父辈的罪孽。日本非人道的故事
作者：庞加迪索恩-贾梅布辛
父辈的罪孽。日本非人道的故事
作者：庞加迪索恩-贾梅布辛
父辈的罪孽。日本非人道的故事
日本采摘棉花的农民（来源：Flickr/ Okinawa Soba (Rob)）。Flickr/ Okinawa Soba (Rob))
提交时间：Wednesday, 17 Mar 2021 - 05:04 PM
10000日元账单上的武士[6，第322页]--福泽谕吉（1834-1901）[6，第15页]--在明治维新（1868年[6，第11页]）后不久碰到一个农民[6，第15页]。看到他，这个农民立即跳下马来。福泽坚持认为，现在任何人都可以继续骑马，不管碰到谁，这就是法律。那位农民像是非常害怕地鞠了一躬，并深表歉意，但在武士面前，他无法骑上马[6，第15页]。
日本采摘棉花的农民（来源：Flickr/ Okinawa Soba）。Flickr/ Okinawa Soba (Rob))
"如果你不这样做，我就打你。[6, p. 15]"
在德川时期（1600-1868年）的268年里[6，第3页]，占人口80%的日本农民[6，第6页][8，第113页][12，第62页]，他们存在的唯一目的是为武士耕种土地。历史学家Mikiso Hane指出 "......6%的人口[8，第112页]征用了50%的土地财富，留下80%以上的人口靠剩下的东西维持生计......[6，第8页]"
18世纪的一位幕府官员。"芝麻和农民非常相似，你越是压榨他们，你就能从他们身上榨取更多。[6, p. 8]"
明治维新使生活变得更糟--农民现在不再用大米来支付他们的土地税，而是用钱来支付，这使他们容易受到大米价格变化的影响。他们在日本的现代化进程中首当其冲：到1892年，政府收入的85.6%是他们的税收。许多人越陷越深，债台高筑。许多人失去了他们的土地[6，第17页] [12，第82-3页]。
"没有枷锁的苦役--一个人因需要而被束缚，只有死亡才能使其解脱。" [9, p. 14]
他们在暴政、贫穷、疾病、营养不良、寄生虫、饥荒中备受折磨[12，第62-3页] [6，第3、34-6、40-1、44-8页] [13，第358页] [14，第11、102-3、133、162页] [15，第13-4页] 。在德川时代，近50万农民在极端饥荒中饿死。还有一些人在严重的饥荒中死亡[6，第7页] [8，第118-9页]。在1884-1885年现代化的明治时代（1868-1912）[11，第xxxvi页]，整个国家被严重的饥荒所笼罩。诗人北村东国（1868-1894）感叹，政府所做的只是说"......更努力工作......" 农民失去了他们的土地，涌入城市乞讨和偷窃。自杀率急剧上升。可能出现了杀婴现象。女儿们被送到棉花和丝绸厂，或被卖到日本和海外的妓院[6, p. 27]。
在北部各县，饥荒"......几乎是司空见惯的事"。他们在正常年份几乎无法生存，因此在坏境中受到的打击特别大[6，第114页] [14，第253页] [10，第46页]；从德川时代开始[6，第。7]，饿死的人的尸体把津轻半岛的道路堵了好几里[6，第7-8页]，到明治时代，到太守时代（1912-1926）[11，第xxxvii]，甚至到早期的昭和时代（1926-1989）[11，第xxxvii] [6，第114页]。在1934年的饥荒中，青森县70%-80%的人都像动物一样生活。岩手县的一个村庄有50%的婴儿死亡率，而90万人口中有一半处于饥饿的边缘。该地区有4,521名女孩被卖到妓院，2,196人被卖到艺妓馆，17,260人签订了工厂和磨坊的合同[6，第114-5页]。一封遗书说："当我重生时，我不会以农民的身份回来 [6, p. 116]"。
关于妓女的生活，在20世纪20年代，一个女人在一本杂志上写道 "我的同伴们在全日本丑陋的生活下水道中蠕动......你认为妓院老板如何对待我们？他们是吸血虫，......把我们中的许多人逼到了死路。" 另一位在她的日记中写道。"我不断告诉自己，'我必须自杀，我必须自杀'，并写下了数不清的遗书。但我决定不自杀，因为这对我没有好处......唯一的现实是我母亲和妹妹的心碎[6，第215-7页]"。
在海外妓院中，据估计，1910年有22,000名所谓的karayuki-san日本妓女在海外。Hane严峻地指出。"实际上每一个karayuki的生活故事都是一个不折不扣的恐怖故事[6，第219-20页]"。
一个有代表性的日本纺织厂女孩的样本回忆说。"我不知道有多少次我想我宁愿跳进诹访湖淹死[12，第82页]"。
我只触及到了表面[6][7]。
我听到 "itadakimasu "就会看到饥饿的农民。
我听到 "moushiwakegozaimasen"，我看到农民在武士面前畏缩不前。
我听到 "shouganai"，就会看到一个饥饿的家庭把他们的女儿卖到妓院。
对于古人所说的 "父辈的罪孽"，我们今天称之为 "代际创伤"。[16, p. 1101] [17, p. 745]"
对于古人所说的 "罪恶"，我们今天称之为 "表观遗传学。[18]"
历史很重要，因为它不是关于过去，而是关于我们。
参考文献
巴特利特，约翰。1968 (1855). 熟悉的语录。古代和现代文学中的段落、短语和谚语集，并追溯到其来源。第十四版修订和扩大版。Boston, MA: Little, Brown and Company. <http://archive.org/details/familiarquotatio017007mbp>。
Calder, William M., III. n.d. "MORGAN, Morris Hicky." 古典学者数据库，罗格斯大学，艺术与科学学院。2021年2月8日访问。https://dbcs.rutgers.edu/all-scholars/8954-morgan-morris-hicky。
ESC和亨利。2003. "父亲的罪过--短语的含义和起源。" 词条搜索器。2003年8月24日。https://www.phrases.org.uk/bulletin_board/23/messages/847.html。
米尔顿，迈克尔A. 2020年。"什么是'父亲的罪过'？了解世代的后果。" Crosswalk.Com. 2020年2月13日。https://www.crosswalk.com/faith/bible-study/what-does-the-sins-of-the-father-mean-in-the-bible.html。
Odell, Margaret. 2011. "以西结书18:1-4, 25-32注释。" 路德神学院的工作传道人。2011年9月25日。https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-26/commentary-on-ezekiel-181-4-25-32-2。
Hane, Mikiso. 2016. 农民、反叛者、妇女和被遗弃者。现代日本的底层。更新的第二版。Asian Voices: An Asia/Pacific/Perspectives Series. Lanham, MD: Rowman & Littlefield.
Shimonaka, Kunihiko, ed. 1972. Nihon Zankoku Monogatari (Tales of Japanese Inhumanity). 5卷。东京。平本社。
Deal, William E. 2006. "社会与经济"。在《中世纪和早期现代日本生活手册》中，107-30。New York, NY: facts on file inc.
Weber, Eugen. 1976. 农民变成法国人：法国农村的现代化，1870-1914。斯坦福。Stanford University Press.
Partner, Simon. 2004. Toshie: 二十世纪日本乡村生活的故事》。Berkeley: 加州大学出版社。
Saaler, Sven, and Christopher W. A. Szpilman, eds. 2017. "年表"。In Routledge Handbook of Modern Japanese History, xxxvi-xxxix. Routledge Handbooks. 伦敦。Routledge, Taylor & Francis Group.
Huffman, James L. 2010. Japan in World History. The New Oxford World History. 牛津。Oxford: Oxford University Press.
Deal, William E. 2006. "Everyday Life." In Handbook to Life in Medieval and Early Modern Japan, 340-60. New York, NY: facts on file inc.
Nishida, Yoshiaki and Waswo, Ann. 2003. 日本的农民和乡村生活。Abingdon, Oxon: Taylor and Francis, Taylor & Francis Group. https://doi.org/10.4324/9780203417720.
Lone, Stewart. 2010. 日本帝国的省级生活和军事。幻影武士》。Vol. 58. Routledge亚洲现代史研究》。Abingdon, Oxon: Routledge, Taylor & Francis Group. https://doi.org/10.4324/9780203872352.
Isobel, S, Goodyear, M, Furness, T, Foster, K. 防止创伤代际传递。一个关键的解释性综合。J Clin Nurs. 2019; 28: 1100- 1113. https://doi-/10.1111/jocn.14735
Sangalang, C.C., Vang, C. 难民家庭的代际创伤。A Systematic Review. J Immigrant Minority Health 19, 745-754 (2017). https://doi-/10.1007/s10903-016-0499-7
Curry, Andrew. 2019. "痛苦的遗产。父母的情感创伤可能会改变他们孩子的生物学。对小鼠的研究表明了这一点。" 科学|AAAS，2019年7月18日。DOI:10.1126/science.aay7690。
父辈们的罪孽。" 诸神将父亲的罪孽拜访在孩子身上。" -Phrixus, frag. 970，欧里庇得斯[1，第86页]（公元前485-406年）[1，第83页]，莫里斯-希基-摩根[1，第86页]（1859-1910年）译[2]；另见。出埃及记》20:5-"因为我耶和华你的神是忌邪的神，要把父亲的罪孽临到儿女身上，直到恨我的人的第三、四代。" [1，第9页]；"为了你们父亲的罪孽，你们虽然无罪，也必须受苦。"--贺拉斯[1，第86页]（公元前65-8年）[1，第120页]，《奥德》三，6：一[1，第86页]；"父亲的罪孽要归到孩子身上。" -莎士比亚[1，第86页]（1564-1616）[1，第214页]，《威尼斯商人》，三，五，一[1，第86页]。见[3] [4] [5]，列出了这句话在圣经中的出处，以及对这一概念的基本（尽管是有意见的）认识。
日本残酷物语》（Nihon Zankoku Monogatari）。这是五卷本的日本历史著作[7]的标题，构成了历史学家Mikiso Hane的《农民、叛乱者、妇女和被遗弃者》的主干内容。6]--除了后记和第二版中新增的一章（女性叛乱者）[6，第341-2页]外，每一章[6，第321-42页]都至少引用了几次。
"没有枷锁的艰苦劳动--人们因需要而被束缚，只有死亡才能使其解脱。" : 西蒙-帕特尔在1925年将日本的大多数农民描述成这样[10, p. xi]，他引用了欧根https://www.flickr.com/photos/okinawa-soba/4625100538/s 1914年法国农民的描述[10, p. 171]。
The samurai [6, p. 322] on the ¥10,000 bill—Fukuzawa Yukichi (1834-1901) [6, p. 15]—ran into a peasant shortly after the Meiji Restoration (1868 [6, p. 11]) [6, p.15]: Seeing him, the peasant immediately jumped off his horse. Fukuzawa insisted that nowadays anyone can keep on riding horses no matter who they ran into, that’s the law. The peasant bowed as if in great fear and apologized profusely, but was unable to mount his horse in front of a samurai [6, p. 15].
Japanese cotton picking peasants (Source: Flickr/ Okinawa Soba (Rob))
“If you don’t, I’ll beat you. [6, p. 15]”
For the 268 years of the Tokugawa period (1600-1868) [6, p. 3] the Japanese peasants—who made up 80 percent of the population [6, p. 6] [8, p. 113] [12, p. 62]—their sole purpose for existence was to work the land for the samurai. Historian Mikiso Hane observed: “… 6 percent of the population [8, p. 112] expropriates 50 percent of the land’s bounty, and leaves over 80 percent of the population to subsist on what remains… [6, p. 8]”
A Bakufu official in the 18th century: “Sesame seeds and peasants are very much alike, the more you squeeze them, the more you can extract from them. [6, p. 8]”
The Meiji Restoration made life worse—instead of rice the peasants now paid their land tax in money—making them vulnerable to rice’s changing price. They bore the brunt of Japan’s modernization: by 1892, 85.6 percent of government revenue was their tax. Many fell deeper and deeper into debt. Many lost their land [6, p. 17] [12, pp. 82-3].
“Hard labor without chains—to which one remained bound by necessity and from which only death could bring release.” [9, p. 14]
Theirs was a tortured existence of tyranny; poverty; disease; malnourishment; parasites; famines [12, pp. 62-3] [6, pp. 3, 34-6, 40-1, 44-8] [13, p. 358] [14, p. 11, 102-3, 133, 162] [15, pp. 13-4]. Close to half a million peasants died of starvation in the Tokugawa era during extreme famines. Some more died in severe famines [6, p. 7] [8, pp. 118-9]. In the modernized Meiji era (1868-1912) [11, p. xxxvi] of 1884-1885, the entire nation was gripped by severe famines. Poet Kitamura Toukoku (1868-1894) lamented that all the government did was say “… work harder…” Peasants lost their lands, swarmed the cities to beg and steal. Suicide rates skyrocketed. There might have been infanticide. Daughters were sent to cotton and silk factories, or sold to brothels in Japan and overseas [6, p. 27].
In the northern prefectures, famines were “… almost a commonplace occurrence.” They barely survive in normal years, and so are hit especially hard in bad times [6, p. 114] [14, p. 253] [10, p. 46]; from the Tokugawa era [6, p. 7] where bodies of those who starved to death blocked roads for miles along the Tsugaru Peninsula [6, pp. 7-8], to the Meiji era, to the Taishou era (1912-1926) [11, p. xxxvii], to even the early Shouwa era (1926-1989) [11, p. xxxvii] [6, p. 114]. During the famine of 1934, 70-80 percent of Aomori prefecture were living like animals. A village in Iwate prefecture had 50 percent infant mortality rate while half the population of 900,000 was on the brink of starvation. The region saw 4,521 girls sold to brothels, 2,196 to geisha houses, and 17,260 signed contracts for factories and mills [6, pp. 114-5]. A suicide note said “When I am reborn I will not come back as a farmer [6, p. 116]”.
Of life as a prostitute, in the 1920s a woman wrote in a magazine: “My companions are writhing in the ugly sewer of life all over Japan… How do you think the brothel owner treats us? They are bloodsuckers who… drive many of us to death.” Another wrote in her diary: “I kept telling myself, ‘I must kill myself, I must kill myself,’ and wrote endless numbers of suicide notes. But I decided against suicide for it would do me no good… The only reality would be the heartbreak of my mother and younger sister [6, pp. 215-7]”.
Of overseas brothels, it is estimated that in 1910 there were 22,000 so-called karayuki-san Japanese prostitutes abroad. Hane noted grimly: “The life story of practically every one of the karayuki is an unmitigated horror story [6, pp. 219-20].”
A representative sample of Japanese textile factory girls recalled: “I don’t know how many times I thought I would rather jump into Lake Suwa and drown [12, p. 82].”
I have only scratched the surface [6] [7].
I hear "itadakimasu" I see the starving peasants.
I hear "moushiwakegozaimasen" I see the peasant cowering in front of the samurai.
I hear "shouganai" I see a starving family selling their daughter to a brothel.
For what the ancients called "the sins of the fathers" we today call "intergenerational trauma. [16, p. 1101] [17, p. 745]"
For what the ancients called "sin" we today call "epigenetics. [18]"
History matters because it's not about the past, it's about us.
References
- Bartlett, John. 1968 (1855). Familiar Quotations: A Collection of Passages, Phrases and Proverbs Traced to Their Sources in Ancient and Modern Literature. Fourteenth Edition Revised and Enlarged. Boston, MA: Little, Brown and Company. <http://archive.org/details/familiarquotatio017007mbp>.
- Calder, William M., III. n.d. “MORGAN, Morris Hicky.” Database of Classical Scholars, Rutgers, School of Arts and Sciences. Accessed February 8, 2021. https://dbcs.rutgers.edu/all-scholars/8954-morgan-morris-hicky.
- ESC and Henry. 2003. “The Sins of the Fathers - Phrase Meaning and Origin.” The Phrase Finder. August 24, 2003. https://www.phrases.org.uk/bulletin_board/23/messages/847.html.
- Milton, Michael A. 2020. “What Are ‘Sins of the Father’? Understanding Generational Consequences.” Crosswalk.Com. February 13, 2020. https://www.crosswalk.com/faith/bible-study/what-does-the-sins-of-the-father-mean-in-the-bible.html.
- Odell, Margaret. 2011. “Commentary on Ezekiel 18:1-4, 25-32.” Working Preacher from Luther Seminary. September 25, 2011. https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-26/commentary-on-ezekiel-181-4-25-32-2.
- Hane, Mikiso. 2016. Peasants, Rebels, Women, and Outcastes: The Underside of Modern Japan. Updated 2nd ed. Asian Voices: An Asia/Pacific/Perspectives Series. Lanham, MD: Rowman & Littlefield.
- Shimonaka, Kunihiko, ed. 1972. Nihon Zankoku Monogatari (Tales of Japanese Inhumanity). 5 vols. Tokyo: Heibonsha.
- Deal, William E. 2006. “Society and Economy.” In Handbook to Life in Medieval and Early Modern Japan, 107–30. New York, NY: FACTS ON FILE INC.
- Weber, Eugen. 1976. Peasants into Frenchmen: The Modernization of Rural France, 1870–1914. Stanford: Stanford University Press.
- Partner, Simon. 2004. Toshie: A Story of Village Life in Twentieth-Century Japan. Berkeley: University of California Press.
- Saaler, Sven, and Christopher W. A. Szpilman, eds. 2017. “Chronology.” In Routledge Handbook of Modern Japanese History, xxxvi–xxxix. Routledge Handbooks. London: Routledge, Taylor & Francis Group.
- Huffman, James L. 2010. Japan in World History. The New Oxford World History. Oxford: Oxford University Press.
- Deal, William E. 2006. “Everyday Life.” In Handbook to Life in Medieval and Early Modern Japan, 340–60. New York, NY: FACTS ON FILE INC.
- Nishida, Yoshiaki and Waswo, Ann. 2003. Farmers and Village Life in Japan. Abingdon, Oxon: Taylor and Francis, Taylor & Francis Group. https://doi.org/10.4324/9780203417720.
- Lone, Stewart. 2010. Provincial Life and the Military in Imperial Japan: The Phantom Samurai. Vol. 58. Routledge Studies in the Modern History of Asia. Abingdon, Oxon: Routledge, Taylor & Francis Group. https://doi.org/10.4324/9780203872352.
- Isobel, S, Goodyear, M, Furness, T, Foster, K. Preventing intergenerational trauma transmission: A critical interpretive synthesis. J Clin Nurs. 2019; 28: 1100– 1113. https://doi-/10.1111/jocn.14735
- Sangalang, C.C., Vang, C. Intergenerational Trauma in Refugee Families: A Systematic Review. J Immigrant Minority Health 19, 745–754 (2017). https://doi-/10.1007/s10903-016-0499-7
- Curry, Andrew. 2019. “A Painful Legacy: Parents’ Emotional Trauma May Change Their Children’s Biology. Studies in Mice Show How.” Science | AAAS, July 18, 2019. doi:10.1126/science.aay7690.
The Sins of the Fathers: “ The gods Visit the sins of the fathers upon the children.” —Phrixus, frag. 970, Euripides [1, p. 86] (485-406 B.C.) [1, p. 83], translated by Morris Hickey Morgan [1, p. 86] (1859-1910) [2]; see also: Exodus 20:5— “For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me.” [1, p. 9]; “For the sins of your fathers you, though guiltless, must suffer.”—Horace [1, p. 86] (65-8 B.C.) [1, p. 120], Odes III, 6: I [1, p. 86]; “The sins of the fathers are to be laid upon the children.” —Shakespeare [1, p.86] (1564-1616) [1, p. 214], Merchant of Venice, III, v, I [1, p. 86]. See [3] [4] [5] for a list of where in the Bible this phrase came from and basic (albeit opinionated) knowledge of this concept.
Nihon Zankoku Monogatari [日本残酷物語] (Tales of Japanese Inhumanity): This is the title of the 5-volume work in Japanese history [7] that formed the backbone for historian Mikiso Hane’s Peasants, Rebels, Women, and Outcastes: The Underside of Modern Japan [6]—cited at least a few times in every chapter [6, pp. 321-42] except the epilogue and the new chapter added in the second edition (Women Rebels) [6, pp. 341-2].
“Hard labor without chains—to which one remained bound by necessity and from which only death could bring release.” : Simon Partner described most peasants in Japan in 1925 as such [10, p. xi] by quoting Eugen’https://www.flickr.com/photos/okinawa-soba/4625100538/s description of 1914 French peasants [10, p. 171].
LATEST CONTENTS
ADVERTISEMENTS
Since 2007, Prachatai English has been covering underreported issues in Thailand, especially about democratization and human rights, despite the risk and pressure from the law and the authorities. However, with only 2 full-time reporters and increasing annual operating costs, keeping our work going is a challenge. Your support will ensure we stay a professional media source and be able to expand our team to meet the challenges and deliver timely and in-depth reporting.
• SIMPLE STEPS TO SUPPORT PRACHATAI ENGLISH
1. Bank transfer to account “โครงการหนังสือพิมพ์อินเทอร์เน็ต ประชาไท” or “Prachatai Online Newspaper” 091-0-21689-4, Krungthai Bank
2. Or, Transfer money via Paypal, to e-mail address: service@prachatai.com, please leave a comment on the transaction as “For Prachatai English”
Politics Links
Economics Links
Academic Links
Support Prachatai
留言
張貼留言