Newly recognized clinical syndrome: American Dementia

by Display at the My Lai Memorial This file is licensed under the Creative Commons Attribution 3.0 Unported license. Author: Gonzo Gooner.

 

by Kathie MM

Dementia is progressive loss of cognitive function, marked by memory problems and confused thinking.”  Although Psychology Today claims that the “most common form of dementia is Alzheimer’s Disease, a fatal condition that affects more than 5 million Americans,” there are much more serious and  more widespread forms of memory disorder with extremely high mortality rates.

I am referring here to the disease that John Dower labels “Memory Loss in the Garden of Violence: How Americans Remember (and Forget) Their Wars.”  Dower attributes selective memory loss  regarding the country’s role in deadly wars to “victim consciousness.”

To illustrate, he says: “Certain traumatic historical moments such as ‘the Alamo’ and ‘Pearl Harbor’ have become code words…for reinforcing the remembrance of American victimization at the hands of nefarious antagonists. Thomas Jefferson and his peers actually established the baseline for this in the nation’s founding document, the Declaration of Independence, which enshrines recollection of ‘the merciless Indian Savages’ — a self-righteous demonization that turned out to be boilerplate for a succession of later perceived enemies. ‘September 11th’ has taken its place in this deep-seated invocation of violated innocence.”

In his powerful essay, Dower provides appalling evidence of U.S. “terror bombing” around the world.  Regarding the Korean War, he quotes General Curtis LeMay, who acknowledges, “We burned down just about every city in North and South Korea both… We killed off over a million civilian Koreans and drove several million more from their homes…”

As for the infamous  war in Indochina (Vietnam, Laos, Cambodia), Dower comments, “’targeting’ everything that moved’ was virtually a mantra among U.S. fighting forces, a kind of password that legitimized indiscriminate slaughter.”

Dower also diagnoses the current symptoms of saber-rattling between the U.S. and North Korea,  suggesting, “To Americans and much of the rest of the world, Kim Jong-un seems irrational, to say the least. Yet in rattling his miniscule nuclear quiver, he is really joining the long-established game of ‘nuclear deterrence,’ and practicing what is known among American strategists as the ‘madman theory’…. most famously associated with Richard Nixon and Henry Kissinger during the Vietnam War, but in fact. .. more or less imbedded in U.S. nuclear game plans.”

My prescription for treatment: Let’s work on developing an antidote to the dementia enshrouding the country’s military aggression and spreading symptoms of victimization and self-justifying heroism regarding its aggression—from the genocide of Native Americans in yesteryear to today’s bloody flag waving.

 

G is for Genocide; R is for Remembrance.

Exterior of the United States Holocaust Memorial Museum. Photo by AgnosticPreachersKid, licensed under the Creative Commons Attribution-Share Alike 3.0 Unported license.

The Holocaust is the iconic narrative of man’s inhumanity to man, of unspeakable cruelty to men, women, and children, of horrors multiplied infinitely by the systematic, scientific nature of that state-sponsored genocide.

But we do need to speak of it. This year commemorative events for Holocaust Remembrance Day (“Yom Hashoah”)  are being held on Sunday April 27 and Monday April 28, but genocide, wherever it occurs, and whomever its victims, needs to be confronted daily—as does the hatred, the racism, the othering that can spiral out of control.

A visit to the United States Holocaust Memorial Museum is an opportunity for a deeply-moving, challenging, energizing experience any day of the year.

The importance of the museum lies not just in its powerful exhibits, its artifacts, films, and photos, but in the dedication of the museum to educating people around the world concerning genocides—not just the best known Holocaust but also genocides in Bosnia-Herzegovinia, Burma, Cambodia, the Democratic Republic of the Congo, Rwanda, the Sudan and South Sudan, and Syria. Other valuable contributions to the confronting of genocide are its online encyclopedia and its outreach programs—for example, to Rwanda.

If you get to Washington DC, you should visit the museum; also check out Holocaust museums in other cities around the world.

Kathie Malley-Morrison, Professor of Psychology

The Khmer Rouge genocide (Part 1)

Our guest author for a new series on the Cambodian genocide and its aftermath is Dr. Leakhena Nou, who has done extensive research on Cambodians both in Cambodia and the Cambodian diaspora.

An estimated two million Cambodians died under the Khmer Rouge between 1975 and 1979. Over one-quarter of the population perished due to forced evacuation, forced labor, rape, execution, torture, starvation, and disease, among other crimes committed against the vulnerable.

Choeung Ek commemorative stupa
Choeung Ek commemorative stupa filled with skulls. Photo by Quadell, in public domain.

Under the leadership of Pol Pot, the Khmer Rouge instituted an oppressive policy of radical social engineering aimed at achieving the “super great leap forward.” This secured the Khmer Rouge’s place as one of the most brutal regimes of the 20th century.

The Khmer Rouge forcefully evacuated the inhabitants of Phnom Penh and other cities, marching them to the countryside, where they worked as slave laborers in agricultural work camps. City dwellers, lacking any farming experience, often died of starvation and/or torture in labor camps.

In addition to depopulating the urban centers and imposing a farm-based economy, the Khmer Rouge also confiscated all private property, banned religion, and shut down all social institutions, including schools and hospitals.

In its attempt to create a classless society, the Khmer Rouge quickly and systematically wiped out Cambodia’s intellectual, economic, cultural, and social elites.

Khmer Rouge soldiers executed artists, teachers, lawyers, doctors, journalists, and other members of the “intelligentsia,” along with anyone who displayed any vestiges of ethnic, religious, or class distinction. People were murdered simply because they wore glasses–a sign of presumed wealth, high social status, and education.

After sweeping the more populated cities, the Khmer Rouge forced surviving members of the targeted groups into labor camps, where they were often literally worked to death, tortured, and/or eventually executed at prisons such as Tuol Sleng (Security Prison “S-21”) or in the infamous Killing Fields such as Choeung Ek.

Leakhena Nou, Associate Professor of sociology at California State University at Long Beach and director of the Applied Social Research Institute of Cambodia

Religions as revolutions

By guest author Majed Ashy, Ph.D.

Moses and escape from Egypt
Israel's escape from Egypt. Image in public domain

From the time of…

  • Moses, who helped guide the Israelis out of slavery and oppression to freedom, to
  • Jesus, who preached equality and love and changed the whole human understanding of power structures, to
  • Mohammad, who fought tyranny and oppression in Arabia and preached for justice and human dignity …

… one can see that these religions were in some ways revolutions, forces against existing oppressive power structures and traditions.

No doubt, some of the followers of religions established their own oppressive power structures and committed violence, but violence and oppression can be committed by non-religious as well as religious individuals and forces.

What did any religion have to do with the 20 million people killed in WWI, or the 60 million killed in WWII?  With Vietnam, Korean, or Japanese wars, the Cambodian or Rwandan genocides, or the dropping of the nuclear bombs over Japanese civilians?  Or the oppression and killing of millions in Russia and Eastern Europe by Stalin and other dictators, or the oppression committed by military dictators in the Middle East, Africa, Europe, Latin America, among many others?

Linking violence to one religion or another reflects:

  • Selective attention and reading of the history of violence and oppression that existed before and after any of these religions were established
  • Overlooking the role of religions and religious people in fighting oppression and contributing to humans’ well being in many areas of life
  • A dangerous way of offering unexamined answers that feed popular cultural prejudices and fears
  • A simplification of the problem of human violence,l which transcends race, culture, or religion

Instead of falsely attributing violence to religion, we need a serious scholarly non-ideological discussion to find the real roots of violence and the way toward greater peace.

To achieve peace, we need courage to look in the mirror and see our own faults before we point fingers at others, and we need courage in our struggle to be fair — even with those with whom we disagree.

Dr. Majed Ashy, assistant professor of psychology at Merrimack College and research fellow in psychiatry at McLean Hospital/Harvard Medical School