Statism in Shōwa Japan

The 1919 Treaty of Versailles did not recognize the Empire of Japan's territorial claims, and international naval treaties between Western powers and the Empire of Japan (Washington Naval Treaty and London Naval Treaty) imposed limitations on naval shipbuilding which limited the size of the Imperial Japanese Navy at a 10:10:6 ratio. These measures were considered by many in Japan as the refusal by the Occidental powers to consider Japan an equal partner. The latter brought about the May 15 incident.

Based on national security, these events released a surge of Japanese nationalism and ended collaboration diplomacy which supported peaceful economic expansion. The implementation of a military dictatorship and territorial expansionism were considered the best ways to protect the Yamato-damashii.

In the early 1930s, the Ministry of Home Affairs began arresting left-wing political dissidents, generally to extract a confession and renouncement of anti-state leanings. Over 30,000 such arrests were made between 1930 and 1933. In response, a large group of writers founded a Japanese branch of the International Popular Front Against Fascism and published articles in major literary journals warning of the dangers of statism. Their periodical, The People's Library (人民文庫), achieved a circulation of over five thousand and was widely read in literary circles, but was eventually censored, and later dismantled in January 1938.[4]

Ikki Kita was an early 20th-century political theorist, who advocated a hybrid of statism with "Asian nationalism", which thus blended the early ultranationalist movement with Japanese militarism. His political philosophy was outlined in his thesis Kokutairon and Pure Socialism of 1906 and An Outline Plan for the Reorganization of Japan (日本改造法案大綱 Nihon Kaizō Hōan Taikō) of 1923. Kita proposed a military coup d'état to replace the existing political structure of Japan with a military dictatorship. The new military leadership would rescind the Meiji Constitution, ban political parties, replace the Diet of Japan with an assembly free of corruption, and would nationalize major industries. Kita also envisioned strict limits to private ownership of property, and land reform to improve the lot of tenant farmers. Thus strengthened internally, Japan could then embark on a crusade to free all of Asia from Western imperialism.

Although his works were banned by the government almost immediately after publication, circulation was widespread, and his thesis proved popular not only with the young officer class excited at the prospects of military rule and Japanese expansionism but with the populist movement for its appeal to the agrarian classes as well.

A Japanese Pan-Asian writer Shūmei Ōkawa

Shūmei Ōkawa was a right-wing political philosopher, active in numerous Japanese nationalist societies in the 1920s. In 1926, he published Japan and the Way of the Japanese (日本及び日本人の道, Nihon oyobi Nihonjin no michi), among other works, which helped popularize the concept of the inevitability of a clash of civilizations between Japan and the west. Politically, his theories built on the works of Ikki Kita, but further emphasized that Japan needed to return to its traditional kokutai traditions to survive the increasing social tensions created by industrialization and foreign cultural influences.

Sadao Araki, Army Minister, Education Minister in the Konoe cabinet

Sadao Araki was a noted political philosopher in the Imperial Japanese Army during the 1920s, who had a wide following within the junior officer corps. Although implicated in the February 26 Incident, he went on to serve in numerous influential government posts, and was a cabinet minister under Prime Minister Fumimaro Konoe.

The Japanese Army, already trained along Prussian lines since the early Meiji period, often mentioned the affinity between yamato-damashii and the "Prussian Military Spirit" in pushing for a military alliance with Italy and Germany along with the need to combat Marxism. Araki's writing is imbued with nostalgia towards the military administrative system of the former shogunate, in a similar manner to which the National Fascist Party of Italy looked back to the ancient ideals of the Roman Empire or the NSDAP in Germany recalled an idealized version of First Reich and the Teutonic Order.

Araki modified the interpretation of the bushido warrior code to seishin kyōiku ("spiritual training"), which he introduced to the military as Army Minister, and the general public as Education Minister, and in general brought the concepts of the Showa Restoration movement into mainstream Japanese politics.

Some of the distinctive features of this policy were also used outside Japan. The puppet states of Manchukuo, Mengjiang, and the Wang Jingwei Government were later organized partly following Araki's ideas. In the case of Wang Jingwei's state, he himself had some German influences—prior to the Japanese invasion of China, he met with German leaders and picked up some fascist ideas during his time in the Kuomintang. These, he combined with Japanese militarist thinking. Japanese agents also supported local and nationalist elements in Southeast asia and White Russian residents in Manchukuo before war broke out.

Seigō Nakano

Seigō Nakano sought to bring about a rebirth of Japan through a blend of the samurai ethic, Neo-Confucianism, and populist nationalism modelled on European fascism. He saw Saigō Takamori as epitomizing the 'true spirit' of the Meiji ishin, and the task of modern Japan to recapture it.

Ikki Kita and Shūmei Ōkawa joined forces in 1919 to organize the short-lived Yūzonsha, a political study group intended to become an umbrella organization for the various right-wing statist movements. Although the group soon collapsed due to irreconcilable ideological differences between Kita and Ōkawa, it served its purpose in that it managed to join the right-wing anti-socialist, Pan-Asian militarist societies with centrist and left-wing supporters of a strong state.

In the 1920s and 1930s, these supporters of Japanese statism used the slogan Showa Restoration (昭和維新, Shōwa isshin), which implied that a new resolution was needed to replace the existing political order dominated by corrupt politicians and industrialists, with one which (in their eyes), would fulfil the original goals of the Meiji Restoration of direct Imperial rule via military proxies.

However, the Shōwa Restoration had different meanings for different groups. For the radicals of the Sakurakai, it meant the violent overthrow of the government to create a national syndicalist state with more equitable distribution of wealth and the removal of corrupt politicians and zaibatsu leaders. For the young officers, it meant a return to some form of "military-shogunate" in which the emperor would re-assume direct political power with dictatorial attributes, as well as divine symbolism, without the intervention of the Diet or liberal democracy, but who would effectively be a figurehead with day-to-day decisions left to the military leadership.

Another point of view was supported by Prince Chichibu, a brother of Emperor Shōwa, who repeatedly counselled him to implement a direct imperial rule, even if that meant suspending the constitution.[5]

In principle, some theorists proposed Shōwa Restoration, the plan of giving direct dictatorial powers to the Emperor (due to his divine attributes) for leading the future overseas actions in mainland Asia. This was the purpose behind the February 26 Incident and other similar uprisings in Japan. Later, however, these previously mentioned thinkers decided to organize their own political clique based on previous radical, militaristic movements in the 1930s; this was the origin of the Kodoha party and their political desire to take direct control of all the political power in the country from the moderate and democratic political voices.

Following the formation of this "political clique", there was a new current of thought among militarists, industrialists and landowners that emphasized a desire to return to the ancient shogunate system, but in the form of a modern military dictatorship with new structures. It was organized with the Japanese Navy and Japanese Army acting as clans under command of a supreme military native dictator (the shōgun) controlling the country. In this government, the Emperor was covertly reduced in his functions and used as a figurehead for political or religious use under the control of the militarists.

The failure of various attempted coups, including the League of Blood Incident, the Imperial Colors Incident and the February 26 Incident, discredited supporters of the Shōwa Restoration movement, but the concepts of Japanese statism migrated to mainstream Japanese politics, where it joined with some elements of European fascism.

Early Shōwa statism is sometimes given the retrospective label "fascism", but this was not a self-appellation. When authoritarian tools of the state such as the Kempeitai were put into use in the early Shōwa period, they were employed to protect the rule of law under the Meiji Constitution from perceived enemies on both the left and the right.[6]

Some ideologists, such as Kingoro Hashimoto, proposed a single-party dictatorship, based on populism, patterned after the European fascist movements. An Investigation of Global Policy with the Yamato Race as Nucleus shows the influence clearly.[7]

These geopolitical ideals developed into the Amau Doctrine (天羽声明, an Asian Monroe Doctrine), stating that Japan assumed total responsibility for peace in Asia, and can be seen later when Prime Minister Kōki Hirota proclaimed justified Japanese expansion into northern China as the creation of "a special zone, anti-communist, pro-Japanese and pro-Manchukuo" that was a "fundamental part" of Japanese national existence.

Although the reformist right-wing, kakushin uyoku, was interested in the concept, the idealist right-wing, or kannen uyoku, rejected fascism as they rejected all things of western origin.

Because of the mistrust of unions in such unity, the Japanese went to replace them with "councils" (経営財団, keiei zaidan, lit. "management foundations", shortened: 営団 eidan) in every factory, containing both management and worker representatives to contain conflict.[8] This was part of a program to create a classless national unity.[9] The most famous of the councils is the Teito Rapid Transit Authority (帝都高速度交通営団, Teito Kōsoku-do Kōtsū Eidan, lit. "Imperial Capital Highspeed Transportation Council", TRTA), which survived the dismantling of the councils under the US-led Allied occupation. The TRTA is now the Tokyo Metro.

The Kokuhonsha was founded in 1924 by conservative Minister of Justice and President of the House of Peers Hiranuma Kiichirō.[10] It called on Japanese patriots to reject the various foreign political "-isms" (such as socialism, communism, Marxism, anarchism, etc.) in favor of a rather vaguely defined "Japanese national spirit" (kokutai). The name "kokuhon" was selected as an antithesis to the word "minpon", from minpon shugi, the commonly-used translation for the word "democracy", and the society was openly supportive of totalitarian ideology.[11]

One particular concept exploited was a decree ascribed to the legendary first emperor of Japan, Emperor Jimmu, in 660 BC: the policy of hakkō ichiu (八紘一宇, all eight corners of the world under one roof).[12]

This also related to the concept of kokutai or national polity, meaning the uniqueness of the Japanese people in having a leader with spiritual origins.[7] The pamphlet Kokutai no Hongi taught that students should put the nation before the self, and that they were part of the state and not separate from it.[13] Shinmin no Michi enjoined all Japanese to follow the central precepts of loyalty and filial piety, which would throw aside selfishness and allow them to complete their "holy task."[14]

The bases of the modern form of kokutai and hakkō ichiu were to develop after 1868 and would take the following form:

1. Japan is the centre of the world, with its ruler, the Tennō (Emperor), a divine being, who derives his divinity from ancestral descent from the great Amaterasu-Ōmikami, the Goddess of the Sun herself.
2. The Kami (Japan's gods and goddesses) have Japan under their special protection. Thus, the people and soil of Dai Nippon and all its institutions are superior to all others.
3. All of these attributes are fundamental to the Kodoshugisha (Imperial Way) and give Japan a divine mission to bring all nations under one roof, so that all humanity can share the advantage of being ruled by the Tenno.

The concept of the divine Emperors was another belief that was to fit the later goals. It was an integral part of the Japanese religious structure that the Tennō was divine, descended directly from the line of Ama-Terasu (or Amaterasu, the Sun Kami or Goddess).

The final idea that was modified in modern times was the concept of Bushido. This was the warrior code and laws of feudal Japan, that while having cultural surface differences, was at its heart not that different from the code of chivalry or any other similar system in other cultures. In later years, the code of Bushido found a resurgence in belief following the Meiji Restoration. At first, this allowed Japan to field what was considered one of the most professional and humane militaries in the world, one respected by friend and foe alike. Eventually, however, this belief would become a combination of propaganda and fanaticism that would lead to the Second Sino-Japanese War of the 1930s and World War II.

It was the third concept, especially, that would chart Japan's course towards several wars that would culminate with World War II.

Tokyo Kaikan was requisitioned as the meeting place for members of the Imperial Rule Assistance Association (IRAA) in the early days.

During 1940, Prime Minister Fumimaro Konoe proclaimed the Shintaisei (New National Structure), making Japan into a "National Defense State". Under the National Mobilization Law, the government was given absolute power over the nation's assets. All political parties were ordered to dissolve into the Imperial Rule Assistance Association, forming a one-party state based on totalitarian values. Such measures as the National Service Draft Ordinance and the National Spiritual Mobilization Movement were intended to mobilize Japanese society for a total war against the West.

Associated with government efforts to create a statist society included creation of the Tonarigumi (residents' committees), and emphasis on the Kokutai no Hongi ("Japan's Fundamentals of National Policy"), presenting a view of Japan's history, and its mission to unite the East and West under the Hakkō ichiu theory in schools as official texts. The official academic text was another book, Shinmin no Michi (The Subject's Way), the "moral national Bible", presented an effective catechism on nation, religion, cultural, social, and ideological topics.