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Tuesday, 8 January 2013

Why Do People Confess To Crimes They Did Not Commit?


Japan has a conviction rate of more than 99%. But in recent months there has been a public outcry over a number of wrongful arrests where innocent people confessed to crimes.
It started with a threat posted on the city of Yokohama's website in late June: "I'll attack a primary school and kill all the children before the summer."
In the months that followed, there were a number of similar threats posted on the internet - some threatening famous people, including the Emperor's grandchildren.
After a police investigation, four people were arrested. Two, including a 19-year-old student, confessed while in custody.
But on 9 October, the real perpetrator sent an email to a lawyer - Yoji Ochiai - and local media, explaining how he or she made those threats by taking control of innocent internet users' computers with a virus.
His or her purpose, as stated in the email to Ochiai, was "to expose the police and prosecutors' abomination".
And in a way, it did. It raised the question - why did the innocent people confess to a crime that they didn't commit? What kind of pressure were they put under?
"I was surprised to have received the email but I wasn't surprised that the innocent people confessed," says Ochiai.
There have been a number of wrongful convictions in the past, he says.
"But unlike other cases, the fact that these cyber threat incidents happened to ordinary people who were just using the internet raised the fear that it could have happened to anyone," he adds.
When Ochiai posted the email on his Twitter account and blog, he received hundreds of responses from the public - most of which were more critical towards the police than the real perpetrator.
Shoji Sakurai spent 29 years in jail for a robbery-murder that he didn't commit. It took him another 15 years to win a not-guilty verdict at his retrial last year.
"I was a bit naughty when I was young and the Japanese police go after people with criminal records, so my friend Sugiyama and I became prime suspects for the murder."
When arrested, aged just 20, he was treated like a guilty criminal, he says.
"They interrogated me day and night, telling me to confess. After five days, I had no mental strength left so I gave up and confessed."
"It may be difficult for people to understand, but being denounced repeatedly - it is harder than you think," he adds.
Sakurai says his interrogators weren't aggressive but there have been cases in which the police or prosecutors are alleged to have treated their suspects badly.
Hiroshi Ichikawa was a prosecutor for nearly 13 years - until he lost his job for threatening to kill a suspect during an interrogation.
"I am not trying to make an excuse for my behaviour by saying that others did the same, but I don't think I was some kind of a monster in making a death threat to a suspect," he says.
"I have overheard other prosecutors yelling at suspects and one of my bosses boasted how he kicked the shin of a suspect underneath the desk."
Another thing he regrets - aside from making the death threat - is writing up a confession statement which did not correspond with the truth.
"After I grilled the suspect for eight hours, I got him to sign this statement even though he didn't say a single word of it," he says.
"My boss was pressuring me to get his confession so I thought I couldn't go home without it."
For Ichikawa, it didn't matter if it was true or false as long as he had the confession.
The fact that he lost his job for threatening to kill a suspect suggests that regulations governing interrogations are working.
But while the Japanese police and prosecutors are not widely accused of resorting to more aggressive forms of interrogation such as torture, no-one outside the small interview room really knows what happens inside because suspects' interviews take place behind closed doors - without an attorney.
So why does the Japanese justice system prize confessions so much?
"It is the king of evidence. If you can get someone to confess to a crime, the court is going to find them guilty," says Jeff Kingston of Temple University in Tokyo.
Japan has a conviction rate of over 99%, most of which are secured on the back of a confession.
"It is also seen as a chance given to a suspect to unburden his guilt and repent for his crimes."
If a suspect repents during the interrogation process, Professor Kingston says, prosecutors offer a lighter sentence.
Yoshiki Kobayashi, who worked as a detective for the National Police Agency for 25 years, thinks the emphasis on confessions is also due to limited investigative powers that they have.
"The police in other countries can have plea bargaining, undercover operations and wire-tapping, so they rely on these techniques. In Japan, we are not allowed these powers so all we can do is to rely on confessions."
Their limited power is due to historical reasons. Before World War II, says Kobayashi, the police abused their powers so people demanded that they give them all up after the war.
"In the US or other countries, they regard investigation as a game but in our culture we also want to find out the truth - exactly what happened through confessions," he says.
But what makes Japanese suspects eager to confess - even to a crime that they didn't commit?
Lawyer Yoji Ochiai thinks it has something to do with the Japanese psyche.
"People traditionally thought that they shouldn't stand up against authorities so criminals confessed quite easily," he says.
"But in the 21st Century, more people - guilty or not - are exercising their rights and wouldn't simply obey and confess."
"The authorities still try to extract confessions using the same methods and that's why they end up pressuring suspects to confess which may have resulted in untruthful confessions," he added.
Japanese society's emphasis on shame and consideration towards their family also plays a role.
Sakurai says he was told that his mother suggested he confessed - he doubts this but cannot ask her as she had passed away before he was freed.
The father of the 19-year-old student who confessed to June's cyber threat said in a statement to the media that consideration to the family was what motivated his son to "misrepresent the fact and confess".
Even if those who have been wrongly convicted managed to prove their innocence, receiving an official apology has been nearly impossible.
Sakurai did receive 12,500 yen ($148) a day for the duration of his detention. He is now suing the state and is seeking more compensation.
"The money doesn't bother me and it's not even an apology that I want, but I want to change the system which allows the police, prosecutors and judges to put away innocent people and get away with it."
Some changes to the system are already happening - since July, some parts of suspects' interviews have been recorded, but critics are demanding full recording of all interviews.
For many decades, Japan's criminal justice system has had a near squeaky-clean image. As well as a conviction rate of over 99%, only 1.4% of people reported falling victim to assault according to the latest annual figures from the Organisation for Economic Co-operation and Development, a figure lower than the OECD average of 4%.
The Justice Ministry says most of the confessions are truthful and they play an important part in convicting criminals. When you ask people on the street they say they still trust the police, with an average score of seven out of 10.
But the statement released by the father of the student wrongfully arrested over cyber threats is damning of the system to say the least.
"The police are supposed to protect the public. It is impermissible that they arrested and laid a false charge against an innocent citizen, just a young boy, due to their negligent investigations," he wrote.
"It is too much to bear when I think about what went through his mind [when he confessed] - how he was longing for evidence of his innocence but he had to give up."
"The saddest thing is I as a parent even doubted his innocence."
Meanwhile the perpetrator of the cyber threats has still not been caught.







Sunday, 6 January 2013

7 Rules of Life

1. Make peace with your past so it won't screw up the present. 

2.  What others think of you is none of your business.

 
3.  Time heals almost everything, give it time. 


4.  Don't compare your life to others and don't judge them. You have no idea what their journey is all about. 


5. Stop thinking too much, it's alright not to know the answers. They will come to you when you least expect it. 


6.  No one is in charge of your happiness, except you. 


7.  Smile. You don't own all the problems in the world.

Friday, 4 January 2013

Spiritual...But NOT Religious?


Research has suggested "spiritual" people may suffer worse mental health issues than conventionally religious, agnostic or atheist people. But what exactly do people mean when they describe themselves as "spiritual, but not religious"?
Spirituality is a common term these days, used by Prince Charles, and by the Archbishop of York as a way of stepping beyond religious divides.
But many now call themselves "spiritual" but not religious. About a fifth of people in the UK fit into this category, according to Prof Michael King from University College London.
In the US, a Newsweek survey in 2005 put the figure at a quarter. A survey in October by the Pew Research Center suggested a lower figure with a fifth of people religiously unaffiliated and 37% of those regarding themselves as spiritual but not religious.
King's research suggested that in the UK the "spiritual" group are more likely to have mental health problems, such as anxiety or depression.
There will be people who will dispute the research, but it's certainly clear that the "spiritual, but not religious" represents a major strand of belief across the West.
It's a broad church, so to speak. The spiritually aligned range from pagans to devotees of healing crystals, among many other sub-groups.
But for millions of others it is nothing so esoteric. Instead, it's simply a "feeling" that there must be something else.
The rise of this type of spirituality has been driven by a sense that religion is out of keeping with modern values, says Mark Vernon author of How To Be an Agnostic. "People associate religious institutions with constraining doctrines, and bad things that are done in the world. That may be outright fundamentalism, the oppression of women or some kind of conflict with liberal values."
Science has replaced God for many today, Vernon suggests.
But while science may be able to explain the world, it doesn't evoke how many people feel about their place in the universe.
Awe and wonder is how spiritual people often describe their relationship with the world. There's a sense that life is more than pounds and pence, of work, childcare and the rest of the daily grind.
Oliver Burkeman, author of The Antidote, says the phrase "spiritual but not religious" has become a bit of a joke. But the concept is worth defending. "Spirituality I take to refer to things that are not expressible in words. There's an aspect of human experience that is non-conceptual."
It's about more than belief, Burkeman says. Just as for Christians and other religions, it is the practice of worship that is as important as the belief, he argues.
Gaetan Louis de Canonville practices mindfulness meditation in Richmond, south London. "We're not worshipping a God or paying homage to something in the sky. It's about learning to accept things like impermanence and living in the moment. If you get a glimpse of how happy you can be by embracing the moment, all the chattering of your thoughts stops."
Mike Stygal, is a secondary school teacher who practises paganism in his private life. He believes in a divine force in nature. "I believe everything is connected, I feel very in touch with nature and the changing seasons. Awe is a very good word for how I feel. It's a sense of deep respect for nature. I can communicate with the deity."
Bridget McKenzie, a cultural learning consultant, does daily walking meditations. "It's about making time to contemplate the awesomeness of life on earth, the extraordinary luck this planet has in sustaining life."
She is not a pagan but for the summer solstice organises a Garlic Man Parade in south east London to reconnect with ancient traditions. "We all sense changes in the light as the seasons change. It's important to mark the occasion."
Colin Beckley, director of the Meditation Trust, says the only true spiritual experience is silence. "Transcendence is often triggered by nature like being on a mountainside. But by learning to meditate you can bring that mountain experience to your flat in London."
Deb Hoy a practising reiki master says that by laying hands on someone according to reiki tradition a profound change can take place. "I lie in my bed and by placing my hands on different parts of the body can rebalance the energy flow of my body."
It's a physical healing practice that promotes calmness and a sense of connection with the world, she says.
Giles Terera, an actor, is not religious but is moved by everyday experiences. "When I'm abroad I love going to a church and sitting there. As much as I disagree with some of the things the Catholic Church has done, there's something very beautiful about the architecture and all the effort that that has been gone to. It's probably the same for all sacred spaces."
But for some, spirituality is a byword for irrational beliefs and a sense that anything goes.
The comedian David Mitchell mocked the tendency, writing a column imagining a spiritual summer camp. "From reflexology to astrology, from ghosts to homeopathy, from wheat intolerance to 'having a bad feeling about this', we'll be celebrating all the wild and wonderful sets of conclusions to which people the world over are jumping to fill the gap left by the retreat of organised religion."
Alan Miller, director of the thinkers' forum NY Salon, wrote that "'spiritual but not religious' offers no positive exposition or understanding or explanation of a body of belief or set of principles of any kind".
Another group of people likely to be dismissive towards the "spiritual but not religious" mindset might come from organised religion.
"People have wanted to see how they fit into the big picture, which is really fantastic," says Brian Draper, associate member of faculty at the London Institute for Contemporary Christianity. But there's a smorgasbord-like array of beliefs and many are built on "pseudo-science", he argues.
"I don't just choose spirituality as a lifestyle choice to enhance what's there, there's an element of self sacrifice to Christianity. The danger is you use spirituality as a pick and mix from consumer culture."
Humanists are deadlocked over the issue of the "spiritual" category. Andrew Copson, chief executive of the British Humanist Association, accepts that for many people it's a shorthand for saying "there must be more to life than this". But he finds its vagueness unhelpful.
"It can be used for everything from the full Catholic mass to whale songs, crystals, angels and fairies." As a humanist he prefers to avoid spirituality.
Humanism is about the belief "that human beings find value in the here and now rather than in something above and beyond". "People have social instincts and as a humanist it's about reinforcing those instincts," he explains.
The search for meaning can be exhausting. Philosopher Julian Baggini writes in The Shrink & the Sage that there is a yearning for something more. "My short reply is that you can yearn for higher as much as you like, but what you're yearning for ain't there. But the desire won't go away."
That doesn't make it a bad thing, Vernon says. But it may lead to awkward questions. And that may explain why the research finds that spiritual people have more mental health problems.
"You're going on an interior mental journey. It's risky to go and try and see things from a bigger perspective. The promise is tremendous but the journey can be very painful."
By Tom De Castella

Wednesday, 2 January 2013

Video: Perception And The Reality Beyond Matter


Tuesday, 1 January 2013

Video: The Differences Between Male and Female Brain...