Category Archives: education

Africa’s Resource Curse

From The Looting Machine: Warlords, Oligarchs, Corporations, Smugglers, and the Theft of Africa’s Wealth, by Tom Burgis (PublicAffairs, 2016), Kindle pp. 4-6:

The sheer number of people living in what are some of the planet’s richest states, as measured by natural resources, is staggering. According to the World Bank, the proportion of the population in extreme poverty, calculated as those living on $1.25 a day and adjusted for what that wretched sum will buy in each country, is 68 percent in Nigeria and 43 percent in Angola, respectively Africa’s first and second biggest oil and gas producers. In Zambia and Congo, whose shared border bisects Africa’s copper-belt, the extreme poverty rate is 75 percent and 88 percent, respectively. By way of comparison, 33 percent of Indians live in extreme poverty, 12 percent of Chinese, 0.7 percent of Mexicans, and 0.1 percent of Poles.

The phenomenon that economists call the “resource curse” does not, of course, offer a universal explanation for the existence of war or hunger, in Africa or anywhere else: corruption and ethnic violence have also befallen African countries where the resource industries are a relatively insignificant part of the economy, such as Kenya. Nor is every resource-rich country doomed: just look at Norway. But more often than not, some unpleasant things happen in countries where the extractive industries, as the oil and mining businesses are known, dominate the economy. The rest of the economy becomes distorted, as dollars pour in to buy resources. The revenue that governments receive from their nations’ resources is unearned: states simply license foreign companies to pump crude or dig up ores. This kind of income is called “economic rent” and does not make for good management. It creates a pot of money at the disposal of those who control the state. At extreme levels the contract between rulers and the ruled breaks down because the ruling class does not need to tax the people to fund the government—so it has no need of their consent.

Unbeholden to the people, a resource-fueled regime tends to spend the national income on things that benefit its own interests: education spending falls as military budgets swell. The resource industry is hardwired for corruption. Kleptocracy, or government by theft, thrives. Once in power, there is little incentive to depart. An economy based on a central pot of resource revenue is a recipe for “big man” politics. The world’s four longest-serving rulers—Teodoro Obiang Nguema of Equatorial Guinea, José Eduardo dos Santos of Angola, Robert Mugabe of Zimbabwe, and Paul Biya of Cameroon—each preside over an African state rich in oil or minerals. Between them they have ruled for 136 years.

From Russia’s oil-fired oligarchs to the conquistadores who plundered Latin America’s silver and gold centuries ago, resource rents concentrate wealth and power in the hands of the few. They engender what Said Djinnit, an Algerian politician who, as the UN’s top official in west Africa, has served as a mediator in a succession of coups, calls “a struggle for survival at the highest level.” Survival means capturing that pot of rent. Often it means others must die.

The resource curse is not unique to Africa, but it is at its most virulent on the continent that is at once the world’s poorest and, arguably, its richest.

Africa accounts for 13 percent of the world’s population and just 2 percent of its cumulative gross domestic product, but it is the repository of 15 percent of the planet’s crude oil reserves, 40 percent of its gold, and 80 percent of its platinum—and that is probably an underestimate, given that the continent has been less thoroughly prospected than others. The richest diamond mines are in Africa, as are significant deposits of uranium, copper, iron ore, bauxite (the ore used to make aluminum), and practically every other fruit of volcanic geology. By one calculation Africa holds about a third of the world’s hydrocarbon and mineral resources.

Outsiders often think of Africa as a great drain of philanthropy, a continent that guzzles aid to no avail and contributes little to the global economy in return. But look more closely at the resource industry, and the relationship between Africa and the rest of the world looks rather different. In 2010 fuel and mineral exports from Africa were worth $333 billion, more than seven times the value of the aid that went in the opposite direction (and that is before you factor in the vast sums spirited out of the continent through corruption and tax fiddles). Yet the disparity between life in the places where those resources are found and the places where they are consumed gives an indication of where the benefits of the oil and mining trade accrue—and why most Africans still barely scrape by. For every woman who dies in childbirth in France, a hundred die in the desert nation of Niger, a prime source of the uranium that fuels France’s nuclear-powered economy. The average Finn or South Korean can expect to live to eighty, nurtured by economies among whose most valuable companies are, respectively, Nokia and Samsung, the world’s top two mobile phone manufacturers. By contrast, if you happen to be born in the Democratic Republic of Congo, home to some of the planet’s richest deposits of the minerals that are crucial to the manufacture of mobile phone batteries, you’ll be lucky to make it past fifty.

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Filed under Africa, Angola, Cameroon, Congo, democracy, economics, education, energy, Equatorial Guinea, industry, labor, migration, Zimbabwe

Pidginized Kazakh, or Calqued Chinese?

From Winter Pasture, by 李娟 (Astra Publishing, 2021), Kindle p. 247:

OTHER THAN THIS, what else did I contribute to the family? Only things like collecting snow, herding calves, herding sheep, embroidering, mending clothes, explaining TV shows … things that anyone could have done. In other words, the presence of someone like me had almost no impact on the family. On the other hand, I was deeply impacted. Especially when it came to speaking. Before I knew it, I was picking up Kazakh speech habits:

When studying Kazakh, I’d say, “Difficulties so many!” (“This is hard.”)

At mealtimes: “Food to eat!”

Asking for help: “A help give to me!”

Announcing that I hadn’t seen the sheep: “Sheep not seen!”

Meaning to say “neither hot nor cold”: “Cold, it’s not, hot, it’s not.”

I am not sure whether these expressions translate the pidginized Kazakh of a new language learner or Kazakh influence on simplified Chinese word order. It is probably the latter, since the author (Li Juan) was writing in Chinese for Chinese readers. Turkic languages like Kazakh are verb-final, and negatives are suffixed to verbs, while Chinese verbs usually occur in medial position (like English) and negatives are preverbal.

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Romanizing Korean 떡볶이

Korean romanization was a major thorn in my side during the 1990s, when I worked as an editor of academic articles and books in English about Korean history, culture, and language. At that time, the McCune-Reischauer system prevailed in most academic fields, but the Yale system prevailed in linguistics. In 2000, the South Korean Ministry of Education issued Revised Romanization guidelines that eliminated the need for many diacritics that were often omitted on the Internet. The ROK system now seems dominant in popular usage, but romanization still remains chaotic, as this recent Language Log post well illustrates.

I don’t wish to open the whole can of worms here, but just to illustrate a bit of the chaos with examples of how a popular Korean food, 떡볶이 (ttekpokki in Yale transcription) ‘stir-fried rice cakes’, is romanized on signs and food packages in Korean restaurants and markets in Honolulu. The Korean spelling is consistent in every case, but the romanization varies a lot. Wikipedia romanizes the name of the dish as Tteokbokki; a long-time Korean restaurant (which initially prompted this post) spells it Derkbokee; another restaurant spells it Tteobokki; and some packages in a Korean supermarket spell it Tteok-bokki while others shorten it to Topokki.

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Trading Language Lessons in Xinjiang

From Winter Pasture, by 李娟 (Astra Publishing, 2021), Kindle pp. 84-85:

Then, on her own, Kama brought up the topic of marriage, explaining how there weren’t many suitors (probably out of fear of Cuma, the drunken father-in-law), and of them, none were without their own problems, so nothing could be settled for the time being. She went on to say that many of her former classmates were already engaged and some were even married. She spoke with a sense of despair, adding, “If I don’t marry, I’ll be an old lady, and no one wants to marry an old lady. If I do marry, I’ll be just like Mom, day in and day out doing housework, cattle work, sheep work … from now until when I’m old.”

She talked a lot that day, about how she wanted to work in a town somewhere, maybe learn a trade. She thought five hundred yuan a month would have been enough, as long as it could get her out of the wilderness.…

Who knew that this cheerful, resilient girl harbored such a humble, desperate dream.

I WONDERED IF THIS was what drove Kama to so assiduously study Chinese with me—she was determined to learn not only to speak but to write too. She borrowed my Kazakh exercise book to copy out the vocabulary list and phrasebook in the back. She wrote out the pinyin next to each character, studying as if she were really in school. But the content itself was not at all practical, with phrases like “Courtesy must always be a two-way street” and “Life is finite, time is infinite” … what in the world was the editor thinking?

I also sought to learn better Kazakh from Kama, but she always ended up going on and on, to which I had to say, “Enough, enough already, I’ll need a week to learn all that!”

She smiled. “For me, it would only take a day.”

She was right. Words that she learned at night, she had memorized the next day, acing her spelling quiz! I had to increase the difficulty, taking points off for writing even just a stroke out of place. As a result, she only got ninety-five points. Angrily, she crossed out the ninety-five and demanded that I change it to a hundred. I took the pen and wrote “85.” Her eyes bulged. Panicking, she relented, “All right, all right, ninety-five it is.…” She was completely serious.

As a result of our mutual language lessons, our tongues often crisscrossed to comic effect. The best gaff of mine was: “Add some more black?” while her most memorable blunder was: “Por adam, por donkey.” The former meant, “Add some more sheep manure [to the stove]?” The latter was, “One person, one donkey.”

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Repatriating Okinawan People and Culture, 1946

From Liminality of the Japanese Empire: Border Crossings from Okinawa to Colonial Taiwan, by Hiroko Matsuda (U. Hawaii Press, 2018), Kindle loc. ~3760:

In addition to supporting the remaining Okinawans and handling the day-to-day management of the refugee camps, APO [Association for People from Okinawa (Okinawa Dōkyōkai Rengō-kai)] leaders prepared for returning to and rebuilding the ravaged Ryukyu Islands. For instance, knowing that the public library had burned down and that Okinawa had lost most of its books and documents during the war, Kabira Chōshin and other APO members initiated a campaign to collect books to donate to the new government of Okinawa. Taihoku Imperial University held numerous books related to the history and traditions of the Ryukyu Islands, some of which were historical and extremely valuable. Kabira, who had audited classes at the university, was desperate to bring them back to Okinawa and establish the new public library. However, the university, which had already been ceded to the KMT government, did not allow him to do so.

Nevertheless, he did not give up on the most precious historical book held by the university, Previous Documents of Successive Generations (Rekidai hōan), an official compilation of diplomatic documents of the Ryukyu Kingdom Government. Even though this book is one of the most historically important records of the Ryukyu Kingdom, an original copy had been transferred to Tokyo when Okinawa Prefecture was established and was subsequently destroyed in the Great Kantō Earthquake in 1923. Another copy kept in Okinawa had been destroyed by fire when the public library burned down during the war. The copy held by Taihoku Imperial University was based on the original copy that had been in the Okinawa Prefectural Library. Kabira asked a fellow Okinawan to transcribe it while he was waiting for a repatriation vessel and managed to bring it back to Okinawa. Furthermore, Kabira requested that Japanese professors donate their privately owned books upon their repatriation. Because each Japanese repatriate was not allowed to bring more than two bags on boarding the LSTs (landing ships, tank), many professors reacted positively to Kabira’s request and gave away numerous books on Okinawa-related subjects. In that way, Kabira and other APO members collected thousands of books. Kabira received special permission from the KMT government to bring these tens of thousands of books to Okinawa when he repatriated in December 1946. These books composed a major part of the Okinawa Central Library, which was reestablished in 1947. Although Kabira’s cultural activity … did not gain popular support from his fellow Okinawans, he made a great contribution to the reconstruction of Okinawa’s cultural life by transferring colonial Taiwan’s cultural assets to his home islands.

In June 1946, the Supreme Commander for the Allied Powers finally revealed a plan to repatriate some 150,000 Okinawans to the Ryukyu Islands from Japan, Taiwan, China, and the Mariana Islands. Accordingly, the US military government set up two camps for this great multitude of repatriates: Camp Kuba-saki and Camp Costello, commonly known as Camp Yin’numi. On August 17, Camp Kuba-saki officially received a total of 556 repatriates from Kumamoto, Kagoshima, and Miyazaki Prefectures on Kyushu. From that time onward, ships began to travel more frequently from Mainland Japan to Okinawa and Amami-Ōshima in the northern archipelago of the Ryukyus. Between August and December 1946, a total of 139,536 repatriates from Mainland Japan arrived in Okinawa, Amami-Ōshima, and the Miyako Islands.

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Okinawan Médecins Avec Frontières

From Liminality of the Japanese Empire: Border Crossings from Okinawa to Colonial Taiwan, by Hiroko Matsuda (U. Hawaii Press, 2018), Kindle loc. ~2765:

The imperial schooling of Okinawan youths in Taiwan reflects Okinawa’s liminal position in the Japanese colonial empire. Taiwan had benefited from heavy Japanese investment in colonial development, whereas Okinawa was left behind and marginalized within the Japanese Inner Territory. The Medical Training School was the first and most eminent medical school in Okinawa before World War II, but it was poorly equipped and had insufficient human resources. In contrast, the support the colonial government of Taiwan provided for medical education enabled Taiwan Medical College to quickly become the top educational institution for the Taiwanese. Nevertheless, Okinawan youths were able to take advantage of their “Japanese” status in obtaining imperial schooling. Taiwan Medical College opened its doors to Japanese students in 1919 and allowed Taiwanese students to enroll alongside them in 1922. Bringing the Taiwanese into tertiary institutions with Japanese students reinforced the fact that they were in direct competition with the Japanese and at a disadvantage because they were not native speakers of Japanese. Instead, Okinawan youths gained the most from the policy allowing Taiwanese students to attend medical school alongside their Japanese peers. Taiwan Medical College and the Specialized Division for Medicine paved the way for Okinawans to become medical doctors without incurring great debt. Indeed, Okinawa’s medical development cannot be understood without understanding the circulation of people and knowledge beyond the metropole-colonies divide. Modern medicine in Okinawa was, on the one hand, marginalized within the scientific network of the Japanese Empire; on the other, Okinawans’ liminality allowed them to gain the greatest benefit from the imperial school network.

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Upwardly Mobile Maids in Prewar Japan

From Liminality of the Japanese Empire: Border Crossings from Okinawa to Colonial Taiwan, by Hiroko Matsuda (U. Hawaii Press, 2018), Kindle loc. ~1980:

Of the total number of Japanese domestics in Taiwan, 27 percent came from Okinawa Prefecture. The October 1924 edition of Yaeyama News also reported that the Yaeyama Islands were known as a “supplier of maids” to Japanese settler communities in Taiwan: “It seems that the number of Yaeyama girls migrating to Taiwan has increased rapidly of late. Each ship carries more than ten migrants to Taiwan; many of them live as apprentice maids (jochū bōkō [女中奉公]). As people associate maids (gejo [下女]) with Yaeyama girls, Yaeyama is now known as a supplier of maids.”

Domestic service has a long history in Japan. It remained one of the most popular occupations for Japanese women until the 1940s. Before the word jochū became common in the early twentieth century, a domestic was usually called gejo in Japanese, which literally means “under woman.” Until the nineteenth century, a young Japanese woman did not necessarily become a domestic in order to make money. Rather, she worked for an upper-class family as an apprentice servant so that she could learn proper manners and etiquette. By practicing good manners and having a solid grounding in traditional Japanese etiquette, a young Japanese woman from a less prosperous background could prepare herself for marriage. This folk educational custom continued to be practiced even after the state introduced universal education.

The nature of the female apprenticeship was transformed during the interwar period. Instead of becoming an apprentice servant, a young woman could go to technical school or advanced girls’ school (kōtō jogakkō [高等女学校]) and learn cooking and sewing before marriage. Domestic service was no longer the only way for a woman to earn a respectable living. She could take better-paying jobs in an office or factory. As women came to have more educational and professional options in the interwar period, domestic service lost its appeal both as an apprenticeship and as an occupation.

However, the demand for domestics increased in the early twentieth century. Until the nineteenth century, domestics were employed mostly by upper-class households. With the rapid economic development and growth of the interwar period, a new middle class emerged, and its members became the employers of domestics. Of the 10,589,403 working women in Japan in 1930, 697,116 were domestics. A majority of these domestic workers are supposed to have been maids (jochū). Domestics were also in great demand in colonial Taiwan, where government officials, freelance workers, and merchants composed a large majority of the Japanese migrant population. The Taiwan Daily News reported in 1923 that domestics were in high demand and that the Taihoku [Taipei] Employment Agency was listing their average wages at fifteen to twenty-five yen.

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How Okinawans Emigrated to Taiwan

From Liminality of the Japanese Empire: Border Crossings from Okinawa to Colonial Taiwan, by Hiroko Matsuda (U. Hawaii Press, 2018), Kindle loc. ~1800:

Okinawans usually did not go to colonial Taiwan through an intermediary. Instead, they relied on their network of family or friends. It was not unusual for Okinawan youths without work experience to arrive in Taiwan not knowing what they were going to do. Moreover, the immigrants frequently changed workplaces. It would indeed be difficult to track each immigrant’s career in Taiwan because it was common to see an unskilled immigrant start out as a shop boy or factory laborer and eventually secure work as a government employee or a policeman after living in Taiwan for several years. Employers might deplore the tendency to change jobs frequently, but this shows the Okinawan immigrants’ agency and willingness to advance socially in the colony.

Enrolling in evening school was a common means of achieving social mobility for young Okinawan male migrants who could not afford a secondary education at home.

Nevertheless, for Okinawan migrants in Taiwan, becoming an apprentice was the most common method of acquiring a professional skill and advancing their careers. Japan’s decchi [丁稚] system, which developed in the shogunal period, was similar to the Western apprenticeship and played an important role in the Japanese commercial world until the nineteenth century. It originally assumed a feudalistic relationship between a master and an apprentice, rather than a contractual relationship. The apprentice owed his master long-term loyalty because his master treated him like a family member. This custom persisted well into the early twentieth century. Although it became less feudalistic in the twentieth century, and an apprentice was less likely to serve a master for a long time, the practice still maintained an element of folkloric education.

Through apprenticeships, Okinawan youth migrants who could not afford higher education at home acquired the knowledge and skills they needed to raise their social positions.

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Culture of U.S. Army Codebreakers, 1943

From Code Girls, by Liza Mundy (Hachette, 2017), Kindle pp. 207-209:

Unlike the Navy operation, the Army’s code-breaking operation at Arlington Hall was polyglot, open-minded, and nonhierarchical. Anybody could be in charge of anything. There was a wide assortment of ages and backgrounds working at its wooden tables. Bespectacled middle-aged men labored alongside pin-curled young women with names like Emerald and Velvet. Which is not to say that there wasn’t sexist condescension: One of the bookish men, a New York editor named William Smith, referred to Arlington Hall’s contingent of female southern workers as the “Jewels.” It was a lofty and rather snide reference to the number of women working there whose parents had seen fit to name them after precious stones. He wasn’t wrong: In addition to a profusion of Opals and Pearls, the workforce included a real Jewel—Jewel Hogan—who worked in the machine section. And there was Jeuel Bannister, the band director recruited out of South Carolina.

At Arlington Hall there also were “BIJs,” or born-in-Japans, the term for people who grew up in missionary families and worked in the translating section. There was the actor Tony Randall—later famous as Felix Unger in The Odd Couple—clowning around (at one point he danced on a table) as he waited for the intelligence summary to be taken to the Pentagon. There was an extended group of siblings and cousins—the Erskines—who had relocated as a family unit from Ohio. There was Sumner Redstone, the future billionaire media magnate, now a young officer in the translating unit. There was Julia Ward, former dean of students at Bryn Mawr, czar of a well-run library unit. There were nannies, beauticians, secretaries, restaurant hostesses. Josephine Palumbo at eighteen was virtually running the personnel unit, plucked out of McKinley High School in Washington. Tiny Jo Palumbo, daughter of an Italian immigrant laborer, was the person who swore in newcomers, and the sight of her administering the grave secrecy oath had inspired one code breaker to write a lyrical poem in her honor.

Unlike the Navy, Arlington Hall also had an African American code-breaking unit. This was not so much because the place was unusually liberal-minded, but rather because Eleanor Roosevelt—or somebody at the top—had declared that 12 to 15 percent of the Arlington Hall workforce should be black. It was poor recompense for the fact that many of Arlington’s black residents had been pushed out of their homes by the construction of the Pentagon and other military edifices, but work was welcome and this was better than nothing. Arlington Hall’s African American workers had to take segregated transport to get there, and many, even those who were college graduates, were given menial jobs as janitors and messengers. But there also was a special code-breaking unit whose existence was unknown to many of the white workers. The African American unit monitored the enciphered communications of companies and banks to see what was being transmitted in the global private sector and who was doing business with Hitler or Mitsubishi. They kept a library of 150 systems, with careful files of addresses and characteristics of all the world’s main commercial codes. There was no shortage of qualified people to staff it: Despite its segregated school system and the inequality of resources that accompanied segregation, the city of Washington had a number of highly regarded black public schools, as well as Howard, one of the country’s premier historically black universities. One of the team members, Annie Briggs, started out as a secretary and rose to head the production unit. Another, Ethel Just, led the expert translators. The team was led by a black man, William Coffee, who studied English at Knoxville College in Tennessee, started out as a janitor and waiter at Arlington Hall, and rose to this position.

In short, in its eclecticism and, often, its eccentricity, the atmosphere at Arlington Hall was unlike anything the U.S. military had ever produced.

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Two Methods of Encryption

From Code Girls, by Liza Mundy (Hachette, 2017), Kindle pp. 82-83:

Technically, there are two kinds of secret message systems. One kind is a code, in which an entire word or phrase is replaced by another word, a series of letters, or a string of numbers, known as a “code group.” A code may be used for secrecy, but also for brevity and truncation. Shorthand is a code in precisely this way and so, often, is modern-day texting. Common phrases, even long ones, can be compressed into short code groups, making messages faster and—when using cable, as many people did in the early decades of the twentieth century—cheaper to send. Saving money has always been important to governments, so the compression advantage is a big deal. Cable companies typically charged by the word, so the fact that stock phrases like “your request of last month has been approved” could be boiled down to a code group, as could the names of places or people or units, meant governments could save a good bit of money when sending telegrams. In the War Department’s “general address and signature” code that was employed in 1925, for example, the word “cavalry” was HUNUG, “Pursuit Squadron” was LYLIV, “Bombardment Squadron” was BEBAX, “Wagon Company” was DIGUF, “U.S. Naval Academy” was HOFOW, and “Fourth Division Air Service” was BABAZ. (Texting uses codes, like OMG and IMO, for much the same reason: brevity and, at times, concealment.) The best code is one in which code groups are randomly assigned, with no rhyme or reason that an enemy can discern. Codes are compiled and kept in codebooks, not unlike dictionaries, where the encoder can look up the word or phrase and the corresponding group that stands for it. But even random codes have an obvious vulnerability: Constant repetitious use of the same code groups in messages enables code breakers to tease out their meaning from context or position.

The other type of system is called a cipher, in which a single letter—or number—is replaced by another single letter or number. Ciphers can be created by scrambling letters, which is called transposition—turning the word “brain,” for example, into “nirab.” Or a cipher can be achieved by replacing individual units with other units, a method called substitution: By substituting X for b, T for r, V for a, O for i, and P for n, for example, brain becomes “XTVOP.” For centuries, ciphers were created by hand, often by those clever Renaissance men who would line alphabets up against one another and create boxes and tables that gave a way to substitute one letter for another. But when radio and telegraph came along, messages could be sent much, much faster than a wigwag flag could do. Machines were needed that could encipher rapidly; and, because it became easier to spot simple patterns when so many messages were being sent and intercepted, more complicated ciphers were needed. People can make complex ciphers, but people make mistakes. Machines are less likely to do so. These machines created an early form of what would later be called encryption, which meant that people who broke them might be described as an early version of what would later be called hackers.

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