Monthly Archives: October 2006

Betraying the Black Citizens of Greenville, MS, in 1927

On May 31 [1927], [MS Senator] LeRoy [Percy], Will [Percy], and the mayor [of Greenville, Mississippi] called an extraordinary mass meeting at City Hall, extraordinary because both races were explicitly urged to attend. A city councilman announced that the city had exhausted its financial resources buying sandbags and other materials to close the protection levee. It had no money to pay laborers. But it intended to have them if it required bayonets. The city council then voted a resolution: “We propose to close the gaps in the protection levee before the coming rise. To do this free labor is required. We hope to do the work with volunteers which will be asked for tonight. If, however, sufficient volunteers do not appear available then conscription means must be used.”

Only blacks would be conscripted. Those in attendance stiffened in protest. John McMiller, a black man who ran a burial association, rose. “The guns are the problem,” he said. “All the white folks carry guns. If you put the guns away, we’ll have a thousand colored men on the levee in the morning.”…

Sunday morning nearly 1,000 black men appeared on the levee, along with several dozen whites overseeing the work. One white man whom blacks already distrusted wore a pistol. McMiller told W. E. Elam, the engineer in charge, “I kept my promise. You didn’t keep yours.” Elam walked over to the man with the gun, pulled it out of its holster, and threw it into the water.

The blacks went to work. Every day they went to work, hundreds at a time, twenty-four hours a day, day after day. For eight days they sweated in the fetid heat, driving piling by hand, filling sandbags, building tramways to carry the sandbags to the gaps, working off two barges.

On the eighth day the levee was sealed and topped. They finished just as the water began rising. It reached four sacks high on the protection levee—two feet higher than the levee itself. But the levee held. In the long struggle of man against the river that year, the closing of the Greenville protection levee marked man’s only victory.

On June 7 the city celebrated at the Saenger Theater. Both black and white were invited. Red Cross stocks were combed for meat, flour, canned peaches, and even rare and valuable sugar, and hotel kitchens and restaurants prepared food. There was music and comedy on stage, laughter off it. It was the closest the city had come to pleasant relaxation since the flood fight began in March. Whites heaped praise on the black community. Will spoke. But he had become irrelevant. His speech went unreported in the paper even though the paper was run by one of his committee members. A resolution passed by the city council was read, thanking “our colored citizens for their very valuable services, so willingly rendered the citizens of Greenville, in their work on the Protection Levee. Their citizenship has been commendable.” Hazlewood Farish, a prominent attorney, told the blacks: “You have the undying thanks of the people of Greenville…. Here in the Delta, and especially in Washington County, there has always been perfect harmony between the races and there will never be anything else. The Mississippi Delta is the best home the negro could find. Here the white people will protect your interests and care for your homes. We want you always to have the same feeling of cooperation as has existed for the last few days.”…

BUT THE CITY had exhausted itself and the strains did not ease. Life was actually becoming harsher. L. O. Crosby, the state’s flood dictator, suggested to [Commerce Secretary and national flood czar Herbert] Hoover, “Believe food and feed rations for refugees and animals should be cut in half while water is up and no work to do.” The recommendation stunned Hoover, brought back to him that Mississippi was a different world. He vetoed cutting food for people but approved cutting feed to animals. Nonetheless, worried about having enough Red Cross money to survive the winter, rations were trimmed back. All refugee camps in Mississippi spent an average of 21 cents a day per capita on food; in Washington County camps spent 15 cents. Whites kept the good Red Cross food for themselves. Giving any to blacks, said one man, would “simply teach them a lot of expensive habits and there was no sense in giving them anything which they had not had before.”

SOURCE: Rising Tide: The Great Mississippi Flood of 1927 and How It Changed America, by John M. Barry (Touchstone, 1998), pp. 325-328

The patrician Senator Percy had until then tried to treat his black constituents decently. He had supported their right to vote, provided some of the best black schools in the South, confronted race-baiting politicians, and even defeated the Klan in Washington County (p. 308). But he needed black labor both to battle the flood and to reconstruct afterwards, so he engineered the reversal of a decision by the local Red Cross committee (headed by his own son Will) to evacuate black citizens along with the whites, keeping the former as labor conscripts guarded by armed white private citizens and National Guard troops. This was the last straw. The stream of blacks flowing upriver turned into a flood. The black population of Chicago grew from 44,103 in 1910, to 109,458 in 1920, to 233,903 in 1930 (p. 417).

UPDATE: The most recent issue of Southeastern Geographer has an article entitled “Black Homeplace Migration to the Yazoo-Mississippi Delta: Ambiguous Journeys, Uncertain Outcomes” (Project Muse subscription required). Here’s the abstract:

Between 1910 and 1970, African Americans moved out of the southeastern U.S. in one of the largest movements in human history. Some estimates hold that more than 9 million black Southerners left the South for new lives in the North and West. The migration reached its peak in the 1950s, and began to slow in the 1960s. In the early 1970s, these black migrants and their descendants began coming home to the South, a trend that continues today. This study looks at one region to which many African Americans have returned, the Yazoo-Mississippi Delta. Regions like the Yazoo-Mississippi Delta have been largely ignored in black return migration studies. Much of the work that has been done to document the return migration of blacks to the South has focused on the South’s urban areas. What has been neglected is the fact that there is also a significant return of African Americans to the rural South, a region of chronic economic stagnation. While the U.S. Census Bureau collects information on its long forms that can lead the researcher to a better understanding of African American migration processes and place attachments, the data are imperfect and can only provide the backbone of understanding. In an attempt to dig beneath the available data, we employ ethnographic methodology in this study. We focus on the geographic life history of Mrs. Dorothy Mae Scott.

A surprising proportion of the “returnees” seem to be youths born and raised elsewhere who have ancestors or relatives from the Delta region. The primary case study involves a destitute lady who brought neither skills nor capital–only nostalgia–back with her.

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DPRK: Obvious and Not So Obvious Reasons

As expected, The Marmot is all over the North Korean nuclear story, but one of the more intriguing pieces of counterconventional wisdom on why the DPRK is going nuclear can be found at DPRK Studies:

The obvious reason is for deterrence of an attack or invasion from a U.S. seeking regime change. However, military action by the U.S. was already extremely unlikely as any such action would put Seoul, South Korea’s capital, in danger of being hit by the thousands of artillery pieces just north of the border and well within range. That’s aside from the U.S. being overextend[ed] in Iraq. So a nuclear deterrent is only another level of deterrence.

The not so obvious reason is that North Korea has been implementing a strategy of disengagement since 4 October 2002, when then U.S. Assistant Secretary of State James Kelly [was] in Pyongyang meeting North Korean Deputy Foreign Minster Kang Seok-Ju. When confronted with U.S. evidence, Kang admitted that North Korea had secretly continued a nuclear-weapons development program.

After that the words “complete, verifiable, and irreversible” became a part of the U.S. negotiating lexicon concerning denuclearization, which caused a shift in North Korean strategy from Regime survival by Extortion of Concessions to Regime survival by Strategic Disengagement.

North Korea cannot accept engagement for two primary reasons. First, invasive inspections would make the regime look weak internally and risk control of the military. Second, inspections on the scale that would be required for any new package deal would likely bring in an unprecedented influx of foreigners, something North Korea does not want.

This is because the legitimacy of the regime is build on a cult mythology that would be in jeopardy if outside information were to reach the isolated and misinformed North Korea population. The exposure of the North Korean people to reality vis-à-vis the cult is an enormous vulnerability for the regime.

via Peaktalk

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A Shocking Marriage: Frances Fulghum & Uehara Nobuaki

The Mission was still reeling from the [missionary resignation] shock of 1925 when Sarah Frances Fulghum dropped a bombshell as unexpected as the resignation of the three couples. On May 29, 1927, her 37th birthday, Fulghum visited the Doziers with Uehara Nobuaki, a 23-year-old medical student. “We are engaged to be married,” she announced. The one-time fiancée of Norman Williamson was widely known and highly respected as principal of Maizuru Kindergarten, where she resided, and founder-director of Seinan Gakuin‘s celebrated glee club. Uehara was a member of an English Bible class that Fulghum taught in her home. He was not a Christian, and his family strongly opposed his marrying the middle-aged foreigner.

Shocked and dismayed, the Doziers thought it their duty to share so consequential a matter with the other members of the Mission. The news triggered a barrage of criticism on Fulghum. Grace Mills, herself a single missionary for 12 years, wrote Frances that her relationship with Uehara embarrassed all single women who taught Japanese men in their homes and that the scandal might lead to the closure of Maizuru Kindergarten (it did not). Florence Walne censured her behavior as “selfish and unworthy beyond words.” In rebuttal, Fulghum insisted that she was “not any longer a baby” and “it will all blow over if the Mission will only keep its head.” But missionaries and Japanese alike urged her to return home for talks with her distressed mother before entangling herself with a Japanese mother-in-law. The Board offered to pay her travel expenses back to the States and asked her to indicate by telegram whether she would come. Her telegram read: NO.

Fulghum resigned from the Board and took a teaching position in Fukuoka’s Kaho Middle School. She moved from her Mission residence to a small private house and made preparations for her marriage to Uehara. “They are acting in such a way,” Kelsey Dozier told his diary, ”as to disgust any sensible people.” The wedding took place on June 30, 1928, and the bride took the name Uehara Ranko. “Ran,” a component of the name Frances as pronounced in Japanese, was written with a Chinese character meaning Dutch or Western [蘭 also ‘orchid’]. The “ko,” meaning child [子], is the most common ending for a woman’s name.

Uehara Nobuaki finished medical school at Kyushu University in 1929. Later he ran a small hospital in Wakayama, specializing in internal medicine and skin diseases. Though the hospital bore a Christian name, Immanuel, Uehara remained aloof from the church and was never baptized. During the Pacific War, Ranko suffered hardship and discrimination as a spy suspect. After the war , when the [Southern Baptist] Convention opened work in Wakayama, she helped with the Sunday school and worship services as organist, pianist, and soloist, until she was too feeble to attend. Upon her death in 1973 at the age of 82, funeral services were held in the Wakayama church. Ranko was survived by her husband and by two daughters and three grandchildren who were living in California and New Jersey.

SOURCE: The Southern Baptist Mission in Japan, 1889-1989, by F. Calvin Parker (University Press of America, 1991), pp. 121-122 

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New Orleans Bankers vs. Trappers, 1927–28

In early September [1927], [Louisiana Governor Oramel H.] Simpson called the state legislature into special session to pass a constitutional amendment to authorize legally, if retroactively, the Reparations Commission and to govern judicial procedure for cases about the Caernarvon crevasse [officially dynamited to flood St. Bernard and Plaquemines Parishes in order to save Orleans Parish]. In the weeks since the July 25 meeting, crevasse victims had focused what political power they had on getting the legislature to force New Orleans to compensate them fairly. Immediately before the legislature convened, the St. Bernard Voice bitterly complained: “The City of New Orleans promised and pledged itself to stand the loss and to repay each individual his actual damage. But the city is not doing this. The city’s reparation committee has been cutting and slashing each claim in half and less than half, even though these claims be absolutely accurate and justified…. Not one claimant is satisfied with his ‘settlement.'” It then pleaded, “Here is an opportunity for a New Orleans newspaper, unafraid to lose some prestige with the bankers and financiers, to ascertain the true facts and publish the real story of the manner in which the city is repaying the residents of St. Bernard Parish.”

The Voice was a tiny paper, but this time its audience was state legislators. Hugh Wilkinson, a state senator, distributed a copy to every member of the legislature. The next day the New Orleans papers, far from taking up the Voice’s appeal, fired back…. New Orleans legislators made sure all these papers were widely distributed as well…. Wilkinson had his own ideas about the wording of the legislation and drafted language that said victims would be “justly, fairly and fully compensated for losses sustained.” He planned to offer his language as an amendment in committee….

That evening [Reparations Commission members] Monroe, Hecht, Phelps, and Dufour sat down with Wilkinson and [Senator William] Davey. They insisted that they wanted to avoid a fight, and be fair. Didn’t Wilkinson know he could not win? Wilkinson conceded that, though he believed he could win in committee, he did not know what would happen on the floor. If he lost there, he could work something out. Well past midnight they were still talking, and finally an agreement was struck. Wilkinson’s client, Molero’s Acme Fur Company, would get $1.5 million, as well as money to pay its debts. Individual trappers, however, would have to fend for themselves.

The next day Wilkinson did not even offer his language. Without any debate whatsoever, by voice vote, the committee passed the legislation written by Dufour and Phelps. The State Senate and House, also without debate and by voice vote, did likewise, then immediately adjourned.

A few days later, after it was too late for any harmful political repercussions, Monroe moved against the [muskrat] trappers again. Trappers actually farmed their tracts of land, bred the animals they trapped, raised them, fed them, cared for them just as a farmer cared for chickens. But Monroe and Butler had the state commissioner of conservation claim all trapping animals as the property of the state. Thus trappers could not claim any losses for them….

IN ST. BERNARD and Plaquemines Parishes, total claims, including those that Monroe refused to accept for consideration, reached $35 million. Those he did allow to be filed totaled $12,491,041. He agreed to settlements totaling $3,897,276—but then deducted nearly $1,000,000 from these settlements for feeding and housing the claimants while they were homeless, leaving roughly $2.9 million that the city paid. Of this, $1.5 million went to Molero’s company. Five other large claimants, including the Louisiana Southern Railroad, received a total of $600,000. That left roughly $800,000 to divide between 2,809 claimants, who received an average of $284 each to compensate for, in many cases, having their homes and livelihoods destroyed and having their lives disrupted for months. An additional 1,024 claimants received nothing; not a single trapper was offered any compensation for trapping losses.

The two parishes were destitute. In November 1926, trappers had gathered more than a hundred pelts a day; a year and a half after the flood, in November 1928, they were lucky to collect six. In Delacroix, the trapping center, families were literally starving….

No bank, business, or government agency ever made a voluntary payment to the victims to fulfill the self-proclaimed moral obligation, nor was there any organized charity drive to ease the burden of the trappers.

The word of honor of the gentlemen of New Orleans, the gentlemen of the fine clubs, the gentlemen of the Carnival, was “irrelevant.” J. Blanc Monroe, who belonged to the finest of those clubs, who once reigned as Comus, had declared it himself. But a reckoning would come.

Huey Long was elected governor in 1928.

LONG REPRESENTED a new kind of flood, an inundation that the city had never faced before. Butler informed Hecht, Dufour, and Monroe that he “had had a talk with Mr. Long, who seemed to have some wrong impressions about certain features both as to the facts and the law” regarding the dynamiting of the levee and the situation in St. Bernard and Plaquemines. Nothing changed regarding those payments, but the equation of power shifted. The two parishes, which shared a congressional seat with New Orleans, supported Long in everything he did and helped him wrest control even of city affairs from the city.

SOURCE: Rising Tide: The Great Mississippi Flood of 1927 and How It Changed America, by John M. Barry (Touchstone, 1998), pp. 355-358, 360, 408

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Who Spread Greek Culture and What Did They Spread?

The Rhine River blog quotes a longish excerpt from Nicholas Ostler’s Empires of the World: A Language History of the World (Harper, 2006). Nathanael comments on one interesting question about the Greek legacy:

Beneath the veneer of this celebrated role, Greek culture was a tool of hegemony across the eastern Mediterranean and Mesopotamia. This should raise questions about how “the Greeks” are portrayed in Western Civ courses, whether democracy was really their legacy, recovered by the Renaissance, or appended to the existing institutions of the European free cities.

The whole excerpt is worth reading. I’ll just repeat two passages about the role of the Greek language.

Literacy could be seen as the Greeks’ secret weapon. But this can’t be the whole Answer. After all, literacy was a gift to them from the Phoenicians, who themselves were just the lately travelling sales representatives of a vast Middle Eastern range of literate societies, from Egypt at one end to Babylon and Elam at the other. But unlike the Phoenicians, the Greeks had chosen to use their literacy to record their culture: the ability to read Greek brought a vast range of original works in its wake. The result was that the Greeks had access to ‘the arts of civilisation’ in a way that could only impress others when they came into contact with them. Civilisation, after all, when combined with such delights as olive oil and wine, is apt to be attractive….

But the agents who spread this undoubtedly attractive commodity round the oikouméne, the inhabited world, were seldom actually Greek. The spread of the Greek language is, rather, an object lesson in the effectiveness of hitching a ride. Macedon was beyond the pale of the Greek language community; yet its king planted Greek-speaking colonies all the way to the boundaries of India. Aramaic was the language of Greece’s greatest foe, the Persian empire; yet the two-hundred-year-old use of it as a chancery language across the empire meant that there was a clear model for Greeks to follow in seeding a Greek-based communications network round their newly won domains. Two hundred years later Rome, and with it Latin, was taking the whole Mediterranean rim by storm; yet Greek, the language of colonies in southern Italy, was accepted into a kind of equality with Latin, and went on to become the true cultural milieu of the Roman empire—in the sense that no cultivated inhabitant of the empire could be without it. Two hundred years later still, the new brooms sweeping the empire were mystery religions, especially Christianity; yet although none of them originated in Greece, their language of preference was Greek, and so Greek built an indissoluble link with the greatest movement of the late Roman empire, the Christian Church. By a final stroke of good fortune, this same movement, now specialised as Christian Orthodoxy, turned out to be the key to preserving Greek through four centuries of Turkish domination, after the dissolution of the Roman empire in the east. Greek thus owes its remarkable career to help from its friends, at every crucial turning point of the last 2300 years.

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The U.S. National Disaster of 1927: Mississippi Floods

NO OFFICIAL FIGURES summarize the deaths and flooding along tributaries from Oklahoma to West Virginia, but along the lower Mississippi alone the flood [of 1927] put as much as 30 feet of water over lands where 931,159 people—the nation’s total population was only 120 million—had lived. Twenty-seven thousand square miles were inundated, roughly equal to Massachusetts, Connecticut, New Hampshire, and Vermont combined. As late as July 1, 1.5 million acres remained underwater. Not until mid-August, more than four months after the first break in a mainline Mississippi River levee, did all the water leave the land.

An estimated 330,000 people were rescued from rooftops, trees, isolated patches of high ground, and levees. The Red Cross ran 154 “concentration camps,” tent cities, in seven states—Kentucky, Tennessee, Missouri, Illinois, Mississippi, Arkansas, and Louisiana. A total of 325,554 people, the majority of them African-American, lived in these camps for as long as four months. An additional 311,922 people outside the camps were fed and clothed by the Red Cross. Most of these were white. Of the remaining 300,000 people, most fled; a few cared for themselves, surviving on their own food and on their own property.

Deaths occurred from Kansas, where thirty-two towns and cities were inundated, to West Virginia. Officially, the Red Cross reported 246 people drowned; the U.S. Weather Bureau reported 313. (The Red Cross confidentially warned [Commerce Secretary Herbert] Hoover its figures on deaths were “not necessarily reliable.”) Official sources attributed an additional 250 deaths indirectly to the flood. But the death toll almost certainly ran far higher. It was impossible to know how many bodies were buried beneath tons of mud, or washed out into the Gulf. The head of the National Safety Council estimated deaths in the Yazoo-Mississippi Delta alone at 1,000.

The Red Cross estimated direct economic losses at $246,000,000. The U.S. Weather Bureau put direct losses at $355,147,000. Unofficial but authoritative estimates exceeded $500,000,000; with indirect losses, the number approached $1,000,000,000, large enough in 1927 to affect the national economy.

The river itself left a legacy. The Mississippi carried only 1,500,000 cubic feet of water per second past New Orleans to the sea, while the artificial crevasse in St. Bernard carried 250,000 cfs. An additional 950,000 cfs moved down the Atchafalaya to the Gulf; had the Mississippi River Commission closed the Atchafalaya, as it had wanted to do, the increased Mississippi flow might have destroyed New Orleans.

The enormous Atchafalaya current helped create a new problem. Before the Civil War, one could cross the head of the Atchafalaya at low water on a plank 15 feet long. The river had long since enlarged, and the 1927 flood further scoured the channel, widening and deepening it, making the Atchafalaya hungry for still more water. It began threatening to claim the entire flow of the Mississippi, luring the Mississippi away from Baton Rouge and New Orleans….

For months the flood dominated the nation’s newspapers. For months, every single day the New York Times ran at least one story on the flood. For nearly a month, every day it ran a flood story on page 1. It was page 1 in Seattle, page 1 in San Diego, page 1 in Boston, page 1 in Miami. In the interior of the country, in the Mississippi valley itself, the story was bigger. Newspaper editors later overwhelmingly named the flood the greatest story of 1927, even though on May 22, Charles Lindbergh had, temporarily, driven the flood off the front pages of their newspapers.

But if [President Calvin] Coolidge did nothing, Hoover did everything. For months hardly a day passed without his name appearing in a heroic and effective posture, saving the lives of Americans. He was the focus of newsreels, of magazine feature stories, of Sunday supplements.

SOURCE: Rising Tide: The Great Mississippi Flood of 1927 and How It Changed America, by John M. Barry (Touchstone, 1998), pp. 285-287

1927 was also the year in which Babe Ruth set a new record by hitting 60 home runs in a season.

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Japan Missionaries and the Russo-Japanese War

The Russo-Japanese War of 1904-5, even more than the Sino-Japanese War of the previous decade, opened new doors for Christian witness in Japan. Prime Minister Katsura Taro, whose first wife was a Christian, went out of his way to assure missionaries and pastors that Japan’s war against a so-called Christian nation in no way implied an anti-Christian stance on the part of the government. The YMCA was permitted to minister to soldiers at the front, and churches were given access to military hospitals where the wounded were cared for. A few Christians, notably Uchimura Kanzo, opposed the war as unjust, but the vast majority supported it with enthusiasm, thereby demonstrating their loyalty as Japanese subjects.

The effects the war had on Southern Baptist work were mixed. At Moji, from which the majority of men and munitions were sent to the front on the Asian mainland, and to which many sick and wounded were evacuated, the war had “a decidedly demoralizing effect,” reported Maynard, “causing many to neglect their church duties.” At Sasebo, headquarters of Admiral Togo‘s fleet (which won the war for Japan by destroying the Russian fleet sent from the Baltic Sea), the congregation virtually disappeared, for nearly all the men were connected with the navy. The church’s rented quarters had to be returned to the landlord. Security in the town was so tight that no missionary was allowed to enter, though Pastor Ozaki was able to minister in homes and hospitals. The work at Nagasaki was similarly hampered. Among those drafted into service were the Sunday school superintendent and Pastor Sugano’s wife, a Red Cross nurse who served aboard an army hospital ship. Without a tear, it was reported, Mrs. Sugano left her two-year-old daughter in the care of the sick father and a feeble grandmother.

In Kokura, where the Mission now had a new chapel seating 125, a gift from Maryland Baptists, the war gave a boost to the work. “The physician in charge of the three military hospitals at this place,” said Maynard, “being a devoted Christian, gave us every facility for reaching the sick and the wounded.” The physician even preached in the Baptist church several times. Tens of thousands of Scripture portions and tracts were distributed, and a number of conversions were reported. Afterwards the Baptist Sunday school received a lacquer cup and a letter of thanks from military headquarters in Tokyo.

In Kumamoto the story was much the same. “The war has in no way retarded the progress of our work,” wrote Harvey Clarke, “but our sympathy for those in distress seems to draw us closer to the people.” The missionaries were permitted to conduct services in the military hospitals and to deal personally with the soldiers. For this ministry each was given a bronze medal. Lucile Clarke ministered so effectively through her singing and her genuine interest in the soldiers that she received from the emperor a silver cup bearing the imperial crest. She treasured the award as long as she lived. It can be seen in retrospect, however, that such actions on the part of the government helped to blind the missionaries to the injustices and ultimate consequences of Japan’s growing involvement in Korea and China. This “first victory of yellow armies over white,” followed by dissatisfaction with the spoils of war, paved the way for Japanese imperialists to “restore Asia to the Asiatics.”

SOURCE: The Southern Baptist Mission in Japan, 1889-1989, by F. Calvin Parker (University Press of America, 1991), pp. 64-65

Academic area specialists have similar problems these days.

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Baptist Evangelical Preoccupations in Japan, 1880s

In their approach to evangelism, Baptist missionaries gave priority to Bible translation and literature distribution…. The chief reason for the preoccupation with Scripture translation was the conviction that the Greek word for baptism should be rendered by a term clearly denoting immersion. The time and resources devoted to this effort could have been more fruitfully invested in churches or schools, for Japanese Baptists eventually adopted the interdenominational translation of the Bible in preference to the immersionist version….

Unlike the other denominations, Baptists were reluctant to utilize Christian education as a means of evangelism, for they sought more immediate results through direct means. True, most Baptist missionaries taught pupils informally, and by 1888 four schools had been started for girls. But no school was established for boys until 1895, when Duncan Academy opened in Tokyo. The delay was costly, for Christian schools–34 were reported in 1882 and 72 in 1888–produced the majority of converts in the 1880s. At a time when churches bore the onus of foreign colonies, the schools, being compatible with the traditional value system, served as a spearhead for the gospel and the “birthplace of the church.” It has even been argued that “the Christian school was the only field of Christian evangelism that could be called successful.”

Lacking a boys’ school, Baptists failed to attract and develop strong Japanese leaders–with two exceptions. One was Kawakatsu, a proselyte from Ballagh’s group of converts. The other was Chiba Yugoro, who was sent to America for college and seminary training. Baptists had no seedbed of leadership like the Yokohama schools conducted by Hepburn, Ballagh, and Robbins Brown [Presbyterians who founded Meiji Gakuin University]. There was no Baptist equivalent of the Kumamoto Band, converts of Leroy Janes in Kyushu [many of whom went on to Doshisha University in Kyoto], nor of the Sapporo Band, followers of William Clark [“Boys Be Ambitious”] in Hokkaido. From such dynamic teachers came the early giants of Protestantism in Japan.

SOURCE: The Southern Baptist Mission in Japan, 1889-1989, by F. Calvin Parker (University Press of America, 1991), pp. 18-19

From what I understand, the Southern Baptist International Mission Board is once again concentrating almost all its foreign mission efforts on “church-planting” rather than schools. It no longer pays salaries for the foreign professors at the Southern Baptist Seinan Gakuin University seminary, as it used to from its earliest days.

UPDATE: In googling references for this, I discovered that a true giant among missionary educators—of both Japanese and Americans—died in April this year (while I was in Japan). He was a man of my father’s generation, whose kids were classmates and schoolmates and worthy successors—third generation MKs. My heart goes out to them. Elaine Woo of the Los Angeles Times wrote an obituary worth reading in full. Here’s how it starts.

When Otis Cary interrogated Japanese prisoners during World War II, he softened them with gifts of magazines, cigarettes and chocolates. He broke through their reserve with humor. And he spoke to them in flawless Japanese — shocking from a blond-haired American.

Cary spoke like a native because he was one — the son and grandson of New England missionaries in Japan. With missionarylike ardor, he proselytized for the Allied cause, convincing many of the prisoners to cooperate in efforts to end the war and help rebuild Japan as a democracy.

“Prolonged contact with Americans in the prison camps clearly had an impact on many prisoners, and for none more than those influenced by Otis Cary,” wrote Ulrich Straus, a former diplomat whose study of Japanese prisoners of war, “The Anguish of Surrender,” was published in 2003.

Cary, 84, who died of pneumonia April 14 in Oakland, Calif., played a unique role in U.S.-Japan relations during and after World War II. He was one of the 1,100 Japanese linguists trained by the Navy to serve as interrogators, translators and interpreters after the 1941 attack on Pearl Harbor. For more than four decades after the war, he bridged cultures as a professor of American studies at Doshisha University in Kyoto.

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Shia Syncretism and Parallels Elsewhere

In the days of the British Raj in India, Ashoura was an important date on the calendar of colonial officials, who inevitably had to contend with Shia customs and procession routes that raised Sunni hackles and, at times, Hindu objections…. Every year British administrators would brace themselves for fights and riots and negotiate Shia procession itineraries and rules of conduct for each community. Today British administrators do much the same thing in Northern Ireland, when the late spring and summer “marching season” sees groups such as the Protestant Orange Lodge approach with demands to process through Catholic neighborhoods.

Ashoura’s powerful focus on sorrow (azadari) and pageantry has a parallel in Catholic Lenten rituals, such as the Holy Week and Good Friday “Way of the Cross” processions and Passion plays that preface Easter Sunday observances in many places. Even the more extreme practices of some Shias, such as shedding one’s own blood through a small cut on the scalp, resemble rituals such as those of the Penitentes, a lay Catholic brotherhood originally formed on the Iberian Peninsula. In rural southern Colorado and northern New Mexico, Penitentes hold special Holy Week reenactments of Christ’s sufferings. They wear crowns of thorns and carry heavy crosses, and are even tied to the crosses and raised from the ground. Shias congregate in husayniyas (abodes of Husayn)—known as imambaras (courts of the imam) in South Asia—where they pray, chant, and lament Husayn’s death. This too has a parallel in the Penitentes’ moradas (places of worship), where they mark the sufferings of Christ.

Ashoura is a time of commemoration and penance for the vices and errors of humanity. The first Ashoura observance appears to have taken place in 684 C.E., four years after Husayn’s death, when a group of penitents gathered at Karbala with blackened faces and torn garments. Every year since, the Shia have shown that they continue to share in the day’s sorrow. Scholars have drawn attention to the resemblances between the rituals of Ashoura and pre-Islamic Iranian and Mesopotamian rites celebrating cosmic renewal, as well as rituals surrounding the death of Dionysus in Greek mythology and Osiris in Egyptian mythology. The Shia’s narrative of sorrow and faith was similarly enacted in the perennial language of ancient civilizations.

Over the years and the miles, the Shia faithful have adapted Ashoura to variations in local culture. As a result, an observance at Lucknow, in northern India, looks quite different in some ways from one in Nabatiye, in southern Lebanon. In Iraq, hundreds of thousands walk long distances to Karbala, sometimes in scorching summer heat, much as Catholic pilgrims still march between the cathedrals of Notre Dame de Paris and Chartres in France. Ashoura in northern India reflects contact with Hindu symbols and festivals. Many of its practices, while recognizable to local Hindus, would seem strange in the eyes of Shias from the Middle East.

Elephants led the processions of the royal Ashouras in Lucknow in the nineteenth century, and the crowd carried large replicas of the grand Shia places of worship in Lucknow and Iraq on their shoulders for many hours…. In Awadh in the nineteenth century, Hindus routinely participated in Ashoura. They adopted Husayn as the god of death, “his bloodstained horse and severed head lifted aloft on Umayyad staves presenting no less terrible an aspect than Kali Durga with her necklace of skulls.” Hindu influence shaped Ashoura rituals—for instance, extending the festival to ten days, the same as the festival of the goddess Durga. In Hyderabad, in southern India, it is customary for Hindu fakirs, with red streaks painted on their faces, and equipped with drums and whips, to walk in front of the main Ashoura procession. They flagellate themselves as they ask onlookers for alms in Imam Husayn’s name. Incense sticks burn in urns, in the tradition of Hindu religious gatherings in congregations for prayers or the reading of dirges. Hindus come to these meetings dressed in the saffron color of their religion, which provides a sharp contrast to the black worn by Shias. Before leaving, the Hindu visitors stoop over the urns and rub the ash of the incense on their eyelids, paying homage to Imam Husayn and receiving his blessing in the ways of their religion.

SOURCE: The Shia Revival: How Conflicts Within Islam Will Shape the Future, by Vali Nasr (W. W. Norton, 2006), pp. 45-48

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The Cultural Revolution Hits Seinan Seminary in Japan

In the fall of 1970 [the year right-wing novelist Mishima Yukio committed ritual suicide] the [cultural] battlefield shifted to the seminary campus in Fukuoka, where most [Japan Baptist] Convention ministers were trained. The seminary was–and is–a part of Seinan Gakuin University, which was plagued by student rebellions in 1969…. The rebellions were nationwide in scope, affecting private and public universities alike, though carried out by a militant minority and not by the majority of students. At Aoyama Gakuin University (Methodist) in Tokyo and Kanto Gakuin University (American Baptist) in Yokohama, the theology departments became so involved as to self-destruct over a period of time. Neither has been reopened. Belatedly, though no less ominously, a group of dissident students at the Fukuoka seminary called a strike in September 1970.

The seminary had 34 students: 23 in the theology department of the university and 11 in an unaccredited Bible school. The striking students numbered only 10 at first and never exceeded 11, but they forced the cancellation of all classes until January 1971. With the backing of a few area pastors, they assailed the faculty for not speaking out jointly against the Vietnam War, the Security Treaty, the Baptist congress, Expo ’70, and government efforts to nationalize Yasukuni Shrine, where the war dead are enshrined. A theology that does not address such issues is invalid, the students declared; any evangelism that does not attack the evil structures of society is incomplete.

These social activists declared that the seminary was bankrupt and not salvageable, that the faculty should resign en bloc to clear the way for a new beginning. George Hays had the misfortune of being seminary dean at the time. On October 7, citing “two instances of misunderstanding related to the language,” he resigned the position, no longer confident that he could negotiate with the students. Hays was succeeded by Professor Sekiya….

Numerous meetings were held, some of them loud and boisterous, in quest of reconciliation. Position papers were demanded of each faculty member, and each was interrogated as though an accused heretic at an inquisition. No exceptions were made of the three missionary teachers: Hays, Bob Culpepper, Vera Campbell. Culpepper returned from an emergency furlough in November 1970, in the midst of the turmoil, and went on trial as the others had done. All three handled themselves well and helped the seminary to survive. When the new school year opened in Apri1 1971, however, total enrollment was down to 22. Not until the next decade did it reach 34 again.

Ozaki Shuichi has said that the most tragic result of the strike was the loss of some very promising students to the gospel ministry. If so, a close second was the loss of Ozaki himself to the seminary faculty. This New Testament scholar, second-generation preacher, and sometime interpreter to Billy Graham resigned during the struggle. Consequently, he was scathingly denounced as irresponsible and harassed by late-night phone calls. Dean Sekiya also got calls at night. The harassments came to an end when Ozaki’s daughter Yoko, the seminary librarian, was struck and killed by a train–an apparent suicide. So great was the shock that 16 years were to pass before Ozaki accepted an invitation to speak at the seminary, though he lived in Fukuoka all this time.

SOURCE: The Southern Baptist Mission in Japan, 1889-1989, by F. Calvin Parker (University Press of America, 1991), pp. 238-240

Nowadays Seinan [‘Southwestern’] Seminary is independent of the (U.S.) Southern Baptist Convention, which since the 1970s has imposed stricter doctrinal controls at all the major seminaries in the U.S. (Southern in Louisville, Southeastern in Wake Forest, Southwestern in Fort Worth, and New Orleans). Seinan Seminary pays the salaries of several former missionaries who would likely have trouble passing the current SBC creed tests.

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