"If you are a victim of torture you never totally recover. You may cope with the physical damage, but the psychological damage stays with you forever.
In 1945 I returned to Edinburgh to a life of uncertainty, following three and half years of fear, interrogation and torture as a POW in the Far East. I had no self-worth, no trust in people, and lived in a world of my own. The privacy of the torture victim is more impregnable than any island fortress. People thought I was coping, but inside I was falling apart. I became impossible to live with; it was as if the sins my captors had sown in me were being harvested in my family. I also had intense hatred for the Japanese, and was always looking for ways and means to do them down. In my mind I often thought of my hateful interrogator. I wanted to drown him, cage him and beat him-as he had done to me. After my retirement in 1982, I started searching for information about what had happened in Siam. The need to know is powerful. In the course of my search I learned that Nagase Takashi - my interrogator and torturer - had offered to help others with information. I learned that he was still alive, active in charitable works, and that he had built a Buddhist temple. I was skeptical. I couldn't believe in the notion of Japanese repentance. I strongly suspected that if I were to meet him I'd put my hands round his neck and do him in. My turning point came in 1987 when I came across The Medical Foundation for Victims of Torture. For the first time I was able to unload the hate that had become my prison. Seeing the change in me, my wife wrote to Nagase. The letter he wrote back was full of compassion, and I think at that moment I lost whatever hard armour I had wrapped around me and began to think the unthinkable. The meeting took place in 1998 in Kanburi, Thailand. When we met Nagase greeted me with a formal bow. I took his hand and said in Japanese, "Good Morning Mr Nagase, how are you?" He was trembling and crying, and he said over and over again: "I am so sorry, so very sorry." I had come with no sympathy for this man, and yet Nagage, through his complete humility, turned this around. In the days that followed we spent a lot of time together, talking and laughing. It transpired that we had much in common. We promised to keep in touch and have remained friends ever since. After our meeting I felt I'd come to some kind of peace and resolution. Forgiveness is possible when someone is ready to accept forgiveness. Some time the hating has to stop."
With the article answer the following:
Is the experience of being an outsider universal?
Is difference a weakness?
Is sameness a strength?
Are outsiders simply those who are misjudged or misunderstood?
Based on your group topic, how does this memoir differ from a fictional narrative text? How is it similar? Provide textual evidence from this article and explain
The experience of being an outsider is universal to some extent, but the extent and nature of this experience can vary greatly depending on various factors such as individual circumstances, societal norms, and cultural backgrounds. In the case of the author in this memoir, he experienced being an outsider as a result of the torture and trauma he endured as a prisoner of war. His sense of self-worth and trust in people were deeply affected, and he felt disconnected from the world around him. However, it is important to note that not all individuals who have experienced torture or trauma may feel like outsiders to the same degree.
Difference is not necessarily a weakness. The author's experience as an outsider was not a reflection of his weakness, but rather a consequence of the extreme circumstances he went through. Being different can provide unique perspectives, strengths, and capabilities that can contribute positively to society. In this memoir, the author's journey towards forgiveness and reconciliation is evidence that difference does not have to be seen as a weakness.
Sameness itself is not necessarily a strength. While there can be strength in unity and shared experiences, it is important to recognize and appreciate diversity. Embracing differences and recognizing the value in them can lead to a more inclusive and compassionate society. In this memoir, the author's initial hatred towards his captors was an example of how an emphasis on sameness, in terms of seeking revenge, perpetuated his pain and suffering. It was only through embracing difference and finding common ground with his former interrogator that he found peace.
Outsiders are not simply those who are misjudged or misunderstood. While it is true that outsiders may often be misjudged or misunderstood, the concept of being an outsider goes beyond mere perception. Outsiders can be individuals who feel disconnected, marginalized, or excluded from society due to various factors such as race, religion, gender, or personal experiences. In the case of the author in this memoir, his outsider status was a result of the extreme trauma he experienced as a prisoner of war.
This memoir differs from a fictional narrative text in that it is a personal account of real-life experiences and emotions. It is based on the author's own journey of healing and forgiveness. The events, feelings, and relationships described in the memoir have real-world implications and consequences. The author's meeting with his former interrogator and their subsequent friendship is a testament to the power of forgiveness and reconciliation. In contrast, a fictional narrative text may have imagined characters and events, allowing for more creative liberty in storytelling.
However, this memoir is similar to a fictional narrative text in that it explores universal themes of trauma, forgiveness, and the human experience. The author's emotional journey and transformation can resonate with readers on a deep level, regardless of its non-fictional nature. The memoir delves into complex emotions such as hatred, grief, compassion, and ultimately forgiveness, which are common themes in many fictional narratives as well.