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clairemann

Nxivm sex-cult guru Keith Raniere to be sentenced today - 0 views

nypost.com/...-raniere-to-be-sentenced-today

courts cults abuse psychology

shared by clairemann on 27 Oct 20 - No Cached
  • Nxivm sex-cult founder Keith Raniere faces up to life behind bars Tuesday when he is set to be sentenced in the horrific abuse of scores of young women.
  • running a twisted secret group out of Albany that sexually, physically and mentally abused followers.
  • “a massive manipulator, a con man and the crime boss of a cult-like organization involving sex trafficking, child pornography, extortion-compelled abortions, branding, degradation and humiliation,” t
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  • a modern-day Svengali.”
  • compared himself to Einstein and Gandhi while touting Nxivm as a “community guided by humanitarian principles that seek to empower people.”
  • he created a secret master-slave group for women within Nxivm called DOS, where stick-thin devotees were branded with his initials above their genitals, made to wear dog collars and submit to unwanted sex with Raniere and other members, the feds said.
  • who went by the title “The Vanguard” — preyed on the young as he committed what the FBI called “serious crimes against humanity.”
  • part of his bizarre plan to use her as some kind of “vessel” to supposedly achieve immortality — and took porno shots of her, according to testimony at his trial.
  • Many were then branded with a cauterizing pen in ceremonies videotaped by other members to prove their loyalty to the group, some women said.
  • “The world closed in on me,” she recalled. “Every degree of freedom I had was lost.”
  • In June 2019, the jury took under five hours to convict Raniere of all of the seven counts against him, including for sex-trafficking, racketeering, child pornography and forced labor. He faces 15 years to life on the charges.
  • The sentencing comes amid heightened interest in the case, with two recent docu-series — HBO’s “The Vow” and Starz’ “Seduced” — featuring survivors telling their stories.
  • Raniere, who did not testify at his trial, has also vowed to protest his innocence.
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

Andrew Sullivan: America's New Religions - 0 views

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religion ideology American idea

shared by Javier E on 18 Dec 18 - No Cached
  • Everyone has a religion. It is, in fact, impossible not to have a religion if you are a human being. It’s in our genes and has expressed itself in every culture, in every age, including our own secularized husk of a society.
  • By religion, I mean something quite specific: a practice not a theory; a way of life that gives meaning, a meaning that cannot really be defended without recourse to some transcendent value, undying “Truth” or God (or gods).
  • Which is to say, even today’s atheists are expressing an attenuated form of religion. Their denial of any God is as absolute as others’ faith in God, and entails just as much a set of values to live by — including, for some, daily rituals like meditation, a form of prayer.
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  • “Religion is an attempt to find meaning in events, not a theory that tries to explain the universe.” It exists because we humans are the only species, so far as we can know, who have evolved to know explicitly that, one day in the future, we will die. And this existential fact requires some way of reconciling us to it while we are alive.
  • This is why science cannot replace it. Science does not tell you how to live, or what life is about; it can provide hypotheses and tentative explanations, but no ultimate meaning
  • appreciating great art or music is ultimately an act of wonder and contemplation, and has almost nothing to say about morality and life.
  • Here’s Mill describing the nature of what he called “A Crisis in My Mental History”:
  • It is perfectly possible to see and record the absurdities and abuses of man-made institutions and rituals, especially religious ones, while embracing a way of life that these evil or deluded people preached but didn’t practice
  • Seduced by scientism, distracted by materialism, insulated, like no humans before us, from the vicissitudes of sickness and the ubiquity of early death, the post-Christian West believes instead in something we have called progress — a gradual ascent of mankind toward reason, peace, and prosperity — as a substitute in many ways for our previous monotheism
  • We have constructed a capitalist system that turns individual selfishness into a collective asset and showers us with earthly goods; we have leveraged science for our own health and comfort. Our ability to extend this material bonanza to more and more people is how we define progress; and progress is what we call meaning
  • But none of this material progress beckons humans to a way of life beyond mere satisfaction of our wants and needs. And this matters. We are a meaning-seeking species
  • Ditto history
  • religious impulses, once anchored in and tamed by Christianity, find expression in various political cults. These political manifestations of religion are new and crud
  • Russell, for his part, abandoned Christianity at the age of 18, for the usual modern reasons, but the question of ultimate meaning still nagged at him. One day, while visiting the sick wife of a colleague, he described what happened: “Suddenly the ground seemed to give away beneath me, and I found myself in quite another region. Within five minutes I went through some such reflections as the following: the loneliness of the human soul is unendurable; nothing can penetrate it except the highest intensity of the sort of love that religious teachers have preached; whatever does not spring from this motive is harmful, or at best useless.”
  • Our modern world tries extremely hard to protect us from the sort of existential moments experienced by Mill and Russell
  • Netflix, air-conditioning, sex apps, Alexa, kale, Pilates, Spotify, Twitter … they’re all designed to create a world in which we rarely get a second to confront ultimate meaning — until a tragedy occurs, a death happens, or a diagnosis strikes
  • Liberalism is a set of procedures, with an empty center, not a manifestation of truth, let alone a reconciliation to mortality. But, critically, it has long been complemented and supported in America by a religion distinctly separate from politics, a tamed Christianity
  • So what happens when this religious rampart of the entire system is removed? I think what happens is illiberal politics. The need for meaning hasn’t gone away, but without Christianity, this yearning looks to politics for satisfaction.
  • Will the house still stand when its ramparts are taken away? I’m beginning to suspect it can’t.  And won’t.
  • like almost all new cultish impulses, they demand a total and immediate commitment to save the world.
  • it occurred to me to put the question directly to myself: ‘Suppose that all your objects in life were realized; that all the changes in institutions and opinions that you are looking forward to, could be completely effected at this very instant; would this be a great joy and happiness to you?’ And an irrepressible self-consciousness distinctly answered: ‘No!’”
  • They are filling the void that Christianity once owned, without any of the wisdom and culture and restraint that Christianity once provided.
  • social-justice ideology does everything a religion should. It offers an account of the whole: that human life and society and any kind of truth must be seen entirely as a function of social power structures, in which various groups have spent all of human existence oppressing other groups
  • it provides a set of practices to resist and reverse this interlocking web of oppression — from regulating the workplace and policing the classroom to checking your own sin and even seeking to control language itself.
  • “Social justice” theory requires the admission of white privilege in ways that are strikingly like the admission of original sin
  • To the belief in human progress unfolding through history — itself a remnant of Christian eschatology — it adds the Leninist twist of a cadre of heroes who jump-start the revolution.
  • many Evangelicals are among the holiest and most quietly devoted people out there. Some have bravely resisted the cult. But their leaders have turned Christianity into a political and social identity, not a lived faith, and much of their flock — a staggering 81 percent voted for Trump — has signed on. They have tribalized a religion explicitly built by Jesus as anti-tribal.
  • The terrible truth of the last three years is that the fresh appeal of a leader-cult has overwhelmed the fading truths of Christianity.
  • This is why they are so hard to reach or to persuade and why nothing that Trump does or could do changes their minds. You cannot argue logically with a religion
  • — which is why you cannot really argue with social-justice activists either
  • so we’re mistaken if we believe that the collapse of Christianity in America has led to a decline in religion. It has merely led to religious impulses being expressed by political cults.
  • both cults really do minimize the importance of the individual in favor of either the oppressed group or the leader
  • They demonstrate, to my mind, how profoundly liberal democracy has actually depended on the complement of a tolerant Christianity to sustain itself — as many earlier liberals (Tocqueville, for example) understood.
  • It is Christianity that came to champion the individual conscience against the collective, which paved the way for individual rights. It is in Christianity that the seeds of Western religious toleration were first sown. Christianity is the only monotheism that seeks no sway over Caesar, that is content with the ultimate truth over the immediate satisfaction of power. It was Christianity that gave us successive social movements, which enabled more people to be included in the liberal project, thus renewing i
  • The question we face in contemporary times is whether a political system built upon such a religion can endure when belief in that religion has become a shadow of its future self.
  • We have the cult of Trump on the right, a demigod who, among his worshippers, can do no wrong. And we have the cult of social justice on the left, a religion whose followers show the same zeal as any born-again Evangelical
  • I think it was mainly about how the people of Britain shook off the moral decadence of the foreign policy of the 1930s, how, beneath the surface, there were depths of feeling and determination that we never saw until an existential crisis hit, and an extraordinary figure seized the moment.
  • how profoundly I yearn for something like that to reappear in America. The toll of Trump is so deep. In so many ways, he has come close to delegitimizing this country and entire West, aroused the worst instincts within us, fed fear rather than confronting it, and has been rewarded for his depravity in the most depressing way by everything that is foul on the right and nothing that is noble.
  • I want to believe in America again, its decency and freedom, its hostility, bred in its bones, toward tyranny of any kind, its kindness and generosity. I need what someone once called the audacity of hope.
  • I’ve witnessed this America ever since I arrived — especially its embrace of immigrants — which is why it is hard to see Trump tearing migrant children from their parents
  • But who, one wonders, is our Churchill? And when will he or she emerge?
Javier E

Britain entering first world war was 'biggest error in modern history' | World news | T... - 0 views

www.theguardian.com/...r-biggest-error-niall-ferguson

history UK WWI

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  • google_ad_client = 'ca-guardian_js'; google_ad_channel = 'worldnews'; google_max_num_ads = '3'; // Comments Click here to join the discussion. We can't load the discussion on theguardian.com because you don't have JavaScript enabled. if (!!window.postMessage) { jQuery.getScript('http://discussion.theguardian.com/embed.js') } else { jQuery('#d2-root').removeClass('hd').html( '' + 'Comments' + 'Click here to join the discussion.We can\'t load the ' + 'discussion on theguardian.com ' + 'because your web browser does not support all the features that we ' + 'need. If you cannot upgrade your browser to a newer version, you can ' + 'access the discussion ' + 'here.' ); } comp
  • Britain could have lived with a German victory in the first world war, and should have stayed out of the conflict in 1914, according to the historian Niall Ferguson, who described the intervention as "the biggest error in modern history".
  • Britain could indeed have lived with a German victory. What's more, it would have been in Britain's interests to stay out in 1914,
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  • "Even if Germany had defeated France and Russia, it would have had a pretty massive challenge on its hands trying to run the new German-dominated Europe and would have remained significantly weaker than the British empire in naval and financial terms. Given the resources that Britain had available in 1914, a better strategy would have been to wait and deal with the German challenge later when Britain could respond on its own terms, taking advantage of its much greater naval and financial capability."
  • "Creating an army more or less from scratch and then sending it into combat against the Germans was a recipe for disastrous losses. And if one asks whether this was the best way for Britain to deal with the challenge posed by imperial Germany, my answer is no.
  • He continued: "The cost, let me emphasise, of the first world war to Britain was catastrophic, and it left the British empire at the end of it all in a much weakened state … It had accumulated a vast debt, the cost of which really limited Britain's military capability throughout the interwar period. Then there was the manpower loss – not just all those aristocratic officers, but the many, many, many skilled workers who died or were permanently incapacitated in the war.
  • He concedes that if Britain had stood back in 1914, it would have reneged on commitments to uphold Belgian neutrality. "But guess what? Realism in foreign policy has a long and distinguished tradition, not least in Britain – otherwise the French would never complain about 'perfidious Albion'. For Britain it would ultimately have been far better to have thought in terms of the national interest rather than in terms of a dated treaty."
bluekoenig

An apocalyptic cult, 900 dead: remembering the Jonestown massacre, 40 years on | World ... - 0 views

www.theguardian.com/...jonestown-massacre-40-years-on

cult massacre world world news history us

shared by bluekoenig on 18 Nov 19 - No Cached
  • bluekoenig on 18 Nov 19
     
    Today marks the day of the Jonestown massacre where more than 900 people commited murder-suicide under the instruction of their cult leader Jim Jones
Javier E

A Black Professor Trapped in Anti-Racist Hell | Compact Mag - 0 views

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telluride seminar anti-racism woke authoritarian cult

shared by Javier E on 07 Mar 23 - No Cached
  • . In 2014, participants in the two seminar groups lived their lives together seamlessly outside of the seminar, exploring Ithaca and the Cornell campus, eating and laughing together, and setting up a system to govern their community togethe
  • In 2022, however, I was told that the “Critical Black Studies” students would live and learn separately, creating a fully “black space.” My “Anti-Oppressive Studies” students were separated from them. Instead of participating in a summer community of 32 high-school students, my group was to be a community of 12 (that would dwindle to nine by the time of the mutiny).
  • in the 2022 community, afternoons and evenings would no longer be spent having fun and doing homework. Two college-age students called “factotums” (led by one I will call “Keisha”) were assigned to create anti-racism workshops to fill the afternoons. There were workshops on white supremacy, on privilege, on African independence movements, on the thought and activism of Angela Davis, and more, all of which followed an initial, day-long workshop on “transformative justice.” Students described the workshops as emotionally draining
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  • the Telluride workshops were being organized by two college-age students, filled with the spirit of the times
  • From what I gleaned, they involved crudely conveying certain dogmatic assertions, no matter what topic the workshops were ostensibly about:Experiencing hardship conveys authority. There is no hierarchy of oppressions—except for anti-black oppression, which is in a class of its own. Trust black women.Prison is never the answer.Black people need black space.Allyship is usually performative.All non-black people, and many black people, are guilty of anti-blackness.There is no way out of anti-blackness.
  • It is tempting to add: Such is life. Such is democratic life. We each have different, partial knowledge. We each get things wrong, over and over. At our best, we enter the fray by listening to each other and complementing and challenging the insights of our fellows. In the process, over years, decades, we are oriented toward justice and truth.
  • Specific words, phrases, arguments, and images from a text offer essential friction for conversation, holding seminar participants accountable to something concrete.
  • The seminar assumes that each student has innate intelligence, even as we come from different backgrounds, have different amounts and sorts of knowledge, and different skills. We can each be formed best if we take advantage of our differing insights to push each other, over time, again and again. When this practice is occasioned by carefully curated texts—not exclusively “great books,” but texts that challenge each other and us as they probe issues of essential importance—a seminar succeeds.
  • Each intervention in a seminar is incomplete, and gets things wrong. Each subsequent intervention is also incomplete, and also gets things wrong. But there are plenty of insights and surprises, for each participant looks at a text with different eyes
  • By its nature, a seminar requires patience. Day by day, one intervention builds on another, as one student notices what another student overlooked, and as the professor guides the discussion toward the most important questions
  • The effects on the seminar were quick and dramatic. During the first week, participation was as you would expect: There were two or three shy students who only spoke in partner or small-group work, two or three outspoken students, and the rest in the middle. One of the black students was outspoken, one was in the middle, and one was shy. By the second week of the seminar, the two white students were effectively silent. Two of the Asian-American students remained active (the ones who would soon be expelled), but the vast majority of interventions were from the three black students. The two queer students, one Asian and one white, were entirely silent
  • “Two of the Asian-American students would be expelled from the program.”In the 2022 anti-racism workshops, the non-black students learned that they needed to center black voices—and to shut up.
  • If the seminar is slow food, the anti-racist workshop put on by college-age students is a sugar rush. All the hashtags are there, condensed, packaged, and delivered from a place of authority. The worst sort of anti-racist workshop simply offers a new language for participants to echo—to retweet out loud.
  • In their “transformative-justice” workshop, my students learned to name “harms.”
  • In the language of the anti-racism workshop, a harm becomes anything that makes you feel not quite right. For a 17-year-old at a highly selective, all-expenses-paid summer program, newly empowered with the language of harm, there are relatively few sites at which to use this framework. My seminar became the site at which to try out—and weaponize—this language.
  • John McWhorter asserts that anti-racism is a new religion. It was an idea I quickly dismissed. Last summer, I found anti-racism to be a perversion of religion: I found a cult
  • the features of cults have become familiar in popular culture. There is sleep deprivation. Ties to the outside world are severed. The sense of time collapses, with everything cult-related feeling extremely urgent. Participants are emotionally battered. In this weakened state, participants learn about and cling to dogmatic beliefs. Any outsider becomes a threat.
  • The feature of a cult that seems to be missing from this story is a charismatic leader, enforcing the separation of followers from the world, creating emotional vulnerability, and implanting dogma. Enter Keisha
  • Pushing anti-racism to its limits, what we reach isn’t just hollow doctrine, but abuse: Pathological relationships that cut us off from the world, from the give-and-take of reasons and feelings unfolding over time that makes up life in the world.
  • We see this crystal clear in the paradoxes that I encountered
  • The experience was supposed to be organized around a “transformative justice,” rather than a punitive model, yet the community managed to expel two of its members.
  • Students continually voiced their desire to find practical actions to help change the world, but after four weeks, they had learned to say that anti-blackness is so foundational, the world could never change
  • The students wanted freedom, for themselves and for all, but they started to say that the only route to freedom is indoctrination: having me tell them what to think.
  • Saddest of all, for me, was hearing what the black students said. They needed extra help, they were struggling to understand anything from the readings, and they couldn’t even know what questions to ask unless they had guidance—first Keisha said this, then the black students said it, then their “allies” repeated it in solidarity with them
Javier E

Washington Monthly | How to Fix Facebook-Before It Fixes Us - 0 views

washingtonmonthly.com/...ix-facebook-before-it-fixes-us

fb google propaganda social media disinformation monopoly regulation crisis politics

shared by Javier E on 28 Feb 18 - No Cached
  • Smartphones changed the advertising game completely. It took only a few years for billions of people to have an all-purpose content delivery system easily accessible sixteen hours or more a day. This turned media into a battle to hold users’ attention as long as possible.
  • And it left Facebook and Google with a prohibitive advantage over traditional media: with their vast reservoirs of real-time data on two billion individuals, they could personalize the content seen by every user. That made it much easier to monopolize user attention on smartphones and made the platforms uniquely attractive to advertisers. Why pay a newspaper in the hopes of catching the attention of a certain portion of its audience, when you can pay Facebook to reach exactly those people and no one else?
  • Wikipedia defines an algorithm as “a set of rules that precisely defines a sequence of operations.” Algorithms appear value neutral, but the platforms’ algorithms are actually designed with a specific value in mind: maximum share of attention, which optimizes profits.
  • ...58 more annotations...
  • They do this by sucking up and analyzing your data, using it to predict what will cause you to react most strongly, and then giving you more of that.
  • Algorithms that maximize attention give an advantage to negative messages. People tend to react more to inputs that land low on the brainstem. Fear and anger produce a lot more engagement and sharing than joy
  • The result is that the algorithms favor sensational content over substance.
  • for mass media, this was constrained by one-size-fits-all content and by the limitations of delivery platforms. Not so for internet platforms on smartphones. They have created billions of individual channels, each of which can be pushed further into negativity and extremism without the risk of alienating other audience members
  • On Facebook, it’s your news feed, while on Google it’s your individually customized search results. The result is that everyone sees a different version of the internet tailored to create the illusion that everyone else agrees with them.
  • It took Brexit for me to begin to see the danger of this dynamic. I’m no expert on British politics, but it seemed likely that Facebook might have had a big impact on the vote because one side’s message was perfect for the algorithms and the other’s wasn’t. The “Leave” campaign made an absurd promise—there would be savings from leaving the European Union that would fund a big improvement in the National Health System—while also exploiting xenophobia by casting Brexit as the best way to protect English culture and jobs from immigrants. It was too-good-to-be-true nonsense mixed with fearmongering.
  • Facebook was a much cheaper and more effective platform for Leave in terms of cost per user reached. And filter bubbles would ensure that people on the Leave side would rarely have their questionable beliefs challenged. Facebook’s model may have had the power to reshape an entire continent.
  • Tristan Harris, formerly the design ethicist at Google. Tristan had just appeared on 60 Minutes to discuss the public health threat from social networks like Facebook. An expert in persuasive technology, he described the techniques that tech platforms use to create addiction and the ways they exploit that addiction to increase profits. He called it “brain hacking.”
  • The most important tool used by Facebook and Google to hold user attention is filter bubbles. The use of algorithms to give consumers “what they want” leads to an unending stream of posts that confirm each user’s existing beliefs
  • Continuous reinforcement of existing beliefs tends to entrench those beliefs more deeply, while also making them more extreme and resistant to contrary facts
  • No one stopped them from siphoning off the profits of content creators. No one stopped them from gathering data on every aspect of every user’s internet life. No one stopped them from amassing market share not seen since the days of Standard Oil.
  • Facebook takes the concept one step further with its “groups” feature, which encourages like-minded users to congregate around shared interests or beliefs. While this ostensibly provides a benefit to users, the larger benefit goes to advertisers, who can target audiences even more effectively.
  • We theorized that the Russians had identified a set of users susceptible to its message, used Facebook’s advertising tools to identify users with similar profiles, and used ads to persuade those people to join groups dedicated to controversial issues. Facebook’s algorithms would have favored Trump’s crude message and the anti-Clinton conspiracy theories that thrilled his supporters, with the likely consequence that Trump and his backers paid less than Clinton for Facebook advertising per person reached.
  • The ads were less important, though, than what came next: once users were in groups, the Russians could have used fake American troll accounts and computerized “bots” to share incendiary messages and organize events.
  • Trolls and bots impersonating Americans would have created the illusion of greater support for radical ideas than actually existed.
  • Real users “like” posts shared by trolls and bots and share them on their own news feeds, so that small investments in advertising and memes posted to Facebook groups would reach tens of millions of people.
  • A similar strategy prevailed on other platforms, including Twitter. Both techniques, bots and trolls, take time and money to develop—but the payoff would have been huge.
  • 2016 was just the beginning. Without immediate and aggressive action from Washington, bad actors of all kinds would be able to use Facebook and other platforms to manipulate the American electorate in future elections.
  • Renee DiResta, an expert in how conspiracy theories spread on the internet. Renee described how bad actors plant a rumor on sites like 4chan and Reddit, leverage the disenchanted people on those sites to create buzz, build phony news sites with “press” versions of the rumor, push the story onto Twitter to attract the real media, then blow up the story for the masses on Facebook.
  • It was sophisticated hacker technique, but not expensive. We hypothesized that the Russians were able to manipulate tens of millions of American voters for a sum less than it would take to buy an F-35 fighter jet.
  • Algorithms can be beautiful in mathematical terms, but they are only as good as the people who create them. In the case of Facebook and Google, the algorithms have flaws that are increasingly obvious and dangerous.
  • Thanks to the U.S. government’s laissez-faire approach to regulation, the internet platforms were able to pursue business strategies that would not have been allowed in prior decades. No one stopped them from using free products to centralize the internet and then replace its core functions.
  • To the contrary: the platforms help people self-segregate into like-minded filter bubbles, reducing the risk of exposure to challenging ideas.
  • No one stopped them from running massive social and psychological experiments on their users. No one demanded that they police their platforms. It has been a sweet deal.
  • Facebook and Google are now so large that traditional tools of regulation may no longer be effective.
  • The largest antitrust fine in EU history bounced off Google like a spitball off a battleship.
  • It reads like the plot of a sci-fi novel: a technology celebrated for bringing people together is exploited by a hostile power to drive people apart, undermine democracy, and create misery. This is precisely what happened in the United States during the 2016 election.
  • We had constructed a modern Maginot Line—half the world’s defense spending and cyber-hardened financial centers, all built to ward off attacks from abroad—never imagining that an enemy could infect the minds of our citizens through inventions of our own making, at minimal cost
  • Not only was the attack an overwhelming success, but it was also a persistent one, as the political party that benefited refuses to acknowledge reality. The attacks continue every day, posing an existential threat to our democratic processes and independence.
  • Facebook, Google, Twitter, and other platforms were manipulated by the Russians to shift outcomes in Brexit and the U.S. presidential election, and unless major changes are made, they will be manipulated again. Next time, there is no telling who the manipulators will be.
  • Unfortunately, there is no regulatory silver bullet. The scope of the problem requires a multi-pronged approach.
  • Polls suggest that about a third of Americans believe that Russian interference is fake news, despite unanimous agreement to the contrary by the country’s intelligence agencies. Helping those people accept the truth is a priority. I recommend that Facebook, Google, Twitter, and others be required to contact each person touched by Russian content with a personal message that says, “You, and we, were manipulated by the Russians. This really happened, and here is the evidence.” The message would include every Russian message the user received.
  • This idea, which originated with my colleague Tristan Harris, is based on experience with cults. When you want to deprogram a cult member, it is really important that the call to action come from another member of the cult, ideally the leader.
  • decentralization had a cost: no one had an incentive to make internet tools easy to use. Frustrated by those tools, users embraced easy-to-use alternatives from Facebook and Google. This allowed the platforms to centralize the internet, inserting themselves between users and content, effectively imposing a tax on both sides. This is a great business model for Facebook and Google—and convenient in the short term for customers—but we are drowning in evidence that there are costs that society may not be able to afford.
  • Second, the chief executive officers of Facebook, Google, Twitter, and others—not just their lawyers—must testify before congressional committees in open session
  • This is important not just for the public, but also for another crucial constituency: the employees who keep the tech giants running. While many of the folks who run Silicon Valley are extreme libertarians, the people who work there tend to be idealists. They want to believe what they’re doing is good. Forcing tech CEOs like Mark Zuckerberg to justify the unjustifiable, in public—without the shield of spokespeople or PR spin—would go a long way to puncturing their carefully preserved cults of personality in the eyes of their employees.
  • We also need regulatory fixes. Here are a few ideas.
  • First, it’s essential to ban digital bots that impersonate humans. They distort the “public square” in a way that was never possible in history, no matter how many anonymous leaflets you printed.
  • At a minimum, the law could require explicit labeling of all bots, the ability for users to block them, and liability on the part of platform vendors for the harm bots cause.
  • Second, the platforms should not be allowed to make any acquisitions until they have addressed the damage caused to date, taken steps to prevent harm in the future, and demonstrated that such acquisitions will not result in diminished competition.
  • An underappreciated aspect of the platforms’ growth is their pattern of gobbling up smaller firms—in Facebook’s case, that includes Instagram and WhatsApp; in Google’s, it includes YouTube, Google Maps, AdSense, and many others—and using them to extend their monopoly power.
  • This is important, because the internet has lost something very valuable. The early internet was designed to be decentralized. It treated all content and all content owners equally. That equality had value in society, as it kept the playing field level and encouraged new entrants.
  • There’s no doubt that the platforms have the technological capacity to reach out to every affected person. No matter the cost, platform companies must absorb it as the price for their carelessness in allowing the manipulation.
  • Third, the platforms must be transparent about who is behind political and issues-based communication.
  • Transparency with respect to those who sponsor political advertising of all kinds is a step toward rebuilding trust in our political institutions.
  • Fourth, the platforms must be more transparent about their algorithms. Users deserve to know why they see what they see in their news feeds and search results. If Facebook and Google had to be up-front about the reason you’re seeing conspiracy theories—namely, that it’s good for business—they would be far less likely to stick to that tactic
  • Allowing third parties to audit the algorithms would go even further toward maintaining transparency. Facebook and Google make millions of editorial choices every hour and must accept responsibility for the consequences of those choices. Consumers should also be able to see what attributes are causing advertisers to target them.
  • Fifth, the platforms should be required to have a more equitable contractual relationship with users. Facebook, Google, and others have asserted unprecedented rights with respect to end-user license agreements (EULAs), the contracts that specify the relationship between platform and user.
  • All software platforms should be required to offer a legitimate opt-out, one that enables users to stick with the prior version if they do not like the new EULA.
  • “Forking” platforms between old and new versions would have several benefits: increased consumer choice, greater transparency on the EULA, and more care in the rollout of new functionality, among others. It would limit the risk that platforms would run massive social experiments on millions—or billions—of users without appropriate prior notification. Maintaining more than one version of their services would be expensive for Facebook, Google, and the rest, but in software that has always been one of the costs of success. Why should this generation get a pass?
  • Sixth, we need a limit on the commercial exploitation of consumer data by internet platforms. Customers understand that their “free” use of platforms like Facebook and Google gives the platforms license to exploit personal data. The problem is that platforms are using that data in ways consumers do not understand, and might not accept if they did.
  • Not only do the platforms use your data on their own sites, but they also lease it to third parties to use all over the internet. And they will use that data forever, unless someone tells them to stop.
  • There should be a statute of limitations on the use of consumer data by a platform and its customers. Perhaps that limit should be ninety days, perhaps a year. But at some point, users must have the right to renegotiate the terms of how their data is used.
  • Seventh, consumers, not the platforms, should own their own data. In the case of Facebook, this includes posts, friends, and events—in short, the entire social graph. Users created this data, so they should have the right to export it to other social networks.
  • It would be analogous to the regulation of the AT&T monopoly’s long-distance business, which led to lower prices and better service for consumers.
  • Eighth, and finally, we should consider that the time has come to revive the country’s traditional approach to monopoly. Since the Reagan era, antitrust law has operated under the principle that monopoly is not a problem so long as it doesn’t result in higher prices for consumers.
  • Under that framework, Facebook and Google have been allowed to dominate several industries—not just search and social media but also email, video, photos, and digital ad sales, among others—increasing their monopolies by buying potential rivals like YouTube and Instagram.
  • While superficially appealing, this approach ignores costs that don’t show up in a price tag. Addiction to Facebook, YouTube, and other platforms has a cost. Election manipulation has a cost. Reduced innovation and shrinkage of the entrepreneurial economy has a cost. All of these costs are evident today. We can quantify them well enough to appreciate that the costs to consumers of concentration on the internet are unacceptably high.
aleija

Sex Cult Leader, Facing Life Sentence, Regrets Nothing - The New York Times - 0 views

www.nytimes.com/...keith-raniere-nxivm.html

us opinion policy

shared by aleija on 26 Oct 20 - No Cached
  • Keith Raniere, the leader of a self-help organization called Nxivm, had been revered by throngs of loyal followers who promoted him as the smartest man in the world. They called him “Vanguard,” believing that his teachings would bring about peace and even influence elections.
  • Mr. Raniere, 60, is now sitting in jail, convicted at trial as a con man who was exploiting Nxivm to enrich himself financially and recruit sexual partners, leading to its current reputation as a “sex cult.
  • He has accused the judge of corruption and demanded a new trial.
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  • whose expensive self-empowerment courses were taken by Hollywood celebrities, professional athletes and top business school graduates. Many people joined Nxivm (pronounced NEX-ee-um) hoping it would help them overcome their insecurities and give them a sense of purpose.
  • Those women, who were called “slaves,” were branded with his initials near their pelvises and assigned to have sex with him. They adhered to strict diets, restricted to as low as 500 calories a day. They were required to hand over collateral, including photos of their genitals that they feared would be released if they disobeyed orders.
  • Prosecutors charged him with racketeering, applying a statute that had been used to dismantle the major Mafia families in New York. The jury found him guilty of crimes that included child pornography, forced labor, sex trafficking, identity theft and obstruction of justice.
  • He is trying to create a podcast about his case and set up a contest to find errors in his prosecution in exchange for a $25,000 cash prize, according to court filings.
  • Membership in Nxivm, whose courses were thousands of dollars apiece, was by invitation only. As the curriculum progressed, Mr. Raniere used psychological manipulation to indoctrinate his followers into total obedience, former members have said.
  • Prosecutors have said in court papers that Mr. Raniere deserves a life sentence, a punishment that is typically reserved for cases involving deaths or murders.
  • Still, federal prosecutors have said Mr. Raniere’s unwillingness to accept responsibility and his contempt for his victims demonstrated that a life sentence was the only way to stop him from hurting more people.
  • After Daniela developed feelings for another man, Mr. Raniere threatened to deport her back to Mexico unless she confined herself to a room, according to trial testimony. She stayed in the room for almost two years, an experience that pushed her to the brink of suicide, she said.
  • Many of his supporters had careers at prominent finance, consulting and law firms.
Javier E

Germany's AfD turns on Greta Thunberg as it embraces climate denial | Environment | The... - 0 views

www.theguardian.com/...-as-it-embraces-climate-denial

germany denial climate change AfD politics

shared by Javier E on 14 May 19 - No Cached
  • While climate change barely got a mention on its social media channels when the AfD was first founded in 2013, it mentioned the topic on its channels about 300 times in 2017-18, and that has tripled over the past year to more than 900, with its main focus on Greta.
  • The party, whose members have been seen handing out climate change denial leaflets at school climate strikes, has ratcheted up its anti-Thunberg rhetoric ahead of the EU parliamentary elections this month. Its candidates have made comparisons between the Swedish teenager and a member of a Nazi youth organisation and called for her to seek treatment for what Maximilian Krah, an AfD candidate for the EU elections, called her “psychosis”.
  • It has also been repeatedly claimed on AfD’s Facebook page that she is the leader of a climate movement cult. Posts on the page make repeated use of terms such as “CO2Kult” (CO2 cult), “Klimawandelpanik” (climate change panic) and “Klimagehirnwäsche” (climate brain washing)
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  • Promotional materials for the event cite Greta as someone placed on the frontline of climate activism “by PR professionals seeking to bedevil the plant-nutrient carbon dioxide” and describe the AfD as “the only party in Germany not willing to back the supposed climate consensus”.
  • “The fact that many mainstream politicians from across the political divide in Germany supported a 16-year-old female activist who was virtually unknown until a few months ago, allowed the party to present belief in climate change as irrational, hysteria, panic, cult-like or even as a replacement religion. Attacking Greta, at times in fairly vicious ways, including mocking her for her autism, became a way to portray the AfD’s political opponents as irrational.”
  • “The AfD has been denying human-made climate change on its social media pages since 2016, and while it has not shifted its position it is clear that the party decided to communicate it more frequently.
  • “We are experiencing a shift to the right on social media and in society. In a short period of time, the new right has established its own counter-society on climate issues. With troll armies, agitating magazines and the support of climate sceptics like EIKE, it has created its own sphere that is massively underestimated.”
Javier E

Opinion | Republicans Have Their Own Private Autocracy - The New York Times - 0 views

www.nytimes.com/...nald-trump-misinformation.html

GOP authoritarian leader personality cult culture politics US trump history

shared by Javier E on 21 Jul 21 - No Cached
  • the political scientist Henry Farrell suggested that I look at his field’s literature on cults of personality
  • “The Mechanisms of Cult Production” compares the behavior of political elites across a wide range of dictatorial regimes, from Caligula’s Rome to the Kim family’s North Korea, and finds striking similarities
  • Despite vast differences in culture and material circumstances, elites in all such regimes engage in pretty much the same behavior, especially what the paper dubs “loyalty signaling” and “flattery inflation.”
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  • Signaling is a concept originally drawn from economics; it says that people sometimes engage in costly, seemingly pointless behavior as a way to prove that they have attributes others value.
  • In the context of dictatorial regimes, signaling typically involves making absurd claims on behalf of the Leader and his agenda, often including “nauseating displays of loyalty.”
  • how does the Leader know if you’re truly loyal unless you’re willing to demonstrate your loyalty by inflicting harm both on others and on your own reputation?
  • At most, they stand to lose intraparty offices and, possibly, future primaries. Yet such is the timidity of Republican politicians that these mild threats are apparently enough to make many of them behave like Caligula’s courtiers.
  • once this kind of signaling becomes the norm, those trying to prove their loyalty have to go to ever greater extremes to differentiate themselves from the pack. Hence “flattery inflation”:
  • the G.O.P. is no longer a normal political party.
  • it bears a growing resemblance to the ruling parties of autocratic regimes.
  • The only unusual thing about the G.O.P.’s wholesale adoption of the Leader Principle is that the party doesn’t have a monopoly on power
  • Does all of this sound familiar? Of course it does, at least to anyone who has been tracking Fox News or the utterances of political figures like Lindsey Graham or Kevin McCarthy.
  • As Bloomberg’s Jonathan Bernstein suggests, today’s Republicans are always looking for ways to show that they’re more committed to the cause than their colleagues are — and given how far down the rabbit hole the party has already gone, the only way to do that is “nonsense and nihilism,” advocating crazy and destructive policies, like opposing vaccines.
  • the G.O.P. has become something different, with, as far as I know, no precedent in American history although with many precedents abroad. Republicans have created for themselves a political realm in which costly demonstrations of loyalty transcend considerations of good policy or even basic logic.
Javier E

How the cult of Xi Jinping stopped China admitting zero-Covid didn't work | World | The... - 0 views

www.thetimes.co.uk/...ero-covid-didnt-work-x2fbm7s2q

china pandemic history politics policy

shared by Javier E on 01 Jan 23 - No Cached
  • Vaccinations were simply not a priority of zero-Covid policy, whose primary aim was to contain if not eliminate the virus. The health system remains ill equipped and underfunded, with a shortage of critical care facilities. There is also a chronic shortage of fever-reducing drugs such as ibuprofen, even though China is the world’s biggest producer of them.
  • Why was China so ill prepared? The answer lies in the nature of Xi’s increasingly autocratic rule. Zero-Covid was part of the cult of Xi. It defined everything in China, and to question it was to question him — dangerous in today’s China. It is hard to say what precisely triggered his abrupt reversal at the height of winter when the dangers of rapid spread are greatest. The economy is certainly faltering badly, but the popular conclusion in China is that the protests forced Xi’s hand. That could have profound consequences, since an emboldened population will be potentially troubling for a party whose survival relies in part on fear of challenging its rule.
Javier E

Polyamory, the Ruling Class's Latest Fad - The Atlantic - 0 views

www.theatlantic.com/...677312

polyamory sex frustration libertarian therapeutic history culture

shared by Javier E on 03 Feb 24 - No Cached
  • More is a near-perfect time capsule of the banal pleasure-seeking of wealthy, elite culture in the 2020s, and a neat encapsulation of its flaws. This culture would have us believe that interminable self-improvement projects, navel-gazing, and sexual peccadilloes are the new face of progress.
  • The climate warms, wars rage, and our country lurches toward a perilous election—all problems that require real action, real progress. And somehow “you do you” has become the American ruling class’s three-word bible.
  • Charles Taylor has argued that, since at least the late 20th century, Western societies have been defined by “a generalized culture of ‘authenticity,’ or expressive individualism, in which people are encouraged to find their own way, discover their own fulfillment, ‘do their own thing.’
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  • On the left, what gets termed “wokeness” is indissociable from self-help. How should we understand superficial, performative expressions of “anti-racism” or preening social-media politics if not as a way for self-described good-hearted liberals to make grand public displays of pruning their moral shrubbery?
  • We might call this turbocharged version of authenticity culture “therapeutic libertarianism”: the belief that self-improvement is the ultimate goal of life, and that no formal or informal constraints—whether imposed by states, faith systems, or other people—should impede each of us from achieving personal growth
  • This attitude is therapeutic because it is invariably couched in self-help babble. And it is libertarian not only because it makes a cult out of personal freedom, but because it applies market logic to human beings. We are all our own start-ups. We must all adopt a pro-growth mindset for our personhood and deregulate our desires.
  • We must all assess and reassess our own “fulfillment,” a kind of psychological Gross Domestic Product, on a near-constant basis. And like the GDP, our fulfillment must always increase.
  • Among the right, a new kind of reactionary self-help is ascendant. Its mainstream version is legible in the manosphere misogyny of Jordan Peterson, Joe Rogan, and Andrew Tate, while more eldritch currents lurk just beneath the surface. The Nietzscheanism of internet personalities like Bronze Age Pervert—who combines ethnonationalist chauvinism in politics and personal life with a Greco-Roman obsession with physical fitness—is only one of many examples of the trend the social critic Maya Vinokour has called “lifestyle fascism.”
  • Stewart’s response to the UTIs is not concern for his wife but irritation: “This guy is breaking all my toys,” he grumbles. When she gets upset that her husband keeps calling her a “cunt” and a “whore” during sex—something he professes not being able to help—Stewart does not change this habit. Instead they strike a preposterous bargain: “He will try his best not to scream cunt during sex, and I will do my best to ignore him if he does.”
  • What the author is trying to find in her open relationship is not sex, but self-understanding—what it means, how we get it, whether sex can provide it. And although the answers Molly arrives at are not cheaply won, they are cheap all the same.
  • his concept doesn’t quite capture the extent to which this relentless quest for self-optimizing authenticity has infused our social and even political sensibilities.
  • though Molly may tell herself and her readers that she is on a journey of learning and growth, the ugly truth is that More feels like a 290-page cry for help. Molly does not come off as a woman boldly finding herself, but rather as someone who is vulnerable to psychological manipulation and does not enjoy her open marriage.
  • if it seems like Molly Roden Winter does not want to be in an open marriage, it is because she often lets us know that she doesn’t want to be in an open marriage.
  • When a couples therapist asks the pair why they’re in counseling halfway through the book—prompted by a breakdown Molly experiences that stems from their marital arrangement—she explains: “We’re here because I don’t want to be in an open marriage anymore, but Stewart does.”
  • There are precious few sex scenes where Molly seems to be enjoying herself. When Molly is in the middle of a squirmy threesome she’s been dreading, she literally dissociates from her body, pretending that she is a director staging a scene in which her physical person is merely an actor. Molly describes how she performs her role with “a clinician’s detachment” and leaves the apartment rapidly so as not “to be pulled back into this scene.” After one of her dates repeatedly removes his condom without her consent—an act known as “stealthing,” which is considered a sex crime in a number of countries and the state of California—she contracts a series of urinary tract infections
  • Near the end of the memoir, the author’s mother provides the empty epiphany toward which the text careens. “Everything that happens in life,” her mom offers, “is an opportunity to learn about yourself. Marriage. Motherhood. Relationships. Even anger and illness. Nothing that happens is good or bad in and of itself. It’s all just an opportunity to learn and grow.” With this maternal revelation, Molly’s “skin starts to tingle.” She relates that the advice “feels almost holy.”
  • Winter is trapped in her therapeutic worldview, one imposed on her by an American culture that has made narcissism into not simply a virtue, but a quasi-religion that turns external obstacles into opportunities for internal self-improvement.
  • These obstacles include, in her case, profound gender inequality relating to Molly’s life as a parent to two sons, and a troubling family history. Molly’s mother joined a cult—and indoctrinated the author into it as a child—at the urging of a male partner in her own open marriage. The book makes tacit comparisons between Molly’s mother’s initiation into a cult at the behest of an extramarital partner, and Molly’s own initiation into an open marriage at the behest of her husband.
  • throughout More, the dominant emotion Molly reports is not lust but rage—primarily at the deeply unequal child-care burdens that are placed upon her. “I think about all the years I’ve spent my night alone with the kids—the dinners, the bedtimes, the dishes, the loneliness of doing it all by myself—because Stew had to work,” she laments at one point. That Stewart is now spending late nights not working (if he ever was) but rather schtupping his endless reserve of mistresses pushes Molly further to the brink: “I feel my jealousy mingle with the resentment I’ve kept at bay for years,”
  • Molly doubles down on her quest for self-actualization through the relentless pursuit of bitter novelty: new sexual experiences that she rarely seems to enjoy, new partners who rarely treat her kindly.
  • The only solution Molly can imagine is to persist in an open marriage, rather than push for an equal one. Inward sexual revolution plainly feels more possible than a revolution in who does the dishes.
Javier E

Gary Shteyngart: Crying Myself to Sleep on the Icon of the Seas - The Atlantic - 0 views

www.theatlantic.com/...677838

cruise memoir culture

shared by Javier E on 13 Apr 24 - No Cached
  • now I understand something else: This whole thing is a cult. And like most cults, it can’t help but mirror the endless American fight for status. Like Keith Raniere’s NXIVM, where different-colored sashes were given out to connote rank among Raniere’s branded acolytes, this is an endless competition among Pinnacles, Suites, Diamond-Plusers, and facing-the-mall, no-balcony purple SeaPass Card peasants, not to mention the many distinctions within each category. The more you cruise, the higher your status.
  • No wonder the most mythical hero of Royal Caribbean lore is someone named Super Mario, who has cruised so often, he now has his own working desk on many ships. This whole experience is part cult, part nautical pyramid scheme.
  • There is, however, a clientele for whom this cruise makes perfect sense. For a large middle-class family (he works in “supply chains”), seven days in a lower-tier cabin—which starts at $1,800 a person—allow the parents to drop off their children in Surfside, where I imagine many young Filipina crew members will take care of them, while the parents are free to get drunk at a swim-up bar and maybe even get intimate in their cabin. Cruise ships have become, for a certain kind of hardworking family, a form of subsidized child care.
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  • Crew members like my Panamanian cabin attendant seem to work 24 hours a day. A waiter from New Delhi tells me that his contract is six months and three weeks long. After a cruise ends, he says, “in a few hours, we start again for the next cruise.” At the end of the half a year at sea, he is allowed a two-to-three-month stay at home with his family. As of 2019, the median income for crew members was somewhere in the vicinity of $20,000, according to a major business publication. Royal Caribbean would not share the current median salary for its crew members, but I am certain that it amounts to a fraction of the cost of a Royal Bling gold-plated, zirconia-studded chalice.
  • It is also unseemly to write about the kind of people who go on cruises. Our country does not provide the education and upbringing that allow its citizens an interior life. For the creative class to point fingers at the large, breasty gentlemen adrift in tortilla-chip-laden pools of water is to gather a sour harvest of low-hanging fruit.
Javier E

When Prophecy Fails - NYTimes.com - 0 views

www.nytimes.com/...ugman-when-prophecy-fails.html

fiscal crisis economics bias

shared by Javier E on 25 Dec 12 - No Cached
  • at every stage of our ongoing economic crisis — and in particular, every time anyone has suggested actually trying to do something about mass unemployment — a chorus of voices has warned that unless we bring down budget deficits now now now, financial markets will turn on America, driving interest rates sky-high. And these prophecies of doom have had a powerful effect on our economic discourse.
  • I and other economists argued from the beginning that these dire warnings of fiscal catastrophe were all wrong, that budget deficits won’t cause soaring interest rates as long as the economy is depressed — and that the biggest risk to the economy is that we might try to slash the deficit too soon. And surely that point of view has been strongly validated by events.
  • The key thing we need to understand, however, is that the prophets of fiscal disaster, no matter how respectable they may seem, are at this point effectively members of a doomsday cult. They are emotionally and professionally committed to the belief that fiscal crisis lurks just around the corner, and they will hold to their belief no matter how many corners we turn without encountering that crisis.
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  • So we cannot and will not persuade these people to reconsider their views in the light of the evidence. All we can do is stop paying attention. It’s going to be difficult, because many members of the deficit cult seem highly respectable. But they’ve been hugely, absurdly wrong for years on end
Javier E

No Escape From History - The Atlantic - 0 views

www.theatlantic.com/...385352

history racism moral equivalence sin American idea morality

shared by Javier E on 12 Feb 15 - No Cached
  • Jim Crow and slavery were not merely the sins of Southerners and the religious right, but the sins of America, itself. Enslavement was not merely a boon for the South, but for the country as a whole. (During the Civil War, New York City was a hotbed of secessionist sympathy mostly because of its economic ties to the South.) And there is simply no way to understand segregation in this country without understanding the housing policies of Democratic president Franklin D. Roosevelt and the G.I. Bill signed by Democratic president Harry Truman.
  • There are now intelligent people going on television to tell us that the president should not use the word "crusade" to describe ... The Crusades.
  • The problem is history. Or rather the problem is that there is no version of history that can award the West a stable moral high-ground.
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  • Some of the most prominent Christian leaders in this country used their authority to burnish the credentials of South Africa's racist regime—not in the 1960s, in the 1980s.
  • In such a world, a certainty about which "side" is always good and which "side" is forever evil doesn't really exist. And in an uncertain world, Obama is making a wise appeal for vigilance—vigilance against the death cult of ISIS, and vigilance against the allure of death cults period—even those inaugurated in the name of one's preferred God.
Javier E

Let's just say it: The Republicans are the problem. - The Washington Post - 4 views

www.washingtonpost.com/...gIQAxCVUlT_print.html

conservativism Republican ideology partisan science

shared by Javier E on 03 May 12 - Cached
  • We have been studying Washington politics and Congress for more than 40 years, and never have we seen them this dysfunctional. In our past writings, we have criticized both parties when we believed it was warranted. Today, however, we have no choice but to acknowledge that the core of the problem lies with the Republican Party.
  • The GOP has become an insurgent outlier in American politics. It is ideologically extreme; scornful of compromise; unmoved by conventional understanding of facts, evidence and science; and dismissive of the legitimacy of its political opposition.
  • When one party moves this far from the mainstream, it makes it nearly impossible for the political system to deal constructively with the country’s challenges.
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  • It is clear that the center of gravity in the Republican Party has shifted sharply to the right. Its once-legendary moderate and center-right legislators in the House and the Senate — think Bob Michel, Mickey Edwards, John Danforth, Chuck Hagel — are virtually extinct.
  • While the Democrats may have moved from their 40-yard line to their 25, the Republicans have gone from their 40 to somewhere behind their goal post.
  • What happened?
  • the real move to the bedrock right starts with two names: Newt Gingrich and Grover Norquist.
  • the forces Gingrich unleashed destroyed whatever comity existed across party lines, activated an extreme and virulently anti-Washington base — most recently represented by tea party activists — and helped drive moderate Republicans out of Congress.
  • The Norquist tax pledge has led to other pledges, on issues such as climate change, that create additional litmus tests that box in moderates and make cross-party coalitions nearly impossible.
  • Today, thanks to the GOP, compromise has gone out the window in Washington. In the first two years of the Obama administration, nearly every presidential initiative met with vehement, rancorous and unanimous Republican opposition in the House and the Senate, followed by efforts to delegitimize the results and repeal the policies. The filibuster, once relegated to a handful of major national issues in a given Congress, became a routine weapon of obstruction, applied even to widely supported bills or presidential nominations. And Republicans in the Senate have abused the confirmation process to block any and every nominee to posts such as the head of the Consumer Financial Protection Bureau, solely to keep laws that were legitimately enacted from being implemented.
  • In the third and now fourth years of the Obama presidency, divided government has produced something closer to complete gridlock than we have ever seen in our time in Washington,
  • Democrats are hardly blameless, and they have their own extreme wing and their own predilection for hardball politics. But these tendencies do not routinely veer outside the normal bounds of robust politics. If anything, under the presidencies of Clinton and Obama, the Democrats have become more of a status-quo party. They are centrist protectors of government, reluctantly willing to revamp programs and trim retirement and health benefits to maintain its central commitments in the face of fiscal pressures.
  • No doubt, Democrats were not exactly warm and fuzzy toward George W. Bush during his presidency. But recall that they worked hand in glove with the Republican president on the No Child Left Behind Act, provided crucial votes in the Senate for his tax cuts, joined with Republicans for all the steps taken after the Sept. 11, 2001, attacks and supplied the key votes for the Bush administration’s financial bailout at the height of the economic crisis in 2008. The difference is striking.
  • Mike Lofgren, a veteran Republican congressional staffer, wrote an anguished diatribe last year about why he was ending his career on the Hill after nearly three decades. “The Republican Party is becoming less and less like a traditional political party in a representative democracy and becoming more like an apocalyptic cult, or one of the intensely ideological authoritarian parties of 20th century Europe,” he wrote on the Truthout Web site.
  • political scientists Keith Poole and Howard Rosenthal, who have long tracked historical trends in political polarization, said their studies of congressional votes found that Republicans are now more conservative than they have been in more than a century. Their data show a dramatic uptick in polarization, mostly caused by the sharp rightward move of the GOP.
  • We understand the values of mainstream journalists, including the effort to report both sides of a story. But a balanced treatment of an unbalanced phenomenon distorts reality. If the political dynamics of Washington are unlikely to change anytime soon, at least we should change the way that reality is portrayed to the public.
  • Our advice to the press: Don’t seek professional safety through the even-handed, unfiltered presentation of opposing views. Which politician is telling the truth? Who is taking hostages, at what risks and to what ends?Also, stop lending legitimacy to Senate filibusters by treating a 60-vote hurdle as routine. The framers certainly didn’t intend it to be. Report individual senators’ abusive use of holds and identify every time the minority party uses a filibuster to kill a bill or nomination with majority support.
Javier E

Opinion | The Meaning of Marianne Williamson - The New York Times - 0 views

www.nytimes.com/...eaning-democratic-primary.html

mysticism New Age Democratic party materialism culture politics history

shared by Javier E on 09 Jul 19 - No Cached
  • A recurring question in American politics since the rise of the Moral Majority and the Christian Coalition has been “where is the religious left?” One possible version has been hiding in plain sight since the 1970s, in the form of Williamson’s style of mysticism, the revivalism of the Oprah circuit, the soul craft of the wellness movement, the pantheistic-gnostic-occultish territory at the edges of American Christianity’s fraying map
  • If Trumpism spoke to an underground, often-conspiratorial populism unacknowledged by the official G.O.P., Williamson speaks to a low-on-data, long-on-feelings spirit that simmers just below the We Are on the Side of Science and Reason surface of the contemporary liberal project
  • Trump arose in the aftermath of both a failed establishment-Republican presidency and then the failed Tea Party insurgency; by comparison the Democratic Party still regards its last president fondly and regards itself as the country’s natural governing coalition, requiring no gambles on the power of Pure Love.
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  • while it is fun to scoff at her hokey spiritual woo and self-help bromides, it is easy to forget that hokey spiritual woo and self-help bromides are extremely powerful and popular among a massive subset of Americans, many of whom represent the exact sort of voters who decide Democratic primaries.
  • hey can also fall into war with one another, over differences more significant than the debate over Medicare for All.
  • because the mix of hard scientific materialism and well-meaning liberal humanitarianism has always been somewhat incoherent, the cult of reason necessarily shares space in liberal circles — especially liberal circles outside the innermost ring of the meritocracy — with other cults, other commitments, of the sort associated with “A Course in Miracles.”
  • in the long run her fusion of spiritual celebrity and political activism might be imitated and amplified, even as her distance from the technocratic norm points to a potential schism in the mind of liberalism
  • you might usefully describe certain potential intra-liberal conflicts as left-romanticism versus left-technocracy, or “Waldorf versus STEM.”
  • within the new progressive world there is a tension between a desire to claim the mantle of science and a yearning to fuse the political and mystical — what Tara Isabella Burton has described as the “progressive occultism” of astrological charts and anti-Kavanaugh séances and “Trump-era how-to spellbooks that blend folk magic with activist practice.
  • t’s also not a coincidence that perhaps the most popular of the Intellectual Dark Webbers, Jordan Peterson, talks about Enlightenment values in one breath while offering Jungian wisdom and invoking biblical archetypes in the next. Chase religious ideas out one door and they inevitably come in another — because the human mind naturally rebels against a worldview as incomplete, as manifestly threadbare, as pure materialism.
  • her warnings of spiritual crisis are at least as relevant to an America beset by addiction, suicide and atomization as any of Elizabeth Warren’s white papers.
  • It would take the entire course in miracles to put Williamson in the White House, but she’s right about one big thing: There’s more to heaven and earth, and even to national politics, than is dreamed of in the liberal technocrat’s philosophy.
Javier E

Opinion | Seeing Black History in Context - The New York Times - 0 views

www.nytimes.com/...ack-history-month-america.html

politics culture crisis context American idea white supremacy black history

shared by Javier E on 20 Feb 20 - No Cached
  • It’s time to acknowledge what black history really reveals — not individual heroism or the endurance of democratic ideals, but their opposites. Time to examine what black history has always shown us: how hundreds of years of codified oppression, groupthink, hypocrisy, lies and political cowardice have made possible, and palatable, the political oppression and moral corruption of the current moment that threatens to wipe out democracy for everybody.
  • Black history rooted in slavery means that the country was always going to have to make ugly compromises with its own ideals, a process that became normalized. The longevity of slavery meant that business and the pursuit of profit, not justice, would be the dominant force in American life and the real energy driving even the most optimistic notions of American exceptionalism.
  • in this context, the cult of Trump is not new, just another compromise with our ideals, albeit a far-reaching one that looks particularly bad in the supposedly enlightened post-civil rights era of the 21st century.
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  • Embarrassment — forget moral outrage — is totally lacking now among Republicans, who willingly take their cues from a man incapable of feeling remorse or regret for any reason. Far from being embarrassed, the cult now seems to be saying that racism and corporate supremacy are, if not actually good for business, conditions we all can and perhaps should live with. Again, not new — we all lived with the economics of Jim Crow for a hundred years
  • What we must come to grips with is that the arrogance and myopia that made our race-based social caste system possible, that allowed us to dishonor our Constitution and delude ourselves on a regular basis, are the same arrogance and myopia that are now threatening the well-being of the entire planet.
  • Denying climate change is part and parcel of denying the corrosive effects of segregation. The point is that America is very good at making its own reality, which is another way of saying it has always tolerated — even welcomed — fake news and alternative facts for the sake of power and political convenience.
  • I doubt any black freedom fighter expected a country so wedded to inequality to significantly change in his or her lifetime or ours. Yet if we as a country don’t significantly change our view of our own history, which is framed in black history, there will be precious little in the future to celebrate.
Javier E

The cult of Trump vs. the call of public service - The Washington Post - 0 views

www.washingtonpost.com/...t-trump-vs-call-public-service

trump service gop Democratic party values

shared by Javier E on 29 Apr 20 - No Cached
  • The disturbing contrast between the values and culture of the Democratic and Republican parties was on horrifying display on Tuesday.
  • On one hand, you had a lovely, personal endorsement of former vice president Joe Biden from 2016 Democratic nominee Hillary Clinton, followed by a substantive discussion of the unequal impact of the coronavirus. After Biden introduced her as “a woman who should be president of the United States right now,” Clinton remarked, “I wish he were president right now, but I can’t wait until he is.
  • On display was empathetic, data-driven leadership. The friendly reminiscing of their time in the Obama administration reminded us of a time when graceful, decent and cordial people populated government.
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  • The governor concluded that “we’re fortunate where we have many, many heroes in our midst, not because they have medals on their uniforms but because they have honor in their souls and they have strength in their character and they have dignity and pride in themselves and because they show up every day.” As Cuomo himself might say, how beautiful is that? That’s empathetic, engaged leadership.
  • In the Republican sphere, on the other hand, President Trump and his enablers displayed some of the worst of the worst behavior. The Post reports: “Vice President Pence on Tuesday visited the Mayo Clinic and spoke with patients and staff while not wearing a face mask, an apparent violation of the medical center’s policy during the coronavirus pandemic.” Apparently, he was told about the policy and chose to disregard it. (“The Mayo Clinic confirmed Tuesday afternoon in a now-deleted tweet that it had communicated its masking policy to the vice president and his team.”)
  • Trump does not like the idea of wearing a mask so a sniveling sycophant probably wouldn’t want to be seen in one, either. It is difficult to fathom someone so weak in character as to endanger others because of his boss’s vanity.
  • We’re doing a job the likes of which nobody’s ever done,” he insisted as the millionth case was recorded. He seemed to invent an “expert” who told him the virus would not come here so as to increase his image as a far-sighted, super-prepared leader. In fact, he was the one who said when we had 15 cases that the number would go down “close to zero.”
  • There you have it: Democrats addressing an unprecedented domestic crisis with thoughtfulness, reliance on the very best data they can find and human empathy and decency. Republicans engaging in reckless conduct, base dishonesty and self-congratulation
Javier E

The Grand Old Meltdown - POLITICO - 0 views

www.politico.com/...ltdown-trump-convention-400039

ideas gop platform personality cult trump politics history

shared by Javier E on 24 Aug 20 - No Cached
  • “I’m sorry, but I still don’t understand,” said one young man, his pitch a blend of curiosity and exasperation. “What do Republicans believe? What does it mean to be a Republican?”
  • You could forgive a 17-year-old, who has come of age during Donald Trump’s reign, for failing to recognize a cohesive doctrine that guides the president’s party. The supposed canons of GOP orthodoxy—limited government, free enterprise, institutional conservation, moral rectitude, fiscal restraint, global leadership—have in recent years gone from elastic to expendable.
  • Far more difficult is answering the question of what, quite specifically, has filled it.
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  • I decided to call Frank Luntz. Perhaps no person alive has spent more time polling Republican voters and counseling Republican politicians than Luntz, the 58-year-old focus group guru. His research on policy and messaging has informed a generation of GOP lawmakers. His ability to translate between D.C. and the provinces—connecting the concerns of everyday people to their representatives in power—has been unsurpassed. If anyone had an answer, it would be Luntz.
  • “You know, I don’t have a history of dodging questions. But I don’t know how to answer that. There is no consistent philosophy,” Luntz responded. “You can’t say it’s about making America great again at a time of Covid and economic distress and social unrest. It’s just not credible.”
  • Luntz thought for a moment. “I think it’s about promoting—” he stopped suddenly. “But I can’t, I don’t—” he took a pause. “That’s the best I can do.”
  • “Look, I’m the one guy who’s going to give you a straight answer. I don’t give a shit—I had a stroke in January, so there’s nothing anyone can do to me to make my life suck,” he said. “I’ve tried to give you an answer and I can’t do it. You can ask it any different way. But I don’t know the answer. For the first time in my life, I don’t know the answer.”
  • Every fourth summer, a presidential nominating convention gives occasion to appraise a party for its ideas, its principles, its vision for governing
  • Ronald Reagan’s party wanted to end the scourge of communism and slay the bureaucratic dragons of Big Government.
  • George W. Bush’s party aimed to project compassion and fortitude, educating poor Americans and treating AIDS-stricken Africans, while simultaneously confronting the advance of Islamic terrorism.
  • However flawed the policies, however unsuccessful their execution, a tone was set in these parties from the top-down.
  • Parties were supposed to be about ideas,” said Mark Sanford, the former South Carolina governor and congressman
  • “John Adams was an ornery guy, but he believed in his ideas. On the other side, Thomas Jefferson, he certainly didn’t live up to the ideas he espoused, but shoot, at least he talked about them. Nowadays, it’s just regression to the lowest common denominator on everything.
  • It can now safely be said, as his first term in the White House draws toward closure, that Donald Trump’s party is the very definition of a cult of personality. It stands for no special ideal. It possesses no organizing principle. It represents no detailed vision for governing. Filling the vacuum is a lazy, identity-based populism that draws from that lowest common denominator Sanford alluded to
  • “Owning the libs and pissing off the media,” shrugs Brendan Buck, a longtime senior congressional aide and imperturbable party veteran if ever there was one. “That’s what we believe in now. There’s really not much more to it.”
  • Everyone understands that Trump is a big-picture sloganeer—“Build the wall!” “Make America Great Again!”—rather than a policy aficionado. Even so, it’s astonishing how conceptually lifeless the party has become on his watch. There is no blueprint to fix what is understood to be a broken immigration system. There is no grand design to modernize the nation’s infrastructure. There is no creative thinking about a conservative, market-based solution to climate change. There is no meaningful effort to address the cost of housing or childcare or college tuition
  • None of the erstwhile bold ideas proposed by the likes of Newt Gingrich and Paul Ryan—term limits, a balanced budget amendment, reforms to Social Security and Medicare, anti-poverty programs—have survived as serious proposals. Heck, even after a decade spent trying to repeal the Affordable Care Act, Republicans still have no plan to replace it. (Trust me: If they did, you’d hear about it.)
  • When I called one party elder, he joked that it’s a good thing Republicans decided not to write a new platform for the 2020 convention—because they have produced nothing novel since the last one was written
  • The party is now defined primarily by its appetite for conflict, even when that conflict serves no obvious policy goal.
  • Even some of the president’s staunchest supporters concede Buck’s point in this regard
  • The result is political anarchy. Traditionally, the run-up to a convention sees a party attempting to tame rival factions and unite around a dynamic vision for the future. Instead, Republicans have spent the summer in a self-immolating downward spiral.
  • This is not a party struggling to find its identity. This is a party in the middle of a meltdown.
  • The verdict I’m rendering here is both observable in plain sight and breathtakingly obvious to anyone who has experienced the carnage up close.
  • Most of the party’s governing class sees perfectly well what is going on. They know exactly how bad t
  • hings are and how much worse they could yet be
  • these Republicans rue their predicament but see no way out of it. Like riders on a derailing roller coaster, they brace for a crash but dare not get off.
  • Having written the book on the making of the modern Republican Party, having spent hundreds of hours with its most powerful officials in public and private settings, I cannot possibly exaggerate the number of party leaders who have told me they worry both about Trump’s instability and its long-term implication for the GOP
  • There’s a reason Lindsey Graham called Trump “crazy,” a “bigot” and a “kook” who’s “unfit for office.” There’s a reason Ted Cruz called Trump “a pathological liar” and “a narcissist at a level I don’t think this country’s ever seen.” There’s a reason Marco Rubio observed that, “Every movement in human history that has been built on a foundation of anger and fear has been cataclysmic,” and warned of Trump’s rise, “This isn’t going to end well.”
  • To be a Republican today requires you to exist in a constant state of moral relativism, turning every chance at self-analysis into an assault on the other side, pretending the petting zoo next door is comparable to the three-ring circus on your front lawn.
  • The rest of the right-wing universe—conservative media, think tanks, activist organizations, financial networks, civic groups, voters themselves—has largely gone along for the ride, and for the same reason: “What about the Democrats?”
  • What all of these incidents and so many more have in common is that not a single American’s life has been improved; not a single little guy has been helped. Just as with the forceful dispersing of peaceful protesters in Lafayette Park—done so he could hold up a prop Bible for flashing cameras—Trump and his allies continue to wage symbolic battles whose principal casualties are ordinary people.
  • The spectacle is unceasing
  • Unsavory fringe characters have always looked for ways to penetrate the mainstream of major parties—and mostly, they have failed. What would result from a fringe character leading a party always remained an open question. It has now been asked and answered:
  • Some in the party have embraced the extreme, others in the party have blushed at it, but all of them have subjugated themselves to it. The same way a hothead coach stirs indiscipline in his players, the same way a renegade commander invites misconduct from his troops, a kamikaze president inspires his party to pursue martyrdom.
  • That is precisely what will be on display at this week’s Republican convention—martyrdom, grievance, victimhood.
  • It’s not that America won’t hear from serious Republicans who have real substance to offer, people like Senator Tim Scott and former U.S. Ambassador to the United Nations Nikki Haley. It’s that these two, along with the remnant of other sober-minded Republicans, are the new sideshow at a time when the old sideshow has moved to center stage.
  • Similarly, the problem for the party isn’t that the aforementioned complaints are entirely without merit. It’s that they form no part of a broader construct on which voters can be sold. This continues to be the bane of the GOP’s existence: The party is so obsessed with fighting that it has lost sight of what it’s fighting for.
  • “I think I have brought tremendous strength back to the party,” the president told me last year, arguing that previous GOP leaders lacked the stomach for gruesome political combat. There is no denying Trump has transformed the party from a country club debater into a barroom brawler. But to what end?
  • “Our central mission is to stand up for America. It’s to say loudly and proudly that we choose America. When I go around talking to Texans every single day, what I hear is that they’re proud of this country. And they want us to fight for this country. That’s what ties it all together for Republicans,” Roy said. “The people I talk to—even the ones who maybe get a little frustrated with the president—they look at him as someone who fights for this country.”
  • Roy is as close to a plainspoken conservative Republican as there is in Congress. I was curious to know how he would define today’s GOP.
  • The problem for Republicans is that most of the fights they’re picking nowadays are futile at best and foolhardy at worst. NASCAR? Confederate flags? Goya beans? Face masks? To the degree any of these issues move the needle politically, Republicans are on the wrong side of them. What’s worse, there is no connective tissue. There is no focus to the GOP’s incessant appetite for fighting. That’s how they wound up with Trump in the first place
  • “The GOP has been here before with John Birchers and it didn’t end well,” said Ben Sasse, the Nebraska senator who has been a vocal if terribly inconsistent Trump critic. “The party of Lincoln and Reagan ought to have something big and bold to offer the country, but it’s got way too many grifters selling grievance politics.”
  • To be clear, these grifters aren’t just shady party operatives and obscure congressional candidates. They are some of the president’s closest allies, people like Matt Gaetz,
  • If there is one principle driving Republican politicians today, it is that traditional American values—faith, patriotism, modesty, the nuclear family—are under siege
  • what’s fascinating to observe is the shift in priorities and proportionality. What was once a source of annoyance and frustration for one sect of the party, social conservatives, has turned into the dominant life force for the GOP
  • The good news for Republicans is that “grievance politics,” as Sasse describes it, continues to be highly effective in motivating their base. The bad news? It has diminishing returns when it comes to the many millions of persuadable voters in the middle. It’s also especially difficult for an incumbent party to sell grievance to the masses, as it amounts to a tacit acknowledgment of powerlessness.
  • Instead of downplaying the social upheaval, treating it as a fleeting phenomenon that will pass with time and promising better days ahead, they are highlighting it at every turn, claiming it’s a sneak preview of Biden’s America when it is, factually speaking, the feature presentation of Trump’s America.
  • The pressure is now entirely on Trump. And he won’t have much help
  • leading Republicans won’t be speaking on behalf of their party this week. Kasich already defected, endorsing Biden during a dramatic speech to the Democratic convention. And neither Romney nor Boehner nor either of the Bushes would speak even if asked. From what I’ve been told, none of them plan to vote for Trump this fall, and the chief reason they won’t say so publicly is they fear it would diminish their influence over the party moving forward.
  • A Republican collapse this fall—Biden wins the White House, Democrats flip the Senate and hold the House—would trigger a reckoning within the GOP every bit as sharp as the one associated with Obama’s takeover of Washington in 2008. If that occurs, much of the party’s pent-up irritation with Trump (which often masks long-simmering disgust with themselves) will spill over, and the efforts to expunge this ugly chapter of GOP history could commence with stunning ferocity.
  • There is no guarantee of this, however. Trump claims an intensity among his following that stacks up against any leader in American history. (“We’ve never seen anything like it,” Luntz said. “It’s like Elvis and the Beatles wrapped up in one.”
  • Overlooked is the real possibility that Trump could win. That Biden has not built a runaway lead despite enormous advantages—chief among them, the president’s poor playing of a terrible election-year hand—speaks to the effectiveness of Trump’s slash-and-burn mentality
  • “I actually find it kind of reassuring. With [George] McGovern in 1972, it was a colossal wipeout with a hugely mistaken candidate who was completely out of step with mainstream public opinion. Then in 1976, Jimmy Carter, an honest-to-goodness progressive, wins,” Brooks said. “I mean, Richard Nixon gets tossed out of office for blatant corruption. Everybody’s heading for the hills saying, ‘I never voted for him! I’m not a Republican!’ And six years later, Ronald Reagan wins and then gets reelected in one of the biggest landslides in history. These things can heal really, really fast.”
  • owever long Trump remains in office, whatever damage he does to the GOP, Brooks believes it will be temporary. It’s the “fundamental truth” of a two-party system, he said, that coalitions are constantly shifting, parties are continually renewing, politicians are eternally looking for ways to adapt and survive.
  • “Healthy parties need to build coalitions around a shared vision that speaks to all Americans,” Sasse told me. “Our current course is unsustainable. We’ve got a hell of a rebuilding ahead of us, whatever happens in November.”
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