井の中の蛙

Brett Holman notes a new contender in the “really First World War” sweepstakes — the Seven Years War and Napoleonic Wars being leading early contenders — namely The Russo-Japanese War. John Steinberg, editor of the two-volume The Russo-Japanese War in Global Perspective: World War Zero offers ten points of comparison that he seems to consder hallmarks of a world war:

1. Like World War I, the origins of the Russo-Japanese War were rooted in imperialistic competition between world powers

2. As in August 1914, when the Russo-Japanese conflict began, it was fought in a neutral country(s) (China and Korea)

3. In the midst of the conflict and in the area where combat occurred, governmental structures broke down and the emergency was greeted with a response by non-governmental agencies such as the Red Cross

4. The conflict was marked by the use of sophisticated, complicated, and (above all else) lethal industrial weapons such as machine guns, rapid fire infantry assault weapons, rapid fire artillery, mines, and torpedoes. These were accompanied by the logistical infrastructure needed to keep ammunition and other essential supplies flowing to modern fielded armies

5. The natural product of the War’s deadly battlefields — mass casualties — required levels of aid which no medical corps of the period had the ability to help. The sheer numbers of men in need of aid overwhelmed these units.

6. The duration of battles at the beginning of the War lasted two or three days (The Yalu and Nanshan) and were contained to relatively small areas. By the end of the war the battles of Liaoyang and Mukden lasted weeks and featured battlefields that extended for kilometers. [NB: In terms of duration and brutality, the six to seven-month siege of Port Arthur foreshadowed what later happened at Verdun in 1916.]

7. The cost of fighting such a technologically demanding war required the formation of international syndicates of bankers simply to derive the credit needed for both the Japanese and Russians to keep purchasing and producing weapons and munitions.

8. Like WWI, the Russo-Japanese War was widely reported on and represented in all forms of visual presentations, from photographs to wood block prints.

9. Like Versailles, the Treaty of Portsmouth occurred only after one belligerent (Japan) ran out of men, materials and credit, and the Russians found themselves in the midst of a Revolution. Perhaps more to the point, the treaty itself resolved little beyond ending hostilities and, worse, created circumstances that fueled grievances that culminated in future conflict.

10. When the war concluded and the peace was signed the strengthening of the pan-Asian movement continued to fuel animosities that further destabilized the world.

My immediate reaction, like Brett, is that this is list of similarities, which is interesting, but that they are aspects of modern warfare rather than a description of the kind of global cataclysmic or transformative event that would justify the “world war” moniker. You could say that it was a sort of regional prototype for the war, but you could say that about just about any conflict after the Franco-Prussian war, including the Spanish-American war (which probably ought to go on the “World War Wannabee” list, as a bi-oceanic, imperial conflict); one of Steinberg’s co-bloggers notes that the Russo-Turkish war fits all those criteria, but that still doesn’t qualify it as a “World War,” just a nasty imperialistic conflict.

Most of these points are weak comparisons, I think, but arguable: the idea (point 2) that the natural battleground for a World War is neutral nations’ territories, for example, ignores the difference between truly “neutral” and “in the sphere of influence”/colony which really defines the initial (and for the R-J war, only) battlegrounds of imperialist wars. The last point perplexes me thoroughly: while there certainly is an upsurge in anti-Japanese (and generally anti-Imperial) nationalism in China and Korea after the R-J War, to describe this as “pan-Asian sentiment” seems wrong. If he’s arguing that Japan’s success leads to an upsurge of pan-Asianism in Japan, that’s more reasonable, but to describe it as a “movement” and to place the blame for Asia’s early 20th century destabilization on that rather than continued imperialistic pressures (for which pan-Asianism was a fig leaf of rationalization, nothing more) is overblown.

I just received Tools of Culture: Japan’s Cultural, Intellectual, Medical, and Technological Contacts in East Asia, 1000s-1500s, part of the Asia Past and Present book series. I hadn’t ordered a book from the AAS previously and didn’t know what to expect. A pamphlet? Something printed on a desktop? I was pleasantly surprised to see that this inexpensive paperback book (just $22.40 with the AAS member discount!) is a high quality product equal to anything you would see from a university press. I haven’t read the book, but the form is reassuring, and the blurbs by prominent premodern Japanese historians on the back also convince. This looks like an excellent publishing option. As it gets harder to publish with the usual suspects, alternatives such as the various East Asia Center presses (Harvard, Michigan, Cornell), the new PMJS Papers, and other options that I probably don’t know about yet become attactive and important ways of maintaining scholarly standards while still getting our work into print.

I almost didn’t check Chris Bradford’s Young Samurai: The Way of the Warrior out of the library when I saw it, but some instinct told me that it was something I should read. Perhaps it was the realization that Young Samurai was the first book in a series — oddly, though, there was no information on the other books¹ — and therefore likely to have some serious publicity support from the publisher. Perhaps it was the realization that the publisher was Disney/Hyperion, which more or less guarantees a pretty substantial distribution and readership. Perhaps it was the hope that I might find, finally, some historical fiction worth recommending…..

The book is about a young English boy who’s shipwrecked in Japan in 1611, and gets adopted by a samurai family, while being stalked by the ninja pirates who killed his father and crewmates. So it was a bit Karate Kid and a bit of the story of Will Adams (more Samurai William than Shogun); nothing surprising, really, but all a bit familiar. Aside from fairly predictable ahistorical elements,² commonplaces of martial arts fiction, and the implausible interpersonal relationships, nothing out of the ordinary.

I was about halfway through the book, though, when I realized what I was reading: it was the scene where Jack, the young Englishman, shows up at the school of his adopted father/patron — a formidable warrior — and all the students are introduced to the instructors at a big banquet. I put down the book, walked into the other room and said to my wife, “It’s Harry Potter in Japan!”

[spoilers, of course, under the fold]

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1. As near as I can tell from the websites, the second book is coming out in the UK shortly, with the third book scheduled for next year and a TV deal in the works, but nothing on the US side about when the sequels might be available here. [↩]
2. ninja, yes, and wakou pirates (who are also ninja) off the coast of eastern Japan in 1611, and the post-Enlightenment attitudes of the protagonist [↩]

The Journal of the Historical Society has put five recent articles up for free, including a four-year old essay by Herman Ooms on the state of Tokugawa intellectual history. Aside from the gallop through the history of state-of-the-field essays, it includes a quick, very positive, look at European scholarship in French and German. I’m not sure how long these articles (the rest of them look interesting, too, but not Asian studies) will be up, but I’ll be going back there for fun in between stacks of grading this week and weekend.

And, as a bonus, some 1920s British Jiujitsu demonstration films which really need someone who knows more about martial arts history to put into proper context.

A recent article in the Japan Times, pointed out to me by a resourceful student (thanks Lindsay!), shows that the future imagined in Ghost in the Shell and other works of Japanese popular culture is just over the horizon. It resonated for me because I’m currently rereading Anne Allison’s wonderful Millenial Monsters with my seminar students. The book grows increasingly familiar and spooky as my own kids start to develop interests in Pokemon and the other globalized Japanese toys that still dominate American (and many other countries’) consumer toy market. Ah well. At least they’ll know how to communicate with our robot overlords later in the century: “Pikachu, I choose you!”

I don’t often get unsolicited books with handwritten notes from the authors, unless I worked with them in some way. What was even more surprising is that the book came to my new office before I was even done unpacking! That’s pretty spiffy service. The book had blurbs from Maxine Hong Kingston and Liza Dalby, which was promising. The book was about The World of Tea, and centered on an orphaned American taken in by a prominent Japanese family; not so promising. The author, Ellis Avery is an Adjunct Assistant Professor at Columbia in Creative Writing, and a five year veteran, we’re told in her bio, of tea ceremony training. Well, most of my fun books were in boxes, so I did read The Teahouse Fire, and since it is about the bakumatsu-Meiji era, I feel I should say something about it.

The Teahouse Fire is a historical fiction, which shares most of the flaws typical of the genre: a carefully set but very selective milieu; characters cobbled together from cultural and psychosocial fragments; wildly unlikely encounters and inappropriate behavior. Though the story does less damage to the historical narrative than usual for this kind of work, it is still an excellent example of why I don’t ever use historical fiction in my teaching, and why I rarely read it (especially in my own field!). [SPOILERS ahead]¹

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1. I’m an historian, so knowing how it comes out doesn’t bother me. [↩]

I’m teaching my Japan Since 1700 course next semester for the first time. I’ve taught Japan since 1800 and 1868; I’ve taught Japan 1600-1900 and 20c Japan. I have two issues which are bugging me as I put in my (late, I know) book orders: Textbook and the 18th century:

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I’m pleased to announce the publication by Shinsensha of the translated version of Japanese Diasporas, ｼﾞｬﾊﾟﾆｰｽﾞﾃﾞｲｱｽﾎﾟﾗ, 足立伸子 （編著), including my article “一八八五～九四年の移住者への訓示.” ¹ I learned, in the process of writing this post, that my article (in the English language edition) is actually cited and used correctly on the Wikipedia Japanese Diaspora page: “The Japanese Government was keen on keeping Japanese emigrants well-mannered while abroad in order to show the West that Japan was a dignified society, worthy of respect.” I may have to revise my opinion of wikipedia, after all.

In other news, Manan Ahmed sent me this Japanese Robot video, and while watching it I was struck by the realization that the early modern Japanese robots are based on a much older Japanese technology: Bunraku puppets. In this video, for example, you can see a demonstration of how the facial features are manipulated.

1. Professional Question: Is the translation listed as a separate publication on the c.v.? If so, do you note that it is a translation of an earlier publication? If not, do you just list it under the original publication: “published in translation as….”? [↩]

Keene includes several extended reminiscences of Meiji published immediately after his death. Unfortunately, some are included in the original French (pp. 707 and 709). Many thanks to Nathanael Robinson, who generously and meticulously translated these from the 19c formal French. I’ve appended these to the chapter guide for future reference.

Ito Hirobumi:

Whatever might be the causes which helped Japan in its progress, and whatever part we might have had in its success over the years, all that is insignificant when compared with what the country needs from his majesty, the emperor. The imperial will has always been the light that guides the nation. Whatever could be the contributions of those, like myself, who are trying to help his enlightened government, it would have been impossible to obtain such remarkable results had it not been for his great, wise and progressive support that is always behind every new reform.

Suematsu Kencho:

His Majesty provides the steadiest attention to each area of the affairs of the state. Every day, from the early morning till the late hours, he works with his cabinet on public affairs. He knows what matters concern each department, above all that which affects the army and navy. . . . Sometimes he astonishes [us] with his knowledge of events among his people. He takes a keen interest in everything that happens in the major countries of the world, his only desire being to learn from other nations.

The comment of the French editorialist was astute:

The emperor was able, at certain times, to influence the policy of his ministers, because his ability to act and his intelligence were not in doubt. But his main work, which he achieved with remarkable wisdom, was to be the head of state, the living symbol of national life and the public interest . . . . The great kings are not those who, like Philip II, want to manage the affairs of state by themselves, but those who, having placed their trust in great ministers, support them with all the prestige of the monarchy.

Reporter for The Journal (G. de Banzemont)

Mutsu-hito was not only one of the most celebrated emperors of Japan, but also one of the greatest monarchs of the modern world. One need only recall the anguish that gripped the Japanese nation at the first news of the sovereign’s illness. Over several days, the tearful crowd marched, without concern for the torrid heat, under the windows of the imperial palace. On their knees, their foreheads covered in dust, in a common voice, they pleaded with the gods. And as soon as a dull lamp, illuminating the room of the deceased, announced that the monarch passed away in agony, there came the most violent explosion of sorrow that can be imagined.

Ito’s comment seems somewhat noncommittal — “support” and “guides” aren’t specific — but emphasizes the “progressive” modernizing elements of the regime.¹ Suematsu, on the other hand, who served as an ambassador and Home minister, is effusive and clear. The “astute” French editorialist presents what could well be a summary of Keene’s own views.² de Banzemont’s narrative is echoed, but not quite confirmed, by Japanese sources Keene cites, and seems a bit excessive.³

1. Keene, in footnotes, says that the date of this statement “is not clear” but doesn’t explicitly remind the reader that Ito’s been dead for three years. [↩]
2. That’s what “astute” means: agrees with me [↩]
3. At some point, when I have more time, I want to go back to Japanese newspapers of the time. [↩]

Much of my Meiji Japan course is taken up with Donald Keene’s Emperor of Japan: Meiji and his World, 1852-1912. It’s been a pretty good experience, but I probably won’t do it again. I’ve enjoyed reading it¹ and my students do seem to be getting a great deal out of it, but it is too long and really fails to answer some of its own critical questions. My students are in the process of writing about it now, and I thought it was time to share some of my own reactions.

As part of the reading process, I created a page of short chapter highlights: one of Keene’s quirks is that the book’s sixty-three chapters are neither titled nor listed in a table of contents. The book is arranged almost entirely chronologically, so it’s not too hard to find what you’re looking for if you know when it is, and it has an index (with definitions of Japanese language terms, so it doubles as a glossary), but it still seems deliberately perverse — or perhaps novelistic — to have such fine-grained divisions without explanation.²

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1. I read through it last year along with my directed study students, but I was doing the directed study on top of a four-course, four-prep semester, so it was a perfunctory read. [↩]
2. Another moment of perverse traditionalism comes from the pages of untranslated French on p. 707 recording thoughts on Meiji’s reign by the late Itō Hirobumi, Suematsu Kenchō and an “astute” French journalist and p. 709 recording “the sorrow of the Japanese people.” I will add translations of those to the summary page when I have them. [↩]