Japan and the California Problem Part 1

j.a.pan and the California Problem.

by Toyokichi Iyenaga and Kenoske Sato.

CHAPTER I

INTRODUCTORY

When, during the middle years of the last century, thousands of stalwart pioneers moved westward to California in quest of gold, they had no idea whatsoever of the part of destiny they were playing. When, synchronously with that movement, Commodore Perry crossed the Pacific and forced open the doors of j.a.pan with the prime object of securing safe anchorage, water, and provisions for the daring American schooners then busily engaged in trade with China, he never dreamed of the tremendous result which he was thereby bringing about. What those men were doing unconsciously was nothing short of preparing the way for contact and ultimate harmonious progress of two great branches of mankind and civilization which originally sprang from a common root, but which in the course of thousands of years of independent development have come to possess strikingly different characteristics.

Culture is aggressive and masculine; it craves conquest and vaunts victory. Once let loose in the open field of the Pacific, the East and West are now involved in a mighty tournament, the outcome of which is yet beyond mortal imagination. The most we can hope for is the speedy realization of Kipling's vision:

But there is neither East nor West, Border, nor Breed, nor Birth, When two strong men stand face to face, Though they come from the ends of the earth.

The Oriental problems in California, originating as they did in the conflict of local, economic, and political interests, have in recent years come to a.s.sume more and more the character of cultural and racial questions. The forms and motives of the movement for the exclusion of the Orientals are vastly diverse, often counteracting and contradictory, but deep in the bottom of the whirl there lies the fundamental question of race and civilization. To say the least, the present unrest in California with reference to the j.a.panese problem is the intensified, miniature form of the general struggle in which East and West are now being involved.

Says Governor Stephens of California in his letter to Secretary of State Colby:

California stands as an outpost on the western edge of Occidental civilization. Her people are the sons or the followers of the Argonauts who wended their way westward ... and here, without themselves recognizing it at the time, they took the farthest westward step that the white men can take. From our sh.o.r.es roll the waters of the Pacific. From our coast the mind's eye takes its gaze and sees on the other sh.o.r.es of that great ocean the teeming millions of the Orient, with its inst.i.tutions running their roots into the most venerable antiquity, its own inherited philosophy and standards of life, its own peculiar races and colors.

This being the case, the magnitude of the j.a.panese problem in California can hardly be exaggerated. Enveloped in a state under the guise of local conflict, the problem is, nevertheless, a gigantic one, involving vital questions of world destiny. Shall the races of Asia and Europe, brought together by the progress of science, be once more strictly separated?

Cannot different races, while remaining biologically distinct, form together the strong factors of a unified nation? Should white races organize in defense of themselves against "the rising tide of color" and invoke race war of an unprecedented scale and consequence? Is it not possible to arrive at some principle by which the contact of white and yellow races may be rendered a source of human happiness instead of being a cause for all the evil consequences imaginable? These are some of the questions which are contained in the Asiatic problem in California.

Already a considerable quant.i.ty of literature has appeared which sounds an extremely pessimistic forecast of the future of Eurasiatic relationship.

Some writers erroneously divide mankind into so many races by the color of the skin, as if each were a pure, h.o.m.ogeneous race, and they indulge in the risky speculation of "inevitable" race war between the white race, which hitherto held supremacy, and the yellow race, which is now attaining a position of serious rivalry. Others urge the imperative need of organizing the white nations into a supernational state in order to enable them to weather the threatened attacks from the yellow races. All these arguments are based on the presumption that the Asiatic races wherever they go--in Australia, Canada, or America--create conflict with the Aryan race. The fallacy of such arguments lies in envisaging the large problem of East and West from its partial expression. The anti-Asiatic movement in the new world is certainly a significant problem, but it is only an incidental and local phenomenon of the great process under way of cultural unification. That the California problem is not all that is involved in the relationship of Asia and America can readily be seen by the incessant increase, in spite of it, of close cooperation between them. In science, in art, in religion, in ideals, in industry, and commerce, and, last but not least, in sentiment, the peoples of these continents find themselves ever more closely bound together, learning to appreciate the inestimable value thereby created, and fast widening the scope of their group consciousness so as to embrace all mankind, thus concretely vindicating the futility of the idle speculation of race war based on the mere difference of skin pigmentation.

If the error of race-war theory arises from absorption in parts, overlooking their relations with the whole--from magnifying out of proportion the local racial conflict to the extent of eclipsing the value and significance of vastly more important relations--it behooves us to avoid such grievous mistakes and to view the situation in a broader perspective. Indeed, the key to the understanding and the solution of the difficulty of the Pacific Coast is in viewing it in the light of friendship and cooperation between America and j.a.pan. Then, and only then, does it become clear how important it is to approach the problem with prudence and foresight, and to endeavor to solve it in a spirit of fairness and justice. It then becomes plain, in the face of the vastly important tasks involved in wisely conducting the relationship of Orient and Occident, how foolish and cowardly it is to a.s.sume a negative att.i.tude of fear and withdrawal from the natural circ.u.mstance which time has brought about. Whether one likes it or not, the world is already made one, and any human attempt to divide it into air-tight compartments is hopeless. We are bound to have yet closer contacts among all races and nations. The way to a satisfactory solution of the California problem clearly lies in a closer and more intimate a.s.sociation--in a word, better mutual understanding between Orientals and Occidentals.

Let us then honestly seek to comprehend the heart of the difficulty and frankly discuss the question, untrammeled by any bias, prepossessions, or fear; with eyes steadily fixed on the larger aspects of the problem; eager to arrive at some constructive principles of solution satisfactory to all concerned.

CHAPTER II

j.a.pANESE TRAITS AND PHILOSOPHY OF LIFE

The national traits of different peoples are, like our faces, similar in rough outline but infinitely different in the finer details. The people of j.a.pan are in the larger characteristics not different from any other people; they are part of the aggregate of human beings and they possess all the instincts and desires which are common to humanity. But, as distinguished from other peoples, they display certain individual characteristics which are the product of a unique environment and history.

Emotional Nature.

Perhaps the most prominent characteristic of the j.a.panese is their excitable, emotional nature, which among the ignorant is often expressed in turbulent and irascible action, and which among the refined takes the form of a fine sentimentality and temperamental delicacy. This is rather the direct opposite of the American disposition, which is stable, blunt and big, hearty and generous. Such difference is greatly responsible for mutual misunderstandings, such as the j.a.panese charge that the American is discourteous and inconsiderate, and the American impression that the j.a.panese is dissimulating, not to say tricky.

The emotional temper of the j.a.panese has played a large role in their history and const.i.tutes a conspicuous factor in their national life. If the history of the Anglo-Saxons is primarily a story of compet.i.tion and struggle for the control of power and the pursuit of material interests, that of the j.a.panese is a drama of sentimental entanglement largely removed from material issues. Without due regard to the role played by emotion, the history of the j.a.panese people is wholly incomprehensible.

What, for instance, incited Hideyoshi to invade Korea in 1592? What made the j.a.panese accept so readily the teachings of the Jesuit Fathers during the latter half of the sixteenth century? What more recently induced j.a.pan to insist at the Paris Conference on recognition of racial equality by the League of Nations?

If the emotionalism of the race has been deeply influential in the historic drama, it has been no less persuasive in the political and social life of the present-day j.a.pan. Compare the Const.i.tutions of America and j.a.pan. If the outstanding features of the American Const.i.tution are the safeguarding of the interests and rights of the individual, the states, and the nation, those of the j.a.panese Const.i.tution are the expressions of the people's anxiety to recognize and perpetuate their beloved head, the Emperor, as the great, the divine ruler of their ideals. Although the onslaught of materialism has wrought some changes in recent years, there yet remains the ineradicable proof of j.a.panese emotionalism in the realm of marriage and love, where all earthly considerations are forgotten, if not tabooed, and in the realms of family and of society, where the relations between parents and children, and between friends and neighbors, are conducted with an a.s.sured sense of devotion, love, and good will. The same tendency is to be recognized in almost all j.a.panese inst.i.tutions, educational, military, and political, while it is particularly true in the realm of aesthetics, including, art, literature, and music--a realm that is ruled by sentiment.

In the common daily life of the j.a.panese their emotionalism expresses itself in almost infinitely diverse ways. Their peculiarly strong sense of pride and dignity, individual, family, and national, a sense for which the j.a.panese will make any sacrifice, comes from their highly-strung nervous system. Their keen sense of pride gives rise to another marked j.a.panese peculiarity--an excessive susceptibility to the opinions and feelings of their fellow men. Social ostracism to the j.a.panese is a punishment which is often more unbearable than the death penalty. The peculiarly high rate of suicides in j.a.pan is explained by statisticians as being largely due to some mistake or sin for which the offender would rather die than be chastised by society. The cold-blooded _hara kiri_ was an inst.i.tution by which the Samurai could sustain his honor or save his face when involved in disgrace. High-spirited temper, suppressed by ethical teachings, social conventions, and rigorous discipline, results in a singular contrast between external physical expressions and internal feelings. The placid faces, reserved manners, and reticence are but masks of the intense, burning spirit, whose spontaneous expression has been inhibited by centuries of stoic training. It is most unfortunate that this virtue in the Oriental sense has frequently been a cause of misunderstanding, making the j.a.panese appear dissimulating, and, therefore, untrustworthy.

But at heart the j.a.panese are neither as inscrutable or deceitful as some believe, nor are they as intriguing or profound as these terms would imply. They are kind and sympathetic, easily moved by the att.i.tude of others, quite simple-minded and honest, lacking tenacity, audacity, iron will, or cold deliberation. In these respects, as in many others, the j.a.panese possess some of the weaker traits of the South European peoples.

They have proved heretofore not a great people, but a little people "who are great in little things and little in great things."

The simple explanation of j.a.panese sentimentalism may be found in one of the original race stocks which migrated from southern islands of tropical climate, where emotion rather than will guides the conduct of the people.

The topographical and climatic conditions of j.a.pan have also had their influence, and these, with the numerous volcanic eruptions, frequent earthquakes, and recurrent typhoons, have given the people the disposition of restlessness and excitement. Perhaps also the social system of the Middle Ages, which was unduly autocratic and despotic, irritated the lower cla.s.ses, driving them to turbulent and "peppery" conduct.

aesthetic Temperament.

The next characteristic of the Islander is one which is closely related to the preceding trait. It is artistic temperament. Some scholars of archaeology attempted to trace this characteristic to the original settlers of the empire, but the resultant opinions are so diverse as to deny scientific validity. Some of them maintain that the Ainu, the earliest known settlers in j.a.pan, a now dwindling race living in the northern island called Hokkaido, were originally a very artistic people, contributing much to the aesthetic temperament of the j.a.panese. There are other scholars who insist that the Yamato race, and not the Ainu, was the most artistic, while there are still others who uphold the view that it was the vast horde of migrators coming from Korea, Tartary, and China who brought with them the love of beauty. But these are speculations of prehistorical conditions which are largely hidden from us by the veil of mythology. What we can be sure of is that the influence on the people of the exceptionally beautiful natural surroundings reflected itself in their artistic genius. Encouragement of art and literature and of artistic productions generally through the patronage of aristocrats, who enjoyed from the earlier ages leisure and wealth, has also had much to do in making the j.a.panese artistic.

What influence has this aesthetic temperament exerted on the life of the j.a.panese? In the first place, it has rendered j.a.panese civilization markedly feminine. This is shown by the fact that the creative efforts of the people were mainly directed to personal and home decoration and to literary and artistic pursuits, instead of to masculine efforts to fight and conquer the forces of nature, from which alone the sciences are born.

Particularly noticeable was the almost total absence of science in j.a.pan, in striking contrast to the remarkable wealth of art at the time, some half a century ago, when the country began a critical introspection of itself in comparison with other nations.

In the second place, it had the effect of making the people inclined to underestimate the value of material things and to exaggerate the glory of the spiritual aspects of life. This is most clearly seen in the teachings of Bushido,[1] which laid strong emphasis on the baseness of the conduct that has for its motive pecuniary or material interests, and which taught the subordination of the body to the soul as the most essential virtue of the Samurai. The traditional custom of sacrificing the material side of a question for the satisfaction and upholding of the emotional side still survives in present j.a.pan, and const.i.tutes one of the marked characteristics of the j.a.panese. His strong inclination towards imagination, meditation, and religious belief is too well known a fact to require more than a mention here.

It seems true that people gifted aesthetically are more apt to turn hedonistic. While it remains doubtful whether the j.a.panese are more immoral than other peoples, as is so frequently charged, it is quite true that they take more delight in a leisurely comfort of living, going to picnics, attending theaters, calling upon friends, and holding various ceremonies and feasts. Generally speaking, although not given to excesses, they show no puritanic disposition about drink and are lavish spenders for luxuries. In the tea houses and other places of social amus.e.m.e.nt they spend money often beyond the reasonable proportion of their income. They are not a thrifty people.

Group Consciousness.

Next to the artistic disposition must be mentioned their strong group consciousness. It is true that all people have a certain degree of group consciousness which emerges out of the facts of common biological and cultural heritage and experience. But in the case of the j.a.panese this group spirit is markedly strong, expressing itself in loyalty and patriotism. Most strangely, the spirit of _Yamato_, or the j.a.panese group spirit, has had its source more than anywhere else in primitive myths. Two ancient books of mythology, _Kojiki_ and _Nihongi_, record the story of the j.a.panese ancestors who were originally born of the G.o.ds of heaven and earth, and who settled in j.a.pan and established there through their brave deeds the majesty of the Empire of Nippon. From these ancestors sprang the people of j.a.pan. This myth is faithfully believed by the j.a.panese, and the people worship at the shrines where the spirits of their heroic ancestors are supposed still to reside and guard the country. So strong is this belief in myth even to-day that, in spite of the anthropological discovery that the original settlers of the island were of diverse races and possessed no advanced culture, the people still cling to the idea that the j.a.panese are a pure and glorious race, having sprung from one line of ancestors which was divine and which is now represented by its direct descendant, the Emperor.

In addition to mythology, what bound the j.a.panese so close together was the natural environment and the lack of cosmopolitan a.s.sociations.

Marooned as they were on little islands, the mutual a.s.sociation and intermarriage of people took place freely, and in the course of time established a substantially complete h.o.m.ogeneity of the population. The internal unity was further strengthened by the policy of national seclusion, which gave the common people the idea that j.a.pan was the only universe and that the j.a.panese were the only people on earth. In modern times, the group spirit or patriotism has been skillfully encouraged and enkindled by utilizing the national experience of the wars with China and Russia, and by a system of education which aimed to impress on the minds of children the glory of their people and history, the absolute duty of being loyal to the Emperor, and the hostile tendency of foreign countries toward their own.

What the people gain by narrow patriotism in the maintenance of national integrity they lose in their failure to take a broad view of things. This stubbornly obstructs the j.a.panese in their efforts to view their country in its proper relation to other countries; it hinders them from being "Romans when in Rome"; it makes the idea of following the example of England, the policy of loose national expansion, wholly unthinkable--j.a.panese colonies must be exclusively j.a.panese. The chief cause of the failure of j.a.panese colonization and emigration must be attributed to the strong consciousness of the Yamato Minzoku (Yamato race). This has made the j.a.panese noticeably narrow-minded, quite awkward in their relations with different peoples, and more or less given to race prejudice. The reputation of the j.a.panese as poor mixers is well known.

Their strong race prejudice has been exemplified by their att.i.tude toward the Chinese, Koreans, and the outcast cla.s.s of their fellow countrymen, called _Eta_, which has been nothing short of prejudicial discrimination.

In spite of the desperate efforts of the militarists and bureaucrats to conserve narrow patriotism and racial pride, it has been found increasingly difficult to do so, since the facts and thoughts of the West became accessible to the people. When the marvelous scientific achievements of the Occidental peoples, their advanced political and social systems, their profound philosophies of life and of the universe, together with their superior physique and formidable armament, were appreciated, it became all too apparent, even to the most conceited mind, that the culture and racial stock, in which the j.a.panese had taken so much pride, were sadly inferior, and that years of hard toil would be necessary before they could be the equals of the Occidentals. The pathetic cry of j.a.pan for recognition of racial equality by the League of Nations is a reluctant admission of this fact.

The outcome of this disillusionment has been the appearance of three currents of thought with reference to the national policy. One is the ultra Occidentalism which sees nothing good in their own country and people, and hence is extremely merciless and outspoken in denunciation of things j.a.panese, but which admires even to the point of worship almost everything that is European and American. To this school belong many younger radicals who are more or less socialistically inclined and who would like to see j.a.pan converted into a republic or a Bolshevik communism. Categorically opposed to this thought is another school, which its adherents call "j.a.panism." This school sees nothing new or worth while in things Occidental, and advocates, after the reasoning of Rousseau, a return to natural j.a.pan. Between these two extremes stand the majority of sane intellectuals, who clearly perceive both the limitations and the strength of j.a.pan, and endeavor to benefit through learning and a.s.similating the valuable experience of advanced nations.

Adaptable Disposition.

Another notable feature of the j.a.panese is their meager endowment of originality and, conversely, their marked apt.i.tude for adaptability. A glance at the outline of j.a.panese history shows how much the j.a.panese borrowed from other peoples in almost all phases of civilization and how little they themselves have created. Indeed, there is hardly anything which belongs to j.a.pan that cannot be traced originally to the earnest creative effort of other peoples. The same may be said of modern peoples, who, with the exception of scientific inventions, have mainly derived their culture from the Greeks and Romans. Whatever difference the future may witness, the j.a.panese thus far have been borrowers and receivers of other races' accomplishments. Perhaps this is the cause of the rapid development of the j.a.panese, who have succeeded in imitating and a.s.similating the strong points of nations in succession from the lower to the top of the hierarchy--from Korea, China, India, to Europe. When the process reaches the top of the ladder, let us hope that Nippon will start for the first time real creative work.

Spirit of Proletarian Chivalry.

The discussion of j.a.panese traits would be very incomplete if we omitted one outstanding idiosyncrasy that has not yet been mentioned. So peculiar is this trait to the j.a.panese that there is no adequate word to designate it in other languages. The j.a.panese express it by such words as _kikotsu_, _otokodate_, and _gikyoshin_. The nearest English equivalents for these terms would be heroism and chivalry. It is a mixed sentiment of rebellion against bully power, sympathy for the helpless, and willingness to sacrifice self for the sake of those who have done kind acts. This admirable sentiment must be strictly distinguished from the spirit of Bushido, because it has arisen among the plebeians in place of Bushido, which was the way of the Samurai or aristocrats, although it may have been, as some scholars claim, the source of inspiration for the growth of proletarian chivalry. Bushido has found an able propounder in Dr. Nitobe.

Under the Tokugawa regime the Samurai was the flower and the rest were nothing. The Samurai often abused their privilege and oppressed the common people not a little, disregarding their rights and personality. Then a cla.s.s of plebeians appeared who called themselves "men of men," and who made it their profession to defy the bullying Samurai and to defend the oppressed people. It was the virtue of this cla.s.s always to help the weak and crush the strong, and to be ready to lay down their lives at any moment. The story of Sakura Sogoro, who fell a martyr to the cause of oppressed peasants, has become a cla.s.sic.

Thus originating in defiance of despotism, the spirit of proletarian chivalry permeated among the lower cla.s.ses of people, and to this day it forms the bulwark of the rights and freedom of the common people. Refined and enriched by the embodiment in it of enlightened knowledge and ideals, the sentiment came to be on one side a keen appreciation of kindness and sympathy, and on the other a strong hatred of oppression and injustice.

The present proletarian movement in j.a.pan, a movement which is destined presently to become a mighty social force, owes its source and guidance to "the ways of the common people."