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Wartime Storytelling and Mythmaking: Interpreting and Remembering the Flying Tigers in the United States, 1941–1945 战时叙事与神话制造:解读与记忆美国飞虎队,1941-1945
Pub Date : 2020-12-16 DOI: 10.1163/18765610-27040003
Rong-You Li
This article investigates the storytelling and mythmaking about the American Volunteer Group (avg), popularly known as the Flying Tigers, in the United States during World War ii. The avg was an aircrew of discharged U.S. military pilots and mechanics that China hired to assist in its war against Japan. Although this group was in combat for only seven months, its exploits became legendary in the United States. Based on examination of newspaper reports, magazine articles, Hollywood movies, popular biographies, and declassified documents, this article shows that Americans interpreted the avg’s service as proof of U.S. benevolence and superiority. It demonstrates that wartime stories about the avg helped many Americans regain confidence and assure their identities as racially and technologically superior people after enduring the shock of Pearl Harbor and Japan’s advance in Asia and Pacific. In this mythmaking process, Americans marginalized both the harmful impact of the avg personnel’s misconduct and the important contributions Chinese made to the avg. This article not only challenges the “Good War” image of World War ii in U.S. popular memories, but also seeks to contribute to the broader scholarly understanding of how popular memories of a nation’s overseas interventions affect its identity.
本文调查了第二次世界大战期间美国志愿军(avg),俗称飞虎队(Flying Tigers)的故事和神话。这支航空队是由退役的美军飞行员和机械师组成的机组人员,中国雇佣他们协助抗日战争。虽然这支队伍只参加了七个月的战斗,但他们的功绩在美国成为传奇。通过对报纸报道、杂志文章、好莱坞电影、流行传记和解密文件的研究,这篇文章表明,美国人将美国空军的服役视为美国仁慈和优越的证明。它表明,在经历了珍珠港事件的冲击和日本在亚太地区的扩张之后,关于美国海军的战时故事帮助许多美国人重拾信心,并确保他们作为种族和技术上优越的人的身份。在这个制造神话的过程中,美国人忽视了美军人员不当行为的有害影响和中国人对美军的重要贡献。本文不仅挑战了美国民众记忆中的二战“好战争”形象,还试图为更广泛的学术理解做出贡献,即民众对一个国家海外干预的记忆如何影响其身份。
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引用次数: 0
‘We Don’t Drown our Partners in a Sea of Debt’: U.S. Policy Responses to China’s Belt and Road Initiative “我们不会让合作伙伴陷入债务之海”:美国对中国“一带一路”倡议的政策回应
Pub Date : 2020-12-16 DOI: 10.1163/18765610-27040004
Edward Ashbee
Whereas the Obama administration had equivocated, the Trump White House declared its vehement opposition to the Belt and Road Initiative (bri). This shift went together with the Trump administration’s designation of the People’s Republic of China (prc) as a strategic competitor and a broader deterioration in bilateral relations. However, as it began to posit alternatives to the bri, the Trump administration fell back on the policy thinking of the established foreign policy community. In doing this, it tacitly accepted the importance of soft power and the adoption of strategies requiring close cooperation with allies and partners so as to develop regional infrastructural “connectivity” projects. The White House thereby stepped back from the unilateralism, “principled realism,” and reliance upon hard power that had defined Donald J. Trump’s 2015–2016 presidential campaign. Nonetheless, U.S. efforts to develop policy alternatives to the bri were limited, unstable, and variegated. The Trump administration’s actions in other policy arenas often stymied efforts to counter the prc and initiatives such as the build Act and “Prosper Africa” received scant resources. On the basis of this policy pattern, the article argues that policy communities at times can “harness” other counter-positioned, political currents, but ongoing ideational stresses and abrasion will inevitably characterize the process.
奥巴马政府含糊其辞,而特朗普政府则宣布强烈反对“一带一路”倡议。与此同时,特朗普政府将中华人民共和国列为战略竞争对手,双边关系也出现了更广泛的恶化。然而,当特朗普政府开始提出“一带一路”的替代方案时,它又回到了既定外交政策界的政策思维上。在这样做的过程中,它默认了软实力的重要性,并采取了需要与盟友和伙伴密切合作的战略,以发展区域基础设施“互联互通”项目。因此,白宫放弃了单边主义、“有原则的现实主义”和对硬实力的依赖,而这些正是唐纳德·j·特朗普(Donald J. Trump) 2015-2016年总统竞选的特点。尽管如此,美国制定替代“一带一路”政策的努力是有限的、不稳定的和多样化的。特朗普政府在其他政策领域的行动往往阻碍了对抗中国的努力,《建设法案》和“繁荣非洲”等倡议获得的资源很少。在这种政策模式的基础上,本文认为,政策团体有时可以“驾驭”其他对立的政治潮流,但持续的观念压力和磨损将不可避免地成为这一过程的特征。
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引用次数: 2
Ikeda Hiroshi, Boranteia to fashizumu: jihatsusei to shakai kōken no kingendaishi [Volunteer and Fascism: The Modern History of Self-Motivation and Service to Society] 池田浩,《从博兰提亚到时尚》:《从圣战到shakai》kōken《志愿者与法西斯主义:自我激励与服务社会的近代史》
Pub Date : 2020-12-16 DOI: 10.1163/18765610-27040005
J. Morgan
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引用次数: 0
Chinese Perceptions of American Democracy: Late Qing Observers and Their Experiences with the Chinese Exclusion Act 中国人对美国民主的看法:晚清观察家及其对排华法案的经验
Pub Date : 2020-12-16 DOI: 10.1163/18765610-27040002
Sam Wong, B. Wong
Analysis of the writings of Kuang Qizhao and other Chinese self-strengtheners suggests that their emphasis on promoting education before democracy and continuing to endorse classical Confucianism were not signs of a retrograde kind of conservatism, but an entirely rational decision based on the actual experiences of late Qing observers of 19th Century American democracy. Observing the U.S. Congress’s passage of the Chinese Exclusion Act of 1882, Chinese officials observed the real dangers of demagogue led populism without an educated, moral citizenry and the apparent importance of Christianity to creating the moral foundation for an effective modern society. For Kuang, Confucianism was equivalent to Christianity to establish that moral basis, and not a conservative desire to preserve the old social order. Kuang would pass on his thoughts to some of China’s most important reformers and officials on his return home, suggesting he and the officials he associated with had a more realistic and sophisticated understanding of American society and democracy than is currently assumed.
对匡启昭和其他中国自强主义者的著作的分析表明,他们强调在民主之前促进教育和继续支持古典儒家思想,并不是一种倒退的保守主义的迹象,而是基于晚清观察者对19世纪美国民主的实际经验的完全理性的决定。观察美国国会1882年通过的《排华法案》,中国官员观察到煽动者领导的民粹主义的真正危险,没有受过教育的、有道德的公民,以及基督教对建立一个有效的现代社会的道德基础的明显重要性。对邝来说,儒家思想相当于基督教建立的道德基础,而不是保守的愿望,以保持旧的社会秩序。回国后,邝将他的想法传达给了中国一些最重要的改革者和官员,这表明他和与他有联系的官员对美国社会和民主的理解比目前所认为的更加现实和复杂。
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引用次数: 0
Notes on Contributors JAER 27.4 关于贡献者的说明JAER 27.4
Pub Date : 2020-12-16 DOI: 10.1163/18765610-27040008
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引用次数: 0
Samuel Wells, Fearing the Worst: How the Korean War Transformed the Cold War 塞缪尔·威尔斯,《最坏的打算:朝鲜战争如何改变冷战
Pub Date : 2020-12-16 DOI: 10.1163/18765610-27040006
Zachary M. Matusheski
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引用次数: 0
Survival Strategies of a Korean War Prisoner Who Chose Neutral Nations: A Study Based on Im Kwan-taik’s Oral History and Documents 选择中立国的朝鲜战俘的生存策略——基于任宽泽口述历史与文献的研究
Pub Date : 2020-10-26 DOI: 10.1163/18765610-27030004
Jung Keun Sik
This article reconstructs the life history of Korean War prisoner Im Kwan-taek and analyzes his strategy for survival. Im, a North Korean who forces of the United Nations Command (unc) captured, refused repatriation to North Korea and decided to go to a neutral country. After two years in India, he finally settled in Brazil. This study examines his prisoner of war (pow) interrogation reports and the results of two oral history interviews to understand Im’s experiences and survival strategies. Born in Ch’ungch’ŏng Province, Im grew up in southern Korea. However, in 1946, he moved to northern Korea with the support of his deceased father’s comrades from the anti-Japanese movement in China. With the start of the Korean War on 25 June 1950, Im became an officer in the Korean People’s Army (kpa). As a pow, he concealed his identity as much as possible to ensure his survival, and these efforts continued in neutral countries. After the Republic of Korea awarded Im’s father the South Korean Patriotic Medal in 2001, his “secret survivalism” strategy relaxed and he began organizing communication and networks between surviving former pows.
本文重构了朝鲜战争俘虏林宽泽的生活史,并分析了他的生存策略。被联合国军俘虏的逃北者林某拒绝遣返北韩,决定逃到中立国。在印度呆了两年后,他终于在巴西定居下来。本研究考察了他的战俘审讯报告和两次口述历史访谈的结果,以了解他的经历和生存策略。林在忠清ŏng出生,在韩国南部长大。然而,1946年,在他已故父亲的中国反日运动同志的支持下,他搬到了朝鲜。随着1950年6月25日朝鲜战争的开始,林成为朝鲜人民军(kpa)的一名军官。作为战俘,他尽可能隐藏自己的身份,以确保自己的生存,这些努力在中立国继续。2001年,韩国授予林的父亲韩国爱国勋章(South Korean Patriotic Medal)后,他的“秘密生存主义”策略放松了,他开始在幸存的前战俘之间组织沟通和网络。
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引用次数: 1
The Political Was Personal: Shifting Images of 76 Korean pow s Who Went to Neutral Nations 政治是个人——76名前往中立国的韩国战俘形象的变化
Pub Date : 2020-10-26 DOI: 10.1163/18765610-27030003
Jung Byung Joon
Under the terms of the Korean War armistice, prisoners of war (pow s) could reject repatriation. The vast majority of non-repatriates went to either of the Koreas, China, or Taiwan. But a small group consisting of 76 Korean and twelve Chinese pow s exercised their option to go to neutral nations instead. This article examines how South Korean discourse about these outlier pow s shifted over the decades. An early assumption was that they had made a principled, ideological decision to reject both blocs of a global Cold War. But their choice of neutral countries was a more personal than ideological one. Their anti-communism appeared muted, since they also eschewed the other side. This interpretation contained little direct knowledge of the pow s themselves; it owed more to how the South Korean public saw the war that devastated their peninsula. There also was the influence of “The Square” in the Korean intellectual society and the mass media in their understanding of these Korean prisoners. After the collapse of the Soviet bloc, South Koreans became more confident about the rivalry with North Korea. This led to a reengagement with the memory of the pow s who had spurned both Koreas, making rejection of Communist North Korea more convincing and their refusal to remain in South Korea was less problematic.
根据朝鲜战争停战协定,战俘可以拒绝遣返。绝大多数未被遣返的人去了朝鲜、中国或台湾。但是由76名韩国士兵和12名中国士兵组成的小组选择前往中立国。本文考察了韩国关于这些异常大国的论述在过去几十年里发生了怎样的变化。一个早期的假设是,他们做出了一个原则性的、意识形态上的决定,拒绝全球冷战的两个集团。但他们选择中立国与其说是出于意识形态,不如说是出于个人原因。他们的反共产主义似乎是沉默的,因为他们也避开了另一方。这种解释几乎不包含对战俘本身的直接了解;这更多地取决于韩国民众如何看待这场摧毁朝鲜半岛的战争。韩国知识界和大众媒体对这些朝鲜囚犯的理解也受到了《广场》的影响。苏联集团解体后,韩国人对与朝鲜的竞争变得更加自信。这让人们重新想起了那些拒绝了朝鲜半岛的战俘,这让拒绝共产主义的朝鲜变得更有说服力,他们拒绝留在韩国的问题也减少了。
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引用次数: 1
The Korean War Prisoners Who Chose Neutral Nations: An Introduction 选择中立国的朝鲜战俘简介
Pub Date : 2020-10-26 DOI: 10.1163/18765610-27030002
D. Chang
At the end of the Korean War, 76 Korean and 12 Chinese prisoners of war (pows) refused to return to either side of their divided countries. Instead, they sought asylum in neutral nations that were yet to be determined. Situating this theme issue’s three articles in the larger Korean War historiography, this introduction provides a chronology of major events that culminated in the 88 pows’ departure from Korea and voyage to India on 9 February 1954. Emphasizing that these 88 men were not fundamentally different from the other 150,000 Korean and 21,000 Chinese pows, this paper underscores the fact that these 88 pows, having survived battles and captivity, risked their lives to escaped from their compound leaders and sought neutral nations’ protection. The stories of the 88 prisoners “choosing” neutral nations were in fact tales of survival and escape.
在朝鲜战争结束时,76名朝鲜战俘和12名中国战俘拒绝返回分裂国家的任何一方。相反,他们在尚未确定的中立国寻求庇护。这篇引言将这期主题的三篇文章置于更大的朝鲜战争史学中,提供了主要事件的年表,这些事件以1954年2月9日88名战俘离开朝鲜并航行到印度为高潮。文章强调,这88名战俘与其他15万名朝鲜战俘和2.1万名中国战俘没有本质上的区别,并强调这88名战俘是在战斗和囚禁中幸存下来的,他们冒着生命危险逃离了他们的大院领袖,并寻求中立国的保护。88名囚犯“选择”中立国的故事,实际上是生存与逃脱的故事。
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引用次数: 1
Ideology Was A Uniform to Be Taken On and Off: An Anti-Communist Prisoner’s Survival from Manchuria to Korea to India 《意识形态是一件穿脱的制服:一个反共囚犯从满洲到朝鲜再到印度的生存
Pub Date : 2020-10-26 DOI: 10.1163/18765610-27030005
Sunwoo Lee
Chi Ki-ch’ŏl’s story reveals a man not driven by ideology, but buffeted by it. He began adulthood as a Korean exile in Manchuria, where the Japanese occupation army conscripted him. After Japan’s defeat in August 1945, he joined a Korean contingent of the Chinese Communist Army and fought in the Chinese Civil War. His unit later repatriated to North Korea, where it joined the invasion of South Korea on 25 June 1950. When U.S.-led forces of the United Nations shattered that invasion in September, he quickly arranged to surrender to U.S. troops. While in custody, Chi worked with Republic of Korea (rok) intelligence to organize prisoner of war (pow) resistance to their being returned to North Korea after the impending armistice. He enjoyed privileges as an anti-Communist in the pow camps, and hoped it would continue. Although an active anti-Communist, Chi judged that he would not be able to live in South Korea as an ex-pow. After refusing repatriation to North Korea, he also rejected staying in South Korea. But Chi would survive elsewhere. He relocated to India, where he thrived as a businessman. He chose the space of neutrality to succeed as an anti-Communist, where life nevertheless reflected the contentious energy of the Cold War. Chi’s decision demonstrated how ideology, despite its importance to him, was not sufficient to translate his rejection of Communist North Korea into a commitment to South Korea.
池基志ŏl的故事揭示了一个人不是被意识形态所驱使,而是被意识形态所打击。成年之初,他是一名被日本占领军征召到满洲的朝鲜流亡者。1945年8月日本战败后,他加入了中国共产党军队的朝鲜分遣队,参加了中国内战。他的部队后来被遣返朝鲜,并于1950年6月25日加入了入侵南朝鲜的行动。当美国领导的联合国部队在9月粉碎了那次入侵后,他迅速安排向美军投降。在被关押期间,池与韩国情报部门合作,组织战俘反抗,在即将到来的停战协议后将他们送回朝鲜。作为战俘营的反共分子,他享有特权,并希望这种特权能继续下去。虽然他是积极的反共分子,但他认为自己不能以战俘的身份在韩国生活。在拒绝遣返北韩后,他也拒绝留在韩国。但是Chi可以在其他地方生存下来。他搬到了印度,在那里他成为了一名成功的商人。他选择中立的空间作为反共的成功,那里的生活仍然反映了冷战的争议能量。池的决定表明,尽管意识形态对他很重要,但它不足以将他对共产主义朝鲜的拒绝转化为对韩国的承诺。
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引用次数: 1
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The Journal of American-East Asian Relations
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