Blood purity and scientific independence: blood science and postcolonial struggles in Korea, 1926–1975

Hyun, Jaehwan

doi:10.1017/s0269889719000231

Cited by 11 publications

(4 citation statements)

References 39 publications

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“…Japanese scientists carried out a number of serologic studies to assess biochemical race indices in East Asian countries. 107,108 Studies repeatedly reported that the Japanese had higher index scores compared to other Asians in their colonies, suggesting the biological superiority of the Japanese race. 109 These research findings played a role for justifying Japan's occupation over East Asian countries.…”

Section: Discussionmentioning

confidence: 99%

Racism, xenophobia, discrimination, and the determination of health

et al. 2022

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Section: Discussionmentioning

confidence: 99%

Racism, xenophobia, discrimination, and the determination of health

et al. 2022

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“…일부 보건학 전문가들과 의과대학 교수들은 사설을 통해 일반인들이 마스크를 착용하는 습관은 “2차 대전기 일본에 의해 만들어진” 것이라며 과학적으로는 오히려 “해롭다”는 의견을 제시하기 시작했다. 61) 이처럼 식민지 조선의 마스크 착용 실천의 역사가 재발명되고 마스크 착용이 과학적으로 부적절한 것으로 재정의되는 과정은 당시 남한에서 진행되던 의학적, 과학적 탈식민화 기획들과 적어도 간접적으로나마 연결되어 있었겠지만, 이에 관한 연구는 추후 과제로 남겨둔다( Kim, 2016 ; Hyun, 2019 ).…”

Section: 결론unclassified

The Emergence and Development of Hygienic Masks in Colonial Korea

Hyun¹

2022

Korean J Med Hist

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This paper examines the social life of masks in colonial Korea with a focus on their use in hygienic practices. It argues that masks first appeared in the disease control scene in late 1919 when the Governor-General of Korea belatedly introduced preventative measures against the Spanish Influenza pandemic. Since then, the central and regional hygiene authorities had begun to encourage colonial Koreans to wear masks whenever respiratory disease epidemics transpired. Simultaneously, Korean doctors and news reporters framed mask-wearing as something needed for family hygiene, particularly for trans-seasonal child health care, and advised colonial Korean women to manage and wear masks. This paper also reveals that the primary type of masks used in colonial society was black-colored Japanese respirators. Its design was the main point of contention in the debates on the effectiveness of masks against disease infection. Finally, it also highlights that the wide support of using masks by medical doctors and authorities was not based on scientific evidence but on empirical rules they developed through the pandemic and epidemics. The mask-usage practice would be challenged only when South Korean doctors reframed it as a “Japanese custom not grounded on science” at the height of postcolonial nationalism and the raised concern about the artifact’s usefulness during the Hong Kong Influenza pandemic of 1968.

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“…For instance, Jaehwan Hyun’s research demonstrates that Japanese scientists determined biological superiority based on “scientific” findings achieved through “comparative research on physical and mental traits among Japanese, Korean, and mixed-race children” (2019b: 494). Elsewhere, Hyun also traces—based on Eiji Oguma’s (2002) work A Genealogy of Japanese Self-Images —the historical connection between Japanese and German eugenicists and how Japanese physicians were “inspired by Nazi Germany’s racial hygiene policies” (2019a: 245) to “establish the uniqueness and superiority of the Japanese race, assuming the blood purity” (2019a: 240) of their people.…”

mentioning

confidence: 99%

Specters of comfort women: Biopolitical colonial warfare, questions of humanity, and the haunted future

Kim-Kiteishvili

2023

Violence: An International Journal

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The memories of “comfort women” have been discursively represented primarily within the dynamic discussions that define narratives regarding the universal human rights of women. In this article, I attempt to re-read the history of the comfort women system against the paradigmatic human rights narratives of gender-based violence while contextualizing its history within the legacy of colonial racism. The understanding of the comfort women system as colonial violence that I put forward thus challenges the basic assumptions of current debates on contested memories in East Asia. For this, I draw on haunting aspects of Zainichi Korean documentary filmmaker Soonam Park’s archivization of human suffering during the colonial period and on Michel Foucault’s notion of biopolitics. I further discuss the contrasting implications of W. E. B. Du Bois’s visits to Japan and to the ruins of the Warsaw Ghetto in light of Michael Rothberg’s reading of Du Bois and of his conceptual reflections on “marking caesuras.” In this regard, I characterize Imperial Japan as the absent empire of postcolonial grammatology, underscoring thereby the manner in which Eurocentrism, binary thinking, and habitual orientation around the color line inhabit and determine much of the work carried out under the banner of postcolonial studies. “Enter the ghost, exit the ghost, re-enter the ghost.” – Hamlet.

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Blood purity and scientific independence: blood science and postcolonial struggles in Korea, 1926–1975

Cited by 11 publications

References 39 publications

Racism, xenophobia, discrimination, and the determination of health

Racism, xenophobia, discrimination, and the determination of health

The Emergence and Development of Hygienic Masks in Colonial Korea

Specters of comfort women: Biopolitical colonial warfare, questions of humanity, and the haunted future

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