[599] Davies was the only one of the four captured UNC chaplains who survived the war. During his imprisonment, he visited hospitalized POWs at the makeshift hospital near Camp 2 and held weekly community services. Another well-remembered chaplain was Captain Emil J. Kapaun, Chaplains Corps, USA. The Catholic priest stole food and sneaked into the enlisted compounds at Camp 5 to distribute it. His heroic behavior and selfless interest in his fellow-men were an inspiration to fellow POWs. MacDonald, POW, pp. 77, 136.
[600] Rees, Korea, p. 336.
Systematically the enemy ground away at theory and practice of Communism, with its superiority to American democracy. From emphasis on the Korean War as imperialist aggression, the programmed thinking then dealt with shortcomings of western countries (particularly Southern lynchings, poor treatment of Negroes, and colonialism) to the idyllic socialism in people’s democracies where “everyone is equal.” “Together with the emotional pressures involved, this dramatic presentation of Marxism-Leninism to prisoners who often not only failed to comprehend why they had fought in Korea, but even the rudiments of democracy itself, was bound to have some sort of effect.”[601]
[601] Ibid., p. 337.
Compulsory lectures and discussions often went on until 2200. Together with the unceasing indoctrination efforts, the CCF attempted to maintain complete control over every aspect of POW life. Each camp was divided into POW companies (ranging from 60 to 300 men), platoons, and squads. Squad leaders, appointed by the Chinese, reported regularly to authorities the opinions of men in their group. “Converted” progressives were responsible for much of the internal policing. Every prisoner with reactionary tendencies was isolated. The varied pressures of hunger, fear, constant threats of torture, coercion, nonrepatriation, anxiety, and guilt[602] were used to break him down.
[602] Some analysts have pointed out that the Lenient Policy with its “emphasis on confession and repentance, and its propaganda exploitation” closely resembled POW indoctrination tactics developed by the Russians with their German prisoners in World War II. Rees, Korea, p. 338.
In an attempt to convert the Marines and other prisoners to their own beliefs, the Communists prohibited the use of the term “prisoner of war.” Instead they used the phrase “newly liberated friends” and insisted the POWs do likewise. They also denounced religion as a superstition and device for controlling people’s minds. Curiously, POWs were often permitted to retain whatever religious articles they had on them when captured, so that Bibles, rosaries, etc., were available for squad groups that sought to hold informal religious discussions and readings. Such religious expression was, of course, strictly forbidden. It might be noted here that Marines, as a group, did not appear to be any more or less interested in religious services than other POWs.
By mid-1952 the compulsory lectures were considered a failure, and the emphasis shifted to “voluntary” study groups led by progressives. More insidious methods of indoctrination were being used—books, papers, and articles written by camp progressives. Personal interrogation and indoctrination had proved it could have a more powerful effect than attempts at mass conversion. Then, too, the Chinese had by this time perfected another propaganda tool that admirably suited their purposes. It was to have even still more effective, far reaching results.
The Germ Warfare Issue[603]
[603] Unless otherwise noted, the material in this section is derived from: MacDonald, POW; Fehrenbach, Kind of War; Leckie, Conflict; Rees, Korea.