Thursday, November 24, 2016

Thanksgiving National Holiday – Not a Day of Gluttony but a Day of Redeeming the Spirit of Unity through Gratitude

Thursday of the last week in November is Thanksgiving national holiday in the United Sates, as instituted by President Abraham Lincoln.  It has two-fold meaning.  Firstly, it is to commemorate the safe arrival of the Puritan Pilgrims to their newly found religious freedom in North America but also being saved from starvation by compassionate Wampanoag tribe Native Americans upon arrival. Secondly, it is to heal the postbellum division of the nation by reminding all Americans how grateful it is to live in the land of freedom – the kind of freedom that the Puritan Pilgrims came all the way to find in this land.

The Puritan Pilgrims escaped from the religious persecution in England and found their freedom in North America.  When they arrived, they were starving and on the verge of death. Because they came to the Wampanoag nation without “visa”, they could have been persecuted by Wampanoag tribes, who deemed them as “invaders”. However, the tribes in Plymouth saw these strange starving newcomers with compassion and invited them to their annual harvest festival. Thus, not only the pilgrims did not experience another persecution but also were spared from starvation, thanks to the tribe’s tolerance and compassion to strangers.

When President Lincoln instituted Thanksgiving as a national holiday, the United States was suffering from a sharp division between the Union states and the Confederate states, as they were in the Civil War. Though the Union states’ victory and preventing the secession of the Confederate states, the nation was still suffering from the division and needed to heal for true unity. Lincoln must have thought that evoking people’s sense of gratitude for living in the land of freedom and bounty would bring the divided people together.

The prototype of the American Thanksgiving celebration is found in Native American’s annual harvest festivals, including the one celebrated by the Wampanoag tribe in the New England.  For centuries, indigenous people expressed their gratitude to Mother Nature for her bounty through their harvest festivals. In this thanksgiving festival for harvest, there is a sense of unity not among people in the community but also with the Mother Nature through her bounties they harvested. When the starving Puritan Pilgrims came all the way from England, Wampanoag tribes invited these strangers into their thanksgiving communion, so that they would not die from hunger. Furthermore, they taught the new comers from England how to grow crops in their newfound freedom, as they had been doing for centuries.

For the Puritan pilgrims, being allowed to join in the Wampanoag harvest thanksgiving festival marked the end of their long ordeals – religious persecution and dangerous journey of crossing the Atlantic Ocean with scarce food. Though starving and exhausted after a long dangerous journey, they made it to America, where they were not only free from persecution but also from starvation, as the Native American hosts shared their thanksgiving bounty and taught how to grow crops, rather than rejecting from their communion. Certainly, the Puritan Pilgrims were saved by the Wampanoag hosts’ kindness and compassion, and the harvest thanksgiving festival in 1620 was also to mark harmonious unity between the Native American hosts and the Puritan Pilgrim new comers. It was also to be the unity that symbolizes the pluralistic unity of the United States, also the unity of the nation that President Lincoln preserved and wanted to celebrate by making Thanksgiving a national holiday.

Unfortunately, the harmonious unity between the Wampanoag hosts and the Puritan Pilgrims newcomers was short-lived.  As more Puritans and other European Christians arrived, they began to rob the Native Americans across the land.  Those who were kind and compassionate to save the new comers were no longer appreciated but to be deprived by those who were saved, benefited and supposed to be grateful. The unity between the compassionate Native American givers and the humble Puritan Pilgrims recipients turned into a widening and deepening division, as the recipients lost their sense of gratitude to their greed. This division has not been healed even after nearly 400 years, even though Thanksgiving has been a national holiday to heal the division wound of the Civil War about 160 years ago by recalling the harmonious unity that the Native American hosts and the Puritan Pilgrims new comers once enjoyed by sharing Thanksgiving.

Today, the way Thanksgiving holiday is celebrated in the United States seems to have forgotten its original spirit of unity through gratitude, regardless of race, ethnicity, religion, ideology, and so forth. It is because materialism, hypocrisy and narcissism have hijacked this holiday, replicating how the offspring of the Puritan Pilgrims let their greed rob the generous Wampanoag hots.

Thanksgiving holiday has turned into a day of gluttony in the United States, where about 40% edible foods go straight to garbage landfill. It rater symbolizes how much Americans grab and waste. To verify this, you can look into garbage dumpsters in your neighborhood alleys or even your own garbage bin, and see how much still-edible foods are thrown in, after Thanksgiving holiday. If you worry about gaining weights from Thanksgiving dinner and feel like signing up for a gym membership, you must be so far from the original spirit of Thanksgiving, as you are trying to waste your money on top of the food you have already wasted by consuming more than what you really needed.


If we truly observe the spirit of Thanksgiving, which is gratitude, as the Native Americans celebrated, then, not only we make less waste but also we can celebrate pluralistic unity. 

Monday, November 21, 2016

Christ the King - Paradoxical Christological Juxtaposition: Condemned King and Victorious King


The feast  of Christ the King, marking the last Sunday of liturgical year,  is to joyously celebrate the returning of Christ as the King of the Universe at eschatos.  What this feast is celebrating is reflected in Revelation 19:5-16, where Christ is described as riding on a white horse, wearing a cloak that identifies him as the “Word of God” as well as “King of kings and Lord of lords”, as heaven opens.  This victorious event follows conquering all anti-Christ forces, as described from Revelation 6 – 18. This whole process leading to Christ’s victorious return as the King of kings and Lord of lords – the King of the Universe to reign the Kingdom of God reflects Zechariah’s prophecy of the coming of the Day of the Lord (Zechariah 14), echoing the prophecy of coming of the King of Zion, in juxtaposition to coming of the Lord, in Zechariah 9:9-17.

Contrary to the celebratory theme of the feast, the Gospel reading for the Solemnity of Christ the King of the Universe on Cycle C is taken from Luke 23:35-43. As this Gospel story is about the crucifixion of Jesus, it not seem fitting to celebrate the occasion. It is rather appropriate for Good Friday.
Why do we read a Gospel story about the Lord being described as a poor criminal, unjustly accused,  jeered, denigrated, condemned to most humiliating and agonizing death on the cross, when we are to celebrate the Lord as a victorious?

This is rather puzzling, isn’t it?

In fact, this Christological paradoxical juxtaposition between  – Christ the  victorious King of the Universe, who conquered all Satan’s forces, and Christ the condemned to death on the Cross – touches on the essence of the two-fold purpose of Christ the King.  First, he came to this world through Mary’s immaculate body and conquered death through his death on the Cross.  Then, through his second coming, he conquered Satan and all of his forces.  Conquering death and Satan is Christ’s two-fold mission in order to secure the Kingdom of God.

Comparing the Gospel reading for Christ the King Sunday on Cycle C (Luke 23:35-43) and the scripture texts relevant to Christ the King celebration, such as Revelation 19:5-16, Zechariah 9:9-17, 14, we can draw another Christological juxtaposition:  Jesus the king of the Jew and Jesus Christ the messianic King of kings.  In Luke 23:35-43, we are reminded that Jesus was unjustly accused and condemned to death as king of the Jews, while we celebrate the return of Jesus as the King of kings – the King of the Universe.  King of the Jews the “criminal” and the King of kings the victorious conqueror.   King of the Jews the powerless, who could not save even himself and the King of kings, who is the most powerful, conquering Satan.  Loser and winner.  All of these are integrated to characterize Christ the King.  Therefore,  Christology itself is a paradox: Christology of Jesus as king of the Jews and Christology of Jesus Christ the King of kings, and the paradox is resolved in the Christology of Christ the King.

As prophesized in Isaiah 53, Christ the King was to condemned to die to save God’s people, as the suffering Messiah.   Luke 23:35-43 is one of the fulfilling Gospel narratives to this prophesy.

When Jesus entered the City of Jerusalem, as reflected on Palm Sunday, people of Jerusalem had thought that he was the fulfillment of the prophesized king of Zion in Zechariah 9:9-13.  They had no king ever since the Babylonian seize of Jerusalem in 586 BC and became so delighted to have seem Jesus as the king, whom they had waited for more than 500 years, as prophesized by Zechariah.  However, the same people turned themselves against the king they had longed for and welcomed by waving palms within a week and condemned this king to death, as reflected during the Holy Week.  They condemned him as king of the Jews.

There is one important factor to understand why the people of Jerusalem, who celebrated the coming of the king of Zion, soon became a bunch of bitter accuser of him, as their enemy, with the serious criminal charge of being king of the Jew.

It was the evil conspiracy made by the religious establishment of Jerusalem to incite the Roman authority’s fear and to use it to kill Jesus.  As Matthew 27:18 indicates, it was the “φθόνος”(phthonos) of the religious establishment toward Jesus.  The Greek word, “phthonos” is understood as envy.  Thus,  the religious establishment became envious to Jesus, while feeling  that their position in religious authority was threatened by his astonishing teaching and miracles.  Because of this envy-insecurity feeling toward Jesus, they had to get rid of Jesus, by conspiring the Roman colonial authority, Pontius Pilate, the Roman governor, and the people of Jerusalem.  For this purpose, the religious establishment made a false accusation of Jesus as a threat to Caesar by proclaiming him as king of the Jews.  At the same time, they must have conspired the people of Jerusalem by instilling their fear that the Romans would destroy them because of Jesus, who is seen as an enemy of Caesar , for he poses himself as king of the Jews.  In other words,  Jesus the Nazarene King of the Jews (Iēsus Nazarēnus, Rēx Iūdaeōrum), became the charge against Jesus, by the religious establishment’s conspiracy out of their envy-insecurity.

How feeling of envy-insecurity can do great evil is evident with the first murder by Cain (Genesis 4:1-8) and King Herod’s slaughtering of the innocent children (Matthew 2:1-18).  The execution of Jesus in the most humiliating and agonizing way on the Cross, was also prompted by the same evil of envy-insecurity feeling, and the false criminal charge against innocent Jesus, “king of the Jews” or “INRI - Iēsus Nazarēnus, Rēx Iūdaeōrum) reminds us of this evil conspiracy.

Because of the religious establishment’s evil feeling of envy-insecurity, Jesus was unjustly condemned to death, along with two criminals, who were justly condemned to death. However, the Christ the King Sunday Gospel reading on Cycle C, Luke 23:35-43, tells more than this.

In this Gospel narrative, while the one criminal contemptuously ridiculed Jesus as a “looser”, the other criminal not only rebuked him for being callous to God (callous to Jesus) and recognized Jesus as the messiah King, by humbly acknowledging his criminal charge and ask Jesus to remember him in the King of God.  To this,  Jesus indicated his salvation. Therefore,  in this Good Friday Gospel narrative (Luke 23:35-43), thanks to the criminal who recognized Jesus as the messiah King,  we can draw a Christological juxtaposition between two paradoxical kings: condemned king of the Jews  and messianic King, whose Kingdom is the salvific Paradise. Indeed, what saved the latter criminal is his insight to see the unjustly condemned king of the Jews as the messianic King, who reigns the Kingdom of God, as he revered God.  This criminal was not fooled by the conspiracy, which made most people of Jerusalem believe that Jesus was a dangerous criminal as he threatened Caesar.  This criminal was able to see the king of Zion, who entered Jerusalem, prophesized in Zechariah 9:9-13, on Sunday, was, indeed, the Lord (Zechariah 9:14-17) and the messiah King, whose Kingdom to come, prophesized in Zechariah 14.

The insight of the latter criminal to recognize the King of kings in the condemned king of the Jews on the Cross also echoes what Jesus reminds us in Matthew 25:31-46, in which the King speaks, “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me’” (Matthew 25:40), while fools, like the criminal who ridiculed Jesus, and the crowds of Jerusalem, who shouted to crucify Jesus,  only see Jesus as a “loser” whom they are callus to.

To better understand why Luke 23:35-43 is used to celebrate the Solemnity feast of Chris the King on Cycle C,  we must focus on the “wise” criminal, whose insight, and perhaps, faith, enabled to see unjustly condemned king of the Jews, as the messianic King – the King of kings – the King of the Universe, whose Kingdom is salvation.  This insight also enables us to better appreciate Jesus’ teaching on salvation – being welcomed into the Kingdom of the King of all kings – in Matthew 25:31-46.

Do we have a kind of Christological insight as that of the latter criminal, to whom Jesus said, “Truly I tell you, today you will be with me in paradise”(Luke 23:43)?  If we want to be welcomed into the same paradise, the Kingdom of God, then, we must cultivate a Christological insight to find the King of the Universe in those whom this world tends to reject and condemn,  as the latter criminal recognized Jesus as the messianic King, while the religious establishment, the Roman colonial authority, and the people of Jerusalem condemned as king of the Jews.  This Christological insight must be put into our practice of works of mercy, reaching out to Christ the King among those who have been rejected, condemned, and marginalized, as we close the Jubilee Year of Mercy.


Saturday, November 12, 2016

On Resurrection : Don’t Even Think about Messing with Jesus! He Would Throw You a Punch!



Within a few days upon entering Jerusalem to complete his salvific mission, a bunch of Sadducees came to Jesus and challenged him for his teaching on resurrection. Unlike the Pharisees, the Sadducees do not believe resurrection after death. No wonder that Jesus’ teaching on resurrection invited unwanted attention from the Sadducees.

In Luke’s Gospel, Jesus touched on resurrection in teaching of humility and compassion, while he was still in Galilee with these words:

When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.  (Luke 14: 12-14)

Namely, according to Jesus, resurrection is a natural consequence of the righteous conducts, such as practicing the virtues of humility and compassion.

Even there was no such a thing like Facebook and Twitter, back then, news about Jesus’ teaching had traveled to Jerusalem faster than Jesus. So, by the time Jesus arrived in Jerusalem, his teaching on resurrection was already known to the Sadducees in Jerusalem.

Imagine if you were one of these Sadducees and just found out that the very person, whose teaching is contrary to what you believe. As a Sadducee, you are adamant that resurrection is a hoax that Jesus made up to mislead people. Then, Jesus is now coming to your town. Wouldn’t you want to confront Jesus and blow your punch on his face so that he would lose his face as a teacher? Perhaps, these Sadducees in the Gospel story felt this way. The punch they threw at Jesus’ face was this question:

“Teacher, Moses wrote for us, ‘If someone’s brother dies leaving a wife but no child, his brother must take the wife and raise up descendants for his brother. Now there were seven brothers; first married a woman but died childless. Then the second and the third married her, and likewise all the seven died childless. Finally the woman also died. Now at the resurrection whose wife will that woman be? For all seven had been married to her”. Luke 20:28-33

By citing the Levirate Law from Deuteronomy 25:5-10, the Sadducees threw a punch at Jesus through the above question. Probably, they were hoping to make Jesus look “stupid. They wanted Jesus to lose his face, as they were confident that Jesus would not be able to answer their question.

Now, imagine if a bunch of Sadducees asked you the same question, how would you answer?

Perhaps, you would be tempted to answer that this woman is now nobody’s wife, as all the brothers she had married, according to the law, died. But, if you answered this way, then, they would laugh at you contemptuously, because it would also contradict the teaching of resurrection. If the teaching of resurrection is to withstand, then, this woman would never become a widow, as her dead husband would resurrect and take her as his wife again.

So, how would you answer and respond to the Sadducees’ such a question?

Or, would you remain silence, lest that you would be in their “trap” to ridicule you?

In fact, hypocrite religious leaders who tried to attack Jesus in a similar way used this silence technique as they could not answer Jesus’ counter punch, embarrassing themselves to Jesus.

In Luke 20;1-8, chief priests and other religious leaders asked Jesus by what authority he was teaching to people in the Temple are in Jerusalem, and where he received the authority. It was their attempt to incriminate him. In response to this, Jesus asked them, baptism that John the Baptist conducted was of heavenly origin or human origin. They could not answer, because they felt Jesus would criticize them for not believing in what John was doing if they answered “heavenly origin”, also because they was afraid that people would stone then if they said “human origin”, as people had thought of John as a prophet. In a way, Jesus made them look fool and caused them lose their face at that time.

So, this is how Jesus first answered:

The children of this age marry and remarry; but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage”. Luke 20:34-35.

This is like Jesus telling the Sadducees, “Duh! Guys, why you ask such a stupid question? You guys don’t know what you are talking about!  Life after resurrection is not subject to what the Levirate Law and any other laws any more. What you are asking me is just as stupid as bringing an apple to where you are to bring an orange. Are you thinking that orange will also taste like apple?”

Then, Jesus further tells:

They can no longer die, for they are like angels; and they are the children of God because they are the ones who will rise. That the dead will rise even Moses made known in the passage about the bush, when he called ‘Lord’ the God of Abraham, the God of Isaac, and the God of Jacob; and he is not God of the dead, but of the living, for to him all are alive”, Luke 20:36-38

Now, through Luke 20:34-38, in response to the Sadducee’s question on how the Levirate Law would apply in after-life situations, Jesus elaborates on his teaching and promise on resurrection, which is found in Luke 14:14 and John 6:40.

For those who are faithful, compassionate, and humble enough to enjoy resurrection after their death, all the laws on earth, including the Mosaic Laws, in which the Levirate Law is found, are no longer applicable, though we are subject to these laws until we die. Resurrection is not to “restart” an earthly life elsewhere. This is not about what Hindu reincarnation concept suggests. This is not anything like samsara cycle in Buddhism, either. Therefore, those who are raised as Jesus has taught and promised are also free from the deuteronomic cycle of sins, though we are subject to the laws while in the cycle.

These Sadducees might have thought that they could cause Jesus to lose his face this time by throwing the question on the Levirate Law in the case of after-life. They had thought that such a challenge would force Jesus to invalidate his teaching on resurrection based on the Levirate Law. However, such an attempt of theirs to attack Jesus backfired against them. Now, they look stupid.

So, here is a lesson:

Don’t even think of messing with Jesus. You sure will be made sorry for that.

Back in January 2015, flying from Sri Lanka to the Philippines, Pope Francis humorously and perhaps, hyperbolically, said, “If you insult my mother, expect a punch!”.  Well, if you try to make Jesus look stupid, expect a punch to make yourself stupid!

“アメリカ教”というカルト洗脳と良心



昨日はアメリカで退役兵の功績を称える記念日でした。あっちこっちで星条旗が高々と揚げられていました。しかし、ちょっと思ったことがあります。

この記念日に国旗を高々と揚げながら称えられている退役兵の中には、戦地や占領地で国際法で硬く禁じられている婦女暴行殺人を犯しても軍法裁判を逃れてのこのこと英雄の仮面をつけてアメリカへ戻ってきた獣もいます。しかし、アメリカという国では、そしてアメリカの一般世論は、このような指摘をする人はまずいません。いたとしても、無視同然でしょう。しかし、アメリカでという国では、誰かがかつての日本の慰安婦がどうのこうだの、南京がどうのこうだの、と言い出すとセンセーショナルな程に厳しい対日感情が、種火の焚き火にガソリンをぶっかけたように、アメリカの世論で燃え上がります。そして、こうして感情的に旧日本軍の“蛮行”を感情的に咎めるアメリカ人達は、自分達のこうした対日発言は“正義”の為だとか、“歴史的過ちを繰り返さない為”だとかいった自己主張を伴っています。そして、今ではアメリカの学校で使われている歴史教科書にこうした旧日本軍の”蛮行“について具体的に記されているのですが、私が知る限り、最低同じ比重でアメリカ軍による似たような蛮行について具体的に書いてあるアメリカの歴史教科書にはまだお目にかかったことはありません。

今は退役兵として英雄扱いされていても、中にはかつて戦地や占領地で慰安婦の世話になった者も沢山います。更に酷いのは、戦地や占領地において女性や子供に暴行したうえ、殺害した者もいます。第二次大戦末期において上陸した沖縄の女性を強姦殺人したアメリカ兵はいなかったでしょうか? 降伏してきた沖縄の女性や子供を保護するアメリカ兵の写真や映像はあたかも正義の国アメリカを世界中にアピールするプロパガンダのように今でも出回っていますが。。。

戦後占領軍として君臨したアメリカ兵への慰安婦となった日本人女性、そして沖縄だけでなく日本各地にある在日米軍基地の周辺で米兵によって強姦、殺人された日本人女性。戦後70年以上経ってもこうした鬼畜同様のアメリカ兵によって犯され殺された日本人女性がいますね。しかし、アメリカ人で暮らす普通のアメリカ人はこうしたことについて知らずに、或いは、知っていても触れることなく敬礼します。それがアメリカではあたりまえなんです。

更に、朝鮮戦争において朝鮮人女性売春婦の世話になった米兵、そして朝鮮人女性を強姦したり犯した後殺害した米兵、ベトナム戦争中においてベトナム人女性に対して同様なことをした米兵、いったい何人いたのでしょうか?湾岸戦争においても慰安婦の世話になった米兵はいないと断言できるでしょうか?コソボ扮装においてサリエボなどで慰安婦の世話になった米兵はいないと証拠をもって言えるでしょうか? アフガニスタンやイラクで婦女暴行、殺人を犯した米兵、人権侵害をしなかった米兵、いないといえるんでしょうか? そんなことあれこれ検証するよりも、アメリカという国では、彼らも皆英雄なんです。アメリカではこうして英雄とされ敬礼される人達の中に戦犯がいてはいけないのです。アメリカという国では、そうでなければならないのです。それがアメリカ建国以来の伝統なのですから。アメリカという国の利益追求のため、建国以来、数え切れない程のアメリカ先住民や隣国メキシコの女性が犯され殺されたか。しかし、そんなことを過去の歴史の闇に葬られなければ正義の国アメリカは誇示できないのですから。そして、アメリカという国土拡張の為に“戦った英雄”の中に含まれるのです。平気で人権に対する罪を犯してきた一部の退役兵も、これと同じアメリカ独特の考え方により、“統計学的に有意に満たない”ので彼らの蛮行は無視され、英雄に含まれ、敬礼を受けるのです。

アメリカの人権団体や平和推進団体、それに女性の権利運動団体にしてもこうした一部の退役兵がやった女性や子供の人権侵害について何も声を上げません。たとえ上げたとしても黙殺されるか、圧力で潰されるだけでしょう。だから、皆一同に誇りあるアメリカ人として敬礼するだけです。アメリカ人というのは、ある意味ではカルトに洗脳された人間のように何か大切なことに完全に盲目的になるんでしょうか。彼らの良心というものの本質について懐疑的になりかねません。

それだけならアメリカの問題だからアメリカの好きなようにすればいい、と切り捨てることもできないわけではないのですが、こうしたアメリカの団体の中には昨年の戦後70周年記念にあたり安倍首相にむけて“もっと謝れ!慰安婦は政府がやったことを潔く認めろ!”といった公開書簡を世界中のマスコミに配信しまし、各国からの有識人達の賛同署名を付けていました。中には“女性の権利保護運動家”、“世界平和推進運動家”などと称する日本人もこの公開書簡に署名して日本政府への謝罪を戦後70周年記念の節目だからやれ、と言っていました。日本政府は既にかつての戦争のおいて旧日本軍が交戦、占領した地域の女性の権利が侵害されたことを公式に謝罪し、アジア女性基金という償いを行っているのですが、連中に言わせれば、そんなのは謝罪にならないとでもいう態度です。このような論調は、どうも連中が自称するような女性や平和の為の運動の趣旨から外れ、寧ろ、ある特定の政治的利害が絡んだ偽善的運動思えざるを得ない所があります。そもそも、私が知る限り、アメリカ政府が公式にかつての交戦国や占領国に対し、アメリカ兵が犯した婦女暴行などの女性の人権を蹂躙した蛮行を認め謝罪、補償した例はあるでしょうか? 

しかし、こうした在米日本人の運動家達、アメリカ兵による女性権利侵害や戦争犯罪人とされる婦女暴行殺人行為についてうんともすんとも言いません。こうした連中、ただの偽善者ですね。連中が本当に平和や女性の権利を保障する為の運動をしているならば、アメリカであれ日本であれ、退役兵の栄誉を称えようなんていう前に改めて彼らの一部が犯した人権や平和への罪という戦争犯罪について反省し、謝罪しましょう、ってニューヨークタイムズなどに寄稿すべきなんですが。。。私の30年近いアメリカ生活において今までにそのようなことをしている運動家や団体は一度も見たこと聞いたことはありません。日本に対する文句であれば数え切れないほど連中は発信していますけどね。偏見に満ちたただの偽善者でしかなく、真の意味での平和運動や女性の権利保障運動というのは名目であってただの盲目的アメリカ追従反日運動家でしかないような感じが否めません。こうした在米日本人の運動家もアメリカというカルトに洗脳され自分達の偏った良心の問題に対して盲目なんでしょう。そして、日本の女性もアメリカ兵の蛮行を受けているにもかかわらずこうした日本人の平和運動家や女性権利運動家は、日本政府へ更なる謝罪と補償をアメリカの同類の運動家同様に要求しても、アメリカ政府に対して何も言いません、というか、自分達の偽善、欺瞞と臆病さ、あるは、ただ自分達の偏見に無知だから言えないのでしょうか?

一方、日本ではまだ生存している旧日本軍退役兵の功績を称えよう、ということを提唱すれば、靖国問題同様に炎上し、“お前は軍国主義者か”、”慰安婦として苦しんだアジアの女性の苦しみを無視する非道なやつなのか!“、などと文句言われるだけですが。。。そして、国旗掲揚して君が代を皆で歌おう、といえば国粋主義者だ!といわれたり。。。“白塗り歴史修正主義者だ、というレッテルを貼られたり。。。そして、退官した自衛官達の功績を称えようなんていう国会議員すらあまりいないようですね。

ベトナム戦争末期や直後、“お前はいったい何人の‘肌の黄色い女と子供を殺したの?’と帰還兵を揶揄した時期を除き、戦争犯罪人を無視しても退役兵をただ無批判に称えることが当たり前のアメリカと、戦争は悪でありかつての軍は慰安婦ビジネスを“経営”し、兵の中には婦女暴行殺人を行ったのがいるから国を挙げて退役兵の栄誉を称えるようなことをしようとするだけで批判させる日本、一般的国民の考え方や世論が鮮明に違いますね。

こうした問題を文化人類学的、文化心理学的な観点から検証できる人ってあまりいませんね。そんなことしようとすると、日米両国の偏った“良心”を持つ偽善者達から叩かれますから。しかし、心理学を含めた行動科学や社会科学はこうしたタブーのような現実に科学的なメスを入れなければ本当の意味での正しい歴史認識とそれに基付く平和への努力はできないのではないでしょうか?

私は心理の専門、臨床家だからでしょうか、こうした現象に対し人間の心の奥、潜在意識に潜む何か恐ろしいもの、洗脳のよるマインドコントロールの恐ろしさ、人間の愚かさとそれに気付けないさらなる愚かさなどを感じます。皆さんはどうでしょうか?

在米日本人で同じように思った人は何人いるのでしょうか?在米日本人とはいえ、というか元在米日本人といったほうがふさわしい、アメリカ人と結婚して日本国籍を破棄しアメリカ国籍に乗り換え、誇りあるアメリカ人として振舞う外見と訛りのある英語だけが日本人同様の人もいますが、こうした自分の意思で日本人のアイデンティティーを捨ててアメリカ人になった人はどうなのでしょうか?

人の振りみてわが振りなおせ、ということわざがありますが、私達は今、アメリカのこうした問題を反面教師として活かして、心理学的な側面からも、洗脳や偏見といったテーマに重点をあてて、歴史を再検証する必要があるのではないでしょうか?