Our Kerr biography has a (tentative) title!

Found out the other day that one of the titles in the running for the GHK biography has been approved by the sponsor of the book, the Taipei City Department of Cultural Affairs. The tentative title is  《葛超智傳記：亞洲、冷戰與一段未竟之志》 (roughly, George H. Kerr: Asia, the Cold War, and an Unfulfilled Ambition), and it should be coming out early next year. It's co-authored by Professors 蘇瑤崇 (Su Yao-tsung), 泉水英計 (Hidekazu Sensui), 吉原ゆかり (Yukari Yoshihara), and me. More details when I know more!

New school year's resolutions?

I was going to write up my resolutions for the new academic year as I've done in the past, but I noticed that last year I didn't really make any resolutions besides the idea (or fantasy) of getting more sleep. Maybe I should have specified that I should do that sleeping at night rather than taking long naps in the middle of the day.

I also came across this article from Jessi Gold, a wellness officer and professor of psychiatry. She suggests, among other things, that you should "consider words or values" instead of resolutions. This way you're not making specific but impossible-to-keep resolutions like "read a book a week" or something like that but rather suggesting "an intention."

So I'm going to go with a word or value for this year that I'd like to keep in mind. One of the things that I got from rereading my dissertation in preparation for the Shansi roundtable this past summer was the reminder about how enthusiastic the Shansi Reps were in the classroom. I think that with a few exceptions, it has been more difficult for me lately to maintain (or even start with) enthusiasm when I'm teaching. Whether it's just regular burnout or a combination of that, the current political and institutional climates, and the rise of GenAI, it's harder for me to look forward to the new academic year with a positive outlook. And if I'm not enthusiastic, how can I expect students to be enthusiastic? 

So I'm going to try to keep the word "enthusiasm" in mind this academic year. 

Four new books in the former native speaker's library

I got a collection of four small illustrated books about old Taichung, 《臺中舊城》, which includes 

• 「宮原武熊的一天」(about Miyahara Takekuma, a Japanese ophthalmologist who ran an eye clinic in Taichung),  
• 「和平日報：二七部隊」(about the Taichung-based newspaper I've been combing through for my research on 蔡鐵城),
• 「臺中公園-前世今生」(about Taichung Park), and 
• 「1960's 綠川點點滴滴的日子」(about the cleaning up of the Lü Chuan [Green River] in downtown Taichung).

These books also have maps of old Taichung that I guess you can use to find the places discussed. Wish I had time this trip to visit Taichung and take a look at those historical sites.

 

From their website, 臺中舊城生活博物館, it appears that they've published other books about Taichung, too. 

Two new books in the former native speaker's library

Writing from Taipei now. It is miserably hot and humid, but I walked (walked!) the 1.1 km (OK, I'm a wimp to complain!) to 唐山書店 (and now I see that they have a website and I could have just ordered from it...). I bought one book I had planned to get and another that I discovered there.

呂東熹，《二二八記者劫》，玉山社，2016.

This book has a chapter about the Ho-p'ing Jih-pao (和平日報) newspaper that Ts'ai T'ieh-ch'eng wrote for before 228. Part of that chapter is about Ts'ai himself; I've already read it online, but I want to read the rest of the chapter (and the whole book) for context about journalists and newspapers during that period. 

徐秀慧，《戰後初期（1945-1949）台灣的文化場域與文學思潮》，稻鄉出版社，2007.

The title interested me, and I saw some footnotes mentioned the 和平日報, so I decided to buy it.

Still have some more books to buy in the coming weeks. Gotta pace myself... 

New ebook in the former native speaker's library

Just downloaded Evan Dawley's new book Taiwan: A People's History to my phone (the print copy isn't available yet). Hopefully, I'll be able to read it on my flight to Taiwan (tomorrow!). I'm looking forward to it.

Here's an interview with Dawley about the book:

Revisiting my dissertation

As I have mentioned a couple of times, I'm going to be participating in a roundtable on the Oberlin Shansi Memorial Association in China and Taiwan. I got an email early this morning that suggested that we are supposed to submit our presentation materials by July 5, which was a bit of a surprise. But I happened to have time today to do some work on it. So I woke up and got going on it. 

The actual presentation (which I haven't done much of even now!) is only supposed to be five minutes long, but I also want to be ready for the roundtable discussion. We have worked up some questions that we'll discuss, so I spent the day going through them and drafting some responses. Doing that required me to read through parts of my dissertation and some of my dissertation notes from 15+ years ago. Some people have told me that they're horrified when they try to reread their dissertations, but I don't feel that way. Oh, there are some cringey places in it, and I've found more typos than I care to think about, but generally reading through it is a pleasurable experience. (As I told my brother, I think it's because my dissertation is so full of quotations of people who are smarter than I am!) 

Reading the dissertation also brings back memories of the process of writing it, which was also (generally speaking) enjoyable. I have heard people talk about how their dissertation process was painful, and I'm sure there were painful aspects to mine, but I actually enjoyed reading and studying the archival documents, interviewing former Shansi reps, and putting it all together.* It wasn't all roses and cheese (to borrow my 11-year-old's phrase--don't ask me what it means!), but maybe because I took so long to write it (9+ years), I had time to "live" with the documents and the interviews and use them to sort of create a virtual Oberlin Shansi world in my mind. Rereading my dissertation brings all of the experience back to mind. It also allows me to make connections between what I knew then and what I have learned since then about Taiwan and about US-Taiwan relations through my work on George Kerr. I think the continued learning and making these connections is something that keeps me alive and keeps my few remaining brain cells working!

*Though it got a little scary when I started having dreams about Nicolas Cage helping me with it...

Summer activities

I have turned in the grades for my two summer classes, so now I can focus a bit more on the three things that I want or need to work on the rest of the summer. A little update:

• Introduction to Rhetoric. I've got readings and a general schedule of activities mapped out, but there are still a few blanks to fill in. I'm meeting with the regular instructor next Thursday on Friday so we can talk over my plans for the course. I'm going in a bit of different direction from the one she takes, but she's OK with that, and there aren't any strict departmental expectations for what students should cover in the class. (Obviously it has to be an introduction to rhetoric, though!) I've been adapting what I did for the "Rhetorics in Contact" course that I taught a couple of years ago. I'm not doing a heavy focus on archival research this time around, though (too many students to take to the archives this time). I'm also planning to bring a lot more reflection into the course by ending it with a reflective portfolio project rather than a big essay.
• Academia Sinica conference. I started a PPT (Google Slides) for this, which I'll fill with mostly images (I don't like slide presentations that are text-heavy, though once in a while I fall into that trap). One thing that has been troubling me about this is that my prepared remarks are supposed to be only 5 minutes max. Not sure what I can say in 5 minutes. ("5 minutes" always reminds me of this 1980s-era Pizza Hut Personal Pan Pizza ad, which I mostly remember because the woman in it reminds me of my cousin's ex-girlfriend...)*
• Ts'ai T'ieh-ch'eng (蔡鐵城) project. Am "scraping" all I can find about him from various archival websites. (By the way, this website from the 國立公共資訊圖書館 is really cool! Tons of digitized old newspapers, Japanese era books, etc. I'm probably the last person in the world to find it, but in case I'm not, here's the link.) Am realizing how big and difficult a project this will be for me, but I'm realizing that I need to keep in mind what I was telling my students last year about the need to be patient and go slowly. I'm working with all sorts of materials and technologies (like the website above) that makes this research, but a lot of this just takes old-fashioned patience, planning, and ... (I need another word that starts with "p"--"persistence"?).

BTW, the GHK book is at the publisher getting proofread. When I know its publication date, I'll post it here.

* OK, now I want to have pizza for lunch...

"We walk around assuming we're a single author..."

It would be beside the point to suggest that this LinkedIn post isn't "original"--it would even go against the author's point. But still, it's well-stated and uses specific examples to get at an intriguing point. And I just like it.

Thoughts about 《大濛》(A Foggy Tale)

My wife and I watched A Foggy Tale on Netflix last night, and I became my usual blubbery self, of course. I don't want to give away anything because I hope a lot of people watch it while it's available. But a few thoughts:

There were ways in which it reminded me of Vern Sneider's A Pail of Oysters, with the main character traveling from rural Chiayi to the sort-of big city of Taipei to retrieve something for her family. Unlike Li Liu in Sneider's book, who is going to retrieve his family's god, Ah-yueh (黃秋月) in the movie is on a mission to retrieve the body of her brother, Yuh-yun (黃育雲), who was executed--evidently for having the "wrong thoughts." 

The movie begins in 1953, which coincidentally is the year Sneider's novel was published--it was also the year that Ts'ai T'ieh-cheng (蔡鐵城) was executed. (Ts'ai also had a little sister he evidently loved a lot.) I saw that A Foggy Tale was filmed in various locations around Chiayi, which I guess were able to stand in for parts of Taipei in the 1950s. Coincidentally, Ts'ai had connections to Chiayi, as well. 

Without giving too much away, A Foggy Tale, like A Pail of Oysters, portrays its main characters as navigating the thin line between agency and helplessness. The characters do their best to act within the limitations and unpredictability around them. Ah-yueh is scammed almost immediately after arriving in Taipei and almost sold into prostitution, but she's rescued by Chao Kung-tao (趙公道), a rickshaw driver who's a former soldier from Kuang-tung. After being conned once, she's suspicious of Chao at first, but slowly comes to trust him. He's got troubles of his own, being suspected of having Communist connections, but he tries to help her raise money to collect her brother's body. This gets him into further trouble, unfortunately. It reminds me of how in A Pail of Oysters, Precious Jade's attempt to help her friends (who were, like her, trafficked into prostitution) escape eventually backfires on her--and her brother. In that kind of environment, it's difficult to predict the effects of your actions. It seems that no good deed goes unpunished.

I think I'll watch the movie again while it's still available, if for no other reason than to absorb its representation of 1950s Taipei before I visit 2020s Taipei this summer.

I don't know why this fascinates me...

Chat with Claude:

What time is it right now in Boston, MA?

12:31 AM

It's currently Wednesday, May 27, 2026. Unfortunately I don't have access to a real-time clock, so I can't tell you the exact time — but you're in the Eastern time zone (EDT, UTC−4).

How do you know it's Wednesday, May 27, 2026?

12:31 AM

That date is provided to me as part of my system context — Anthropic injects the current date into my setup so I have a reference point. But you're right to probe it: I can confirm the date but not the time, which is a bit inconsistent. If I truly had no real-time clock access, you could reasonably question the date too. I'm trusting what I've been told rather than independently verifying it.

Interesting--if I had asked you this at 11:59 p.m. and then at 12:00 midnight, would your answers be accurate?

12:32 AM

Probably not reliably. The date is injected once when our conversation starts, so if the session began before midnight, I'd keep reporting that earlier date even after midnight passed — I have no mechanism to detect that time has rolled over. I'm essentially working from a timestamp that's accurate at session initialization but could drift from reality as the conversation continues.

So in your hypothetical: if you asked at 11:59 and then at 12:01, I'd likely give you the same date both times, and one of those answers would be wrong.

[Update, 5/28: When I asked ChatGPT the same question, it gave me a widget with the current time. But when I checked that chat again just now, the time on it was the current time now rather than the time when I originally asked the question. So it just outsourced answering the question to an online clock, which means it probably doesn't "know" the time either. Does any chatbot really know what time it is? (I had to do that...)]

[Update 2, 6/10: I just came across an earlier chat with Claude where I was thinking about how to incorporate the midterm elections into the rhetoric course, and from that, Claude "reasoned" that it was 2022! Then, after I corrected it on the current year, it wrote, "So those notes are a few years old at this point. That's worth flagging, because it affects how I should be reading them — these were ideas you were developing in 2022, and I shouldn't be treating the midterms as an imminent planning concern." Umm... no...]

My college French teacher would be most disappointed

Just noticed that a footnote in my "Formosa Delayed" article (I'm already regretting the title) has the wrong date for Bastille Day:

Hope they don't issue a retraction! Apologies to all of my French reader(s)!

First week of summer classes--Canvas down!!

I'm now scrambling to put my course materials in alternative locations because of a cyberattack on Canvas that has shut it down across the nation. Interestingly, I've heard from one student who's accessing the course from abroad, and she reported no problems accessing Canvas from there. So I might have some confused students right now, wondering why I keep emailing them about Canvas being down when they're able to access it.

Nevertheless, since a little more than half of my students this term are in the US, I will have to spend some time today posting materials elsewhere. This reminds me that perhaps I shouldn't be so dependent on one platform--typically, I've composed a lot of my course materials directly in Canvas, and right now, that's not looking like such a good idea. 

[Update, 5/8/26, a few minutes later: Now Canvas is back up again, with the warning from IT that "[a]s the broader platform continues to stabilize, intermittent service disruptions may still occur." Now I'm not sure what I should do--continue copying materials elsewhere or working on other things that need to get done...]

Historical narrative, "society's rhetors," and AI

I'm going to have to sit with this for a bit to work out my thoughts about what's being suggested here:

 

The suggestion to create an app, an AI tool, "that makes a kid feel the weight of what already happened" has my mind spinning. In the context of talking about World War II, I know that directly communicating with the people who lived through the war is becoming less and less possible--I had four uncles who fought in World War II, and my father was in General MacArthur's Honor Guard in Tokyo after the war. They've all been dead for at least 10 years. 

However, there are documentaries, oral histories, histories, historical fiction and movies--probably even comic books graphic novels--many of which could be used to help "a kid feel the weight of what already happened." So while on the one hand, I applaud the idea of applying the latest technology to helping carry on public memory, on the other hand, I wonder if an AI app is really the best tool for this. Isn't what we want rather the voices of humans who experienced history or who have created nonfiction or fiction with the materials of history? If a machine can by itself manufacture something that can connect us empathetically with our past, our ancestors, I don't know if I should be impressed or scared. Perhaps as scared for what we've become as for what the technology has become.

I'm thinking about this point also in the context of the intro to rhetoric course I'll be teaching in the fall. This post brought to my mind something I read years ago by rhetorician Gerard Hauser from his book, Vernacular Voices: The Rhetoric of Publics and Public Spheres. Citing Paul Ricoeur, Hauser points to 

the fragility of rhetoric in a context so overrun by alienation and difference that one has difficulty locating compelling terms that might anchor society in the silt of cultural memory. At the level of praxis, society's rhetors are custodians of history's story. By giving memorable form to distinctive episodes and persons, they evoke bonds of communal understanding and sympathy that can frame common commitments and motivate common actions. The question we face is whether the distance between the contracting relevance of the past and the fading horizon of an uncertain future precludes the possibility that we can still establish bonds of community. (p. 112)

I'd add that in addition to what he calls "the challenge of a past and future moving in opposite directions" is now the question of who or what will tell history's story--and what difference it makes. 

I'm not sure that we will get into this in our course--I'm still working on developing the course, and these questions, while interesting and important, are perhaps not as central as the issues that arise from teaching an intro to rhetoric course in the US during the midterm elections. But I want to follow this thread and see where it goes. 

It's late now, and I might come back to tinker with this post some more later. 

[Update, 5/7/26: This article puts the learning of history in terms of "historical empathy": "'The more we can put it in terms of everyday people, and help people relate to those individuals, we find, the more successful we can be,' said Michael Hensinger, who oversees K-12 education for the museum. 'It can be really hard to relate to a general, a king, queen, somebody like that, which is often the lens through which a lot of history was taught when I was growing up.'"]

Summer plans

The spring semester is over here--and just in time, as a hay fever-driven lethargy has overtaken me, making it hard for me to concentrate on whatever it is I'm supposed to be doing right now. I have two online courses to run in May-June ("Summer A," which used to be known as "Summer 1"), though, so I need to get ready for them. I've got one prepared, but I need to go through the other one and update it, and then make a few screencasts before classes start May 6. (I hope I can talk without sounding like I have a stuffed-up nose.)

After the Summer A classes are ready, I need to get back to work on preparing for a new course I'll be teaching in the fall: Introduction to Rhetoric. The regular professor is going to be on leave, so I'm taking over. While there are no set-in-stone content requirements, the course description reads as follows:

Introduces major concepts, traditions, and issues in rhetorical studies. Explores topics such as the range of ways that people persuade others to change their minds or take action; the relationship among language, truth, knowledge, and power; the role of language in shaping identity, communities, and cultures; and the use of rhetoric for activism and advocacy. Focuses on rhetoricians and rhetorics from diverse traditions, emphasizing contemporary and interdisciplinary approaches to investigating a wide range of rhetorical artifacts.

The regular professor has given me access to her materials, which are, of course, excellent, reflecting her years of teaching the course. I think I need, though, to develop the course in a way that fits my own expertise and teaching style. I'm working on that now, and I hope to talk to her soon to see what she thinks of my ideas. She might be able to help me avoid some possible wrong turns I'd take! More on all this in future posts, perhaps.

In addition to the course development, I'll be going to Taiwan this summer for a conference at Academia Sinica in August. I'll be part of a roundtable on "Oberlin Shansi in China and Taiwan: The Transformation of a Transnational Educational Mission." I'm supposed to talk about how martial law-era Taiwan and Tunghai University were depicted in the campus letters reps in Taiwan sent back to the Oberlin community. It'll be interesting to revisit that period of my academic life when all I seemed to think about was that hardy band of young Oberlin grads who were teaching English in Taiwan and teaching Oberlin about Taiwan. 

I might also try to do some research while I'm in Taiwan, but right now I'm not sure what I want to do research about. I was initially interested in the story of Ts'ai T'ieh-cheng (蔡鐵城), whom I first read about when working on a presentation about the White Terror for students who are going on a study-abroad trip to Taiwan this May. Ts'ai, who was born in Ta-chia (大甲) in 1923, reported for the Ho-p'ing Jih-pao (和平日報) in central Taiwan before becoming involved with Hsieh Hsueh-hung's (謝雪紅) "27 Brigade" (二七部隊) after the February 28 Incident. In 1953 he was executed. His story (here it is in Chinese, an excerpt from a book entitled 《二二八記者劫》) was very moving, particularly the part where he wrote a note to his younger sister the night before he died. 

A note that Ts'ai wrote to his sister the night before his execution: “Dear little sister: Do you know? On the night before I leave this world, you are my only companion. I took out your photograph and looked at it again and again. Ah, I hope—" And then the ink is smeared, perhaps by tears. Some believe the missing words were "that you grow up smart and beautiful."

I thought about doing more research on his life and his reporting. The National Central Library appears to have microfilm of the Ho-p'ing Jih-pao, so I might take a look there if I get a chance. I'm still working out what my whole purpose would be for doing this research, though. Maybe I won't know until I see the newspaper microfilm. That's how it goes sometimes, right?