The Ghosts of Nanking

Part Five of a Special Six-part series about the Forgotten Holocaust of WWII

Part Six: Making the difficult connections

By Jesse Horn

Conversation with Professor renowned and groundbreaking psychotherapist Armand Volkas MFA, MA, MFT, RDT/BCT and founder of the Healing the Wounds of History, and Aya Kasai M.A. Expressive Arts Therapist

The capacity of man to inflict horror upon himself is unbound. As we examine the complex issue of not only the atrocities committed upon the people of Nanking in 1937, but how to find reconciliation between the victim and the perpetrator, we must also bare in mind that the deep impact of this traumatic history is still having a profound effect on society today. Although the initial occupation of the Japanese Imperial Army was for six weeks, this was not the extent of their assault upon the Chinese, and as the generations have moved on, both cultures have struggled with powerful and difficult emotions.

There are many levels to each of their pain. On one level you have an appalling number of initial victims whose lives, families, and homes have been forever devastated. This trauma would be transferred to each successive generation in ways that would have a collective effect on their society. To add to this heavy burden is the historical serious lack of official acknowledgement and expression of remorse from the Japanese Government. However, there is also a heavy burden for those affected on the other side.

In a 2007 international conference entitled “Remembering Nanjing” Kuniko Muramoto Ph.D, Professor of Clinical Psychology at Ritsumeikan University in Japan, noted after seeing deeply disturbing photographs of Nanking victims taken with smiling Japanese Soldiers, “They are our fathers, grandfathers, and great grandfathers. They came back to the charred remains of our country and rebuilt post-war Japan, where we were born and raised.” Generations of Japanese have had to both suffer as being a perpetrator, as well as victim with the devastation civilians endured from the bombings of both Hiroshima and Nagasaki in 1945. However, as noted by Expressive Arts Therapist Aya Kasai M.A., the perpetrator identity is more taboo and is often overshadowed by the victim identity.

There are countless stories of Japanese families that were forever destroyed with the return of fathers who could not understand or manage the guilt and affects of their savage war. These conflicting emotions and transference of trauma, even by the perpetrator, has had a lasting impact on the society of Japan, even to today. Professor Armand Volkas, who is the son of Auschwitz survivors and resistance fighters from World War II, suggests that “If emotions of a historical trauma, transmitted from generation to generation, are not expressed and worked through in the society, it haunts us and affects the way we live and relate to one another, affecting our whole society”. Professor Volkas founded the Healing the Wounds of History, which is a therapeutic approach in which theatre techniques are used to help bring cultures who share a common legacy of violent conflict and historical trauma together in order to facilitate reconciliation.

Aya Kasai, who has also participated in many of Professor Volkas’ Healing the Wounds of History events, has first hand knowledge of the affects of cultural and collective trauma. Her grandmother was a Hiroshima survivor, and her grandfather served in World War II. She has indicated that through assisting facilitation of the Healing the Wounds of History events it has become clear that in the heart of Japanese people there is still unexpressed pain and suffering of past war.

“If we do not fully experience and become aware of those feelings,” Aya explained, “and if those feelings are not met by empathy, we will never learn to empathize with other’s pain in a true sense.”

In October of 2009, Psychology Professor Kuniko Muramoto, Ph.D. from Ritsumeikan University in Kyoto, Japan set out to organize an encounter between Japanese and Chinese students from the fields of psychology, history, education, and peace studies. They would come together in the Chinese city of Nanjing, and would begin a process of psychological and emotional reconciliation and healing. Through this four day encounter, facilitated by Professor Volkas and co-facilitated by Mrs. Kasai, 12 Japanese students, and professors, and 12 Chinese students and professors were brought together at the Normal University in Nanjing. This was located in what was a part of the safe zone created during the Nanking Massacre, would prove to be an emotionally, psychologically, and culturally challenging task.

“The western psychological therapy frame sometimes works and sometimes is inappropriate for the eastern context,” Professor Volkas explained. “There are different values around individualistic and collectivist ways of seeing things, as well as Judau-Christian ideas of forgiveness. They are not necessarily the same in the Asian context. We can’t assume that they are same.” He went on to explain that it is a challenge to wade through important cultural issues such as how can Japan give an honest apology, and not lose face at the same time?

“I am working with a group of individuals to first of all find out what the emotional steps would be for reconciliation after such a trauma, and having compassion and empathy for both cultures. People with a legacy of perpetration also deserve compassion, which is a complex thing.”

Through the process of the Healing the Wounds of History, the two separate groups came together in a variety of ways, beginning with breaking the taboo against speaking to each other. They then did important work to humanize those participating by making the connection between those in the group, and the stories they would tell. This gave participants a chance to feel empathy for those who would otherwise remain a faceless symbol.

“When one is shown empathy by others,” explained Aya, “one is able to empathize with the self and the feeling is transformed. This is the basis for many psychotherapy methods and it is what occurs between therapist and client, as well as in group therapy. This ability to empathize is a self-healing property we have. To create a place where this empathy is drawn out of people and to create the culture of empathy is the goal of Healing the Wounds of History.”

Following this process, the group explored approaches to find understanding in that there is a potential perpetrator in all of us. Much of this process is helping the individual find the peace that comes with a deeper understanding. In a western context, the United States seems to hold a disconnect with the idea that generations can carry the burden of the sins of their fathers. There often seems to be a collective dissociation and denial.

“People like to say, ‘I’m not the one who did it’, ‘We should move on’, because the darkness of the past is too overwhelming to look at,” Aya continued. “We still live in the cycle of oppression and violence. Plus, the survivors and the off springs are still suffering. So for me, it’s not a past event. It’s an ongoing event.” American people often fail to see that we also carry a history of perpetration.

“Even if you or your ancestor did not participate in slavery for example. You are a beneficiary living in the aftermath of the history. So we are all responsible. But I think people feel that too much damage has been done and it feels like there is nothing we can do about it now. We feel powerless and hopeless. But what if there is something you can do about it?”

The events that occurred in Nanking are a reflection of what mankind is capable of, and yet even 72 years later the wake that took place is still being felt. Although there have been steps taken to sort through the shattered pieces, there is still so much that needs to be done. The compassionate work of many organizations and groups, including the amazing work of people like Professor Volkas and Aya Kasai have taken steps to bring about reconciliation, however, there is still much more work that needs to be done.

“I actually felt more hope when I went to Nanjing, faced the facts and found my own truths,” recalled Aya. “It was a way of getting out of the disempowered paralyzation against history. It was very difficult at first because I had to deal with the feelings of guilt, shame and grief. It was very painful. But there was a sense of relief and calm in just being with the truth. Then I had to learn to hold those difficult feelings and love of humanity with all its faults and hope at the same time.” She also expressed a satisfaction that has come from the work that she has done.

“The deep connection the participants made with each other was so beautiful. So there is actually a lot of joy and hope in looking at the historical trauma together. A culture that denies its dark shadow is the culture that does not have enough compassion. I think we just don’t have enough compassion on this planet.”

For those who have been reading this series from its beginning on December 9th, it is important to note that it has been six weeks since then with this conclusion. Imagine for a moment all that has happened in your life from that first reading. Now, as we come to a close remember that this is the same amount of time that the people of Nanking had to endure the bulk of their horror. By this time as many as 300,000 people had been savagely, cruelly murdered, and those who remained would be shattered forever. That is the equivalent of murdering the entire population of New Orleans in six weeks.

As a personal note, as I reflect on how this process has affected me, I regret that I have been unable to fully convey the same stirring stories and powerful messages I have been privileged to experience. I am also haunted by Dr. Peter Stanek’s words to me and their significance. “Why are the extremes of Japan's aggression and behavior,” he said, “largely unknown in the US, especially compared to those of Germany?” As this is the 72 anniversary of one of the most horrific events in the 20th century, why was there nothing to be found in western media? Winston Churchill has warned us that “A nation that forgets its past is doomed to repeat it.” I believe the same applies to all of us.

I would like to thank all those who have assisted and participated in this series, for their generosity, and trust.


The Ghosts of Nanking Part Five of a Special Six-part series about the Forgotten Holocaust of WWII Part Six: Making the difficult connections By Jesse Horn Conversation with Professor renowned and groundbreaking psychotherapist Armand Volkas MFA, MA, MFT, RDT/BCT and founder of the Healing the Wounds of History, and Aya Kasai M.A. Expressive Arts Therapist The capacity of man to inflict horror upon himself is unbound. As we examine the complex issue of not only the atrocities committed upon the people of Nanking in 1937, but how to find reconciliation between the victim and the perpetrator, we must also bare in mind that the deep impact of this traumatic history is still having a profound effect on society today. Although the initial occupation of the Japanese Imperial Army was for six weeks, this was not the extent of their assault upon the Chinese, and as the generations have moved on, both cultures have struggled with powerful and difficult emotions. There are many levels to each of their pain. On one level you have an appalling number of initial victims whose lives, families, and homes have been forever devastated. This trauma would be transferred to each successive generation in ways that would have a collective effect on their society. To add to this heavy burden is the historical serious lack of official acknowledgement and expression of remorse from the Japanese Government. However, there is also a heavy burden for those affected on the other side. In a 2007 international conference entitled “Remembering Nanjing” Kuniko Muramoto Ph.D, Professor of Clinical Psychology at Ritsumeikan University in Japan, noted after seeing deeply disturbing photographs of Nanking victims taken with smiling Japanese Soldiers, “They are our fathers, grandfathers, and great grandfathers. They came back to the charred remains of our country and rebuilt post-war Japan, where we were born and raised.” Generations of Japanese have had to both suffer as being a perpetrator, as well as victim with the devastation civilians endured from the bombings of both Hiroshima and Nagasaki in 1945. However, as noted by Expressive Arts Therapist Aya Kasai M.A., the perpetrator identity is more taboo and is often overshadowed by the victim identity. There are countless stories of Japanese families that were forever destroyed with the return of fathers who could not understand or manage the guilt and affects of their savage war. These conflicting emotions and transference of trauma, even by the perpetrator, has had a lasting impact on the society of Japan, even to today. Professor Armand Volkas, who is the son of Auschwitz survivors and resistance fighters from World War II, suggests that “If emotions of a historical trauma, transmitted from generation to generation, are not expressed and worked through in the society, it haunts us and affects the way we live and relate to one another, affecting our whole society”. Professor Volkas founded the Healing the Wounds of History, which is a therapeutic approach in which theatre techniques are used to help bring cultures who share a common legacy of violent conflict and historical trauma together in order to facilitate reconciliation. Aya Kasai, who has also participated in many of Professor Volkas’ Healing the Wounds of History events, has first hand knowledge of the affects of cultural and collective trauma. Her grandmother was a Hiroshima survivor, and her grandfather served in World War II. She has indicated that through assisting facilitation of the Healing the Wounds of History events it has become clear that in the heart of Japanese people there is still unexpressed pain and suffering of past war. “If we do not fully experience and become aware of those feelings,” Aya explained, “and if those feelings are not met by empathy, we will never learn to empathize with other’s pain in a true sense.” In October of 2009, Psychology Professor Kuniko Muramoto, Ph.D. from Ritsumeikan University in Kyoto, Japan set out to organize an encounter between Japanese and Chinese students from the fields of psychology, history, education, and peace studies. They would come together in the Chinese city of Nanjing, and would begin a process of psychological and emotional reconciliation and healing. Through this four day encounter, facilitated by Professor Volkas and co-facilitated by Mrs. Kasai, 12 Japanese students, and professors, and 12 Chinese students and professors were brought together at the Normal University in Nanjing. This was located in what was a part of the safe zone created during the Nanking Massacre, would prove to be an emotionally, psychologically, and culturally challenging task. “The western psychological therapy frame sometimes works and sometimes is inappropriate for the eastern context,” Professor Volkas explained. “There are different values around individualistic and collectivist ways of seeing things, as well as Judau-Christian ideas of forgiveness. They are not necessarily the same in the Asian context. We can’t assume that they are same.” He went on to explain that it is a challenge to wade through important cultural issues such as how can Japan give an honest apology, and not lose face at the same time? “I am working with a group of individuals to first of all find out what the emotional steps would be for reconciliation after such a trauma, and having compassion and empathy for both cultures. People with a legacy of perpetration also deserve compassion, which is a complex thing.” Through the process of the Healing the Wounds of History, the two separate groups came together in a variety of ways, beginning with breaking the taboo against speaking to each other. They then did important work to humanize those participating by making the connection between those in the group, and the stories they would tell. This gave participants a chance to feel empathy for those who would otherwise remain a faceless symbol. “When one is shown empathy by others,” explained Aya, “one is able to empathize with the self and the feeling is transformed. This is the basis for many psychotherapy methods and it is what occurs between therapist and client, as well as in group therapy. This ability to empathize is a self-healing property we have. To create a place where this empathy is drawn out of people and to create the culture of empathy is the goal of Healing the Wounds of History.” Following this process, the group explored approaches to find understanding in that there is a potential perpetrator in all of us. Much of this process is helping the individual find the peace that comes with a deeper understanding. In a western context, the United States seems to hold a disconnect with the idea that generations can carry the burden of the sins of their fathers. There often seems to be a collective dissociation and denial. “People like to say, ‘I’m not the one who did it’, ‘We should move on’, because the darkness of the past is too overwhelming to look at,” Aya continued. “We still live in the cycle of oppression and violence. Plus, the survivors and the off springs are still suffering. So for me, it’s not a past event. It’s an ongoing event.” American people often fail to see that we also carry a history of perpetration. “Even if you or your ancestor did not participate in slavery for example. You are a beneficiary living in the aftermath of the history. So we are all responsible. But I think people feel that too much damage has been done and it feels like there is nothing we can do about it now. We feel powerless and hopeless. But what if there is something you can do about it?” The events that occurred in Nanking are a reflection of what mankind is capable of, and yet even 72 years later the wake that took place is still being felt. Although there have been steps taken to sort through the shattered pieces, there is still so much that needs to be done. The compassionate work of many organizations and groups, including the amazing work of people like Professor Volkas and Aya Kasai have taken steps to bring about reconciliation, however, there is still much more work that needs to be done. “I actually felt more hope when I went to Nanjing, faced the facts and found my own truths,” recalled Aya. “It was a way of getting out of the disempowered paralyzation against history. It was very difficult at first because I had to deal with the feelings of guilt, shame and grief. It was very painful. But there was a sense of relief and calm in just being with the truth. Then I had to learn to hold those difficult feelings and love of humanity with all its faults and hope at the same time.” She also expressed a satisfaction that has come from the work that she has done. “The deep connection the participants made with each other was so beautiful. So there is actually a lot of joy and hope in looking at the historical trauma together. A culture that denies its dark shadow is the culture that does not have enough compassion. I think we just don’t have enough compassion on this planet.” For those who have been reading this series from its beginning on December 9th, it is important to note that it has been six weeks since then with this conclusion. Imagine for a moment all that has happened in your life from that first reading. Now, as we come to a close remember that this is the same amount of time that the people of Nanking had to endure the bulk of their horror. By this time as many as 300,000 people had been savagely, cruelly murdered, and those who remained would be shattered forever. That is the equivalent of murdering the entire population of New Orleans in six weeks. As a personal note, as I reflect on how this process has affected me, I regret that I have been unable to fully convey the same stirring stories and powerful messages I have been privileged to experience. I am also haunted by Dr. Peter Stanek’s words to me and their significance. “Why are the extremes of Japan's aggression and behavior,” he said, “largely unknown in the US, especially compared to those of Germany?” As this is the 72 anniversary of one of the most horrific events in the 20th century, why was there nothing to be found in western media? Winston Churchill has warned us that “A nation that forgets its past is doomed to repeat it.” I believe the same applies to all of us. I would like to thank all those who have assisted and participated in this series, for their generosity, and trust.