THE DEVELOPMENT OF A DEATH CULT IN 1930s JAPAN AND THE DECISION TO DROP THE ATOM BOMB

In the 1930s Japan developed a death cult which had a profound effect on the conduct of the Japanese armed forces in the Pacific War, 1941–1945. As a result of government directed propaganda campaign after the overthrow of the Shogunate in 1868, the ruling military cliques restored an Imperial system of government which placed Emperor Meiji as the Godhead central to the constitution and spiritual life of the Japanese nation. A bastardised Bushido cult emerged. It combined with a Social-Darwinist belief in Japan's manifest destiny to dominate Asia. The result was a murderous brutality that became synonymous with Japanese treatment of prisoners of war and conquered civilians. Japan's death cult was equally driven by a belief in self-sacrifice characterised by suicidal Banzai charges and kamikaze attacks. The result was kill ratios of Japanese troops in the Pacific War that were unique in the history of warfare. Even Japanese civilians were expected to sacrifice their lives in equal measure in the defence of the homeland. It was for this reason that American war planners came to the shocking estimate that as many as 900,000 Allied troops could die in the conquest of mainland Japan – Operation DOWNFALL. Contrary to the view of numbers of revisionist historians in the post-war period, who have variously argued that the atom bombs were used to prevent Soviet entry into the war against Japan, Francis Pike, author of Hirohito's War, The Pacific War, 1941 – 1945 [Bloomsbury 2015] reaffirms that the nuclear weapon was used for one purpose alone – to bring the war to a speedy end and to save the lives of American troops.     

THE INDIAN CONSTITUENT ASSEMBLY AND THE MAKING OF HINDUS AND MUSLIMS IN JAMMU AND KASHMIR

Article 370 of the Indian constitution gives the northern province of Jammu and Kashmir special status within the union. Today that provision forms a nucleus of fierce political contention between secularists and religious nationalists in India, despite the manifest whittling down of the article's most significant aspects. This development is counterintuitive: the original intent of the article's introduction had no relation to questions of religion. This essay attempts to understand this unanticipated role, as a marker of the state's secularity or lack thereof, the article has come to play in Indian politics. It contends that the seeds were sown even at the time of shaping the Indian constitution of a perspective that viewed the people of Jammu and Kashmir according to their religious affiliations.     

THE PRODUCTION OF HISTORY IN MALAWI IN THE 1960s: THE LEGACY OF SIR HARRY JOHNSTON, THE INFLUENCE OF THE SOCIETY OF MALAWI AND THE ROLE OF DR KAMUZU BANDA AND HIS MALAWI CONGRESS PARTY

This article joins the debate on culture, history and politicsin postcolonial Malawi. Concentrating on the production of historyin the 1960s, the paper shows how the decade marked the beginningsof serious research, teaching and public discourse of Malawi'shistory. It proceeds to examine factors, such as the existingliterature, which helped to fashion the direction which theplayers, mainly teachers and researchers, took in accomplishingtheir tasks. In this connection the paper considers the mannerin which Harry Johnston, the first person to write widely onthe peoples of the Lake Malawi region, influenced the historiographyof the country. It also evaluates the role of the Society ofMalawi and its publication, the Society of Malawi Journal, inthe production of history. Finally, the article pays attentionto the ways in which the work of historians was affected byPresident Kamuzu Banda and the policies and actions of his rulingMalawi Congress Party.