Sovereignty and Suzerainty

In a commentary in the Financial Times today, Asia Editor David Pilling argues that the current Sino-Japanese island dispute is difficult to settle historically, because both sides wish to apply current notions of sovereignty to a time before the rise of the modern nation-state.

Pilling writes:

I offer no opinion as to whose legal claim is stronger. But I suspect that something deeper is at stake. Before westerners brought their guns and opium to east Asia, the idea of a nation state was not well established. “Back then, people didn’t really have the concept of sovereignty, rather there was suzerainty,” says Min Gyo Koo, an expert in international affairs in Seoul. China was self-evidently the dominant civilisation, he says. As such, it collected tribute from surrounding kingdoms, such as Ryukyu, which later became known as Okinawa when it was annexed by Japan.

Jonathan Fenby, a historian of China, puts imperial China’s likely relationship with the Senkaku/ Diaoyu islands thus: “Things like exercising practical sovereignty over a rocky island didn’t matter. So long as people recognised the innate superiority of the Chinese system, that was enough.”

It’s an important point because trying to base contemporary claims on the past can be

Poppies, poppies, poppies…

“And now, my beauties, something with poison in it, I think. With poison in it, but attractive to the eye, and soothing to the smell.” – Wicked Witch of the West, Wizard of Oz

At the risk of turning this into an opium blog — and really, Thomas de Quincey aside, where’s the harm in that? — I’d be remiss if I didn’t mention today’s diplomatic row over the power of a flower.  As most readers know, it is custom among our British cousins to wear a poppy or poppy substitute on November 11 as a remembrance of those who perished in The Great War.  Trouble happens though when you want to wear your ceremonial poppy into the Great Hall of the People; for you see, the Chinese have a different view of Brits bearing buds.*  David Cameron and his entourage refused and the matter was dropped, but it presented an interesting clash of symbols.  Lest anyone forget, the poppies are for all of the Allies who died in The War, including several thousand Chinese who gave their lives on the fields of Belgium and France.**

Nevertheless, I think most people can appreciate how — from a particular Chinese perspective —

Bad History: China’s Economic Policies and the Opium War

This is a longish post…

A long time ago, self-congratulatory citizens and academics of Western Europe and the United States would explain the ludicrous assault on Qing Imperial sovereignty in the 19th century as the simple and sad story of the emperor who said no.  Poor deluded Qianlong missed an opportunity to liberalize his trade policies and join the ‘comity of nations’ when he dismissed the noble, upstanding diplomat MacCartney with a sniff, a wave, and a haughty letter to His Royal Majesty King George III which boasted that, “Our Celestial Empire possesses all things in prolific abundance and lacks no product within its own borders. There was therefore no need to import the manufactures of outside barbarians in exchange for our own products.”

Of course this narrative was a poppycock fairy tale to justify the armed expansion of trading and other privileges by the North Atlantic powers in the 19th century.

The Qianlong Emperor wasn’t declaring a new policy, rather he was describing an economic reality: The Qing Empire at the end of the 18th century was a continent-sized trading network of markets and hubs, mines, farms, plantations, factories, merchants, banks, guilds, and relatively sophisticated systems of finance and

Liang Congjie, 1932-2010

I would be remiss if I didn’t mention the passing of environmentalist and scholar Liang Congjie on October 28.   Liang was an advocate for the preservation of China’s environment and founded the first environmental NGO to be officially recognized by the PRC government when he registered Friends of Nature in 1994.

As most know, he came by his activist impulses naturally.  His father was the architect and preservationist Liang Sicheng and his grandfather was of course Liang Qichao, one of the most important voices of reform in the early 20th century.

New York Times has an obituary and there’s also a very thoughtful remembrance by Christina Larson on the Atlantic Monthly website.

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