CASTRATION PART II: "CASTRATION" THE MAJOR GOAL OF JAPANESE EDUCATION, AND ITS RELATIONSHIP TO...

8/7/2019 CASTRATION PART II: "CASTRATION" THE MAJOR GOAL OF JAPANESE EDUCATION, AND ITS RELATIONSHIP TO GOVERN

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"CASTRATION"

THE MAJOR GOAL OF JAPANESE EDUCATION, AND

ITS RELATIONSHIP TO GOVERNMENT DEREGULATION

By Masao Miyamoto M.D.

From the Annals of Anthroculture: http://www.nancho.net/anthcult/castreg.html

[Bracketed notes by WilliamBanzai7]

[WB7: Although the theme of this speech is bureauracy, deregulation and protecting the

status quo through educational indoctrination, Zero Hedge readers will find the speech

useful in interpreting the public statements made by the bureaucrats involved in the

Fukushima disaster. While this speech was made over a decade ago, I am not aware of

any major tectonic shift in the behavior and prominance of the bureaucratic elite in Japan.

Naturally the advent of the internet has brought new pressures to bear on the old order.

But my own observation is that the growing influence of China may have hardened the

defensive mindset. As I have said previously, I believe the events unfolding in Tokyo and

Fukushima could herald a major systemic unraveling.]

Good evening ladies and gentlemen. This is my first opportunity to speak in

England, and I am very excited about this experience.

I have strong respect for the British for their ability to embrace change yet at

the same time place importance on tradition. Japan also places importance on

tradition, but one of the significant differences between Japan and England is that

the Japanese psychological setting has not changed for at least the last 400 years.

Let me be more concrete. Henry VIII distanced England from the influence of the

Roman Catholic Church, which from a psychological point of view brought change

to individuals. England, as a country, was able to become independent. Later, JohnLocke spread the philosophy of freedom, which had a strong political impact not

only in Britain, but also on the formation of the American and French constitutions.

Individuals such as Henry VIII and John Locke who emphasized the importance of

independence and freedom never appeared in Japan. On the contrary Japanese

society, particularly for the last 400 years appreciated people who valued the status
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magazine published by the Asahi newspaper company, about how difficult it is

to take a vacation if you are inside the system. I never expected that this article

would become a turning point in my life.

The article received a positive response from readers, but the ministry's reactionwas the exact opposite. When I showed a draft copy to my superiors, their

response was, "Resign at once! Ask the newspaper company to stop printing!'

After listening to my superiors' comments, I thought that their demands were a

violation of freedom of expression, so I decided to put their comments together

in an article for the following month's issue. Again I received a positive response

from readers, so I was asked to write a series of articles. 'These were a clinical

analysis of the psychology of the Japanese bureaucracy, and the major theme was

the importance of freedom and individuality I began to receive both domestic and

foreign media attention, including an interview with the independent and the BBC,and the more media attention I received, the greater the ministry's pressure on

me to resign. The bureaucrats feared my thinking would be contagious, and they

quarantined me as Director of Quarantine.

The publication of my first book in Japanese, which was published in English

as 'Straitjacket Society" brought even greater tension with the ministry, because

it revealed the bureaucrats' interpersonal exchange and daily lifestyle to non-

Japanese. 'The modus vivendi of the Japanese bureaucracy is "see not, hear not

and speak not" and I trampled on this taboo. If speaking the truth to the Japanese

public brought shame, revealing these things to a foreign audience brought even

greater shame.

Therefore, it was no surprise that the. Ministry of Health and Welfare was

looking to got rid of me. They finally succeeded this past February after I went

to Washington, D.C. to give a lecture at the National Press Club. I did not get

permission to go abroad, and the ministry used this technicality to fire me.

But if I were to have told my superior, a staunch defender of bureaucratic

tradition, that I was going to Washington to give a speech that was critical of thebureaucracy, permission would not have been granted.

It became apparent that my battle with the ministry, as the French newspaper

liberation put it, is a fight between freedom and conformity. I agree with their

assessment. However, the ministry stated that the reason they dismissed me was

a matter of personality, not of principles, but if it was just a clash of personalities,


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there was no reason for the ministry to continue to pressure me after I was

dismissed.

There are many examples to illustrate my point, but since time is limited I am only

going to describe one incident.

Last November I was asked to be the keynote speaker at a conference sponsored

by the U.S. Library of Congress in April of this year, and I accepted. The Japanese

bureaucracy expressed its concern to the organizers that "maybe Dr. Miyamoto

is not the most appropriate speaker for this conference." They tried to have

me removed as keynote speaker, and because of this pressure the Library of

Congress almost canceled the conference.

This incident created an uproar to the extent that a U.S. congressman got involved

and placed counter-pressure on the Library of Congress. The BBC also showedinterest in this matter, and when a representative called the Library of Congress,

the Library of Congress denied any pressure from the Japanese government and

said the conference would be held as scheduled.

But this was a lie because the BBC at that time had a document in hand which

indicated that the conference might be canceled, that the Library of Congress was

under great pressure.

This indicates that the bureaucracy is fearful of having the reality of Japan known

to non-Japanese, and it is a sign that the system's existence is threatened.

'The bureaucracy is synonymous with regulations, therefore, deregulation would

mean downsizing the bureaucracy.

8 years ago when I entered the Ministry of Health and Welfare, I was told by my

superior that the most important thing as a bureaucrat was the maintenance of the

system. Even if the position to which I was assigned was considered unnecessary,

I was told that I should try my best to convince the budget department that my

division was important. In other words you may have to come up with a good story,

and if you can preserve the s stem, as a reward you will be promoted. What thismeans is that if you can come up with a justification for maintaining the system,

even if it is a waste of taxpayers' money, it is okay to waste it.

'The word for deregulation in Japanese is "kisei kanwa". This is not the right

translation. The right translation is "kisei teppai'. When you translate "kisei kanwa'

into English it becomes relaxation of regulations. One might say that this is


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just a matter of translation, but since my profession is psychoanalysis, I place

importance on details, and particularly the nuances of words. The question is

raised why the translation is not deregulation but relaxation. I looked into the

dictionary for the difference between "kanwa' and 'teppai". What became apparent

is that "kanwa" or relaxation will maintain the present condition, whereas 'teppai"or deregulation brings a nuance of confrontation and dispute.

When you observe the communication pattern of Japanese society, you will

recognize the ambiguity of yes and no. In fact you often will not hear "no". The

reason behind this is because there is a belief in Japanese society that one should

try to avoid any kind of dispute or confrontation. Perhaps one might say that this is

the strongest belief of Japanese society.

Many of you are aware that the Japanese place importance on harmony. I myself

respect harmony a great deal, but upon my return to Japan I noticed that whatI think harmony is and what Japanese society perceives as harmony is quite

different.

In my mind the concept of harmony means an acceptance of differences, but when

the Japanese talk about harmony it means a denial of differences and an embrace

of sameness.

Sameness in interpersonal relations means a reflection of the other, the basic

concept of which derives from narcissism. When you want to attain harmony in

Japan, people within the group must behave as if they were Narcissus staring

at his reflection in the water. In the case of Narcissus' reflection a small ripple

can destroy the reflection. For the Japanese, because the reflected image of

sameness functions as a cohesive element for the group, even a small dispute or

confrontation could shatter the narcissistic identification. This is the reason why

Japanese society places such importance on harmony and why the Japanese

do their utmost not to bring out aggression in interpersonal exchange, since

aggression, just like the ripple, will destroy the reflected image.

The Japanese are taught not to complain, to give up their desires and tocommunicate with ambiguity, all as a way to prevent ripples.

I do not want it to be thought that I advocate dispute, but when harmony becomes

the final goal to the point that one has to close their eyes to reality or confrontation

has to be avoided, then I think it is a problem since it means that the group can

only function in a world of illusion. in order for society to change, confrontation


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and challenge are inevitable, which means that each individual must develop the

capacity to deal with aggression.

When you took at the Japanese proclivity to avoid dispute, one could say

that Japan as a system does not want to change. 'The Japanese want to stayin a world of reflected images, where the competitive principle or concept of

freedom, which functions as a ripple, would not enter.

America and Japan have been trying to diminish their trade disputes, and for the

last 20 years negotiations have been taking place, and with each negotiation

statements have been given by both governments.

I had an opportunity to read the statements of President Clinton and former Prime

Minister Hosokawa in both Japanese and English. Theoretically the contents

of the, statements should be the same. But I recognized that in the process oftranslation from English to Japanese nuances started to appear.

When you read the English version of the statement you can feet a significant

change will take place in the Japanese market, but when you read the Japanese

version, substantial change will be left up to the bureaucrats.

After all the statement was written by the bureaucrats and Mr. Hosokawa was

merely the person who read . the statement in front of the TV cameras. I can we

why trade negotiations hit a deadlock. In my assessment, for the last 20 years

Japanese bureaucrats have been taking a protectionistic approach so major

structural change, such as Japan becoming a free market, has not taken place.

The bureaucrats function as a breakwater for the competitive principle and the

concept of freedom.

When you analyze the words that Japanese bureaucrats use, there is a

message given that as much as possible they want to keep the Japanese

market closed to foreign competition.

For the past nine years I was a part of the Japanese bureaucracy, andthrough this experience I have recognized how Japanese bureaucrats place

importance on words and their nuances to prevent structural changes from

taking place to keep Japan a state - first, people - second, society.

Let me give you an example to underline my point. When you hear Japanese

bureaucrats saying the word positively, ardently, zealously, it means they


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will not do anything. For example, if a bureaucrat tells you we will seriously

consider and zealously investigate the matter, nothing is going to happen.

In other words the bureaucrats choose words so that they can manipulate

the public, politicians and foreign governments. So let's go back to the wordsrelaxation vs. deregulation. Using the word relaxation means that no

significant change will take place in the Japanese market.

What is interesting about the Japanese bureaucrats is that when it comes

to maintaining the system, their creativity is stimulated. Recently there

was a demand from the public for deregulation, and the bureaucrats said

they would make an effort for flexible enforcement of the regulations.

But there is a trick in these words. Through the flexible enforcement of

these regulations, in Japanese danryoku teki unyo, the regulations will

not be abolished, and regulatory power will be retained in the hands of thebureaucrats.

Right now the Japanese bureaucracy is under pressure to restructure the

organization, so they are trying to give a better image to the public by saying that

they will be happy to be more flexible in the use of regulations.

But suppose criticism subsides, things will revert back to the way they were.

Furthermore, if the bureaucrats are determined to maintain the system they

can come up with a defiant attitude saying that it is a policy not a regulation,

and the public cannot argue since it is the bureaucrats who control Japan

and right now nobody can dismiss them.

In Japan, although politicians are elected by the people, they are not the

policy makers. 'The real policy makers are the bureaucrats. The major

problem with this structure is that when people become unhappy with the

bureaucrat's policy, since the politicians do not have power to dismiss the

bureaucrats, no one can dismiss the bureaucrats.

I have come to recognize that through the analysis of the words relaxation

and deregulation there is a significant difference in philosophy behind

these two words. Deregulation fosters change, particularly fundamental

social change, which will bring freedom to the Japanese people. And

freedom will bring significant change to the system. On the other hand the

philosophy behind relaxation is that bureaucrats can maintain a conformist


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environment.

When you took at the power structure of Japan, the bureaucrats hold more

than 90% of the power. 'Therefore, the real purpose of deregulation is not just

to relax the regulations, but to take away the bureaucrats' power in order to bringJapanese society in line with the democracy stated in the Japanese constitution.

If deregulation takes place, people will live in a new environment that revolves

around free competition. What this means is the downsizing of the bureaucracy.

Furthermore, the concept of competitiveness, to which bureaucrats have an

aversion, will spread throughout Japanese society. The major reason for the

existence of the Japanese bureaucracy has been to protect the system.

However, if the competitive principle is introduced into Japanese society, it will

lead to the abolishment of protectionism, and the current bureaucracy will becomeobsolete. Japanese society will change and priority will be placed on people, not

the system. This is the reason why the words "kisei teppai" or deregulation are not

used.

[WB7: This is also the reason why the act of asking for international assistance is

of particular significance.]

It is important to recognize that the words "kisei kanwa" or relaxation are deceptive

to both the Japanese and foreign businesses that want to enter the Japanese

market. Relaxation will bring little change to society, but even relaxation faces

resistance from the bureaucrats. So what happens if people start to use the

words "kisei teppai,' the real meaning of deregulation? The degree of resistance

will dramatically increase.

When the public demands freedom and uses the words "kisei teppai," the

bureaucrats will no longer be able to hide behind ambiguity, and they will reveal

that the system is more important than the people. The public must realize that

the system can be manipulative and places more importance on itself than

on the people.

The best example of this is observed through the way people were

victimized during W.W.II. Yet even with this devastating experience many

Japanese have not developed the ability to question authority. Why do the

Japanese behave so innocently towards authority? 'The answer is because

the Japanese have been castrated psychologically through education.


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Now let's focus on the Japanese educational system. Driving through the

English countryside you see many sheep grazing on the hillside, which

brings a feeling of peacefulness. This peacefulness is exactly what the

bureaucrats want to obtain in Japanese society. But I want to emphasize thatthey want this peacefulness because their ideal image of the public is one

where people are submissive and subservient.

With such a group people are easy to control, and the system does not have

to change. How do the bureaucrats manage to castrate the Japanese so

effectively? The school system is the place where they conduct this process.

In order to he a castrated individual one has to cultivate masochism, and

this is why the concept of self-sacrifice has penetrated Japanese society to

such depths. Self-sacrifice can be seen in such behavior as not taking a long

vacation, a willingness to participate in unpaid overtime, the absence of apersonal life and death from overwork. What self-sacrifice does to people is

that because people, have a lack of free time, it becomes extremely difficult

for them to accumulate knowledge. As Francis Bacon said, "Knowledge is

power,' but the system prevents people from accumulating knowledge on

their own, the kind of knowledge that has the capacity to lead to change.

This philosophy was clearly observed at a retirement party for one of my superiors.

During his farewell address, he pointed out to the crowd that he had never taken

any vacation days during his entire 25-year career. If he were to take all of his

accumulated vacation days it would amount to two years off. It became very clear

that he was proud of not having taken his vacation days, and most people listening

to his speech admired his self-sacrificing ability.

I myself thought he was crazy. I would like to point out that the philosophy of self-

sacrifice is nothing new. Fifty years ago the same mentality led to the infamous

kamikaze attacks.

When you remove the democratic cover of Japan you start to observe conformity,

mercantilism and a communist-like society. But the Japanese socialistic andcommunist-like approach is a little different from the Soviet model. They try to

communize ability.

Let me explain.

The Japanese educational system discourages creativity and originality. There is


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a famous saying that the nail that sticks out will be hammered down.

[WB7: Remember those words.]

People who are ordinary are given power to pull down those who have moreability than the others. Since this value prevails in Japanese society, it becomes

extremely difficult for people to become creative or challenge the system. Envy is

used as a powerful toot to castrate people who are talented.

Envy is a psychological energy. Beginning in the Edo period the Japanese

government realized that condoning envy would preserve the system. To condone

envy has been very effective since there is a limitation to one's psychological

energy. If people are permitted to bring out their envy, it is very easy to lash out

but at the same time they recognize they have to protect themselves from other

people's envy.

They end up using most of their energy to conform to the group's norms. People

embrace the illusion that once they belong to the group their ability will be the

same. This is where I view envy as a tool to psychologically castrate individuals.

Through condoning envy, what happens is that people hide behind the image of

sameness.

However, to reach the goal of communization of ability is not an easy task because

the fact is that each human being is different. Ibis is where to teach that you look,

think and act the same becomes important. This kind of sameness is clearly an

illusion, so how can people embrace an illusion? Mind control is the answer, and

the educational system plays a major role in this process.

Once you belong to the educational system of Japan teachers reject the principle

of individuality. What is frightening is that teachers are not aware that they are

rejecting individuality. Despite molding students with conformity, they think that

they are encouraging individuality. This means that mind control extends even

to the teachers. Acknowledging individuality would permit the recognition that

even if you are Japanese each individual can be different, and the illusion that thebureaucrats want the Japanese to maintain will be shattered.

Let me illustrate how the Japanese educational system tries to discourage

individuality. One of my friends placed her child in kindergarten and the teacher

instructed the mother that for lunch to bring steamed rice. She was confused with

this instruction and asked the reason why. The teacher's response was, "If children


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bring fried rice or sandwiches some other child may want to have that, and it is

not a good idea for children to feel they want something different. If everyone

brings steamed rice then nobody is going to wish for something they cannot have.'

Even at the age of four, the discouragement of individuality or the mind control of

conformity begins. The message that the kindergarten gives to the child is that "weall eat the same food, take the same action and think the same." The idea of the

communization of ability is drilled into you from early on in your life.

in order to achieve the goal of the communization of ability, in addition to mind

control, to control the individual through regulations is very important. As all of you

are aware, communist countries, such as the former Soviet Union, are countries

of regulations. Although not to the same extent, the same principle applies to

Japan. The Ministry of Education imposes regulations on schoolchildren, and the

regulations increase as age increases. In other words, as the child goes through

elementary school, junior high and senior high, the older they become, the tighterthe school regulations.

Universities are the only exceptions. There one is freed from regulations. However,

by the time he reaches age 18, the Japanese child has become a perfect sheep.

As sheep on the meadow are not concerned with freedom, to most university

students in Japan, freedom as a concept is not important. One could say that

Japanese universities are a place to finalize the goal of castration, and the proof

of this is that critical thinking is not encouraged. Students are submissive and it

is unusual for students to challenge their professors. When you took at this from

the perspective of group psychology, which is based on narcissistic identification,

since critical thinking will create a ripple it is understandable that professors do not

encourage it. Japanese universities are a kind of oasis where few demands are

made on the students.

There are many schools in Japan where the school regulations demand that

boys have closely cropped hair. This regulation has a very strong psychological

implication. One place I know where closely cropped hair is demanded is jail.

Closely cropped hair is a sign of castration. Jail is obviously a place to be

psychologically castrated. The Japanese educational system is obviously not a jail,however if one goes through this process, students will be behind invisible bars.

So what happens to the girls in terms of castration? As much as Japan as a

system maintains the dogma that man is superior over woman, when it comes

to psychological castration women receive equal treatment. For girls in junior or

senior high the regulations range from hair length, skirt length, the number of


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pleats in their skirt, to the point that the color of their underwear is checked. Of

course manicures or pierced ears are banned.

Psychologically speaking hair symbolizes power, and at the same time it is an

expression of one's thoughts, emotions and conflicts. So there is a good reason forthe Japanese school system to place importance on hair. For example, if a child,

regardless of sex, has light colored or curly hair, he or she either has to dye their

hair black or to have a straight perm, or to present a certificate from their parents

that the condition of their hair is natural. Therefore, imposing regulations on hair

has a significant implication for the process of psychological castration. As you

may recognize, through hair, the educational system demands that students share

the illusion that all Japanese are the same.

As I mentioned earlier, the goal of education is to castrate individuals and to make

them obedient, yet this is a difficult goal to achieve. Therefore regulations extendbeyond the school setting. The majority of Japanese junior and senior high schools

have a regulation that students must wear uniforms. Some schools demand that

students must ' wear their uniforms when they go out in public after school or on

weekends. In addition, there is a regulation that even if students are thirsty on their

way home from school, they cannot buy drinks from vending machines. They have

to persevere with their thirst until they go back home. Many public and private

schools in Japan observe a seasonal change in clothing, which has been set for

June 1, for winter clothes to summer clothes, and October 1, for summer clothes

to winter clothes. If either before or after these dates there is some significant

temperature differences, if one feels either hot or cold, you cannot respond flexibly

and wear the appropriate clothes. As you may recognize, uniforms are used as

a way to teach perseverance and how to endure masochism, and to persevere

together will unite the group. In Japan the uniform has been utilized as a tool for

conformity.

[WB7: Notice all those disaster uniforms you are seeing in the news?]

These are just a few examples, but you can find hundreds more school regulations

to control students so that they do not have a chance to breathe the air of freedom.

The goal of castration is overseen by the Ministry of Education and their

justification for this is that acknowledging individual differences will hurt the

feelings of those students who do not have ability. 'The ministry thinks that it

is preferable to avoid this kind of situation, and to place importance on being

empathic with those children who are below average.


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The children with ability should persevere. I find this way of thinking to be

strange since if you place importance on empathy, it is equally important to

be empathic to those children who have ability. However, since castration

is the goal, children who exhibit ability must suppress their talent. In fact,Japan is the only industrialized nation where people with ability or creativity

become victims.

The problem with this kind of highly regulated educational environment is that

students will not develop independence. 'The feeling of dependency will be

perpetuated so that they will not move away from childlike grandiosity and

students' pride will be inflated to an unrealistic level. So what happens is that

students who receive a Japanese education place the most importance on

not getting hurt. Self-protection becomes the major goal in their life. What

fragile pride does to individuals is to prevent them from taking an action.From the bureaucrats' perspective, for Japan to be filled with this kind of

individual is a plus because the bureaucratic goal of maintaining the status

quo will be achieved.

Placing importance on the status quo can be observed through Japanese

education where challenge is not valued. What is emphasized is memorization.

When people go through the process of castration, their feelings become

anesthetized, and although they may be able to recognize problems, they are

unable to complain. So even if people are frustrated they cannot take any action.

Furthermore, it becomes extremely difficult to encourage creativity or enrich one's

individual potential.

One of the significant differences between Japan and the West is that art is not

a part of everyday life for the Japanese. Some of you may argue that there is

art in Japan, but it is not art that has the potential to change one's thinking

or challenge the established order. Noh, kabuki and the tea ceremony

are all art, but art that supports the current system, and it is only such art

that can be a part of Japanese daily life. This indicates that there is a strong

psychological castration within Japanese society. From a psychoanalytic pointof view, what castration in education does to people is that their identity

integration cannot mature, which makes it very difficult for people to control

their impulses such as aggression. It is a well known fact that there is an

ambiguity in Japanese yes and no, and this is connected to the fact that the

Japanese have not developed a mature capacity to control their impulses.

If people are confronted with no, it is inevitable that they will have a wish to


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fight back or to protect their opinion. In order to do this intelligently, one has

to develop a capacity to debate issues in a logical manner. But in order to

have this ability one has to have a capacity to regulate one's impulses.

When castration continues to be the goal of education, if people face competition,their dependency will be stimulated and they will develop anxiety. When people

face competitiveness they try to remove themselves from the competitive

environment and look for someone who can protect them. Therefore, the

educational goal of castration further reinforces the bureaucracy. The system is

astonishing in having successfully manipulated the psychology of people to control

them, thereby preserving the system.

To be castrated is to be enslaved, and so far the Japanese have been enslaved

under the system of Japan. I do not believe in what Plato talks about in his

book "The Republic" where value is placed on totalitarianism. But I do thinkthat the parable of the cave resembles the issue of freedom and regulation in

Japanese society. Prisoners chained inside a cave are only permitted to see the

shadows of objects on a wall. They inhabit a world of illusion. They are not allowed

to turn their heads and see the source of light, or reality.

What happens if all of a sudden the prisoners are given freedom, and they can

finally see the light? It will bring shock and distress. Reality will be too painful and

they will wish to return to the cave.

Freedom demands responsibility. As Erich Fromm described in his book "Escape

from Freedom," deep inside people's hearts there exists a tendency to escape

from freedom and become blindly obedient to power. 'The Japanese bureaucracy

has successfully manipulated this element through education, and does not allow

the Japanese to develop the capacity to stand on their own two feet, which is

why they are obedient and submissive to the bureaucracy. There is irony in the

Japanese bureaucracy in that the system so effectively traps people in the cave,

but at the same time enslaves the bureaucrats. In fact one could say that the

bureaucrats are the biggest victims of all.

It is about time for the bureaucracy to accept the brightness of the light.

Introducing perfunctory deregulation means going back into the cave. But this

is not the answer. The answer is, as painful as it may be, the bureaucracy must

accept the need for restructuring the system of Japan. There is only one way to

restructure and that is deregulation, "kisei teppai," not 'kisei kanwa".


16/16

What will be demanded of Japanese society is for the Japanese people to liberate

themselves from the psychological castration imposed by the bureaucracy.

Therefore, instead of the bureaucrats controlling people, the people will develop a

capacity to control themselves. After all the bureaucracy is there to enrich the lives

of the people. The people do not exist to maintain the bureaucracy.

Thank you very much.

[WB7: There is a danger in blindly applying the lessons learned in one culture

to the problems faced by another. However, there are clearly certain universals

that serve as an excellent platform for analytical extrapolation. This is why I love

reading Dr Miyamotos speeches. They provide a unique lense for viewing the

current crisis. Not the only lense, but a damn good one to keep in your camera

bag. The same lense provides useful depth when focused on the systemic crisis of

the United States.

I have not been thinking about the cozy relationships enjoyed by the nuclear power

industry in the US (although this is the time to consider it), I have been thinking

about the cozy relationship between Dr Bernankes Federal Reserve Bank, Mr.

Geithners Treasury Department, the SEC and Wall Street. I am imagining what

Dr Miyamoto would tell us.]

CASTRATION PART II: "CASTRATION" THE MAJOR GOAL OF JAPANESE EDUCATION, AND ITS RELATIONSHIP TO...

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