Asashoryu Now 24-0

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

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

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

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

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

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

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

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Huge Japanese Submarine Discovered Off Hawai‘i

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

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

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

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

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

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

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

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

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

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

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

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Pictures after the Earthquake in Fukuoka, Japan

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

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Christian Missionaries in North Korea

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

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

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

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

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

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

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

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

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

via NKZone

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A Tropical Melting Pot in the Frozen North

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

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

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

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

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

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

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

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

via OxBlog

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Doris Duke’s Islamic Art Shangri-La

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

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

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

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Multinational Coalition Invades Japan, 1643

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

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

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

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

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

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

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

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Harry G. Frankfurt, On Bullshit

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

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

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

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

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

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Nick Kristof on Environmentalists Gone Wild

I enjoy Nick Kristof’s political unreliability. In the New York Times of 12 March, he takes on environmental car-alarmists.

When I first began to worry about climate change, global cooling and nuclear winter seemed the main risks. As Newsweek said in 1975: “Meteorologists disagree about the cause and extent of the cooling trend … but they are almost unanimous in the view that the trend will reduce agricultural productivity for the rest of the century.”

This record should teach environmentalists some humility. The problems are real, but so is the uncertainty. Environmentalists were right about DDT’s threat to bald eagles, for example, but blocking all spraying in the third world has led to hundreds of thousands of malaria deaths.

Likewise, environmentalists were right to warn about population pressures, but they overestimated wildly. Paul Ehrlich warned in “The Population Bomb” that “the battle to feed humanity is over. … Hundreds of millions of people are going to starve to death.” On my bookshelf is an even earlier book, “Too Many Asians,” with a photo of a mass of Indians on the cover. The book warns that the threat from relentlessly multiplying Asians is “even more grave than that of nuclear warfare.”

Too many Asian men, and not enough Asian women. Now that’s the real problem in Asia. Meanwhile bald eagles multiply and malaria just gets worse and worse.

UPDATE: The Belmont Club has much more about efforts both to ban DDT and to resist banning it, with follow-ups here and here.

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Dutch Bathing Practices in Kupang, Timor, 1792

In 1792, American Lieutenant Amasa Delano spent some time in Dutch West Timor with the British McCluer Expedition.

A river of clean, clear water flowed through Copang [= Kupang, West Timor] to the sea; and a short distance from the mouth of the river was the bathing resort of the well-to-do residents of Copang. The families of the government officials of account and of the merchants in profitable business composed pretty much all the well-to-do people of the port. On fine days, and most days in tropic Timor were fine, they went in for bathing en masse. The bathing scene was a delight to Amasa:

“The bank of the river where they bathed was shaded with rows of fragrant trees, and under the trees were small dressing cabins. The Dutch, men and women both, donned a Malay garment for the bath, a sort of petticoat, which was tied high up on the breast, but so tied as to leave the arms free. Some of these bathing garments were of extremely fine texture, and with beautiful designs woven into them.”

Amasa and his brother officers were furnished with the same sort of bathing robes of extremely fine texture and beautiful design. “Men and women bathed together, picking out a spot with their backs to the current, and allowed the swift running water to rush over their heads, or flow around them.” Amasa was always among those present at the bathing hour. His choice of place was between two rocks; and there, with a stone against which to brace his feet, he sat in secure enjoyment of the current, without incurring danger in an absent-minded moment of being swept down-river and put to the labor of swimming back against the current. He liked to swim, and these days in Timor were for relaxation after the wearying passage from New Guinea.

While the favored people bathed, Malay slaves were setting the tables and laying the lunch in the shade of the wide-spreading, handsome trees on the bank of the river. It was the life for a sailor ashore–that is, when the sailor was an officer.

“There was the river foaming over the rocks below gently in some places, sublimely in others; and the river was on the opposite shore spreading itself out like a transparent lake with lovely scenery reflected in its calm surface.”

Amasa and his bathing brother officers would work up grand appetites while observing the tables being loaded deep with the wide variety of savory dishes. There were also oceans of fine wines. Amasa had not yet had the experience of sitting in at a party when English officials took on the job of entertaining Dutch rivals in trade; but certainly the Dutch in Amboyna and here in Timor were setting a warm pace against the day when it came the turn of the English to do the entertaining. For the prestige of that Royal Navy to which his officer shipmates belonged, he hoped said officers would rise to the occasion when it came their turn to play host. They would have to log the good knots to do so. The Dutch in Amboyna had done them well; the Dutch governor’s widow in Timor and her official aides were doing them even better:

“The Dutch in Timor gave us altogether too good a time. It may have been the too frequent bathing, and staying too long at it that brought on intermittent fevers, from which several of our officers died. These deaths from the bathing in Timor were not the first of their kind, which I have known from personal observation.”

… Not long before the McCluer visit to Timor, Lieutenant Bligh of the Bounty mutiny episode had arrived there [in 1789]. Timor was still lauding the seamanship and fortitude of Bligh and the men who had survived that long passage in that open boat, and Amasa thought the laudations well deserved. But shortly after Bligh’s departure from Timor another boat’s crew arrived there from a more perilous and far longer voyage than Bligh’s; and they made the passage with only a chart and a compass for their navigation. While McCluer’s officers were still at Timor that boat’s crew of the more perilous passage were being held in ignominy in Copang.

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