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Javier E

How I Learned to Take the SAT Like a Rich Kid - The New York Times - 0 views

www.nytimes.com/...e-the-sat-like-a-rich-kid.html

test SAT test-prep college admission wealth inequality

shared by Javier E on 19 Apr 17 - No Cached
  • I’m from Flint, Mich., and even though I recently transferred to a private Catholic high school in my city, top tier-education is new to my family.
  • Stanford researchers found, for example, that sixth graders in our town are two to three grade levels behind the national average. They are almost five grade levels behind students in more prosperous counties 30 miles away.
  • The friends I made at Phillips Exeter were from fancy-sounding towns and seemed to have it all. Most attended prestigious private or highly ranked public schools. They were impossibly sporty, charming and intelligent
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  • they were clearly affluent, but they also came from diverse backgrounds. They had been on exotic vacations and had volunteered for the needy. They were truly interesting people.
  • So I didn’t understand why so many of them were enrolled in the optional SAT prep section of our summer program. Why would such impressive high achievers spend their summer nights storming through a massive SAT book? Many of them already took weekend SAT prep courses back home.
  • the kids at Exeter saw summer academic programs as normal and enjoyable. I was happy to be around so many fellow nerds. Still, they approached studying for the SAT with a near-professional intensity that was alien to me.
  • I realized that they didn’t just want to score exceptionally well on the SAT. They were gunning for a score on the Preliminary SAT exams that would put them in the top percentile of students in the United States and make them National Merit Scholars in the fall.
  • The majority of low- and middle-income 11th graders I know in Michigan didn’t even sit for the preliminary exams. Most took the SAT cold. Few were privy to the upper-middle-class secret I discovered that summer: To get into elite colleges, one must train for standardized tests with the intensity of an athlete.
  • My newfound friends worked extremely hard, but they also seemed to have access to a formula for success that had been kept from the rest of us.
  • I had opted out of Exeter’s SAT prep. So the following fall, when I posted a so-so SAT score, I went into Super-ZIP-kid mode.I couldn’t afford a $3,000 40-hour prep course or tutor. But I could take out test prep books at the public library. There were very few checkout stamps on the book jackets, so I kept renewing them. I also took a $99 online program I heard about on NPR and Khan Academy’s free SAT section. On Saturdays, I commuted an hour each way to Ann Arbor for a free test-prep program at the University of Michigan.
  • My post-prep score saw a solid pop, and that awarded me access to tens of thousands in automatic merit awards to local colleges. I was encouraged to throw my hat in the ring at some more selective universities.
  • This past month, I watched many of these friends dazzle their social media followers with acceptance letters from Northwestern, Harvard, Williams and Duke, as well as six-figure Presidential Scholarships to various public universities.
James Flanagan

SAT, ACT: College-Admissions Tests Are Holding American Students Back - Businessweek - 0 views

www.businessweek.com/...holding-american-students-back

shared by James Flanagan on 12 Nov 13 - No Cached
  • The College Board—the nonprofit consortium of colleges, high schools, and other organizations that creates the SAT—has repeatedly jiggered the test to respond to critics, most obviously in 2005, when it added a writing section that boosted the highest possible score to 2400 from 1600
  • Huge disparities remain. Asians score the highest on the test, and their average rose this past academic year even as the scores of all other ethnic groups fell.
  • University of Wyoming President Robert Sternberg was stupid in elementary school. IQ tests said so. Knowing his scores, his teachers in the 1950s expected him to perform badly, and he agreeably lived down to their expectations. In fourth grade a teacher named Virginia Alexa saw something special in him and conveyed her high expectations. Almost overnight he became an A student.
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  • Coleman and his team are completing a major revision of the SAT to be unveiled in January 2014 and launched in the spring of 2015. He wants the test to “propel” students toward deeper learning of real things
  • That means fewer abstruse vocabulary words (like “abstruse”) and essays that are based on documents so human graders can evaluate the correctness of their writers’ arguments, not just their style.
  • The U.S. rode to economic supremacy with the world’s highest share of young college grads, but now its percentage of graduates at the typical age of graduation is behind those of Australia, Denmark, Finland, Iceland, Ireland, Japan, the Netherlands, New Zealand, Norway, Poland, Portugal, the Slovak Republic, Sweden, and the U.K., the Organisation for Economic Co-operation and Development says.
  • The message: Real life is messy. You’re not given five answers to choose from. And America shouldn’t depend on something resembling an IQ test to rake geniuses from the rubbish.
  • The SAT and its rival, the ACT, are part of the problem. Designed to ferret out hidden talent, the tests have become, for some students at least, barriers to higher education. Scores are highly correlated with family income; Harvard law professor Lani Guinier calls the SAT a “wealth test.”
  • Since the earliest days of the republic, there have been two schools of thought about the merits of sorting students, as recounted in Nicholas Lemann’s 1999 book The Big Test: The Secret History of the American Meritocracy. Thomas Jefferson, who believed in a “natural aristocracy,” said that in Virginia all w
  • New Englander Henry Adams was less disdainful of the rubbish. He said Jefferson’s natural aristocracy was no better than regular old aristocracy: “I would trust one as soon as the other with unlimited power.”
  • The SAT was launched in 1926 as a variant of an intelligence test used in World War I to place soldiers and sailors. Harvard adopted it in 1934.
  • The University of California long resisted using standardized tests but in 1968—swamped by more qualified applications than it could handle—began requiring applicants to submit SAT scores as a way to screen out lower achievers.
  • Admissions officers at about 850 four-year colleges now make standardized tests optional for some or all of their applicants
  • To be less cynical, the tests do stigmatize low scorers and distract people “from what they really need to do, which is mastering academic subjects in their high school,” says Wake Forest University sociologist Joseph Soares, whose school went SAT-optional in 2008.
Javier E

Beyond SATs, Finding Success in Numbers - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...ats-finding-success-in-numbers

university education students lower-class

shared by Javier E on 16 Feb 12 - Cached
  • the Posse Foundation selects about 600 students a year, from eight different cities. They are grouped into posses of 10 students from the same city and go together to an elite college; about 40 colleges now participate in the program.
  • The posse was key. “It’s so easy to get lost. I couldn’t imagine going to college without a group of people I already knew. I don’t think I would have made it.” They were all studying different things, she said. They didn’t do homework together, but they held each other accountable for doing it. “If you needed somebody to get you out of bed and get you to the library, Antoinette” — a Posse member — “would get you to the library.” The Posse members, she said, held each other up to the standard they had set: “how are you doing in class, how you behaved socially and whether you were supporting people you agreed to support.”
  • Posse offers schools an efficient way to find the kind of students it chooses — they can ride on its selection process. After it chooses its winners, it releases the list of finalists who didn’t win.   The 40 colleges that are Posse partners can then recruit from the list.
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  • Posse is subversive is that it shows that academic chops do not completely determine college success. It demonstrates other important factors: whether a student has social support, a sense of belonging and a network that can offer advice. People from a dominant culture take these things for granted, but minority students have to build them. Posse helps. Every Posse member I talked to said having the group is crucial.
  • There’s one other provocative issue raised by Posse’s results: the damage wreaked by stereotype threat.  The objects of a stereotype can find their performance greatly affected by simply being reminded that the stereotype exists. Researchers, for example, gave a math test (pdf) to a group of Asian female students. Before the test, the women filled out one of three types of questionnaires. One asked about their gender, one about their ethnicity, and one asked about neither. Those who were reminded they were Asian did the best on the math test. Those reminded they were female did the worst.
  • anonymous on 22 Feb 12
     
    With the stress of the SATs steadily climbing to an all time high, it is nice to hear about success stories from those who achieve lesser-than-exceptional scores. Posse sounds like a great program that offers many underprivileged students opportunities that they would not otherwise have had. Hopefully, colleges learn from this program in that SAT scores do not necessarily predict your success in college- or life for that matter.
Javier E

New York Film Festival Gives New Life to 'The Spook Who Sat by the Door' - The New York... - 0 views

www.nytimes.com/...spook-who-sat-by-the-door.html

racism anti-racism movie film history culture

shared by Javier E on 20 Sep 20 - No Cached
  • There are movies whose back stories and reception histories are as compelling as the movies themselves. “The Spook Who Sat by the Door” is one.
  • Directed by Ivan Dixon, “The Spook Who Sat by the Door” was adapted from a best-selling novel by Sam Greenlee that, according to its author, was rejected by nearly 40 American publishers before it was brought out by a British house in 1969.
  • The novel was a thriller, but Greenlee — a veteran of the U.S. Foreign Service — used it as an exposé of institutional racism. “Spook” is both a racial slur and a slang term for spy; seated “by the door” suggests a person hired for show.
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  • Both the novel and the film, which Greenlee produced with Dixon, concern an apparently docile Black C.I.A. employee with the allegorical name Dan Freeman. Recruited as a public relations gesture, Freeman plays the long game, using what he has learned at the agency to mastermind an guerrilla war in Chicago.
  • Racial solidarity is the movie’s subject and the project’s DNA. Not only did Greenlee raise money from Black investors and get a fellow Chicagoan, Herbie Hancock, to write the score, he was able to use Gary, Ind., one of the first large American cities to elect a Black mayor, as a stand-in location for Chicago, thus enjoying the cooperation of the municipal authorities for powerful riot scenes.
  • The white characters (mainly male authority figures) are fools, brutes, knaves and patronizing liars. The Black ones are also stereotyped but given greater depth. The movie suggests a live-action animated cartoon in which the whites have two dimensions and the Blacks have three.
  • if “Spook” is a cartoon, it’s one animated by the ideas of the radical psychiatrist and champion of decolonization Frantz Fanon.
  • The movie is an analog to anti-imperialist films like “The Battle of Algiers,” albeit in the guise of a blaxploitation cheapster
  • after three weeks in release, during which F.B.I. agents hounded exhibitors to pull the film, UA withdrew it from circulation, citing poor box office grosses.
  • Spook” brought in $270,000 during its abortive run.)
  • White America was spooked. The movie was blamed for serving as a Black Panthers textbook and for inspiring the Symbionese Liberation Army
  • Historically, it can be bracketed with two earlier, highly successful independent productions — “Putney Swope,” a 1969 absurdist comedy by the white director Robert Downey in which an African-American takes charges of a Madison Avenue advertising agency, and “Sweet Sweetback’s Baadasssss Song,” Melvin Van Peebles’s groundbreaking celebration of a Black outlaw,
  • unlike “Swope,” “Spook” is something other than hip satire and, as opposed to “Sweetback,” it did not lend itself to recuperative commercialization.
  • “Spook” may be a eulogy, but the most shocking thing about this unquiet movie is how relevant it remains.
Javier E

Suing For An Affirmative End To Affirmative Action « The Dish - 0 views

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affirmative action asians elite University race discrimination harvard

shared by Javier E on 26 Nov 14 - No Cached
  • The suit cites statistical evidence to claim that Harvard holds Asian applicants to a “far higher standard than other students” and that Harvard uses “racial classifications to engage in the same brand of invidious discrimination against Asian Americans that it formerly used to limit the number of Jewish students in its student body.”
  • To get into the top schools, Asians need SAT scores that are about 140 points higher than those of their white peers. In 2008, over half of all applicants to Harvard with exceptionally high SAT scores were Asian, yet they made up only 17 percent of the entering class (now 20 percent). Asians are the fastest-growing racial group in America, but their proportion of Harvard undergraduates has been flat for two decades.
  • discrimination against an entire race of students is simply unmistakable. Fixing it could be accomplished not at the expense of racial diversity, but in curtailing affirmative action for athletes and legacy admissions.
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  • In 2008, Asian Americans composed 27 percent of Harvard’s applicant pool, 46 percent of applicants who earned above 2200 on the SAT and 55 percent of those students who earned about 2300 and sent scores to Harvard. … “In light of Harvard’s discriminatory admissions policies, [Asian Americans] are competing only against each other, and all other racial and ethnic groups are insulated from competing against high-achieving Asian Americans,”
  • It may well be salutary for universities to experiment with different means of achieving a diverse student body. At least some may find formally race-neutral means that work well. What these lawsuits seek, however, is not merely to encourage experimentation but to forbid taking race into account altogether. That is a different story.
  • the argument that affirmative action is categorically illegal under the Fourteenth Amendment or the Civil Rights Act is simply wrong. Neither text explicitly forbids affirmative action. And it is illogical — not to mention ahistorical — to argue that racial classifications intended to promote diversity are the legal equivalent of racial classifications that sought to uphold a white supremacist caste system. Opponents of affirmative action are hardly underrepresented in the ordinary political process, and this is where they should make their case.
  • Yes, the suits seek an end to all affirmative action. But the courts could provide a less extreme remedy that both gave Asian-American candidates a fair shake and kept a race-neutral way of encouraging diversity.
  • The way Jeff Yang sees it, this lawsuit isn’t really about helping Asians in the first place. After all, “Jane Dou” – as he calls the rejected Harvard hopeful – “didn’t end up at the center of the Harvard suit accidentally”: She was discovered through a broad-based campaign conducted by SFFA founder Edward Blum — a frustrated Republican congressional candidate who has chosen to make a career out of waging war on laws and policies that give “special privileges” to minorities.
  • What this lawsuit is really is just the latest attempt to derail an apparatus that has given hundreds of thousands of blacks, Hispanics and, yes, Asians a means to climb out of circumstances defined by our society’s historical racism.
Javier E

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

DIIGO_FILE_HOME/7ui9/e8c30608a7379054d18fe4e9e2b1c397

Japan history revisionist memory remembrance WWII interwar germany DDR

shared by Javier E on 12 Aug 19 - No Cached
  • 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
Javier E

Meritocracy Harms Everyone - The Atlantic - 0 views

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  • the dominant causes of this skew toward wealth can be traced to meritocracy.
  • On average, children whose parents make more than $200,000 a year score about 250 points higher on the SAT than children whose parents make $40,000 to $60,000
  • Only about one in 200 children from the poorest third of households achieves SAT scores at Yale’s median
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  • Meanwhile, the top banks and law firms, along with other high-paying employers, recruit almost exclusively from a few elite colleges.
  • Hardworking outsiders no longer enjoy genuine opportunity. According to one study, only one out of every 100 children born into the poorest fifth of households, and fewer than one out of every 50 children born into the middle fifth, will join the top 5 percent
  • Absolute economic mobility is also declining—the odds that a middle-class child will outearn his parents have fallen by more than half since mid-century—and the drop is greater among the middle class than among the poor.
  • because meritocratic inequality does not in fact serve anyone well, escaping meritocracy’s trap would benefit virtually everyone.
  • Nearly three-fifths of Republicans believe that colleges and universities are bad for America
  • Outrage at nepotism and other disgraceful forms of elite advantage-taking implicitly valorizes meritocratic ideals. Yet meritocracy itself is the bigger problem, and it is crippling the American dream. Meritocracy has created a competition that, even when everyone plays by the rules, only the rich can win.
  • Even meritocracy’s beneficiaries now suffer on account of its demands. It ensnares the rich just as surely as it excludes the rest, as those who manage to claw their way to the top must work with crushing intensity, ruthlessly exploiting their expensive education in order to extract a return.
  • But what, exactly, have the rich won
  • Meritocracy frames this exclusion as a failure to measure up, adding a moral insult to economic injury.
  • Elite middle and high schools now commonly require three to five hours of homework a night; epidemiologists at the Centers for Disease Control and Prevention have warned of schoolwork-induced sleep deprivation.
  • Where aristocratic children once reveled in their privilege, meritocratic children now calculate their future—they plan and they scheme, through rituals of stage-managed self-presentation, in familiar rhythms of ambition, hope, and worry.
  • Wealthy students show higher rates of drug and alcohol abuse than poor students do. They also suffer depression and anxiety at rates as much as triple those of their age peers throughout the country
  • education—whose benefits are concentrated in the extravagantly trained children of rich parents—must become open and inclusive. Private schools and universities should lose their tax-exempt status unless at least half of their students come from families in the bottom two-thirds of the income distribution
  • A recent study of a Silicon Valley high school found that 54 percent of students displayed moderate to severe symptoms of depression and 80 percent displayed moderate to severe symptoms of anxiety.
  • Elite universities that just a few decades ago accepted 30 percent of their applicants now accept less than 10 percent.
  • The University of Chicago admitted 71 percent of its applicants as recently as 1995. In 2019 it admitted less than 6 percent.
  • A person whose wealth and status depend on her human capital simply cannot afford to consult her own interests or passions in choosing her job. Instead, she must approach work as an opportunity to extract value from her human capital, especially if she wants an income sufficient to buy her children the type of schooling that secured her own eliteness. She must devote herself to a narrowly restricted class of high-paying jobs, concentrated in finance, management, law, and medicine
  • In 1962, when many elite lawyers earned roughly a third of what they do today, the American Bar Association could confidently declare, “There are … approximately 1,300 fee-earning hours per year” available to the normal lawyer.
  • In 2000, by contrast, a major law firm pronounced with equal confidence that a quota of 2,400 billable hours, “if properly managed,” was “not unreasonable,” which is a euphemism for “necessary for having a hope of making partner.” Because not all the hours a lawyer works are billable, billing 2,400 hours could easily require working from 8 a.m. until 8 p.m. six days a week, every week of the year, without vacation or sick days
  • Today, the higher a person climbs on the org chart, the harder she is expected to work. Amazon’s “leadership principles” call for managers to have “relentlessly high standards” and to “deliver results.” The company tells managers that when they “hit the wall” at work, the only solution is to “climb the wall.”
  • Americans who work more than 60 hours a week report that they would, on average, prefer 25 fewer weekly hours. They say this because work subjects them to a “time famine” that, a 2006 study found, interferes with their capacity to have strong relationships with their spouse and children, to maintain their home, and even to have a satisfying sex life.
  • The capacity to bear these hours gracefully, or at least grimly, has become a criterion for meritocratic success
  • Meritocracy traps entire generations inside demeaning fears and inauthentic ambitions: always hungry but never finding, or even knowing, the right food.
  • As the meritocracy trap closes in around elites, the rich themselves are turning against the prevailing system. Plaintive calls for work/life balance ring ever louder. Roughly two-thirds of elite workers say that they would decline a promotion if the new job demanded yet more of their energy
  • it is simply not possible to get rich off your own human capital without exploiting yourself and impoverishing your inner life, and meritocrats who hope to have their cake and eat it too deceive themselves
  • Building a society in which a good education and good jobs are available to a broader swath of people—so that reaching the very highest rungs of the ladder is simply less important—is the only way to ease the strains that now drive the elite to cling to their status
  • Parents—sometimes reluctantly, but feeling that they have no alternative—sign their children up for an education dominated not by experiments and play but by the accumulation of the training and skills, or human capital, needed to be admitted to an elite college and, eventually, to secure an elite job
  • How can that be done
  • A parallel policy agenda must reform work, by favoring goods and services produced by workers who do not have elaborate training or fancy degrees
  • For example, the health-care system should emphasize public health, preventive care, and other measures that can be overseen primarily by nurse practitioners, rather than high-tech treatments that require specialist doctors
  • In finance, regulations that limit exotic financial engineering and favor small local and regional banks can shift jobs to mid-skilled workers.
  • The main obstacle to overcoming meritocratic inequality is not technical but political. Today’s conditions induce discontent and widespread pessimism, verging on despair.
  • In his book Oligarchy, the political scientist Jeffrey A. Winters surveys eras in human history from the classical period to the 20th century, and documents what becomes of societies that concentrate income and wealth in a narrow elite. In almost every instance, the dismantling of such inequality has been accompanied by societal collapse, such as military defeat (as in the Roman empire) or revolution (as in France and Russia).
  • Rebuilding a democratic economic order will be difficult. But the benefits that economic democracy brings—to everyone—justify the effort. And the violent collapse that will likely follow from doing nothing leaves us with no good alternative but to try.
Javier E

Nothing's Fair in College Admissions and Culture Wars - 0 views

thetriad.thebulwark.com/...ngs-fair-in-college-admissions

college admissions culture provocateur response fairness justice equality compassion

shared by Javier E on 26 Jul 23 - No Cached
  • This x-axis is proportionately scaled, so the drop off in the admissions rate doesn’t come until about the 65th percentile of family income. But what it shows is still real: It’s much harder to get into an elite college if you’re in the top 30th percentile of income—unless you’re at the very top of the income scale. At which point you’re basically golden.
  • Children from middle- and upper-middle-class families — including those at public high schools in high-income neighborhoods — applied in large numbers. But they were, on an individual basis, less likely to be admitted than the richest or, to a lesser extent, poorest students with the same test scores. In that sense, the data confirms the feeling among many merely affluent parents that getting their children into elite colleges is increasingly difficult.
  • “We had these very skewed distributions of a whole lot of Pell kids and a whole lot of no-need kids, and the middle went missing,” said an Ivy League dean of admissions, who has seen the new data and spoke anonymously in order to talk openly about the process. “You’re not going to win a P.R. battle by saying you have X number of families making over $200,000 that qualify for financial aid.”
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  • Is this fair?
  • That’s not a rhetorical question—it’s an unanswerable question. Because nothing is fair.It’s not fair that one kid is born in a mansion in Bel-Air, another kid is born in row house in Northeast Philly, and another kid is born in a slum in Mumbai.
  • Because in some ways we all are. Life is not fair.
  • It’s not fair that Bill Lumberg is an idiot, but he makes so much money that he drives a Porsche. It’s also not fair when people in Porsches get hit by drunk drivers.
  • There’s only one measure by which fairness exists in our world: That we’re all God’s children, with dignity and worth simply because we were loved into being.
  • And that is, ultimately, what I wanted to say about this college admissions story. Are you, personally, getting the short end of the stick? Look, I don’t know you. But yes. In some way you are. Even if you’re in that top 0.1 percent.
  • It’s not fair that some kids can get 1510 on their SATs and some kids struggle to break 900. It’s not fair that some kids are born with genetic disorders that cut their lives short long before they even know what the SATs are.
  • It’s okay to notice unfairness and it’s wise to try to remedy it where possible. But we shouldn’t dwell on it or let it define our worldview.
  • Maybe your kid got 1510 on her SATs but didn’t get into Brown. Or maybe your kid struggled to graduate high school. Or maybe you were never able to have kids, even though you desperately wanted them.
  • I don’t know if they teach gratitude and compassion at the Ivy Plus schools, but those are the two most important lessons for all of us.
  • This is the same question as “Should we notice and object to Jason Aldean’s not-really-veiled incitement—or should we let it slide so that we don’t give him a bigger audience?”
  • I can see both sides of the coin. But my tentative answer is that it’s better to push back against agitators (and law breakers), even if doing so elevates them.
  • The logic of the provocateur is the logic of the bully. They act because they believe they will get away with it. Some of them (like Aldean) will. But also, some of them won’t be able to ride the wave to greater prominence. Deterrence is real.
  • There may be obvious short-term benefits to not elevating bad actors, but there may also be non-obvious long-term costs. For instance: When the rule of law is set aside in one instance, it weakens the rule of law in all instances. Maybe this weakness has no practical consequences. But also, maybe it does.
  • Most bad actors can be safely ignored, because they will never become dangerous at scale. Only a handful of them have the potential to metastasize and build subterranean movements. But it’s hard to reliably tell these two groups apart.
  • Having your actions governed by fixed mores is not infallible. But relying exclusively on judgment calls is more fallible. In the long run, we’re probably better off just calling things as we see them, using objective standards, rather than trying to play bank-shots in order to jump to better outcomes. If someone in a prominent position is making noises about shooting people from groups he doesn’t like, for instance, we should say that this is irresponsible and dangerous. If someone is breaking the law, we should want the legal system to operate with due process rather than turning a blind eye to criminality.
Javier E

Nonfiction Curriculum Enhanced Reading Skills in New York City Schools - NYTimes.com - 1 views

www.nytimes.com/...-in-new-york-city-schools.html

reading curriculum education K-12 core

shared by Javier E on 12 Mar 12 - Cached
  • For three years, a pilot program tracked the reading ability of approximately 1,000 students at 20 New York City schools, following them from kindergarten through second grade. Half of the schools adopted a curriculum designed by the education theorist E. D. Hirsch Jr.’s Core Knowledge Foundation. The other 10 used a variety of methods, but most fell under the definition of “balanced literacy,”
  • The study found that second graders who were taught to read using the Core Knowledge program scored significantly higher on reading comprehension tests than did those in the comparison schools. It also tested children on their social studies and science knowledge, and again found that the Core Knowledge pupils came out ahead.
  • The study found that for each of the three years, students in the Core Knowledge program had greater one-year gains on a brief reading test than their peers in the comparison schools.
  • ...3 more annotations...
  • Under the balanced literacy approach, which was used by seven of the comparison schools and remains the most popular method of teaching reading in the city’s schools, children are encouraged to develop a love of reading by choosing books that are of interest to them.
  • Reading nonfiction writing is the key component of the Core Knowledge curriculum, which is based on the theory that children raised reading storybooks will lack the necessary background and vocabulary to understand history and science texts. While the curriculum allows children to read fiction, it also calls on them to knowledgeably discuss weather patterns, the solar system, and how ancient Egypt and Mesopotamia compare.
  • The curriculum may have a particular appeal for city schools beginning to adopt the Common Core standards, which emphasize nonfiction reading and will go into effect in 2014.
  • anonymous on 23 Mar 12
     
    Though the Core Knowledge approach seems to have its merits when it comes to standardized test scores, there are certainly disadvantages. Students in the Core program are receiving higher scores on the test because they have been "trained" in that specific field. Now, as a junior, I have recently taken my first SAT. The SAT tests three areas of study (critical reading, writing, and mathematics). If my entire school experience had been based solely upon these three areas, I would be lacking much vital information. Sure, in this alternate universe, I might be a 2400 scoring genius debating between Yale, Brown, and Princeton, but does that mean I am at all prepared for such colleges? By these standards, we might as well just toss out History class (Not on standardized testing? Get rid of it!). I am not suggesting that preparation for standardized testing should be completely overlooked in school curriculum; I just think that it should not be the main objective. In the long run, reading "Ramona Quimby, Age 8" in 1st grade may not have made my scores as high as those reading Malcolm Gladwell's latest work, but it did something just as important. It, along with numerous other books of my choosing, cultivated my love for reading. This love for reading will stay with me long after standardized test scores even matter, and I might just get to that Gladwell book after all.
Javier E

Colleges and Elitism - NYTimes.com - 1 views

www.nytimes.com/...colleges-and-elitism.html

education humility arrogance class resentment elite

shared by Javier E on 09 Mar 12 - Cached
  • SAT scores (a big factor in college admissions) correlate closely with family wealth. The total average SAT score of students from families earning more than $100,000 per year is more than 100 points higher than for students in the income range of $50,000 to $60,000.
  • a mere 3 percent of students in the top 150 colleges, as defined by The Chronicle of Higher Education, come from families in the bottom income quartile of American society.
  • Only a very dogmatic Social Darwinist would conclude from these facts that intelligence closely tracks how much money one’s parents make. A better explanation is that students from affluent families have many advantages — test-prep tutors, high schools with good college counseling, parents with college savvy and so on.
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  • Yet once the beneficiaries arrive at college, what do they learn about themselves? It’s a good bet that the dean or president will greet them with congratulations for being the best and brightest ever to walk through the gates.
  • To the stringent Protestants who founded Harvard, Yale and Princeton, the mark of salvation was not high self-esteem but humbling awareness of one’s lowliness in the eyes of God. With such awareness came the recognition that those whom God favors are granted grace not for any worthiness of their own, but by God’s unmerited mercy — as a gift to be converted into working and living on behalf of others.
  • In secular terms, this means recognizing that people with good prospects owe much to their good fortune — and to fellow citizens less fortunate than themselves.
  • Benjamin Franklin, who founded the University of Pennsylvania, once defined true education as “an Inclination join’d with an Ability to serve Mankind, one’s Country, Friends, and Family; which Ability ... should indeed be the great Aim and End of all Learning.”
Javier E

Professors like me can't stay silent about this extremist moment on campuses - The Wash... - 0 views

www.washingtonpost.com/...7-9e58-e6288544af98_story.html

free speech campus political correctness Culture

shared by Javier E on 28 Oct 17 - No Cached
  • At Reed College in Oregon, where I work, a group of students began protesting the required first-year humanities course a year ago. Three times a week, students sat in the lecture space holding signs — many too obscene to be printed here — condemning the course and its faculty as white supremacists, as anti-black, as not open to dialogue and criticism, on the grounds that we continue to teach, among many other things, Aristotle and Plato.
  • In the interest of supporting dissent and the free exchange of ideas, the faculty and administration allowed this.
  • Those who felt able to do so lectured surrounded by those signs for the better part of a year. I lectured, but dealt with physical anxiety — lack of sleep, nausea, loss of appetite, inability to focus — in the weeks leading up to my lecture. Instead of walking around or standing at the lectern, as I typically do, I sat as I tried to teach students how to read the poetry of Sappho. Inadvertently, I spoke more quietly, more timidly.
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  • Some colleagues, including people of color, immigrants and those without tenure, found it impossible to work under these conditions. The signs intimidated faculty into silence, just as intended, and these silenced professors’ lectures were quietly replaced by talks from people willing and able to carry on teaching in the face of these demonstrations.
  • I think obscuring these acts of silencing was a mistake that resulted in an escalation of the protesters’ tactics.
  • This academic year, the first lecture was to be a panel introduction of the course: Along with two colleagues, I was going to offer my thoughts on the course, the study of the humanities and the importance of students’ knowing the history of the education they were beginning.
  • We introduced ourselves and took our seats. But as we were about to begin, the protesters seized our microphones, stood in front of us and shut down the lecture.
malonema1

Comey Testimony a Prism for Viewing American Politics - The New York Times - 0 views

www.nytimes.com/...viewing-american-politics.html

trump crisis US

shared by malonema1 on 10 Jun 17 - No Cached
  • Comey Testimony a Prism for Viewing American Politics
  • n bars, V.F.W. halls, offices and living rooms, Americans were riveted by the testimony of James B. Comey, the former F.B.I. director, before the Senate Intelligence Committee on Thursday, a moment of high drama about the conduct of President Trump, the workings of American democracy and the threats of Russian involvement in the presidential election
  • “He’s causing his own demise,” said Chad Cunningham, 45, an Air Force veteran who has voted for Republicans and Democrats but sat out the last presidential election. “He’s not doing anything for this country except embarrassing us.”
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  • Mr. Cunningham said the former F.B.I. director seemed honest and forthright, a man with little to hide and little reason to lie. To him, Mr. Comey’s steady, detailed delivery made Mr. Trump’s shoot-from-the-phone Twitter habit seem especially intemperate and cavalier. He said he would be perfectly happy if Vice President Mike Pence took over for Mr. Trump.
  • He said he was disturbed by Russian hacking and interference in the last election, and was shocked more people were not equally outraged.
  • When he criticized the president, Ms. Wing would often respond that the country needed to come together after a divisive election and give him time to grow into the office. She said she still believed that to an extent, but as the testimony played overhead, she was developing another view.
  • “He’s just a spoiled rotten baby,” Ms. Wing said. “Let’s move forward. What are you going to do to make this country better?”
  • But though it was easy to find a television beaming out Mr. Comey’s remarks, many people found other things to focus on.
  • Ms. Barnes, dressed in a black barber’s smock with “Debbie” embroidered in red, had the hearing on in her shop. About an hour into Mr. Comey’s testimony, her customers had paid little attention, she said.
  • She added, “Whether you’re Democrat or Republican, your president is your damn president.”
  • family sat in a booth closest to the television where Fox News was playing.
  • A couple of hours in, Mr. Stone said he heard enough to conclude that Mr. Trump — a man he described as “awful” and “dirty” — had tried to manipulate Mr. Comey.
  • But the three friends agreed that Mr. Comey’s public testimony was a positive step, a sign that investigators were taking the Russia issue seriously and that wrongdoers might be held accountable.
  • Mr. Comey was testifying before Congress, so the bartender, Kathie Larsyn, tuned in to ABC and put up the volume, figuring everyone wanted to hear what Mr. Comey had to say. Advertisement Continue reading the main story
  • In this slice of Arizona, a state that last voted for a Democratic presidential candidate in 1996, the debate around the bar on Thursday was not about red or blue ideology, or about who was right — Mr. Comey or Mr. Trump. There was only sporadic interest in what was being said and instead a dismissive sense about politics in general.
  • Mr. Gaines recalled the weekly duck-and-cover in school when he was a child and the fear that he and everyone had of a nuclear attack by the former Soviet Union.
aleija

Exercise 11 Minutes a Day for a Longer Life - The New York Times - 0 views

www.nytimes.com/...xercise-sitting-longevity.html

pandemic culture health

shared by aleija on 03 Dec 20 - No Cached
  • The sweet spot for physical activity and longevity seemed to arrive at about 35 minutes a day of brisk walking or other moderate activities.
  • Walking for at least 11 minutes a day could lessen the undesirable health consequences of sitting for hours and hours, according to a helpful new study of the ways in which both inactivity and exercise influence how long we live. The study, which relied on objective data from tens of thousands of people about how they spent their days, found that those who were the most sedentary faced a high risk of dying young, but if people got up and moved, they slashed that threat substantially, even if they did not move much.
  • Recent surveys of people’s behavior since the start of the pandemic indicate that a majority of us are exercising less and sitting more than we were a year ago.
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  • Not surprisingly, there could be long-term health consequences from this physical quietude.
  • Dividing people into thirds, based on how much they moved and sat, the researchers found, to no one’s surprise, that being extremely sedentary was hazardous, with people in the top third for sitting and bottom third for activity having about 260 percent more likelihood of premature death than the men and women who moved the most and sat the least. (The researchers controlled for smoking, body mass and other factors that might have influenced the results.)
  • The scientists wound up gathering results from nine recent studies in which almost 50,000 men and women wore accelerometers. These studies’ volunteers were middle-aged or older and lived in Europe or the United States.
  • If you sit for eight hours at work, for instance, then stroll for half an hour in the evening — meaning you comply with the standard exercise recommendation of about 30 minutes of exercise most days — is that enough movement to undo most of the health risks of too much sitting?
  • Of course, this study was observational and does not prove that exercise caused people to live longer, only that physical activity, sitting and mortality were linked.
Javier E

Opinion | The Real White Fragility - The New York Times - 0 views

www.nytimes.com/...ite-fragility-meritocracy.html

white fragility meritocracy exhaustion crisis culture

shared by Javier E on 19 Jul 20 - No Cached
  • In 2001, when I was still attending college, David Brooks wrote an essay for The Atlantic called “The Organization Kid,” in which he spent a lot of time with young Ivy Leaguers and came away struck by their basic existential contentment. Instead of campus rebels, they were résumé builders and accomplishment collectors and apple polishers, distinguished by their serenity, their faux-adult professionalism, their politesse.
  • he was entirely correct that most of my peers believed that meritocracy was fair and just and worked — because after all it seemed to work for us.
  • talking to students and professors, the most striking difference is the disappearance of serenity, the evaporation of contentment, the spread of anxiety and mental illness — with the reputed scale of antidepressant use a particular stark marker of this change.
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  • It also reflects a transformation within the meritocracy itself — a sense in which, since 2001, the system has consistently been asking more of ladder climbers and delivering less as its reward.
  • the “overproduction of elites.” In the context of college admissions that means exactly what it sounds like: We’ve had a surplus of smart young Americans pursuing admission to a narrow list of elite colleges whose enrollment doesn’t expand with population, even as foreign students increasingly compete for the same stagnant share of slots.
  • Then, having run this gantlet, our meritocrats graduate into a big-city ecosystem where the price of adult goods like schools and housing has been bid up dramatically, while important cultural industries — especially academia and journalism — supply fewer jobs even in good economic times
  • And they live half in these crowded, over-competitive worlds and half on the internet, which has extended the competition for status almost infinitely and weakened some of the normal ways that local prestige might compensate for disappointing income.
  • And wouldn’t it be especially appealing if — and here I’m afraid I’m going to be very cynical — in the course of relaxing the demands of whiteness you could, just coincidentally, make your own family’s position a little bit more secure?
  • These stresses have exposed the thinness of meritocracy as a culture, a Hogwarts with SATs instead of magic, a secular substitute for older forms of community, tradition or religion
  • the increasing appeal, to these unhappy young people and to their parents and educators as well, of an emergent ideology that accuses many of them of embodying white privilege, and of being “fragile,”
  • there is also something important about its more radical and even ridiculous elements — like the weird business that increasingly shows up in official documents, from the New York Public Schools or the Smithsonian, describing things like “perfectionism” or “worship of the written word” or “emphasis on the scientific method” or “delayed gratification” as features of a toxic whiteness.
  • Wouldn’t it come as a relief, in some way, if it turned out that the whole “exhausting ‘Alice in Wonderland’ Red Queen Race of full-time meritocratic achievement,” in the words of a pseudonymous critic, was nothing more than a manifestation of the very white supremacy that you, as a good liberal, are obliged to dismantle and oppose?
  • If all the testing, all the “delayed gratification” and “perfectionism,” was, after all, just itself a form of racism, and in easing up, chilling out, just relaxing a little bit, you can improve your life and your kid’s life and, happily, strike an anti-racist blow as well?
  • if your bourgeois order is built on a cycle of competition and reward, and the competition gets fiercer while the rewards diminish, then instead of young people hooking up safely on the way to a lucrative job and a dual-income marriage with 2.1 kids, you’ll get young people set adrift, unable to pair off, postponing marriage permanently while they wait for a stability that never comes.
  • For instance: Once you dismiss the SAT as just a tool of white supremacy, then it gets easier for elite schools to justify excluding the Asian-American students whose standardized-test scores keep climbing while white scores stay relatively flat
  • it’s worth considering that maybe a different kind of fragility is in play: The stress and unhappiness felt by meritocracy’s strivers, who may be open to a revolution that seems to promise more stability and less exhaustion, and asks them only to denounce the “whiteness” of a system that’s made even its most successful participants feel fragile and existentially depressed.
Javier E

Carole Hooven On Harvard's Existential Crisis - 0 views

andrewsullivan.substack.com/...hooven-on-harvards-existential

harvard crisis university education culture politics woke DEI excellence

shared by Javier E on 06 Jan 24 - No Cached
  • The most salutary aspect of this whole affair is that it has really helped expose the core disagreement in our current culture war. One side believes, as I do, that individual merit exists, and should be the core criterion for admission to a great university, regardless of an individual’s racial or sexual identity, and so on. The other side believes that merit doesn’t exist at all outside the oppressive paradigm of racial and sexual identity, and that membership in a designated “marginalized” group should therefore be the core criterion for advancement in academia.
  • so they discriminate against individuals on the grounds of their race before they consider merit.
  • For example: If you are black and in the fourth lowest decile of SATs and GPAs among Harvard applicants, you have a higher chance of getting into Harvard (12.8 percent admitted) than an Asian-American in the very top decile (12.7 admitted). It’s rigged, which is why it was shut down by SCOTUS.
  • ...11 more annotations...
  • there is no debate. There’s a trade-off. But once you make identity a core qualification, you’re opening up a whole world of racist anti-racism.
  • Most Americans believe in individual merit, and advancement regardless of identity. Harvard and our new elite believe that our society is so structured as an enduring “white supremacy” that merit can only be considered after you have accounted for the effects of “intersectional oppression.”
  • each moment of truth puts a crack in the stifling, authoritarian edifice of DEI. We can bring this corruption to light. We can hold them to account. I’m certainly more hopeful about the future of liberal society now than I was a month ago.
  • the only way to cover it all up, of course, is to abolish testing students entirely (which is what so many elite colleges and universities are now doing) or to give all students an A or an A-, making any distinctions of excellence irrelevant.
  • When push comes to shove, when there is a finite number of places available, you’re in a zero-sum predicament. You have to pick between a smarter student of the wrong race and a weaker student of the right race. In the end at Harvard, being in the right race — not merit — determines your chances.
  • The more people see this for the systemic racism it is, the sooner we can throw this neo-Marxist cuckoo out of the liberal nest, and return to the airing of all ideas, regardless of the subject matter or the identity of the students
  • That’s how you can claim, as Gay does, that “diversity” and “excellence” go hand in hand, when obviously, at some point they can and do conflict.
  • The response to all this from the CRT crowd has been to insist — ever more strongly — that Gay is simply and only a victim of racism, or, in woke terminology, a victim of misogynoir. The fact that a white female university president at those same hearings lost her job before Gay did — and without any plagiarism questions — doesn’t count.
  • In the Congressional hearings, moreover, she showed little gravitas, grace, or ability to think on her feet. She has largely hidden from public view since the plagiarism revelations — not a good instinct for a leader of a huge, public-facing institution like Harvard. She is, quite obviously, a run-of-the-mill woke academic, who was promoted at breakneck speed because of her race and sex, and found herself quickly out of her depth.
  • When you look instead at what she has done as an administrator, which is where she has been focused more recently, you see it has almost all been about hiring on the basis of sex and race, persecuting heretical members of racial minorities, and removing paintings of dead white dudes. She is, at least, consistent.
  • And let’s be honest: we can all see with our own eyes that subordinating merit to race and sex is how Gay got her position. Her work, beyond the sloppy dime-store plagiarism, would be underwhelming for an average member of any faculty in the country. But for a Harvard president, it’s astonishingly mid
Javier E

No Rich Child Left Behind - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...no-rich-child-left-behind

education inequality early learning

shared by Javier E on 20 Jun 13 - No Cached
  • In the 1980s, on an 800-point SAT-type test scale, the average difference in test scores between two such children would have been about 90 points; today it is 125 points. This is almost twice as large as the 70-point test score gap between white and black children. Family income is now a better predictor of children’s success in school than race.
  • e proportion of students from upper-income families who earn a ba
  • chelor’s degree has increased by 18 percentage points over a 20-year period, while the completion rate of poor students has grown by only 4 points.
  • ...23 more annotations...
  • new research by the Harvard political scientist Robert D. Putnam and his colleagues shows that the rich-poor gaps in student participation in sports, extracurricular activities, volunteer work and church attendance have grown sharply as well.
  • average test scores on the National Assessment of Educational Progress, the so-called Nation’s Report Card, have been rising — substantially in math and very slowly in reading — since the 1970s.
  • The most potent development over the past three decades is that the test scores of children from high-income families have increased very rapidly.
  • the rich now outperform the middle class by as much as the middle class outperform the poor. Just as the incomes of the affluent have grown much more rapidly than those of the middle class over the last few decades, so, too, have most of the gains in educational success accrued to the children of the rich.
  • For the past few years, alongside other scholars, I have been digging into historical data to understand
  • It’s not just that the rich have more money than they used to, it’s that they are using it differently. This is where things get really interesting.
  • The widening income disparity in academic achievement is not a result of widening racial gaps in achievement, either. The achievement gaps between blacks and whites, and Hispanic and non-Hispanic whites have been narrowing slowly over the last two decade
  • schools don’t seem to produce much of the disparity in test scores between high- and low-income students.
  • That isn’t to say that there aren’t important differences in quality between schools serving low- and high-income students — there certainly are — but they appear to do less to reinforce the trends than conventional wisdom would have us believe.
  • The academic gap is widening because rich students are increasingly entering kindergarten much better prepared to succeed in school than middle-class students. This difference in preparation persists through elementary and high school.
  • one part of the explanation for this is rising income inequality
  • the incomes of the rich have grown faster over the last 30 years than the incomes of the middle class and the poor. Money helps families provide cognitively stimulating experiences for their young children because it provides more stable home environments, more time for parents to read to their children, access to higher-quality child care and preschool
  • The average 9-year-old today has math skills equal to those her parents had at age 11, a two-year improvement in a single generation. The gains are not as large in reading and they are not as large for older students, but there is no evidence that average test scores have declined over the last three decades for any age or economic group.
  • High-income families are increasingly focusing their resources — their money, time and knowledge of what it takes to be successful in school — on their children’s cognitive development and educational success. They are doing this because educational success is much more important than it used to be, even for the rich.
  • even though middle-class and poor families are also increasing the time and money they invest in their children, they are not doing so as quickly or as deeply as the rich.
  • from 1972 to 2006 high-income families increased the amount they spent on enrichment activities for their children by 150 percent, while the spending of low-income families grew by 57 percent over the same time period
  • the amount of time parents spend with their children has grown twice as fast since 1975 among college-educated parents as it has among less-educated parents.
  • much of our public conversation about education is focused on the wrong culprits: we blame failing schools and the behavior of the poor for trends that are really the result of deepening income inequality and the behavior of the rich.
  • not only are the children of the rich doing better in school than even the children of the middle class, but the changing economy means that school success is increasingly necessary to future economic success, a worrisome mutual reinforcement of trends that is making our society more socially and economically immobile.
  • the rapid growth in the rich-poor educational gap provides a ray of hope: if the relationship between family income and educational success can change this rapidly, then it is not an immutable, inevitable pattern. What changed once can change again. Policy choices matter more than we have recently been taught to think.
  • how can we move toward a society in which educational success is not so strongly linked to family background? Maybe we should take a lesson from the rich and invest much more heavily as a society in our children’s educational opportunities from the day they are born. Investments in early-childhood education pay very high societal dividends. That means investing in developing high-quality child care and preschool that is available to poor and middle-class children. It also means recruiting and training a cadre of skilled preschool teachers and child care providers.
  • improving the quality of our parenting and of our children’s earliest environments may be even more important. Let’s invest in parents so they can better invest in their children.
  • Fundamentally, it means rethinking our still-persistent notion that educational problems should be solved by schools alone.
Javier E

The Great Gatsby's Fabulous Betrayal of 1920s Fashion - Deirdre Clemente - The Atlantic - 0 views

www.theatlantic.com/...275664

interpretation historical fashion context

shared by Javier E on 09 May 13 - No Cached
  • It's a 21st century Gatsby, set in the 1920s, which, paradoxically, ups its connection to the decadent period it depicts. If you want historically accurate costumes, you'll be better served by PBS. If you want to understand the social and cultural meaning of clothes in the 1920s, then this movie delivers.
  • Self-appointed protectors of the novel and your "history buff" neighbor will swear Luhrmann gets it wrong, but there is no "wrong" in an interpretation, old sport. And I know that Luhrmann's camp cared about the historical details, because as an academic who writes about Fitzgerald-era fashion, I sat in a room with production designer Catherine Martin. She asked me pointed questions about period clothing.
mcginnisca

'The Diversity Bargain' Dominating Higher Education - The Atlantic - 0 views

www.theatlantic.com/...505619

politics diversity education US

shared by mcginnisca on 28 Oct 16 - No Cached
  • If I felt guilty about exploiting my background to appeal to colleges looking to build a well-rounded class, I also felt grateful for the opportunity.
  • Yet for something so widely desired, what diversity means and why people want it remain unclear
  • Particularly in the U.S., where universities emphasize their “holistic” evaluations of applicants and, studies show, calibrate SAT scores depending on a variety of factors including race, legacy status, and athletic recruitment, she was curious how students justified the practice. Reasoning that elite colleges tend to espouse relatively progressive views and that their students—having gained entree to the world’s most prized institutions—would presumably have little reason to resent affirmative action, she decided this sample would provide insights into “the best-case scenario in terms of support for racial inclusion.”
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  • Time and again, she comes across students like Stephanie, a white history major at Harvard, who says “race needs to be considered” because an “ethnically diverse community is beneficial to everyone and is such an integral part of the Harvard education.”
  • What if they add no discernibly “unique” perspective of black culture or rural poverty or the immigrant experience to student life?
  • Warikoo is slightly more narrow in assessing this cognitive dissonance, highlighting research (including her own) that reveals the paranoia of many white Americans who are “primed to see reverse discrimination in the future,”
  • “Some students have a background, identity, interest, or talent that is so meaningful they believe their application would be incomplete without it,” reads The Common Application’s most popular prompt. “If this sounds like you, then please share your story.” It’s an appealingly capacious invitation, but it also subtly casts applicants’ “backgrounds” or “identities” in the same terms as an “interest” or “talent,” and it’s perhaps unsurprising that many of the students Warikoo interviewed do the same, recontextualizing the consideration of race and income in admissions with comparisons that avoid questions of inequality altogether. When asked “whether diversity creates problems for the university,
martinde24

Teaching Seventh Graders in a 'Total Mess' of an Election Season - 0 views

www.nytimes.com/...ess-of-an-election-season.html

shared by martinde24 on 25 Oct 16 - No Cached
  • martinde24 on 25 Oct 16
     
    His students, most of whom are 12 years old, have been buzzing with talk of the campaign all year. The first group of students poured into the classroom just before 7:30 a.m., clutching notebooks and binders, and sat in desks arranged in circles.
Javier E

Russian propaganda effort helped spread 'fake news' during election, experts say - The ... - 0 views

www.washingtonpost.com/...9-b712-716af66098fe_story.html

russian propaganda fake news disinformation politics

shared by Javier E on 25 Nov 16 - No Cached
  • The researchers used Internet analytics tools to trace the origins of particular tweets and mapped the connections among social-media accounts that consistently delivered synchronized messages. Identifying website codes sometimes revealed common ownership. In other cases, exact phrases or sentences were echoed by sites and social-media accounts in rapid succession, signaling membership in connected networks controlled by a single entity
  • PropOrNot’s monitoring report, which was provided to The Washington Post in advance of its public release, identifies more than 200 websites as routine peddlers of Russian propaganda during the election season, with combined audiences of at least 15 million Americans
  • On Facebook, PropOrNot estimates that stories planted or promoted by the disinformation campaign were viewed more than 213 million times.
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  • Some players in this online echo chamber were knowingly part of the propaganda campaign, the researchers concluded, while others were “useful idiots” — a term born of the Cold War to describe people or institutions that unknowingly assisted Soviet Union propaganda efforts
  • The Russian campaign during this election season, researchers from both groups say, worked by harnessing the online world’s fascination with “buzzy” content that is surprising and emotionally potent, and tracks with popular conspiracy theories about how secret forces dictate world events
  • Some of these stories originated with RT and Sputnik, state-funded Russian information services that mimic the style and tone of independent news organizations yet sometimes include false and misleading stories in their report
  • On other occasions, RT, Sputnik and other Russian sites used social-media accounts to amplify misleading stories already circulating online, causing news algorithms to identify them as “trending” topics that sometimes prompted coverage from mainstream American news organizations.
  • The speed and coordination of these efforts allowed Russian-backed phony news to outcompete traditional news organizations for audience.
  • other misleading stories in August about Clinton’s supposedly troubled health. The Daily Beast debunked a particularly widely read piece in an article that reached 1,700 Facebook accounts and was read online more than 30,000 times
  • But the PropOrNot researchers found that the version supported by Russian propaganda reached 90,000 Facebook accounts and was read more than 8 million times. The researchers said the true Daily Beast story was like “shouting into a hurricane” of false stories supported by the Russians.
  • The final weeks of the campaign featured a heavy dose of stories about supposed election irregularities, allegations of vote-rigging and the potential for Election Day violence should Clinton win
  • “The way that this propaganda apparatus supported Trump was equivalent to some massive amount of a media buy,”
  • “It was like Russia was running a super PAC for Trump’s campaign. . . . It worked.”
  • A former U.S. ambassador to Russia, Michael A. McFaul, said he was struck by the overt support that RT and Sputnik expressed for Trump during the campaign, even using the #CrookedHillary hashtag pushed by the candidate.
  • “They don’t try to win the argument,” said McFaul, now director of the Freeman Spogli Institute for International Studies at Stanford University. “It’s to make everything seem relative. It’s kind of an appeal to cynicism.”
  • “They use our technologies and values against us to sow doubt,” said Robert Orttung, a GWU professor who studies Russia. “It’s starting to undermine our democratic system.
  • The same tactics, researchers said, helped Russia shape international opinions about its 2014 annexation of Crimea and its military intervention in Syria, which started last year. Russian propaganda operations also worked to promote the “Brexit” departure of Britain from the European Union
  • “For them, it’s actually a real war, an ideological war, this clash between two systems,” said Sufian Zhemukhov, a former Russian journalist conducting research at GWU. “In their minds, they’re just trying to do what the West does to Russia.”
  • RT broadcasts news reports worldwide in several languages, but the most effective way it reaches U.S. audiences is online. Its English-language flagship YouTube channel, launched in 2007, has 1.85 million subscribers and has had a total of 1.8 billion views, making it more widely viewed than CNN’s YouTube channel
  • Though widely seen as a propaganda organ, the Russian site has gained credibility with some American conservatives. Trump sat for an interview with RT in September. His nominee for national security adviser, retired Lt. Gen. Michael T. Flynn, traveled to Russia last year for a gala sponsored by the network. He later compared it to CNN.
  • The content from Russian sites has offered ready fodder for U.S.-based websites pushing far-right conservative messages. A former contractor for one, the Next News Network, said he was instructed by the site’s founder, Gary S. Franchi Jr., to weave together reports from traditional sources such as the Associated Press and the Los Angeles Times with ones from RT, Sputnik and others that provided articles that often spread explosively online.
  • “The readers are more likely to share the fake stories, and they’re more profitable,” said Dyan Bermeo, who said he helped assemble scripts and book guests for Next News Network before leaving because of a pay dispute and concerns that “fake news” was crowding out real news.
  • In just the past 90 days — a period that has included the closing weeks of the campaign, Election Day and its aftermath — the YouTube audience of Next News Network has jumped from a few hundred thousand views a day to a few million, according to analytics firm Tubular Labs. In October alone, videos from Next News Network were viewed more than 56 million times
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