今日は「エルサレムの日」

北海道旅行中（http://d.hatena.ne.jp/itunalily/20130503）から楽しく読んでいる一冊が以下の本（http://d.hatena.ne.jp/itunalily/20130408）。

ベン=アミー・シロニー［著］青木偉作/上野正（訳）『日本の強さの秘密―ユダヤ人が歴史から読み解く日本の精神』日新報道（2013年3月）

著者のヘブライ大学の日本学のシロニー教授は、面識がないにも関わらず、快く私のフェイスブック友人のお一人になってくださいました（http://d.hatena.ne.jp/itunalily/20130405）。また、外務省に勤める私の「先輩」（http://d.hatena.ne.jp/itunalily/20110128）（http://d.hatena.ne.jp/itunalily/20110301）（http://d.hatena.ne.jp/itunalily/20110406）の博士論文の指導教授でもいらっしゃいました。
この本はヘブライ語で出版されたものの邦訳。2011年にはイスラエルでベストセラーになった本だそうです（pp.3, 343） 。ちょうど、3.11東日本大震災が発生したこともあって、日本に対するまなざしが集中していた頃だったからでもありましょうか。そう言えば、ちょっとおもしろかったのが、あの頃、ベンヤミン・ネタニヤフ首相も、エフード・バラク氏も、イスラエル国防軍の報道官の女性も、皆我こそはと言わんばかりに、「即座に日本へ援助隊を派遣するよう、私が指示を出しました」と誇り高く述べられていたこと。想像するに、二人いれば三通りか四通りの議論が飛び出すと言われるユダヤ人のこと、誰が最初の発信源かはともかく、自主的に日本を助けようとされたことは、うれしい限り。
特に反ユダヤ主義に関して（http://d.hatena.ne.jp/itunalily/20120505）（http://d.hatena.ne.jp/itunalily/20120528）（http://d.hatena.ne.jp/itunalily/20120620）（http://d.hatena.ne.jp/itunalily/20130425）、日欧の比較という視点が興味深いです。

「このようなことはヨーロッパでは起こり得ない。ヨーロッパの反ユダヤ主義は、宗教の問題や社会問題、そして人種や政治の問題が根底にある。日本における反ユダヤ主義は、それらの問題とはまったく関わりが無い。それゆえ日本における反ユダヤ主義は、ユダヤの陰謀論というような読み物が人々の興味をひいている程度なのである。」

「日本では、反ユダヤと親ユダヤは重なりあっている。つまり、西洋人は『ユダヤ人が世界を支配しようとしている』と感じたら、『ユダヤ人を追放するか殺すしかない』と考える。しかし日本人の場合は、『もしそうなら、ユダヤ人と仲良くしておこう』と考えるのだ。」（p.174）

ダニエル・パイプス先生ならば、こういう風には書かないでしょうねぇ。反ユダヤ主義の著者を細かく調べ上げて、自分の方針や戦略にかなった情報であれば、当該文脈の中でいかにマイナーであろうが何だろうが、（日本も含めて）一律に批判的に並べて分析しておくのがパイプス流（http://d.hatena.ne.jp/itunalily/20120131）（http://d.hatena.ne.jp/itunalily/20120201）（http://d.hatena.ne.jp/itunalily/20120524）（http://d.hatena.ne.jp/itunalily/20120612）（http://d.hatena.ne.jp/itunalily/20120618）。

例えば、Daniel Pipes “Conspiracy:How the paraniod style flourishes and where it comes from" The Free Press, 1997（http://d.hatena.ne.jp/itunalily/20120131）（http://d.hatena.ne.jp/itunalily/20120524）（http://d.hatena.ne.jp/itunalily/20120612）を例にとってみましょう。（*注の数字は、このブログに合わせて変えています。）赤字は例によって私によるものです。

pp.124-125
But these were minor and nonconspiratorial forms of anti-Jewish sentiment. True antisemitism outside the Western and Muslim worlds exists only in Japan where fascination with yudayaka, or the Jewish peril, has existed since the 1920s. On two occasions―during the World WarⅡera and from the mid-1980s―Jews have come to represent liberalism among those who hate it. The Protocols reached Japan in the aftermath of World WarⅠand became state dogma as the alliance with Nazi Germany gained importance. In part because its ideas so closely resembled Japanese anti-Christian polemics of an earlier period, it won an immediate audience, which grew as Japan plunged into ultranationalism and alliance with Nazi Germany.
As antisemitism in Japan developed into the “belief in a global Jewish conspiracy bent on destroying Japan,”*1 the 1937 attack on China was in part justified as a fight against this Jewish conspiracy, while confrontation with the United States was portrayed as a battle with Jewish “hegemony” in that country. *2 In 1941, one Japanese writer held that “The degree to which countries retain a democratic character is precisely the degree to which they are subject to the Jewish dictatorship.” *3 Late in the war, anti-semitism had progressed so far that leading newspapers interpreted Italy’s surrender to the Allies as a Jewish plot, and some even read history backwards to see Commodore Perry’s expedition as a Jewish invasion of Japan. *4 More broadly, Jews were viewed as the puppeteers behind Stalin, Chiang K’ai-Shek, Roosevelt, and Churchill, as well as the Christian religion. Not content merely to repeat Western themes, the Japanese formulated original ones of their own. One writer, for example, presented Jews as the Japanese Doppelgänger:

No country has a more profound relationship with the Jews than Japan. The relationship can be traced back to ancient times….What is known as Judaism today is actually a counterfeit religion forged by Jewish priests who dressed up the Satanic god Yahweh in the garb of the Sumerian sun god and other gods …［W］hat is known as Jewish culture developed diabolically as a counterfeit expression of Japanese Sun Goddess culture.*5

Conspiracy theories about Jews waned after the war but returned to prominence decades later, when they served as vehicles to define Japanese identity (most notably in the 1971 book, The Japanese and the Jews) and express fears of the United States. Antisemitism revived in a serious way during the mid-1908s. Masami Uno’s two 1986 books blamed Japan’s economic recession on the Jews who run virtually all American corporations, and he predicted a Jewish tyranny running the world from the Third Temple in Jerusalem.*6 He also argued that the two-party democracy in Japan was part of a Jewish plot to destroy Japan. His books sold over a million copies.

Uno’s success made antisemitic conspiracism socially acceptable, and a flood of even more extravagant works followed. Judaism caused all the evils of Western civilization, including colonialism and Naziam. Jews, not the U.S. government, defeated Japan in World WarⅡ. A powerful Jewish “shadow government” runs the United States and conjured up the Kuwait crisis in 1990-91. “Jewish money” caused the Tokyo stock market’s steep drop in 1992―part of a pattern to weaken Japanese companies and so render them vulnerable to foreign purchase. Jews control Japan’s Ministry of Finance, as reflected in the “Jewish” marks on Japanese paper currency. One author traces the Jewish plot against Japan back to the Nara Period (A.D.710-784). As antisemitic theories attained popularity and sales, book stores set up “Jewish corners” to handle a profusion of books on the subject.

p.165
To be sure, the long reach of antisemitism owes much to the Right, as Juan Peron in Argentina and Japan in the 1980s both reflect.

pp.180-181
Japanese anti-semitism may seem like a harmless fantasy, but it too has had tragic consequences. The cult group Aum Shinri Kyo published a crude antisemitic tract in January 1995 in which it presented Japan’s entire postwar history in terms of Jewish domination of the country. To fight this monstrous power, Aum Shinri Kyo announced that it “formally declares war on the ‘world shadow government’that murders untold numbers of people.”*7

p.187
The same ideas recurred all over the world. Katsuisa (sic) Sakai, a Christian minister, published three Protocols-inspired tracts in 1924, warning Japanese that the Jewish conspiracy would soon extend to Japan “and even encroach on the Imperial family itself.” *8 At the same time, Sakai enthusiastically supported Jewish nationalism: “The rebuilding of Zion is not merely the ambition of the Jews but a mission from God. Their movement is thus not an invasion but a revival. They should attack proudly, their flag unfurled!” *9 So stalwart a Zionist did Sakai consider himself that he used this credential to petition (without success) for a loan from a Zionist organization in England.

pp.190-191
Benign and malign views of Jewish power have co-existed in Japan for nearly a century, leading to confusion so intense it has a near-comic quality. Curiously, both originated in war against Russia. The benign view began when some Jews (notably Jacob Schiff) won financial assistance for Japan in its war of 1904-05 against Russia. The Russians responded to that loss by resorting to a Jewish conspiracy. It was precisely that malign view that they imparted to Japan in 1918-22, as White Russians fought alongside Japanese troops in Siberia. The anti-Bolsheviks widely accepted the Protocols of the Elders of Zion as the explanation for the Russian Revolution and convinced their Japanese contacts of its truth.

Profoundly ignorant about Jews but fascinated by this reputedly powerful force and convinced of the reality of a Jewish conspiracy, the leaders of fascist Japan wavered between hostility and friendliness (appealing to Jews, “you should actively support and contribute to the Holy War of Sacred Japan”).*10 To win Jewish goodwill, they invited Jews in the late 1930s to settle in the occupied territory of Manchuria, hoping this gesture would inspire the Elders of Zion to use their influence to improve American opinion toward Japanese imperialism.
These contrary views came to a head at a December 1938 cabinet meeting. Hours of debate on the Jewish issue kept the cabinet in session deep into the night, with one side arguing for the malign view coming out of Nazi Germany and the other for the benign view that had some strength in Japan. Advocates of the benign view recalled the war of 1904-05 and hoped in the future for more financial and political help (e.g., to make President Roosevelt look on Japan more kindly). In the end, the latter won (“We cannot afford to alienate the Jews”): Jews would be allowed into Japanese-occupied Manchuria so that they would develop the area and bring favorable publicity to Japan. In deference to Nazi Germany, however, this policy was not publicly declared.*11

［Notes］

＊1 (p.224)
This definition of Japanese antisemitism is in David G.Goodman and Masanori Miyazaswa, Jews in the Japanese Mind: The History and Uses of a Cultural Stereotype (New York: Free Press, 1995), p.11.

＊2 (p.224)
Quoted in ibid., p.106.

＊3 (p.224)
HOKUZAN ATAGO quoted in ibid., pp.107,226, 245.

＊4 (p.224)
Mainichi shimbun, 12 September 1944 and Yomiuri shimbun, 22 January 1944. Quoted in ibid., pp.108-09.

＊5 (p.224)
MASAO MASUDA, writing in November 1942. Quoted in ibid., pp.120-21.

＊6 (p.224)
UNO MASAMI, Yudaya ga wakaru to Nihon ga miete kuru (Tokyo: Yokuma shoten, 1986) idem, and Yudaya ga wakaru to sekai ga miete kuru (Tokyo: Yokuma shoten, 1986). Translated, the titles are “If You Understand the Jews, You Will Understand Japan” and “If You Understand the Jews, You Will Understand the World.”

＊7 (p.233)
Quoted in Anti-Semitism Worldwide, 1995/6, p.265. Elsewhere, those “untold numbers” are estimated at three billion.

＊8 (p.234)
Quoted in David G. Goodman and Masanori Miyazawa, Jews in the Japanese Mind: The History and Uses of a Cultural Stereotype (New York: Free Press, 1995), p.82.

＊9 (p.234)
Ibid., pp.82-83.

＊10 (p.235)
KORESHIGE INUZUKA, an “officially recognized antisemite,” in a 1939 “Letter to the Leader of the Jews,” quoted in Goodman and Miyazawa, Jews in the Japanese Mind, pp.130-31.

＊11 (p.235)
Marvin Tokayer and Mary Swartz, The Fugo (sic) Plan: The Untold Story of the Japanese and the Jews during World WarⅡ(New York: Paddington Press, 1979), esp. pp.44-61. (The very tasty but extremely poisonous fugo (sic) fish can be consumed safely only if the poisonous parts are expertly removed; likewise, Jews were seen as potentially very useful but fatal if mishandled.)

（ユーリ：上記注11の‘Fugo'は‘Fugu’の綴りミスで「河豚」を意味するかと思われます。）

一方、シロニー先生のバランス感覚で、もっとおもしろい記述はここ。とかく、親イスラエル派の日本人は、イスラエルやユダヤ人の教育の良い点のみを重点的に日本へ紹介する傾向がなきにしもあらずですが...（http://d.hatena.ne.jp/itunalily/20080409）（http://d.hatena.ne.jp/itunalily/20090210）（http://d.hatena.ne.jp/itunalily/20130402）。

「多くのイスラエル人は、日本の教育が世界で最高だと思っている。」
「多くの日本人は、イスラエルの教育は世界で一番優れていると思っている。」
「しかし、どちらの考えも間違っている。日本の教育は暗記教育を土台としており、独自の考えを生み出すための教育ではない。また、イスラエルの教育は規律正しく学ぶ訓練が欠けている。」（p.176）

ちなみに、私の場合、「仲良くしておこう」と思ったからパイプス訳業を引き受けたのではありません。繰り返すようですが、混沌としてつかみどころのない困難な中東情勢に関して、お若い頃から一貫して、たとえ孤立しようが何だろうが、自分がこうと思ったらあくまで筋を通し、事実に即した論理的で分析の明快な思考方法を貫かれてきたパイプス先生を尊敬するから、というのが一番の理由（http://d.hatena.ne.jp/itunalily/20120429）（http://d.hatena.ne.jp/itunalily/20120531）（http://d.hatena.ne.jp/itunalily/20120616）（http://d.hatena.ne.jp/itunalily/20120623）（http://d.hatena.ne.jp/itunalily/20120627）（http://d.hatena.ne.jp/itunalily/20120713）（http://d.hatena.ne.jp/itunalily/20120819）（http://d.hatena.ne.jp/itunalily/20120827）（http://d.hatena.ne.jp/itunalily/20120830）（http://d.hatena.ne.jp/itunalily/20121111）（http://d.hatena.ne.jp/itunalily/20121230）（http://d.hatena.ne.jp/itunalily/20130109）（http://d.hatena.ne.jp/itunalily/20130322）。それに、非難囂々浴びつつも意志強固に自分を貫こうとされる姿勢に、いつしかこちらが応援したい気になるところも、一種の人徳。国内外のさまざまな場所へ積極的に出て行かれる割には、かなり気難しく（http://d.hatena.ne.jp/itunalily/20120929）（http://d.hatena.ne.jp/itunalily/20121024）（http://d.hatena.ne.jp/itunalily/20121101）（http://d.hatena.ne.jp/itunalily/20130121）、人と安易に群れることをしないぶっきらぼうな性格もあって（http://d.hatena.ne.jp/itunalily/20120424）（http://d.hatena.ne.jp/itunalily/20120507）（http://d.hatena.ne.jp/itunalily/20120516）（http://d.hatena.ne.jp/itunalily/20120522）（http://d.hatena.ne.jp/itunalily/20120807）（http://d.hatena.ne.jp/itunalily/20120821）（http://d.hatena.ne.jp/itunalily/20120917）（http://d.hatena.ne.jp/itunalily/20121031）（http://d.hatena.ne.jp/itunalily/20130310）、好き嫌いや評価が大きく二分されるタイプの論客だとは思いますが（http://d.hatena.ne.jp/itunalily/20130405）。