Suchergebnisse

Diasporic Cold Warriors -- Contents -- Acknowledgments -- List of Abbreviations -- Note on Translation and Romanization -- Map of Southern Fujian and Taiwan -- Map of the Philippines -- Map of Manila -- Introduction: The Philippine Chinese as Cold Warriors -- 1. The KMT, Chinese Society, and Chinese Communism in the Philippines before 1942 -- 2. A "Period of Bloody Struggle": The Rise of the Philippine KMT, 1945-1948 -- 3. Practicing Anticommunism: Chinese Self-Fashioning in the Cold War Philippines -- 4. Anticommunism in Question: "Communists" and ROC-Philippine Relations in the 1950s -- 5. Networking Ideology: Chinese Society and Transnational Anticommunism, 1954-1960 -- 6. Experiencing the Nation: Philippine-Chinese Visits to "Free China" -- 7. Dissent and Its Discontents: The Chinese Commercial News Affair -- Conclusion: Rethinking "China," the Overseas Chinese, and the Cold War -- Notes -- Glossary of Selected Chinese Names -- Bibliography -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W -- X -- Y -- Z.

AbstractThis article builds on work by social and cultural historians of the Cold War such as Heonik Kwon and Masuda Hajimu by showing how three groups of Chinese actors helped create the locally specific reality of Chinese anticommunism in the Philippines during the late 1940s and early 1950s. It argues that, in a climate thick with Sinophobia and fears of communism, but largely devoid of actual Chinese Reds, anticommunism for the Chinese was only secondarily about rooting out subversives, ideological authenticity, and supporting Chiang Kai-shek's counterattack against mainland China. As a social phenomenon, it was primarily a diverse and flexible repertoire of practices, from crime to civic associationism, that Chinese elites and their challengers employed to bolster their reputations as anticommunists, enrich themselves, and pursue vendettas against their 'communist' enemies. By focusing on these practices of what I call ideological accommodation, the article intervenes in scholarship on the Chinese diaspora after the Second World War by showing that anticommunism was essential to how the overseas Chinese adapted to being resident 'aliens' in post-colonial Philippine society.