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malonema1

Florida school shooting: Where do US protests go from here? - BBC News - 0 views

  • At 14:21 on 14 February, gunman Nikolas Cruz entered Marjory Stoneman Douglas High School in Parkland, Florida, and began shooting.Seven minutes later, he walked out, having shot dead 17 students.About 40 hours later, one survivor, Cameron Kasky, became the first person to use the hashtag #NeverAgain on Twitter.
  • By one count, there have been 15 major protests on progressive issues in the year since President Trump took office, including two Women's Marches and one against a far-right rally in Charlottesville, Virginia.
  • "But I do think with the other movements like #MeToo and the Women's March, we've seen a turning point. None of those powerful men in Hollywood expected something like that to happen. Lawmakers and the NRA [National Rifle Association] did not expect this to happen
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  • She found that almost 80% had attended the same event in 2017, 41% were at the March for Science on 22 April last year and 26% had turned out for the People's Climate March a week later.
Javier E

Paying the price for breakdown of the country's bourgeois culture - Philly - 0 views

  • implicated in these and other maladies is the breakdown of the country’s bourgeois culture.
  • That culture laid out the script we all were supposed to follow: Get married before you have children and strive to stay married for their sake. Get the education you need for gainful employment, work hard, and avoid idleness. Go the extra mile for your employer or client. Be a patriot, ready to serve the country. Be neighborly, civic-minded, and charitable. Avoid coarse language in public. Be respectful of authority. Eschew substance abuse and crime.
  • They could be followed by people of all backgrounds and abilities, especially when backed up by almost universal endorsement.
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  • Adherence was a major contributor to the productivity, educational gains, and social coherence of that period.
  • Was everything perfect during the period of bourgeois cultural hegemony? Of course not. There was racial discrimination, limited sex roles, and pockets of anti-Semitism.
  • However, steady improvements for women and minorities were underway even when bourgeois norms reigned.
  • Banishing discrimination and expanding opportunity does not require the demise of bourgeois culture. Quite the opposite: The loss of bourgeois habits seriously impeded the progress of disadvantaged groups
  • This cultural script began to break down in the late 1960s.
  • A combination of factors — prosperity, the Pill, the expansion of higher education, and the doubts surrounding the Vietnam War — encouraged an antiauthoritarian, adolescent, wish-fulfillment ideal — sex, drugs, and rock-and-roll — that was unworthy of, and unworkable for, a mature, prosperous adult society
  • This era saw the beginnings of an identity politics that inverted the color-blind aspirations of civil rights leaders like the Rev. Dr. Martin Luther King Jr. into an obsession with race, ethnicity, gender, and now sexual preference.
  • And those adults with influence over the culture, for a variety of reasons, abandoned their role as advocates for respectability, civility, and adult values.
  • All cultures are not equal. Or at least they are not equal in preparing people to be productive in an advanced economy.
  • The culture of the Plains Indians was designed for nomadic hunters, but is not suited to a First World, 21st-century environment. Nor are the single-parent, antisocial habits, prevalent among some working-class whites; the anti-“acting white” rap culture of inner-city blacks; the anti-assimilation ideas gaining ground among some Hispanic immigrants
  • These cultural orientations are not only incompatible with what an advanced free-market economy and a viable democracy require, they are also destructive of a sense of solidarity and reciprocity among Americans
  • If the bourgeois cultural script — which the upper-middle class still largely observes but now hesitates to preach — cannot be widely reinstated, things are likely to get worse for us all.
  • Among those who currently follow the old precepts, regardless of their level of education or affluence, the homicide rate is tiny, opioid addiction is rare, and poverty rates are low.
  • Those who live by the simple rules that most people used to accept may not end up rich or hold elite jobs, but their lives will go far better than they do now. All schools and neighborhoods would be much safer and more pleasant. More students from all walks of life would be educated for constructive employment and democratic participation.
  • But restoring the hegemony of the bourgeois culture will require the arbiters of culture — the academics, media, and Hollywood — to relinquish multicultural grievance polemics and the preening pretense of defending the downtrodden. Instead of bashing the bourgeois culture, they should return to the 1950s posture of celebrating it.
Javier E

Opinion | The Fight Over Men Is Shaping Our Political Future - The New York Times - 0 views

  • Steven Pinker, a professor of psychology at Harvard, replied to my inquiry with a detailed critique of the A.P.A. guidelines.“The report is blinkered by two dogmas. One is the doctrine of the blank slate” that rejects biological and genetic factors, Pinker wrote, adding thatThe word “testosterone” appears nowhere in the report, and the possibility that men and women’s personalities differ for biological reasons is unsayable and unthinkable.The other dogma, Pinker argued,is that repressing emotions is bad and expressing them is good — a folk theory with roots in romanticism, Freudian psychoanalysis, and Hollywood, but which is contradicted by a large literature showing that people with greater self-control, particularly those who repress anger rather than “venting,” lead healthier lives: they get better grades, have fewer eating disorders, drink less, have fewer psychosomatic aches and pains, are less depressed, anxious, phobic, and paranoid, have higher self-esteem, are more conscientious, have better relationships with their families, have more stable friendships, are less likely to have sex they regretted, are less likely to imagine themselves cheating in a monogamous relationship.
  • In Pinker’s view, the A.P.A. guidelines fail to recognize thata huge and centuries-long change in Western history, starting from the Middle Ages, was a “Civilizing Process” in which the ideal of manhood changed from a macho willingness to retaliate violently to an insult to the ability to exert self-control, dignity, reserve, and duty. It’s the culture of the gentleman, the man of dignity and quiet strength, the mensch. The romantic 1960s ethic of self-expression and escape from inhibitions weakened that ethic, and the A.P.A. report seems to be trying to administer the coup de grâce.
  • Pinker suggested rather thatOne could argue that what today’s men need is more encouragement to enhance one side of the masculine virtues — the dignity, responsibility, self-control, and self-reliance — while inhibiting others, such as machismo, violence, and drive for dominance.
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  • McKelley rejectedthe implication that the goal is to eliminate male characteristics. The real implication is that rigid adherence to extreme expression of a few select masculine norms is related to poorer health outcomes.In fact, he argued, the guidelines specifically encourage a kind of competitiveness, citing a section that reads,Active play between fathers and children has a functional element correlated with several positive child outcomes, such as competitiveness without aggression, cooperation that buffers anxiety, healthy experimentation, social competence, peer acceptance and popularity, and a sense of autonomy.
  • McKelley said hewould love to have someone argue that “competitiveness without aggression” is somehow undesirable. That sounds exactly like redirecting traits toward more productive activity and behavior.
  • There is a strikingly different approach to the debate over masculinity in a different branch of academic inquiry. As David Autor, an economist at M.I.T., wrote in response to my inquiry:The greatest adverse shock to the psychosocial welfare of U.S. men has not stemmed from dysfunctional notions of masculinity (not that these are above reproach) nor from #MeToo (which was long overdue) but from deep secular labor market forces — both technological and trade-induced — that have over nearly four decades reduced the demand for skilled blue collar work.The effects of these economic changes, Autor wrote, have been devastating:These forces have dramatically eroded the earnings power, employment stability, social stature, and marriage market value of non-college men. The ensuing dysfunction touches not just in earnings and employment but also male idleness, dysfunctional and destructive behavior (e.g., drug and alcohol abuse), and the erosion of two-parent families, which, research suggests, facilitate children in becoming successful adults.
  • Hibbing continued: What some men traditionally brought to the table is no longer required so they must change. That is not easy but so it goes.The men most negatively affected by changing economics, according to Hibbing, are also those most often inclined to reject the fact that “government is the best source for providing assistance and retraining in the face of these changes.” Instead, these men “resist such assistance and feel they are entitled to the arrangements of the past.”
  • Many Republicans believe gender roles to be distinct and that categorical denial of hormonal or biological underpinnings to sex differences is erroneous — while simultaneously voicing doubts about the legitimacy of the science of evolution
  • Many Democrats defend the basic theory of evolution but remain wary of, if not hostile to, biological explanations of human behavior, in part because of their belief in the efficacy of government or other societal intervention to change behavior.
  • The pressures to conform to conservative orthodoxy on the right and to liberal orthodoxy on the left sometimes seem to preclude reasonable compromise — that nature and nurture interact endlessly.
Javier E

Is a Film About a Transgender Dancer Too 'Dangerous' to Watch? - The New York Times - 0 views

  • “Girl” sounds like a film that transgender moviegoers might rally around. It depicts a teenage trans girl, Lara, raised by a single father who supports not only her dreams of becoming a ballerina but also her gender confirmation surgery. It’s set in Belgium, so much of Lara’s health care is paid for and her doctor and therapist are encouraging caregivers. And it’s a prize winner that is up for a best foreign-language Golden Globe on Sunday.
  • Yet “Girl,” which has been picked up by Netflix, faces a firestorm, one that pits the director, Lukas Dhont; the trans woman who inspired it, the dancer Nora Monsecour; and the film’s supporters against trans activists and others who consider its scrutiny of a trans character’s body so dangerous that they urge no one to see it
  • “Girl” asks a provocative question: Have we gotten to a place where a film can explore dark aspects of an individual trans character without feeling regressive? No one should have the burden of representing a class of people in a film; real people are complicated. But what happens when a movie is both art and a trigger?
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  • That’s the question behind the two main criticisms of “Girl.” One is that neither Dhont nor his co-writer, Angelo Tissens, nor the young actor who plays Lara, Victor Polster, are transgender
  • The other objection, the one that has prompted foes to label the film “traumatizing” and “sickening,” involves scenes near the end.
  • The outrage has played out ferociously online. The film critic Oliver Whitney wrote in The Hollywood Reporter that “Girl” is the “most dangerous movie about a trans character in years.” Whitney, who identifies as trans masculine, told me that seeing a trans girl mutilating herself suggests “it’s part of her survival, and that’s harmful.” He said he was most upset that the film “sends a damaging message to all audiences, but especially to trans folks suffering from dysphoria who may not have access to medical care or information about medical transitions.”
  • Three trans women who saw the film at a screening in Los Angeles said it was the film’s dark territory that made it compelling. Crystal Stull told me “Girl” was “the closest that cis people in society will ever get to understanding just how bad dysphoria can really get.
  • Ann Thomas, the founder of Transgender Talent, a talent listing service for trans people, chastised the campaign against it.“The message these arrogant trans activists are saying is that Nora doesn’t have the right to tell her story,” said Thomas, who also defended “Girl” in an opinion piece for The Advocate.
  • “We’re worried about harm reduction,” said Elena Rose Vera, the deputy executive director of Trans Lifeline, who has not seen the movie. “We just want to protect our community.”
  • Monsecour told me she hoped the trans community knew that “Girl” was a beginning, not an end.“I have a platform to speak with ‘Girl,’” she said. “Without ‘Girl,’ I wouldn’t have that. There’s a lot of work to do, but I’m confident that more trans people will tell their stories.”
malonema1

Are Defenses of Free Speech Just Coded Arguments for Innate Differences? - The Atlantic - 0 views

  • What attributes define intellectuals on the right and left in the strange era of Donald Trump? That’s the question Paul Krugman raised in a column attempting to explain ideological imbalance among commentators at elite U.S. media organizations. While his account betrayed dubious assumptions about civil society and the value of opinion journalism, it sparked illuminating responses.
  • Again, the survey isn’t a perfect proxy for the opinions of right-leaning intellectuals, but it strongly suggests that there is nothing close to consensus on the right as to whether or not racially disparate outcomes are due to innate group differences. What’s more, while Charles Murray and others have emphasized IQ as a key factor that explains both interracial and intraracial disparities, my impression is that theirs is far from the leading narrative on the right.
  • Even on transgender issues, where Republicans seem most united in public opinion polls, 19 percent say that whether a person is a man or a woman can be different from their sex at birth. Nothing close to consensus exists on this basket of issues.
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  • Three claims most struck me:One of the right’s consensus positions is that innate differences explain and justify the persistence of traditional gender roles. Another consensus position is that racial outcomes are due to “group differences” that are likely innate. One-hundred percent of the free-speech debate is a proxy for people on the right to covertly say that races and sexes are inherently different without fear of censure.
  • A third story covered the Fresno State professor criticized for insulting Barbara Bush upon her death. A fourth reported on a Breitbart reporter who was suspended from Twitter for declaring that 100 percent of transgender people are “mental patients.” A fifth notes that the U.K. now ranks embarrassingly low on the Press Freedom Index. A sixth notes that a British man was fined in court for teaching his dog to do a Nazi salute––he says that he did it as a joke in order to annoy his girlfriend. A seventh praised Kanye West for ostensibly winning a victory for free speech. Those are the first articles that I pulled up, not a random sample, but they illustrate that the site’s coverage of free speech includes many controversies that, boiled down, have nothing to do with “the right to say races and sexes are inherently different without fear of censure,” along with some that do.
  • He concludes his Twitter essay, “The age of Trump is one of racial and gender animus. Trump’s divisiveness and hate have infected every corner of our intellectual landscape, poisoned every discussion.” With his last sentence I concur: “American intellectual life is just one more thing that won’t be healthy again until Trump is gone.”
Javier E

Trump's a Republican Now - POLITICO Magazine - 0 views

  • The president may be besieged, unpopular and prone to lashing out self-destructively, but all of this cements his bond to his party rather than erodes it.
  • whatever Trump’s true ideological predilections, there’s no place for him to go.
  • Dump or triangulate away from Republicans? Well, then who would do scandal defense, aside from a handful of White House aides and outside media loyalists? Imagine what the Comey or Sessions hearings would have looked like if Republicans had joined Democrats in piling on.
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  • If Democrats take the House, Trump will rely on Republicans for an impeachment defense and, if it comes to that, for the votes in the Senate to block removal. In other words, whatever Trump’s past public disdain for him, or his current private view, he’ll need Marco Rubio—and every other Republican he can get.
  • As for congressional Republicans, they, too, don’t have much choice. Like or not, whatever they tell reporters privately about their true feelings toward Trump, his fate is their fate.
  • First, a president’s approval rating heavily influences midterm elections. The outcome in the campaign for the House will presumably be much different depending on whether Trump is at 35 or 45 percent. Republicans dumping Trump wouldn’t make him any more popular.
  • Second, such a distancing is not really politically practicable. If Republicans try to skitter away from Trump, their base will roast them. There’s no reason to think that at this point the dynamic would be any different than after the release of the “Access Hollywood” tape, when Republicans dumping Trump were quickly forced to pick him right back up again. This is why it’s foolish to look for signs of party fissures in what a very concerned and thoughtful Republican senator says on a Sunday talk show; it matters much more what the base thinks, and it’s still with Trump.
  • Third, Republicans want to get some things done legislatively. A poisonous split with the White House wouldn’t help. Trump may be a mercurial and frustrating partner, denouncing as “mean” a House health care bill that he had vigorously supported a few weeks ago. But he is a partner all the same. Trump desperately wants accomplishments from Capitol Hill, even if he doesn’t truly know how to help and doesn’t care about the details.
  • If Trump and Republicans had their druthers, neither would be in quite this position—Trump wouldn’t be lashed to every conventional Republican in Congress, and those Republicans wouldn’t, in turn, be wedded to an outlandishly unconventional president. But this is the reality for everyone in the party. For now, there’s no way out, only through, and through it together.
Javier E

Asteroid 2019 OK just missed Earth, surprising scientists - The Washington Post - 0 views

  • The last-minute detection is yet another sign of how much remains unknown about space and a sobering reminder of the very real threat asteroids can pose
  • It should worry us all, quite frankly,” he said. “It’s not a Hollywood movie. It is a clear and present danger.”
  • astronomers have a nickname for the kind of space rock that just came so close to Earth: “City-killer asteroids.” If the asteroid had struck Earth, most of it would have probably reached the ground, resulting in devastating damage
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  • “It would have gone off like a very large nuclear weapon” with enough force to destroy a city, he said. “Many megatons, perhaps in the ballpark of 10 megatons of TNT, so something not to be messed with.”
  • The last space rock to strike Earth similar in size to Asteroid 2019 OK was more than a century ago, Brown said. That asteroid, known as the Tunguska event, caused an explosion that leveled 2,000 square kilometers (770 square miles) of forest land in Siberia.
  • it is still worthwhile to devote resources toward detection and prevention. Brown said Asteroid 2019 OK proves there are “still dangerous asteroids out there that we don’t know of” that “can arrive on our doorstep unannounced.”
  • Duffy stressed the importance of investing in a “global dedicated approach” to detecting asteroids because “sooner or later there will be one with our name on it. It’s just a matter of when, not if.”
Javier E

The Wages of Guilt: Memories of War in Germany and Japan (Ian Buruma) - 0 views

  • the main reason why Germans were more trusted by their neighbors was that they were learning, slowly and painfully, and not always fully, to trust themselves.
  • elders, in government and the mass media, still voice opinions about the Japanese war that are unsettling, to say the least. Conservative politicians still pay their annual respects at a shrine where war criminals are officially remembered. Justifications and denials of war crimes are still heard. Too many Japanese in conspicuous places, including the prime minister’s office itself, have clearly not “coped” with the war.
  • unlike Nazi Germany, Japan had no systematic program to destroy the life of every man, woman, and child of a people that, for ideological reasons, was deemed to have no right to exist.
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  • “We never knew,” a common reaction in the 1950s, had worn shamefully thin in the eyes of a younger generation by the 1960s. The extraordinary criminality of a deliberate genocide was so obvious that it left no room for argument.
  • Right-wing nationalists like to cite the absence of a Japanese Holocaust as proof that Japanese have no reason to feel remorse about their war at all. It was, in their eyes, a war like any other; brutal, yes, just as wars fought by all great nations in history have been brutal. In fact, since the Pacific War was fought against Western imperialists, it was a justified—even noble—war of Asian liberation.
  • in the late 1940s or 1950s, a time when most Germans were still trying hard not to remember. It is in fact extraordinary how honestly Japanese novelists and filmmakers dealt with the horrors of militarism in those early postwar years. Such honesty is much less evident now.
  • Popular comic books, aimed at the young, extol the heroics of Japanese soldiers and kamikaze pilots, while the Chinese and their Western allies are depicted as treacherous and belligerent. In 2008, the chief of staff of the Japanese Air Self-Defense Force stated that Japan had been “tricked” into the war by China and the US. In 2013, Prime Minister Abe Shinzo publicly doubted whether Japan’s military aggression in China could even be called an invasion.
  • The fact is that Japan is still haunted by historical issues that should have been settled decades ago. The reasons are political rather than cultural, and have to do with the pacifist constitution—written by American jurists in 1946—and with the imperial institution, absolved of war guilt by General Douglas MacArthur after the war for the sake of expediency.
  • Japan, even under Allied occupation, continued to be governed by much the same bureaucratic and political elite, albeit under a new, more democratic constitution,
  • a number of conservatives felt humiliated by what they rightly saw as an infringement of their national sovereignty. Henceforth, to them, everything from the Allied Tokyo War Crimes Tribunal to the denunciations of Japan’s war record by left-wing teachers and intellectuals would be seen in this light.
  • The more “progressive” Japanese used the history of wartime atrocities as a warning against turning away from pacifism, the more defensive right-wing politicians and commentators became about the Japanese war.
  • Views of history, in other words, were politicized—and polarized—from the beginning.
  • To take the sting out of this confrontation between constitutional pacifists and revisionists, which had led to much political turmoil in the 1950s, mainstream conservatives made a deliberate attempt to distract people’s attention from war and politics by concentrating on economic growth.
  • For several decades, the chauvinistic right wing, with its reactionary views on everything from high school education to the emperor’s status, was kept in check by the sometimes equally dogmatic Japanese left. Marxism was the prevailing ideology of the teachers union and academics.
  • the influence of Marxism waned after the collapse of the Soviet empire in the early 1990s, and the brutal records of Chairman Mao and Pol Pot became widely known.
  • Marginalized in the de facto one-party LDP state and discredited by its own dogmatism, the Japanese left did not just wane, it collapsed. This gave a great boost to the war-justifying right-wing nationalists,
  • Japanese young, perhaps out of boredom with nothing but materialistic goals, perhaps out of frustration with being made to feel guilty, perhaps out of sheer ignorance, or most probably out of a combination of all three, are not unreceptive to these patriotic blandishments.
  • Anxiety about the rise of China, whose rulers have a habit of using Japan’s historical crimes as a form of political blackmail, has boosted a prickly national pride, even at the expense of facing the truth about the past.
  • By 1996, the LDP was back in power, the constitutional issue had not been resolved, and historical debates continue to be loaded with political ideology. In fact, they are not really debates at all, but exercises in propaganda, tilted toward the reactionary side.
  • My instinct—call it a prejudice, if you prefer—before embarking on this venture was that people from distinct cultures still react quite similarly to similar circumstances.
  • The Japanese and the Germans, on the whole, did not behave in the same ways—but then the circumstances, both wartime and postwar, were quite different in the two Germanies and Japan. They still are.
  • Our comic-book prejudices turned into an attitude of moral outrage. This made life easier in a way. It was comforting to know that a border divided us from a nation that personified evil. They were bad, so we must be good. To grow up after the war in a country that had suffered German occupation was to know that one was on the side of the angels.
  • The question that obsessed us was not how we would have acquitted ourselves in uniform, going over the top, running into machine-gun fire or mustard gas, but whether we would have joined the resistance, whether we would have cracked under torture, whether we would have hidden Jews and risked deportation ourselves. Our particular shadow was not war, but occupation.
  • the frightened man who betrayed to save his life, who looked the other way, who grasped the wrong horn of a hideous moral dilemma, interested me more than the hero. This is no doubt partly because I fear I would be much like that frightened man myself. And partly because, to me, failure is more typical of the human condition than heroism.
  • I was curious to learn how Japanese saw the war, how they remembered it, what they imagined it to have been like, how they saw themselves in view of their past. What I heard and read was often surprising to a European:
  • this led me to the related subject of modern Japanese nationalism. I became fascinated by the writings of various emperor worshippers, historical revisionists, and romantic seekers after the unique essence of Japaneseness.
  • Bataan, the sacking of Manila, the massacres in Singapore, these were barely mentioned. But the suffering of the Japanese, in China, Manchuria, the Philippines, and especially in Hiroshima and Nagasaki, was remembered vividly, as was the imprisonment of Japanese soldiers in Siberia after the war. The Japanese have two days of remembrance: August 6, when Hiroshima was bombed, and August 15, the date of the Japanese surrender.
  • The curious thing was that much of what attracted Japanese to Germany before the war—Prussian authoritarianism, romantic nationalism, pseudo-scientific racialism—had lingered in Japan while becoming distinctly unfashionable in Germany. Why?
  • the two peoples saw their own purported virtues reflected in each other: the warrior spirit, racial purity, self-sacrifice, discipline, and so on. After the war, West Germans tried hard to discard this image of themselves. This was less true of the Japanese.
  • Which meant that any residual feelings of nostalgia for the old partnership in Japan were likely to be met with embarrassment in Germany.
  • I have concentrated on the war against the Jews in the case of Germany, since it was that parallel war, rather than, say, the U-boat battles in the Atlantic, or even the battle of Stalingrad, that left the most sensitive scar on the collective memory of (West) Germany.
  • I have emphasized the war in China and the bombing of Hiroshima, for these episodes, more than others, have lodged themselves, often in highly symbolic ways, in Japanese public life.
  • Do Germans perhaps have more reason to mourn? Is it because Japan has an Asian “shame culture,” to quote Ruth Benedict’s phrase, and Germany a Christian “guilt culture”?
  • why the collective German memory should appear to be so different from the Japanese. Is it cultural? Is it political? Is the explanation to be found in postwar history, or in the history of the war itself?
  • the two peoples still have anything in common after the war, it is a residual distrust of themselves.
  • when Michael sees thousands of German peace demonstrators, he does not see thousands of gentle people who have learned their lesson from the past; he sees “100 percent German Protestant rigorism, aggressive, intolerant, hard.”
  • To be betroffen implies a sense of guilt, a sense of shame, or even embarrassment. To be betroffen is to be speechless. But it also implies an idea of moral purity. To be betroffen is one way to “master the past,” to show contriteness, to confess, and to be absolved and purified.
  • In their famous book, written in the sixties, entitled The Inability to Mourn, Alexander and Margarethe Mitscherlich analyzed the moral anesthesia that afflicted postwar Germans who would not face their past. They were numbed by defeat; their memories appeared to be blocked. They would or could not do their labor, and confess. They appeared to have completely forgotten that they had glorified a leader who caused the death of millions.
  • There is something religious about the act of being betroffen, something close to Pietism,
  • heart of Pietism was the moral renovation of the individual, achieved by passing through the anguish of contrition into the overwhelming realization of the assurance of God’s grace.” Pietism served as an antidote to the secular and rational ideas of the French Enlightenment.
  • It began in the seventeenth century with the works of Philipp Jakob Spener. He wanted to reform the Church and bring the Gospel into daily life, as it were, by stressing good works and individual spiritual labor.
  • German television is rich in earnest discussion programs where people sit at round tables and debate the issues of the day. The audience sits at smaller tables, sipping drinks as the featured guests hold forth. The tone is generally serious, but sometimes the arguments get heated. It is easy to laugh at the solemnity of these programs, but there is much to admire about them. It is partly through these talk shows that a large number of Germans have become accustomed to political debate.
  • There was a real dilemma: at least two generations had been educated to renounce war and never again to send German soldiers to the front, educated, in other words, to want Germany to be a larger version of Switzerland. But they had also been taught to feel responsible for the fate of Israel, and to be citizens of a Western nation, firmly embedded in a family of allied Western nations. The question was whether they really could be both.
  • the Gulf War showed that German pacifism could not be dismissed simply as anti-Americanism or a rebellion against Adenauer’s West.
  • the West German mistrust of East Germans—the East Germans whose soldiers still marched in goose step, whose petit bourgeois style smacked of the thirties, whose system of government, though built on a pedestal of antifascism, contained so many disturbing remnants of the Nazi past; the East Germans, in short, who had been living in “Asia.”
  • Michael, the Israeli, compared the encounter of Westerners (“Wessies”) with Easterners (“Ossies”) with the unveiling of the portrait of Dorian Gray: the Wessies saw their own image and they didn’t like what they saw.
  • he added: “I also happen to think Japanese and Germans are racists.”
  • Germany for its Nazi inheritance and its sellout to the United States. But now that Germany had been reunified, with its specters of “Auschwitz” and its additional hordes of narrow-minded Ossies, Adenauer was deemed to have been right after
  • The picture was of Kiel in 1945, a city in ruins. He saw me looking at it and said: “It’s true that whoever is being bombed is entitled to some sympathy from us.”
  • “My personal political philosophy and maybe even my political ambition has to do with an element of distrust for the people I represent, people whose parents and grandparents made Hitler and the persecution of the Jews possible.”
  • in the seventies he had tried to nullify verdicts given in Nazi courts—without success until well into the eighties. One of the problems was that the Nazi judiciary itself was never purged. This continuity was broken only by time.
  • To bury Germany in the bosom of its Western allies, such as NATO and the EC, was to bury the distrust of Germans. Or so it was hoped. As Europeans they could feel normal, Western, civilized. Germany; the old “land in the middle,” the Central European colossus, the power that fretted over its identity and was haunted by its past, had become a Western nation.
  • It is a miracle, really, how quickly the Germans in the Federal Republic became civilized. We are truly part of the West now. We have internalized democracy. But the Germans of the former GDR, they are still stuck in a premodern age. They are the ugly Germans, very much like the West Germans after the war, the people I grew up with. They are not yet civilized.”
  • “I like the Germans very much, but I think they are a dangerous people. I don’t know why—perhaps it is race, or culture, or history. Whatever. But we Japanese are the same: we swing from one extreme to the other. As peoples, we Japanese, like the Germans, have strong collective discipline. When our energies are channeled in the right direction, this is fine, but when they are misused, terrible things happen.”
  • to be put in the same category as the Japanese—even to be compared—bothered many Germans. (Again, unlike the Japanese, who made the comparison often.) Germans I met often stressed how different they were from the Japanese,
  • To some West Germans, now so “civilized,” so free, so individualistic, so, well, Western, the Japanese, with their group discipline, their deference to authority, their military attitude toward work, might appear too close for comfort to a self-image only just, and perhaps only barely, overcome.
  • To what extent the behavior of nations, like that of individual people, is determined by history, culture, or character is a question that exercises many Japanese, almost obsessively.
  • not much sign of betroffenheit on Japanese television during the Gulf War. Nor did one see retired generals explain tactics and strategy. Instead, there were experts from journalism and academe talking in a detached manner about a faraway war which was often presented as a cultural or religious conflict between West and Middle East. The history of Muslim-Christian-Jewish animosity was much discussed. And the American character was analyzed at length to understand the behavior of George Bush and General Schwarzkopf.
  • In the words of one Albrecht Fürst von Urach, a Nazi propagandist, Japanese emperor worship was “the most unique fusion in the world of state form, state consciousness, and religious fanaticism.” Fanaticism was, of course, a positive word in the Nazi lexicon.
  • the identity question nags in almost any discussion about Japan and the outside world. It
  • It was a respectable view, but also one founded on a national myth of betrayal. Japan, according to the myth, had become the unique moral nation of peace, betrayed by the victors who had sat in judgment of Japan’s war crimes; betrayed in Vietnam, in Afghanistan, in Nicaragua; betrayed by the arms race, betrayed by the Cold War; Japan had been victimized not only by the “gratuitous,” perhaps even “racist,” nuclear attacks on Hiroshima and Nagasaki, but by all subsequent military actions taken by the superpowers,
  • When the Prime Minister of Japan, Shidehara Kijuro, protested in 1946 to General MacArthur that it was all very well saying that Japan should assume moral leadership in renouncing war, but that in the real world no country would follow this example, MacArthur replied: “Even if no country follows you, Japan will lose nothing. It is those who do not support this who are in the wrong.” For a long time most Japanese continued to take this view.
  • What is so convenient in the cases of Germany and Japan is that pacifism happens to be a high-minded way to dull the pain of historical guilt. Or, conversely, if one wallows in it, pacifism turns national guilt into a virtue, almost a mark of superiority, when compared to the complacency of other nations.
  • The denial of historical discrimination is not just a way to evade guilt. It is intrinsic to pacifism. To even try to distinguish between wars, to accept that some wars are justified, is already an immoral position.
  • That Kamei discussed this common paranoia in such odd, Volkish terms could mean several things: that some of the worst European myths got stuck in Japan, that the history of the Holocaust had no impact, or that Japan is in some respects a deeply provincial place. I think all three explanations apply.
  • “the problem with the U.S.-Japan relationship is difficult. A racial problem, really. Yankees are friendly people, frank people. But, you know, it’s hard. You see, we have to be friendly …”
  • Like Oda, indeed like many people of the left, Kamei thought in racial terms. He used the word jinshu, literally race. He did not even use the more usual minzoku, which corresponds, in the parlance of Japanese right-wingers, to Volk, or the more neutral kokumin, meaning the citizens of a state.
  • many Germans in the liberal democratic West have tried to deal honestly with their nation’s terrible past, the Japanese, being different, have been unable to do so. It is true that the Japanese, compared with the West Germans, have paid less attention to the suffering they inflicted on others, and shown a greater inclination to shift the blame. And liberal democracy, whatever it may look like on paper, has not been the success in Japan that it was in the German Federal Republic. Cultural differences might account for this. But one can look at these matters in a different, more political way. In his book The War Against the West, published in London in 1938, the Hungarian scholar Aurel Kolnai followed the Greeks in his definition of the West: “For the ancient Greeks ‘the West’ (or ‘Europe’) meant society with a free constitution and self-government under recognized rules, where ‘law is king,’ whereas the ‘East’ (or ‘Asia’) signified theocratic societies under godlike rulers whom their subjects serve ‘like slaves.’
  • According to this definition, both Hitler’s Germany and prewar Japan were of the East.
  • There was a great irony here: in their zeal to make Japan part of the West, General MacArthur and his advisers made it impossible for Japan to do so in spirit. For a forced, impotent accomplice is not really an accomplice at all.
  • In recent years, Japan has often been called an economic giant and a political dwarf. But this has less to do with a traditional Japanese mentality—isolationism, pacifism, shyness with foreigners, or whatnot—than with the particular political circumstances after the war that the United States helped to create.
  • when the Cold War prompted the Americans to make the Japanese subvert their constitution by creating an army which was not supposed to exist, the worst of all worlds appeared: sovereignty was not restored, distrust remained, and resentment mounted.
  • Kamei’s hawks are angry with the Americans for emasculating Japan; Oda’s doves hate the Americans for emasculating the “peace constitution.” Both sides dislike being forced accomplices, and both feel victimized, which is one reason Japanese have a harder time than Germans in coming to terms with their wartime past.
  • As far as the war against the Jews is concerned, one might go back to 1933, when Hitler came to power. Or at the latest to 1935, when the race laws were promulgated in Nuremberg. Or perhaps those photographs of burning synagogues on the night of November 9, 1938, truly marked the first stage of the Holocaust.
  • There is the famous picture of German soldiers lifting the barrier on the Polish border in 1939, but was that really the beginning? Or did it actually start with the advance into the Rhineland in 1936, or was it the annexation of the Sudetenland, or Austria, or Czechoslovakia?
  • IT IS DIFFICULT TO SAY when the war actually began for the Germans and the Japanese. I cannot think of a single image that fixed the beginning of either war in the public mind.
  • Possibly to avoid these confusions, many Germans prefer to talk about the Hitlerzeit (Hitler era) instead of “the war.”
  • only Japanese of a liberal disposition call World War II the Pacific War. People who stick to the idea that Japan was fighting a war to liberate Asia from Bolshevism and white colonialism call it the Great East Asian War (Daitowa Senso), as in the Great East Asian Co-Prosperity Sphere.
  • The German equivalent, I suppose, would be the picture of Soviet soldiers raising their flag on the roof of the gutted Reichstag in Berlin.
  • People of this opinion separate the world war of 1941–45 from the war in China, which they still insist on calling the China Incident.
  • Liberals and leftists, on the other hand, tend to splice these wars together and call them the Fifteen-Year War (1931–45).
  • images marking the end are more obvious.
  • argued that the struggle against Western imperialism actually began in 1853, with the arrival in Japan of Commodore Perry’s ships, and spoke of the Hundred-Year War.
  • These are among the great clichés of postwar Japan: shorthand for national defeat, suffering, and humiliation.
  • The Germans called it Zusammenbruch (the collapse) or Stunde Null (Zero Hour): everything seemed to have come to an end, everything had to start all over. The Japanese called it haisen (defeat) or shusen (termination of the war).
  • kokka (nation, state) and minzoku (race, people) are not quite of the same order as Sonderbehandlung (special treatment) or Einsatzgruppe (special action squad). The jargon of Japanese imperialism was racist and overblown, but it did not carry the stench of death camps.
  • The German people are spiritually starved, Adenauer told him. “The imagination has to be provided for.” This was no simple matter, especially in the German language, which had been so thoroughly infected by the jargon of mass murder.
  • All they had been told to believe in, the Germans and the Japanese, everything from the Führerprinzip to the emperor cult, from the samurai spirit to the Herrenvolk, from Lebensraum to the whole world under one (Japanese) roof, all that lay in ruins
  • How to purge this language from what a famous German philologist called the Lingua Tertii Imperii? “… the language is no longer lived,” wrote George Steiner in 1958, “it is merely spoken.”
  • out of defeat and ruin a new school of literature (and cinema) did arise. It is known in Germany as Trümmerliteratur (literature of the ruins). Japanese writers who came of age among the ruins called themselves the yakeato seidai (burnt-out generation). Much literature of the late forties and fifties was darkened by nihilism and despair.
  • It was as though Germany—Sonderweg or no Sonderweg—needed only to be purged of Nazism, while Japan’s entire cultural tradition had to be overhauled.
  • In Germany there was a tradition to fall back on. In the Soviet sector, the left-wing culture of the Weimar Republic was actively revived. In the Western sectors, writers escaped the rats and the ruins by dreaming of Goethe. His name was often invoked to prove that Germany, too, belonged to the humanist, enlightened strain of European civilization.
  • the Americans (and many Japanese leftists) distrusted anything associated with “feudalism,” which they took to include much of Japan’s premodern past. Feudalism was the enemy of democracy. So not only did the American censors, in their effort to teach the Japanese democracy, forbid sword-fight films and samurai dramas, but at one point ninety-eight Kabuki plays were banned too.
  • yet, what is remarkable about much of the literature of the period, or more precisely, of the literature about that time, since much of it was written later, is the deep strain of romanticism, even nostalgia. This colors personal memories of people who grew up just after the war as well.
  • If the mushroom cloud and the imperial radio speech are the clichés of defeat, the scene of an American soldier (usually black) raping a Japanese girl (always young, always innocent), usually in a pristine rice field (innocent, pastoral Japan), is a stock image in postwar movies about the occupation.
  • To Ango, then, as to other writers, the ruins offered hope. At last the Japanese, without “the fake kimono” of traditions and ideals, were reduced to basic human needs; at last they could feel real love, real pain; at last they would be honest. There was no room, among the ruins, for hypocrisy.
  • Böll was able to be precise about the end of the Zusammenbruch and the beginning of bourgeois hypocrisy and moral amnesia. It came on June 20, 1948, the day of the currency reform, the day that Ludwig Erhard, picked by the Americans as Economics Director in the U.S.-British occupation zone, gave birth to the Deutsche Mark. The DM, from then on, would be the new symbol of West German national pride;
  • the amnesia, and definitely the identification with the West, was helped further along by the Cold War. West Germany now found itself on the same side as the Western allies. Their common enemy was the “Asiatic” Soviet empire. Fewer questions needed to be asked.
  • Indeed, to some people the Cold War simply confirmed what they had known all along: Germany always had been on the right side, if only our American friends had realized it earlier.
  • The process of willed forgetfulness culminated in the manic effort of reconstruction, in the great rush to prosperity.
  • “Prosperity for All” was probably the best that could have happened to the Germans of the Federal Republic. It took the seed of resentment (and thus future extremism) out of defeat. And the integration of West Germany into a Western alliance was a good thing too.
  • The “inability to mourn,” the German disassociation from the piles of corpses strewn all over Central and Eastern Europe, so that the Third Reich, as the Mitscherlichs put it, “faded like a dream,” made it easier to identify with the Americans, the victors, the West.
  • Yet the disgust felt by Böll and others for a people getting fat (“flabby” is the usual term, denoting sloth and decadence) and forgetting about its murderous past was understandable.
  • The Brückners were the price Germany had to pay for the revival of its fortunes. Indeed, they were often instrumental in it. They were the apparatchik who functioned in any system, the small, efficient fish who voted for Christian conservatives in the West and became Communists in the East.
  • Staudte was clearly troubled by this, as were many Germans, but he offered no easy answers. Perhaps it was better this way: flabby democrats do less harm than vengeful old Nazis.
  • the forgetful, prosperous, capitalist Federal Republic of Germany was in many more or less hidden ways a continuation of Hitler’s Reich. This perfectly suited the propagandists of the GDR, who would produce from time to time lists of names of former Nazis who were prospering in the West. These lists were often surprisingly accurate.
  • In a famous film, half fiction, half documentary, made by a number of German writers and filmmakers (including Böll) in 1977, the continuity was made explicit. The film, called Germany in Autumn (Deutschland in Herbst),
  • Rainer Werner Fassbinder was one of the participants in this film. A year later he made The Marriage of Maria Braun.
  • To lifelong “antifascists” who had always believed that the Federal Republic was the heir to Nazi Germany, unification seemed—so they said—almost like a restoration of 1933. The irony was that many Wessies saw their new Eastern compatriots as embarrassing reminders of the same unfortunate past.
  • Rarely was the word “Auschwitz” heard more often than during the time of unification, partly as an always salutary reminder that Germans must not forget, but partly as an expression of pique that the illusion of a better, antifascist, anticapitalist, idealistic Germany, born in the ruins of 1945, and continued catastrophically for forty years in the East, had now been dashed forever.
  • Ludwig Erhard’s almost exact counterpart in Japan was Ikeda Hayato, Minister of Finance from 1949 and Prime Minister from 1960 to 1964. His version of Erhard’s “Prosperity for AH” was the Double Your Incomes policy, which promised to make the Japanese twice as rich in ten years. Japan had an average growth rate of 11 percent during the 1960s.
  • It explains, at any rate, why the unification of the two Germanys was considered a defeat by antifascists on both sides of the former border.
  • Very few wartime bureaucrats had been purged. Most ministries remained intact. Instead it was the Communists, who had welcomed the Americans as liberators, who were purged after 1949, the year China was “lost.”
  • so the time of ruins was seen by people on the left as a time of missed chances and betrayal. Far from achieving a pacifist utopia of popular solidarity, they ended up with a country driven by materialism, conservatism, and selective historical amnesia.
  • the “red purges” of 1949 and 1950 and the return to power of men whose democratic credentials were not much better helped to turn many potential Japanese friends of the United States into enemies. For the Americans were seen as promoters of the right-wing revival and the crackdown on the left.
  • For exactly twelve years Germany was in the hands of a criminal regime, a bunch of political gangsters who had started a movement. Removing this regime was half the battle.
  • It is easier to change political institutions and hope that habits and prejudices will follow. This, however, was more easily done in Germany than in Japan.
  • There had not been a cultural break either in Japan. There were no exiled writers and artists who could return to haunt the consciences of those who had stayed.
  • There was no Japanese Thomas Mann or Alfred Döblin. In Japan, everyone had stayed.
  • In Japan there was never a clear break between a fascist and a prefascist past. In fact, Japan was never really a fascist state at all. There was no fascist or National Socialist ruling party, and no Führer either. The closest thing to it would have been the emperor, and whatever else he may have been, he was not a fascist dictator.
  • whereas after the war Germany lost its Nazi leaders, Japan lost only its admirals and generals.
  • Japan was effectively occupied only by the Americans. West Germany was part of NATO and the European Community, and the GDR was in the Soviet empire. Japan’s only formal alliance is with the United States, through a security treaty that many Japanese have opposed.
  • But the systematic subservience of Japan meant that the country never really grew up. There is a Japanese fixation on America, an obsession which goes deeper, I believe, than German anti-Americanism,
  • Yet nothing had stayed entirely the same in Japan. The trouble was that virtually all the changes were made on American orders. This was, of course, the victor’s prerogative, and many changes were beneficial.
  • like in fiction. American Hijiki, a novella by Nosaka Akiyuki, is, to my mind, a masterpiece in the short history of Japanese Trümmerliteratur.
  • Older Japanese do, however, remember the occupation, the first foreign army occupation in their national history. But it was, for the Japanese, a very unusual army. Whereas the Japanese armies in Asia had brought little but death, rape, and destruction, this one came with Glenn Miller music, chewing gum, and lessons in democracy. These blessings left a legacy of gratitude, rivalry, and shame.
  • did these films teach the Japanese democracy? Oshima thinks not. Instead, he believes, Japan learned the values of “progress” and “development.” Japan wanted to be just as rich as America—no, even richer:
  • think it is a romantic assumption, based less on history than on myth; a religious notion, expressed less through scholarship than through monuments, memorials, and historical sites turned into sacred grounds.
  • The past, wrote the West German historian Christian Meier, is in our bones. “For a nation to appropriate its history,” he argued, “is to look at it through the eyes of identity.” What we have “internalized,” he concluded, is Auschwitz.
  • Auschwitz is such a place, a sacred symbol of identity for Jews, Poles, and perhaps even Germans. The question is what or whom Germans are supposed to identify with.
  • The idea that visiting the relics of history brings the past closer is usually an illusion. The opposite is more often true.
  • To visit the site of suffering, any description of which cannot adequately express the horror, is upsetting, not because one gets closer to knowing what it was actually like to be a victim, but because such visits stir up emotions one cannot trust. It is tempting to take on the warm moral glow of identification—so easily done and so presumptuous—with the victims:
  • Were the crimes of Auschwitz, then, part of the German “identity”? Was genocide a product of some ghastly flaw in German culture, the key to which might be found in the sentimental proverbs, the cruel fairy tales, the tight leather shorts?
  • yet the imagination is the only way to identify with the past. Only in the imagination—not through statistics, documents, or even photographs—do people come alive as individuals, do stories emerge, instead of History.
  • nature. It is all right to let the witnesses speak, in the courtroom, in the museums, on videotape (Claude Lanzmann’s Shoah has been shown many times on German television), but it is not all right for German artists to use their imagination.
  • the reluctance in German fiction to look Auschwitz in the face, the almost universal refusal to deal with the Final Solution outside the shrine, the museum, or the schoolroom, suggests a fear of committing sacrilege.
  • beneath the fear of bad taste or sacrilege may lie a deeper problem. To imagine people in the past as people of flesh and blood, not as hammy devils in silk capes, is to humanize them. To humanize is not necessarily to excuse or to sympathize, but it does demolish the barriers of abstraction between us and them. We could, under certain circumstances, have been them.
  • the flight into religious abstraction was to be all too common among Germans of the Nazi generation, as well as their children; not, as is so often the case with Jews, to lend mystique to a new identity, as a patriotic Zionist, but on the contrary to escape from being the heir to a peculiarly German crime, to get away from having to “internalize” Auschwitz, or indeed from being German at all.
  • a Hollywood soap opera, a work of skillful pop, which penetrated the German imagination in a way nothing had before. Holocaust was first shown in Germany in January 1979. It was seen by 20 million people, about half the adult population of the Federal Republic; 58 percent wanted it to be repeated; 12,000 letters, telegrams, and postcards were sent to the broadcasting stations; 5,200 called the stations by telephone after the first showing; 72.5 percent were positive, 7.3 percent negative.
  • “After Holocaust,” wrote a West German woman to her local television station, “I feel deep contempt for those beasts of the Third Reich. I am twenty-nine years old and a mother of three children. When I think of the many mothers and children sent to the gas chambers, I have to cry. (Even today the Jews are not left in peace. We Germans have the duty to work every day for peace in Israel.) I bow to the victims of the Nazis, and I am ashamed to be a German.”
  • Auschwitz was a German crime, to be sure. “Death is a master from Germany.” But it was a different Germany. To insist on viewing history through the “eyes of identity,” to repeat the historian Christian Meier’s phrase, is to resist the idea of change.
  • Is there no alternative to these opposing views? I believe there is.
  • The novelist Martin Walser, who was a child during the war, believes, like Meier, that Auschwitz binds the German people, as does the language of Goethe. When a Frenchman or an American sees pictures of Auschwitz, “he doesn’t have to think: We human beings! He can think: Those Germans! Can we think: Those Nazis! I for one cannot …”
  • Adorno, a German Jew who wished to save high German culture, on whose legacy the Nazis left their bloody finger marks, resisted the idea that Auschwitz was a German crime. To him it was a matter of modern pathology, the sickness of the “authoritarian personality,” of the dehumanized SS guards, those inhumane cogs in a vast industrial wheel.
  • To the majority of Japanese, Hiroshima is the supreme symbol of the Pacific War. All the suffering of the Japanese people is encapsulated in that almost sacred word: Hiroshima. But it is more than a symbol of national martyrdom; Hiroshima is a symbol of absolute evil, often compared to Auschwitz.
  • has the atmosphere of a religious center. It has martyrs, but no single god. It has prayers, and it has a ready-made myth about the fall of man. Hiroshima, says a booklet entitled Hiroshima Peace Reader, published by the Hiroshima Peace Culture Foundation, “is no longer merely a Japanese city. It has become recognized throughout the world as a Mecca of world peace.”
  • They were not enshrined in the Japanese park, and later attempts by local Koreans to have the monument moved into Peace Park failed. There could only be one cenotaph, said the Hiroshima municipal authorities. And the cenotaph did not include Koreans.
  • What is interesting about Hiroshima—the Mecca rather than the modern Japanese city, which is prosperous and rather dull—is the tension between its universal aspirations and its status as the exclusive site of Japanese victimhood.
  • it is an opinion widely held by Japanese nationalists. The right always has been concerned with the debilitating effects on the Japanese identity of war guilt imposed by American propaganda.
  • The Japanese, in contrast, were duped by the Americans into believing that the traces of Japanese suffering should be swept away by the immediate reconstruction of Hiroshima. As a result, the postwar Japanese lack an identity and their racial virility has been sapped by American propaganda about Japanese war guilt.
  • Hiroshima, Uno wrote, should have been left as it was, in ruins, just as Auschwitz, so he claims, was deliberately preserved by the Jews. By reminding the world of their martyrdom, he said, the Jews have kept their racial identity intact and restored their virility.
  • But the idea that the bomb was a racist experiment is less plausible, since the bomb was developed for use against Nazi Germany.
  • There is another view, however, held by leftists and liberals, who would not dream of defending the “Fifteen-Year War.” In this view, the A-bomb was a kind of divine punishment for Japanese militarism. And having learned their lesson through this unique suffering, having been purified through hellfire and purgatory, so to speak, the Japanese people have earned the right, indeed have the sacred duty, to sit in judgment of others, specifically the United States, whenever they show signs of sinning against the “Hiroshima spirit.”
  • The left has its own variation of Japanese martyrdom, in which Hiroshima plays a central role. It is widely believed, for instance, that countless Japanese civilians fell victim to either a wicked military experiment or to the first strike in the Cold War, or both.
  • However, right-wing nationalists care less about Hiroshima than about the idée fixe that the “Great East Asian War” was to a large extent justified.
  • This is at the heart of what is known as Peace Education, which has been much encouraged by the leftist Japan Teachers’ Union and has been regarded with suspicion by the conservative government. Peace Education has traditionally meant pacifism, anti-Americanism, and a strong sympathy for Communist states, especially China.
  • The A-bomb, in this version, was dropped to scare the Soviets away from invading Japan. This at least is an arguable position.
  • left-wing pacifism in Japan has something in common with the romantic nationalism usually associated with the right: it shares the right’s resentment about being robbed by the Americans of what might be called a collective memory.
  • The romantic pacifists believe that the United States, to hide its own guilt and to rekindle Japanese militarism in aid of the Cold War, tried to wipe out the memory of Hiroshima.
  • few events in World War II have been described, analyzed, lamented, reenacted, re-created, depicted, and exhibited so much and so often as the bombing of Hiroshima
  • The problem with Nagasaki was not just that Hiroshima came first but also that Nagasaki had more military targets than Hiroshima. The Mitsubishi factories in Nagasaki produced the bulk of Japanese armaments. There was also something else, which is not often mentioned: the Nagasaki bomb exploded right over the area where outcasts and Christians lived. And unlike in Hiroshima, much of the rest of the city was spared the worst.
  • yet, despite these diatribes, the myth of Hiroshima and its pacifist cult is based less on American wickedness than on the image of martyred innocence and visions of the apocalypse.
  • The comparison between Hiroshima and Auschwitz is based on this notion; the idea, namely, that Hiroshima, like the Holocaust, was not part of the war, not even connected with it, but “something that occurs at the end of the world
  • still I wonder whether it is really so different from the position of many Germans who wish to “internalize” Auschwitz, who see Auschwitz “through the eyes of identity.”
  • the Japanese to take two routes at once, a national one, as unique victims of the A-bomb, and a universal one, as the apostles of the Hiroshima spirit. This, then, is how Japanese pacifists, engaged in Peace Education, define the Japanese identity.
  • the case for Hiroshima is at least open to debate. The A-bomb might have saved lives; it might have shortened the war. But such arguments are incompatible with the Hiroshima spirit.
  • In either case, nationality has come to be based less on citizenship than on history, morality, and a religious spirit.
  • The problem with this quasi-religious view of history is that it makes it hard to discuss past events in anything but nonsecular terms. Visions of absolute evil are unique, and they are beyond human explanation or even comprehension. To explain is hubristic and amoral.
  • in the history of Japan’s foreign wars, the city of Hiroshima is far from innocent. When Japan went to war with China in 1894, the troops set off for the battlefronts from Hiroshima, and the Meiji emperor moved his headquarters there. The city grew wealthy as a result. It grew even wealthier when Japan went to war with Russia eleven years later, and Hiroshima once again became the center of military operations. As the Hiroshima Peace Reader puts it with admirable conciseness, “Hiroshima, secure in its position as a military city, became more populous and prosperous as wars and incidents occurred throughout the Meiji and Taisho periods.” At the time of the bombing, Hiroshima was the base of the Second General Headquarters of the Imperial Army (the First was in Tokyo). In short, the city was swarming with soldiers. One of the few literary masterpieces to emerge
  • when a local group of peace activists petitioned the city of Hiroshima in 1987 to incorporate the history of Japanese aggression into the Peace Memorial Museum, the request was turned down. The petition for an “Aggressors’ Corner” was prompted by junior high school students from Osaka, who had embarrassed Peace Museum officials by asking for an explanation about Japanese responsibility for the war.
  • Yukoku Ishinkai (Society for Lament and National Restoration), thought the bombing had saved Japan from total destruction. But he insisted that Japan could not be held solely responsible for the war. The war, he said, had simply been part of the “flow of history.”
  • They also demanded an official recognition of the fact that some of the Korean victims of the bomb had been slave laborers. (Osaka, like Kyoto and Hiroshima, still has a large Korean population.) Both requests were denied. So a group called Peace Link was formed, from local people, many of whom were Christians, antinuclear activists, or involved with discriminated-against minorities.
  • The history of the war, or indeed any history, is indeed not what the Hiroshima spirit is about. This is why Auschwitz is the only comparison that is officially condoned. Anything else is too controversial, too much part of the “flow of history.”
  • “You see, this museum was not really intended to be a museum. It was built by survivors as a place of prayer for the victims and for world peace. Mankind must build a better world. That is why Hiroshima must persist. We must go back to the basic roots. We must think of human solidarity and world peace. Otherwise we just end up arguing about history.”
  • Only when a young Japanese history professor named Yoshimi Yoshiaki dug up a report in American archives in the 1980s did it become known that the Japanese had stored 15,000 tons of chemical weapons on and near the island and that a 200-kilogram container of mustard gas was buried under Hiroshima.
  • what was the largest toxic gas factory in the Japanese Empire. More than 5,000 people worked there during the war, many of them women and schoolchildren. About 1,600 died of exposure to hydrocyanic acid gas, nausea gas, and lewisite. Some were damaged for life. Official Chinese sources claim that more than 80,000 Chinese fell victim to gases produced at the factory. The army was so secretive about the place that the island simply disappeared from Japanese maps.
  • in 1988, through the efforts of survivors, the small museum was built, “to pass on,” in the words of the museum guide, “the historical truth to future generations.”
  • Surviving workers from the factory, many of whom suffered from chronic lung diseases, asked for official recognition of their plight in the 1950s. But the government turned them down. If the government had compensated the workers, it would have been an official admission that the Japanese Army had engaged in an illegal enterprise. When a brief mention of chemical warfare crept into Japanese school textbooks, the Ministry of Education swiftly took it out.
  • I asked him about the purpose of the museum. He said: “Before shouting ‘no more war,’ I want people to see what it was really like. To simply look at the past from the point of view of the victim is to encourage hatred.”
  • “Look,” he said, “when you fight another man, and hit him and kick him, he will hit and kick back. One side will win. How will this be remembered? Do we recall that we were kicked, or that we started the kicking ourselves? Without considering this question, we cannot have peace.”
  • The fact that Japanese had buried poison gas under Hiroshima did not lessen the horror of the A-bomb. But it put Peace Park, with all its shrines, in a more historical perspective. It took the past away from God and put it in the fallible hands of man.
  • What did he think of the Peace Museum in Hiroshima? “At the Hiroshima museum it is easy to feel victimized,” he said. “But we must realize that we were aggressors too. We were educated to fight for our country. We made toxic gas for our country. We lived to fight the war. To win the war was our only goal.”
  • Nanking, as the capital of the Nationalist government, was the greatest prize in the attempted conquest of China. Its fall was greeted in Japan with banner headlines and nationwide celebration. For six weeks Japanese Army officers allowed their men to run amok. The figures are imprecise, but tens of thousands, perhaps hundreds of thousands (the Chinese say 300,000) of Chinese soldiers and civilians, many of them refugees from other towns, were killed. And thousands of women between the ages of about nine and seventy-five were raped, mutilated, and often murdered.
  • Was it a deliberate policy to terrorize the Chinese into submission? The complicity of the officers suggests there was something to this. But it might also have been a kind of payoff to the Japanese troops for slogging through China in the freezing winter without decent pay or rations. Or was it largely a matter of a peasant army running out of control? Or just the inevitable consequence of war, as many Japanese maintain?
  • inevitable cruelty of war. An atrocity is a willful act of criminal brutality, an act that violates the law as well as any code of human decency. It isn’t that the Japanese lack such codes or are morally incapable of grasping the concept. But “atrocity,” like “human rights,” is part of a modern terminology which came from the West, along with “feminism,” say, or “war crimes.” To right-wing nationalists it has a leftist ring, something subversive, something almost anti-Japanese.
  • During the Tokyo War Crimes Tribunal, Nanking had the same resonance as Auschwitz had in Nuremberg. And being a symbol, the Nanking Massacre is as vulnerable to mythology and manipulation as Auschwitz and Hiroshima.
  • Mori’s attitude also raises doubts about Ruth Benedict’s distinction between Christian “guilt culture” and Confucian “shame culture.”
  • In her opinion, a “society that inculcates absolute standards of morality and relies on man’s developing a conscience is a guilt culture by definition …” But in “a culture where shame is a major sanction, people are chagrined about acts which we expect people to feel guilty about.” However, this “chagrin cannot be relieved, as guilt can be, by confession and atonement …”
  • memory was admitted at all, the Mitscherlichs wrote about Germans in the 1950s, “it was only in order to balance one’s own guilt against that of others. Many horrors had been unavoidable, it was claimed, because they had been dictated by crimes committed by the adversary.” This was precisely what many Japanese claimed, and still do claim. And it is why Mori insists on making his pupils view the past from the perspective of the aggressors.
  • Two young Japanese officers, Lieutenant N. and Lieutenant M., were on their way to Nanking and decided to test their swordsmanship: the first to cut off one hundred Chinese heads would be the winner. And thus they slashed their way through Chinese ranks, taking scalps in true samurai style. Lieutenant M. got 106, and Lieutenant N. bagged 105.
  • The story made a snappy headline in a major Tokyo newspaper: “Who Will Get There First! Two Lieutenants Already Claimed 80.” In the Nanking museum is a newspaper photograph of the two friends, glowing with youthful high spirits. Lieutenant N. boasted in the report that he had cut the necks off 56 men without even denting the blade of his ancestral sword.
  • I was told by a Japanese veteran who had fought in Nanking that such stories were commonly made up or at least exaggerated by Japanese reporters, who were ordered to entertain the home front with tales of heroism.
  • Honda Katsuichi, a famous Asahi Shimbun reporter, was told the story in Nanking. He wrote it up in a series of articles, later collected in a book entitled A Journey to China, published in 1981.
  • the whole thing developed into the Nankin Ronso, or Nanking Debate. In 1984, an anti-Honda book came out, by Tanaka Masaaki, entitled The Fabrication of the “Nanking Massacre.”
  • back in Japan, Lieutenant M. began to revise his story. Speaking at his old high school, he said that in fact he had beheaded only four or five men in actual combat. As for the rest … “After we occupied the city, I stood facing a ditch, and told the Chinese prisoners to step forward. Since Chinese soldiers are stupid, they shuffled over to the ditch, one by one, and I cleanly cut off their heads.”
  • The nationalist intellectuals are called goyo gakusha by their critics. It is a difficult term to translate, but the implied meaning is “official scholars,” who do the government’s bidding.
  • the debate on the Japanese war is conducted almost entirely outside Japanese universities, by journalists, amateur historians, political columnists, civil rights activists, and so forth. This means that the zanier theories of the likes of Tanaka…
  • The other reason was that modern history was not considered academically respectable. It was too fluid, too political, too controversial. Until 1955, there was not one modern historian on the staff of Tokyo University. History stopped around the middle of the nineteenth century. And even now, modern…
  • In any case, so the argument invariably ends, Hiroshima, having been planned in cold blood, was a far worse crime. “Unlike in Europe or China,” writes Tanaka, “you won’t find one instance of planned, systematic murder in the entire history of Japan.” This is because the Japanese…
  • One reason is that there are very few modern historians in Japan. Until the end of the war, it would have been dangerously subversive, even blasphemous, for a critical scholar to write about modern…
  • they have considerable influence on public opinion, as television commentators, lecturers, and contributors to popular magazines. Virtually none of them are professional historians.
  • Tanaka and others have pointed out that it is physically impossible for one man to cut off a hundred heads with one blade, and that for the same reason Japanese troops could never have…
  • Besides, wrote Tanaka, none of the Japanese newspapers reported any massacre at the time, so why did it suddenly come up…
  • He admits that a few innocent people got killed in the cross fire, but these deaths were incidental. Some soldiers were doubtless a bit rough, but…
  • even he defends an argument that all the apologists make too: “On the battlefield men face the ultimate extremes of human existence, life or death. Extreme conduct, although still ethically…
  • atrocities carried out far from the battlefield dangers and imperatives and according to a rational plan were acts of evil barbarism. The Auschwitz gas chambers of our ‘ally’ Germany and the atomic bombing of our…
  • The point that it was not systematic was made by leftist opponents of the official scholars too. The historian Ienaga Saburo, for example, wrote that the Nanking Massacre, whose scale and horror he does not deny, “may have been a reaction to the fierce Chinese resistance after the Shanghai fighting.” Ienaga’s…
  • The nationalist right takes the opposite view. To restore the true identity of Japan, the emperor must be reinstated as a religious head of state, and Article Nine must be revised to make Japan a legitimate military power again. For this reason, the Nanking Massacre, or any other example of extreme Japanese aggression, has to be ignored, softened, or denied.
  • the question remains whether the raping and killing of thousands of women, and the massacre of thousands, perhaps hundreds of thousands, of other unarmed people, in the course of six weeks, can still be called extreme conduct in the heat of battle. The question is pertinent, particularly when such extreme violence is justified by an ideology which teaches the aggressors that killing an inferior race is in accordance with the will of their divine emperor.
  • The politics behind the symbol are so divided and so deeply entrenched that it hinders a rational historical debate about what actually happened in 1937. The more one side insists on Japanese guilt, the more the other insists on denying it.
  • The Nanking Massacre, for leftists and many liberals too, is the main symbol of Japanese militarism, supported by the imperial (and imperialist) cult. Which is why it is a keystone of postwar pacifism. Article Nine of the constitution is necessary to avoid another Nanking Massacre.
  • The Japanese, he said, should see their history through their own eyes, for “if we rely on the information of aliens and alien countries, who use history for the sake of propaganda, then we are in danger of losing the sense of our own history.” Yet another variation of seeing history through the eyes of identity.
  • their emotions were often quite at odds with the idea of “shame culture” versus “guilt culture.” Even where the word for shame, hazukashii, was used, its meaning was impossible to distinguish from the Western notion of guilt.
  • wasn’t so bad in itself. But then they killed them. You see, rape was against military regulations, so we had to destroy the evidence. While the women were fucked, they were considered human, but when we killed them, they were just pigs. We felt no shame about it, no guilt. If we had, we couldn’t have done it.
  • “Whenever we would enter a village, the first thing we’d do was steal food, then we’d take the women and rape them, and finally we’d kill all the men, women, and children to make sure they couldn’t slip away and tell the Chinese troops where we were. Otherwise we wouldn’t have been able to sleep at night.”
  • Clearly, then, the Nanking Massacre had been the culmination of countless massacres on a smaller scale. But it had been mass murder without a genocidal ideology. It was barbaric, but to Azuma and his comrades, barbarism was part of war.
  • “Sexual desire is human,” he said. “Since I suffered from a venereal disease, I never actually did it with Chinese women. But I did peep at their private parts. We’d always order them to drop their trousers. They never wore any underwear, you know. But the others did it with any woman that crossed our path.
  • He did have friends, however, who took part in the killings. One of them, Masuda Rokusuke, killed five hundred men by the Yangtze River with his machine gun. Azuma visited his friend in the hospital just before he died in the late 1980s. Masuda was worried about going to hell. Azuma tried to reassure him that he was only following orders. But Masuda remained convinced that he was going to hell.
  • “One of the worst moments I can remember was the killing of an old man and his grandson. The child was bayoneted and the grandfather started to suck the boy’s blood, as though to conserve his grandson’s life a bit longer. We watched a while and then killed both. Again, I felt no guilt, but I was bothered by this kind of thing. I felt confused. So I decided to keep a diary. I thought it might help me think straight.”
  • What about his old comrades? I asked. How did they discuss the war? “Oh,” said Azuma, “we wouldn’t talk about it much. When we did, it was to justify it. The Chinese resisted us, so we had to do what we did, and so on. None of us felt any remorse. And I include myself.”
  • got more and more agitated. “They turned the emperor into a living god, a false idol, like the Ayatollah in Iran or like Kim II Sung. Because we believed in the divine emperor, we were prepared to do anything, anything at all, kill, rape, anything. But I know he fucked his wife every night, just like we do …” He paused and lowered his voice. “But you know we cannot say this in Japan, even today. It is impossible in this country to tell the truth.”
  • My first instinct was to applaud West German education. Things had come a long way since 1968. There had been no school classes at Nuremberg, or even at the Auschwitz trial in Frankfurt from 1963 till 1965. Good for the teacher, I thought. Let them hear what was done. But I began to have doubts.
  • Just as belief belongs in church, surely history education belongs in school. When the court of law is used for history lessons, then the risk of show trials cannot be far off. It may be that show trials can be good politics—though I have my doubts about this too. But good politics don’t necessarily serve the truth.
  • There is a story about the young Richard when he was in Nuremberg at the time of the war crimes trials. He is said to have turned to a friend and to have remarked, in his best Wehrmacht officer style, that they should storm the court and release the prisoners. The friend, rather astonished, asked why on earth they should do such a thing. “So that we can try them ourselves” was Weiszäcker’s alleged response.
  • There was also concern that international law might not apply to many of the alleged crimes. If revenge was the point, why drag the law into it? Why not take a political decision to punish? This was what Becker, in his office, called the Italian solution: “You kill as many people as you can in the first six weeks, and then you forget about it: not very legal, but for the purposes of purification, well …”
  • Becker was not against holding trials as such. But he believed that existing German laws should have been applied, instead of retroactive laws about crimes against peace (preparing, planning, or waging an aggressive war).
  • It was to avoid a travesty of the legal process that the British had been in favor of simply executing the Nazi leaders without a trial. The British were afraid that a long trial might change public opinion. The trial, in the words of one British diplomat, might be seen as a “put-up job.”
  • The question is how to achieve justice without distorting the law, and how to stage a trial by victors over the vanquished without distorting history. A possibility would have been to make victors’ justice explicit, by letting military courts try the former enemies.
  • This would have avoided much hypocrisy and done less damage to the due process of law in civilian life. But if the intention was to teach Germans a history lesson, a military court would have run into the same problems as a civilian one.
  • Due process or revenge. This problem had preoccupied the ancient Greek tragedians. To break the cycle of vendetta, Orestes had to be tried by the Athens court for the murder of his mother. Without a formal trial, the vengeful Furies would continue to haunt the living.
  • The aspect of revenge might have been avoided had the trial been held by German judges. There was a precedent for this, but it was not a happy one. German courts had been allowed to try alleged war criminals after World War I. Despite strong evidence against them, virtually all were acquitted, and the foreign delegates were abused by local mobs. Besides, Wetzka was right: German judges had collaborated with the Nazi regime; they could hardly be expected to be impartial. So it was left to the victors to see that justice was done.
  • When the American chief prosecutor in Nuremberg, Robert H. Jackson, was asked by the British judge, Lord Justice Lawrence, what he thought the purpose of the trials should be, Jackson answered that they were to prove to the world that the German conduct of the war had been unjustified and illegal, and to demonstrate to the German people that this conduct deserved severe punishment and to prepare them for
  • What becomes clear from this kind of language is that law, politics, and religion became confused: Nuremberg became a morality play, in which Göring, Kaltenbrunner, Keitel, and the others were cast in the leading roles. It was a play that claimed to deliver justice, truth, and the defeat of evil.
  • The Nuremberg trials were to be a history lesson, then, as well as a symbolic punishment of the German people—a moral history lesson cloaked in all the ceremonial trappings of due legal process. They were the closest that man, or at least the men belonging to the victorious powers, could come to dispensing divine justice. This was certainly the way some German writers felt about it. Some welcomed it
  • We now have this law on our books, the prosecutor said: “It will be used against the German aggressor this time. But the four powers, who are conducting this trial in the name of twenty-three nations, know this law and declare: Tomorrow we shall be judged before history by the same yardstick by which we judge these defendants today.”
  • “We had seen through the amorality of the Nazis, and wanted to rid ourselves of it. It was from the moral seriousness of the American prosecution that we wished to learn sensible political thinking. “And we did learn. “And we allowed ourselves to apply this thinking to the present time. For example, we will use it now to take quite literally the morality of those American prosecutors. Oradour and Lidice—today they are cities in South Vietnam” (Italics in the original text.)
  • The play ends with a statement by the American prosecutor on crimes against peace
  • (It was decided in 1979, after the shock of the Holocaust TV series, to abolish the statute of limitations for crimes against humanity.)
  • after Nuremberg, most Germans were tired of war crimes. And until the mid-1950s German courts were permitted to deal only with crimes committed by Germans against other Germans. It took the bracing example of the Eichmann trial in Jerusalem to jolt German complacency—that, and the fact that crimes committed before 1946 would no longer be subject to prosecution after 1965.
  • Trying the vanquished for conventional war crimes was never convincing, since the victors could be accused of the same. Tu quoque could be invoked, in private if not in the Nuremberg court, when memories of Dresden and Soviet atrocities were still fresh. But Auschwitz had no equivalent. That was part of another war, or, better, it was not really a war at all; it was mass murder pure and simple, not for reasons of strategy or tactics, but of ideology alone.
  • Whether you are a conservative who wants Germany to be a “normal” nation or a liberal/leftist engaging in the “labor of mourning,” the key event of World War II is Auschwitz, not the Blitzkrieg, not Dresden, not even the war on the eastern front. This was the one history lesson of Nuremberg that stuck. As Hellmut Becker said, despite his skepticism about Nuremberg: “It was most important that the German population realized that crimes against humanity had taken place and that during the trials it became clear how they had taken place.”
  • In his famous essay on German guilt, Die Schuldfrage (The Question of German Guilt), written in 1946, Karl Jaspers distinguished four categories of guilt: criminal guilt, for breaking the law; political guilt, for being part of a criminal political system; moral guilt, for personal acts of criminal behavior; and metaphysical guilt, for failing in one’s responsibility to maintain the standards of civilized humanity. Obviously these categories overlap.
  • The great advantage, in his view, of a war crimes trial was its limitation. By allowing the accused to defend themselves with arguments, by laying down the rules of due process, the victors limited their own powers.
  • In any event, the trial distanced the German people even further from their former leaders. It was a comfortable distance, and few people had any desire to bridge it. This might be why the Nazi leaders are hardly ever featured in German plays, films, or novels.
  • And: “For us Germans this trial has the advantage that it distinguishes between the particular crimes of the leaders and that it does not condemn the Germans collectively.”
  • Serious conservative intellectuals, such as Hermann Lübbe, argued that too many accusations would have blocked West Germany’s way to becoming a stable, prosperous society. Not that Lübbe was an apologist for the Third Reich. Far from it: the legitimacy of the Federal Republic, in his opinion, lay in its complete rejection of the Nazi state.
  • their reaction was often one of indignation. “Why me?” they would say. “I just did my duty. I just followed orders like every decent German. Why must I be punished?”
  • “that these criminals were so like all of us at any point between 1918 and 1945 that we were interchangeable, and that particular circumstances caused them to take a different course, which resulted in this trial, these matters could not be properly discussed in the courtroom.” The terrible acts of individuals are lifted from their historical context. History is reduced to criminal pathology and legal argument.
  • they will not do as history lessons, nor do they bring us closer to that elusive thing that Walser seeks, a German identity.
  • The GDR had its own ways of using courts of law to deal with the Nazi past. They were in many respects the opposite of West German ways. The targets tended to be the very people that West German justice had ignored.
  • Thorough purges took place in the judiciary, the bureaucracy, and industry. About 200,000 people—four-fifths of the Nazi judges and prosecutors—lost their jobs. War crimes trials were held too; until 1947 by the Soviets, after that in German courts.
  • There were two more before 1957, and none after that. All in all, about 30,000 people had been tried and 500 executed. In the Federal Republic the number was about 91,000, and none were executed, as the death penalty was abolished by the 1949 constitution.
  • East German methods were both ruthless and expedient, and the official conclusion to the process was that the GDR no longer had to bear the burden of guilt. As state propaganda ceaselessly pointed out, the guilty were all in the West. There the fascists still sat as judges and ran the industries that produced the economic boom, the Wirtschaftswunder.
  • society. Although some of his critics, mostly on the old left, in both former Germanys, called him a grand inquisitor, few doubted the pastor’s good intentions. His arguments for trials were moral, judicial, and historical. He set out his views in a book entitled The Stasi Documents. Echoes of an earlier past rang through almost every page. “We can
  • Germany of the guilty, the people who felt betroffen by their own “inability to mourn,” the nation that staged the Auschwitz and Majdanek trials, that Germany was now said to stand in judgment over the other Germany—the Germany of the old antifascists, the Germany that had suffered under two dictatorships, the Germany of uniformed marches, goose-stepping drills, and a secret police network, vast beyond even the Gestapo’s dreams.
  • It is almost a form of subversion to defend a person who stands accused in court. So the idea of holding political and military leaders legally accountable for their actions was even stranger in Japan than it was in Germany. And yet, the shadows thrown by the Tokyo trial have been longer and darker in Japan than those of the Nuremberg trial in Germany.
  • never was—unlike, say, the railway station or the government ministry—a central institution of the modern Japanese state. The law was not a means to protect the people from arbitrary rule; it was, rather, a way for the state to exercise more control over the people. Even today, there are relatively few lawyers in Japan.
  • Japanese school textbooks are the product of so many compromises that they hardly reflect any opinion at all. As with all controversial matters in Japan, the more painful, the less said. In a standard history textbook for middle school students, published in the 1980s, mention of the Tokyo trial takes up less than half a page. All it says is that the trial…
  • As long as the British and the Americans continued to be oppressors in Asia, wrote a revisionist historian named Hasegawa Michiko, who was born in 1945, “confrontation with Japan was inevitable. We did not fight for Japan alone. Our aim was to fight a Greater East Asia War. For this reason the war between Japan and China and Japan’s oppression of…
  • West German textbooks describe the Nuremberg trial in far more detail. And they make a clear distinction between the retroactive law on crimes against peace and the…
  • Nationalist revisionists talk about “the Tokyo Trial View of History,” as though the conclusions of the tribunal had been nothing but rabid anti-Japanese propaganda. The tribunal has been called a lynch mob, and Japanese leftists are blamed for undermining the morale of generations of Japanese by passing on the Tokyo Trial View of History in school textbooks and liberal publications. The Tokyo Trial…
  • When Hellmut Becker said that few Germans wished to criticize the procedures of the Nuremberg trial because the criminality of the defendants was so plain to see, he was talking about crimes against humanity—more precisely, about the Holocaust. And it was…
  • The knowledge compiled by the doctors of Unit 731—of freezing experiments, injection of deadly diseases, vivisections, among other things—was considered so valuable by the Americans in 1945 that the doctors…
  • those aspects of the war that were most revolting and furthest removed from actual combat, such as the medical experiments on human guinea pigs (known as “logs”) carried out by Unit 731 in…
  • There never were any Japanese war crimes trials, nor is there a Japanese Ludwigsburg. This is partly because there was no exact equivalent of the Holocaust. Even though the behavior of Japanese troops was often barbarous, and the psychological consequences of State Shinto and emperor worship were frequently as hysterical as Nazism, Japanese atrocities were part of a…
  • This difference between (West) German and Japanese textbooks is not just a matter of detail; it shows a gap in perception. To the Japanese, crimes against humanity are not associated with an equivalent to the…
  • on what grounds would Japanese courts have prosecuted their own former leaders? Hata’s answer: “For starting a war which they knew they would lose.” Hata used the example of General Galtieri and his colleagues in Argentina after losing the Falklands War. In short, they would have been tried for losing the war, and the intense suffering they inflicted on their own people. This is as though German courts in 1918 had put General Hindenburg or General Ludendorff on trial.
  • it shows yet again the fundamental difference between the Japanese war, in memory and, I should say, in fact, and the German experience. The Germans fought a war too, but the one for which they tried their own people, the Bogers and the Schwammbergers, was a war they could not lose, unless defeat meant that some of the enemies survived.
  • Just as German leftists did in the case of Nuremberg, Kobayashi used the trial to turn the tables against the judges. But not necessarily to mitigate Japanese guilt. Rather, it was his intention to show how the victors had betrayed the pacifism they themselves had imposed on Japan.
  • the Japanese left has a different view of the Tokyo trial than the revisionist right. It is comparable to the way the German left looks upon Nuremberg. This was perfectly, if somewhat long-windedly, expressed in Kobayashi Masaki’s documentary film Tokyo Trial, released in 1983. Kobayashi is anything but an apologist for the Japanese war. His most famous film, The Human Condition, released in 1959, took a highly critical view of the war.
  • Yoshimoto’s memory was both fair and devastating, for it pointed straight at the reason for the trial’s failure. The rigging of a political trial—the “absurd ritual”—undermined the value of that European idea of law.
  • Yoshimoto went on to say something no revisionist would ever mention: “I also remember my fresh sense of wonder at this first encounter with the European idea of law, which was so different from the summary justice in our Asiatic courts. Instead of getting your head chopped off without a proper trial, the accused were able to defend themselves, and the careful judgment appeared to follow a public procedure.”
  • Yoshimoto Takaaki, philosopher of the 1960s New Left. Yet he wrote in 1986 that “from our point of view as contemporaries and witnesses, the trial was partly plotted from the very start. It was an absurd ritual before slaughtering the sacrificial lamb.”
  • This, from all accounts, was the way it looked to most Japanese, even if they had little sympathy for most of the “lambs.” In 1948, after three years of American occupation censorship and boosterism, people listened to the radio broadcast of the verdicts with a sad but fatalist shrug: this is what you can expect when you lose the war.
  • Some of the information even surprised the defendants. General Itagaki Seishiro, a particularly ruthless figure, who was in command of prison camps in Southeast Asia and whose troops had massacred countless Chinese civilians, wrote in his diary: “I am learning of matters I had not known and recalling things I had forgotten.”
  • hindsight, one can only conclude that instead of helping the Japanese to understand and accept their past, the trial left them with an attitude of cynicism and resentment.
  • After it was over, the Nippon Times pointed out the flaws of the trial, but added that “the Japanese people must ponder over why it is that there has been such a discrepancy between what they thought and what the rest of the world accepted almost as common knowledge. This is at the root of the tragedy which Japan brought upon herself.”
  • Political trials produce politicized histories. This is what the revisionists mean when they talk about the Tokyo Trial View of History. And they are right, even if their own conclusions are not.
  • Frederick Mignone, one of the prosecutors, said a trifle histrionically that “in Japan and in the Orient in general, the trial is one of the most important phases of the occupation. It has received wide coverage in the Japanese press and revealed for the first time to millions of Japanese the scheming, duplicity, and insatiable desire for power of her entrenched militaristic leaders, writing a much-needed history of events which otherwise would not have been written.” It was indeed much-needed, since so little was known.
  • The president of the Tokyo tribunal, Sir William Webb, thought “the crimes of the German accused were far more heinous, varied and extensive than those of the Japanese accused.” Put in another way, nearly all the defendants at Nuremberg, convicted of crimes against peace, were also found guilty of crimes against humanity. But half the Japanese defendants received life sentences for political crimes only.
  • the question of responsibility is always a tricky affair in Japan, where formal responsibility is easier to identify than actual guilt. Not only were there many men, such as the hero of Kinoshita’s play, who took the blame for what their superiors had done—a common practice in Japan, in criminal gangs as well as in politics or business corporations—but the men at the top were often not at all in control of their unscrupulous subordinates.
  • “These men were not the hoodlums who were the powerful part of the group which stood before the tribunal at Nuremberg, dregs of a criminal environment, thoroughly schooled in the ways of crime and knowing no other methods but those of crime. These men were supposed to be the elite of the nation, the honest and trusted leaders to whom the fate of the nation had been confidently entrusted
  • many people were wrongly accused of the wrong things for the wrong reasons. This is why there was such sympathy in Japan for the men branded by foreigners as war criminals, particularly the so-called Class B and Class C criminals, the men who followed orders, or gave them at a lower level: field commanders, camp guards, and so on.
  • “The Japanese people are of the opinion that the actual goal of the war crimes tribunals was never realized, since the judgments were reached by the victors alone and had the character of revenge. The [Japanese] war criminal is not conscious of having committed a crime, for he regards his deeds as acts of war, committed out of patriotism.”
  • Yamashita Tomoyuki. Terrible atrocities were committed under his command in the Philippines. The sacking of Manila in 1945 was about as brutal as the Nanking Massacre. So to depict him in the movie as a peaceful gentleman, while portraying the American prosecutor in Manila as one of the main villains, might seem an odd way to view the past.
  • The Shrine ranks highest. It is the supreme symbol of authority, shouldered (like a shrine on festival days) by the Officials.
  • The political theorist Maruyama Masao called the prewar Japanese government a “system of irresponsibilities.” He identified three types of political personalities: the portable Shrine, the Official, and the Outlaw.
  • those who carry it, the Officials, are the ones with actual power. But the Officials—bureaucrats, politicians, admirals and generals—are often manipulated by the lowest-ranking Outlaws, the military mavericks, the hotheaded officers in the field, the mad nationalists, and other agents of violence.
  • But it was not entirely wrong, for the trial was rigged. Yamashita had no doubt been a tough soldier, but in this case he had been so far removed from the troops who ran amok in Manila that he could hardly have known what was going on. Yet the American prosecutor openly talked about his desire to hang “Japs.”
  • When the system spins out of control, as it did during the 1930s, events are forced by violent Outlaws, reacted to by nervous Officials, and justified by the sacred status of the Shrines.
  • Here we come to the nub of the problem, which the Tokyo trial refused to deal with, the role of the Shrine in whose name every single war crime was committed, Emperor Hirohito,
  • The historian Ienaga Saburo tells a story about a Japanese schoolchild in the 1930s who was squeamish about having to dissect a live frog. The teacher rapped him hard on the head with his knuckles and said: “Why are you crying about one lousy frog? When you grow up you’ll have to kill a hundred, two hundred Chinks.”
  • the lethal consequences of the emperor-worshipping system of irresponsibilities did emerge during the Tokyo trial. The savagery of Japanese troops was legitimized, if not driven, by an ideology that did not include a Final Solution but was as racialist as Hitler’s National Socialism. The Japanese were the Asian Herrenvolk, descended from the gods.
  • A veteran of the war in China said in a television interview that he was able to kill Chinese without qualms only because he didn’t regard them as human.
  • For to keep the emperor in place (he could at least have been made to resign), Hirohito’s past had to be freed from any blemish; the symbol had to be, so to speak, cleansed from what had been done in its name.
  • The same was true of the Japanese imperial institution, no matter who sat on the throne, a ruthless war criminal or a gentle marine biologist.
  • the chaplain at Sugamo prison, questioned Japanese camp commandants about their reasons for mistreating POWs. This is how he summed up their answers: “They had a belief that any enemy of the emperor could not be right, so the more brutally they treated their prisoners, the more loyal to their emperor they were being.”
  • The Mitscherlichs described Hitler as “an object on which Germans depended, to which they transferred responsibility, and he was thus an internal object. As such, he represented and revived the ideas of omnipotence that we all cherish about ourselves from infancy.
  • The fear after 1945 was that without the emperor Japan would be impossible to govern. In fact, MacArthur behaved like a traditional Japanese strongman (and was admired for doing so by many Japanese), using the imperial symbol to enhance his own power. As a result, he hurt the chances of a working Japanese democracy and seriously distorted history.
  • Aristides George Lazarus, the defense counsel of one of the generals on trial, was asked to arrange that “the military defendants, and their witnesses, would go out of their way during their testimony to include the fact that Hirohito was only a benign presence when military actions or programs were discussed at meetings that, by protocol, he had to attend.” No doubt the other counsel were given similar instructions. Only once during the trial
runlai_jiang

The time when America stopped being great - BBC News - 0 views

  • This was the flight path I followed more than 30 years ago, as I fulfilled a boyhood dream to make my first trip to the United States.
  • Like so many new arrivals, like so many of my compatriots, I felt an instant sense of belonging, a fealty borne of familiarity.
  • McDonald's had a scratch-card promotion, planned presumably before Eastern bloc countries decided to keep their distance, offering Big Macs, Cokes and fries if Americans won gold, silver or bronze in selected events. So for weeks I feasted on free fast food, a calorific accompaniment to chants of "USA! USA!"
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  • he buried his Democratic opponent Walter Mondale in a landslide, winning 49 out of 50 states and 58.8% of the popular vote.
  • Bill Clinton's boast of building a bridge to the 21st Century rang true, although it was emergent tech giants such as Microsoft, Apple and Google that were the true architects and engineers. Thirty years after planting the Stars and Stripes on the Sea of Tranquillity, America not only dominated outer space but cyberspace too.
  • The Los Angeles riots in 1992, sparked by the beating of Rodney King and the acquittal of the police officers charged with his assault, highlighted deep racial divisions.
  • The American compact, the bargain that if you worked hard and played by the rules your family would succeed, was no longer assumed. Between 2000 and 2011, the overall net wealth of US households fell. By 2014, the richest 1% of Americans had accrued more wealth than the bottom 90%.
  • Although his presidency did much to rescue the economy, he couldn't repair a fractured country.
  • The political map of America, rather than taking on a more purple hue, came to be rendered in deeper shades of red and blue.
  • he gang-related mayhem in his adopted home of Chicago. The mess in Washington. The opioid crisis. The health indices even pointed to a sick nation, in which the death rate was rising.
  • There were chants of "USA, USA," a staple of the billionaire's campaign rallies - usually triggered by his riff on building a wall along the Mexican border.
  • here was also an 80s vibe about the telegenic first family, who looked fresh from a set of a primetime soap, like Dynasty or Falcon Crest.
  • Trump understood this, and it explained much of his success, even if his star power came from reality TV rather than Hollywood B-movies.
  • In many ways Trump's unexpected victory marked the culmination of a large number of trends in US politics, society and culture, many of which are rooted in that end-of-century period of American dominion.
Javier E

America's midlife crisis: lessons from a survivalist summit | US news | The Guardian - 0 views

  • catastrophe hovers, like low clouds that could pass or bring flood. The market cycles are imminently due for correction. The international order that has maintained peace and prosperity for generations is being destroyed out of the boomer petulance: if it’s not the gerontocratic Brexiteers, it’s the Trumpists calling for the end of free movement of people. The press is under threat, partly from the president but mostly from the fact that the American people are finding they can quite easily make do without facts. And a sense of despair about the nature of the American state itself is spreading across the country, leaving a vacuum in which a new kind of radical Americanism can flourish – a patriotism defined by its loathing for its own government.
  • You don’t have to look hard, at all, to find the rhetoric and philosophy of the new anti-government right inside traditional conservative politics. The Oath Keepers – a group the Southern Poverty Law Center describes as “one of the largest radical antigovernment groups in the US today” – would be providing security at the summit
  • As different as they are in geography and sensibility, Thiel and Finicum Finch share an idea: they both see America as an experiment in property rather than experiment in democracy. Liberty to them is not government of the people, by the people, for the people. Liberty is ownership. Taxation is legal plunder.
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  • America’s midlife crisis has been realized in the flesh in the decaying Woodland mall: these men and women have been overwhelmed by an inherently unsatisfiable longing for freedom. To them, paying taxes, to be compelled to pay taxes, is a form of enslavement. By this definition, who among us is free? Who among us could ever be free?
  • Is freedom just what you could have been, rather than what you turned out to be? Is freedom just a word for youth that has passed? At the Woodland mall they know that, whatever freedom is, they are losing it. “How far are you willing to be pushed?” Finicum Finch asks. “When is your faith going to be bigger than your fear?” No political programme could ever assuage the hunger for impossible freedom it has sprung from.
  • Edward Gibbon, author of The Decline and Fall of the Roman Empire, came to the same conclusion: “the most potent and forcible cause” of the Roman empire’s collapse was “the domestic hostilities of the Romans themselves”
  • Cultures commit suicide. That’s how they end. Just like with men and women, it’s not the challenges of life that break you, it’s your own internal contradiction
  • America’s internal contradictions are beginning to overwhelm its politics. The preppers combine all the features that have defined American existence since its beginning: the apocalyptic visions, the maniacal over-reading of the constitution, the desire to live by self-reliance but in total conformity, self-righteous violence and the evasion of taxes.
  • How many great American tech companies boil down to tax-and-regulation-evasion schemes? Hollywood is the world’s number one gun fetishist. Donald Trump isn’t from north-west Ohio, he’s a New Yorker – more a Billy Joel New Yorker than a Lou Reed New Yorker, sure, but a New Yorker nonetheless. The traits on display at the Woodland mall are evident everywhere. They are present in every aspect of its history. Why do you think every major columnist at the New York Times thought bombing Baghdad to rubble would solve the crisis of the Middle East? They’re bred to it. In America, the answer is violence. What was the question again?
  • Middle age is when the bullshit you tell yourself begins to crumble of its own accord. Middle age is when the sum total of your decisions, rather than the dreams you began with, starts to become who you are. You were once the hero of your own story but the best you can manage now is to be the punchline to your own joke. The urge to have it all burn down and start over is ferocious.
  • Middle age, for people and for countries, is a reckoning much more uncomfortable than a collapse: you find out who you are.
horowitzza

Americans Say Jews Are the Coolest - The Atlantic - 0 views

  • Maybe it's Seinfeld, or the ubiquitous appeal of bagels. It could be all the Jews in Hollywood, or the YouTube a capella sensations known as the Maccabeats, who flip their latkes with undeniable verve. Whatever the cause, at some point during the last 100 years, America developed a little crush on the chosen people: Jews are officially cool.
  •  Despite making up only two percent of the country's population, despite having only 100 representatives in this 3,000-person poll, Jews were at the top. For Jews like me, this feels like the statistically impossible triumph of Hanukkah, only better.
  • These feelings of warmth toward Jews aren't just fond personal memories of Mrs. Rosenberg from down the street, who makes an excellent kugel; they're a sign of a broad acceptance and appreciation of Jewish culture. Outside of New York City, Jews are generally rare in terms of numbers. Yet in spite of this, they've become seen as normal—and popular—by the population at large.
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  • Still, despite the home-team advantage of the Christians in the survey, who made up more than two-thirds of the sample, Jews got the highest overall ratings.
  • A century ago, when Jewish emigration from Central and Eastern Europe was at its peak, American anti-Semitism was common and fierce.
  • The world at large is full of anti-Semites and Holocaust deniers. Jews, it seems, are not universally accepted; their cool-kid status is unique to America. So why is it different here? Why, despite the anti-Semitism that still exists in the United States, are Americans mostly down with the Jews?
Javier E

Scary, judgmental old men - The Washington Post - 0 views

  • he sexual harassment revolution emerged from society in spite of — or even in defiance of — a president who has boasted of exploiting women and who stands accused of harassing more than a dozen.
  • This is a reminder that the moral dynamics of a nation are complex, which should come as no surprise to conservatives (at least of the Burkean variety)
  • Politics reaches only the light zone of a deep ocean. It is a sign of hope that moral and ethical standards can assert themselves largely unaided by political, entertainment and media leaders
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  • What seemed for generations the prerogative of powerful men has been fully revealed as a pernicious form of dehumanization. Men such as Bill O’Reilly, Harvey Weinstein and Charlie Rose have been exposed at their moments of maximum cruelty and creepiness — just as their alleged victims (on credible testimony) experienced them. An ethical light switch was flipped. Moral outrage — the appropriate response — now seems obvious.
  • Over a period of years, this is what happened with the same-sex marriage movement. A type of inclusion that initially appeared radical and frightening became an obvious form of fairness to a majority of Americans.
  • We are seeing an example of how social change often (and increasingly) takes place. Advocates of a cause can push for a long time with little apparent effect. Then, in a historical blink, what seemed incredible becomes inevitable.
  • Such rapid shifts in social norms should be encouraging to social reformers of various stripes. Attitudes and beliefs do not move on a linear trajectory. A period of lightning clarity can change the assumptions and direction of a culture.
  • The movement against capital punishment, for example, may be reaching such a point.
  • Advocates of gun control, in contrast, seem to have an endless wait. But the record of our times counsels against despair.
  • how we got here is instructive. Conservatives have sometimes predicted that moral relativism would render Americans broadly incapable of moral judgment. But people, at some deep level, know that rules and norms are needed. They understand that character — rooted in empathy and respect for the rights and dignity of others — is essential in every realm of life, including the workplace.
  • Conservatives need to be clear and honest in this circumstance. The strong, moral commitment to the dignity of women and children recently asserting itself in our common life has mainly come from feminism, not the “family values” movement. In this case, religious conservatives have largely been bystanders or obstacles. This indicates a group of people for whom the dignity of girls and women has become secondary to other political goals.
  • We are a nation with vast resources of moral renewal. It is a shame and a scandal that so many religious conservatives have made themselves irrelevant to that task.
Javier E

Race and Class and What Happened in 2016 - The New York Times - 0 views

  • I am obliged to argue once again that the most powerful liberal story about 2016, in which race overshadows everything and white nationalism explains the entire Trumpian universe, is an exaggeration of a partial truth.
  • Adam Serwer’s essay in The Atlantic, “The Nationalist’s Delusion,” which has been praised to the skies by almost every liberal in my Twitter feed, and which comes on the heels of Ta-Nehisi Coates’s similarly themed Atlantic essay, “The First White President,”
  • Both essays present themselves as arguing against a reductionist conventional wisdom that supposedly dismisses the role of race in Trump’s ascent; both tend toward a fatal reductionism in response, one that insists that hard truth telling matters more than hopeful politicking, but tells only enough of the truth to breed racial pessimism or despair.
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  • In his grim analysis Serwer insists that he’s just following the data, which point away from any economic explanation for the events of 2016. The allegedly populist Trump did not actually win large majorities among the lower middle class and poor, Serwer notes; rather, Trump won white voters of all income levels, and did best among what in the European context we would call the white petite-bourgeoisie, the group most likely to be threatened by a kind of psychological status competition from minorities.
  • Thus Trump’s was not really a populist or “working-class coalition,” Serwer concludes, but a “nationalist one,” rooted in white panic over demographic change, with little to do with any genuine paycheck-to-paycheck anxiety or grim opioids-and-family-breakdown socioeconomic trends.
  • He’s right that Trump’s “birtherism,” with its xenophobic cocktail, was crucial to building his initial support — which perhaps explains why it lurks in the president’s paranoid imagination to this day. He’s right that Trump’s campaign trafficked in casual bigotry, played footsie with legit white supremacists, and stoked white suspicion of minorities. He’s right that Trump’s supporters tolerated this noxiousness even if they did not endorse or embrace it. He’s right that the obvious mind-meld Trump has achieved with a part of the Republican coalition should tell conservatives something depressing about the role that white identity politics has played in their movement all along.
  • But we will never escape from purgatory until these points are treated as complements to the role that other forces played in Trump’s success, not as substitutes that somehow make the “economic anxiety” or “anti-establishment” analyses of Trumpism into racism-denying crocks.
  • Serwer is correct that Trumpian populism did not magically turn the Republican Party into a pan-ethnic party of the poor and working class. But to the extent that Trump did change the Republican coalition, he changed its class composition, not its racial composition. He actually won a smaller share of the white vote than Mitt Romney overall, the same rough percentage of black and Hispanic voters — and far more voters without a college degree
  • This, along with Hillary Clinton’s bleeding support to third-party candidates, was the important electoral change between 2012 and 2016. Trump’s general-election coalition as a whole wasn’t a working-class coalition, but his most visible effect on American politics, in both the primary and the general election, was an effect on working-class voters
  • No doubt that swing was racially mediated in some of the ways that Serwer suggests. But the swing also happened during a campaign in which Trump explicitly and consistently tried to move the Republican Party’s economic agenda toward the center or even toward the left — abjuring entitlement cuts, channeling Bernie Sanders on trade, promising a splurge of infrastructure spending, pledging to replace Obamacare with an even better coverage guarantee and more
  • when a candidate makes many more populist promises than is usual for a Republican, and then wins more working-class votes than is usual, the straightforward explanation — that the promises actually resonated with voters — probably contains a lot of truth.
  • Since entering the White House, Trump has mostly dropped his campaign populism and pursued conventional Republican policy goals (ineffectively in legislation, effectively in judicial appointments), while relying on tribal and racial and culture-war appeals to hold his base.
  • This combination has enabled him to maintain a core of partisan support, which proves, again and alas, that large parts of the conservative coalition either tolerate white-identitarian forays for the sake of other ends (pro-life or pro-corporate tax cuts, depending) or else simply prefer identitarian nationalism to higher-minded forms of conservatism.
  • his awful approval ratings in the midst of the best growth since the Clinton era strongly suggest that many of Trump’s supporters were hoping for something else from him besides just white identity politics and a repudiation of the first black president.
  • The point of belaboring all of this is not to discourage racial analysis of Trump and his supporters, but to discourage racial reductionism — the idea that in analyzing American politics we have to choose between claiming that all Trump voters are entirely innocent of racism and damning them all as white nationalists
  • “Nowhere did Clinton vow to use the power of the state to punish the constituencies voting for Trump,” Serwer writes at one point, while discussing the Democratic nominee’s famous references to the “irredeemable” and “deplorable.” But of course the entire drift of cultural liberalism in the West of late has been to use taxes and mandates and regulations and speech restrictions against groups that they deem bigoted and backward. It’s increasingly common for liberals to assume that the irredeemable don’t qualify for certain religious liberties and the deplorable don’t deserve the fullness of free speech
  • Acknowledging this complexity is not the abdication of moral judgment that many liberals seem to think. Rather it’s the beginning of political wisdom, because it makes it possible to discern what are, I think, fairly obvious paths out of our present predicament.
  • The path for conservatism is to do roughly the opposite of what the party in Washington is presently doing — to adapt to the experience of Trumpism by moving to the center on economics, as he did in the campaign, while rejecting his white-identitarian appeals.
  • The path for liberalism is to treat Trump’s white working-class supporters as persuadable rather than deplorable, and to marry the economic critique that the present G.O.P. non-agenda deserves to a diminished absolutism on social issues where the Democrats have marched left faster than the country.
oliviaodon

Trump's War Games - The New York Times - 0 views

  • Rand Paul was forthright and forceful, saying:“I think really there’s a sophomoric quality that is entertaining about Mr. Trump, but I am worried. I’m very concerned about him, having him in charge of the nuclear weapons, because I think his response, his visceral response to attack people on their appearance — short, tall, fat, ugly — my goodness, that happened in junior high. Are we not way above that? Would we not all be worried to have someone like that in charge of the nuclear arsenal?”
  • Senator Ed Markey, Democrat of Massachusetts, as saying, “We do not trust him with our nuclear weapons arsenal” and “We do not want him to use nuclear weapons first in the North Korean standoff — not just there in Korea, but all across the planet.”The article also quotes Markey as saying of Trump, “As his comments become more erratic and inconsistent on the use of nuclear weapons, we think it’s imperative for the United States Congress to reclaim its constitutional authority to have the power to determine whether or not these nuclear weapons are used first against any country.”
  • As my colleague Nicholas Kristof, who recently visited North Korea, said of the possibility of a war between our country and theirs, “War is preventable, but I’m not sure it will be prevented.”
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  • Trump continues his war of words and measuring of egos with Kim Jong-un of North Korea. While I still find the threat of a nuclear strike remote, it grows less and less remote with every passing day and every insult. Advertisement Continue reading the main story Kim Jong-un is irrational and unhinged, but so is Trump.
  • Don’t say that we weren’t warned.
  • “Donald Trump is dangerous. But not in the way you think. Many people think he’s dangerous. They say, ‘Well, you wouldn’t want somebody like that with such a hot head with his fingers on the nuclear codes.’ And yeah, that’s certainly true. That’s not the real danger. The real danger is that ironically Donald Trump could destroy America’s chance to be great again.”
  • Something about all these warnings, while true, felt of another time, like they were happening during the Cold War, rather than tailored for an election about the culture wars. Still, a Fox News poll conducted a month before the election found that voters overwhelmingly trusted Clinton to do a better job making decisions about using nuclear weapons.But enough Americans looked past these warnings, just as they pushed past so many others, to hand Trump the election. After all, the nuclear question was theoretical and academic, right? No, it wasn’t.In fact, after the election, concern about Trump controlling our nuclear arsenal only congealed.
  • Plenty of people tried to warn us about this moment, but not enough Americans took heed. To them, this was sky-is-falling hyperbole. The use of nuclear weapons was a thing of history and Hollywood. Write A Comment But it is ever so clear that the threat is urgent and real and that the only thing standing between a nuclear strike and us is a set of short fingers that constantly type out Twitter insults.If all this makes you uneasy, good. It should. Also, welcome to the club.
Javier E

Everyone in Trumpworld Knows He's an Idiot - The New York Times - 0 views

  • As Wolff wrote in a Hollywood Reporter essay based on the book, over the past year, the people around Trump, “all — 100 percent — came to believe he was incapable of functioning in his job.”
  • According to Wolff, Treasury Secretary Steven Mnuchin and Reince Priebus, the former chief of staff, called Trump an “idiot.” (So did the media mogul Rupert Murdoch, owner of Fox News, though he used an obscenity first.) Trump’s chief economic adviser, Gary Cohn, compares his boss’s intelligence to excrement. The national security adviser, H. R. McMaster, thinks he’s a “dope.” It has already been reported that Secretary of State Rex Tillerson called Trump a “moron,” which he has pointedly refused to deny.
  • Others, Wolff writes, told themselves that they could help protect America from the president they serve: The “mess that might do serious damage to the nation, and, by association, to your own brand, might be transcended if you were seen as the person, by dint of competence and professional behavior, taking control of it.”
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  • most members of Trump’s campaign and administration are simply traitors. They are willing, out of some complex mix of ambition, resentment, cynicism and rationalization, to endanger all of our lives — all of our children’s lives — by refusing to tell the country what they know about the senescent fool who boasts of the size of his “nuclear button” on Twitter.
  • There’s an old joke, recently cited by Josh Marshall of Talking Points Memo, that describes where we are right now: A guy falls from a 50-story building. As he flies by the 25th floor, someone asks how it’s going. “So far, so good!” he says.
  • . Trump, Wolff’s reporting shows, has no executive function, no ability to process information or weigh consequences. Expecting him to act in the country’s interest is like demanding that your cat do the dishes. His enablers have no such excuse.
anonymous

U.S. Lawmakers Suggest 25 Movies About Latinos to the Film Registry - The New York Times - 0 views

  • By diversifying the films added to the national registry, members of Congress hope that more opportunities will open up for Latinos in Hollywood.
  • The Congressional Hispanic Caucus is continuing work it started in January, when it nominated the movie “Selena” for the National Film Registry, with a list of 25 more films it would like to see the registry add.The movies nominated by the caucus last week are from as early as 1982, and they also include films like “Spy Kids” (2001), a comedy featuring a Latino family, and “Frida” (2002), an Oscar-winning movie about the artist Frida Kahlo. The registry typically adds new movies in December.
  • Latinos make up the largest minority group in the United States, at 18.5 percent of the population. But they continue to be underrepresented in films and on television. A 2019 study from the University of Southern California’s School for Communication and Journalism found that only 4.5 percent of all speaking characters across 1,200 top-grossing films from 2007 to 2018 were Latino.
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  • “It is an important way to influence that diversity effort in an industry,” Delgadillo said about the caucus’s effort.She and other professors, though excited about the effort, were also critical of the list, because, they say, there were few stories about Latinas and L.G.B.T.Q. people.
aidenborst

Beth Moore: Popular evangelical Christian and Bible teacher says she's no longer a Sout... - 0 views

  • Beth Moore, a popular evangelical Christian and Bible teacher, says she is no longer a Southern Baptist and is parting ways with the denomination's publishing arm.
  • "I am still a Baptist, but I can no longer identify with Southern Baptists," she told the news agency. "I love so many Southern Baptist people, so many Southern Baptist churches, but I don't identify with some of the things in our heritage that haven't remained in the past."
  • The Southern Baptist Convention is the largest Protestant denomination in the US.
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  • Moore is the founder of Living Proof Ministries, a Bible study organization for women based in Houston, Texas.
  • In recent years, though, she has been an outspoken advocate for sexual abuse victims and a critic of President Donald Trump -- stances that have caused a rift between her and other Southern Baptist leaders, who have been among Trump's most fervent supporters.
  • Days after the news about the now infamous "Access Hollywood" tape broke in 2016, which captured Trump bragging about sexually assaulting women, Moore revealed that she, too, had been sexually abused and harassed.
  • "I'm 63 1/2 years old & I have never seen anything in these United States of America I found more astonishingly seductive & dangerous to the saints of God than Trumpism," Moore tweeted in December last year. "This Christian nationalism is not of God. Move back from it."
  • A series of scandals involving Southern Baptist leaders came to light in 2018. And in 2019, the Houston Chronicle and San Antonio Express-News published a sweeping investigation that found about 380 Southern Baptist leaders and volunteers had faced allegations of sexual misconduct and more than 700 victims had been abused over 20 years.
Javier E

Why We're Freaking Out About Substack - The New York Times - 0 views

  • he new media economy promises both to make some writers rich and to turn others into the content-creation equivalent of Uber drivers, even as journalists turn increasingly to labor unions to level out pay scales.
  • This new direct-to-consumer media also means that battles over the boundaries of acceptable views and the ensuing arguments about “cancel culture” — for instance, in New York Magazine’s firing of Andrew Sullivan — are no longer the kind of devastating career blows they once were.
  • Though Substack paid advances to a few dozen writers, most are simply making money from readers. That includes most of the top figures on the platform, who make seven-figure sums from more than 10,000 paying subscribers — among them Mr. Sullivan, the liberal historian Heather Cox Richardson, and the confrontational libertarian Glenn Greenwald.
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  • This new ability of individuals to make a living directly from their audiences isn’t just transforming journalism. It’s also been the case for adult performers on OnlyFans, musicians on Patreon, B-list celebrities on Cameo. In Hollywood, too, power has migrated toward talent, whether it’s marquee showrunners or actors. This power shift is a major headache for big institutions, from The New York Times to record labels.
  • Substack’s thesis is, in part, that media companies underpay their most prominent writers. So far, that seems to be bearing out.
  • many of the writers who took advances now regret doing so: They would have made more money by simply collecting subscription revenue, and paying Substack 10 percent, than making the more complex deals with money up front.
  • The former Vox writer Matthew Yglesias calculated that taking the advance wound up costing him nearly $400,000 in subscription revenue paid to Substack
  • One of the writers who left Substack over transgender issues, Jude Doyle, argued that its system of advances amounted to a kind of editorial policy. But the analogy to a media company isn’t clear.
  • Grace Lavery said she wanted Substack to be more aggressive about stopping harassment, but said she didn’t think threats to boycott the email service over writers she disagrees with made political sense.
  • “Boycotting Substack because of Jesse Singal would be like boycotting a paper company” over a writer who has books printed on their paper, she said.
  • The real threat is competing platforms with a different model. The most technically powerful of those is probably Ghost, which allows writers to send and charge for newsletters, with monthly fees starting at $9.
  • While Substack is backed by the venture capital firm Andreessen Horowitz, Ghost has Wikipedia vibes: It is open-source software developed by a nonprofit.
  • it’s easy to leave. Unlike on Facebook or Twitter, Substack writers can simply take their email lists and direct connections to their readers with them.
  • Ghost represents an even purer departure from legacy media. More than half of the sites on the platform simply run the software off their own servers.
  • Mr. Sullivan, who said he saw Substack as his tech platform, not his publisher, has begun deliberately promoting smaller writers in an “In the Stacks” section and said he was interested in figuring out how to bundle subscriptions.
  • This week, eight writers who cover tech, media and culture — Mr. Warzel, Mr. Newton, Anne Helen Petersen, Nick Quah, Eric Newcomer, Delia Cai, Ryan Broderick and Kim Zetter — are starting a “virtual newsroom” called Sidechannel on Discord, a platform for text and voice conversations
  • “We’re coming out of this era where platforms own people, and moving into this era where people own platforms,” he said. “We have to prove to the writers we’re delivering enough value to them to keep them happy and help them succeed.”
  • my informal survey of Substack writers found that most are fond of the company and plan to stick around for now — but not out of the sense of loyalty, shared mission or deep identification that used to run through media companies.
  • “Taking V.C. money does not create in me a sense of obligation,”
aleija

Opinion | Naomi Osaka's French Open Power Move - The New York Times - 0 views

  • When Naomi Osaka dropped out of the French Open on Monday, after declining to attend media interviews that she said could trigger her anxiety, she wasn’t just protecting her mental health. She was sending a message to the establishment of one of the world’s most elite sports: I will not be controlled.
  • This was a power move — and it packed more punch coming from a young woman of color. When the system hasn’t historically stood for you, why sacrifice yourself to uphold it? Especially when you have the power to change it instead.
  • Now Ms. Osaka, who at 23 is the top-earning female athlete in history, is part of a growing group of female athletes who are betting that they’ll be happier — and maybe perform better, too — by setting their own terms.
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  • Ms. Cain continued, “When athletes are not protected, they should be able to make choices that protect themselves. It’s like saying you don’t want to be with a company that doesn’t treat you well.”
  • “I am not a natural public speaker and get huge waves of anxiety before I speak to the world’s media,” she wrote. “I get really nervous and find it stressful to always try to engage.”
  • The power balance has changed — redistributing leverage among public figures, the journalists and publications that cover them, and the companies that they do business with. Social media has provided athletes and other celebrities a direct line to their public, cutting out the middlemen. When Ms. Osaka released a statement explaining her decision and the steps that led to it, she did so on her own platforms.
  • Indeed, Ms. Osaka’s statement, which appeared to be written on the notepad app of her phone, was arguably among the most influential uses of media of her career.
  • We’ve seen this with other young celebrities, such as the British actor, writer and director Michaela Coel, who told Vulture that she declined a $1 million Netflix deal when the streamer wouldn’t let her retain a percentage of the copyright to her show “I May Destroy You.” She fired her agents in the U.S. for pushing the deal, choosing instead the bold path of going agentless in Hollywood.
  • Like many successful athletes, Ms. Osaka gets most of her earnings from endorsements, not prize money or salaries. Her high profile started with her accomplishments on the tennis court, and her talent sustains that profile, but she has grown into a respected and influential brand herself. She has often taken risks with that influence, whether it’s wearing masks in support of Black Lives Matter at the U.S. Open last year or pushing back against critics on social media who criticized her for ruining her “innocent” image by posting photos of herself in a bathing suit.
  • “You are often compared to the Williams sisters. Maybe it’s because you’re Black. But I guess it’s because you’re talented and maybe American, too,” a journalist reportedly declared, bizarrely, before asking, “We could have a final between you and Serena. Is it something you hope for? I mean, 22 years separate you girls.”
  • This latest episode is evidence that when athletes such as Ms. Osaka and LeBron James are told to refrain from commenting on racism or politics and instead to shut up and play, it has always included an unsaid caveat: “unless we stand to profit off your voice.”
yehbru

Opinion | 'Asian American' Is a Fiction. We Still Need It. - The New York Times - 0 views

  • One is not born an Asian American. It’s an identity that is inherently political, and must be chosen.
  • My family and I were refugees from Vietnam and the war fought there, but all I knew of the history that had brought us and many of our neighbors to the United States was what Hollywood told me. It confused me and shamed me to see people who looked like my parents being reduced to wordless masses, condemned to be killed, raped, rescued or silenced.
  • When my parents talked about Americans, they meant other people, not us, but I felt American, as well as Vietnamese
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  • I discovered that Asian Americans had been writing and fighting in English since the late 19th century: the sisters Sui Sin Far and Onoto Watanna, Carlos Bulosan, John Okada, Frank Chin, Maxine Hong Kingston and many more.
  • I didn’t learn about them before because racism isolates us, disempowers us and erases our history.
  • Against this racist and sexist fiction of the Oriental, we built the anti-racist, anti-sexist fiction of the Asian American. We willed ourselves into being, but as with every other act of American self-conjuring, we became marked by a contradiction between American aspiration and American reality.
  • On the one hand, Asian Americans have long insisted that we are patriotic and productive Americans. This self-defense often leans on the model minority myth and the idea that Asian Americans have succeeded in fields such as medicine and technology because we immigrated with educational credentials and we raise our children to work hard. But Asian Americans are also haunting reminders of wars that killed millions of people and generated many refugees. And Asian Americans have come to satisfy the American need for cheap, exploitable labor — from working on railroads to giving pedicures. We were and are perceived to be competitors in a capitalist economy fractured by divisions of race, gender and class and the ever-widening gap of inequality that affects all Americans.
  • As long as the United States remains committed to aggressive capitalism domestically and aggressive militarism internationally, Asians and Asian Americans will continue to be scapegoats who embody threat and aspiration, an inhuman “yellow peril” and a superhuman model minority.
  • “Asian American” has now morphed into a newer fiction: the “Asian American and Pacific Islander” community, or A.A.P.I. But again, there are contradictions inherent in this identity
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