Category Archives: China

Mining Disasters and Rumor Reporting

If you Google “mining disasters” you get 1.6 million search results (0.1 million more than I got yesterday), with Springhill Mining Disasters leading the list, plus a sponsored link to Public Grief by Elisabeth Kübler-Ross and David Kessler on ‘Coping with public loss and tragedy’.

I don’t have any coal miners in my family that I know of, but my mother was born in West Virginia’s Mercer County, one of the 11 counties in the National Coal Heritage Area (NCHA) that comprised the Pocahontas Coal Field, and she died in Roanoke, Virginia, headquarters of the Norfolk & Western Railway, which made its fortune hauling Appalachian coal to the port of Norfolk. (My father grew up on a Tidewater tenant farm down toward the Norfolk end of those tracks.)

The success of Southwest Virginia‘s coalfields–lying in Buchanan, Dickenson, Lee, Russell, Scott, Tazewell, and Wise Counties–is inexorably linked to the expansion of railroads and to northern capital. After the Civil War, rail companies expanded westward as entrepreneurs and industrialists opened coal seams in Virginia’s southwestern region. Norfolk & Western shipped its first coal from the Pocahontas Coalfield in 1883 and quickly developed lines through Tazewell to Norton. The Louisville & Nashville built into Norton and the Wise County coalfields by the 1890s. By 1900, companies developed lines that delivered coal from southwestern Virginia to piers at Hampton for shipment to both domestic and international markets. Southwest Virginia coalfields supplied high-grade coking coal to fuel the steel industry and steam coal for industrial and domestic use. The boom economy created by mining in the early 1900s faltered during the Great Depression but recovered during World War II. By the 1950s, many of Virginia’s veins, which had begun operations more than fifty years earlier, were mined out.

Beginning in the 1880s, investors in New York and Philadelphia formed mining companies that purchased large tracts of land or negotiated mineral and timber rights in these rural counties. Before the boom ended in the 1920s, as many as 125 coal camps, or company towns, thrived in Southwest Virginia. The coal camps brought together, often for the first time, miners of different cultures and nationalities. To meet labor demands, mining and railroad companies advertised for and brought emigrants not only from other states, but also from Italy, Hungary, and Poland.

That family history is probably why I spent more time watching Anderson Cooper star in the Sago Mine Disaster than I did watching him star in Hurricane Katrina. (I have family friends down there, too, but gave up on the TV coverage pretty quick.) Anderson now joins Geraldo in my expanding category of instant channel-surf inducements. Just as the most experienced fly fishermen know where to cast for trout, the stars of the 24/7 Disaster News Networks know where to cast for the best rumors. If newspapers were once the first draft of history, the 24/7 TV news networks (and a whole lot of partisan political blogs) are the first draft of hysteria. God forbid anyone should read a little history or provide a little context or verify a few facts before they reach for the smelling salts.

How much more horrible is it for the kith and kin of the mine victims to have to show their jubilation, then grief in front of international TV cameras and microphones?

As usual, the NewsHour did a decent job. When a guest on Tuesday mentioned the 200+ violations the Sago Mine had been cited for, host Jeffrey Brown actually had the good sense to ask how that compared to other mines. The Sago Mine was much worse than most. On Wednesday night, Margaret Warner had the good sense to ask a former mine inspector for historical comparisons.

MARGARET WARNER: Thank you. How dangerous is coal mining today as compared to the past?

BRUCE DIAL: Well, coal mining today is much safer than it was say even 30 years ago. One of the reasons is that the New Mine Act passed in 1977, which made the inspections, when the inspector goes on to a mine site and they write violations there is a monetary fine on every citation that they write.

Other things, there are new technologies, like long wall systems, coal systems and things like that, that get out more coal with less employees.

Used to, to run a heading [coal extraction site] it would take about 25 employees. Today, a heading is typically run with five to 10 people. So there are less people in the mine.

That left me wondering how North American mining disasters have compared to those in, say, China. Fortunately, the Guardian has already run an AP report on that very point. China accounts for 80% of all world coal fatalities.

BEIJING (AP) – Small, privately owned and worked by moonlighting farmers, the coal mine in central China’s Xin’an County was like hundreds throughout the country.

And, like thousands of Chinese miners, those below ground faced the daily danger of injury or death. On Dec. 2, a nearby river overflowed, sending water pouring into the mine and drowning 35 miners.

In most other countries, it would have been the deadliest industrial accident of the year. But in China, where more than 5,000 coal miners die on the job annually, it went largely unnoticed at a time when a pair of bigger disasters killed a total of 260 miners.

The big accidents grab public attention, but small mines like Xin’an County account for 73 percent of reported deaths. Experts say if Chinese leaders are to make good on repeated promises to improve safety, they must start there. And according to the government’s own statistics, they are failing to make progress.

In the United States, 22 coal miners were killed on the job in 2005 – a record low, according to Suzy Bohnert, a spokeswoman for the U.S. Mine Safety and Health Administration. In 2004, the number of U.S. coal mining deaths was 28.

On Monday, a coal mine explosion in West Virginia that may have been sparked by lightning trapped 13 miners 260 feet below ground.

In China, most accidents are blamed on mine managers who ignore safety rules and hide fatalities, often with the help of officials who own a stake in the mines they are charged with regulating.

The government said this year it would close 7,000 small mines – about one-quarter of the country’s total – in an effort to improve safety. The 2004 China coal mining death count – officially just over 6,000 – represented 80 percent of all world coal fatalities.

UPDATE: Of course, raw numbers don’t mean much, although Chinese workers do seem overrepresented in mining disasters even relative to their huge proportion of the world’s population. I don’t know where to find statistics on the total number of Chinese mineworkers, but the CBC has tabulated a timeline of major Chinese mining disasters since 1990, with the following introduction.

China’s mines are by far the world’s most dangerous. About 6,300 people were killed in 2004 in floods, explosions and fires in China’s mines.

China’s poor record with mine safety is a long one. In 1942, an accident killed 1,549 miners in Japanese-occupied Manchuria in China’s northeast, still the world’s worst coal mining disaster.

For the U.S., I tabulated mine fatalities as a percentage of the mining workforce over the past century, using the MHSA table. Death (and injury) rates have been steadily dropping in the U.S., from 3 deaths per 1,000 workers in 1900 to 3 per 10,000 in 2004. The big drop in death rate between 1970 and 1980 results partly from the decision in 1973 to expand the workforce numbers to include office workers. But the drops since then reflect real improvements.

Year Deaths Workers Death Rate
2004 28 108,734 0.03%
2000 38 108,098 0.04%
1990 66 168,625 0.04%
1980 133 253,007 0.05%
1970 260 144,480 0.18%
1960 325 189,679 0.17%
1950 643 483,239 0.13%
1940 1,377 533,267 0.26%
1930 2,063 644,006 0.32%
1920 2,272 784,621 0.29%
1910 2,821 725,030 0.39%
1900 1,489 448,581 0.33%

UPDATE 2: Among the factors accounting for the improved safety records are pressure from unions, federal regulations, and the increasingly skilled nature of mine work. Here’s a pretty telling response during Margaret Warner’s interview with a former mine inspector on the NewsHour:

BRUCE DIAL: Well, in an area like where this accident occurred, mining is really the only big industry where a person can make a very good wage. The average miner will earn $50,000 to $60,000 a year, with overtime, maybe, up to as much as $80,000 a year.

This is in a region where individual incomes average $20,000 a year, and household incomes $40,000. I wonder what the average is for teaching faculty at West Virginia University.

PressThink has a long and thoughtful compilation of assessments of the media coverage of the disaster, with a long and not always quite so thoughtful comment thread.

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Asian Exam Meritocracies vs. Talent Meritocracies

Fareed Zakaria, whose Foreign Exchange program is now on my regular weekly viewing list, compares educational approaches in his latest column in Newsweek‘s international edition.

Traveling around Asia for most of the past month, I have been struck by the relentless focus on education. It makes sense. Many of these countries have no natural resources, other than their people; making them smarter is the only path for development. China, as always, appears to be moving fastest. When officials there talk about their plans for future growth, they point out that they have increased spending on colleges and universities almost tenfold in the past 10 years. Yale’s president, Richard Levin, notes that Peking University’s two state-of-the-art semiconductor fabrication lines—each employing a different technology—outshine anything in the United States. East Asian countries top virtually every global ranking of students in science and mathematics.

But one thing puzzles me about these oft-made comparisons. I talked to Tharman Shanmugaratnam to understand it better. He’s the minister of Education of Singapore, the country that is No. 1 in the global science and math rankings for schoolchildren. I asked the minister how to explain the fact that even though Singapore’s students do so brilliantly on these tests, when you look at these same students 10 or 20 years later, few of them are worldbeaters anymore. Singapore has few truly top-ranked scientists, entrepreneurs, inventors, business executives or academics. American kids, by contrast, test much worse in the fourth and eighth grades but seem to do better later in life and in the real world. Why?

“We both have meritocracies,” Shanmugaratnam said. “Yours is a talent meritocracy, ours is an exam meritocracy. There are some parts of the intellect that we are not able to test well—like creativity, curiosity, a sense of adventure, ambition. Most of all, America has a culture of learning that challenges conventional wisdom, even if it means challenging authority. These are the areas where Singapore must learn from America.” …

Singapore is now emphasizing factors other than raw testing skills when selecting its top students. But cultures are hard to change. A Singaporean friend recently brought his children back from America and put them in his country’s much-heralded schools. He described the difference. “In the American school, when my son would speak up, he was applauded and encouraged. In Singapore, he’s seen as pushy and weird. The culture of making learning something to love and engage in with gusto is totally absent. Here it is a chore. Work hard, memorize and test well.” He took his child out of the Singapore state school and put him into a private, Western-style one.

Meanwhile, elite prep schools in the U.S. are increasingly emulating the Singapore model, and so are many top universities (like Levin’s) who recruit buy their students products.

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Where China’s West Meets Myanmar’s East

It’s instantly obvious that gambling is the main industry of Mongla. Casinos proliferate and, as we turn a corner, we come across a gaggle of about a hundred young people dressed in black trousers or skirts, maroon jumpers and white shirts with black bow ties. They’re just one shift of croupiers on their lunch break from just one casino.

The L.T. Casino on the edge of town is a garish monstrosity of Las-Vegas-Meets-the-Orient architecture, featuring one-storey-high panels that depict glamorous gamblers in black evening garb silhouetted against a lurid lolly-pink back- ground. The building’s façade is a messy scramble of roulette wheels, dice and decks-of-cards motifs. The entrance ways are bordered by sickly bright-blue columns and arches which drip gilt, and the long sweeping driveway is bordered by profusely flowering hedges.

We pop into a lavish casino in the centre of town, the Oriental, to encounter acre after acre of cavernous rooms choking with faux marble, fake ornate pillars and gilt chandeliers. Oriental kitsch to the max.

We leave the casino and drive to the Chinese border. Mongla is confusing, but the border confuses me even more. It is a strange case of West meets East, East being Myanmar and West being China. The Chinese tourists who pour across the border are well heeled and fashionable in a Western style, arriving in gleaming new cars like downtown cosmopolitans from a fashionable Western city.

The last stand for Myanmar at the border is a drab roadside office, and [my driver] Sai Zoom suggests we check with the officials in case we need to report our presence. We enter a dim interior where officials are partitioned from civilians by old ornate iron scrollwork. A sign hanging from the scrollwork is the only example of the Myanmar language I’ve spotted in Mongla. An English translation informs me this is a ‘Saniton and Antiepedemic Station’. The officials laboriously enter information by hand in large antique ledgers, but they wave us out of the office as though we are nuisances intruding upon their Dickensian clerical duties.

SOURCE: Land of a Thousand Eyes: The subtle pleasures of everyday life in Myanmar, by Peter Olszewski (Allen & Unwin, 2005), pp. 189-190

China’s gambling epidemic has now also spilled over its northern borders with Korea, Russia, and even Mongolia.

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Coxinga’s Sino-Japanese Parentage

In infancy, Coxinga was known as Fukumatsu, literally Lucky Pine, though the name is loaded with other meanings. To a Chinese reader, the two characters of the name combine the Fu of Fujian with the Matsu of Matsuura, the feudal family that ruled the Hirado area. Matsu could even have been a pun on the name of the goddess of the seas so revered by [Coxinga’s father Nicholas] Iquan and his fellow sailors, divine patron of Fujian and Macao. In later centuries, legends linked Coxinga directly with her, claiming that while Miss Tagawa gave him life, his true mother was the goddess herself, who appeared in the spirit of the storm and the great whale on the morning of his birth, and who watched over his ships throughout his life.

The pine was also a symbol of longevity, and of loneliness, since a different kind of matsu was also the Japanese verb ‘to wait’. If a pun was intended, then perhaps we can guess at which of the many possible readings of Miss Tagawa’s first name is correct–Fukumatsu also means ‘Fuku Waits’, and wait she did. [This seems a bit silly and a bit garbled.–J.]

Miss Tagawa and her son remained in Hirado, where their means of support are unknown–presumably either through occasional stipends from Iquan, or on the mercy of her stepfather. Though contemporary sources record that Iquan visited his former lover on occasion, he was occupied with the Taiwanese operation, and now had a prominent wife in Fujian who demanded more of his attention. In modern parlance, he was an absentee father.

SOURCE: Coxinga and the Fall of the Ming Dynasty, by Jonathan Clements (Sutton, 2005), p. 52

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Coxinga: Pirate or King? Rebel or Loyalist?

It was the Manchus and the Dutch who called Coxinga a pirate, the English and the Spanish who called him a king. His Chinese countrymen called him both, depending on their mood. But he saw himself as neither; instead, he wanted to be known as a scholar and a patriot, unexpectedly plucked from a privileged upbringing and thrust into the forefront of a terrible war. A child prodigy from a wealthy trading family in seventeenth-century China, Coxinga became a nobleman at twenty-one, a resistance leader at twenty-two, and was a prince at thirty. The last loyal defender of the defeated Ming dynasty, he was the invincible sea lord who raided the coasts for ten years, before leading a massive army to strike at the heart of China itself. Still plotting to restore a pretender he had never seen, he was dead at thirty-nine, only to be canonised by his former enemies as a paragon of loyalty.

In a China that shunned contact with the outside world, Coxinga was a surprisingly cosmopolitan individual. His mother was Japanese, his bodyguards African and Indian, his chief envoy an Italian missionary. Among his ‘Chinese’ loyalist troops were German and French defectors. His enemies were similarly international, including Chinese relatives and rivals, the Dutch against whom he nursed a lifelong hatred, and the Manchus who invaded his country. Betrayed and deserted by many of his own friends and family, Coxinga’s stubborn character was most similar to that of his most famous foe–the Swedish commander whom he defeated in his last battle.

Famous for his pathological insistence on justice and correctness, Coxinga was ever troubled by his shadowy origins. His father was an admiral and the richest man in China, but also a crook who had cheated, murdered and bribed his way to the top of south China’s largest criminal organisation. Though Coxinga grew up in a palace, his family had clawed their way to their fortune, and had made many enemies in the process.

This, then, is the man that was known to European writers as that ‘heathen idolater and devil-worshipper’, the mutilator of his enemies and a heartless brute who could execute a Dutch priest and ravish the man’s bereaved daughter on the same day. But Coxinga is also the loyalist lauded by the Chinese as the last son of a departed dynasty, who steadfastly refused to surrender to foreign invaders when millions of his countrymen submitted willingly. He was demonised in Europe, deified in China, and remains a contentious figure to this day.

This is his story. It is also the story of his father, Nicholas Iquan, and of his deals and double-crosses with the Europeans he despised. To the superstitious, it is also the story of the goddess of the sea, and how she granted fortune on the waters to one family for forty long years. Though it ends with saints and gods, it begins with smugglers and pirates.

SOURCE: Coxinga and the Fall of the Ming Dynasty, by Jonathan Clements (Sutton, 2005), pp. 5-6

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How Koreans Chose Japanese Names

During the Japanese colonial period, Koreans were heavily penalized if they did not change their family names to Japanese, as Hildi Kang explains in her book Under the Black Umbrella: Voices from Colonial Korea, 1910-1945:

Of our fifty informants, only four families refused to change their names. All others complied, for without a Japanese name citizens could not enter schools, get jobs, or obtain ration cards. The government stopped issuing permits and postmen stopped delivering packages to those with Korean names. However, many Koreans built into their new names ingenious reflection of their Korean name, hometown, or a significant family attribute.

Here are some of the examples Kang compiled.

1. Retain all or part of the Chinese character, but use its native Japanese reading

  • Kim 金 – Keep ‘gold’ but use its Japanese pronunciation, as in 金國 Kanekuni ‘gold country’, 金澤 Kanezawa ‘gold pond’, 金城 Kaneshiro ‘gold castle’, 金田 Kaneda ‘gold paddy’
  • Ch’oe 崔 – Keep the ‘mountain’ radical on top, as in 山本 Yamamoto ‘mountain base’
  • Pak 朴 – Keep the ‘tree’ radical, as in 木戸 Kido ‘wood door’, 正木 Masaki ‘upright tree’
  • Yi 李 – Keep the ‘tree’ radical, as in 木元 Kimoto ‘tree base’

2. Create a Japanese-style name based on geographical origins

  • Pak 朴 – The Japanese name 大竹 Ōtake might reflect the family’s Korean hometown, Taebyŏn (大 Tae), and the bamboo grove (竹) in back of the old homestead.
  • Kang 康 – The Japanese name 信川 Nobukawa might reflect the ancestral seat of the Kang clan, pronounced Sinch’ŏn in Korean.
  • Kang 姜 – The Japanese name 大山 Ōyama might reflect the mountain of the ancestral seat of the Kang clan, pronounced Taesan in Korean.

3. Choose a Korean homonym with an alternate native Japanese name reading

  • Song 宋 – 宋 has no Japanese counterpart, but the Korean homonym 松 ‘pine’ is very common in Japanese names, as in 松本 Matsumoto ‘pine base’.

4. Choose a symbolic name

  • Kim 金 – The Japanese name 岩本 Iwamoto ‘rock base’ might reflect the Korean family’s faith.

SOURCE: Under the Black Umbrella: Voices from Colonial Korea, 1910-1945, by Hildi Kang (Cornell U. Press, 2001), pp. 117-122

UPDATE: Asiapundit notes that just three surnames, Kim (= Gim), Lee (= Yi, Ri, Rhee, etc.), and Park (= Pak, Bak, etc.) account for 45% of family surnames in South Korea. Sun Bin compares the distribution of surnames in Korea with that in China, where the top three Han Chinese surnames (Li 李, Wang 王, Zhang 张) account for only 23% of the total, but the top fifteen account for 51% of the total. The surnames Chen 陈 and Huang 黄 are much overrepresented in Guangdong.

UPDATE 2: On the Rectification of Names

Japanese public (at least journalistic and diplomatic) practice has changed over the past decade or two with regard to rendering Sinographic names in Japanese. It used to be that Chinese characters in foreign names were just pronounced in their Sino-Japanese readings, so that Mao Zedong was Mou Takutou, and Chiang Kaishek (= Jiang Jieshi) was Shou Kaiseki.

But the practice now is to render such names into katakana approximations of their sound values in standard Chinese or Korean. I believe this change was driven partly by some activist Korean Residents in Japan who wanted to de-Japanize their names, but probably also by both the DPRK and ROK governments, which are both generally anti-hanja, pro-hangul (although the ROK Ministry of Education seems to have reversed its hanja-teaching policies many times during the past three decades). So now Korean Kims who Japanized their names to Kane-something can revert to Kimu, and Kim Ilsong can be rendered in katakana as Kimu IrusoN instead of in Sino-Japanese as Kin Nichisei.

Of course, katakana sound values impose a phonological straitjacket not much more elastic than the Sino-Japanese readings of Sinographic names, but at least the new practice treats Chinese and Korean names like those of other foreigners–and, more important, not like members of a special Japanese-dominated kanjisphere (or, alternatively, a China-dominated 汉字球 ‘hanzisphere’).

In my recent visit to Japan I was struck by the similar treatment now accorded to the Japanese names of foreign citizens of Japanese ancestry, like Alberto Fujimori or Isamu Noguchi. They are written in katakana! The ideological reason may be recognition that Japanese emigrants need not remain Japanese, either in cultural practices or national loyalties. But there’s also a practical reason: the many-to-many relationship between the pronunciation and writing of Japanese names, especially given names. The kanji for Fujimori and Noguchi can be guessed with very little chance of error, but many other surnames are not, and many, many given names have huge potential for error. That’s what Japanese business people take special care to clear up when they exchange business cards. For instance, the common male name pronounced Hiroshi can be written in several dozen different ways. And each kanji can be read in so many different ways, especially in names, that Japanese formfill paperwork routinely asks for both written and pronounced (katakana/romaji) versions of each name. Place names can sometimes be just as bad as personal names in that regard.

One legacy of the Korean bitterness about and resistence to Japanese colonial renaming requirements still lingers in ESL classrooms today, where Korean students usually resist adopting English (or broadly Anglospheric) given names that might make life easier for their teachers. In sharp contrast, Chinese students often request English names, and Japanese students are often quite happy to answer to Anglicized nicknames (Mits, Kats, etc.), at least in my experience.

Language Hat‘s comment thread, as usual, has a wider-ranging discussion.

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South Korean Missionaries and North Korean Defectors

The Marmot calls attention to a fascinating New York Times article on 19 December about tensions between South Korean missionaries and North Korean defectors.

To the North Korean defectors, some South Korean missionaries seem more concerned about brokering deals to smuggle them out of China and using them in Seoul as publicity tools against North Korea. To South Korean missionaries, who have risked their lives to evangelize in China, some North Korean defectors appear ungrateful. Although no precise figures exist, only a fifth to a third of North Korean defectors ultimately convert to Christianity, according to most South Korean missionaries interviewed.

More at the Marmot’s Hole.

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Saipan After World War II

On the 60th anniversary of the Battle of Saipan in 1944, former Peace Corps Volunteer P.F. Kluge spoke to a group of veterans and residents on the island. The text of his speech appears in the latest issue of The Contemporary Pacific (Project Muse subscription required). Here are a couple of excerpts.

Saipan in the 1960s

In launching a large Micronesia program, the Peace Corps had advertised, only half ironically, that it was going to paradise. The result was an ambitious, overextended, and controversial program involving hundreds of volunteers. We joked that if the same ratio of volunteers to locals prevailed in, say, India, there would be no young people left in the United States.

The Saipan we came to was no paradise, that was clear. Almost a quarter century had passed since the shooting had stopped, and yet the place was still shaped, defined, by the battle that had been fought here. Long after the combat stopped, long after the naval administration walked away from its camps and Quonsets and airfields, the island was … well … haunted. It was like a theater that had been abandoned by actors and by audience, a place still littered with costumes and props, ticket stubs and programs in the aisles. Have you ever, driving around America, gone past an old outdoor drive-in theater, the big screen still standing, weeds in the parking lot, long semicircular rows of those little parking-meter-like poles evenly spaced, and the ruins of a rickety, graffiti-marked projection booth in the middle of it all? That was what Saipan felt like.

It had a kind of sullen magic. Scarred, handsome, and in its way, beautiful. It invited exploring. It made you think. And it was all about the past; it was about some of you who gather here now. It was about you, this sighting out from the invasion beach at landing craft and tanks impaled on the reef. It was about you, when I went swimming off the rusting breakwaters and half-sunken barges at Charley Dock. It was about you, traveling in and off the islands, waiting at little Kobler Field for a DC-3. You were there, your spirit lingered at Isley Field, with overgrown bunkers and revetments, all the giant footsteps of another time. Saipan then was one of those rare, dear places where you could confront history without a ticket, a tape-recorded spiel, a forced march through a museum, and a sign warning you about all the things you weren’t supposed to do. In the villages–­Garapan, Susupe, Chalan Kanoa–­it was about you, in the remnants and ruins of destroyed Japanese buildings, bullet-pocked walls and cisterns, overgrown gardens; about you as well in the scrap metal and lumber taken from the emptied internment camps, hammered into houses, and collected and rehammered after typhoons, when people came back from bunkers and old Japanese buildings where they had taken shelter during the storms. You were on the roads, in surplus jeeps the Saipanese had purchased at $1 each. You were in the roads themselves, those roads that, more than anything else, made Saipan special: it was the only Trust Territory island west of Majuro where you could spend more than a minute in third gear….

Saipan Today

Now, in an island vastly transformed since becoming part of America, there remains cause for celebration and concern. What I love, maybe more now than before, is the wild-card vitality, the buzz and hurly-burly, the characters who land­in some cases, wash up­here, searchers, dreamers, tax-dodgers, flimflam men, the hits just keep coming. What characters, what schemes, especially in the early years: an X-rated Doonesbury cartoon. This was let’s-make-a-deal time, the coming of disco, duty-free karaoke, poker machines, etc, etc. A time in which opportunity shaded into opportunism. The world discovered Saipan; Saipan discovered the world. Things got complicated and still are. The Saipan tourist industry is at the mercy of ups and downs in Japan, the wanderlust of mainland Chinese, the health of airlines, the outbreak of SARS [Severe Acute Respiratory Syndrome], the risk of terrorism. The garment industry thrives in the shadow of regulations, soon to go into effect, that will permit Chinese garments made in China into the US market. Will Chinese need to come to Saipan to sew? In its moment of greatest strength, Saipan is singularly vulnerable to outside forces beyond its control. All this is another way of saying it has ceased in an important way to be an island at all. Forget your images of island life: Robinson Crusoe, Treasure Island, Shakespeare’s Tempest, Fantasy Island, Napoleon on St. Helena. Forget the familiar island adjectives: remote, isolated, lonely, insular, self-sufficient. They don’t apply. Saipan’s not an island anymore. It’s all connected.

The island’s main export may be irony. I saw the first Japanese tourists in the late sixties: decorous, dark-suited, camera-toting groups, middle-aged and older. I attended the opening of the first hotel, the Royal Taga. First and last, I thought. Was I wrong! Who could have guessed that a World War II battleground would turn into a Japanese Florida? Or that its transformation would mimic the 1944 campaign, first taking the invasion beaches, then heading north toward Marpi, duty-free shopping, souvenir and convenience stores and gaming emporia shooting galleries following along behind? And, among these nearly 500,000 visitors per year, there are fewer and fewer who come for the reasons that unite us today. They walk past pillboxes and monuments on their way to the beach. Was there a battle here? Well, that was then and this is now. A famous victory? Never mind: sunburn lotion is their armor. Against this tide of indifference and forgetting, the memories we share and renew may amount to more than history. They may offer guidance in times ahead.

Talk about garment industries, talk about hotels and realize that they have one thing in common: a reliance on outside capital and outside labor. The Saipanese are agents, middlemen­not bosses, and rarely employees. Where are the Saipanese? The most enthusiastic celebrants of the US Commonwealth–­and there is much to celebrate: hospitals, businesses, a likeable junior college–­turn quiet when I inquire. The Saipanese are outnumbered, nearly two-to-one, on their own island, that’s for sure, outnumbered by those waves of foreign workers, garment makers, security guards, barbers and beauticians, hostesses and maids, farmers and hard-hats who have come to do the island’s heavy lifting. There were around 11,000 people in the Northern Marianas in 1967, mostly local, and now there are 75,000, mostly alien. Be careful what you wish for. Saipanese are a minority on their own islands­–an elite minority, to be sure, and determined to stay that way, but a minority nonetheless. What, then, are they up to? What is their work, job, occupation, trade, calling? Their purpose or their passion? This is something that they may still be discovering. It’s taking time. For the moment, most island citizens who work are employed by local and commonwealth government. That is cause for wonder. It will take a few trips to know whether the situation I’ve described can last: an entrenched government contending with outside money, transient workers. I will not predict the worst: the island has a way of dodging bullets, pulling through. It has some magic. But if I predicted happy endings, we’d have to define terms.

No island is an island anymore.

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China’s Latest Uprising: Angry Villagers, Pirate Gangs, or Both?

Today’s Tacoma News Tribune carries an earlier Washington Post report on the outbreak of violence in coastal Guangdong northeast of Hong Kong.

DONGZHOU, China – Paramilitary police and anti-riot units have opened fire with pistols and automatic rifles for the past two nights on rioting farmers and fishermen who have attacked them with gas bombs and explosive charges, according to residents of this small coastal village.

The sustained volleys of gunfire, unprecedented in a wave of peasant uprisings over the past two years in China, have killed between 10 and 20 villagers and injured more, residents said…. As far as is known, previous riots have all been put down with heavy use of truncheons and tear gas, but without firearms.

This time, according to a villager who heard and saw what happened, police responded to the launching of explosives by repeatedly firing “very rapid bursts of gunfire” over a period of several hours Tuesday and Wednesday nights. Some villagers reported seeing People’s Armed Police carrying AK-47 assault rifles, one of the Chinese military’s standard-issue weapons. There were no reports of violence Thursday night.

The villagers who rose up against land confiscations in Dongzhou, a community of 10,000 residents 14 miles southeast of Shanwei city, in Guangdong province near Hong Kong, also opened a new chapter – the use of the homemade bottle bombs and explosive charges that local fishermen normally use to stun fish.

Belmont Club has compiled a range of background information about economic projects in Shanwei City, as well as an intriguing story in the People’s Daily on 29 January 2000 of the arrest and execution there of 13 pirates, including an Indonesian national.

The executions of Weng Siliang, Indonesian citizen Soni Wee and the other 11 who committed the crimes on China’s territorial waters in the South China Sea were enforced in Shanwei City of Guangdong.

The gang started planning the robbery in August of 1998 with illegal purchase of guns and buying ships. On November 16, they intercepted the Cheung Son cargo ship from Hong Kong by masquerading as Chinese police.

They robbed the ship and killed all of the 23 seamen. Later they sold the contraband for 300,000 US dollars. They also stole a total of 970,00[0] yuan in cash.

Wen and Soni Wee also were involved in the pirating of two foreign ships, and Wee was found with 156 grams of narcotics when arrested, according to court hearings.

UPDATE, 18 December – Yesterday’s Washington Post has a fascinating story about how Chinese bloggers are evading censors by discussing this event in the guise of a similar event in 1926.

HONG KONG, Dec. 16 — At first glance, it looked like a spirited online discussion about an essay written nearly 80 years ago by modern China’s greatest author. But then again, the exchange on a popular Chinese bulletin board site seemed a bit emotional, given the subject.

“In Memory of Ms. Liu Hezhen,” which Lu Xun wrote in 1926 after warlord forces opened fire on protesters in Beijing and killed one of his students, is a classic of Chinese literature. But why did thousands of people read or post notes in an online forum devoted to the essay last week?

A close look suggests an answer that China’s governing Communist Party might find disturbing: They were using Lu’s essay about the 1926 massacre as a pretext to discuss a more current and politically sensitive event — the Dec. 6 police shooting of rural protesters in the southern town of Dongzhou in Guangdong province.

via Crooked Timber

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Japanese Kamikaze Pilots vs. Today’s Human Bombs

Japan Focus recently posted a thought-provoking article by Yuki Tanaka entitled “Japan’s Kamikaze Pilots and Contemporary Suicide Bombers: War and Terror” (via Arts & Letters Daily):

It is widely believed that the major source of kamikaze suicide pilots was the Air Force Cadet Officer System in the Japanese Imperial Navy and Army Forces, which recruited university and college students on a voluntary basis. In fact, however, the majority of kamikaze pilots were young noncommissioned or petty officers, that is graduates of Navy and Army junior flight training schools…. Many assume that the majority of kamikaze pilots were former college students, because the letters-home, diaries and wills of these young men, who became kamikaze pilots through the Air Force Cadet Officer System, were compiled and published as books and pamphlets after the war…. Unfortunately similar personal records left behind by non-commissioned and petty officers are not publicly available. It is therefore necessary to rely on private records to gain a fuller understanding of the thoughts and ideas of these kamikaze pilots….

Kamikaze Pilots

In analyzing private records of the cadet officer kamikaze pilots, the following psychological themes emerged as bases for accepting or responding to a kamikaze attack mission.

1) Rationalizing one’s own death to defend one’s country and its people

In the final years, the cadets clearly understood that Japan would lose the war. Therefore, they had to rationalize their own deaths in order to believe that their sacrifice would not be a total waste. To this end, some convinced themselves that their determination to fight to the end would save the Japanese people (i.e. the Yamato race) and their country by forcing the Allied Forces to make concessions so as to end the war as quickly as possible to avoid further Allied casualties by kamikaze attack….

2) The belief that to die for the “country” was show filial piety to one’s own parents, particularly to one’s mother

Many wills and last letters convey apology to parents for the inability to return all the favors the kamikaze pilots had received and for causing their parents grief by their premature death. Yet, they also state that their death for the “noble cause” was one way to compensate for the misery caused their parents…. The majority of cadets viewed their unavoidable duty as defending their mothers no matter how corrupt the society and politics….

3) Strong solidarity with their flight-mates who shared their fate as Kamikaze pilots …

Japanese planes were not equipped with radios, but it was common practice for the same flight formation team to be maintained through all stages from training to actual combat in order to create and sustain coordinated team actions…. In cases where pilots in the same team were separated on different missions, many complained bitterly to their commanders, claiming that they had pledged to die together….

4) A strong sense of responsibility and contempt for cowardice

Most of these top university students were sincere and had a strong sense of responsibility. They felt that if they themselves would not carry out the mission nobody else would follow suit. They also saw escape from their “duty,” for whatever reason, as an act of cowardice…. It seems that this mentality derived from university life, which had sheltered them from conventional ways of thinking.

5) A lack of an image of the enemy

One of the striking features of these youths’ ideas is that they convey no discernible image of their enemy…. Specifically, virtually no sense of “hatred of the enemy” can be found in their writings. Perhaps this was partly due to the fact that these cadets had never experienced actual combat. By contrast, the Allied navy soldiers who encountered kamikaze attacks usually regarded the kamikaze pilots with intense fear and hatred, calling them “crazy, cruel, and inhumane Japs”. In the case of these Japanese youths, a concrete mental concept of “the enemy” did not exist at all. Instead they were preoccupied by philosophical ideas such as how to find some spiritual value in their brief lives, how to spend their remaining time meaningfully, and how to philosophically justify their suicidal act….

Contemporary Suicide Bombers

In the absence of detailed information on the ideology and psychology of contemporary “terrorist suicide bombers,” it is not easy to compare the kamikaze mentality with that of terrorist bombers. One important difference stems from the fact that kamikaze attacks were implemented and legitimized by the military regime of a nation-state, while “terrorist suicide bombing” is generally planned and authorized by organizations outside a state structure. Certain preliminary comparisons are nevertheless still possible….

Anwar Ayam, the brother of a Palestinian suicide bomber, is said to have observed, “It will destroy their economy. It causes more casualties than any other type of operation. It will destroy their social life. They are scared and nervous, and it will force them to leave the country because they are afraid.” (emphasis added) …

In this sense there is an important similarity between suicide bombing (including kamikaze attack) and the “strategic bombing.” Strategic bombing, i.e., the indiscriminate bombing of civilians, is justified as the most efficient method of destroying the morale of the enemy nation, and thus the most economical way to force surrender. In this concept too, concrete images of victims are absent in the minds of strategists and bombers. This similarity is not surprising. This is because the indiscriminate bombing of civilians conducted by military forces is nothing but state violence against civilians, that is, it is state terrorism. “Terrorist attacks” either by a group or by a state can only be executed when images of victims are abstracted and detached from the minds of attackers and strategists.

Another similarity between kamikaze attack and suicide bombing is the huge technological gap in military capability between suicide attackers and their enemies….

In my view, religious or ideological indoctrination is not the decisive factor in turning a young person into a suicide attacker. Rather religion and ideology are used to justify and formalize their cause of self-sacrifice and to rationalize the killing enemies, whether military or civilians. In so doing, they mirror the strategies of their oppressors who likewise, in practice, make no distinction between military and civilian targets. Ritualising killing makes it psychologically easier not only to annihilate enemies but also to terminate one’s own life.

I take exception to two points in the last paragraph.

Notice how the Japanese are presented as the victims, and those winning the war as their “oppressors”? Exactly when, during the half-century between 1895 and 1945 did Japan switch from being oppressor to victim? In 1895? In 1904? 1910? In 1931? 1937? 1939? In 1941? 1942? 1943? Yes, that’s it, at precisely the moment when they began to lose they became the victims, despite the appalling number of casualties they continued to inflict on themselves and others by not conceding defeat.

The atomic bombs dropped on Hiroshima and Nagasaki may have helped arouse real fears of their own destruction in the imperial clique who kept dithering while their subjects died by the thousands, but they also helped obliterate Japan’s own imperial history and elevate in its place a powerful narrative of victimhood at the hands of other imperial powers.

The other point is that extremist ideological indoctrination has everything to do with willingness to slaughter civilians up close and personal, whether it’s Imperial Japan, Tamil Eelam, or a New Caliphate. True believers who constantly preach hatred and resentment against external enemies–whether of race, class, gender, nation, religion, or secular ideology–should not be surprised when their followers disgrace their own cause by the way they treat their foes. Bombing civilians, whether “strategically” or suicidally, tends to make the survivors more angry and less susceptible to reasonable compromise. Like torture, it doesn’t really have that great a track record of proven effectiveness.

UPDATE: About a year ago, we were having dinner with family friends from Sri Lanka who have now immigrated to the U.S. At one point, the father in the family expressed some bitterness about the U.S. President, but he reserved his Hitler analogy for the leader of Tamil Eelam.

Also, the 1939 Battle of Nomonhan was added to the date list, thanks to a commenter at White Peril.

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