The contributors to this book examine and compare the colonial and decolonisation experiences of people in Taiwan and Nan'yō Guntō- Micronesia - who underwent periods of rule by the Greater Japanese Empire.

The contributors to this book examine and compare the colonial and decolonisation experiences of people in Taiwan and Nan’yō Guntō – Micronesia – who underwent periods of rule by the Greater Japanese Empire. Early anthropological theory of Western imperialist countries focused on transforming 'savage' cultures by ruling in a high-handed manner. When Japan asserted its hegemony through sudden colonisation, its culture was perceived as inferior to the civilisation indices previously experienced by those it ruled. How did these ruled nations construct their cultural and historical awareness in areas where the strategic design of Japan’s 'civilising mission' was not convincing? After the end of World War II many emerging countries in the Third World achieved independence through various negotiations or struggles with their former colonial powers and built new relationships with their erstwhile rulers. However, after Japan’s defeat, Taiwan and Nan’yō Guntō became ruled by new foreign governments. How did Japan’s reign and transplanted Japanese culture affect the formation of historical awareness and cultural construction of present-day communities in these two regions? This book provides a fascinating ethnographic insight into the effects of empire and colonisation on the historic imagination, which will be of great interest to historical anthropologists of Taiwan, Japan, and the Pacific.

Japan and the United States became close political allies so quickly after the end of World War II, that it seemed as though the two countries had easily forgotten the war they had fought. Here Yoshikuni Igarashi offers a provocative look at how Japanese postwar society struggled to understand its war loss and the resulting national trauma, even as forces within the society sought to suppress these memories. Igarashi argues that Japan's nationhood survived the war's destruction in part through a popular culture that expressed memories of loss and devastation more readily than political discourse ever could. He shows how the desire to represent the past motivated Japan's cultural productions in the first twenty-five years of the postwar period. Japanese war experiences were often described through narrative devices that downplayed the war's disruptive effects on Japan's history. Rather than treat these narratives as obstacles to historical inquiry, Igarashi reads them along with counter-narratives that attempted to register the original impact of the war. He traces the tensions between remembering and forgetting by focusing on the body as the central site for Japan's production of the past. This approach leads to fascinating discussions of such diverse topics as the use of the atomic bomb, hygiene policies under the U.S. occupation, the monstrous body of Godzilla, the first Western professional wrestling matches in Japan, the transformation of Tokyo and the athletic body for the 1964 Tokyo Olympics, and the writer Yukio Mishima's dramatic suicide, while providing a fresh critical perspective on the war legacy of Japan.

In this transnational history of World War II, Kelly A. Hammond places Sino-Muslims at the center of imperial Japan's challenges to Chinese nation-building efforts. Revealing the little-known story of Japan's interest in Islam during its occupation of North China, Hammond shows how imperial Japanese aimed to defeat the Chinese Nationalists in winning the hearts and minds of Sino-Muslims, a vital minority population. Offering programs that presented themselves as protectors of Islam, the Japanese aimed to provide Muslims with a viable alternative—and, at the same time, to create new Muslim consumer markets that would, the Japanese hoped, act to subvert the existing global capitalist world order and destabilize the Soviets. This history can be told only by reinstating agency to Muslims in China who became active participants in the brokering and political jockeying between the Chinese Nationalists and the Japanese Empire. Hammond argues that the competition for their loyalty was central to the creation of the ethnoreligious identity of Muslims living on the Chinese mainland. Their wartime experience ultimately helped shape the formation of Sino-Muslims' religious identities within global Islamic networks, as well as their incorporation into the Chinese state, where the conditions of that incorporation remain unstable and contested to this day.

Between 1932 and 1945, more than 320,000 Japanese emigrated to Manchuria in northeast China with the dream of becoming land-owning farmers. Following the Soviet invasion of Manchuria and Japan’s surrender in August 1945, their dream turned into a nightmare. Since the late 1980s, popular Japanese conceptions have overlooked the disastrous impact of colonization and resurrected the utopian justification for creating Manchukuo, as the puppet state was known. This re-remembering, Mariko Tamanoi argues, constitutes a source of friction between China and Japan today. Memory Maps tells the compelling story of both the promise of a utopia and the tragic aftermath of its failure. An anthropologist, Tamanoi approaches her investigation of Manchuria’s colonization and collapse as a complex "history of the present," which in postcolonial studies refers to the examination of popular memory of past colonial relations of power. To mitigate this complexity, she has created four "memory maps" that draw on the recollections of former Japanese settlers, their children who were left in China and later repatriated, and Chinese who lived under Japanese rule in Manchuria. The first map presents the oral histories of farmers who emigrated from Nagano, Japan, to Manchuria between 1932 and 1945 and returned home after the war. Interviewees were asked to remember the colonization of Manchuria during Japan’s age of empire. Hikiage-mono (autobiographies) make up the second map. These are written memories of repatriation from the Soviet invasion to some time between 1946 and 1949. The third memory map is entitled "Orphans’ Voices." It examines the oral and written memories of the children of Japanese settlers who were left behind at the war’s end but returned to Japan after relations between China and Japan were normalized in 1972. The memories of Chinese who lived the age of empire in Manchuria make up the fourth map. This map also includes the memories of Chinese couples who adopted the abandoned children of Japanese settlers as well as the children themselves, who renounced their Japanese nationality and chose to remain in China. In the final chapter, Tamanoi considers theoretical questions of "the state" and the relationship between place, voice, and nostalgia. She also attempts to integrate the four memory maps in the transnational space covering Japan and China. Both fastidious in dealing with theoretical questions and engagingly written, Memory Maps contributes not only to the empirical study of the Japanese empire and its effects on the daily lives of Japanese and Chinese, but also to postcolonial theory as it applies to the use of memory.

In the Ruins of the Japanese Empire concludes that early East Asian Cold War history needs to be studied within the framework of post-imperial history. Japan’s surrender did not mean that the Japanese and former imperial subjects would immediately disavow imperial ideology. The end of the Japanese empire unleashed unprecedented destruction and violence on the periphery. Lives were destroyed; names of cities altered; collaborationist regimes—which for over a decade dominated vast populations—melted into the air as policeman, bureaucrats, soldiers, and technocrats offered their services as nationalists, revolutionaries or communists. Power did not simply change hands swiftly and smoothly. In the chaos of the new order, legal anarchy, revenge, ethnic displacement, and nationalist resentments stalked the postcolonial lands of northeast Asia, intensifying bloody civil wars in societies radicalized by total war, militarization, and mass mobilization. Kushner and Levidis’s volume follows these processes as imperial violence reordered demographics and borders, and involved massive political, economic, and social dislocation as well as stubborn continuities. From the hunt for “traitors” in Korea and China to the brutal suppression of the Taiwanese by the Chinese Nationalist government in the long-forgotten February 28 Incident, the research shows how the empire’s end acted as a catalyst for renewed attempts at state-building. From the imperial edge to the metropole, investigations shed light on how prewar imperial values endured during postwar Japanese rearmament and in party politics. Nevertheless, many Japanese actively tried to make amends for wartime transgressions and rebuild Japan’s posture in East Asia by cultivating religious and cultural connections. “This third book to emerge from Barak Kushner’s massive collaborative research project on the dissolution of Japan’s empire lays out a new geography of turning the ruins into social, economic, political, and cultural opportunities across Northeast Asia, and with lasting consequences. This book will change the way we research and teach ‘1945’ in a global context.” —Franziska Seraphim, Boston College “Writing imperial history, linking the prewar to postwar, is perilous because it must resist domestic taboos and social pressures. Today’s global society, where history incites extreme nationalism and serves as catalyst for conflict, calls for the creation of a new history of the end of empire as Kushner and his team have done in this volume.” —ASANO Toyomi, Waseda University

Okinawa, one of the smallest prefectures of Japan, has drawn much international attention because of the long-standing presence of US bases and the people’s resistance against them. In recent years, alternative discourses on Okinawa have emerged due to the territorial disputes over the Senkaku Islands, and the media often characterizes Okinawa as the borderland demarcating Japan, China (PRC), and Taiwan (ROC). While many politicians and opinion makers discuss Okinawa’s national and security interests, little attention is paid to the local perspective toward the national border and local residents’ historical experiences of border crossings. Through archival research and first-hand oral histories, Hiroko Matsuda uncovers the stories of common people’s move from Okinawa to colonial Taiwan and describes experiences of Okinawans who had made their careers in colonial Taiwan. Formerly the Ryukyu Kingdom and a tributary country of China, Okinawa became the southern national borderland after forceful Japanese annexation in 1879. Following Japanese victory in the First Sino-Japanese War and the cession of Taiwan in 1895, Okinawa became the borderland demarcating the Inner Territory from the Outer Territory. The borderland paradoxically created distinction between the two sides, while simultaneously generating interactions across them. Matsuda’s analysis of the liminal experiences of Okinawan migrants to colonial Taiwan elucidates both Okinawans’ subordinate status in the colonial empire and their use of the border between the nation and the colony. Drawing on the oral histories of former immigrants in Taiwan currently living in Okinawa and the Japanese main islands, Matsuda debunks the conventional view that Okinawa’s local history and Japanese imperial history are two separate fields by demonstrating the entanglement of Okinawa’s modernity with Japanese colonialism. The first English-language book to use the oral historical materials of former migrants and settlers—most of whom did not experience the Battle of Okinawa—Liminality of the Japanese Empire presents not only the alternative war experiences of Okinawans but also the way in which these colonial memories are narrated in the politics of war memory within the public space of contemporary Okinawa.