Religion and Ethnicity in COINTELPRO Crisis

Dalai Lama

©2013 Twitpic Inc

    This picture shows the Dalai Lama comforting a young boy who lost his parents to the tsunami in March, 2011 in Japan.  Several weeks after the huge earthquake hit Japan, I attended the memorial service for the victims at a Japanese Pure Land Buddhist temple in Los Angels. There, one priest introduced a story about a little brother and sister, who lost their parents by the Tsunami. According to the priest, after the disaster the children kept asking their grandparents where their father and mother were. The grandparents did not know what to say. Just like this photo, a Pure Land priest of their family temple vicariously taught the children that their parents were in the Pure Land, so there they could see the parents again when the time came.  

    These stories always remind me of my childhood. When I was seven years old, my mother died of cancer. I will cite my description of the incident from “Spiritual Autobiography” that I wrote in the Psychology of Religion class.

 In later years, my father would often tell me and my sister that until the very last moment she could talk, my mother kept saying, “I do not want to die.  I have to take care of my children.  I am so worried about them.”  At her funeral, the Pure Land Buddhist priest of our family temple said, “Your mother goes on living in your heart. So you do not have to feel lonely.”  Since then, it became my habit to think whether I might disappoint her doing something wrong if she were alive when I reflect upon my deeds.  Besides, every time I faced difficult time, I thought of my mother, who could not live even though she wanted to.  Each time my memory of her helped me out.  Last year I became the same age as her when she passed away.  Becoming the same age as she, I realized how tough it was for her to leave us.  Today as well, I truly appreciate her affection to us till the very end of her life.  In this sense she does stay alive in my mind.
(Full Text: ) 

    Religions play a crucial role in life-shifting events such as losing parents. Likewise ethnic identity functions in a psychologically reassuring way in turmoil (Erikson, 1993). In other words, social identity, including ethnicity, is sensed as a crucial element of the identity when it is threatened. The elements which engender the ethnic identity vary depending on individuals and groups. For example, religion played a powerful role in Islamic terrorist attacks to reassure their social identity in the face of war against the U.S.A. On the other hand, before and during WWII in Japan, family bonds were a key element to reassure the ethnic identity among the Japanese people. For example, as seen in their last letters, many young Japanese officers and soldiers who engaged in suicidal missions conveyed their apology to their parents for not fulfilling filial piety. Accordingly, religions for the Japanese people appear to function as media that provide bonds between family members as the Japanese—deceased or alive—rather than itself as the final object of a religious belief.  

    In the book, This Precious Life (Watts, 2012), a Buddhist priest explained that Buddhist temples played a significant role in reproducing the social identity of the people in the region Soma.  For generations, his temple tightly held people together in the area. Historically, in the Soma area the ruling clan did not change at all from the Kamakura period to the end of Feudalism at the Meiji Revolution in 1871, while in others places it was not uncommon for the ruling clans to be replaced from time to time by the central government or simply by civil war. Thus, as the priest points out, the traditional role of Buddhist temples as a hub to connect people is well preserved in this domain. Likewise, mainly in the Edo period, social identity of the Japanese ethnic was formed through religion in other regions as well.  

    After the Meiji Revolution, as the central government of Japan imported new technologies and thoughts from the Western countries, the Japanese society was rapidly modernized under the influence of Western values. Japan became the first Asian nation which had a modern constitution. Nevertheless, strong influence of the traditional Japanese family system remained, that is, Ie-seido. For the Japanese people, a family’s lineage had been the fundamental unit which provided social, economic, and religious bonds among the group members, and which reproduced their social identity. Ie-seido legally continued until the end of the WWII when the Meiji Constitution was replaced with the new constitution.

      As mentioned above, at the end of the WWII, the Japanese military willingly adopted suicidal tactics in many battlefields. One of those by airplanes is well-known as Kamikaze Special Attacks. Many of the last letters which these officers and soldiers wrote are still preserved in museums or by individuals in Japan. For example, the bereaved family members of Naval Lieutenant Commander Tatsuji Nakanishi, keeps his last letter written to his parents. He died at the age of 22 in a Kamikaze attack around the area of Okinawa in April, 1945. In this letter he first conveyed his deep worry about his parents’ sorrow in losing him. In the following sentences, however, he confidently pledged to his parents: “I will not die. I am sure to come back to the Yasukuni Shrine, I am sure to come back to the Gokoku Shrine, and I am sure to come back to you, Father and Mother, when you sleep.” Gokoku shrines, which name literally means “Shrine of National Guard,” were built in each prefecture, and Yasukuni Shrine was the head of those national Shinto shrines. As many other officers and soldiers’ last letters represent, Shinto shrines provided “a place” for the war dead and the bereaved families to meet again rather than facilitating extreme nationalism. This is a remarkable finding because it is not uncommon that a countries’ nationalism peaks during war time. It is interesting that revering familial ancestors was also practiced among the Japanese-Americans in the U.S.A. who were sent to concentration camp during WWII. The Japanese American National Museum in Little Tokyo displays a small Buddhist altar which a Japanese family enshrined beside their bed in the camp. 

<<Recommended video>>
The Last Letter of 18 year old Kamikaze, Human Torpedo Kaiten

Eirei-tachi no isho

   In fear of such fearless actions of the Japanese soldiers based on their religious beliefs, when WWII was over, the Headquarters of the Allied Occupation of Japan implemented “reform” to neutralize the religions of the Japanese (Woodard, 1972).  One of the symbolic revisions is changing the names of holidays in Japan. For example, the venal and autumn equinoctial festival days--Mar. 21 and Sep. 21 respectively-- were renamed “Shunbun-no-hi” and “Shubun-no-hi.” Traditionally, these holidays were called “Higan.” Higan is a Buddhist term which literally means “the other shore.” It implies the place where deceased people live. Thus, to avoid association with such religious belief, the holidays’ name was altered to more neutral one as “Spring/Autumnal Equinox Day.” Woodard (1972) reports in his book that official documents and testimonies suggest that the Headquarters of the Allied Occupation of Japan even attempted to Christianize the Japanese.

      Moreover, the legal background of the Japanese family system was dramatically changed by the new constitution and civil code. Instead, individualism prevailed under strong influence of American culture. Nonetheless, the traditional home rituals for the deceased families did not change rapidly for decades after WWII. In fact, the forms of funerals remain until today. However, Namihira (2004) analyzes that the meaning of these rituals is no longer identical to that of traditions before the Meiji era, in which people obtained secure ties with the community through revering ancestors.

    The family bonds as the major element used to unite the Japanese people appeared to shift to other aspects such as sub-cultures in post-WWII era. In the survey I conducted in Project #2 for this class, a female Japanese-American pointed out that now Japanese pop cultures, such as Hello Kitty, Anime, and video games, have a function of recreating popularity of the Japanese (*see appendix). Another female Japanese participant in the survey answered that before the 1970’s, the Japanese people living in America were often looked down as “Jap,” but after 1980’s as the Japanese in America began receiving better acknowledgment, they came to be admired more often. It can be speculated that economic success as a nation in 1980’s positively enhanced the ethnic identity of the Japanese.

   Accordingly, it appeared that religious aspects of the Japanese no longer had significant influence on their social identity—until the unprecedented disaster happened in 2011. As introduced in the beginning, Buddhist temples began to take actions to engage in disaster relief. The book This Precious Life reports that some Buddhist monk groups even made a public statement regarding nuclear power plants. In this book, Rev. Toku-un Tanaka advocates: “Religious professinals should all overcome their differences and overcome their different ways of thinking to unite to protect the lives of children” (p.25). In my survey for Anthropology class project #2 as well, several participants pointed out that after the earthquake and tsunami in 2011, they felt more proud of being Japanese because of their perseverance and morality. In fact, it is reported that people all over the world including Americans admired the reactions of Japanese people to the national disaster, such as the people did not riot at all despite such chaotic, distressful circumstances.  

    Furthermore, in response to the question: “Do you think that identifying yourself with Buddhist helps you to remain Japanese ethnicity?”  8 participants out of 10 agreed that it does (*see appendix). In fact, it is said that after the disaster in 2011, more and more people in Japan started seriously thinking about their own life and death. The media also reports that Buddhism is booming now in Japan more than ever after WWII. A larger scale survey is needed to conclude whether religions revived as a function of recreating the Japanese ethnicity. Nonetheless, it is speculated that apparently more Japanese people became interested in religions with a view to perusing the roots of their social identity.       

    Social contacts with other groups —and sometimes international interactions including war —shape ethnic identity. Besides, ethnic identity is regarded as a crucial element to reassure the socia identity especially when it is threatened. As discussed thus far, some aspects of the Japanese ethnicity kept changing dynamically in accordance with its dynamic history, especially in modern time. The family system so called Ie-seido was once the dominant factor of re-creating ties among the Japanese people. By interactions with other countries, however, religious aspects of the ethnic identity altered. Nonetheless, it seems that people are pursuing again secure ties with the family—and possibly with the community— through religious identity. Ethnicity is not something that already exists from the beginning, but a product of constant inter-relations with other ethnicities, which never ceases to change its aspects.          




Namihira, Emiko. 2004. Nihonjin no shi no katachi: dentō girei kara Yasukuni made. Tōkyō: Asahi Shinbunsha.


Eriksen, Thomas Hylland. 1993. Ethnicity and nationalism: anthropological perspectives [...] XD-US. London [u.a.]: Pluto Press.


Watts, Jonathan S. 2012. This precious life: Buddhist Tsunami relief and anti-nuclear activism in post 3/11 Japan. Yokohama, Japan: International Buddhist Exchange Center.


Woodard, William P. 1972. The Allied Occupation of Japan 1945-1952 and Japanese religions. Leiden: Brill.








The Survey at Pure Land Buddhist Temple in Los Angels

Male: 4 / Female: 6                   Age: 19 -73             Birth Place: Japan, The U.S.A

Q.4 Do you think that identifying yourself with Buddhist helps you to remain Japanese ethnicity?


Strongly Agree <-- 5  4  3  2  1 --> Strongly Disagree

Scale:  Agree (5) ß àDisagree(1)   --   # of people who answered

(5) -- 4 
(4) -- 4
(3) -- 1
(2) -- 1
(1) -- 0

Most people agreed that being Buddhist comparatively help maintain Japanese ethnicity.


Q.6 How do you think Japanese are seen by other people in American society?

           Some people think of Japanese as model minority.

           Japanese pop-culture has made Japanese more popular.

           In 1970’s Japanese were often called “Jap,” but after 1980’s we came to be praised more often.

           Honest, Trustworthy, Loyal

           Hardworking, productive, persevere



           A race with ethics, Law abiding

           A race with great history


 Q.7 How does the reception of Japanese in American society affect the development of your Japanese ethnicity?

           “I am more proud to be Japanese because our culture has many good qualities and more and more Americans admire the Japanese, especially after the earthquake because Japanese persevere and do not riot.”

           “I have been always proud of being Japanese to carry original culture, nationality, religions (Buddhism & Shinto).”

           (As Japanese) being honorable, and accepted to be an asset to the U.S. and their economy.

           The more the Japanese were acknowledged by the American society, the more opportunities we had to introduce Japanese cultures.




























"Unprecedented Human Rights Violations" Discussion Room



アメリカ人にあらずんば、人にあらず ~アメリカ人とシナ人の考察その2

Human Rights Violations on Campus


Feb. 4, 2013, at 1:40 pm
When I went to the student kitchen to pick up my bread from a freezer, Lei Chen was standing in front of the very freezer which I had put my bread last week. He searched inside the freezer about a minute so he could block me picking up my bread. There are three refrigerators in the student kitchen, and there are “60 times 24” minutes in a day. It cannot be coincident for him and me to be in front of the same freezer at the same time out of three refrigerators. There were also monk students there at that time. They seemed to know what was going on, because obviously giggling, they enjoyed watching my reaction. In fact, one of the monks from Vietnam said with grin in his face: “Ha ha ha, good reaction!”

Feb. 25, at 1:50 pm – 2:10 pm

I went to the student kitchen to have lunch. I finished eating lunch in about 20 minutes. I wanted to eat snacks before going back to study but the restriction time for my lunch at the student kitchen was almost running out. Therefore, I went outside the building toward the bench by the swimming pool. Right at the place I was heading for, there was Lei Chen lazily reclining on a bench as if he had been monitoring me having lunch in the kitchen. However, I ignored his presence.

I studied for a while in the library and went to Jacuzzi at 3:30 pm. Exactly at the same timing I , half naked, reached the jacuzzi, Lei Chen came out of the side door of the dorm A, which faces the Jacuzzi. The similar incidents happened many times before. Therefore, I was so disgusted that I staired at his face. Then, he showed a slight "satisfied" grin in his face, which he did not manifest when I igonored him in the previous encountering.
Then, Lei Chen located himself at patio of cafeteria, facing the Jacuzzi, so he could see me bathing. Also his presence came into my sight without fail because I often face the patio while bathing. He stayed there for about 20-30 minutes until I finished bathing. I am not sure what kind of sexual-orient Lei Chen has. However, I do not think that it is a healthy habit for a middle aged man to come to Jacuzzi everytime another middle aged man half naked comes for bathing. Therefore, I do not feel secured about Lei Chen.

Jan. 22, at 7:30 pm
The moment I entered the library from the back door, Lei Chen walked out from the front door, which faces the back door so a person coming from the back door will see him without fail. The librarian showed an anxious face to Lei Chen’s action.
At 8:20 pm
About an hour later, after finishing reading a textbook at a desk, I walked to a computer in the library to use the Internet. Lei Chen was there at the same time.

Feb. 12, at 8:40 pm
When I was using a computer at the library, Lei Chen came to use a computer.

Feb. 19, at 8:40 pm
When I was using a computer at the library, Lei Chen came to use a computer.

Feb. 26, at 1:50 pm
I went to the student kitchen to eat lunch. Lei Chen came in there at 1:50 pm despite of during the restrictied time. I was sitting far away from kitchen stoves. Lei Chen entered the kitchen from the other side of the door to the stoves. He bothered to walk in front of me so he could make me notice his presence. Then he started heating up something on the stove, and left there from the door by the stoves toward the opposite direction to where he came from.

Mar. 12, at 7:00 pm
I went out of a classroom for a short break, walked to the 3rd floor veranda of ED building stairs. When I looked down at the ground, Lei Chen came out from the shade of Auditorium building as if he were waiting for the moment. He walked towrd the parking lot in a weird manner so he could draw attention.
Mar. 19, at 8:30 pm
When I was using a computer at the library, Lei Chen came to use a computer.


Jan. 24, at 3:00 pm, Student kitchen
I was eating late lunch in the student kitchen. About ten minutes later, three Chinese students came in. They prepared meal, heating up food with microwave oven, etc. When they were about to eat, Lei Chen came into the kitchen. However, Lei Chen left kitchen right away without doing anything as if his purpose of coming into the kitchen was only to show us his presence. Then, the three Chinese students also left the kitchen right away without eating their food already prepared. About 5 minutes later I finished eating, and went out of the kitchen. Lei Chen was standing there on the hallway.

Jan. 31, at 1:00 pm
To take a break I went up from the library to a bench at the backyard of ED building. Lei Chen was there, lazily reclining with a laptop computer on his stomack. These days I started using this bench often when I take a break while studying in the library.
Mar. 14, at 1:55 pm
Lei Chen violated restriction for my lunch time again. When I entered the recreation building, where the student kitchen is located, Lei Chen was standing in front of the water machine as if he tried to provoke me by blocking my way again just as he did 4 days before, on Mar. 10.

Jan. 25, between 12:30 pm and 2:00 pm, Backyard of ED
When I was studying in the library, a monk and a nun student came to the desk next to me. They kept talking and laughing in a loud voice. They were so noisy that I went out of the library to take a break at a bench in the backyard of ED building. Lei Chen was there, lazily reclining with a laptop computer on his stomack.

Feb. 23, at 2:00 pm, in Library
When I was doing home work with a computer in the library, Lei Chen came to loiter around the computer area. As soon as I moved my head up and recognized him, he walked away. It was obvious that the purpose of his coming there was not to use a computer.

Sundays & Holidays
Jan. 25 (M.L.K. Jr. Day), at 8:20 pm, Walnut Grove Ave. (In front of Panda Express facility)
I was walking home from Walmart on the sidewalk of Walnut Grove Ave. (I moved to the next street to campus in January.) Lei Chen suddenly showed up from the darkness as if he knew I was going to be passing there and waiting for the timing. (Recently, a friend of mine told me that Lei Chen also moved into a house on the same lane as mine around the same time.) It was past 8:20 pm. Around this hour, usually nobody is walking on the street there, so he could draw my attention without fail. When I passed him from behind, he seemed to know ahead of time that the passing person was me. Besides, his face I saw from aside looked filled with joy.

Feb. 18 (Holiday), at 8:20 pm at Wal Mart
After going to the beach, I was walking home from the nearest bus stop on Gravey. At about 8:20 pm on the way home I stopped by at Walmart. When I walked to the line for a casher (few items lane), Lei Chen was there standing with his friend right in front of me. At the same time I witnessed another group of about 20-year-old Chinese men hanging around me with gigling face.

Feb. 24, at 6:50 pm at Student Kitchen
When I was studying at the study room in Recreation Building, I was invited to a monastic club member’s birthday party at Student kitchen. Then, Lei Chen came to the Student Kitchen exactly at the same timing when I started eating with the members of Monastic Club, although it seemed that no one invited Lei Chen.
Mar. 10, at 4:53 pm, in front of the Bookstore

About 5 minutes before the library closed, I reached campus.
Someone was standing still like a schizophrenic person for about 3 minutes beside a big ball monument in the middle of the way between the bookstore and the fountain. As soon as I reached within the distance where I could recognize the person’s face, he started moving just as other organized stalkers usually do. It was Lei Chen who seemed to try to appeal that he was stalking me.

Around 5:00 pm, Recreation Building

After I quickly checked out a book from the library, I headed for the study room located in the same building of the student kitchen. There, Lei Chen, as if ambushing me, again standing at the entrance of the building to block my way. I was in a hurry, so I kept walking straight without giving way. As a result, my shoulder hit his shoulder. He said: "Why'd you do this!?" I just said "Sorry!" to him since I was told not to discuss anything with the organized stalkers on campus no matter how often they harass me. I thought that "Why'd you do this!?" were my words. If allowed, I would have taught him:"If you were not standing here on purpose to harass me, you did not have to collide with me."

The information above was updated on Feb. 22, 2014.


キャンパスに付設するジャグジーに私が入るたびに約2年前からずっと、集団ストーキングしにやってきて、つきまとってくる大陸シナ人の中年のオッサンがいます。ちなみに私も中年のオッサンですが、オッサンが半裸になってジャグジーに入るのを、毎回ノゾキに来るのが趣味の、このシナ人中年のオッサンの行動はどう考えても変態そのものであり、精神的に、まともとは思えませんので、2012年11月に大学当局へ正式に文面で訴えました。その後の大学側アメリカ人スタッフたちによる、犯罪事実を隠蔽し、責任回避する偽善的な対応については以前、記したとおりです。参照(ギャング・ストーカー常習犯 E なお、そのとき、大学当局と当方で取り決めを交わしたので、これ以上、詳しいことは今は公表できませんが、その後、大学当局が多少の、善処する努力を見せたことは銘記しておきたいと思います。


Dr. Pervert--変態博士L に愛の手を!


実は、このLほど象徴的な例は珍しいとしても、統計を取れば 集団ストーカー犯罪へ協力するシナ人の割合は、おそらくNo.1を競うことでしょう。またシナ人移民の母数自体も桁違いに多く、しかも近年益々増え続けています。




杉山 平助『支那と支那人と日本』改造社 1938年


如何でしょうか?地球の3分の2を白人が支配し、有色人種は牛や馬や豚のように扱われていた時代に、日本人は莫大な自己犠牲を払ってアジア人の地位向上に尽力しました。しかし同じアジア人であるシナ人は日本人にではなく、己を家畜のように扱う白人にシッポを振って従った事実が、ここに描かれています。これはいったい何故なのだろう?と考えるとき、「道徳や人権」という概念について同じようなレベルの人間どうしが互いに引き寄せ合っている姿が目に浮かんでこないでしょうか? この「類は友を呼ぶ」法則を補助線にすれば、以下に引用した大東亜戦争に関する高山正之氏の考察も容易に理解できそうです。

(ウィキペディア「高山正之」Retrieved on Apr. 18, 2013)






実際、大学のクラスメートで元米軍兵士のアメリカ人は私にメールで「アメリカ人にあらずんば、人にあらず (If you are not American, you are nothing)」というようなことを語ったことがあります。これはアメリカ国民以外の人間の人権などどうでもいいという彼の本音だと思います。そんなことは思っていないアメリカ人もいるにはいるでしょう。しかしこの発言が元米軍兵士から発せられたことに問題の深刻さがあります。軍人というのは、よくも悪くも「上へならへ」の階級社会で、階級が上の者が言わないようなことは言わないものです。ということは、実際に軍隊を動かし大量殺戮を行なう権限を持った上級者も「アメリカ国民以外の人間の人権など、どうでもよい」と思っている可能性は高いのです。 





Ethics For COINTELPRO Criminals #6



The more serious problem is that the organized stalkers not only steal others’ privacy, but also lie as if no one would do such things. Their old trick is to make up a childish story that the targeted person is a terrorist, etc, and self-justify their own crimes – stalking, torturing, and stealing others’ privacy (Rich, 2009).

  If the perpetrators really believe what they are doing is legally, morally, and ethically right, they would not have to hide it. However, when their stalking / harassment activities are pointed at, the perpetrators lie that the victims’ claim is a schizophrenic delusion. Henece, it can be said that the perpetrators' true motivation is not “community policing.” Rather, they enjoy watching victims being afflicted, and satisfy their own catharsis. For this aspect, Rich (2009) analyzes that the organized staliking / harassment crimes are a type of hate crime. As a matter of fact, racists or not, it is obvious that the perpetrators are extremely selfish, who claim their own rights while they do not respect even the basic human rights of others – that is, privacy. In other words, they do not regard others as equal person. Not to mention, these activities, so called COINTELPRO, ruined American democracy as the book “War AT Home” reports (Glick, 1989).

   After all, no matter how many hours the COINTELPRO perpetrators spend peeping into others’ privacy, they cannot figure out their own nation’s problem – How could people be moral when the police are stealing and lying everyday?  Consequently, this country now has the highest crime rate among developed countries despite that there are more “community police” than in East-Germany during the Stasi era (Goldestein, 2002). Besides, horrible incidents like school shooting occur more often than any other countries. Thus, is it not time to look at what we do rather than peep what others do? "Honesty is the best policy" is not an old cliche. Only this way will the country regain respect from the world people.



Glick, Brian. War at Home: Covert Action against U.S. Activists and What We Can Do About It. Boston, MA: South End Press, 1989. Print.

Goldstein, R. (2002).  US Planning to Recruit One in 24 Americans as Citizen Spies. Sunday Morning Herald |, Monday, 15 July, 2002.

Mark M. Rich, The Hidden Evil,, 2009

Ethics For COINTELPRO Criminals #5


   Another obstacle to ethical use of the mind reading technology is some people’s limitless greed for money – that is, the dark side of capitalism. Those who are rich and in power have kept secret the existence of mind reading machines so they can monopolize the benefits gained from the new invention. Thus, if we are to make use of the latest technologies of neuroscience for public interests, first we have to tacle the problem of greed of people who make money from neuroscience technologies.

On the other hand, recently, some scientists and companies openly started business using the mind reading technologies. For example, in 2008 in London, a neuroscientist Gemma Calvert, founded a corporation of so called “neuromarketing” which sells private information taken directly from the people’s brain through a thought-identifying machine. According to Calvert, their clients are mainly from big corporations who want to know consumers’ mind.  

   Concerning Calvert’s buziness, some critics raise ethical questions on buying/selling the ultimate privacy of humans – information in the brain. It is understandable that some people may frown upon making money with private information. Nonetheless, this may not be unprecedented business because in porn industry for decades, females have voluntarily sold their own privacy. Hence, as long as the sellers agree with trading their own privacy, the issue seems to be just a matter of commercialism.       

   However, the more unethical problem is that currently the mind reading machines are monopolizedly used for “stealing” people’s privacy by the countries which own the mind control system (Kilde, 2008). According to Dr. Kilde, MD, it appears that those “stolen” information are collected as data to further develop mind control technologies. At the same time, those who want to keep the mind reading machines secret organize stalking / harassment groups, and use the technologies to torture people who try to make the facts public. By doing so, the perpetrators can make the victims look like a paranoia-schizophrenia, and neutralize the victims' claims. These secret crimes are what is called “Gang Stalking,” which is nowadays world widely reported by thousands of victims, particularlly in the U.S., Europe, and Japan. Not to mention, these unethical activities urged by ugly greed are conducted under the name of “National Security.”  

 Therefore, I humbly suggest that those scientists and engineers who engage in developing mind control technologies had better acquire self-control skills first. What they need to do is to reduce their greed for money, power, and fame rather than attempt to control other people for their self-interest.



Kilde, R. (2008). MICROWAVE MIND CONTROL: Modern torture and Control Mechanisms eliminating human rights and privacy.


Neuromarketing 2008 - Prof Gemma Calvert [Retreived on Jan. 19, 2013]




The Writer of 『拝啓 ギャングストーカー犯罪者の皆様』(Dear COINTELPRO Criminals) and <集団ストーカーの死> The Death of Gangstalker; also Co-Editor of 「新しいタイプの人権侵害・暴力」 Unprecedented Human Rights Violation

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