Category Archives: Asia

by Joel | 16 January 2025 · 4:37 am

Columbus in Portugal

From Conquering The Pacific: An Unknown Mariner and the Final Great Voyage of the Age of Discovery, by Andrés Reséndez (HarperCollins, 2021), Kindle pp. 38-41:

What made this contest [between Portugal and Spain] all the more startling was the stark differences between the two competitors. To put it bluntly, it was a race between a dolphin and an elephant. With a population of barely one million by 1500, Portugal was just too small to take over the world. Lisbon was a very modest capital and base of exploration of around forty thousand people. As it expanded through western Africa, Brazil, India, Malaysia, Indonesia, Japan, and China—even if only to establish trading forts or feitorias—the Lusitanian nation became overstretched. Everyone at home was scrambling to keep things running or consumed by one of these ventures halfway around the world. Still, what Portugal lacked in population it more than made up for in experience, cutting-edge nautical technology, and clarity of purpose.

In contrast, the kingdoms that coalesced into Spain contained some five to seven million inhabitants, easily dwarfing Portugal in human and material resources. Yet this aggregation of kingdoms was difficult to manage. Some of them possessed significant maritime experience: elephants do swim. Yet the core of this composite monarchy, the Crown of Castile, was more terrestrial than Portugal. This land orientation is evident in the cities where the Spanish court tended to reside: Valladolid, Toledo, and finally Madrid, right in the middle of the Iberian Peninsula, as far as possible from any coast or sea.

There is no better way to get a sense of these two contenders and understand the nature of the race than by following in Columbus’s footsteps. He lived in Portugal for a decade before moving to Spain and setting the contest in motion by proposing to his new hosts “to reach the east by way of the west.” Columbus’s initial arrival in the Iberian kingdoms had been entirely unplanned. Pirates had attacked the ship on which he was traveling and a great fire had broken out, forcing everyone to jump into the water, “and Columbus, who was a strong swimmer,” a near-contemporary chronicler informs us, “swam for two leagues [seven miles] to the closest land, holding onto an oar to get some rest along the way.” The twenty-five-year-old Columbus washed up on Portugal’s southwestern tip in 1476. It was probably the farthest he had ever been from his native Genoa. Up to that time, Columbus had been trading wools and textiles on behalf of his family, mostly within the Mediterranean.

Once in Portugal, the future “Admiral of the Ocean Sea” remade his life. After drying off his clothes and resting his weary limbs, he made his way to Lisbon where he found a community of Italian financiers, merchants, and nautical experts deeply involved in Portugal’s ventures of exploration. This group included Columbus’s own brother, Bartholomew Columbus, who had moved out of the family household years earlier and relocated to Portugal. The two brothers formed a partnership and made a living by drawing nautical charts and selling books. A contemporary who met Columbus in those years described him as “a dealer in print books of great intelligence although little book learning, and very skilled in the art of cosmography.”

Lisbon, surrounded by massive walls except along the waterfront, was a town on the move at the time of Columbus’s arrival. Sitting on the highest hill was the Castle of São Jorge, a structure that looked ancient even in the fifteenth century. It had a commanding view of the Tagus River and the Atlantic Ocean. In the 1470s through 1490s, when Columbus lived in Lisbon, the castle remained the nerve center of Portugal’s exploration activities. A huge map of the world mounted on gold-plated wood in a cavernous room signaled Portugal’s grand design. Officials bustled around the premises, keeping accounts, levying taxes, and organizing sales of exotic goods coming from Africa as well as from Asia and America later on. Some of these items were on display, including two lions kept in a pen to impress visitors.

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by Joel | 12 September 2024 · 5:10 am

Caribbean Syncretic & Creole Religions

From The Caribbean: A History of the Region and Its Peoples, ed. by Stephan Palmié and Francisco A. Scarano (U. Chicago Press, 2013), Kindle pp. 409-412:

Caribbean religions are among the most complex examples of the emergence and transformation of cultural lifeworlds in the Americas. Given their numerous sources and formations, and their tendency to eschew orthodox axioms in favor of heterodox practices guided by a few broad principles, religions emerging from the Caribbean are characterized by amalgamation and recombination. Added to syncretic or creole religions deriving from the Caribbean context are religions whose doctrines and belief systems, themselves varied and changing over time, derive from “Old World” origins. Thus, today even a cursory list of religions in the region would be long—Catholicism, Protestantism, evangelical and Pentecostal movements, Judaism, Hinduism, vodou, Santería, Islam, espiritismo, Rastafari, and orisha—made even longer by a number of demographically smaller but socially significant traditions such as Kali worship in Guyana, brujería and Mita worship in Puerto Rico, Quimbois in Martinique, and Winti in Suriname.

Equally important are historical and contemporary magical practices (often subsumed under the term “obeah”) that involve supernatural powers, deriving largely from West African divination and healing practices and, to a lesser extent, Hindu and Christian cosmologies. The meaning of obeah has changed over the centuries. Among 17th- to 19th-century Africans and Afro-Caribbeans it was associated with salutary objectives, such as alleviating illness, protecting against harm, and avenging wrongs. Euro-colonial and local bourgeois ideologies emphasized the dangerous aspects of obeah, often equating it with Judeo-Christian interpretations of evil forces. Often, positive and negative assessments existed simultaneously, making local opinion about obeah ambiguous. Today, as in earlier eras, its practice represents tensions between the ways in which practitioners interpret obeah’s methods and objectives, and the ways in which those methods and objectives are perceived by outsiders.

Caribbean religions are expressions of traditions of creativity, resistance, and flexibility that continuously build on as well as disassemble older and current forms of knowledge, heritage, and custom. The challenge in understanding them is to grasp that difference and similarity exist at the same time. Hinduism, as practiced by the progeny of indentured laborers, reflects both the remembered traditions that early immigrants brought with them from India and a contemporary global Hinduism that travels across the Hindu diaspora. While Caribbean Hindus may interpret their forms of worship as replicating those in India, they also recognize that certain transformations and syncretisms have occurred for almost 170 years in the Caribbean.

In contrast, Rastafari’s origins are in Jamaica, where religious movements based in Afro-Caribbean folk Christianity, the pan-Africanism of Marcus Garvey, grassroots reinterpretations of the Old Testament, and the veneration of Haile Selassie of Ethiopia coalesced in the 1930s, giving rise to the religious, philosophical, and political worldview of today’s Rastafari movement. In it, Africa plays a great symbolic role as a place of desired return and the antithesis of “Babylon”—all places and forms of consciousness in which predatory relationships and “mental slavery” abound. Yet although thus memorialized, Africa is not literally remembered by many Rastafari, the vast majority of whom have never had direct experience with societies and cultures in Africa or Ethiopia (two terms often used synonymously). Nonetheless, Africa/Ethiopia represents for them an indispensable emblem of unity, self-determination, authenticity, and morality.

Islam, meanwhile, first came to the Caribbean as the religion of some African slaves. With the advent of indentured laborers from India, Islam gained an increased presence in the region. Notable today are the numerous masjids (mosques) that dot the landscape of many countries, from Trinidad to Guyana, Puerto Rico, and Suriname. Some masjids are humble, built to serve small communities and local villages; others are grand, built as centers of learning as well as centers of worship for larger populations in the towns and cities. In these places of worship that serve jamaats (congregations) large and small, imams (religious leaders) work to preserve the Sunnah (Muslim way of life). At the same time, Islam in the Caribbean encapsulates the simultaneous inclusiveness and exclusions of a religion claimed by different ethnic groups, practiced according to divergent interpretations of doctrine, and, in certain contexts, participated in by non-Muslims. This is perhaps best seen in the ritual of Hosay, the Caribbean version of Shi’a Islam’s commemoration, Muharram.

Historically spread throughout the Anglophone Caribbean, today Hosay is practiced on a major scale only in Trinidad, where it is simultaneously an important religious event, a freighted political statement, an embattled heritage claim, and a multicultural symbol. Mourners of Hussain march with enormous, elaborate representations of the tadjas (tazzias, or representations of the martyrs’ tombs; see fig. 27.2). This procession has been treated by some local participants less like a sacred commemoration than like a parade, where music and general revelry may occur on the sidelines. Despite its Muslim origins, Hosay in Trinidad also has always involved Hindus and Afro-Trinidadians. Hindus have long been key participants in the building of the tadjas, and Afro-Trinidadians traditionally have played a significant role as drummers as well as bearers (along with Hindu and Muslim Indo-Trinidadians) of the tadjas in procession. Moreover, Hindus sometimes make their own vows and offerings during Hosay. This ritual was the only significant element in the Indian cultural repertoire that provided a social bridge to the rest of 19th-century Trinidadian society (Singh 1988, 4). Given its multiple interpretations and diverse participants, Hosay lends a distinctive religious and cultural tenor to Trinidad’s national culture. The combination of participants and their varied forms of involvement has given rise to debates among Muslims and non-Muslims about the authenticity of Hosay and its appropriateness in Islam. Other observers argue that this ceremony’s heterogeneity and cooperation counters the divide-and-rule antagonism among subordinate groups (notably Afro- and Indo-Caribbeans) encouraged by British colonizers, offering a natural space for a creole unity.

Religion is just one of innumerable examples of the ways in which Africa, Europe, and Asia have together produced the 20th-century Caribbean.

I hope the author of this chapter (Aisha Khan) and the editors and publisher forgive my multiple extracts from this chapter, which is my favorite in this meaty volume from U. Chicago Press.

Aisha Khan is an associate professor of anthropology at New York University. She is the author of Callaloo Nation: Metaphors of Race and Religious Identity among South Asians in Trinidad and co-editor of Empirical Futures: Anthropologists and Historians Engage the Work of Sidney W. Mintz.

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by Joel | 23 January 2024 · 5:47 am

U.S. Status in 1946

From 1946: The Making of the Modern World, by Victor Sebestyen (Knopf Doubleday, 2015), Kindle pp. 12-14:

The US experience of World War Two was entirely different from that of every other combatant nation. There was much hardship, to be sure, and loss of lives. But America was the only country to emerge from the conflict better off than when it entered it in 1941. No attempt had been made to invade and occupy the country; no cities were destroyed by bombs. There were no refugees roaming the American countryside, desperately searching for food and shelter as in much of Europe and Asia. There were no direct war casualties from military action in mainland America. Around 420,000 Americans from the services died in combat or went missing in action, which, given the scale of the fighting on three continents, is a modest number. British losses, at around 330,000 service personnel, were lower, but from a population about a quarter of America’s size. And combined American and British losses were fewer than Russian deaths in the Siege of Leningrad alone.

America’s economy boomed as never before. Its annual GNP doubled between 1940 and 1945 from $102 billion to $214 billion. Unemployment fell from 14.6 per cent to a historic low of 1.2 per cent. The war dragged the US out of the Depression. There had been rationing on a range of products such as milk, sugar, gasoline, rubber for tyres, some meats and vegetable oils, and even typewriter ribbon. But for most people, living standards improved dramatically as incomes rose by more than 50 per cent. The war was a leveller economically, unusually so in American history. The share of income of the top 5 per cent of the population fell by almost a fifth and remained that way until the gap began widening again in the 1970s.

America was the granary of the world, and its industrial workshop. At the beginning of 1946 more goods were manufactured in the US than in the rest of the world put together. During the war, America had created a new financial system that ensured the US dollar would become the world’s chief trading currency, which it continued to be well into the twenty-first century. Most Americans believed not only that US soldiers had done most of the fighting to win the war but, justifiably, that American money had bankrolled the Allies to help with the rest.

Immediately post-war, Americans wanted a brief period to celebrate victory. After that, the demands were equally uncomplicated. Dean Acheson, an advisor to the President who would become US Secretary of State three years later, put it in straightforward fashion. ‘I can state in three sentences what the popular foreign policies are among the people of the United States. 1. Bring the boys home. 2. No playing Santa Claus. 3. Don’t be pushed around.’ They also wanted the security that wealth could provide.

Before the war the only substantial US military base outside homeland America was in the Philippines. But Pearl Harbor marked the beginning of America’s development as a military superpower. In 1946/47 the defence budget was $13 billion, 36 per cent of national spending and thirteen times more than it had been for each of the nine pre-war years. It was to remain at similar levels for the next three decades. By the end of the war, new naval and air bases had been leased in the Americas, in Iceland, Greece and Turkey, in Korea and the Middle East. More than half a million US troops were stationed in Europe. As it turned out, many thousands would remain for the next forty years – and America would be the strongest military power in Europe. But however counter-intuitive it might seem in retrospect, at the time it was assumed on both sides of the Atlantic that the GIs would soon return home. When the final details of D-Day were being planned in spring 1944, the US military’s top brass asked President Roosevelt how long he expected occupation troops to stay in Germany and elsewhere after the war was won. The Commander-in-Chief was explicit: ‘At least a year, maybe two,’ he replied. But not more. That was still America’s clear intention throughout 1946. It changed only when the Big Three alliance began falling apart and perceptions in Washington hardened about the USSR’s objectives in Europe. Meanwhile, America’s allies – including the Soviets – believed the same. Winston Churchill wrote a note to the British cabinet before VE Day emphasising the point: ‘We must not expect that the United States will keep large armies in Europe for long after the war,’ he said. ‘I doubt there will be any American troops in Europe four years after the cease-firing.’

There was to be no return to isolationism. US soldiers, engineers and an army of idealistic bureaucrats would remake Japan as a modern democracy in the American image, but disarmed so it could never again pose a threat to its neighbours or to the United States. And though the plan was to bring the troops home, it was never the intention to withdraw from European peace-making and diplomacy.

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by Joel | 28 November 2022 · 6:40 am

Whither Europe Now?

From Adriatic: A Concert of Civilizations at the End of the Modern Age, by Robert D. Kaplan (Random House, 2022), Kindle pp. 283-284:

Once again, the ground is moving silently under our feet, as city- and region-states grow in importance and a neo-medievalism sets in. In the sixteenth and seventeenth centuries, as the British historian Mark Greengrass (echoing Denys Hay) explains, the concept of Christendom was gradually replaced by that of Europe. Though Christendom had in the course of Late Antiquity and the Middle Ages come to represent a geographical concept, it remained at root a religious identity, whereas Europe was at root all about geography. Europe’s subjugation of Christendom was complete when Christianity stopped being a political identity and became merely a private religion having to do exclusively with the soul. Given that Europe replaced Christendom, are we now in a transition period in which some concept will replace Europe? And if it does, where does identity finally settle—at the national level, at the regional level, the level of the city or town? Or will Europe revert to a religious identity, a neo-Christendom of some sort, to psychologically wall off Muslims from the Middle East? Or might Europe itself simply fade as a concept, as it dissolves into Afro-Eurasia and identities within the continent become, as I’ve speculated, increasingly local? Greengrass traces the destruction of the concept of Christendom over an arc of 131 years. So it is quite likely that the real substantive changes that are occurring now will not be apparent inside the strictures of any news cycle.

The late British-American historian Tony Judt provides a somewhat alternative view; or rather, a view focused on the immediate future rather than on the middle-term and distant one. As he explains, the integration process that culminated eventually in the European Union was in part an accident born of the realpolitik of politicians who each needed a predictable economic framework for their own national aims. To wit, France needed German coal, but at the same time needed to contain German political power; and Germany needed to hide its own national interests within a larger community in order to regain legitimacy in a post-Hitler era. The context for this realpolitik was a just-ended Second World War that was “peculiar,” in that countries were often divided among themselves and “almost every European participant lost.” Thus, everybody wanted to forget about what had just happened, so that defeatism, pacifism, and ahistoricism reigned. At the same time, the Cold War had enforced unity in the western half of the continent. It was defeatism and unity that gave birth to this new Europe. Yet, because the combination of these and other factors (e.g., the Marshall Plan) was specific to a certain moment in history, they could never be repeated in the same way, and so the European Union could not simply go on as it had indefinitely—for other factors must eventually intrude.

What is particularly impressive is that Judt published this analysis in 1996, when few troubles loomed on the horizon and Europe was dull and happy. He then goes on to expose Europe’s “foundation myth”: that it must keep expanding to the east in order to improve not only Europe but the world, or else the current success would merely indicate an amoral utilitarian arrangement. Of course, as we know, Europe’s eastward expansion following the end of the Cold War occurred under different historical circumstances and so the result has been complex and not altogether a triumph. Judt concludes his 1996 essay noting again, presciently, that with postmodern life hollowing out the communal functions of family, church, school, the military, and even political parties and trade unions, all that is left now is the nation. For it is the nation that embodies a common memory and a community within an “appropriately scaled frame”: larger than that of the city, but smaller than that of a nebulous pan-European or global identity.

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by Joel | 11 March 2022 · 7:05 am

Origins of Portugal’s Empire

From The Penguin History Of Latin America, by Edwin Williamson (Penguin, 2003), Kindle pp. 70-72:

Portugal’s experience of the Reconquest and her Iberian cultural heritage made her share many characteristics with her neighbour Castile, their cognate histories frequently crossing and overlapping with each other. As in the case of Castile, the centuries of fighting against the Muslims produced a society in which religion had a crusading quality and was closely associated with the national identity. The system of land tenure was similar to Castile’s: in the fertile, well-populated north, there were a large number of smallholders and tenant farmers; in the south the latifundium and a seigneurial regime predominated.

The Portuguese were not particularly given to seafaring. Though fishing was significant, most of the population were actually peasants who worked the land. Still, Portuguese society was motivated by aristocratic and military values, and, with its reconquest concluded some two centuries before Castile’s, Portugal’s quest for glory and riches was carried abroad to North Africa and into the Atlantic, where the spirit of adventure of a small minority was to lead to remarkable feats of maritime exploration and empire-building. Exploits overseas, however, went hand in hand with commerce, stimulated by the presence of considerable numbers of Genoese merchants and mariners who had settled along the coast, and especially in Lisbon, which was by far the most populous city.

The Portuguese monarchy in the thirteenth and fourteenth centuries was constantly under threat from ambitious nobles, from a powerful Church, and, not least, from dynastic quarrels in which the hand of Castile was invariably suspected, and with good reason. Relations with Spain would remain ambivalent: the larger neighbour exerted a very powerful influence on culture as well as politics, but there would always exist forces of repulsion, and Portuguese foreign policy was chiefly concerned with maintaining national independence from Castile. Portugal’s long association with England – starting as a trading relationship in the twelfth century and periodically formalized by a series of treaties – stemmed from the need for a strong ally to counterbalance the perennial threat of incorporation by Spain.

A turning-point came in 1385 at the battle of Aljubarrota, when a new king, John of Aviz, nominated by the Portuguese Cortes and aided by English allies, won a victory against Castile and the Portuguese nobles. The long reign of John I (1385–1433) saw the development of a powerful monarchy capable of creating a stable nation state largely free from baronial challenges and galvanized by a renewal of the crusading spirit, though this was now directed towards Africa: the imperial phase of Portuguese history began with the taking of Ceuta in 1415. A few years later, John’s son, Prince Henry the Navigator, established a school of navigation at Sagres on the Algarve and became the patron of the voyages of exploration that would continue long after his death in 1460 and would eventually open Africa, India and the East to the Europeans.

The death of John I was followed by an interlude of aristocratic revolt and dynastic civil wars, the latter overlapping with the wars of succession which put Isabella on the Castilian throne. In Portugal, John II (1481–95) finally imposed order and proceeded, by a combination of murders and executions, to break the power of the nobility and confiscate much of its wealth. It was John II who finally created in Portugal an absolutist nation state resembling the Catholic monarchy of Spain, with the Church playing a crucial role in giving a monopoly of legitimacy to the unifying authority of the Crown.

For eighty years after John’s death, Portugal’s Catholic monarchy supervised the building of one of the most far-flung empires ever to have been created by Europeans: in 1487 the Cape of Good Hope was rounded by Bartholomew Dias; by 1498 Vasco da Gama had reached India; the year 1500 saw another Portuguese expedition discover a land that would eventually become Brazil; in the course of the sixteenth century the Portuguese established bases and factories in Ceylon, Malacca and the Spice Islands of the Indonesian archipelago; by the 1570s they had won a monopoly of the lucrative trade between China and Japan from a base established at Macao on the Chinese mainland in 1557.

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by Joel | 25 July 2021 · 3:04 pm

Parade of Nations in Katakana Order

I don’t remember how Japan ordered the Parade of Nations when it hosted the Olympics in 1964 (when I was in high school there), but this year the nations were ordered according to how their Japanese names sounded in katakana, the Japanese syllabary used to render foreign names. A full list of the nations in Japanese order can be found in the NPR report about the parade.

Katakana order was used even when names contained kanji (Chinese characters). So Equatorial Guinea (赤道ギニア Sekidou Ginia, lit. ‘Redroad [=equator] Guinea’) appeared between Seychelles (セーシェル) and Senegal (セネガル) because they all start with the sound SE, written セ in katakana.

Similarly, Great Britain (英国 Eikoku, lit. ‘brave-country’) and the British Virgin Islands (英国ヴァージン諸島) appeared after Uruguay (ウルグァイ) and before Ecuador (エクアドル) because the katakana syllabary starts with the five vowels in the order A I U E O (アイウエオ), then proceeds to KA KI KU KE KO (カキクケコ). So the E+I of Eikoku precedes the E+KU of Ekuadoru. (In Chinese, where the name 英国 originated, the character 英 sounds much more like the first syllable of England.)

The last of the vowel-initial names are those that start with the sound O: Australia (オーストラリア Oosutoraria), Austria (オーストリア Oosutoria), Oman (オマーン Omaan), and the Netherlands (オランダ Oranda < Holland). I’ve transcribed the long vowels here as double vowels.

The order of the consonant-initial syllables is KA (カ), SA (サ), TA (タ), NA (ナ), HA (ハ), MA (マ), YA (ヤ), RA (ラ), WA (ワ), N (ン). Most, but not all, of these consonants occur with each vowel. The YA series has YA (ヤ), YU (ユ), and YO (ヨ), but YI and YE have been replaced by the vowels I and E. As a consequence, Yemen is written イェメン Iemen, and its team preceded Israel, Italy, Iraq, and Iran in the parade, while Jordan was relegated to near the end of the parade as the only name starting with Y, written ヨルダン Yorudan. The WA series only has WA (ワ) and WO (ヲ), with WI, WU, WE replaced by the vowels I, U, E. The final sound, N (ン) only occurs at the ends of syllables, as in Iemen and Yorudan.

In katakana, voiced consonants are distinguished from their voiced equivalents by a diacritic that looks a bit like a double quote mark: KA カ vs. GA ガ, TA タ vs. DA ダ, SA サ vs. ZA ザ. The consonants with and without diacritics are considered equivalent for ordering purposes. So Canada (Kanada), Gabon (Gabon), Cameroon (Kameruun), Gambia (Ganbia), Cambodia (Kanbojia) are in that order because of what follows their initial KA/GA syllables (-NA-, -BO-, -ME-, -NBI-, -NBO-, respectively). On the same principle, Zambia (Zanbia) precedes San Marino (Sanmarino) (-NBI- > -NMA-), while Singapore (Singaporu) precedes Zimbabwe (Zinbabue) (-NGA- > -NBA-) among the nations whose names start with S/Z.

The same principle applies to the three-way diacritical distinction between HA ハ, PA パ, and BA バ. So Bahrain (Baareen), Haiti (Haiti), and Pakistan (Pakisutan) begin the series of names beginning with HA ハ, which also include Vanuatu (Banuatu) because Japanese has no syllable VA. (However, the V can be represented by adding the voiced consonant diacritic ” to the vowel ウ U, as in ヴァージン Vuaajin for the Virgin Islands.)

Nor does Japanese have a syllable FA, but the syllable HU (フ) sounds close enough to FU to substitute for F in foreign words. So names beginning with F sounds fall into the same group as those beginning with H, P, and B. Thus, the next countries to enter after Fiji (フィジー Fuijii), Philippines (フィリピン Fuiripin), and Finland (フィンァンド Fuinrando) were Bhutan (ブータン Buutan) and Puerto Rico (プエルトリコ Pueruto Riko).

The TA/DA (タ/ダ) series is at least as complicated. When pronounced, the syllables TA TI TU TE TO (タチツテト) actually sound like Ta Chi Tsu Te To and are usually romanized that way in English, while DA DI DU DE DO (ダヂヅデド) sound like Da Ji Zu De Do. So nations whose names start with Ch or Ts sounds are ordered among those whose names start with T/D. So the teams for Chile (Chiri), Tuvalu (Tsubaru), Denmark (Denmaaku), and Germany (Doitsu < Deutsch) entered in katakana order チツテト (TI TU TE TO, which sound like Chi, Tsu, Te, To), keeping in mind that TE=DE and TO=DO for ordering purposes.

Just as the normally syllabic フ FU can be combined with イ I (in フィ) to represent the foreign syllable FI, normally syllabic チ TI/CHI can be combined into チャ (TI+ya=) CHA, チュ (TI+yu=) CHU, チェ (TI+e=) CHE, and チョ (TI+yo =) CHO to represent foreign syllables starting with those sounds, as in チャイナ Chaina (China) or チェコ Cheko (Czech). Foreign words starting with J- can be represented using similar combinations starting with ZI/JI. So ZI+ya = JA in ジャマイカ Jamaica and ZI+yo = JO in ジョージア Georgia, which are sandwiched between ジブチ Djibouti and シリア Syria in katakana order. (Jordan is written ヨルダン Yorudan.)

It’s interesting that the Republic of Korea, Chinese Taipei, and the People’s Republic of China all appear among the nations whose names start with T/D, and the Democratic People’s Republic of Korea would too, if it sent a team to this Olympics. The official name of South Korea in Chinese characters is 大韓民国 (Great Han Republic), which is pronounced in Japanese as Daikanminkoku. This name places South Korea immediately after Thailand (タイ Tai), which starts the T/D section of the parade of nations. Chinese Taipei (Chainiizu Taipei) and Tajikistan (Tajikisutan) immediately follow, so the former is ordered as if it were Taipei, not Chinese Taipei.

Tanzania, Czech (チェコ Cheko) Republic, Chad (チャド Chado), and the Central African Republic (中央アフリカ共和国 Chuuou Ahurika Kyouwakoku) precede China (中華人民共和国 Chuuka Jinmin Kyouwakoku ‘Chinese [‘Middle Splendor’] People’s Republic’) because the official names of both the CAR and PRC start with 中 ‘middle’, which in katakana is written チュウ Chuu. The official name of North Korea in Chinese characters is 朝鮮民主主義人民共和国, pronounced in Japanese as Chousen Minshuushugi Jinmin Kyouwakoku (‘Korean Democratic People’s Republic’). It would immediately follow Tunisia (Chunijia) because チュ Chu precedes チョ Cho in katakana order.

Finally, because Japanese R renders both R and L in foreign names, and katakana RA RI RU RE RO come near the end of the syllabary, Laos, Latvia, Lithuania, Libya, Liechtenstein, Liberia, Romania (Ruumania), Luxembourg, Rwanda, Lesotho, and Lebanon come after Jordan (Yorudan) at the tail end of the parade, just before the current and future Olympic host nations.

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by Joel | 21 July 2021 · 6:18 am

Defining Japan’s Southern Periphery

From Liminality of the Japanese Empire: Border Crossings from Okinawa to Colonial Taiwan, by Hiroko Matsuda (U. Hawaii Press, 2018), Kindle loc. ~415:

Before proceeding, I should clarify the usages of the key terms in this volume, including “Ryukyu,” “Okinawa,” “Mainland Japan,” “Inner Territory,” and “Outer Territories.” The geographical name “Ryukyu” appears in Chinese historical documents such as the Book of Sui, which was written in the seventh century. In the fifteenth century, “Ryukyu” became the official name of the kingdom unifying the archipelagos of Amami, Okinawa, Miyako, and Yaeyama, known today as the Ryukyu Islands or Southwest Islands. Under the Ryukyu Kingdom’s rule, the name “Okinawa” indicated the main island of Okinawa and surrounding small islands. In 1872, Japan’s Meiji government changed the kingdom’s status to that of a domain (han) by fiat; the government then declared the abolishment of the kingdom and the establishment of Okinawa Prefecture in 1879. However, as Wendy Matsumura explains, the word “Okinawa” is not a neutral geographical title referring to a Japanese prefecture but a term that implies a cultural community distinct from the Japanese nation-state. This volume loosely defines “Okinawans” as people whose families and relatives originated in Okinawa Prefecture or the Ryukyu Islands. The term “Okinawans” therefore encompasses people of diverse backgrounds, including those born in Okinawa Prefecture and those born and raised in Taiwan whose parents were born in Okinawa Prefecture. In fact, people from the Yaeyama and Miyako Islands often distinguish themselves from “Okinawans” even though they are part of Okinawa Prefecture, identifying themselves as people of Yaeyama and Miyako rather than as Okinawans. Nonetheless, in this volume, the term “Okinawans” includes people with Yaeyama and Miyako backgrounds unless otherwise indicated.

Likewise, in this volume, the term “Mainland Japan” loosely indicates the islands of Honshu, Shikoku, and Kyushu. As the following chapters reveal, the word “Japanese” occasionally includes and excludes “Okinawan.” In other words, the social and cultural categories of “Japanese/the others” and “Okinawan/the others” have been persistent, although the categories are malleable and changeable. Mainland Japan is geographically ambiguous, but the notion of such a place suggests that Okinawans are “the others,” as Mainland Japan was considered dominant over the local islanders. In Okinawa Prefecture, Mainland Japan has customarily been called the “Inner Territory” (Naichi). However, to avoid confusion, this volume defines the Inner Territory as the territory under the rule of the Meiji Constitution (Constitution of the Great Japanese Empire). The notion complements the idea of the “Outer Territories” (Gaichi), which refers to the territories excluded from the Meiji Constitution.

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by Joel | 7 July 2021 · 5:10 pm

Cracking the Japanese Water Transport Code

From Code Girls, by Liza Mundy (Hachette, 2017), Kindle pp. 241-242:

Ambon. Canton. Davao. Haiphong. Hankow. Kiska. Kobe. Kuching. Kupang. Osaka. Palembang. Rabaul. Saigon. Takao. Wewak. Dot Braden until a few months earlier had never heard of most of these places. Now they ruled her life. They kept her running from the big table where she worked, over to the overlapper’s console, then back again to her spot at the big table. These were the names of places, somewhere in Asia or the South Pacific, likely to be mentioned toward the beginning of messages coded in 2468, the main Japanese water-transport code, or one of the other, smaller transport codes.

Or rather, they were some of the places. Transport code 2468 was massive; 2468 was everywhere; 2468 dominated the Pacific Ocean. Anything anybody needed was sent by water. Water was how the rice was transported, and the soldiers, and the spare airplane parts. To move the goods the Japanese Army needed, the marus were always sailing. Always leaving and arriving. A maru [丸] could be a tanker, a freighter, a cargo ship, a barge, a cable layer, a motor transport. [Japanese Navy ship names never use maru.] They plied between Hiroshima, Yokohama, Wewak, Saipan, Tokyo, Manila, the Truk Lagoon. Exotic places. It was not necessary for Dot to know how to pronounce the cities and ports, but it was helpful to know the four-digit code groups that stood for them. Code system 2468 commanded Dot’s attention, controlled Dot’s movements. It filled her brain.

A job more unlike teaching Virginia schoolchildren would be hard to imagine. No longer was Dot Braden standing at a chalkboard, explaining physics formulas to eye-rolling teenagers, or ordering senior girls to march and salute. Instead, she was sitting head down at a table puzzling over words she had never heard before she came to Arlington Hall. “Sono.” “Indicator.” “Discriminant.” “GAT.” The sono [‘that, aforementioned’] was the number appended to messages that had been divided into parts before being transmitted. Sono #1 was the first part, Sono #2 was the second part, and so on. The discriminant was the number that identified the system—for instance, 2468. The indicator was the tiny clue that told you what book to look in. GAT stood for “group as transmitted”: the code group plus the cipher. The GATs were what you saw when you looked at the message for the first time.

Dot, of course, was not to utter any of these words outside the high wire double fences of the Arlington Hall compound. People were warned never to use, outside the building, the words they used inside it. “This material is extremely secret and must be treated with the utmost care,” one training document said. “Some of the words which you will consider elementary have been used only in this code, eg KAIBOTSU SU ‘to sink a ship’ [海没す ‘sea-reject do’?]. If you should mention this word to any one connected with the Axis or in some way succeed in letting it get into improper hands, this one fact alone would betray to the Japanese that we are reading their most recent transport code.”

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by Joel | 31 May 2021 · 5:35 am

Long History of People Exiled

From Orderly and Humane: The Expulsion of the Germans after the Second World War, by R. M. Douglas (Yale U. Press, 2012), Kindle p. 67:

The driving out of unwanted peoples, to be sure, is a practice almost as old as recorded history. The Old Testament tells the story of numerous forced migrations carried out by the Israelites and their neighbors against each other, the Babylonian Captivity being the most celebrated. Philip II of Macedonia was renowned for the scale of his population transfers in the fourth century B.C., a precedent that his son, Alexander the Great, appears to have intended to follow on a far more massive scale. The colonial era witnessed many more forced displacements, often accompanied or initiated by massacre. Some of these bore a distinctly “modern” tinge. The Act of Resettlement that followed Oliver Cromwell’s conquest of Ireland, for example, ordered Irish property owners in three-quarters of the island to remove themselves to the impoverished western province of Connacht by May 1, 1654, to make room for incoming English and Scottish colonists; those remaining east of the River Shannon after that date were to be killed wherever found. “The human misery involved,” in the judgment of Marcus Tanner, “probably equaled anything inflicted on Russia or Poland in the 1940s by Nazi Germany.” On a smaller scale, but proportionately just as lethal, was the United States’ forced relocation of part of the Cherokee nation from Tennessee, Georgia, and Alabama to eastern Oklahoma along the so-called “Trail of Tears” in 1838; perhaps a quarter of the fifteen thousand men, women, and children who were driven out perished, most of them while detained in assembly camps. Extensive forced migrations occurred in Africa and Asia also. In what is today Nigeria the Sokoto Caliphate, the largest independent state in nineteenth-century Africa, practiced slavery on a massive scale—by 1860 it possessed at least as many slaves as the United States—as an instrument of forced migration, the purpose being to increase the security of disputed border areas. “Enforced population displacement … was supposed to strengthen the Islamic state, which was achieved through demographic concentration.” On the western borderlands of China, the Qing Empire in the seventeenth and eighteenth centuries “used deportations and mass kidnappings to build a human resource base.”

Contemporary scholars agree, though, that the twentieth century has been the heyday of forcible population transfers. The rise of the nation-state, in place of the dynastic multinational empires of the earlier period, was both cause and effect of the ideological claim that political and ethnographic boundaries ought to be identical.

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by Joel | 6 September 2017 · 6:57 am

Melaka, Asia’s “Gullet”

From Singapore: Unlikely Power, by John Curtis Perry (Oxford U. Press, 2017), Kindle Loc. 552-76, 592-600:

The fleeing rulers of Temasek found a new home in Melaka, almost exactly as far from today’s Singapore as Albany is from Manhattan (127 miles). The name Melaka proved highly appropriate, deriving as it does from the Arabic meaning “meeting place” or “rendezvous.” Its origins are hazy like those of its predecessors Temasek or Singapura being the stuff of legend, but early in the fifteenth century a Hindu kingdom emerged there, soon to become a Muslim sultanate, the faith brought in by itinerant merchants traveling from the west.

Melaka was not a new kind of settlement but was in the pattern of other Southeast Asian cosmopolitan maritime entrepôts, a place for trading. Here on the straits a tiny fishing community evolved into a hangout for those wanting a center to conduct commerce or to exploit a strategic position to exact fees from passing ships, and, more crudely, we might say a place to fence stolen goods.

Unlike most Southeast Asian trading towns, which placed themselves defensively upriver to discourage maritime marauders, Melaka sat boldly at the mouth of a muddy stream where moored vessels rolled gently in the current or rode offshore in a sheltered spot on an easily navigable approach where ships could find safe anchorage.

The city that arose there depended almost totally on trade even, with the exception of fish, needing to import its basic foods to fill the rice bowl as well as to provide most other sustenance. Its land, hacked out of dense jungle, was ill-suited to growing grain although fruit orchards flourished at hand. Fruit does not travel well, especially in a hot climate. If you wanted to eat it, you had to grow it. Melaka, with its back to untamed jungle, lacked continental hinterland and we have no indication that anyone was interested in clearing and farming land beyond the outskirts of town.

Without an easily accessible hinterland, trade furnished Melaka’s life stream. Although not situated at the straits’ narrowest point, the city could control a navigable passage through which much oceanic traffic passed. It lay on the direct route between the Maluku islands (the Moluccas), the heart of Indonesian spice growing, and Alexandria, the Egyptian feeder port for Venice, the European distributor. Melaka would become the metropolis of the straits for more than a century, a flourishing maritime state presumably never as populous as Venice, but comparable to London at the time. Like other trading cities in the region, it was largely independent of any bigger territorial authority. Saltwater space formed its true sphere, “the axis of the realm.”

At the peak of its power in the fifteenth century, Melaka made itself master of both sides of the straits and the islands within, but its empire was less a matter of territory than situation, its purpose being to protect trade streams and sources of manpower and foodstuffs.

…

The cast of characters in Melaka at its peak illustrates the multiethnic, multicultural character of maritime life. Giving it color and pulse were Chinese, Javanese, Tagalogs, Persians, Tamils from South India, Gulf Arabs, Gujerati Indians from the far northwest of the subcontinent, and even a few of the great cosmopolitan traders, Armenians and Jews. In short, people from the whole of the Asian maritime littoral and beyond crowded the streets and bazaars of the city, all intent on doing business.

An early European visitor would call the straits, a place of cultural and commercial convergence, Asia’s “gullet,” and, mindful of its wide-ranging significance in the spice trade, declared “Whoever is lord of Malacca has his hand on the throat of Venice,” the center for distributing spices to consumers throughout Europe. If Venice were the “hinge of Europe,” so Melaka might have been described as the hinge of Eurasia.