Press translations [Japan]. Editorial Series 0131, 1945-12-20.
Date20 December, 1945
translation numbereditorial-0425
call numberDS801 .S82
Persistent Identifier
EDITORIAL SERIES: 131
ITEM 1 Prince KONOYE - Mainichi Shimbun - 18 Dec 45. Translator: K. Nobunaga.
Full translation:
Prince KONOE's death is tragic and can be contrasted with the comedy of TOJO. Once
he spoke over the radio to the affect that
the CHINA Incident was the tragedy of ASIA, therefore our present generation should
suffer from the incisent. His weak and
reflective character made him take a tragic part in the situation. In short, he was
un-qualified as a statesman to overcome
the unusual patterns of the time. He was greatly responsible for the outbreak of the
CHINA Incident, the development of the
Imperial Rule Assistance Association and the conclusion of the Tri-partite Agreement.
It was, however, the responsibility of
the times that made him pose as a statesman. It was quite out of keeping with his
character.
It was said that since Prince KONOE had felt keenly his responsibility for the CHINA
Incident he was against the PACIFIC War.
At that time, however, if the several chief retainers had intended to overcome the
national difficulties at the sacrifice of
their own lives, they ought no[illegible]to have Sot up the TOJO Cabinet. It is of no matter that only
Prince KONOE is reproached. It is true that he had had progressive ideas before he
became the President of the House of Peers
and had been much interested in the ASIA problem, since the blood of Prince ATSUMARO,
his father, ran in his veins.
Marquis KIDO is not a man of fait like KIDO Koin, his grandfather, but at the best
is only a court official. Nevertheless, he
conducted himself as one of the chief retainers, so that our present fate was rough
tint being. Both KONOE and KIDO are
typical representatives of peers, but Prince KONOE did something useful compared to
Marquis KIDO. It is reasonable that the
names of two persons, KONOE and KIDO, are found in the revolution of the SHOWA Era.
The peers ought to have been the bulwarks of the Imperial Family. Nevertheless, these
two peers have disturbed the heart of
the Emperor. This sin could be atoned for only by death.
It is said that the KONOE family are the descendants of AMENOKOYANE NO MIKOTO who
took a part in the "AMANOWATO" (TN: In which
AMATERASU hid after descending from heaven - Shinto mythology) and is the most famous
family in JAPAN. But since KAMIYO, that
is to say, the age of the gods, has been removed from our history and the shrines
separated from the state, the privilege of
the peerage will not be left intact. Prince KONOE's death symbolizes this.
There was Doctor KUME Kunitake, a childhood friend of Marquis OKUMA, who advocated
that Shintoism was merely an old custom
springing from festivities. He was dismissed from his professorship at a certain
EDITORIAL SERIES: 131 (Continued)
ITEM 1 (Continued)
university. Mr. TSUDA Saukichi, who was one of his disciples, has written a famous
book which is the fruit of his creative
study on the age of the gods. Democratic JAPAN should not neglect such scholars and
such famous works.
ITEM 2 Open Letter to General UGAKI - Yomiuri Hochi - 18 Dec Translator: H. Arai.
Full translation:
I am an applicant to return to farming at the foot of YATSU-GA-TAKE, Transportation
was to be provided by the War Victims'
Relief Association and the Japanese Young Men's Association, over which you preside.
I am thoroughly amazed at your
irresponsibility in the matter. I was one of those who was accepted after careful
choice, but when I reached there with my
family of five, early in December, after signing over my home in TOKYO to another
person, we were very disappointed.
What we saw was different from what we had been led to believe. We were surprised
at the fact that there was no house to live
in except one cottage which was like a pigsty. Rica straw mats were spread on the
floor instead of tatami, the roof and the
walls were thatched with miscanthus (TN: a plant used for thatching), and the door
was made of a mat. No matter how clever one
may be, it is difficult for 29 families to live in such a cottage. This cottage was
built by those who had been sent there on
12 November. The great majority of them returned to TOKYO, disgusted with the miserable
conditions.
I hear that the staff, who had boasted that provisions would not occasions anxiety,
purchased a bag of rice for 1,500 yen, and
20 suits of military uniforms which were to be supplied to us. Calling the rice an
emergency supply, they carried it away
somewhere.
Even when we pointed out their broach of promise, their answer was evasive. In the
end, a certain MIYAZAKI, one of the staff,
made his escape to his house with many vegetables which were to be supplied to us.
They declare, indifferently, that if we
don't want to, we don't have to take it because they have too many applicants. Though
I can speak of more errors, it is, in a
word, obvious that they are trying to swindle war victims out of 450,000 yen which
is to be given by the Government.
We don't desire ease and comfort; but we intend to contribute our small efforts to
increasing the food supply. It is necessary
to make this public, so that other war victims, who don't know of it, won't be tricked
into applying. We think that this
scandalous condition came from a lack of ardor, responsibility and recognition on
the part of your staff. We demand your
sincere reply. (By SEIJI, Shirai.)
ITEM 3 Separation from Mysticism - Nippon Sangyo Keizai - 18 Dec 45. Translator: Y. Ebiike.
Full translation:
The Japanese masses were greatly amazed at the superior science and rationality of
the occupation troops. When the Japanese
and Western civilizations stood facing each other, the people for the first time realized
how our civilization lags behind
that of the world. The Allied Forces are said to be part of this Western civilization,
which so completely upset the theory of
"HAKKO ICHIU" (TN: Whole world under
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EDITORIAL SERIES: 131 (Continued)
ITEM 2 (Continued)
one roof.) and other related self-satisfied and bureaucratic ideas. Now, almost all
Japanese keenly feel the necessity of
re-education, casting aside their former convictions that JAPAN or the Japanese are
superior to any other people or
state.
Therefore, the Supreme Commander's directive on 15 December ordering the abolition
of nationalized Shinto holds many important
meanings. One we must especially note is the fact that this directive has entirely
removed the idea of supremacy from Japanese
minds. Original Shinto never had an aggressive color. However, the military clique
utilized this religion as a weapon to
enlarge its own power and, during the war, they fortified it with certain convenient
narrow ideas. Now, however, this group of
militarists has not only been overthrown, but also the possibility of re-armament
in the future has been prevented.
According to the directives of Supreme Headquarters, the ideas of militarism and
ultra-nationalism imply that doctrine and
faith adopted by JAPAN in order to rule other nations. It includes the belief that
the Emperor of JAPAN is superior to any
ether sovereign because of his supremacy in historical origin and family heritage.
Also implied are beliefs that the people
and the land of JAPAN are sacred and superior to any other people and country for
the same reasons and, in addition, a belief
which rationalizes the use of the sword. Since the directive denies these theories,
all peculiar to JAPAN, a JAPAN whose
history should be fundamentally rewritten, and this group of mystical trends be considered
history, rather than scientific
research. In short, the foundations of Japanese history should be transferred to a
scientific plane instead of the former
mysticism. The effect of this directive, which demands an epoch-making reform of the
idea of our nationality, will exert no
less influence than any other directives hitherto issued.
It orders the separation of Shinto from the State. It forbids its support, control
and propagation by government
organizations, and required the abolition of government institutions for the education
of Shinto priests. It abolishes Shinto
shelves-in government schools, and forbids schools from paying visits to shrines or
to partake in festivals, thereby
preventing militaristic theories in schools, and the removal of institutions used
for such purposes. The directive also
forbids any officers to pay visits to shrines except in a private capacity, and abolishes
the government offices in charge of
Shinto, such as the Board of Shrine Affairs (SHINGI-IN) and the ordinance of religious
service. The purpose of this directive
is to restore Shinto to its proper status, a free religion, changing it from its militaristic
basis. Therefore, the directive
eradicates the idea of militaristic supremacy and ultra-nationalistic theory, but
it does not check the development of the
correct and clear doctrines of Shinto.
Since the true aim of religion is to make the people perfect in both thought and
behavior, and to elevate their feelings of
mutual respect," the true intention of this directive is to make Shinto meet this
religion function, and co-operate in the
establishment of democracy. We must cultivate feelings of mutual reliance and respect,
standing on the foundation of
fraternity beyond frontiers, and casting aside egocentrici[illegible]When original Shinto starts anew on the
same legal basis as other religion independent of the State and militarism, it will
be easy for Shinto to push forth towards
this religious function, which General MacARTHUR has indicated. It is our wish that
Shinto in general should concentrate
its
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EDITORIAL SERIES:131 (Continued)
ITEM 3 (Continued)
new efforts on establishing a clear Shintoism, and not be used as the source of false
and narrow theories. Generally speaking,
a religion protected by the Government degenerates and on the contrary, when persecuted,
will consolidate. Therefore, Shinto
should do its best at this time when it is divorced from the privileges and favor
of the State.
ITEM 4 Racial Pride - Asahi Shimbun - 19 Dec Translator: Y.A. Suzuki.
Full translation:
In a country shop recently, a man said, "What about asking MacARTHUR to take the
reins of government." Shortly thereafter, he
drank a cup of Japanese tea and, loading his heavy basket on his back, went out.
Of course, I know that he was not saying it seriously. But although it may have been
only a joke, there was some honest
feeling not only on the part of this man but of the whole nation implied in it.
The crux of the problem today, I want to say, is not MacARTHUR's policy but racial
pride. As a matter of fact, since the war
the people have completely lost their pride. It is a desperate situation if there
is no pride in even a defeated country. At
least we have not lost cur freedom to bolster our racial pride. This pride does not
mean the former pride of self-righteous
divine inspiration. We may depend upon any other reliable nation, but we must never
sell ourselves.
(From a student SATO, Toshihiko of TOKYO.)
Distribution "X"
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