The Real Reason Behind the Post-War Surge of Panpan Prostitutes
The Modern History of Tachinbo (3) Part I
Sex industry journalist Akira Ikoma writes about the “Modern History of Streetwalkers.” In the third installment, he looks back at the reality of streetwalkers in post-war Showa Japan, focusing on the “Panpan”—prostitutes who primarily served American soldiers—who appeared on the streets in the aftermath of World War II.
The term “Panpan” originates from the Japanese soldiers’ term for local women during World War II
There are various theories about the origin of the term “Panpan.” One is that it comes from the Indonesian word “plumpang,” meaning woman. Another theory is that after World War I, Japanese soldiers in the Saipan mandate territory would call local women by clapping their hands and exchange sexual services for food or goods, which led to the term “Panpan.” As the U.S. military occupied various parts of Asia, the term spread among the soldiers and was brought to Japan by American soldiers landing on the mainland. Japanese soldiers returning from the war were reportedly surprised to find that this term, which they had used in the South Pacific, was being used in mainland Japan.
Other terms used for these women included “Night Women,” “Panpan Girl,” “Pan-suke,” and “Honey-san.” There were also specific terms based on the type of customer: “Yōpan” for foreigners, “White” for those who served only white clients, “Black” for those who served only black clients, “Gomashio” for those who served both, and “Wapan” for those who served Japanese clients. Moreover, “Only” referred to women who served a single client, while “Butterfly” referred to those who served multiple clients.
The mass increase of Panpan women was caused by the social confusion and economic hardship following Japan’s defeat, along with the presence of occupation forces. The sharp rise in their numbers was also a result of the occupation policies by GHQ (General Headquarters of the Allied Powers).
In late August 1945, the Japanese government established the RAA (Recreation and Amusement Association) as a sexual bulwark to protect respectable women. However, due to the spread of venereal diseases, GHQ closed down the comfort stations in March 1946. As a result, the prostitutes who suddenly lost their jobs became streetwalkers.
The main motivations were admiration and curiosity
Immediately after the war, most of the stand-and-sell women were those who reluctantly turned to prostitution for survival.
However, around 1948 (Showa 23), changes were observed, with an increasing number of women becoming prostitutes due to reasons like vanity, pleasure, or despair. The stereotypical image of victims of war who reluctantly stood on the streets due to extreme poverty and rebellious girls from the ruins wearing flashy clothes became ingrained. However, this view alone does not capture the essence of the situation. The main reason for women becoming “panpan” (street prostitutes) was not as often due to pressing economic circumstances as commonly believed.
For example, a considerable number of women who became street prostitutes had both parents alive, came from wealthy families, and had high academic backgrounds. Some women who were serious and supported their families financially, or managed sewing shops, owned real estate, or worked in dance halls or cafes, continued their work in other areas. Their situations were diverse.
So, what was the biggest reason they became “panpan”? The answer is said to be “Admiration and curiosity towards ‘America,’ the prosperous victor.”. Many women envied the beauty and glamour of “panpan.” The reason for not being able to quit due to financial hardship was an excuse, while the true reason was that the income was high and it was fun, so they didn’t want to quit.
If poverty was the reason for prostitution, there was the “Akasen” (red-light district). Women working in the Akasen had lodging and meals provided, so there were no living costs. For the extremely poor, who had no place to live or food to eat, this would have been a better option than being a street prostitute.
However, what greatly increased immediately after the war were the “panpan” women.
The street prostitutes had a freedom that was not present in the red-light districts. They didn’t have to deal with unpleasant customers. Since they worked directly, they made good money and could live a luxurious life with goods given to them by American soldiers. While many women did it because they were financially struggling, just like modern sex workers, there were also many who worked because they wanted to live a better life.
It is well-known that many women working in Osaka’s Tobita Shinchi were motivated by the desire for money driven by a flashy lifestyle. The reasons women sold their bodies have not changed much from the post-war Showa era to the Heisei and Reiwa eras. It is clear from the current popularity of street prostitution in the prosperous Reiwa era, often referred to as an era of abundance, that “Street prostitution doesn’t increase simply because society is poor.”
Panpan was a special kind of street prostitute
Panpan was a presence that drastically changed the concept of street prostitutes.
Until then, street prostitutes were not very noticeable, and many people were unfamiliar with them. However, panpan couldn’t help but catch the attention of many people.
These women were the first to adopt American culture that flooded into post-war Japan, wearing lipstick, neckerchiefs, and high heels while walking proudly through the streets. Their glamorous appearance, which incorporated flashy American fashion, became known as the “Panpan style” and stood out.
The foreign goods like cigarettes (foreign-made tobacco), chocolates, and canned goods, which were gifts from American soldiers, reportedly flowed from their hands to the black market.
The panpan women used a unique form of broken English called “Panglish” when speaking to American soldiers. They would use phrases like, “Hey! You very cheap” and “How much dollar?”—improvised broken English that, despite the incorrect grammar, was easily understood by the American soldiers.
One of these phrases, “Donmai” (short for “Don’t mind,” meaning “Don’t worry”), is still commonly used today. The “Daily Conversation Manual” for Japanese and Americans, released in September 1945 by Seibundo Shinkosha, became the panpan’s bible and sold 3.5 million copies in three months.
Panpan had a unique lifestyle that differed from previous street prostitutes.
To secure their turf and protect themselves from violent customers, many formed groups of several to a dozen women. These were groups of women who were connected horizontally, with a female leader, not under the control of men.
In order to maintain the organization, they employed harsh forms of lynching, such as “Drag them around naked”, “Sticking a cane into their private parts”, and “Abacus torture (forcing someone to sit on an abacus board with stones placed on their thighs)”. Many of these women had a sugar daddy (a man who supported them) and were often regular users of narcotics or stimulants.
Not only from the Japanese, but also from the American soldiers
While being a unique presence not seen in previous street prostitutes, “Panpan” were also looked down upon by society, just like other types of sex workers such as the “yūjo” (courtesans) working in brothels or “karayuki-san” (women who sold sex abroad). They were viewed as fallen women or troublesome people. In addition to the prostitute discrimination, they were stigmatized as women who sided with the victors of the war.
The repatriated former Japanese soldiers sent disdainful glances at the Panpan women, who were involved with soldiers of the former enemy country, and were simultaneously reminded of Japan’s defeat. Women working in the red-light districts despised street prostitutes, calling them stray dogs, while street prostitutes insulted the women working in the red-light districts, calling them caged birds. Some towns even put up posters that read, “The women of the shadows are the stain of the Japanese people.”
On the other hand, among U.S. soldiers during the Korean War, it became a trend to call the Panpan “Yellow Stool.” Buying the services of a Panpan was likened to going to a yellow toilet to relieve oneself, and the sight of a Panpan walking with their arm linked with a customer was mocked as dragging along a short-legged toilet.
The term yellow, referring to the racial discrimination against the Japanese, along with the term toilet, which dehumanized women by viewing them only as objects for sexual release, was the worst derogatory term. Panpan were not only despised by many Japanese but were also looked down upon by U.S. soldiers.
In the second part, Ikoma will explain the rise of the Panpan phenomenon, which sparked a media frenzy, and its eventual end.
Interview and text： Akira Ikoma
