Netzer Korem, the titular vice president of a micronation known as the Dominion of Melchizedek. The Dominion claims various Pacific and Antarctic territories and asserts a pseudobiblical basis for its sovereignty, but is in fact a complicated financial scam. Korem (whose real name is Ben Pedley, and who proudly notes that his high school class “voted him ‘Most Original'”) has used the apparatus of Melchizedek to conceal various securities and tax frauds, and has also made money from sales of licenses and travel documents.

However shady Korem may be, however, he has shown a considerable amount of skill in promoting Melchizedek’s interests. Among other things, Melchizedek has actually managed to secure diplomatic recognition from the Central African Republic and Burkina Faso (aided, I suspect, by a certain amount of money under the table), giving it a patina of respectability and increasing the value of its travel documents. With the chaos surrounding the Fijian coup, however, Korem saw the chance to take Melchizedek to the next level. If Rotuma became a de facto sovereign state under a friendly government, it would become not so much a shell company as a shell nation in which Korem could establish banks, corporations and other financial entities beyond the reach of the law. A unilateral declaration of independence on Rotuma likely wouldn’t be recognized, much as Somaliland’s separation from the dysfunctional Somali state hasn’t gained international recognition, but in some ways that would be even better for Korem – a Rotuma existing apart from international institutions would be a legal black hole like Transnistria is for the Russian mob.

There’s more for those interested.

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Soccer Stadium Politics

Two interesting political developments happened in the seating areas of football/soccer stadiums in Bangkok and Tehran.

In Bangkok, the stadium was eerily silent and empty as during the World Cup match between North Korea and Japan. (Japan won 2-0.) Live spectators were banned this time, and the venue was moved to neutral territory, after North Korean fans ran amok when their team lost a World Cup game to Iran in Kim Il-sung stadium in Pyongyang in April.

In Tehran, despite postgame riots when Iran beat Japan (2-1) in March, the stadium was full and the fans were raucous for other reasons.

One of the victories scored at Azadi Stadium Wednesday evening was Iran’s soccer triumph over the island nation of Bahrain, an easy 1-0 win that guaranteed Iran a slot in next year’s World Cup and set off dancing in the streets of the capital.

Another sort of victory came about 90 minutes before the game, when female soccer fans pushed their way past guards posted outside the stadium.

Defying a rule that has banned women from soccer matches for more than a quarter-century, the young activists demanded seats in the sports complex that Iran’s religious rulers named Azadi, or “freedom.”

“We were just insisting on our rights,” said Laila Maleki, one of the young women. “We’re part of no campaign.”

Of the 100 or so women in the Special Grandstand on Wednesday night, most were invited by Iran’s minister for sports, Mohsen Mehralizadeh, who is also one of the country’s vice presidents. An advocate of equal participation for women and a presidential candidate, Mehralizadeh has in recent months arranged for women to attend national soccer games.

By the standards of football hooliganism, North Korean fans are the normal ones. They tend to riot against foreigners when their own team loses. Whereas Iranian fans are bipolar: Their joy at winning tends to turn into anger at their own government.

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Filed under Iran, Korea

Books and Chain Letters

Pearsall’s Books has whacked me from afar with the book stick that seems to be flailing the blogosphere. So here are my answers.

1. How many books I’ve owned

No idea. A few thousand, I’m sure, in my five decades as a constant reader. Most of them I’ve read (or skimmed, or not) then passed on to family, friends, or the local Friends of the Library, where I have also bought many second-hand books.

2. The last book(s) I bought

Three second-hand books from Amazon partners: The First Casualty: The War Correspondent as Hero and Myth-Maker from the Crimea to Kosovo; Emergency Sex and Other Desperate Measures: A True Story from Hell on Earth; and Vietnam: The Necessary War: A Reinterpretation of America’s Most Disastrous Military Conflict

3. The last book I read

Gulag: A History (no surprise to my regular readers)

4. Five books that have meant a lot to me

Graham Greene’s The Power and the Glory, reinforced by Endo Shusaku’s Silence, when I was in high school and questioning my (non-Catholic) religious heritage, but not yet my political faith. Oddly enough, the themes listed in the SparkNotes study guide outline some of what captured my imagination: the dangers of excessive idealism; the disparity between representation and reality; the interrelated nature of so-called opposites; the paradox of Christian humility (and that of other do-gooders). I might add another, the need for ritual, even without belief, to keep communities of ostensible believers from fracturing apart.

Alexandr Solzhenitsyn’s The First Circle, Cancer Ward, August 1914. Solzhenitsyn, more than Tolstoy or Dostoevsky or Gogol or Turgenev or Chekhov, was my Russian writer. I must have read Ivan Denisovitch in high school, but the rest I very likely read during 1969-72 while I was in the Army (a fitting venue). Solzhenitsyn took some wind out of my political sails, and a dark year in Romania during 1983-84 further becalmed my youthful leftism, leaving considerable uncertainty in its wake. Bucharest was no Damascus. I discovered no new faith; I just became less convinced about my earlier verities, leaving me with “pessimism of the intellect, optimism of the will” (Romain Rolland via Timothy Garton Ash).

Eric Hobsbawm and Terence Ranger’s The Invention of Tradition, which was not so much an eye-opener as a confirmation that others were onto the question of how much of our history is contructed. In my final undergraduate year, long before I read this book, I wrote a paper for an anthropology class on American Indians in which I compared creative elements of the Meiji “Restoration” in Japan with Native American “revival” movements like the Ghost Dance and Peyote Cult. (My prof really liked it.) I’m fascinated by how things change, and used to subscribe to Natural History just to read Stephen Jay Gould’s columns about the history of evolutionary thought. Ernst Mayr’s One Long Argument: Charles Darwin and the Genesis of Modern Evolutionary Thought also helped stimulate my thinking about change, and so have various works by William H. McNeill. His succinct but stimulating Polyethnicity and National Unity in World History is worth tracking down, but see a depressing follow-up here.

John DeFrancis’ The Chinese Language: Fact and Fantasy, plus his more broad-ranging successor, Visible Speech: The Diverse Oneness of Writing Systems. DeFrancis (plus a year in China) did a lot to counter my Japanese-influenced sense of Chinese characters as having very nearly arbitrary relations to spoken sounds. It’s amazing how few of the linguistics books I read in grad school have had a lasting impact. Of course, a lot of it was reading seminal article after seminal article, each brimming with the seeds of its own obsolescence.

David Fromkin’s A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East is a favorite in my most favorite subject area: history. But I’ve probably read more works by Barbara Tuchman than by any other historian, among which my favorite is Stilwell and the American Experience in China, 1911-1945. I have a weakness for narrative history that highlights chance combinations of contingencies and personalities. Although I think intentional human agency counts for a lot, I believe unintended outcomes count for more.

5. Next victims

Okay, having exceeded my book count, I now flail in the general direction of only three new victims: Andrés Gentry, Fabian of Macam-macam, and Sean the White Peril.

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Ultimului Strajer al Capitalei, 1916

Halfway Down the Danube shares a telling snapshot of the monument To the Last Defender of Bucharest against the Germans in 1916.

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Filed under Eastern Europe, Germany, Romania, war

Can Rwandan Genociders Return?

Black Star Journal translates the gist of a Senegalese report (in French) about Rwandan refugees in the Democratic Republic of the Congo.

According to the Senegalese daily, many of them remain in hiding in the bush and drown themselves in alcohol. They are torn between the desire to return and turn in their weapons and the fear of having to answer for a macabre past.

The paper estimates that there are some 10,000 former combattants and 30,000 of their relatives exiled in the Democratic Republic of the Congo.

Interestingly, the paper notes that since a wide majority of these Hutu ex-pats were too young to have participated in the 1994 genocide, some analysts think that conditions would be favorable for a return to Rwanda.

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Filed under Africa, war