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6/23/2011

Buy Spiriva Without Prescription

Filed under: — sayaka @ 10:15 am Print

Buy Spiriva Without Prescription, Earlier this month, I met a descendent of the Taiwanese aboriginal group, Sysiyat tribe (賽夏族), and his wife. The Sysiyat is a relatively small tribe living in Wufengxiang (五峰鄉) and Nanzhuang (南庄) in the mountainous inner-land of Hsinchu (Xinzhu, Spiriva forum, About Spiriva, 新竹) Province. I called him because I am studying the local history of Beipu (北埔) right now, doses Spiriva work, Canada, mexico, india, and stories about the Sysiyat people in neighboring Wufengxiang seemed important to me.

His name is Zhao Zhenggui (趙正貴), buy cheap Spiriva. Spiriva trusted pharmacy reviews, His grandfather, Taro Yomaw, where can i buy cheapest Spiriva online, Spiriva use, was the chief-general of the tribe in the area during the first half of the Japanese colonial rule, and he cooperated with the Japanese in many policing operations to suppress other rebellious aboriginal populations, order Spiriva online overnight delivery no prescription. Taro Yomaw's third son and Mr, Buy Spiriva Without Prescription. Japan, craiglist, ebay, overseas, paypal, Zhao Zhenggui's father, Ybai-taro, herbal Spiriva, Buy Spiriva online cod, attended the Japanese elementary school in the Zhudong (竹東)city, went to the elite Teacher's College (師範大学), Spiriva from canadian pharmacy, No prescription Spiriva online, and  became a police officer and teacher for the aboriginal villages. Ybai-taro continued his career as a teacher after the KMT took over the island, Spiriva street price, Spiriva long term, and after he retired in the 1970s, he started writing memoirs, purchase Spiriva online, Rx free Spiriva, histories, and fictional stories in Japanese, Spiriva without a prescription. Australia, uk, us, usa, (Mr. Zhao's interview about these writings in Chinese)

Taro Yomaw in his youth:

Taro Yomaw and Ybai-taro

(both photos provided by Mr, where can i cheapest Spiriva online. Buy Spiriva Without Prescription, Zhao Zhenggui)

From what I can tell, his memoirs and histories are based on what he heard from his own father and older generations, Japanese publications he later read by himself, and his own experiences as a police officer. Discount Spiriva, Sometimes they are mixed together, but one eye-catching feature is that his writings show a perfectly smooth transfer of legitimacy from Japanese colonizers, Spiriva price, coupon, Taking Spiriva, especially Emperor Hirohito, to the KMT and Chiang Kai-shek, where to buy Spiriva. Spiriva schedule, Instead of giving my lousy interpretations, I will just show some quotes from his "高砂族の古今" (Old and New of Takasago Zoku)

日本時代になってサイセット族が一番先に新竹の高い砂浜に渡台した歴史にちなみ全島の蕃人を高砂族と昭和天皇が命名あそばされた。
(Showa Emperor named all the aborigines in Taiwan "Takasago zoku" after the Sysiyat who had arrived in the high beach in Hsinchu)

This is historically not accurate because the Japanese were already calling them 高砂族 in the 16th century, order Spiriva from United States pharmacy. Buy Spiriva from mexico,

私が小学校に共学した時に日本人の子供は山の人と言って蕃人と言はれた事がない。平地人の子供は蕃人と言はれたので自然に日本人の子供に親しみを持ったのであった。
(When I went to the Japanese elementary school, Japanese children called me "mountain people" but never called me "banjin (barbarians)", Spiriva price. Buying Spiriva online over the counter, [Chinese] settler children called us "banjin" so I naturally felt closer to Japanese children.)

In the statistics of elementary school attendance, there were no Chinese-Taiwanese children who attended 小学校 before the 1920s, buy Spiriva without prescription, Where can i find Spiriva online, but there were always a couple of aboriginal kids studying with the Japanese children in the cities of Hsinchu.

戦死した弟もおそらく靖国神社に祭られてゐると思ひ何時か日本東京に行ってみたまを拝んで行かうと思ってゐる。台湾の山猿として野蛮人としてゐたのがたった十年間の旧友方々の指導により南方て勇しく戦ひ世界の人たちをびっくりさせた。休戦後は日本人と別れたが少しも恨まず日本人を無事にかへらせて惜別の涙を流したのであった。此の首刈り好きな高砂族を真人間に教育された日本人に対し感謝してゐる。中国人になっても其の昔の教育の基礎があって皆新政府の命を受け此の三十年間に於て目ざましい進歩をして安定な生活してゐるのである。祖国にかへり孫文先生の三民主義精神に基つぎ蒋総統の遺訓を守りますます本当の人間になったのである。それは日本中国のおかげと感謝してゐる。
(Because my younger brother who died in the battle is also enshrined in the Yasukuni Shrine, I am thinking of visiting Tokyo some day and praying for his soul, Buy Spiriva Without Prescription. [The aboriginal people] were regarded as Taiwan's mountain monkeys and barbarians, Spiriva online cod, Spiriva treatment, but after only 10 years of guidance by our old friends, we surprised people around the world by fighting bravely in the South [Southeast Asia], Spiriva from canada. Purchase Spiriva, After the war, we were separated from Japanese people, Spiriva used for, Buy cheap Spiriva no rx, but we did not hold grudge against them but sent them home safe with tears. I thank the Japanese, is Spiriva addictive, Spiriva wiki, who educated the aborigine who used to like head-chopping and transformed us into true human beings. After becoming Chinese, we built upon the basis of old-day education and received orders of the new government. Buy Spiriva Without Prescription, We have been making amazing progress the past 30 years, and enjoying a stable life. We returned to the mother nation, and based on Sun Yat-Sen's Three Principles of the People and President Chiang's will, we became even truer human-beings. I think it is thanks to Japan and China.)

This I found very interesting because of his heartfelt acceptance of both regimes. Praising the Japanese occupation wasn't a popular thing to do in the 1970s under the KMT rule, but the issue was not either-or for him. If you are too upset or too happy reading his praise of the Japanese rule, don't forget to read the next one.

終戦当時世界の聯合国のイギリス、アメリカ、ソレンの首相が「日本を三分にして天皇を廃止する」と蘇聯ががんばったが蒋公は日本国は昔のまヽにして占領国は返へさせても好い天皇は廃止してはならぬ」と三名の首領を押へた。日本国民は之を聞いて皆泣いて蒋公に感謝したと言ふ。日本国の再造の神として日本史上に残されると言ふのである。終戦後世界偉人を二十名増加して三十名となった。其の中に中華民国の蒋公が開びゃく以来始めての偉人になられた。蒋公は生き乍らの世界偉人でゐたので世界の人々はわざ<台湾におがみに来たのであった。
(Upon the end of WWII, the leaders of Britain, the US, and the USSR in particular, insisted that they would divide Japan into three and abolish the emperor system, Buy Spiriva Without Prescription. But President Chiang suppressed their assertion by saying "Japan should remain the same but the occupied territories can be returned. We must not abolish the emperor." I hear the Japanese people cried and thanked President Chiang. He will be remembered as the God of Re-Creation of the nation in the Japanese history. After the war, the number of the world's greatest people increased by 20 and became 30. Buy Spiriva Without Prescription, President Chiang became the "world's greatest person" for the first time in the history of ROC. Many people in the world came to see him in Taiwan because he was a living great man.)

I don't have to discuss the accuracy issue of this passage. I was stunned by his affirmation of the authority of Chiang Kai-shek by claiming that Japanese people worship him.

As you can see, there is a lot going on in his writings but it obviously requires a careful reading. I don't know exactly how I am going to use this as a source but I hope at least someone enjoys this entry.

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12/22/2007

Erythromycin For Sale

Filed under: — K. M. Lawson @ 5:35 pm Print

I just saw the table of contents for the December issue of 『歴史学研究』 and noticed that Frog in a Well contributor Sasaki Kei (see his postings here Erythromycin For Sale, ) has published an essay on his research on wartime labor conscription in Japan.

I am away from libraries where I can read the article at the moment but here is the English abstract available online:

The Development of Labor Conscription Support Projects in Japan during the Asian Pacific War: A Study of National IntegrationThis paper examines an aspect of national integration in Japan during the Asian-Pacific War through an analysis of the development of labor conscription support projects, Erythromycin pics. Erythromycin dose, Prior research on wartime Japanese society has mainly focused on cultural and welfare movements, or local communities, Erythromycin blogs. Buy Erythromycin from mexico, However, few of them have paid attention to the labor conscription system, Erythromycin forum, Buy Erythromycin online no prescription, which is very important to understand Japan's total war system.

Firstly, Erythromycin recreational, Erythromycin pictures, this article establishes that national support projects for the conscripted people and their families were developed in various ways and on a wide scale from the middle of 1943. Though prior research has emphasized the irrationality of the system of labor conscription, Erythromycin class, Erythromycin australia, uk, us, usa, we demonstrate that it actually based on an elaborate mechanism.

Secondly, where can i cheapest Erythromycin online, Purchase Erythromycin, we examine the realities of labor conscription support projects in Osaka Prefecture, where social workers (homen iin) appointed to the Conscripts Consultation Committee (Ochoshi sodan iin) mainly engaged in the projects, where can i buy cheapest Erythromycin online, Canada, mexico, india, and explore the various aspects of interaction between the support projects with the populace. The "effects" of support projects did not necessarily coincide with what the state intended, taking Erythromycin, Effects of Erythromycin, and the projects served as a medium for the people to achieve their demands.

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12/21/2007

Buy Inderal Without Prescription

Filed under: — Morgan Pitelka @ 12:13 am Print

Buy Inderal Without Prescription, I recently returned from a week in Sydney, Australia, and am happy to report that it has incredible Southeast Asian food and fresh seafood, amazing parks, and the most beautiful coastline I have seen. Inderal street price, Visit or emigrate to Sydney if you ever have the chance, seriously, doses Inderal work. Cheap Inderal, P1020053.JPG

I had one day free before the conference began, and spent it exploring the Circular Quay area, ordering Inderal online, Purchase Inderal online no prescription, the Botanical Gardens, and the Domain park area, after Inderal, Order Inderal online c.o.d, as well as taking a tour ferry around the harbor. The flora reminded me of the range of plants you would find in southern California, Inderal dangers, Buy generic Inderal, while the fauna are unique: unusual squawking birds, flying squirrels nesting in trees, online Inderal without a prescription, About Inderal, and terribly fit joggers everywhere.

The University of Sydney, Inderal steet value, Inderal price, coupon, or "Sydney Uni" in local parlance, hosted the workshop, online buying Inderal hcl. The architecture of the campus, located in the hip and bohemian area of Newtown, is quite beautiful, reminiscent of British universities, Buy Inderal Without Prescription. Inderal wiki, P1020125.JPG

The workshop brought together senior historians of Japan and their graduate students from around Australia for three days, each of which began with a long lecture followed by a panel of papers, buy Inderal without prescription. The scholarship on display was extremely impressive. As is true in the U.S., much of the work was in twentieth century history. Charles Schencking, for example, did his Ph.D. Buy Inderal Without Prescription, at Cambridge and is now, after the publication of his book Making Waves: Politics, Propaganda, and the Emergence of the Imperial Japanese Navy, 1868-1922, settled at the University of Melbourne and training a number of graduate students. He and they are now working on various aspects of the Great Kanto Earthquake of 1923. Elise Tipton of the University of Sydney, one of the organizers of the workshop, is researching department stores of the 1930s. She has already published a study of the police in interwar Japan, (The Japanese Police State), the edited anthology Society and the State in Interwar Japan, and the textbook Modern Japan: A Social and Political History. Sandra Wilson of Murdoch University, who has previously published The Manchurian Crisis and Japanese Society, 1931-33 and Nation and Nationalism in Japan is working on a monumental study of Japanese nationalism and presented a fascinating paper on Japan as represented and performed at the Tokyo Olympics of 1964 and Expo '70 in Osaka. She appears to train many, many graduate students, several of whom gave papers at the workshop. Judith Snodgrass of the University of Western Sydney also continues her work on nationalism and religion in modern Japan, as first seen in her book Presenting Japanese Buddhism to the West: Orientalism, Occidentalism, and the Columbian Exposition, Buy Inderal Without Prescription. Tessa Morris-Suzuku of Australian National University (perhaps the most widely known Australian historian of Japan) presented a paper on colonial Karafuto, one of many topics she is currently researching.

Premodern history was on display and clearly thriving as well, seen in papers by Olivier Ansart (Ogyu Sorai) and Matthew Stavros (medieval Kyoto), the primary organizer, both of the University of Sydney; Rebecca Corbett (early modern women and tea), one of their graduate students; Takeshi Moriyama (late-Tokugawa rural learning), a graduate student from Murdoch University; and Timothy Amos (the status of Danzaemon in Edo), of the National University of Singapore.

Although the purpose of the workshop was to bring Australian historians of Japan into contact with each other and with foreign historians, it was clear to me that their work is among the best in the field of English-language studies of Japanese history. Their undergraduate programs are clearly thriving as well, with enrollment in Japanese, Chinese, and other Asian languages easily outpacing all European languages. As an American college professor always working to recruit students into Japanese studies, I couldn't help but wonder: Is this a vision of the future, or simply a reflection of Australia's relative proximity to Asia and growing economic and cultural ties with the region.

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3/23/2006

はじめまして

皆さん、はじめまして。斉川貴嗣(Saikawa Takashi)と申します。 ずいぶん前にローソンさんからこのブログへお誘いいただいていたのですが、ここ1、2ヶ月忙しくしておりましたので書き込みが遅れました。これからは積極的に参加していきたいと思いますので、どうぞよろしくお願いいたします。 まずは簡単な自己紹介。現在、早稲田大学大学院政治学研究科の学生(博士課程)です。専門は国際関係論なのですが、理論研究ではなく歴史研究を行なっています。具体的には、両大戦間期に活動を展開した知的協力国際委員会(International Committee on Intellectual Cooperation)を研究対象としています。この委員会は、1922年に国際連盟の一機関として設立され、当時の世界的な知識人が数多く参加しました。教育交流、文化交流など現在で言えば国際交流を実践した機関で、その理念や活動は今のユネスコに継承されています。私としては、この委員会に非西洋諸国の知識人や政府がどのように関わったのかということに興味があり、特に当時の日本と中国の関与を調べています。日本では新渡戸稲造、田中館愛橘、姉崎正治、中国では呉稚暉、林語堂などの知識人が関わっていて、これら人々の思想研究も行なうつもりです。先月から今月にかけて4週間ほど、ジュネーブの国際連盟アーカイブスに研究調査に行ってきました。結構面白い史料が見つかりましたので、早いうちに何らかのかたちで成果を示すことができればと考えています。 というわけで、私は決して日本史のプロパーではないのですが、皆さんからいろいろ勉強させていただいて、また私が皆さんのお役に立つことがあれば幸いです。

3/8/2006

Symposium Commemorating the Completion of the Occupation Period Magazine Article Database

Filed under: — K. M. Lawson @ 11:40 am Print
The Prange Archive online magazine article database for the occupation period was an absolutely essential tool for me in my most recent research project. If you are in Tokyo in April, you might want to attend some of these great looking talks, which includes a speech discussing the database by the project's founder, 山本武利, and one panel with 鶴見俊輔 as commentator: ■占領期雑誌記事情報データベース完成記念 講演会・シンポジウム■     ——占領期の雑誌メディアをひらく—— 主催:20世紀メディア研究所/早稲田大学現代政治経済研究所 日時:2006年4月9日(日曜日)午前10時〜午後5時40分 場所:早稲田大学国際会議場 参加費:無料       司会:土屋礼子(大阪市立大学教授) ・午前10時〜午前12時 研究報告  原田健一(東洋大学講師)綴方と映画——山本嘉次郎の試み  三澤真美恵(日本大学文理学部教員)台湾総督府の映画統制:1942−1945年 ・午後1時00分〜午後1時20分  講演:山本武利(早稲田大学政治経済学術院教授)占領期雑誌記事情報データベースの性格 ・午後1時30分〜午後2時50分  記念講演:鶴見俊輔       若き哲学者の占領期雑誌ジャーナリズム活動 ・午後3時〜午後5時30分  シンポジウム:占領期雑誌の諸相    司会:谷川建司(早稲田大学政治学研究科助教授)  基調報告  川崎賢子(文芸評論家、早稲田大学講師):    占領期雑誌に読む「大衆」概念の変容と文芸ジャンルの再編  コメンテーター 鶴見俊輔  パネラー   十重田裕一(早稲田大学文学学術院教授):川端康成作品への検閲   梅森直之(早稲田大学政治経済学術院教授):右翼雑誌のGHQへの抵抗活動   加藤敬子(関西学院大学講師):婦人雑誌における生活情報   吉田則昭(立教大学社会学部・創価大学文学部講師):     占領期雑誌にみるソビエト文化の受容について ・午後5時30分〜40分   閉会にあたって:福島鋳郎(日本出版学会員)戦後雑誌蒐集の動機と当時の出版事情 *午前中の研究報告は、20世紀メディア研究所の4月の月例研究会を兼ねます。 *詳細は、20世紀メディア研究所ホームページhttp://www8.ocn.ne.jp/~m20th/をご覧ください。 *会場の定員は96名ですので、当日は、早めにお出かけください。参加予約の受け付けはいたしません。

3/4/2006

思想なき追憶はどこへ行くのか 「大和ミュージアム」の感想

Filed under: — sasaki @ 1:22 am Print
 はじめまして。  この度「井の中の蛙」に参加させていただくことになりました佐々木啓(Kei SASAKI)と申します。  日本の埼玉県(Saitama Prefecture)というところに住んでおります。  現在早稲田大学大学院文学研究科博士後期課程に在籍し、日本近現代史、特に戦時期における労働力動員、徴用制度について研究しております。徴用のほかに関心を持っているテーマは、労働にまつわるイデオロギー、労働運動、社会運動、社会政策、兵役、総力戦体制、「銃後」の文化・社会秩序、「病人」の歴史などなどです。  ここに参加することになったのは、今年の1月に僕のホームページをご覧になったLawsonさんからお誘いのメールを頂いたことに端を発します。来日中のLawsonさんに実際にお会いして色々とお話をうかがってみて、インターネット上で歴史研究に関する国境を越えた交流ができるということに大きな魅力を感じ、参加させていただくことにしました。以後、よろしくお願いいたします。  なお、「日本人参加者にはぜひ日本語で記事を書いてもらいたい」というふうに言っていただいているので、お言葉に甘えて日本語で書かせていただきたいと思います。もちろん英語で頂いたコメントには英語で答える所存です(がんばります)。  さて、以下本題です。  2月末に広島県に徴用関係の資料調査のため出かけてきたのですが、そのついでに同県呉市にある大和ミュージアム(Yamato Museum)を観てきたので、その簡単な紹介と感想を述べたいと思います。  大和ミュージアムとは、別名「呉市海事歴史科学館」(The Kure Maritime Museum)といって、近代日本において代表的な軍港として栄えた呉市の運営する博物館です(2005年4月に開館)。この博物館は、呉の歴史や科学技術について展示、紹介するのが基本なのですが、目玉の展示物は、なんといってもアジア・太平洋戦争中世界最大の戦艦と呼ばれた「大和」の模型です(全長23メートルぐらい、実物の10分の1の大きさ)。   この博物館の名称にもなっている戦艦「大和」は、1937年11月から41年12月にかけて呉海軍工廠で製造された戦艦で、当時日本の科学技術の粋を集めたものと謳われていました。しかし、戦線の後退の中で結局「大和」はその“真価”を発揮することのないまま、45年4月、沖縄への特攻作戦の途上で米軍機動部隊艦載機の攻撃で多くの乗組員と共に沈没しました。  片道分の燃料しか積まず、“愛する人々のため”に「一億特攻のさきがけ」として沈没したこの戦艦について、強い思い入れを抱いている日本人も多く、しばしば「大和」は“悲劇の戦艦”として、一種のセンチメンタリズム、ロマンチシズムと共に顧みられたりします。  これに加えて昨年公開された映画「男たちの大和」の影響もあって、大和ミュージアムは順調に客足を伸ばしつづけ、昨年11月の段階ですでに100万人の来館者を迎えたそうです。僕が行ったのは平日の昼間だったのですが、それでも多くの来館者にあふれ、記念グッズ売り場は長蛇の列と化しておりました。  問題は、いま、この「大和」をどう語るのかというところにあります。  大和ミュージアムでは、沖縄特攻に参加した戦艦「大和」の乗組員たちの写真や名簿、遺書や手紙が紹介されています。家族への思いや死を前にした悲壮な感慨を綴る手紙などは、やはりなかなか心をうつもので、戦争の悲惨さ、平和の尊さを伝えるためには効果を発するものと言えます。ズラーっと並べられた若い乗組員たちの写真を見ても、なぜこんなに沢山の未来ある若者が死なねばならなかったのかと、その理不尽さをしみじみと思います。  しかし、こうした「なぜ」に答える展示は、実はこのミュージアムにはありません。  戦争は自然に起こるものではなく、誰かの手によってはじめられなければならないことは言うまでもありませんが、「大和」が戦った戦争が、なぜ、何のために、どのようにして、誰の手によって始まったのか、という問題はここでは不問に付されたままです。  大和ミュージアムは「我が国の歴史と平和の大切さを認識していただく」ことをその趣旨として掲げております(同ホームページ)。たしかに展示から「戦争の悲惨さ」は分かりますので、転じて「平和の大切さ」を知ることもできるかもしれません。しかし、そうした戦争が起こるに至った経緯や仕組み、考え方の誤り、「大和」の乗組員を死に至らしめた国家や社会、人々のあり方を問わないまま獲得される「平和の大切さ」というのは、一体どれほどの意味があるのでしょうか? 「平和」を大切にしたいのであれば、どのようにして「平和」が脅かされ、戦争に至ったのか、その経験をこそしっかりとつかむべきだと思うのですが。  大和ミュージアムの展示全体としては、1880年代に呉に鎮守府や海軍工廠が設置されるところから時系列的に並べられていきます。海軍整備の時代から、技術修得の時代(~日清日露戦争期)を経て、生産と管理の合理化(大正~昭和初期)が進み、「大和」が作られ、「太平洋戦争」へと進み、戦後「平和産業港湾都市」として再生されていく様子までが追われます。  その時々の市民生活の様子なども紹介されていますが、全体としては科学技術の発展が基軸となって展示全体が構成されていることが分かります。戦前戦中と海軍工廠において培かわれた科学技術は、いまの時代にも受け継がれているということが強調されるわけです。  大和についても、その「悲劇」性についての紹介に加えて、「国力面におけるアメリカ側の“量”的優位に対し、日本が“質”で対抗しようとした艦であり、当時の最新技術の結晶と言えるものでした。その技術は日本の復興と高度成長を支え現代にも受け継がれています」(『常設展示図録』)とまとめられています。  科学技術の発展の足跡を振り返るのはいいのですが、しかし、殺戮兵器を造ってきたことに対する後ろめたさみたいなものはもう少しあっても良いのではないでしょうか。軍需産業が日本の重工業の近代化を推し進めたり、科学技術の発展と結びついたというのは正しい把握だと思いますし、それが現代の技術の基盤となっているのもそうなんだろうと思うわけですが、それだけの説明に終ってしまって本当に良いのかどうか。  問題は、平和的に友好的に使えば素晴らしい成果をもたらしてくれるはずの科学技術というものが、他国の人々を殺戮するために利用されたという事実そのものではないかと思います。戦争の評価を抜きにして、科学技術の歴史を振り返るなら、それは確かに進歩と発展の歴史となるでしょう。しかし、それで「平和の大切さ」をつかむことができるのかどうか、どうにも疑わしいと思います。  さて、ダラダラと長い文章を書いてしまいましたが、そろそろまとめます。  結局のところ、大和ミュージアムの展示には大事な部分での「思想」がないと思うのです。「大和」の悲劇、戦前戦中の科学技術の高度さ、これを表現すること自体が悪いとは言いません。問題は、日本が行ってきたところの種々の戦争の評価を避けているがゆえに、情緒的ではあるが、論理的ではない歴史展示になってしまっていることです。「大和」の悲劇について、なぜそれが起こったのかという説明をするために必要な展示がここにはなく、呉の科学技術について、それがもたらしてしまった加害の問題がここではすっぽりと抜け落ちています。ただただ無条件の追憶とも言える情感だけが浮遊しているように見えます。  歴史を語る上で肝要な部分の評価を不問に付した追憶は、一体どこに向かうのでしょうか。  しかし、こういう思想抜きの歴史は、すぐに壁に突き当たるはずです。  例えば外国の方からは、おそらく次のような批判が出るでしょう。「侵略された側の視点も取り入れるべきだ」、「日本人の被害や苦しみばかり描いて、侵略戦争を推進した責任についてはまったく触れていないのは問題だ」などなど。日本が実際に遂行した戦争そのものの評価を放棄したこのミュージアムは、そうした批判にどう答えるのでしょうか。

9/22/2005

Poem of Toyotomi Hideyoshi

Filed under: — Thomas Ekholm @ 3:39 am Print
Last time I was in Japan I went through a lot of bookshelves looking for relevant litterature for my research. At the library of Gifu university they have a lot of books that belongs to old universities and such and these books are not a part of the library computer system. Thus, one has to look through the books in person, which I really like. There are many books which are older and most has not been touched by anyone during the last 20 years or so. Among these books there is a book called ”戦国時代和歌集” published 1943 (First two kanji in older style but my computer cant write them). In this book, as the title so says, there are a lot of poems from the sengoku era with authors such as Tokugawa Ieyasu, Oda Nobunaga and Toyotomi Hideyoshi to name a few. Amongst the poems there was one which Toyotomi Hideyoshi has written in 1592, 日の本に また唐国も 手に入れて ゆたなる世の 春に合うかな (not sure were the last to sentences really cut though) From the context of the intended invasion of China- which stopped in Korea and therefore has been labeled "war in korea"- this poem shows his ambitions.

7/15/2005

New Museum to Focus on Sexual Slavery

Filed under: — K. M. Lawson @ 9:17 pm Print
The Japan Times reports that there is to be a new museum, opening next month, which will focus on wartime sexual slavery. The museum is called "The Women's Active Museum on War and Peace" (Anyone have links to Japanese news reports on this?) and will display materials and videos related to the issue in time for the 60th anniversary of the end of the war. This comes on the heels of the latest embarrassing contribution to the controversy by 中山成彬 (Nakayama, Nariaki). He is the current Minister of Education and famous for a number of disturbing statements and his support for the removal of discussion of the issue in Japanese textbooks. In his most recent speech on the issue to make news, he spent some nine minutes reading out an email he received from a female Japanese graduate student studying in Canada. It seems that he wanted to emphasize that she agrees that the word now commonly used for comfort women, or 従軍慰安婦 didn't exist at the time. Even the minister is not stupid enough to deny that there were comfort women at all, but to claim that this term didn't exist is perhaps somehow supposed to support his crusade against teaching about sexual slavery during the war. You can find articles on this in the Japanese media online: Asahi, Yomiuri, Sankei. Notice the different emphases in each article reporting on this. Asahi includes, and is the only one of the three newspapers to include this somewhat disturbing quote from the email:
「彼女らには大いに同情すべきだが、(意に反して売春させられたのは)古い時代の日本の農村で見られた情景とそう変わらない」「戦地にある不安定な男の心をなだめ、一定の休息と秩序をもたらした存在と考えれば、プライドを持って取り組むことが出来る職業だったという言い方も出来る」とも述べているという。
The student apparently wants the comfort women, and thus presumably also the sexual slaves (意に反して売春させられた) among them, to take pride in their work providing "comfort" for the unsettled hearts of the soldiers on the battlefield. Yomiuri notes her denial that the term now common existed at the time and adds this quote:
「(従軍慰安婦という言葉は)一部の日本人が自虐的にも戦後に作った。わざわざイメージの悪い言葉を作って、ことさら悪事のように騒ぐのは不思議だ」
I am not entirely clear on how exactly having some other name for massive institutionalized prostitution which included sexual slavery will somehow create a less evil image. True to form, Sankei dwells on this issue a little more, including the aforementioned quote and adding a few more, including:
中国や韓国の反発に対し「国益に沿って反日を利用し、国内をなだめつつ、とりあえずごねてみる作戦。(中国や韓国に)ただ頭を下げるのでは政治家として二流、三流」としている。  中山文科相は6月、静岡市で開かれたタウンミーティングで「従軍慰安婦という言葉は当時なかった。間違った記述が教科書からなくなってよかった」と述べたが、慰安婦の存在や苦痛は否定していない。
Here Sankei is adding her thoughts on the reaction of China and Korea, playing the history card to serve their own national interests, and criticizing Japanese politicians who refuse to be defiant. Providing some additional context, Sankei adds that Nakayama said in June that he was glad that comfort women had been removed from the textbooks since the word didn't exist at the time. While I'm not sure what terms were or were not used during the war, note the connection being made between a squabble about the term - and discussion in textbooks of the important issue to which this term refers (according to various reports, the issue has made a mass disappearance from many if not all the major textbooks that are coming out this year).

5/19/2005

細谷千博、『シベリア出兵の史的研究』

Filed under: — Kim Youngsoo @ 11:53 am Print
We recently covered the book、『シベリア出兵の史的研究』(細谷千博、岩波現代文庫、2005) in my class. Unfortunately, I couldn't attend the first class, so I'll make some comments on the latter half of this book. The book tries to address what it calls the "doubled diplomatic posture" (二重外交) of Japan's politicians. In this case the writer is mainly discussing Japan's military expedition to Siberia. The most interesting and controversial part of this book, I think, is found in chapter 6. It's discusses a debate between Hara Kei and Ito Miyoji. It describes how Ito Miyoji persuaded and prevailed against Hara Kei. The debate proceeds mostly through passages taken from the 外交調査会. As you may know, Hara Kei was strongly opposed to the シベリア出兵(Siberian expedition). It was a big concern at the time of how to persuade him not to object to Ito's plan. There're several narrations and explanations of it, I'll give you some sentences that I couldn't understand easily. In a scene during which Ito and Hara adjusted their opinions (p.196-197), Ito gave an amendment of his asnwer to Hara.  「一、チェツク軍支援ノ為緩急ニ応シ浦塩以外ノ方面ニ出兵スル事。   二、形勢ノ発展次第ニ依リ更ニ増援ヲ必要トスルコトアルヘキ事。」 Hara wanted Ito to erase these two sentences as was to be anticipated , but Ito instead presented Hara with a slightly different one. 「 チェツク軍支援ノ為浦塩以外ニ出動シ且ツ形勢ノ発展ニ伴ヒ増援スルノ必要アルヘキヲ予想シ欣然応諾スルト共ニ宣言書案ニ関スル米国政府ノ所見ヲ尊重スルノ意ヲ表明ス。」 Hara agreed to this revision, and Ito thus won the tug of war. I don't quite understand how these two sentences are substantially different. As you already know and may have experienced yourselves in Japan, 言い回し is common in ordinary life and even in diplomatic text and speaking. You can also see many 言い回し in this textbook. One of my goals is to better understand this kind of 言い回し found in diplomatic or other scenes throughout Japanese history, especially from the end of the Edo through to our present day.

5/18/2005

Karate and Modernity: A Call for Comments

Filed under: — craig @ 1:25 pm Print
This posting is the introduction to a work in progress, sans footnotes, references, and italics. Like me, its akward and verbose, for which I apologize. I'm posting it because it has come to my attention that I am not the only historian working on the modernization of karate, I have recently heard from Ethan Savage of the University of Oregon. It is important for the two of us to coordinate a bit to make sure that we don't step on each other's research, and it is an opportunity to share our insights and hopefully help each other. And, of course, I welcome the responses of all froginawell readers. Black belts on white uniforms, vigorous punches and high kicks identify karate worldwide. In karate practice sessions, the synchronized performance of esoteric maneuvers by groups of practitioners arrayed in rows before their instructor form the core. Although many karate styles emphasize competition over the so-called effete “dancing” of “traditional” styles that “begin and end with kata,” all karate practitioners decry the sportification (suspōtsuka) of karate. The synchronized performance of callisthenic maneuvers and some form of competitive sparring coexist in both jissen “real combat” and traditionalist styles. Practitioners subscribe to the generic philosophical regimen of the Japanese martial arts in which strict discipline and rigorous, persistent practice lead to individual spiritual development. Karate is a Japanese budō, (martial Way) which means that it symbolizes a unique and immutable ethno-national, virile spirituality that simultaneously instills and expresses invincibility, health, and morality. All also agree that karate is an ancient art. Beyond this, authors of karate history describe its origins as “murky” and “unclear;” they state that karate developed on Okinawa as a combination of primordial native arts and Chinese imports, typically describing an organic coalescence about five hundred years ago. The lack of further details, they say, results from karates covert, outlaw status. After the 1609 invasion of Okinawa by the samurai of Satsuma, their fear of karate had driven it underground, off the record, and under the historian’s radar. Banned from using the katana, Okinawans had polished their art in secret, bare-handed, had transmitted it at night and only among their intimate acquaintances. With modernity, much changed. For one, names. Old karate, that of the misty past, had been just te, hand. Then came the Chinese influence, a conjugation that birthed tō-de, Tang hand. Only when Okinawa was brought into the fold of modern Japan in the 1900s did the moniker take on its true form: karate, the empty hand. And yet, in the 1921 Ryūkyū Kenpō: Karate, the first fully published karate text, little of this appears: karate is not a dō, lacks mythology, and is frank about recent Chinese influences. Reaching further back, to the unpublished writings of Itosu Anko, karate lacks even a name, makes no claims on the spirit, and mentions history not at all. Beyond that, the writing is in Chinese. Strangest of all, and most easily overlooked, is that through the 1920s there was only really one name: karate, the Chinese hand. What are historians to make of this? Shall we dig through the historical record to discover the origins of these various traits? Plucking belts and uniforms from the history of judō, synchronized movement from the colonial period obsession with military drill, the division of new, jissen styles from their “traditional” parents—deriving their sport-orientation by the subtracting traditionalism of the latter? Shall we pursue the trail of karate until it vanishes in the mists—the inscrutable because unrecorded history of a vaunted tradition? Shall we satisfy our unsated curiosity with conjecture about the date, the exact origin, the means of transmission of Chinese martial arts? What about the possible secret meaning of every ancient mention of hands? And, at the end, do we recombine our findings into the tapestry of karate—a patchwork of once discrete elements that merge when viewed from afar? Alternately, does the historian perform some alchemy—combining one part judō, one part military drill, three parts secrecy, and four parts China—adjusting ingredients and portions, timings and temperatures to arrive at the correct recipe for modern karate? These are viable methods for valuable goals, but I will take a different approach, proceeding from a different conclusion. (For to identify the components of modern karate is to start from the conclusion—to look at the final product, whole, inert, prone on the examination table; to dissect the adult in search of the infant it conceals.) I will start with the conclusion that karate was born old, asking not: how did karate foretell itself? but: when did karate authors begin to question their origins? From what vantage point did they look back and decide, a little spontaneously and even a little arbitrarily, that what their ancestors practiced was karate, or tō-te, or just plain te? In other words, perhaps they made such fine distinctions between these terms, not because such distinctions had always been made, but because those terms told the story of who they wanted to be. I will not ask: how traditional is karate? but will instead investigate the means and meanings of that word. Labeling karate a tradition relieves it of the obligations of a rigorous historicity; or rather, it establishes a distinct set of historicized expectations. This relationship between tradition and history is problematic: by definition, every tradition needs a history to anchor it in the bedrock of origins; and yet to the extent that history is the description of change across time, especially in the upheaval of modernity, it undermines the validity of traditions by questioning immaculate transmission. Martial artists claim both this kind of unblemished pedigree and acknowledge (tout, even) changes that are sometimes quite radical. To accomplish this, martial arts historians judge changes by whether they preserve an original “spirit” encapsulated in the word dō. This spirit eludes definition: it is both immutable and under constant threat; it is both a weapon with which to attack the heretical, and an impervious protective amulet; it animates the tradition, makes it possible, but cannot be demonstrated. For karate, it is both the reason to practice and the least of afterthoughts. To understand how karate's modernizers navigated the difficult terrain of historicism we must ask: how did they discursively generate this elusive spirit? where did they find it in practice? how did the make it both necessary and unobtainable? Similarly, I will not ask: is karate a sport? Instead I ask: why do karate practitioners concern themselves with the question, and when did they begin doing so? All sports have histories, and maintain to varying degrees the traditional aesthetic: baseball has a tradition closely linked, but not limited, to American national identity, as cricket does for England. Even other of the Japanese martial arts, like judo, may be described in this way. But the same is true, to a lesser degree, of all sports—if sprinting had no tradition, why would anyone still recollect the accomplishments of Jesse Owens, whose speed is surpassed? For most practices, history and tradition peacefully coincide, if only because one dominates the other. But karate is somewhat unique in that the authors of its history pit tradition against sport, and visa versa. They state that theirs is “more” than a sport, even while competition forms an integral part of its practice. Why this discrepancy? What of sport is to be feared? To combine questions of tradition/sport: Why do its historians balance karate simultaneously on the descending slope of tradition and the up-escalator of modern sport? I am not concerned with the questions: what of the Chinese origins of karate? what can we learn by putting their modern forms side by side? how do we measure their similarity and what would it tell us? do we identify and subtract Chinese affinities, and call the remainder purely Okinawan? In other words, do we attempt to derive the race of karate? I will contemplate the uses of a Chinese history for karate, its advantages and disadvantages: what did karate historians gain from careful manipulation of the place of China, and Okinawa or Japan, for that matter, within their liturgies of karate history? I will not add my voice to those debating when tō-te became Okinawan, and when karate became Japanese. Or make my own speculations about combinations, routes, and transmissions. I want to know: why must the unwritten history of karate be made to speak? And why must it remain selectively mute, able to say only specific things, and those with no specificity? But most of all: why does karate need a history at all? The Multiplication of Karates Although Japan’s annexation of Okinawa is most often described as “internal colonization” when it is mentioned at all, to those involved it was nothing so trite. After Japan officially annexed the Okinawan island group in 1874, widespread and severe derision of Okinawan culture as “backwards” and “uncivilized” replaced the official, and even then, limited, appeals to racial brotherhood and tacit sovereignty that had legitimized annexation. This discourse located Okinawa in a degenerate past and Japan in an enlightened future, and posited that only by reckoning with Japanese modernity could the country’s newest citizens hope for an improved future and the cessation of browbeating. For the next three decades Japanese administrators and segments of the Okinawan intelligentsia urged the “reform” of the Okinawan character through the purgation, right down to un-Japanese sneezes, of cultural elements that diverged from what were described as the homogenous norms of the “main islands.” Some responded by fleeing to China. But for the majority who remained, China gradually changed into the ultimate symbol of a revolting and fetid past. By the turn of the century, as assimilation (dōka) projects began to bear fruit, discursive treatment of Okinawa changed again: this time to emphasize the essentially Japanese identity of Okinawans, to claim that Okinawans had “always already” been good Japanese. It was around this time that archeologists discovered that the Japanese race was a mixture of several distinct “native” peoples. Among these groups were ancestors of the Ainu, Koreans, Mongolians, and a lesser group that had long ago relocated to the Ryukyu Islands. This “proved” that, whether they realized it or not, Okinawans (and every native of East Asia) had always already been Japanese. But there had also been a fifth group named—paradoxically—the “original Japanese”. Okinawans, it turned out, had always already been Japanese, and they had also always already been second-class Japanese. Corroborated by linguistic and literary evidence, this convinced most that Okinawans comprised a prodigal “branch house” of the Japanese race and that the Japanese were the “parents” of all East Asia. Perhaps it should be unsurprising that after thirty years of an “assimilation” that saw the eradication both reminders of Okinawa’s affinities with China and many practices, like hand-tattooing, that were distinctly Okinawan, cultural affinities with Japan suddenly seemed uncannily numerous. Discovering this veritable theme park of breathing history, leading folk scholars concluded that Okinawa “preserved” intact Japan’s natal form. Ethnographers discovered that surviving Okinawan music and speech were ancient “subsets” of their Japanese counterparts, unchanged remnants on an island that time forgot. Japanese generally accepted this construction, flattered by their two-fold superiority as the providers of ancient Okinawan culture and of the template for Okinawan modernity. As Okinawa transitioned from the geographic exterior, “gaichi”, to the internal rural, “inaka”, Japanese began to discriminate against Okinawans as their primitive cousins rather than as primitive foreigners; “modernized” Okinawans came to regard “holdouts” as so many anchors holding them down, embarrassing them before their new friends; and the same scholars and activists who discovered the Japanese pedigree of Okinawa extolled their fellows to better themselves for the sake of their prefecture and their nation. The groups extolled Okinawans be proud of their identity—insofar is to be Okinawan was to be Japanese—and at the same time to become more like the “home island” Japanese—insofar as to be Okinawan was to be not Japanese enough. Under this “always already Japanese” formulation, Ryukuan cultural elements remained viable only insofar as they could be brought up to speed with their erstwhile Japanese counterparts; the “subset” hiatus ended as soon as it was declared. Karate practices were no exception. Moreover, for karate in specific and Okinawa in general, modernization and Japanization were mutually defining terms. As they sought to promote their art to Japanese, Okinawans quickly realized that the in addition to the many parallels between Chinese and Okinawan martial practices that constituted a potentially fatal liability, there was also the matter of the non-modernity of karate. To restate, not only did Okinawan martial practices possess passé references, it also lacked required accoutrements. Modernization, for one, required that karate recount is history; modern things, especially traditions, do not materialize from the ether, they emerge from the cocoons of their pasts. Every modern entity can and must describe its history, explain and justify itself with a narrative that begins, transgresses a middle, and ends in a re-beginning called modernity. Karate could not move in the present without accounting for its whereabouts and activities in the past, and it could enjoy no fraternity with modern, Japanese traditions without first presenting a pedigree that linked it to narrative of the divine origin of all Japanese martial arts. Yet karate had no history, only a disparate smattering of legends that told no intelligible story. Karate historians had much to explain: Was karate born of the teachings of Daruma in China, the font all Japanese martial arts? (An easy one! They get harder.) Not just, when did Chinese martial arts begin to influence Okinawan arts? but more importantly, when and under what circumstances had this influence ceased? What, exactly, excused Okinawan martial arts for lacking what had become the paragon of the Japanese martial spirit after the end of the Tokugawa era, the katana? When so many Okinawan practices were being eliminated, why should karate survive? And most difficult of all, why did karate carry as its moniker the character for Tang China, the ancient name of Japan’s newly sworn enemy? But the historical imperative was not a simple descriptive one, for it included certain strategic silences. They needed to know the details of their mystical origins, but they also needed to be at a loss to make a full accounting of the middle of karate history. Make no mistake: karate history soon had a middle, but it was indistinct—an outline with many precise gaps, a carefully composed picture of fog—because along with the questions that required answers were ones that could not be asked at all: Why could no 1920s karate practitioner trace a lineage more than two generations without arriving in China? Did Okinawan martial practices that had not come from China exist? What did karate texts tell, and in what language did they tell it? The answers to these questions needed to remain buried, or at least open secrets, in order for karate to achieve legitimacy, because any explanation would inescapably have been a story of betrayal. There was also much to learn, for modern martial arts excelled at presenting themselves, and karate did not. Public demonstrations, books presenting instructive pictures and verbal descriptions of movements were necessary skills for the modern martial artist. Karate practitioners did not automatically know how to move in a modern way—to match words to movements and movements to words. They did not know how to express the ideology of karate movement for the spectator, the reader, and the viewer of photographs. And once it had been presented in books and on stages, karate had to match this representation in practice. Karate had to be rendered presentable to masses and rendered performable by masses. It is not that the modern period was the first to see movement rendered on paper or performed for an audience, but that in the modern period it became imperative that movements be justified in terms of their presentations more often than for their effects. That is to say, effects were judged on form rather than on result: not, did it work? but, did it take the proper form? not, how did it feel? but, is it a faithful mimicry? not, was it timed so as to produce the proper result? but, did it maintain an exact simultaneity? not, did it meet the circumstances? but, was it an exacting repetition? This is because in modern movement efficacy results from proper form, naturalness flows from faithful repetition, and proper timing from simultaneity. The conditions placed on karate were therefore doubly contradictory: karate needed a modernization that declared its traditionality, and it needed to found this ancientness on a history that effaced much of its past. Yet this double bind also held a double opportunity—the imperative to construct a history for karate history almost from scratch meant that whatever displeased its authors could be dismissed as aberration and disavowed. The strategy they adopted was to multiply karate, not just in the present, but across time: in telling the story of karate’s beginning, middle, and end they created three karates. Faults could be sloughed off into one of the karates that existed only in the past tense: it was too late to deny connection to China, but amputation and cauterization was still possible. Conversely, the three karates could be united by continuities consisting of whatever pleased their creators: they could depict their predecessors as always secretly engaged in a Japanese identity by casting the troublesome name of karate as a subtle subterfuge with a second, secret, and entirely Japanese meaning; they could lay the blame for many of karate’s shortcomings on Japan itself: "Satsuma forced us to act un-Japanese." This process of writing karate history spanned many drafts; it was written and then immediately rewritten; meanings were fixed and then radically rearranged; in terms of the above questions, they changed their answers and revised their strategies of refraining. Indeed, it would be more accurate to say that the project has never been completed—because once undertaken, narration its can never stop: not only must new events be recorded, but so must a new past. In executing this, karate authors borrowed heavily from the narratives of native Japanese arts, from the archeologists and ethnographers of long-secret Japaneseness, and the gurus of racial physicality. Karate proponents responded to the imperative of a traditionalizing modernity by creating new historical narratives in a process that simultaneously identified karate predecessors, gingerly detached them from contemporary karate, and sorted them into a chronology that transformed Ryukyu from the destination of Chinese martial practices into karate’s, and Okinawa’s, point of disembarkation in the direction of Japan.

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