Category Archives: nationalism

by Joel | 16 November 2020 · 6:21 am

The EIC Meets the Mughals, 1608

From The Anarchy: The East India Company, Corporate Violence, and the Pillage of an Empire, by William Dalrymple (Bloomsbury, 2019), Kindle pp. 49-50:

On 28 August 1608, Captain William Hawkins, a bluff sea captain with the Third Voyage, anchored his ship, the Hector, off Surat, and so became the first commander of an EIC vessel to set foot on Indian soil.

India then had a population of 150 million – about a fifth of the world’s total – and was producing about a quarter of global manufacturing; indeed, in many ways it was the world’s industrial powerhouse and the world’s leader in manufactured textiles. Not for nothing are so many English words connected with weaving – chintz, calico, shawl, pyjamas, khaki, dungarees, cummerbund, taffetas – of Indian origin. It was certainly responsible for a much larger share of world trade than any comparable zone and the weight of its economic power even reached Mexico, whose textile manufacture suffered a crisis of ‘de-industrialisation’ due to Indian cloth imports. In comparison, England then had just 5 per cent of India’s population and was producing just under 3 per cent of the world’s manufactured goods. A good proportion of the profits on this found its way to the Mughal exchequer in Agra, making the Mughal Emperor, with an income of around £100 million [over £10,000 million today], by far the richest monarch in the world.

The Mughal capitals were the megacities of their day: ‘They are second to none either in Asia or in Europe,’ thought the Jesuit Fr Antonio Monserrate, ‘with regards either to size, population, or wealth. Their cities are crowded with merchants, who gather from all over Asia. There is no art or craft which is not practised there.’ Between 1586 and 1605, European silver flowed into the Mughal heartland at the astonishing rate of 18 metric tons a year, for as William Hawkins observed, ‘all nations bring coyne and carry away commodities for the same’. For their grubby contemporaries in the West, stumbling around in their codpieces, the silk-clad Mughals, dripping in jewels, were the living embodiment of wealth and power – a meaning that has remained impregnated in the word ‘mogul’ ever since.

By the early seventeenth century, Europeans had become used to easy military victories over the other peoples of the world. In the 1520s the Spanish had swept away the vast armies of the mighty Aztec Empire in a matter of months. In the Spice Islands of the Moluccas, the Dutch had recently begun to turn their cannons on the same rulers they had earlier traded with, slaughtering those islanders who rode out in canoes to greet them, burning down their cities and seizing their ports. On one island alone, Lontor, 800 inhabitants were enslaved and forcibly deported to work on new Dutch spice plantations in Java; forty-seven chiefs were tortured and executed.

But as Captain Hawkins soon realised, there was no question of any European nation attempting to do this with the Great Mughals, not least because the Mughals kept a staggering 4 million men under arms.

Leave a comment

Filed under Britain, economics, Indonesia, industry, language, migration, military, nationalism, Netherlands, slavery, South Asia, Spain

by Joel | 15 November 2020 · 6:40 am

Origin of the British East India Company, 1600

From The Anarchy: The East India Company, Corporate Violence, and the Pillage of an Empire, by William Dalrymple (Bloomsbury, 2019), Kindle pp. 44-45:

On 31 December 1600, the last day of the first year of the new century, the ‘Governor and Company of Merchants of London trading to the East Indies’, a group of 218 men, received their royal charter.

This turned out to offer far wider powers than the petitioners had perhaps expected or even hoped for. As well as freedom from all customs duties for their first six voyages, it gave them a British monopoly for fifteen years over ‘trade to the East Indies’, a vaguely defined area that was soon taken to encompass all trade and traffic between the Cape of Good Hope and the Strait of Magellan, as well as granting semi-sovereign privileges to rule territories and raise armies. The wording was sufficiently ambiguous to allow future generations of EIC officials to use it to claim jurisdiction over all English subjects in Asia, mint money, raise fortifications, make laws, wage war, conduct an independent foreign policy, hold courts, issue punishment, imprison English subjects and plant English settlements. It was not without foundation that a later critic and pamphleteer complained that the Company had been granted monopoly on ‘near two-third parts of the trading World’. And though it took two and a half centuries for the potential to be realised, the wording of the EIC’s charter left open from the beginning the possibility of it becoming an imperial power, exercising sovereignty and controlling people and territory.

In the intervening year, the merchant adventurers had not been idle. They had been to Deptford to ‘view severall shippes’, one of which, the May Flowre, was later famous for a voyage heading in the opposite direction. Four vessels had been bought and put into dry dock to be refitted. Given that time was of the essence, a barrel of beer a day was authorised ‘for the better holding together of the workemen from running from ther worke to drinke’. What was intended as the Company’s 900-ton flagship, a former privateering vessel, specifically built for raiding Spanish shipping in the Caribbean, the Scourge of Malice was renamed the Red Dragon so that it might sound a little less piratical.

Before long the adventurers had begun to purchase not only shipping, but new masts, anchors and rigging, and to begin constructing detailed inventories of their seafaring equipment – their ‘kedgers’, ‘drabblers’, ‘all standard rigging and running ropes’, ‘cables good and bad, a mayne course bonnet very good’ and ‘1 great warping hauser’. There was also the armament they would need: ‘40 muskets, 24 pikes … 13 sackers, 2 fowlers, 25 barrelles of powder’ as well as the ‘Spunges, Ladles and Ramers’ for the cannon.

They also set about energetically commissioning hogsheads to be filled with ‘biere, 170 tonnes, 40 tonnes of hogshed for Porke, 12 tonnes drie caske for Oatemeal, one tonne dryie caske for mustard seed, one tonne dry caske for Rice … bisket well dryed … good fish … very Dry’ as well as ‘120 oxen’ and ‘60 Tons of syder’. Meanwhile, the financiers among them began to collect £30,000 [over £3 million today] of bullion, as well as divers items to trade on arrival – what they termed an ‘investment’ of iron, tin and English broadcloth, all of which they hoped would be acceptable items to trade against Indonesian pepper, nutmeg, cloves, mace, cardamom and the other aromatic spices and jewels they hoped to bring home.

Leave a comment

Filed under Britain, economics, migration, nationalism, piracy, South Asia

by Joel | 8 November 2020 · 5:01 am

Ethnic POW Gulags in Russia, 1915

From The Fortress: The Siege of Przemysl and the Making of Europe’s Bloodlands, by Alexander Watson (Basic Books, 2020), Kindle pp. 250-251:

The prisoners were driven by knout-wielding Cossacks “like cattle” on long marches to rail stations. Most entrained at Lwów or, another 90 kilometers (around 56 miles) to the northeast, at the Galician frontier town of Brody. Nearly all passed through the Tsarist army’s large transit camp at Kiev, 600 kilometers (370 miles) from Przemyśl. Here, prisoners’ names, ranks, and regiments were recorded. Above all, the Russian army was avidly interested in prisoners’ ethnicity. Its officers’ racialized thinking had already been evident in Przemyśl. There, first the Hungarian regiments were sent away—for the Russians regarded them as the most dangerous—then the Austrian Germans. Slavic units, whom the conqueror hoped were less hostile, were dispatched last. In Kiev, a more thorough sorting took place. Magyars, Germans, and Jews were separated to be cast into the harshest camps. Serbs and Romanians in Honvéd uniforms were sought out and earmarked for privileged treatment as “friendly” peoples. Hundreds of Przemyśl prisoners were transported to Russia’s capital, St. Petersburg, where they were paraded humiliatingly before the public along the main thoroughfare, the Nevsky Prospekt. Then they, too, were made invisible.

Most of the Przemyśl prisoners were incarcerated deep in Asian Russia, in the region of Turkestan (in today’s Kazakhstan and Uzbekistan). The rail journey lasted two to four weeks. Cattle wagons, those functional items of the nineteenth-century industrial revolution that, in the dehumanizing twentieth, became icons of ethnic cleansing and genocide, were provided for transport. Cold, dark, overcrowded, and stinking, they were breeding grounds for disease-carrying parasites. The wagons rolled slowly. Food was distributed only irregularly and could be barely edible. When the weak men eventually disembarked, they found themselves in a strange climate. Turkestan was a place of extremes. In the winter, it could feel like the arctic. In summer, temperatures soared up to 45°C (113°F). Its unsanitary camps were overseen by brutal guards, and epidemics raged through them in 1915. Everybody contracted malaria. Dysentery, cholera, and typhus killed thousands.

The Russian hell had many circles. There were prisoners who spent years in Turkestan. Others were moved around the Tsar’s empire. Sometimes Slavic prisoners—although not Poles, who were distrusted by the Russians—were set above their fellows and given privileged conditions; they themselves then became instruments of suffering. Many prisoners volunteered to work as a means of escaping the camps and earning money so they could supplement their meager rations. They might end up felling trees or plowing the fields on big landed estates. Those most fortunate were handed over to small peasant farmers who would treat them as one of the family. In contrast, labor in the mines of southern Russia could be lethal. Whether benevolent or brutal, however, employers had total power over their prisoners. For sure, they had duties of care, but often there were no checks to ensure these were observed. Instead, official regulations emphasized that “it is the duty of all prisoners to carry out all work to which they are commanded, no matter how heavy. If one refuses, he is to be… treated as a convict, and this punishment shall… last the entire period of his captivity.”

The deepest circle was the Tsar’s own Death Railway to Murmansk. This place of suffering was reserved largely for Hungarians and Germans. The line was urgently needed to transport war materials left by British ships at the northern port to the Russian armies at the front. Over 50,000 prisoners worked here until 1917 in conditions that in their hardship equaled, and even exceeded, those of the later Soviet Gulags.

Leave a comment

Filed under Central Asia, disease, food, Germany, Hungary, labor, language, migration, military, nationalism, Poland, Romania, Russia, slavery, Ukraine, war

by Joel | 5 November 2020 · 8:58 am

Europe’s Most Anti-Semitic Great Power, 1914

From The Fortress: The Siege of Przemysl and the Making of Europe’s Bloodlands, by Alexander Watson (Basic Books, 2020), Kindle pp. 134-136:

Like flame following a gunpowder trail, violence blazed toward Przemyśl. Cossack cavalry were especially dangerous and fiercely anti-Semitic. They had a long history of murderous conduct—or, as they glorified it, of righteous slaughter of infidels. In Russia, they were the Tsar’s enforcers, and they had been instrumental a decade earlier in harshly suppressing revolution. In Galicia, they lived up to their reputation as wild and merciless. Everywhere, Jews were mugged and shops looted. In some places, worse crimes were perpetrated. Men were beaten or murdered, women raped. Christians were also sometimes attacked, but from the start it was clear that their Jewish neighbors were the invaders’ main targets. That the violence might pass them by, many displayed icons of Mary the Mother of God, Jesus, or Saint Nicholas in their windows or on the roofs of their dwellings. Jews, trying to save their property, copied that example. Many fled. By some estimates, nearly half of Galicia’s Jewish population, up to 400,000 people, ran for the Austrian interior. Witnesses described an “interminable file of refugees… poor wretches who had left everything behind them except a few belongings on their backs.” These frightened, fatigued, fleeing Jews “presented a picture of truly piteous misery.”

The worst atrocity befell Lwów. There, on September 27, after nearly a month of tense but peaceful occupation, a pogrom flared. News of this pogrom reached Przemyśl in January 1915 through a spy who had been sent out to reconnoiter the zone of occupation. In his account, it was a ploy “in real Russian style” by Tsarist troops to circumvent a ban on plundering. A soldier had fired off a shot from a house on a street in the Jewish quarter, and a cry had then immediately gone up that the Jews were attacking the military. The soldiers were ordered to punish the Jews and given permission to plunder their shops. In its outline, the spy’s account was correct. Who fired the shot which sparked the pogrom was never firmly established. The occupation authorities insisted, of course, that it was a Jew. Not in contention, however, was the brutality of the Russian reaction. Cossacks stormed through the streets beating and shooting helpless Jewish civilians. They butchered 47 Jews and arrested 300 Jewish bystanders.

Neither Grand Duke Nikolai nor his subordinate commanders organized or officially sanctioned this ill-disciplined violence. However, the atmosphere of anti-Semitic hatred at Stavka, the Russian High Command, and the toleration of atrocities against Jews at all levels of the army’s command structure made it possible. The Russian Empire was Europe’s most anti-Semitic Great Power. Religious, economic, and, by the First World War, especially political prejudice, increasingly influenced by the modern ideology of race, stamped the Russian ruling elite’s and military’s hostility toward Jews.

Leave a comment

Filed under Austria, migration, military, nationalism, Poland, religion, Russia, Ukraine, war

by Joel | 4 November 2020 · 6:30 am

Civilian Internments in Przemyśl, 1914

From The Fortress: The Siege of Przemysl and the Making of Europe’s Bloodlands, by Alexander Watson (Basic Books, 2020), Kindle p. 71:

KUSMANEK’S FIRST TWO tasks at the war’s start were to protect the Fortress from surprise attack and to prepare it for siege. The third, however, was inward-looking: to maintain internal order. Kusmanek possessed formidable powers to fulfill this objective. Galicia fell within the extensive “Area of the Army in the Field” declared on July 31, 1914, in which military commanders were placed above the civilian administration. On August 2, repressive martial law was imposed throughout this area. Unrest or rebellion, high treason, espionage, lèse majesté, and a host of other offenses detrimental to smooth mobilization were henceforth to be tried in military courts. Through the Fortress Command court, over which Kusmanek presided, passed a stream of civilian cases from the surrounding region.

The Fortress Command, like other military and civilian authorities in Galicia, acted preemptively to smash all possible resistance. Lists of potential traitors had been drawn up by district officials in peacetime, and across the province, over 4,000 people were arrested in the first days of war. The Russophile intelligentsia was the primary target, but through paranoia, denunciations, and the cynical exploitation of the emergency by some Polish officials to rid themselves of troublesome local opponents, many Ukrainian nationalists, for whom rule by the Tsar would be a catastrophe, were also taken into a Kafkaesque “preventive detention.” The Greek Catholic Church, to which most Ruthenes adhered, suffered particularly grievously. The similarity of its eastern rites to those of the Russian Orthodox Church, and the fact that a small minority of its priests were Russophile, all fueled suspicion. Its churches around Przemyśl had been built with Russian funds, went one rumor, as landmarks to help orientate an invading army. In the Przemyśl diocese, where 873 clergy had their ministries, more than a third of the priests, 314 altogether, were interned.

Leave a comment

Filed under Austria, Hungary, language, military, nationalism, Poland, religion, Russia, Slovakia, Ukraine

by Joel | 1 November 2020 · 6:16 am

Multiethnic Przemyśl in 1914

From The Fortress: The Siege of Przemysl and the Making of Europe’s Bloodlands, by Alexander Watson (Basic Books, 2020), Kindle pp. 11-13:

The Przemyśl municipal authorities were keen to emphasize the Polish credentials of their city. This too was a mark of modernity, for nationalism was the new, exciting, and inspirational ideology of the late nineteenth century, promising the renewal of real and imagined past glories and a better, more efficient future. The reforms of the 1860s had placed Galicia in the hands of Polish conservatives and granted considerable powers of self-government to Austria’s municipalities. As in other Galician cities, Polish Democrats—more liberal and elite than their name might today imply—ran Przemyśl in the decades before 1914. Under mayors Aleksander Dworski (1882–1901) and Franciszek Doliński (1901–1914), the expanding city not only improved its infrastructure—building wells and drains, a municipal slaughterhouse, a hospital, and an electrical power station—but also asserted the Polishness of its public spaces. The most impressive new or rebuilt main streets were named after the most revered Polish poets, Adam Mickiewicz, Juliusz Słowacki, and Zygmunt Krasiński, or landmark events in Poland’s history, such as the May 3, 1791, constitution, or the medieval victory of Grunwald over the Teutonic Knights. Statues of Mickiewicz and the Polish warrior-king Jan Sobiecki III, funded by popular subscription, were raised by the old Market Square.

Przemyśl’s other ethnic groups were also caught by the new spirit of the late nineteenth century. The Greek Catholic minority generally had little opportunity to make much mark on the city in brick or stone beyond its historic churches. There was, however, one important exception: schools. Language issues, and the right to teach children in one’s mother tongue, were becoming central to identity and to political disputes across the Habsburg Empire, and Ukrainian-speakers—or Ruthenes, as they were known in this period—were no exceptions. In the late nineteenth century, elite boys’ and girls’ secondary schools teaching in Ukrainian were founded, augmenting existing primary provision and attracting pupils from far beyond the city limits. Ruthenes were deeply divided in their identity, and the fractures were reflected in their associations and in the press. “Ukrainian” at this time denoted a political stance: a conviction that Ukrainian-speakers were a distinct nation. The majority of the small clerical and intellectual elite adhered to this view. A lesser group, the so-called Russophiles, disagreed, regarding themselves culturally, and sometimes also politically, as a branch of the Russian nation. Though difficult to enumerate, a fairly large section of lower-class Ruthenes was mostly indifferent to the novel idea of the nation, and persisted in prioritizing the Greek Catholic faith as the foundation of their identity.

Przemyśl’s Jewish community displayed some similar divisions. Orthodox Jewry had long predominated, and though this was still true in the early twentieth century, the modern era had brought schism and change. There were four synagogues in Przemyśl by 1914. The oldest, situated in the Jewish quarter, and eight other smaller prayer houses were frequented by the traditionalist, Yiddish-speaking Hasidic Jews who so fascinated Ilka Künigl-Ehrenburg. They were instantly recognizable, especially the men, with their curly sidelocks, beards, black hats, and black kaftans. To attend synagogue with them was a profoundly spiritual experience. Künigl-Ehrenburg ducked under the low doorway of the Old Synagogue one Sabbath and climbed up to the women’s gallery to watch. The faithful filled every inch of space. Some sat, others stood, all pressed tightly together. From above, a stream of light pierced the darkness and shone onto the silver-edged Torah scroll displayed by the altar. Wrapped in their gray-and-white striped prayer shawls, the believers rocked back and forth murmuring their sacred devotions. To the Styrian countess, it was strange—“oriental”—but very moving. “Everything was full of atmosphere, harmonious,” she wrote.

Times were shifting, however. Beginning in 1901, the kehilah, Przemyśl’s Jewish communal council, dropped Yiddish and instead conducted its meetings in Polish. The city’s three other synagogues had all been built since the 1880s and catered to wealthy, educated Jews. Jews—some of them—had particularly prospered from Przemyśl’s rapid expansion, a fact that had not gone unnoticed by their Christian neighbors. The town’s credit institutions were nearly all in Jewish hands. The majority of new manufacturing concerns and almost all trading and services were as well. The most intense civic development in the final thirty years of peace had taken place to the east of the old town and in the suburb of Zasanie, north of the San River. In these districts, the housing stock had more than doubled, and it was to there that well-off Jews had moved. They had bought up property on the smartest strips; it was a mild irony that on Mickiewicz Street, named for Poland’s national poet, no fewer than 74 of the 139 buildings were Jewish-owned. The synagogues serving these communities, like the people who attended them, took inspiration from modern liberalism and nationalism. The “Tempel” in the old city was home to Jewish progressives keen to integrate into Polish culture. Faced with red brick, like synagogues in the west of the empire, it celebrated Polish holidays and had sermons and prayers in the Polish language. The Zasanie synagogue was popular with Zionist youth.

Leave a comment

Filed under Austria, Czechia, democracy, Germany, Hungary, language, nationalism, Poland, religion, Romania, Russia, Slovakia, Ukraine

by Joel | 27 October 2020 · 3:42 am

Reporter Meets Minder in North Korea

From Without You, There Is No Us: Undercover Among the Sons of North Korea’s Elite, by Suki Kim (Crown, 2014), Kindle pp. 23-26:

On the Philharmonic trip, Mr. Ri and I had chatted so effortlessly that at times it was confusing to make sense of our relationship, since his job was to report on me, and my job as a magazine correspondent, reporting on the event, was not all that different. It is remarkable how quickly camaraderie develops when tensions are high.

The thirty-six hours in Pyongyang on that trip were a whirlwind. It turned out that that was the whole point. It was a PR event carefully orchestrated by the DPRK regime, with the American orchestra providing the incidental music. There was nothing any of us could write about except what we were allowed to see, which was a concert like any other, a few staged welcome performances, and the usual tourist sites. It was a lesson in control and manipulation. The real audience was not those in the concert hall but the journalists whose role was to deliver a sanitized version of North Korea to the outside world, and what shocked me was how easily seduced they were. Both CNN and the New York Times reported that the performance drew tears from the audience, and soon the major newspapers around the world followed with stories about this successful experiment in cultural diplomacy. Lorin Maazel, then the conductor of the Philharmonic, declared that seventy million Koreans would thank him forever. I witnessed no crying in the audience—all handpicked members of the Party elite—nor did any of the correspondents I spoke to after the performance. The tears I recall from that trip were a different kind.

Although it was my second time visiting North Korea, I burst into tears while saying goodbye to my minder. I was not a journalist on assignment in that moment. Instead I was thinking of my grandmother and my uncle, and my great-aunt and her daughters, and of the millions of Korean lives erased and forgotten. Right there, on the tarmac, before boarding the chartered flight with everyone in our mission, I told Mr. Ri that I was sick of this division, and that I would probably never see him again because the people of his country were not allowed to leave or even have contact with the rest of the world, that his country was so isolated that even I, a fellow Korean, could only visit it as part of the American delegation, shadowing the American orchestra, and that it broke my heart to see how bad things really were there. I said all this standing on that tarmac, my face covered with tears, the floodgates open after thirty-six hours of enforced silence. This, in hindsight, was thoughtless of me. I was about to climb onto that flight and return to the free world, but he was stuck there, and the other minders saw this encounter. But, surprisingly, tears ran down his face too, along with the faces of two other minders nearby. They said nothing, just cried and cried.

My first reaction to seeing Mr. Ri here, three years later, was that of relief. He had not been punished for crying with me at the airport. He was okay! Then I felt afraid. He had met me as a journalist, so what would he make of the fact that I stood before him as a missionary teacher? It was a mystery to me why I had been allowed in. Joan and President Kim knew that I was a writer, although they thought of me as a novelist, which they must not have considered a threat. But they had only to Google me to find out that I had in fact published a fair number of articles and op-eds about North Korea. The most recent piece had been a feature essay on defection, a taboo topic. But President Kim had also been very interested in the Fulbright organization—which had given me a fellowship—and asked me to arrange a meeting between him and the Seoul division’s director, which I did. And I had been referred to him by the powerful Mrs. Gund. Whatever the reason, I had passed their vetting.

Leave a comment

Filed under education, Korea, nationalism, publishing, U.S.

by Joel | 26 October 2020 · 6:32 am

Twelve Wonders of North Korea

From Without You, There Is No Us: Undercover Among the Sons of North Korea’s Elite, by Suki Kim (Crown, 2014), Kindle pp. 105-106:

The students proudly said that the apple farm was the eleventh songun (military first) wonder of their country, and that they had helped to build it. They told me that in April and May 2009, college students from throughout Pyongyang had spent every Sunday digging holes for the trees, working in teams. They seemed genuinely fond of their memories of working there, though one student admitted that it had been hard because it was extremely cold that spring. I asked if they had since visited to see—and taste—the fruits of their labor. There was a pause before they told me that they had not seen the farm since the trees had been planted. Yet the farm was less than half an hour’s drive from the school.

To ease the sudden awkwardness, I asked about the other wonders. They seemed relieved and volunteered information eagerly. When General Kim Jong-il took over after Eternal Great Leader Kim Il-sung’s death in 1994, they told me, there had been only eight wonders, but now they had twelve. The first one was the Sunrise at Baekdu-san (Mount Baekdu), where Kim Jong-il was born. The second was the winter pines at Dabak Military Base, where Kim Jong-il had first thought of the songun policy. The third was the azaleas at Chulryong hill near a frontline base, where Kim Jong-il often visited. The fourth was the night view of Jangja mountain, where Kim Jong-il had taken refuge during the Korean War as a child. The fifth was the echo of the Oolim Falls, which Kim Jong-il said was the sound of a powerful and prosperous nation. The sixth was the horizon of Handrebul field, the site of Kim Jong-il’s 1998 land reform. The seventh was the potato flowers from the field of Daehongdan, where Kim Il-sung had fought the Japanese imperialists and Kim Jong-il upheld his revolutionary spirit by starting the country’s biggest potato farm. The eighth was the view of the village of Bumanli, which Kim Jong-il had praised as a socialist ideal that shone bright during the Arduous March. The ninth was the beans at the army depot, which Kim Jong-il once said made him happy that his soldiers were well fed. The tenth was the rice harvest in the town of Migok, so plentiful that Kim Jong-il had declared it to be a shining example of socialist farming. The eleventh was the apple farm, and the twelfth was the Ryongjung fish farm of southern Hwanghae province whose sturgeons swarmed toward the sea, just as the satellites of the DPRK, under Kim Jong-il, flew toward the sky. The students uniformly remarked that the increase from eight to twelve wonders under the Great General’s guidance meant that their country was powerful and prosperous and would continue to be so.

It was at moments like these that I could not help but think that they—my beloved students—were insane. Either they were so terrified that they felt compelled to lie and boast of the greatness of their Leader, or they sincerely believed everything they were telling me. I could not decide which was worse.

Leave a comment

Filed under education, Korea, labor, military, nationalism

by Joel | 19 October 2020 · 4:28 pm

Thailand’s Ambiguous Status in WW2

From Irregular Regular: Recollections of Conflict Across the Globe (The Extraordinary Life of Colonel David Smiley Book 3, Sapere Books, 2020), Kindle pp. 153-154:

My briefing gave me the first indication of the extraordinary political set-up in Thailand. Technically, my briefing officer told me, Thailand was at war with the Allies, against whom she declared war when she was occupied by the Japanese. ‘Didn’t she fight against the Japanese when they invaded Thailand?’ I asked. ‘And why did she have to declare war on us?’ She only offered ‘token resistance’ against the Japanese, I was told, and declared war on us ‘under strong Japanese pressure’. She was, however, a most unwilling ally of the Japanese. ‘How do you know that?’ I said. One had only to look, he replied, at the size of the underground movement. It included not only a number of high-level politicians, service chiefs and government officials, but was led by the Regent himself. He went on: ‘You’ll hear a great deal of the Regent from now on. His real name and title is Luang Pradit Pridi Panomyong but he is known to all of us as “Ruth”, which is his codename.’

At the end of April 1944 the first British officer from Force 136 to visit Siam was Brigadier Jacques, codenamed ‘Hector’. He and Chin had been landed off the coast of Siam by Catalina flying boat and had then transferred to a fishing boat that took them to Bangkok. Hector had been a prominent lawyer in Bangkok before the war and had many friends and contacts there; he also spoke the language fluently. In Bangkok they had meetings with Ruth and some of Ruth’s friends, then returned the way they had come.

After Hector had reported to Mountbatten he returned to Bangkok by the same means, taking with him a radio and radio operator. He came out once more, when I met him, then stayed until the end of the war. As a soldier he insisted on wearing uniform, which caused Ruth a security problem. However, Ruth found him a safe house either in his own palace or the University of Moral and Political Science, where he was in daily communication with Force 136 HQ. As he was in close contact with Ruth, who had frequent meetings with the Japanese, he was able to pass on much vital information which would be on Mountbatten’s desk in Kandy within twenty-four hours. Hector remained the senior BLO [British Liaison Officer] throughout his time in Thailand.

Leave a comment

Filed under Britain, Japan, military, nationalism, Thailand, U.S., war

by Joel | 9 October 2020 · 6:33 am

Early Jesuits Adapt to Japan, 1580s

From African Samurai, by Geoffrey Girard and Thomas Lockley (Hanover Square, 2019), Kindle pp. 60-62:

Now that he was here to see it for himself, the actual state of the mission in Japan, unsurprisingly, had not met Valignano’s expectations.

In particular, there was significant discord between Japanese converts (especially the most senior ones not used to being gainsaid in their own domains), and the non-Japanese missionaries (who often behaved as if they knew everything). To meet the grievances of the Japanese community, Valignano quickly held consultations to identify ways in which the earlier mission had been mismanaged. These included overly strict discipline, racial discrimination in admittance to holy orders, an insistence on the superiority of European ways and a refusal to support the learning of the Japanese language by some senior Europeans—in particular the mission superior, Cabral.

Another problem Valignano faced was that most Europeans did not appear very civilized to the locals who saw them as, frankly, vulgar. By comparison, the Japanese were consistently well mannered. Valignano wrote, “even the children forbear to use inelegant expressions among themselves, nor do they fight or hit each other like European lads.” Upper-class Japanese people, particularly, considered Europeans dirty, ill-mannered and ignorant of proper comportment. The Japanese were also used to daily bathing, and the ability to eat without touching food with their hands—both customs Europeans of the time customarily scorned.

Having identified these impediments, Valignano issued decrees on how Jesuits should conduct themselves and adapt more to local norms. (Though, even the relatively broad-minded Valignano still balked at bathing regularly and forbade his charges, including the Japanese and African ones, from doing so.) By the time he left Japan for the first time in 1582, he’d already opened three more seminaries with the aim of training locally recruited brothers and priests. The mission relied upon its native Japanese followers to help celebrate masses, marriages and funerals in Japanese, and for diplomacy in many cases. Until Valignano’s arrival, Jesuit policy had forbidden Japanese men from becoming full members; they, instead, had to remain as semipermanent acolytes. One of the most important things Valignano would do during his tenure as Visitor was facilitate the first non-Europeans becoming full Jesuit members and ordained priests in Japan.

Then, to make Catholic priests’ status more recognizable to the Japanese, Valignano reorganized the mission structure to more closely resemble that of the social organization of the Nanzen-ji Temple in Kyoto. Japanese religion at this time had become a fusion of imported Buddhist beliefs and native animist beliefs, hence, Buddhist “saints” were worshipped in the same places as ancient animist gods called kami. Sometimes kami and Buddhist saints eventually mixed in together and became one entity. Buddhism itself, was divided, sometimes violently, by sect, some of which, like Zen, had their origins abroad, and others, like Nichiren, which started in Japan. Valignano copied their ranking system so locals would understand the social standing of the Jesuits and know which priests were more senior. Initially the priests had intentionally dressed poorly, marking their vows of poverty, but Valignano changed that, and they smartened up, or at least made sure their clothes were clean. This made the Japanese more open to the new religion, because it looked more like traditional ones, respectable, blurring the lines somewhat and gaining the Catholics more respect.

Valignano also directed the missionaries and other Jesuit workers to systematically learn as much Japanese as possible. Only then, when they could speak directly to the locals in their own tongue, could they truly reach out across Japan for the Church. Perhaps influencing his plans, Valignano was particularly taken with the Japanese language, calling it “the best, the most elegant, and the most copious tongue in the known world,” adding, “It is more abundant than Latin and expresses concepts better.”