Karhu and Jacoulet – Foreign Japanese Woodblock Print Artists

The two most famous exponents of the art of the Japanese woodblock print in [the 20th] century are not Japanese. Clifton Karhu, whose views of Kyoto’s traditional architecture can be seen on the walls of European galleries and American museums, was born in Duluth, Minnesota in 1927. Paul Jacoulet, creator of a gold and platinum Asia that existed mostly in the artist’s fantasy-filled imagination, came to Japan at an early age from France.At first glance, other than being foreign woodblock print artists, these two men would seem to have little in common. Karhu carves his own blocks and adheres to the relatively new Sosaku Hanga (Creative Print) school. Jacoulet, on the other hand, adopted the style of the Shin Hanga (New Print) movement, whose members followed in the footsteps of such ukiyo-e (floating world picture) masters as Utamaro and Hiroshige, who designed and directed the production of their prints, leaving the carving of blocks and pulling of paper to master craftsmen.

For me, Jacoulet the Liar is the more interesting, for the following reason.

Jacoulet earned himself a place in history not just as an artist but as a source of information on Micronesia under Japanese rule. He was one of very few foreigners trusted enough by Japanese officials to be allowed to travel through a vast area of mandated territory in the Western Pacific which the Japanese military was fortifying illegally in preparation for war. Jacoulet’s disdain for the real world of political and economic forces seems to have been well known. As Yun Hwa Rah put it, “The sensei [master] made a point of not reading any newspapers. He said they were full of lies.” In contrast to his postwar prints, which are almost entirely the product of fantasy, his pre-World War II work is grounded in real experiences. In his 1928 watercolor, Talaos Boy, Jacoulet meticulously records his young fisherman subject’s sunken chest and distended belly, signs that life in the South Seas fell far short of the paradise depicted by Gaugin and other European painters.

These quotes are from an article by Andrew Horvat entitled Karhu and Jacoulet: Western Artists Working in an Eastern Medium, a revised version of an article that appeared in the 40th anniversary issue (October-December 1994) of The Japan Quarterly, published by Asahi Shimbun. Jacoulet’s depictions of Yapese will illustrate his blend of accuracy, especially in props, and fantasy, especially in colors and faces.

  • Belle de Yap et orchidees, Ouest Carolines (1934) accurately depicts a traditional woman’s hairdo, tattoos, betelnut-stained lips, grass skirt, and neckcord indicating a woman who has passed puberty, but goes a bit overboard on the decorative cloth strips.
  • Un homme de Yap, Ouest Carolines (1935) accurately depicts a traditional Yapese man’s hairdo, three-pronged comb (or pick), pierced and distended earlobe, betelnut-stained lips, and starfruit hanging in the background, but goes overboard in the necklace decorations.
  • Femme tatouee de Falalap, Ouest Carolines (1935) accurately depicts tattoos, shells, Ulithian lavalava patterns, and even windswept hair, but the face is right off the kabuki stage.
  • Fleurs violettes, Tomil, Yap (1937) accurately depicts a woman’s hairdo, neckcord, betelnut-stained lips and teeth, and hanging flowers. (This is my personal favorite. Tomil is where I first learned to chew betel nut.)
  • Sur le sable, Rhull, Yap (1937) accurately depicts a married woman’s sitting posture, neckcord, and possibly even bracelet, but makes the woven frond basket look too much like canvas, and the grass skirt look too much like vinyl.
  • Yagourouh et Mio, Yap, Ouest Carolines (1938) accurately depicts the grass skits, lack of neckcord, and perhaps unruly hair of two pubescent girls, but makes the faces look too much like the Japanese moga (‘modern girl’)
  • Le betel, Yap (1940) accurately depicts a man’s loincloth, decorative comb, leaf armband, bamboo betel lime dispenser, and pepper betel leaf, but makes the hair look too much like a Japanese moga.

After the war Jacoulet progressively loses touch with reality. It’s not just that memories of Micronesia fade, because certain aspects remain remarkably accurate.

  • La jeune chef Saragan et son esclave Forum, Tomil, Yap (1948) accurately recognizes the caste system of Yap, but fakes the colors and the decorative carvings.
  • La tresseuse de paniers, Remoue, Yap (1948) fairly accurately depicts a woman weaving basketlike objects, but fakes both the color and the weave, so she looks like she’s weaving giant peapods.
  • Le fille du chef, Mogomog [Ulithi] (1953) is almost as much pure fantasy as his mermaid (1951).

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Order Read to the Dutch at Edo Castle, 1677

For generations it has been ordered that the Dutch shall trade with Japan, and that every year they shall land at Nagasaki. As before we order that under no circumstances shall you be in contact with the Portuguese and their Christian sect. Should we hear from any country that you are on intimate terms with them, we will stop you coming to Japan. Consequently, you shall under no circumstances bring anything of their sect to Japan and, of course, you shall not carry any objects of the sect on your ships.

If you want to continue to cross the seas and trade with Japan, you must report anything you hear about the Christian sect. You must report to the Nagasaki magistrate if there is a new location where the Portuguese sect has entered and also anything you see or hear on your routes crossing the seas.

You must not capture any Chinese ships crossing over to Japan. If among the countries frequented by the Dutch there is one where you meet the Portuguese, you shall under no circumstances communicate with them. You must write down in detail the name and location of any country where you meet the Portuguese, and the Nagasaki magistrate must be informed annually by the kapitan when he arrives.

Addendum: The inhabitants of the Ryukyus are people that submit to Japan, and you shall not capture them regardless of where you come across them.

Empo 5 [1677], the year of the serpent, 2nd month, 25th day

SOURCE: Beatrice Bodart-Bailey, ed. and tr., Kaempfer’s Japan: Tokugawa Culture Observed (U. Hawai‘i Press, 1999), p. 231.

Study question: Did the Dutch VOC [East India Company] compromise itself as much to maintain access to Tokugawa Japan as CNN did in Saddam’s Iraq?

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A Shogun Examines Dutchmen

On 20 April 1692, a party of Dutchmen from Nagasaki had an audience with the shogun. Engelbert Kaempfer (1651-1716), a German doctor in attendance, narrates:

The shogun asked [the translator] to welcome us, have us sit upright, take off our coats, state our name and age, get up and walk, first act and dance, and then sing a song and pay compliments to each other, punish each other, get angry, prevail upon a guest, and hold a conversation. Then he had us act like two people close to each other, such as a father and his son, like two friends parting and arriving, or friends meeting again, a husband parting from his wife, people hugging children and carrying them, and so forth….

We had to play husband and wife, and the women laughed heartily about the kiss. Then we had to show how we saluted people of lesser rank, women, nobles, a king. After that, they said I was to sing another piece by myself, and I did this to their satisfaction by singing two, which all liked so much that they asked whether one had to learn this as an art. Then we had to take off our coats, and one after the other step in front of the blinds and bid farewell in the most exuberant fashion, as we would to a king in Europe, and after that we left. Judging from people’s expressions and laughter, they were all very pleased.

SOURCE: Beatrice Bodart-Bailey, ed. and tr., Kaempfer’s Japan: Tokugawa Culture Observed (U. Hawai‘i Press, 1999), pp. 408-409.

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Meiji Village Museum

I’ve been concentrating a lot on people of ambiguous national or cultural affiliations, but architecture is another rich area to explore. A nice example is the architecture of the Meiji Village Museum in Japan.

Beautifully located on a hillside facing Lake Iruka, it occupies an area of 1,000,000m2, where currently over sixty Meiji buildings have been brought and rebuilt. Meiji was a period in which Japan opened her doors to the outside world and laid the foundation for Modern Japan by absorbing and assimilating Western culture and technology. Along with the Asuka-Nara period (553-793 A.D.) it is a very important era in the history of Japanese culture. Architecture was no exception. In addition to following the accumulation of excellent traditional wooden architecture from the Yedo period (1615-1867), builders adopted styles, techniques and materials of Western style stone and brick achitecture.

I can’t give direct links to the images, but let me recommend a few of the most striking buildings to view. Just click on “Architectures list” and then work your way down the list. Here are a dozen favorites among the 60+ bastard buildings:

  • Saint John’s Church in Kyoto (built 1907): Its brick exterior is a beautiful blend of Romanesque and Gothic design, the interior features distinctively Japanese designs appropriate to Kyoto’s climate, such as the bamboo blind in the ceiling.
  • Reception Hall of Marquis Tsugumichi Saigo House in Tokyo (built 1877): This was built to entertain guests. The interior is decorated with imported French furnishings.
  • Dr. Shimizu’s Office in Nagano (built 1897): Although this is a house built in a godown style with a Kiso white cedar shingle roof, Western designs are also imitated.
  • No. 25, Nagasaki Foreign Settlement (built 1889): The external walls are double boarded for soundproofing and dampproofing.
  • A Foreigner’s House, Kobe Foreign Settlement (built 1887): This building more accurately captures the atmosphere of a westerner’s residence in the cosmopolitan port of Kobe during a period of rapid development.
  • Japanese Immigrant’s House, Registro, Brazil (built 1919): Although it is built from locally grown wood, Japanese carpenters took part in the construction and Japanese methods were used.
  • Japanese Immigrant’s Assembly Hall, Hilo, Hawaii (built 1889): It was originally a church constructed for the Japanese by Japanese minister Jiro Okabe. [Are those cherry blossoms?]
  • Uji-yamada Post Office in Mie Prefecture (built 1909): This one-story wooden building with copper roofing has a conical domed roof at its center, and its facing is in a half-timber style.
  • St. Paul’s Church in Nagasaki (built 1879): In contrast to the farmhouse-style exterior, the interior is Gothic, with a crossing ribbed vault ceiling, called “umbrella ceiling.”
  • Central Guard Station and Ward, Kanazawa Prison (built 1907): Five wards are arranged radially around the octagonal central guard office. [Shades of Bentham’s Panopticon!]
  • Kikunoyo Brewery, Aichi Prefecture (built 1868): This building is a Japanese-style tile-roofed storehouse, and it consists of a two-storied section with a mud-coated outer wall, and an open eaves section.
  • Main Entrance Hall and Lobby, Imperial Hotel, Tokyo (built 1923): The main finish is Greenish tuff (volcanic rock) carved in geometric patterns, and yellow brick, while ferro-concrete is used to provide structural strength. [The Frank Lloyd Wright-designed hotel survived the 1923 Great Kanto Earthquake.]

UPDATE: Here’s another online version of the Museum with more information but muddier images.

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Korean-Japanese Cyberwarfare over Dokdo/Takeshima

The Marmot has a depressing post about a bizarre outbreak of cyberwarfare between South Korean and Japanese netizens over the issue of Dokdo (Takeshima in Japanese) in the wake of South Korea’s “highly provocative” issuance of postage stamps featuring Dokdo. Sheesh.

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Sakhalin Koreans and Business Development

On 1 September 2002, the New York Times published a story datelined Yuzhno-Sakhalinsk about a tug-of-war between South Korea and Russia over the labor potential of the Sakhalin Koreans. (The text of the story is preserved in a news archive at Arizona State University.)

On one end of the tug-of-war, South Korea is combating a labor shortage by loosening work-visa rules to attract overseas ethnic Koreans, members of the Korean diaspora who are sprinkled from Sakhalin to Uzbekistan. But Sakhalin is also desperate for trained and bilingual workers. The demand is stoked by plans of foreign energy companies to invest $13 billion in Sakhalin through 2006. In Russia’s largest capital investment project of the decade, gas and oil reserves are being developed for export, largely to Japan and South Korea.

Pavel Park, 16, paused from remodeling work at the school to say that he was learning Korean so he could work for a Korean company, as well as talk with his grandparents. Taking a view that once was heresy, he added: “But we were born here, our parents are here, this is our home. We don’t want to go live in South Korea.”

For half a century, the Koreans of Sakhalin – now numbering 40,000 – were a stateless people, inhabiting this desolate island against their will. At the height of World War II, imperial Japan brought them from Korea, then a Japanese colony, to work as slave laborers in coal mines. When Japan lost the war, the Soviet Union expelled the Japanese, but Stalin still needed coal miners. With few Russians living on what was once a czarist penal colony, he refused to release the Koreans.

A year later, on 1 September 2003, another story datelined Yuzhno-Sakhalinsk appeared in the Seattle Post-Intelligencer. It paints the Sakhalin Koreans as helpless pawns of the Russians and Japanese, most of whom desperately want to leave.

Thousands of Koreans such as Chen went to Sakhalin before and during World War II, sometimes voluntarily — lured by promises of good wages — but often at gunpoint. When the war ended, they were abandoned here. Decades later, they are still waiting to return to their homeland, a tragedy they blame on the Japanese government.

“I’ve always dreamed about moving home,” said Chen, who was overworked and underfed for much of his life. Wiping tears away from his eyes as he spoke in his house on the outskirts of Yuzhno-Sakhalinsk, he added: “I don’t know if I’ll die here or not.”

At about the same time, on 9 October 2003, the Korea Herald ran a story about the revival of Korean language on Sakhalin, suggesting mainly cultural, rather than economic, reasons.

The young generation, born into a Russian culture, are interested in their homeland thanks to the success of the 2002 FIFA World Cup.

It’s easy to focus on the painful history of the Sakhalin Koreans. That’s the dominant perspective of the “mournful and elegaic” 1995 video entitled A Forgotten People: The Sakhalin Koreans, produced by Dai-Sil Kim Gibson, who has produced other films about Koreans victimized abroad. This video does suggest, however, that it is primarily the old people who want to return to Korea. The younger people are more likely to feel that Sakhalin is their home.

The picture I come away with is one of much better economic times ahead for the descendants of the long-suffering Sakhalin Koreans, although they will face a new round of cultural adjustments very similar to those faced by the many Latin American Nikkeijin now working in Japan.

A map of the Sakhalin region and a list of the languages there is available online, and the Sakhalin Museum also has a website. (Warning: glacier-powered server!)

UPDATE: James J. Heinis compiled a long travelogue about his visit to Alaska in 2000. Here’s what he had to say about economic development plans in Sakhalin, looking from the other direction, with a hint about some of the difficulties, too. (I’ve embedded his links and updated two of them.)

At the hostel, back in Anchorage, I talked with a woman who was involved in the Alaska-Russia small business exchange. There is a lot of interest in Alaska about working with the Russians on Sakhalin because of oil. Investors include such companies as Shell, Mitsui, Mitsubishi, and Marathon (all in Sakhalin-II), Exxon (Sakhalin-I and Sakhalin-lll), and Mobil and Texaco (Sakhalin-III). There is a website on Sakhalin-Alaska development [where a search on “Sakhalin” returns a long list of links] and also one on Sakhalin which is also known as Karafuto in Japanese. The island’s southernmost coast (visible on a clear day from the northern tip of Japan), barely gets warm enough for a chilly late summer dip. The northern half of the island is arctic and is often rocked by seismic activity. Commercial development began in 1977. A large earthquake in 1995 killed approximately 2,000 people on Sakhalin (total island population is about 680,000). Winter brings huge, moving ice floes so the weather is terrible at best: The Sea of Okhotsk is subject to dangerous storm winds, severe waves, icing of vessels, intense snowfalls and poor visibility. The average annual extreme low ranges between -32 deg C and -35 deg C. Ice sheets of up to 1.5 meters thick move at speeds of 1-2 knots. By the way, Dad [a retired botanist] was on the Sea of Okhotsk while in Japan, see [his homepage with 2 dozen travelogues].

The future director of the exchange was upset because she was going to direct the University of Alaska-Anchorage Russia Business Training Center in Yuzhno-Sakhlinsk, Russia. This training center jointly coordinates the dissemination of Western businesses and technical know-how to the management and employees of Russian companies. The previous American directors were deported. In Russia, when you are deported, they wait until the visa is expired and they then put you on a plane going out. Taxes are on 70% of a person’s salary and the only ones who pay taxes are American who are hired part time and have two different jobs to cut down on taxes. The local newspaper made it appear that her predecessors were spies. Russians from Sakhalin do a lot of buying in Alaska of very specific items because it is cheaper.

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Sukarno’s Sweet Breads

“Now I must admit in my youth I was so terribly handsome that I was almost girlish-looking. Because there were so few female intellectuals in those days, there weren’t many girl members and when Young Java put on a play I was always given the ingènue role. I actually put powder on my face and red on my lips. And I will tell you something but I don’t what foreigners will think of a President who tells such things … Anyway, I will tell it. I bought two sweet breads. Round breads. Like rolls. And I stuffed them inside my blouse. with this addition to my shapely figure, everybody said I looked absolutely beautiful. Fortunately my part didn’t call for kissing any boys on stage. I couldn’t waste my money so after the show I pulled the breads out of my blouse and ate them. Watching me on stage, spectators commented that I showed a definite talent for playing to audiences. I concurred wholeheartedly.”

SOURCE: Sukarno: An Autobiography, as told to Cindy Adams, as quoted in Nigel Barley, The Duke of Puddledock: Travels in the Footsteps of Stamford Raffles (Henry Holt, 1992).

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Anglo-Indian Convention in Australia

Radio Australia carries a report of a recent Anglo-Indian convention in Melbourne.

They’ve survived generations of negative stereotypes and mistrust, often finding themselves ostracised by both mainstream Indian society and their British colonial masters.

But today, Anglo-Indian communities around the world say they’re ready to reclaim the best of both sides of their ancestry….

There are about 125,000 Anglo-Indians living in India today, with almost as many living abroad – many in Australia.

They’re the descendants of people who had a European father and an Indian mother – a mainly Christian community first established about 400 years ago in Kolkata – formerly Calcutta.

Yet another category of TCK/Global Nomads. I wonder what percent of the world population we’re up to now.

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Iranian Journalist Credits Blogs

The Online Journalism Review (OJR) has an article by Mark Glaser today about how an Iranian journalist credits blogs for playing a key role in his release from prison.

The conservative Islamic government is forced to take notice of the broad coverage given to Sina Motallebi’s arrest and the ensuing online petition drive demanding his freedom. In a wide-ranging interview, he tells OJR about the 23 days spent behind bars, and how the events led to his leaving his homeland and moving to Holland.

My question: What happened to Amnesty International?

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Japanese Brazilians in Japan: Japanese, Brazilians, or …?

Faced with an aging workforce, Japanese firms are hiring foreign workers in ever-increasing numbers. In 1990 Japan’s government began encouraging the migration of Nikkeijin–overseas Japanese–who are presumed to assimilate more easily than are foreign nationals without a Japanese connection. More than 250,000 Nikkeijin, mainly from Brazil, now work in Japan…. Considered both “essentially Japanese” and “foreign,” nikkeijin benefit from preferential immigration policy, yet face economic and political strictures that marginalize them socially and deny them membership in local communities.

Several university presses have recently published books on this phenomenon: Brokered Homeland: Japanese Brazilian Migrants in Japan (whose promo blurb appears above), by Joshua Hotaka Roth (Cornell U. Press, 2002); Strangers in the Ethnic Homeland: Japanese Brazilian Return Migration in Transnational Perspective, by Takeyuki Tsuda (Columbia U. Press, 2003); No One Home: Brazilian Selves Remade in Japan, by Daniel T. Linger (Stanford U. Press, 2001).

Japanese Peruvians are also coming to work in Japan in large numbers. Nikkeijin who work in Japanese factories can earn 5-10 times what they can earn as white-collar workers back in Brazil or Peru. However, rather than assimilate back to their ancestral culture, many appear to react by accentuating their Latin American culture. In the language of these academic studies, they are “negotiating identities” and “constructing discourses.” Identification with Japan is enhanced by emphasizing the “narrative of suffering and overcoming”–a very powerful narrative for both parties. But countervailing tendencies also come into play.

Elderly Japanese immigrants in Brazil have often constructed Japan as an object of nostalgic longing…. Once in Japan, however, [their offspring] soon begin to construct Brazil as the object of their patriotic identification. [Roth, p. 35]

The new, modernizing Meiji government allowed the first Japanese emigrants to leave for work in Hawai‘i, Guam, and California as early as 1868, but the first official emigration to Brazil didn’t happen until 40 years later. Many early emigrants thought of themselves as sojourners, not permanent settlers, and were able to hang on to many aspects of Japanese language and culture.

In the latter 1930s, however, the Vargas government’s assimilationist policies forced the closure of Japanese language schools and newspapers throughout Brazil. Along with the start of the Pacific War and spread of Japanese ultranationalist propaganda, a backlash arose among Japanese propagandists in Brazil …. The restrictions placed on the Japanese community, the spread of nationalist ideology, and the lack of Japanese language media coverage created conditions that fostered a millenarian movement among the Japanese migrants and their children. Many within the Japanese community supported the ultranationalist kachi-gumi [‘win faction’], which refused to acknowledge Japan’s defeat until several years after World War II. Members of this group cowed skeptics into silence by murdering numerous leaders of the realist make-gumi [‘lose faction’]….

At different points before and after the war, however, many first-generation migrants developed a strong sense of themselves as distinct from Japanese in Japan even while continuing to value their ties with Japan…. They no longer thought of themselves negatively as Japanese displaced to Brazil, but positively as the parents and ancestors of Brazilians. Even some who had been Japanese ultranationalists in the 1940s became ardent patriots of Brazil. [Roth, pp. 22-23]

Karen Yamashita’s novel Brazil Maru (Coffee House Press, 1992) vividly portrays this period.

Nikkei Brazilians and Peruvians working in Japan have hung onto the language and culture of their own homelands, helping to make Japan a bit more multicultural. A trilingual news portal illustrates how linguistically diverse this community is. Of course, amid the ups and downs of cross-cultural accommodation, there is always a horror story.

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