Author Archives: Joel

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Executive Editor, Journals Dept. University of Hawai‘i Press

Zabutons Fly as Asashoryu Streak Ends at 35

Zabutons sailed toward the dohyo after the #1 maegashira Hokutoriki earned a gold star and ended the 35-bout winning streak of Mongolian yokozuna Asashoryu. The other Mongolians are not doing so well this tournament, but the up-and-coming Georgian Kokkai now stands at 5-1, no worse than the yokozuna at this point in the Natsu Basho. As always, more and better detail can be found at That’s News To Me.

(Hey, purists: It took me a while to get used to attaching the English plural to words like zabuton, zori, and musubi, but those nouns–and many more–have long since been borrowed into the English spoken in Hawai‘i.)

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Rushdie’s Two Wishes for India’s New Era

In a Washington Post column headed “India’s New Era,” Salman Rushdie articulates two wishes for India under the Congress Party after the latter’s upset victory in the latest elections.

I have two immediate wishes for the new era. The first is that the debates about “foreignness” can be laid to rest. Those of us who are part of the Indian diaspora, and who have fought for years to have Indians recognized as full citizens of the societies in which we have settled and in which our children have been born and raised, have found the attack on the Italian origins of Sonia Gandhi, the Congress Party’s leader and widow of the slain prime minister Rajiv Gandhi, to be highly unpleasant. Even more unpleasant were the BJP’s suggestions that her children, the children of Rajiv Gandhi, were also somehow aliens. You can’t have it both ways. If Indians outside India are to be seen as “belonging” to their new homelands, then those who make India their home, as Sonia Gandhi has done for 40 years or so, must be given the same respect. Gratifyingly, the electorate has shown it just doesn’t care about the “foreignness” issue. A BJP leader foolishly said in the immediate aftermath of his party’s rejection that he thought it “shameful” that India might be led by a foreigner. Such slurs are part of the reason for the BJP defeat. They are essentially racist, and must cease.

My second wish is that the study of India’s history can now be rescued from the extremists and ideologues. The outgoing government’s politicization of historical scholarship — its determination to impose textbooks peddling a narrow, revisionist, Hindu-nationalist vision of India’s past on the country’s schools and colleges, and its deriding of the work of the greatest Indian historians, such as Professor Romila Thapar — was one of its most alarming initiatives. The BJP has often seemed to want to inflame our perceptions of the past in order to inflame the passions of the present. Congress and its allies have it in their power to restore the atmosphere of cool objectivity that true learning requires.

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Jose Ramos-Horta on Military Intervention

Jose Ramos-Horta, the Nobel Peace Prize winner in 1996 and now East Timor’s senior minister for foreign affairs and cooperation, editorializes in the Wall Street Journal:

As a Nobel Peace laureate, I, like most people, agonize over the use of force. But when it comes to rescuing an innocent people from tyranny or genocide, I’ve never questioned the justification for resorting to force. That’s why I supported Vietnam’s 1978 invasion of Cambodia, which ended Pol Pot’s regime, and Tanzania’s invasion of Uganda in 1979, to oust Idi Amin. In both cases, those countries acted without U.N. or international approval–and in both cases they were right to do so.

Perhaps the French have forgotten how they, too, toppled one of the worst human-rights violators without U.N. approval. I applauded in the early ’80s when French paratroopers landed in the dilapidated capital of the then Central African Empire and deposed ‘Emperor’ Jean Bedel Bokassa, renowned for cannibalism. Almost two decades later, I applauded again as NATO intervened–without a U.N. mandate–to end ethnic cleansing in Kosovo and liberate an oppressed European Muslim community from Serbian tyranny. And I rejoiced once more in 2001 after the U.S.-led overthrow of the Taliban liberated Afghanistan from one of the world’s most barbaric regimes….

In almost 30 years of political life, I have supported the use of force on several occasions and sometimes wonder whether I am a worthy recipient of the Nobel Peace prize. Certainly I am not in the same category as Mother Teresa, the Dalai Lama, Desmond Tutu or Nelson Mandela. But Mr. Mandela, too, recognized the need to resort to violence in the struggle against white oppression. The consequences of doing nothing in the face of evil were demonstrated when the world did not stop the Rwandan genocide that killed almost a million people in 1994. Where were the peace protesters then? They were just as silent as they are today in the face of the barbaric behavior of religious fanatics.

Some may accuse me of being more of a warmonger than a Nobel laureate, but I stand ready to face my critics. It is always easier to say no to war, even at the price of appeasement. But being politically correct means leaving the innocent to suffer the world over, from Phnom Penh to Baghdad. And that is what those who would cut and run from Iraq risk doing.

Considering how badly things are going in West Papua, it seems only a matter of time before the question of international military intervention arises there–that is, unless the global media continue largely to ignore it. I hope I’m being too pessimistic. Much will depend on the upcoming Indonesian presidential elections in July.

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1932 Aso Coal Strike: Korean-Japanese Relations

The 20-day-long Korean strike against the Aso coal mines in 1932 was the only sustained strike by a large number of Korean miners in prewar Japan and the largest strike of the year in Chikuho, Japan’s most important coal field. The 400 strikers demonstrated courage and cohesion but won at best a partial victory that left most of them without jobs. This article draws on union documents and a contemporary report by the Kyochokai, a semiprivate organization devoted to labor-capital harmony, to explore the background of the strike, the tactics employed by the male strikers and their wives, and the many obstacles they faced in their fight for better wages and working conditions. The author argues that there was little the workers could do to overcome the harsh antiunion environment of prewar Japan or the surpluses in both coal and labor brought on by the Great Depression, but that the strike might have been more successful if rank-and-file Japanese miners had shown even a hint of solidarity. While a Japanese mining union provided organizational support, the failure of even one Japanese miner to join the strike suggests that Japanese working-class racism severely limited the potential for joint Korean-Japanese action.

SOURCE: W. Donald Smith, “The 1932 Aso Coal Strike: Korean-Japanese Solidarity and Conflict,” Korean Studies 20 (1996): 94-122

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Buruma on Ero Guro Nansensu

When I ordered the Ian Buruma and Avishai Margalit book Occidentalism, I took Amazon’s suggestion and ordered another Buruma book at the same time, Inventing Japan: 1853-1964 (Modern Library Chronicles, 2003), which has turned out to be wonderful. It makes me want to read it aloud to anyone who’ll listen.

Here’s a piece of the chapter on “Ero Guro Nansensu,” about the 1920s.

The Ginza in Tokyo, that Europeanized center of “Civilization and Enlightenment,” had changed a great deal since the dark days of late Meiji. Longhaired young men in roido (from Harold Lloyd) glasses, bell-bottom trousers, colored shirts, and floppy ties would stroll down the willow-lined avenue with young women in bobbed hairdos. The more earnest ones, who gathered in “milk bars” to discuss German philosophy or Russian novels, were known as Marx boys and Marx girls. A few years later, the fashionable young would be renamed mobos (modern boys) and their flapper girlfriends mogas (modern girls). Aside from the milk bars, the Ginza abounded in German-style beer halls and Parisian-style cafés, with waitresses who were free with their favors–for a modest fee. Many patrons of these establishments, with such names as Tiger Cafe and Lion Beer Hall, were journalists, who, like the cafe waitresses, were a feature of this bright new age of mass media and entertainment. Up the street, near Hibiya Park, where the riots of 1905 took place, Frank Lloyd Wright was building the Imperial Hotel, where people would take their tea and eat ultrafashionable “Chaplin caramels.”

A tram ride to the east of the Ginza took one to Asakusa, the center of popular entertainment. This is where the latest Hollywood movies were shown in art deco cinemas and lines of half-naked chorus girls kicked up their legs at the “opera.” In 1920, one might have seen The Lasciviousness of the Viper, directed by “Thomas” Kurihara, who had learned his craft in Hollywood. So had another director of silent movies, “Frank” Tokunaga, who insisted on speaking English to his Japanese crews, putting his studio to the unnecessary expense of having to provide an interpreter. There were posters everywhere advertising sword fight movies about Sakamoto Ryoma and other Edo swashbucklers. There were cabaret shows, comic storytellers, Western, Chinese, and Japanese restaurants. And there was some real opera, too. An Italian from Britain had introduced Tokyoites to the delights of Verdi.

Taisho Tokyo was marked by a skittish, sometimes nihilistic hedonism that brings Weimar Berlin to mind. It produced a culture that would later be summed up as ero for erotic, guro for grotesque, and nansensu, which speaks for itself. In some instances, the similarities with Berlin were more than coincidental. Painters and cartoonists did pictures à la George Grosz. Directors of the New Theater put on plays by Hauptmann and Maeterlinck and studied Max Reinhardt and Stanislavsky. Dada, expressionism, cubism, constructivism, new sobriety: All had had their day in Japan–more than a day, in fact, since trends tend to stick around a lot longer there than in their countries of origin. Novelists looked to Europe, too. Tanizaki Junichiro adopted the style of fin-de-siècle French decadents. One of the best movies of the period, Kinugasa Teinosuke’s Page of Madness, owed much to The Cabinet of Dr. Caligari. He made this film only a few years after appearing himself in another, far more conventional picture, playing a woman in a kimono and a pair of sturdy rain boots to cope with the open-air location–theatrical realism was late in coming, even in the movies. Taisho was a time of radical politics, but also of artistic experimentation and introspection. Individualism was carried to the point of self-obsession. Literary diaries recording every nuance of the author’s moods, known as “I-novels,” were highly popular. Far removed from the earnest idealism of Meiji, artists were keen to explore the limits of romantic love and dark eroticism.

Students at elite institutions were just as eager for new ideas. They cultivated a Sakamoto Ryoma-like slovenliness in their dress, used words like “lumpen proletariat” and “bourgeois liberalism” a great deal, and took a passionate interest in DeKanSho, short for Descartes, Kant, and Schopenhauer. Intellectual young women from wealthy families insisted on learning more than household skills, and in 1918 the first women’s university was established in Tokyo. Even soldiers were brushed by the fresh winds of early Taisho. The army minister, Tanaka Giichi, worried that his troops had “become bold and rebellious in their attitudes,” and one commander complained that “due to the rise in general knowledge and social education,” his men could no longer be counted on to follow orders blindly.

So what went wrong? Why had this freewheeling Japanese Weimar spirit been brought down–though not out–by about 1932?

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Korean Foodie Site

I recommend the site FatMan Seoul for anyone who loves Korean food as much as I do. Best to view it just before lunch.

via Winds of Change

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Asashoryu Wins 33 in a Row

The sumo Natsu Basho is underway, and Mongolian yokozuna

Asashoryu (3-0) marked 33 straight wins Tuesday, extending the record he set earlier this week when he surpassed the 10-year mark of 30 consecutive victories by yokozuna Takanohana. Asashoryu is the overwhelming favorite to win the summer tournament.

If he wins all 15 bouts in the current tournament, he’ll break a record set in 1949.

Only three wrestlers have had better streaks, with the best, 69, by Futabayama in 1939.

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Anti-Vaccination Fever

The January 2004 issue of Skeptical Inquirer ran a report by William John Hoyt, Jr., under the title “Anti-Vaccination Fever: The Shot Hurt Around the World”:

Sensationalist media, religious fanatics, and alternative medical practitioners fanned the fires created by questionable research to spawn worldwide epidemics of a disease that had almost been forgotten.

“A poignant television story of a victim of a rare reaction to a vaccine can render invisible the vast good brought about by this same vaccine.” — John Allen Paulos

When pertussis takes hold, the infected person makes horrid, whooping sounds as he inhales. When he gets a chance to inhale. Which isn’t often during the torturous “paroxysmal phase,” characterized by sudden attacks of repetitive, severe coughing. The disease’s Latin name, pertussis, translates as “intensive cough.” But whooping cough, the common name, does a far better job of describing the unique whooping sound the disease’s victim makes when, finally, he gets a chance to breathe….

You have probably imagined an adult victim while reading thus far. In fact, before an effective vaccine became available, pertussis had been a worldwide leading cause of infant deaths. Before the 1940s, it was a major cause of infant and child morbidity and mortality in the U.S. (CDC 2002). From 1890 to 1940, in New South Wales, whooping cough killed more children under five than diphtheria. It was second only to gastroenteritis as a cause of infant deaths (Hamilton 1979)….

Fear and Loathing on the Vaccine Trail

In 1906, researchers discovered that the Bordatela pertussis bacterium caused pertussis. Within twenty years of that discovery, the first whole-cell pertussis vaccine was developed (Research Defence Society 1999). After two decades of testing and refinement, many countries accepted varying versions of a whole-cell pertussis vaccine, established vaccination protocols, and began to vaccinate their citizens. Many of the vaccine manufacturers produced a combined diphtheria-tetanus-whole cell pertussis (DTP) vaccine.

For most countries, as vaccination coverage increased, both the frequency and severity of pertussis epidemics markedly declined. Ironically, this success actually may have been the vaccine’s undoing, as presaged in this pointed 1960 British Medical Journal commentary: “When immunization results in the virtual elimination of a disease it is inevitable that some will question the continued need for routine inoculation of all infants” (Editors 1960).

The first hint of a problem came from Sweden in 1960, less than ten years into its vaccination program. Sweden had previously seen pertussis incidence rates as high as nearly 300 per 100,000. By 1960, the incidence rates were merely a third of that and falling (Gangarosa et al. 1998). It was at this time that Justus Ström, an influential Swedish medical leader, questioned the continuing need for pertussis vaccines. In his British Medical Journal paper, he claimed pertussis was no longer a serious disease because of economic, social, and general medical progress. Furthermore, he cited thirty-six cases of neurological conditions that he attributed to the whole cell pertussis vaccine, calculating an alarming neurological complication rate of 1 in 6,000 (Ström 1960)….

Then in the United Kingdom, in 1974, Kulenkampff and his colleagues published a paper citing another thirty-six cases of neurological reactions that they attributed to the whole cell pertussis vaccine. The paper’s evidence was weak on several fronts acknowledged by the authors. They clearly stated they “do not know either the prevalence of natural infection or the frequency of inoculation encephalopathy (brain diseases resulting from vaccination) in the population we serve” (Kulenkampff et al. 1974). And they noted that “in as many as a third of our patients there were contraindications to inoculation with pertussis vaccine, in that there was a previous history of fits, or family history of seizures in a first-degree relative; reaction to previous inoculation; recent intercurrent infection; or presumed neurodevelopmental defect” (Kulenkampff et al. 1974).

Despite the authors’ appropriately cautious approach to their paper, the anti-vaccination advocates seized upon it, and the media ran with it. Soon after the paper’s publication, British television aired a program on the whooping cough vaccine. Focusing on the anecdotal evidence of terrible adverse reactions supposedly caused by the vaccine, it presented little of the clear good the vaccine had done historically.

The negative press and television coverage persisted for years….

Brief summaries and graphs then detail how pertussis infection rates spiked to epidemic levels in countries where panicked medical establishments abandoned or severely cut back on vaccination programs.

Returning to the Status Quo Ante Botchum

The epidemics shocked many of the nations that experienced them, although official and public responses have varied. Many countries introduced acellular pertussis vaccine as a “safer” alternative to the whole-cell vaccine. Some have also tried to control the problem by introducing more vaccination boosters to the protocol. But other countries, those whose vaccination programs were unaffected by anti-vaccination movements, haven’t experienced these epidemics at all. These countries include Portugal, Hungary, Norway, the former East Germany, Poland, and, until recently, the U.S.

Japan’s reaction to its epidemic was swiftest and strongest. By 1981, Japan resumed vaccination with an acellular pertussis vaccine and pertussis incidence rates returned to their pre-fiasco levels. The United Kingdom’s vaccine uptake rate began slowly climbing, and by the 1990s reached levels exceeding those prior to the hysteria. English and Welsh pertussis incidence rates declined accordingly.

Sweden, however, remains plagued with high pertussis rates. As recently as 1996, and despite continuing epidemics, Sweden had yet to resume vaccinations (Cherry 1996). Australia’s efforts to halt pertussis continue to be thwarted by a passive anti-vaccination movement. The 2001-2002 epidemic bears witness to that. The Russian Federation has also failed to regain control and today has one of the highest pertussis incidence rates in the developed world.

Distorted numbers, confusion of correlation with causation, and statistical innumeracy certainly played roles in this sad story. Sensationalist media campaigns fanned the glowing embers. But in each of the countries that experienced the raging fires of epidemics there were other forces at work. Most prominent in passive anti-vaccination movements were religious groups whose opposition was based on religious or moral grounds. Prominent in both passive and active anti-vaccination movements are followers and practitioners of homeopathy, chiropractic, and natural and alternative medicine (Gangarosa et al. 1998)….

When anti-vaccination alarm takes hold–characterized by sudden attacks of the media, mistaken researchers, fervent religious groups, and alternative medicine quacks–the infected society begins to make horrid, whoppingly bad decisions. There is, as yet, no Latin name for this peculiar social disease.

via Arts & Letters Daily

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Tired of School? Try SBSWMD U.

Tired of college or grad school? Try The Successful Beach and Shallow Water Metal Detecting University (U.K.). We now return to our regularly scheduled posting.

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Orthodox Old Believer Occidentalism

Ian Buruma and Avishai Margalit’s new book on Occidentalism stretches the label to cover an awfully wide range of phenomena. (One could no doubt make a similar claim about the range of phenomena to which the label “Orientalism” has been applied since the appearance of Edward Said’s book by that name in 1978.)

In the words of reviewer Daniel Moran in Strategic Insights (May 2004):

The real subject of the authors’ reflections is not the West as a historical reality but modernity as a complex of ideas, attitudes, and practices. For them the “West” is any place where modernity–here broadly synonymous with limited, responsible government and a respect for individual rights and scientific rationality–has prevailed. Occidentalists are those, wherever situated, who have found the modern to be intolerably corrosive of traditional values: decadent, rootless, alienated, materialist, morally soft, and spiritually bereft. Such people arose first in the West, because it was there that the challenges of modernity were first experienced.

The following passage from Occidentalism illustrates how Buruma and Margalit seek to lump Russian Orthodox “Old Believers” into the Occidentalist camp.

The standard theological bone of contention in the Greek Orthodox Church was the nature of the Godhead. Theology was taken very seriously in Roman Catholicism as well. Its various schisms came from theological debates about the nature of man. To be sure, there is always something else involved in a split besides the declared religious issues, but it is a serious mistake to deny that there are true believers, and moreover believers who are willing to fight and die for their beliefs.

The Russian church, however, was not just relatively indifferent to theology; it actively resisted the idea of turning religion into a form of geometry. Religion, it maintained, was a spiritual enterprise, not an intellectual one. Devotion to icons should count more than a clever gloss of chapter and verse. There was, in fact, a major schism in the Russian church, but this did not come from any intellectual rift. In 1652, Nikon, the patriarch of Moscow, tried to reform the Russian church to bring it more in line with the Eastern Greek church. The reforms affected old customs: three hallelujahs instead of two, five consecrated loaves instead of seven, the procession against the sun rather than in the direction of the sun, and even a change of spelling of Jesus’ name. These examples show that the schism was not about creed, even though those who opposed the reforms are described as the Old Believers. It was about ritual customs. The Old Believers threw stones at an official church procession in the Kremlin for walking in the wrong direction, but not because the church was going astray in matters of dogma. Creed is associated with the Western church, but custom belongs to the East.

At least two elements of Russian religious culture anticipated Occidentalism. The stress on intellectual matters in the Catholic church was a sure sign, to Russian believers, that it was lacking in simple and pure-hearted faith. The other element, which was at the root of the schism in the Russian Orthodox Church, was a deep suspicion of any innovation. Novelty, to these believers, was always something that came from the outside. It was deemed to be inauthentic and humiliating, suggesting that there was something essentially lacking in the old ways. This religious sensibility cuts very deep. It views the church not as a source of new knowledge, but as the depository of collective memory, the memory of Rus as a holy community. Memory and simple faith are the main virtues of the human mind, not reason and the newfangled sophistry it produces. Mysticism, expressing a higher mode of existence, was valued much more than the exertions of a methodical mind.

The Old Believers sensed that behind Nikon’s reforms lay a host of Greek priests who had arrived from Kiev with the old strategy of domination by complication–that is, complicating beyond recognition the religious life of the true believers and thus taking charge of telling them what to do. Simple religious life was, to the Old Believers, something quintessentially Russian, whereas Nikon’s new manual of worship was foreign, artificial, and inauthentic.

SOURCE: Occidentalism: The West in the Eyes of Its Enemies, by Ian Buruma and Avishai Margalit (Penguin Press, 2004), pp. 84-85

I wonder where Buruma and Margalit’s approach in Occidentalism intersects with that of Virginia Postrel’s The Future and Its Enemies: The Growing Conflict Over Creativity, Enterprise, and Progress, which I haven’t yet read. The title is certainly catchy.

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