Siying Dong

“The need for international engagement became all the more urgent in 1931, when the Japanese army, at its own initiative, invaded and occupied Manchuria and established an imperial colony, crowned by a puppet state, in this vast northern corner of China. Unable to have the occupation sanctioned by the League of Nations, Japan left the organization in 1933. Reporting back to the foreign office from the Los Angeles games, Japan’s consul, Satô Hayato, declared that, ‘This Olympic Games has been very beneficial in erasing anti-Japanese sentiment.’ Alternatively, for the more liberal and cosmopolitan wing of Japanese society, this kind of impact meant that the games could be ‘an opportunity for a national people’s diplomacy’, making peaceful inter-societal connections when the inter-state realm was so bellicose.3 However, Consul Satô spoke for many in the imperial bureaucracy, armed forces and ultra-nationalist circles, arguing that, ‘The best way to get the Americans to understand the real Japan is to defeat America and show them the true strength of the Japanese. Rational discourse is completely useless. Americans probably first understood the true strength of the Japanese when the Rising Sun flag was raised . . . during the Olympic Games.”
― David Goldblatt, The Games: A Global History of the Olympics

“Notoriously, during the Nazi conquest of Eastern Europe, Hitler equated ‘indigenous inhabitants’ with ‘Indians’ and declared “the Volga must be our Mississippi.”
― Howard W. French, Born in Blackness: Africa, Africans, and the Making of the Modern World, 1471 to the Second World War

“Only with the London games of 1908 did the now familiar model of official gold, silver and bronze medals, awarded on the day they were won, emerge. Even then, the ceremony lacked drama. There was no podium, no flags, and no music, just the gruff words of IOC grandees and floral bouquets. Flags and music arrived in 1928, but there was still no podium.”
― David Goldblatt, The Games: A Global History of the Olympics

“To this day, indigenous societies incorporated into the global economy, from Bolivia to Taiwan, almost invariably frame their own traditions, as Marshall Sahlins puts it, by opposition to the white man’s ‘living in the way of money’.38”
― David Graeber, The Dawn of Everything: A New History of Humanity