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

Danny Yee’s Wombats

Danny Yee reviews The Wombat: Common Wombats in Australia, by Barbara Triggs (UNSW Press, 1996).

Anyone who has spent much time in the bush in south-eastern Australia will have encountered the signs of the common wombat Vombatus ursinus: the entrances to their burrows are obvious and their cubical scats are the most distinctive of any Australian mammal. Being nocturnal, however, wombats are rarely seen — most commonly crossing roads at night, or as road-kill — and have not been as well studied as Australia’s other iconic mammals. In The Wombat Barbara Triggs gives an entertaining and informative presentation of what is known about them.

She begins with an overview of wombat evolution and taxonomy and distribution. There are two rarer species of hairy-nosed wombats, found in Queensland and South Australia, as well as the common wombat covered here, which is found in south-eastern Australia and Tasmania. Other related species are now extinct; the closest living relative of the wombat is the koala….

There are some fascinating and sometimes surprising details in here. One question prompted by scats found high on ridges is how wombats can survive so far from water.

“Grassy creek and river banks are popular feeding areas at all times, but a wombat rarely drinks from the stream or any other free water, except when all the grass has yellowed and lost most of its moisture. … Adult wombats rarely urinate.”

Wombats are, however, efficient swimmers over short distances.

Well, that answers at least three questions I’ve never asked myself.

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China : Taiwan (now) :: U.S. : Canada (then)

Econoblogger Brad DeLong suggests an interesting parallel between manifest destinies on two continents.

A hundred and fifty years ago it was our “manifest destiny” to own the entire North American continent. Today the desire to annex Canada is limited to us left-of-center Democrats desperate to turn the marginal voter from a guy outside of Nashville with a hound dog to a guy in suburban Toronto with a Greenpeace card. May an analogous process take place between China and Taiwan.

via Simon World

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Asashoryu Now 24-0

It’s now just over halfway through the Osaka Grand Sumo Tournament, and Asashoryu has taken sole possession of the lead, but Fukuoka favorite Kaio is just one loss behind.

OSAKA (Kyodo) Yokozuna Asashoryu unleashed his fury on Kokkai to maintain his lead with an unblemished record at the Spring Grand Sumo Tournament on Monday.

Asashoryu had little problem absorbing the burly fourth-ranked maegashira’s charge before slapping him forward onto the ring’s surface to improve to a spotless 9-0 at Osaka Municipal Gymnasium. Kokkai, who hails from the Soviet former republic of Georgia, slipped to 5-4.

Asashoryu, who is the odds-on favorite to win his 11th Emperor’s Cup after taking the New Year’s title with a perfect 15-0 record, improved his winning streak to 24. Ozeki Kaio stayed hot in pursuit of the yokozuna at 8-1.

Last year, the Mongolian grand champion won five of six tournaments and appears to be on another roll in 2005.

UPDATE, Day 13 – Ozeki Tochiazuma ended Asashoryu’s winning streak at 27-0 and postposed the yokozuna’s chance to clinch the Osaka Grand Sumo Tournament for at least one more day. He would have to lose the final two bouts for anyone else to have a chance to tie his record and force a deciding match-up.

UPDATE, Day 14 – Sure enough, Asashoryu won his very next bout to clinch the tournament at 13-1. His next closest competitor was Tamanoshim, at 11-3. His final bout won’t matter–except to start another winning streak. Russian rookie Roho has made a very respectable showing at 10-4, but the Bulgarian Kotooshu was a lousy 3-11 going into the final day, while the Korean Kasugao had a nightmare tournament, managing only one win in 14 days.

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Huge Japanese Submarine Discovered Off Hawai‘i

Sunday’s Honolulu Star-Bulletin reports on a new undersea discovery in waters off Hawai‘i.

During test dives Thursday, the Hawaii Undersea Research Laboratory’s Pisces submarines found the remains of the Imperial Japanese Navy’s I-401 submarine, a gigantic underwater aircraft carrier built to bomb the Panama Canal.

“We thought it was rocks at first, it was so huge,” said Pisces pilot Terry Kerby. “But the sides of it kept going up and up and up, three and four stories tall. It’s a leviathan down there, a monster.”

It is not the first World War II-era “monster” that the HURL scientists have found. Last year, off Pearl Harbor, they located the wreck of the gigantic seaplane Marshall Mars, one of the largest aircraft built and used as a transport plane by the U.S. Navy. Two years earlier in the same area, the HURL crew also found the wreckage of a Japanese midget sub that was sunk on Dec. 7, 1941.

The latest HURL discovery is from the I-400 “Sensuikan Toku” class of submarines, the largest built prior to the nuclear ballistic missile submarines of the 1960s. They were 400 feet long and 39.3 feet high, could reach a maximum depth of 330 feet, and carry a crew of 144.

Each carried three fold-up bombers inside a watertight hangar, plus parts to construct a fourth airplane. The bombers, called Seiran or “Mountain Haze,” [but see note below] could be made ready to fly in a few minutes and had wing floats for return landings. Fully loaded with fuel, the submarines could sail 37,000 miles, one and a half times around the world. Three were captured at the end of the war, as well as a slightly smaller test design called the I-14.

Their first mission was called “Operation PX,” a plan to use the aircraft to drop infected rats and insects with bubonic plague, cholera, dengue fever, typhus and other diseases on American West Coast cities. When the bacteriological bombs could not be prepared in time, the target was changed to the Panama Canal.

I-400 and I-401 were captured at sea a week after the Japanese surrendered in 1945. The commander committed suicide and the huge submarines’ mission was never completed.

For much, much more on the sub’s mission, see this site.

NOTE: The Combined Fleet website consistently translates Seiran (晴嵐) as ‘Mountain Haze’, ignoring the meaning (‘clear, not cloudy’) of the first character, but staying truer to the usual Chinese meaning of the second character. However, the Smithsonian’s National Aerospace Museum’s website translates it as ‘Clear Sky Storm‘, which captures the most common Japanese senses of both characters (hare ‘clear skies’ and arashi ‘storm’) and strikes me as a more natural name for a surprise attack submarine-carried bomber, perhaps implying something like ‘Bolt from the Blue’.

The Funatsu Aviation Instrument Museum’s website gives a guide to the naming conventions of Japanese naval warplanes. Fighters were named after strong weather (-fuu/-puu ‘-wind’, -rai ‘-thunder’); (high-altitude) bombers after constellations (-sei ‘-star’); reconnaissance planes after clouds (-un); attack (dive?) bombers after mountains (-san/-zan); patrol planes after seas (-kai); transports after skies (-kuu); trainers after plants (-giku ‘chrysanthemum’, -gusa ‘grass’), and others after scenery. This is helpful except that Seiran appears under the Other category in one listing, and under the Attack Bomber category elsewhere.

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Pictures after the Earthquake in Fukuoka, Japan

David A. Johnson, a Southern Baptist missionary in Fukuoka, has posted an interesting photo exhibit of the damage caused by the 20 March 2005 earthquake there. Among the other things, it popped a pipe out of the pipe organ in the Seinan [Southwestern] Gakuin Seminary chapel and turned cobbled streets to mud by liquefaction.

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Christian Missionaries in North Korea

Speaking of missionaries sneaking into a hermit kingdom, Asia Times OnLine has posted an article by Andrei Lankov on the role of Christian missionaries in North Korea.

SEOUL – Churches are opening in North Korea, a country long known for its hostility to any religion, and especially Protestantism. But it is not the handful of officially sanctioned churches that are interesting so much as reports of a revival of the North’s “catacomb church”.

Given the privation and suffering in North Korea, it’s not surprising that the masses would find solace in the opiate of the people.

North Korean defectors to South Korea recently were asked about the fate of those escapees who were apprehended in China and sent back for interrogation in North Korea. Their treatment is harsh but they are not necessarily doomed. If an arrested escapee does not make some dangerous confessions while subjected to relatively mild beatings, he or she is likely to be set free very soon (not very nice, but still it’s a vast improvement over the situation that existed two decades ago). This correspondent asked, “What do interrogators see as dangerous activity?” The answers were virtually identical across the board: “Contacting missionaries and bringing religious literature to North Korea.”…

Once upon a time, relations between early Korean communism and Korean Christianity were much closer than either side is willing to admit nowadays. Kim Il-sung himself, the founder of the Democratic People’s Republic of Korea (DPRK), was born into a family of prominent Protestant activists. His father graduated from a Protestant school and was an active supporter of the local missions, and his mother was the daughter of a prominent Protestant activist. This was fairly typical: it seems that a majority of early Korean communists had Christian family backgrounds, even though Christians were few and far between in the general population….

Nonetheless, left-wing Christianity was not a success in North Korea. Most Protestant preachers and activists were enemies of the new regime. There were a number of reasons for this. Most pastors came from affluent families and were not happy about the redistribution of wealth during the land reforms of 1946 and subsequent nationalization of industries. As well, many Christians had personal connections with the West and admired the United States as a beacon of democracy, and thus were alienated by the regime’s intense anti-American propaganda. The increasingly harsh and repressive policies of the new government did not help either.

Thus in 1946-50 Protestants formed one of the major groups of the refugees who moved to the South. When the Korean War began, these Protestants often helped the advancing United Nations troops. Such incidents once again demonstrated to the Pyongyang leaders what they believed anyway: that Christians were politically unreliable….

By the mid-1950s, not a single church was left functioning. As usual, the Korean Stalinists outdid Stalin himself: even in the worst days of Josef Stalin’s rule a handful of churches remained opened in Soviet cities, and some priests avoided the gulag (more often than not through cooperation with Stalin’s secret police).

Some North Korean believers continued to worship in secret. The precise scale of the North Korean “catacomb church” is likely to remain unknown forever. Serious research is made impossible by the secrecy of the church, and in the post-unification future (if there is one), the picture is likely to be distorted by exaggerations and myth-making to which religious organizations are usually so prone. A lot of martyrdom stories are certain to emerge in post-unification Korea, and some of them are certain to be true, but none of these stories should be taken at face value without careful checking. Nonetheless, the existence of the Protestant underground is beyond doubt.

via NKZone

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A Tropical Melting Pot in the Frozen North

The New York Times on 18 March ran a cheery little sketch of a community of tropical immigrants in northern Alberta.

FORT McMURRAY, Alberta, March 13 – Forty below zero isn’t so bad once you get used to it. At least that was the message of a seminar at Keyano College called “We Love the Winters Here,” attended by 30 new immigrants from warm-blooded places like Venezuela and Nigeria, drawn here by the promise of hefty salaries in an oil boomtown….

Venezuela, where President Hugo Chávez fired more than 5,000 employees at the state oil company after a failed general strike, has been particularly fertile recruiting ground for energy companies.

“When you are in Venezuela and you read the word ‘cold,’ you don’t really know what that word means,” said Cesar Mogollon, an electrical engineer with Suncor Energy who arrived from Venezuela in November….

But Mr. Mogollon said that once he found that local supermarkets carried the white maize flour dough used to make arepas and empanadas, “I was O.K.” He and his wife have adjusted, he said, and his 9-year-old daughter and 13-year-old son are snow tubing and skiing with gusto.

At least 4,000 foreign-born immigrants now live in Fort McMurray, and the number is growing fast. Local supermarkets carry halvah from Saudi Arabia, mango nectar from Egypt, jarred yellow cherries from Guatemala, rice sticks from the Philippines and marinating sauces from South Africa. There are cultural organizations for Latinos, Hindus, Filipinos and Chinese. The first Islamic school opened last year.

Mushtaque Ahmed, a 54-year-old engineer at Syncrude Canada, who was born in Bangladesh, has worked previously in Iraq and Saudi Arabia. He says that 10 families from Bangladesh arrived here in the last three years, and that they now get together to celebrate Bangladeshi holidays with potluck dinners that mix their native cooking with Canadian fare: typically roast turkey and assorted biryanis….

“I like the friendliness of the people here,” Mr. Ahmed said, although he admitted to one misgiving that has nothing to do with the weather: “I can get uncomfortable with what’s on television. There’s a lot of tolerance to things I am not accustomed to.”

via OxBlog

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Doris Duke’s Islamic Art Shangri-La

Here‘s an interesting perspective on Doris Duke and her Shangri-La residential tribute to Islamic art, which I recently had the chance to visit. It’s by Sharon Littlefield, the Consulting Curator of Islamic Art for the Doris Duke Charitable Foundation/Honolulu Academy of Arts.

While the American heiress Doris Duke (1912-93) succumbed to an elite desire to collect, display, and donate, her chosen field of Islamic art and architecture was at odds with the legitimacy her social circle sought in their collecting. Moreover, relocating such art to her private home in Hawaii effectively estranged her from all established patterns of art collecting. Likely, her motivation to both acquire Islamic art and create an Islamicate estate for its display was driven, in part, by the very need to dissociate herself from her peers and her inherited lifestyle. But, profoundly drawn to Islamic aesthetics, she continued to collect right up to her death. She did not simply reject her own culture, but actively embraced Islamic ones. Despite being intensely private, Duke decreed that her estate, baptized Shangri-La, should be opened to the public following her death. Scheduled to open in October 2002, Shangri-La stands as a significant Islamicate monument, a fact which has, and will likely continue, to perplex those who cross its threshold.

I managed to check my cynicism and class resentment at the door and came away thoroughly fascinated. It’s well worth a visit. The virtual tour is also first-rate.

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Multinational Coalition Invades Japan, 1643

In the summer of 1643, a multinational coalition of Jesuit missionaries arrived in fiercely anti-Catholic Tokugawa Japan, just three months after another group of nine had been tortured to death in Nagasaki.

The leader of the second group was the Jesuit Pedro Marquez (1575-1657), born at Mouram, in the archbishopric of Evora, Portugal. After his training and admission into the Society of Jesus at the age of seventeen, we find him in 1627 in Tonkin and in 1632 on the island of Hainan. In 1636, he was in Macao, where he cosigned the order expelling [infamous Jesuit renegade Christovão] Ferreira from the Society for his apostasy. At the time of Marquez’ capture, he was sixty-eight years old and had just received his appointment as Provincial, or head of the Roman Catholic Church in Japan.

His three European companions were: Alonzo de Arroyo (1592-1644), fifty-one years old, from Malaga in Andalusia, doctor of philosophy and former priest of the Spanish settlement of Cavite in the Philippines, where he had arrived in 1621; Francisco Cassola (1603-1644), forty years old, a mathematician and astronomer who had been in Manila in 1636 with Mastrilli, later to become famous as a martyr in Japan; and Giuseppe Chiara (1603-1685), an Italian, also forty years old and recently coming from Manila as well. These four Jesuits were accompanied by six Asian converts: one lay brother (iruman) and five supporters (dojuku). The lay brother was Andreas Vieyra (1601-1678), forty-two years old, who had been born in Mogi and brought up in Nagasaki. He was later named Nampo, and had been educated in Macao and Manila. The supporters included two Japanese men: one from Imabashi Itchome in Osaka, known to the Europeans as Julius and to the Japanese as Shiro’emon, fifty-one years old; and one from Mototsuchimikado machi in Kamikyo of Kyoto, known as Kassian and Mata’emon, also fifty-one years old. These three men had left Japan in the early 1620s and were coming home, pathetically, to certain torture and death.

Then there was Lorenzo Pinto, thirty-two years old, whose father was Chinese and whose mother was of mixed Japanese and Portuguese descent. Even though his parents lived in Macao, Pinto had many friends and connections in Nagasaki. The last two supporters were a twenty-year-old Chinese man from Canton, called Juan and later Saburozaemon, and a seventeen-year-old Vietnamese man from Tonkin, known as Donatus or Nikan. These men were the last of the group to die, in 1697 and 1700 respectively.

The captives freely confessed they had come to Japan to preach Christianity, or as the Japanese put it: “to spread the Evil Doctrine in order to snatch away [authority in] the country of Japan.” They had disguised themselves as Japanese because the shogun had forbidden foreign priests to proselytize. Nevertheless, they were put to the water torture to make sure they were holding nothing back.

SOURCE: Prisoners from Nambu: Reality and Make-Believe in Seventeenth-Century Japanese Diplomacy, by Reinier H. Hesselink (U. Hawai‘i Press, 2002), pp. 51-53

I’m surprised there wasn’t at least one Irishman in the group.

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Harry G. Frankfurt, On Bullshit

Princeton emeritus professor of philosophy Harry G. Frankfurt has published a book On Bullshit (Princeton U. Press, 2005).

With his characteristic combination of philosophical acuity, psychological insight, and wry humor, Frankfurt proceeds by exploring how bullshit and the related concept of humbug are distinct from lying. He argues that bullshitters misrepresent themselves to their audience not as liars do, that is, by deliberately making false claims about what is true. In fact, bullshit need not be untrue at all.

The Press’s website also includes video clips of an interview with the straight-talking bullshitologist. Here’s my transcription of clip 7.

Q: You mentioned democratization as a function of bullshit. What about education? Are more highly educated people more likely to engage in bullshit just because they have the faculties to do so? I mean, are we more likely to be twits here at Princeton University than in some other part of the country?

A: I think it’s not only that highly educated people have the linguistic and intellectual gifts that enable them to create bullshit. But also I think that a lot of people who are highly educated acquire a kind of arrogance that leads them to be negligent about truth and falsity. They have a lot of confidence in their own opinions, and this may also encourage them to produce bullshit.

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