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Javier E

Opinion | Do You Live in a 'Tight' State or a 'Loose' One? Turns Out It Matters Quite a... - 0 views

www.nytimes.com/...ed-blue-tight-loose-state.html

shared by Javier E on 30 Mar 23 - No Cached
  • Political biases are omnipresent, but what we don’t fully understand yet is how they come about in the first place.
  • In 2014, Michele J. Gelfand, a professor of psychology at the Stanford Graduate School of Business formerly at the University of Maryland, and Jesse R. Harrington, then a Ph.D. candidate, conducted a study designed to rank the 50 states on a scale of “tightness” and “looseness.”
  • Gelfand and Harrington predicted that “‘tight’ states would exhibit a higher incidence of natural disasters, greater environmental vulnerability, fewer natural resources, greater incidence of disease and higher mortality rates, higher population density, and greater degrees of external threat.”
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  • titled “Tightness-Looseness Across the 50 United States,” the study calculated a catalog of measures for each state, including the incidence of natural disasters, disease prevalence, residents’ levels of openness and conscientiousness, drug and alcohol use, homelessness and incarceration rates.
  • Gelfand said:Some groups have much stronger norms than others; they’re tight. Others have much weaker norms; they’re loose. Of course, all cultures have areas in which they are tight and loose — but cultures vary in the degree to which they emphasize norms and compliance with them.
  • states in New England and on the West Coast were the loosest: California, Oregon, Washington, Maine, Massachusetts, Connecticut, New Hampshire and Vermont.
  • In both 2016 and 2020, Donald Trump carried all 10 of the top “tight” states; Hillary Clinton and Joe Biden carried all 10 of the top “loose” states.
  • “Rule Makers, Rule Breakers: How Tight and Loose Cultures Wire the World” in 2018, in which she described the results of a 2016 pre-election survey she and two colleagues had commissioned
  • The results were telling: People who felt the country was facing greater threats desired greater tightness. This desire, in turn, correctly predicted their support for Trump. In fact, desired tightness predicted support for Trump far better than other measures. For example, a desire for tightness predicted a vote for Trump with 44 times more accuracy than other popular measures of authoritarianism.
  • The 2016 election, Gelfand continued, “turned largely on primal cultural reflexes — ones that had been conditioned not only by cultural forces, but by a candidate who was able to exploit them.”
  • Along the same lines, if liberals and conservatives hold differing moral visions, not just about what makes a good government but about what makes a good life, what turned the relationship between left and right from competitive to mutually destructive?
  • Cultural differences, Gelfand continued, “have a certain logic — a rationale that makes good sense,” noting that “cultures that have threats need rules to coordinate to survive (think about how incredibly coordinated Japan is in response to natural disasters).
  • cultures that don’t have a lot of threat can afford to be more permissive and loose.”
  • The tight-loose concept, Gelfand argued,is an important framework to understand the rise of President Donald Trump and other leaders in Poland, Hungary, Italy, and France,
  • The gist is this: when people perceive threat — whether real or imagined, they want strong rules and autocratic leaders to help them survive
  • My research has found that within minutes of exposing study participants to false information about terrorist incidents, overpopulation, pathogen outbreaks and natural disasters, their minds tightened. They wanted stronger rules and punishments.
  • The South dominated the tight states: Mississippi, Alabama Arkansas, Oklahoma, Tennessee, Texas, Louisiana, Kentucky, South Carolina and North Carolina
  • Looseness, Gelfand posits, fosters tolerance, creativity and adaptability, along with such liabilities as social disorder, a lack of coordination and impulsive behavior.
  • If liberalism and conservatism have historically played a complementary role, each checking the other to constrain extremism, why are the left and right so destructively hostile to each other now, and why is the contemporary political system so polarized?
  • Gelfand writes that tightness encourages conscientiousness, social order and self-control on the plus side, along with close-mindedness, conventional thinking and cultural inertia on the minus side.
  • Niemi contended that sensitivity to various types of threat is a key factor in driving differences between the far left and far right.
  • She cited research thatfound 47 percent of the most extreme conservatives strongly endorsed the view that “The world is becoming a more and more dangerous place,” compared to 19 percent of the most extreme liberals
  • Conservatives and liberals, Niemi continued,see different things as threats — the nature of the threat and how it happens to stir one’s moral values (and their associated emotions) is a better clue to why liberals and conservatives react differently.
  • Unlike liberals, conservatives strongly endorse the binding moral values aimed at protecting groups and relationships. They judge transgressions involving personal and national betrayal, disobedience to authority, and disgusting or impure acts such as sexually or spiritually unchaste behavior as morally relevant and wrong.
  • Underlying these differences are competing sets of liberal and conservative moral priorities, with liberals placing more stress than conservatives on caring, kindness, fairness and rights — known among scholars as “individualizing values
  • conservatives focus more on loyalty, hierarchy, deference to authority, sanctity and a higher standard of disgust, known as “binding values.”
  • As a set, Niemi wrote, conservative binding values encompassthe values oriented around group preservation, are associated with judgments, decisions, and interpersonal orientations that sacrifice the welfare of individuals
  • Just as ecological factors differing from region to region over the globe produced different cultural values, ecological factors differed throughout the U.S. historically and today, producing our regional and state-level dimensions of culture and political patterns.
  • Niemi cited a paper she and Liane Young, a professor of psychology at Boston College, published in 2016, “When and Why We See Victims as Responsible: The Impact of Ideology on Attitudes Toward Victims,” which tested responses of men and women to descriptions of crimes including sexual assaults and robberies.
  • We measured moral values associated with unconditionally prohibiting harm (“individualizing values”) versus moral values associated with prohibiting behavior that destabilizes groups and relationships (“binding values”: loyalty, obedience to authority, and purity)
  • Increased endorsement of binding values predicted increased ratings of victims as contaminated, increased blame and responsibility attributed to victims, increased perceptions of victims’ (versus perpetrators’) behaviors as contributing to the outcome, and decreased focus on perpetrators.
  • For example, binding values are associated with Machiavellianism (e.g., status-seeking and lying, getting ahead by any means, 2013); victim derogation, blame, and beliefs that victims were causal contributors for a variety of harmful acts (2016, 2020); and a tendency to excuse transgressions of ingroup members with attributions to the situation rather than the person (2023).
  • What happened to people ecologically affected social-political developments, including the content of the rules people made and how they enforced them
  • Numerous factors potentially influence the evolution of liberalism and conservatism and other social-cultural differences, including geography, topography, catastrophic events, and subsistence styles
  • Joshua Hartshorne, who is also a professor of psychology at Boston College, took issue with the binding versus individualizing values theory as an explanation for the tendency of conservatives to blame victims:
  • I would guess that the reason conservatives are more likely to blame the victim has less to do with binding values and more to do with the just-world bias (the belief that good things happen to good people and bad things happen to bad people, therefore if a bad thing happened to you, you must be a bad person).
  • Belief in a just world, Hartshorne argued, is crucial for those seeking to protect the status quo:It seems psychologically necessary for anyone who wants to advocate for keeping things the way they are that the haves should keep on having, and the have-nots have got as much as they deserve. I don’t see how you could advocate for such a position while simultaneously viewing yourself as moral (and almost everyone believes that they themselves are moral) without also believing in the just world
  • Conversely, if you generally believe the world is not just, and you view yourself as a moral person, then you are likely to feel like you have an obligation to change things.
  • I asked Lene Aaroe, a political scientist at Aarhus University in Denmark, why the contemporary American political system is as polarized as it is now, given that the liberal-conservative schism is longstanding. What has happened to produce such intense hostility between left and right?
  • There is variation across countries in hostility between left and right. The United States is a particularly polarized case which calls for a contextual explanatio
  • A central explanation typically offered for the current situation in American politics is that partisanship and political ideology have developed into strong social identities where the mass public is increasingly sorted — along social, partisan, and ideological lines.
  • I then asked Aaroe why surveys find that conservatives are happier than liberals. “Some research,” she replied, “suggests that experiences of inequality constitute a larger psychological burden to liberals because it is more difficult for liberals to rationalize inequality as a phenomenon with positive consequences.”
  • Steven Pinker, a professor of psychology at Harvard, elaborated in an email on the link between conservatism and happiness:
  • t’s a combination of factors. Conservatives are likelier to be married, patriotic, and religious, all of which make people happier
  • They may be less aggrieved by the status quo, whereas liberals take on society’s problems as part of their own personal burdens. Liberals also place politics closer to their identity and striving for meaning and purpose, which is a recipe for frustration.
  • Some features of the woke faction of liberalism may make people unhappier: as Jon Haidt and Greg Lukianoff have suggested, wokeism is Cognitive Behavioral Therapy in reverse, urging upon people maladaptive mental habits such as catastrophizing, feeling like a victim of forces beyond one’s control, prioritizing emotions of hurt and anger over rational analysis, and dividing the world into allies and villains.
  • Why, I asked Pinker, would liberals and conservatives react differently — often very differently — to messages that highlight threat?
  • It may be liberals (or at least the social-justice wing) who are more sensitive to threats, such as white supremacy, climate change, and patriarchy; who may be likelier to moralize, seeing racism and transphobia in messages that others perceive as neutral; and being likelier to surrender to emotions like “harm” and “hurt.”
  • The authors used neural imaging to follow changes in the dorsomedial prefrontal cortex (known as DMPFC) as conservatives and liberals watched videos presenting strong positions, left and right, on immigration.
  • there are ways to persuade conservatives to support liberal initiatives and to persuade liberals to back conservative proposals:
  • While liberals tend to be more concerned with protecting vulnerable groups from harm and more concerned with equality and social justice than conservatives, conservatives tend to be more concerned with moral issues like group loyalty, respect for authority, purity and religious sanctity than liberals are. Because of these different moral commitments, we find that liberals and conservatives can be persuaded by quite different moral arguments
  • For example, we find that conservatives are more persuaded by a same-sex marriage appeal articulated in terms of group loyalty and patriotism, rather than equality and social justice.
  • “political arguments reframed to appeal to the moral values of those holding the opposing political position are typically more effective
  • We find support for these claims across six studies involving diverse political issues, including same-sex marriage, universal health care, military spending, and adopting English as the nation’s official language.”
  • In one test of persuadability on the right, Feinberg and Willer assigned some conservatives to read an editorial supporting universal health care as a matter of “fairness (health coverage is a basic human right)” or to read an editorial supporting health care as a matter of “purity (uninsured people means more unclean, infected, and diseased Americans).”
  • Conservatives who read the purity argument were much more supportive of health care than those who read the fairness case.
  • Liberals who read the fairness argument were substantially more supportive of military spending than those who read the loyalty and authority argument.
  • In “Conservative and Liberal Attitudes Drive Polarized Neural Responses to Political Content,” Willer, Yuan Chang Leong of the University of Chicago, Janice Chen of Johns Hopkins and Jamil Zaki of Stanford address the question of how partisan biases are encoded in the brain:
  • society. How do such biases arise in the brain? We measured the neural activity of participants watching videos related to immigration policy. Despite watching the same videos, conservative and liberal participants exhibited divergent neural responses. This “neural polarization” between groups occurred in a brain area associated with the interpretation of narrative content and intensified in response to language associated with risk, emotion, and morality. Furthermore, polarized neural responses predicted attitude change in response to the videos.
  • The four authors argue that their “findings suggest that biased processing in the brain drives divergent interpretations of political information and subsequent attitude polarization.” These results, they continue, “shed light on the psychological and neural underpinnings of how identical information is interpreted differently by conservatives and liberals.”
  • While liberals and conservatives, guided by different sets of moral values, may make agreement on specific policies difficult, that does not necessarily preclude consensus.
  • or each video,” they write,participants with DMPFC activity time courses more similar to that of conservative-leaning participants became more likely to support the conservative positio
  • Conversely, those with DMPFC activity time courses more similar to that of liberal-leaning participants became more likely to support the liberal position. These results suggest that divergent interpretations of the same information are associated with increased attitude polarizatio
  • Together, our findings describe a neural basis for partisan biases in processing political information and their effects on attitude change.
  • Describing their neuroimaging method, the authors point out that theysearched for evidence of “neural polarization” activity in the brain that diverges between people who hold liberal versus conservative political attitudes. Neural polarization was observed in the dorsomedial prefrontal cortex (DMPFC), a brain region associated with the interpretation of narrative content.
  • The question is whether the political polarization that we are witnessing now proves to be a core, encoded aspect of the human mind, difficult to overcome — as Leong, Chen, Zaki and Willer sugges
  • — or whether, with our increased knowledge of the neural basis of partisan and other biases, we will find more effective ways to manage these most dangerous of human predispositions.
Javier E

The Persistence of Racial Resentment - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...rsistence-of-racial-resentment

politics US race racism Republicans obama

shared by Javier E on 08 Feb 13 - No Cached
  • In the 16 presidential elections between 1952 and 2012, only one Democratic candidate, Lyndon B. Johnson in 1964, won a majority of the white vote
  • Obama’s track record with white voters is not very different from that of other Democratic candidates.
  • In the aftermath of Obama’s election, white support for Congressional Democrats collapsed to its lowest level in the history of House exit polling, 38 percent in 2010 —  at once driving and driven by the emerging Tea Party.
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  • evidence strongly suggests that party attachments have become increasingly polarized by both racial attitudes and race as a result of Obama’s rise to prominence within the Democratic Party.Specifically, Tesler and Sears found that voters high on a racial-resentment scale moved one notch toward intensification of partisanship within the Republican Party on a seven-point scale
  • Pasek and his collaborators found a statistically significant increase from 2008 to 2012 in “explicit anti-black attitudes” – a measure based on questions very similar those used by Tesler and Sears for their racial-resentment scale. The percentage of voters with explicit anti-black attitudes rose from 47.6 in 2008 and 47.3 percent in 2010 to 50.9 percent in 2012.
  • Republicans drove the change: “People who identified themselves as Republicans in 2012 expressed anti-Black attitudes more o
  • By 2012, the numbers had gone up. “The proportion of people expressing anti-Black attitudes,” they write, “was 32 percent among Democrats, 48 percent among independents, and 79 percent among Republicans.”
  • the shifts described by Tesler and Pasek are an integral aspect of the intensifying conservatism within the right wing of the Republican Party. Many voters voicing stronger anti-black affect were already Republican. Thus, in 2012, shifts in their attitudes, while they contributed to a 4 percentage point reduction in Obama’s white support, did not result in a Romney victory.
  • Not only is the right risking marginalization as its views on race have become more extreme, it is veering out of the mainstream on contraception and abortion, positions that fueled an 11 point gender gap in 2012 and a 13 point gap in 2008.
  • the hurdle that the Republican Party faces is building the party’s white margins by 2 to 3 points. For Romney to have won, he needed 62 percent of the white vote, not the 59 percent he got.
  • To win the White House again, it must assuage the social conscience of mainstream, moderate white voters among whom an ethos of tolerance has become normal. These voters are concerned with fairness and diversity, even as they stand to the right of center. It is there that the upcoming political battles — on the gamut of issues from race to rights — will be fought.
Javier E

Opinion | The Unsettling Truth About Trump's First Great Victory - The New York Times - 0 views

www.nytimes.com/...cial-resentment-2016-2020.html

trump appeal support demographics racism resentment GOP trumpism

shared by Javier E on 30 Mar 23 - No Cached
  • The authors combine these questions into a “scale capturing the strength of white identity and found that it was strongly related to Republicans’ support for Donald Trump.”“Strongly related” is an understatement. On a 17-point scale ranking the strength of Republican primary voters’ white identity from lowest to highest, support for Trump grew consistently at each step — from 2 percent at the bottom to 81 percent at the highest level
  • We assess claims that Donald Trump received a particularly large number of votes from individuals with antagonistic attitudes toward racial outgroups
  • however, we show that in 2016 Trump’s largest gains in support, compared to Mitt Romney in 2012
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  • How could these two seemingly contradictory statements both be true?
  • respondents in 2016 and 2020 reported more moderate views, on average, than in previous elections. As a result, Trump improved the most over previous Republicans by capturing the votes of a larger number of people who report racially moderate views
  • the number of people scoring at moderate levels of racial resentment increased. Trump was not as popular among this voting bloc, compared to those with high racial resentment. But because this group is larger, whites with moderate racial resentment scores ended up contributing more net votes to Trump.
  • The point about Trump voters being less racially resentful on average than voters for previous Republican candidates, while likely true, should, I think, be interpreted as a statement about why it’s important to be mindful of over-time changes in groups’ sizes in the population,
  • Trump’s supporters were less xenophobic than prior Republican candidates’, less sexist, had lower animus to minority groups, and lower levels of racial resentment. Far from deplorables, Trump voters were, on average, more tolerant and understanding than voters for prior Republican candidates.
  • The data, Grimmer continued,point to two important and undeniable facts. First, analyses focused on vote choice alone cannot tell us where candidates receive support. We must know the size of groups and who turns out to vote. And we cannot confuse candidates’ rhetoric with the voters who support them, because voters might support the candidate despite the rhetoric, not because of it.
  • Several pieces of research into the 2016 election, including our book, “Identity Crisis,” and this interesting paper by Grimmer, Marble and Tanigawa-Lau, find that people’s vote choices in that election were more strongly related to their views on “identity-inflected issues” than they had been in prior elections. That is why our book argues that these issues are central to how we interpret the outcome in 2016.
  • the Grimmer paper in fact provides a key corrective to the debate over the 2016 election. In an email, Kane pointed to a key section that reads:
  • election-night pundits and even some academics have claimed that Trump’s victory was the result of appealing to white Americans’ racist and xenophobic attitudes. We show this conventional wisdom is (at best) incomplete
  • The Grimmer paper, Engelhardt continued, “encourages us to take a step back and focus on the big picture for understanding elections: where do most votes come from and are these patterns consistent across elections?”
  • understanding election outcomes requires not just understanding what contributes to vote choice (e.g., racial group attachments, racial prejudice), but also how many people with that particular attitude turned out to vote and what share of the electorate that group makes up.
  • Trump, Westwood concluded, “found support from both racists and moderates, but with the pool of racist voters shrinking, it is clear this is not a path to future victory.”
  • Discussion of racial resentment driving support for Trump could miss how folks low in racial resentment were actually critical to the election outcome. The paper makes just this clarifying point, noting, for instance, that White Democrats low in racial resentment were even more influential in contributing votes to Clinton in 2016 than to Obama in 2012. Change between 2012 and 2016 is not exclusively due to the behavior of the most prejudiced.
  • “It is a nice reminder for scholars and, especially, the media, that it is important to think carefully about base rates.”
  • Donald Trump’s candidacy in 2016 was a stress test for Republican partisanship, and Republican partisanship passed with flying colors
  • The election was close enough for Trump to win because the vast majority of G.O.P. voters found the idea of either sitting it out or voting for a Democrat they had spent 20+ years disliking so distasteful that Trump’s limitations, liabilities and overt racism and misogyny were not a deal-breaker.
  • Theodoridis noted that his oneminor methodological and measurement critique is that this sort of analysis has to take seriously what the racial resentment scale actually means
  • It may be that race is actually quite salient for those in the middle part of the scale, but they are just less overtly racist than those at the top of the scale.
  • and NOT as a statement about Trump being successful in attracting racially liberal voters (indeed, those lowest in racial resentment turned away from him, per Grimmer-Marble-Tanigawa-Lau’s own findings).
  • It is an interesting academic exercise to predict who will win the vote within a specific group, but it is more fundamental to elections to understand how many voters candidates will gain from each group
  • the important contribution from Grimmer et al is that there was a big change in the attitudes of the white electorate. A small number of whites with high levels of racial resentment did support Trump in 2016 at a higher rate than in prior elections, but the bulk of support for Trump came from more moderate whites. Trump managed to pull in support from racists, but he was able to pull in much more support from economically disadvantaged whites.
  • The Grimmer paper, according to Westwood, has significant implications for those making “general claims about the future Republican Party,” specifically challenging those who believe
  • that Republicans can continue to win by appealing to white Americans’ worst attitudes and instincts. While it is true Trump support is largest for the most racist voters, this group is a shrinking part of the electorate
  • Republicans, as Grimmer et al. show, must figure out how to appeal to moderate whites who hold more moderate attitudes in order to win
  • Also, the meaning of the racial resentment scale changes over time in ways that are not independent of politics, and especially of presidential politics. Position on the scale is not immutable in the way some descriptive characteristics may be.
  • it’s critical to avoid the idea that there is a single skeleton key that can explain all the varied undercurrents that led to Trump’s 2016 victory, or that any one paper will provide a definitive explanation
  • One clear benefit emerging from the continuing study of Trump’s 2016 victory is a better understanding of the complexity and nuance of what brought it about.
  • the presence of racial resentment among Republican voters emerged long before Trump ran for president, while such resentment among Democratic voters has been sharply declining
  • racial resentment didn’t do more for Trump than it did for Romney. The highly racially resentful have, with reason, been voting for Republicans for a long time
  • Trump’s more explicit use of race didn’t make supporters more racially resentful. Levels of racial resentment among Republicans are no higher now than they were before Trump. In fact, they are slightly lower
  • And the highly racially resentful already knew full well that their home was in the G.O.P.
  • While the focus of attention has been on those who fall at the high end of the distribution on racial resentment
  • Almost all the change has taken place among Democrats, as they moved to lower and lower levels of resentment
  • In a statistical sense, the fact that there are now so many more people at the low end of the distribution than before will produce a larger coefficient for the effect of racial resentment on voting behavior.
  • that does not mean that those high in racial resentment are now even more likely to vote for Republicans or that there are more people high in resentment
  • there are more people low in resentment than before and that they are even less likely to vote for Republicans than before. So the low end of the scale is doing the work.
  • my own view is that Grimmer, Marble and Tanigawa-Lau have made a significant contribution to understanding the Trump phenomenon.
  • Most important, they make the case that explanations of Trump’s victory pointing to the role of those at the extremes on measures of racial resentment and sexism, while informative, are in their own way too comforting, fostering the belief that Trump’s triumph was the product of voters who have drifted far from the American mainstream.
  • In fact, the new analysis suggests that Trumpism has found fertile ground across a broad swath of the electorate, including many firmly in the mainstream. That Trump could capture the hearts and minds of these voters suggests that whatever he represents beyond racial resentment — anger, chaos, nihilism, hostility — is more powerful than many recognize or acknowledge
Javier E

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

DIIGO_FILE_HOME/7ui9/e8c30608a7379054d18fe4e9e2b1c397

Japan history revisionist memory remembrance WWII interwar germany DDR

shared by Javier E on 12 Aug 19 - No Cached
  • the main reason why Germans were more trusted by their neighbors was that they were learning, slowly and painfully, and not always fully, to trust themselves.
  • elders, in government and the mass media, still voice opinions about the Japanese war that are unsettling, to say the least. Conservative politicians still pay their annual respects at a shrine where war criminals are officially remembered. Justifications and denials of war crimes are still heard. Too many Japanese in conspicuous places, including the prime minister’s office itself, have clearly not “coped” with the war.
  • unlike Nazi Germany, Japan had no systematic program to destroy the life of every man, woman, and child of a people that, for ideological reasons, was deemed to have no right to exist.
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  • “We never knew,” a common reaction in the 1950s, had worn shamefully thin in the eyes of a younger generation by the 1960s. The extraordinary criminality of a deliberate genocide was so obvious that it left no room for argument.
  • Right-wing nationalists like to cite the absence of a Japanese Holocaust as proof that Japanese have no reason to feel remorse about their war at all. It was, in their eyes, a war like any other; brutal, yes, just as wars fought by all great nations in history have been brutal. In fact, since the Pacific War was fought against Western imperialists, it was a justified—even noble—war of Asian liberation.
  • in the late 1940s or 1950s, a time when most Germans were still trying hard not to remember. It is in fact extraordinary how honestly Japanese novelists and filmmakers dealt with the horrors of militarism in those early postwar years. Such honesty is much less evident now.
  • Popular comic books, aimed at the young, extol the heroics of Japanese soldiers and kamikaze pilots, while the Chinese and their Western allies are depicted as treacherous and belligerent. In 2008, the chief of staff of the Japanese Air Self-Defense Force stated that Japan had been “tricked” into the war by China and the US. In 2013, Prime Minister Abe Shinzo publicly doubted whether Japan’s military aggression in China could even be called an invasion.
  • The fact is that Japan is still haunted by historical issues that should have been settled decades ago. The reasons are political rather than cultural, and have to do with the pacifist constitution—written by American jurists in 1946—and with the imperial institution, absolved of war guilt by General Douglas MacArthur after the war for the sake of expediency.
  • Japan, even under Allied occupation, continued to be governed by much the same bureaucratic and political elite, albeit under a new, more democratic constitution,
  • a number of conservatives felt humiliated by what they rightly saw as an infringement of their national sovereignty. Henceforth, to them, everything from the Allied Tokyo War Crimes Tribunal to the denunciations of Japan’s war record by left-wing teachers and intellectuals would be seen in this light.
  • The more “progressive” Japanese used the history of wartime atrocities as a warning against turning away from pacifism, the more defensive right-wing politicians and commentators became about the Japanese war.
  • Views of history, in other words, were politicized—and polarized—from the beginning.
  • To take the sting out of this confrontation between constitutional pacifists and revisionists, which had led to much political turmoil in the 1950s, mainstream conservatives made a deliberate attempt to distract people’s attention from war and politics by concentrating on economic growth.
  • For several decades, the chauvinistic right wing, with its reactionary views on everything from high school education to the emperor’s status, was kept in check by the sometimes equally dogmatic Japanese left. Marxism was the prevailing ideology of the teachers union and academics.
  • the influence of Marxism waned after the collapse of the Soviet empire in the early 1990s, and the brutal records of Chairman Mao and Pol Pot became widely known.
  • Marginalized in the de facto one-party LDP state and discredited by its own dogmatism, the Japanese left did not just wane, it collapsed. This gave a great boost to the war-justifying right-wing nationalists,
  • Japanese young, perhaps out of boredom with nothing but materialistic goals, perhaps out of frustration with being made to feel guilty, perhaps out of sheer ignorance, or most probably out of a combination of all three, are not unreceptive to these patriotic blandishments.
  • Anxiety about the rise of China, whose rulers have a habit of using Japan’s historical crimes as a form of political blackmail, has boosted a prickly national pride, even at the expense of facing the truth about the past.
  • By 1996, the LDP was back in power, the constitutional issue had not been resolved, and historical debates continue to be loaded with political ideology. In fact, they are not really debates at all, but exercises in propaganda, tilted toward the reactionary side.
  • My instinct—call it a prejudice, if you prefer—before embarking on this venture was that people from distinct cultures still react quite similarly to similar circumstances.
  • The Japanese and the Germans, on the whole, did not behave in the same ways—but then the circumstances, both wartime and postwar, were quite different in the two Germanies and Japan. They still are.
  • Our comic-book prejudices turned into an attitude of moral outrage. This made life easier in a way. It was comforting to know that a border divided us from a nation that personified evil. They were bad, so we must be good. To grow up after the war in a country that had suffered German occupation was to know that one was on the side of the angels.
  • The question that obsessed us was not how we would have acquitted ourselves in uniform, going over the top, running into machine-gun fire or mustard gas, but whether we would have joined the resistance, whether we would have cracked under torture, whether we would have hidden Jews and risked deportation ourselves. Our particular shadow was not war, but occupation.
  • the frightened man who betrayed to save his life, who looked the other way, who grasped the wrong horn of a hideous moral dilemma, interested me more than the hero. This is no doubt partly because I fear I would be much like that frightened man myself. And partly because, to me, failure is more typical of the human condition than heroism.
  • I was curious to learn how Japanese saw the war, how they remembered it, what they imagined it to have been like, how they saw themselves in view of their past. What I heard and read was often surprising to a European:
  • this led me to the related subject of modern Japanese nationalism. I became fascinated by the writings of various emperor worshippers, historical revisionists, and romantic seekers after the unique essence of Japaneseness.
  • Bataan, the sacking of Manila, the massacres in Singapore, these were barely mentioned. But the suffering of the Japanese, in China, Manchuria, the Philippines, and especially in Hiroshima and Nagasaki, was remembered vividly, as was the imprisonment of Japanese soldiers in Siberia after the war. The Japanese have two days of remembrance: August 6, when Hiroshima was bombed, and August 15, the date of the Japanese surrender.
  • The curious thing was that much of what attracted Japanese to Germany before the war—Prussian authoritarianism, romantic nationalism, pseudo-scientific racialism—had lingered in Japan while becoming distinctly unfashionable in Germany. Why?
  • the two peoples saw their own purported virtues reflected in each other: the warrior spirit, racial purity, self-sacrifice, discipline, and so on. After the war, West Germans tried hard to discard this image of themselves. This was less true of the Japanese.
  • Which meant that any residual feelings of nostalgia for the old partnership in Japan were likely to be met with embarrassment in Germany.
  • I have concentrated on the war against the Jews in the case of Germany, since it was that parallel war, rather than, say, the U-boat battles in the Atlantic, or even the battle of Stalingrad, that left the most sensitive scar on the collective memory of (West) Germany.
  • I have emphasized the war in China and the bombing of Hiroshima, for these episodes, more than others, have lodged themselves, often in highly symbolic ways, in Japanese public life.
  • Do Germans perhaps have more reason to mourn? Is it because Japan has an Asian “shame culture,” to quote Ruth Benedict’s phrase, and Germany a Christian “guilt culture”?
  • why the collective German memory should appear to be so different from the Japanese. Is it cultural? Is it political? Is the explanation to be found in postwar history, or in the history of the war itself?
  • the two peoples still have anything in common after the war, it is a residual distrust of themselves.
  • when Michael sees thousands of German peace demonstrators, he does not see thousands of gentle people who have learned their lesson from the past; he sees “100 percent German Protestant rigorism, aggressive, intolerant, hard.”
  • To be betroffen implies a sense of guilt, a sense of shame, or even embarrassment. To be betroffen is to be speechless. But it also implies an idea of moral purity. To be betroffen is one way to “master the past,” to show contriteness, to confess, and to be absolved and purified.
  • In their famous book, written in the sixties, entitled The Inability to Mourn, Alexander and Margarethe Mitscherlich analyzed the moral anesthesia that afflicted postwar Germans who would not face their past. They were numbed by defeat; their memories appeared to be blocked. They would or could not do their labor, and confess. They appeared to have completely forgotten that they had glorified a leader who caused the death of millions.
  • There is something religious about the act of being betroffen, something close to Pietism,
  • heart of Pietism was the moral renovation of the individual, achieved by passing through the anguish of contrition into the overwhelming realization of the assurance of God’s grace.” Pietism served as an antidote to the secular and rational ideas of the French Enlightenment.
  • It began in the seventeenth century with the works of Philipp Jakob Spener. He wanted to reform the Church and bring the Gospel into daily life, as it were, by stressing good works and individual spiritual labor.
  • German television is rich in earnest discussion programs where people sit at round tables and debate the issues of the day. The audience sits at smaller tables, sipping drinks as the featured guests hold forth. The tone is generally serious, but sometimes the arguments get heated. It is easy to laugh at the solemnity of these programs, but there is much to admire about them. It is partly through these talk shows that a large number of Germans have become accustomed to political debate.
  • There was a real dilemma: at least two generations had been educated to renounce war and never again to send German soldiers to the front, educated, in other words, to want Germany to be a larger version of Switzerland. But they had also been taught to feel responsible for the fate of Israel, and to be citizens of a Western nation, firmly embedded in a family of allied Western nations. The question was whether they really could be both.
  • the Gulf War showed that German pacifism could not be dismissed simply as anti-Americanism or a rebellion against Adenauer’s West.
  • the West German mistrust of East Germans—the East Germans whose soldiers still marched in goose step, whose petit bourgeois style smacked of the thirties, whose system of government, though built on a pedestal of antifascism, contained so many disturbing remnants of the Nazi past; the East Germans, in short, who had been living in “Asia.”
  • Michael, the Israeli, compared the encounter of Westerners (“Wessies”) with Easterners (“Ossies”) with the unveiling of the portrait of Dorian Gray: the Wessies saw their own image and they didn’t like what they saw.
  • he added: “I also happen to think Japanese and Germans are racists.”
  • Germany for its Nazi inheritance and its sellout to the United States. But now that Germany had been reunified, with its specters of “Auschwitz” and its additional hordes of narrow-minded Ossies, Adenauer was deemed to have been right after
  • The picture was of Kiel in 1945, a city in ruins. He saw me looking at it and said: “It’s true that whoever is being bombed is entitled to some sympathy from us.”
  • “My personal political philosophy and maybe even my political ambition has to do with an element of distrust for the people I represent, people whose parents and grandparents made Hitler and the persecution of the Jews possible.”
  • in the seventies he had tried to nullify verdicts given in Nazi courts—without success until well into the eighties. One of the problems was that the Nazi judiciary itself was never purged. This continuity was broken only by time.
  • To bury Germany in the bosom of its Western allies, such as NATO and the EC, was to bury the distrust of Germans. Or so it was hoped. As Europeans they could feel normal, Western, civilized. Germany; the old “land in the middle,” the Central European colossus, the power that fretted over its identity and was haunted by its past, had become a Western nation.
  • It is a miracle, really, how quickly the Germans in the Federal Republic became civilized. We are truly part of the West now. We have internalized democracy. But the Germans of the former GDR, they are still stuck in a premodern age. They are the ugly Germans, very much like the West Germans after the war, the people I grew up with. They are not yet civilized.”
  • “I like the Germans very much, but I think they are a dangerous people. I don’t know why—perhaps it is race, or culture, or history. Whatever. But we Japanese are the same: we swing from one extreme to the other. As peoples, we Japanese, like the Germans, have strong collective discipline. When our energies are channeled in the right direction, this is fine, but when they are misused, terrible things happen.”
  • to be put in the same category as the Japanese—even to be compared—bothered many Germans. (Again, unlike the Japanese, who made the comparison often.) Germans I met often stressed how different they were from the Japanese,
  • To some West Germans, now so “civilized,” so free, so individualistic, so, well, Western, the Japanese, with their group discipline, their deference to authority, their military attitude toward work, might appear too close for comfort to a self-image only just, and perhaps only barely, overcome.
  • To what extent the behavior of nations, like that of individual people, is determined by history, culture, or character is a question that exercises many Japanese, almost obsessively.
  • not much sign of betroffenheit on Japanese television during the Gulf War. Nor did one see retired generals explain tactics and strategy. Instead, there were experts from journalism and academe talking in a detached manner about a faraway war which was often presented as a cultural or religious conflict between West and Middle East. The history of Muslim-Christian-Jewish animosity was much discussed. And the American character was analyzed at length to understand the behavior of George Bush and General Schwarzkopf.
  • In the words of one Albrecht Fürst von Urach, a Nazi propagandist, Japanese emperor worship was “the most unique fusion in the world of state form, state consciousness, and religious fanaticism.” Fanaticism was, of course, a positive word in the Nazi lexicon.
  • the identity question nags in almost any discussion about Japan and the outside world. It
  • It was a respectable view, but also one founded on a national myth of betrayal. Japan, according to the myth, had become the unique moral nation of peace, betrayed by the victors who had sat in judgment of Japan’s war crimes; betrayed in Vietnam, in Afghanistan, in Nicaragua; betrayed by the arms race, betrayed by the Cold War; Japan had been victimized not only by the “gratuitous,” perhaps even “racist,” nuclear attacks on Hiroshima and Nagasaki, but by all subsequent military actions taken by the superpowers,
  • When the Prime Minister of Japan, Shidehara Kijuro, protested in 1946 to General MacArthur that it was all very well saying that Japan should assume moral leadership in renouncing war, but that in the real world no country would follow this example, MacArthur replied: “Even if no country follows you, Japan will lose nothing. It is those who do not support this who are in the wrong.” For a long time most Japanese continued to take this view.
  • What is so convenient in the cases of Germany and Japan is that pacifism happens to be a high-minded way to dull the pain of historical guilt. Or, conversely, if one wallows in it, pacifism turns national guilt into a virtue, almost a mark of superiority, when compared to the complacency of other nations.
  • The denial of historical discrimination is not just a way to evade guilt. It is intrinsic to pacifism. To even try to distinguish between wars, to accept that some wars are justified, is already an immoral position.
  • That Kamei discussed this common paranoia in such odd, Volkish terms could mean several things: that some of the worst European myths got stuck in Japan, that the history of the Holocaust had no impact, or that Japan is in some respects a deeply provincial place. I think all three explanations apply.
  • “the problem with the U.S.-Japan relationship is difficult. A racial problem, really. Yankees are friendly people, frank people. But, you know, it’s hard. You see, we have to be friendly …”
  • Like Oda, indeed like many people of the left, Kamei thought in racial terms. He used the word jinshu, literally race. He did not even use the more usual minzoku, which corresponds, in the parlance of Japanese right-wingers, to Volk, or the more neutral kokumin, meaning the citizens of a state.
  • many Germans in the liberal democratic West have tried to deal honestly with their nation’s terrible past, the Japanese, being different, have been unable to do so. It is true that the Japanese, compared with the West Germans, have paid less attention to the suffering they inflicted on others, and shown a greater inclination to shift the blame. And liberal democracy, whatever it may look like on paper, has not been the success in Japan that it was in the German Federal Republic. Cultural differences might account for this. But one can look at these matters in a different, more political way. In his book The War Against the West, published in London in 1938, the Hungarian scholar Aurel Kolnai followed the Greeks in his definition of the West: “For the ancient Greeks ‘the West’ (or ‘Europe’) meant society with a free constitution and self-government under recognized rules, where ‘law is king,’ whereas the ‘East’ (or ‘Asia’) signified theocratic societies under godlike rulers whom their subjects serve ‘like slaves.’
  • According to this definition, both Hitler’s Germany and prewar Japan were of the East.
  • There was a great irony here: in their zeal to make Japan part of the West, General MacArthur and his advisers made it impossible for Japan to do so in spirit. For a forced, impotent accomplice is not really an accomplice at all.
  • In recent years, Japan has often been called an economic giant and a political dwarf. But this has less to do with a traditional Japanese mentality—isolationism, pacifism, shyness with foreigners, or whatnot—than with the particular political circumstances after the war that the United States helped to create.
  • when the Cold War prompted the Americans to make the Japanese subvert their constitution by creating an army which was not supposed to exist, the worst of all worlds appeared: sovereignty was not restored, distrust remained, and resentment mounted.
  • Kamei’s hawks are angry with the Americans for emasculating Japan; Oda’s doves hate the Americans for emasculating the “peace constitution.” Both sides dislike being forced accomplices, and both feel victimized, which is one reason Japanese have a harder time than Germans in coming to terms with their wartime past.
  • As far as the war against the Jews is concerned, one might go back to 1933, when Hitler came to power. Or at the latest to 1935, when the race laws were promulgated in Nuremberg. Or perhaps those photographs of burning synagogues on the night of November 9, 1938, truly marked the first stage of the Holocaust.
  • There is the famous picture of German soldiers lifting the barrier on the Polish border in 1939, but was that really the beginning? Or did it actually start with the advance into the Rhineland in 1936, or was it the annexation of the Sudetenland, or Austria, or Czechoslovakia?
  • IT IS DIFFICULT TO SAY when the war actually began for the Germans and the Japanese. I cannot think of a single image that fixed the beginning of either war in the public mind.
  • Possibly to avoid these confusions, many Germans prefer to talk about the Hitlerzeit (Hitler era) instead of “the war.”
  • only Japanese of a liberal disposition call World War II the Pacific War. People who stick to the idea that Japan was fighting a war to liberate Asia from Bolshevism and white colonialism call it the Great East Asian War (Daitowa Senso), as in the Great East Asian Co-Prosperity Sphere.
  • The German equivalent, I suppose, would be the picture of Soviet soldiers raising their flag on the roof of the gutted Reichstag in Berlin.
  • People of this opinion separate the world war of 1941–45 from the war in China, which they still insist on calling the China Incident.
  • Liberals and leftists, on the other hand, tend to splice these wars together and call them the Fifteen-Year War (1931–45).
  • images marking the end are more obvious.
  • argued that the struggle against Western imperialism actually began in 1853, with the arrival in Japan of Commodore Perry’s ships, and spoke of the Hundred-Year War.
  • These are among the great clichés of postwar Japan: shorthand for national defeat, suffering, and humiliation.
  • The Germans called it Zusammenbruch (the collapse) or Stunde Null (Zero Hour): everything seemed to have come to an end, everything had to start all over. The Japanese called it haisen (defeat) or shusen (termination of the war).
  • kokka (nation, state) and minzoku (race, people) are not quite of the same order as Sonderbehandlung (special treatment) or Einsatzgruppe (special action squad). The jargon of Japanese imperialism was racist and overblown, but it did not carry the stench of death camps.
  • The German people are spiritually starved, Adenauer told him. “The imagination has to be provided for.” This was no simple matter, especially in the German language, which had been so thoroughly infected by the jargon of mass murder.
  • All they had been told to believe in, the Germans and the Japanese, everything from the Führerprinzip to the emperor cult, from the samurai spirit to the Herrenvolk, from Lebensraum to the whole world under one (Japanese) roof, all that lay in ruins
  • How to purge this language from what a famous German philologist called the Lingua Tertii Imperii? “… the language is no longer lived,” wrote George Steiner in 1958, “it is merely spoken.”
  • out of defeat and ruin a new school of literature (and cinema) did arise. It is known in Germany as Trümmerliteratur (literature of the ruins). Japanese writers who came of age among the ruins called themselves the yakeato seidai (burnt-out generation). Much literature of the late forties and fifties was darkened by nihilism and despair.
  • It was as though Germany—Sonderweg or no Sonderweg—needed only to be purged of Nazism, while Japan’s entire cultural tradition had to be overhauled.
  • In Germany there was a tradition to fall back on. In the Soviet sector, the left-wing culture of the Weimar Republic was actively revived. In the Western sectors, writers escaped the rats and the ruins by dreaming of Goethe. His name was often invoked to prove that Germany, too, belonged to the humanist, enlightened strain of European civilization.
  • the Americans (and many Japanese leftists) distrusted anything associated with “feudalism,” which they took to include much of Japan’s premodern past. Feudalism was the enemy of democracy. So not only did the American censors, in their effort to teach the Japanese democracy, forbid sword-fight films and samurai dramas, but at one point ninety-eight Kabuki plays were banned too.
  • yet, what is remarkable about much of the literature of the period, or more precisely, of the literature about that time, since much of it was written later, is the deep strain of romanticism, even nostalgia. This colors personal memories of people who grew up just after the war as well.
  • If the mushroom cloud and the imperial radio speech are the clichés of defeat, the scene of an American soldier (usually black) raping a Japanese girl (always young, always innocent), usually in a pristine rice field (innocent, pastoral Japan), is a stock image in postwar movies about the occupation.
  • To Ango, then, as to other writers, the ruins offered hope. At last the Japanese, without “the fake kimono” of traditions and ideals, were reduced to basic human needs; at last they could feel real love, real pain; at last they would be honest. There was no room, among the ruins, for hypocrisy.
  • Böll was able to be precise about the end of the Zusammenbruch and the beginning of bourgeois hypocrisy and moral amnesia. It came on June 20, 1948, the day of the currency reform, the day that Ludwig Erhard, picked by the Americans as Economics Director in the U.S.-British occupation zone, gave birth to the Deutsche Mark. The DM, from then on, would be the new symbol of West German national pride;
  • the amnesia, and definitely the identification with the West, was helped further along by the Cold War. West Germany now found itself on the same side as the Western allies. Their common enemy was the “Asiatic” Soviet empire. Fewer questions needed to be asked.
  • Indeed, to some people the Cold War simply confirmed what they had known all along: Germany always had been on the right side, if only our American friends had realized it earlier.
  • The process of willed forgetfulness culminated in the manic effort of reconstruction, in the great rush to prosperity.
  • “Prosperity for All” was probably the best that could have happened to the Germans of the Federal Republic. It took the seed of resentment (and thus future extremism) out of defeat. And the integration of West Germany into a Western alliance was a good thing too.
  • The “inability to mourn,” the German disassociation from the piles of corpses strewn all over Central and Eastern Europe, so that the Third Reich, as the Mitscherlichs put it, “faded like a dream,” made it easier to identify with the Americans, the victors, the West.
  • Yet the disgust felt by Böll and others for a people getting fat (“flabby” is the usual term, denoting sloth and decadence) and forgetting about its murderous past was understandable.
  • The Brückners were the price Germany had to pay for the revival of its fortunes. Indeed, they were often instrumental in it. They were the apparatchik who functioned in any system, the small, efficient fish who voted for Christian conservatives in the West and became Communists in the East.
  • Staudte was clearly troubled by this, as were many Germans, but he offered no easy answers. Perhaps it was better this way: flabby democrats do less harm than vengeful old Nazis.
  • the forgetful, prosperous, capitalist Federal Republic of Germany was in many more or less hidden ways a continuation of Hitler’s Reich. This perfectly suited the propagandists of the GDR, who would produce from time to time lists of names of former Nazis who were prospering in the West. These lists were often surprisingly accurate.
  • In a famous film, half fiction, half documentary, made by a number of German writers and filmmakers (including Böll) in 1977, the continuity was made explicit. The film, called Germany in Autumn (Deutschland in Herbst),
  • Rainer Werner Fassbinder was one of the participants in this film. A year later he made The Marriage of Maria Braun.
  • To lifelong “antifascists” who had always believed that the Federal Republic was the heir to Nazi Germany, unification seemed—so they said—almost like a restoration of 1933. The irony was that many Wessies saw their new Eastern compatriots as embarrassing reminders of the same unfortunate past.
  • Rarely was the word “Auschwitz” heard more often than during the time of unification, partly as an always salutary reminder that Germans must not forget, but partly as an expression of pique that the illusion of a better, antifascist, anticapitalist, idealistic Germany, born in the ruins of 1945, and continued catastrophically for forty years in the East, had now been dashed forever.
  • Ludwig Erhard’s almost exact counterpart in Japan was Ikeda Hayato, Minister of Finance from 1949 and Prime Minister from 1960 to 1964. His version of Erhard’s “Prosperity for AH” was the Double Your Incomes policy, which promised to make the Japanese twice as rich in ten years. Japan had an average growth rate of 11 percent during the 1960s.
  • It explains, at any rate, why the unification of the two Germanys was considered a defeat by antifascists on both sides of the former border.
  • Very few wartime bureaucrats had been purged. Most ministries remained intact. Instead it was the Communists, who had welcomed the Americans as liberators, who were purged after 1949, the year China was “lost.”
  • so the time of ruins was seen by people on the left as a time of missed chances and betrayal. Far from achieving a pacifist utopia of popular solidarity, they ended up with a country driven by materialism, conservatism, and selective historical amnesia.
  • the “red purges” of 1949 and 1950 and the return to power of men whose democratic credentials were not much better helped to turn many potential Japanese friends of the United States into enemies. For the Americans were seen as promoters of the right-wing revival and the crackdown on the left.
  • For exactly twelve years Germany was in the hands of a criminal regime, a bunch of political gangsters who had started a movement. Removing this regime was half the battle.
  • It is easier to change political institutions and hope that habits and prejudices will follow. This, however, was more easily done in Germany than in Japan.
  • There had not been a cultural break either in Japan. There were no exiled writers and artists who could return to haunt the consciences of those who had stayed.
  • There was no Japanese Thomas Mann or Alfred Döblin. In Japan, everyone had stayed.
  • In Japan there was never a clear break between a fascist and a prefascist past. In fact, Japan was never really a fascist state at all. There was no fascist or National Socialist ruling party, and no Führer either. The closest thing to it would have been the emperor, and whatever else he may have been, he was not a fascist dictator.
  • whereas after the war Germany lost its Nazi leaders, Japan lost only its admirals and generals.
  • Japan was effectively occupied only by the Americans. West Germany was part of NATO and the European Community, and the GDR was in the Soviet empire. Japan’s only formal alliance is with the United States, through a security treaty that many Japanese have opposed.
  • But the systematic subservience of Japan meant that the country never really grew up. There is a Japanese fixation on America, an obsession which goes deeper, I believe, than German anti-Americanism,
  • Yet nothing had stayed entirely the same in Japan. The trouble was that virtually all the changes were made on American orders. This was, of course, the victor’s prerogative, and many changes were beneficial.
  • like in fiction. American Hijiki, a novella by Nosaka Akiyuki, is, to my mind, a masterpiece in the short history of Japanese Trümmerliteratur.
  • Older Japanese do, however, remember the occupation, the first foreign army occupation in their national history. But it was, for the Japanese, a very unusual army. Whereas the Japanese armies in Asia had brought little but death, rape, and destruction, this one came with Glenn Miller music, chewing gum, and lessons in democracy. These blessings left a legacy of gratitude, rivalry, and shame.
  • did these films teach the Japanese democracy? Oshima thinks not. Instead, he believes, Japan learned the values of “progress” and “development.” Japan wanted to be just as rich as America—no, even richer:
  • think it is a romantic assumption, based less on history than on myth; a religious notion, expressed less through scholarship than through monuments, memorials, and historical sites turned into sacred grounds.
  • The past, wrote the West German historian Christian Meier, is in our bones. “For a nation to appropriate its history,” he argued, “is to look at it through the eyes of identity.” What we have “internalized,” he concluded, is Auschwitz.
  • Auschwitz is such a place, a sacred symbol of identity for Jews, Poles, and perhaps even Germans. The question is what or whom Germans are supposed to identify with.
  • The idea that visiting the relics of history brings the past closer is usually an illusion. The opposite is more often true.
  • To visit the site of suffering, any description of which cannot adequately express the horror, is upsetting, not because one gets closer to knowing what it was actually like to be a victim, but because such visits stir up emotions one cannot trust. It is tempting to take on the warm moral glow of identification—so easily done and so presumptuous—with the victims:
  • Were the crimes of Auschwitz, then, part of the German “identity”? Was genocide a product of some ghastly flaw in German culture, the key to which might be found in the sentimental proverbs, the cruel fairy tales, the tight leather shorts?
  • yet the imagination is the only way to identify with the past. Only in the imagination—not through statistics, documents, or even photographs—do people come alive as individuals, do stories emerge, instead of History.
  • nature. It is all right to let the witnesses speak, in the courtroom, in the museums, on videotape (Claude Lanzmann’s Shoah has been shown many times on German television), but it is not all right for German artists to use their imagination.
  • the reluctance in German fiction to look Auschwitz in the face, the almost universal refusal to deal with the Final Solution outside the shrine, the museum, or the schoolroom, suggests a fear of committing sacrilege.
  • beneath the fear of bad taste or sacrilege may lie a deeper problem. To imagine people in the past as people of flesh and blood, not as hammy devils in silk capes, is to humanize them. To humanize is not necessarily to excuse or to sympathize, but it does demolish the barriers of abstraction between us and them. We could, under certain circumstances, have been them.
  • the flight into religious abstraction was to be all too common among Germans of the Nazi generation, as well as their children; not, as is so often the case with Jews, to lend mystique to a new identity, as a patriotic Zionist, but on the contrary to escape from being the heir to a peculiarly German crime, to get away from having to “internalize” Auschwitz, or indeed from being German at all.
  • a Hollywood soap opera, a work of skillful pop, which penetrated the German imagination in a way nothing had before. Holocaust was first shown in Germany in January 1979. It was seen by 20 million people, about half the adult population of the Federal Republic; 58 percent wanted it to be repeated; 12,000 letters, telegrams, and postcards were sent to the broadcasting stations; 5,200 called the stations by telephone after the first showing; 72.5 percent were positive, 7.3 percent negative.
  • “After Holocaust,” wrote a West German woman to her local television station, “I feel deep contempt for those beasts of the Third Reich. I am twenty-nine years old and a mother of three children. When I think of the many mothers and children sent to the gas chambers, I have to cry. (Even today the Jews are not left in peace. We Germans have the duty to work every day for peace in Israel.) I bow to the victims of the Nazis, and I am ashamed to be a German.”
  • Auschwitz was a German crime, to be sure. “Death is a master from Germany.” But it was a different Germany. To insist on viewing history through the “eyes of identity,” to repeat the historian Christian Meier’s phrase, is to resist the idea of change.
  • Is there no alternative to these opposing views? I believe there is.
  • The novelist Martin Walser, who was a child during the war, believes, like Meier, that Auschwitz binds the German people, as does the language of Goethe. When a Frenchman or an American sees pictures of Auschwitz, “he doesn’t have to think: We human beings! He can think: Those Germans! Can we think: Those Nazis! I for one cannot …”
  • Adorno, a German Jew who wished to save high German culture, on whose legacy the Nazis left their bloody finger marks, resisted the idea that Auschwitz was a German crime. To him it was a matter of modern pathology, the sickness of the “authoritarian personality,” of the dehumanized SS guards, those inhumane cogs in a vast industrial wheel.
  • To the majority of Japanese, Hiroshima is the supreme symbol of the Pacific War. All the suffering of the Japanese people is encapsulated in that almost sacred word: Hiroshima. But it is more than a symbol of national martyrdom; Hiroshima is a symbol of absolute evil, often compared to Auschwitz.
  • has the atmosphere of a religious center. It has martyrs, but no single god. It has prayers, and it has a ready-made myth about the fall of man. Hiroshima, says a booklet entitled Hiroshima Peace Reader, published by the Hiroshima Peace Culture Foundation, “is no longer merely a Japanese city. It has become recognized throughout the world as a Mecca of world peace.”
  • They were not enshrined in the Japanese park, and later attempts by local Koreans to have the monument moved into Peace Park failed. There could only be one cenotaph, said the Hiroshima municipal authorities. And the cenotaph did not include Koreans.
  • What is interesting about Hiroshima—the Mecca rather than the modern Japanese city, which is prosperous and rather dull—is the tension between its universal aspirations and its status as the exclusive site of Japanese victimhood.
  • it is an opinion widely held by Japanese nationalists. The right always has been concerned with the debilitating effects on the Japanese identity of war guilt imposed by American propaganda.
  • The Japanese, in contrast, were duped by the Americans into believing that the traces of Japanese suffering should be swept away by the immediate reconstruction of Hiroshima. As a result, the postwar Japanese lack an identity and their racial virility has been sapped by American propaganda about Japanese war guilt.
  • Hiroshima, Uno wrote, should have been left as it was, in ruins, just as Auschwitz, so he claims, was deliberately preserved by the Jews. By reminding the world of their martyrdom, he said, the Jews have kept their racial identity intact and restored their virility.
  • But the idea that the bomb was a racist experiment is less plausible, since the bomb was developed for use against Nazi Germany.
  • There is another view, however, held by leftists and liberals, who would not dream of defending the “Fifteen-Year War.” In this view, the A-bomb was a kind of divine punishment for Japanese militarism. And having learned their lesson through this unique suffering, having been purified through hellfire and purgatory, so to speak, the Japanese people have earned the right, indeed have the sacred duty, to sit in judgment of others, specifically the United States, whenever they show signs of sinning against the “Hiroshima spirit.”
  • The left has its own variation of Japanese martyrdom, in which Hiroshima plays a central role. It is widely believed, for instance, that countless Japanese civilians fell victim to either a wicked military experiment or to the first strike in the Cold War, or both.
  • However, right-wing nationalists care less about Hiroshima than about the idée fixe that the “Great East Asian War” was to a large extent justified.
  • This is at the heart of what is known as Peace Education, which has been much encouraged by the leftist Japan Teachers’ Union and has been regarded with suspicion by the conservative government. Peace Education has traditionally meant pacifism, anti-Americanism, and a strong sympathy for Communist states, especially China.
  • The A-bomb, in this version, was dropped to scare the Soviets away from invading Japan. This at least is an arguable position.
  • left-wing pacifism in Japan has something in common with the romantic nationalism usually associated with the right: it shares the right’s resentment about being robbed by the Americans of what might be called a collective memory.
  • The romantic pacifists believe that the United States, to hide its own guilt and to rekindle Japanese militarism in aid of the Cold War, tried to wipe out the memory of Hiroshima.
  • few events in World War II have been described, analyzed, lamented, reenacted, re-created, depicted, and exhibited so much and so often as the bombing of Hiroshima
  • The problem with Nagasaki was not just that Hiroshima came first but also that Nagasaki had more military targets than Hiroshima. The Mitsubishi factories in Nagasaki produced the bulk of Japanese armaments. There was also something else, which is not often mentioned: the Nagasaki bomb exploded right over the area where outcasts and Christians lived. And unlike in Hiroshima, much of the rest of the city was spared the worst.
  • yet, despite these diatribes, the myth of Hiroshima and its pacifist cult is based less on American wickedness than on the image of martyred innocence and visions of the apocalypse.
  • The comparison between Hiroshima and Auschwitz is based on this notion; the idea, namely, that Hiroshima, like the Holocaust, was not part of the war, not even connected with it, but “something that occurs at the end of the world
  • still I wonder whether it is really so different from the position of many Germans who wish to “internalize” Auschwitz, who see Auschwitz “through the eyes of identity.”
  • the Japanese to take two routes at once, a national one, as unique victims of the A-bomb, and a universal one, as the apostles of the Hiroshima spirit. This, then, is how Japanese pacifists, engaged in Peace Education, define the Japanese identity.
  • the case for Hiroshima is at least open to debate. The A-bomb might have saved lives; it might have shortened the war. But such arguments are incompatible with the Hiroshima spirit.
  • In either case, nationality has come to be based less on citizenship than on history, morality, and a religious spirit.
  • The problem with this quasi-religious view of history is that it makes it hard to discuss past events in anything but nonsecular terms. Visions of absolute evil are unique, and they are beyond human explanation or even comprehension. To explain is hubristic and amoral.
  • in the history of Japan’s foreign wars, the city of Hiroshima is far from innocent. When Japan went to war with China in 1894, the troops set off for the battlefronts from Hiroshima, and the Meiji emperor moved his headquarters there. The city grew wealthy as a result. It grew even wealthier when Japan went to war with Russia eleven years later, and Hiroshima once again became the center of military operations. As the Hiroshima Peace Reader puts it with admirable conciseness, “Hiroshima, secure in its position as a military city, became more populous and prosperous as wars and incidents occurred throughout the Meiji and Taisho periods.” At the time of the bombing, Hiroshima was the base of the Second General Headquarters of the Imperial Army (the First was in Tokyo). In short, the city was swarming with soldiers. One of the few literary masterpieces to emerge
  • when a local group of peace activists petitioned the city of Hiroshima in 1987 to incorporate the history of Japanese aggression into the Peace Memorial Museum, the request was turned down. The petition for an “Aggressors’ Corner” was prompted by junior high school students from Osaka, who had embarrassed Peace Museum officials by asking for an explanation about Japanese responsibility for the war.
  • Yukoku Ishinkai (Society for Lament and National Restoration), thought the bombing had saved Japan from total destruction. But he insisted that Japan could not be held solely responsible for the war. The war, he said, had simply been part of the “flow of history.”
  • They also demanded an official recognition of the fact that some of the Korean victims of the bomb had been slave laborers. (Osaka, like Kyoto and Hiroshima, still has a large Korean population.) Both requests were denied. So a group called Peace Link was formed, from local people, many of whom were Christians, antinuclear activists, or involved with discriminated-against minorities.
  • The history of the war, or indeed any history, is indeed not what the Hiroshima spirit is about. This is why Auschwitz is the only comparison that is officially condoned. Anything else is too controversial, too much part of the “flow of history.”
  • “You see, this museum was not really intended to be a museum. It was built by survivors as a place of prayer for the victims and for world peace. Mankind must build a better world. That is why Hiroshima must persist. We must go back to the basic roots. We must think of human solidarity and world peace. Otherwise we just end up arguing about history.”
  • Only when a young Japanese history professor named Yoshimi Yoshiaki dug up a report in American archives in the 1980s did it become known that the Japanese had stored 15,000 tons of chemical weapons on and near the island and that a 200-kilogram container of mustard gas was buried under Hiroshima.
  • what was the largest toxic gas factory in the Japanese Empire. More than 5,000 people worked there during the war, many of them women and schoolchildren. About 1,600 died of exposure to hydrocyanic acid gas, nausea gas, and lewisite. Some were damaged for life. Official Chinese sources claim that more than 80,000 Chinese fell victim to gases produced at the factory. The army was so secretive about the place that the island simply disappeared from Japanese maps.
  • in 1988, through the efforts of survivors, the small museum was built, “to pass on,” in the words of the museum guide, “the historical truth to future generations.”
  • Surviving workers from the factory, many of whom suffered from chronic lung diseases, asked for official recognition of their plight in the 1950s. But the government turned them down. If the government had compensated the workers, it would have been an official admission that the Japanese Army had engaged in an illegal enterprise. When a brief mention of chemical warfare crept into Japanese school textbooks, the Ministry of Education swiftly took it out.
  • I asked him about the purpose of the museum. He said: “Before shouting ‘no more war,’ I want people to see what it was really like. To simply look at the past from the point of view of the victim is to encourage hatred.”
  • “Look,” he said, “when you fight another man, and hit him and kick him, he will hit and kick back. One side will win. How will this be remembered? Do we recall that we were kicked, or that we started the kicking ourselves? Without considering this question, we cannot have peace.”
  • The fact that Japanese had buried poison gas under Hiroshima did not lessen the horror of the A-bomb. But it put Peace Park, with all its shrines, in a more historical perspective. It took the past away from God and put it in the fallible hands of man.
  • What did he think of the Peace Museum in Hiroshima? “At the Hiroshima museum it is easy to feel victimized,” he said. “But we must realize that we were aggressors too. We were educated to fight for our country. We made toxic gas for our country. We lived to fight the war. To win the war was our only goal.”
  • Nanking, as the capital of the Nationalist government, was the greatest prize in the attempted conquest of China. Its fall was greeted in Japan with banner headlines and nationwide celebration. For six weeks Japanese Army officers allowed their men to run amok. The figures are imprecise, but tens of thousands, perhaps hundreds of thousands (the Chinese say 300,000) of Chinese soldiers and civilians, many of them refugees from other towns, were killed. And thousands of women between the ages of about nine and seventy-five were raped, mutilated, and often murdered.
  • Was it a deliberate policy to terrorize the Chinese into submission? The complicity of the officers suggests there was something to this. But it might also have been a kind of payoff to the Japanese troops for slogging through China in the freezing winter without decent pay or rations. Or was it largely a matter of a peasant army running out of control? Or just the inevitable consequence of war, as many Japanese maintain?
  • inevitable cruelty of war. An atrocity is a willful act of criminal brutality, an act that violates the law as well as any code of human decency. It isn’t that the Japanese lack such codes or are morally incapable of grasping the concept. But “atrocity,” like “human rights,” is part of a modern terminology which came from the West, along with “feminism,” say, or “war crimes.” To right-wing nationalists it has a leftist ring, something subversive, something almost anti-Japanese.
  • During the Tokyo War Crimes Tribunal, Nanking had the same resonance as Auschwitz had in Nuremberg. And being a symbol, the Nanking Massacre is as vulnerable to mythology and manipulation as Auschwitz and Hiroshima.
  • Mori’s attitude also raises doubts about Ruth Benedict’s distinction between Christian “guilt culture” and Confucian “shame culture.”
  • In her opinion, a “society that inculcates absolute standards of morality and relies on man’s developing a conscience is a guilt culture by definition …” But in “a culture where shame is a major sanction, people are chagrined about acts which we expect people to feel guilty about.” However, this “chagrin cannot be relieved, as guilt can be, by confession and atonement …”
  • memory was admitted at all, the Mitscherlichs wrote about Germans in the 1950s, “it was only in order to balance one’s own guilt against that of others. Many horrors had been unavoidable, it was claimed, because they had been dictated by crimes committed by the adversary.” This was precisely what many Japanese claimed, and still do claim. And it is why Mori insists on making his pupils view the past from the perspective of the aggressors.
  • Two young Japanese officers, Lieutenant N. and Lieutenant M., were on their way to Nanking and decided to test their swordsmanship: the first to cut off one hundred Chinese heads would be the winner. And thus they slashed their way through Chinese ranks, taking scalps in true samurai style. Lieutenant M. got 106, and Lieutenant N. bagged 105.
  • The story made a snappy headline in a major Tokyo newspaper: “Who Will Get There First! Two Lieutenants Already Claimed 80.” In the Nanking museum is a newspaper photograph of the two friends, glowing with youthful high spirits. Lieutenant N. boasted in the report that he had cut the necks off 56 men without even denting the blade of his ancestral sword.
  • I was told by a Japanese veteran who had fought in Nanking that such stories were commonly made up or at least exaggerated by Japanese reporters, who were ordered to entertain the home front with tales of heroism.
  • Honda Katsuichi, a famous Asahi Shimbun reporter, was told the story in Nanking. He wrote it up in a series of articles, later collected in a book entitled A Journey to China, published in 1981.
  • the whole thing developed into the Nankin Ronso, or Nanking Debate. In 1984, an anti-Honda book came out, by Tanaka Masaaki, entitled The Fabrication of the “Nanking Massacre.”
  • back in Japan, Lieutenant M. began to revise his story. Speaking at his old high school, he said that in fact he had beheaded only four or five men in actual combat. As for the rest … “After we occupied the city, I stood facing a ditch, and told the Chinese prisoners to step forward. Since Chinese soldiers are stupid, they shuffled over to the ditch, one by one, and I cleanly cut off their heads.”
  • The nationalist intellectuals are called goyo gakusha by their critics. It is a difficult term to translate, but the implied meaning is “official scholars,” who do the government’s bidding.
  • the debate on the Japanese war is conducted almost entirely outside Japanese universities, by journalists, amateur historians, political columnists, civil rights activists, and so forth. This means that the zanier theories of the likes of Tanaka…
  • The other reason was that modern history was not considered academically respectable. It was too fluid, too political, too controversial. Until 1955, there was not one modern historian on the staff of Tokyo University. History stopped around the middle of the nineteenth century. And even now, modern…
  • In any case, so the argument invariably ends, Hiroshima, having been planned in cold blood, was a far worse crime. “Unlike in Europe or China,” writes Tanaka, “you won’t find one instance of planned, systematic murder in the entire history of Japan.” This is because the Japanese…
  • One reason is that there are very few modern historians in Japan. Until the end of the war, it would have been dangerously subversive, even blasphemous, for a critical scholar to write about modern…
  • they have considerable influence on public opinion, as television commentators, lecturers, and contributors to popular magazines. Virtually none of them are professional historians.
  • Tanaka and others have pointed out that it is physically impossible for one man to cut off a hundred heads with one blade, and that for the same reason Japanese troops could never have…
  • Besides, wrote Tanaka, none of the Japanese newspapers reported any massacre at the time, so why did it suddenly come up…
  • He admits that a few innocent people got killed in the cross fire, but these deaths were incidental. Some soldiers were doubtless a bit rough, but…
  • even he defends an argument that all the apologists make too: “On the battlefield men face the ultimate extremes of human existence, life or death. Extreme conduct, although still ethically…
  • atrocities carried out far from the battlefield dangers and imperatives and according to a rational plan were acts of evil barbarism. The Auschwitz gas chambers of our ‘ally’ Germany and the atomic bombing of our…
  • The point that it was not systematic was made by leftist opponents of the official scholars too. The historian Ienaga Saburo, for example, wrote that the Nanking Massacre, whose scale and horror he does not deny, “may have been a reaction to the fierce Chinese resistance after the Shanghai fighting.” Ienaga’s…
  • The nationalist right takes the opposite view. To restore the true identity of Japan, the emperor must be reinstated as a religious head of state, and Article Nine must be revised to make Japan a legitimate military power again. For this reason, the Nanking Massacre, or any other example of extreme Japanese aggression, has to be ignored, softened, or denied.
  • the question remains whether the raping and killing of thousands of women, and the massacre of thousands, perhaps hundreds of thousands, of other unarmed people, in the course of six weeks, can still be called extreme conduct in the heat of battle. The question is pertinent, particularly when such extreme violence is justified by an ideology which teaches the aggressors that killing an inferior race is in accordance with the will of their divine emperor.
  • The politics behind the symbol are so divided and so deeply entrenched that it hinders a rational historical debate about what actually happened in 1937. The more one side insists on Japanese guilt, the more the other insists on denying it.
  • The Nanking Massacre, for leftists and many liberals too, is the main symbol of Japanese militarism, supported by the imperial (and imperialist) cult. Which is why it is a keystone of postwar pacifism. Article Nine of the constitution is necessary to avoid another Nanking Massacre.
  • The Japanese, he said, should see their history through their own eyes, for “if we rely on the information of aliens and alien countries, who use history for the sake of propaganda, then we are in danger of losing the sense of our own history.” Yet another variation of seeing history through the eyes of identity.
  • their emotions were often quite at odds with the idea of “shame culture” versus “guilt culture.” Even where the word for shame, hazukashii, was used, its meaning was impossible to distinguish from the Western notion of guilt.
  • wasn’t so bad in itself. But then they killed them. You see, rape was against military regulations, so we had to destroy the evidence. While the women were fucked, they were considered human, but when we killed them, they were just pigs. We felt no shame about it, no guilt. If we had, we couldn’t have done it.
  • “Whenever we would enter a village, the first thing we’d do was steal food, then we’d take the women and rape them, and finally we’d kill all the men, women, and children to make sure they couldn’t slip away and tell the Chinese troops where we were. Otherwise we wouldn’t have been able to sleep at night.”
  • Clearly, then, the Nanking Massacre had been the culmination of countless massacres on a smaller scale. But it had been mass murder without a genocidal ideology. It was barbaric, but to Azuma and his comrades, barbarism was part of war.
  • “Sexual desire is human,” he said. “Since I suffered from a venereal disease, I never actually did it with Chinese women. But I did peep at their private parts. We’d always order them to drop their trousers. They never wore any underwear, you know. But the others did it with any woman that crossed our path.
  • He did have friends, however, who took part in the killings. One of them, Masuda Rokusuke, killed five hundred men by the Yangtze River with his machine gun. Azuma visited his friend in the hospital just before he died in the late 1980s. Masuda was worried about going to hell. Azuma tried to reassure him that he was only following orders. But Masuda remained convinced that he was going to hell.
  • “One of the worst moments I can remember was the killing of an old man and his grandson. The child was bayoneted and the grandfather started to suck the boy’s blood, as though to conserve his grandson’s life a bit longer. We watched a while and then killed both. Again, I felt no guilt, but I was bothered by this kind of thing. I felt confused. So I decided to keep a diary. I thought it might help me think straight.”
  • What about his old comrades? I asked. How did they discuss the war? “Oh,” said Azuma, “we wouldn’t talk about it much. When we did, it was to justify it. The Chinese resisted us, so we had to do what we did, and so on. None of us felt any remorse. And I include myself.”
  • got more and more agitated. “They turned the emperor into a living god, a false idol, like the Ayatollah in Iran or like Kim II Sung. Because we believed in the divine emperor, we were prepared to do anything, anything at all, kill, rape, anything. But I know he fucked his wife every night, just like we do …” He paused and lowered his voice. “But you know we cannot say this in Japan, even today. It is impossible in this country to tell the truth.”
  • My first instinct was to applaud West German education. Things had come a long way since 1968. There had been no school classes at Nuremberg, or even at the Auschwitz trial in Frankfurt from 1963 till 1965. Good for the teacher, I thought. Let them hear what was done. But I began to have doubts.
  • Just as belief belongs in church, surely history education belongs in school. When the court of law is used for history lessons, then the risk of show trials cannot be far off. It may be that show trials can be good politics—though I have my doubts about this too. But good politics don’t necessarily serve the truth.
  • There is a story about the young Richard when he was in Nuremberg at the time of the war crimes trials. He is said to have turned to a friend and to have remarked, in his best Wehrmacht officer style, that they should storm the court and release the prisoners. The friend, rather astonished, asked why on earth they should do such a thing. “So that we can try them ourselves” was Weiszäcker’s alleged response.
  • There was also concern that international law might not apply to many of the alleged crimes. If revenge was the point, why drag the law into it? Why not take a political decision to punish? This was what Becker, in his office, called the Italian solution: “You kill as many people as you can in the first six weeks, and then you forget about it: not very legal, but for the purposes of purification, well …”
  • Becker was not against holding trials as such. But he believed that existing German laws should have been applied, instead of retroactive laws about crimes against peace (preparing, planning, or waging an aggressive war).
  • It was to avoid a travesty of the legal process that the British had been in favor of simply executing the Nazi leaders without a trial. The British were afraid that a long trial might change public opinion. The trial, in the words of one British diplomat, might be seen as a “put-up job.”
  • The question is how to achieve justice without distorting the law, and how to stage a trial by victors over the vanquished without distorting history. A possibility would have been to make victors’ justice explicit, by letting military courts try the former enemies.
  • This would have avoided much hypocrisy and done less damage to the due process of law in civilian life. But if the intention was to teach Germans a history lesson, a military court would have run into the same problems as a civilian one.
  • Due process or revenge. This problem had preoccupied the ancient Greek tragedians. To break the cycle of vendetta, Orestes had to be tried by the Athens court for the murder of his mother. Without a formal trial, the vengeful Furies would continue to haunt the living.
  • The aspect of revenge might have been avoided had the trial been held by German judges. There was a precedent for this, but it was not a happy one. German courts had been allowed to try alleged war criminals after World War I. Despite strong evidence against them, virtually all were acquitted, and the foreign delegates were abused by local mobs. Besides, Wetzka was right: German judges had collaborated with the Nazi regime; they could hardly be expected to be impartial. So it was left to the victors to see that justice was done.
  • When the American chief prosecutor in Nuremberg, Robert H. Jackson, was asked by the British judge, Lord Justice Lawrence, what he thought the purpose of the trials should be, Jackson answered that they were to prove to the world that the German conduct of the war had been unjustified and illegal, and to demonstrate to the German people that this conduct deserved severe punishment and to prepare them for
  • What becomes clear from this kind of language is that law, politics, and religion became confused: Nuremberg became a morality play, in which Göring, Kaltenbrunner, Keitel, and the others were cast in the leading roles. It was a play that claimed to deliver justice, truth, and the defeat of evil.
  • The Nuremberg trials were to be a history lesson, then, as well as a symbolic punishment of the German people—a moral history lesson cloaked in all the ceremonial trappings of due legal process. They were the closest that man, or at least the men belonging to the victorious powers, could come to dispensing divine justice. This was certainly the way some German writers felt about it. Some welcomed it
  • We now have this law on our books, the prosecutor said: “It will be used against the German aggressor this time. But the four powers, who are conducting this trial in the name of twenty-three nations, know this law and declare: Tomorrow we shall be judged before history by the same yardstick by which we judge these defendants today.”
  • “We had seen through the amorality of the Nazis, and wanted to rid ourselves of it. It was from the moral seriousness of the American prosecution that we wished to learn sensible political thinking. “And we did learn. “And we allowed ourselves to apply this thinking to the present time. For example, we will use it now to take quite literally the morality of those American prosecutors. Oradour and Lidice—today they are cities in South Vietnam” (Italics in the original text.)
  • The play ends with a statement by the American prosecutor on crimes against peace
  • (It was decided in 1979, after the shock of the Holocaust TV series, to abolish the statute of limitations for crimes against humanity.)
  • after Nuremberg, most Germans were tired of war crimes. And until the mid-1950s German courts were permitted to deal only with crimes committed by Germans against other Germans. It took the bracing example of the Eichmann trial in Jerusalem to jolt German complacency—that, and the fact that crimes committed before 1946 would no longer be subject to prosecution after 1965.
  • Trying the vanquished for conventional war crimes was never convincing, since the victors could be accused of the same. Tu quoque could be invoked, in private if not in the Nuremberg court, when memories of Dresden and Soviet atrocities were still fresh. But Auschwitz had no equivalent. That was part of another war, or, better, it was not really a war at all; it was mass murder pure and simple, not for reasons of strategy or tactics, but of ideology alone.
  • Whether you are a conservative who wants Germany to be a “normal” nation or a liberal/leftist engaging in the “labor of mourning,” the key event of World War II is Auschwitz, not the Blitzkrieg, not Dresden, not even the war on the eastern front. This was the one history lesson of Nuremberg that stuck. As Hellmut Becker said, despite his skepticism about Nuremberg: “It was most important that the German population realized that crimes against humanity had taken place and that during the trials it became clear how they had taken place.”
  • In his famous essay on German guilt, Die Schuldfrage (The Question of German Guilt), written in 1946, Karl Jaspers distinguished four categories of guilt: criminal guilt, for breaking the law; political guilt, for being part of a criminal political system; moral guilt, for personal acts of criminal behavior; and metaphysical guilt, for failing in one’s responsibility to maintain the standards of civilized humanity. Obviously these categories overlap.
  • The great advantage, in his view, of a war crimes trial was its limitation. By allowing the accused to defend themselves with arguments, by laying down the rules of due process, the victors limited their own powers.
  • In any event, the trial distanced the German people even further from their former leaders. It was a comfortable distance, and few people had any desire to bridge it. This might be why the Nazi leaders are hardly ever featured in German plays, films, or novels.
  • And: “For us Germans this trial has the advantage that it distinguishes between the particular crimes of the leaders and that it does not condemn the Germans collectively.”
  • Serious conservative intellectuals, such as Hermann Lübbe, argued that too many accusations would have blocked West Germany’s way to becoming a stable, prosperous society. Not that Lübbe was an apologist for the Third Reich. Far from it: the legitimacy of the Federal Republic, in his opinion, lay in its complete rejection of the Nazi state.
  • their reaction was often one of indignation. “Why me?” they would say. “I just did my duty. I just followed orders like every decent German. Why must I be punished?”
  • “that these criminals were so like all of us at any point between 1918 and 1945 that we were interchangeable, and that particular circumstances caused them to take a different course, which resulted in this trial, these matters could not be properly discussed in the courtroom.” The terrible acts of individuals are lifted from their historical context. History is reduced to criminal pathology and legal argument.
  • they will not do as history lessons, nor do they bring us closer to that elusive thing that Walser seeks, a German identity.
  • The GDR had its own ways of using courts of law to deal with the Nazi past. They were in many respects the opposite of West German ways. The targets tended to be the very people that West German justice had ignored.
  • Thorough purges took place in the judiciary, the bureaucracy, and industry. About 200,000 people—four-fifths of the Nazi judges and prosecutors—lost their jobs. War crimes trials were held too; until 1947 by the Soviets, after that in German courts.
  • There were two more before 1957, and none after that. All in all, about 30,000 people had been tried and 500 executed. In the Federal Republic the number was about 91,000, and none were executed, as the death penalty was abolished by the 1949 constitution.
  • East German methods were both ruthless and expedient, and the official conclusion to the process was that the GDR no longer had to bear the burden of guilt. As state propaganda ceaselessly pointed out, the guilty were all in the West. There the fascists still sat as judges and ran the industries that produced the economic boom, the Wirtschaftswunder.
  • society. Although some of his critics, mostly on the old left, in both former Germanys, called him a grand inquisitor, few doubted the pastor’s good intentions. His arguments for trials were moral, judicial, and historical. He set out his views in a book entitled The Stasi Documents. Echoes of an earlier past rang through almost every page. “We can
  • Germany of the guilty, the people who felt betroffen by their own “inability to mourn,” the nation that staged the Auschwitz and Majdanek trials, that Germany was now said to stand in judgment over the other Germany—the Germany of the old antifascists, the Germany that had suffered under two dictatorships, the Germany of uniformed marches, goose-stepping drills, and a secret police network, vast beyond even the Gestapo’s dreams.
  • It is almost a form of subversion to defend a person who stands accused in court. So the idea of holding political and military leaders legally accountable for their actions was even stranger in Japan than it was in Germany. And yet, the shadows thrown by the Tokyo trial have been longer and darker in Japan than those of the Nuremberg trial in Germany.
  • never was—unlike, say, the railway station or the government ministry—a central institution of the modern Japanese state. The law was not a means to protect the people from arbitrary rule; it was, rather, a way for the state to exercise more control over the people. Even today, there are relatively few lawyers in Japan.
  • Japanese school textbooks are the product of so many compromises that they hardly reflect any opinion at all. As with all controversial matters in Japan, the more painful, the less said. In a standard history textbook for middle school students, published in the 1980s, mention of the Tokyo trial takes up less than half a page. All it says is that the trial…
  • As long as the British and the Americans continued to be oppressors in Asia, wrote a revisionist historian named Hasegawa Michiko, who was born in 1945, “confrontation with Japan was inevitable. We did not fight for Japan alone. Our aim was to fight a Greater East Asia War. For this reason the war between Japan and China and Japan’s oppression of…
  • West German textbooks describe the Nuremberg trial in far more detail. And they make a clear distinction between the retroactive law on crimes against peace and the…
  • Nationalist revisionists talk about “the Tokyo Trial View of History,” as though the conclusions of the tribunal had been nothing but rabid anti-Japanese propaganda. The tribunal has been called a lynch mob, and Japanese leftists are blamed for undermining the morale of generations of Japanese by passing on the Tokyo Trial View of History in school textbooks and liberal publications. The Tokyo Trial…
  • When Hellmut Becker said that few Germans wished to criticize the procedures of the Nuremberg trial because the criminality of the defendants was so plain to see, he was talking about crimes against humanity—more precisely, about the Holocaust. And it was…
  • The knowledge compiled by the doctors of Unit 731—of freezing experiments, injection of deadly diseases, vivisections, among other things—was considered so valuable by the Americans in 1945 that the doctors…
  • those aspects of the war that were most revolting and furthest removed from actual combat, such as the medical experiments on human guinea pigs (known as “logs”) carried out by Unit 731 in…
  • There never were any Japanese war crimes trials, nor is there a Japanese Ludwigsburg. This is partly because there was no exact equivalent of the Holocaust. Even though the behavior of Japanese troops was often barbarous, and the psychological consequences of State Shinto and emperor worship were frequently as hysterical as Nazism, Japanese atrocities were part of a…
  • This difference between (West) German and Japanese textbooks is not just a matter of detail; it shows a gap in perception. To the Japanese, crimes against humanity are not associated with an equivalent to the…
  • on what grounds would Japanese courts have prosecuted their own former leaders? Hata’s answer: “For starting a war which they knew they would lose.” Hata used the example of General Galtieri and his colleagues in Argentina after losing the Falklands War. In short, they would have been tried for losing the war, and the intense suffering they inflicted on their own people. This is as though German courts in 1918 had put General Hindenburg or General Ludendorff on trial.
  • it shows yet again the fundamental difference between the Japanese war, in memory and, I should say, in fact, and the German experience. The Germans fought a war too, but the one for which they tried their own people, the Bogers and the Schwammbergers, was a war they could not lose, unless defeat meant that some of the enemies survived.
  • Just as German leftists did in the case of Nuremberg, Kobayashi used the trial to turn the tables against the judges. But not necessarily to mitigate Japanese guilt. Rather, it was his intention to show how the victors had betrayed the pacifism they themselves had imposed on Japan.
  • the Japanese left has a different view of the Tokyo trial than the revisionist right. It is comparable to the way the German left looks upon Nuremberg. This was perfectly, if somewhat long-windedly, expressed in Kobayashi Masaki’s documentary film Tokyo Trial, released in 1983. Kobayashi is anything but an apologist for the Japanese war. His most famous film, The Human Condition, released in 1959, took a highly critical view of the war.
  • Yoshimoto’s memory was both fair and devastating, for it pointed straight at the reason for the trial’s failure. The rigging of a political trial—the “absurd ritual”—undermined the value of that European idea of law.
  • Yoshimoto went on to say something no revisionist would ever mention: “I also remember my fresh sense of wonder at this first encounter with the European idea of law, which was so different from the summary justice in our Asiatic courts. Instead of getting your head chopped off without a proper trial, the accused were able to defend themselves, and the careful judgment appeared to follow a public procedure.”
  • Yoshimoto Takaaki, philosopher of the 1960s New Left. Yet he wrote in 1986 that “from our point of view as contemporaries and witnesses, the trial was partly plotted from the very start. It was an absurd ritual before slaughtering the sacrificial lamb.”
  • This, from all accounts, was the way it looked to most Japanese, even if they had little sympathy for most of the “lambs.” In 1948, after three years of American occupation censorship and boosterism, people listened to the radio broadcast of the verdicts with a sad but fatalist shrug: this is what you can expect when you lose the war.
  • Some of the information even surprised the defendants. General Itagaki Seishiro, a particularly ruthless figure, who was in command of prison camps in Southeast Asia and whose troops had massacred countless Chinese civilians, wrote in his diary: “I am learning of matters I had not known and recalling things I had forgotten.”
  • hindsight, one can only conclude that instead of helping the Japanese to understand and accept their past, the trial left them with an attitude of cynicism and resentment.
  • After it was over, the Nippon Times pointed out the flaws of the trial, but added that “the Japanese people must ponder over why it is that there has been such a discrepancy between what they thought and what the rest of the world accepted almost as common knowledge. This is at the root of the tragedy which Japan brought upon herself.”
  • Political trials produce politicized histories. This is what the revisionists mean when they talk about the Tokyo Trial View of History. And they are right, even if their own conclusions are not.
  • Frederick Mignone, one of the prosecutors, said a trifle histrionically that “in Japan and in the Orient in general, the trial is one of the most important phases of the occupation. It has received wide coverage in the Japanese press and revealed for the first time to millions of Japanese the scheming, duplicity, and insatiable desire for power of her entrenched militaristic leaders, writing a much-needed history of events which otherwise would not have been written.” It was indeed much-needed, since so little was known.
  • The president of the Tokyo tribunal, Sir William Webb, thought “the crimes of the German accused were far more heinous, varied and extensive than those of the Japanese accused.” Put in another way, nearly all the defendants at Nuremberg, convicted of crimes against peace, were also found guilty of crimes against humanity. But half the Japanese defendants received life sentences for political crimes only.
  • the question of responsibility is always a tricky affair in Japan, where formal responsibility is easier to identify than actual guilt. Not only were there many men, such as the hero of Kinoshita’s play, who took the blame for what their superiors had done—a common practice in Japan, in criminal gangs as well as in politics or business corporations—but the men at the top were often not at all in control of their unscrupulous subordinates.
  • “These men were not the hoodlums who were the powerful part of the group which stood before the tribunal at Nuremberg, dregs of a criminal environment, thoroughly schooled in the ways of crime and knowing no other methods but those of crime. These men were supposed to be the elite of the nation, the honest and trusted leaders to whom the fate of the nation had been confidently entrusted
  • many people were wrongly accused of the wrong things for the wrong reasons. This is why there was such sympathy in Japan for the men branded by foreigners as war criminals, particularly the so-called Class B and Class C criminals, the men who followed orders, or gave them at a lower level: field commanders, camp guards, and so on.
  • “The Japanese people are of the opinion that the actual goal of the war crimes tribunals was never realized, since the judgments were reached by the victors alone and had the character of revenge. The [Japanese] war criminal is not conscious of having committed a crime, for he regards his deeds as acts of war, committed out of patriotism.”
  • Yamashita Tomoyuki. Terrible atrocities were committed under his command in the Philippines. The sacking of Manila in 1945 was about as brutal as the Nanking Massacre. So to depict him in the movie as a peaceful gentleman, while portraying the American prosecutor in Manila as one of the main villains, might seem an odd way to view the past.
  • The Shrine ranks highest. It is the supreme symbol of authority, shouldered (like a shrine on festival days) by the Officials.
  • The political theorist Maruyama Masao called the prewar Japanese government a “system of irresponsibilities.” He identified three types of political personalities: the portable Shrine, the Official, and the Outlaw.
  • those who carry it, the Officials, are the ones with actual power. But the Officials—bureaucrats, politicians, admirals and generals—are often manipulated by the lowest-ranking Outlaws, the military mavericks, the hotheaded officers in the field, the mad nationalists, and other agents of violence.
  • But it was not entirely wrong, for the trial was rigged. Yamashita had no doubt been a tough soldier, but in this case he had been so far removed from the troops who ran amok in Manila that he could hardly have known what was going on. Yet the American prosecutor openly talked about his desire to hang “Japs.”
  • When the system spins out of control, as it did during the 1930s, events are forced by violent Outlaws, reacted to by nervous Officials, and justified by the sacred status of the Shrines.
  • Here we come to the nub of the problem, which the Tokyo trial refused to deal with, the role of the Shrine in whose name every single war crime was committed, Emperor Hirohito,
  • The historian Ienaga Saburo tells a story about a Japanese schoolchild in the 1930s who was squeamish about having to dissect a live frog. The teacher rapped him hard on the head with his knuckles and said: “Why are you crying about one lousy frog? When you grow up you’ll have to kill a hundred, two hundred Chinks.”
  • the lethal consequences of the emperor-worshipping system of irresponsibilities did emerge during the Tokyo trial. The savagery of Japanese troops was legitimized, if not driven, by an ideology that did not include a Final Solution but was as racialist as Hitler’s National Socialism. The Japanese were the Asian Herrenvolk, descended from the gods.
  • A veteran of the war in China said in a television interview that he was able to kill Chinese without qualms only because he didn’t regard them as human.
  • For to keep the emperor in place (he could at least have been made to resign), Hirohito’s past had to be freed from any blemish; the symbol had to be, so to speak, cleansed from what had been done in its name.
  • The same was true of the Japanese imperial institution, no matter who sat on the throne, a ruthless war criminal or a gentle marine biologist.
  • the chaplain at Sugamo prison, questioned Japanese camp commandants about their reasons for mistreating POWs. This is how he summed up their answers: “They had a belief that any enemy of the emperor could not be right, so the more brutally they treated their prisoners, the more loyal to their emperor they were being.”
  • The Mitscherlichs described Hitler as “an object on which Germans depended, to which they transferred responsibility, and he was thus an internal object. As such, he represented and revived the ideas of omnipotence that we all cherish about ourselves from infancy.
  • The fear after 1945 was that without the emperor Japan would be impossible to govern. In fact, MacArthur behaved like a traditional Japanese strongman (and was admired for doing so by many Japanese), using the imperial symbol to enhance his own power. As a result, he hurt the chances of a working Japanese democracy and seriously distorted history.
  • Aristides George Lazarus, the defense counsel of one of the generals on trial, was asked to arrange that “the military defendants, and their witnesses, would go out of their way during their testimony to include the fact that Hirohito was only a benign presence when military actions or programs were discussed at meetings that, by protocol, he had to attend.” No doubt the other counsel were given similar instructions. Only once during the trial
Javier E

AP poll: A slight majority of Americans are now expressing negative view of blacks - Th... - 1 views

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race attitudes US survey history

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  • 51 percent of Americans now express explicit anti-black attitudes, compared with 48 percent in a similar 2008 survey
  • When measured by an implicit racial attitudes test, the number of Americans with anti-black sentiments jumped to 56 percent, up from 49 percent during the last presidential election.
  • Most Americans expressed anti-Hispanic sentiments, too. In an AP survey done in 2011, 52 percent of non-Hispanic whites expressed anti-Hispanic attitudes. That figure rose to 57 percent in the implicit test.
Javier E

The Bad History Behind 'You Didn't Build That' - Bloomberg - 0 views

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history wealth economics european Malthus

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  • “Bourgeois Dignity” is both the title of a recent book by the economic historian Deirdre N. McCloskey and, she argues, the attitude that accounts for the biggest story in economic history: the explosion of growth that took northern Europeans and eventually the world from living on about $3 a day, give or take a dollar or two (in today’s bu
  • ing power), to the current global average of $30 -- and much higher in developed nations
  • That change, she argues, is way too big to be explained by normal economic behavior, however rational, disciplined or efficient
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  • the usual stories of utility maximization and optimal pricing “can’t explain the rise in the whole world’s (absolute) advantage from $3 to $30 a day, not to speak of $137 a day.”
  • McCloskey’s explanation is that people changed the way they thought, wrote and spoke about economic activity. “In the eighteenth and nineteenth centuries,” she writes, “a great shift occurred in what Alexis de Tocqueville called ‘habits of the mind’ -- or more exactly, habits of the lip. People stopped sneering at market innovativeness and other bourgeois virtues.” As attitudes changed, so did behavior, leading to more than two centuries of constant innovation and rising living standards.
  • Most of “Bourgeois Dignity” is devoted to knocking down alternative explanations for the sudden and enormous escalation in living standards. In particular, McCloskey draws on the last half-century of economic-history scholarship to debunk what most people outside the field assume was the critical ingredient: savings and wealth accumulation. We might call this explanation “capital-ism.” Whether derived from Karl Marx, Max Weber, Karl Polyani, or, in a more-recent incarnation, Fernand Braudel, she argues, the emphasis on capital simply gets the facts wrong. It is empirically false.
  • savings rate of at least 12 percent, compared with no more than 10 percent to 20 percent in modern industrial economies. And, contrary to Weber’s story about a new Protestant Ethic, savings rates were roughly the same in Catholic and Protestant countries or, for that matter, in China.
  • Besides, as economic historians discovered in the 1960s, the economic takeoff didn’t actually require large amounts of capital. Early cotton mills, for instance, were relatively cheap to set up. “The source of the industrial investment required was short-term loans from merchants for inventories and longer- term loans from relative
  • What was different, she maintains, is how people thought about new ideas. Creative destruction became not only accepted but also encouraged, as did individual enterprise. “What
  • ade us rich,” she writes, “was a new rhetoric that was favorable to unbounded innovation, imaginatio
  • ness, persuasion, originality, with individual rewards often paid in a coin of honor or thankfuln
  • McCloskey’s book is not only a useful survey of how scholars answer the biggest question in economics: What causes growth? It is also a timely reminder that prosperity depends on more than effort or resources or infrastructure or good laws. Attitudes matter, too. You don’t build a wealthy society by deriding bourgeois enterprise -- or the people who take pride in it.
Javier E

Sex, Sociology and the Single Girl - NYTimes.com - 0 views

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sociology couples conservatism sexual norms cultural morality

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  • In the aggregate (note that word again!), the current conventions surrounding premarital sex seem to push women to conform to male desires rather than to their own stated preferences
  • in our sexual culture, the male preference gets treated as normative even by women who don’t share it, and whose own comfort level with sex outside a committed relationship is actually substantially lower.
  • there are three ways you can look at this kind of data, three attitudes you can take. One possibility, which I take to be view of a number of the feminist writers who criticized my column, is that the division in stated preferences is itself a social convention — one of the legacies of patriarchy and male privilege, an entirely socially-constructed divergence that reflects the historical shaming of promiscuous women and the devaluing of female sexual pleasure.
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  • it still feels like a very strange sort of feminism that looks at the literature on sexual and romantic preferences and makes what men want the measure of empowerment, happiness and health.
  • The second possible attitude, which I think is actually more commonplace (though often unstated) than the strict feminist take, doesn’t dismiss these patterns but basically denies that they have any clear relevance to individual lives and relationships — because every sexual situation is so different, every romantic encounter so distinctive, that trying to draw any kind of specific life lessons from what a bunch of men and women tell a sociologist is a fool’s errand.
  • the “rigid social conventions” of the past were so self-evidently anti-sex and awful that it’s better not to question whatever conventions we’ve replaced them with.
  • ignore the sociology, to insist that the patterns and preferences have no relevance to people’s happiness, or to try to paper them over out of an implausible fear that merely acknowledging them will send us hurtling back into the world of “Mad Men,” the Victorians, or worse.
  • Which brings us to the third possible response to the sociological findings and patterns mentioned above. If there’s evidence that 1) women’s stated sexual preferences are somewhat more conservative than what men say they want and what our cultural norms encourage, that 2) women’s happiness increases when their sex lives conform to their own preferences rather than to the culture’s more libertine script, and that (at least anecdotally) 3) men tend toward a kind of indecisive, listless, semi-exploitative relationship style when their preferences are too easily fulfilled, then perhaps — just perhaps — what we have here is a case for a somewhat more conservative sexual culture.
  • Just a culture where it’s a little easier for women (and men) to act on attitudes and preferences that, in the aggregate (!!!!), seem to correlate more with happiness and flourishing than many social liberals are willing to acknowledge or admit.
Javier E

The Education Gap That Explains American Politics - The Atlantic - 0 views

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education gap politics parties

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  • 61 percent of non-college-educated white voters cast their ballots for Republicans while just 45 percent of college-educated white voters did so. Meanwhile 53 percent of college-educated white voters cast their votes for Democrats compared with 37 percent of those without a degree
  • Non-college-educated white voters used to solidly belong to Democrats, and college-educated white voters to Republicans. Several events over the past six decades have caused these allegiances to switch, the most recent being the candidacy, election, and presidency of Donald Trump.
  • Last night’s results confirm that the diploma divide is likely here to stay—especially if the GOP maintains its alignment with Trump and the nationalist, anti-immigrant sentiments he hangs his hat on. The gap is likely to be one of the most powerful forces shaping American politics for decades to come.
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  • Democratic and Republican Parties looked a lot different in 1952, when the American National Election Studies—surveys of voters conducted before and after presidential elections—were in their infancy. The Republicans, to some extent, were still regarded as the party of Lincoln, even though they had shifted their focus to courting southern white voters, causing black people to leave the party. Meanwhile, the Democrats were the party of a coalition that pushed for social services—the party of the New Deal. There were far fewer college-educated Americans at the time, but the white Americans who did have degrees tended to vote Republican, and those who didn't sided with the Democrats by a significant margin.
  • “The shift in whites without a college degree away from the Democratic Party begins as the Democratic Party becomes identified as the party of civil rights,” starting in the 1960s, Robby P. Jones, the CEO of the Public Religion Research Institute, told me. Disaffected white southern Democrats, in particular, fled in droves.
  • in 2008, the election of Barack Obama, a black man, signaled that the Democrats were becoming the party of progressive racial politics. “Obama’s presidency simplifies the politics of race,” Michael Tesler, an associate professor of political science at UC Irvine, says. “If you were a low-educated white, you were much more likely to know about the partisan differences on race [after Obama] than you were before.”
  • In the 2016 election, 48 percent of college-educated white voters voted for Trump, compared with 66 percent of non-college-educated white voters. A Marist poll in October of this year found that 55 percent of non-college-educated white voters approved of the job Trump was doing, compared with just 39 percent of college-educated white voters.
  • Every year, on its American Values Survey, the Public Religion Research Institute asks Americans whether they “think American culture and way of life has mostly changed for the better, or has it mostly changed for the worse?” Fifty percent of Americans say that it’s gotten better in this year’s poll, and 47 percent say that it has gotten worse.
  • for white voters, the answer to that question is split by education level. Fifty-eight percent of college-educated whites this year say that America has gotten better since 1950, while 57 percent of non-college-educated whites say that it’s gotten worse
  • When President Trump says “Make America great again,” the again is instructive. He’s capitalizing on the nostalgia that non-college-educated white voters have for America’s past. “That harkening back to a supposed golden age where things were better has a really, really strong appeal for whites without a college degree,” Jones said.
  • David N. Smith, a professor at the University of Kansas, came to a similar conclusion when he and Eric Hanley took a dive into the 2016 American National Election Survey. They found that demographic data such as education are important predictors of which party someone votes for. But “when you bring the attitudes variables into account as well, what emerges is that attitudes loom even larger than demographics,” he told me.
  • When researchers control for voter attitudes on race in addition to white voters’ education level, Tesler says, the diploma divide disappears. No other factor, he says, explains the education gap as well—not economic anxiety, ideology, income, or gender.
  • That nostalgia, however, is for a time when black Americans and other minority groups had significantly fewer civil rights. And a Republican rhetoric that centers a longing for an era of white prosperity, rife with racist violence against black people, is why it’s impossible to understand the diploma divide without accounting for racial resentment
  • Here’s how he put it: If you look at white people who voted for Trump—both those with college degrees and those without—and identify everybody with a high level of resentment toward minorities, women, and Muslims, as well as those who want an arrogant, assertive leader, there’s almost no one left. The vast majority of Trump voters share those sentiments, the researchers found, regardless of education level
  • “Trump’s conquest of the Republican Party is complete, and the former ‘fringe’ has become so thoroughly intertwined with the ‘establishment’ that the two are virtually indistinguishable.”
  • The growing diploma divide is less a result of non-college-educated white voters becoming Republicans, and more of college-educated white voters finding that they can’t fully support the party anymore. “What's happened since 2016 is that the low-educated whites have kind of plateaued in their support for the Republicans,” Tesler says. “But you've seen this trend increase [of] high-educated whites [moving] towards the Democrats.”
  • Over time, those who supported Ted Cruz, who called Trump a “sniveling coward” during the campaign, and those who supported Marco Rubio, who called him a “con man,” tended to come around to Trump.
  • the voters that stand out, Smith said, are those who initially supported John Kasich. “They, in many instances, agree with Trump on policy issues, but the best data indicates that they are uncomfortable with him personally,” he said. “There are key aspects of his rhetorical style, of his governing style, that they don't like.”
  • Hidden in that gap is a threat to higher education itself. Last year, Pew issued a sobering survey. “Republicans have soured on higher education,” the survey declared, and it threw people into a frenzy.
  • Sixty-seven percent of Republicans, the survey found, had “some” to “little” confidence in colleges as institutions. A number of factors contribute to this distrust, the rising cost of tuition and the perception of a liberal bent at colleges among them. And if one major party believes that higher education is an engine of liberal indoctrination
  • Decades of funding cuts by state governments have already hit the institutions hard. And these cuts, in turn, have driven an increase in tuition costs and more animosity toward higher education. As Michael Grunwald recently wrote in Politico, “The next big Republican culture war will be a war on college.”
Javier E

Japanese Mind: Understanding Contemporary Japanese Culture (Roger J. Davies and Osamu I... - 0 views

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Japan history culture language book notes values

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  • Japan, the need for strong emotional unity has also resulted in an inability to criticize others openly. As a consequence, the development of ambiguity can be viewed as a defining characteristic of the Japanese style of communication: Japanese conversation does not take the form of dialectic development. The style of conversation is almost always fixed from beginning to end depending on the human relationship. It is one-way, like a lecture, or an inconclusive argument going along parallel lines or making a circle round and round, and in the end still ending up mostly at the beginning. This style
  • To express oneself distinctly carries the assumption that one’s partner knows nothing, so clear expression can be considered impolite.
  • own customs. Japanese people, too, have their own opinions, but they tend to wait their turn to speak out. If they completely disagree with a speaker, they will usually listen with an air of acceptance at first, then disagree in a rather vague and roundabout way. This is considered the polite way to do things in Japan. On
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  • In Japan, however, if you go against someone and create a bad atmosphere, your relations may break off completely. People tend to react emotionally, and most are afraid of being excluded from the group.
  • For the Japanese, silence indicates deep thinking or consideration, but too much silence often makes non-Japanese uncomfortable. Whereas the Japanese consider silence as rather good and people generally feel sympathetic toward it, non-Japanese sometimes feel that it is an indication of indifference or apathy.
  • The concept of amae greatly affects all aspects of Japanese life because it is related to other characteristics of the Japanese way of thinking, such as enryo (restraint), giri (social obligation), tsumi (sin), haji (shame) (Doi, 1973, pp. 33–48).
  • In other words, in the inner circle, amae is at work and there is no enryo, in the middle zone enryo is present, and in the outer circle, which is the world of strangers, there is neither amae nor enryo.
  • they feel giri (obligation) when others, toward whom they have enryo (restraint), show kindness to them. However, they do not express their appreciation as much to people they are close to and with whom they can amaeru
  • Japanese have difficulty saying no, in contrast to Westerners, who are able to do so more easily. The reason for this is that Japanese relationships, which are based on amae, are unstable (Doi; cited in Sahashi, 1980, p. 79); that is, people hesitate to refuse others for fear of breaking this bond. Doi insists that Westerners can refuse easily because amae is not at work in their relationships
  • Hirayama and Takashina (1994, pp. 22–23) state, for example, that the Japanese sense of beauty is based on a concept known as mono no aware, a kind of aesthetic value that comes from feelings, while in Western art, people try to construct something of beauty with a logic of what is beautiful. In contrast, Japanese art focuses not on what is logically considered beautiful, but on what people feel is beautiful. The Japanese aesthetic is very subjective, and there are no absolute criteria as to what this should be.
  • Aware is thus connected to feelings of regret for things losing their beauty, and paradoxically finding beauty in their opposite. Moreover, anything can ultimately be appreciated as beautiful in Japan, and what is beautiful depends upon people’s subjective point of view.
  • ma is an empty space full of meaning, which is fundamental to the Japanese arts and is present in many fields, including painting, architecture, music, and literature.
  • The Japanese have long treated silence as a kind of virtue similar to “truthfulness.” The words haragei and ishin denshin symbolize Japanese attitudes toward human interactions in this regard. The former means implicit mutual understanding; the latter suggests that people can communicate with each other through telepathy. In short, what is important and what is true in Japan will often exist in silence, not in verbal expression.
  • uchi-soto, or inner and outer duality. Lebra (1987, p. 345) provides an explanation: [The Japanese] believe that the truth lies only in the inner realm as symbolically located in the heart or belly. Components of the outer self, such as face, mouth, spoken words, are in contrast, associated with cognitive and moral falsity. Truthfulness, sincerity, straightforwardness, or reliability are allied to reticence. Thus a man of few words is trusted more than a man of many words.
  • Zen training is designed to teach that truth cannot be described verbally, but can exist only in silence. Traditional Japanese arts and the spirit of dō (the “way” or “path”) reflect this characteristic silence.
  • Otoko-masari means a woman who is superior to men physically, spiritually, and intellectually. However, despite this literal meaning of “a woman who exceeds men,” it often sounds negative in Japanese because it carries a connotation of lacking femininity, and such women are usually disliked.
  • Zen emphasizes that all human beings originally possess the Buddha-nature within themselves and need only the actual experience of it to achieve enlightenment (satori). This is a state that is seen as a liberation from man’s intellectual nature, from the burden of fixed ideas and feelings about reality: “Zen always aims at grasping the central fact of life, which can never be brought to the dissecting table of the intellect” (Suzuki, 1964,
  • For the Zen master, the best way to express one’s deepest experiences is by the use of paradoxes that transcend opposites (e.g., “Where there is nothing, there is all” or “To die the great death is to gain the great life”). These sayings illustrate two irreducible Zen dilemmas—the inexpressibility of truth in words, and that “opposites are relational and so fundamentally harmonious” (Watts, 1957, p. 175).
  • In all forms of activity, Zen emphasizes the importance of acting naturally, gracefully, and spontaneously in whatever task one is performing, an attitude that has greatly influenced all forms of cultural expression in Japan.
  • All practice takes place in an atmosphere of quietude, obedience, and respect, mirroring the absolute obedience and respect of the master-student relationship.
  • Common expressions in Japanese reflect these steps: kata ni hairu (follow the form), kata ni jukutatsu suru (perfect the form), and kata kara nukeru (go beyond the form).
  • moves must be repeated thousands of times and perfected before new techniques may be learned. The purpose of such discipline is “not only to learn new skills but also to build good character and a sense of harmony in the disciple” (Niki et al., 1993, p.
  • Japanese mothers, who “apparently do not make explicit demands on their children and do not enforce rules when children resist. Yet, diverse accounts suggest that Japanese children strongly internalize parental, group, and institutional values”
  • Sen no Rikyu transformed the tea ceremony in the sixteenth century with an aesthetic principle known as wabi, or the contrast of refinement, simplicity, and rusticity. He advocated the use of plain, everyday Japanese utensils rather than those imported from China in the tea ceremony. Proportions and sizes were carefully chosen to harmonize perfectly with the small tearooms. Not only the utensils but the styles of the buildings and tea gardens, the order and etiquette of the ceremony were designed to be in accord with an atmosphere in which the goal was to perfect one’s existence without self-indulgence. Thus, the ideas of simplicity, perfection, discipline, and harmony with nature, which are central to the Zen way of life, are also reflected in sadō.
  • Reischauer (1988, p. 200) concurs: The Japanese have always seemed to lean more toward intuition than reason, to subtlety and sensitivity in expression rather than to clarity of analysis, to pragmatism rather than to theory, and to organizational skills rather than to great intellectual concepts. They have never set much store by clarity of verbal analysis and originality of thought. They put great trust in nonverbal understanding and look on oral or written skills and on sharp and clever reasoning as essentially shallow and possibly misleading. They value in their literature not clear analysis, but artistic suggestiveness and emotional feeling. The French ideal of simplicity and absolute clarity in writing leaves them unsatisfied. They prefer complexity and indirection as coming closer to the truth.
  • Gambaru is a frequently used word in Japan, with the meaning of doing one’s best and hanging on.
  • a discussion on the subject, scholars, journalists, and graduate students from other countries who know the Japanese and Japanese culture well provided expressions that are close to gambaru in their mother tongues, such as a ushalten, beharren, and beharrung in German; tiens bon in French; a guante in Spanish; and chā yo in Chinese.
  • Both Chinese and Korean have the characters that make up gambaru, but they do not have expressions that possess the same nuances. This suggests that gambaru is an expression that is unique to Japan and expresses certain qualities of the Japanese character.
  • There are some expressions that are often used in America but seldom in Japan, such as “take it easy.” Americans say to a person who is busy working, “take it easy” or “don’t work too hard”; in contrast, the Japanese say “gambatte ” (or work hard) as a sign of encouragement. Americans, of course, also think that it necessary to be diligent, but as the proverb says, “all work and no play makes Jack a dull boy,” suggesting that working too hard is not good for you.
  • giri involves caring for others from whom one has received a debt of gratitude and a determination to realize their happiness, sometimes even by self-sacrificing. (Gillespie & Sugiura, 1996, p. 150)
  • Giri can perhaps best be understood as a constellation of related meanings, the most important of which are as follows: (1) moral principles or duty, (2) rules one has to obey in social relationships, and (3) behavior one is obliged to follow or that must be done against one’s will (Matsumura, 1988, p.
  • the cost of ochūgen and oseibo gifts is almost equivalent to the cost of justice in the USA, meaning that the cost of keeping harmony in human relations and that of mediating legal disputes is almost the same.
  • A Japanese dictionary (cited in Matsumoto, 1988, p. 20) describes haragei as follows: (1) the verbal or physical action one employs to influence others by the potency of rich experience and boldness, and (2) the act of dealing with people or situations through ritual formalities and accumulated experience. In other words, haragei is a way of exchanging feelings and thoughts in an implicit way among the Japanese.
  • Honne and tatemae are another related set of concepts that are linked to haragei. “These terms are often used as contrasting yet complementary parts of a whole, honne being related to the private, true self, and tatemae typifying the public persona and behavior. Honne then has to do with real intentions and sincere feelings, while tatemae conveys the face the world sees” (Matsumoto, 1988, p. 18). People in Japan are implicitly taught from a young age how to use honne and tatemae properly, and these concepts are important in maintaining face and not hurting the feelings of others; therefore, what a speaker says is not always what he or she really means. intentions and sincere feelings, while tatemae conveys the face the world sees” (Matsumoto, 1988, p. 18). People in Japan are implicitly taught from a young age how to use honne and tatemae properly,
  • those who cannot use these concepts effectively are not considered to be good communicators, because they may hurt others or make a conversation unpleasant by revealing honne at the wrong moment.
  • In high-context cultures most of the information lies either in the setting or people who are part of the interaction. Very little information is actually contained in a verbal message. In low-context cultures, however, the verbal message contains most of the information and very little is embedded in the context or the participants. (Samovar & Porter, 1995,
  • Personal space in Japanese human relationships can be symbolized by two words that describe both physical and psychological distance between individuals: hedataru and najimu. Hedataru means “to separate one thing from another, to set them apart,” and it is also used in human relationships with such nuances as “to estrange, alienate, come between, or cause a rupture between friends.” A relationship between two persons without hedatari means they are close. On the other hand, najimu means “to become attached to, become familiar with, or used to.” For instance, if one says that students “najimu ” their teacher, it means that they become attached to and have close feelings for the teacher.
  • Relationships are established through hedataru and then deepened by najimu, and in this process, three stages are considered important: maintaining hedatari (the noun form of the verb hedataru), moving through hedatari, and deepening friendship by najimu.
  • Underlying these movements are the Japanese values of restraint and self-control. In Japan, relationships are not built by insisting strongly on one’s own point of view but require time, a reserved attitude, and patience.
  • In the seventh century, Prince Shotoku, who was a nephew of Emperor Suiko, occupied the regency and discovered a way of permitting Buddhism and the emperor system to coexist, along with another belief system adopted from China, Confucianism. He stated that “Shinto is the trunk, Buddhism is the branches, and Confucianism is the leaves” (Sakaiya, 1991, p. 140). By following this approach, the Japanese were able to accept these new religions and philosophies, and the cultural values and advanced techniques that came with them, in such a way that they were able to reconcile their theoretical contradictions.
  • Iitoko-dori, then, refers specifically to this process of accepting convenient parts of different, and sometimes contradictory, religious value systems, and this practice has long been widespread in Japan. In modern times, Sakaiya (ibid., p. 144) notes that the number of Japanese people who do not admit to following some form of iitoko-dori is only about 0.5 percent of the population.
  • However, the process of iitoko-dori, which has given rise to relative rather than absolute ethical value systems, has also resulted in serious negative consequences. For example, many Japanese students will not oppose bullies and stop them from hurting weaker students.
  • In other words, in Japan, even if people know that something is wrong, it is sometimes difficult for them to defend their principles, because rather than being absolute, these principles are relative and are easily modified, depending on the situation and the demands of the larger group to which people belong.
  • The characteristics most often associated with the traditional Japanese arts are keishikika (formalization), kanzen shugi (the beauty of complete perfection), seishin shūyō (mental discipline), and tōitsu (integration and rapport with the skill). The steps that are followed are as follows: The establishment and formalization of the pattern or form (kata): every action becomes rule-bound (keishikika) The constant repetition of the pattern or form (hampuku) Mastering the pattern or form, as well as the classification of ability en route to mastery, resulting in licensing and grades (kyū and dan) Perfecting the pattern or form (kanzen shugi): the beauty of perfection Going beyond the pattern or form, becoming one with it (tōitsu)
  • It is also interesting to note the differences in this concept of “good-child identity” between Japan and America. As far as expectations for children’s mental development are concerned, Japanese mothers tend to place emphasis on manners, while with American mothers the stress is on linguistic self-expression.
  • In other words, the ideal of the “good child” in Japan is that he or she should not be self-assertive in terms of rules for living together in society, while American “good children” should have their own opinions and be able to stand by themselves.
  • In other words, Japanese mothers tend to refer to people’s feelings, or even to those of inanimate objects, to modify their child’s behavior, and this establishes the basis for making judgments for the child: Children who are taught that the reason for poor behavior has something to do with other people’s feelings tend to place their basis for judgments, or for their behavior, on the possibility of hurting others.
  • As a result, there is a constant emphasis on other people’s feelings in Japan, and parents try to teach their children from a very early age to be sensitive to this information. In Japan, people are expected to consider others first and foremost, and this is a prerequisite for proper behavior in society. It
  • A senior or an elder is called a sempai; one who is younger or subordinate is a kōhai. This sempai-kōhai dichotomy exists in virtually all Japanese corporate, educational, and governmental organizations.
  • The Japanese language has one of the most complicated honorific (keigo) systems in the world. There are basically three types of keigo: teineigo (polite speech), sonkeigo (honorific speech), and kenjōgo (humble speech). Teineigo is used in both
  • Although keigo is used to address superiors or those whom one deeply respects, it is also widely employed in talking to people one does not know well, or who are simply older than oneself. Moreover, it is common for company employees to use keigo in addressing their bosses, whether or not they feel any respect for the other on a personal level. As
  • Recently, it has been said that the younger generation cannot use keigo properly. In fact, children do not use it in addressing their parents at home, nor do students in addressing their teachers in modern Japan. Furthermore, humble forms seem to be disappearing in colloquial language and can be found today only in formal speeches, greetings, and letters.
  • Dictionaries usually suggest kenkyo as the equivalent of modesty. One Japanese dictionary states that kenkyo means sunao to hikaeme. Hikaeme gives the impression of being reserved, and sunao has a variety of meanings, including “gentle, mild, meek, obedient, submissive, docile, compliant, yielding,” and so on. Many of these adjectives in English connote a weak character, but in Japanese sunao is always seen as a compliment. Teachers often describe good students as sunaona iiko. This means that they are quiet, listen to what the teacher says, and ask no questions in class.
  • The Japanese ideal of the perfect human being is illustrated in these folktales, and this is generally a person who has a very strong will.
  • Dentsu Institute reported that only 8 percent of Japanese people surveyed said that they would maintain their own opinion even if it meant falling out with others, which was the lowest percentage in all Asian countries (“Dour and dark outlook,” 2001, p. 19).
g-dragon

Comparative Colonization in Asia - 0 views

www.thoughtco.com/ve-colonization-in-asia-195268

history Colonization Asia Europe

shared by g-dragon on 01 Mar 18 - No Cached
  • Several different Western European powers established colonies in Asia during the eighteenth and nineteenth centuries. Each of the imperial powers had its own style of administration, and colonial officers from the different nations also displayed various attitudes towards their imperial subjects.
  • Nonetheless, British colonials held themselves apart from local people more than other Europeans did, hiring locals as domestic help, but rarely intermarrying with them. In part, this may have been due to a transfer of British ideas about the separation of classes to their overseas colonies.
  • to Christianize and civilize the peoples of Asia, Africa, and the New World
  • ...11 more annotations...
  • Although France sought an extensive colonial empire in Asia, its defeat in the Napoleonic Wars left it with just a handful of Asian territories. Those included the 20th-century mandates of Lebanon and Syria, and more especially the key colony of French Indochina - what is now Vietnam, Laos, and Cambodia.
  • Some idealistic French sought not just to dominate their colonial holdings, but to create a "Greater France" in which all French subjects around the world truly would be equal. For example, the North African colony of Algeria became a depertment, or a province, of France, complete with parliamentary representation. This difference in attitude may be due to France's embrace of Enlightenment thinking, and to the French Revolution, which had broken down some of the class barriers that still ordered society in Britain.
  • Nonetheless, French colonizers also felt the "white man's burden" of bringing so-called civilization and Christianity to barbaric subject peoples.
  • On the personal level, French colonials were more apt than the British to marry local women and create a cultural fusion in their colonial societies
  • As time went on, social pressure increased for French colonials to preserve the "purity" of the "French race."
  • The Dutch competed and fought for control of the Indian Ocean trade routes and spice production with the British, through their respective East India Companies. In the end, the Netherlands lost Sri Lanka to the British, and in 1662, lost Taiwan (Formosa) to the Chinese, but retained control over most of the rich spice islands that now make up Indonesia.
  • For the Dutch, this colonial enterprise was all about money. There was very little pretense of cultural improvement or Christianization of the heathens - the Dutch wanted profits, plain and simple.  As a result, they showed no qualms about ruthlessly capturing locals and using them as slave labor on the plantations, or even carrying out a massacre of all the inhabitants of the Banda Islands to protect their monopoly on the nutmeg and mace trade.
  • Portugal became the first European power to gain sea access to Asia. Although the Portuguese were quick to explore and lay claim to various coastal parts of India, Indonesia, Southeast Asia, and China, its power faded in the 17th and 18th centuries, and the British, Dutch, and French were able to push Portugal out of most of its Asian claims.
  • Although Portugal was not the most intimidating European imperial power, it had the most staying power. Goa remained Portuguese until India annexed it by force in 1961; Macau was Portuguese until 1999, when the Europeans finally handed it back to China; and East Timor or Timor-Leste formally became independent only in 2002. 
  • Portuguese rule in Asia was by turns ruthless (as when they began capturing Chinese children to sell into slavery in Portugal), lackadaisical, and underfunded. Like the French, Portuguese colonists were not opposed to mixing with local peoples and creating creole populations. Perhaps the most important characteristic of the Portuguese imperial attitude, however, was Portugal's stubbornness and refusal to withdraw, even after the other imperial powers had closed up shop.
  • Portuguese imperialism was driven by a sincere desire to spread Catholicism and make tons of money. I
Javier E

The Avalon Project : Hossbach Memorandum - 0 views

avalon.law.yale.edu/...hossbach.asp

germany hossbach history WWII

shared by Javier E on 02 Mar 18 - Cached
  • The question for Germany ran: where could she achieve the greatest gain at the lowest cost.
  • German policy had to reckon with two hate-inspired antagonists, Britain and France, to whom a German colossus in the center of Europe was a thorn in the flesh
  • Germany's problem could only be solved by means of force and this was never without attendant risk.
  • ...14 more annotations...
  • For the improvement of our politico-military position our first objective, in the event of our being embroiled in war, must be to overthrow Czechoslovakia and Austria simultaneously in order to remove the threat to our flank in any possible operation against the West.
  • Case 1: Period 1943-1945. After this date only a change for the worse, from our point of view, could be expected.
  • Our relative strength would decrease in relation to the rearmament which would by then have been carried out by the rest of the world. If we did not act by 1943-45' any year could, in consequence of a lack of reserves, produce the food crisis, to cope with which the necessary foreign exchange was not available, and this must be regarded as a "waning point of the regime." Besides, the world was expecting our attack and was increasing its counter-measures from year to year. It was while the rest of the world was still preparing its defenses [sich abriegele] that we were obliged to take the offensive.
  • The necessity for action before 1943-45 would arise in cases 2 and 3.
  • Case 2: If internal strife in France should develop into such a domestic crisis as to absorb the French Army completely and render it incapable of use for war against Germany, then the time for action against the Czechs had come.
  • If one accepts as the basis of the following exposition the resort to force with its attendant risks, then there remain still to be answered the questions "when" and "how." In this matter there were three cases [Falle] to be dealt with:
  • Actually, the Fuehrer believed that almost certainly Britain, and probably France as well, had already tacitly written off the Czechs and were reconciled to the fact that this question could be cleared up in due course by Germany. Difficulties connected with the Empire, and the prospect of being once more entangled in a protracted European war, were decisive considerations for Britain against participation in a war against Germany. Britain's attitude would certainly not be without influence on that of France. An attack by France without British support, and with the prospect of the offensive being brought to a standstill on our western fortifications, was hardly probable.
  • The incorporation of these two States with Germany meant, from the politico-military point of view, a substantial advantage because it would mean shorter and better frontiers, the freeing of forces for other purposes, and the possibility of creating new units up to a level of about 12 divisions, that is, 1 new division per million inhabitants.
  • Italy was not expected to object to the elimination of the Czechs, but it was impossible at the moment to estimate what her attitude on the Austrian question would be; that depended essentially upon whether the Duce were still alive
  • The degree of surprise and the swiftness of our action were decisive factors for Poland's attitude. Poland -with Russia at her rear will have little inclination to engage in war against a victorious Germany.
  • In the light of past experience, the Fuehrer did not see any early end to the hostilities in Spain
  • from the German point of view; rather were we interested in a continuance of the war and in the keeping up of the tension in the Mediterranean.
  • As our interest lay more in the prolongation of the war in Spain, it must be the immediate aim of our policy to strengthen Italy's rear with a view to her remaining in the Balearics.
  • If Germany made use of this war to settle the Czech and Austrian questions, it was to be assumed that Britain -herself at war with Italy- would decide not to act against Germany. Without British support, a warlike action by France against Germany was not to be expected.
anonymous

ICU Nurse Says Careless Attitudes Around COVID-19 Are 'A Slap In The Face' : Coronaviru... - 0 views

www.npr.org/...ovid-19-are-a-slap-in-the-face

shared by anonymous on 15 Jan 21 - No Cached
  • Health care workers across the country have been under tremendous strain as they grapple with surging coronavirus caseloads — with no end to the pandemic in sight.
  • This month, the U.S. hit a staggering new record of more than 302,500 new cases daily, according to Johns Hopkins University. Just this week, the country reached an all-time single-day high of 4,462 deaths.
  • It wasn't until some of her patients fell ill that they expressed regret for not heeding the health warnings, she said.
  • ...7 more annotations...
  • Now, even in the pandemic's deadliest days, Mobley says many people in her community haven't changed their attitudes or behaviors.
  • "You know, we see these commercials — 'Thank you health care heroes' — or see these billboards, and then you go to the grocery store, the gas station when you have to, and you see people not wearing masks. And then you go to work and you watch people die."
  • "I think if the public really wants to thank us, that they will start taking things seriously and just start wearing their masks and start social distancing,"
  • Although the initial distribution of the country's first coronavirus vaccines gave Mobley hope at first, her optimism has since faded as she watches what she describes as a "poorly managed" rollout.
  • This week, the Trump administration revised its vaccine distribution strategy in an attempt to accelerate a vaccination campaign that's been criticized for its sluggish pace.
  • In order to inoculate more Americans more quickly, the administration is now calling on states to administer a first dose to all people 65 and older and to those with underlying health conditions.
  • "By the time of my second vaccine I felt a lot less hope because, yes, I have my doses but none of my family or friends have theirs yet," says the ICU nurse. "It makes me mad that, we have all these doses, we should be a lot farther ahead of where we are and we're not."
Javier E

Lexington - The mark of Cain | United States | The Economist - 0 views

www.economist.com/...the-mark-of-cain

christianity evangelical racism history politics culture

shared by Javier E on 20 Jul 20 - No Cached
  • FEW THINGS about Donald Trump’s rise are harder to explain than the fact that some of the most religious Americans were behind it.
  • In 2016, 81% of white evangelicals voted for him.
  • The popular explanation for this strange nexus is that white Christians overlooked the president’s failings because of his willingness to fight their corner, by nominating conservative judges and opposing abortion
  • ...19 more annotations...
  • Mr Jones finds white evangelicals especially likely to express goodwill to African-Americans. But dig into their unconscious biases, he claims, and you see a different picture emerge. “In survey after survey” white Christians are much likelier than non-religious whites to express negative attitudes towards minorities and complacency about the rough treatment of African-Americans, among other indicators of racism.
  • Melding history, theology, statistical modelling and his own experience, as a Southern Baptist seminarian, Mr Jones suggests in “White Too Long” that white Christian traditions are so steeped in historic racism that “the norms of white supremacy have become deeply and broadly integrated into white Christian identity.”
  • Another explanation, argues a new book by Robert P. Jones, an authority on American religion and politics, and head of the Public Religion Research Institute, is that white Christians were especially receptive to Mr Trump’s race-baiting. Mr Jones also offers a grim theory for why this was the case.
  • Asked whether police killings of black men were isolated incidents, 71% of white evangelicals said they were, compared with 38% of non-religious whites.
  • white evangelicals are likely to be old, conservative and live in the South—characteristics that point to unreconstructed views on race independently of religion
  • two qualifiers are often added
  • Second, while people who simply identify as white evangelicals might hold such views, the most pious do not.
  • Mr Jones is unconvinced by either qualifier. He controls for age, partisanship and geography in his model—and finds the same pattern.
  • And he finds that practising evangelicals score the highest on his index of racism.
  • He concludes that white Christian identity is “independently predictive” of racist attitudes.
  • But, Mr Jones argues, the history of American Christianity makes this likelier than it might sound. The dominant southern strains of white evangelicalism were formed amid and sometimes in response to slavery.
  • Such claims are shocking.
  • The Southern Baptists, America’s biggest denomination, was launched to defend it biblically—which it did by representing black skin as the accursed “mark of Cain”. Many southern pastors were cheerleaders for the Confederacy, then shaped the culture of nostalgia and lament (the “religion of the lost cause”) that precluded a reckoning with Jim Crow’s legacy.
  • Post-war pessimism also led evangelicals to adopt a premillennialist theology, which viewed the world as irredeemable by man. Instead of wasting their time on social justice, it urged them to focus on their individual spirituality
  • The perverse effect, argues Mr Jones, was to imbue white evangelicals with “an unassailable sense of religious purity” that blinded them to their own behaviour.
  • As African-Americans fled north, mainstream protestants and Catholics increasingly adopted the mores of southern evangelicals.
  • The moral majority of the 1970s and 80s, fuelled by a Catholic aversion to abortion and common fears of the civil-rights movement, was the culmination of this fusion
  • Mr Jones’s model suggests the same racial attitudes are common to most white Christian traditions. Evangelicals are merely the most extreme case.
  • This troubling past was always the real mark of Cain, Mr Jones writes. And “today God’s anguished questions—‘Where is your brother?’ and ‘What have you done?’—still hang in the air like morning mist on the Mississippi River.
Javier E

Opinion | How Much Is America Changing? - The New York Times - 0 views

www.nytimes.com/...orge-floyd-protests-trump.html

Black Lives Matter racial progress culture history crisis

shared by Javier E on 10 Jun 20 - No Cached
  • here are questions as to whether the leftward shift seen in the polls “is short-term or reflects a long-term trend.” Whites’ racial attitudes, Banks wrote:are fairly stable. Once their attitudes are crystallized, they tend not to change. It would take a shifting of racial norms to change the country’s (e.g. whites’) views about policing and the black community.” He added that “much more would need to be done from both political parties and activists to cause a major change in the politics of race.
  • White Americans have a history of losing interest in racial justice soon after they acknowledge injustice, as if their acknowledgment, rather than actual changes in the world, was the end of the matter. We saw as the Sixties progressed, many whites who were appalled by dogs attacking black children eventually lost patience with demands for greater economic equality for blacks and resisted changes in their own communities.
  • He warned that “this is a moment when it’s especially dangerous to misunderstand what public opinion surveys tell us.”The fundamental analytical danger is to believe that the result of opinion polling matters in any straightforward way. That’s not how America works, otherwise we would have had stricter gun control after Parkland, etc. The actual question is not whether a majority of Americans say they want X on a survey, but whether enough Americans care enough about X in their lives to overcome the resistance and resources of those who benefit from/believe in X as well as a system of government that puts up enormous procedural barriers against the kinds of X’s we are talking about.
  • ...13 more annotations...
  • Trump is gambling that the language some protesters have adopted, combined with the commitment of big-city mayors like Bill de Blasio and Eric Garcetti, to cut or divert police spending, along with the pledge of a majority of the Minneapolis City Council to dismantle the city’s police department, will keep moderate voters who supported Trump in 2016 in the Republican fold.
  • A May 29-30 YouGov poll found that when voters were asked whether they support calls to “cut funding for police departments,” both Democrats (62-16) and Republicans (75-15) were solidly opposed.
  • Morning Consult posed the question: “Who would you say is most responsible for inciting violence during the nationwide protests,” the protesters or the police? The result: 45 percent placed responsibility for the violence on the protesters, 35 percent on the police and 20 percent could not decide.
  • In the wake of the Civil Rights Movement, we certainly saw both white Republican and Democrats’ sympathy for racial equality wane, especially after persistent protests. Hopefully the attitude change we are observing now is less fragile, but the march toward racial equality in the U.S. has historically been long, winding, and marked by setbacks.
  • Todd Gitlin, a professor of journalism and sociology at Columbia and author of “The Sixties: Years of Hope, Days of Rage,” wrote that the George Floyd protests stand, to some degree, in contrast to the movements of the 1960s:Young/student/white passion 1960-68 was driven initially by solidarity with blacks; that passion then morphed into the antiwar movement and the larger New Left. It had a utopian edge, driven by hope for a whole new world, thus bleeding over into what came to be called the counterculture. The lasting impact was cultural more than directly political; in fact, the New Left was downright anti-political.
  • Today, Gitlin wrote,I see strong signs of the new activists getting serious about registering voters, doing local politics, then turning to turnout in the fall. They want laws to change. They want policies changed. They know they’re not going to accomplish such goals by cursing the police.
  • he white working class has a deep-rooted — and well-founded — sense that the system is failing them. A facile lurch to the “left” that doesn’t take into account their concerns — which once were the dominant concerns of the left — would be costly.
  • In order to make progress in race relations, Inglehart argues,We need to move there with a balanced approach, not a one-sided lurch — especially since today’s context of economic and physical insecurity makes people increasingly vulnerable to xenophobic appeals.
  • Particularly worrisome for Democrats, according to Cain, “is the growing popularity of defunding the police.” He noted thatterms like defunding the police or abolition are ready made for Republican 30 second ads. The Republicans are just much better at coming up with slogans that are harder to attack.
  • Most change, Vaisey argued, “occurs through the death of older cohorts and their replacement by younger cohorts,” and such slow, long-term movement is now happening.
  • Young people really are changing (probably up to somewhere around age 25-30 or so). This means that we may be witnessing the formation of a cohort with genuinely different views on race relations. People 25 and below are probably having their opinions changed in a major way on this. So that will have effects on politics now and down the road, especially as current teenagers age into legal and more regular voting age.
  • Now, Scott continued,I look at the public’s response to this situation and it feels like the first time in my lifetime that I’ve heard law enforcement agencies coming out with strong rebukes and condemnation of the officers in Minneapolis.
  • When Scott looked out his window in Washington at an overwhelmingly young crowd, he said he saw “10 protesters. Seven of them are white, and three of them are black.” Without question, Scott declared, “This is different. It feels different. It sounds different. The protesters are different.”
Javier E

The Republicans least committed to democratic principles are those most worried about W... - 0 views

www.washingtonpost.com/...st-worried-about-white-america

white supremacy anti-democratic authoritarian survey attitudes GOP politics culture

shared by Javier E on 02 Sep 20 - No Cached
  • There are certain elements that are central to the American democratic experiment. Rule of law. Equal opportunity. A government determined by free, open, democratic elections. These values are at times strained — or intentionally constrained — but they are precepts that are central to the way in which the country governs itself.
  • They are also ideas that Americans seem increasingly willing to abandon. That’s particularly true among one subset of the population: Republicans and Republican-leaning independents who hold views centered on concern about the growing non-White minority.
  • Research published this week in the Proceedings of the National Academy of the Sciences articulates the link between what author Larry Bartels of Vanderbilt University describes as “ethnic antagonism” and views that run contrary to core democratic principles.
  • ...16 more annotations...
  • Bartels’s research involved asking respondents whether they agreed with each of four statements:
  • “The traditional American way of life is disappearing so fast that we may have to use force to save it."
  • “A time will come when patriotic Americans have to take the law into their own hands.”
  • “Strong leaders sometimes have to bend the rules in order to get things done."
  • “It is hard to trust the results of elections when so many people will vote for anyone who offers a handout.”
  • Most Republicans and Republican-leaning independents agreed with the first statement, that it might be necessary to use force to save the “traditional American way of life.”
  • Nearly three-quarters agreed that election results should be treated with skepticism, given the amount of “handouts” people receive
  • Respondents were significantly more likely to say they agreed with the other two statements than that they disagreed.
  • Bartels was interested in determining what factors overlapped with support for those statements. A number of basic demographic factors — education, amount of interest in politics, region — didn’t yield any significant differences.
  • Positions like thinking that Black Americans or immigrants get more than their share of government resources or seeing discrimination against Whites as a problem matching discrimination against Blacks were categorized as contributing to a respondent’s “ethnic antagonism” value. And the higher that value registered, the more likely respondents were to agree with the anti-democratic statements.
  • Bartels described anti-democratic sentiment in the Republican Party as “grounded” in this sort of skepticism about or hostility to non-White Americans.
  • “Even in analyses including elaborate measures of partisan attitudes, views of President Trump, economic conservatism, cultural conservatism, and political cynicism," he wrote, “ethnic antagonism stands out remarkably clearly as the most powerful factor associated with willingness to resort to force in pursuit of political ends and support for ‘patriotic Americans’ taking the law into their own hands and ‘strong leaders’ bending rules.”
  • “One of the most politically salient features of the contemporary United States is the looming demographic transition from a majority-White to a ‘majority-minority’ country,”
  • Several years ago, reminding White Americans of that prospect significantly altered their political attitudes.
  • Now, Trump and Fox News remind them, implicitly or explicitly, on an almost-daily basis.
  • “It’s impossible to say whether or how those sentiments might translate into anti-democratic behavior,” he wrote to The Post, “but they certainly provide a troubling reservoir of potential public support for ugly behavior by extremists and would-be authoritarians.”
Javier E

Trump's GOP is Increasingly Racist and Authoritarian-and Here to Stay - The Bulwark - 0 views

thebulwark.com/authoritarian-and-here-to-stay

trump gop analysis 2020 election trumpism

shared by Javier E on 29 Nov 20 - No Cached
  • he inflicted on us a presidency which was ignorant, cruel, reckless, lawless, divisive, and disloyal.
  • Mendacity and bigotry became the mode of communication between America’s president and his party’s base.
  • Not only did he worsen a deadly pandemic—by immersing an angry and alienated minority in his alternate reality, he is sickening our future.
  • ...29 more annotations...
  • He rose from a political party bent on thwarting demographic change by subverting the democratic process; a party whose base was addicted to white identity politics, steeped in religious fundamentalism, and suffused with authoritarian cravings—a party which, infected by Trumpism, now spreads the multiple malignancies metastasized by Trump’s personal and political pathologies.
  • Since the civil rights revolution triggered an influx of resentful Southern whites, the GOP has catered to white grievance and anxiety.
  • Trump’s transformative contribution has been to make racial antagonism overt—a badge of pride that bonds him to his followers in opposition to a pluralist democracy that threatens their imperiled social and political hegemony.
  • Take the poll released last week by the Public Religion Research Institute (PRRI) measuring the attitudes of “Fox News Republicans”—the 40 percent of party adherents who trust Fox as their primary source of TV news. The survey found that 91 percent oppose the Black Lives Matter movement; 90 percent believe that police killings of blacks are “isolated incidents”; and 58 think that whites are victimized by racial discrimination, compared to 36 percent who think blacks are.
  • He comprehends his audience all too well
  • Their animus toward immigration is equally strong. Substantial majorities believe that immigrants consume a disproportionate amount of governmental services, increase crime in local communities, and threaten our cultural and ethnic character.
  • In 2016, Vox reports, Trump carried whites by 54 to 39 percent; in 2020, by 57 to 42 percent (per the raw exit polls)
  • Another key subgroup of the GOP base, white evangelicals, harbors similar attitudes. The poll found that the majority adamantly disbelieve that the legacy of racial discrimination makes it difficult for African Americans to succeed
  • The head of the PRRI, Robert P. Jones, concludes that Trump arouses white Christians “not despite, but through appeals to white supremacy” based on evoking “powerful fears about the loss of White Christian dominance.”
  • That sense of racial and cultural besiegement pervades the 73 percent of Fox News Republicans who, the survey found, believe that white Christians suffer from “a lot” of societal discrimination—more than double the number who say that blacks do
  • Tucker Carlson serves as a cautionary tale. When Carlson dismissed, as gently as possible, the crackpot allegations of Trump lawyer Sidney Powell about a sweeping conspiracy using rogue voting machines, he was savaged across the right-wing echo chamber as a spineless quisling. Lesson learned.
  • fear of displacement helps explain the profound emotional connection between Trump and Republican voters. Their loyalty is not to the political philosophy traditionally embraced by the GOP, but a visceral sense of racial, religious, and cultural identity—and the need to preserve it—which is instinctively authoritarian and anti-democratic.
  • Bartels surveyed respondents regarding four statements which, taken together, read like a blueprint for Trump: The traditional American way of life is disappearing so fast that we may have to use force to save it. A time will come when patriotic Americans have to take the law into their own hands. Strong leaders sometimes have to bend the rules in order to get things done. It is hard to trust the results of elections when so many people will vote for anyone who offers a handout.
  • Support for Trump’s wall is nearly unanimous (96 percent); two-thirds (66 percent) favor barring refugees from entering the United States; and a majority (53 percent) support separating children from their parents when a family enters the country without permission.
  • This lies at the heart of Trump’s appeal: his shared sense of victimization by an insidious elite; his unvarnished denunciation of white America’s supposed enemies; and his promise to keep them at bay—if necessary, by force. For many in the Republican base, he fulfills a psychic longing for an American strongman.
  • In the New York Times, Katherine Stewart describes the growth of “a radical political ideology that is profoundly hostile to democracy and pluralism, and a certain political style that seeks to provoke moral panic, rewards the paranoid and views every partisan conflict as a conflagration, the end of the world.”
  • “Christian nationalism is a creation of a uniquely isolated messaging sphere. Many members of the rank and file get their main political information not just from messaging platforms that keep their audiences in a world that is divorced from reality, but also from dedicated religious networks and reactionary faith leaders.”
  • As Republican strategists well appreciate, a party whose appeal is confined to conservative whites is, over the demographic long term, doomed to defeat. The GOP’s design is to postpone as long as possible their electoral day of reckoning.
  • In launching his naked attempt to disenfranchise the majority of voters in Arizona, Georgia, Michigan, Pennsylvania, and Wisconsin through assertions of fraud unprecedented in their speciousness and scope, Trump took the GOP’s distaste for free and fair elections to its logical conclusion: the abrogation of American democracy at the highest level.
  • Trump justified his anti-democratic sociopathy by proliferating a plethora of groundless and preposterous falsehoods calculated to delegitimize our electoral processes. He claimed that millions of phony mail-in ballots had been cast for Biden; that voting machines had been re-engineered to exclude millions more cast for him; and that Republican election observers had been excluded from many polling places by a host of local officials bent on serving a labyrinthine conspiracy to purloin the White House.
  • Never once did he or his lawyers cite a shred of evidence supporting any material impropriety. Rather his purpose was to convince the Republican base that they were being cheated of their leader by the insidious “other.” Numerous polls confirm that it’s working; typical is a Politico/Morning Consult survey showing that 70 percent of Republicans don’t believe the election was fairly conducted.
  • As Trevor Potter, a Republican who formerly headed the Federal Election Commission, told the New York Times, Trump “is creating a road map to destabilization and chaos in future years. . . . What he’s saying, explicitly, is if a party doesn’t like the election result they have the right to change it by gaming the system.”
  • Reports Bump: “Most Republicans and Republican-leaning independents agreed with the first statement. . . . Nearly three-quarters agreed that election results should be treated with skepticism.” Republicans and Republican-leaning independents were also “significantly more likely to say they agreed with the other two statements than that they disagreed.”
  • Ultimately, this otherworldly obduracy stems from Trump’s manifest psychological illness: his imperishable narcissism; his ineradicable drive to be noticed; his relentless need to dominate; his comprehensive carelessness of all considerations save what pleases him in the moment. Television turned this moral pygmy into a mythic figure—and he cannot let go.
  • Republican elites want very much to turn the page on Donald Trump following his loss. But . . . they do not have any say in the matter, because their party now belongs to him. And the party belongs to Donald Trump because he has delivered to Republican voters exactly what they want.
  • a notable phenomenon of Trump’s presidency is the degree to which financially embattled working-class whites imagined, contrary to observable reality, that their economic situation had improved—or soon would. There are few better examples of how politics mirrors psychology more than lived experience.
  • This fidelity is why some Republican gurus remain committed to Trump’s strategy of maximizing support among middle-class and blue-collar whites. After all, they argue, despite Trump’s defeat the GOP did better than expected in senatorial and congressional races. Why risk tinkering with his formula?
  • Finally, economic populism is antithetical to the donor classes who, in truth, did better under Trump than did anyone else. They got their tax cuts and their judges—the GOP’s pipeline for judicial nominees, the Federalist Society, is dedicated to advancing pro-corporate jurisprudence. This is not the prescription for worker-friendly policies.
  • For the foreseeable future, Trumpism will define the GOP. The path to regeneration runs not through reform but, one fears, must proceed from self-destruction. The wait time will be painful for the party, and fateful for the country.
Javier E

Opinion | The Deification of Donald Trump Poses Some Interesting Questions - The New Yo... - 0 views

www.nytimes.com/...god-evangelicals-anointed.html

deification trump evangelical populism Christianist crisis culture politics

shared by Javier E on 17 Jan 24 - No Cached
  • The video, along with Eric Trump’s claim that his father “literally saved Christianity” and the image Donald Trump reposted on Truth Social of Jesus sitting next to him in court, raises a question:
  • Does Trump believe that he is God’s messenger, or are his direct and indirect claims to have a special relationship with God a cynical ploy to win evangelical votes?
  • “Over the years since, there has been a growing chorus of voices saying Trump is the defender of Christians and Christianity. Trump says this himself all the time, ‘When they come after me, they’re really coming after you.’”
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  • Some of Trump’s Christian followers do appear to have grown to see him as a kind of religious figure. He is a savior. I think it began with the sense that he was uniquely committed to saving them from their foes (liberals, Democrats, elites, seculars, illegal immigrants, etc.) and saving America from all that threatens it.
  • In this sense, Gushee continued, “a savior does not have to be a good person but just needs to fulfill his divinely appointed role. Trump is seen by many as actually having done so while president.”
  • This view of Trump is especially strong “in the Pentecostal wing of the conservative Christian world,” Gushee wrote, wherehe is sometimes also viewed as an anointed leader sent by God. “Anointed” here means set apart and especially equipped by God for a holy task. Sometimes the most unlikely people got anointed by God in the Bible. So Trump’s unlikeliness for this role is actually evidence in favor.
  • The prosecutions underway against Trump have been easily interpretable as signs of persecution, which can then connect to the suffering Jesus theme in Christianity. Trump has been able to leverage that with lines like, “They’re not persecuting me. They’re persecuting you.” The idea that he is unjustly suffering and, in so doing, vicariously absorbing the suffering that his followers would be enduring is a powerful way for Trump to be identified with Jesus.
  • Robert P. Jones, the founder and chief executive of P.R.R.I. (formerly the Public Religion Research Institute), contends that Trump’s religious claims are an outright fraud:Trump has given us adequate evidence that he has little religious sensibility or theological acuity. He has scant knowledge of the Bible, he has said that he has never sought forgiveness for his sins, and he has no substantive connection to a church or denomination. He’s not only one of the least religious but also likely one of the most theologically ignorant presidents the country has ever had.
  • If people wanted to make him out to be savior, anointed one and agent of God, he would not object
  • Lacking any inner spiritual or moral compass that would seek to deflect overinflated or even idolatrous claims about himself, he instead reposted their artwork and videos and so on. Anyone truly serious about the Christian faith would deflect claims to being a savior or anointed one, but he did not have such brakes operating.
  • there are evangelicals of the charismatic and Pentecostal variety — the so-called New Apostolic Reformation or Independent Network Charismatics — who believe that Donald Trump is an agent of God to rescue the United States from the atheistic, even demonic, secularists and progressives who want to destroy the country by advancing abortion, gay marriage, wokeness, transgenderism, etc.
  • “This whole movement,” Fea wrote,is rooted in prophecy. The prophets speak directly to God and receive direct messages from him about politics. They think that politics is a form of spiritual warfare and believe that God is using Donald Trump to help wage this war. (God can even use sinners to accomplish his will — there are a lot of biblical examples of this, they say.)
  • As far as Trump goes, Fea continued, “he probably thinks these charismatics and Pentecostals are crazy. But if they are going to tell him he is God’s anointed one, he will gladly accept the title and use it if it wins him votes. He will happily accept their prayers because it is politically expedient.”
  • The more interesting case, Gushee wrote,is Trump himself. I accept as given that he entered politics as the amoral, worldly, narcissistic New York businessman that he appeared to be. Like all G.O.P. politicians, he knew he would have to win over the conservative Christian voting bloc so central to the party.
  • Trump, Jones added in an email, “almost certainly lacks the kind of religious sensibility or theological framework necessary to personally grasp what it would even mean to be a Jesus-like, messianic figure.”
  • According to Jones, in order to rationalize this quasi-deification of Trump — despite “his crassness and vulgarity, divorces, mocking of disabled people, his overt racism and a determination by a court that he sexually abused advice columnist E. Jean Carroll” — white evangelicals refer not to Jesus but the Persian King Cyrus from the book of Isaiah in the Hebrew Bible.”
  • Cyrus is the model of an ungodly king who nonetheless frees a group of Jews who are held captive in Babylon. It took white evangelicals themselves a while to settle on an explanation for their support, but this characterization of Trump was solidified in a 2018 film that came out just before the 2018 midterms entitled “The Trump Prophecy,” which portrayed Trump as the only leader who could save America from certain cultural collapse.
  • According to Jones, “White evangelicals’ stalwart, enduring support for Trump tells us much more about who they see themselves to be than who they think Trump is. As I argued in my most recent book, ‘The Hidden Roots of White Supremacy,’” Jones continued in his email, “the primary force animating white evangelical Protestant politics — one that has been with us since before the founding of the Republic — is the vision of America as a nation primarily of, by and for white Christians.”
  • “a majority (56 percent) of white evangelical Protestants, compared to only one-third of all Americans, believed that ‘God intended America to be a new promised land where European Christians could create a society that could be an example to the rest of the world.’”
  • Jones argued that Trump’s declaration on the Ellipse on Jan. 6, 2021 — “We fight like hell. And if you don’t fight like hell, you’re not going to have a country anymore” — was a direct appeal “to this sense of divine entitlement of those who believed this mythology strongly enough to engage in a violent insurrection.”
  • “White evangelicals,” Guth found, “are invariably the most populist: more likely to favor strong leadership (even when that means breaking the rules), to distrust government, to see the country on the wrong track and to think that the majority should always rule (and minorities adapt).”
  • Guth also found thatanother salient trait of populist politics is the willingness to ignore democratic civility. We constructed a “rough politics” score from three A.N.E.S. items: whether protesters deserve what they get if they are hurt in demonstrating, whether the country would be better off if it got rid of rotten apples and whether people are “too sensitive” about political discourse. Here the usual pattern recurs: Evangelical affiliation, evangelical identity and biblical literalism predicts agreement with those assertions, while religious minorities, secular folks and progressives tend to demur.
  • Guth wrote that his “findings help us understand what many have struggled to comprehend: How can white evangelical Protestants continue to provide strong support for President Donald Trump, whose personal values and behavior trample on the biblical and ethical standards professed by that community?”
  • The most common explanation, according to Guth,is that white evangelicals have a transactional relationship with the president: As long as he nominates conservative jurists and makes appropriate gestures on abortion and sexual politics, they will support him.
  • “The evidence here,” he wrote, “suggests a more problematic answer”:White evangelicals share with Trump a multitude of attitudes, including his hostility toward immigrants, his Islamophobia, his racism and nativism, as well as his political style, with its nasty politics and assertion of strong, solitary leadership. Indeed, Trump’s candidacy may have “authorized” for the first time the widespread expression of such attitudes.
  • The pervasive populism of white evangelical laity not only helps explain their support for President Trump but suggests powerful barriers to influence by cosmopolitan internationalist evangelical elites, who want to turn the community in a different direction. As hostile responses to efforts of antipopulist evangelicals like Michael Gerson, Russell Moore, David Platt and many others indicate, there is currently a very limited market for such alternative perspectives among the rank and file.
  • Nor does cosmopolitan or cooperative internationalism find much purchase among local evangelical clergy. Analysis of the 2017 Cooperative Clergy Survey shows that ministers from several evangelical denominations, especially the large Southern Baptist Convention and Assemblies of God, exhibit exactly the same populist traits seen here in white evangelical laity, but in more pronounced form: strong Islamophobia, Christian nationalism, extreme moral traditionalism, opposition to trade pacts, militaristic attitudes, resistance to political compromise and climate change denial, among others.
  • In other words, conservative populism, with all its antidemocratic implications, has taken root in America. What we don’t know is for how long — or how much damage it will do.
Javier E

Our Feelings About Inequality: It's Complicated - NYTimes.com - 1 views

opinionator.blogs.nytimes.com/...out-inequality-its-complicated

inequality attitudes US government trust

shared by Javier E on 22 Apr 13 - No Cached
  • In a poll released last year by the Pew Research Center, two-thirds of Americans agreed that there were “strong conflicts between the rich and poor” — up substantially from when the question was asked in 2009
  • Americans are increasingly worried about the gap between rich and poor, but are hesitant to have the government do anything about it.
  • Our work identified a possible explanation for this seeming disconnect, and it is a sad one: the more people focused on inequality, the less they trusted the government.
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  • Between 1991 and 2010, roughly 28 percent of Americans in the General Social Survey — a continuing survey of opinions and attitudes in the United States, conducted by the University of Chicago — agreed that the federal government should “improve the standard of living of all poor Americans.” (Forty-five percent were neutral, and 27 percent agreed that “it is not the government’s responsibility, and that each person should take care of himself.”) This was a sharp decline — 5 percentage points on average — in support for redistribution relative to those surveyed between 1975 and 1990.
  • Since the 1970s, income inequality in the United States has increased at a historic rate. In 1970, the richest 1 percent of Americans enjoyed 9 percent of total national pre-tax income. In 2011, by contrast, that share had risen to 19.8 percent. And this large increase in inequality has not been softened by more progressive tax policy. Tax rates on the top 1 percent of taxpayers have fallen over the same period.
  • Democrats and Republicans agree that America faces a long-run fiscal imbalance that in the coming decades will most likely require cutting social services, raising taxes or both — policies that directly influence income distribution. Who will bear the brunt of this rebalancing will depend on whether the government uses tax and other policies to counteract rising income inequality with greater redistribution.
  • The survey has also revealed that the share of respondents who believe that the rich should pay proportionally more of their income in taxes than the poor is substantially lower now than in 1987.
  • Those who saw our tutorial became 20 percent less likely to agree that government could be trusted at least “some of the time” — a surprisingly large effect. By emphasizing to respondents the level and growth of income inequality over the last several decades, our tutorial appears to have simultaneously undercut their trust in government’s ability to fix the problem. After all, if the government let things get this bad, respondents might logically conclude that it is also unable to do much to fix the situation.
  • confidence in government has dropped over the past 30 years. From 1976 to 1989, 23 percent of respondents, on average, reported having “hardly any” confidence in Congress. Since 1990, that number has risen by more than 11 percentage points. The survey has revealed an almost identical erosion of confidence in the executive branch of the federal government.
  • On one hand, liberals can take heart in the news that Americans are deeply troubled about the current level of income inequality. On the other hand, conservatives may be glad to hear that despite this concern, Americans have a healthy skepticism that government can be trusted to do much about it.
  • Proponents of greater redistribution can probably save their breath pointing out that inequality is a problem. Instead, they face what seems to be a much more difficult task: convincing them that their government is up to the task of addressing it.
Javier E

The Extraordinary Science of Addictive Junk Food - NYTimes.com - 0 views

www.nytimes.com/...nary-science-of-junk-food.html

food nutrition science technology oligopoly economics culture profit addiction

shared by Javier E on 27 Jun 13 - No Cached
  • Today, one in three adults is considered clinically obese, along with one in five kids, and 24 million Americans are afflicted by type 2 diabetes, often caused by poor diet, with another 79 million people having pre-diabetes. Even gout, a painful form of arthritis once known as “the rich man’s disease” for its associations with gluttony, now afflicts eight million Americans.
  • The public and the food companies have known for decades now — or at the very least since this meeting — that sugary, salty, fatty foods are not good for us in the quantities that we consume them. So why are the diabetes and obesity and hypertension numbers still spiraling out of control? It’s not just a matter of poor willpower on the part of the consumer and a give-the-people-what-they-want attitude on the part of the food manufacturers. What I found, over four years of research and reporting, was a conscious effort — taking place in labs and marketing meetings and grocery-store aisles — to get people hooked on foods that are convenient and inexpensive
  • the powerful sensory force that food scientists call “mouth feel.” This is the way a product interacts with the mouth, as defined more specifically by a host of related sensations, from dryness to gumminess to moisture release.
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  • the mouth feel of soda and many other food items, especially those high in fat, is second only to the bliss point in its ability to predict how much craving a product will induce.
  • He organized focus-group sessions with the people most responsible for buying bologna — mothers — and as they talked, he realized the most pressing issue for them was time. Working moms strove to provide healthful food, of course, but they spoke with real passion and at length about the morning crush, that nightmarish dash to get breakfast on the table and lunch packed and kids out the door.
  • as the focus swung toward kids, Saturday-morning cartoons started carrying an ad that offered a different message: “All day, you gotta do what they say,” the ads said. “But lunchtime is all yours.”
  • When it came to Lunchables, they did try to add more healthful ingredients. Back at the start, Drane experimented with fresh carrots but quickly gave up on that, since fresh components didn’t work within the constraints of the processed-food system, which typically required weeks or months of transport and storage before the food arrived at the grocery store. Later, a low-fat version of the trays was developed, using meats and cheese and crackers that were formulated with less fat, but it tasted inferior, sold poorly and was quickly scrapped.
  • One of the company’s responses to criticism is that kids don’t eat the Lunchables every day — on top of which, when it came to trying to feed them more healthful foods, kids themselves were unreliable. When their parents packed fresh carrots, apples and water, they couldn’t be trusted to eat them. Once in school, they often trashed the healthful stuff in their brown bags to get right to the sweets.
  • This idea — that kids are in control — would become a key concept in the evolving marketing campaigns for the trays. In what would prove to be their greatest achievement of all, the Lunchables team would delve into adolescent psychology to discover that it wasn’t the food in the trays that excited the kids; it was the feeling of power it brought to their lives.
  • The prevailing attitude among the company’s food managers — through the 1990s, at least, before obesity became a more pressing concern — was one of supply and demand. “People could point to these things and say, ‘They’ve got too much sugar, they’ve got too much salt,’ ” Bible said. “Well, that’s what the consumer wants, and we’re not putting a gun to their head to eat it. That’s what they want. If we give them less, they’ll buy less, and the competitor will get our market. So you’re sort of trapped.”
  • I tracked Lin down in Irvine, Calif., where we spent several days going through the internal company memos, strategy papers and handwritten notes he had kept. The documents were evidence of the concern that Lin had for consumers and of the company’s intent on using science not to address the health concerns but to thwart them. While at Frito-Lay, Lin and other company scientists spoke openly about the country’s excessive consumption of sodium and the fact that, as Lin said to me on more than one occasion, “people get addicted to salt
  • he holds the entire industry accountable. “What do University of Wisconsin M.B.A.’s learn about how to succeed in marketing?” his presentation to the med students asks. “Discover what consumers want to buy and give it to them with both barrels. Sell more, keep your job! How do marketers often translate these ‘rules’ into action on food? Our limbic brains love sugar, fat, salt. . . . So formulate products to deliver these. Perhaps add low-cost ingredients to boost profit margins. Then ‘supersize’ to sell more. . . . And advertise/promote to lock in ‘heavy users.’ Plenty of guilt to go around here!”
  • men in the eastern part of Finland had the highest rate of fatal cardiovascular disease in the world. Research showed that this plague was not just a quirk of genetics or a result of a sedentary lifestyle — it was also owing to processed foods. So when Finnish authorities moved to address the problem, they went right after the manufacturers. (The Finnish response worked. Every grocery item that was heavy in salt would come to be marked prominently with the warning “High Salt Content.” By 2007, Finland’s per capita consumption of salt had dropped by a third, and this shift — along with improved medical care — was accompanied by a 75 percent to 80 percent decline in the number of deaths from strokes and heart disease.)
  • at last count, including sales in Britain, they were approaching the $1 billion mark. Lunchables was more than a hit; it was now its own category
  • the marketing team was joined by Dwight Riskey, an expert on cravings who had been a fellow at the Monell Chemical Senses Center in Philadelphia, where he was part of a team of scientists that found that people could beat their salt habits simply by refraining from salty foods long enough for their taste buds to return to a normal level of sensitivity. He had also done work on the bliss point, showing how a product’s allure is contextual, shaped partly by the other foods a person is eating, and that it changes as people age. This seemed to help explain why Frito-Lay was having so much trouble selling new snacks. The largest single block of customers, the baby boomers, had begun hitting middle age. According to the research, this suggested that their liking for salty snacks — both in the concentration of salt and how much they ate — would be tapering off.
  • Riskey realized that he and his colleagues had been misreading things all along. They had been measuring the snacking habits of different age groups and were seeing what they expected to see, that older consumers ate less than those in their 20s. But what they weren’t measuring, Riskey realized, is how those snacking habits of the boomers compared to themselves when they were in their 20s. When he called up a new set of sales data and performed what’s called a cohort study, following a single group over time, a far more encouraging picture — for Frito-Lay, anyway — emerged. The baby boomers were not eating fewer salty snacks as they aged. “In fact, as those people aged, their consumption of all those segments — the cookies, the crackers, the candy, the chips — was going up,” Riskey said. “They were not only eating what they ate when they were younger, they were eating more of it.” In fact, everyone in the country, on average, was eating more salty snacks than they used to. The rate of consumption was edging up about one-third of a pound every year, with the average intake of snacks like chips and cheese crackers pushing past 12 pounds a year
  • Riskey had a theory about what caused this surge: Eating real meals had become a thing of the past.
  • “We looked at this behavior, and said, ‘Oh, my gosh, people were skipping meals right and left,’ ” Riskey told me. “It was amazing.” This led to the next realization, that baby boomers did not represent “a category that is mature, with no growth. This is a category that has huge growth potential.”
  • The food technicians stopped worrying about inventing new products and instead embraced the industry’s most reliable method for getting consumers to buy more: the line extension.
  • He zeroed right in on the Cheetos. “This,” Witherly said, “is one of the most marvelously constructed foods on the planet, in terms of pure pleasure.” He ticked off a dozen attributes of the Cheetos that make the brain say more. But the one he focused on most was the puff’s uncanny ability to melt in the mouth. “It’s called vanishing caloric density,” Witherly said. “If something melts down quickly, your brain thinks that there’s no calories in it . . . you can just keep eating it forever.”
  • Frito-Lay acquired Stacy’s Pita Chip Company, which was started by a Massachusetts couple who made food-cart sandwiches and started serving pita chips to their customers in the mid-1990s. In Frito-Lay’s hands, the pita chips averaged 270 milligrams of sodium — nearly one-fifth a whole day’s recommended maximum for most American adults — and were a huge hit among boomers.
  • There’s a paradox at work here. On the one hand, reduction of sodium in snack foods is commendable. On the other, these changes may well result in consumers eating more. “The big thing that will happen here is removing the barriers for boomers and giving them permission to snack,” Carey said. The prospects for lower-salt snacks were so amazing, he added, that the company had set its sights on using the designer salt to conquer the toughest market of all for snacks: schools
  • The company’s chips, he wrote, were not selling as well as they could for one simple reason: “While people like and enjoy potato chips, they feel guilty about liking them. . . . Unconsciously, people expect to be punished for ‘letting themselves go’ and enjoying them.” Dichter listed seven “fears and resistances” to the chips: “You can’t stop eating them; they’re fattening; they’re not good for you; they’re greasy and messy to eat; they’re too expensive; it’s hard to store the leftovers; and they’re bad for children.” He spent the rest of his memo laying out his prescriptions, which in time would become widely used not just by Frito-Lay but also by the entire industry.
  • Dichter advised Frito-Lay to move its chips out of the realm of between-meals snacking and turn them into an ever-present item in the American diet. “The increased use of potato chips and other Lay’s products as a part of the regular fare served by restaurants and sandwich bars should be encouraged in a concentrated way,”
  • the largest weight-inducing food was the potato chip. The coating of salt, the fat content that rewards the brain with instant feelings of pleasure, the sugar that exists not as an additive but in the starch of the potato itself — all of this combines to make it the perfect addictive food. “The starch is readily absorbed,” Eric Rimm, an associate professor of epidemiology and nutrition at the Harvard School of Public Health and one of the study’s authors, told me. “More quickly even than a similar amount of sugar. The starch, in turn, causes the glucose levels in the blood to spike” — which can result in a craving for more.
  • If Americans snacked only occasionally, and in small amounts, this would not present the enormous problem that it does. But because so much money and effort has been invested over decades in engineering and then relentlessly selling these products, the effects are seemingly impossible to unwind.
  • Todd Putman, who worked at Coca-Cola from 1997 to 2001, said the goal became much larger than merely beating the rival brands; Coca-Cola strove to outsell every other thing people drank, including milk and water. The marketing division’s efforts boiled down to one question, Putman said: “How can we drive more ounces into more bodies more often?”
Javier E

Why Partisans Can't Explain Their Views - NYTimes.com - 1 views

www.nytimes.com/...-cant-explain-their-views.html

politics partisan extremism knowledge ignorance discourse

shared by Javier E on 20 Oct 12 - No Cached
  • we have grown so accustomed to this divide that we no longer flinch at the brazen political attacks on either side — even when the logic underlying these attacks is hard to fathom.
  • attack ads work, in large part, because we don’t understand them. Statements take advantage of a fact about human psychology called the “illusion of explanatory depth,” an idea developed by the Yale psychologist Frank Keil and his students. We typically feel that we understand how complex systems work even when our true understanding is superficial.
  • it is not until we are asked to explain how such a system works — whether it’s what’s involved in a trade deal with China or how a toilet flushes — that we realize how little we actually know.
  • ...8 more annotations...
  • asking people to justify their position — rather than asking them to explain the mechanisms by which a policy would work — doesn’t tend to soften their political views. When we asked participants to state the reasons they were for or against a policy position, their initial attitudes held firm. (Other researchers have found much the same thing: merely discussing an issue often makes people more extreme, not less.)
  • The real surprise is what happens after these same individuals are asked to explain how these policy ideas work: they become more moderate in their political views — either in support of such policies or against them. In fact, not only do their attitudes change, but so does their behavior
  • we report on experiments showing that people often believe they understand what is meant by well-worn political terms like the “flat tax,” “sanctions on Iran” or “cap and trade” — even when they don’t.
  • asking people to “unpack” complex systems — getting them to articulate how something might work in real life — forces them to confront their lack of understanding.
  • rarely is anybody — candidate or voter — asked to explain his or her positions. American political discourse, in short, is not discourse at all.
  • The answer implied by our research is not that we should all become policy wonks. Instead, we voters need to be more mindful that issues are complicated and challenge ourselves to break down the policy proposals on both sides into their component parts. We have to then imagine how these ideas would work in the real world — and then make a choice: to either moderate our positions on policies we don’t really understand, as research suggests we will, or try to improve our understanding. Either way, discourse would then be based on information, not illusion.
  • whether or not we citizens make this effort, our leaders should. We should demand that Mr. Obama and Mr. Romney explain how in addition to why.
  • We have a problem in American politics: an illusion of knowledge that leads to extremism. We can start to fix it by acknowledging that we know a lot less than we think.
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