Podcasts about Meiji

Sengoku Daimyo's Chronicles of Japan

Play Episode Listen Later Jun 6, 2025 59:37

The Krewe is kicking off a 2-part series on Japanese soccer! In Part 1, journalist Dan Orlowitz joins the Krewe to break down Japan's domestic soccer scene — the J.League. From league structure and top teams to standout players making waves right now, this episode is your perfect deep dive into the beautiful game, Japan-style. Whether you're new to Japanese soccer or a longtime fan, you'll come away with fresh insights and maybe even a new favorite club! Don't miss Part 2, where we go global with Japan's national teams and international impact!------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts. Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! ------ Past KOJ Sports-Related Episodes ------Kendo: The Way of the Sword ft. Alexander Bennett, 7th Dan in Kendo (S4E16)The Life of a Sumotori ft. 3-Time Grand Champion Konishiki Yasokichi (S4E10)Talking Sumo ft. Andrew Freud (S1E8)------ About Langston Hill ------Dan's Socials & Writings------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

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Los Samuráis (Misterios de la Antigüedad)

Solo Documental

Play Episode Listen Later Jun 5, 2025 46:16

La palabra samurái, generalmente es utilizada para designar una gran variedad de guerreros del antiguo Japón, si bien su verdadero significado es el de una élite militar que gobernó el país durante cientos de años. El origen del samurái se data en el siglo X y se fortaleció al concluir las Guerras Genpei a finales del siglo XII, cuando fue instituido un gobierno militar bajo la figura del shōgun, por el cual el Emperador de Japón quedó a su sombra como un mero espectador de la situación política del país. Su momento cumbre tuvo lugar durante el período Sengoku, una época de gran inestabilidad y continuas luchas de poder entre los distintos clanes existentes, por lo que esta etapa de la historia de Japón es referida como «período de los estados en guerra». El liderazgo militar del país continuaría a manos de esta élite hasta la institución del shogunato Tokugawa en el siglo XVII por parte de un poderoso terrateniente samurái (conocidos como daimyō) llamado Tokugawa Ieyasu, quien paradójicamente, al convertirse en la máxima autoridad al ser nombrado como shōgun, luchó por reducir los privilegios y estatus social de la clase guerrera, proceso que finalmente culminó con su desaparición cuando el emperador retomó su papel de gobernante durante la Restauración Meiji en el siglo XIX.

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(SPECIALE) Ascesa e guerre del Giappone Imperiale III (La guerra russo-giapponese I)

La Guerra Grande

Play Episode Listen Later Jun 2, 2025 50:16

Dopo aver dato prova di sé nel conflitto contro la Cina, il nuovo Giappone moderno si ritrova a dover affrontare un avversario apparentemente fuori dalla sua portata: la Russia dello zar Nicola II. Il conflitto che scoppierà fra i due paesi avrà delle ripercussioni a livello mondiale.Seguimi su Instagram: @laguerragrande_podcastSe vuoi contribuire con una donazione sul conto PayPal: podcastlaguerragrande@gmail.comScritto e condotto da Andrea BassoMontaggio e audio: Andrea BassoFonti dell'episodio:Jesse Alexander, World War Zero - The Russo Japanese War 1904-1905, The Great War, 2022 Herbert Bix, Hirohito and the Making of Modern Japan, HarperCollins, 2000 Georges Blond, Admiral Togo, Jarrolds Publishers, 1961 Noel Busch, The Emperor's Sword: Japan vs Russia in the Battle of Tsushima, Funk and Wagnalls, 1969 Shannon R. Butler, Voyage to Tsuhima, Naval History 26, 2012 Franco Cardini, Sergio Valzania, La scintilla: da Tripoli a Sarajevo. Come l'Italia provocò la Prima Guerra Mondiale, Mondadori, 2014 Micheal Clodfelter, Warfare and Armed Conflicts, a statistical reference, Volume II 1900–91, McFarland, 2017 Richard Connaughton, Rising Sun and Tumbling Bear, Cassell, 2003 J. Corbett, Maritime Operations In The Russo-Japanese War 1904–1905, Naval Institute Press, 1915 Marc Ferro, Nicholas II: Last of the Tsars, Oxford University Press, 1995 Orlando Figes, A People's Tragedy: The Russian Revolution, 1891-1924, Jonathan Cape, 1996Robert Forczyk, Russian Battleship vs Japanese Battleship, Yellow Sea 1904–05, Osprey, 2009 R. Garson, Three Great Admirals – One Common Spirit?, The Naval Review 87, 1999 Andrew Gordon, Social Protest In Imperial Japan: The Hibiya Riot of 1905, Asia-Pacific Journal: Japan Focus 12, 2014 Stephen Gwynn, Spring Rice to Robert H. M. Ferguson. The Letters and Friendships of Sir Cecil Spring Rice: A Record, Houghton Mifflin, 1929 Kyung Moon Hwang, A History of Korea, Palgrave, 2010 Marius Jansen, The Making of Modern Japan, Harvard University Press, 2002 Geoffrey Jukes, The Russo-Japanese War 1904–1905. Essential Histories, Osprey Publishing, 2002 Yōko Katō, What Caused the Russo-Japanese War: Korea or Manchuria?, Social Science Japan Journal 10, 2007 Donald Keene, Emperor of Japan, Meiji and his World, 2005 Eugene Kim, Japanese Rule in Korea (1905–1910): A Case Study, Proceedings of the American Philosophical Society 106, 1962 Yoji Koda, The Russo-Japanese War: Primary Causes of Japanese Success, Naval War College Review 58, 2005 William Koenig, Epic Sea Battles, Octopus Publishing Group, 1977 Rotem Kowner, Historical Dictionary of the Russo-Japanese War, The Scarecrow Press, 2006 Thomas Lyell, Case History of Japan, 1948 Cristopher Martin, The russo-japanese war, Abelard Schuman, 1967 Francis McCullagh, With the Cossacks; Being the Story of an Irishman who Rode with the Cossacks throughout the Russo-Japanese War, Nash, 1906 Bruce Menning, Bayonets before bullets: The Imperial Russian Army, 1861–1914, Indiana University, 1992 Ian Nish, The Origins of the Russo-Japanese war, Longman, 1985 John Noss, Man's Religions, 1980 Oyama Iwao, The National Archives of Japan, National Diet Library Sarah Paine, The Sino-Japanese War of 1894–1895: Perceptions, Power, and Primacy, Cambridge University Press, 2003 Costantine Pleshakov, The Tsar's Last Armada: Epic Voyage to the Battle of Tsushima, 2002 Roger Reese, The Imperial Russian Army in Peace, War, and Revolution, 1856-1917, University Press of Kansas, 2019 Geoffrey Regan, The Battle of Tsushima 1905, The Guinness Book of Decisive Battles Guinness Publishing, 1992 Edwin Reischauer, Storia del Giappone, Bompiani, 2013 Edward Rhoads, Manchus and Han: Ethnic Relations and Political Power in Late Qing and Early Republican China, 1861–1928, University of Washington Press, 2011 Andrew Rhodes, Same Water Different Dreams: Salient Lessons of the Sino-Japanese War for Future Naval Warfare, Journal of Advanced Military Studies 11, 2020 John Röhl, Wilhelm II: Into the Abyss of War and Exile, 1900–1941, Cambridge University Press, 2014 Lawrence Sondhaus, Naval Warfare, 1815–1914, Routledge, 2001 Richard Storry, Japan and the Decline of the West in Asia, 1894–1943, St. Martins' Press, 1979 Hew Strachan, The First World War. To Arms, Oxford University Press, 2003 The San Bernardino Daily Sun, 30 May 1934 The Straits Times, 4 June 1934 Hesibo Tikowara, Before Port Arthur in a Destroyer: The Personal Diary of a Japanese Naval Officer, John Murray, 1907 Togo Heihachiro, Encyclopaedia Britannica Ko Unoki, International Relations and the Origins of the Pacific War, Springer, 2016 Vauvineux, Affairs du Corée, 1897 Denis e Peggy Warner, The Tide at Sunrise: A History of the Russo-Japanese War: 1904-1905, Charter House, 1974 Anthony Watts, The Imperial Russian Navy, Arms and Armour Press, 1990 Allen Wildman, The End of the Russian Imperial Army: The Old Army and the Soldiers' Revolt (March-April 1917), Princeton University Press, 1980In copertina: Battaglia del fiume Sha, Yoshikuni, 1904Ishikari Lore di Kevin MacLeod è un brano concesso in uso tramite licenza Creative Commons Attribution 4.0. https://creativecommons.org/licenses/by/4.0/Fonte: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100192Artista: http://incompetech.com/

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Time and Direction in Ancient Yamato

Play Episode Listen Later Jun 1, 2025 44:28

This episode we look at time and direction and the influence of geomancy--theories of Yin and Yang and a little bit of how people viewed the world through that lens. For more, check out the blog page: https://sengokudaimyo.com/podcast/episode-127 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is episode 127: Time and Direction in Ancient Yamato Officers of the court stood in the pavilion. The soft trill of water could be heard trickling from one reservoir to the next. They watched closely, as the figure of a court official, one hand out, pointing at a measuring stick, slowly rose along with the water. Eventually, the figure's outstretched arm indicated a line with a single character next to it. On cue, one of the officials began to beat the large drum that was nearby. The rhythm was slow, but deliberate, and the sound was loud, echoing out to the mountains and back, showering the nearby palaces in a layer of sound. Across the palace, people briefly paused, took note of the number of strokes, and by that they knew the time of day. Without giving it much more thought, they then went about their business. This episode we find ourselves partway through the reign of Naka no Oe, aka Tenji Tennou—his formal reign started in 668, but he had been pretty much running things since the death of Takara Hime in 661 and, arguably, for much longer than that. 668, however, saw Naka no Oe ascend the throne in his new palace of Otsu no Miya, officially making him the sovereign. And although 645 is the year Naka no Oe and others had started the Taika Reforms, it's not wrong to say that that 668 and the start of Naka no Oe's official reign, brief as it would be, that he finally had the ability to bring it all together and set it into stone. We've talked about many of these reforms before on the podcast, but a lot of them were associated with the continued push to incorporate continental concepts into Yamato society, covering everything from court ranks to how to organize agricultural production. Of course, there was also Buddhism, which we've covered numerous times, but there were other concepts coming across as well, including ideas about history and writing, as well as ancient STEM—Science, Technology, Engineering, and Mathematics. This included architects, and new ways of constructing buildings. And it also meant ways of seeing the world, including things like directions and time. And this is what I want to focus on this episode, taking a break from the primary narrative to spend some time on what we might call Yamato concepts of science, especially how they thought about the structure of reality organization of time and the universe – their cosmology, as it were. After all, to better understand the reasoning and motives of people, it is helpful to try and understand how they saw the world, not just for translation—understanding what it means when an entry says something like the “Hour of the Horse” on an “Elder Wood” day—but also for understanding how things actually worked in their eyes. For instance, the idea of ”auspicious” and “inauspicious” times and directions is something that most listeners probably don't incorporate much into their daily lives, but the Chroniclers and the people of Yamato absolutely did, so understanding concepts like this can sometimes be the key to unlocking why historical people may have taken the actions that they did. In particular, we'll talk about things like yin and yang, five elements, ten stems and twelve earthly branches, and what all this meant for the Yamato ideas of organizing time and space. A large part of Yamato cosmology is tied to something called Onmyoudou, literally the Way of Yin and Yang, which in the organization of the Ritsuryo state fell under a particular ministry, known as the Onmyo-ryo. If you've heard of Onmyoudou before, you likely have heard about the “Onmyouji”, practitioners who studied the flow of yin and yang—and who could reportedly do miraculous things with that. A 10th century Onmyoji, the famous Abe no Seimei, is perhaps the most well-known, with numerous stories about his exploits, which were then turned into a fantastical series of stories by the award-winning author, Baku Yumemakura. Those were then turned into Manga, movies, and more. Abe no Seimei is like Japan's Merlin, or Gandalf, at least in the stories. Back to the organization we mentioned, the Onmyou-ryou was responsible for Yin-Yang theory, or Onmyou-dou, which included divination, as well as astronomy, or Tenmon-dou, and calendar making, or reki-dou. While some of this was based on straight up natural observances, a lot of it was explained through older concepts of Yin and Yang theory. Today, you might encounter a lot of this in the theories around Feng Shui, and this can also be referred to as “geomancy”, or earth divination. To give a broad overview of Onbmyoudou and its origins, it is part of a large corpus of concepts focused around a concept of energy known as qi or ki—which forms the basis for a lot of Chinese and Japanese cosmology, or their concept of how the world worked. Much of this is tied up in concepts that are modernly broadly called “Daoist” or associated with so-called Daoist practices. That term can be a bit misleading, as strictly speaking, Daoism refers to the teachings of the legendary philosopher Laozi, in his book, the Dao De Jing, as well as works attributed to later authors, like the Zhuangzi. There is some controversy as to when and to what extent this strict Daoism came to Japan. However, in the broader sense, the category of “Daoist “ practices includes an entire panoply of various folk practices, including concepts of Yin and Yang – and in the archipelago, many of these concepts were imported with the various books that people had acquired on the mainland, even if they weren't strictly tied to Daoist religious practice. For example, there were aspects that were borrowed by various Shinto shrines, and others formalized into ritual practices under the new government. And of course many of these became linked to various Buddhist teachings and practices, as well. But what did this actually look like in concept and practice for practitioners of Onmyoudo in Japan? Let's start with the idea of yin and yang. One of the earliest references comes from the Zhou Yi, the Zhou Book of Changes, the core of what we also know as the Yijing, the Book of Changes. Here we see the idea that the universe began with a single force that split into two, and those two forces make up all of creation in one way or another. Yin and Yang, or In and You—or even Onmyou—refer to these forces, which are characterized as shadow and light, moon and sun, female and male, cold and hot, etc. So these forces are opposites, but it should be noted that they are not necessarily good or evil. After all, too cold is just as bad as too hot. Likewise too much darkness is as blinding as too much light. As most people have seen, yin and yang are often depicted as a circle divided into two comma shapes, with a smaller circle in each. One side is white with a black circle and the other is black with a white circle. This is the “Tai Chi” diagram, but the diagram itself doesn't seem to have been depicted like this prior to the 11th century, at least that we are aware. But the concepts are much older. Now if you've heard of the Yijing, where it came from is something of a mystery. One theory is that it started as a written account of folk wisdom, and may have even given instructions for things like when to plant and when to harvest, based on changes in various heavenly phenomena. But overall it is organized into 64 chapters, each associated with a particular hexagram. Start with a line, that can either be a full line – representing yang – or a broken line representing yin. Stack three of these on top of one another and you get a trigram. If you chart out every single possible combination of yin and yang lines, you get 8 unique trigrams, sometimes referred to as the baqua. Stack two trigrams atop one another and you get a hexagram, a combination of 6 lines that can have 8 by 8 or 64 unique variants. It's theorized that the Yijing resulted from taking all of the collected sayings or aphorisms and bits of advice and cataloguing and dividing them into 64 chapters, each one associated with a given hexagram. Going further, each line of the hexagram is associated with particular line in Yijing, and various meanings are ascribed to it and its association. It's a complex and fascinating system and I don't have time to go into it fully, but I would note that this was used as a form of divination—yarrow stalks or other means of random lot drawing that gives you a binary outcome – zero or one, yin or yang – could be used to determine the six lines of any given hexagram. This, in turn, would reference a chapter in the Yijing which was then interpreted as a sign as to how to read a given situation that you might find yourself in. What's really important to understanding the worldview of the time is this idea, represented by the hexagrams in the Yijing, that you can encompass everything about the universe by making and cataloging different amounts and arrangements of yin and yang. It's a science, as it were – a systematic approach to understanding the differences in the world by breaking it into component parts. And if this seems preposterous, consider this: today we understand that all things are made up of tiny atoms. And these atoms are all made up of the same material—protons, neutrons, and electrons. And yet, how those atomic particles combine create atoms with wildly different qualities. And how those atoms then combine into molecules and so on and so forth describe how we explain everything around us. So is it really so far-fetched? I'm not saying that we should suddenly start to figure out the measurements of yin and yang in everything, but if we want to understand how the people of the time saw their world, it may be helpful to hold an open mindand understand the assumptions that they were working from and where they came from. As human beings, we naturally look for connections in the world around us, and this was no exception. People would observe facts, know how that it worked, and often then would back into the reason for it. This is a tale told across cultures, and we still see it, today. At the same time, we've developed structured approaches to test out our theories, empirically. So for the moment, let's leave the trigrams and hexagrams, and talk about another idea that also gained traction as people were trying to figure out how the world worked. This was the five elements theory also known as Wuxing, or Gogyou, in Japanese. The five elements in this case are Fire, Water, Wood, Metal, and Earth. Some may notice that these, along with the sun and the moon, are used in Japanese for the days of the week: Nichi (sun), getsu (moon), ka (fire), sui (water), moku (wood), kin (metal), do (earth). Buddhists, by the way, also had an elemental system with only four elements, Fire, Water, Air, and Earth, possibly connected with some Greek influence, and brought along with Buddhist practice. For now, however, let's focus on the five elements. The idea in wuxing is similar to that of yin and yang in that everything in creation is made up of these five elements in some degree and configuration. Furthermore, there are creation and destruction cycles. So fire creates ash, or earth. Earth gives birth to metal. Metal creates water—look at a cold piece of metal in a warm environment and see how the water droplets form on it, and imagine what that looks like without understanding humidity and how there could be water vapor in the air. And then water creates wood, or plants—any farmer could tell you that without water the plants die. And wood is where we get fire from. Of course, the reverse cycle is the opposite. Fire eats the wood. Wood drinks up the water. Water rusts metal. Metal tools plough the earth. And Earth can be used to douse fire. Finally, there is another cycle of weakening. ,. Because fire heats and weakens metal, metal chops down wood, the trees roots break up rocks, the earth soaks up water, and water likewise puts out or weakens fire. So the theory went, if these elements make up all matter, these relationships continue on a more complex scale in everything. So if something was thought to contain a lot of “fire” element, then it would be potentially helpful if you needed “Earth” but destructive or at least weakening to metal and wood. Properly accounting for these elements was important to achieve the results you were looking for, whatever that may be. These were the kinds of things that were incorporated into traditional medicine practices, but also applied to auguries or divination about things like where and how to build a building. Even today, Shrines will sell calendars that help people know the prominence of certain elements, and some folk remedies may look to balance elements, much as medieval European medicine was often designed to balance the four humors that ancient physicians believed were present in the human body. The chart of these five elements and their relationships is something you may have seen. It is a five pointed star, often inside of a circle. Of course this is also similar to a western pentagram, though typically drawn with the point of the star up, but it has nothing to do with Christian values or Satan, or anything similar. Rather, it is just a way to represent these five elements, and you'll see it frequently in reference to Onmyoudou. The elements were used to categorize many different areas into groupings of five. This includes grouping the various directions into five directions. Of course, you may be wondering about that, since most societies usually mark four cardinal directions, and in this case, they did the same, but added the fifth as “center”. And so you get things like the north is water. It is related to cool, or cold weather. It is represented with the color black. To the south, opposite of the north, is fire. It is hot, and the color is red. Of course, this probably doesn't take a huge leap to see the connections they drew: since these civilizations are in the northern hemisphere, the farther north you go, the colder it gets, and the farther south you travel, the warmer it gets, generally speaking, at least until you reach the equator. Meanwhile, the west was related to metal, and the color white, while the east was related to woods and forests, and the color…. Blue. Alright, that last one, in particular, probably doesn't make sense to a lot of us. After all, we likely associate blue with water, and wood, or trees, would be associated with brown or, possibly, green. Well, in this case, it goes beyond that. The north is water, but it is also associated with darkness—shorter days in the winter, and things like that Sothe association of north with black makes sense, but many also look at the ocean and don't necessarily see it as “blue”, or dark or even black, like Homer's famous “wine-dark sea”. Furthermore, although they have a word for it (midori), “green” was not a primary color in Japan, instead considered more of a shade of “aoi”, or blue. Even today they refer to a “green” traffic light as an “aoi shingo, not “midori” shingo. So if you asked someone in the Asuka period to describe the wooded hills and fields, they would have likely used “aoi”. And of course, we are missing the fifth element. In the center we have the element earth and the color yellow. A lot of these different concepts were brought together during the Han period, when they were trying to syncretize all of the various philosophies and attempts to describe the world and bring them all together into a single system. This meant that the Yijing, the wuxing theory, and others were mixed together with various other philosophies and theories of how the world work. Things like the Shanhaijing, the Classic of Mountain and Seas, along with stories about immortals, the Queen Mother of the West, and more were all rolled together, and basically assumed to be true. This included various real-world observations. Therefore, there were many attempts to try and reconcile these various theories together. One of the other concepts, which we've discussed before, was the system of ten heavenly stems and the twelve earthly branches. We've mentioned this before regarding the sexagenary style of counting the years, but we'll recap here. The ten heavenly stems and the twelve earthly branches are concepts that go back to at least the legendary Shang period, and even show up in various bronzes Andit wasn't until later that they would be associated with other ideas. The ten heavenly stems were each associated with one of the five elements, with each element being represented by a greater and lesser, or elder and younger, stem. And then each of the twelve earthly branches were associated with animals—what we often call the Chinese Zodiac. We talked about how this applied to the calendar, in that it was used to track years in 60 year cycles, but also it was used to track days of the year. The twelve earthly branches were also used for earthly directions. The first, the rat, was in the north, and the order continued clockwise to the east, the south, west and then back to the north. Now this means that the four cardinal directions—north, south, east, and west—all match up nicely with one of the twelve earthly branches, but as for northeast, southeast, southwest, and northwest? Those were all combinations of two branches. So, for instance, the northeast was a combination of the ox and the tiger, or ushi-tora. Speaking of eight directions, where have we also heard the number eight come up recently? That's right: the eight trigrams, or bagua. So each one of those trigrams, each representing a different concept, got associated with a direction as well. This makes it easier to see where practices of geomancy came from. You had a system with complex, overlapping associations between concepts and the physical world, and in the Tang dynasty, they used all of this to understand not only how things had happened, but also how the world would be in the future—in other words, they tried to use it to make predictions. Hence the “mancy”. In the Yamato state, all of this became an official part of the government under the Onmyoryou: a branch of the government whose job is to make observations and figure things out from there, for the good of the state and the people. They made observations of the heavens to figure out how the calendar should be aligned—which months should come at what time, and when there should be “leap months”, or intercalary months, to keep various astronomical phenomena in the correct seasons, which were also further divided up into 24 periods. They also kept track of the movement of bodies like the various planets, because those planets were also assigned values, and thought to affect the flow of energy within this framework. And so comets, storms, eclipses, and more were all important because of the theory that everything in the heavens impacted and were reflections of how things were happening on the earth. Similarly, these various discussions of white animals and other omens were likely captured and catalogued by these officials as well, attempting to figure out what they meant. All of this also influenced things like how palaces, buildings, and even capitals, would be built and laid out. For the palace, it was important the the sovereign be in the north, looking south. In fact, many maps would have south at the top because that is how a sovereign would be viewing it, were it stretched out before them. And one would need to consider various features, including mountains and streams, as all of those things carried various meanings, but it wasn't as simple as just finding the one thing that could affect a person. As they observed differences they would also have to catalogue what happened and try to determine what the cause could be, based on their understanding of the world. And in the archipelago this would also include an understanding of Buddhist and local kami-based wisdom and knowledge as well. One of the things in the Chronicles that inspired this episode was something I actually mentioned last time, a record from 666 talking about Chiyu, a Buddhist priest of the Yamato no Aya family, who presented a south-pointing chariot to the sovereign, Naka no Oe. this appears to be the same Chiyu from a similar record in 658, which also refers to him building a south pointing chariot. So did it take him eight years, or is he just now presenting it to the sovereign? And what, exactly, is a south-pointing chariot? Well, as the name implies, a south-pointing chariot is a two-wheeled chariot that always points south. More appropriately stated, it is a wheeled device with a figure on top, much like a weather vane, which always points south. This is usually described as the figure of a person or an official pointing in the appropriate direction. This was a mechanical, rather than a magnetic compass. As the chariot, or carriage, is wheeled around, the two wheels spin. The wheels themselves are independently connected to a series of gears. If the wheels spin at the same rate, then their movement cancels each other out. However, if one wheel turns more than the other, then it will cause the figure on the top to rotate. Of course, as the chariot turns to the right, the left wheel, traveling along the outer diameter, will travel farther than the right. This will cause the figure to turn counter-clockwise to the left, but from an outside observer's perspective, it will continue to point in the same direction, even as the chariot itself turns. Turning to the left would cause the opposite effect. Though it may have been used earlier, there appears to be reliable written evidence of a South Pointing chariot starting from the third century. The first one was based on much earlier stories of a similar device, but it is unclear if it was a chariot, some other device, or even just a legend that was told as historical fact. From the third century on the design appears to have been continuously improved upon. I should point out that all we have is descriptions—we don't have any actual south pointing chariots, let alone diagrams showing how the mechanisms worked. There is the possibility that it used a kind of differential gear to work automatically, but we don't have any actual evidence. There are other theories that it may have required some kind of manual switch, so that it would attach to one wheel or the other as needed. That would require that the chariot be moving in either a straight direction or turning in one particular direction, which seems rather unwieldy. I noted some of the problems with this, and even moreso in a place like Japan, where 70% of the terrain is mountains. Up and down hills, along paths that are likely anything but the smooth, paved surface we have for roads today—and even those have plenty of irregularities and potholes that could throw off any such device. And if you want to use it for any real distance, then you have to factor in other things, including the curvature of the earth. After all, with the earth being a sphere, any chariot traveling due west to east or east to west, other than at the equator, would have one wheel traveling farther than the other one. Granted, at the scale we are talking about, it probably is all but negligible, and the rough terrain and simple slippage of what were most likely wooden gears probably entered a lot more variability than the earth's curvature. One of the other issues is that the chariot only points “south” if you set it up to do so. And if you know that, well, why do you need a south-pointing chariot? Ultimately, it seems that this is more of a novelty item, good for impressing crowds and demonstrating some engineering principles, rather than an actual, useful invention. After all, it was forgotten about and recreated multiple times, often centuries apart. Had it been a truly useful invention, it probably would have been kept in constant use. Meanwhile, I suspect that there were a fair number of farmers and others who knew that you could more easily and reliably use the sun and stars, as long as the weather was clear. There is also some evidence of an understanding of magnetic compasses since at least the 2nd Century BCE. Early Han sources suggest that a spoon made of naturally magnetized ore could be placed on top of a polished bronze surface, and it would align itself north to south. We don't have any actual surviving examples, however—there are later versions that you can find, where the plate is divided up into various directions, and then a magnetized “spoon” is placed on top, but nothing has actually come from Han tombs. Furthermore, this seems to mostly be for geomantic purposes. A more practical compass, with a magnetized needle, seems to have been developed by the 11th century, which could then be used for actual navigation. By the way, the “spoon” as a compass pointer may be in reference to the “Big Dipper” constellation, which was envisioned as a spoon, or ladle, in shape. The seven stars were often used in geomancy, likely because of their importance, at least in the northern hemisphere, of pointing to the north. So there's some thought that the “needles” of these early compasses weren't litterally spoon shaped, but symbolically representive of the Big Dipper or the Northern Ladle. Quick astronomy lesson, here. If you are in the northern hemisphere, particularly from the 35th parallel to the north pole, you can see the seven stars that make up the constellation or asterism we know as the Big Dipper. In English we sometimes also refer to this as Ursa Major, though technically the familiar seven stars are just a part of that larger constellation. In Japan, the same constellation is often referred to as Hokuto Shichisei, the Seven Stars of the Northern Ladle. It can be seen further south, but parts of it may dip below the horizon during the autumn season. It is important for several reasons. One is that it is made up of particularly bright stars, which you can generally see even when other stars may not be visible. Second, its distinctive shape lends itself to being easy to find in the sky. And finally, if you draw a line between two of the stars at the end of the “cup” of the ladle, you can follow that line to find Polaris or hokkyokusei, the north star, which means you know which direction is north- and once you know that, you can use it to figure out any other direction. And Polaris is less than a degree off of true north, making it even more accurate than most magnets, as the magnetic pole can be quite different, depending on its current position, and magnetic north changes over time as the magnetic field around the earth fluctuates. That said, this was not necessarily the case in ancient times. Four thousand years ago, the star closest to true north would have been the star Thuban, in the constellation Draco, a star that most of us probably haven't heard of. Polaris, in the constellation Ursa Minor (the Little Bear, also known as the Little Dipper) apparently took over as the north star around 500 CE. However, even before then, the mouth of the dipper could still be used to indicate north. In fact, if you draw a line between two of the stars in the back of the constellation, then you also end up finding Thuban. So even if the north star itself wasn't accurate, finding the dipper would still help you orient yourself, especially if you can find true north during the day and then compare that with the constellation at night. Which helps to understand why astronomy, or Tenmondou, was so important in the Onmyouryou. Though it wasn't just a study of stars, but of the way of the heavens in general. And the changes in the heavens, brings us to another important concept—the flow of energy across the seasons. From the bright days of summer, filled with sunshine and yang energy, to the dark yin energy of winter's long, cold nights. It wasn't enough to just know what happened, and where, but when was also important. Obviously you need to know when to sow seeds, flood the fields, and harvest the rice. Beyond that, though, you have other concepts, such as how the the day and hour of an event could be symbolically important. And of course, all of these had their own associations with various concepts of the flow of yin and yang energy. Now knowing the year, the month, and even the day is largely just a matter of counting. But let's talk about something a little more tricky: How do you know the hour? This brings us to the vignette at the top of the episode, about the clepsydra, or water clock, that Naka no Oe is said to have built. Now we talked about some of the fountains and similar things that have been discovered in the Asuka region back in episode 118. One thing that they believe they also found evidence of is something called a water clock, which is, as its name suggests, a clock powered by water. It is typically depicted as a series of three or more boxes or reservoirs that each hold an amount of water. Water is placed in the top reservoir, and then a hole towards the bottom is unplugged and it is allowed to drain into the box beneath. The hole is of a particular size, and thus the water flows at a constant rate, filling up the container below, which has a similar hole, etc. all the way to a reservoir at the very bottom. The multiple boxes mean that the water level in the intermediate boxes stays relatively constant, resulting in relatively consistent pressure and flow rate. The last reservoir has a measuring stick on a float, so that as the last box is filled with water, the measuring stick raises up. Since it is rising at a constant rate, one can use that to tell how much time has passed, regardless of anything else. Thus you can keep time even at night. There is a record of Naka no Oe making one in the fifth month of 660, and he would have another one built in 671, which we will discuss later. It is interesting that both of these inventions appear twice in the narrative—once during the reign of Naka no Oe, aka Tenchi Tenno, and once during the previous reign, that of Takara Hime, aka Saimei Tenno. In this case it is said that 671 is the first time that the water clock, or roukoku, was actually used. From what I can tell, there is nothing that definitively indicates that the Mizuochi site in Asuka was definitely the site of Naka no Oe's water clock. There isn't much in the Chronicles telling us what it was like or where, exactly, it was built, and there wasn't anything found at the site naming it as the location of the roukoku. However, the site is in a prominent enough place, with channels for water and a pavilion of some sort. They definitely found evidence of pipes, remnants of lacquered wood, and reservoirs for water, among other things, that suggest something to do with moving water happened in this area. So it seems a very strong choice, as it all fits with theoretical archeological reconstructions. A water clock like this is excellent for keeping accurate time at all hours of the day. However, it does have a slight problem in that anyone without a clock is still going to have to use the sun and similar heavenly cues to know what time it is. So how do you let them know? Well, it turns out that the continent had an answer for that as well, and instituted various systems of drums and bells to let people know the hour. In fact, some of these practices continued, in one form or another, right up to the modern day—with or without a water clock. After all, the key was to give the community some sense of the passing of time, but I doubt anyone was using it to time things more precisely than a general idea of an hour—though they did have the concept of their own minutes and seconds. Which brings us to just how they saw time back then. The system of time that the Chronicles seems to use also came over from the continent, where there appear to have been several different methods for telling time prior to accurate clocks. And while there was an idea of dividing the entire day into twelve segments, the time as it was announced was not always consistent with those twelve segments, or hours. Rather, time was based around the key parts of the day. So, for instance there was sunrise, noon, sunset, and midnight. And while noon and midnight remain exactly twelve hours apart, sunrise and sunset change with the seasons. So if you call out sunrise, and then divide the time between sunrise and noon into equal segments of time, the size of those time segments change with the seasons. On top of that, because of the tilt of the earth and our slightly irregular orbit around the sun, the sun appears to “move” across the sky faster or slower throughout the year, with a difference of about 30 minutes total between the extremes. This isn't going to affect most people's daily lives, but would have been noticeable to those taking accurate measurements. In ancient Han, this appears to have been common in cities and towns, with a watch that would call out as they progressed on their rounds at set points in the day and night, relying largely on heavenly cues—which I suspect did not lead to the most accurate timekeeping, but it was sufficient for what most people needed. The telling of time in this manner was partly to help with keeping track of the time of day, but was just as much an announcement that the watch was on duty and a warning to would-be criminals. Now a water clock was an excellent device for keeping track of a standard, absolute time, such as it were, but it required constant maintenance. If you already have a watch calling out the time, perhaps they can also keep the water clock properly set, but you did have to have someone constantly filling it up and draining it at known points of the day. Plus there was the problem that you only knew the time if you could check it, and this wasn't like a clock tower or something similar. And so in 671 it appears that Nak no Oe instituted the continental idea of drums and bells to announce the time to the people—or at least to those at the court. We don't have a record of exactly how they were, used, but we can infer from other sources on the continent, and what we do know that some tradition of announcing the time with drums and bells continued to be employed in Japan until the Meiji era, though perhaps not without interruption: Temples and the like had bell or drum towers, and as the day progressed they would beat out the time. It was not, however, telling time as we might think of it, with one stroke at the first hour, two on the second, etc.. In fact, in many ways they counted backwards, and they only counted 12 hours, not our modern 24. By the Edo period it seems that it was common practice to toll the bells nine times at noon and at midnight. From there, they would count down, with 8 bells at roughly 2 o'clock, 7 bells at 4 o'clock, and 6 bells at 6 o'clock. That would be another issue. From 6 o'clock, the number of bells that would be tolled continued to decrease, so that at 8 o'clock it would be 5 bells, then 4 bells at 10 o'clock. It would then jump back up to 9 and start over again. Why these numbers were used for the different hours we are not entirely sure, and I have no idea if these numbers were the same ones used back in the 7th century—though it does seem to match similar continental traditions. Even the hours themselves were known by the twelve signs that came to be associated with the zodiac: the hour of the rat, the hour of the ox, the hour of the tiger, etc. Midnight fell in the middle of the hour of the rat, and noon fell in the middle of the hour of the horse, with each hour being almost exactly 2 hours by modern reckoning. There were other systems in use as well. One divided the entire day up by 100 and then each of those divisions by another 10. The key was whether or not it was an absolute or relative measurement. Something like the roukoku would indicate an absolute measurement. After all, the fall of water from one reservoir to another was not affected by the change in seasons—at least as long as the water didn't freeze. The flow was constant, as was the measurement of time. For those using other forms of reckoning, such as celestial phenomena or even a sundial, things might be a bit less accurate. This was especially true when using concepts like “sunrise” and “sunset”. Still, through observing the changes over the year, people eventually figured out charts and rules to help reconcile absolute forms of measurement with solar time. There were other methods for telling time, as well. Perhaps one of the more pleasant was the use of incense sticks. By the time of the Tang dynasty, incense in stick form was relatively common, and it had been noticed that sticks of incense could burn at a fixed rate. This meant that you could use incense sticks like candles were used in Europe, counting down how far they had burned to tell what time it was. If you were really fancy, you could make a single stick out of different types of incense, so that as it hit a new hour, the scent would change, alerting you to the time through your olfactory senses. Speaking of time, we are coming to the end of ours for this episode. We do have some more information on this on our website, Sengokudaimyo.com, and we'll have links to those sections of the website accompanying our blog. Next episode we will focus more on the reign of Naka no Oe, aka Tenji Tennou, from his seat at Otsu no Miya. Until then, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. Thank you, also, to Ellen for their work editing the podcast. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Andrea Starkey : Printmaker - Tiny Imperfections

The Unfinished Print

Play Episode Listen Later May 31, 2025 91:35

Making mokuhanga takes dedication. It demands energy, a sense of empowerment, and joy in the process. It's that passion that pushes you forward, to evolve and mature within the art form. On this episode of The Unfinished Print: A Mokuhanga Podcast, I speak with printmaker Andrea Starkey. Andrea is deeply passionate about mokuhanga—the way it feels, the process of creating, and how each print takes her on a personal and creative journey. We discuss how she expresses herself through mokuhanga, her themes, and her love of nature. We also explore the world of selling prints, and how to navigate being an artist in the age of AI. And as always, we dive into Andrea's tools, her paper, and how she uses them to create her beautiful work. Please follow The Unfinished Print and my own mokuhanga work on Instagram @andrezadoroznyprints or email me theunfinishedprint@gmail.com Notes: may contain a hyperlink. Simply click on the highlighted word or phrase. Artists works follow after the note if available. Pieces are mokuhanga unless otherwise noted. Dimensions are given if known. Print publishers are given if known. Andrea Starkey - website, Instagram, Etsy Tree No. 43. - 4" x 11" renderer - is a system, program, or process that takes data and converts it into a visual or usable format, usually for display on a screen or output in some other way. What it renders and how depends on the content. reduction printmaking - is a process in printmaking where the printmaker cuts away on a piece of wood, or linoleum. After every carving, the printmaker makes an impression with pigments, beginning with lighter colours, gradually using darker colours. William H. Mays has a fine description of reduction on his website, here. Mike Lyon - is an American artist. His medium has varied throughout his career such as "square tiles," or "pixels," through to making mokuhanga, monoprinting, and machine-assisted etching, drawing and mezzotint. Mike Lyon also has a large woodblock print collection which he has curated for the public, here. More information about his work can be found, here. Mike's interview with The Unfinished Print can be found, here. Clover - 12" x 12" (2017) Dick Blick Art Supplies - is an art supply store with various brick and mortar stores throughout the United States, as well as online. Founded in 1911 by Dick Blick in Galesburg, Illinois, BLICK, as it's more commonly known, sells various types of art supplies, much like Jerry's Artarama. More info, here. Sekishu washi - is a traditional Japanese paper from the Iwami region in Shimane Prefecture, with a history spanning around 1300 years and references dating back to the Heian period. Made primarily from mitsumata and gampi plant fibers, it is known for its strength, flexibility, smooth texture, and resistance to damage, making it ideal for printing, calligraphy, and fine stationery. The paper is still crafted using traditional methods such as nagashizuki and tamezuki, which involve screens made of bamboo or Japanese nutmeg and the use of aibika as a natural binder. These time-honored techniques and materials have contributed to the recognition and preservation of Sekishu washi as a significant cultural craft. More information regarding Sekishu washi can be found at Kokei Japan, here. Akua - are water-based pigments used in intaglio, mokuhanga, and monotype. stair treads - are the horizontal parts of a staircase that you step on as you go up or down. They are the flat surfaces where your feet land. They can also be used in different art forms such as sculpture, prints, and architectural artistic practices. kitakata - is a high-quality Japanese washi paper traditionally made in Fukushima Prefecture, using Philippine gampi fibers and sulphite pulp. The gampi provides a natural sheen, smooth texture, and resistance to moisture and insects, while the sulphite pulp adds strength and consistency. Known for its warm tone and moderate absorbency, Kitakata is ideal for bookbinding, mokuhanga, and other types of printmaking. Its surface holds fine details well, making it a favorite among artists for both traditional and contemporary work. sepia - is a reddish brown colour. Can be found in various pigments. Baren Forum - is one of the oldest continuous online communities dedicated to mokuhanga. It serves artists, scholars, and enthusiasts who engage with the medium through both practical and academic approaches. The forum is especially known for its print exchanges, where practitioners share their work based on a shared theme, size, or topic. More information about the Baren Forum and its activities can be found, here. Woodblock Dreams - was a mokuhanga block started in 2005 by Annie Bissett, a mokuhanga printmaker based in the United States. Annie's new blog can be found, here. Annie's interview with The Unfinished Print can be found, here. Saitō Kiyoshi (1907-1997) - was a Japanese woodblock printmaker and artist who worked in the sōsaku hanga style of mokuhanga. HIs fame outside of Japan was fairly comprehensive with his peak fame being in the 1950's and 1960's. For a comprehensive book on his life and times, Saitō Kiyoshi: Graphic Awakening published by The John & Mable Ringling Museum is an excellent source. Can be found, here. Lecture by Dr. Paget about Saitō can be found, here. My interview with Professor Paget can be found, here. Village of Miho - 16.81" × 11.69" (1960) Yoshida Hiroshi (1876-1950) - a watercolorist, oil painter, and woodblock printmaker. Is associated with the resurgence of the woodblock print in Japan, and in the West. It was his early relationship with Watanabe Shōzaburō, having his first seven prints printed by the Shōzaburō atelier. This experience made Hiroshi believe that he could hire his own carvers and printers and produce woodblock prints, which he did in 1925. Seta Bridge - 10.83" × 15.59" (1933) Tsukioka Yoshitoshi (1839–1892) was a renowned Japanese woodblock printmaker and one of the last great masters of the ukiyo-e tradition. He is best known for his dramatic and emotionally intense imagery, particularly in series like One Hundred Aspects of the Moon and Thirty-Six Ghosts. Working during a time of cultural upheaval in the Meiji period, Yoshitoshi blended traditional techniques with modern themes, Yoshitoshi is famous as a print designer for his expressive linework, rich colour, and innovations in print design during this period of Japanese history. Unknown reprint - Date unknown Echizen - is a region in Fukui Prefecture, Japan, known for its long history of papermaking. The area is home to many paper artisans. One notable figure is Iwano Ichibei. He is a Living National Treasure in papermaking and the ninth generation of his family still making paper today. More information can be found here.in English, and here in Japanese. monotype print - is a unique print created from an image painted or drawn on a smooth surface, such as glass or metal, and then transferred to paper. Unlike most printmaking methods, where multiple copies of the same image can be produced, a monotype typically has a single, one-of-a-kind image. It's called a "mono" type because it is not part of an edition like traditional prints (e.g., lithographs, etchings), where you can make multiple copies. Okawara washi - is a traditional Japanese paper made in Japan and sold by Awagami Paper. It is typically composed of an even blend of Japanese kozo and Manila hemp, though some versions may also include wood pulp. The paper is known for its strength, flexibility, and subtle texture, making it suitable for printmaking and other fine art applications. While weights may vary, Okawara usually ranges between 50 and 75 gsm. Dropshipping - is a business model where a seller doesn't keep products in stock, but instead sells products that are shipped directly from a third-party supplier, like a wholesaler or manufacturer, to the customer. Narcissus no. 4 - 6" x 8" © Popular Wheat Productions Opening and closing musical credit - background noise from Madison Square Park in New York City. logo designed and produced by Douglas Batchelor and André Zadorozny Disclaimer: Please do not reproduce or use anything from this podcast without shooting me an email and getting my express written or verbal consent. I'm friendly :) Слава Українi If you find any issue with something in the show notes please let me know. ***The opinions expressed by guests in The Unfinished Print podcast are not necessarily those of André Zadorozny and of Popular Wheat Productions.***

Inside Japanese Language Schools ft. Langston Hill

Flavors of Northwest Arkansas

Play Episode Listen Later May 30, 2025 54:42

Ever wondered what it's like to study Japanese in Japan? This week, the Krewe sits down with Langston Hill — administrator at a Tokyo-based language school and Japanese language content creator — to dive into opportunities to learn in Japan via dedicated Japanese language schools. We explore the benefits of language schools, how they compare to traditional academic settings, and Langston's journey as a creator (plus his own textbook series!). Whether you're a beginner or a seasoned learner, this episode is packed with insight, inspiration, and a few laughs along the way.------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts. Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! ------ Past KOJ Language Learning Episodes ------Japanese Self-Study Strategies ft. Walden Perry (S5E4)Learn the Kansai Dialect ft. Tyson of Nihongo Hongo (S4E14)Heisig Method ft. Dr. James Heisig (S4E5)Prepping for the JLPT ft. Loretta of KemushiCan (S3E16)Language Through Video Games ft. Matt of Game Gengo (S3E4)Pitch Accent (Part 2) ft. Dogen (S2E15)Pitch Accent (Part 1) ft. Dogen (S2E14)Language through Literature ft. Daniel Morales (S2E8)Immersion Learning ft. MattvsJapan (S1E10)Japanese Language Journeys ft. Saeko-Sensei (S1E4)------ About Langston Hill ------Langston aka @TheJapaneseGuy101 on IGThe Japanese Language Manual (2 Book Series - Kindle)The Japanese Language Manual Vol 1 (Paperback)------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

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Honed In Sharpening- Tyler Eck

Play Episode Listen Later May 28, 2025 37:29

On this edition of the Flavors of Northwest Arkansas podcast, we have an interesting one- in fact, it's been one that I've been curious about for some time. How do chefs get their knives sharpened? Do they send them off one-by-one? Do they do them themselves? We caught up with a local mobile knife sharpener to get the answers. We talk to Tyler Eck of Honed-In Sharpening. But before we do that?!?! FOOD NEWS!! Last week, the downtown Springdale Street Dinner picked their chef, and he's set the menu. We'll hear from Bienvenue's William Mauk. The Park House Kitchen and Bar took on serious roof damage in last week's storms. They're having a Raise the Roof party – we have the details! There's a new Italian restaurant in east Springdale. We'll tell you about Palermo's. We tell you about the cohorts that won Cureate grants this year The Market Center of the Ozarks opens this week! It's the week of the Bentonville BBQ Fest. You won't believe how many competitors are coming to this event! A new softserve/coffee trailer has opened at the 8th Street Market Happy Anniversary today to Meiji! Tyler Eck kind of fell into sharpening knives... it wasn't what he originally wanted to do, but he was hoping that this would get him in the door to doing what he had originally wanted... Little did he know that sharpening is what he'd fall in love with. He sharpens more than knives- if it's got a sharp edge, chances are he can sharpen it. He'll tell us the list of what he sharpens... so far. And yes, you don't have to be a professional chef or stylist to get you blades sharpened by Tyler, as he sharpened a few things for me... quickly. In fact, he does it during the interview. We talk with Tyler Eck of Honed In Sharpening, next, here on the Flavors of Northwest Arkansas.

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Expo 2025: Japan on the World Stage ft. Sachiko Yoshimura

Japan Station: A Podcast by Japankyo.com

Play Episode Listen Later May 23, 2025 48:14

The Krewe gets an exclusive inside look at Expo 2025 Osaka with Sachiko Yoshimura, the Director General of Public Relations & Promotion! We dive into the massive planning behind the event, Japan's rich history with World Expos, what to expect at the event, best times to travel, & of course... the story behind the viral mascot, Myaku-Myaku! A must-listen for potential Expo-goers!------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts. Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! ------ Past KOJ Travel Episodes ------Checking Out Miyagi ft. Ryotaro Sakurai (Guest Host, William Woods) (S5E5)Explore Matsue ft. Nicholas McCullough (S4E19)Travel Hiroshima ft. Joy Jarman-Walsh (S4E4)Travel Aomori ft. Kay Allen & Megan DeVille (S3E17)Hungry For Travel ft. Shinichi of TabiEats (S3E15)Henro SZN: Shikoku & the 88 Temple Pilgrimage ft. Todd Wassel (S3E12)Border Closures Couldn't Stop These Visas! ft. Rob Dyer & Allan Richarz (S3E11)Natsu Matsuri Mania: Summer Festivals in Japan (S3E3)Off the Beaten Path: Kansai ft. Rob Dyer [Part 2] (S2E12)Off the Beaten Path: Kansai ft. Rob Dyer [Part 1] (S2E11)Japan Travel Destination: Hokkaido ft. Kay Allen (S2E7)Japanese Theme Parks ft. Chris Nilghe of TDR Explorer (S2E4)Navigating Nippon: Where to Go in Japan? ft. Kay Allen of JNTO (S1E11)Matsue & New Orleans: Sister Cities ft. Dr. Samantha Perez (S1E2)------ About Expo 2025 ------Expo 2025 WebsiteExpo 2025 on IG------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

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Japanese Street Merchant Slang: 10 Words from Japan's Edo Merchants | Japan Station 158

Play Episode Listen Later May 20, 2025 42:00

On this episode of Japan Station, we're talking about Japanese slang that traces its roots back to Edo and Meiji era street vendors. We're digging into the origins of words like deka, mappo, and even the infamous yabai.

spotify japanese videos ko blue sky slang merchants edo meiji japanese history edo period

Emperor Meiji and the Meiji Jingu Shrine

Stuff You Missed in History Class

Play Episode Listen Later May 19, 2025 39:08 Transcription Available

Emperor Meiji of Japan’s reign began in 1867, and it marks a time of significant change in the country’s history. After the emperor and his consort died in the early 20th century, the Meiji Jingu shrine was built to memorialize them. Research: Atsushi, Kawai. “Prefectures, Power, and Centralization: Japan’s Abolition of the Feudal Domains.” Nippon.com. Aug. 27, 2021. https://www.nippon.com/en/japan-topics/g01159/ Bernard, Rosemary. “Shinto and Ecology: Practice and Orientations to Nature.” Yale Forum on Religion and Ecology. https://fore.yale.edu/World-Religions/Shinto/Overview-Essay Cali, Joseph and John Dougill. “Shinto Shrines: A Guide to the Sacred Sites of Japan's Ancient Religion: A Guide to the Sacred Sites of Japan’s Ancient Religion.” University of Hawaii Press. 2015. The Editors of Encyclopaedia Britannica. "Charter Oath". Encyclopedia Britannica, 30 Mar. 2025, https://www.britannica.com/event/Charter-Oath The Editors of Encyclopaedia Britannica. "Meiji". Encyclopedia Britannica, 31 Jan. 2025, https://www.britannica.com/biography/Meiji The Editors of Encyclopaedia Britannica. "Treaty of Shimonoseki". Encyclopedia Britannica, 10 Apr. 2025, https://www.britannica.com/event/Treaty-of-Shimonoseki Furukawa, Hisao. “Meiji Japan'sEncounterwith Modernization” Southeast Asian Studies. Vol, 33, No. 3. December 1995. https://www.jstage.jst.go.jp/article/tak/33/3/33_KJ00000131881/_pdf Huffman, James. “Land Tax Reform Law of 1873.” About Japan. https://aboutjapan.japansociety.org/content.cfm/land_tax_reform_law_of_1873#sthash.qp6fLxcO.dpbs Huffman, James. “The Meiji Restoration Era, 1868-1889.” Japan Society. June 11, 2021. https://japansociety.org/news/the-meiji-restoration-era-1868-1889/ Meiji Jingu site: https://www.meijijingu.or.jp/en/ “The Meiji Restoration and Modernization.” Asia for Educators. Columbia University Weatherhead East Asia Institute. https://afe.easia.columbia.edu/special/japan_1750_meiji.htm “Discover Meiji Jingu: A Shrine Dedicated to the Spirits of Emperor Meiji and Empress Shoken.” Google Arts and Culture. https://artsandculture.google.com/story/discover-meiji-jingu-a-shrine-dedicated-to-the-spirits-of-emperor-meiji-and-empress-shoken/OQVBs7hVH09QJw Meyer, Ulf. “The Spirit of the Trees.” World Architects. Feb. 3, 2021. https://www.world-architects.com/en/architecture-news/products/the-spirit-of-the-trees#:~:text=The%20Meiji%20Shrine%20is%20the%20most%20prominent,in%20Japan's%20capital%20for%20this%20hatsum%C5%8Dde%20worship.&text=The%20famous%20architect%20Ito%20Chuta%20designed%20the,Japan's%20shrine%20a%20touch%20of%20national%20identity. “Papers Relating to the Foreign Relations of the United States, With the Annual Message of the President Transmitted to Congress December 6, 1910.” United States Department of State. Office of the Historian. https://history.state.gov/historicaldocuments/frus1910/d705 “Russo-Japanese War: Topics in Chronicling America.” Library of Congress. https://guides.loc.gov/chronicling-america-russo-japanese-war Steele, Abbey, et al. “Constraining the Samurai: Rebellion and Taxation in Early Modern Japan.” International Studies Quarterly. 2017. 61, 352–370. https://projects.iq.harvard.edu/files/pegroup/files/constraining_the_samurai_9.15.pdf “The United States and the Opening to Japan, 1853.” U.S. Department of State, Office of the Historian. https://history.state.gov/milestones/1830-1860/opening-to-japan Wojtan, Linda S. “Rice: It's More Than Food In Japan.” Stanford Program on International and Cross-cultural Education. November 1993. https://spice.fsi.stanford.edu/docs/rice_its_more_than_food_in_japan#rice See omnystudio.com/listener for privacy information.

Rakugo: Comedy on a Cushion ft. Katsura Sunshine

Kings and Generals: History for our Future

Play Episode Listen Later May 16, 2025 59:10

Season 6 kicks off with laughter, tradition, and international flair! The Krewe sits down with Katsura Sunshine, a Canadian-born rakugo performer bringing Japan's 400-year-old comedic storytelling art to audiences around the world. In this episode, we explore what makes rakugo so unique, how Sunshine became one of the few non-Japanese rakugo-ka, and how this traditional form of entertainment is finding new life on the global stage. Plus, hear about the possibility of a rakugo event in New Orleans this fall!Whether you're a longtime fan of Japanese culture or just curious about this captivating performance style, this episode is the perfect way to kick off Season 6 of the Krewe of Japan Podcast!------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts. Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! ------ Past KOJ Traditional / Historical Japan Episodes ------The Castles of Japan ft. William de Lange (S5E19)Foreign-Born Samurai: William Adams ft. Nathan Ledbetter (Guest Host, Dr. Samantha Perez) (S5E17)Foreign-Born Samurai: Yasuke ft. Nathan Ledbetter (Guest Host, Dr. Samantha Perez) (S5E16)The Thunderous Sounds of Taiko ft. Takumi Kato (加藤拓三), World Champion Taiko Drummer (S5E13)Yakuza: Past, Present, Future ft. Jake Adelstein, Author of Tokyo Vice (S5E12)The Real World of Geisha ft. Peter Macintosh (S5E7)Inside Japanese Homes & Architecture ft. Azby Brown (S5E6)Kendo: The Way of the Sword ft. Alexander Bennett, 7th Dan in Kendo (S4E16)The Life of a Sumotori ft. 3-Time Grand Champion Konishiki Yasokichi (S4E10)The Intricate Culture of Kimono ft. Rin of Mainichi Kimono (S4E7)Shamisen: Musical Sounds of Traditional Japan ft. Norm Nakamura of Tokyo Lens (S4E1)Henro SZN: Shikoku & the 88 Temple Pilgrimage ft. Todd Wassel (S3E12)Natsu Matsuri Mania: Summer Festivals in Japan (S3E3)Exploring Enka ft. Jerome White Jr aka ジェロ / Jero (S3E1)The Chrysanthemum Throne ft. Dr. Hiromu Nagahara [Part 2] (S2E18)The Chrysanthemum Throne ft. Dr. Hiromu Nagahara [Part 1] (S2E17)Yokai: The Hauntings of Japan ft. Hiroko Yoda & Matt Alt (S2E5)The Age of Lady Samurai ft. Tomoko Kitagawa (S1E12)Talking Sumo ft. Andrew Freud (S1E8)------ About Katsura Sunshine ------Katsura Sunshine on IGRakugo.lol------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

new york amazon spotify tiktok canada learning culture google apple japan future canadian travel comedy japanese diversity podcasting new orleans temple podcasters broadway tokyo standup controversy sustainable tradition traditional anime stitcher pokemon ninjas sword godzilla pop culture exchange jokes zen buddhism sake nintendo switch tariffs alt laughs apprentice tsunamis manga karaoke samurai sushi moonlight sit down one piece stand up comedy karate dragon ball hiroshima naruto osaka dragon ball z studio ghibli pikachu ramen judo foreigner fukushima kyoto temples kaiju shogun castles comedy podcasts sailor moon shrine sumo ghibli otaku edo dragon ball super sdgs language learning toho yokohama gojira sdg study abroad zencastr hokkaido shibuya jpop geisha rin fukuoka kimono cushion shinto nippon kanto saitama tokusatsu shrines japanese culture meiji cultural exchange taiko chiba dandadan sentai toei showa sendai kyushu shinjuku krewe koto narita kanagawa kansai broadway show gaijin tohoku shikoku japanese food heisei dogen tokugawa torii japanese history city pop mt fuji sashimi tokyo disney ginza maiko highball reiwa nihon tatami kanazawa japan podcast haneda asakusa usj roppongi learning japanese rakugo ibaraki daimyo japan society japanese film japanese music katsura hyogo shamisen matt alt japanese gardens ancient japan japanese society tokushima creepy nuts chris broad akiya japanese sake pure invention gaikokujin patrick macias real estate japan

3.150 Fall and Rise of China: February 26 Incident

Play Episode Listen Later May 12, 2025 38:00

Last time we spoke about Operation Chahar. In the turbulent year of 1935, tensions surged in North China as the Kwantung Army defied Tokyo's orders, encroaching deeper into Chahar province. This period was marked by widespread anti-Japanese sentiments, fueled by local revolts and the assassination of pro-Japanese figures, which infuriated Japanese authorities. On May 20, the Kwantung Army launched an offensive against a bandit group led by Sun Yungqin, seeking to exert control over the demilitarized regions established by earlier agreements. Their swift victory forced the resignation of local officials opposing Japanese interests. As chaos escalated, the Chinese government, under pressure to appease Japan, dismantled anti-Japanese factions and dismissed key leaders. The climax in this saga came with the signing of the He-Umezu Agreement, stripping China of authority in Hubei and Chahar, signaling Japan's increasing dominance and setting the stage for further exploitation of the region. #150 The February 26 Incident Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. While this podcast is supposed to be given through the Chinese perspective, I apologize but yet again I need to jump over to the Japanese side. You see, a very pivotal moment during the Showa era would occur in the year of 1936. I think it's crucial to understand it, and the underlying issues of it, to better understand what we will be stuck in for the unforeseeable future, the Second Sino-Japanese War. I've briefly mentioned the two factions within the Japanese military at this time, but now I'd really like to jump into them, and a major incident that made them collide. In the aftermath of WW1, 2 prominent factions emerged during this tumultuous period: the Kodoha, or Imperial Way Faction, and the Toseiha, or Control Faction. Each faction represented distinct visions for Japan's future, deeply influencing the nation's course leading up to World War II. The Kodoha rose to prominence in the 1920s, driven by a fervent belief in Japan's divine destiny and its right to expand its imperial reach across Asia. This faction was characterized by its adherence to traditional Japanese values, rooted in the samurai ethos. They viewed the Emperor as the embodiment of Japan's spirit and sought to return to the moral foundations they believed had been eroded by “Western influence”. The Kodoha was often critical of the West, perceiving the encroachment of Western thought and culture as a threat to Japan's unique identity. Their ideology emphasized a robust military force, advocating for aggressive campaigns in regions like Manchuria and China to assert Japan's dominance. Contrasting sharply with the Kodoha, the Toseiha began to emerge as a more dominant political force in the late 1930s. The Toseiha embraced a pragmatic approach, advocating for a disciplined military that could engage effectively with the complexities of modern warfare. They recognized the importance of retaining some traditional values while also integrating Western military techniques. Rather than rejecting Western influence entirely, the Toseiha believed in adapting to global shifts to ensure Japan's strength and security. The Toseiha's moderation extended to their governance strategies, as they prioritized political stability and control over radical ideology. They saw this approach as crucial for creating a robust state capable of managing Japan's expansionist ambitions without provoking the backlash that Kodoha tactics elicited. Their more calculated approach to military expansion included securing partnerships and pursuing diplomatic solutions alongside military action, thereby presenting a less confrontational image to the world. Now after Manchuria was seized and Manchukuo was ushered in, many in the Japanese military saw a crisis emerge, that required a “showa restoration' to solve. Both factions aimed to create military dictatorships under the emperor. The Kodoha saw the USSR as the number one threat to Japan and advocated an invasion of them, aka the Hokushin-ron doctrine, but the Toseiha faction prioritized a national defense state built on the idea they must build Japans industrial capabilities to face multiple enemies in the future. What really separated the two, was the Kodoha sought to use a violent coup d'etat to make ends meet, whereas the Toseiha were unwilling to go so far. The Kodoha faction was made up mostly of junior and youthful officers, typically country boys as we would call them. These were young men whose families were not the blue bloods, farmer types. They viewed the dramatic changes of Japan in light of their own family experiences, many were impoverished by the dramatic changes. A very specific thing these Kodoha boys hated were the Zaibatsu. The Zaibatsu were large Japanese business conglomerates, primarily active from the Meiji period until WW2. They combined various industries, including banking, manufacturing, and trading. Prominent examples included Mitsubishi and Sumitomo. The reason they hated the Zaibatsu was because they believed they were influenced by western thought and that they super succeeded the authority of the emperor. More or less you can think of it as “we hate the fat cats who are really running things”. Now the Toseiha faction were willing to work with the Zaibatsu to make Japan stronger. Basically they believed them to just be a necessary evil, you had to play ball to get things rolling. Random note, Hirohito's brother Prince Chichibu sympathized with the Kodoha faction and repeatedly counseled his brother that he should implement direct imperial rule even if it meant suspending the constitution, aka a show restoration. Hirohito believed his brother who was active in the IJA at the time was being radicalized. Now I cant go through the entire history of it, but this time period is known as the “government by assassination” period for Japan. Military leaders in the IJA, IJN and from within the Kodoha and Toseiha factions kept assassinating politicians and senior officers to push envelopes forward. Stating all of that, I now want to talk about the February 26th incident and I will add I am using a specific source, simply because it's my favorite. That is Herbert P Bix's Hirohito and the Making of Modern Japan. In late 1934, several officers from the Imperial Way faction at the Army Cadet School were arrested for plotting a coup. Although there were no immediate repercussions, the following year, two of the same Kodoha officers, named Isobe Asaichi and Muranaka Takaji were arrested again for distributing a document accusing Toseiha faction officers, like Major General Nagata Tetsuzan, of previously drafting coup plans against the government. This time, the army's upper echelons responded firmly, condemning Isobe and Muranaka's accusations as acts of disloyalty, resulting in both officers losing their commissions. Meanwhile, other Imperial Way officers sought retaliation against Nagata, who was rumored to be planning a major purge to eliminate factionalism within the army. Tatsukichi Minobe was a Japanese statesman and scholar of constitutional law and in the 1930s he began a movement bringing up the very real issue with the Meiji constitution in relation to the role of the emperor. In August 1935, amid a populist movement denouncing Minobe's interpretation of the constitution, Lt colonel Aizawa Saburo from Kodoha faction entered Nagata's office and fatally attacked him with his katana. This marked a significant escalation in the military struggle over state reform and the push for increased military funding, which was intertwined with the movement against Minobe. Meanwhile anti- Prime Minister Okada factions within the army, continuing to use slogans like “kokutai clarification” and “denounce the organ theory,” intensified their attacks on the emperor's advisers and hereditary peers. Senior generals from the Kodoha faction arranged a public court-martial for Aizawa, held by the 1st Division, a group heavily populated by Kodoha officers based in Tokyo. When Aizawa's trial commenced on January 12, 1936, his defense team transformed it into an emotional condemnation of the Okada cabinet, the court entourage, and Minobe's constitutional theories. This strategy garnered support across the nation, even reaching unexpected places like the imperial palace, where Dowager Empress Teimei Kogo, a staunch rightist, expressed sympathy for Aizawa. However, before the trial could progress, a military mutiny disrupted proceedings in the capital. Shockwaves rippled through the army after Army Minister Hayashi dismissed Kodoha member General Mazaki from his position overseeing military education and ordered the transfer of the 1st Division to Manchuria, which ignited the largest army uprising in modern Japanese history. The uprising was orchestrated through a series of meetings held from February 18 to 22 by key individuals including Nishida, Yasuhide Kurihara, Teruzō Andō, Hisashi Kōno, Takaji Muranaka, and Asaichi Isobe. Their plan was relatively straightforward: the officers would assassinate the most prominent adversaries of the kokutai, seize control of the administrative center of the capital and the Imperial Palace, and present their demands, which included the dismissal of certain officials and the establishment of a new cabinet led by Mazaki. They did not establish long-term goals, believing that those should be determined by the Emperor. However, it is suspected that they were prepared to replace Hirohito with Prince Chichibu if necessary. The young Kodoha officers felt they had at least implicit support from several influential Imperial Japanese Army officers after making informal inquiries. This group included figures such as Araki, Minister of War Yoshiyuki Kawashima, Jinzaburō Mazaki, Tomoyuki Yamashita, Kanji Ishiwara, Shigeru Honjō, as well as their immediate superiors, Kōhei Kashii and Takeo Hori. Later, Kawashima's successor as Minister of War remarked that if all the officers who had endorsed the rebellion were forced to resign, there would not have been enough high-ranking officers left to replace them. To articulate their intentions and grievances, the young officers prepared a document titled "Manifesto of the Uprising" “Kekki Shuisho”, which they intended to present to the Emperor. Although the document was authored by Muranaka, it was written under the name of Shirō Nonaka, the highest-ranking officer involved in the plot. The document aligned with Kokutai Genri-ha ideals, criticizing the genrō, political leaders, military factions, zaibatsu, bureaucrats, and political parties for jeopardizing the kokutai with their selfishness and disregard for the Emperor, and emphasized the need for direct action: “Now, as we face immense foreign and domestic challenges, if we do not eliminate the disloyal and unjust who threaten the kokutai, if we do not remove the villains obstructing the Emperor's authority and hindering the Restoration, the Imperial vision for our nation will come to naught [...] Our duty is to purge the malevolent ministers and military factions surrounding the Emperor and eradicate their influence; we shall fulfill this mission.” Seven targets were selected for assassination for "threatening the kokutai". Keisuke Okada served as Prime Minister, where he notably advocated for the London Naval Treaty and supported the "organ theory" of the kokutai. His actions reflect a commitment to international agreements and specific ideological principles at the time. Saionji Kinmochi, a Genrō and former Prime Minister, also supported the London Naval Treaty. However, his influence extended further, as he played a role in prompting the Emperor to establish inappropriate cabinets, impacting political stability. Makino Nobuaki, the former Lord Keeper of the Privy Seal and Foreign Minister, was another key figure who supported the London Naval Treaty. He notably prevented Prince Fushimi from voicing protests to the Emperor during this period, and he established a court faction in collaboration with Saitō, further entrenching political alliances. In his capacity as Grand Chamberlain, Kantarō Suzuki supported the London Naval Treaty but faced criticism for "obstructing the Imperial virtue," suggesting tensions between political decisions and traditional values. Saitō Makoto, who served as Lord Keeper of the Privy Seal and former Prime Minister, was involved in advocating for the London Naval Treaty and played a significant role in Mazaki's dismissal. He, too, formed a court faction with Makino, indicating the intricacies of court politics. Takahashi Korekiyo, as Finance Minister and former Prime Minister, engaged in party politics with the aim of diminishing military influence. His approach was focused on maintaining the existing economic structure amid the shifting political landscape. Finally, Jōtarō Watanabe, who replaced Mazaki as Inspector General of Military Education, supported the "organ theory" of the kokutai yet faced criticism for refusing to resign, despite being considered unsuitable for his position. On the night of February 25, Tokyo experienced a heavy snowfall, which uplifted the rebel officers as it evoked memories of the 1860 Sakuradamon Incident. During this event, political activists known as shishi assassinated Ii Naosuke, the chief advisor to the Shōgun, in the name of the Emperor. The rebel forces, organized into six groups, began mobilizing their troops and departing from their barracks between 3:30 and 4:00 AM. At 5:00 AM, they launched simultaneous attacks on key targets, including Okada, Takahashi, Suzuki, Saito, the Ministry of War, and the headquarters of the Tokyo Metropolitan Police. At around five o'clock on the morning of February 26, 1936, a rebellion erupted, fueled by the long-standing tensions surrounding the kokutai issues that had plagued 1935. Twenty-two junior officers led over 1,400 armed soldiers and non-commissioned officers from three regiments of the 1st Division and an infantry unit of the Imperial Guards in a mutiny in snow-covered Tokyo. The attack on Okada involved a contingent of 280 men from the 1st Infantry Regiment, commanded by 1st Lieutenant Yasuhide Kurihara. The troops encircled the Prime Minister's Residence and compelled its guards to open the gates. Upon entering the compound, they attempted to locate Prime Minister Okada but were met with gunfire from four policemen stationed there. All four policemen were killed, wounding six rebel soldiers in the process. However, the shots served as a warning for Okada, prompting his brother-in-law, Colonel Denzō Matsuo, to help him find refuge. Matsuo, who closely resembled Okada, was eventually discovered by the soldiers and killed. After comparing Matsuo's wounded face to a photograph of the prime minister, the attackers mistakenly believed they had accomplished their mission. Okada managed to escape the following day, but this information was kept confidential, and he did not play any further role in the events. After Matsuo's death, Kurihara's men took up guard positions around the compound, reinforced by sixty soldiers from the 3rd Imperial Guard. In another key operation, Captain Kiyosada Kōda led a group of 160 men to seize control of the Minister of War's residence, the Ministry of War, and the General Staff Office. Upon entering the Minister's residence at 6:30 AM, they demanded to see Minister Kawashima. Once admitted, they read their manifesto aloud and presented a document detailing several demands, including: A prompt resolution to the situation that would further "advance the cause of the Restoration." A call to prevent the use of force against the Righteous Army. The arrest of Kazushige Ugaki (Governor-General of Korea), Jirō Minami (commander of the Kwantung Army), Kuniaki Koiso (commander of the Korean Army), and Yoshitsugu Tatekawa for their roles in undermining military command. The immediate dismissal of Lieutenant Colonel Akira Mutō, Colonel Hiroshi Nemoto, and Major Tadashi Katakura from the Imperial Japanese Army for promoting "factionalism." The appointment of Araki as the new commander of the Kwantung Army. Ugaki, who served as Minister of War during two separate terms, had overseen significant reductions and modernization efforts within the army. He had also failed to support the March Incident plotters, who had hoped to install him as Prime Minister. Minami, Mutō, Nemoto, and Katakura were all influential members of the Tōsei-ha faction; Katakura had been partly responsible for reporting on the Military Academy Incident. Later that morning, Isobe encountered Katakura outside the Ministry of War and shot him non-fatally in the head. During this tumultuous period, several officers sympathetic to the rebels, including General Mazaki, General Tomoyuki Yamashita, and General Ryū Saitō, joined the uprising. Saitō praised the young officers' spirit and encouraged Kawashima to accept their demands. Shortly before 9:00 am, Kawashima indicated he needed to speak with the Emperor and left for the Imperial Palace. Meanwhile, Captain Hisashi Kōno led a team of seven, comprised mostly of civilians, to attack Makino Nobuaki, who was staying at Kōfūsō, part of the ryokan Itōya in Yugawara, Kanagawa Prefecture, with his family. Arriving at 5:45 am, they stationed two men outside while entering the inn with weapons drawn. Inside, policemen opened fire, leading to a lengthy exchange of gunfire. A policeman managed to alert Makino and his party of the danger, guiding them to a rear exit. Although the assassins fired at the escaping group, Makino successfully evaded capture. Kōno sustained a gunshot wound to the chest, and one policeman, Yoshitaka Minagawa, was killed. As Kōno was evacuated from the scene, the assailants set fire to the building. Hearing a gunshot, Kōno assumed that Makino had shot himself inside. After his recovery at a nearby military hospital, Kōno and his team were arrested by military police. Around 10:00 am, Kurihara and Nakahashi loaded a fleet of three trucks with sixty men and drove from the Prime Minister's Residence to the offices of the Asahi Shimbun, a significant liberal newspaper. They stormed the building, ordering the evacuation of employees and declaring their actions as "divine retribution for being an un-Japanese newspaper." The rebels then overturned and scattered the newspaper's type trays, containing 4,000 different characters, temporarily halting its publication. Following this attack, the men distributed copies of the uprising's manifesto to nearby newspapers before returning to the Prime Minister's Residence. On another front, 1st Lieutenant Motoaki Nakahashi of the 3rd Imperial Guard gathered 135 men and, under the pretext of paying respects at Yasukuni Shrine, marched to Takahashi Korekiyo's residence. There, he divided his forces, sending one group to attack while the other remained to guard the entrance. After breaking into the compound, Nakahashi and Lieutenant Kanji Nakajima found Takahashi in bed, where Nakahashi shot him while Nakajima delivered a fatal sword strike. Takahashi died without waking. Once his target was eliminated, Nakahashi regrouped with the soldiers and proceeded to the Imperial Palace, aiming to secure it. Entering through the western Hanzō Gate at 6:00 am, Nakahashi informed Major Kentarō Honma, the palace guard commander, that he had been dispatched to reinforce the gates due to earlier attacks. Honma, already aware of the uprisings, accepted Nakahashi's arrival. He was assigned to help secure the Sakashita Gate, the primary entrance to the Emperor's residence. Nakahashi planned to signal nearby rebel troops at police headquarters once he controlled access to the Emperor. However, he struggled to contact his allies, and by 8:00 am, Honma learned of his involvement in the uprising and ordered him, at gunpoint, to vacate the palace grounds. Nakahashi complied and returned to join Kurihara at the Prime Minister's Residence, while his soldiers remained at the gate until relieved later that day, preventing their inclusion in the government's official count of rebel forces. Elsewhere, 1st Lieutenant Naoshi Sakai led a detachment of 120 men from the 3rd Infantry Regiment to Saitō Makoto's home in Yotsuya. After surrounding the policemen on guard, five soldiers entered the residence and found Saitō and his wife, Haruko, in their bedroom. They shot Saitō dead, prompting Haruko to plead for her life, saying, "Please kill me instead!" While they pulled her away, she was unwittingly wounded by stray gunfire. Following Saitō's assassination, two officers directed another group to target General Watanabe, while the remaining men moved to strategically position themselves northeast of the Ministry of War. In Kōjimachi, Captain Teruzō Andō commanded 200 men from the 3rd Infantry Regiment to assault Suzuki's residence across from the Imperial Palace. After disarming the police on duty, they located Suzuki in his bedroom and shot him twice. When Andō moved to deliver the coup de grâce with his sword, Suzuki's wife implored to be allowed to do it herself, believing her husband to be fatally wounded. Andō obliged and, apologizing for the act, explained it was for the nation's sake. After saluting Suzuki, the soldiers left to guard the Miyakezaka junction north of the Ministry of War. Following the assault on Saitō, a party of twenty men, led by 2nd Lieutenants Tarō Takahashi and Yutaka Yasuda, headed to Watanabe's residence in Ogikubo after 7:00 AM. Despite the two-hour delay since previous attacks, no measures had been taken to alert Watanabe. As they attempted to storm the front entrance, military police inside opened fire, wounding Yasuda and another soldier. The troops then gained entry through the rear, confronting Watanabe's wife outside their bedroom. After shoving her aside, they found Watanabe using a futon as cover. He opened fire, prompting one soldier to retaliate with a light machine gun. Takahashi then rushed in and fatally stabbed Watanabe, witnessed by his nine-year-old daughter, Kazuko, who hid nearby. The soldiers departed, taking their wounded to a hospital before positioning themselves in northern Nagatachō. In a significant move, Captain Shirō Nonaka led nearly a third of the rebel forces, comprising 500 men from the 3rd Infantry Regiment, to assault the Tokyo Metropolitan Police headquarters. Their objective was to secure communication equipment and prevent dispatch of the police's Emergency Service Unit. Meeting no resistance, they quickly occupied the building, possibly due to a strategic decision to leave the situation in the military's hands. After securing the police headquarters, 2nd Lieutenant Kinjirō Suzuki led a small group to attack Fumio Gotō's residence, the Home Minister's, but found that Gotō was not home, thus allowing him to escape. This attack appeared to result from Suzuki's independent decision, rather than a coordinated effort among the officers. Despite all of these actions, the Kodoha boys had failed to secure the Sakashita Gate to the palace, which allowed the palace to maintain communication with the outside world, and they neglected to address potential naval interventions. At the Yokosuka naval base, Rear Adm. Yonai Mitsumasa and his chief of staff, Inoue Shigeyoshi, positioned marines to defend the Navy Ministry and prepared warships in Tokyo Bay to suppress the rebellion. By the morning of February 28, after unsuccessful negotiations through sympathetic officers at army headquarters, the commander under martial law transmitted an imperial order to disperse. Most troops returned to their barracks, one officer committed suicide, and the remaining leaders surrendered, resulting in the uprising ending with minimal further violence. Nevertheless, martial law in Tokyo continued for nearly five months. The rebel officers had initially planned for General Kawashima, a staunch ally of the Kodoha, to relay their intentions to the emperor, who they assumed would issue a decree for a “Showa restoration.” Despite their radical objectives of overthrowing the political order, the mutineers, like other military and civilian extremists of the 1930s, sought to operate within the imperial framework and maintain the kokutai. They believed the emperor was under the control of his advisers and lacked a genuine will of his own. Once the Lord Keeper of the Privy Seal and the Grand Chamberlain were removed, they expected the emperor to appoint General Mazaki as prime minister, a leader they believed would reinforce the military and effectively address the China issue. At the onset of the insurrection, they had a real chance of success. The Tokyo military police commander, General Kashii Kohei, sympathized with their cause, and the emperor's chief aide, General Honjo, was related to rebel officer Capain Yamaguchi Ichitaro. Support for the mutineers was present at military bases nationwide. Historian Hata Ikuhiko notes that the rebels contacted General Honjo by both phone and written message before attacking the Okada cabinet. As the first in the imperial entourage to learn of the mutiny, Honjo could have warned the intended targets but chose not to do so. By the time he arrived at court at 6:00 am. on the 26th, key advisors like Chief Secretary Kido, Imperial Household Minister Yuasa Kurahei, and Vice Grand Chamberlain Hirohata Tadakata were already aware of the potential danger. Suzuki was murdered, and the emperor was deeply affected, awakening to the news at 5:40 am from the chamberlain on night duty, Kanroji Osanaga. He learned that his old ministers had been attacked and a coup was underway. Upon receiving this information, Hirohito resolved to suppress the uprising. He was outraged by the killing of his ministers and feared that the rebels might use his brother, Prince Chichibu, to force him to abdicate. He donned his army uniform and summoned Honjo, ordering him to “end it immediately and turn this misfortune into a blessing.” Hirohito adopted a strategy proposed by Kido, who had acted swiftly earlier that morning, instructing Honjo to assess the Imperial Guard Division's potential actions if the mutineers advanced on the Palace. Kido aimed to prevent the establishment of a new provisional cabinet until the mutiny was fully quelled. At 9:30 am Army Minister Kawashima, who had previously met with one of the rebel officers, arrived at court. He urged the emperor to form a cabinet that would “clarify the kokutai, stabilize national life, and fulfill national defense.” Surprised by Kawashima's tone, Hirohito reprimanded him for not prioritizing the suppression of the mutiny. He also expressed his frustration to Chief of the Navy General Staff Prince Fushimi, dismissing him when he inquired about forming a new cabinet. Later that day, Kawashima met with the Supreme Military Council, consisting mainly of army officers sympathetic to the rebels. The council decided to attempt persuasion before relaying the emperor's orders a move contrary to Hirohito's directive. According to historian Otabe Yuji, an “instruction” was issued to the rebel officers at 10:50 am, acknowledging their motives and suggesting the emperor might show them leniency. This message was communicated to the ringleaders by martial law commander General Kashii. That evening, when members of the Okada cabinet came to submit their resignations, Hirohito insisted they remain in power until the mutiny was resolved. On February 27, the second day of the uprising, Hirohito announced “administrative martial law” based on Article 8 of the Imperial Constitution. This invoked his sovereign powers to address the crisis while freeing him from needing cabinet approval for his actions. Hirohito displayed remarkable energy throughout the subsequent days, sending chamberlains to summon Honjo for updates and threatening to lead the Imperial Guard Division himself when dissatisfied with the reports. Honjo, however, resisted the emperor's demands and exhibited sympathy for the rebels. During the uprising, Hirohito met with Prince Chichibu, who had recently returned from Hirosaki. Their discussions reportedly led Chichibu to distance himself from the rebels. However, rumors of his sympathy for them persisted, leading to concerns about potential conflicts within the imperial family. On the second day, Rear Admiral Yonai and his chief of staff demonstrated their loyalty to Hirohito. By February 29, the fourth day of the uprising, Hirohito had reasserted his authority, troops were returning to their barracks, and most rebel leaders were captured. Seventeen of these leaders were court-martialed and executed in July without legal representation. Shortly after, during the obon festival, Hirohito allegedly instructed a military aide to secure seventeen obon lanterns for the palace. This action, though secret, may have provided him some personal comfort amidst the turmoil. An investigation following the mutiny revealed that the rebels' sense of crisis was amplified by the recent general elections, which had shown an anti-military sentiment among voters. Despite their populist rhetoric, most ringleaders were not motivated by the agricultural depression; their goal was to support the kokutai by advocating for increased military rearmament. During this period, military spending steadily rose from 3.47% of GNP in 1931 to 5.63% in 1936. Intriguingly, the ringleaders and their senior commanders shared a desire for state control over production to mobilize resources fully for total war. While united in this goal, their ideas about how to achieve a “Showa restoration” varied greatly, with some leaders, like Isobe, calling for complete economic consolidation and a return to strong state power. The February mutiny reinforced Hirohito's belief in the constitutional framework that underpinned his military authority. He became increasingly cautious about decisions that could compromise his command and developed closer ties to the army's Control faction, justifying military spending increases. Yet, the memory of the mutiny left him feeling uncertain about the throne's stability. Now you know me, whenever I can bring up Hirohito's involvement in the war related times I gotta do. After WW2, in an apparent effort to downplay his role as supreme commander, Hirohito provided a deliberately distorted account of the February events. “I issued an order at that time for the rebel force to be suppressed. This brings to mind Machida Chuji, the finance minister. He was very worried about the rebellion's adverse effect on the money market and warned me that a panic could occur unless I took firm measures. Therefore I issued a strong command to have [the uprising] put down. As a rule, because a suppression order also involves martial law, military circles, who cannot issue such an order on their own, need the mutual consent of the government. However, at the time, Okada's whereabouts were unknown. As the attitude of the Army Ministry seemed too lenient, I issued a strict order. Following my bitter experiences with the Tanaka cabinet, I had decided always to wait for the opinions of my advisers before making any decision, and not to go against their counsel. Only twice, on this occasion and at the time of the ending of the war, did I positively implement my own ideas. Ishiwara Kanji of the Army General Staff Office also asked me, through military aide Chojiri [Kazumoto], to issue a suppression order. I don't know what sort of a person Ishiwara is, but on this occasion he was correct, even though he had been the instigator of the Manchurian Incident. Further, my chief military aide, Honjo, brought me the plan drafted by Yamashita Hobun, in which Yamashita asked me to please send an examiner because the three leaders of the rebel army were likely to commit suicide. However, I thought that sending an examiner would imply that they had acted according to their moral convictions and were deserving of respect. . . . So I rejected Honjo's proposal, and [instead] issued the order to suppress them. I received no report that generals in charge of military affairs had gone and urged the rebels to surrender.” On February 26, when Hirohito ordered the immediate suppression of the rebels, his anger was directed not only at the insurgents who had assassinated his closest advisors but also at senior army officers who were indecisive in executing the crackdown. The following day, in addition to his role as Minister of Commerce and Industry, Machida took on the responsibilities of finance minister. Concerns over economic panic and confusion contributed to the emperor's sense of urgency, despite not being the primary motivation for his actions. Hirohito believed that every hour of delay tarnished Japan's international reputation. Since the Manchurian Incident, the emperor had frequently clashed with the military regarding encroachments on his authority, though never about fundamental policy issues. At times, he had managed to assert his political views during policy discussions, similar to his earlier influence under the Hamaguchi cabinet. The February 26 mutiny highlighted to Hirohito and Yuasa his privy seal from March 1936 to June 1940, and the first lord keeper of the privy seal to attend court regularly the necessity of fully exercising the emperor's supreme command whenever the situation demanded it. Even when faced with opposition from Honjo, Hirohito managed to gain support and assert his authority through a decisive approach. His resolution marked the end of a period during which alienated “young officers” attempted to leverage his influence as a reformist figure to challenge a power structure they could not manipulate effectively. However, Hirohito learned how to adeptly manage that establishment in most situations. The decision-making process within the government was characterized by secrecy, indirect communication, vague policy drafting, and information manipulation, creating a landscape of confusion, misunderstanding, and constant intrigue aimed at achieving consensus among elites. This was the modus operandi in Tokyo and a reflection of how the emperor operated. Once again, Hirohito reminded the tightly-knit elite that he was essential to the functioning of the system. On May 4, 1936, during his address at the opening ceremony of the Sixty-ninth Imperial Diet, while Tokyo remained under martial law, Hirohito closed the chapter on the February mutiny. Initially, he contemplated sending a strong message of censure to the military, but after considerable deliberation over three months, he ultimately chose to issue a brief, innocuous statement: “We regret the recent incident that occurred in Tokyo.” The response from his audience of Diet members and military officials was one of startled awe, with some privately expressing disappointment. Once again, at a critical juncture, Hirohito avoided an opportunity to publicly rein in the military through his constitutional role. Nonetheless, due to his behind-the-scenes actions, the drift in domestic policy that had characterized Japan since the Manchurian Incident came to an end. In the following fourteen months, the emperor and his advisors largely aligned with the army and navy's demands for increased military expansion and state-driven industrial development. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. So some very unruly young Japanese officers got the bright idea of forcing a showa restoration by killing all the culprits they believed held their emperor hostage. Little did they know, this event spelt the end of the Kodoha faction and rise of the Toseiha faction. Henceforth the military was even more in charge and would get even more insane.

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Season 6 超超超大盛 GIGAMAX Preview

Play Episode Listen Later May 9, 2025 15:28

LET THEM COOK! Over the last 5 months, the Krewe has been hard at work cooking up a massive Season 6 line-up. While the main course will begin being served on May 16, how about an appetizer? Just like the carb-loaded instant yakisoba, this preview is CHOU CHOU CHOU Gigamax packed with sneak peeks at what's to come in Season 6. Some snippets include:- Laughing & learning about the world of Rakugo with master storyteller Katsura Sunshine- Prepping for Expo 2025 with Sachiko Yoshimura, Director General of Public Relations & Promotion for Expo 2025- Studying Japanese via language schools with Nihongo enthusiast Langston Hill- Bridging New Orleans & Japan through music with Jazz Trombonist Haruka Kikuchi- Kicking off 2 episodes on Japan's soccer footprint domestically & worldwide with journalist Dan Orlowitz- Exploring vegan cuisine in Japan with Leonore Steffan of ItadakiHealthy- Diving into social media's role in establishing perceptions of Japan - Revisiting Matsue with Sister City Exchange participants Katherine Heller & Wade Trosclair- Brewing up some craft beer with Chris Madere of Baird Brewing & Chris Poel of Shiokaze BrewLab- Restoring some abandoned homes with Akiya enthusiast & YouTuber Anton Wormann of Anton in JapanThis is only HALF of what's to come this season... the 2nd half is top secret! So stay tuned for our season 6 premiere on May 16, 2025 and stick around for the rest of the season to find out what else we have in store on Season 6 of Krewe of Japan Podcast!!------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts. Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! ------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

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Il rinnovamento della dinastia Meiji e la modernizzazione del Giappone nel XIX secolo

Te lo spiega Studenti.it

Play Episode Listen Later May 6, 2025 2:35

Storia e caratteristiche della modernizzazione del Giappone nel XIX secolo grazie al rinnovamento della dinastia Meiji: 44 anni di regno dell'imperatore Mutsuhito definito "periodo del regno illuminato".

tokyo xix storia giappone meiji dinastia

The Fall of the Qing Dynasty

japan sound japanese western guns dad bbc world war ii poland superpowers kevin macleod copyright prague kyoto history podcasts no power meiji commodore perry

Play Episode Listen Later May 1, 2025 27:23 Transcription Available

The first decade of the 1900s witnessed a final attempt by the Qing Dynasty to reform its outmoded systems of governance and forge a new Chinese nation state. Those attempts eventually failed in the wake of a massive revolution against the last dynasty of China, which succeeded in 1912.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

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La empresa japonesa de orígenes centenarios que quiere dominar la IA

Historias de la economía

Play Episode Listen Later Apr 28, 2025 9:35

28 04 2025 LPM - Meiji Udagawa, Fiscal

ABC Cardinal 730AM

Play Episode Listen Later Apr 28, 2025 10:18

28 04 2025 LPM - Meiji Udagawa, Fiscal by ABC Color

fiscal meiji abc color

s3e79 contemporary Japanese prints with Michael Verne

Platemark

Play Episode Listen Later Apr 22, 2025 68:53

In this episode of Platemark, I talk with Michael Verne, the owner of the Verne Collection in Cleveland, Ohio. Mike's gallery specializes in contemporary Japanese art and works by American artists residing in Japan. We talk about the challenges and rewards of running a small gallery amid larger competitors, and the importance of finding and promoting new artists. Mike shares insights about his journey in the art world, from his childhood surrounded by art to becoming a successful gallerist without a formal art education. He recounts various personal anecdotes, including his experiences at art fairs and his unorthodox methods for discovering and showcasing artists. Mike also highlights the significance of personal relationships and passion in his business. Listeners are encouraged to visit the Verne Collection and explore the fascinating world of contemporary Japanese art. Daniel Kelly (American, born 1947). Crackpot, 2022. Woodblock print and gold leaf with chine collé. 64 x 88 cm. Courtesy of the Artist. Sarah Brayer (American, born 1957). Luminous Moon. Aquatint and chine collé with phosphorescent pigment on indigo-dyed Mulberry paper. 24 x 33 in. The Verne Collection. Yuko Kimura (Japanese, born 1968). Map of the World: Yochishiriyaku. Etching, monotype, thread, antique Japanese geography textbook pages (Yochishiriyaku) from the Meiji period. 8 ¾ x 6 3/4 in. The Verne Collection. Photo: Will Slabaugh. Katsunori Haminishi (Japanese, born 1949). Canola Flowers Field, 2022. Mezzotint triptych. Sheet: 30 x 59 in.; image: 27 x 53 in. Verne Collection. Joel Stewart (American, born 1959). Inside Out, 2003. Aquatint. Sheet: 42 ½ x 34 ½ in. Tolman Collection.

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62: Why & how did Japan go from no power to superpower?

Dad and Me Love History

Play Episode Listen Later Apr 16, 2025 18:29

Japan isolated itself from other countries for centuries. In the land of the samurai, tradition and honour were central. Guns were seen as dishonourable – until they weren't. We see how Japan only changes its capital city via anagram (this could be next: Yo-ok-t?). So we investigate the remarkable Meiji modernisation period of a century or so ago, which launched Japan as a superpower – and prepared Japan to be a world-leader in technology, as the country still is today. Check out the photos from our trip on https://www.dadandmelovehistory.com/ After the end theme music you'll find these questions: 1. What was a ‘shogun'? 2. What was Kyoto? 3. What anagram of KYOTO did the Japanese capital move to? 4. Which country was Commodore Perry from and what did he force Japan to do in the 1850s and 1860s? 5. Japan modernised its education system, economy, transport, communications and what else? 6. By the early 1900s, Japan's modernisation made its power rise. What countries did Japan invade before 1941? Here's our website, where you'll find photos, info about each episode and links to our social media: dadandmelovehistory.com - here, you can also listen to episodes. We also strongly recommend the family-friendly History Detective podcast, as advertised in our pod. Check out historydetectivepodcast.com! For mature history lovers: read industry reviews of Dad's World War II novels, A Chance Kill and The Slightest Chance, at paulletters.com. Available as e-books, as well as in paperback. Dad's first wartime novel, A Chance Kill, is a love-story/thriller based on real events in Poland, Paris, London and Prague. The Slightest Chance follows the remarkable true story of the only escape from Japanese imprisonment by a Western woman during World War II. Please rate and review us wherever you get podcasts. And share our podcast on social media and recommend it to friends – that's how we'll keep going. We will bring you episodes throughout the year, so stay subscribed on your podcast app! Podcast cover art by Molly Austin All instrumental music is from https://filmmusic.io and composed by Kevin MacLeod (https://incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/) Sound effects are used under RemArc Licence. Copyright 2025 © BBC

Pourquoi le Japon est-il resté à l'écart du monde pendant plus de 200 ans ?

Choses à Savoir HISTOIRE

Play Episode Listen Later Mar 30, 2025 3:07

Entre le début du XVIIe siècle et le milieu du XIXe siècle, le Japon a connu une période d'isolement volontaire connue sous le nom de sakoku – littéralement « pays verrouillé ». Cette politique, instaurée par le shogunat Tokugawa en 1639, a duré plus de deux siècles, jusqu'à l'ouverture forcée du pays en 1853. Pendant cette période, le Japon a strictement limité ses contacts avec l'étranger, tant sur le plan commercial que culturel et religieux.L'origine de cet isolement remonte à la crainte d'une déstabilisation du pouvoir politique et social. Dès le milieu du XVIe siècle, les Européens – Portugais, Espagnols, Hollandais et Anglais – arrivent au Japon, apportant avec eux des technologies nouvelles, comme les armes à feu, mais aussi des idées, notamment le christianisme.Les missionnaires jésuites, en particulier François Xavier, obtiennent des succès impressionnants : on estime à plus de 300 000 le nombre de Japonais convertis au christianisme vers 1600. Cette expansion rapide alarme les autorités. Le christianisme est perçu comme une menace directe à l'unité du pays, car il crée une allégeance spirituelle étrangère – au pape – qui échappe au contrôle du shogun.En 1614, le christianisme est interdit. Les missionnaires sont persécutés, les convertis traqués. Le point culminant de cette répression est la révolte de Shimabara (1637-1638), menée en partie par des paysans chrétiens. Elle est violemment réprimée et confirme, aux yeux du shogunat, le danger des influences étrangères.C'est dans ce contexte que le Japon adopte le sakoku :Interdiction d'entrée sur le territoire pour les étrangers, sauf les marchands hollandais, confinés sur l'îlot artificiel de Dejima, dans le port de Nagasaki. Interdiction de sortie pour les Japonais, même pour des raisons commerciales ou religieuses, sous peine de mort. Contrôle strict du commerce extérieur, limité à la Chine, la Corée et les Pays-Bas. L'objectif du sakoku était double : maintenir la paix intérieure dans un pays que les Tokugawa venaient à peine de pacifier après une longue période de guerres civiles, et éviter toute forme de colonisation ou d'ingérence étrangère, comme on en voyait déjà en Chine ou aux Philippines.Ce n'est qu'en 1853, avec l'arrivée des navires noirs du commodore Matthew Perry, que l'isolement prend fin. Menacé par la supériorité technologique des États-Unis, le Japon signe le traité de Kanagawa en 1854, ouvrant ses ports au commerce international. Ce moment marquera le début de la modernisation rapide du Japon sous l'ère Meiji.Ainsi, loin d'un repli par ignorance, le sakoku fut une stratégie politique consciente, destinée à préserver l'indépendance et l'identité du Japon face à un monde perçu comme instable, missionnaire… et dangereux. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Healthcare for Humans: Japan — Why History Lives in the Exam Room w/ Jeff Sakuma (Part 1)

HealthcareNOW Radio - Insights and Discussion on Healthcare, Healthcare Information Technology and More

Play Episode Listen Later Mar 30, 2025 28:45

Host Raj Sundar delves into the fascinating journey of Japanese Americans in Washington State, with his guest Jeff Sakuma, who shares his personal and family history. They discuss the generational terms used within the Japanese American community and how historical events like the Meiji restoration influenced immigration to the United States. Particularly moving is the narrative of Japanese internment during World War II and its significant impact on Jeff's family, highlighting the broader implications of shame and resilience in the face of injustice. They explore the concept of the "model minority" and its roots in the post-war era, with Jeff offering a critical perspective on its implications for Japanese Americans. Their conversation touches on the power of government apologies and reparations, shedding light on the complex relationship between historical events and modern cultural dynamics among Japanese Americans. Find all of our network podcasts on your favorite podcast platforms and be sure to subscribe and like us. Learn more at www.healthcarenowradio.com/listen

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61. Secolul al XIX-lea. Scurtă introducere

Podcastul de Filosofie

Play Episode Listen Later Mar 24, 2025 20:56

Secolul al XIX-lea a fost o perioadă de schimbări uriașe, o adevărată explozie de idei, revoluții și invenții care au transformat lumea. În Europa, imperii s-au prăbușit, iar națiunile și-au revendicat identitatea, așa cum s-a întâmplat și în 1859, când Moldova și Țara Românească s-au unit sub Alexandru Ioan Cuza, punând bazele României moderne. Era un secol al luptei pentru libertate, cu revoluțiile de la 1848 care au zdruncinat întreaga Europă și au schimbat modul în care oamenii priveau politica și drepturile lor. Pe lângă transformările politice, tehnologia a avansat într-un ritm amețitor. S-a inventat locomotiva cu aburi, iar căile ferate au început să conecteze orașele într-un mod nemaivăzut până atunci. Telefonul și becul electric, invențiile lui Alexander Graham Bell și Thomas Edison, au revoluționat complet viața de zi cu zi. Și medicina a făcut pași importanți, cu descoperirea bacteriilor de către Louis Pasteur, ceea ce a dus la dezvoltarea vaccinurilor și a metodelor mai sigure de tratare a bolilor. La nivel cultural, acest secol a fost dominat de romantism și realism, cu scriitori precum Victor Hugo, Tolstoi sau Eminescu, care au lăsat opere nemuritoare. A fost și vremea unor mari compozitori precum Beethoven, Chopin sau Verdi, ale căror creații sunt ascultate și astăzi. În America, abolirea sclaviei după Războiul Civil a reprezentat un moment definitoriu pentru drepturile omului. Tot în această perioadă, Japonia a trecut prin modernizarea Meiji, transformându-se dintr-o societate feudală într-o putere industrială. Secolul XIX a fost, fără îndoială, un secol al schimbării, al inovației și al progresului, punând bazele lumii moderne în care trăim astăzi.Support the showhttps://www.patreon.com/octavpopahttps://www.youtube.com/channel/UCC91fciphdkZyUquL3M5BiA

309: Meiji Black, Milk, and Himilk Chocolate Bars

You Tried Dat??

Play Episode Listen Later Mar 9, 2025 62:36

It's an all Meiji chocolate episode on You Tried Dat?? this week. Three flavors of chocolate bars compete: Black, Milk, and Himilk. They also answer some more fan questions about cloning before returning, once again, to learn about some of the weirdest posts on Nextdoor. Follow us on Instagram to see pictures of the snacks @youtrieddat.

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UNLOCKED: Origins of the First World War, pt. 10 -- Japan

Historiansplaining: A historian tells you why everything you know is wrong

Play Episode Listen Later Feb 28, 2025 123:53

Unlocked after 1 year for patrons only -- We trace the evolution of Japanese society, including the tensions between its peaceable, Buddhist-inspired aspect and its martial aspect; its extraordinary transformation in the Meiji period, from an antiquated hermit kingdom to a dynamic modern power; and its crucial alliance with its European mirror image, Great Britain – which set the stage for its role in the First World War. Dan Carrick & Japanese singers' performance of Gilbert & Sullivan's 1885 adaptation of the Meiji anthem, “Miya Sama” -- https://www.youtube.com/watch?v=cOh5MIVP1bU A Japanese rendition of “Miya Sama” -- https://www.youtube.com/watch?v=5DpgzFtHuBg Image: the grand receiving room of Nijojo, Kyoto Suggested further reading: Perez, “The History of Japan”; Mason & Caiger, “A History of Japan,” 2nd ed. Please sign up on Patreon at any level to hear all patron-only lectures: https://www.patreon.com/c/user?u=5530632

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Toyohara Kunichika (1835-1900) - with Dr. Monika Hinkel

The Unfinished Print

Play Episode Listen Later Feb 28, 2025 91:51

Toyohara Kunichika (1835-1900) is considered one of the last great ukiyo-e print designers of Japan. His evocative works helped shape some of the most significant prints from the latter era of ukiyo-e and burgeoning Meiji nishiki-e. I welcome back to the show Dr. Monika Hinkel, Lecturer in the Arts of East Asia at SOAS (the School of Oriental and African Studies) at the University of London and an Academic Member of the Japan Research Centre where we explore Kunichika's life and career. We discuss Kunichika's upbringing in Edo-period Japan (1603–1868), his training at the Utagawa School, and his evolution as an ukiyo-e artist. We discuss Kunichika's creative process, the woodblock production methods of the Edo and Meiji periods, and his favoured themes—kabuki actors, and beautiful women. We also discuss how Kunichika subtly incorporated Japan's emerging modernity into his designs. Lastly, Dr. Hinkel and I share our personal stories about why we have such an affinity for Toyohara Kunichika and his work. Please follow The Unfinished Print and my own mokuhanga work on Instagram @andrezadoroznyprints or email me at theunfinishedprint@gmail.com Notes: may contain a hyperlink. Simply click on the highlighted word or phrase. Artists works follow after the note if available. Pieces are mokuhanga unless otherwise noted. Dimensions are given if known. Print publishers are given if known. Ichikawa Sandanji I (1842-1904) as Akiyama Kiimori from New Plays for the Meiji Theatre (1894) Published by Akiyama Buemon ukiyo-e - is a multi colour woodblock print generally associated with the Edo Period (1603-1867) of Japan. What began in the 17th Century as prints of only a few colours, evolved into an elaborate system of production and technique into the Meiji Period (1868-1912). With the advent of photography and other forms of printmaking, ukiyo-e as we know it today, ceased production by the late 19th Century. Utagawa School - was a school of print designers starting with Utagawa Toyoharu (1735-1814). He employed one point perspective (vanishing point) in his print designs, being influenced by Western perspective. The influence of the Utagawa school goes far in Japanese print history and one of its most successful. This schools print designs of kabuki portraits, beautiful women (bijin-ga), and landscapes are excellent. Some famous names attributed to the Utagawa school are Utamaro (1753-1806), Utagawa Kunisada (1786-1865), and Ando Hiroshige (1797-1858). A fine description of this school can be found, here at Artelino. Utagawa Kuniyoshi (1798-1861) - is considered one of the last “masters” of the ukiyo-e genre of Japanese woodblock printmaking. His designs range from landscapes, samurai and Chinese military heroes, as well as using various formats for his designs such as diptychs and triptychs. The Mirror of Women of Wisdom and Courage - Princess Chujo (1843) Utagawa Kunisada (1786-1865) is widely regarded as one of the most significant woodblock print designers in Japanese history. His diverse portfolio includes prints ranging from landscapes and books to erotica and sumo. Kunisada worked during the vibrant era of nishiki-e alongside notable artists such as Andō Hiroshige (1797-1858), Katsushika Hokusai (1760-1849), and the aforementioned Kuniyoshi. This period represents a rich and abundant chapter in Japanese woodblock print history. Beauty in a Mirror - Beauty Applying Perfume On Her Neck (date unknown) Kobayashi Kiyochika (1847-1915) - was a painter and woodblock print designer famous for his war prints on the First Sino-Japanese War (July 25, 1894- April 17, 1895). Kiyochika captured the transitional period in Japanese history as the country underwent rapid modernization and Westernization during the late 19th and early 20th centuries. Light House at Kudan On A Rainy Night ca. 1930's Tsukioka Yoshitoshi (1839-1892) - was a mokuhanga designer who is famous for his prints depicting violence and gore. His work is powerful, colourful, and one of the last vibrant moments of the ukiyo-e genre of woodblock prints. More information about Yoshitoshi's life and his copious amount of work can be found, here. Rising moon over Mount Nanping - Cao Cao (1885) nishiki-e (錦絵) - is the Japanese phrase for multi-colour woodblock prints, otherwise known as brocade pictures. Usually attributed to the Meiji period (1868-1912). © Popular Wheat Productions opening and closing credit - Evening Chimes in Japan logo designed and produced by Douglas Batchelor and André Zadorozny Disclaimer: Please do not reproduce or use anything from this podcast without shooting me an email and getting my express written or verbal consent. I'm friendly :) Слава Українi If you find any issue with something in the show notes please let me know. ***The opinions expressed by guests in The Unfinished Print podcast are not necessarily those of André Zadorozny and of Popular Wheat Productions.***

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El pan en Japón

Japón a fondo

Play Episode Listen Later Feb 27, 2025 74:06 Transcription Available

El pan en Japón, aunque llegó con los misioneros jesuitas españoles y portugueses, nunca fue muy popular, hasta que empezó a tener una nueva vida en el periodo Meiji. Pero suele ser un pan diferente al que estamos acostumbrados, con preparaciones que a veces nos pueden sorprender. Hablamos en este episodio de varias de ellas como el kare-pan (con curry), el yakisoba-pan y, por supuesto, hablamos de sándwiches hechos con su pan de leche, el shoku-pan y de otros como el katsu sando. Luego, en Japonismo mini te contamos que estamos en Japón en este preciso momento y leemos comentarios (el episodio de hace dos semanas de primeros pasos ha sido muy popular). Para acabar, la palabra japonesa es una onomatopeya para indicar que algo es esponjoso, que te vendrá muy bien para cuando comas ese pan de molde japonés tan rico. ¡Mata ne! ¿Quieres colaborar con el programa? - Colabora en Patreon - Únete a la Comunidad Japonismo - Reserva hoteles en Japón (y en todo el mundo) - Consigue seguro de viajes (¡no sólo para Japón!) - Busca los mejores vuelos - Lleva Internet (pocket wifi o SIM) - JR Pass para viajes ilimitados en tren ---- Continúa la conversación en: - Web: https://japonismo.com - Discord: https://discord.gg/hZrSa57 - Facebook: https://facebook.com/japonismo - Twitter: https://twitter.com/japonismo - Instagram: https://instagram.com/japonismo - Pinterest: https://pinterest.com/japonismo - Newsletter semanal: http://eepurl.com/di60Xn

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65 I Japan — Why History Lives in the Exam Room w/ Jeff Sakuma (Part 1)

Healthcare for Humans

Play Episode Listen Later Feb 20, 2025 28:45

We delve into the fascinating journey of Japanese Americans in Washington State, welcoming guest Jeff, who shares his personal and family history. We discuss the generational terms used within the Japanese American community and how historical events like the Meiji restoration influenced immigration to the United States. Particularly moving is the narrative of Japanese internment during World War II and its significant impact on Jeff's family, highlighting the broader implications of shame and resilience in the face of injustice. We explore the concept of the "model minority" and its roots in the post-war era, with Jeff offering a critical perspective on its implications for Japanese Americans. Our conversation touches on the power of government apologies and reparations, shedding light on the complex relationship between historical events and modern cultural dynamics among Japanese Americans. Overview: From HIV Work to Health Strategist Japanese Immigrant Family Histories Cultural Understanding and Historical Reflections WWII Japanese American Internment Journey Post-War Japanese Honor and Success Racism, Resilience, and Justice Immigration Policy's Generational Impact Cultural Nuances Across Locations Next Step: Visit our website, Healthcare for Humans, and join our community to enjoy exclusive benefits at https://www.healthcareforhumans.org/support/ Support Our Mission: Non-clinicians, explore exclusive content and contribute to our collective journey. Be an Active Participant: Go beyond listening. Shape our narrative by co-creating episodes with us. Be part of our community by visiting https://www.healthcareforhumans.org/support/. Follow us on Instagram @healthcareforhumanspodcast

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3.139 Fall and Rise of China: Gokokujo and Collaborators

Kings and Generals: History for our Future

Play Episode Listen Later Feb 17, 2025 35:43

Last time we spoke about how Zhang Xueliang lost Manchuria. In September 1931, the Mukden Incident ignited conflict in Manchuria as Japan executed a false flag attack, prompting a swift assault on Peitaying Barracks. Zhang Xueliang, urged by Chiang Kai-shek, chose not to resist, fearing a full-scale war. The Japanese invasion revealed deep political divisions in Manchuria, with some officials defecting, others sabotaging, and a few fighting back. Amidst chaos, Zhang sought to unify his forces, but rivalries and external threats complicated his efforts, setting the stage for prolonged conflict. In post-1929 Manchuria, nationalist activists joined the KMT, including Yan Baohang and his friends, who attended a 1931 conference in Nanjing. They aimed to resist Japanese influence while navigating local elite tensions and economic struggles. As Zhang Xueliang rose to power, he sought reform but faced distrust and challenges, including high military spending and a devastating depression. By 1931, Japanese aggression loomed, culminating in a coup that threatened the fragile nationalist aspirations in the region. #139 Gokokujo and Collaborators Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. The Japanese Imperial General Headquarters had hoped to localize the Mukden Incident and communicated their orders to Kwantung Command. However as we had seen, the Kwantung Command in chief General Shigeru Honjo, had his wrist twisted somewhat by certain culprits in the form of Ishiwara Kanji and Itageki Seishiro. Honjo thus ordered the forces to proceed with expanding operations along the South Manchuria Railway zone. On September the 19th, the 29th infantry regiment stormed Mukden, easily overwhelming the Chinese forces within the inner walled city. Simultaneously the 2nd battalion occupied Pei Ta Ying, where they were met with some fierce resistance before storming Tung Ta Ying. Afterwards the 2nd Division drove out the remaining Chinese resistance from the eastern area of Mukden. Meanwhile the 1st Battalion fought Chinese forces at Kuan Cheng Tze near Changchun. By this point Honjo's request for assistance from the Korea Army was confirmed. General Senjuro Hayashi ordered the 20th infantry division to divide itself, forming the 39th mixed brigade who marched into Manchuria, without any authorization from Tokyo nor the Emperor to do so. By the end of the 19th, the Japanese had seized Liaoyang, Shenyang, Yingkou, Dandong, Fushun, Changchun and Jilin. On the 20th, Wan Shu Cheng, the commander of the Chinese 2nd army ordered a withdrawal of the 44th and 643rd regiments stationed at Taching to head for Tiantsin. On the 21st the Japanese took Jilin city, by the 23rd they captured Jiaohe and Dunhua, both within Jilin. On the 26th, the Governor of Jilin, Zhang Zuoxiang who was not there at the time, was overthrown by a newly formed provisional provincial government with Xi Xia as its chairman. By October 1st Zhang Haiping would surrender the area of Taonan, later in October Ji Xing surrendered the Yanbian Korean Autonomous prefecture area and on the 17th Yu Zhishan surrendered Eastern Liaoning. General HQ in Tokyo were flabbergasted at the news all of this was being done without their orders, in fact in most cases it was directly against their orders. The civilian government of Japan was in absolute disarray over what was an act of Gekokujo. Gekokujo directly translated meaning "the low overcomes the high",was when someone of a lesser position in the military or politics overthrew someone in a higher position to seize power. The term goes all the way back to the Sui Dynasty of China, for Japan during the Kamakura period, but its most prominently known for being used during the Sengoku period. It was through the chaotic political climate of the Sengoku period that Oda Nobunaga and Toyotomi Hideyoshi rose to power. During the Showa period, Gekokujo would occur often. Those of the Kodoha faction used it as a means to an end during the 1920s and 1930s, assassinating political opponents as they tried to press for a Showa restoration. Back to Manchuria, as Gokokujo ran rampant, with reports coming in after each quick victory and city taken by Japanese forces, Tokyo General HQ felt utterly powerless to stop it. There is also another facet to this, the role of Emperor Hirohito. Many of you might only have a vague idea of how much “actual power” Emperor Hirohito had during the Showa Era. The Meiji Constitution of Japan going back to 1889 remained in force until 1947. It was enacted after the Meiji restoration in 1868 and provided a form of mixed constitutional and absolute monarchy. Thus in theory the Emperor governed the empire upon the advice of his ministers. In practice this meant while the Emperor was head of state, it was still the Prime Minister who was actually heading the government. Now this was all fine and dandy, however the constitution also stated the Emperor had direct control over the military. Imagine this scenario, you work for a company and take orders from the boss of the company. The father of the boss used to run the company and is seen as the face of it, but retired long ago and has no real authority. So you do the orders your boss gives you, but what about if that father figure suddenly shows up and gives orders? Many in the company would go ahead and do what the father says, feeling this obligatory need to. Now in the case of Showa Era Japan, the entire population of Japan saw the Emperor as a divine being, maybe you can call him the spiritual leader of Japan. He wasn't expected to intervene in political or military matters, but if he did, you but your ass people would follow his orders. Now since the Japanese navy and army knew the Emperor could directly control them, they actually used this as a tool. On many occasions in order to secure further funding or specific policy adjustment, military leaders would appeal to the Emperor or do things in the name of the Emperor, completely superseding the civilian government. Basically the military used the Meiji Constitution to earn a large degree of autonomy, case and point being the Mukden Incident. As long as they made it seem like they were doing everything they believed the Emperor wanted them to do, they believed they could get away with it. If the Civilian government came after them for their actions, they could appeal to the emperor, but how did Hirohito feel about all this? Rumors had emerged even before the Mukden Incident, to which Hirohito demanded the army be reigned in. Attempts were made, but the Mukden Incident went off on September 18th. The next day the imperial palace were given a report and Hirohito was advised by chief aide de camp Nara Takeji “this incident would not spread and if the Emperor was to convene an imperial conference to take control of the situation, the virtue of his majesty might be soiled if the decisions of such a conference should prove impossible to implement”. As the Mukden incident was getting worse, the Kwantung officers began to demand reinforcements be sent from the Korea army. The current Wakatsuki cabinet met on the issue and decided the Mukden incident had to remain an incident, they needed to avoid a declaration of war. The official orders were for no reinforcements of the Korea army to mobilize, however the field commander took it upon his own authority and mobilized them. The army chief of staff Kanaya reported to Hirohito the Korea army was marching into Manchuria against orders. At 31 years of age Hirohito now had an excellent opportunity to back the current cabinet, to control the military and stop the incident from getting worse. At this time the military was greatly divided on the issue, politically still weak compared to what they would become in a few years, if Hirohito wanted to rule as a constitutional monarch instead of an autocratic monarch, well this was his chance. Hirohito said to Kanaya at 4:20pm on September 22nd “although this time it couldn't be helped, [the army] had to be more careful in the future”. Thus Hirohito accepted the situation as fait accompli, he was not seriously opposed to seeing his army expand his empire. If it involved a brief usurpation of his authority so bit, as long as the operation was successful. It actually a lot more complicated, but to general sum it up, Emperor Hirohito cared about only one thing, the Kokutai. The Kokutai was the national essence of Japan. It was all aspects of Japanese polity, derived from history, tradition and customs all focused around the cult of the Emperor. The government run by politicians was secondary, at any given time the kokutai was the belief the Emperor could come in and directly rule. If you are confused, dont worry, its confusing. The Meiji constitution was extremely ambiguous. It dictated a form of constitutional monarchy with the kokutai sovereign emperor and the “seitai” that being the actual government. Basically on paper the government runs things, but the feeling of the Japanese people was that the wishes of the emperor should be followed. Thus the kokutai was like an extra-judicial structure built into the constitution without real legal framework, its a nightmare I know. Emperor Hirohito was indoctrinated from a young age that the most important aspect of his reign was to defend the Kokutai. This is actually why Hirohito took so long to finally intervene during WW2 and call for Japan's surrender. I have taken far too long going down the rabbit hole of Showa Era Japan and Hirohito, if you are interested on the subject, over only my Youtube Membership or Patreon I did a two part exclusive podcast specifically on Hirohito's responsibility for the war. The weeks following the Mukden Incident were marked by wide scale cooperation between the local Chinese leaders and Japanese invaders. In many places there was of course valiant resistance by Chinese forces, but it was not centrally coordinated and honestly amounted to little. The Kwantung army despite being vastly outnumbered was highly trained and highly mechanized in comparison to the Chinese. The Kwantung army had very few troops to conquer over 350,000 square miles, populated by over 30 million Chinese. Prior to 1931 the Kwantung Army numbered under 10,000, by late 1931 this would increase to 65,000 and by 1933 140,000. Yet during the initial invasion the army's behavior was heavily affected by the actions of the Chinese, or in many cases their inability to act. The only way Japan was going to do what they wanted to do was to encourage co-optation amongst the Chinese elites of Manchuria, typically at the provincial and local levels. This meant showering them with extravagant new positions in the new regime, promoting a policy of nonresistance and targeting prominent members of Zhang Xueliang's regime who were expected to oppose Kwantung rule. When the Mukden Incident broke out, Zhang Xueliang was in Beiping acting in his new capacity as the North China Garrison commander. On the night of September 18th, Zhang Xuliang was enjoying an opera performance by the famous singer Mei Lanfang. His deputies also all happened to be away from Shenyang. Wan Fulin was in Beiping and Zhang Zuoxiang was attending his fathers funeral in Jinzhou. Within their absence the most senior provincial commanders were quickly pounced upon by Kwantung operatives who secured their cooperation. Within Shenyang the Eastern Borders Garrison commander Yu Zhishan and Xi Xia the acting provincial forces commander of Changchun both immediately defected to the Japanese. Although the Northeastern Army had roughly 130,000 troops within Manchuria, compared to the Kwantung and Korea army troops who together were roughly 50,000, Chiang Kai-Shek hastily issued a nonresistance order that was confirmed by Zhang Xueliang. The troops were to not fight back and instead await a negotiated settlement. While they waited, the Japanese secured high level provincial elite cooperation within a few weeks time. On November 10th, Zhang Zuolin's former civil affairs minister, Yuan Jinkai was made chairman of the committee in charge of Japanese controlled Liaoning. On December 16th, the formerly existing post of governor was re-established and a previous holder of this post under Zhang Xueliang, Zang Shiyi was appointed. Thus Yuan Jinkai's post as chairman was redundant. Meanwhile Xi Xia was made governor of Jilin. Some of you might be wondering, why in the hell would Chiang Kai-Shek relay orders to not resist an invasion? Let us not forget the timeline here, during this exact time period, Feng Yuxiang and Yan Xishan formed an alliance in North China against the NRA; the Soviet of Jiangxi was running rampant and in the south the Old Guangxi clique was running amok. Even though Zhang Xueliang had 250,000 men on paper, only 100-130,000 of them were in Manchuria while the rest were scattered around Hebei. Chiang Kai-Shek had an expert understanding of the Japanese numbers, their training and equipment. To put it frankly, if the quote en quote “incident” escalated into a full-scale war, China would most likely lose. There was also another aspect to this, the role of the League of Nations and the current Wakatsuki government in Tokyo. Either of these bodies could potentially restrain what appeared to be renegade Japanese forces on the asia mainland. Going a bit forward in time, the last redoubt during the invasion would be at Jinzhou where Zhang Xueliang would establish his HQ. When it was about to finally fall, Zhang Xueliang ultimately decided to withdraw his forces from Manchuria. According to the US minister to CHina, Nelson Johnson, Counselor Yano of the Japanese legation tam at Beiping had conducted informal discussions with the Young Marshal, in which he stated Jinzhou would inevitably fall to the Japanese and quote “the Tokyo Foreign Office would gain prestige and be better able to shape events to the advantage of China if the Chinese avoid[ed] a clash by withdrawing voluntarily.” He also advised Zhang Xueliang, that some of his followers might be reappointed to official positions within the newly emerging government in Shenyang. Nelson tells us “Chang is believed to have been led to his present decision by these inducements, along with the bitter hostility toward him at Nanking and the lack of support from that quarter.” Thus Zhang Xueliang was being blackmailed by both sides into nonresistance. By late December of 1931 it also seemed certain international intervention was not going to happen and Chiang Kai-Shek's resignation over Nanjing did not provide the Young Marshal with many options. Now what about the Japanese government during all of this. When the Mukden Incident boke out, the government in Tokyo, headed by premier Wakatsuki Reijiro were appalled to hear the news of what was essentially a mutiny. The Kwantung officers disagreed with Tokyo's policies and kept Tokyo's consul in Shenyang under lock and key during the night of September 18th. If there had been more significant resistance to the invasion, Tokyo probably would have ordered the Kwantung army to withdraw. Without the co-optation of many Chinese elites, the Kwantung Army would have most likely not succeeded in taking all of Manchuria. The co-optation policy the Japanese took was also very much not an ad hoc measure. There had been elements within the IJA who had been working overtime to persuade cooperation with local power holders as part of their strategy. The Kwantung officers who launched the Mukden Incident, mostly working under Ishiwara and Itegaki had initially aimed to enact a simply military occupation in which “local Chinese officials would be granted a considerable degree of autonomy in exchange for their cooperation.” However, Tokyo HQ outright rejected annexation out of fear of Soviet reprisals and this led the mutiny leaders to “the subterfuge of Manchurian independence.” The improvised nature of the original plan led to arguments between the different sections of those Japanese forces in Manchuria. Historian Akira Iriye noted “What emerges . . . is an almost total absence of ideology as a driving force behind military action.” While this sounds clearly dysfunctional, it actually aided the occupiers, because many areas of life in Manchuria were not immediately affected by the occupation and thus were more likely to cooperate. The actual coordination of the occupation was placed in the hands of the Kwantung Army Special Affairs Unit “Tokumubu”, operating via the General Affairs Board of the Council of State under Komai Tokuzo. Komai Tokuzo had been born near Kyoto and from an early age was consumed with a desire to see China. He was trained as an agriculturalist, before he joined the SMR and worked for a company during the reign of Zhang Zuolin. He became acquainted with the Old Tiger and debated with him and other prominent leaders on questions such as Mongol land rights and the Guo Songling rebellion. During this time he befriended Yu Chonghan and Zhang Jinghui. After the Mukden Incident, he was appointed as a financial adviser to the Kwantung Army, a very senior post with direct access to Honjo Shigeru, the commander of the Northeast. As Akira Iriye also notes “in fact, [Komai] was a top-level adviser to the army on politics and economics in Manchuria.”Komai would become responsible for the strategies of co-opting local elite, and thus was essential to the power structure of the Kwantung Army going forward. The Japanese utilized a lethal combination of violence and persuasion to take over. Many power brokers refused to cooperate and were forced into exile in North China. However, plenty of collaborators were found to quickly set up structures and controls within the new regime. The bulk of the Japanese forces moved into the principal cities of the SMR region first. Robert E Lewis, the adviser to the foreign affairs ministry in Nanjing sent a telegram declaring the Japanese had sent a large number of troops into Manchuria just prior to the 18th of September “On Friday night September eighteenth the Japanese Army sent from Korea into Manchuria through Antung seven army railway trains fully loaded with soldiers. On Saturday night September ninteenth [sic] Japanese army sent four additional trains loaded with soldiers in to [sic] Manchuria at the same point . . . Japanese occupied every Chinese public office in Antung excepting the customs house which has Europeans in it, also placed guard over Chinese customs superintendent to prevent his free action. [The Japanese] arrested superintendent of schools and forbad [sic] teaching of Dr Sun Yatsen's principles. Japanese army occupied Kirin seventy nine miles east of the south Manchuria railway zone on September ninteenth [sic] they seized and held the telegraph office telephone office wireless station provincial arsenal waterworks plant Bank of China Kirin Provincial Bank police headquarters and subdivisions Kuo Ming Tang [sic] Party headquarters and all other public offices. Search and seizure was conducted of non-military population. Troops and military cadets were disarmed when captured and the arms and munitions of the Chinese arsenal were removed by Japanese including modern rifles field guns heavy guns military motor trucks.”. The capture of Shenyang only took a single day. The Japanese military, their Chinese military collaborators and the local media all coordinated efforts to persuade the people to continue life as normal. Many businesses closed down temporarily within the first few days, worried about a breakdown of the social order or Japanese attacks. But a week after the initial occupation, reports came to the Chambers of Agriculture and Commerce in Shenyang that businesses were all operating normally again, public order was restored. On the second day of the occupation the Kwantung installed Colonel Doihara Kenji as the new mayor of Shenyang, yes that psychopath a mayor. However by October 20th, the mayorship would be handed over to Zhao Xinbo, who by that point became a legal adviser to the Kwantung Army. The capture of Changchun took a bit longer than Shenyang. On September 23rd the Japanese demanded of the Jilin based forces their surrender. Their acting commander Xi Xia agreed to the demands so that in his words “the province fortunately to escape the horrors of war.” However there were some troops looking to resist. In some ensuing clashes, 200 Chinese soldiers and around 10 civilians were killed in combat. An eye witness reported “At 4 P.M. on the 23rd, the Japanese army made strong use of their armaments, causing Xi Xia concern. So that afternoon, he met [Japanese] commander Tamon, and said that the present situation was serious[;] . . . only he himself could take responsibility for removing the Jilin army's weapons . . . As a result, at 2 P.M. [the next day], they handed over 1,200 rifles, 11 machine-guns and 6 mortars.” Afterwards the city police were given permission to maintain public order, though they clearly were working under the Japanese. On September 24th, Xi Xia announced to the provincial assembly that the Chamber of Commerce of the old government was dissolved and that he would be leading the new Jilin governor's office. He also added that there would be no maintenance committees and that he would exercise complete control. Of course that was bullshit, he was nothing more than a Japanese puppet taking direct orders from Kwantung officers. Despite all of this, Jilin would not be fully dominated, for several months, northern Jilin was in control of rebel forces, based out of Bin county. The Japanese occupation led to the removal of the Northeastern Governmental Affairs Council, the structure Zhang Xueliang used to nominally control the region. The Japanese did not seek to create a new cross-provincial authority until it seemed there existed popular demand for an independent state. While in the interim, the policy was to establish provincial authorities headed by prominent Chinese figures, secretly under Japanese control. Within Fengtian, the authority was originally only there to maintain public order, but by December it was declared to be a full provincial government. Within Jilin, Xi Xia declared an independent provincial government from the very start. Within the special Zone, Zhang Jinghui declared autonomy, but still stayed in contact with Zhang Xueliang for several months, fence sitting as it were. At the provincial level, Zhang Xueliang had never really controlled Manchuria, it was honestly in the hands of his subordinates, many of whom already had close ties to the Japanese. For example, Yu Chonghan, a former foreign minister under Zhang Zuolin had for many years received a regular retainer as an “adviser” to the Japanese. He was retired in Liaoyuan when the Mukden Incident occurred and by November was persuaded to return to Shenyang to form a pro-Japanese statement. As far as Yu Chonghan was concerned “Zhang Xueliang squandered the regional assets on expanding their armies in a futile quest for national supremacy through military conquest”. The Japanese also made it apparent to various interest groups that cooperation with them would be advantageous. Take for example the imperial restorationists, yes they still existed. One was Zheng Xiaoxu, who would become the first Manchukuo prime minister. People such as him were persuaded by the prospect of restoring the Qing Dynasty, as batshit crazy as that sounds. There was also White Russians in Harbin persuaded they would be protected from KMT hooligans who had been assaulting them as of late. In general a huge motivation for regional military leaders to collaborate was to minimize the effect that the Japanese occupation would impose on their spheres of influence. I mean lets be honest, if your choice was to collaborate and maintain some autonomy over your own little slice of Manchuria, or go into exile in North China, what would you choose? Many who opted to collaborate retained the same roles they had before the Mukden Incident. Zhang Shiyi who was acting governor of Liaoning prior became governor of Fengtian province. Zhang Jinghui was the commander of the Harbin Special Zone and this went unchanged. Xi Xia was deputy governor of Jilin, and since his superior Zhang Zuoxiang was exiled to Jinzhou, he simply succeeded his post. Through the initial cooperation, southern manchuria was taken over without wide-scale bloodshed, though there was of course some savage bombing of certain cities. On September 24th, a Liaoning public order maintenance committee was set up and a Jilin provincial government followed on the 26th. Liaoning did not have a provincial government spring up immediately because the prominent elites such as Yuan Jinkai and Zang Shiyi at first had some qualms about turning against Zhang Xueliang. They of course believed it was possible Zhang Xueling could rally the Northeastern Army and recapture the occupied areas. Yet they chose immediately to maintain public order in a quasi neutral stance. To coordinate all of the newly formed collaborative bodies, the Kwantung Army set up a Control Bureau “Tochibu” with Komai Tokuzo in charge. He was given sole control over it “so that if it were successful, then it would be the Kwantung Army's success, but if by some chance it should fail, then Komai alone could take the responsibility.” By far and large the Japanese wanted a cross-provincial administrative structure to appear organically created by the Manchurian lites. Therefore during the initial phase of the occupation the Japanese exercised control through the medium of public order maintenance committees, which had long been tradition in Manchuria to form organizations to deal with local social issues such as policing, fire fighting and so forth. Yuan Jinkai, the former chief secretary for military and civil affairs and governor of Fengtian, was now appointed by the Kwantung Army to lead their newly established public order maintenance committee. The committee's stated purpose was "to uphold local order and ensure that finance and businesses operate normally, as well as to establish police and militia forces responsible for maintaining public order." Additionally, other prominent local figures were recruited to various similar committees, including a Liaoning United People's Provisional Committee and a Northeastern Gentry and People's Committee for Discussing Solutions to the Current Situation. On September 28, both the Liaoning Committee and Xi Xia's Jilin administration issued a "declaration of independence" and created new government departments staffed by Chinese officials. It quickly became evident to the Japanese that Yuan Jinkai was not suited for the role of chairman. A contemporary Japanese commentator remarked that “his attitude appeared half-formed and confusing to those outside the provincial capital.” Specifically, Yuan was still reluctant to officially establish a Liaoning provincial government. Consequently, the Kwantung Army turned to the other remaining member of the triad of elders from Zhang Zuolin's administration, Yu Chonghan. From the early days following the Manchurian Incident, there had been indications that Yu was “moving toward participation.” Yu had a long history of collaboration with the Japanese, dating back to the Russo-Japanese War, during which he served as a spy for them. He would have been an obvious choice for the council from the outset if not for his recovery from a serious illness at his home in Liaoyuan. As it became apparent that local leaders had lost faith in Yuan Jinkai's judgment, consultations were held among the provincial heads, who recommended that Yu Chonghan be brought out of retirement to join the committee, provided his health permitted. On November 1, Morita Fukumatsu from the Fengtian Japanese Residents' Association visited Yu's home to assess his health. After Morita briefed Yu on the Committee's situation, they discussed a policy aimed at unifying the Northeast and the adoption of the Kingly Way (Wangdao) as a guiding principle for the new state. Yu agreed to come out of retirement, and on November 3, he traveled to Shenyang for a meeting with Honjo. During this meeting, Yu presented eight points he believed would foster a “paradise” of Sino-Japanese cooperation, which included reforms in local policing, tax and salary systems, and a commitment to non militarism. Subsequently, Yu was appointed head of the committee, with Yuan reporting to him. By the end of 1931, committee members who had previously hesitated to declare an autonomous government due to concerns that Zhang Xueliang might launch an attack to reclaim the Northeast were convinced to support the idea of separating from Nanjing's authority. Well Zhang Xueliang would try to face the Japanese with his northeastern Army. It would not only be him, other figures would emerge to lead resistance efforts against the Japanese, trying to claw back Manchuria from the Empire of the Rising Sun. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Yes thus far the episodes have been awfully heavy on the politics, schemes and dynamics of how Manchuria was invaded. Some of you must be clamoring for the battles, and for the next few episodes that's exactly what we will jump into. For the fight for Manchuria has only just begun.

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The Resident Foreigner and the Foreign Resident - BONUS EPISODE

Kings and Generals: History for our Future

Play Episode Listen Later Feb 3, 2025 12:58

This episode follows the lives and adventures of Basil Hall Chamberlain and Lafcadio Hearn, two of the most famous foreign residents who lived in Japan during the Meiji Period.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

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3.136 Fall and Rise of China: Ishiwara Kanji #1: The Man who Began WW2?

Play Episode Listen Later Jan 27, 2025 34:42

Last time we spoke about the reunification of Xinjiang. In Yarkland, chaos erupted as inflation soared, forcing Chinese officials to retreat to fortified New City. As insurgents advanced, Colonel Chin's forces looted and fled, igniting violence against Uyghurs and Hindu moneylenders. By April, rebels captured Kashgar, fracturing Chinese control. Amid shifting alliances, Abdullah revealed a conflict among Muslim troops, leading to a brief Uyghur-Kirghiz unity against the Chinese. After the execution of leader Temur, Abdullah seized Yarkland, while Tawfiq Bay rallied forces, leaving the Tungans besieged amidst chaos. In the tumultuous landscape of 1930s Xinjiang, Ma Chongying's Tungan forces, alongside young Uyghur conscripts, captured Kumul and advanced toward Urumqi. Despite fierce battles, including a significant clash at Kitai, Sheng Shihtsai struggled to maintain control amid shifting loyalties and external pressures. As the TIRET emerged under Khoja Niyas Hajji, internal conflicts and Soviet interventions escalated. Ultimately, Ma Chongying retreated to Russia, leaving Sheng in power, but the region remained fraught with tension and uncertainty. #136 Ishiwara Kanji Part 1: The Man who Began WW2? Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. “The board is set, the pieces are moving. We come to it at last, the great battle of our time.” Famously said by Gandalf the White. 1931 was the year the Japanese initiated a 15 year long war with China. For those of you who perhaps joined this podcast recently and don't know, I am Craig and I operate the Pacific War Channel on Youtube. I have been covering the 15 year long China War forever it seems, so when we finally reached this part in our larger story I sat down and thought about how to first tackle this. One thing I really believe needs to be said at the beginning, is a lot of what happened was put into motion by one man, Ishiwara Kanji. For those of you who joined my patreon or later listened to my Ishiwara Kanji series on my channel, this one might be a bit of a refresher. But for those of you who have never heard the name of this man, well let me tell you a story about how a single man caused WW2. Kanji Ishiwara was born on January 18, 1889, in Tsuruoka, located in Yamagata Prefecture, Japan. He was the second son of a policeman who hailed from a lineage of samurai that had historically served the Shonai Domain. This domain had a notable history, particularly during the Boshin War, where Ishiwara's clan supported the Tokugawa Shogunate. Following the defeat of the Shogunate, clans like Ishiwara's found themselves marginalized in the new political landscape of Meiji Era Japan. The power dynamics shifted significantly, with domains such as Choshu and Satsuma gaining the majority of influential governmental positions, while those that had aligned with the Shogunate were largely excluded from power. At the young age of 13, Ishiwara embarked on his military career by enrolling in a military preparatory school in Sendai. He continued his education for two years at the Central Military Preparatory School in Tokyo, where he honed his skills and knowledge in military affairs. In 1907, he entered the Imperial Japanese Military Academy as a member of its 21st class. After two years of rigorous training, he graduated in July 1909, receiving a commission as a Lieutenant and taking on the role of platoon commander in an infantry regiment stationed in the Tohoku region. In 1910, following Japan's annexation of Korea, Ishiwara's regiment was deployed to the Korean Peninsula, where he served in a small garrison in Ch'unch'on. His time there involved two years of occupation duty, during which he gained valuable experience in military operations and leadership. After returning to Tohoku in 1912, Ishiwara pursued further education and successfully passed the examinations required for entry into the Army Staff College in 1915. His dedication and exceptional performance were evident throughout his studies, culminating in his graduation at the top of his class in November 1918. This achievement earned him a prestigious place among the elite ranks of the Gunto Gumi, a distinguished group within the Japanese military, and he was honored with the imperial sword, a symbol of his status and accomplishments. In 1920, Ishiwara found himself facing a challenging assignment within the Department of Military Training. Eager for a change, he applied for service in China and was subsequently assigned to the Central China Garrison in Hankow. Over the course of a year, he traveled extensively through central China, immersing himself in the culture and landscape before returning to Tokyo in 1921. Upon his return, he took on the role of lecturer at the Army Staff College, where he shared his knowledge and experiences with aspiring military leaders. Despite his desire for another assignment in China, Ishiwara's superiors redirected him to Europe, a common practice for promising young officers at the time. He spent three years in Germany, where he dedicated himself to studying languages and military history. By 1925, at the age of 36 and having attained the rank of Major, he received a prestigious assignment to the faculty of the Army Staff College, where he lectured on the history of warfare. From the outset, Ishiwara distinguished himself as an unconventional officer. His eccentricities were well-known; he was often seen as argumentative and struggled with numerous health issues, including recurrent kidney infections, gastrointestinal problems, tympanitis, and other ailments that plagued him throughout his career. Additionally, his ancestry played a significant role in his military life, particularly in the context of the Japanese military's values during the 1930s. Officers from disgraced clans often felt compelled to demonstrate exceptional loyalty to the Emperor, striving to overcome the stigma associated with their lineage, a legacy of distrust that lingered from the early Meiji period. Ishiwara's character was marked by a certain oddity; he was a nonconformist with a fiercely independent spirit. Many biographers note that while he excelled academically, he often disregarded military decorum, particularly in terms of his dress and personal appearance. Early in his career, he voiced his concerns about perceived inequalities within the military, particularly the favoritism shown towards graduates of the staff college. Such outspoken criticism was considered reckless, yet it reflected his deep-seated beliefs. An avid reader, Ishiwara immersed himself in a wide range of subjects, including politics, religion, history, and philosophy, revealing a restless and inquisitive mind. His unconventional behavior and intellectual pursuits garnered attention from his peers, many of whom regarded him as a brilliant thinker. While military personnel are typically required to study military history, few pursue it with the same fervor as Ishiwara. He developed a profound obsession with understanding military history beyond the standard curriculum. His critical examination of the Russo-Japanese War led him to conclude that Japan's victory was largely a matter of luck. He believed that Japan had adopted the von Moltke strategy of annihilation, but the sheer size of Russia made it impossible to defeat them swiftly. Ishiwara posited that had Russia been better prepared, Japan would likely have faced defeat, and it was only through a unique set of circumstances that Japan avoided a protracted conflict. This realization prompted Ishiwara to advocate for a significant shift in Japan's defense planning, emphasizing the need to adapt to the realities of modern warfare. His studies extended to World War I, where he critically analyzed the distinctions between short and prolonged conflicts. He recognized that extended wars often evolved into total wars, where political, economic, and social factors became as crucial as military strategy. This line of thinking led him to categorize wars into two types: “kessenteki senso” (decisive war) and “jizokuteki senso” (continuous war). Ishiwara viewed these categories as part of a cyclical pattern throughout history, with each type influencing the other in a dynamic interplay. During his time in Germany, Ishiwara immersed himself in the study of prominent military theorists such as Carl von Clausewitz, Helmuth von Moltke, and Hans Delbrück. He found himself particularly captivated by Delbrück's concepts of Niederwerfungstrategie, or "strategy of annihilation," which emphasizes the importance of achieving victory through decisive battles, and Ermattungsstrategie, meaning "strategy of exhaustion," which focuses on wearing down the enemy over time. These theories resonated deeply with Ishiwara, as he recognized parallels between his own ideas and the insights presented in these influential works. This realization prompted him to analyze historical conflicts, viewing the Napoleonic Wars as the quintessential example of annihilation warfare, while interpreting the campaigns of Frederick the Great as emblematic of exhaustion warfare. As Ishiwara advanced in his studies, he became increasingly convinced, much like many of his contemporaries, that Japan and the United States were inevitably on a collision course toward war, driven by conflicting power dynamics and ideological differences. He anticipated that such a conflict would not be swift but rather a drawn-out struggle characterized by a strategy of exhaustion. However, this led him to grapple with a pressing dilemma: how could Japan effectively prepare for a prolonged war when its natural resources were evidently insufficient to sustain such an endeavor? This predicament prompted him to rethink the broader context of Asia. Ishiwara held a strong belief that Asia was a distinct entity, fundamentally different from the West, and he envisioned a future where Asian nations would liberate themselves and unite in solidarity. His enthusiasm was particularly ignited during the Xinhai Revolution of 1911, while he was a young cadet stationed in Korea. The prospect of China revitalizing itself filled him with hope. However, his later experiences in China led to a profound disillusionment. Throughout the 1920s, he encountered rampant banditry, conflicts during the warlord era, and pervasive chaos and disorder. The widespread poverty and instability he witnessed shattered his earlier optimistic vision of China's potential for progress and reform, leaving him with a more sobering understanding of the challenges facing the region. He wrote this during that time “Looking at the situation in China, I came to harbor grave doubts as to the political capacities of the chinese race and came to feel that, though they were a people of high cultural attainment, it was impossible for them to construct a modern state”. Despite his profound disappointment with the political issues plaguing China, he was equally appalled by the way his Japanese colleagues treated the Chinese people. He vividly recalled feelings of shame when he witnessed fellow colleagues in Hankow disembarking from rickshaws and carelessly tossing coins at the feet of the rickshaw pullers. This behavior struck him as not only disrespectful but also indicative of a broader attitude of racial superiority that he believed needed to be addressed. He frequently expressed in his writings that the Japanese needed to abandon their feelings of racial superiority. Ironically, he often juxtaposed this belief with his conviction that Japan had a duty to guide nations like China toward their rightful destiny. While he advocated for racial equality between Japan and China, he held a markedly different view regarding China's political landscape. Like many of his contemporaries, he believed that China required significant reform and modernization, which he felt Japan was uniquely positioned to facilitate. To Ishiwara, the pressing issue was that if Japan did not assist China in its development, Western powers would aggressively intervene, further subjugating the nation. He viewed Japan's role as one of liberation for China, rather than domination. Additionally, Ishiwara connected the impending conflict between Japan and the United States to the broader dynamics of Japan-China relations, suggesting that the outcome of this war would significantly impact the future interactions between the two nations. Ishiwara, like many Japanese military officers of his time, subscribed to the concept of Kokutai, a complex and multifaceted cultural phenomenon that served as a spiritual driving force within the Japanese military. The Kokutai can be understood as the essence of Japan's national character. Japan operated as a constitutional monarchy, embodying both the Kokutai (the national body or character) and Seitai (the governmental structure). This duality created a unique ideological framework: one aspect emphasized the traditional reverence for the emperor, while the other focused on the official government apparatus. To simplify this intricate relationship, one might say, “Japan is governed simultaneously by the emperor and the government.” However, this characterization is inherently confusing, as it encapsulates a significant contradiction. Article 4 of the former Japanese constitution stated, “The emperor is the head of the empire, combining in himself the right of sovereignty, uniting the executive, legislative, and judicial branches of government, although subject to the consent of the imperial diet.” This provision suggests the existence of an absolute monarch who is nonetheless expected to heed the advice of democratically elected representatives, creating a paradox that would contribute to the tensions leading to the Pacific War. A critical issue that arose from this constitutional framework was that the military was explicitly stated to be under the control of the emperor, rather than the political diet. Consequently, many military leaders perceived themselves as being beholden to the Kokutai, an ideology that evolved significantly from the Meiji era into the Showa era. For instance, consider a high-ranking military officer who views the political elite as corrupt individuals who have effectively taken the emperor hostage, acting against his will and, by extension, against the will of the Japanese people. Such a perspective could lead to radical actions, including attempts to overthrow the government to restore what they believed to be the rightful authority of the emperor. This ideological conflict presents a fascinating and complex rabbit hole that merits further exploration. Ishiwara had a unique view of the Kokutai. In his early education he wrote this about his doubt on understanding it as a principal. “Even though I, myself, because of my training…had come to have an unshakeable faith in the kokutai I began to lack confidence that I could imparts this belief to others –to the common soldier, to the civilian, to non-Japanese”. Ishiwara grappled with a profound question: how could the concept of Kokutai—the national essence of Japan—be relevant beyond the borders of Japan? He pondered how its significance could extend beyond the specific national interests of Japan. If a Japanese soldier were to lay down his life for the Kokutai, what meaning would that sacrifice hold for individuals of different races and nationalities? Furthermore, he sought to understand how the Kokutai's universal value could be connected to other ideologies outside Japan. In his quest for answers, Ishiwara turned to Nichiren Buddhism. This spiritual framework allowed him to weave together his thoughts on warfare, historical narratives, and the national purpose of Japan. Interestingly, Ishiwara did not come from a religious background; he had briefly explored Christianity but did not pursue it further. Similarly, Shintoism did not fully resonate with his beliefs. Nichiren Buddhism, however, presented a compelling alternative. It is characterized by a strong sense of patriotism and an apocalyptic vision, positioning itself as a holy mission intended for all of humanity, with Japan at its center. This belief system embodies a quasi-ideology of world regeneration, casting Japan as a moral leader destined to guide others. Given this context, it is easy to see how the Kokutai and Nichiren Buddhism complemented each other seamlessly. By leveraging the principles of Nichiren Buddhism, Ishiwara envisioned a way to elevate the Kokutai from a strictly nationalistic doctrine to a more universal ideology that could resonate globally. His introduction to these ideas came through Tanaka Chigaku, a prominent figure in the Kokuchukai, or "National Pillar Society," which was a nationalist organization rooted in Nichiren Buddhism and based in Tokyo. This connection provided Ishiwara with a framework to articulate a vision of Japan that transcended its geographical boundaries, linking the Kokutai to a broader, more inclusive mission. After attending a public meeting held by Tanaka, he quickly converted to Kokuchukai and he would write down in his journal “I was attracted to the Nichiren faith's view of the kokutai”. Nichiren buddhism. One element of Kokuchukai's Nichirenism that strongly attracted Ishiwara was its aggressive passages. He justified much of Japan's military actions on the Asian continent by drawing parallels to Nichiren's concept of wielding the sword to uphold righteousness. He frequently quoted Nichiren's assertion that “the significance of the art of war appears in the wonderful law.” Ishiwara became deeply immersed in Nichiren's teachings and came to believe in its prophecy of a “Zendai mimon no dai toso,” or a titanic world conflict unprecedented in human history, akin to a global Armageddon. Following this conflict, he envisioned a period of universal and eternal peace under the harmony of “the wonderful law.” While in Germany, Ishiwara became convinced that if Japan and the United States were destined for war and the U.S. emerged victorious, the kokutai would be obliterated. He traveled back to Japan via the Trans-Siberian Railway, stopping in Harbin, where he met with Nichiren followers. He shared his thoughts on a “final war,” asserting that it would arise from religious prophecy and his military analysis. He cautioned that Japan must prepare for this impending conflict, declaring that “the final war is fast approaching.” Upon returning to Japan in 1925, he was filled with determination to lecture at the Army Staff College about this final war. His audience consisted of the army's promising young officers, to whom he taught about Frederican and Napoleonic campaigns, Moltke, World War I, and, of course, his insights on the looming conflict. The Army Staff College repeatedly requested him to expand his lectures due to their popularity. In 1927, he drafted an essay titled “Genzai oyobi shorai Nihon no kokubo / Japan's Present and Future National Defense,” in which he discussed the inevitable war between the U.S. and Japan. This essay garnered significant attention from his colleagues. Later, in April 1931, he briefed his fellow Kwantung officers using this essay, advocating for decisive action on the Asian mainland. In 1928, he was scheduled to give another course on European warfare, but he contracted influenza and had to take a leave of absence. As he was recovering, he developed tympanitis in his ear, which required a six-month hospitalization. This was just one of many health issues that would affect him over time. Eventually, he became involved in an elite study group focused on war theories, led by Major Suzuki. This group included young reformist officers who discussed political and military matters. He continued his work on the concept of total war and ultimately wrote “Sensoshi taikan / General Outline of the History of War,” which he presented as a lecture to Kwantung officers in Changch'un, Manchuria, on July 4, 1929. The work underwent revisions in 1931 and 1938 and was published as a book of the same title after 1941. As he began lecturing using Sensoshi taiken he also circulated amongst an inner circle within the Kwantung army “kokuun tenkai no konpon kokusakutaru man-mo mondai kaiketsuan / Plan for the solution of the Manchuria and Mongolia problem as a basic national policy to revolutionize our country's destiny”, what a title. As you might guess the plan called for occupying Manchuria in preparation for the upcoming war with America. By the way, all of his lectures and works would gain so much fame, he was asked in 1936 to adapt the materials for a text on military history for Emperor Hirohito. The 1930s were a particularly tense period for Japan. The Japanese leadership perceived Marxism as a pervasive threat, believing it was undermining the nation. Many liberal voices argued that the military budget was excessive and called for cuts. To Ishiwara, this was madness; he questioned how Japan could afford to disarm. While Marxists claimed that communism would rescue Japan, liberals argued that true democracy was the answer. In contrast, Ishiwara and many in the military believed that the Kokutai would be Japan's salvation. Ishiwara advocated his final theories of warfare, asserting that the impending apocalypse would not lead to an American synthesis, but rather a decisive victory for the Japanese Kokutai that would unify the world. “Japan must be victorious not for the sake of her own national interest, but for the salvation of the world. The last war in human history is approaching, Nichiren's titanic world conflict, unprecedented in human history”. From the outset of his initial theories, Ishiwara was convinced that the final war would be characterized by a strategy of exhaustion. However, World War I and the advancements of the 1920s introduced new technologies like tanks, poison gas, and airplanes. The airplane, in particular, led Ishiwara to believe that the defensive stalemate observed in World War I was nearing its end. He argued that airpower could deliver bomb loads beyond all known defenses, including naval surface units, fortifications, and armies equipped with automatic weapons. Ishiwara predicted that the final war would unleash unimaginable horrors on the world's greatest cities. Cities like London, Shanghai, Paris, and even Tokyo could be devastated within a single day of the outbreak of hostilities. Air bombardment would deliver victory and he would be quite right about that in regards to what would happen to Japan. He believed such a war would be waged only once and “we will enter an age where war will become impossible because of the ultimate development of war technology”. Ishiwara contended that Japan should exert direct or indirect control over Manchuria and, to a lesser extent, certain regions of China. He claimed that Japan had a moral responsibility to the Asian continent and a unique connection to Manchuria and China. He emphasized the need to stabilize China, as its people faced threats from chaos, corruption, and conflict. Ishiwara argued that Japan would ultimately need to take a more proactive role in stabilizing China, especially in Manchuria, for the sake of peace and the well-being of the Chinese population. He wrote in 1930 “To save China, which has known no peace, is the mission of Japan, a mission, which, at the same time, is the only means for the salvation of Japan itself. To accomplish this task it is an urgent matter that the interference of the United States be eliminated”. Ironically, he was advocating that in order to prepare for a conflict with the US, Japan must take a stronger hand in Manchuria and China…which would probably force the United States to confront her. He advocated against the strategy of a decisive battle at sea, instead emphasizing a continental strategy. “If the worst comes about and the war at sea turns against us, if proper measures have been taken, Japanese forces on the Asian mainland can be made self-sufficient and the war continued.” Above all else, Manchuria was the key, alongside parts of Mongolia and China. In 1931, he started advocating for reforms in China, suggesting that it would be beneficial for the country to accept guidance from Japan. He viewed China as Japan's most important ally in the event of a conflict with the United States. He argued that Japan should make every effort to avoid getting involved in a war with China and should strive to prevent any actions that might provoke such a situation. Yet as he continued his writing he began to see the diplomatic issues play out between China and Japan and came to the conclusion, “every attempt should be made to avoid provoking China, but in the event that it is impossible to bring about China's understanding, then Nanking should be swiftly attacked and north and central China occupied” way to go 0-60. His attitudes to Britain and Russia were quite similar, every effort should be made to remain friendly, but in the case of war Hong Kong and Malaya should be quickly occupied or in the case of the USSR, predetermined objectives inside Siberia should be seized quickly. Let's delve into the historical landscape of Manchuria during the late 1920s, a period marked by intense geopolitical maneuvering among Russia, China, and Japan. The region found itself caught in a complex struggle for dominance, exacerbated by the fragmentation of Chinese authority due to rampant warlordism. This instability effectively severed Manchuria's ties to the rest of China, creating an opportunity for Japan to solidify and expand its influence. The situation in Manchuria, often referred to as the "Manchurian Problem," revolved around a pivotal question for Japanese policymakers: How could Japan consolidate its hold over Manchuria and further its interests in the face of an increasingly assertive China? Japan identified three primary strategies to address this challenge: Control of the South Manchuria Railway: Securing this vital transportation artery would grant Japan significant leverage over southern Manchuria. However, this strategy was fraught with complications, as it necessitated ongoing confrontations with Chinese political forces that opposed Japanese dominance. Utilization of the Kwantung Army: This military force stationed in Manchuria was crucial for projecting Japanese power. Members of the Kwantung Army were particularly concerned about the Northern Expedition led by Chiang Kai-shek, which threatened the stability of their ally, Zhang Zuolin, known as the "Tiger of Manchuria." While Zhang had been cooperative and acted in Japan's interests, his support could not be guaranteed indefinitely. Japanese Colonization: This approach involved encouraging Japanese settlers to move into Manchuria, thereby establishing a demographic presence that could help legitimize Japan's claims to the territory. This method, often likened to a “filibuster,” aimed to create a Japanese cultural and economic foothold in the region. Each of these strategies presented distinct pathways forward, each with its own implications for the future of Manchuria and its relationship with China. The Kwantung Army, in particular, was increasingly alarmed by the rise of anti-Japanese sentiment as the Northern Expedition advanced northward. The army viewed Manchuria not only as a territory of strategic interest but also as a crucial buffer against the Soviet Union. The growing instability posed by Chiang Kai-shek's forces and the potential loss of influence over Zhang Zuolin were significant threats that needed to be addressed. Ultimately, many within the Kwantung Army believed that the only viable solution to secure Japan's interests in Manchuria would be to formally detach the region from China, a move that would likely require military intervention. This belief underscored the precarious balance of power in Manchuria during this tumultuous period and foreshadowed the escalating conflicts that would shape the region's future. In June 1927, senior officers of the Kwantung Army were summoned to a crucial meeting convened by Premier Tanaka Giichi. The primary objective of this gathering was to establish Japan's strategic policy regarding China and Manchuria. Within the ranks of the Kwantung Army, a more radical faction led by Colonel Komoto Daisaku was determined to eliminate Zhang Zuolin, who had increasingly become perceived as a significant barrier to Japanese ambitions in Manchuria. This faction's resolve culminated in the assassination of Zhang Zuolin in 1928, an event infamously known as the Huanggutun Incident, where a bomb was placed on the train tracks to ensure his demise. However, the outcome of this assassination did not unfold as the Kwantung Army officers had anticipated. Instead of the anticipated rise of their chosen puppet leader, General Yang Yuting, control of Manchuria fell to Zhang Zuolin's son, Zhang Xueliang. Unsurprisingly, Zhang Xueliang was deeply angered by the murder of his father and was far from compliant with Japanese interests. Consequently, the Kwantung Army found itself in a precarious position, as their aggressive policies in Manchuria backfired, leading to a situation that was even more unfavorable than before. The investigation into the assassination was notably half-hearted, resulting in the dismissal of Colonel Komoto from his position. This political fallout also led to the collapse of Tanaka's cabinet, leaving the Kwantung Army feeling both embarrassed and enraged over their diminished influence in Manchuria. The Japanese colonists residing in Manchuria, feeling increasingly threatened, began to call upon the Kwantung Army for protection against Chinese nationalists who sought to expel them from the region. In this climate of uncertainty, the Kwantung Army was left scrambling for strategies to detach Manchuria from Chinese control. In 1928, Lieutenant Colonel Ishiwara was consulted extensively by Kwantung officers regarding his perspectives on the Manchurian situation. Although he had not yet fully developed his Final War theory at this time, he articulated the fundamental principles behind it, emphasizing the urgent need for decisive action to assert control over Manchuria. Over the following years, Kwantung officers made concerted efforts to shape policy in favor of their interests in Manchuria, with Ishiwara's ideas gaining traction and stimulating discussions among his high-ranking peers. By October 1928, Ishiwara successfully secured a position on the Kwantung Army staff as an operations officer, with Colonel Komoto Daisaku as his primary supporter. Komoto recognized Ishiwara as the dynamic force needed to advance the aggressive Manchurian policies that the Kwantung Army sought to implement. This collaboration marked a significant turning point in the Kwantung Army's approach to Manchuria, as they aimed to solidify their control and influence in the region amidst growing tensions. When Ishiwara arrived at Port Arthur, he encountered a chaotic and demoralized atmosphere at the headquarters of the Kwantung Army. This turmoil was largely a consequence of the disastrous bombing of Zhang Zuolin, which had resulted in significant operational failures. The investigation into this assassination triggered numerous changes within the Kwantung Army's leadership, many of which were quite restrictive and stifling. Despite the catastrophic impact of the Zhang Zuolin incident on Komoto's career, he continued to advocate for a forceful resolution to the escalating Manchurian crisis. Ishiwara appeared to share this perspective, and during the early months of 1929, he collaborated closely with Komoto to devise military operations aimed at countering Chinese forces in the Mukden region. However, by the spring of 1929, Komoto's position became increasingly precarious, leading to his official dismissal. By May, he had been reassigned to a relatively insignificant divisional post in Japan, and by June, he was completely removed from the army. Nevertheless, this did not signify the end of his influence over Manchurian affairs. His successor was Lieutenant Colonel Itagaki Seishiro, a longtime associate of Ishiwara from their days at the Sendai Military Preparatory School. This connection suggested that while Komoto may have been sidelined, the strategic direction in Manchuria would continue to be shaped by familiar faces and longstanding relationships. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. A young, brilliant but perhaps insane man named Ishiwara Kanji began a fruitful military career. After spending considerable time in China, Ishiwara came to a dramatic conclusion, China needed to be saved, and to do so Japan needed to invade Manchuria. He began lecturing like minded youth and built a cult following, directing Japan towards war with China.

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Nourishing the Nation - BONUS EPISODE

Play Episode Listen Later Jan 27, 2025 15:26 Transcription Available

The Meiji Period witnessed a radical expansion of the Japanese palate as the people began consuming foreign foods like beer and the government encouraged the populace to eat meat.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

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An Age of Letters - BONUS EPISODE

Play Episode Listen Later Jan 20, 2025 20:55 Transcription Available

Writers of the Meiji Period included some of the most influential Japanese authors of all time, many of whom are still regularly included in reading curriculum today.Soseki ProjectSupport the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

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The Pax Meiji

Play Episode Listen Later Jan 16, 2025 29:24 Transcription Available

The Meiji period saw sweeping transformation in nearly every aspect of Japanese society. The political status quo which it established, however, paved the way for future infighting and the imperial government's tendency toward repression cast a dark shadow.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

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The Question of Korea

Play Episode Listen Later Jan 13, 2025 27:15 Transcription Available

After the Russo-Japanese War, the Meiji government moved quickly to solidify their control of Korea, gradually chipping away at the sovereignty of its government until annexation became the only logical next step.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

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Pourquoi le Japon a-t-il longtemps été végétarien ?

Choses à Savoir

Play Episode Listen Later Jan 8, 2025 2:21

Ce pays a en effet été largement végétarien pendant une grande partie de son histoire, notamment sous l'influence du bouddhisme !L'adoption du bouddhisme comme religion d'État au VIᵉ siècle a profondément influencé les pratiques alimentaires japonaises. Le bouddhisme prône le respect de tous les êtres vivants, ce qui inclut l'interdiction de tuer pour se nourrir. Par conséquent, la consommation de viande fut officiellement découragée, voire interdite à plusieurs reprises par des édits impériaux.En parallèle, le shintoïsme, la religion indigène du Japon, valorise l'harmonie avec la nature. Cela a renforcé l'idée que tuer des animaux pour se nourrir était en contradiction avec l'équilibre naturel. Les animaux domestiques, comme les chevaux ou les vaches, étaient souvent perçus comme des partenaires de travail, et non comme des sources de nourriture.À partir du VIIᵉ siècle, plusieurs empereurs japonais ont promulgué des lois interdisant la consommation de viande, en particulier de mammifères. Par exemple, l'empereur Tenmu (631-686) a émis un décret interdisant la consommation de bœuf, de cheval, de chien, de singe et de poulet. Ces interdictions étaient souvent justifiées par des raisons spirituelles et culturelles, mais aussi écologiques : préserver les animaux était essentiel dans un pays où les terres agricoles étaient limitées.Cependant, ces restrictions ne concernaient pas les produits de la mer. Le poisson, les crustacés et les algues occupaient une place centrale dans l'alimentation japonaise, offrant une source importante de protéines. Cette exception explique pourquoi le Japon est souvent qualifié de "pays piscivore".Malgré les interdictions officielles, la consommation de viande n'a jamais totalement disparu. Dans certaines régions rurales ou montagneuses, où le poisson était rare, les habitants chassaient et consommaient du gibier, comme le cerf ou le sanglier, en dehors du regard des autorités.Cette tendance a commencé à changer avec l'ouverture du Japon au monde extérieur à partir de l'ère Meiji (1868). Les autorités ont encouragé la consommation de viande pour "fortifier le corps" et moderniser les habitudes alimentaires.Pendant près de 12 siècles, le Japon a effectivement suivi un régime alimentaire largement végétarien, influencé par des principes religieux, culturels et écologiques. Toutefois, cette période n'a jamais été totalement exempte de consommation de viande, notamment dans les zones isolées ou pour des occasions spéciales. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

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Episode 213: The Samurais. With Thomas D. Conlan

Well That Aged Well

Play Episode Listen Later Jan 2, 2025 75:32

THIS WEEK! We take a look at the history of Japans elite wariors "The Samurai". From the rise of the Samurais to the creation of the Katana, to the Mongol Incations of Japan, to the arrival of the Europeans, and the Meiji restoration. All this, and more This week on "Well That Aged Well", with "Erlend Hedegart". Support this show http://supporter.acast.com/well-that-aged-well. Hosted on Acast. See acast.com/privacy for more information.

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The Long Road of Peace

Play Episode Listen Later Dec 26, 2024 24:40 Transcription Available

Both Russia and Japan were desperate to end the Russo-Japanese War by the summer of 1905. However, the conditions of that peace would not bring an end to domestic turmoil in Russia, and would inaugurate entirely fresh domestic turmoil in Japan.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

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The Russo-Japanese War, Part 2

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Play Episode Listen Later Dec 23, 2024 26:02 Transcription Available

After securing the southern portion of Liaodong Province, the Imperial Japanese Army proceeded to besiege Port Arthur while simultaneously fighting Russian forces to their north in increasingly costly and difficult battles.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

The Russo-Japanese War, Part 1

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Play Episode Listen Later Dec 19, 2024 29:02 Transcription Available

In February of 1904, the Imperial Japanese Navy launched a surprise attack on Port Arthur and initiate the Russo-Japanese War.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

The Boxer Rebellion

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Play Episode Listen Later Dec 12, 2024 28:06 Transcription Available

When a militant anti-imperial movement spreads China, an allied army of eight nations moved quickly to suppress the rebels, leading to a reactionary swing from the Qing Dynasty's government.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

Losing Korea

Play Episode Listen Later Dec 9, 2024 26:47 Transcription Available

Although Japan had seemingly won influence over Korea as a war prize from the Chinese, Joseon itself was still an independent state. Because of the actions of one inexperienced Japanese diplomat, that independence was about to be asserted in an undeniable way.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

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Episode 556 - The Gods March Overseas, Part 2

Play Episode Listen Later Dec 6, 2024 35:58

This week: how does the history of Shinto intersect with the colonization of Hokkaido? What role does Shinto's transition from religion to "cultural institution" play in the process that has made that island indisputably a part of Japan itself? Show notes here.

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Episode 555 - The Gods March Overseas, Part 1

Play Episode Listen Later Nov 22, 2024 39:16

What even is religion, when you get down to it? Why do we treat religion the way that we do? And when our modern notions of religion came up against an empire whose very legitimacy was based on a religious myth, how did those tensions play out? Show notes here.

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Episode 550 - Dog Days, Part 2

Play Episode Listen Later Oct 18, 2024 34:12

This week we continue our footnote on the history of dogs in Japan. How did public perceptions of dogs change during the Meiji period? How did the adoption of modern notions of dog ownership and pet keeping help remake Japan's cities? And what impact did all of this have on Japan's existing canine population? Show notes here.

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Episode 549 - Dog Days, Part 1