The White Peril 白禍

The anniversary of Japan's World War II surrender always brings controversy over visits to the Yasukuni Shrine, where fourteen men convicted as Class-A war criminals by the international tribunal are enshrined along with fallen military personnel. Yesterday, former Prime Minister Koizumi went, but of the sitting cabinet, the only member to make a pilgrimage was Sanae Takaichi, State Minister for (of all things!) Okinawan Affairs. The Mainichi also ran an article citing high-ranking sources stating that Emperor Hirohito believed that including the fourteen Class-A war criminals in the enshrinees at Yasukuni was a diplomatic error: "While the Shrine gives repose to the souls only of those who died in the war [itself], this would change its nature," and "[This move] will plant the seeds for deep-rooted trouble in the future with nations that were affected by the war."

I've always been of two minds about the Yasukuni issue. I have no trouble explaining why I disagree with the shrine's official position. (This is from the English site.):

According to the faith conveyed to us by the mythical accounts of the Nihon Shoki and the Kojiki, the Kami, Izanagi and Izanami, in giving birth to the country of Japan, also gave birth to the people. This is to say that the Japanese islands and people are both born from the Kami. Therefore, the soul of man is identical with the Kami. And so long as this universe continues to exist, the soul of man can be nothing else than eternal.

…

Isn't it a fact that the West with its military power invaded and ruled over much of Asia and Africa and that this was the start of East-West relations? There is no uncertainty in history. [!] Japan's dream of building a Great East Asia was necessitated by history and it was sought after by the countries of Asia. We cannot overlook the intent of those who wish to tarnish the good name of the noble souls of Yasukuni.

…

To bring an end to war is the earnest wish of mankind. Regardless of whether we can realize this or not, the act of despising the souls of those who offered their lives for the national community by those who were left behind is no more than extreme ingratitude of a people without a country.

Note the way this allows the administrators of the shrine to have it both ways—positioning Japan as in line with the rest of mankind in desiring world peace while justifying the practice of honoring those who presided over Unit 731 and the Rape of Nanking. Japanese theology regards the souls of good and evil alike as passing into the next world-—fine. But that doesn't mean it provides a good defense for failing to draw moral distinctions among their actions while they were alive in this one.

On the other hand, one can visit a house of worship without necessarily buying into the full line pushed by those people in charge of it. Koizumi's stubbornness about making pilgrimages to Yasukuni always struck me as politically unwise, but his positions on the WOT, economic liberalization, and individualism were enough to convince me that he wasn't a closet Tojo fan. Koizumi probably does believe that you can perform rituals at Yasukuni without letting all the kami off the hook for their war conduct. Not so sure about others, including those on the cabinet.

Speaking of conflicting religious conceptions, this (via Instapundit) strikes me as very worrying, though hardly without precedent:

A Roman Catholic Bishop in the Netherlands has proposed people of all faiths refer to God as Allah to foster understanding, stoking an already heated debate on religious tolerance in a country with one million Muslims.
Bishop Tiny Muskens, from the southern diocese of Breda, told Dutch television on Monday that God did not mind what he was named and that in Indonesia, where Muskens spent eight years, priests used the word "Allah" while celebrating Mass.

…

A survey in the Netherlands' biggest-selling newspaper De Telegraaf on Wednesday found 92 percent of the more than 4,000 people polled disagreed with the bishop's view, which also drew ridicule.

Huh? Words refer to ideas, and ideas have consequences, to coin a phrase.

It's one thing for Christians in a mostly non-Christian country to call God by the best local equivalent. Professor Bainbridge says, "Words matter. To a person of faith, no word matters more than the name of God," but in my experience, there is some give there. For example, Japanese Christians also call God 神様 (kamisama: kind of like "God, Sir"). However, those I've meet are keenly aware of the difference between their god and the Japanese kami themselves. And Dutch, presumably, already has a perfectly good word for "God." The substitution of "Allah" would presumably imply to the average listener that the speaker was mindedly shading it with the conception of God in Islam. I'm not sure what can be accomplished through that at this historical moment except the beclouding of distinctions between religions that it would be wise to keep in mind.

The anniversary of the Nagasaki bombing is today just after 11 o'clock.

安らかに眠って下さい
過ちは
繰返しませぬから

Sleep in peace,
For the mistake
is one we will not repeat.

That's the inscription on the stone under the memorial arch in Hiroshima. A man broke in and chipped away the word mistake (過ち) a few years ago, maintaining that Japan had nothing to regret. (The we is intended to refer to all of humanity; however, because the sentence in Japanese has no explicit subject, it can be interpreted as meaning that the Japanese themselves are apologizing for entering the war that brought on the bombing.) I'm not sure whether it's been reinscribed, though I assume it has been; the last time I visited was ages ago.

On 6 August Cathy Young linked to this post about the Hiroshima bombing. It's well written and worth reading. She also cites some comments appended to an Oliver Kamm piece in The Guardian defending the bombings. The first sentence of the first one appeals to the authority of Noam Chomsky; they go (further) downhill from there.

No one can deny that a lot of children and pregnant women and old grandfathers died in the atom bombings. But we are talking about action taken nearly four years into a declared war that had engulfed a good deal of the planet and had already claimed millions of innocent lives. The time for peace, love, and understanding would come, but the first order of business was to demonstrate with finality that there was no point in continuing to fight. And the only reliable way to do that was to send a clear message: We can destroy your land and people utterly if you force us to. No peaceable people wants to run about sending such a message except under extreme circumstances. The Pacific War was an extreme circumstance. Taking the position that it was the Americans (and British and Australians and Canadians) who were demonstrating contempt for individual human lives—-vis-à-vis the early-Showa Japanese, no less--is so morally bankrupt as to defy comprehension. That we all fervently hope that the atom bombings never have to be repeated does not, sadly, make Hiroshima and Nagasaki a mistake.

There are always, in the week before the anniversaries of the atom bombings, articles run about the decreasing numbers of survivors and the effort to keep their stories alive. One such piece was an AP story picked up by the Yomiuri on-line (not sure whether it ran in the print edition:

Monday's anniversary comes just a month after Fumio Kyuma was forced to quit as defense minister for seeming to implying that the bombing was inevitable, because otherwise Japan would have gone on fighting and would have lost territory to a Soviet invasion.

Not so, says Steven Leeper, the first American to head the Hiroshima Peace and Culture Foundation. "Historically, that's not correct," he said in an interview, "And it's unbelievable that he said it."

Leeper shares the view of most Japanese: that Japan had already lost the war and that the bombing of Hiroshima, and of Nagasaki three days later, was wrong and unnecessary.

"Everybody knows on the left and the right that Japan was finished at the time the bomb was dropped," Leeper said.

Historically, the American justification was that the bombing ended the war and limited the number of U.S. military and Japanese civilian lives that would have been lost in a land invasion.

The Japanese perspective argues that Japan was already working on negotiating a peace treaty, as well as a surrender, and that the U.S. dropped the bomb to test its destructive power and to intimidate the Soviet Union.

I love Japan and am glad that we're allies today. But sixty-odd years ago, our grandfathers were enemies. It was the responsiblity of ours to crush theirs. I'm glad they did it conclusively. One hopes that no civilized society has to resort to nuclear warfare again, but it's a mistake to prettify history for the sake of expedient would-be humanitarianism.

I've never seen it disputed that Japan had already lost the war by August, in the sense that it clearly wasn't going to win. Whether it was "finished," however, is another matter. The government was hedging over the Potsdam Declaration. There was vocal opposition to surrender from some military leaders--even after both bombings, they tried to prevent the emperor's surrender proclamation from being broadcast--who wanted to make good on previous promises to resist an invasion of the mainland by any means necessary. The Japanese people's meek acceptance of occupation and immediate dedication of energy to rebuiding a peacetime economy seems inevitable now, but only because we know that's how it happened.

And as for sending a minatory message to the Soviets, that does indeed appear to have been a factor, but I can't see why it's evidence of moral turpitude. Japan had mindedly inserted itself into an international conflict, betting that the United States and British Commonwealth would not have the resources to fight effectively in both Pacific and European theaters. It turned out to be a bad bet of global dimensions. What would be done with Japan after its surrender would affect the post-war balance of power, and our military leaders would have been nuts not to factor that in when deciding how to attack it.

The Minister of Agriculture, Forestry, and Fisheries has resigned:

Before the election, calls had been growing from opposition parties for Akagi to either prove how the funds were used or resign. Some within the ruling coalition also grumbled that Akagi could become a liability in the campaign.

However, Abe refused to dismiss the farm minister, saying he does not intend to make the Akagi issue a problem.

...

With Akagi now out of the Cabinet, more questions may be raised about Abe's leadership ability and judge of character.

Abe appointed Akagi farm minister in June, after his predecessor, Toshikatsu Matsuoka, killed himself amid a similar scandal involving expenses for a rent-free office in the Diet members' building.

At least Akagi has apparently been able to escape with his life.