Almost all people have this potential for evil, which would be unleashed only under certain dangerous social circumstances.
In Japan censorship is practiced not only by the government when it tampers with textbooks but by the media, which police themselves.
Apparently some quirk in human nature allows even the most unspeakable acts of evil to become banal within minutes, provided only that they occur far enough away to pose no personal threat.
Racial and ethnic tensions simmer just below the surface in virtually all multiethnic societies, but it usually takes an economic crisis to blow off the lid of civility and allow deep-seated hatred to degenerate into violence.
The suicide risk for mental health patients goes up during changes in medication.
Ronald Takaki, an ethnic studies professor at the University of California at Berkeley, once called the Chinese and other Asian Americans “strangers from a different shore.” I propose to take this a step further. At various times in history, the Chinese Americans have been treated like strangers on both shores – a people regarded by two nations as too Chinese to be American, and too American to be Chinese.
Because they saw themselves as intellectuals rather than refugees, they were concerned less about preserving their Chinese heritage than with casting their lot with modern America, and eventual American citizenship. It is in connection with these immigrants, not surprisingly, that the term “model minority” first appeared. The term refers to an image of the Chinese as working hard, asking for little, and never complaining. It is a term that many Chinese now have mixed feelings about.
As economist Thomas Sowell has noted, middleman minorities typically arrive in their host countries with education, skills, or a set of propitious attitudes about work, such as business frugality and the willingness to take risks. Some slave away in lowly menial jobs to raise capital, then swiftly become merchants, retailers, labor contractors, and money-lenders. Their descendants usually thrive in the professions, such as medicine, law, engineering, or finance.
So sickening was the spectacle that even the Nazis in the city were horrified, one proclaiming the massacre to be the work of “bestial machinery.
To a man who came from a military culture in which pilots were given swords instead of parachutes, and in which suicide was infinitely preferable to capture, it was incomprehensible that the Chinese would not fight an enemy to the death.
Some even tried to use opium to commit suicide, swallowing large doses as poison. Others turned to crime to support their addiction, causing a wave of banditry to sweep through Nanking. After making conditions ripe for banditry in Nanking, the Japanese used the epidemic of crimes to justify their occupation, preaching the need for imperial law and order.
He was not the only one; a total of seven Japanese class A war criminals, including Japanese Foreign Minister Hirota Koki, were judged guilty by the IMTFE and later hanged at the Sugamo Prison in Tokyo.
Back in 1943, Prince Mikasa Takahito, the youngest brother of Emperor Hirohito, spent a year as a staff officer at the Nanking headquarters of the Japanese Imperial Army’s expeditionary force in China, where he heard a young officer speak of using Chinese prisoners for live bayonet practice in order to train new recruits. “It helps them acquire guts,” the officer told the prince.
Unable to hold the line and under pressure, Tang complied. It was a decision that resulted in one of the worst disasters of Chinese military history.
So sickening was the spectacle that even the Nazis in the city were horrified, one proclaiming the massacre to be the work of “bestial machinery.” Yet the Rape of Nanking remains an obscure incident. Unlike the atomic explosions in Japan or the Jewish holocaust in Europe, the horrors of the massacre at Nanking remain virtually unknown to people outside Asia. The massacre remains neglected in most of the historical literature published in the United States.
If you are struck by a bus, someone may steal your purse or wallet while you lie injured, but many more will come to your aid, trying to save your precious life. One person will call 911, and another will race down the street to alert a police officer on his or her beat. Someone else will take off his coat, fold it, and place it under your head, so that if these are indeed your last moments of life you will die in the small but real comfort of knowing that someone cared about you.
In a sixty-page report released in June 1938, Smythe concluded that the 120 air raids that Nanking experienced and the four-day siege of the city did only 1 percent of the damage inflicted by the Japanese army after it entered Nanking.
Weary of fire, weary of bombardment, and weary of siege, scattered groups of Chinese actually rushed out to welcome the Japanese invaders as they thundered into the city with their tanks, artillery, and trucks. Some people hung Japanese flags from their windows while others even cheered the Japanese columns as they marched through the south and west gates of the city.
There are several important lessons to be learned from Nanking, and one is that civilization itself is tissue-thin.
This pervasive sense of danger has discouraged many serious scholars from visiting Japanese archives to conduct their research on the subject; indeed, I was told in Nanking that the People’s Republic of China rarely permits its scholars to journey to Japan for fear of jeopardizing their physical safety.
One historian has estimated that if the dead from Nanking were to link hands, they would stretch from Nanking to the city of Hangchow, spanning a distance of some two hundred miles. Their blood would weigh twelve hundred tons, and their bodies would fill twenty-five hundred railroad cars. Stacked on top of each other, these bodies would reach the height of a seventy-four-story building.