The reason this book is being written is because three cultural histories have been left out of the standard texts used in the schools of America. What is African history as it relates to Black slave history in America? The Manifest Destiny created by the black slave revolt in Haiti will bring about the sale of what is now known as the Louisiana Purchase in 1803. Secondly, what is the history of the Jews, and what is the history of the Jews in America? Jewish history is not just a few chapters in the Bible. It is 5771 years old and was accelerated in 1948 with the formation of Israel. Finally, Japan: Why did Japan attack Pearl Harbor? Why have the Emperors of Japan not laid a wreath on the U.S.S. Arizona? Answers to these questions are contained herein showing the three combined cultures' impact is greater on today's issues that affect this country - and world. The Puritan called America the 'new Israel,' as they pictured this land full of opportunities. Almost bankrupted by the Revolutionary War, having a low population, we will set a course across to the Mississippi River and start encountering cultures, peoples and histories that will be foreign to Europeans' mindsets. Christianity and greed will be the new mantra as we will not stop at our Western shores, but by 1903 we will be at the front door of China. Looking back at these huge lands America acquired, will also show the problems we will layer over these non-Christian peoples. Wealth will be the stimulus and free trade a goal, so we will compete with the other Europeans. America will also show its dark side in the history of the 19th and 20th centuries at home, in Asia and the Middle East.
The Hated Outsiders
How Manifest Destiny Affected The Japanese and the JewsBy JESSE C. NEWMANAuthorHouse
Copyright © 2011 Jesse C. Newman
All right reserved.ISBN: 978-1-4634-0253-2Contents
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
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 people that were Puritans left their indelible mark on the myth of America in their notion of the New World as God's gift. Moreover, they had moved the ground of private identity from the institution to the individual ("each man a church"). And they had begun the process of thinking "this land" as opposed to "England's colony." In the shift from Puritan to Yankee culture that followed, the individual would remain the locus of the American myth. As Bercovitch notes:
... in the movement from colonial theocracy to national identity, "Early New England rhetoric provided a ready framework for inverting later secular values - human perfectibility, technological progress, democracy, Christian socialism, or simply (and comprehensively) the American Way—into the mold of sacred teleology."
-Bercovitch, 80-96
The Puritan notion of the American Way was in contrast to the vision of other colonists. Rather than a prophesied refuge from the temporal hierarchy of a corrupt Europe, in the context of providential history, the other colonists "conceived of their venture as Europeans." For the mercantile colonies in the North this meant that America offered a utopian opportunity for natural and rational progress, in the secular sense. Their idealism was peeved, however, by the imperialist mercantile theory that was responsible for the planting of the colonies in the first place.
From Tudor times on, the plan was that colonies would supply raw materials and foodstuffs to Britain, and provide a market for manufactures from Britain. The colonists felt the squeeze of duties and customs fees, and came to feel excluded from the status of full British citizenship. It was from the angry mercantile colonists that utopians and revolutionaries would rise up against theocratic England.
Like mercantile New Englanders, the Southern settlers were utopians also, who:
... regarded the continent with a wonder commensurate to the unique prospect before them. They personified the New World simultaneously as a nourishing mother and an undefiled virgin (a mixed metaphor that adds pungency to the later concept of the rape of the land) - providing material plenty, perennial good health, and moral purity against a backdrop of Edenic lushness.... the unexplored interior beckoned with promises of "an endless Succession of Natural Pleasures;" the territories already under cultivation spread before the "ravished" planter like so many "Beauties of naked Nature."
Southern writers invoked Biblical images of Eden or of Canaan also, but for them, the comparison was to a paradise, a benevolent sanctuary where they could build a good society. The good society meant different things to different people: an economic panacea, a golden literary age, or a model state. Fundamentally opposed to the hermeneutics of Puritan American identity, the legend of the Old South was nurtured by the "cult of romantic medievalism, the nostalgia for an 'organic' agrarianism, the rage for regal Old World genealogies, the model of the gentleman planter, the reverence for Cavalier fashions ..." No wonder that after the Civil War, as Bercovitch says, Southern intellectuals would share a feeling "of being gentiles in New Israel, non-Americans somehow trapped by birth in what they were told was God's Country."
Clearly, the divide in philosophy between Yankee North and the plantation South that would culminate in the Civil War was present from the beginning of European encroachment on the New World. However, whether Puritan Millenniumism or Southern Utopianism, both invoked providential design. Both looked west from Eden. The stage was set for the unfolding of a westward expansionism, which by the nineteenth century, would evolve into the notion of America's Manifest Destiny (Bercovitch, 139).
Southern utopianism had its roots in Spanish views of the New World:
Spain held the rights to the New World, according to official doctrine, because the Pope had granted them to the Spanish monarchy for the purpose of converting the heathen. But conversion meant civilization, and civilization required conquest. Thus soldier, explorer, colonist, and missionary bound themselves jointly in the service of the crown. Columbus felt it no contradiction to connect his voyage to the Antilles simultaneously with prophecy, romance, and the market for slaves and spices. In the words of the conquistador-historian Bernal Diaz del Castillo, who followed Cortes through New Spain as a quizzical squire follows his wonder-working knight-errant, "We came here to serve God, and also to get rich."
-Bercovitch, 140
However, in Spanish attempts at native recruitment, the decimation of the Native Americans by their conquerors cut into the expected profits. Says Bercovitch, "The Spanish, for all their rhetoric of conquest, regarded the country as the Indians' and native recruitment as essential to their design of colonization." (As opposed to the Puritans "who regarded the country as theirs and its natives as an obstacle to their destiny as Americans"). The Spanish Dominican, Bartolome de las Casas, appealing to European legal codes, argued that " '... from the moment of [the natives'] entering into Spanish obedience, [they deserve] all guarantees of liberty and justice.' So protected, the New World inhabitants would be incorporated, the king's revenues increased, and New Spain would flourish as 'the best and richest [country] in the world.'"
To a European mind, the question of America's destiny had always been a European matter. The American Revolution grew out of a general war of European powers for trade and colonies. American events were a trans-Atlantic extension of European events. For seventy-five years in the 17th and 18th centuries, war in Europe between France and Britain had its colonial counterpart-four French and Indian wars-ending in British domination in North America with the Treaty of Paris in 1763. Until then the colonists did not imagine political independence from England.
The French happily supplied them with the goal:
"Almost immediately after the peace of 1763," says the French historian Henri Doniol, France "sought in the tendency of the English colonies to revolt against their mother country the occasion by which we could avenge ourselves on England and tear up the Treaty of Paris." Agents provocateurs were accordingly sent out from France to America to foment all the mischief they could between the English colonists and Great Britain.
-Keats, 178
British colonial practices made resentment easy. As part of the British Empire, the American colonies served as a supply depot in the West Indies sugar trade. Whether in the New World or India, the colonies were in effect captive markets. For example, British Navigation Acts forbade under penalty of law, iron smelting or sugar refining by colonists.
In reaction, New England colonists became tax-dodgers and smugglers, developing their own triangular trade. They bought molasses in the Caribbean, made rum out of it in New England, traded the rum for slaves in Africa, and then sold the slaves in the Caribbean for molasses. Why would a colonist pay duties to England when French Caribbean islands, being closer, had cheaper sugar? And what farmer, finding bog iron, would send all the way to England, wait for a hinge he needed yesterday, and then pay duties on it, when he could smelt and pound his own hinge today?
Thus, piracy and illegal manufacture grew up side by side with the colonies. Any customs or tariffs were generally ignored. After all, England was an ocean away. Colonists even prospered by trading with Britain's enemies during wartime, yet demanded that the regular British forces defend them (Keats, 180).
Notions of independence came naturally to settlers with a heritage of revolt, revolt against church by the Reformationists and revolt against the monarchy by parliamentarians. Life in colonial America demanded self-reliance and invention; therefore American pragmatism grew up alongside survival in the unique, isolated conditions of the New World.
The French were delighted at Britain's colonial troubles. French interests hoped to diminish British trade and recover a foothold in the New World. They inserted themselves into the fray offering the colonies arms, munitions, troops, and after Sarotoga, an alliance and a trade agreement. At French urging, the Spanish also helped, but secretly lest they provoke British gunboats to New Orleans. Then in 1779, the Spanish openly declared war against England. Spanish soldiers, Indian warriors, and volunteers, setting out from New Orleans, hit British strongholds along the Mississippi and the Gulf, and then invaded and took back the Floridas from Britain. What might have been a colonial riot had become a costly war. Britain was without an ally, waging war on several fronts with several enemies, at the end of a perilously stretched supply line, all of it a terrible distraction from Britain's bigger war.
That bigger war was taking place in European and West Indian waters, where British commercial and naval power was at stake. The British needed to quit the costly Revolutionary War and concentrate on their empire, which they did, winning great naval victories in the West Indies. Therefore, it took two years from the British surrender at Yorktown to the peace table in Vienna.
In 1783, the warring nations sent delegates to a congress in Vienna to negotiate peace. It soon became apparent to the Americans that they were mere pawns in a European trading game-a mere "American Commission" under the aegis of the French foreign ministry. The French did not ask for any North American territory; they were delighted to see Britain weakened. However, the French might be convinced to repudiate their recognition of the United States, provided France regained fishing rights off the Northeast coast and Americans were confined between the Allegheny Mountains and the Atlantic coast. American confinement would be furthered (and British headaches prolonged) if Britain kept all the territory north of the Ohio River and declared a large Indian Territory buffer zone.
(Continues...)
Excerpted from The Hated Outsidersby JESSE C. NEWMAN Copyright © 2011 by Jesse C. Newman. Excerpted by permission of AuthorHouse. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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