The Hated Outsiders

AuthorHouse

Contents

FOREWORD..................................................1PREFACE...................................................4MANIFEST DESTINY..........................................28A FOOTHOLD IN THE EARLY AMERICAS..........................50HISTORIC ANTI-SEMITISM....................................68CONSTITUTIONAL RACISM.....................................90CHINA.....................................................111CHRISTIANITY IN EARLY JAPAN...............................118AMERICAN POLICY IN ASIA...................................129JEWS IN MAINSTREAM AMERICA................................144FORCING JAPAN OPEN........................................162JAPAN IN KOREA............................................175OKUBO'S SOLUTION..........................................194THE "HELP KOREA" MOVEMENT.................................215REVOLUTIONARY CHINA.......................................239JAPAN, ON THE WAY TO PEARL HARBOR.........................245CONCLUSION: THE COLD WAR BEGINS...........................270APPENDIX I: CONFLICT OR HOLY WAR..........................285APPENDIX II: BEYOND SECULAR AUTHORITY.....................299APPENDIX III: PALESTINIAN REFUGEES........................305APPENDIX IV: TERRORISM JUSTIFIED..........................311AUTHOR'S NOTE.............................................318PROTOCOLS OF THE ELDERS OF ZION...........................332TANAKA MEMORIAL...........................................418TWENTY-ONE DEMANDS........................................464CHRONOLOGY OF THE CHURCH & MAPS...........................466BIBLIOGRAPHY..............................................479INDEX.....................................................480

Chapter One

Manifest Destiny as a national concept did not spring out of whole cloth in the mid-nineteenth century. A religious legacy that dates from the earliest days of European encroachment on the Western Hemisphere lay behind the secular term.

How did thirteen small colonies in an undeveloped land have the good fortune to gain victory over the world's greatest naval power to that time? And how did they forge themselves into a federation of States with a viable Constitution and government without some strong leader assuming monarchical or dictatorial powers? The colonies were, after all, quite divergent from each other. What genius of planning expanded the borders of a fledgling republic to take in more territory than the ancient Roman Empire?

For many, then and since, the answer was that America's good fortune was not a matter of human wisdom or effort, but rather that America was especially set aside and blessed by Providence. The concept was born in the millennial teachings of the Massachusetts Bay settlers, the Puritans, with their typological notion of America as New Israel. Their ideas were formative of the American character out of all proportion to other settlers, because they settled in such large numbers. No less than a half million English men and women (out of a total population of about five million) arrived in North America by 1650. In what one writer describes as a phenomenon without parallel in modern European history:

It was almost as if the English ... were mysteriously resuming their ancient westward migrations. A more prosaic explanation is that a sizable portion of the English people saw an opportunity to make money in America, while an even more sizable one was a body of religious fanatics who imagined themselves to be the Children of Israel and who were looking for a wilderness. -Keats, 119

The populations of France and of Spain were several times larger than that of England, yet they sent far fewer men, and almost no women, to the New World. That was because France and Spain were suffering the effects of the Thirty Years' War, while England escaped that war. England enjoyed preeminence at sea, thus protecting voyagers and a growing trade.

Few Frenchmen wished to leave for cold New France, those who did were "mainly priests and pirates." La Salle, who in the winter of 1682 had proved that the Illinois River flowed south from Canada all the way to salt water, had claimed Louisiana Territory for Louis XIV. He desperately wanted to see French colonies fortifying the mouth of the Mississippi to close off southern access to the continent, to both the Spanish and English. The colonies never materialized. France was more interested in stopping the Iroquois trade in furs on the upper Great Lakes with the Dutch and English in New York. This illustrates another reason that there were so few French and Spanish settlers: they were sent to the New World mainly to serve the defense needs of the Old World, rather than to build and stay. "In the end, the likeliest candidate for transportation as colonists seemed to be peasants, prisoners, orphans, and whores." (Keats, 141-50)

For the Puritans, colonial New England was to be a lighted "City on the Hill" setting the example against Old England's corrupt theocracy. The individual self, they believed, is by nature evil and must be regimented to conform to scriptural example. Unlike the humanist who saw in the mirror a reflection of the divine image, "The Puritan," explains biographical historian Sacvan Bercovitch, "felt that the less one saw of oneself in that mirror, the better; and best of all was to cast no reflection at all, to disappear. Their mirror was scriptural: 'We all with open face beholding, as in a glass, the glory of the Lord, are changed into the same image.'" (2 Cor. 3:18). The Puritan denounced man as "a sink of iniquity." The self must be abased; conformity, not individuality was touted. True, individualism in the form of personal responsibility must be exercised, but then the "personal" in the effort must be denied. "Necessarily, the militancy they hoped would abase the self released all the energies of the self, constructive and destructive." (Bercovitch, 48)

Cotton Mather, in his tribute to John Winthrop, the first governor of New England, as "Nehemias Americanus" was comparing Winthrop to Nehemiah, the leader of the ancient Jews. He it was who led the Jews back to Jerusalem from captivity. Just as the Hebrews were preserved by temporal means and rewarded by material goods, these colonists believed that they had a Providential pact in which judgments for or against them would come in the form of temporal, material blessings or disasters:

If Englishmen lived up to their part of the bargain-reforming their church and state in accordance with scripture and Calvin—God would grant them the worldly protection, power, and privilege He had once granted the Hebrews. More than that, He would make them a two-edged sword against the dragon of Rome, His instrument of political and ecclesiastical progress towards the millennium. —Bercovitch, 81

When Connecticut minister Solomon Stoddard, "objected that even in America, after all, the saints comprised only a fraction of the people," Increase Mather "retorted angrily that in America that fraction sufficed. As the incarnation of the New England Way, it 'could stand for the entire land' and 'redeem the whole.'"

Stoddard was right, of course; America was not to become the heritage of only one group. Yet, that fraction of the...