While there is doubtless much race prejudice, most of the pleas of the Japanese that their exclusion from certain countries because of their race is a declaration of a belief in their inferiority seems rather a special plea to arouse sympathy and feeling than a statement of fact. They are excluded (a) because their industrial standards of living are such that their admission in large numbers will tend to injure the welfare of the community industrially, and (b) because the difference in race is so marked that their coming in large numbers is likely to promote social friction, and thus to injure the community politically and socially. In many instances these effects might well be brought about because of the recognition of their superior industrial, mental, and political accomplishments in certain lines. They do well to control their own country so as to prevent injury to it. It is in accordance with the spirit of Jesus that the same principle of promoting the welfare of the community be followed in other countries.
In saying these things I wish not to be misunderstood. I believe that the greatest benefits can come from close associations between the nations, industrially and politically, from very frequent and close associations in the way of visiting and of travelling and of international co-operation, so that good traits, good qualities, noble attainments of each nation may be as widely spread as possible among the other nations. I believe also that the Christian spirit of recognition of these good qualities and of the individual excellencies of all nations should be recognized. The principles laid down are made merely to suggest the ways in which the Christian spirit of co-operation can best be attained by avoiding unnecessary friction wherever possible.
It is entirely possible that in the course of time, through the spread of international culture, there will be a gradual mingling of customs which will promote a much greater degree of association than now, but it is certainly not only unwise but it is unchristian to attempt to force association where friction is bound to be the inevitable result. It would seem as if the sensitiveness of nations would lead them rather to avoid making themselves the cause of friction than to insist upon creating it.
IX. Methods of Japan
The chief problem of the Pacific so far as Japan is concerned has been caused by the methods that the Japanese Government has followed in promoting what they believe with all sincerity to be their interests. I have no desire to blame the Japanese Government for its policies. Under the conditions, it seems to me that they have been normal. In 1916, before the United States entered the Great War, but after Japan had expelled the Germans from Shantung, seized control of that territory, forced upon China the twenty-one demands, and insisted under threat of war upon the acceptance of all of them but the fifth group, while holding that for future consideration, a leading Japanese statesman said to me that Japan saw in the Great War an opportunity for promoting her own interests. He advised the government to select the very best men to take advantage of that opportunity to make Japan as great a state as possible. It was a normal spirit for a Japanese patriot.
Another Japanese statesman of high standing at about the same time said to me that it was natural that the Japanese Government should be militaristic: her constitution had been modelled after that of Germany; her armies and the officers of her armies had been trained by Germans; her army was modelled after the German army; all of the great strides forward that had made her one of the great powers instead of a small nation had been won by armies (Corea, control over Manchuria, the victory over Russia, and her great influence in the councils of the nations); what more natural than that she should believe in militarism and in German methods! Yet he personally thought those methods should be stopped. One need not blame the Japanese statesmen for the policy which they followed, but it is our business in this discussion to question whether these methods are now in accord with the teachings of Jesus, and whether it is incumbent upon the rest of the world, especially the Christian world, to encourage the continuance of those methods or to put what obstacles it can in their way. I have just given the testimony of two leading Japanese statesmen, testimony given to me personally. Many instances could be cited in the writings of Japanese statesmen to the same effect, and no careful student of history of the last twenty years will deny the facts.
The conference at Washington, in its consideration of the problems of the Far East, should face facts in the bold clear-seeing spirit of Jesus. Japan secured the control of Corea by violation of treaties, deception of the rest of the world, and the employment of force. She cannot deny this now. I think the question of Corea should not be raised now, but it gives a basis for judgment. These same methods were followed in the extension of her control over Manchuria and in such measure of control as she has in Shantung and other parts of China. Japan’s government of Corea has doubtless in many respects been better than the government by the Corean monarchy, and this in spite of universal testimony that the Corean revolts of the last year have been largely caused by the cruelty and despotic methods of Japanese administrators. The annexation of Corea by Japan was assented to by all of the leading nations of the world really because the previous government had been so inefficient and corrupt that it was believed that the welfare of the nation would be promoted by the annexation. Some of the nations who had promised in their treaties to use their influence to protect Corea against aggression from outside, before acting should have investigated with greater care than they did both the conditions surrounding the annexation and the prospects for the future; but, however that may be, if the Japanese Government were now to administer Corea with the welfare of the Coreans in mind, with the purpose of enabling them to develop their own feeling of responsibility so that as rapidly as possible they might be granted, in their internal affairs at any rate, the principle of self-determination, most people would believe that whatever the past may have been, the present and the future would be as nearly as practicable in accordance with the spirit of Jesus’ teachings, and would readily assent. If, however, cruelty and coercion continue, the decision would be the opposite.
The other questions regarding the open door in Manchuria, Shantung, the Pacific islands, have not as yet been universally accepted as settled. They are questions still to be settled. The methods that have been followed for years, practically up to the present time, have been those of force and fraud in the countries themselves, and, so far as it was practicable, deception by means of propaganda in countries abroad. These statements are made, not with any bitterness or blame, but merely as facts necessary for judgment, based on overwhelming testimony of practically all foreigners who are in a position to know the facts and of the liberal Christian thinkers among the Japanese themselves.
Is it for the welfare, morally and spiritually, as well as industrially, of these countries and of the rest of the world, that these practices be permitted to continue, or would the Christian nations be following more clearly the teachings of Jesus if they were to insist that these methods should stop? The nations assembled in the conference at Washington will follow the teachings of Jesus if they give to Japan the opportunity to promote the welfare of her citizens along all lines that will tend to inculcate in them the spirit of the Christian teachings; and they are also the teachings of Confucius and the Buddha and other great teachers. We ought not to attempt to force Christianity upon Japan. That would be unwise, unjust, and unchristian. There should be encouraged among them not only mercy and justice, but also the spirit of individual thinking, individual self-determination, just as rapidly as they can be trained enough to accept that responsibility; and the welfare of the other peoples who have been under their influence can certainly best be promoted by the adoption of international policies enforced by the influence of the united nations that shall prevent fraud and force from triumphing, but shall secure to the peoples concerned and the nations interested full and free opportunities for a greater self-development.