By Joshua S. Treviñoe
Wednesday, June 24, 2026
In 1613, the Keichō Embassy under Hasekura Tsunenaga set
forth from Japan to the Viceroyalty of New Spain, landing at Acapulco and
spending some time in Ciudad de México — not even a full century removed from
its past as Tenochtitlan — before proceeding to Europe. The Japanese visit,
including a retinue of samurai, was chronicled by the Nahua annalist
Chimalpahin, who recorded armed conflicts between the visitors and their
Spanish escorts. For a certain class of history buff, swordplay between a
Spaniard of the Siglo de Oro and a samurai has the aura of a fantastical
happening, but this episode was real. The outcome was a non-mortal wound for
the Spaniard while the Japanese mission proceeded onward.
Spain’s interest in Japan had been sharpened 20 years
prior with Toyotomi Hideyoshi’s launch of the Imjin War versus Joseon Korea and
Ming China — the Spanish Philippines were understood to be next on his list of
aspirations — and the burgeoning ranks of Japanese Christians, reaching into
the hundreds of thousands, lent spiritual connection to the strategic. A
Spanish priest even traveled with the Japanese armies as a chaplain to some of
Hideyoshi’s Christian soldiery, an unofficial Habsburg-imperium presence on the
war-wracked Korean peninsula. The embassy nevertheless came to a fruitless end,
with Hasekura failing to secure liaison between his daimyo and the
powers of Europe, and Japan turning toward cruel repression of its Christians
and instituting managed isolation from Europe that would last two centuries. In
the end, its legacy was a grand-strategic moment missed for all parties, and a
small community of descendants of the retinue in Spain, to this day bearing the
surname Japón.
This historical episode comes to mind when considering
events in Mexico now, illuminated by the lens of a recent sojourn in Tokyo in
which this author visited a handful of the sites at which the Japanese memories
of the 20th-century wars are kept. The Yūshūkan Museum at the (deservedly
controversial) Yasukuni Shrine offers one version of that memory: There, the
Japanese wars through late 1945 are cast as rational responses to events, and
the Japanese leadership and conduct of those wars are positively interpreted,
preposterously so, in some cases. (Hideki Tojo, for example, fought against
racial discrimination in Asia; Manchukuo was a noble effort at
multiculturalism; and though there is an entire locomotive from the infamous
Burma railway in the lobby, there is not a word on the slaves who built it.)
It’s quite easy to see how the place inflames sentiment elsewhere in Asia.
Americans have the luxury of regarding the thing as a species of absurdity —
the adherents of this sort of historical interpretation are also typically the
most dedicated proponents of the modern U.S.-Japan alliance — but there is an
unpleasant chill upon entering the hallway in which the kamikazes are
glorified, and a restored Yokosuka MXY-7 Ohka floats above.
The nearby National Showa Memorial Museum, focusing upon
the wartime experience of the Japanese home front, tells it straight and is
rewarding for the American visitor. It’s impossible to miss the parallel here
with much Southern historiography on the American Civil War — these comparisons
arise throughout the experience of Japanese memorialization of the war — but
that doesn’t mean either case is wrong on its merits. Although not for the
reasons the Yūshūkan curators would have it, Japanese wartime suffering in
Japan was indeed tremendous, and in the final year became horrific, and a
fullness of historical memory includes it. The Center of the Tokyo Raids and
War Damage — a very out-of-the-way (from a tourist perspective) and
comparatively small museum — brings it home in full. This small establishment
commemorates the Great Tokyo Raid of March 9 and 10, 1945, in which the B-29s
of the U.S. Twentieth Air Force razed much of the city with incendiaries,
plausibly killing about 100,000 men, women, and children. The hellish tableau
of Tokyo wreathed in firestorm and charred corpses is a portrait of the bloody
20th century alongside scenes of Verdun and Stalingrad. To its immense credit,
the center places the episode in its historical context — the visitor is informed
that Imperial Japan was terror-bombing Chinese cities long before the coming of
the Americans.
The thing itself was monstrous, but of course the
American airmen flying the missions were not monsters. (I will plead partiality
here: my grandfather was a B-29 gunner, although the war ended before he flew a
single combat mission.) Neither were the Japanese families incinerated by the
raid. It is altogether a good opportunity to reflect upon history and how we
understand it. A modern progressive approach simply cannot do it, just as the
patriotic militarism of the Yūshūkan is insufficient. Both enforce a stark
binary that slashes downward through every element of human existence. A cause
may be right or wrong, but to borrow from Solzhenitsyn, the line between good
and evil passes through every human heart.
This brings us to Mexico, where that long-suffering
country arrives at twin straits in short order. By the end of this month, it
will reckon with the treaty-designated deadline for review of USMCA
reauthorization. Simultaneously, it will soon have been 60 days since the
American indictments of a host of Mexican senior politicians. Both concerns are
existential. The Mexican economy, which staggers along at near-zero growth
under the perennial mismanagement of its political class, requires both access
to the American market and an influx of remittances to avoid contraction, and
even collapse. The Mexican civic sphere requires a scouring of its prodigious
narco-political class if it is to be the liberal democracy envisaged, but never
actually achieved, by its founders (and re-founders in the eras of Benito
Juárez and the revolution of the early 20th century). Hardly a decade after
Mexican independence, Alexis de Tocqueville wrote that “the Mexicans . . . took
the Federal Constitution of their neighbors, the Anglo-Americans, as their
model, and copied it with considerable accuracy. But although they had borrowed
the letter of the law, they were unable to create or to introduce the spirit
and the sense which give it life . . . [and therefore] to the present day Mexico
is alternately the victim of anarchy and the slave of military despotism.” Thus
then as now. One might think that the present Mexican regime of the leftist
Morena party, which conceives of itself as the direct inheritors of Juarez and
the Revolution both, would be eager to complete that work at last, bringing to
Mexico a governance and a civics worthy of its own historic aspirations.
Yet it will not. USMCA may or may not be reauthorized,
although the odds are in its favor; but the narco-politicians subject to U.S.
indictment will probably not be surrendered absent pressure yet to be brought
to bear. The Mexican president, Claudia Sheinbaum — not herself among the narco
cohort — has publicly affirmed her opposition to their extradition and further
accused the United States of using the indictments to undermine Mexican
sovereignty. What could have been a case of binational cooperation against
cartel criminality among the political ranks has been transformed by the
Mexican side into a test case for or against Mexican independence itself.
All history is contingent, and very few things have
singular causes. Yet we may acknowledge primary causes, and one of them here is
the nature of Mexican historical memory. To borrow from the Japanese case,
there is no parallel to the Showa Museum or the Center of the Tokyo Raids in
the Mexican civic narrative. There is, however, a Yūshūkan.
Precision is necessary here. There is no Mexican record
of world-historical crimes of the nation against other nations requiring
acrobatic apologetics. This is not to say that terrible criminality within
history does not exist in the Mexican narrative, only that it is mostly
perpetrated against other Mexicans. (The horrifying Aztec record, the mass
bloodletting of the revolution, and the nightmarish massacres of the present
cartel wars all testify to it.) It is to say that within Mexican historical
understanding as it coalesced in the 20th century, Mexico is wronged rather
than wrong, Mexico is perennially menaced from without, and Mexico is a polity
distinguished by its moral mission.
You see this conceit at the museum of national history at
Chapultepec, for example, in which the Mexican defeats at the hands of Texans
and then Americans in the 1830s and 1840s are cast as conspiratorial outcomes
of a superior power versus one both weak and righteous. You see it in the
museum of the interventions at Churubusco, in which the predations of invading
powers are amalgamated into a singular phenomenon with many episodes all
signifying Mexico as victim and virtuous resistance. You see it in the popular
revision of the memory of the Spanish Conquest, which is recast as an
aggression and a catastrophe. You see it nearly every day in Mexican
officialdom, from the presidential mañaneras downward, in the invocations
of soberanía deployed to preclude things like arresting politicians who
take cartel bribes. This is all Mexico’s Yūshūkan mindset: What seems obviously
wrong to all other nations is explicable and right if only one grasps the
virtue of Mexican intentions, and the perfidy of her foes.
All this has the paradoxical effect of diminishing the
Mexicans themselves, who are stripped of their vigor, their achievements, their
deserved justice, and the complexity of their humanity. The real record of
Mexico across history testifies to the opposite: Mexican agency and even
victory across time. It was the indigenous peoples of Tlaxcala and elsewhere
who provided the quantitative force that overthrew Tenochtitlan, not the
Spanish.
Ulysses S. Grant, in his Memoirs, disagreed
emphatically with the characterization of Mexico’s soldiery of 1846–1848 as
intrinsically inferior, and the certainty of American war success was much more
tenuous than it might seem: Taylor’s army never meaningfully advanced after
Buena Vista, for example, and Scott’s army might have been entombed in the
Valley of Mexico given a Mexican civics that was not in evidence in the 1840s,
but was in the 1860s. The official Mexican memory of the Pershing
Expedition focuses upon the putative injustice of it, but one almost never
reads that, in 1916–1917, Mexican forces adeptly curbed and repelled American
forces at engagements deep within Mexico. Mexicans are educated on
the Niños Héroes who threw themselves to their deaths off Chapultepec in
1847 in the face of the victorious Americans; and they are mostly unaware of
the heroic Mexicans of Escuadrón 201 who fought alongside the
Americans in the Pacific theater during the Second World War. The heroic
Mexicans of the military and law enforcement who give their lives today against
cartels and criminals, numbering in the thousands across the past two decades,
receive no memorialization whatsoever. Mexican civic narrative focuses sharply
upon interventions against Mexico, and never seems to mention Mexico’s own
record of the same against the soberanía of other peoples, from the
Carrancista fomenting of insurrection in south Texas in 1915, to former Mexican
President Andrés Manuel López Obrador’s ham-handed interventions in American
civics in 2018–2024, to the present-day role of Mexican consulates in aiding
evasion of American immigration enforcement, and Mexican-state support for the
Cuban dictatorship. One may assess these episodes as one wishes, justified or
not, moral or not, but what they are not is passive.
This is the paradox and the pity of Mexico’s Yūshūkan
mindset: it requires Mexico to be weak. The historical Japan of the real
Yūshūkan is, despite its inevitable end, conceived as a strong and vital
nation. The Mexican Yūshūkan discards that central quality but retains the
victimization and righteousness.
A Mexican regime grounded in a confidence born of those
qualities, and a full historical record rather than one adulterated and shaped
for particular ends, might at least have a Yūshūkan mindset more like the
Japanese, one in which the apologetics for the nation coexists with an ability
to relate to the United States as a peer rather than a paranoiac. But that
regime does not exist. The fullness of Mexican history illuminates two
centuries of mismatch between the extraordinary capacities of the Mexicans and
the ceaseless incapacity of their ruling elites. Mexico’s own Yūshūkan, then,
protects the regime rather than the nation.
Four hundred years ago, the Keichō Embassy came to
Mexico, and if one had to predict then which of the two realms, Japan or
Mexico, would in the 21st century be cosmopolitan, and which would be
parochial, one would likely have gotten the actual answers exactly reversed.
Yet this illuminates a hope for Mexico, which is not condemned to its
dysfunction, nor to its cartel-riven regime, by any iron law of history. That
history is contingent, and there are always new choices to be made. Mexicans
have been laboring for some time now to set up their own counters to the
Mexican Yūshūkan: bereaved mothers demanding accountability for state and
cartel murders, quiet laborers seeking to build a working civil society, and
even the occasional brave politician who will speak plain truths. Perhaps
someday they will constitute the majority. There is no alternative but to hope.
In the meantime, Mexico arrives at twin dilemmas at
month’s end, and how it navigates them will tell us nearly everything about the
Mexican future, and its rootedness in the Mexican past. In 1847, a Saltillo
muleteer named Eduvige Ydrogo signed on to haul supplies for Zachary Taylor’s
invading army, and the last record of him in history is condemnation to hard
labor, and likely death, in the Yucatan, for aiding the enemies of Mexico. In
1941, a boy named Allen Brady Fincher from Van Zandt County, Texas, who joined
the Marines to see the world, arrived at his own end by way of eight Japanese
bombs, entombed in the USS Arizona. My direct Mexican ancestor and my
distant Texas cousin were different men in different wars, and their memory
lives in different ways.
Allen Brady Fincher, USMC, is not a live issue in
U.S.-Japanese relations. He is a tragedy of history.
Eduvige Ydrogo, muleteer, is a current event in the two centuries of America and Mexico. He is, for them, a traitor even now.