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51 pages 1 hour read

Iris Chang

The Rape of Nanking

Nonfiction | Book | Adult | Published in 1997

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Symbols & Motifs

Rashomon

Directed by Akira Kurosawa in 1950, Rashomon is a Japanese film concerning an attack on an 8th-century samurai and his wife. The samurai is murdered, while the wife is raped. The film is most famous for its unique structure, in which the same story is told to a detective by four different individuals, with the details of each account differing in significant ways. The so-called “Rashomon effect” illustrates the unreliability of eyewitness narrators and has been employed in numerous books, films, and television shows, including Gone Girl and the Showtime series The Affair.

For the author’s purposes, Rashomon serves as both a structural roadmap and an epistemological document that is instructive in helping historians like herself reconstruct events from the reports of various individuals involved. Like Rashomon, the author tells the story of the Nanking massacre from the perspective of the perpetrator, the victim, and the observer. Speaking of both the film and of her own book, the author writes:

It is for the reader to pull all the recollections together, to credit or discredit parts or all of each account, and through this process to create out of subjective and often self-serving perceptions a more objective picture of what might have occurred (14).

Hell and Demons

While reading the seemingly endless avalanche of grisly, stomach-churning details from the Rape of Nanking, the dominant motif used to describe the massacre—both by observer and perpetrator—is hell. While doing so may threaten to disrupt the uncomfortable reality that the Japanese soldiers were human beings, there is also no other way to make sense of the slaughter except to think of these crimes as the work of inhuman demons. This was as true for the Christian missionaries like George Fitch—who called the scene “hell on earth” (154)—as it was for men of science like Dr. Wilson, who described the streets of Nanking as “modern Dante’s Inferno” (126).

Even the Japanese soldiers—or at least the few of them who admitted to their crimes after the fact—speak of the massacre in this language. One soldier, Tominaga Shozo, tells the author, “Everyone became a demon within three months” (58). Another, Nagatomi Hakudo, says, “There are really no words to explain what I was doing. I was truly a devil” (60). While the phrase “war is hell” is perhaps so overused that it has lost its meaning, few incidents reflect the truth of that cliché like the Nanking massacre.

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