Monthly Archives: October 2005

by | 3 October 2005 · 9:57 am

Ethnic Museums: Educating Others or Preserving Selves?

I used my ten days on Hokkaido to examine my idea that Ainu museums present Ainu ethnicity to a larger public, and are run with the goal of asserting Ainu ethnic identity in a way that challenges the majority Japanese conception of Japan as an ethnically homogeneous nation. This is when the emphasis of the Ainu on preserving their culture and participating in Japanese life as Ainu became clear to me. Ainu-run museums did in fact try to combat popular ideas about the Ainu (such as that there are no Ainu left, that the Ainu language is dead, that the Ainu are particularly hairy, etc.) through signs and information in brochures. At the Shiraoi Poroto Kotan (Ainu Village), guides also tried to make visitors aware that the Ainu are both Ainu and Japanese. For instance, a younger guide (dressed in Ainu clothing) tried to explain that the Ainu aren’t entirely different from the Japanese today, but that they still have a special culture, by saying “I’m the same as everyone else. I only wear these clothes from 8 to 5. Do you know any Ainu? These foods came from the Ainu…these place names are Ainu names….”

However, a researcher at the Shiraoi Poroto Kotan museum explained to me that of necessity, Ainu museums can only go so far in trying to explain Ainu ethnicity as well as traditional (and no longer existing) Ainu culture. She agreed with my feeling that it’s impossible to attempt to show Ainu culture and history in the same way that Japanese history is portrayed, because there are no records of Ainu history from the Ainu point of view. She also pointed out the impossibility of exhibiting a culture or identity that is currently in the process of being re-defined, and explained that “Ainu culture today is changing. People have a Japanese lifestyle, and they can no longer do things like take bears from the mountains, and it is unclear to them how to include their own feelings and lives in the ceremonies.” As a result, she informed me, the main goal of the museum was not to teach others about Ainu culture; instead, it was to focus on cultural preservation for the Ainu themselves.

The emphasis on cultural growth was the most common theme I encountered in Ainu-run museums. I had not realized the extent to which Ainu and Okinawans are currently engaged in re-defining their cultural identities for themselves, or that this concern would dominate other concerns about fitting into a larger Japanese society. Museums did not present this concern to tourists in displays; rather, it was only obvious when I looked at the way space was allocated in museums and talked to people working there. At the Kawamura Kaneto Ainu Memorial Museum, for instance, I was lucky enough to see the most famous contemporary Ainu musician (Oki) practicing for a music competition in the museum’s rehearsal hall, and the success of his rehearsal was the main concern of the museum staff. Ms. Fujita explained that she worked at a tourist village (the Gyokusendo Kingdom Village) in Okinawa because she wanted to learn about making Okinawan pottery: it was an apprenticeship, a place where crafts could be taught not only to casual visitors but to those interested in making the practice of those crafts a part of their life. There was also space at the Kingdom Village, as at the Kawamura Kaneto Ainu Memorial Museum, for local dance or music groups to rehearse.

SOURCE: The Myth of Japanese Ethnic Homogeneity, by Catherine Williams, September 1999

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by | 2 October 2005 · 11:13 am

The Hong Kong Listening Post in the 1950s

Hong Kong was the best listening post into “Red China.” It was, as the long-distance telephone ad used to say, “The next best thing to being there.” The island-colony was roiling with action in 1953. Unlike on Taiwan, there were many trade and transportation links to the mainland, and because of its location, Hong Kong was a crossroads for Chinese of all stripes. It was a base for agents from China and Taiwan and, therefore, served as one of the few places where the two sides could rub elbows, and, if the situation called for it, pass on communications to each other’s governments. Wealthy capitalists from Shanghai sought refuge in Hong Kong after the Communist revolution and spent much of their time trying to find a way off the island. Furthermore, refugees were streaming in from the mainland. Since 1949, more than one million Chinese had arrived in the city and its surrounding territories. There were an estimated 300,000 squatters in Hong Kong and its territories. Most of the refugees, the majority of whom were farmers and laborers from southern China, came in search of work and a better livelihood. Amazingly, with its improving economy and free enterprise methods, Hong Kong was able to accommodate most of them….

I started out working with the Pao Mi Chu, Taiwan’s intelligence apparatus. I worked under “deep cover,” meaning that I kept my true identity a secret from the Chinese people with whom I worked. I used aliases when I contacted agents or met with counterparts in Taiwan intelligence. The one I used most often was “John Wright.” I would meet with agents in hotel rooms or in safe houses, apartments that had been scouted beforehand to make sure they were not under surveillance by the Communists’ huge underground apparatus in Hong Kong. We debriefed refugees and travelers to China, placed agents on ships going to Chinese ports, and helped establish a base in Macao to take advantage of the flow of Chinese between Macao and the mainland….

In the course of my work, I was learning that we could accomplish far more by debriefing travelers or people returning from China than we could by planting frightened resident agents in the country. The resident agents naturally tended to be fearful of getting caught. Travelers, on the other hand, moved more freely and without that fear. Using debriefings, I started to gather useful information for the CIA about what was going on in China. Unfortunately, in those days CIA was obsessed with the idea of a resident agent with a radio no matter what the level of his access or his ability to survive. They focused on process over substance.

SOURCE: China Hands: Nine Decades of Adventure, Espionage, and Diplomacy in Asia, by James Lilley with Jeffrey Lilley (Public Affairs, 2004), pp. 84-86

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by | 2 October 2005 · 5:42 am

What Constitutes "Ethnicity" in Japan?

This summer I traveled to Japan as a World Fellow in order to study issues of Japanese ethnic identity first-hand. I was interested in the concept of Japanese ethnic homogeneity and wanted to gain a better understanding of the challenges to this concept that the Ainu and Okinawan peoples in Japan represent. In order to do this, I spent a total of two and a half weeks based in Tokyo, staying with a Japanese family and visiting important “majority” Japanese tourist destinations as well as museums that dealt with both majority Japanese culture and Japan’s ethnic minorities. In the middle of this homestay, I spent two weeks traveling through Hokkaido (where most Ainu live) and Okinawa in order to examine the way that the Ainu and Okinawans present themselves to the outside world and assert their separate identities.

The question of ethnicity in Japan turned out to be much harder to address than I had imagined. I planned to look at tourism as a means of cultural exchange between different groups in Japan, and I wanted to understand the way majority Japanese sites are experienced by tourists (who are mainly majority Japanese) in order to understand what a Japanese tourist might expect or be surprised by at a minority Japanese site. I visited popular tourist destinations that are important historically or culturally to the Japanese, such as Nikko, a famous temple complex that is one of the most popular tourist destinations in Japan; Hiraizumi, home to another famous temple complex; the Tokyo National Museum; the Asakusa Kannon temple which is the oldest temple in Tokyo; and the Imperial Palace where the emperor and his family still reside….

My host family also constantly reminded me that “ethnicity” is not just the symbols or places that express “Japanese-ness”; to be Japanese is also to live the daily life of a Japanese person. This trip was my first attempt at studying an intellectual construct (ethnicity) by looking for it in the everyday lives of real people and by asking them to help me find it there. During the homestay portion of my trip, I realized that scholarship on Japanese ethnicity paints an incomplete picture. Scholarship focuses on revivals of nationalist fervor or on contrasting pairs of stereotypes (geishas vs. salarymen, calligraphy v. technology, etc.). However, there is more to Japanese ethnicity than revering the emperor or being an expert at flower arranging.

For instance, when I asked for suggestions of where to visit, my host mother urged me to visit my host sister’s middle school, and the afternoon I spent there including ceremonial tea with the principal, dropping in on six, seventh, and eighth grade classes in all subjects for several hours, participating in English lessons, and finally having coffee in the principal’s office again was one of the most memorable of my time in Japan, and not only because of the myths it shattered about the Japanese educational system. My host mother’s suggestion reminded me that although “ethnicity” might not be formally recorded or presented as daily life for majority Japanese, it is still thought of as being important in defining “being Japanese”. This was reinforced by an afternoon I spent with a Japanese woman and her two children, who are half Australian. To the oldest child, being Japanese included celebrating birthdays and Christmas in a Western style (as these holidays are not really “every day” events), but also required using his mother¹s Japanese maiden name in school. His younger brother, less conscious of fitting in and being Japanese, was perfectly happy to use his English first and last names in school. Thus the homestay portion of my trip revealed that while tourist destinations on Honshu might focus mainly on a “high culture,” the “daily life” portrayed in Ainu museums is also a recognized part of Japanese ethnicity.

SOURCE: The Myth of Japanese Ethnic Homogeneity, by Catherine Williams, September 1999

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by | 1 October 2005 · 5:25 pm

Yale and the CIA in 1950

By the 1950s, Yale had a long association with U.S. government intelligence collection. After all, Nathan Hale (“I regret that I have but one life to give for my country.”) was Yale’s first unsuccessful spy. Because of their high intelligence caliber and language abilities, Yale graduates were considered attractive candidates for intelligence work. Yale had played a part in the formation in 1942 of the Office of Strategic Services (OSS), which was created to carry out intelligence gathering and paramilitary operations against Germany and Japan. From Yale’s class of 1943 alone, … at least forty-two young men had entered intelligence work, with most going to the OSS. Many of these men stayed on after the war and helped form the core of the new Central Intelligence Agency, which took over the duties of the OSS in 1947.

The connection between Yale and the new CIA started at the top. Yale’s president for most of the time I was there, Charles Seymour, was on close terms with Allen Dulles, a top OSS official in World War II and after 1953 the head of the CIA. Seymour’s daughter actually worked for the OSS in Europe during the war. During my time at Yale, recruiters on campus for the CIA included the varsity crew coach as well as eminent professors.

One of those professors invited me to see him on a fall day in 1950. He ushered me to sit down in his dark, wood-paneled study. It was late afternoon, and the room was in shadows. The walls of the study were lined with leather-backed volumes on Renaissance history, the Chinese classics, and English literature. The professor smoked a pipe. Between puffs, he made his pitch. Even though I barely knew who he was, he clearly knew of me and what I had been doing at Yale. “You were born in China. Your family saw the collapse of China,” he started out. “And here at Yale you are a Russian major?” he asked quizzically. He tried to dissuade me from a career in the diplomatic service or corporate world by mentioning that I hadn’t taken any business or accounting courses at Yale. The State Department, he told me, was stuck in cement. “Look at what you are interested in and consider intelligence. It’s a growth industry.” He then talked about the crucial role intelligence had played in past wars and the exciting nature of the work. He explained that people were needed who had been exposed to foreign environments. I was sold even before he got to my personal qualities. “Besides,” he added, “You are a leader. As captain, you turned the soccer team around.”

Like so many of my fellow students at Yale, including an English major and wrestler from Wallingford, Connecticut, named Jack Downey and a sophomore from South Bend, Indiana, named George Witwer, I was excited by the prospect of an adventurous career and by the idea that I could contribute to efforts to stem the tide of communism. It was a good cause, and I believed that the United States and its values were worth fighting for. In the foreword of that same 1951 classbook in which Peter Braestrup gave voice to ambivalence on campus was a chilling sentence: “We face the realization that the very civilization we have trained ourselves to foster has been placed on the verge of destruction. The challenge to each of us as individuals cannot be over- emphasized.” I quickly signed up for the CIA. So did about a hundred of my classmates.

SOURCE: China Hands: Nine Decades of Adventure, Espionage, and Diplomacy in Asia, by James Lilley with Jeffrey Lilley (PublicAffairs, 2004), pp. 69-71

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by | 1 October 2005 · 7:23 am

California Trading, 1830s

Our cargo was an assorted one; that is, it consisted of everything under the sun. We had spirits of all kinds, (sold by the cask,) teas, coffee, sugars, spices, raisins, molasses, hardware, crockery-ware, tinware, cutlery, clothing of all kinds, boots and shoes from Lynn, calicoes and cottons from Lowell, crepes, silks; also shawls, scarfs, necklaces, jewelry, and combs for the ladies; furniture; and in fact, everything that can be imagined, from Chinese fire-works to English cart-wheels — of which we had a dozen pairs with their iron rims on.

The Californians are an idle, thriftless people, and can make nothing for themselves. The country abounds in grapes, yet they buy bad wines made in Boston and brought round by us, at an immense price, and retail it among themselves at a real (12½ cents) by the small wine-glass. Their hides, too, which they value at two dollars in money, they give for something which costs seventy-five cents in Boston; and buy shoes (like as not, made of their own hides, and which have been carried twice around Cape Horn) at three or four dollars, and “chicken-skin” boots at fifteen dollars apiece. Things sell, on an average, at an advance of nearly three hundred per cent upon the Boston prices. This is partly owing to the heavy duties which the government, in their wisdom, with the intent, no doubt, of keeping the silver in the country, has laid upon imports. These duties, and the enormous expenses of so long a voyage, keep all merchants, but those of heavy capital, from engaging in the trade. Nearly two-thirds of all the articles imported into the country from round Cape Horn, for the last six years, have been by the single house of Bryant, Sturgis & Co., to whom our vessel belong.

SOURCE: Two Years Before the Mast, by Richard Henry Dana, Jr., Chapter XIII

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