Angus McDougall, an Australian serviceman, was captured by the Japanese in the early stages of the Asia-Pacific War and sent to Changi prisoner of war camp. From there he, like over 40,000 others, was transported by rail to Banpong in Thailand on his way to work on the Thai-Burma Railway. The journey was gruelling. POWs were packed 28 or more to a truck in goods wagons. The trucks were far too small to carry such a number, the heat was intense, and food and water were scarce. Interviewed about his experiences many decades later, McDougall echoes other survivors in describing the journey as “hell”.

It is now fifty years since the so-called “G30S” or “Gestapu” (Gerakan September Tigahpuluh) event of September 30, 1965 in Indonesia, when six members of the Indonesian army general staff were brutally murdered. This event was a decisive moment in Indonesian history: it led to the overthrow of President Sukarno, his replacement by an army general, Suharto, and the subsequent massacre of a half million or more Indonesians targeted as communists. It is also forty years since I first wrote to suggest that the United States was implicated in this horrendous event, and thirty years since I wrote about it again in 1985 in the Canadian journal Pacific Affairs.

While the role of Yasukuni Shrine in both commemorating and eulogizing Japan's wartime aggression is well known (and controversial), little to no attention has been paid to a similar role played by a number of Buddhist temples in contemporary Japan. For example, Kōa Kannon (Kannon for a Prosperous Asia) temple (興亜観音寺) located in Atami, a hot-springs resort south of Tokyo, is one such war-eulogizing Buddhist temple. This temple was initially established in the late 1930s at the initiative of Imperial Army General Matsui Iwane, supreme commander of the Japanese attack on Nanjing in December 1937, better known as the “Rape of Nanjing.”

In the postwar era, Kannon Bodhisattva, the Buddhist personification of compassion enshrined at Kōa Kannon, has gone on to become one of the main Buddhist figures employed throughout the country to comfort the “heroic spirits” (eirei) of all Japanese soldiers who died in the war while, at the same time, valorizing and eulogizing the war they fought in. In addition to Kannon-centric temples, the major Shingon sect-affiliated monastic complex on Mt. Kōya now plays a major role in the remembrance of the war dead, including an effort to transform convicted “war criminals” into national “martyrs” (junnan-sha), an effort backed by the current Japanese government.