Jewish Settlement in Imperial Japan - The Memorandums

The Memorandums

Memorandums written in 1930s Imperial Japan proposed settling Jewish refugees escaping Nazi-occupied Europe in Japanese-controlled territory. As interpreted by Tokayer and Swartz, they proposed that large numbers of Jewish refugees should be encouraged to settle in Manchukuo or Japan-occupied Shanghai, thus gaining the benefit of the supposed economic prowess of the Jews and also convincing the United States, and specifically American Jewry, to grant political favor and economic investment into Japan. The idea was partly based on the acceptance of the The Protocols of the Elders of Zion as being as a genuine document by at least part of the Japanese leadership.

The detailed scheme included how the settlement would be organized and how Jewish support, both in terms of investment and actual settlers, would be garnered. In June and July 1939, the memorandums "Concrete Measures to be Employed to Turn Friendly to Japan the Public Opinion Far East Diplomatic Policy Close Circle of President of USA by Manipulating Influential Jews in China," and "The Study and Analysis of Introducing Jewish Capital" came to be reviewed and approved by the top Japanese officials in China.

Methods of attracting both Jewish and American favor were to include the sending of a delegation to the United States, to introduce American rabbis to the similarities between Judaism and Shinto, and the bringing of rabbis back to Japan in order to introduce them and their religion to the Japanese. Methods were also suggested for gaining the favor of American journalism and Hollywood.

The majority of the documents were devoted to the settlements, allowing for the settlement populations to range in size from 18,000, up to 600,000. Details included the land size of the settlement, infrastructural arrangements, schools, hospitals etc. for each level of population. Jews in these settlements were to be given complete freedom of religion, along with cultural and educational autonomy. While the authors were wary of affording too much political autonomy, it was felt that some freedom would be necessary to attract settlers, as well as economic investment.

The Japanese officials asked to approve the plan insisted that while the settlements could appear autonomous, controls needed to be placed to keep the Jews under surveillance. It was feared that the Jews might somehow penetrate into the mainstream Japanese government and economy, influencing or taking command of it in the same way that they, according to the forged Protocols of the Elders of Zion, had done in many other countries. The world Jewish community was to fund the settlements and supply the settlers.