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Notes
1. For an explication of the idiom ‘civilizational transference,’ see my ‘Civilizational difference and criticism: on the complicity of globalization and cultural nationalism’ (Sakai Citation2005).
2. For further discussion of this semi‐coloniality, refer to my Hope and the Constitution (Kibô to kenpô) (Sakai Citation2008).
3. I am hesitant to talk about North Korea simply because, at the moment, I have no access to the materials showing us how collective fantasy about Japanese colonialism is constructed. I also want to emphasize that I would never argue that the scenarios of abduction were accepted uniformly in South Korea and Japan. On the contrary, the role of the protagonist was characterized entirely differently by South Koreans and Japanese. Nevertheless, it is important to note that the South Korean participation in these scenarios is complementary to the Japanese one. This is exactly the problem that South Korean intellectuals such as Lim Jiehyun and Kim Chul have to struggle with.
4. This is an implication that cannot be overlooked in the idiom ‘The second opening to the West (daini no kaikoku)’ that was propagated by progressive intellectuals such as Maruyama Masao after Japan's defeat.
5. The sensational publication of Kobayashi Yoshinori's On Taiwan (Taiwan‐ron) in Citation2000 – and its Chinese version in 2001 – probably contributed much to the formation of this mythical image.
6. The problem of race is manifest in this juncture. Precisely because the separation cannot be sustained, it is violently forged.