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  • Don't be an illegal immigrant in Japan.

    THE ZEIT GIST
    Justice stalled in brutal death of deportee
    Autopsy suggests immigration officers used excessive force in restraining Ghanaian


    By SUMIE KAWAKAMI and DAVID MCNEILL
    Abubakar Awudu Suraj had been in Japan for over two decades when immigration authorities detained him in May 2009. The Ghanaian was told in Yokohama of his deportation to Ghana at 9:15 a.m. on March 22 last year. Six hours later he was dead, allegedly after being excessively restrained by guards.

    Jimmy Mubenga also died last year while being held down by three private security guards before takeoff on a British Airways flight from London to Angola. The father of five had lost his appeal to stay in the U.K. and was being deported. Mubenga put up a struggle and died after the guards sat on him for 10 minutes, say witnesses.

    But the details of the deportations of two men from rich countries back to their native Africa, and their aftermath, are strikingly different. Mubenga's death is already the subject of a vigorous police inquiry, front-page stories and an investigation by The Guardian newspaper. The case has been discussed in Parliament, where security minister Baroness Neville-Jones called it "extraordinarily regrettable."

    Suraj has received no such honors. The 45-year-old's case has largely been ignored in the Japanese media and no politician has answered for his death. An investigation by Chiba prosecutors appears to have stalled. There has been no explanation or apology from the authorities.

    His Japanese wife, who had shared a life with him for 22 years, was not even aware he was being deported. was given no explanation when she identified his body later that day. His body was not returned to her for nearly three months. Supporters believe he put up a struggle because he wanted to tell his wife he was being sent home.

    An autopsy report seen in a court document notes abrasions to his face, internal bleeding of muscles on the neck, back, abdomen and upper arm, along with leakage of blood around the eyes, blood congestion in some organs, and dark red blood in the heart. Yet the report bizarrely concluded that the cause of death is "unknown."

    Any movement in the Suraj case is largely down to his wife, who wants to remain anonymous. She won a lawsuit against the Justice Ministry, which oversees immigration issues, demanding it disclose documents related to his death. The documents were finally released in May, more than a year after he died.

    According to the documents, Suraj was escorted from Yokohama by nine immigration officers to Narita airport. After spending about two hours in a waiting room at the airport, he was taken to another vehicle, in handcuffs and with a rope tied around his waist. They arrived at the aircraft at 1:40 p.m.

    Suraj stepped out of the vehicle at 2:20 p.m. The immigration officers said in the documents that because he was protesting his deportation, they restrained him face down and carried him onto the Egypt Air MS965 flight for Cairo. They used an additional pair of metal cuffs around his ankles (a prohibited practice) and forced him to sit in an aisle seat on the back row.

    One officer took out four pairs of plastic restraints that he had bought with his own money and tied the handcuffs to his belt. Other officers gagged him so tightly with a towel (again, illegally) that his front teeth bit through the towel. One officer pushed Suraj's neck from behind to bend his body further forward. Suraj was motionless by 2:35 p.m.


    At the request of the cabin crew, the officers moved Suraj to a window seat, but he was unresponsive. The officers reasoned that he was just pretending to be sick, but the cabin crew saw Suraj was leaning motionless against the window and asked for him to be removed from the plane at 2:50 p.m. No resuscitation attempt was made until he was carried out of the aircraft and into the vehicle they came in. A doctor in an airport clinic confirmed his death at 3:31 p.m.

    "These documents based on the accounts of the officers point to illegal and excessive use of restraints," says Sosuke Seki, a lawyer involved in the case. "Immigration officers are supposed to videotape deportation procedures when restraints are applied, but the officer in charge of Suraj's deportation specifically ordered videotaping to be stopped when he was carried into the aircraft. Whether this was intentional or not must be revealed in the trial."

    Suraj's legal problems began after he entered Japan on a tourist visa in May 1988. He met his future wife four months later; they moved in together the following January, despite his tourist visa having expired in June. Suraj was arrested and detained 18 years later in 2006, following the announcement of a crackdown on "overstayers" by then Prime Minister Junichiro Koizumi.

    By the time he was forcibly put on a plane at Narita, he had spent a total of 20 months in detention centers, despite the fact that Tokyo's Suginami Ward Office had officially accepted their marriage application.

    Japan's immigration authorities can detain any foreigner without proper documentation for indefinite periods when they suspect violations of the Immigration Control Law. They are under no compulsion to explain why such people need to be locked up.

    Both asylum seekers and immigrants without proper visas are detained in the same facilities, known as "immigration centers." Human rights groups say immigration authorities apply regulations arbitrarily and make decisions with agonizing slowness.

    The Immigration Bureau says the number of people in the country who had "illegally stayed in Japan beyond the permitted period" was 91,778 as of January 2010. In addition, 1,388 people filed for refugee status the previous year. In principle, any of these people may be detained.

    In 2010, 18,578 overstayers were handed deportation orders, representing about 77 percent of the 24,213 people who received such papers that year. Many were detained in Japan for many months before they were finally made to leave the country. Some had — for all intents and purposes — already settled productively into Japanese society, married Japanese nationals with Japan-born children. Others have children who have started school in Japan and only speak Japanese. Some are released on temporary permits, only to be detained again a few months later.

    After Suraj's death, the police called on Junpei Yamamura, a doctor who regularly visits immigrants and asylum seekers at detention centers, and who had records of the victim's health.

    The police were obviously trying to find weakness in Suraj's health when they came to ask about him," Yamamura says. "They visited me four times about the case, despite the fact I repeatedly told them that there was nothing wrong with him."

    Yamamura said his records showed that Suraj's heartbeat was slower than average on one occasion, but was normal when he was reexamined later. An electrocardiogram otherwise showed no abnormality.

    Yamamura also examined his body after it was returned to his wife. He says he saw a cut on Suraj's cheek, an indication that the gag was too tight. "This is criminal abuse of power," says Yamamura.

    Chiba Police began an investigation on the suspicion that Suraj died as a result of violence inflicted on him by the immigration officers. The case was sent to the Chiba District Public Prosecutors' Office in December. Prosecutors are still investigating. Police referred nine (possibly 10) immigration officers to Chiba prosecutors in December, but they have not been indicted. The criminal charges against the officers are still up in the air.

    His widow fears the case will be forgotten if it is drawn out any longer. In desperation, she and Suraj's mother in Ghana filed a suit in August for compensation against the government and nine immigration officers who were involved in his deportation. The trial began on Monday.

    Among their demands is that the Justice Ministry disclose why they stopped videoing the deportation on the day of Suraj's death. The ministry has admitted that such video existed but initially refused to disclose it, claiming that the case was still under investigation.

    Human rights groups will be watching the outcome of the case very closely. As for Suraj's widow, she says she simply wants justice.

    "Nothing will bring him back, but I just need to know why he died," she said.

    Send comments on this issue and story ideas to community@japantimes.co.jp
    News on Japan, Business News, Opinion, Sports, Entertainment and More search
    No, I did not steal that from somebody on Something Awful.

  • #2
    Kind of on the brutal side.
    Life is not measured by the number of breaths you take, but by the moments that take your breath away.
    "Hating America is something best left to Mobius. He is an expert Yank hater.
    He also hates Texans and Australians, he does diversify." ~ Braindead

    Comment


    • #3
      Lil bit.
      No, I did not steal that from somebody on Something Awful.

      Comment


      • #4
        I wonder if they would have been as harsh if the guy was white or Asian.
        Try http://wordforge.net/index.php for discussion and debate.

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        • #5
          Maybe if he was Pinoy.
          Christianity: The belief that a cosmic Jewish Zombie who was his own father can make you live forever if you symbolically eat his flesh and telepathically tell him you accept him as your master, so he can remove an evil force from your soul that is present in humanity because a rib-woman was convinced by a talking snake to eat from a magical tree...

          Comment


          • #6
            Possibly, but Japan is notorious for this sort of thing.
            No, I did not steal that from somebody on Something Awful.

            Comment


            • #7
              Stereotypes.
              “As a lifelong member of the Columbia Business School community, I adhere to the principles of truth, integrity, and respect. I will not lie, cheat, steal, or tolerate those who do.”
              "Capitalism ho!"

              Comment


              • #8
                Are you denying that their immigration bureaucracy make ours look like a pack of pussycats?
                No, I did not steal that from somebody on Something Awful.

                Comment


                • #9
                  Are you denying that you are using stereotypes?
                  “As a lifelong member of the Columbia Business School community, I adhere to the principles of truth, integrity, and respect. I will not lie, cheat, steal, or tolerate those who do.”
                  "Capitalism ho!"

                  Comment


                  • #10
                    Please note I am not refering to the Japanese in general.

                    Gaijin -- just a word or racial epithet with sinister implications?
                    by Eddie Landsberg

                    Opinions Sep. 07, 2011 - 06:36AM JST ( 255 )
                    TOKYO —
                    Gaijin. To most foreigners and Japanese that I know, it’s just a word. It means foreigner, and as non-Japanese living in Japan, we take it with a sense of humor that it is what we are.

                    But to a number of expats, it is more than just a word. It is a stinging racial epithet with sinister implications deep below the surface.

                    In an effort to get some insight into the word, I decided to contact a number of linguists and specialists in the Japanese Language. The observations of one professor impacted me profoundly, however.

                    Kevin M Doak is a Professor and Nippon Foundation Endowed Chair in Japanese Studies Department of East Asian Languages and Cultures at Georgetown University. He’s the author of “Xavier’s Legacy: Catholics In Modern Japanese Culture” and “A History of Nationalism in Modern Japan.” He has translated numerous volumes, written op-ed pieces for the Sankei Shimbun, Sekai Nippo and is even cited by former Prime Minister Abe in his book “Utsukushii kuni E” (2006).

                    Professor Doak explains, “Gaijin” is a contraction of ‘Gai-koku-jin,’ or person from a foreign county. Some foreigners in Japan believe it should be interpreted literally, ‘non-human’ (when the middle term ‘kuni’ [country] is dropped) but I don’t think many Japanese use it in this way. For them it means ‘foreigner,’ or ‘non-Japanese.’ It certainly has no inherent racist denotation. A Gaijin can be a person of any race, including Japanese-American or Japanese-Brazilian, of whom there are many residing in Japan.

                    “However, during and after the American occupation, the term was popularly used as a reference for the many non-Asians, largely white people, who came to Japan. Since these people were immediately distinguishable from the vast majority of the Japanese people, the term ‘Gaijin’ was often used to say something like, ‘Look there, there’s somebody different!’ Many non-Japanese in Japan have had the experience of a school child pointing to them and exclaiming ‘gaijin da!’ These kids are not hostile to the ‘gaijin’ but fascinated by them and often run right up to the ‘gaijin’ and try to talk to the foreigner, or giggle and run away in embarrassment. I don’t believe there are grounds for taking offense in such situations. During the early postwar period, the term often took on an informal connotation of a white person, especially an American.

                    “So, that usage, which has both a racial and a national tinge, is superimposed by some on the term, but for others the term simply refers to foreigners, regardless of race or nationality. And some Japanese who dislike foreigners may use it with a critical tone; others who are more PC (politically correct) will insist on using the awkward, more formal term ‘gai-koku-jin.’ But there are much more negative words Japanese can use for foreigners (‘banjin,’ ‘eibei kichiku,’ ‘sankokujin,’ etc), all of which are fortunately quite rare, and of course there are racial epithets in Japanese, of which Gai-jin is not really one.”

                    The professor then offered his personal opinion: “My own sense is that some foreign residents of Japan who take offense at any use of the term ‘gaijin’ belong to a well-established phenomenon of foreigners (usually white men) who want to become completely Japanese (culturally, biologically, socially)—cf. Pierre Loti, Madame Chrysantheme, Blackthorne in Clavell’s novel ‘Shogun,’ or James Bond, in ‘You Only Live Twice.’ For these Japanophiles, any indication that they’ve not succeeded in becoming Japanese is taken as a personal insult, and I think much of the offense at the term ‘gaijin’ (foreigner) stems from this anxiety they bring to the situation.”

                    Indeed, as the professor described upon first arriving in Japan, and doing my first home stay in Kawagoe, some school children saw and pointed to me in amazement on my first day. “Gaijin! Gaijin!” they said. In fact, in years since, not being pointed at in Japan has surprised me more than the few occasions when I am. Even I notice foreigners on trains and follow them from the corners of my eyes. I seem to notice everyone. I’ve even listened in on them in restaurants and cafes just as I suspect some Japanese do of me. What language are they speaking? Where are they from? Why are they here?”

                    But as those children pointed me out on my first day, I recalled the picturesque middle class neighborhood I grew up in where if a black or Spanish person was seen walking down the street, we knew that either they worked for someone or didn’t belong and would peek out from behind the curtains curiously. Such a visit may have even become the adult conversation of the day, in the playground, at meals and via phone relay.

                    I also remembered my own career as a jazz musician, working in black neighborhoods and wondering as I walked down the streets if I too was being watched as well by people wondering what I was doing in their neighborhood, also wondering if the stares were real or imaginary. (The love I received from the audiences I played for was indescribable.) At the same time, I also thought of a primary difference between Philadelphia and Japan: In many places in America the place that you belong and seemingly don’t are often merely a few blocks apart, sometimes divided by a highway or a train track… in Japan there’s a huge ocean, so me being here is a big deal; though in recent years there are more and more people like me (statistically speaking, roughly 1.5%, with about three-quarters being Asian.)

                    In living in Japan, I’ve also reflected upon the privileged status I’ve had as a foreigner. Though not every day, complete strangers have picked up my izakaya tab, sometimes in mere reward for making an effort to speak Japanese. Years ago, one drunk even took me home and introduced me to his wife around about midnight… and later when sober, his college age daughter (presuming I’d teach her Japanese.) In fact, some Japanese parents have befriended me so I’d play with their kids. (Imagine a Japanese person befriending a strange Japanese male to trust around the kids, or an American simply handing their kids over to a random foreigner!) Japanese have also paid relatively large sums of money to sit in rooms with me and practice English, even without asking for my credentials, yet addressing me honorifically as “sensei.”

                    Stories of “foreign privilege” where I’ve benefited as a result of a type of superficial yet positive stereotyping are too numerous to list. Sometimes it’s bothered me. I want to be accepted for who I am, not what I look like. In fact, when my ethnicity is discovered, I’m further praised for the gifts of “my people.” While such behavior is considered bad manners in the West, it is genuinely meant as a compliment in Japan.

                    Despite this privileged status, it would be untrue to say that I’ve never felt the butt of prejudice. The police checks, for instance, when for simply walking and not looking Japanese, one is pulled aside and questioned. First the cordial nervous icebreakers, then—Where are you coming from? Where are you going? The inevitable trip-up question. Finally, Where are you from? (The same question everyone else seems to ask as well – sometimes on an almost daily basis. Taxi drivers especially.) “America,” I say. アメリカ人… the officer inevitably says looking at my ID card, politely handing it back to me. Free to go. American.

                    Of the many times this has happened to me, I’ve thought back to my high school years in Philadelphia when mostly white police offers would arbitrarily stop and sometimes even round up black people “on suspicion,” and the stories of police brutality I heard of, especially in the generation before I was born. By the late ‘80s/early ‘90s, I remembered Rodney King, the LA riots and tunes on the radio expressing outrage toward 911 and the police. I’d think of the rage, the anger, the resentment, blacks being pulled over on the New Jersey turnpike and how lucky I was to have been born white. I’d also remember that all of those memories were from another time /another country… perhaps a type of culturally induced trauma.

                    Because of this, barely a day goes by where I don’t think: “This is Japan, and I am a Gaijin…” and wonder, “But what does it mean?” I’ve thought of it on days when Japanese people speak perfectly ungraded colloquial working class Japanese to me because they don’t quite get I’m a foreigner who happens to be totally clueless to what they’re saying ... and days I’ve spoken Japanese to Japanese people only to have them respond to everything I say in English or say, “I’m sorry, I don’t speak English.” (But I’m speaking Japanese!)

                    I’ve had clerks, bank tellers and hospital attendants go significantly out of their way to help me with things any normal adult (sometimes child) Japanese customer would know how to do… and on the flip side, have dealt with a less than patient customer service reps. “This is Japan,” I imagine the person thinking, “Why can’t this foreigner learn to speak our language intelligibly?” “This is Japan,” I think. For God’s sake, she studied English in Jr. HS. I’m trying to speak Japanese…why can’t she cut me some slack?”

                    Ultimately, I’ve concluded that what it means to be Gaijin depends upon which day you ask me. In the end, I’m a person whose skin is a different color, whose ancestral stock is different, who was raised in a different school system – yet also a person who has lived here a long long time, and in the end would have difficulty imagining myself anywhere else.
                    No, I did not steal that from somebody on Something Awful.

                    Comment


                    • #11
                      are the Japs at it again?

                      Comment


                      • #12
                        So much racism.
                        “As a lifelong member of the Columbia Business School community, I adhere to the principles of truth, integrity, and respect. I will not lie, cheat, steal, or tolerate those who do.”
                        "Capitalism ho!"

                        Comment


                        • #13
                          Man the AA guns! They're going to start flying planes into navy ships at any moment!
                          Try http://wordforge.net/index.php for discussion and debate.

                          Comment


                          • #14
                            We better send all Japanese-Americans to Gitmo, just to be safe.
                            “As a lifelong member of the Columbia Business School community, I adhere to the principles of truth, integrity, and respect. I will not lie, cheat, steal, or tolerate those who do.”
                            "Capitalism ho!"

                            Comment


                            • #15
                              The professor then offered his personal opinion: “My own sense is that some foreign residents of Japan who take offense at any use of the term ‘gaijin’ belong to a well-established phenomenon of foreigners (usually white men) who want to become completely Japanese (culturally, biologically, socially)—cf. Pierre Loti, Madame Chrysantheme, Blackthorne in Clavell’s novel ‘Shogun,’ or James Bond, in ‘You Only Live Twice.’ For these Japanophiles, any indication that they’ve not succeeded in becoming Japanese is taken as a personal insult, and I think much of the offense at the term ‘gaijin’ (foreigner) stems from this anxiety they bring to the situation.”


                              This.

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