Category: Colonialism

Manila an “anti-birth-control dystopia”

At least, that is how it is described in the words of Carol Lloyd, blogger on women’s issues at Salon.com. Due to the centuries as a Spanish colony, The Philippines is a firmly Catholic country-one in which the Church holds a level of influence rarely seen in the western world. Although the Catholic Church has oddly never managed to have any appreciable effect on the Philippines endemic Southeast Asian liberalism towards homosexuality and gender identity, they have managed to keep abortion illegal in all circumstances but to save the life of the mother. (More information on abortion in SE Asia here.) Although pre-conception birth control remains legal throughout The Philippines, in 2000 conservative Catholic Mayor Jose “Lito” Atienza of Manila issued an executive order removing all contraception from free clinics within the city. Many women in the desperately poor slums of Manila find it impossible to fit contraception in with food and other basic needs into their family budget, which has the eventual effect of a larger and even harder to feed family. This is what has women living in three urban slums to file a lawsuit demanding revocation of the order. From Reuters:

Emma Monzaga, one of the petitioners, said she was getting injections once every three months to prevent her from becoming pregnant, but was told on her third visit to a public clinic that the treatment was no longer available. “I was asked to go somewhere else to get the shots because the city hall has stopped funding the family planning program,” Monzaga said, adding her family could not afford to spend extra for contraceptives. “We used to get it for free. It’s becoming a burden because we have to eat and send our six children to school.” She said she has given up the idea of saving some money from her husband’s 300 pesos ($7) daily wage as a construction worker to pay for the vaccines because of rising cost of basic needs.

Amazingly, it took almost eight years before a local NGO managed to file the lawsuit “because the women feared political reprisals.” Unsurprisingly, there is now a different mayor in charge, and many hope that he will revoke the previous order without the need for the lawsuit to proceed. The Center for Reproductive Rights has a 50 page report, full of testimony, on the issue entitled “Imposing Misery: The Impact of Manila’s Contraception Ban on Women and Families,” which may be downloaded in PDF from their website at the above link. The report claims that the executive order violates the Republic’s 1987 constitution, stating:

The 1987 Philippine Constitution guarantees the
rights to liberty, health, equality, information and education for all citizens,
as well as the right of spouses to found a family in accordance with their
personal religious convictions. These basic principles, reinforced by
several pieces of legislation, create the foundation under national law for a
right to reproductive health, including access to contraception. [p. 9]

The report suggests that “The Manila City government should revoke Executive Order No. 003” as well as various further plans. [p. 11]

While many people look at issues such as these primarily in terms of individual rights and their effect on individuals and families, it is critical to consider the broader picture as well.

The Philippines today has a population of just under 90 million, a staggering number of whom live in poverty. I can attest from my own visit to the country that the cities are clogged with slums, illegal shanty-towns line the rivers and fill public parks, and the ratio of the population with no gainful employment appears to be easily several times that of anyplace else I have ever been. I have even heard that the unemployment rate in Metro Manila may be almost 50%.

Without high quality and aggressive family planning, that 90 million could nearly double in a generation- and the country’s scarce economic resources would be stretched even thinner. Could the unemployment rate rise even above 50%? Will The Philippines be plunged into a Malthusian crisis like Bangladesh or parts of Africa? Lack of birth control is hardly the only factor that has made Manila, and many other third-world regions, into dystopias, but it is one.

Australia makes latest apology for history

I’m far too sick at the moment to think of anything clever to say about it, but I’d like to just make sure everybody noticed that Australia’s Liberal Party-led government is set to issue a national apology for wrongs committed against the Aborigines.

a decade ago the Victorian Parliament had unanimously passed a motion moved by then Liberal premier Jeff Kennett apologising to Aboriginal people for removing children from their families.

[…]

Indigenous Affairs Minister Jenny Macklin said the apology would be made on behalf of the Australian Government “and does not attribute guilt to the current generation of Australian people”.

[…]

But some prominent Opposition MPs defended the actions of churches and government agencies in removing children from their families.

Opposition health spokesman Joe Hockey said churches acted “only with good intentions”.

Queensland Nationals senator Barnaby Joyce went further, declaring that some indigenous people had actually benefited from the removal.

“If you are rescuing a child from a violent or from a threatening situation then that is the right thing for a state to do,” Mr Hockey told Radio 2UE.

Senator Joyce said an apology would be “an empty rhetorical statement for the chattering classes in the inner suburbs”.

The uniqueness of commercial bail bonds

An article in today’s NYT on the uniqueness of the United States commercial bail bond system includes this very interesting tidbit.

Commercial bail bond companies dominate the pretrial release systems of only two nations, the United States and the Philippines.

Although the article does not actually say, I think it is safe to assume that this is a direct result of the fact that the Philippine legal system was constructed during the period of US colonial rule. Those non-American readers who may be unfamiliar with the commercial bail bond system may with to read the explanation in the NYT article to fully appreciate the global oddity of the system. From my brief perusal of some Philippine web pages, it certainly looks like both countries share the institution. For example, look at this page from a Manila metro area attorney’s office:

Paying Bail

 

You can pay the full amount of the bail in Cash. If you are acquitted, you can withdraw the Bail that you posted. You can also buy a surety bind or post your property to pay for your bail.

 

Bail bond is like a check held in reserve: it represents the person’s promise that he or she will appear in court when required to. The bail bond is purchased by payment of a  non-refundable premium (usually about 15% – 35% of the face amount of the bond).

 

A bail bond may sound like a good deal, but buying a surety bond may cost more in the long run. This is so because you have to renew the surety bond upon its expiration otherwise, upon motion of the prosecution, a warrant of arrest will be issued for failure to renew the surety bond. If the full amount of the bail is paid, it will be refunded (less a small administrative fee) when the case is over and all required appearances have been made. On the other hand, the 15%-35 premium is nonrefundable. In addition, the bond seller may require “collateral.” This means that the person who pays for the bail bond must also give the bond seller a financial interest in some of the person’s valuable property. The bond seller can cash in on this interest if the suspect fails to appear in court.

 The curious may also want to see the amounts of bail set for various crimes under Republic of the Philippines law.

More apologies

This is already a week old, but did anyone notice that the very same day US Congressman Mike Honda (D, California) issued yet another call for Japan to issue a more concrete apology to former comfort women, New Jersey became the first Northern state in the United States to issue a formal apology for our state’s history of slavery? Although four Southern states of Virginia, Maryland, Alabama, and North Carolina had previously issued similar resolutions, the fact that many Northern states still allowed slave-holding well into the 19th century has been largely ignored. New Jersey, for example, did not finally ban slavery until 1846. There has been no such resolution at the federal level.

While it might be nice to see the Japanese government officially acknowledge past crimes in more specificity, perhaps the US Congress should apologize for slavery at the national level before its members go overseas to demand that foreign governments do the same thing. Maybe by setting a moral example, Mister Honda might convince a wider audience of his credibility.

Oh, and as for the Japanese government’s previous apologies. While they were a good start, they really could be more specific. Take a look at the actual text of last week’s New Jersey slavery apology resolution and think about how they compare.

Update: I feel like I should add that I don’t consider a simple apology in and of itself very worthwhile. The important thing about the New Jersey resolution is not so much that it apologizes, but that it lists both the actual crimes and in historical context and legacy in a decently comprehensive outline, and then also explicitly calls for continuing education on the subject. Let me quote the “statement” at the end of the resolution.

This concurrent resolution issues a formal apology on behalf of the State of New Jersey for its role in slavery and discusses the history of racism and inhumane treatment toward African-Americans in the United States from the arrival of its first settlers to the present day. It calls upon the citizens of this State to remember that slavery continues to exist and encourages them to teach about the history and legacy of slavery and Jim Crow laws.

While I think it was sloppy phrasing not to say something like “continues to exist in parts of the world,” resolutions like this are important not because they can make people feel good about their awesomeness in making said apology, but because it can contribute to the education of the populace.

Is it Burma or Myanmar?

Following on the theme of my previous post on place names and decolonization, the BBC gives the best explanation I’ve seen for the confusion over the two names by which this country is known internationally.

The ruling military junta changed its name from Burma to Myanmar in 1989, a year after thousands were killed in the suppression of a popular uprising. Rangoon also became Yangon.

The Adaptation of Expression Law also introduced English language names for other towns, some of which were not ethnically Burmese.

The change was recognised by the United Nations, and by countries such as France and Japan, but not by the United States and the UK.

A statement by the Foreign Office says: “Burma’s democracy movement prefers the form ‘Burma’ because they do not accept the legitimacy of the unelected military regime to change the official name of the country. Internationally, both names are recognised.”

It’s general practice at the BBC to refer to the country as Burma, and the BBC News website says this is because most of its audience is familiar with that name rather than Myanmar.

[…]

They have both been used within Burma for a long time, says anthropologist Gustaaf Houtman, who has written extensively about Burmese politics.

[…]

“There’s a formal term which is Myanmar and the informal, everyday term which is Burma. Myanmar is the literary form, which is ceremonial and official and reeks of government. [The name change] is a form of censorship.”

If Burmese people are writing for publication, they use ‘Myanmar’, but speaking they use ‘Burma’, he says.

This reflects the regime’s attempt to impose the notion that literary language is master, Mr Houtman says, but there is definitely a political background to it.

Richard Coates, a linguist at the University of Western England, says adopting the traditional, formal name is an attempt by the junta to break from the colonial past.

I’ve always been slightly puzzled that the democracy movement was in favor of maintaining the country’s colonial name, but considering that the name was changed at the behest of the Junta, one sees how it makes symbolic sense. I look forward to seeing whether the democrats currently protesting can win their battle and topple the Junta (naturally I hope that they do,) and I am interested in seeing whether they restore the official name of Burma, or continue the linguistic decolonization policy that had been started under the Junta, but giving it a popular aegis.

Taiwanese place names and colonial Japan

There was this interesting item in the “Taiwan Quick Take” section of the Taipei Times.

A plan to change the name of Sanmin Township (三民) in Kaohsiung County has hit an obstacle as residents remain divided over what to name it. A Bunun-majority township, Sanmin was called Mayatsun during Japanese colonial rule and then Maya Township (瑪雅) after World War II. It was later renamed Sanmin after Sun Yat-sen’s (孫逸仙) “Three principles of the people.” Officials and some locals want to change the township’s name back to Maya. Although the name change is welcomed by many residents, some local elders suggest using another name, arguing that the name “Maya” was an incorrect name given by the Japanese. Officials will visit Japan to research the name before making a final decision.

This is an interesting colonialism related phenomenon in Taiwan, and I’m not sure whether it exists in other colonies or not. The most famous example is indisputably the city of Kaohsiung(高雄 in kanji/hanzi or “Gaoxiong” in correct Pinyin.) The currently used Chinese characters for the city’s name were given to it during the Japanese colonial period, when they were meant to be pronounced as “Takao,” based on the Japanese kun-yomi, as if it were a Japanese place name and not a Chinese one. The same name, pronounced as Takao and written as 高雄, is also used in Japan. The twist here, however, is that the name given to the city was in fact an attempt to approximate the historical name of the city, originally based on the region’s name in the language of the aborigines (“Takau,” meaning “bamboo forest”) who lived there long before ethnic Chinese settlers ever arrived from Hokkien across the Taiwan Straight. The Chinese had used various characters to approximate the name “Takau” over the years, such as “打狗” or “打鼓.” Similarly, the Japanese name 高雄 was meant to approximate the native name, except it only does so when read in Japanese, and not in any dialect of Chinese. After the Japanese left the city’s name remained as they had made it-part of their cultural legacy on the island-except the characters are now read as Chinese (Gaoxiong in Mandarin,) with the having somewhat ironically having maintained its original pronunciation all the way throughout colonial rule, only to lose it during the process of decolonization.

Another moderately well known example is the district of Xi’men in Taipei. Now known for its plethora of fashion stores, fast food and tattoo parlors (often referenced as Taiwan’s closest parallel to Harajuku,) Ximen’s name derives from being near the former location of the city’s west gate, from the hanzi 西門, literally meaning “west gate.” In Chinese speech, Ximen is often referred to as “Ximen-ding,” with “ding” being the Mandarin pronunciation of the character ” 町.” Students of Japanese will instantly recognize this character as one frequently used in Japan as a label for streets or neighborhoods in Japan, pronounced as either “chou” or “machi” depending on the context. If one looks at a map of Taipei from the period when it was ruled by Japan, one sees that 町 was a standard designation for parts of the city, in proper Japanese fashion. Since decolonization these names have all officially been changed, but Ximen-ding (and possibly others) still lingers as a colloquialism long after vanishing from the map.

A more unusual example that I personally discovered was a small village in the east coast province of Hualian, (花蓮) by the name of Morisaka. Although Japanese architecture dating to the colonial period is fairly common in Taiwan, this village is interesting in that it was constructed entirely in that period, and entirely in the Japanese style. Architecturally, there is little to no trace of Chinese or native influence, since there was apparently no village there before the Japanese built one. It was given the ordinary, almost generic, Japanese name of Morisaka (森坂 or possible 森阪- I forget which version of the second character was used.) Although people do live in the village, it is interestingly preserved in its historical demeanor as a sort of historical museum of the period (including some actual museums.) Although I believe the original name of the village 森阪, pronounced as Shenban in Mandarin, it appeared to me from the various signs that it was renamed as 摩里沙卡, which is a transliteration of the Japanese name into Chinese, read as mo li sha ka. Perhaps since the village had no pre-Japanese name, in either a Chinese or aboriginal language, it was decided that the pronunciation of “Morisaka” was the “true” name, which should be maintained. This is however highly unusual. The standard practice with Chinese character names in different languages has historically been to maintain the original orthography, and simply pronounce it in the language of the reader whenever possible, and I can think of no other cases in which a Chinese character place name was changed to maintain the pronunciation of one sinic orthography language in another. Unfortunately I am unsure which name is ordinarily used by the local residents, leaving the exact story of the village’s name incomplete and perhaps incorrect.

So there you have it. I think four examples, one from the Taipei Times and three from my own knowledge, is enough to at least begin to hint that there may be enough going on to use the word phenomenon. Do any readers have further similar examples, either in Taiwan or elsewhere?

Japanese measures in former colonies

Just about everyone reading this blog is mostly likely familiar with the traditional Japanese measure of floorspace known as the tsubo (written as 坪, equal to 3.305785 m2 in standard measures), often translated as something like “tatami mats,” and many readers will know that it is also used in Taiwan and Korea, where it is respectively pronounced ping and pyeong (평). I had always assumed that this unit, like many other archaic units of measure which one will encounter from time to time, such as the shaku (尺), was based on the classical Chinese imperial weights and measures, but in fact-at least according to the Wikipedia Japan article-the tsubo is a unit of measure indigenous to Japan, and its use in Taiwan and Korea is exclusively due to influence of the colonial period.

While I can confirm from my time in Taiwan, and in particular my week long period of apartment-hunting, that the ping is still the standard unit of housing area used in real estate advertisements and transactions, the Wikipedia article (Japanese and Chinese versions both) state that Taiwanese law has mandated a metric standard since occupation by the Republic of China government after the war.

Interestingly, although there seems to have been little interest in eliminating this colonial unit of area in relatively Japan-friendly Taiwan,  the government of South Korea is apparently still trying. Like Taiwan, the pyeong (keep in mind that all three terms, tsubo, ping, and pyeong are merely different pronunciations of the same term due to linguistic and historical peculiarities of the nature of words shared between the three languages) has remained in common use by the real estate market, despite the passage of a 1961 law proclaiming public use of the metric system. South Korea has reportedly passed a new law, which came into effect July 1 of this year, which will impose fines for the use of pyeong instead of square meters. I would be very curious to know if any readers have some more information on the history and present state of the use of this measure in Korea or other places, as well as confirmation that it has not, in fact, ever been used in China. Incidentally, I imagine that North Korea has had outstanding success in replacing Japanese measures with the metric system.

Link clearage time

As often happens, I have a pile of interesting pieces that I meant to save, which have just been sitting in my open tabs, so time for a brief roundup.

  • Howard French of the New York Times has an article on how Tibetans protest Chinese commodification and colonization of their culture through nonviolent protest, such as lack of participation in PRC-sponsored festivals that are claimed by the Chinese MC to be “[their] very own Khampa Festiva,” and observance of the exiled Dalai Lama’s recent ban on the wearing of endangered animal skins.
  • Asahi reports that an announcer on North Korean state television may actually be a Japanese citizen abducted in 1988. I am unclear from the article whether he is announcing in that amusingly over the top militaristic enunciation that DPRK television announcers seem to be trained in.
  • The Japan Aerospace Exploration Agency (JAXA) has rescheduled the launch of their Selenological and Engineering Explorer (SELENE) for September 13, 10:35 JST, the largest Lunar exploration mission since Apollo. Although it is unfortunately not a manned mission, having three satellites in orbit around the moon bodes well for the future, as far as I’m concerned.
  • A recent survey (admittedly sponsored by Taiwanese interests) shows that Taiwanese are “model immigrants” to the USA. This follows on the heals of Taiwan’s entry to the shortlist of countries being considered for 2008 expansion of the USA visa waiver program based on such factors, determined by US government studies, extremely low rates of visa rejection and visa overstaying, which may bolster chances for Taiwanese (ROC) citizens to gain visa-free temporary entry into the US, much as they were recently given visa-free entry rights to Japan in September of 2005. 
  • In related news, Japan is expected to amend their traffic regulations to accept Taiwanese drivers licenses as valid in Japan, starting on September 19. This will add Taiwan to the short list of countries whose licenses are considered valid in Japan-a list which notably does NOT include the United States.
  • The NYT had a very interesting article (unfortunately it’s already entered the subscriber-only sections, so most readers may not have access) on July 31 on the past and future of language in East Timor. The gist of it is that Portuguese, formerly the official language of the country when it was a Portuguese colony but which was later banned by Indonesia after they annexed it in 1975, is now once more the official language of courts, schools and government. Although Tetum, the most common language, and Indonesian, the language of their larger neighbor which was also official in East Timor during the period of Indonesian rule, are both vastly more widely recognized than Portuguese, but Tetum is considered unsuitable for government business and modern education due to a lack of a sophisticated technical vocabulary, and Indonesian likewise considered unsuitable due to the general resentment of decolonization. Portuguese, despite itself being a former colonial language, is apparently fondly regarded by the older generation, and has also left a serious impact on the vocabulary of native languages, and presumably also left behind a large body of legal texts and other literature dating back to the period of Portuguese rule.

    I find this an interesting case for comparison with Taiwan, where the Japanese language forced upon the Taiwanese population during their 50-year span of colonization by Japan was also looked back with some degree of sentimentality-along with Japanese rule itself-following the island’s  subsequent “colonization” by the Chinese Nationalist government of the Republic of China. Although Japanese has never become an official language of ROC/Taiwan and has also never regained widespread usage, based on this article it does seem to occupy a psychic space similar to that of Portuguese in East Timor.

  • Very cool article, also originally from the NYT, but reposted on the Taipei Times website (thankfully avoiding the NYT’s lame archival process) on the prevalence of foreign languages and translation in the New York City public school system. Here’s the meat of the article:

    Forty-two percent of the parents of children in the school system, the country’s largest, are not native English speakers, and communicating with them about their children’s education is an immense challenge.

    That is especially the case at a time when the system is offering ever-increasing school choices, but is also requiring students to go through a complex admissions process for high school and certain programs.

    So, prodded by advocates for immigrants, schools chancellor Joel Klein created a unit three years ago to translate a never-ending flow of school documents, like news releases, report cards and parent surveys, into the eight languages most commonly spoken in New York, after English: Spanish, Chinese, Russian, Bengali, Arabic, Urdu, Korean and Haitian Creole.

    It has since expanded to an office with 40 employees and a US$4.5 million budget, and is the largest of its kind in any school system in the US, said Kleber Palma, the unit’s director. In one respect, the office even surpasses the translation division at UN headquarters, which translates most documents into only five official languages other than English: Arabic, Chinese, French, Russian and Spanish.

  • ESWN brings us more news on Harry Potter in China. University and Secondary Students Were The Main Forces in Citizen Translations of Harry Potter Book 7.
  • The NYT has also posted publisher’s summaries and a few brief excerpts of eight fake Harry Potter sequels published in China. They do have Harry Potter and the Big Funnel (better known as Harry Potter and The Filler of Big), but seem to have missed Harry Potter and Beaker and Burn. Amusingly, just before this was published I was contacted by a prominent American monthly magazine (who shall remain nameless), asking me for assistance in obtaining copies of the same Harry Potter books for a similar translation feature. I put in about three hours of effort before the NYT published this feature, and the magazine canceled their plans. But don’t worry, they’re still paying me for my time, and even sent me some entirely unrelated Japan-related research work.

Letter from Penang (edited)

(Edited to delete full copy-paste)

A friend who recently visited Penang noted that at the Penang Musuem, a room that described the contributions of different peoples to the island, the Japanese section read: “[…] Besides traders, women were prominent in this emerging society. Most of them were prostitutes.”

(Note: This report is unconfirmed and I myself failed to notice it during my own quick trip through the same museum)

Seikaryo

Readers who remember my discussions of Kokaryo(光華寮), the Kyoto student dormitory for overseas Chinese students which became the center of the longest duration lawsuit in Japanese legal history might be interested to know about Seikaryo (清華寮), a Chinese student dormitory located in Tokyo, which was purchased under significantly different, but also interesting circumstances.Seikaryo recently made the news due to a tragic fire that killed two women living there, which was brought to my attention via an email from Curzon. Seikaryo, like Kokaryo, was originally purchased as a dormitory for Taiwanese students studying in Japan, but where Kokaryo had been purchased by the Taiwanese Republic of China government (possible with funds that may have been repayment for property taken by Japan from mainland China-this and other vagaries led to the bizarre and complex circumstances of the lawsuit, about which one can read in my earlier pieces), Seikaryo was constructed in 1927 by a foundation belonging to the Japanese colonial Governor General in Taiwan, when Taiwan was an internationally recognized colonial possession of Japan.

According to this article, the property rights of the dormitory were unclear after the war, leading to problems involving such things as the assessment of taxes, but apparently-unlike Kokaryo- it remained a residence for students from both Taiwan and China. This article, from a mainland China source, claims that both Kokaryo and Seikaryo were purchased by the Taiwanese government while it was under Japanese occupation, and after Japan’s surrender became property of the People’s Republic of China, but since Kokaryo was in fact not purchased by Taiwan until 1952, when the ROC government had already lost the civil war, the Chinese article is clearly false. Last, this article from a Taiwanese source states that the actual land is owned by Japan, with a term that I believe means something like Right of Occupation (房舍產權) residing with Taiwan. It is unclear however if this refers to the situation at the time of construction (1927), or the present.

If anyone has more information on Seikaryo, particularly as it compares with the somewhat more famous Kokaryo, I would be very interested in hearing.

My original piece on Kokaryo is here, and my piece on the resolution (at least for the time being) of the legal battle is here.