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nrashkind

How to strengthen your immunity during the coronavirus pandemic: Exercise, meditation, ... - 0 views

www.cnn.com/...index.html

shared by nrashkind on 29 Mar 20 - No Cached
  • As the coronavirus situation intensifies, you might be wondering: How can I keep myself healthy?
  • Engaging in regular physical activity is a great way to help manage stress and strengthen your immune system. In fact, research shows that "fit individuals" -- defined as those who partake in regular physical activity -- have a lower incidence of infection compared to inactive and sedentary individuals. What's more, being physically active may help reduce the risk of chronic diseases that could further weaken your immune system, including cardiovascular disease, diabetes and obesity.
  • She also recommends looped bands to go around the calves or thighs, which strengthen the glutes and can help prevent knee and back injuries.
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  • For at-home fitness essentials, Browning recommends getting a set of yellow, green and red resistance bands (the colors correspond with varying levels of resistance). "These can be used for back, bicep, triceps, shoulders and leg work," Browning said.
  • And don't forget about the joy of dancing
  • While that program has a subscription-based app, you can also find free workouts on Alexia Clark's Instagram and IGTV.
  • If you haven't tried mediation, now might be a good time to start. A recent review involving 20 randomized, controlled trials including more than 1,600 people suggested that meditation may help keep our immune system functioning optimally.
  • "Life is messy, and although meditation isn't a cure all it can help us to remember to breathe and that we'll never be able to clean it all up," Gluck said.
  • Research dating back over 25 years has revealed that psychological stress increases susceptibility to illness (PDF).
  • To calm our anxiety during this stressful time, first acknowledge that it is okay to feel stressed, anxious and afraid. "It is okay to feel panicked ... look for ways to ground yourself in a safe and healthy way that does not cause harm to others," Forti said.
  • "Holding on to rigid patterns of thinking exacerbates stress and anxiety," Forti said. "Flexibility is required during this time of uncertainty and rapid change."
  • In my home, that means working with several interruptions, and allowing my girls to have some access to TikTok on my iPhone, along with some extra cookies.
  • Lastly, get your z's. Not doing so can negatively affect your immune system, according to the National Sleep Foundation.
  • According to the NSF, taking two naps that are no longer than 30 minutes each — one in the morning and one in the afternoon — has been shown to help decrease stress and offset the negative effects that sleep deprivation has on the immune system. If that's not realistic, a 20-minute catnap during a lunch break or before dinner can help too
Javier E

What Cookies and Meth Have in Common - The New York Times - 0 views

www.nytimes.com/...s-and-meth-have-in-common.html

food addiction drug stress plasticity reward environment psychology research brain science

shared by Javier E on 03 Jul 17 - No Cached
  • Why would anyone continue to use recreational drugs despite the medical consequences and social condemnation? What makes someone eat more and more in the face of poor health?
  • modern humans have designed the perfect environment to create both of these addictions.
  • the myth has persisted that addiction is either a moral failure or a hard-wired behavior — that addicts are either completely in command or literally out of their minds
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  • Food, like drugs, stimulates the brain’s reward circuit. Chronic exposure to high-fat and sugary foods is similarly linked with lower D2 levels, and people with lower D2 levels are also more likely to crave such foods. It’s a vicious cycle in which more exposure begets more craving.
  • Neuroscientists have found that food and recreational drugs have a common target in the “reward circuit” of the brain, and that the brains of humans and other animals who are stressed undergo biological changes that can make them more susceptible to addiction.
  • In a 2010 study, Diana Martinez and colleagues at Columbia scanned the brains of a group of healthy controls and found that lower social status and a lower degree of perceived social support — both presumed to be proxies for stress — were correlated with fewer dopamine receptors, called D2s, in the brain’s reward circuit
  • The reward circuit evolved to help us survive by driving us to locate food or sex in our environment
  • Today, the more D2 receptors you have, the higher your natural level of stimulation and pleasure — and the less likely you are to seek out recreational drugs or comfort food to compensate
  • people addicted to cocaine, heroin, alcohol and methamphetamines experience a significant reduction in their D2 receptor levels that persists long after drug use has stopped. These people are far less sensitive to rewards, are less motivated and may find the world dull, once again making them prone to seek a chemical means to enhance their everyday life.
  • Drug exposure also contributes to a loss of self-control. Dr. Volkow found that low D2 was linked with lower activity in the prefrontal cortex, which would impair one’s ability to think critically and exercise restraint
  • Now we have a body of research that makes the connection between stress and addiction definitive. More surprising, it shows that we can change the path to addiction by changing our environment.
  • At this point you may be wondering: What controls the reward circuit in the first place? Some of it is genetic. We know that certain gene variations elevate the risk of addiction to various drugs. But studies of monkeys suggest that our environment can trump genetics and rewire the brain.
  • simply by changing the environment, you can increase or decrease the likelihood of an animal becoming a drug addict.
  • The same appears true for humans. Even people who are not hard-wired for addiction can be made dependent on drugs if they are stressed
  • Is it any wonder, then, that the economically frightening situation that so many Americans experience could make them into addicts? You will literally have a different brain depending on your ZIP code, social circumstances and stress level.
  • In 1990, no state in our country had an adult obesity rate above 15 percent; by 2015, 44 states had obesity rates of 25 percent or higher. What changed?
  • What happened is that cheap, calorie-dense foods that are highly rewarding to your brain are now ubiquitous.
  • Nothing in our evolution has prepared us for the double whammy of caloric modern food and potent recreational drugs. Their power to activate our reward circuit, rewire our brain and nudge us in the direction of compulsive consumption is unprecedented.
  • The processed food industry has transformed our food into a quasi-drug, while the drug industry has synthesized ever more powerful drugs that have been diverted for recreational use.
  • Fortunately, our brains are remarkably plastic and sensitive to experience. Although it’s far easier said than done, just limiting exposure to high-calorie foods and recreational drugs would naturally reset our brains to find pleasure in healthier foods and life without drugs.
Javier E

How Animal Welfare Leads to Better Meat: A Lesson From Spain - Daisy Freund - Life - Th... - 0 views

www.theatlantic.com/...244127

animal meat welfare taste conditions research

shared by Javier E on 29 Aug 11 - No Cached
  • research being conducted in Australia and New Zealand is showing that when stress is minimized in animals, the meat has a lower pH and is consistently more delicate than in animals that experience stress during transport, handling, and slaughter.
  • the U.N. Food and Agriculture Organization talks extensively about PSE in its "Guidelines for Humane Handling, Transport and Slaughter of Livestock." When the animals are subjected to manhandling, fighting in the pens, and bad stunning techniques, the fright and stress causes a rapid breakdown of muscle glycogen. This lightens the color of the meat and turns it acidic and tasteless, making it difficult to sell, so it is usually discarded
  • most meat today is ground beyond recognition and consumers can't taste the difference, so the cost of creating stress-free environments for animals doesn't pay off.
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  • fear experienced during slaughter significantly elevates meat's levels of stress hormones—adrenaline, cortisol, and other steroids. Studies on human consumption of artificial growth hormones, which are believed by many to affect our reproductive systems and other bodily processes, have already resulted in policy changes in many countries, including those that make up the E.U. Attention is now turning to these naturally occurring fear-induced hormones as scientists worry that their consumption causes similar problems.
Javier E

Heat stress reduces labor capacity under climate warming - Geophysical Fluid Dynamics L... - 0 views

www.gfdl.noaa.gov/...capacity-under-climate-warming

heat global warming climate change crisis us effects

shared by Javier E on 29 Aug 19 - No Cached
  • Key Findings Due to projected increases in temperature and water vapor in the atmosphere:
  • Global warming of more than 6°C (11°F) eliminates all labor capacity in the hottest months in many areas, including the lower Mississippi Valley, and exposes most of the US east of the Rockies to heat stress beyond anything experienced in the world today.
  • In this scenario, heat stress in NYC exceeds present day Bahrain, and Bahrain heat stress would induce hyperthermia in even sleeping humans.
Javier E

The Suicide Clusters at Palo Alto High Schools - The Atlantic - 0 views

www.theatlantic.com/...413140

suicide culture teen pressure high school silicon valley

shared by Javier E on 20 Nov 15 - No Cached
  • The rich middle- and high-school kids Luthar and her collaborators have studied show higher rates of alcohol and drug abuse on average than poor kids, and much higher rates than the national norm.
  • They report clinically significant depression or anxiety or delinquent behaviors at a rate two to three times the national average
  • The New York Times columnist Frank Bruni’s Where You Go Is Not Who You’ll Be: An Antidote to the College Admissions Mania warns of the dangers of insisting that admission to an elite college is necessary for a successful life.
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  • One of the two major causes of distress, Luthar found, was the “pressure to excel at multiple academic and extracurricular pursuits.”
  • From their answers, Luthar constructed a profile of elite American adolescents whose self-worth is tied to their achievements and who see themselves as catastrophically flawed if they don’t meet the highest standards of success.
  • Middle-class kids, she told me, generally do not live with the expectation that they should go to Stanford or earn $200,000 a year. “If I’ve never been to the moon,” she said of middle-class families, “why would I expect my kids to go there?” The yardstick for the children of the meritocratic elite is different, and it can intimidate as much as it can empower.
  • The second major cause of distress that Luthar identified was perhaps more surprising: Affluent kids felt remarkably isolated from their parents.
  • The kids in the affluent communities she studied felt their parents to be no more available to them, either emotionally or physically, than the kids in severe poverty did.
  • Some of the measures Luthar used were objective: Did the family eat dinner together, or hang out in the evenings? Here, she discovered that some busy parents would leave adolescents alone in the afternoon and evening and often weren’t home at all during those hours
  • Children had the sense that their parents monitored their activities and cared deeply about how they were spending their time, but that didn’t translate into feeling close. Many children felt they were being prodded toward very specific goals and behaviors by parental cues, some subtle, some less so.
  • a feeling of closeness to parents was inversely linked to household income, meaning that the most-affluent kids felt the most alienated.
  • In the past couple of years, other best sellers have sounded a similar note. William Deresiewicz, a former Yale professor who contributes to this magazine, argues in Excellent Sheep that elite education “manufactures students who are smart and talented and driven, yes, but also anxious, timid, and lost, with little intellectual curiosity and a stunted sense of purpose.”
  • But it turns out that this combination can be just as hard on a child’s well-being.
  • Since Levine wrote The Price of Privilege, she’s watched the stress in the Bay Area and in affluent communities all over the country become more pervasive and more acute.
  • Now, she reports, the teenagers have no sense of agency. They still complain bitterly about all the same things, but they feel they have no choice.
  • Many have also fallen prey to what Levine calls a “mass delusion” that there is but one path to a successful life, and that it is very narrow
  • Adolescents no longer typically identify parents or peers as the greatest source of their stress, Levine says. They point to school. But that itself may suggest a submission of sorts—the unquestioned adoption of parental norms.
  • Starting in seventh grade, the rich cohort includes just as many kids who display troubling levels of delinquency as the poor cohort, although the rule-breaking takes different forms. The poor kids, for example, fight and carry weapons more frequently, which Luthar explains as possibly self-protective. The rich kids, meanwhile, report higher levels of lying, cheating, and theft.
  • The meeting she attended with select parents, scholars, mental-health professionals, and community leaders was academically rigorous and yielded many important insights. But it was “eerie” in its almost complete lack of feeling
  • “There are a lot of very hard truths that are just not being spoken.”
  • Gunn is more than 40 percent Asian, and some non-Asian parents, particularly ones who’d grown up in town when the Asian population was smaller, felt the shift was poisoning the culture of the entire school.
  • Her first semester, Chiu got an F on a geometry test, which “totally traumatized me.” Her relationship with her parents started to fray, “because it just took too much energy to speak in a polite tone of voice.” She began to dread swim practice and even Girl Scouts and band, “but I didn’t want to be a quitter.” She remembers wishing that someone had broken up with her, or that she was anorexic, or that she had some reason to explain to her parents why she felt so sad. “I also felt like I was already saying that I was too stressed, and nobody—neither my parents nor my teachers—seemed to care or take me seriously.
  • well-educated parents are quick to distance themselves from the Tiger Mom. We might admire her children’s accomplishments, but we tend to believe these can be coaxed out of a child through applause, not scolding. In fact, this particular combination of lavish praise and insistence on achievement defines our era of protective, meritocratic parenting
  • In March, after spending two days among Palo Alto’s parents and civic leaders, Luthar came to see the community, still in shock over the suicides, as hovering somewhere between fear and denial.
  • Providing praise and love when a child performs especially well can look like healthy parenting, he says, because the parents are giving the child more of a good thing. But if praise comes only when a child succeeds, the child is likely to develop a sense that his or her parents’ affection depends upon good grades, or touchdowns, or mastery of a religious text, or whatever the parents’ priorities might be.
  • The aim of healthy parenting, Assor says, should not be to shower children only with praise and trophies, or to encourage self-esteem based on no real achievements. It should be to disentangle love from the project of parental or pedagogical guidance
  • Giving specific, positive feedback about something a child has tried hard at, or critical yet constructive feedback when a child fails, is perfectly appropriate. “But being warm and nice is a different matter,” he says. “We want to be nice and warm also when our kids do not achieve and when they do not try hard to achieve.”
  • The hope is that, secure in love, a child can experiment more freely and begin to find his or her own voice.
  • With the help of therapists and time, Chiu could better explain what she had experienced—depression, the dangers of not sleeping enough. She learned that her idea that she could escape by manufacturing a mental-health crisis was itself a sign of a mental-health crisis.
  • Not atypically for people who come to consider suicide, she’d lost her ability to think clearly or solve problems, and ended up trapped in a tunnel ruminating about escape, until self-destruction became the only light she could see.
  • Almost by definition, suicide points to underlying psychological vulnerability. The thinking behind it is often obsessive and then impulsive; a kid can be ruminating about the train for a long time and then one night something ordinary—a botched quiz, a breakup—leads him or her to the tracks.
  • the closer I got to the heart of this story, the less I felt I understood that link. Some details neatly fit the narrative that academic pressure has caused lethal amounts of stress in Palo Alto—Taylor Chiu’s experience, for example. Will Dickens, who died in 2009, had a learning disability, and his mother, Janet Dixon-Dickens, told me he never forgot it at Gunn. Cameron Lee, on the other hand, wasn’t obviously oppressed by schoolwork, and neither was J.P. Blanchard, or Sonya Raymakers, a girl who died in June 2009, soon after being accepted into her dream program at New York University.
  • In these days of assumed meritocracy, where children can be turned into anything, we admire them as displays of remarkable engineering, to be tweaked and fine-tuned into bilingual perfection. What we’ve lost, perhaps, is a sense that there may be things about them we can’t know or understand, and that that mysterious quality, separate from us, is what we should marvel at.
  • Admitting we don’t entirely know why teenagers kill themselves isn’t an invitation to do nothing to prevent it from happening. It’s just a call for humility, a short pause to acknowledge that a sense of absolute certainty about what children should do or be or how they should operate is part of what landed us here.
runlai_jiang

Most Stressful Job on the Road: Not Driving an Autonomous Car - WSJ - 0 views

www.wsj.com/...g-an-autonomous-car-1522000393

technology

shared by runlai_jiang on 26 Mar 18 - No Cached
  • The fatal crash last week in Tempe, Ariz., involving an Uber autonomous vehicle is bringing new scrutiny to both the quality of Uber’s technology for avoiding collision and the efficacy of its backup system of so-called safety drivers.
  • The company said the second operator wasn’t officially responsible for maintaining car safety, but some drivers said the two people in the vehicle relied on each other since an accident or traffic violation could cost them their jobs.
  • One former Uber driver said he couldn’t imagine driving alone because it was “stressful enough” monitoring the road to ensure the car doesn’t perform in dangerous or unexpected ways. Being additionally responsible for logging unusual activity, which Uber drivers may type into a device in their cars, would only increase that, he said.
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  • Still, other drivers said the job wasn’t overly difficult. “It’s about being alert, if you can’t be alert for a few straight hours then you’re not a very good driver,” a former Waymo test operator said. Video taken from inside the Uber vehicle, released by Tempe police, appears to show the vehicle heading straight into the pedestrian without slo
  • It is the second time in a year that Uber has ​temporarily halted testing following an accident involving one of its autonomous cars.
  • Uber began making the transition to using single test operators nearly three years after embarking on self-driving vehicle development. General Motors Co.’s Cruise Automation self-driving unit, which was founded in 2013, still has two test drivers in every car. Waymo—which has logged more than five million testing miles, by far the most of any company—began using one safety operator in many of its cars in 2015, about six years after its program began. Waymo now runs most vehicles without humans behind the wheel in the Phoenix area and plans to launch a commercial robot service later this year.
  • d under stress. California, where a lot of testing occurs, requires companies to disclose such “disengagements” of the autonomous technology, and unnecessary disengagements can interfere with learning and improving the technology.
Javier E

When FitBit can track your workplace performance: the new wearable frontier - The Washi... - 0 views

www.washingtonpost.com/...ur-boss-track-your-performance

workplace performance wearable tracking surveillance tech privacy

shared by Javier E on 02 Jul 19 - No Cached
  • wearables can serve another purpose — determining whether you’re a productive employee. The data-obsessed may be quick to embrace such an assessment, but what if an employer has access to that information as well?
  • The researchers say their mobile-sensing system, which consists of fitness bracelets, sensors and a custom app, can measure employee performance with about 80 percent accuracy.
  • The system monitors physical and emotional signals that employees produce during the day and uses that data to create a performance profile over time that is designed to eliminate bias from evaluations
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  • it could signal the beginning of a new era of virtual assistants that will redefine our relationships with intelligent machines.
  • providing someone with valuable insights about their productivity, stress levels during meetings or lifestyle habits that impact their ability to perform their job
  • “We set out to discover whether there was a way to move the needle from an almost backward way of assessing people’s workplace performance to using more objective measures.
  • research shows that conscientious people, who are often more detailed-oriented and disciplined, tend to be more productive
  • If it was possible to predict someone’s mental health by analyzing their social media feeds and smartphone data, Campbell wondered, could similar data be leveraged to improve employee performance evaluations?
  • The workers were fitted with a wearable fitness tracker that monitored heart functions, sleep, stress, and measurements such as weight and calorie consumption, as well as a smartphone app that tracked their physical activity, location, phone usage and ambient light.
  • Location beacons placed in the home and office measured participants time at work and breaks from their desk, giving researchers a comprehensive window into their day from one hour to the next.
  • The information was processed by cloud-based machine-learning algorithms that classified performance using factors such as the amount of time spent at the workplace, quality of sleep, physical activity and phone usage
  • “We want to use that information to empower workers to tell them whether they’re being influenced by levels of stress or sleep or other factors that may not be immediately obvious to them.”
  • What the research does not explain, he said, is what habits make someone conscientious in the first place, leaving a gap in knowledge that researchers hoped to fill.
  • “Very often when people try to detect what drives performance, they rely on personality, which actually reveals little about someone’s ability to do their job well,” he said. “Evaluations can be biased because they are infused with stereotyping of people or political influences inside an office. But when you can extract a pattern over weeks and months, we can be more certain that assessment is objective and neutral.
  • the results showed, perhaps not surprisingly, that high performers tended to have lower rates of phone usage.
  • They also experience deeper periods of sustained sleep and are more physically active than their lower performing colleagues.
  • Researchers discovered that high-performing supervisors tended to be more mobile during the day, but they visited a smaller number of distinct places during their working hours
  • High-performing non-supervisors, meanwhile, tend to spend more time at work during the weekends,
  • Future versions, they said, could be tailored to individual jobs and provide workers with meaningful information about changes in their mental well-being during meetings or suggestions for reducing stress each week
  • But they also acknowledge that the valuable private data could prove volatile if it falls into a company’s hands without employee consent. Campbell suggested there might be a middle ground, such as companies offering incentives to employees who opt into a program that treats precise assessment data as one tool among several for evaluating performance.
  • “If there was any point down the road where I could have an application on my phone that could provide an objective assessment of my performance, that might be an incentive for workers to use it," he said. “Imagine being able to say, ‘Here’s the evidence that I deserve to be promoted or that my boss is standing in my way.’"
  • “I can’t really look into a crystal ball, but I’m hopeful this passive sensing technology will be used to empower the workforce rather than used against them," he added.
Javier E

Opinion | There's a Reason There Aren't Enough Teachers in America. Many Reasons, Actua... - 0 views

www.nytimes.com/...eacher-shortage-education.html

teaching teachers trends history school analysis shortage

shared by Javier E on 15 Dec 22 - No Cached
  • Here are just a few of the longstanding problems plaguing American education: a generalized decline in literacy; the faltering international performance of American students; an inability to recruit enough qualified college graduates into the teaching profession; a lack of trained and able substitutes to fill teacher shortages; unequal access to educational resources; inadequate funding for schools; stagnant compensation for teachers; heavier workloads; declining prestige; and deteriorating faculty morale.
  • Nine-year-old students earlier this year revealed “the largest average score decline in reading since 1990, and the first ever score decline in mathematics,”
  • In the latest comparison of fourth grade reading ability, the United States ranked below 15 countries, including Russia, Ireland, Poland and Bulgaria.
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  • Teachers are not only burnt out and undercompensated, they are also demoralized. They are being asked to do things in the name of teaching that they believe are mis-educational and harmful to students and the profession. What made this work good for them is no longer accessible. That is why we are hearing so many refrains of “I’m not leaving the profession, my profession left me.”
  • We find there are at least 36,000 vacant positions along with at least 163,000 positions being held by underqualified teachers, both of which are conservative estimates of the extent of teacher shortages nationally.
  • “The current problem of teacher shortages (I would further break this down into vacancy and under-qualification) is higher than normal.” The data, Nguyen continued, “indicate that shortages are worsening over time, particularly over the last few years
  • a growing gap between the pay of all college graduates and teacher salaries from 1979 to 2021, with a sharp increase in the differential since 2010
  • The number of qualified teachers is declining for the whole country and the vast majority of states.
  • Wages are essentially unchanged from 2000 to 2020 after adjusting for inflation. Teachers have about the same number of students. But, teacher accountability reforms have increased the demands on their positions.
  • The pandemic was very difficult for teachers. Their self-reported level of stress was about as twice as high during the pandemic compared to other working adults. Teachers had to worry both about their personal safety and deal with teaching/caring for students who are grieving lost family members.
  • the number of students graduating from college with bachelor’s degrees in education fell from 176,307 in 1970-71 to 104,008 in 2010-11 to 85,058 in 2019-20.
  • We do see that southern states (e.g., Mississippi, Alabama, Georgia and Florida) have very high vacancies and high vacancy rates.”
  • These gaps play a significant role in determining the quality of teachers,
  • By 2021, teachers made $1,348, 32.9 percent less than what other graduates made, at $2,009.
  • Sixty percent of teachers and 65 percent of principals reported believing that systemic racism exists. Only about 20 percent of teachers and principals reported that they believe systemic racism does not exist, and the remainder were not sure
  • “We find,” they write, “that teachers’ cognitive skills differ widely among nations — and that these differences matter greatly for students’ success in school. An increase of one standard deviation in teacher cognitive skills is associated with an increase of 10 to 15 percent of a standard deviation in student performance.”
  • teachers have lower cognitive skills, on average, in countries with greater nonteaching job opportunities for women in high-skill occupations and where teaching pays relatively less than other professions.
  • the scholars found that the cognitive skills of teachers in the United States fell in the middle ranks:Teachers in the United States perform worse than the average teacher sample-wide in numeracy, with a median score of 284 points out of a possible 500, compared to the sample-wide average of 292 points. In literacy, they perform slightly better than average, with a median score of 301 points compared to the sample-wide average of 295 points.
  • Increasing teacher numeracy skills by one standard deviation increases student performance by nearly 15 percent of a standard deviation on the PISA math test. Our estimate of the effect of increasing teacher literacy skills on students’ reading performance is slightly smaller, at 10 percent of a standard deviation.
  • How, then, to raise teacher skill level in the United States? Hanushek and his two colleagues have a simple answer: raise teacher pay to make it as attractive to college graduates as high-skill jobs in other fields.
  • policymakers will need to do more than raise teacher pay across the board to ensure positive results. They must ensure that higher salaries go to more effective teachers.
  • The teaching of disputed subjects in schools has compounded many of the difficulties in American education.
  • The researchers found that controversies over critical race theory, sex education and transgender issues — aggravated by divisive debates over responses to Covid and its aftermath — are inflicting a heavy toll on teachers and principals.
  • “On top of the herculean task of carrying out the essential functions of their jobs,” they write, “educators increasingly find themselves in the position of addressing contentious, politicized issues in their schools as the United States has experienced increasing political polarization.”
  • Teachers and principals, they add, “have been pulled in multiple directions as they try to balance and reconcile not only their own beliefs on such matters but also the beliefs of others around them, including their leaders, fellow staff, students, and students’ family members.”
  • These conflicting pressures take place in a climate where “emotions in response to these issues have run high within communities, resulting in the harassment of educators, bans against literature depicting diverse characters, and calls for increased parental involvement in deciding academic content.”
  • In 1979, the average teacher weekly salary (in 2021 dollars) was $1,052, 22.9 percent less than other college graduates’, at $1,364
  • Forty-eight percent of principals and 40 percent of teachers reported that the intrusion of political issues and opinions in school leadership or teaching, respectively, was a job-related stressor. By comparison, only 16 percent of working adults indicated that the intrusion of political issues and opinions in their jobs was a source of job-related stress
  • Nearly all Black or African American principals (92 percent) and teachers (87 percent) reported believing that systemic racism exists.
  • White educators working in predominantly white school systems reported substantially more pressure to deal with politically divisive issues than educators of color and those working in mostly minority schools: “Forty-one percent of white teachers and 52 percent of white teachers and principals selected the intrusion of political issues and opinions into their professions as a job-related stressor, compared with 36 percent of teachers of color and principals of color.
  • and opinions into their professions as a job-related stressor, compar
  • A 54 percent majority of teachers and principals said there “should not be legal limits on classroom conversations about racism, sexism, and other topics,” while 20 percent said there should be legislated constraint
  • Voters, in turn, are highly polarized on the teaching of issues impinging on race or ethnicity in public schools. The Education Next 2022 Survey asked, for example:Some people think their local public schools place too little emphasis on slavery, racism and other challenges faced by Black people in the United States. Other people think their local public schools place too much emphasis on these topics. What is your view about your local public schools?
  • Among Democrats, 55 percent said too little emphasis was placed on slavery, racism and other challenges faced by Black people, and 8 percent said too much.
  • Among Republicans, 51 said too much and 10 percent said too little.
  • Because of the lack of reliable national data, there is widespread disagreement among scholars of education over the scope and severity of the shortage of credentialed teachers, although there is more agreement that these problems are worse in low-income, high majority-minority school systems and in STEM and special education faculties.
  • Public schools increasingly are targets of conservative political groups focusing on what they term “Critical Race Theory,” as well as issues of sexuality and gender identity. These political conflicts have created a broad chilling effect that has limited opportunities for students to practice respectful dialogue on controversial topics and made it harder to address rampant misinformation.
  • The chilling effect also has led to marked declines in general support for teaching about race, racism, and racial and ethnic diversity.
  • These political conflicts, the authors wrote,have made the already hard work of public education more difficult, undermining school management, negatively impacting staff, and heightening student stress and anxiety. Several principals shared that they were reconsidering their own roles in public education in light of the rage at teachers and rage at administrators’ playing out in their communities.
  • State University of New York tracked trends on “four interrelated constructs: professional prestige, interest among students, preparation for entry, and job satisfaction” for 50 years, from the 1970s to the present and founda consistent and dynamic pattern across every measure: a rapid decline in the 1970s, a swift rise in the 1980s, relative stability for two decades, and a sustained drop beginning around 2010. The current state of the teaching profession is at or near its lowest levels in 50 years.
  • Interest in the teaching profession among high school seniors and college freshmen has fallen 50 percent since the 1990s, and 38 percent since 2010, reaching the lowest level in the last 50 years
  • Perceptions of teacher prestige have fallen between 20 percent and 47 percent in the last decade to be at or near the lowest levels recorded over the last half century
  • Who among the next generation of college graduates will choose to teach?
  • the proportion of college graduates that go into teaching is at a 50-year low
  • Teachers’ job satisfaction is also at the lowest level in five decades, with the percent of teachers who feel the stress of their job is worth it dropping from 81 percent to 42 percent in the last 15 years
  • The combination of these factors — declining prestige, lower pay than other professions that require a college education, increased workloads, and political and ideological pressures — is creating both intended and unintended consequences for teacher accountability reforms mandating tougher licensing rules, evaluations and skill testing.
  • Education policy over the past decade has focused considerable effort on improving human capital in schools through teacher accountability. These reforms, and the research upon which they drew, were based on strong assumptions about how accountability would affect who decided to become a teacher. Counter to most assumptions, our findings document how teacher accountability reduced the supply of new teacher candidates by, in part, decreasing perceived job security, satisfaction and autonomy.
  • The reforms, Kraft and colleagues continued, increasedthe likelihood that schools could not fill vacant teaching positions. Even more concerning, effects on unfilled vacancies were concentrated in hard-to-staff schools that often serve larger populations of low-income students and students of color
  • We find that evaluation reforms increased the quality of newly hired novice teachers by reducing the number of teachers that graduated from the least selective institutions
  • We find no evidence that evaluation reforms served to attract teachers who attended the most selective undergraduate institutions.
  • In other words, the economic incentives, salary structure and work-life pressures characteristic of public education employment have created a climate in which contemporary education reforms have perverse and unintended consequences that can worsen rather than alleviate the problems facing school systems.
  • If so, to improve the overall quality of the nation’s more than three million public schoolteachers, reformers may want to give priority to paychecks, working conditions, teacher autonomy and punishing workloads before attempting to impose higher standards, tougher evaluations and less job security.
Javier E

The Psych Approach - NYTimes.com - 0 views

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psychology emotion trauma success stress happiness anxiety crisis

shared by Javier E on 28 Sep 12 - No Cached
  • In Paul Tough’s essential book, “How Children Succeed,” he describes what’s going on. Childhood stress can have long lasting neural effects, making it harder to exercise self-control, focus attention, delay gratification and do many of the other things that contribute to a happy life.
  • more recently, attention has shifted to the psychological reactions that impede learning — the ones that flow from insecure relationships, constant movement and economic anxiety.
  • KIPP discovered that three-quarters of its graduates were not making it through college. It wasn’t the students with the lower high school grades that were dropping out most. It was the ones with the weakest resilience and social skills. It was the pessimists.
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  • it’s become increasingly clear that social and emotional deficits can trump material or even intellectual progress.
  • psychological researchers have taught us that motivation, self-control and resilience are together as important as raw I.Q. and are probably more malleable.
  • Schools are now casting about, trying to find psychological programs that will help students work on resilience, equanimity and self-control. Some schools give two sets of grades — one for academic work and one for deportment.
  • across vast stretches of America, economic, social and family breakdowns are producing enormous amounts of stress and unregulated behavior, which dulls motivation, undermines self-control and distorts lives.
Javier E

"Nerve": Why is America so anxious? - Nonfiction - Salon.com - 0 views

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anxiety US cultural values control comparative

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  • fear recognition and the fight-or-flight reflex embedded in our neurochemistry is part of what has enabled our survival and evolution from chest-pounding primates to iPad-wielding bipeds
  • major catastrophes spark widespread anxiety in the countries where they hit. A great example of this is how incredibly overinflated Americans' fears about terrorism grew after 9/11. In one poll that was conducted in the aftermath of the attacks, respondents said that the average American had a 48 percent chance of being injured in a terrorist plot over the next year. As it turned out, the odds were more like 0 percent.
  • Americans have become extremely vulnerable to the pressures of the 21st century. For the past 50 years, we've been getting progressively more anxious in good economic times and bad, so we can't even blame it on the recession. As I was conducting research for the book, psychologists pointed to three basic reasons why our psychic state is deteriorating. The first is a simple matter of social disconnection. As we spend more time with our electronic devices than we do with our neighbors, we lose our physical sense of community. Social isolation flies in the face of our evolutionary history. The second major cause is the information overload that we're experiencing with the Internet and the 24-hour media cycle. We're all aware of it, but I'm not sure we realize how big an impact it's having on our brains. The third explanation can be attributed to what one psychologist refers to as a culture of "feel goodism" -- the idea that we shouldn't ever have to be upset and that all our negative emotions can be neutralized with a pill. This to me feels like a distinctly American phenomenon.
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  • The most anxiety-producing jobs are the ones in which the employee has very little control over what he or she does during the workday.
  • The notion of executive stress syndrome -- the idea that bosses and corporate executives experience much higher levels of anxiety than their underlings -- has proven to be total bullshit. Executives tend to have more control over what they're doing, and they often displace their anxieties on the people that work beneath them.
  • The most frustrating thing about a traffic jam is not that we're stuck sitting there. For the most part, we're perfectly comfortable in our cars. The problem is that we have no control over what's going on -- we have no idea as to when the traffic will eventually let up. Those are the exact ingredients that make people anxious. Anger and fear are very similar physiologically, so that's why some people get stressed and some people get pissed. It's all part of the same fight-or-flight reaction cycle.
  • One thing that "Outliers" fails to point out is that practice alone is not enough. Anders Erickson, a psychologist at Florida State University who studies peak human performance, argues that practicing the same thing over and over again does not ensure that you will respond well in a stressful situation. The trick is to challenge yourself so you're constantly improving your skills.
  • certain phobias can be made extinct by repeated exposure to what scares us.
  • only way to beat these feelings -- and by beat I do not mean extinguish so much as get in a more comfortable relationship with -- is to put yourself in the very situations that make you so uncomfortable.
Javier E

Silicon Valley Is Growing Up, Giving Parents a Break - The New York Times - 0 views

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silicon valley family parenting lifestyle

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  • Long hours in the office and the expectations of being connected at home are familiar to workers across industries, not just Silicon Valley. Fifty-six percent of parents in dual-income households across the wage spectrum say they find the work-family balance to be difficult and stressful. But tech takes the high-stress, high-stakes American work culture to the extreme.
  • “The tech industry’s love for scrappy, accessible founders adds to the pressure,” said Glenn Kelman, chief executive of Redfin, the online real estate company. “You’re expected to lead by example, to roll up your sleeves, to know everything going on.”
  • “Being a tech founder is all-consuming; you can never really turn off,” said Clara Shih, founder and chief executive of Hearsay Social, who recently had her first child with her husband, Daniel Chao, also a tech founder and chief executive, of Halo Neuroscience. “You can’t skimp on your family, and you can’t skimp on your start-up, so you end up skimping on yourself.”
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  • One reason this has recently become an issue could be that Silicon Valley is aging. There are, of course, many established companies with older employees, but many people who work at the hot companies of the web era are now also becoming parents. And start-ups stay private for longer periods now, meaning employees work at them longer before cashing out.
  • Tech companies also employ a disproportionately small number of women — one-third of employees at many companies, and often less than one-fifth of technical employees. Over all, parenthood affects women’s careers more substantially than men’s, and women tend to be the ones who ask for family-friendly policies at work like paid leave or flex time.
  • One symbol of the cultural change in tech, fair or not, is the criticism of executives who seem to prioritize work over family. That happened to Marissa Mayer, chief executive of Yahoo, when she announced she would take only a very short leave after having twins.
Javier E

Japanese Culture: 4th Edition (Updated and Expanded) (Kindle version) (Studies of the W... - 0 views

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japan culture language values book notes

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  • It is fitting that Japan’s earliest remaining works, composed at a time when the country was so strongly under the civilizing influence of China, should be of a historical character. In the Confucian tradition, the writing of history has always been held in the highest esteem, since Confucianists believe that the lessons of the past provide the best guide for ethical rule in the present and future. In contrast to the Indians, who have always been absorbed with metaphysical and religious speculation and scarcely at all with history, the Chinese are among the world’s greatest record-keepers.
  • he wrote that it is precisely because life and nature are changeable and uncertain that things have the power to move us.
  • The turbulent centuries of the medieval age produced many new cultural pursuits that catered to the tastes of various classes of society, including warriors, merchants, and even peasants. Yet, coloring nearly all these pursuits was miyabi, reflected in a fundamental preference on the part of the Japanese for the elegant, the restrained, and the subtly suggestive.
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  • “Nothing in the West can compare with the role which aesthetics has played in Japanese life and history since the Heian period”; and “the miyabi spirit of refined sensibility is still very much in evidence” in modern aesthetic criticism.9
  • there has run through history the idea that the Japanese are, in terms of their original nature (that is, their nature before the introduction from the outside of such systems of thought and religion as Confucianism and Buddhism), essentially an emotional people. And in stressing the emotional side of human nature, the Japanese have always assigned high value to sincerity (makoto) as the ethic of the emotions.
  • If the life of the emotions thus had an ethic in makoto, the evolution of mono no aware in the Heian period provided it also with an aesthetic.
  • Tsurayuki said, in effect, that people are emotional entities and will intuitively and spontaneously respond in song and verse when they perceive things and are moved. The most basic sense of mono no aware is the capacity to be moved by things, whether they are the beauties of nature or the feelings of people,
  • One of the finest artistic achievements of the middle and late Heian period was the evolution of a native style of essentially secular painting that reached its apex in the narrative picture scrolls of the twelfth century. The products of this style of painting are called “Yamato [that is, Japanese] pictures” to distinguish them from works categorized as “Chinese pictures.”
  • The Fujiwara epoch, in literature as well as the visual arts, was soft, approachable, and “feminine.” By contrast, the earlier Jōgan epoch had been forbidding, secretive (esoteric), and “masculine.”
  • Despite the apparent lust of the samurai for armed combat and martial renown, much romanticized in later centuries, the underlying tone of the medieval age in Japan was from the beginning somber, pessimistic, and despairing. In The Tale of Genji the mood shifted from satisfaction with the perfections of Heian courtier society to uncertainty about this life and a craving for salvation in the next.
  • Despite political woes and territorial losses, the Sung was a time of great advancement in Chinese civilization. Some scholars, impressed by the extensive growth in cities, commerce, maritime trade, and governmental bureaucratization in the late T’ang and Sung, have even asserted that this was the age when China entered its “early modern” phase. The Sung was also a brilliant period culturally.
  • the fortuitous combination of desire on the part of the Sung to increase its foreign trade with Japan and the vigorous initiative taken in maritime activity by the Taira greatly speeded the process of transmission.
  • The Sung period in China, on the other hand, was an exceptional age for scholarship, most notably perhaps in history and in the compilation of encyclopedias and catalogs of art works. This scholarly activity was greatly facilitated by the development of printing, invented by the Chinese several centuries earlier.
  • In addition to reviving interest in Japanese poetry, the use of kana also made possible the evolution of a native prose literature.
  • peasantry, who formed the nucleus of what came to be known as the True Sect of Pure Land Buddhism. Through the centuries, this sect has attracted one of the largest followings among the Japanese, and its founder, Shinran, has been canonized as one of his country’s most original religious thinkers.
  • True genre art, picturing all classes at work and play, did not appear in Japan until the sixteenth century. The oldest extant genre painting of the sixteenth century is a work, dating from about 1525, called “Views Inside and Outside Kyoto” (rakuchū-rakugai zu).
  • the aesthetic principles that were largely to dictate the tastes of the medieval era. We have just remarked the use of sabi. Another major term of the new medieval aesthetics was yūgen, which can be translated as “mystery and depth.” Let
  • One of the basic values in the Japanese aesthetic tradition—along with such things as perishability, naturalness, and simplicity—is suggestion. The Japanese have from earliest times shown a distinct preference for the subtleties of suggestion, intimation, and nuance, and have characteristically sought to achieve artistic effect by means of “resonances” (yojō).
  • Amidism was not established as a separate sect until the time of the evangelist Hōnen (1133–1212).
  • But even in Chōmei we can observe a tendency to transform what is supposed to be a mean hovel into something of beauty based on an aesthetic taste for “deprivation” (to be discussed later in this chapter) that evolved during medieval times.
  • Apart from the proponents of Pure Land Buddhism, the person who most forcefully propagated the idea of universal salvation through faith was Nichiren (1222–82).
  • Nichiren held that ultimate religious truth lay solely in the Lotus Sutra, the basic text of the Greater Vehicle of Buddhism in which Gautama had revealed that all beings possess the potentiality for buddhahood.
  • At the time of its founding in Japan by Saichō in the early ninth century, the Tendai sect had been based primarily on the Lotus Sutra; but, in the intervening centuries, Tendai had deviated from the Sutra’s teachings and had even spawned new sects, like those of Pure Land Buddhism, that encouraged practices entirely at variance with these teachings.
  • Declaring himself “the pillar of Japan, the eye of the nation, and the vessel of the country,”14 Nichiren seems even to have equated himself with Japan and its fate.
  • The kōan is especially favored by what the Japanese call the Rinzai sect of Zen, which is also known as the school of “sudden enlightenment” because of its belief that satori, if it is attained, will come to the individual in an instantaneous flash of insight or awareness. The other major sect of Zen, Sōtō, rejects this idea of sudden enlightenment and instead holds that satori is a gradual process to be attained primarily through seated meditation.
  • Fought largely in Kyoto and its environs, the Ōnin War dragged on for more than ten years, and after the last armies withdrew in 1477 the once lovely capital lay in ruins. There was no clear-cut victor in the Ōnin War. The daimyos had simply fought themselves into exhaustion,
  • Yoshimasa was perhaps even more noteworthy as a patron of the arts than his grandfather, Yoshimitsu. In any case, his name is just as inseparably linked with the flourishing of culture in the Higashiyama epoch (usually taken to mean approximately the last half of the fifteenth century) as Yoshimitsu’s is with that of Kitayama.
  • The tea room, as a variant of the shoin room, evolved primarily in the sixteenth century.
  • Shukō’s admonition about taking care to “harmonize Japanese and Chinese tastes” has traditionally been taken to mean that he stood, in the late fifteenth century, at a point of transition from the elegant and “aristocratic” kind of Higashiyama chanoyu just described, which featured imported Chinese articles, to a new, Japanese form of the ceremony that used native ceramics,
  • the new kind of tea ceremony originated by Shukō is called wabicha, or “tea based on wabi.” Developed primarily by Shukō’s successors during the sixteenth century, wabicha is a subject for the next chapter.
  • The Japanese, on the other hand, have never dealt with nature in their art in the universalistic sense of trying to discern any grand order or structure; much less have they tried to associate the ideal of order in human society with the harmonies of nature. Rather,
  • The Chinese Sung-style master may have admired a mountain, for example, for its enduring, fixed quality, but the typical Japanese artist (of the fifteenth century or any other age) has been more interested in a mountain for its changing aspects:
  • Zen culture of Muromachi Japan was essentially a secular culture. This seems to be strong evidence, in fact, of the degree to which medieval Zen had become secularized: its view of nature was pantheistic and its concern with man was largely psychological.
  • Nobunaga’s castle at Azuchi and Hideyoshi’s at Momoyama have given their names to the cultural epoch of the age of unification. The designation of this epoch as Azuchi-Momoyama (or, for the sake of convenience, simply Momoyama) is quite appropriate in view of the significance of castles—as represented by these two historically famous structures—in the general progress, cultural and otherwise, of these exciting years.
  • Along with architecture, painting was the art that most fully captured the vigorous and expansive spirit of the Momoyama epoch of domestic culture during the age of unification. It was a time when many styles of painting and groups of painters flourished. Of the latter, by far the best known and most successful were the Kanō,
  • Motonobu also made free use of the colorful Yamato style of native art that had evolved during the Heian period and had reached its pinnacle in the great narrative picture scrolls of the twelfth and thirteenth centuries.
  • what screen painting really called for was color, and it was this that the Kanō artists, drawing on the native Yamato tradition, added to their work with great gusto during the Momoyama epoch. The color that these artists particularly favored was gold, and compositions done in ink and rich pigments on gold-leaf backgrounds became the most characteristic works of Momoyama art.
  • there could hardly be a more striking contrast between the spirits of two ages than the one reflected in the transition from the subdued monochromatic art of Japan’s medieval era to the blazing use of color by Momoyama artists, who stood on the threshold of early modern times.
  • aware, which, as we saw in Chapter 3, connotes the capacity to be moved by things. In the period of the Shinkokinshū, when Saigyō lived, this sentiment was particularly linked with the aesthetic of sabi or “loneliness” (and, by association, sadness). The human condition was essentially one of loneliness;
  • During the sixteenth century the ceremony was further developed as wabicha, or tea (cha) based on the aesthetic of wabi. Haga Kōshirō defines wabi as comprising three kinds of beauty: a simple, unpretentious beauty; an imperfect, irregular beauty; and an austere, stark beauty.
  • The alternate attendance system also had important consequences in the cultural realm, contributing to the development for the first time of a truly national culture. Thus, for example, the daimyos and their followers from throughout the country who regularly visited Edo were the disseminators of what became a national dialect or “lingua franca” and, ultimately, the standard language of modern Japan.
  • They also fostered the spread of customs, rules of etiquette, standards of taste, fashions, and the like that gave to Japanese everywhere a common lifestyle.
  • “[Tokugawa-period] statesmen thought highly of agriculture, but not of agriculturalists.”6 The life of the average peasant was one of much toil and little joy. Organized into villages that were largely self-governing, the peasants were obliged to render a substantial portion of their farming yields—on average, perhaps 50 percent or more—to the samurai, who provided few services in return. The resentment of peasants toward samurai grew steadily throughout the Tokugawa period and was manifested in countless peasant rebellions
  • Although in the long run the seclusion policy undeniably limited the economic growth of Tokugawa Japan by its severe restrictions both on foreign trade and on the inflow of technology from overseas, it also ensured a lasting peace that made possible a great upsurge in the domestic economy, especially during the first century of shogunate rule.
  • Both samurai and peasants were dependent almost solely on income from agriculture and constantly suffered declines in real income as the result of endemic inflation; only the townsmen, who as commercialists could adjust to price fluctuations, were in a position to profit significantly from the economic growth of the age.
  • We should not be surprised, therefore, to find this class giving rise to a lively and exuberant culture that reached its finest flowering in the Genroku epoch at the end of the seventeenth and the beginning of the eighteenth centuries. The mainstays of Genroku culture were the theatre, painting (chiefly in the form of the woodblock print), and prose fiction,
  • The Japanese had, of course, absorbed Confucian thinking from the earliest centuries of contact with China, but for more than a millennium Buddhism had drawn most of their intellectual attention. Not until the Tokugawa period did they come to study Confucianism with any great zeal.
  • One of the most conspicuous features of the transition from medieval to early modern times in Japan was the precipitous decline in the vigor of Buddhism and the rise of a secular spirit.
  • The military potential and much of the remaining landed wealth of the medieval Buddhist sects had been destroyed during the advance toward unification in the late sixteenth century. And although Buddhism remained very much part of the daily lives of the people, it not only ceased to hold appeal for many Japanese intellectuals but indeed even drew the outright scorn and enmity of some.
  • it was the Buddhist church—and especially the Zen sect—that paved the way for the upsurge in Confucian studies during Tokugawa times. Japanese Zen priests had from at least the fourteenth century on assiduously investigated the tenets of Sung Neo-Confucianism, and in ensuing centuries had produced a corpus of research upon which the Neo-Confucian scholarship of the Tokugawa period was ultimately built.
  • Yamaga Sokō is generally credited as the formulator of the code of bushidō, or the “way of the warrior.”4 Certainly he was a pioneer in analyzing the role of the samurai as a member of a true ruling elite and not simply as a rough, and frequently illiterate, participant in the endless civil struggles of the medieval age.
  • The fundamental purpose of Neo-Confucian practice is to calm one’s turbid ki to allow one’s nature (ri) to shine forth. The person who achieves this purpose becomes a sage, his ri seen as one with the universal principle, known as the “supreme ultimate” (taikyoku), that governs all things.
  • Neo-Confucianism proposed two main courses to clarify ri, one objective and the other subjective.7 The objective course was through the acquisition of knowledge by means of the “investigation of things,” a phrase taken by Chu Hsi from the Chinese classic The Great Learning (Ta hsüeh). At the heart of things to investigate was history,
  • Quite apart from any practical guidance to good rulership it may have provided, this Neo-Confucian stress on historical research proved to be a tremendous spur to scholarship and learning in general during the Tokugawa period;8 and, as we will see in the next chapter, it also facilitated the development of other, heterodox lines of intellectual inquiry.
  • the subjective course appeared to have been taken almost directly from Buddhism, and in particular Zen. It was the course of “preserving one’s heart by holding fast to seriousness,” which called for the clarification of ri by means remarkably similar to Zen meditation.
  • The calendrical era of Genro ku lasted from 1688 until 1703, but the Genroku cultural epoch is usually taken to mean the span of approximately a half-century from, say, 1675 until 1725. Setting the stage for this rise of a townsman-oriented culture was nearly a century of peace and steady commercial growth.
  • places of diversion and assignation, these quarters were the famous “floating worlds” (ukiyo) of Tokugawa fact and legend. Ukiyo, although used specifically from about this time to designate such demimondes, meant in the broadest sense the insubstantial and ever-changing existence in which man is enmeshed.
  • ukiyo15 always carried the connotation that life is fundamentally sad; but, in Genroku times, the term was more commonly taken to mean a world that was pleasurable precisely because it was constantly changing, exciting, and up-to-date.
  • the Tokugawa period was not at all like the humanism that emerged in the West from the Renaissance on. Whereas modern Western humanism became absorbed with people as individuals, with all their personal peculiarities, feelings, and ways, Japanese humanism of the Tokugawa period scarcely conceived of the existence of true individuals at all; rather, it focused on “the people” and regarded them as comprising essentially types, such as samurai, farmers, and courtesans.
  • there is little in the literature as a whole of that quality—character development—that is probably the single most important feature of the modern Western novel.
  • Although shogunate authorities and Tokugawa-period intellectuals in general had relatively little interest in the purely metaphysical side of Chu Hsi’s teachings, they found his philosophy to be enormously useful in justifying or ideologically legitimizing the feudal structure of state and society that had emerged in Japan by the seventeenth century.
  • With its radical advocacy of violent irrationality—to the point of psychosis—Hagakure has shocked many people. But during Japan’s militarist years of the 1930s and World War II, soldiers and others hailed it as something of a bible of samurai behavior, and the postwar nationalist writer Mishima Yukio was even inspired to write a book in praise of its values.
  • It is significant that many of the leading prose writers, poets, and critics of the most prominent journal of Japanese romanticism, Bungakukai (The Literary World, published from 1893 until 1898), were either converts to or strongly influenced by Protestant Christianity, the only creed in late Meiji Japan that gave primacy to the freedom and spiritual independence of the individual. The absolutism embodied in the Meiji Constitution demanded strict subordination of the interests of the individual to those of the state;
  • The feeling of frustration engendered by a society that placed such preponderant stress upon obedience to the group, especially in the form of filial piety toward one’s parents and loyalty to the state, no doubt accounts for much of the sense of alienation observable in the works of so many modern Japanese writers.
  • These writers have been absorbed to an unusual degree with the individual, the world of his personal psychology, and his essential loneliness. In line with this preoccupation, novelists have perennially turned to the diary-like, confessional tale—the so-called I-novel—as their preferred medium of expression.
  • In intellectual and emotional terms, the military came increasingly to be viewed as the highest repository of the traditional Japanese spirit that was the sole hope for unifying the nation to act in a time of dire emergency.
  • The enemy that had led the people astray was identified as those sociopolitical doctrines and ideologies that had been introduced to Japan from the West during the preceding half-century or so along with the material tools of modernization.
  • If there is a central theme to this book, it is that the Japanese, within the context of a history of abundant cultural borrowing from China in premodern times and the West in the modern age, have nevertheless retained a hard core of native social, ethical, and cultural values by means of which they have almost invariably molded and adapted foreign borrowing to suit their own tastes and purposes.
Javier E

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

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Japan history revisionist memory remembrance WWII interwar germany DDR

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  • 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

How to evaluate and eventually ease coronavirus restrictions - The Washington Post - 0 views

www.washingtonpost.com/...onavirus-strategy-economy-plan

restrictions pandemic strategies trump policy response

shared by Javier E on 29 Mar 20 - No Cached
  • In recent days, epidemiologists and infectious disease specialists, as well as former top agency officials, have rushed to put out their own plans — by publishing preprint papers online and sharing ideas on Twitter and in op-eds
  • a consensus of sorts has begun to coalesce around several key ingredients for an American strategy to move forward while minimizing human and economic casualties. They include mounting a large-scale contact tracing effort, widespread testing, building up health care capacity before easing restrictions, making future quarantines more targeted, and allowing those who have recovered and have some immunity to go back to work.
  • While overall the peak of the epidemic may occur in late April or early May, the timing may be different in different states.
  • ...29 more annotations...
  • The plan was published Sunday by the American Enterprise Institute. Its lead author — Scott Gottlieb, former Food and Drug Administration commissioner in the Trump administration
  • “The goal is to outline a plan that will allow a gradual return to a more normal way of life without increasing the risk” that the epidemic will resurge.
  • Most economists and health experts say there is no way to restart the economy without addressing the underlying problem of the coronavirus. As long as the pandemic continues to spread, the markets will be in turmoil and any businesses will struggle to stay open, they say.
  • instead of giving false reassurances and deadlines, the White House should tell people the hard truth about the current situation and a coherent strategy they can work toward. “The social distancing, being stuck at home, the deaths we’re going to be seeing. People want to know what it’s for. That there’s a plan.”
  • the road map Gottlieb’s group outlined stresses the need to move away from the current decentralized system and “toward more coordinated execution of response.”
  • The plan divides coming months into four phases and sets “triggers” for states to move from one phase to the next.
  • The latest proposal is a 19-page plan with a step-by-step timeline, with clear benchmarks states and regions would need to meet to safely move forward to the next step
  • With most of the nation now in phase one of the epidemic, the goal should be a sharp increase in hospital critical care beds and an increase of testing to 750,000 people a week to track the epidemic — a number Gottlieb said could be achieved in the next week or two.
  • For a state to move to phase two, it should see a sustained reduction in new cases for at least 14 days, and its hospitals need to be able to provide care without being overwhelmed.
  • “The reason we set it at 14 days is that’s the incubation period of the virus,” said Rivers of Johns Hopkins. “That way you know the downward trend is certain and not because of a holiday or blip or some other delay in reported cases.”
  • States that have moved into phase two would begin gradually lifting social distancing measures and opening schools and businesses, while increasing surveillance.
  • The key goals thereafter would be accelerating the development of new treatments and deploying tests to determine who has recovered from infection with some immunity and could rejoin the workforce.
  • Phase 3 occurs when the nation has a vaccine or drugs to treat covid-19 in place and the government launches mass vaccinations
  • For weeks, World Health Organization officials have stressed such lockdowns are only helpful for slowing down the virus and buying time to deploy more targeted and comprehensive measures, which the U.S. has not yet done.
  • Trump has repeatedly returned to strategies of bans and movement restriction
  • Phase 4 involves rebuilding the nation’s capacity to deal with the next pandemic by building up its scientific and public health infrastructure.
  • Mike Ryan, WHO head of emergency programs, recently urged countries to focus on finding and isolating infected people and their contacts. “It’s not just about physical distancing, it’s not just about locking down,”
  • Many experts’ recent proposals for a U.S. strategy have similar stressed the importance of large-scale contact tracing — because it was a cornerstone for successful efforts like South Korea and Singapore.
  • as countries have shown success with it against this coronavirus, that thinking has changed.
  • such contact tracing is “impractical now in many places but more practical once case numbers have been reduced and testing scaled up” and “could alleviate the need for stringent social distancing to maintain control of the epidemic.”
  • Rapidly building up that capacity — either with community volunteers or short-term hires — will be crucial in coming months, said Rivers of Johns Hopkins. “If you build capacity up and bring cases down, it starts looking a lot more possible.”
  • Many proposals tackle the problem of the tanking economy.
  • Gottlieb-Johns Hopkins plan, for example, calls for widespread use of blood tests to identify people who have had the infection and now are immune — called serology testing
  • People who are immune could return to work, or take on high-risk roles in the health care system and help people, especially the elderly, who are still quarantined at home.
  • Such serology tests have not been deployed before like this on such a large scale
  • during Ebola outbreaks in Africa, survivors were often the ones who provided care, watched over the children of sick patients and buried the dead.
  • One challenge unaddressed by most proposals and op-eds, however, is how to get such detailed plans adopted by the White House, whose response has weighed down by infighting and unclear leadership ping-ponging in recent weeks among Trump, Pence and health advisers like Anthony S. Fauci and Deborah Birx and others.
  • Health officials and scientists involved in the federal response, especially from the Centers for Disease Control and Prevention, have fought to be heard while straining to avoid offending Trump, who bristles at being publicly contradicted, undercut or overshadowed by praise for ideas or people beside himself, according to people who spoke on the condition of anonymity about sensitive deliberations.
  • On Thursday, Trump unveiled a plan of his own, though scarce in detail. He said he planned to help communities ease their restrictions and reopen for business by using on “robust” surveillance and categorizing counties across America into three “risk levels” — low, medium and high. More details are likely in coming days, White House officials said.
Javier E

The Dying Art of Disagreement - The New York Times - 0 views

www.nytimes.com/...dying-art-of-disagreement.html

disagreement liberal arts conversation civics journalism identity

shared by Javier E on 24 Sep 17 - No Cached
  • Disagreement is dear to me, too, because it is the most vital ingredient of any decent society.
  • To say the words, “I agree” — whether it’s agreeing to join an organization, or submit to a political authority, or subscribe to a religious faith — may be the basis of every community.
  • But to say, I disagree; I refuse; you’re wrong; etiam si omnes — ego non — these are the words that define our individuality, give us our freedom, enjoin our tolerance, enlarge our perspectives, seize our attention, energize our progress, make our democracies real, and give hope and courage to oppressed people everywhere
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  • Extensive survey data show that Republicans are much more right-leaning than they were twenty years ago, Democrats much more left-leaning, and both sides much more likely to see the other as a mortal threat to the nation’s welfare.
  • The polarization is personal: Fully 50 percent of Republicans would not want their child to marry a Democrat, and nearly a third of Democrats return the sentiment. Interparty marriage has taken the place of interracial marriage as a family taboo.
  • Finally the polarization is electronic and digital, as Americans increasingly inhabit the filter bubbles of news and social media that correspond to their ideological affinities. We no longer just have our own opinions. We also have our separate “facts,” often the result of what different media outlets consider newsworthy
  • the more we do it, the worse we’re at it. Our disagreements may frequently hoarsen our voices, but they rarely sharpen our thinking, much less change our minds.
  • “The Closing of the American Mind.” Advertisement Continue reading the main story
  • Most importantly, they are never based on a misunderstanding. On the contrary, the disagreements arise from perfect comprehension; from having chewed over the ideas of your intellectual opponent so thoroughly that you can properly spit them out.
  • What was it that one learned through a great books curriculum?
  • As I think about it, I’m not sure we were taught anything at all. What we did was read books that raised serious questions about the human condition, and which invited us to attempt to ask serious questions of our own. Education, in this sense, wasn’t a “teaching” with any fixed lesson. It was an exercise in interrogation.
  • To listen and understand; to question and disagree; to treat no proposition as sacred and no objection as impious; to be willing to entertain unpopular ideas and cultivate the habits of an open mind — this is what I was encouraged to do by my teachers at the University of Chicago.
  • It’s what used to be called a liberal education.
  • The University of Chicago showed us something else: that every great idea is really just a spectacular disagreement with some other great idea.
  • These quarrels are never personal. Nor are they particularly political, at least in the ordinary sense of politics. Sometimes they take place over the distance of decades, even centuries.
  • I got the gist — and the gist was that I’d better enroll in the University of Chicago and read the great books. That is what I did.
  • Since the 1960s it had been the vogue in American universities to treat the so-called “Dead White European Males” of the Western canon as agents of social and political oppression. Allan Bloom insisted that, to the contrary, they were the best possible instruments of spiritual liberation.
  • In other words, to disagree well you must first understand well. You have to read deeply, listen carefully, watch closely. You need to grant your adversary moral respect; give him the intellectual benefit of doubt; have sympathy for his motives and participate empathically with his line of reasoning. And you need to allow for the possibility that you might yet be persuaded of what he has to say.
  • He also insisted that to sustain liberal democracy you needed liberally educated people.
  • According to a new survey from the Brookings Institution, a plurality of college students today — fully 44 percent — do not believe the First Amendment to the U.S. Constitution protects so-called “hate speech,” when of course it absolutely does.
  • Journalism is not just any other business, like trucking or food services. Nations can have lousy food and exemplary government, as Great Britain demonstrated for most of the last century. They can also have great food and lousy government, as France has always demonstrated.
  • Then we get to college, where the dominant mode of politics is identity politics, and in which the primary test of an argument isn’t the quality of the thinking but the cultural, racial, or sexual standing of the person making it.
  • In recent years, identity politics have become the moated castles from which we safeguard our feelings from hurt and our opinions from challenge. It is our “safe space.” But it is a safe space of a uniquely pernicious kind — a safe space from thought, rather than a safe space for thought, to borrow a line I recently heard from Salman Rushdie.
  • Another consequence of identity politics is that it has made the distance between making an argument and causing offense terrifyingly short. Any argument that can be cast as insensitive or offensive to a given group of people isn’t treated as being merely wrong. Instead it is seen as immoral, and therefore unworthy of discussion or rebuttal.
  • The result is that the disagreements we need to have — and to have vigorously — are banished from the public square before they’re settled.
  • One final point about identity politics: It’s a game at which two can play.
  • One of the more dismaying features of last year’s election was the extent to which “white working class” became a catchall identity for people whose travails we were supposed to pity but whose habits or beliefs we were not supposed to criticize. The result was to give the Trump base a moral pass it did little to earn.
  • So here’s where we stand: Intelligent disagreement is the lifeblood of any thriving society. Yet we in the United States are raising a younger generation who have never been taught either the how or the why of disagreement, and who seem to think that free speech is a one-way right: Namely, their right to disinvite, shout down or abuse anyone they dislike, lest they run the risk of listening to that person — or even allowing someone else to listen. The results are evident in the parlous state of our universities, and the frayed edges of our democracies.
  • Yes, we disagree constantly. But what makes our disagreements so toxic is that we refuse to make eye contact with our opponents, or try to see things as they might, or find some middle ground.
  • Instead, we fight each other from the safe distance of our separate islands of ideology and identity and listen intently to echoes of ourselves
  • The crucial prerequisite of intelligent disagreement — namely: shut up; listen up; pause and reconsider; and only then speak — is absent.
  • Perhaps the reason for this is that we have few obvious models for disagreeing well, and those we do have — such as the Intelligence Squared debates in New York and London or Fareed Zakaria’s show on CNN — cater to a sliver of elite tastes, like classical music.
  • Fox News and other partisan networks have demonstrated that the quickest route to huge profitability is to serve up a steady diet of high-carb, low-protein populist pap. Reasoned disagreement of the kind that could serve democracy well fails the market test
  • I do think there’s such a thing as private ownership in the public interest, and of fiduciary duties not only to shareholders but also to citizens
  • What’s clear is that the mis-education begins early. I was raised on the old-fashioned view that sticks and stones could break my bones but words would never hurt me. But today there’s a belief that since words can cause stress, and stress can have physiological effects, stressful words are tantamount to a form of violence. This is the age of protected feelings purchased at the cost of permanent infantilization.
  • But no country can have good government, or a healthy public square, without high-quality journalism — journalism that can distinguish a fact from a belief and again from an opinion; that understands that the purpose of opinion isn’t to depart from facts but to use them as a bridge to a larger idea called “truth”; and that appreciates that truth is a large enough destination that, like Manhattan, it can be reached by many bridges of radically different designs.
  • In other words, journalism that is grounded in facts while abounding in disagreements.
  • that requires proprietors and publishers who understand that their role ought not to be to push a party line, or be a slave to Google hits and Facebook ads, or provide a titillating kind of news entertainment, or help out a president or prime minister who they favor or who’s in trouble.
  • Their role is to clarify the terms of debate by championing aggressive and objective news reporting, and improve the quality of debate with commentary that opens minds and challenges assumptions rather than merely confirming them.
  • This is journalism in defense of liberalism
aniyahbarnett

Opinion | You're Waiting for Election Results. It's Agony. Here's What to Do. - The New... - 2 views

www.nytimes.com/...election-day-stress-2020.html

politics

shared by aniyahbarnett on 02 Nov 20 - No Cached
  • Right now you probably feel like a spring that’s been tightly compressed under enormous weight. From the outside, it appears still. Inside it is coursing with intense potential (anxious!) energy just dying for release.
  • But the 2020 contest has raised the stakes, adding looming threats of disinformation and interference, contested results and a president who has repeatedly antagonized a deeply polarized electorate. It is an extremely stressful moment.
  • “For many people, they’ve voted and thus have taken what is perhaps the last action they can take to have an influence in the outcome,”
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  • Often, Mr. Markman noted, we are deploying something called “defensive pessimism,” which is a strategy our brains use in stressful situations where we can control the outcome, like, say, a big exam. “It’s a great coping strategy when you have agency because being defensively pessimistic forces you to study more,” Mr. Markman said. But in circumstances out of our control, it is an example of the mind working against its best interests and creating more anxiety.
  • “Defensive pessimism is creating a fictitious state. You’re feeling pessimistic but you don’t really believe it. Deep down you think your candidate will win, but you’re telling yourself they won’t, so when the actual outcome happens it’ll hurt less. But that’s not how it works. So really you’ll be paying the price twice. Once for anticipatory period and again if the results don’t go how you want,” he said.
  • An election. A pandemic. An economic crisis. A climate crisis. Mass protests for racial justice. It is a painful and tense moment in America right now. We’re all living through it together.
  • “Bracing for the worst makes sense when you lack agency,” she said. “We see it in even the most optimistic people because it protects us and also elevates the experience of good news.”
  • If you’re scared, allow yourself to feel that way for a moment. “Denying the pain and fear and anger leads to bad things down the road — the feelings always come out somewhere,”
  • Focusing on something desirable is a great strategy.” He suggests that planning and cooking your favorite meal or making plans to see friends in a socially distant way can help. “It’s not fiddling while Rome burns,” he told me. “There’ll be time to refocus thoughts to the election as returns come in, but planning and executing something you enjoy will reduce uncertainty between now and then.”
  • “Lots of people tell me they’re canceling everything during election week and I’m like, ‘No please don’t cancel. Schedule. If you have nothing to do you’ll only revert to worrying and obsessively consuming news,”
  • All elections elicit this feeling t
  • iting so difficult and what, if anything we can do to make this uncertain moment a little more tolerable?
Javier E

The Virus and the Blitz - The Atlantic - 0 views

www.theatlantic.com/...608965

crisis culture uk blitz WWII london resilience

shared by Javier E on 13 May 20 - No Cached
  • Britain during the Blitz has gone down in history as the exemplar of national resilience—a role model for any nation going through a hard and stressful time, whether a war, terror attack, or pandemic.
  • ow did the British do it? What can we learn? What exactly are national resilience and social solidarity made of, and how are they built?
  • If you want to list the factors that contributed to the country’s indomitable resilience, start with a sense of agency. Brits needed to feel that they were not helpless or passive, that the nation was taking positive action every second of every day.
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  • Churchill set a frenetic pace for his whole government, showering his aides with “Action This Day” memos.
  • The second element of British resilience was intense social connection. People were forced together every night in tightly packed group or family shelters.
  • In national crises, a sort of social and psychological arms race takes place. The threat—whether bombings or a pandemic—ramps up fear, unpredictability, divisiveness, fatalism, and feelings of weakness and meaninglessness. Nations survive when they can ramp up countervailing emotions and mindsets
  • Third, laughter. Brits credit themselves, accurately, for being a comic people. During the war, every disaster was turned into an occasion for humor,
  • The fourth factor in British resilience was moral purpose. Friedrich Nietzsche once remarked that “he who has a why to live for can endure any how.” The Brits had a firm sense of the moral rightness of their cause, the unique evil Hitler represented, and the reason they had to endure all this
  • Finally, there was equality. During moments of threat and crisis, people are intensely sensitive to inequality, to the feeling that some people are being treated better than everybody else.
  • The pressure of the situation induced people to be frenetically social. Singers offered free concerts, which were packed. Larson reports that young women would set up dates for every night, planning weeks in advance, so as to never be alone
  • This happens when countries take actions, even if only symbolic ones, that make frightening situations feel more controllable and predictable. This happens when they foster social solidarity by paying extreme attention to fairness. This happens when they intensify social connection and create occasions for social bonding and shared work.
  • Societies that build resilience do not hide behind a wall of happy talk or try to minimize the danger.
  • Resilience is built when people confront a threat realistically, and discover that they have the resources to cope with it together.
  • Resilience is built when people tell a collective story about the danger that places the current terror they are facing within a larger redemptive context. When all this is over, we’ll be better because of it.
  • What was once a scary threat to be avoided, releasing a surge of destructive cortisol, becomes a challenge to be met, releasing a cascade of adrenaline.
  • Evolution equipped us to deal with short bursts of terror, such as getting chased by a lion, not to cope with long, unrelenting months of stress.
  • Isolation, fear, and stress send the autonomic nervous system into overdrive, and weaken the immune system. The social-distancing measures we are taking to avoid the coronavirus make us more susceptible to it when it comes.
  • in some ways, COVID-19 presents an even more dire challenge to us than the bombing did to Great Britain in 1940. A study by the Russell Sage Foundation found that what makes societies resilient during a crisis are high levels of faith in institutions, high social trust, high levels of patriotism and optimism, and high levels of social and racial integration. The United States that confronts the coronavirus pandemic has catastrophically low levels of all these things.
  • Worse, unlike the Blitz, this pandemic deprives us of the thing social resilience needs most—close physical and social connectio
  • In America, the pandemic finds a country that has already seen a recent tripling of the number of people suffering from depression, a sharp increase in mental-health issues of all varieties; a sharp rise in suicides, and record levels of tribal hostility and polarization. The dread and isolation that COVID-19 causes threaten to exacerbate all this, to drive people even farther apart.
  • Today, the world is threatened by a virus. The moral story we tell has to be less about the evil we face and more about the solidarity we are building with one another. The story we tell has to be about how we took this disease and turned it into an occasion to become a better society
Javier E

At risk: 10 ways the changing climate is creating a health emergency | Global developme... - 0 views

www.theguardian.com/...-is-wrecking-peoples-lives-acc

health effects climate change

shared by Javier E on 16 Nov 23 - No Cached
  • 1. Floods and disease
  • As life becomes less tolerable for humans, animals and plants, things will get easier for disease-causing organisms. More than half of all known diseases have been made worse by the climate crisis
  • A warming world makes outbreaks of water-borne diseases such as cholera, dysentery, hepatitis A, typhoid and polio more likely.
  • ...34 more annotations...
  • World Health Organization data published in September showed there were twice as many cholera cases in 2022 than in 2021. Outbreaks were recorded in countries where cholera had been under control for years, including Yemen and Lebanon.
  • 2. Mosquitoes on the march
  • Rising temperatures and frequent floods also unlock new places where disease-carrying insects thrive. The mosquitoes that carry the viruses that cause dengue fever and mala
  • Nor is the disease confined to developing countries. There are fears that it is spreading in southern Europe, partly owing to the warm weather. More than 8 billion people could be at risk of malaria and dengue fever by 2080, scientists have warned.
  • 3. Human-animal contact
  • Many existing diseases will get more dangerous, but new illnesses could also emerge as people are increasingly forced into areas where there is wildlife. Diseases can jump from animals to humans. These diseases, such as Ebola, avian flu and Sars, are called “zoonoses” and they make up the majority of new illnesses.
  • Scientists have found that the climate crisis is helping to circulate diseases between species that previously did not encounter each other. As the planet heats up, many animal species are forced to move into new areas to find suitable conditions.
  • It has been estimated that zoonoses are responsible for as many as 2.5bn cases of human illness and 2.7m human deaths worldwide each year, and that animals have played a major part in nearly every major disease outbreak since 1970.
  • 4. Severe weather events
  • Although governments are getting better at preparing for severe weather events, nine out of 10 deaths linked to weather disasters since 1970 happened in small island nations and developing countries in Africa, Asia and South America.
  • 5. The air that we breathe
  • Outside air pollution has been linked to numerous cancers and diseases and is estimated to be responsible for more than 4m premature deaths globally each year.
  • Changing weather patterns are expected to make this already bad situation worse as more dust, rain and wildfire smoke are added to the mix. Children are especially likely to get sick from air pollution because their brains, lungs and other organs are still developing.
  • 6. The psychological cost
  • Environmental deterioration has a knock-on effect on the economic and social systems that keep society productive and happy, setting in motion a downward spiral of psychological hardship.
  • If crops are destroyed during extreme weather events, children may get less nutritious food, the consumption of which is linked to psychological conditions such as anxiety and depression.
  • When people can’t get the help they need, they may self-medicate with alcohol or drugs, which in turn makes them more likely to engage in risky behaviour (such as unprotected sex) that could result in infections such as HIV, or illnesses that can result from spending time in crowded places, such as tuberculosis.
  • In 2021, scientists studying evidence of a potential link between heat exposure and mental health found a 2.2% increase in mental health-related mortality per 1C rise in temperature.
  • 7. Salty water and perilous pregnancies
  • Drinking water is becoming saltier. One reason for this is that sea levels are rising, so there is more sea water flowing into rivers and other sources of fresh water during floods and tropical storms.
  • Taking in too much salt can lead to high blood pressure (hypertension). Over time, this condition damages the body’s veins, arteries and major organs (including the brain, heart, kidneys and eyes) since they’re working so much harder overall.
  • Hypertension is doubly dangerous for pregnant women and their babies
  • 8. Food insecurity
  • More frequent and severe droughts and floods make it harder to grow the grains, fruit and vegetables that people need to eat to stay healthy. Small island states in the Caribbean, Atlantic, Pacific and Indian Ocean bear the brunt of the effects of the crisis, in part because most people live close to sea level.
  • As a result, people who live in one of the 39 small island nations are the most likely to die from one of the four main NCDs: cancer, diabetes, heart disease and lung disease.
  • 9. The stress of extreme heat
  • The scorching temperatures this year broke records in Europe, China and North America. Heat is one of the most dangerous effects of the climate crisis and the top cause of weather-related deaths in the U
  • When it gets too hot, the body’s temperature rises faster than it can cool itself down, less blood flows to other organs, and the kidneys have to work harder. This puts strain on the heart and can lead to organ failure. Heatstroke is the most serious heat-related illness.
  • In particular, people whose jobs require long hours of physical labour in the sun face an increased risk of kidney disease as temperatures rise, research suggests. Repeated instances of heat stress can lead to permanent damage and chronic kidney disease.
  • In June, the Guardian revealed how young migrant workers were returning to Nepal with chronic kidney disease after working in extreme heat conditions in the Gulf and Malaysia. “One factor highlighted again and again is heat. Prolonged exposure to h
  • 10. Millions on the move
  • It’s hard to predict exactly how many people will be on the move because of the climate crisis, but extreme weather events are likely to make conditions worse for the more than 100 million displaced people around the world.
  • If nothing changes, the number of people who need humanitarian aid to recover from floods, storms and droughts could double by 2050,
  • That means more than 200 million people will need aid annually. The displacement of millions of people also means cramped and often unsanitary living. For example, more than 900,000 Rohingya refugees live in makeshift shelters in Bangladesh, often built on unstable ground that’s prone to landslides.
Javier E

Teen Girls' Brains Aged Rapidly During Pandemic, Study Finds - The New York Times - 0 views

www.nytimes.com/...een-brains-pandemic-girls.html

teen girls pandemic study brain effects

shared by Javier E on 10 Sep 24 - No Cached
  • measured cortical thinning, a process that starts in either late childhood or early adolescence, as the brain begins to prune redundant synapses and shrink its outer layer.
  • Scans taken in 2021, after shutdowns started to lift, showed that both boys and girls had experienced rapid cortical thinning during that period
  • the effect was far more notable in girls, whose thinning had accelerated, on average, by 4.2 years ahead of what was expected; the thinning in boys’ brains had accelerated 1.4 years ahead of what was expected.
  • ...14 more annotations...
  • The results, she added, suggested that “a girl who came in at 11, and then returned to the lab at age 14, now has a brain that looks like an 18-year-old’s.”
  • The researchers began with a cohort of 160 children and adolescents, with the goal of characterizing typical changes during the teenage years. They took their first measurements in 2018, when their subjects ranged in age from 9 to 17. But pandemic shutdowns prevented them from collecting a second wave of data in 2020.
  • There has been ample evidence of a deterioration in the well-being of teenagers during the pandemic, but the study contributes something new to this discussion: physical evidence.
  • Thinning is “not necessarily an indication of a problem,” and can be “a sign of maturational change,” said Ronald E. Dahl, who directs the Institute of Human Development at the University of California, Berkeley and was not involved in the study. “Accelerated thinning is being interpreted as problematic, and it could be, but that is a leap. ”
  • Dr. Kuhl attributed the change to “social deprivation caused by the pandemic,” which she suggested had hit adolescent girls harder because they are more dependent on social interaction — in particular, talking through problems with friends — as a way to release stress.
  • By 2021, all their subjects were emerging from a period of prolonged stress, creating what Neva Corrigan, a research scientist and the study’s lead author, described as “a natural experiment.” Around 130 of the subjects returned for a second round of testing. The team compared post-pandemic results with a model that predicted typical brain development in adolescence.
  • “We were just blown away by the significance of the effects that we found,” Dr. Corrigan said. “The results weren’t subtle. It’s not like we were looking at small changes that were barely there. It was a dramatic shift post-Covid.”
  • The accelerated cortical thinning occurred all over girls’ brains, in 30 different regions, but was most pronounced in the bilateral fusiform, which helps recognize faces and facial expressions; the left insula, which helps with processing emotions; and the superior temporal gyrus, which is critical for language comprehension. By contrast, accelerated cortical thinning was found in only two regions in boys’ brains, both involved in visual processing.
  • The researchers said it was not clear whether the changes were permanent, or whether, with the restoration of normal social interactions, the teens’ brain development would return to a typical rate.
  • Bradley S. Peterson, a pediatric psychiatrist and brain researcher at Children’s Hospital Los Angeles, who was not involved in the study, noted several limitations. The pre- and post-pandemic brain data came from different subsets of the cohort, so the results do not reflect change in individual subjects’ cortical thickness, but measurements from a single point in time.
  • “The authors mistakenly and repeatedly refer to this correlation as a ‘pre-pandemic measure of change,’ which is it not,” he said
  • Furthermore, he said, the authors “offer no supporting evidence” that the changes can be attributed to the social isolation of the lockdown, rather than “any other of a vast number of experiences” that occurred during that period, among them a rise in screen time, an increased use of social media, less physical activity, less classroom time and more family stress.
  • he cautioned against framing the changes as pathological. In otherwise healthy young people, the thinning of the cortex “is thought to represent the brain reshaping itself adaptively according to the needs of experience.”
  • An acceleration of that process during the lockdown, if it did occur, “could in fact represent nature’s adaptive response in the brain that conferred greater emotional, cognitive and social resilience,”
Javier E

The Scary Hidden Stressor - NYTimes.com - 0 views

www.nytimes.com/...the-scary-hidden-stressor.html

global warming food revolution social prices politics crisis

shared by Javier E on 07 Mar 13 - No Cached
  • A stressor, she explains, is a “sudden change in circumstances or environment that interacts with a complicated psychological profile in a way that leads a previously quiescent person to become violent.” The stressor is never the only explanation for the crime, but it is inevitably an important factor in a complex set of variables that lead to a disaster
  • the essays make a strong case that the interplay between climate change, food prices (particularly wheat) and politics is a hidden stressor that helped to fuel the revolutions and will continue to make consolidating them into stable democracies much more difficult.
  • from 2006 to 2011, up to 60 percent of Syria’s land experienced the worst drought ever recorded there — at a time when Syria’s population was exploding and its corrupt and inefficient regime was proving incapable of managing the stress.
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  • Everything is linked: Chinese drought and Russian bushfires produced wheat shortages leading to higher bread prices fueling protests in Tahrir Square. Sternberg calls it the globalization of “hazard.”
  • in 2010-11, in tandem with the Arab awakenings, “a once-in-a-century winter drought in China” — combined, at the same time, with record-breaking heat waves or floods in other key wheat-growing countries (Ukraine, Russia, Canada and Australia) — “contributed to global wheat shortages and skyrocketing bread prices” in wheat-importing states, most of which are in the Arab world.
  • The future does not look much brighter. “On a scale of wetness conditions,” Femia and Werrell note, “ ‘where a reading of -4 or below is considered extreme drought,’ a 2010 report by the National Center for Atmospheric Research shows that Syria and its neighbors face projected readings of -8 to -15 as a result of climatic changes in the next 25 years.
  • Similar trends, they note, are true for Libya, whose “primary source of water is a finite cache of fossilized groundwater, which already has been severely stressed while coastal aquifers have been progressively invaded by seawater.”
  • when it comes to climate change, we need to manage what is unavoidable and avoid what is unmanageable. That requires collective action globally to mitigate as much climate change as we can and the building of resilient states locally to adapt to what we can’t mitigate.
  • The Arab world is doing the opposite. Arab states as a group are the biggest lobbyists against efforts to reduce oil and fuel subsidies. According to the International Monetary Fund, as much as one-fifth of some Arab state budgets go to subsidizing gasoline and cooking fuel — more than $200 billion a year in the Arab world as a whole — rather than into spending on health and education. Meanwhile, locally, Arab states are being made less resilient by the tribalism and sectarianism that are eating away at their democratic revolutions.
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