Asia Archives - Not Even Past

Confucian Patriarchy and the Allure of Communism in China

By Alan Roberts

Former flag of the communist part of China (via Wikipedia)

Despite a growing tolerance for socialism, “communism” is still a dirty word for most Americans. Many point to Stalin’s Gulag, the Killing Fields of the Khmer Rouge, and the repressive Kim dynasty in Korea as they preface the question how could communism ever appeal to anyone? For each country, there are myriad answers to that question, but it is useful to consider the historical situation in each nation before they embraced communism.

In China, for instance, there were political, economic, and nationalistic reasons for the popularity of communism, but interestingly, Chairman Mao Zedong’s movement found broad popular support in part because of his explicit efforts to enforce gender equality. It was he, after all, who proclaimed that “women hold up half the sky.”^[1] Compared with China’s Confucian patriarchal system that had oppressed women for so long, many saw this as a welcome change. Nevertheless, part of what makes patriarchy so insidious is its ability to trick whole generations of people—including women—into propagating an oppressive system rather than overthrowing it.

Judith Bennett’s History Matters analyzes patriarchy in a medieval European context, but her theoretical claims could also be applied to pre-communist Chinese society in general, and Confucianism in particular. Bennett points out that it is problematic to broadly assume that men alone are the perpetrators of patriarchy and that women are their passive victims. While the institution of patriarchy certainly privileges the masculine over the feminine, Bennett also states that patriarchy has harmed individual men just as it has benefitted individual women. Indeed, certain women have not only benefited from it, but have also served as active “agents of patriarchy.”^[2]

Portrait of Confucius, painted by Wu Daozi, 685-7 58 (via Wikipedia)

Confucius lived circa 500 BCE, but it was not until the Han Dynasty (206 BCE to 220 CE) that Confucianism became the official state ideology. Since then, Confucianism was not simply a “main character” in Chinese society but also the stage, set, and scenery upon which the play of Chinese daily life unfolded. Central to Confucian philosophy is the doctrine of filial piety. This principle teaches that universal harmony is maintained when everyone shows proper respect to their elders because the organization of the family is a microcosm patterned after the organization of the state. A filial son honors his father, but filial piety also articulates the rules of conduct between friends, elder and younger brothers, husbands and wives, subjects and emperors. In this way, society is hierarchically structured with men ruling over women and the old ruling over the young, all the way from the lowliest peasant granddaughter to the imperial Son of Heaven.

At the apex of the Confucian philosophical pantheon sits Confucius, Mencius, and Xunzi. Writing almost four-hundred years after the fact, the Han dynasty scholar Liu Xiang (79-8 BCE) compiled a biography of 125 women who each exemplified Han feminine virtues. One of these women was the mother of Mencius, who, according to Liu, taught her son that a woman’s duties are to cook the five grains, heat the wine, look after her parents-in-law, make clothes, and that is all! This means that a woman’s duty is not to control or to take charge. Instead she must follow the ‘three submissions.’ When she is young, she must submit to her parents. After her marriage, she must submit to her husband. When she is widowed, she must submit to her son. These are the rules of propriety.^[3]

It is worth pointing out that although this quote is attributed to the mother of Mencius, it was actually written centuries later by a man whose intention was to reinforce the patriarchal order by projecting stereotypical female attitudes into the mouth of an authoritative woman whose own gravitas is enhanced by the respected tradition surrounding her son. However, Liu Xiang laid the foundation for others to buttress the Confucian patriarchy.

Photo of He Zhen (via Wikipedia)

Almost a hundred years after Liu Xiang, Ban Zhao, China’s first female historian, wrote a book titled Admonitions for Women. Her work condemns spousal abuse, but this text would certainly qualify Ban Zhao as one of Bennett’s “agents of patriarchy”:

On the third day after the birth of a girl…lay the baby below the bed [to] plainly indicate that she [is] lowly and humble and should regard it as a prime duty to submit to others…give her a spindle with which to play [signifying] that she should accustom herself to labor and consider it a prime duty to be industrious. Let a woman modestly yield to others; let her put others first, herself last. Should she do something good, let her not mention it; should she do something bad, let her not deny it. Let her bear contempt; let her even endure when others speak or do evil to her. Always let her seem to tremble and to fear.^[4]

A thousand years later, Confucian patriarchy would intersect gender and class by adding foot binding to its repertoire of female suppression. While women of the upper class suffered the debilitating pain and immobility of having bound feet, women of the lower classes without bound feet suffered socially from diminished marriage prospects and public humiliation. However, prior to the collapse of the Qing dynasty in 1911, bowing to society’s unrealistic beauty standards, all classes of Chinese women were binding their feet. Roughly half of all Chinese women had bound feet, although the percentage rose significantly among the upper classes. Although many Chinese emperors and administrators tried to outlaw the practice, only the communists were successful at doing so because of their superior organizational tactics and relentless campaigning.^[5]

In 1907, an expatriated Chinese woman named He Zhen published a series of articles on feminism and equal rights. Although she preceded the Chinese Communist Party by over a decade, and although she was not widely read by the Chinese public, her essays did influence a number of important social agitators whose movements helped bring the Communist Party to power. She begins her essay, “Women’s Revenge,” by outlining the patriarchal injustices that Chinese women have suffered. She then asks “how did this poison fill the entire world? It can be traced to the doctrines of Ban Zhao.” She continues by labelling Ban a traitor to her sex, a dupe of Confucian misogyny, and a willing agent of patriarchy.^[6] He’s intention, however, is not simply to lay the axe at the root of patriarchal Confucianism, but to actively promote communism as the treatment for China’s nineteenth and twentieth century social ills.

In another essay, He declares that starvation is the strongest tool of sexual oppression in Chinese society. By controlling the food (i.e. the products of labor), men control the labor of women. He argues that just so they can eat, women generally fall into one of three categories: either they are slaves to their husbands; they work in factories for slave wages; or else they become prostitutes and enslave themselves to their pimps. He proclaims that the problem for Confucian women is that they are dependent on others, and “as long as you depend on others, you cannot be free. I have a good idea that will exempt you from relying on others while still finding food naturally. How? By practicing communism.” Whether or not a twenty-first century Westerner agrees with He’s assessment, it should at least be understandable why so many oppressed Chinese women agreed with Mao and He that because women hold up half the sky, “if we only unite together, with [communism] we can naturally have a good future. As we say colloquially, ‘the good times are coming.’”^[7]

(Alan Roberts is an alumnus of the Defense Language Institute’s Chinese language program. He is currently a graduate student in history at Utah State University where he is writing his Master’s thesis on performative elements of gender in Chinese Communist propaganda.)

^[1] https://www.nytimes.com/2012/03/07/world/asia/holding-up-half-the-sky.html?_r=0

^[2] Judith Bennett, History Matters: Patriarchy and the Challenge of Feminism (Philadelphia: University of Pennsylvania Press, 2007), 59.

^[3] Xiang Liu, “Women’s Virtues and Vices,” in Chinese Civilization: A Sourcebook, 2^nd Ed, ed. Patricia Buckley Ebrey (New York: The Free Press, 1981, 1993), 73.

^[4] Zhao Ban, “Admonitions for Women,” in Sources of Chinese Tradition Volume 1, ed. Wm. Theodore De Bary and Irene Bloom (New York: Columbia University Press, 1999), 821, 822.

^[5] Louisa Lim, “Painful Memories for China’s Footbinding Survivors,” National Public Radio, March 19, 2007, accessed May 2, 2018, https://www.npr.org/templates/story/story.php?storyId=8966942.

^[6] Zhen He, “Women’s Revenge,” in Sources of Chinese Tradition Volume 2, ed. Wm. Theodore De Bary and Richard Lufrano (New York: Columbia University Press, 2000), 394.

^[7] Zhen He, “What Women Should Know About Communism,” in Sources of Chinese Tradition Volume 2, ed. Wm. Theodore De Bary and Richard Lufrano (New York: Columbia University Press, 2000), 390-2.

The Visitor: André Palmeiro and the Jesuits in Asia by Liam Matthew Brockey (2014)

By Abisai Pérez

This book addresses the life of Jesuit father André Palmeiro (1569 [Lisbon] – 1635 [Macau]), who was the first inspector, or Visitor, of the Jesuit Company in India and East Asia with the mission of consolidating and expanding religious conversion in the remote regions of the Portuguese empire. Through the analysis of the Visitor’s experiences, Brockey describes the Jesuit order as an association of men from different countries who shared a feeling of fraternal union but also had contrasting views on how to carry out the preaching of the Gospel. In this book, the author dismantles the stories of solitary heroism in missionary work by evaluating the success and limits of the Jesuits’ strategies of adopting local customs, performing their mission in native languages, and debating with local intellectual elites about religious matters. Brockey argues that pragmatism and cultural adaptation, coupled with Portuguese colonialism, allowed the Jesuits to preach in the most remote regions but also confronted them with the orthodox branch of the Catholic Church.

Through the study of Palmeiro’s diary and correspondence with his superiors –most of the documents located in the Jesuit archive in Rome– Brockey vividly describes the challenges of the Visitor in India and China. He begins by describing Palmeiro’s formation as a scholar in Portuguese universities, where he stood out for mastering Catholic theology, and his efforts to learn how to run a religious order in a vast multicultural region during his journeys along the Malabar coast and in Sri Lanka. Then he turns to Palmeiro’s last years in Macau and inland China and analyzes the endeavors of the Visitor in reforming the conduct of his brethren according to Rome’s directions and providing support to his fellows in Japan, where the Jesuits faced extremely violent persecution.

Through this voluminous book, the author addresses three major issues that explain the success and limitations of the Jesuits in spreading Catholicism in Asia. First, while most historians have emphasized the stoic endurance and outstanding preparation of the Jesuits in matters of classical arts and theology, Brockey shows through the Visitor’s eyes that many of the missionaries were earthly men with human weaknesses and personal concerns. Far from being harmonious and focused on cultivating holiness, Brockey depicts the Jesuit missions as sites of conflict and instability. The book contributes to understanding that the dissensions within the order were not necessarily over religious matters based on personal ambitions, conflicts over jurisdiction with ecclesiastical hierarchies, and the unrealistic expectations of a young generation who hoped to convert thousands of souls by the mere act of preaching. Although Palmeiro was neither adventurous nor did he perform miracles like some of his predecessors, his pragmatic vision allowed him to successfully establish friendly ties with the royal courts of Ethiopia and the Mughal empire. Through diplomacy, the Visitor strengthened the proselytizing activities of the Jesuits in places where they only possessed rhetorical skills to survive.

Second, Brockey contrasts pragmatism with the Jesuit method of “cultural accommodation,” that is the adaptation of Catholic doctrine to local cultural conditions. The author challenges the vision that praises as “modern” the Jesuit method of conversion through the preaching in native languages and the embracing of local customs. Palmeiro’s involvement in two controversies over the method of cultural accommodation serves Brockey to explain the limits of that practice. First, when the Visitor arrived at Goa, he played an important role in the prosecution against father Roberto Nobili, who has adopted the lifestyle of Hindu Brahmans by wearing their robes, studying religious texts with them, and sharing meals with them that than his Catholic brethren. Portraying himself as a “Christian Brahman,” Nobili claimed the strategy would allow the conversion of members of the highest Hindu caste and consequently the rest of the population, but the ecclesiastical authorities accused him of heresy. Despite being a well-trained theologian, Palmeiro adopted a pragmatic attitude when he discredited that strategy. The Visitor resolved that its success was not only limited, but it was promoting a schismatic community given that converted Brahmans did not want to be subject to the authority of the Portuguese Church. Palmeiro adopted the same realistic approach when he later arrived in China. Facing the defiant attitude of his brethren who insisted on studying Confucian texts, using Chinese concepts to explain Catholic doctrine, and wearing silk robes like the local elite, Palmeiro prohibited those practices on the grounds that they were not gaining new souls for the Catholic cause. Despite their cultural accommodation, the Jesuits had become recognizable to the Chinese elite as learned men, but not as spiritual leaders. The cases of India and China, Brockey says, demonstrate that over time the Jesuits abandoned the method of cultural accommodation not because of the intolerance of ecclesiastical authorities but because of their practical ineffectiveness in expanding Catholicism.

The final issue that Brockey emphasizes is the close relationship between missionary work and Portuguese colonialism. The Jesuit presence in Asia would have been impossible without the commercial networks and the military presence of the Portuguese empire. The chaotic collapse of the Jesuit missions in Japan serves Brockey to demonstrate that the missionary success of the Jesuits depended heavily on colonial interests. The Visitor’s efforts to provide reinforcements to his fellows immersed in violent persecution in Japan were thwarted by the refusal of Portuguese civil authorities to confront the Japanese shoguns. Commercial interests proved to be more important than God’s desire and the Portuguese authorities did not want to lose the profits obtained from the commercial connection with Japan.

In the end, Mathew Brockey remembers that, contrary to the stories of heroism and miraculous conversion, the Jesuits in Asia always relied on the military support of the Portuguese empire. Not only the Chinese and Japanese experiences but also the parallel collapse of the Jesuit and the Portuguese empire in Asia reflected how the sword facilitated the preaching of the Gospel.

Did the British Empire depend on separating Parents and Children?

Empires ancient and modern are large, hierarchical organizations, structurally founded on deep inequalities of risk and reward. The British Empire in Asia was no exception. At the front lines of imperial power were, all too often, common men (and some women) who were tricked, cozened, misled, coerced, and whipped into serving as the cannon-fodder of Empire. The temptation to desert was often present and the thought of mutiny cannot have been absent. These plebeian men were ‘kept in line’ men of status who served as commercial agents and military officers. But even among them, kickbacks and commissions were omnipresent and could grow into serious leakages of revenue or foment major acts of treason. Furthermore the wholesale desertion of a dynasty by its elite subjects was not unknown. In Britain in both 1660 and 1688, the political establishment and key army units deserted their established government to side with an invader sponsored by a foreign power. We could multiply such examples.

Transoceanic empires built by corporations like the British and Dutch East India Companies faced even greater problems because they lacked the sacred aura that surrounded kings and helped maintain nominal loyalties. It took nearly half a year for an inquiry or command to reach a functionary in Asia and it took many more months before a report or an excuse would come back. The military, commercial, or political situation could change dramatically in the interim. Many readers will be aware, for example, that the British and Americans continued to fight for six weeks in 1815 after the peace treaty was signed between the two powers. One of these peace-time battles cemented Andrew Jackson’s reputation and propelled him to the presidency. Asia was much further away and across more dangerous waters.

Corporations growing into empires, such as the Dutch East India Company and English East India Company were keenly aware of what modern organization theorists, such as Oliver Williamson, have termed the “agency problem.” This is simply the difficulty of monitoring subordinates and ensuring that they act mainly in the interest of those (“the principals”) whose “agents” they had been hired to be. In 1613, a vexed East India Company merchant, Nicholas Withington reported that the many Portuguese “renegades” were already being joined by a trickle of Englishmen, like one Robert Claxon. He converted to Islam for money but, dissatisfied with something, returned and appeared penitent. He was then trusted with Company funds and absconded for good. As the vexed Withington recounted it, Claxon:

had also turned Mahometan in the Decan, with a good allowance at [the Sultan’s] court; but, not being contented, he came to Surat, where he was pitied by us for his seeming penitence; but being entrusted with upwards of forty pounds [sterling: a considerable sum at the time] under pretense of making purchases, he gave us the slip and returned to the Decan. Thus there are at present four English renegadoes in the Decan, besides many Portuguese.

This was an example of the problems of large organizations: how can you ensure compliance and loyalty when agents are far removed and have sanctuaries beyond your control?

Even in 1787, the reforming Governor-General Cornwallis, came to India fresh from America. He often inveighed against the East India Company’s English employees for their incapacity or corruption. The editor of his letters wrote plainly of how the Company had been cheated by its senior employees in, for example, the purchase of silk.

The East India Company was an established ruling power in large parts of India after 1757. But the indiscipline and venality of even its senior-most civil and military officials once they realized how quickly they could grow wealthy brought the Company to the edge of ruin in less than 20 years. It was forced to seek a “bail-out” from the Royal Treasury. The illustration below depicts an East India Company official in regal guise, lording it over the “natives.”

An East India Company Grandee (via Getty Images)

This resulted (after some years of partisan grid-lock) in the dispatch of new governor-general with sweeping powers. This was Lord Cornwallis who came out to “reform” British India fresh from a bruising surrender at Yorktown in Virginia in 1781. He realized that neither a common language nor a common religious affiliation could guarantee either honesty or loyalty. From the time of his tenure as chief executive in India (1786-1795) therefore, the British regime carefully managed the social reproduction of European officers and soldiers. This was done to prevent the formation a dangerous Creole settler class. The Company had long sought to limit the numbers and control the conduct of private Europeans in India in order to maintain its commercial monopoly against “private trade.” Under Cornwallis, political prudence provided another rationale. The value of this strategy was made obvious when Governor General John Shore was faced with a mutiny among the East Company Army’s European officers in 1795-1796. Reflecting on the episode a year or so later, Shore’s successor in office, Richard Wellesley, wrote that:

If Europeans had been settled with their families in India; or if these men had, or could have had, their homes in that country, the Company would have lost it, [their Indian empire] and nothing could ever have regained it.

It was from awareness of this danger that, as Indrani Chatterjee was the first to show, the Company assiduously sought to limit the development a local power elite with any genealogical depth. This was intended to preempt any consequent claim to the “rights of Englishmen” that had just been forcefully raised in North America. The children of mixed European and Indian parentage were therefore turned into a socially inferior class of Eurasians, excluded from power. As early as 1786, the Company forbade the children of “native women” from traveling to England, after discovering that the Indian-born John Turing, “dark as his mother,” had done so and secured a cadet’s appointment in the Army. Two decades later, a “mulatto” candidate secured an appointment only by paying a young Englishman to impersonate him at the interview. Although disavowed progeny were increasingly excluded from the Army and higher civil service, some Eurasians were in found jobs in other state employment into the 1830s. But the official policies toward them derived from a well-established, generalized contempt for those of mixed descent. As early as 1786, Surgeon Richard Wilson, in proposing the creation of a charity school to raise such children as loyal Protestants, remarked that it “hath long been a severe and unanswerable Reproach from the Natives of this Country that Britons, above all other Nations, have neglected and despised their progeny.”

If efforts at social integration had succeeded despite such attitudes, British India might have developed into a casta-ranked society like the Spanish Americas. But the need to win the support of the indigenous clerical classes, as well as the fear of promoting a Creole elite like the treacherous Americans, led the East India Company onto a different track. In the last few decades of its rule, before the revolt of 1857, Eurasian clerks were gradually displaced in state service by Indians from the traditional clerical classes, both Hindu and Muslim and, around Bombay, also Parsi and Goan Catholic. A greater regard by the British for their own “blood” returned after 1857, when Anglo-Indians were extensively recruited into the developing railway system in order to ensure imperial control of this strategic asset. Eurasians, however, could not compete with the indigenous clerical classes in subordinate employment, that is to say, clerical work.

The government continued to follow the logic of Wellesley’s argument against allowing Europeans to set down familial roots within India, and sought to ensure that the affective ties and personal aspirations of key cadres such as Covenanted Service and Army officers should be directed toward England. The disciplinary value of this policy for the East India Company’s government is shown by Sleeman’s dedication of his Rambles and Recollections (1844), to his sister. He observed how nine out of ten Englishmen in India found their greatest pleasure in letters from their sisters at home, which filled the landscapes so dear to our recollections, with ever varying groups of the family circles, among whom our infancy and our boyhood have been passed; and among whom we still hope the spend the winter of our days.

He added that the approbation of the circles represented in these letters was an important restraint on Englishmen in India, and so the sisters should be considered “a valuable species of unpaid magistracy to the Government of India.” The psychic isolation of young men well indoctrinated in this system and left among Indians without their families was described to Emily Eden in 1837 as a “horrible solitude” that produced depression. One such officer told her of “the horror of being three months without seeing an European, or hearing an English word …” Indirectly, therefore, we may see patterns of marriage and family formation being managed by the British imperial regime to bolster the loyalty of key elements of its governing apparatus. The political and military efficacy of that apparatus thus depended on constant policing of the boundaries of ethnicity.

Legitimate reproduction was now focused on Europe-born women. Lord Cornwallis had raised official salaries both to ensure fidelity and to allow mature civil servants to make “suitable” marriages and sustain the establishment needed for them. Licit sex and open conjugality were now limited to English-born women. By the 1850s it was said of the junior-most Indian Civil Service officer that he was worth “three hundred [pounds sterling] a year, dead or alive.” Numbers of young women sailed out to India as part of what was archly termed “the Fishing Fleet.” Many did marry officials there. But it was soon discovered that their infants died in alarming numbers, doubtless aided by Victorian medicine and its therapeutic use of opium, alcohol, mercury and blood-letting for all ages and sexes. Furthermore, the still prevalent climatic theories of “racial qualities” suggested that children raised in hot climates deteriorated from the parental stock. From the mid-nineteenth century therefore, young children were usually sent back to Britain while in India fathers worked and mothers sought to monopolize all legitimate conjugality. The result was that generations of children were torn away from their parents and if boys, certainly introduced to that staple of Victorian education, the rattan cane. Two of these children were initially too young (six and three) for school, so Rudyard Kipling and his sister were left in Lorne Lodge, Southampton.

Rudyard Kipling Heritage Site at: 43 Villiers Street, Charing Cross, London (via Wikimedia)

Kipling later wrote of himself and his sister that, when he was told his parents had left him “for ever,” he “went out and wept bitterly with Judy, into whose fair head he had driven some ideas of the meaning of separation.” He also invoked the desolation he had felt in a later poem:

A Well-a-day for we are souls bereaved!

Of all the creatures under Heaven’s wide scope

We are most hopeless, who had once most hope

And most beliefless, who had once believed.

There are doubtless children in the USA today with good reason to echo that.

The Public Archive: Mercenary Monks

Millions of tweets and millions of state documents. Intimate oral histories and international radio addresses. Ancient pottery and yesterday’s memes. Historians have access to this immense store of online material for doing research, but what else can we do with it? In Spring 2018, graduate students in the Public and Digital History Seminar at UT Austin experimented with ways to make interesting archival materials available and useful to the public; to anyone with access to a computer. Over the Summer, Not Even Past will feature each of these individual projects.

Jonathan Seefeldt’s digital project “Mercenary Monks” provides a glimpse into the lives and continuing legacy of the Dadupanthi Nagas—an early modern monastic community from the semi-desert region of western India. Poems, photographs, and other documents illuminate a monastic world of raising mercenary armies, caring for widows and child brides, providing credit and other banking services, collecting tax revenue from farmers, providing merit and prestige to an emerging merchant class, and asserting a (short-lived) form of political independence.

More on Seefeldt’s project and The Public Archive here.

Nanban Art: Colonial Latin America Through Objects (No. 2)

(via Wikimedia Commons)

This series features five online museum exhibits created by undergraduate and graduate students at the University of Texas at Austin for a class titled “Colonial Latin America Through Objects.” The class assumes that Latin America was never a continent onto itself. The course also insists that objects document the nature of historical change in ways written archives alone cannot.

John Monsour’s exhibit on Nanban screenfolds exemplify the deep connections of the colonial Americas to early-modern Japan. Portuguese Jesuits and merchants arrived in southern Japan in the mid-sixteenth century with commodities from India, Europe, and the Americas and with hundreds of Luso-Africans. The foreigners were called “Nanban” (barbarians from the south). The Jesuits gained a foothold with Japanese lords that led to the massive conversions of commoners and nobles. Jesuits and Japanese artisan established workshops that produced many Nanban objects, including screenfolds documenting new European cosmographies. The maps also document the introduction of Chinese-Korean maps. Monsour’s exhibit shows the maps on Edo workshops led by Jesuit and the new cosmographies they engendered.

More from the Colonial Latin America Through Objects series:

Of Merchants and Nature by Diana Heredia López

Student Showcase – Violating the Rights of Humans: One Child Policy in China (1979)

Sarah Zou
Sartartia Middle School
Junior Division
Historical Paper

Read Sarah’s Paper

In 1979, the Chinese government announced a new “birth planning program” under the reformist leader Deng Xiaoping. Intended to curb China’s explosive population growth, the policy mandated that each married Chinese couple (with some exceptions) have no more than one child. Birth Planning Commissions began monitoring the birth rates in towns and cities across the country to ensure adherence to the law. Those who disobeyed faced stiff fines, job loss or the revocation of benefits such as health care. In many instances, the consequences were even worse: commissioners have also used forced abortions, sterilization and infanticide to enforce the policy.

Sarah Zou, a student at Sartartia Middle School, researched this controversial law and wrote a paper for Texas History Day on its significance in world history. You can read her full research paper by clicking the link above. Sarah outlines the program’s history and asks a simple question: was all this really necessary?

A woman sits on the sidewalk in China holding twins, 1987

Imagine being in a world where couples are only allowed to have one child, where parents will suffer severe consequences if they had a second. Imagine a world without siblings. Imagine a world where newborn infants are thrown out into the street, due to their gender or disabilities. Imagine a world filled with infanticide, forced abortions, and sterilizations. This is the world Chinese citizens have been living in since the Chinese government established family planning or the one-child policy on September 25, 1979. Because of its gigantic population of 1.3 billion, the largest in the world, the Chinese government enforces family planning or the one child policy to slow the population growth. Even though there are exceptions, having children should be a natural and unalienable right that should not be dictated by the government. Yes, the responsibility of the government is to ensure a sustainable population that has an adequate amount of resources, but it also has the responsibility to respect the natural rights of people.

Government sign in Tangshan Township: “For a prosperous, powerful nation and a happy family, please practice family planning. Please for the sake of your country, use birth control.” (Wikimedia Commons)

Sure the one-child policy successful in decreasing the population, but was the decrease in population really necessary? With Deng Xiaoping’s numerous economic reforms before family planning was established, China was already getting back on its feet. With the increase in economic productivity a large workforce was actually needed. Along with the need of a larger workforce, new farming techniques allowed farmers to harvest more crops and therefore China was and is actually capable of feeding a large population. And if there was a famine or a shortage of food, with the power of transportation food could be imported from other countries. As for the shortage of land, many young adventurous Chinese scholars immigrate to other countries to study and live and raise a family. But one things for sure, without the one-child policy the problems listed above would not be at large. Would China have survived without family planning? I guess we will never know, but it certainly could not be any worse than China today.

The latest terrific work from Texas high school students:

A documentary on one man’s attempt to fight injustice in World War II America

A research paper on the balance between public health and personal liberty

And a website on the benefits and perils associated with off-shore drilling

Persuasion, Propaganda, and Radio Free Europe: The New Archive (No. 9)

By Charley S. Binkow

How does a nation fight a war of ideas? When the battlefield is popular opinion, how does a state arm itself? In 1949, the United States found its answer. Their weapon: the airwaves. The CIA launched Radio Free Europe in 1949 with the hopes of encouraging Eastern Europeans to defect from the Soviet bloc and weaken their countries from the inside. The Digital Radio Free Europe and Radio Liberty archive gives us a declassified, thorough, and incredibly interesting view of the radio’s peak years between 1949 and 1972.

“George F. Kennan on Organizing Political Warfare,” April 30, 1948 (Wilson Center Digital Archive)

The RFE/RL collection of documents is among the many fascinating collections posted by the Wilson Center on its website: “Digital Archive: International History Declassified.” It is a treasure trove of information. Memorandums, reports, and letters, all declassified by the Central Intelligence Agency, giving us an unseen history of the station. You can see the beginnings of the program, when George Kennan (one of the architects of containment policy) stressed the need to inspire “continuing popular resistance within the countries of the Soviet World,” to its founding mission statement to “engage in efforts by radio, press and other means to keep alive among their fellow citizens in Europe the ideals of individual and national freedom.” The documents give us insight into uncertainties about the program as well. Several statesmen had doubts, like Richard Arens, who claimed RFE was harboring Marxists and broadcasting socialist propaganda. West Germany, where RFE was based, also felt a lack of control over the station and a sense of being used by the U.S.

George F. Kennan, 1947 (Wikimedia Commons)

My favorite part of the collection is its extensive collection of papers concerning the Hungarian Revolution of 1956. RFE played an important role in the uprising, at least from the Hungarians’ point of view. However, after the uprising failed, and public outcry blamed the United States and RFE for its inaction, the CIA tried its best to back peddle and “down play” the situation as much as possible. Especially fascinating are the policy reviews after the Hungarian revolution (notably its concerns with Poland and Czechoslovakia).

“Understanding Between Office of Policy Coordination and National Committee
for Free Europe,” October 04, 1949, a document outlining the mission of the Free Europe Committee (Wilson Center Digital Archive)

This archive is easily navigable and well worth searching. The Wilson Center also has a plethora of other digital archives, including documents on China, North Korea, Cuba, Brazil, and South Africa, as well as other archives on the Cold War in Europe and around the globe. But its collection on Radio Free Europe is an excellent place to start.

If you’re further interested in the Hungarian Revolution, you should also check out the Open Society Archives’ collection, which we featured here last week.

Domesticating Ethnic Foods and Becoming American

by Madeline Hsu

How to Cook and Eat in Chinese was the earliest popular, English-language guide to Chinese cooking. First published in 1945 and reprinted several times, it remains in wide use today. The author, Dr. Buwei Yang Chao, wrote the cookbook at the urging of fellow faculty wives in New Haven, in particular Agnes Hocking, wife if the idealist philosopher William Hocking. Trained as a physician, Dr. Chao reassured American housewives that she could teach them the complex and exotic art of Chinese cooking because she had learned as an adult herself while a student in Japan.

In addition to providing straightforward and simple directions together with suggestions for obtaining ingredients and alternatives, How to Cook and Eat in Chinese presents its guidance with wit and whimsy provided by Dr. Chao’s husband and translator, the famous linguist Dr. Yuen Ren Chao, who created terms now in common usage such as “stir fry” and “potsticker.” Footnotes add humorous asides that explain family disputes over translations and descriptions for Chinese cultural practices. For example, in the introduction, the language specialist Yuen Ren Chao cannot resist adding a footnote to the otherwise commonplace, “Really, you should not have put yourself to so much trouble!” to explain that this translation is inaccurate because Chinese lacks the “subjunctive perfect.”

Dr. Buwei Yang Chao’s cookbook was so successful that the well-known author, Pearl Buck, who wrote one of its prefaces from the point of view of an American housewife, urged Chao to pen the story of her life. Autobiography of a Chinese Woman appeared in 1947. With great charm, Chao made a persuasive case for the educated, cosmopolitan Chinese family to be accepted as American. The success of Dr. Buwei Chao’s publications bridging Chinese and American peoples underscores the intrinsic relationship between popularizing ethnic food and the assimilation of ethnic and racial minority groups. As Donna Gabaccia wrote in We Are What We Eat: Ethnic Food and the Making of Americans, after World War II, ethnic foods such as Chinese and Italian, would win broader appreciation as part of a more general expansion of the boundaries of mainstream American culture and society.

User-friendly ethnic cookbooks such as How to Cook and Eat in Chinese brought once alien cultures and foodways directly into the kitchens and homes of Euro Americans. According to Fashionable Food: Seven Decades of Food Fads by Sylvia Lovegren, family meal preparation was not only a commonplace form of domestic labor, but one that provides keen insights into broader historical trends. During the Cold War and the Civil Rights era, these shifts emerged in part through the growing popularity of ethnic foods and cookbooks. Dr. Buwei Chao was an early forerunner of the trends that by the late 1960s and early 1970s mobilized leading figures in the food publishing business, such as Judith Jones, Julia Childs’ editor at Knopfand Craig Claiborne, the New York Times food critic, to recruit cooks with ethnic food expertise, personality, and writing ability to introduce general audiences to their cultures.

Jones’ discoveries, sometimes promoted in conjunction with Claiborne, included southern chef, Edna Lewis of Café Nicholson who authored The Edna Lewis Cookbook (1972) and The Taste of Country Cooking (1976); scholar Claudia Roden and A Book of Middle Eastern Food (1968); the late Marcella Hazan and The Classic Italian Cookbook (1973); and restaurant owner Irene Kuo with The Key to Chinese Cooking (1977). Claiborne’s entry into the Chinese cookbook field was The Chinese Cookbook (1972) which he co-authored with Virginia Lee. Both Hazan and Lee attracted Jones and Claiborne’s attention when they began offering cooking lessons out of their homes.

America’s immigrant population and the broad acceptance of ethnic cultures and communities have boomed along with the popularity of ethnic restaurants, cookbooks, cooking shows, and personalities. For an understanding of the early roots of this business and cultural phenomenon, revisit Buwei Yang Chao’s How to Cook and Eat in Chinese.

Student Showcase – The “Knock Knock Who is There” Moment for Japan: The Signing of the Treaty of Kanagawa in 1854

By Kathleen Ran

Read the full research paper

In 1854, a fleet of American naval ships arrived in Japan’s Tokyo Bay. The squadron, led by Commodore Matthew C. Perry, was charged with the mission of convincing the Tokugawa shogunate to open commercial and diplomatic ties with the West. Beginning in the mid-17th century, the island’s feudal leaders enforced an economic, political and cultural isolation, allowing no contact with foreigners in order to preserve traditional Japanese society. After a series of tense negotiations between Japanese and American officials, including indications from Commodore Perry that his ships were willing to use force, both sides ratified the Kanagawa Treaty, also known as the Convention of Kanagawa, which officially opened Japan to international trade and diplomacy.

Kathleen Ran’s Texas History Day paper, “The ‘Knock Knock Who is There’ Moment for Japan: The Signing of the Treaty of Kanagawa in 1854,” explores the historical impact of this watershed agreement on Japanese society. She argues that significant political, economic and cultural changes took place as a result:

Woodblock print portraying an 1854 meeting between Commodore Perry, his officers and Japanese noblemen, circa 1887 (Image courtesy of the Brooklyn Museum)

“The Americans came to Japan and sought access to ports and friendship. They got what they wanted through the Treaty of Kanagawa. The Japanese were reluctant and in some ways were dragged to the treaty table. However, the treaty later turned out to be very profitable to Japan. The Treaty of Kanagawa was primarily responsible for the rapid transformation of Japan from an isolated and feudal empire to one of the world’s most powerful and successful nations.”

The opening of Japan stirred a negative reaction from many segments of Japanese society. This 1861 woodcutting reflects such sentiments, depicting a traditional sumo wrestler throwing a foreigner to the ground. (Image courtesy of Wikimedia Commons)

“Before the treaty came into effect, the country was far behind in areas of technology, economics and entirely shunned foreign relations. Now, though, Japan is among the world’s cutting-edge producers of technology and an integral part of the world community. The Treaty of Kanagawa opened the door of Japan and initiated the nation’s transformation from a feudal empire to a modern world power; therefore, it was a turning point in history.”

Kathleen Ran
Junior Division
Research Paper

How Taiwan Became Chinese: Dutch, Spanish, and Han Colonization in the Seventeenth Century, by Tonio Andrade (2008)

by Shery Chanis

Focusing on seventeenth-century Taiwan, the island east of mainland China populated by aborigines who specialized in deer hunting, Tonio Andrade seeks to explore the theme of early modern colonization in a much larger context as part of his greater effort of analyzing global history. According to Andrade, Taiwan, neighboring China, Japan, the Philippines (controlled by Spain), was part of a colonial trade network and soon a focus of contention between the Dutch, the Spanish, the Portuguese, the Japanese and the Chinese.

Employing a variety of sources including travel and missionary accounts from Europeans, official records and correspondence from the Dutch East India Company (VOC), and documents from the Chinese, Andrade discusses the early modern colonization of Taiwan, known as Ilha Hermosa by the Portuguese, La Isla Hermosa by the Spanish, or Formosa by the Dutch. Spain strategically established a colony in northern Taiwan while the Dutch established theirs in the south in the first quarter of the seventeenth century.

1640 Dutch map of “Formosa,” the colonial term for Taiwan (Image courtesy of Wikimedia Commons)

Fort Zeelandia, the Dutch East India Company’s Taiwanese headquarters (Image courtesy of Wikimedia Commons)

After Spain’s decreasing interest in Taiwan and their defeat by the Dutch gave it control of the island, the VOC corrected the Spanish mistake of not making their colony self-sufficient by developing an interesting strategy which Andrade calls “co-colonization”. Having determined that it would be too costly to send Dutch to Taiwan, the VOC introduced various incentives including free land, tax exemptions and property rights to attract Chinese from the nearby Fujian province in China to immigrate to Taiwan. The plantation of sugar and rice soon became lucrative business not only for the immigrants but also the VOC. In the process, the VOC also developed a lord-vassal relationship with the aborigines and gained control over the native population. Andrade argues that this co-colonization strategy was a key difference between the Spanish and the Dutch in their colonization efforts in Taiwan. This period of co-colonization between the Dutch and the Chinese was successful so long as the interests of both parties were met. Towards the end of the century, however, the VOC’s tax increase lost the support of the Chinese immigrants, ultimately leading to rebellions from many Chinese settlers and to the Dutch defeat by Zheng Chenggong, the Ming loyalist of great military power.

Dutch sketch of a native “Formosan” circa 1650 (Image courtesy of Wikimedia Commons)

1661 Dutch engraving of Chinese soldiers in Taiwan (Image courtesy of Wikimedia Commons)

Andrade’s study of the colonization of Taiwan demonstrates the connections between Europe and Asia, which helps to illustrate a larger picture of early modern colonization beyond the Atlantic world. The multiple European and Asian colonizing powers in Taiwan also highlighted the intricate network of colonization in terms of not only military power but also trading relations and migration patterns. Interestingly, Andrade does not include any maps or other supplementary illustrations in the original/English version of his work, but he does so in the Chinese translation. Even more thought-provoking is the book title of the Chinese version. Instead of How Taiwan Became Chinese, the Chinese title is How Formosa Became Taiwan Prefecture, carrying a much more Sinocentric undertone. Nonetheless, Andrade’s book is a fascinating study on early modern global relations.

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