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Play Episode Listen Later May 1, 2025 35:39

Following the death of Takara Hime, and the war on the Korean peninsula, Naka no Ōe was taking hold--or perhaps keeping hold--of the reins of government. He wasn't finished with his changes to the government. He also had a new threat--the Tang Empire. They had destroyed Yamato's ally, Baekje, and defeated the Yamato forces on the peninsula. While the Tang then turned their attention to Goguryeo, Yamato could easily be next. The Tang had a foothold on the Korean peninsula, so they had a place to gather and launch a fleet, should they wish to bring Yamato into their empire. For more, especially to follow along with some of the names in this episode, check out our blogpost at https://sengokudaimyo.com/podcast/episode-125 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is episode 125: The Sovereign of Heavenly Wisdom The people of Baekje looked around at the strange and unfamiliar land. They had fled a wartorn country, and they were happy to be alive, but refugee status was hardly a walk in the park. Fortunately, they still knew how to farm the land, even if their homeland was hundreds of miles away, across the sea, and occupied by hostile forces. Here, at least, was a land where they could make a home for themselves. Some of them had to wonder whether this was really permanent. Was their situation just temporary until their kingdom was restored? Or were they truly the last people of Baekje, and what would that mean? Either way, it would mean nothing if they didn't work the land and provide for their families. And so, as with displaced people everywhere, they made the best of the situation. They had been given land to work, and that was more than they could have asked for. They might never return to Baekje, but perhaps they could keep a little of it alive for themselves and their descendants. Greetings, everyone, and welcome back. Last episode we talked about the downfall of Baekje and the defeat of the Yamato forces at the battle of Hakusukinoe, also known as the Battle of Baekgang, in 663. And yet, something else happened as well: the sovereign, Takara Hime, aka Saimei Tennou, died as the Yamato forces were setting out. Immediately Prince Naka no Oe took the reins of government. He would be known to later generations as Tenji Tennou, with Tenji meaning something like “Heavenly Wisdom”. Now Prince Naka no Oe has been in the forefront of many of our episodes so far, so I'd like to start this episode out with a recap of what we've heard about him so far, as all of this is important to remind ourselves of the complex political situation. I'm going to be dropping – and recapping – a lot of names, but I'll have many of the key individuals listed on the podcast website for folks who want to follow along. I would note that this episode is going to be a summary, with some extrapolation by me regarding what was actually happening. Just remember that history, as we've seen time and again, is often more messy and chaotic than we like, and people are more complex than just being purely good or evil. People rarely make their way to the top of any social hierarchy purely through their good deeds. To start with, let's go back to before the year 645, when Naka no Oe instigated a coup against Soga no Iruka and Soga no Emishi. In the Isshi Incident, covered in Episode 106, Naka no Oe had Soga no Iruka murdered in court, in front of his mother, Takara Hime, when she sat on the throne the first time. And yet, though he could have taken the throne when she abdicated in apparent shock, he didn't. Instead, he took the role of “Crown Prince”, but this wasn't him just sitting back. In fact, evidence suggests that he used that position to keep a strong hand on the tiller of the ship of state. Prior to the Isshi Incident of 645, the rule of the Yamato sovereign had been eroded by noble court families. These families, originally set up to serve the court and its administration, had come to dominate the political structures of the court. The main branch of the Soga family, in particular, had found its way to power through a series of astute political marriages and the support of a new, foreign religion: Buddhism. Soga no Iname, Emishi's grandfather, had married his daughters to the sovereigns, and thus created closer ties between the Soga and the royal line. He also helped ensure that the offspring of those marriages would be the ones to take over as future sovereigns. Soga no Iname, himself took the position of Oho-omi, the Great Omi, or the Great Minister, the head of the other ministerial families. As Prime Minister, he held great sway over the day-to-day running of the court, and execution of much of the administration. Much of this was covered in previous episodes, but especially episodes 88, 90, 91, 92, 95, 98, 99, and 103. Soga no Umako, who succeeded his father as Oho-omi, was joined in his effort to administer the government by his grand-nephew, Prince Umayado, also known as Shotoku Taishi, son of Tachibana no Toyohi, aka Youmei Tennou, and thus grandson of Umako's sister, Kitashi-hime, and the sovereign known as Kimmei Tennou. Umayado's aunt, sister to Tachibana no Toyohi, was Kashikiya Hime, or Suiko Tennou. The three of them: Soga no Umako, Prince Umayado, and Kashikiya Hime, together oversaw the development of Yamato and the spread of Buddhism. Buddhism was also controversial at first, but they turned it into another source of ritual power for the state—ritual power that Soga no Umako, Prince Umayado, and even Kashikiya Hime were able to harvest for their own use. Unfortunately, the Crown Prince, Umayado, died before Kashikiya hime, suddenly leaving open the question of who would take the throne. Soga no Umako himself, passed away two years before Kashikiya Hime. When she in turn passed away, there was another struggle for the throne, this time between the descendants of Crown Prince Umayado and Soga no Umako. Eventually, Soga no Umako's son and heir, Soga no Emishi, made sure that a more pliant sovereign, Prince Tamura, would take the throne, and Prince Umayado's own son, Prince Yamashiro no Oe, was cut out of the succession. Soga no Emishi, serving as prime minister, effectively ran things much as his father had. When Tamura diedhis queen, Takara Hime, took the throne, rather than passing it back to Umayado's line—no doubt with Emishi's blessing. He was careful, however, not to provoke direct action against Yamashiro no Oe, possibly due to the reverence in which Yamashiro's father, Prince Umayado, aka the Buddhist Saint Shotoku Taishi, was held. Meanwhile, Emishi appears to have been cultivating his grandson by way of Prince Tamura, Furubito no Oe, to eventually succeed to the throne, trying to duplicate what his own father Umako and even grandfather had been able to accomplish. Soga no Emishi's son, Soga no Iruka, was not quite so temperate, however. Who would have thought that growing up at the top of the social hierarchy might make one feel a bit arrogant and entitled? When Soga no Emishi was ill, Soga no Iruka took over as Prime Minister, and he didn't just stand back. He decided that he needed to take out Furubito no Oe's competition, and so he went after Yamashiro no Oe and had him killed. Unfortunately for him, he apparently went too far. There were already those who were not happy with the Soga family's close hold on power—or perhaps more appropriately, this particular line of the Soga family. This kind of behavior allowed a group of discontented royals and nobility to gain support. According to the popular story recounted in the Nihon Shoki, the primary seed of resistance started with a game of kickball, or kemari. Nakatomi no Kamako, aka Nakatomi no Kamatari, was the scion of his house, which was dedicated to the worship of the traditional kami of Yamato. The Nakatomi were ritualists: in charge of chanting ritual prayers, or norito, during court ceremony. This meant that their powerbase was directly challenged by the increasing role of Buddhism, one of the Soga patriarchs' key influences on the political system. Kamatari was feeling out the politics of the court, and seemed to be seeking the support of royal family members who could help challenge the powerful Soga ministers. He found that support in two places. First, in Prince Karu, brother to Takara Hime, the current sovereign, who had been on the throne ever since her husband, Tamura, had passed away. And then there was the Prince Katsuraki, better known to us, today, as Prince Naka no Oe. A game of kemari, where a group of players tried to keep a ball in the air as long as they could, using only their feet, was a chance to get close to the Prince. When Naka no Oe's shoe flew off in the middle of the match, Kamatari ran over to retrieve it. As he offered the shoe back to its owner, they got to talking, and one of the most impactful bromances in Yamato history was born. The two ended up studying together. The unification of the Yellow River and Yangzi basin regions under the Sui and Tang, and the expansion of the Silk Road, had repercussions felt all the way across the straits in Yamato. Naka no Oe and Kamatari were both avid students and were absorbing all that the continent had to throw at them about philosophy and good governance. As is so often the case, it seems like idealistic students were the fertile ground for revolutionary new thoughts. There were problems implementing their vision, however. Although the Nihon Shoki claims that Naka no Oe was the Crown Prince, that honor was probably given to Prince Furubito no Oe, who would have no doubt perpetuated the existing power structures at court. This is something that the Chroniclers, or perhaps those before them, glossed over and may have even tried to retconned, to help bolster the case that Naka no Oe was actually working for the common good and not just involved in a naked power grab for himself. There is also the question as to where Yamashiro no Oe had stood in the succession, as he likely had a fair number of supporters. With the destruction of Yamashiro no Oe's family, however, the balance of power shifted. Although Soga no Emishi had long been an influential member of the court, and not solely because of his role as Prime Minister, Soga no Iruka was relatively new to power. Yamashiro no Oe's family, in turn, likely had a fair number of supporters, and even neutral parties may have been turned off by Iruka's violent methods to suppress an opponent who had already been defeated politically. Naka no Oe and Kamatari seem to have seized on this discontent againt the Soga, but they needed at least one other conspirator. They achieved this by offering a marriage alliance with Soga no Kurayamada no Ishikawa no Maro, a lesser member of the Soga household, whose own immediate family had been supporters of Yamashiro no Oe, and so likely had plenty of grievances with his cousins. Naka no Oe married Ishikawa no Maro's daughter, Wochi no Iratsume, also known as Chinu no Iratsume. Together, these three—Naka no Oe, Kamatari, and Ishikawa no Maro—brought others into their plot, and finally, in 645, they struck. Soga no Iruka was killed at court, in front of a shocked Takara Hime and Prince Furubito no Oe. By the way, this is another thing that suggests to me that Furubito no Oe was the Crown Prince, because why was he front and center at the ceremony, while Naka no Oe was able to skulk around at the edges, tending to things like the guards? After the assassination at the court – the Isshi Incident -- Naka no Oe gathered forces and went after Soga no Emishi, since they knew they couldn't leave him alive. With both Soga no Emishi and Soga no Iruka dead, and Takara Hime having abdicated the throne in shock at what had just occurred, Naka no Oe could have taken the throne for himself. However, in what was probably a rather astute move on his part, he chose not to. He recognized that Furubito no Oe's claim to the throne was possibly stronger, and those who had supported the Soga would not doubt push for him to take the throne. And so, instead, he pushed for his uncle, Prince Karu, to ascend as sovereign. Karu was Takara Hime's brother, and they could use Confucian logic regarding deference to one's elders to support him. Plus, Karu's hands weren't directly bloodied by the recent conflict. As for Prince Furubito, he saw the way that the winds were blowing. To avoid being another casualty, he retired from the world, taking the vows of a Buddhist monk. However, there were still supporters who were trying to put him on the throne and eventually he would be killed, to avoid being used as a rallying point. Prince Karu, known as Jomei Tennou, ruled for around a decade. During that time, Naka no Oe and his reformers helped to cultivate a new image of the state as a bureaucratic monarchy. Naka no Oe was designated the Crown Prince, and Nakatomi no Kamatari was made the “Inner Prime Minister”, or Naidaijin. Ishikawa no Maro was made the minister of the Right, while Abe no Uchimaro was made Minister of the Left, and they ran much of the bureaucracy, but the Naidaijin was a role more directly attached to the royal household, and likely meant that Kamatari was outside of their jurisdiction, falling into a position directly supporting Naka no Oe. They instituted Tang style rank systems, and set up divisions of the entire archipelago. They appointed governors of the various countries, now seen as provinces, and made them report up to various ministers, and eventually the sovereign. After all, if you were going to manage everything, you needed to first and foremost collect the data. This period is known as the Taika, or Great Change, period, and the reforms are known as the Taika reforms, discussed in episode 108. They even built a large government complex in the form of the Toyosaki Palace, in Naniwa, though this may have been a bit much—for more, check out episodes 112 and 113. Years into the project, though, things seem to have soured, a bit. Rumors and slander turned Kamatari against his ally, Ishikawa no Maro, resulting in the death of Ishikawa no Maro and much of his family. Naka no Oe and other members of the royal family eventually abandoned the Naniwa palace complex, leaving now-Emperor Karu and the government officials there to run the day-to-day administration, while much of the court made its way back to the Asuka area. Karu would later pass away, but the throne still did not pass to Crown Prince Naka no Oe, despite his title. Instead, the throne went back to Takara Hime. This was her second reign, and one of only two split reigns like this that we know of. The Chroniclers, who were creating posthumous titles for the sovereigns, gave her two names—Kogyoku Tennou for her reign up to 645, and then Saimei Tennou for her second reign starting in 655. During her latter reign, Naka no Oe continued to wield power as the Crown Prince, and the Chroniclers don't really get into why she came back into power. It may be that Naka no Oe, in his role as Crown Prince, had more freedom: although the sovereign is purportedly the person in power, that position can also be limiting. There are specific things which the sovereign is supposed to do, rituals in which they are expected to partake. In addition, there were restrictions on who was allowed into the inner sanctum of the palace, and thus limits on who could interact with the sovereign, and how. That meant that any sovereign was reliant on intermediaries to know what was going on in their state and to carry out their orders. As Crown Prince, Naka no Oe may have had more flexibility to do the things he wanted to do, and he could always leverage the sovereign's authority. When Baekje was destroyed, and Yamato decided to go to their aid, Naka no Oe appears to have had a strong hand in raising forces and directing movements, at least within the archipelago. When Takara Hime passed away rather suddenly, he accompanied her funerary procession much of the way back, and then returned to Tsukushi—Kyushu—to direct the war. This is the same thing that Toyotomi Hideyoshi would do when he sent troops to Korea in the late 16th century. Moving headquarters closer to the continent would reduce the time between messages. Theoretically he could have moved out to the islands of Iki or Tsushima, but I suspect that there were more amenities at Tsukushi, where they even built a palace for Takara Hime—and later Naka no Oe—to reside in. It was likely not quite as spectacular as the full-blown city that Hideyoshi developed in a matter of months, but the court could also leverage the facilities previously created for the Dazaifu. The war took time. This wasn't like some “wars” that were more like specific military actions. This was a war that dragged on for several years, with different waves of ships going over to transport people and supplies. Things came to a head in the 9th month of 663, roughly October or November on the Western calendar. The Baekje resistance was under siege, and their only hope was a fleet of Yamato soldiers coming to their aid. The Yamato fleet met with a much smaller Tang fleet at the mouth of the Baek River—the Hakusukinoe. They attempted to break through the Tang blockade, but the Tang had positional advantage and were eventually able to counterattack, destroying the Yamato fleet. Without their relief, the Baekje resistance fell. The remnants of the Yamato army, along with those Baekje nobles that were with them, headed out, fleeing back to the archipelago. One presumes that there may have been other Baekje nobles, and their families, who had already made the trip. After the entry describing this rout, on the 24th day of the 9th month of 663, we have a gap in the Chronicles of just a little more than 4 months. We then pick up with Naka no Oe's government starting to look at internal affairs. For one thing, we are told that he selected his younger brother, the Royal Prince Ohoama, as Crown Prince, and he made updates to the cap-rank system, changing it from 19 ranks to 26 ranks. The first six ranks remained the same, but the name “kwa”, or “flower”, for the 7th through 10th ranks was changed to “Kin”, meaning “brocade”. Furthermore, a “middle” rank was added between the Upper and Lower ranks, further distinguishing each group, and adding 6 extra ranks. Finally, the initial rank, Risshin, was divided into two: Daiken and Shouken. We aren't told why, but it likely meant that they could have more granular distinctions in rank. At the same time that was going on, the court also awarded long swords to the senior members of the great families, and short swords to the senior members of lesser families. Below that, senior members of the Tomo no Miyatsuko and others were given shields and bows and arrows. Furthermore, the vassals, or kakibe, and the domestic retainers, or yakabe, were settled, to use Aston's translation. The kanji used in the text appears to refer to settling a decision or standardizing something, rather than settling as in giving a place to live. It seems to me to mean that the court was settling servants on families: determining what kind and how many servants that various houses could have based on their position in the hierarchy. I can't help but notice that all of these gifts were very martial in nature. That does not mean, of course, that they were necessarily because of the war over Baekje, nor that they were in response to the concern about a possible Tang invasion -- we've seen in the past where swords were gifted to people who had served the court --but it is hard not to connect these gifts with recent worries. We also know that this year, Naka no Oe turned his focus on building defenses, setting up guards and beacon fires on the islands of Tsushima and Iki. Should any unknown fleet be seen coming to the archipelago, the fires would alert the forces at Kyushu, so they could send word and prepare a defense. In addition, the court built an impressive defense for Tsukushi—for the Dazai itself, the seat of the Yamato government in Kyushu. It is called the Mizuki, or Water Castle, though at the time “castle” was more about walls and fortifications than the standalone fortress we tend to think of, today. Along those lines, the Mizuki was an earthen embankment, roughly 1.2 kilometers long, extending from a natural ridgeline to the west across the Mikasa river. Archeological evidence shows it had a moat, and this line of fortifications would have been a line of defense for the Dazai, should anyone try to invade. This construction was so large and impressive that you can still see it, even today. It stands out on the terrain, and it is even visible from overhead photographs. In the third month of 664, we are told that Prince Syeongwang of Baekje and his people, were given a residence at Naniwa. In fact, even though Baekje was no longer an independent kingdom, there appear to have been thousands of Baekje people now living in Yamato, unable to return home. Many of these were former nobles of the Baekje court, which Yamato treated as a foreign extension of its own. Resettling these people would be a major theme for the Chronicles, but we will also see, as we read further on, how their talents were leveraged for the state. Also in the third month, a star fell in the north—it says “in the north of the capital”, but I suspect that anywhere north, south, east, or west of the capital would have seen the same thing “in the north”. There was also an earthquake, which isn't given any particular significance, beyond its mention as a natural phenomenon. On the 17th day of the 5th month of 664, so roughly 2 months later, we are told that Liu Jen'yuan, the Tang dynasty's general in Baekje, sent Guo Wucong to Yamato with a letter and gifts. We aren't told the contents of the letter, but one imagines that this may have been a rather tense exchange. Yamato had just been involved in open warfare against Tang forces on the peninsula, and they still weren't sure if the Tang empire would come after them next. Their only real hope on that front was Goguryeo, since the Tang and Silla were still trying to destroy the Goguryeo kingdom, and that may have kept the Tang forces tied up for a while. No doubt Guo Wucong would have seen some of the defenses that Yamato was constructing during his visit. Guo Wucong would hang around for about seven and a half months. He was given permission to take his leave on the 4th day of the 10th month. Naka no Oe had his friend and Inner Prime Minister, Nakatomi no Kamatari send the Buddhist Priest, Chisho, with presents for Guo Wucong, and he and his officers were granted entertainments before they left as well. Finally, Guo Wucong and his people returned to the Tang on the 12th day of the 12th month. While the delegation from the Tang was in Yamato, we are told of several tragedies. First was that Soga no Murajiko no Oho-omi had passed away. Soga no Murajiko appears to have been another son of Soga no Kuramaro, and thus brother to Soga no Ishikawa no Maro. Unfortunately, we don't have much more on him in the record. Just a month later, we are told that the “Dowager Queen” Shima passed away. Aston translates this as the Queen Grandmother, suggesting that she was Naka no Oe's grandmother. We are also told, that in the 10th month of 664, around the time that Guo Wucong was given leave to depart, that Yeon Gaesomun, the Prime Minister—though perhaps more correctly the despotic ruler—of Goguryeo, died. It is said that he asked his children to remain united, but, well, even if we didn't know how it all turned out, I think we would look somewhat skeptically on any idea that they all did exactly as they were told. Sure enough, in 667 we are told that Gaesomun's eldest son, Namseng, left the capital city of Pyongyang to tour the provinces, and while he was gone his younger brothers conspired with the nobility, and when he came back they refused to let him back in. So Namseng ran off to the Tang court and apparently helped them destroy his own country. This is largely corroborated by other stories about Goguryeo, though the dates do seem to be off. Tang records put Gaesomun's death around 666 CE, which the Samguk Sagi appears to follow, but on his tomb the date would appear to be 665. Confusion like this was easy enough given the different dates and trying to cross-check across different regnal eras. Sure, there were some commonalities, but it was very easy to miscount something. One last note from the twelfth month of 664—it seems that there were omens of apparent prosperity that came to the court from the island of Awaji. First, there was rice that grew up in a farmer's pig trough. The farmer's name is given as Shinuta no Fumibito no Mu, and Mu gathered this rice and stored it up, and thus, every day his wealth increased. Then there was the bridal bed of Iwaki no Sukuri no Oho, of Kurimoto district. They claimed that rice grew up at the head of his brides' mattress during her first night's stay with him. And this wasn't just some brand new shoot, but overnight it formed an ear, and by the morning it bent down and ripened. Then, the following night, another ear was formed. When the bride went out into the courtyard, two keys fell down from heaven, and after she gave them to her husband, Oho, he went on to become a wealthy man. The exact purpose of these stories is unclear, but it seems to be that the Chroniclers are choosing to focus on stories of wealth and growth, which speak to how they wanted this reign as a whole, including the sovereign, to be remembered. However, more tragedy struck the following year, in 665, when Hashibito, another Dowager Queen – this time the wife of Karu, aka Koutoku Tennou - passed away on the 25th day of the 2nd month. On the first day of the 3rd month, 330 people took Buddhist vows for her sake. We are also told that in the second month the ranks of Baekje were cross-referenced with the ranks of Yamato, and then ranks were given out to some of the Baekje nobles that had come over to Yamato. Kwisil Chipsa, who was originally ranked “Dalsol” in Baekje, was accorded “Lower Shoukin”. That was rank 12 of the 26. In comparison, “Dalsol” seems to have been the 2nd rank of 16 in Baekje. Along with handing out rank, over 400 Baekje commoners, both men and women, were given residence in the Kanzaki district in Afumi. This appears to be an area along the Aichi river, running from the Suzuka Mountains, west towards Lake Biwa. The court granted them rice-lands in the following month. At the same time, several high ranking Baekje nobles were put in charge of building castles at strategic points around the archipelago. These included one castle in Nagato, as well as the castles of Ohono and Woyogi, in Tsukushi. Two years later, in 667, we also see the building of Takayasu castle, in Yamato and Yashima castle in Yamada, in Sanuki—modern Kagawa, on Shikoku, facing the Seto Inland Sea passageway. Kaneda castle in Tsushima was also a Baekje-built one. We mentioned something about these castles last episode. They were in the Baekje style, and as I said, the term “castle” here is more about the walls, which were largely made of rammed earth ramparts. This means that you pile up earth and dirt in a layer and then the laborers use tools specifically to tamp it down until it is thick and hard. Then another layer is piled on top and the process is repeated. These walls were often placed on mountain tops, and they would follow the terrain, making them places that were easy to defend. Beyond that, they didn't necessarily have a donjon keep or anything like that—maybe a tower so that one could see a little further, but being at the top of a mountain usually provided all the visual cues that one needed. We know there were other castles made as well. For example, I mentioned last week about Kinojo, in Okayama, the ancient Kibi area. Kinojo is not mentioned in the Nihon Shoki, but it clearly existed back then, and matches the general description of a 7th century mountain castle as built in Baekje. The name means Demon Castle, and there is a story about it that is connected to the local Kibitsu Jinja—the Shrine to Prince Kibi. According to legend, Kibitsu Hiko, aka Prince Kibitsu or, perhaps more appropriately, the Prince of Kibi, came to the area around the time of the Mimaki Iribiko, so probably about the 3rd century, at the head of a large force. Kibitsu Hiko had come to defeat the demon, Ura, who lived in the nearby castle, hence Kinojo, and legend says that he freed the people from the demon's rule. As I also mentioned, last week, this particular castle may have ended up in the Momotaro story. There are those who believe that the story of Momotarou is based on the story of Prince Kibitsu Hiko, and his defeat of the so-called demon, “Ura”. Certainly the story has grown more fantastical, and less connected to the ancient history of the Kibi region, but it still may have its origin in a much more standard legend of a founding prince of the ancient Kibi kingdom that was later changed into a fairy tale. More likely, the castle was built by a Baekje nobleman, often thought to be a prince, who settled in the area. There is the possibility that the demon's name “Ura” came from a mistranslation of his name, or it is also possible that he was unrelated to the story at all. The Kibitsu Hiko legend may have incorporated the castle, Kinojo, at a later date, once people had forgotten when and why the castle was actually built. It would make sense if Kinojo had been built as part of the defenses for Yamato, as that area overlooks a large part of the fertile plains of Okayama and out beyond Kojima to the Seto Inland Sea -- it is perched over a key overland route from the western edge of Honshu to Yamato, and there would have been several ways to signal boats to put to sea to intercept forces on the water. . This all suggests to me that Kinojo was probably part of Naka no Oe's castle-building effort, even if it isn't specifically remembered in the Chronicle. But building castles wasn't enough to bring peace of mind that Yamato would survive a Tang invasion, and it is possibly as a defensive measure that Naka no Oe would go on to do something truly incredible—he would eventually move the capital from Asuka and Naniwa all the way to the shores of Lake Biwa itself, establishing the Ohotsu palace. This was a truly extreme step that didn't endear Naka no Oe to the court, but it had several advantages. For one thing, this move pulled the capital further away from the sea routes, meaning that if they were attacked, they had a more defensible position. Even more so than Yamato, the Afumi region around Lake Biwa is surrounded by mountains, with a few narrow passes that restricted movement in and out. One of these is the famous Sekigahara, which remained a choke point even up to modern times. The name even means the Field of the Barrier, indicating the barrier and checkpoint that had been set up there in ancient times. Moving the capital also pulled the court away from some of the previous political centers, which may have been another feature that made it attractive to Naka no Oe. Many capital moves have been made, at least in part, to get farther away from strong Buddhist temples, and this certainly would have moved things out of the Asuka region, which by now was a hotbed of Buddhist temple activity. But we'll talk about that all more, next episode. 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

Episode 107 (S4E7)- War By Other Means

Friday Night History

Play Episode Listen Later Apr 25, 2025 24:48

A new Ashina succession crisis threatens the balance of power! Date Masamune puts forth his own brother for headship, but house Satake of Hitachi has other plans. And what does Toyotomi Hideyoshi think of all this?⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Subscribe to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Riversidewings on Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, or buy ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠some merch at Fourthwall⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. (Music is "Shinshun Ryoutei," "Kyoto no Ohayashi," "Hokora Uta," and "Yamagami no Yashiro," from 「MOMIZizm MUSiC（もみじば）｜フリーBGM 」)

music kyoto fourth wall hitachi toyotomi hideyoshi date masamune ashina

Lady Nene: Female Samurai?

Echoes of History

Play Episode Listen Later Mar 10, 2025 32:42

Assassin's Creed Shadows introduces us to some of Japan's mightiest historical leaders. Yet, "beside every great man is an ever greater woman". One of the women behind the great unifiers of this era was Lady Nene. Wife of Toyotomi HIdeyoshi, one of the highest-ranking men in Sengoku Japan, she arguably wielded as much political sway as her husband… Matt Lewis is joined once again by Lesley Downer to explain the role Lady Nene played in the unification of Japan, and what her story tells us about being a woman in late Sengoku era.Echoes of History is a Ubisoft podcast, brought to you by History Hit. Hosted by: Matt LewisEdited by: Alex JonesProduced by: Matt Lewis, Robin McConnell, Peta StamperSenior Producer: Anne-Marie LuffProduction Manager: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettMusic by The FlightIf you liked this podcast please subscribe, share, rate & review. Take part in our listener survey here.Tell us your favourite Assassin's Creed game or podcast episode at echoes-of-history@historyhit.com Hosted on Acast. See acast.com/privacy for more information.

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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Beato Justo Takayama Ukon, Samurai : 5 de febrero - con Juan Pablo García

Santo del Día

Play Episode Listen Later Feb 5, 2025 35:26

Iustus (Justo, en español) Takayama nació en 1552, tres años después que el misionero jesuita San Francisco Javier introdujera el cristianismo en Japón. Siendo Samurai y de clase alta, él y su familia se convirtieron al cristianismo y vivieron su fe pública y congruentemente, hasta que el gobernante Toyotomi Hideyoshi no permitió más el cristianismo en Japón. Justo renunció a su alta posición social y a sus riquezas por amor a Cristo. Murió en 1615 en el exilio en Manila, Filipinas. Con tu ayuda podremos continuar con este proyecto: https://www.paypal.com/donate/?hosted_button_id=GZMHJDMXG8L22&fbclid=PAZXh0bgNhZW0CMTEAAabzPiBLoj2NefLbiwGBbXS1Ckn9xG8o9stwEGRXwQnsnoRllvac_CUJ_cU_aem_oPr5pU3Gmbo2qA3t6j-zkg

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Lafcadio Hearn: 2024 King of Carnival (A Mardi Gras Super-Sized Special)

Play Episode Listen Later Jan 7, 2025 72:20

2024 was a special year for Carnival and the Japan-New Orleans connection! Lafcadio Hearn's life & works inspired the theme for Rex Parade 2024: "The Two Worlds of Lafcadio Hearn - New Orleans & Japan". But why Hearn? What went into the float design? What other ways has Hearn left a lasting impact on both New Orleans & Japan? Find out today with a super-sized special Mardi Gras bonus episode, featuring insights from Rex historian/archivist Will French & historian/archivist emeritus Dr. Stephen Hales, Royal Artists float designer/artistic director Caroline Thomas, Lafcadio Hearn's great grandson Bon Koizumi, legendary chef John Folse, Captain of the Krewe of Lafcadio John Kelly, JSNO's resident Lafcadio Hearn expert Matthew Smith, and even the Mayor of Matsue Akihito Uesada! Get ready for Mardi Gras 2025 by reflecting on this unique connection between New Orleans & Japan!------ 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!------ Music Credits ------Background music provided by: Royalty Free Music by Giorgio Di Campo for Free Sound Music http://freesoundmusic.eu FreeSoundMusic on Youtube Link to Original Sound Clip------ Audio Clip Credits ------Thanks to Dominic Massa & everyone at WYES for allowing us to use some of the audio from the below Rex Clips:Segment about Royal Artist & Float DesignFull 2024 Rex Ball Coverage (Krewe of Lafcadio/Nicholls State segment)Thanks to Matsue City Hall & Mayor Akihito Uesada for their video message below:Message from Matsue Mayor Akihito Uesada------ 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 Hearn/Matsue/History Episodes ------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)Explore Matsue ft. Nicholas McCullough (S4E19)Jokichi Takamine: The Earliest Bridge Between New Orleans & Japan ft. Stephen Lyman (S4E13)The Life & Legacy of Lafcadio Hearn ft. Bon & Shoko Koizumi (S1E9)Matsue & New Orleans: Sister Cities ft. Dr. Samantha Perez (S1E2)------ Links about Rex ------2024 Rex Parade/Float PDF with Full DesignsCaroline Thomas's Website------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

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Ep66: The Rule of Law Under Martial Governance

Everyday Samurai Life

Play Episode Listen Later Dec 31, 2024 37:16

A reading and commentary on Dr. Edwin Vieira's By Tyranny Out of Necessity: The Bastardy of Martial Law, Chapter 4, Section 3. The discussion revolves around the themes of liberty and security, drawing on historical and contemporary contexts. The episode begins with a Samurai maxim, "After the victory, tighten your helmet strap," attributed to Toyotomi Hideyoshi, a Sengoku Jidai warlord who rose from peasant roots to become a de facto leader before Tokugawa Ieyasu's victory at Sekigahara. Hideyoshi's philosophy of preparing for future challenges even after victories is emphasized, highlighting the nature of change and impermanence. The episode then transitions to contemporary political changes, noting favorable shifts towards liberty in December 2024 but also recognizing opposing forces, such as attacks on private property and ongoing global conflicts. The speakers stress the importance of warriors expecting the unexpected and practicing mindfulness, sensory clarity, and equanimity. A significant portion of the episode is dedicated to discussing Dr. Edwin Vieira's book, "By Tyranny Out of Necessity, the Bastardy of Martial Law," which explores the concept of martial law and its implications. The speakers outline the plans and policies for martial law, emphasizing the constitutional remedies available and the role of the Second Amendment in supporting a well-regulated militia. They argue that decentralized, localized execution of law prevents tyranny and highlight tools of liberty like jury nullification, secession, and revolution. The episode delves into the theory of martial governance, where military deployment imposes law and order, potentially leading to the suppression of legitimate governments by rogue officials. The speakers discuss the authority of the occupant in occupied territories, the potential for martial governance to override constitutional protections, and the imposition of censorship, control of communication, and restriction of movement. The speakers also address the potential for a national paramilitary police state, justified by emergencies and war powers, and call for refutation of legal arguments for martial law and governance. They emphasize the importance of martial arts training, armed self-defense, and the need for the public to be organized, armed, and disciplined to maintain constitutional order. Stay in touch: Link.EverydaySamurai.Life Book: https://go.everydaysamurai.life/EoGCS 00:00 Mindfulness skills to combat technocracy and tyranny. 00:36 - Samurai Maxim and Political Changes 03:21 - Martial Law and Government Authority 05:39 Military occupation replaces legitimate government's authority. 06:43 - Military Occupation and Governance Rules 07:25 War could lead to military governance overriding laws. 11:01 - Control Over Occupied Territories 11:25 Occupier may suspend or corrupt local courts. 14:47 - Martial Law Regulations 15:49 General rule: aid enemy, tried by military. 18:42 - Authority and Requisition Rights 20:36 Loss of communication, freedom, and forced labor. 22:25 - Occupation Law and Governance 22:42 Occupiers exploit immunities, fostering lawless institutional culture. 26:19 - Legal Rationalizations of Martial Governance 29:49 - Analysis of Police State Apparatus 29:31 Constitution opposes martial governance; skepticism warranted. 33:22 - Role of Martial Governance 34:52 Martial arts: truth, discernment, governance, freedom. 35:45 Discernment, books, training: securing a free state.

Season 5 Recap ft. SURPRISE GUEST

Play Episode Listen Later Dec 13, 2024 73:18

This season was a long one! The Krewe re-groups to reflect on Season 5 as a whole, and everything that went into it... with a SPECIAL GUEST! Join us for one last audio journey in Season 5 as we discuss all the milestones, top moments, challenges, & fun anecdotes, in addition to a look ahead to Season 6 & listener feedback! Let's GO!------ 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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The Castles of Japan ft. William de Lange

Play Episode Listen Later Nov 29, 2024 63:52

How many original castles does Japan ACTUALLY have standing? Where is Japan's oldest castle located? When counting castles in Japan, do castle ruins factor in? The Krewe is joined by William de Lange, the author of An Encyclopedia of Japanese Castles & many other Japan-related publications, to get the answer to these questions and so many more!------ 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 Architecture & History Episodes ------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)Change in Urban & Rural Japanese Communities ft. Azby Brown (S5E15)KOJ Podcast S5E6 - Inside Japanese Homes & Architecture ft. Azby Brown (S5E6)Kendo: The Way of the Sword ft. Alexander Bennett, 7th Dan in Kendo (S4E16)Jokichi Takamine: The Earliest Bridge Between New Orleans & Japan ft. Stephen Lyman (S4E13)The Chrysanthemum Throne ft. Dr. Hiromu Nagahara [Part 2] (S2E18)The Chrysanthemum Throne ft. Dr. Hiromu Nagahara [Part 1] (S2E17)The Age of Lady Samurai ft. Tomoko Kitagawa (S1E12)------ Links about William de Lange ------An Encyclopedia of Japanese Castles (Amazon)Japan Then & Now (Amazon, Released June 2024)Walking the Edo Sanpu (Amazon, Released August 2024)William's Website------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

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The Greatest Samurai Battle ⚔️

The Retrospectors

Play Episode Listen Later Oct 21, 2024 11:20

The Battle of Sekigahara, on 21st October, 1600, was the largest in Japanese feudal history, with over 160,000 troops involved. And stakes were high: the victor, Tokugawa Ieyasu, became the Shōgun of Japan, initiating the Edo period; whilst the leader of the losing Western army, Ishida Mitsunari, was beheaded. The battle itself was chaotic, partly due to defections, with several commanders secretly switching sides, leading to confusion and collapse. But, despite the battle's inclusion of modern firearms introduced by the Portuguese, the aftermath saw a return to the cult of the sword! In this episode, Arion, Rebecca, and Olly discover how the morning fog caused a clumsy start to the fighting; explain how Toyotomi Hideyoshi's succession struggles lead to a powerful power vacuum; and reveal how Ieyasu matched his superiority in battle with some seriously savvy backstairs politicking… Further Reading: • 'Shōgun: The Incredible True Story of the Battle of Sekigahara' (Esquire, 2024): https://www.esquire.com/entertainment/tv/a60382366/shogun-battle-of-sekigahara-true-story/ • ‘Battle of Sekigahara - Gettysburg National Military Park' (U.S. National Park Service, 2022): https://www.nps.gov/gett/learn/historyculture/battle-of-sekigahara.htm • ‘Masterpiece: Lord Toranaga Fights And Wins The Battle Of Sekigahara Against Ishido And Becomes Shogun' (NBC, 1980): https://www.youtube.com/watch?v=IGYI6NVtzAg Love the show? Support us! Join

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Enjoying Shojo Anime & Manga ft. Taryn of Manga Lela

Play Episode Listen Later Oct 11, 2024 51:09

This one goes out to all the ladies out there... well, and the fellas too if you're interested! The Krewe sits down with avid shojo enthusiast Taryn of Manga Lela Instagram/TikTok fame to talk all things shojo. Together they explore the variety of shojo genres, some challenges faced in the shojo industry, & what makes shojo different from those rambunctious shonen titles! Don't miss out!------ 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 Anime/Manga/Pop Culture Episodes ------The Japanese Pop Music Scene ft. Patrick St. Michel (S5E10)Akira Toriyama: Legacy of a Legend ft. Matt Alt (S5E3)The History & Evolution of Godzilla ft. Dr. William (Bill) Tsutsui (S5E1)Thoughts on Godzilla Minus One ft. Dr. William (Bill) Tsutsui (S4Bonus)The History of Nintendo ft. Matt Alt (S4E18)Visiting Themed Cafes in Japan ft. Chris Nilghe of TDR Explorer (S4E15)Japanese Mascot Mania ft. Chris Carlier of Mondo Mascots (S4E8)Tokusatsu Talk with a Super Sentai ft. Sotaro Yasuda aka GekiChopper (S4E6)The Evolution of PokéMania ft Daniel Dockery [Part 2] (S4E3)The Evolution of PokéMania ft Daniel Dockery [Part 1] (S4E2)Japanese Independent Film Industry ft. Award Winning Director Eiji Uchida (S3E18)City Pop & Yu ft. Yu Hayami (S3E14)How Marvel Comics Changed Tokusatsu & Japan Forever ft Gene & Ted Pelc (Guest Host, Matt Alt) (S3E13)Talking Shonen Anime Series ft. Kyle Hebert (S3E10)Japanese Pro Wrestling ft. Baliyan Akki (Part 2) (S3E6)Japanese Pro Wrestling ft. Baliyan Akki (Part 1) (S3E5)Exploring Enka ft. Jerome White Jr aka ジェロ / Jero (S3E1)Japanese Arcades (S2E16)How to Watch Anime: Subbed vs. Dubbed ft. Dan Woren (S2E9)Japanese Theme Parks ft. TDR Explorer (S2E4)Manga: Literature & An Art Form ft. Danica Davidson (S2E3)The Fantastical World of Studio Ghibli ft. Steve Alpert (S2E1)The Greatest Anime of All Time Pt. 3: Modern Day Anime (2010's-Present) (S1E18)The Greatest Anime of All Time Pt. 2: The Golden Age (1990's-2010's) (S1E16)The Greatest Anime of All Time Pt. 1: Nostalgia (60's-80's) (S1E5)We Love Pokemon: Celebrating 25 Years (S1E3)Why Japan ft. Matt Alt (S1E1)------ Links about Taryn/Manga Lela------Taryn's LinksTaryn on TikTokTaryn on InstagramTaryn on Twitter/X------ JSNO Upcoming Events ------JSNO Event CalendarJapan Fest Sign-UpJSNO Annual Meeting RegistrationJoin JSNO Today!

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Lesley Downer and How Empresses shaped Japan

Books on Asia

Play Episode Listen Later Sep 24, 2024 33:17

Amy Chavez speaks with Lesley Downer, an expert on Japanese culture and history who writes both fiction and non-fiction. Her novels transport readers to the intriguing world of 19th-century Japan, while her non-fiction takes us along the Narrow Road to the Deep North with poet Matsuo Basho; behind the scenes of the Japanese geisha community; and into the intrigues of the richest family in Japan. In this episode, she discusses her just-released The Shortest History of Japan: From Mythical Origins to Pop Culture Powerhouse, which provides a concise yet detailed account of Japanese history.Lesley highlights the significance of historical figures like Himiko, the shaman queen who unified Yamatai, and Empresses Suiko and Koken, who ruled Japan in their own right. She also touches on the feminist movement in Japan, particularly the contributions of Hiratsuka Raicho and Akiko Yosano. Lastly, she shares insights into her writing career, including her transition from nonfiction to fiction and her research on geisha.Lesley mentions Yosano Akiko's poem "Until Death Do Us Part" ("Shini tanoma") which she wrote before her brother went off to war:Until Death Do Us Partby Yosano AkikoThough my body dies,My soul will remain with you.Until the end of time,Let us pledge to be together,Until death do us part.(translation: ChatGPT 4o)Lesley's three favorite books on Japan:1. Japan Journal, 1855-1861 (1964) by Henry Heusken, which covers the author's experiences during his time as the secretary and interpreter for Townsend Harris, the first U.S. Consul General to Japan.2. As We Saw Them: The First Japanese Embassy to the United States (1979) by Masao Miyoshi, about the first Japanese diplomats who visited the United States in 1860.3. Taiko: An Epic Novel of War and Glory in Feudal Japan (1992) by Yoshikawa Eiij, a historical novel that tells the story of Toyotomi Hideyoshi, one of Japan's greatest warlords and unifiers during the Sengoku period. The Books on Asia Podcast is sponsored by Stone Bridge Press. Check out their books on Japan at the publisher's website.Amy Chavez, podcast host, is author of Amy's Guide to Best Behavior in Japan and The Widow, the Priest, and the Octopus Hunter: Discovering a Lost Way of Life on a Secluded Japanese Island.For more podcast episodes, visit the Books on Asia website or subscribe to the Books on Asia podcast.

Foreign-Born Samurai: William Adams ft. Nathan Ledbetter (Guest Host, Dr. Samantha Perez)

Play Episode Listen Later Sep 20, 2024 60:57

Historians Nathan Ledbetter & Dr. Samantha Perez rejoin the Krewe to continue our conversation on foreign-born samurai, this time highlighting the life of William Adams! In this episode, we explore his relationships with both Japanese & non-Japanese while in Japan, the similarities between William Adams's story & House of the Dragon (what?!), how he was a big inspiration for James Clavell's classic novel (and the adaptations) Shogun... AND SO MUCH MORE!------ 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 History Episodes ------Foreign-Born Samurai: Yasuke ft. Nathan Ledbetter (Guest Host, Dr. Samantha Perez) (S5E16)Kendo: The Way of the Sword ft. Alexander Bennett, 7th Dan in Kendo (S4E16)Jokichi Takamine: The Earliest Bridge Between New Orleans & Japan ft. Stephen Lyman (S4E13)How Marvel Comics Changed Tokusatsu & Japan Forever ft Gene & Ted Pelc (Guest Host, Matt Alt) (S3E13)The Chrysanthemum Throne ft. Dr. Hiromu Nagahara [Part 2] (S2E18)The Chrysanthemum Throne ft. Dr. Hiromu Nagahara [Part 1] (S2E17)The Age of Lady Samurai ft. Tomoko Kitagawa (S1E12)The Life & Legacy of Lafcadio Hearn ft. Bon & Shoko Koizumi (S1E9)------ Links about Nate ------Ubisoft's Echoes of History "Japan's First Unifier: Oda Nobunaga"Ubisoft's Echoes of History "Samurai vs Shinobi: The Tensho Iga War"Nate on BlueSky------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

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Foreign-Born Samurai: Yasuke ft. Nathan Ledbetter (Guest Host, Dr. Samantha Perez)

Play Episode Listen Later Aug 30, 2024 63:32

Joined by guest host Dr. Samantha Perez, the Krewe sits down with Princeton's Nathan Ledbetter to unpack how the term "samurai" evolved over the centuries and dig into foreign-born samurai, specifically Yasuke. Uncover everything they you need to know about the African samurai right here in this episode... AND SO MUCH MORE!------ 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 History Episodes ------Kendo: The Way of the Sword ft. Alexander Bennett, 7th Dan in Kendo (S4E16)Jokichi Takamine: The Earliest Bridge Between New Orleans & Japan ft. Stephen Lyman (S4E13)How Marvel Comics Changed Tokusatsu & Japan Forever ft Gene & Ted Pelc (Guest Host, Matt Alt) (S3E13)The Chrysanthemum Throne ft. Dr. Hiromu Nagahara [Part 2] (S2E18)The Chrysanthemum Throne ft. Dr. Hiromu Nagahara [Part 1] (S2E17)The Age of Lady Samurai ft. Tomoko Kitagawa (S1E12)The Life & Legacy of Lafcadio Hearn ft. Bon & Shoko Koizumi (S1E9)------ Links about Nate ------Ubisoft's Echoes of History "Japan's First Unifier: Oda Nobunaga"Ubisoft's Echoes of History "Samurai vs Shinobi: The Tensho Iga War"Nate on BlueSky------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

amazon spotify tiktok google apple interview japan africa diversity recovery resilience new orleans african harvard portugal tokyo deep dive sustainability controversy nintendo sustainable dutch ambassadors wood anime stitcher ninjas sword godzilla pop culture architecture slavery agriculture yale uncover migration zen earthquakes buddhism sake perez portuguese alt population carpenter ubisoft echoes aesthetics tsunamis resiliency manga samurai sushi karate hiroshima osaka skiing mozambique ramen jesuits assassin's creed fukushima soma kyoto kaiju temples shogun community service bamboo modern art quake zero waste contemporary art nagasaki far east goa circular economy community support nuclear power tofu otaku edo megalopolis countryside gojira zencastr revitalization hokkaido yasuke hitachi sapporo geisha nagoya noto kura fukuoka ledbetter shinto carpentry depopulation nippon victorian era tokusatsu portugese shrines japanese culture taiko caste system veranda showa francis xavier environmental factors sendai kyushu sustainable practices international programs krewe japan times tohoku shikoku heisei okuma pagoda japanese art afro samurai tokugawa torii james clavell fukushima daiichi sashimi maiko taira reiwa nihon exchange program minka tatami lafcadio hearn tokyo bay nihongo japan podcast kanazawa nuclear fallout oda nobunaga japanese cinema ibaraki japanese buddhism townhouses william adams nuclear testing japan society exclusion zone toyotomi hideyoshi japan earthquake foreign born matt alt kengo kuma international exchange japanese gardens great east japan earthquake microclimate namie mext safecast african slaves fukushima prefecture daiichi akiya japanese movies sengoku period assassin's creed italian jesuit omotesando kamikatsu noto peninsula victorian period sohma japanese carpentry toyotomi

The Great Change

Play Episode Listen Later Aug 1, 2024 48:40

We are finally starting to get into the Taika era and the Taika reforms, which would really start the transformation of Yamato into the bureaucratic state of the Nara period. This episode, we look back at how the Yamato state had been changing up to this point, some of the possible influences and precursors, and then dive into some of the first edicts, largely dealing with sending out governors to the provinces. These governors, or "kokushi", were originally temporary positions, limited in what they could do. More info over at https://sengokudaimyo.com/podcast/episode-108 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is Episode 108: The Great Change ……………….. The Kuni no Miyatsuko, hereditary leader of his lands, likely heard the news before they arrived. Apparently Yamato was sending out an official—a kokushi—who was going to be doing some sort of survey. Whatever. Just another person from Yamato's court—what did it matter? His family had been in charge of the local lands for as long as anyone remembered, and while they might give nominal fealty to the Oho-kimi in Yamato, along with the occasional bit of taxes, paid in rice, what consequence was it to him? Some might say he was a big fish in a small pond, but it was his pond. Always had been, and always would be. Wouldn't it? ……………….. And we are back with our regular chronological podcast, and we are finally going to pick back up on the fall out from the events of 645, the Isshi Incident, when Prince Naka no Oe orchestrated the murder of Soga no Iruka, and later his father, Soga no Emishi, in full view of the court, including his mother, Takara, aka Kougyoku Tennou. That incident would be the start of Naka no Oe's own rise to power and the reshaping of Yamato from the its longstanding clan based system of government to a new national government of laws and punishments, known generally as the Ritsuryo system. This episode we'll dive into this new system and the so-called “Taika reforms” that brought it about, the changes it ushered in, and the ripples this sent throughout the entire archipelago. The term “Taika” itself means “Great Change”, and it isn't clear to me if it was picked because they expected to be making big changes or after the fact, but in the minds of most Japanese historians it is quite accurate. The entire system actually took about a century or so to really come together—we often think of the Ritsuryo system as it was in its final version. This period, though, is where things kicked off, so we'll be setting the stage and talking about some of the edicts during this period that eventually became the written code of the Ritsuryo system. This was started by Naka no Oe who, spoiler alert, would eventually reign as sovereign and be known as Tenchi Tennou. The system he helps put into place would continue to be used and refined even after his death and even after the end of the period covered by the Nihon Shoki. So after some background, we'll get to some of the very first edicts this episode, and then spend more time on them again, in the future. The RitsuryoThe Ritsuryo system was based largely on continental models, with Confucian ideals and the legal code of the Tang dynasty having particular influence. And as we discuss these changes, which were huge, I'll start with some clarifications and caveats. This was a system of government based largely on continental models, with Confucian ideals and the legal code of the Tang dynasty having particular influence. That One of the first things to emphasize is that said, itthis wasn't exactly an immediate revolution and reformation. Based on the entries in the Nihon Shoki, some of the work had already been started long before Naka no Oe came on the scene, largely attributed to the influence of Prince Umayado, aka Shotoku Taishi, and things like the 17 article constitution and rank system, which we discussed back in episode 95. And even after its initial implementation, there would come various tweaks to the system. Although there are numerous edicts made in the initial years of what is known as the Taika era, leading this change to often be given the nickname of the “Taika reforms”, the earliest formal administrative codes would come much later, firming up in the 8th century. Another thing to keep in mind as we realize, as we start looking at these changes is that the Yamato courtit didn't necessarily discard the old system, either. Changes like this take time, and something even if it is implemented for a year or two , it might not stick. This is one of the reasons that it is important that two of the apparent architects of the new system for these changes were there present through much of its implementation, actively guiding and shaping the process direction that the changes would take. These two individuals at wereas Prince Naka no Oe and Nakatomi no Kamako, later known in this reign as Kamatari, which is the name I'm going to use from here on out as it is the much more well known in case anyone decides to look up information later. Finally, I would also note that many of these changes were being applied at the level of the elites of society, how they organized power and how they approached governance – but we should also spare a thought for how this affected the majority of people. After all, it was the majority of people who were working the fields, cutting the wood, or fishing the seas. The elites were often otherwise engaged, and whichthat isn't to say that they did nothing. Often they were coordinating and bringing things together, but that was a smaller part of the overall population. In these reforms we get to see some rare glimpses into how all of thisit may have affected people beyond just the court elites. To set this up, let's start with a look at what brought us here, and how things changed over time and how they had governed things up until now—or at least as best as we can make out from our various sources. From there we can take a look at some of the earliest edicts related to the changes evolution in the government, focusing how they focused on consolidating the power and support at the center of the Yamato court and starteding to make more concrete Yamato's control across the rest of the archipelago. We've covered much of the development of complex society in Yamato this in previous episodes: How Yayoi society came with or at least introduced a form of stratification evident in graves, grave goods, as well as other patterns of lifeways. Local elites rose up to oversee communities, and eventually extended their influence, creating the various “kuni”, or countries—regional collections of communities that came together under a leadership structure and some shared cultural values. Some of the earliest stories give us the Hiko-Hime leadership structure, often with a male and female head of state, though sometimes shown as elder and younger co-rulers. This is backed up by some evidence in the kofun era, as we see large, single-purpose tomb mounds built for what we can only assume are the elite. Their construction would have required control of a large labor force, indicating a certain amount of their power, and their shape and various burial goods have further suggested, at least to scholars like Kishimoto, that there may have been a division of rulership, at least early on. We've talked about the spread of Yamato style round keyhole shaped kofun through the archipelago and how the popularity of that kofun shape demonstrated Yamato's influence but in the shape of their kofun, but that didn't necessarily accompany a change in change the actual dynamics of local government, other than demonstrating Yamato's increased influence. The next thing we see in the record, I would argue, is the change to a familial based system, or the Bemin-sei. This is what we've talked about periodically in terms of both the uji, familial groups or clans, and the “be” familial or occupational groups, but here I'll give an overview of the whole practice and what its development means in the sense of changing approaches to organizing and governing a complex society. The Bemin system was a means of further dividing and categorizing people in society, . It is rooted in continental concepts of a familial group. Prior to the 5th century, there isn't a clear indication of familial clans in Yamato, though that doesn't mean people didn't know where they were from. They still remembered who their ancestors were, and that was important, often tracing back to mythical and legendary individuals who are recorded as gods, or kami. I suspect, however, that in the smaller communities of the Yayoi period, where you were from was as a good an indicator of your relationships as anything else. Farming is a pretty sedentary lifestyle, and if you know all of your neighbors there isn't as much need to divide each other up into specific familial groups. It was more important that I'm from this village or region than I'm from this particular family. And so the oldest stories in the Nihon Shoki and the Kojiki only refer to individuals by their names or by locatives. Occasionally we will be told that so-and-so was an ancestor of this or that uji, or clan, but it is telling that they don't use the clan name with that person. Surnames do become important, however, in the Bemin system. But they are only really important for those in the upper tiers of society. Amongst the farmers and other commoners—the heimin—you often won't find specific surnames, or people will use pure locatives or something similar to refer to a person. Surnames were for people a little further up the social food chain. From what we can tell, the uji structure likely started with the “-Be” families, trying to set up groups of individuals who were in charge of certain economic activities beyond just farming the land. The Imbe, the Mononobe, the Abe, the Kuratsukuribe, and the Kusakabe are all examples of family names ending in “-Be”. Some, like Kuratsukuribe, Inukaibe, and Umakaibe are all fairly straightforward: These are groups that were set up around particular industries. Kuratsukuri literally means “saddle-making”, so the Kuratsukuri-be are the saddlemakers. Inukai and Umakai refer to the ones who kept or raised the dogs and horses. Setting up a familial or clan unit around a certain profession was one way of organizing society so that you had the things that you needed. Such jobs were often inherited, anyway, passing from father to son, mother to daughter, etc. So it makes some sense. And the clan, or uji, structure meant that there was a person or persons at the head of the familial unit who could be responsible for coordinating efforts across different, sometimes dispersed, groups of people. The thing is, there is no indication that the people in these professions were necessarily related to each other prior to this organization, and in many ways the idea that they were a family with a common ancestor was a created fiction. There may have been some relationship—for instance, weaver groups were often centered on immigrant groups that came over from the continent with knowledge of specific techniques, so there was likely some pre-existing relationship, but they weren't necessarily what we would consider family, related by blood, to one another. Over time these groups became actual clans—children were born into them and remained, unless they specifically were split off into a different uji for some reason. Some of them dropped the “-Be” part of their name—in some instances it seems this may have created a distinction between the line at the head of the clan vice the other members, but that distinction isn't entirely clear. Furthermore, members of these clans were not, ultimately, restricted to the hereditary jobs for which the clan had been created. There are also clans that appear to be more about location, possibly local rulers or magnates. For example, there are the Munakata and the Miwa, referring to local chiefs or lords of the Munakata and Miwa areas, both important ritual areas. The clans formed another function as well, as each clan had a kabane, which was an early form of social rank. Some of these ranks appear to have come from titles or positions. So, for instance, you have the Omi, the Muraji, the Kimi, and the Atahe. Early on, Muraji appears to be the more prestigious title, with the Ohomuraji being the head of a Muraji level house that was also a key member of the government. Omi, meaning minister, eventually came to be seen as more prestigious, however. Meanwhile, both were more presitiousprestigious than the term “Kimi”, although that may have originated as a term for the rulers of the local countries, which makes sense if you consider that the Yamato sovereign was the Oho-kimi, or the Great Kimi, much as the Oho-omi was in charge of an Omi group and the Ohomuraji was in charge of a Muraji level house. There are also Omi and Muraji households for whom there is no Oho-omi or Oho-muraji ever mentioned, but only members of the Omi and Muraji ranked families were considered for positions at the top of the court hierarchy. This All of this clan and rank system began to change in the 6th century during the reign of Toyomike Kashikiya Hime, aka Suiko Tenno, with the introduction of the 17 article constitution and new rank system. While both of these developments are of debatable veracity, since the chroniclers likely made this change seem much more structured than it actually was in practice, —there is probably at least something to the idea that the Yamato court y werewas adopting more continental ideas regarding state governance. The rank system, in particular, was a step towards recognizing individuals above simply their inherited social position. While kabane rank was applied to an entire uji, the new rank was applied to individuals alone, meaning that an individual could be recognized without necessarily rewarding every other person holding their same surname. At the same time, more and more books were coming in from the continent. Some of these were focused on the new Buddhist religion, but there were also other works, based on a variety of subjects and introducing the Yamato court to some of the philosophical ideas of what government should be. And then there were various envoys sent to the Sui and Tang courts in the early 7th century, where they would have seen how things were working there. Nonetheless, to be clear, we don't know it is unclear just how far Yamato control extended across the archipelago. We know that in the 5th century there were individuals who considered themselves part of the Yamato court structure from the Kantou to Kyuushuu. In the Nihon Shoki, we also see the establishment of Miyake up and down the archipelago, from as far out as Kamitsukenu, aka Kozuke, to the western edge of Kyushu, in the early 6th century. These were areas of rice-land which owed their output to the Yamato court or a particular endeavor. They would have had officials there tied to the court to oversee the miyake, providing a local court presence, but how much this translated into direct Yamato control is hard to say. Then there is the Dazai , the Yamato outpost in Kyushu, set up in the area of Tsukushi, modern Fukuoka Prefecture, largely following the Iwai Rebellion, and which we . We talked about this some in the Gishiwajinden Tour episode about Ito and Na, extending a more directand how the Yamato government extended a more direct, and explicitly military, presence in Kyushu. Still, the individual lands of places like Hi, Toyo, Kibi, Owari, or Musashi were all governed by the Kuni no Miyatsuko, the Yamato court's term for the various chieftains or rulers of the different lands. And that gets us roughly to the situation where we are now, in 645. Prince Naka no Oe hadand been talking with his good friend Nakatomi no Kamatari about how things should be, ever since the day that Kamatari had helped him out at a kemari game—something akin to group hackey-sack with a volleyball. As we've discussed in past episodes, a lot of this sense of “how things should be” related to nipping the power of Soga no Iruka and Soga no Emishi in the bud, cutting off what they no doubt saw as a thread to imperial power and the ”right way of doing things”. But Tthe two had also been taking lessons from the Priest Minabuchi, and, like students everywhere, they thought they had figured this whole government thing out as well. They'd been reading the classics and would have had access to the reports from various envoys and ambassadors to the Tang court. The last one had left in 630 and returned in 632. They would no doubt have seen the workings of the Tang dynasty law code of 624 and the subsequent update in 627. Naka no Oe and Kamatari may have even heard news of the update in 637. Thise law code, implemented by Tang Taizong, relied on Confucian and Legalist theory. It wasn't the first law code in East Asia, or even the Yellow River basin , but it is one of the most significant and influential, and the earliest for which we have the actual code itself—though the extant version is from 653, about eight years after the events of 645., butHowever, as we'll see, all of this was well withing the timeframe which the Ritsuryo system was used and updated, itself. So, Naka no Oe and Kamatari have a shiny new document in their hands, promising an organized system of government very different from the status quo in Yamato to date. However, the Tang law code did have a problem: It was undeniably centered in the imperial culture of the Yellow River and Yangzi River basins. These areas had long had the concept of empire, and even in the chaotic period of the Sixteen Kingdoms and the Northern and Southern dynasties, the concept of an empire that ruled “All Under Heaven”, or “Tianxia” was something that people generally accepted. The Wa polities of the Japanese archipelago, even as they were now consuming media from the continent, still operated under their own cultural imaginaries of how the world was ordered and how government operated. And so the code couldn't just be adopted wholesale: It would have to be adapted to the needs and demands of the Wa polity. I should note that this was unlikely the reforms that took place in Yamato were sole effort of Naka no Oe and Kamatari, and much of what is written suggests that this wasn't done simply through autocratic fiat, but included some key politicking. This started even before the Isshi Incident. Kamatari already had close ties with Prince Karu before he met with Naka no Oe. Kamatari and Naka no Oe had also brought Soga no Kurayamada no Ishikawa no Maro into their confidence, a member of the Soga family. The Fujiwara family history, the Toushi Kaden, compiled by Fujiwara Nakamaro in the 8th century, describes Maro—referenced as Soga no Yamada—as a man of particular and upright character. He also appears to have had a beef with his cousin , Soga no Iruka, and was ambitious. I'm not sure just how much Naka no Oe and Kamatari were sharing their plans about reforming the State at this point, or if they were simply concentrating efforts on bringing down—that is to say murdering—Soga no Iruka. The Toushi Kaden mentions that others were also brought around to at least the idea that something had to be done about Soga no Iruka, though nobody was quite willing to speak out for fear of Soga no Iruka and his father, Emishi, and what they could do to someone's reputation—or worse. After all, Soga no Iruka had only recently killed the Prince Yamashiro no Oe, reportedly as part of a plot to ensure Prince Furubito would be next elevated to the throne. On the other hand, not much information seems to be given about the reforms until they are enacted. And so after the Isshi Incident, we see our murderous firebrands taking the reins of power. As we noted back in episode 106, Prince Karu was encouraged to take the throne, while Prince Furubito no Ohoye retired from the world and took orders at a temple in Yoshino. Naka no Oe had been offered the throne, we are told, but turned it down, as the optics on it would not have been great. Not only because he was clearly responsible for the death of Soga no Iruka and his father, and thus his mother's abdication. However, he could still be made Crown Prince, and keep right on going with his ambitions to change up the way things were done in the Yamato government. Although Naka no Oe and Kamatari get most of the credit, the work required the cooperation—or at least consent—of the newly made sovereign, Prince Karu, also known as Ame Yorozu Toyohi, later styled as Koutoku Tennou. After all, it would be his edicts that would lay out the new system, and his name that would be attached to it. One good example is a change that came immediately: Meanwhile, in place of Soga no Iruka as Oho-omi, Karu selected two individuals to take his place, dividing up the position of Oho-omi into ministers of the Left and Right. The first was Abe no Omi no Uchimaro, as Minister of the Left, and then Soga no Kurayamada no Omi no Ishikawa no Maro, Naka no Oe's recently made father-in-law, was made the Minister of the Right. These positions, later known as the Sadaijin and Udaijin, would continue to be two of the most powerful civil positions in the Ritsuryo and later Japanese governments. The Minister of the Left, the Sadaijin, was often considered the senior of the two. By the way, “Daijin” is just a sinified reading applied to the characters used for “Oho-omi”, or great minister. This means that the Minister of the Left, the Sadaijin, could just as easily be called the Oho-omi of the Left, or something similar. This actually causes a bit of confusion, especially in translation, but just realize that this is effectively just a rebranding, and not entirely a new name. What was new was this idea that they were broken into the Left and the Right a distinction that would mean a lot more once more of the bureaucratic offices and functionaries were properly defined. Who were these two new ministers? Abe no Uchimaro has popped up a few times in the narrative. He was an experienced courtier. The Abe family had been moving within the halls of power for some time, and had even stood up to the Soga family when Soga no Umako had tried to acquire their lands in Katsuraki, making an ancestral claim. Uchimaro had also been involved in the discussions regarding Princes Tamura and Yamashiro no Oe after the death of Kashikya Hime, hosting one of the dinners during which the delicate issue of succession was discussed. He was clearly a politician of the first order. Of course, Soga no Kurayamada had clearly earned his position through his connections with the conspirators. , bBut what about Nakatomi no Kamatari? Well, he wasn't exactly left out in the cold. Nakatomi no Kamatari was made the Naijin, the Minister, or “Omi”, of the Middle or the Minister of the Interior, implying that he had some authority over the royal household itself. This feels like a created position, possibly to allow him the freedom to help with the primary work of transforming the Yamato government. Although Naka no Oe and Kamatari get most of the credit, the work required the cooperation—or at least consent—of the newly made sovereign, Prince Karu, also known as Ame Yorozu Toyohi, later styled as Koutoku Tennou. After all, it would be his edicts that would lay out the new system, and his name that would be attached to it. One of the first things that is recorded in the Nihon Shoki was the declaration of a nengo, or era name. Up to this point, years in Yamato were remembered by the reign of the sovereign—typically based on their palace. So you would see things like the second year of the reign of the sovereign of Shiki palace, or something like that. In addition, at least since about the 6th century, if not earlier, years would eventually be given the appropriate sexagesimal year name, combing one of the ten stems and twelve branches. For example, 2024, when this episode is coming out, is the year of the Wood Dragon, or Kinoe-tatsu. This is still used for various Japanese traditionspractice still continues today in Japan for various reasons. The Nengo was something newly introduced to Japan, however: . Aan era name would be chosen by the sovereign, often based on important changes that either had occurred or even as a wish for something new. So you would we see a new nengo with the ascension of a new sovereign, but it couldan also come because of an auspicious omen or because of a terrible disaster and hope for something new. The current nengo, which started with the reign of Emperor Naruhito a few years back, is “Reiwa”. This very first nengo, we are told, was “Taika”, meaning, as I said up front, “Great Change”. It certainly was apropos to the work at hand. So let's go through the Chronicles and see some of the “great changes” occurring at the Yamato court now that the intention had been made clear. We already talked about the change from an single Oho-omi to ministers of the Left and Right, but there were many other Some of the first things were to set up various newly created officials and positions. An example is , such as two doctors, or Hakase – doctors in the sense of learned experts, not medical doctors, although medicine was certainly revered. One of these new Hakase was the Priest Min, presumably the same one who had brought back astronomical knowledge from the Sui dynasty, possibly the same as the one known as Sho'an. The other was Takamuko no Fubito no Kuromaro, who had gone to the Sui Dynasty with Min and others and come back with knowledge of how things worked on the continent. The Takamuko family had immigrant roots as descendants of the Ayabito, and Kuromaro was well traveled, returning from the Sui court by way of Silla. These two were well positioned to help with the work at hand. Now that the rudiments of a cabinet were in place, Oone of the first problems set before things after setting up their cabinet, as it were, was to askthe their new Ministers of the Right and Left, as well as the various officials, the Daibu and the Tomo no Miyatsuko, was how tohey should get people to acquiesce to forced, or corvee labor—the idea that for certain government projects villages could be called upon to provide manual labor in the form of a healthy adult—typically male—to help as needed. This was a thorny problem, and evidently it was thought best to get expertise beyond the purely human. The following day, tThe Udaijin, Soga no Ishikawa no Maro, suggested that the kami of Heaven and Earth should be worshipped and then affairs of government should be considered. And so Yamato no Aya no Hirafu was sent to Wohari and Imbe no Obito no Komaro was sent to Mino, both to make offerings to the kami there for their assistance, it would seem, in setting up a good government. This is significant, in part, as it shows the continued importance of local traditions focused on appeasing the kami, rather than the Buddhist rituals that they could have likely turned to, instead. FinallyThree weeks later, on the 5th day of the 8th month—about three weeks later— camecomes the first truly major edict of the Taika era, which and it wasis to appoint new governors, or kokushi, of the eastern provinces. Note that they specifically mention the Eastern Provinces, presumably meaning those east of Yamato, since they only sent out eight of them. They also did not send them to usurp control, necessarily, from the Kuni no Miyatsuko of those areas. The Kuni no Miyatsuko were still nominally in charge, it would seem, but the court was getting ready to make some major changes to the relationship. These governors were expected to go out and take a census of the people—both those free and those in bondage to others. They were also to take account of all of the land currently under cultivation, likely to figure out how to tax it appropriately. As for things other than arable land, such as gardens, ponds, rivers, oceans, lakes, mountains, etc., the edict commands the governors to consult with the people—presumably the people of the province—to get a better idea of what should be done. And this doesn't sound so bad. It is basically just a tally of what is already there. That said, anyone who has worked in a modern office probably knows about the dread that comes over a workplace when people show up from the Head Office with clipboards in hand. However, apparently many of the people had not yet heard of a “clipboard” and likely didn't realize that this was only a precursor to greater and more centralized bureaucratic control. Now in addition to taking a zero-baseline review of provincial resources, there was also a list of what these new governors y were to avoid – clear boundaries around the power they were to wield. For one thing, they were not to hear criminal cases. They weren't there to be an extension of the Yamato court in such matters or to usurp the duties of the Kuni no Miyatsuko, one supposes. Furthermore, when they were traveling to the capital, they were only to bring themselves and district officials, but not a huge retinue. Whether they realized it or not, these kokushi were early bureaucrats in a burgeoning bureaucratic state, and they weren't supposed to be going out there to become minor kings in their own right; their power came from and was limited by the royal edict. They also did not send them to usurp control, necessarily, from the Kuni no Miyatsuko of those areas. The Kuni no Miyatsuko were still nominally in charge, it would seem, but the court was getting ready to make some major changes to the relationship. When traveling on official business, the governors could use appropriate government resources, such as the horses and food that they were entitled to. Remember that post stations were set up, previously, to help better facilitate official travel and communication. In a later edict it would be clarified that officials would be given a bronze token with bell-like figures on it. The shape of the token would indicate what kinds of resources the individual was entitled to. This applied to governors and their assistants. Those who follow the rules could be rewarded with rank and more, while those who disobeyed would be reduced in rank, and any stipend that came with it. Furthermore, any government official who was found taking a bribe would be liable to pay twice the amount, as well as being open to criminal punishment. The Chief Governor was allowed nine attendants, while the assistant was allowed seven, and a secretary—for which think more of the head of a branch office or department under the governor—could have five. Any more, and the governor and followers could be punished for it. While in the provinces, the governors were expected to look into any claims of potentially false inheritance. This included anyone using a false name or title to claim rights that were not theirs. Governors were to first investigate what was going on before submitting their findings up to the court. Governors were also to erect arsenals on waste pieces of ground—ground that could not be cultivated for some reason. In those arsenals they were to gather the various weapons and armor of the provinces and districts, presumably so that soldiers could be called up quickly and everyone could just get their equipment from one place, but it also looks like an attempt to take control of the means of violence. Whether or not that was their direct intention I cannot say. There was a provision for those on the frontier, with the Emishi, to allow the owners to keep their weapons, probably because the situation was potentially volatile, and it could turn at any moment. And so that was the first major piece of legislation: Sending out governors to what are translated as “provinces”—though we are still using the term “kuni”, which equally refers to a state or country—ostensibly for the purposes of assessing the land, its value, the number of people, etc, but also to . They are centralizeing military assets. and they are given status as true court representatives. I do notice that it was explicitly stated that these governors were for the eastern lands, . presumably meaning those east of Yamato, since they only sent out eight of them These are areas that historically appear to have relied more on Yamato or else been something of a frontier area for the ethnic Wa people. They may have been more open to Yamato's demands on their sovereignty. There were two more pieces to thise edict that didon't directly apply to the governors. First off was the institution of a bell and a box to be set up at the court. The box was basically a place to receive complaints about how things were going in the realm. They are careful to note that complaints should be vetted by the Tomo no Miyatsuko, one of the hereditary government officials, or at least to the head of one's uji, if possible. If they couldn't come to a decision, though, the complaints would be collected at dawn and then the government would look into them. If anyone thought that there was a problem with how a complaint was being handled—for example, if they thought there was malfeasance involved or even just neglect, with officials not addressing it in a timely fashion, then the plaintiffs could go to the court and ring the bell, officially noting their dissatisfaction with the process. This idea of a bell and complaints seems to be a wide-ranging practice throughout Asia. During the reign of the Legendary Yao, people were encouraged to nail their complaints to a tree. Other edicts suggest that bells and drums were hung in royal palaces to allow common people to voice their grievances. We have examples of the practice showing up in the Sukhothai kingdom of Thailand, during the 13th century reign of King Ramkhamhaeng, and then a 16th century example in what is now Myanmar, aka Burma. While they differ in specifics, they are all related to the concept of royal justice even for the lowest of the people. Granted, if you are a farmer in Owari province, I don't know how easy it was going to be to make your way over to the royal palace and ring that bell, but at least there was the idea that people could submit complaints. This was apparently used relatively soon after, as recounted in the second month of the following year, about six months later. Apparently some person had placed a complaint in the box stating that people who had come to the capital on government business were being put to work and ill-used. Basically it sounds like they were being rounded up for corvee labor even though they weren't local residents, they were just passing through. In response, the sovereign, Karu, put a stop to forced labor at various places—presumably where the offending action was taking place, so I guess the complaint system it was working. The last part of this first set of edicts, kicking off the change was about inheritance. Not all people in Yamato were free, and the law saw a difference between the status of free and unfree persons—that is to say enslaved persons. And so they made laws that only the child of two free persons would be considered free. If either parent was in bondage, then the child was also considered in bondage to their parent's house. If two enslaved persons of different houses had a child, then they would stay with the mother. Temple serfs, though technically bound to service of the temple, were made a special case, and their children were to be treated as if the temple serf was a free person. Slavery is something that doesn't always get talked about regarding ancient Yamato, and the Chronicles themselves don't tend to mention enslaved peoplethem often, but more because they belonged to a class of society that was largely outside of the scope of the narrative. In cases where they are discussed, such as in these edicts, the Chronicles are unapologetic of the practice. These may have been people who were captured in raids, or their descendants, or people who had been enslaved as punishment for some offence, although it isn't quite clear just what would count. We know that Himiko sent enslaved persons as part of the tribute to the Wei Court, as she was trying to curry favor, and mention of them certainly shows up now and again. It is unclear how many people were enslaved up to this point, but some estimates suggest that it may have been five to ten percent of the population. As I've mentioned before, this practice continued up until the Sengoku Period, and was only abolished by Toyotomi Hideyoshi in an attempt to stop the Portuguese from buying enslaved Japanese people and transporting them away from Japan. That didn't meant that other forms of bondage, often economic in nature, didn't happen, however. So that was the content of the first edict—one of many. The court sent out newly appointed “governors” to the provinces, but these governors were, so far, limited in their scope. There is even some evidence that these may have been initially seen as temporary positions, and there was mention of “kokushi” in the previous reign. Still, this was part of a clearly concentrated effort to assume central authority over the archipelago. There were even officials appointed over the six districts of Yamato province, the core of the Yamato state, who were likewise expected to prepare registers of the population and the cultivated land. Even the idea that the sovereign had the right to make these appointments was something a bit radical, and indicated a change in way that the court, at least, would view the sovereign. It likewise placed the sovereign in a position to dispense justice, through the vehicle of the court, and it began to define the citizens of the realm as well. That said, this all could have been argued for by using the Sui and Tang as examples of what government should look like and what a true nation should look like. It is also possible that this didn't all happen of a sudden in the 8th month, as the Chronicles describe it. This is suggested at based on a separate account, mentioned in the Nihon Shoki, that the gathering of weapons, for instance—one of the things that the governors were charged with—actually took place between the 6th and 9th month, so some of this likely started before the date listed for the edict, and that may just have been one part of the whole. The Chroniclers often do this, finding one particular date and throwing in everything rather than giving things piecemeal—depending on the event. In addition, on the 19th day of the 9th month, officials were sent out to all of the provinces—not just the eastern provinces—to take a proper census. At this same time, the sovereign, Karu, issued another edict, which seems related to their work as well as that of the governors, or kokushi, sent to the east. In it he noted that the powerful families—the Omi, the Muraji, the Tomo no Miyatsuko, and the Kuni no Miyatsuko—would compel their own vassals to work at their pleasure. They would also appropriate for themselves various pieces of land, so that people could only work it for them. Not everyone was doing this, though. Some unnamed persons were accused of hording thousands of acres of rice-land, while others had no more land than you could stick a needle into. Furthermore, these powerful families were collecting taxes for themselves, first, and then handing a portion over to the government. They likely compelled their vassals to work on their own tombs, and such. And so, the sovereign, Karu, forbade anyone from becoming a landlord and forcing people to pay rent. Presumably he was also dealing with some of the other aspects, though that may have proved more difficult. After all, from what we've seen, everything that Karu is complaining about—things that no doubt were considered antithetical to good government based on pure Confucian values—were the norm for the elite at the time. Heck, the Kuni no Miyatsuko had no doubt thought of the land and the people on it as their own, not Yamato's. However, things were shifting, and once again we see Yamato exerting royal prerogative over the land and people, something that they would do more and more as the system of laws and punishments eventually came together. Now the big question is how did this all pan out? Well, it took some time, but we get a report on the second day of the third month of the following year, 646, and to be honest, it doesn't sound like things were going too well. Of the high officials sent out as kokushi to govern the eastern provinces, six listened and did what they were told, but two did not, and then there were numerous other issues. A more detailed list was given on the 19th of the month, including a clearer idea of punishments. The decree was given to the “Choushuushi”, apparently other government officials sent to check on how things were going, though it was clearly about various officials. The decree starts by reminding officials that they were not to use their position to appropriate public or private property. Anyone of Assistant governor rank or higher would be punished by being degraded in rank, and presumably their stipend. Those officials of clerk, or secretary, on down would face flogging. If anyone was found converting public property (or someone else's) to their own use, they would be fined double the value of the property, just as with bribes. So the Yamato government was They were really trying to tamp down on people trying to make a profit from their position. Here are a few of the specific things that the Choushuushi reported back: - Hozumi no Omi no Kuhi taxed individual families for his own use and though he gave some of it back make, it wasn't all. His two assistants were at fault for not correcting him. - Kose no Tokune no Omi did something similar, taking away horses from the farmers for his own use. His assistants not only did not correct him, but actually helped him. They also took horses from the Kuni no Miyatsuko of the province. One of the officials tried to remonstrate with him, but he finally gave in to the corruption. - Ki no Marikida no Omi sent men to Asakura no Kimi and Inoue no Kimi to look at their horses for his own use. He also had Asakura no Kimi make him swords and provide bow-cloth. He also took the payments in lieu of weapons offered by the Kuni no Miyatsuko but didn't properly report it. As a somewhat strange addition to these charges, he apparently was guilty of allowing himself to be robbed of a sword in his own province as well as in Yamato, presumably one that was actually government property. Apparently being held up at sword point wasn't considered sufficient justification for letting it go. This was facilitated by his assistants and their subordinates. - Adzumi no Muraji apparently made the Kuni no Miyatsuko send government property to someone when they were ill, and he took horses belonging to the Yube clan. His assistant gathered items at his house that were paid in lieu of hay, and he took the horses of the Kuni no Miyatsuko and exchanged them for others. At least two other brothers were found guilty as well. - Ohochi no Muraji broke the decree of not personally judging the complaints of the people in the districts under his charge. He took it on himself to judge the case of the men of Udo and the matter of the enslaved persons of Nakatomi no Toko, who was also considered guilty. - Kishida no Omi, as with Ki no Marikida, also allowed his sword to be stolen, showing a want of circumspection. - In one of the strangest put-downs in this list, Womidori no Omi and Tanba no Omi weren't guilty of anything, but were just considered incompetent. So make of that what you will. - Imbe no Konomi and Nakatomi no Muraji no Mutsuki also committed offenses, we are told, but the nature is unclear. - Hada no Omi and Taguchi no Omi, on the other hand, were free and clear. Apparently they hadn't committed any offenses. - Finally, Heguri no Omi was guilty of neglecting to investigate the complaints of the men of Mikuni. A big to-do was made about the punishments to be meted out to all of these individuals, as well as to the Kuni no Miyatsuko who may have enabled them. However, instead of prosecuting them, Karu declared a general amnesty. This was like a mass pardon of offenses—a do-over if you would. Not that anything would be forgotten. On the other hand, six individuals who did as they were told were all commended for their service. He also took the lent-rice for the maintenance of the late Kibishima, the dowager queen who had passed away in 643, and distributed her official-rice lands amongst the ministers down to the Tomo no Miyatsuko. He also gave rice-land and hill tracts, which weren't suitable for farming, over to various temples which had previously been omitted from the official registers for some reason. Over all, this seems to be a rather powerful message: We're not They weren't fooling around with these changes, and people better get on board or get out of the way. Whereas previously things in the provinces may have operated under a sort of Vegas Rules, that was no longer going to be tolerated. On the other hand, Karuhe demonstrated mercy, likely realizing that too harsh an approach would bring the wrath of the other powerful nobles. Nonetheless, he elaborated what each person had done and effectively put them and anyone else harboring thoughts that they could just ignore these edicts on notice. These reforms weren't going away. So we've talked about where we were and we can see the powers at the Yamato court starting to make changes. For now, this is probably going to be a good place to take a break for this episode, but there are a lot more of these reforms to get to, not to mention the rest of the intra-palace politicking at the court, as well as the changing situation on the continent and in diplomatic channels. We are going to keep looking at these changes as we move forward through the period of Great Change, known as the Taika era. Until then, thank you 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.

Matsuro-koku

Play Episode Listen Later Jul 1, 2024 29:10

Moving on with our third part of the Gishiwajinden Tour, we head to the old area of Matsuro, which, for us, means modern Karatsu. Here we have some of the oldest rice paddies in all of Japan, but Karatsu is so much more. It was part of Matsura, where the Matsura family (aka league, factions, or pirates, depending on how you saw it) arose. It is also a short hop from Nagoya, which briefly became the capital of Japan; Nagaoka-kyo gets a mention in the histories, but Nagoya rarely merits it, since it was just the Taiko and every actually important person minus the Tenno. For more photos and others such things, check out: https://www.sengokudaimyo.com/podcast/matsuro-koku/ Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is Gishiwajinden Tour, Part Four: Matsuro-koku So far on this tour through the locations listed in the Weizhi's Wa Record, the Gishiwajinden, following the route to Queen Himiko of Wa, we've hit the area of Gaya, or Gara; Tsushima—or Tuma-koku; Iki, aka Iki-koku; and now we are arriving at Karatsu, thought to be the location of Maturo-koku. Now before we go any further, let's talk about the name. After all, up to this point in the account, the names haven't been too far off. Well, Tsushima was recorded as something like Tuma in the Chinese record, which seems reasonable, and “Iki” was actually recorded as something like “I-dai”, though we are pretty sure that was a transcription error based on other evidence. But Karatsu and Maturo, really don't seem related. Also, didn't we earlier equate Matsuro with Matsuura, Matsura? But if you look for Matsuura on a map it is quite some distance away from Karatsu—in fact, it is in modern Nagasaki prefecture as opposed to Karatsu, which is in modern Saga prefecture. First off, Karatsu is a later name for the city, not the area. It literally means “Tang Port”, and that name seems to appear in the 15th century in the form of Karatsu Jinja, or Karatsu Shrine. So no, the names Karatsu and Matsuro are not related. Prior to being called Karatsu, though, it was part of a larger area called Matsura. It sits at the head of the Matsura River, which spills out into what is now called Karatsu Bay. In ancient times this seems to have been the heart of the area known as Matsura or Matsuro. Over time it was incorporated into the larger area known as Hi no Kuni, and when Hi no Kuni was divided up by the Ritsuryo state into Hizen and Higo, we see the Matsura district, or Matsura-gun, is a part, along the coast. The fact that it is spelled as “Matsu” and “Ura”, meaning “pine beach”, might hint at the original name of the place or could be a false etymology, imposed by the need to record the location in kanji, the Sinitic characters used at the time. Fun fact time: Hizen refers to the area of the land of Hi that was closer to Yamato, while Higo refers to the area of the land of Hi that was further away. If you look at a modern map of where these two ancient provinces were, however, you'll notice that by a slight technicality, Higo is actually closer, as the crow flies. But remember, people are not crows, at least not in this life, and in all likelihood, most of the travel to and from Yamato would have been via sea routes. So Hizen is closer to Yamato from that perspective, as you would have to sail from Higo, around Hizen, or take the long way south around Kagoshima. But where were we? So Matsura district in Hizen started at Matsura-gawa and the area around Karatsu bay, and included modern areas of Hirado all the way out to the Goto islands. That was a pretty large area. It later got further subdivided into East, West, North, and South Matsura subdistricts, with Karatsu in the Eastern subdistrict, and some portion of the west. Eventually, Karatsu city became its own administrative district, in modern Saga prefecture, and so did Hirado city, in what was the old Northern Matsura sub-district, joining Nagasaki prefecture. The western sub-district went to Karatsu or incorporated as Imari, known for their Imari-ware pottery. And that left a small portion of the northern sub-district. The incorporated villages and islands eventually came together as Matsuura city, in Nagasaki prefecture, which is what you'll see, today. And that is why, looking at a modern map, “Matsura” and modern “Matsuura” are not precisely in the same place. That history also helps demonstrate the historical connections between Karatsu, Hirado, Iki, and Tsushima—as well as the Goto islands. This region was where the Matsura clan arose, which controlled at least out to Iki, Hirado, and the Goto archipelago, and it was known for its strong navy, among other things. For our trip, heading to Karatsu was originally borne out of convenience: Our goal was to take the ferry so that we could travel along the ocean routes. We had traveled the route from Izuhara, on Tsushima, to Ashibe port, on Iki island. During that trip it was interesting to watch as Tsushima disappeared and then eventually Iki appeared on the horizon, but it wasn't immediate, and I suspect you would have wanted an experienced crew who knew the route and knew what to look for. Conversely, from Indoji port, on Iki, to Karatsu I felt like we were constantly in sight of one island or another, or at least could see the mountains of Kyushu to get our bearings. There wasn't really a time that felt like we were that far out from land. Even so, it would still have been a treacherous crossing back in the day. Coming in to Karatsu from the ferry, the first thing you will notice is the castle. Karatsu castle, also known as Maizuru Castle, is a reconstructed castle, but it really does provide a clear view of what one would have seen. The original was abandoned in the Meiji period and sold off in 1871. The main keep was later demolished and made into a park. In 1966 they built a new, 5-storey keep on the original base, and from 1989 onward have continued to make improvements to various parts of the castle moats and walls. You can still see the layout of the Ninomaru and honmaru sections of the castle, encompassing the old samurai districts of the jokamachi, or castle town, of Karatsu during the Edo period. Our primary goal in Karatsu, however, was not castle focused. We wanted to go back to an earlier time – the Yayoi period, to be precise - and Karatsu and the Matsuro-kan did not disappoint. While not quite as extensive as the reconstruction at other Yayoi sites like Harunotsuji or Yoshinogari, the site at the Matsuro-kan is still impressive in its own right. What is the Matsuro-kan, you might ask? It is the building and grounds of what is also known as the Nabatake site. In 1980, construction workers were excavating for a road through the Nabatake section of Karatsu when they noticed they were pulling up artifacts. An investigation between 1980 to 1981 determined that the artifacts were from the late Jomon to middle Yayoi period. Further investigation discovered the presence of old rice paddies. In 1983 the site was designated as a national historic site, further excavations were carried out, and the Matsurokan was built to house the artifacts and also provide some reconstructions of what the rice paddies would have looked like. For context these are some of the oldest rice paddies found in Japan, along with the nearby Itazuke rice paddies, in neighboring Fukuoka prefecture, and are key for giving us insights into what we know about early rice field cultivation. Here I should point out that these fields were in use through the middle Yayoi period, while the mission to Yamato—or Yamatai—recorded in the Weizhi would have been in the late Yayoi or early Kofun period, so likely several hundred years later. There are other Yayoi settlement remains found up and around the peninsula, and there are Kofun in the area, especially along the banks of the Matsura river. Given how built up much of the area is, it is possible that any large scale settlement may have been destroyed by subsequent settlements, or is somewhere that there just hasn't been a good reason for a full excavation. Still, who knows what we might eventually find. The Matsurokan appears to stick with the dating of the Yayoi period from about 300 BCE. This is based largely on assumptions regarding the development of different pottery styles. Recent research has suggested that this should be pushed back to about 800 or even 1000 BCE, suggesting a more gradual development. For our purposes, it is enough to note that this site appears to cover from the final Jomon era in Kyushu to the coming of wet rice agriculture with the advancing Yayoi culture. Based on what was found at the site, the wet rice paddies were created in what at least one scholar has suggested as a “primitive” wet rice paddy. The paddies themselves appear to have been placed in a naturally swampy area, irrigated by a natural stream. This would have made flooding the fields relatively simple, without the large ponds or waterworks required to cover a more extensive area. This may have sufficed for a small village, possibly only a handful of families living together and working the land. Besides the impressions of the paddies themselves, various tools, pottery, and more were also found at the site. Stone harvesting knives were plentiful—a semicircular stone knife that was held in the fingers of one hand, allowing a harvester to grasp the stalks and cut them quickly. This was the standard method of harvesting prior to the arrival of the sickle, or kama, and is still in use in some parts of China and Southeast Asia. It is more labor intensive than the sickle, but provides some benefits in the consistency and lack of waste product. The Matsurokan demonstrates how a lot of the Yayoi tools are, in fact, still in use in one form or another in different cultures that also absorbed rice cultivation, showing how widespread it became. In addition, there are artifacts such as shards of pottery showing what looks to be the imprint of a woven fabric, and various equipment for weaving and sewing. We have some beams and posts from buildings, which give us something at least try to guess at how things were put together. There are bones of various animals as well as stone arrowheads. There are also fish and even dugong bones, suggesting they also made a living from the nearby sea. And there are various bits of jewelry, including magatama, and what appears to be a shark's tooth with holes drilled in so it could be worn on a cord. There are also carbonized rice grains found at the site, likely grown there. We don't have any ancient strains of rice that can be proven to come from these fields, but in their reconstruction, outside the museum, they have rebuilt some of the rice fields and grow old rice variants in them. This is used, in part, to teach local schoolchildren about rice cultivation – in fact, local schools are allocated individual paddies each growing season. Besides the rice paddies, the Matsurokan also boasts several reconstructed dwellings. These are similar to ones you might find elsewhere depicting what life was like back in the Yayoi period. As the Yayoi period gave way to the kofun, we do see some mounded tombs in the area, though not quite as many as in others. Matsura appears to be rather rural. Around the Heian period, we see the rise of a local group that comes to be known as the Matsura group, or Matsura-tou, which eventually consolidated into the Matsura family. There are several lineages claiming that the Matsura family descended from the Minamoto or Abe clans or through branch families thereof. Matsura-to itself is sometimes called the 48 factions of Matsura. It wasn't as much a family as an alliance of local warriors, each with their own base of operations. I can't quite tell if the lineage of the later Matsura clan, as they were known, were meant to represent a single lineage or the various lineages that came together. For all we know, they may have married into official families or otherwise concocted lineages to help legitimize them as much as anything else—this far out from the center, in the 11th century, there wasn't necessarily as much oversight. Early in the 11th century they also had a chance to prove themselves with the Toi invasion – that was the Jurchen invasion we mentioned last couple episodes. After the Toi invaders attacked Tsushima and Iki, they set their sites on Hakata Bay, which was the closest landing to the Dazaifu, the Yamato government in Kyushu. They were chased off and headed down the coast. Minamoto Tomo is said to have led the forces that repelled the Toi invaders, who finally departed altogether, striking one more time on Tsushima before heading back to wherever they came from. Minamoto Tomo is said, at least in some stories, to have been the founder of the Matsura clan, or at least the leader of the 48 factions, which then coalesced into the Matsura clan, which eventually would run the Hirado domain. Over two hundred and fifty years after the Toi Invasion would come the Mongols. If the Toi were bad, the Mongols were much worse. The Toi were a band of marauders, who caused a lot of havoc, but do not appear to have had state backing. The Mongols were perhaps more appropriately the Yuan empire, who had already conquered the Yellow river valley and were working on the Song dynasty along the Yangzi. While the Toi had brought with them Goryeo warriors as well—who may or may not have joined up willingly—the Mongols had huge armies from all over that they could throw at a problem. As we talked about in the past two episodes, the Mongols swept through Tsushima and Iki and then headed straight for Hakata, the closest landing zone to the Dazaifu, the government outpost in Kyushu. Even during the height of the Kamakura shogunate, this was still an important administrative center, and would have given the Mongols a huge advantage on holding territory and eventually sweeping up the archipelago. Fortunately, they were stopped. Whether it was the gumption, skill, and downright stubbornness of their samurai foes or the divine wind that swept up from the ocean, the Mongols were turned back, twice. During each of these invasions, the Matsura clan and others rushed to the defense of the nation, but unlike with the Toi invasions, there do not appear to have been any serious battles along the Matsuura coastline—not that I can make out, anyway. After the Mongol invasion, Kyushu was not left out of the troubles that would follow, including the downfall of the Hojo, the rise of the Ashikaga, and the eventual breakdown of the shogunal system into the period known as the Warring States period. Through it all the Matsura continued to ply the seas and encourage the trade from which they and others, like the Sou of Tsushima, came to depend on. They also allied with other entrepreneurial seafarers, known to others as pirates, and they started trading with a group of weird looking people with hairy beards and pale skin, who came to be known as the Nanban, the southern barbarians—known to us, primarily, as the Portuguese. One faction of the Matsura were the Hata—no relation to the Hata that set up in what would become the Kyoto region in the early periods of Yamato state formation. The Hata ruled the area that would become Karatsu, but eventually they were taken over by the Ryuzoji, who were allied with Toyotomi Hideyoshi. Hideyoshi's interest in the Karatsu and Matsura area had to do with its easy access to the continent. And so Hideyoshi began to pay attention to Nagoya, at the end of the peninsula down from Karatsu. And no, not *that* Nagoya. If you hear Nagoya, today, you are probably talking about the bustling metropolis in Aichi, which was where Toyotomi himself got his start, growing up and going to work for the local warlord, named Oda Nobunaga. Due to a quirk of Japanese names and how they read particular characters, this is a different Nagoya. The Kyushu Nagoya had been one of the Matsura trading posts, run by a sub-branch of the Hata family, who had built a castle on the site. Hideyoshi had much grander plans for the area. In 1591 he began work on a massive castle and associated castle town. This castle was to be his new headquarters, and he moved his entire retinue there from Osaka, with an expectation that all of the daimyo would follow him. Sure enough, they showed up with their own vassals, setting up camps around the peninsula and in the new city-to-be. The castle was the base of operations from which Hideyoshi coordinated the invasions of Korea. It was a massive undertaking, and extremely impressive. The city itself sprung up, and although the wood was still new, and the buildings somewhat hastily put together, it was soon a bustling metropolis and briefly became the center of art and culture in the entire archipelago. Hideyoshi himself had a teahouse built within the confines of the castle, where he apparently spent most of his days, even when receiving reports on how things were going across the sea on the archipelago. The city had a Noh theater, as well. It must have been a sight to see. As for the castle itself, based on the remains, it was massive. It appears to use the contours of the hill upon which it sits. It seems there was a previous castle there of some kind, and it is unclear how much this was merely expanded, but Hideyoshi's new castle was truly monumental, with a labyrinth of gates to get in -- similar to Himeji Castle, for anyone who has been there, but with a serious vertical incline as well. Nagoya Castle was second only to Osaka castle, and yet it was erected quickly—only 8 months. I guess that's what you can do when you can mobilize all of the daimyo across Japan. Even today, ruined as it is, the walls tower over you, and you can spend hours wandering the grounds. For all that it was impressive, the good times at Nagoya Castle lasted only for a brief seven years—when Hideyoshi passed away, the council of regents moved back to Osaka, and Nagoya castle was deliberately destroyed, stones removed from the walls such that it could never survive a true siege. This was a sign to the Korean peninsula – the Joseon court - that, with the death of the taiko, Japan had given up any pretext of conquering the peninsula. Today, only the stones and earthworks remain of the briefly thriving city, but on the grounds is a wonderful museum that catalogs this particular slice of Medieval life. The Nagoya Castle Museum of Saga prefecture is off the beaten path—there is no train, so you'll need to take a bus or private car to get there—but it is well worth it. The museum itself is dedicated to Japanese and Korean cross-strait relations, which feels a bit like atonement given that the castle was built with conquest in mind. Of course, the centerpiece of the Museum is the castle, but it also does a good job telling the story of relations between the peninsula and the archipelago. It starts in the ancient times, talking about how, even during the Jomon period, there were commonalities in fishhooks and similar equipment found from Kyushu up through the Korean peninsula. From there, of course, trade continued, as we've seen in our journey through the Chronicles. It talks about some of the shared cultural items found from the Yayoi through the Kofun, and also demonstrates how some of the earliest Buddhist statues have clear similarities to those found in Silla. It goes over the various missions back and forth, and even gives a map of the Toi Invasion that we talked about hitting Tsushima and Iki. The Mongol invasion is also heavily talked about, but not nearly so much as the invasion of Korea. There is another reproduction of the letter of King Sejeong, with the faked seal from the Sou clan in Tsushima. This of course, was the period when they built Nagoya-jo into a castle and city of at least 100,000 people, almost overnight. Even the Nanban were there, trading in the city while supplies from across the country were gathered and shipped off to keep troops fed on the invasion of Korea. There are plenty of images from this time—from a Ming envoy to Nagoya castle to images of the invasion from the Korean perspective, with Koreanized samurai manning the walls of the castles they had taken. They don't exactly lionize the samurai, but they don't accentuate some of the more horrific things, either, like the piles of ears taken from those killed because taking their heads, as was standard practice in older days, was too cumbersome. There is also some discussion of relations afterwards—of the Joseon embassies, though those went through Hakata, Nagoya-jo having long been abandoned at that point. For reasons one can probably understand, it doesn't go into the post-Edo relations, as that is much more modern history. After the destruction of Nagoya castle, the area was largely abandoned, but the city of Karatsu proper really thrived during the Edo period. Karatsu was also a castle town, as we've mentioned, but a bit out of the way. As sailing ships were now more sturdy and able to handle longer sea crossings, it was now often Hakata, in Fukuoka, that received much of the trade, and the Dutch traders who had replaced the Portuguese, were limited to Dejima, in Nagasaki. When Hideyoshi swept through, the Hata were not exactly considered trustworthy, and were placed under the Nabeshima, a branch of their rivals, the Ryuzouji. During the invasion of Korea, the Hata rebelled, and were destroyed for it in 1593. Their territory was given to Terazawa Hirotaka, who had been put in charge of the construction of Nagoya castle and later put in charge of the logistics for the invasion effort from the Kyushu side. As a result, he was granted the lands formerly controlled by the Hata, including Karatsu, and what would become the Karatsu domain. Hirotaka could see which way the wind blew—in more ways than one. After Hideyoshi's death, he supported Tokugawa Ieyasu, allowing him to keep and even expand his fief. He redirected the Matsura river—then known as the Hata river—to its present course, and he built a pine grove along the northern beach that is the third largest such grove in all of Japan. Known as the “Niji no Matsubara”, or the ”Rainbow Pine Forest” for its shape, it was erected as a windbreak to protect the precious farmland just on the other side. It is still there today, still managed, and quite famous. You can drive through the pine trees or stop and walk through them, even out to the beach. And there is even a fantastic burger truck that parks along the main road through the pine grove, so you can enjoy a lovely picnic among the trees. The Terazawa would not remain in place for very long. During the Shimabara rebellion of the early 17th century—a rebellion based on either taxes or Christianity, depending on whom you ask—the Terazawa line was extinguished. Terazawa Katataka, then ruler of the Karatsu domain, was held liable for mismanagement of the domain and loss of a castle to the rebels. He had land confiscated and he felt publicly humiliated, and so he took his own life while he was in Edo. As he had no heir, the Terazawa line died out. Karatsu domain went through a variety of hands after that. Its value fluctuated, but it is generally thought that the real value of the domain, thanks to the ability to trade, was well beyond what it was assessed to produce. As such it was a lucrative position, and also held sway as a check against Nagasaki, watching the trade there with the Dutch merchants. Because of all of this, the lord of Karatsu was also banned from holding certain government positions, so as not to distract from their duties, making the position something of a blessing and a curse. Through the years, Karatsu thrived. They were and are still known for a type of traditional pottery, known as Karatsumono, or Karatsuware, and they maintain elaborate festivals. One of the festivals, the Karatsu Kunchi, is considered a UNESCO Intangible Cultural Heritage.The Karatsu Kunchi is an annual parade where neighborhood associations carry giant floats through the city from Karatsu Shrine down to the shore. It was inspired, in the early 19th century, by the famous Gion Matsuri of Kyoto—a wealthy merchant saw that and donated the first lion-head float to Karatsu Shrine. Later, others would create their own floats. These floats, known as “Hikiyama” or “pulled mountains” can be five or six meters high and weigh anywhere from two to five tons. There appear to be 14 hikiyama, currently, though there used to be 15—a black lion is currently missing. The floats have gone through a few iterations, but are largely the same, and often have some relationship to the neighborhoods sponsoring them. From Matsura, aka Matsuro-koku, we went north along the coast of Kyushu to Itoshima, thought to the be old country of Ito-koku, and beyond that, the Na-koku of Fukuoka. We'll cover both of those in our next and final installment of our Gishiwajinden tour. If you like what we are doing, 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 us at 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.

Iki-koku

Play Episode Listen Later Jun 16, 2024 33:04

This is Part 3 of our Gishiwajinden Tour--following the route of the Wei embassy through the land of Wa and looking at the various locations along the way. So far we've looked at the old land of Gaya, as represented at Gimhae, the site of the old Geumgwan Gaya, and the island of Tsushima, on the border. This episode we look at the next island: Iki. It might be easy to overlook Iki--it was neither the center nor exactly the periphery. From the point of view of those in the court or those outside it was rather "mid", in a literal sense. However, it was certainly at the center of its own vibrant history, which was certainly important to everyone there, and hosted a thriving community. It is also a great place to visit in the modern day: something of a hidden gem for anyone looking for a slightly more out of the way place to visit, with a slower pace than cities like Tokyo. For more, see our blog page: https://www.sengokudaimyo.com/podcast/iki-koku Rough Translation: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is Gishiwajinden Tour Part 3: Iki-koku. As regular listeners know, we are currently taking a break from the Chronicles. With the Isshi Incident of 645—see Episode 107—we are about to get into the time known as “Taika” or “Great Change”. Spoiler alert: This is the rise of Naka no Oe, aka Tenji Tennou; Nakatomi Kamako, aka Nakatomi Kamatari, the progenitor of the Fujiwara family; and more. It is the beginning of what is known as the Ritsuryo System, the idea of a state governed by laws and punishments similar to what we see on the continent, based largely on Confucian principles, but mixed with a healthy dose of local tradition. There is a lot there, and I want to do it justice. And so for now I have a little bonus content for you. Earlier this year, Ellen and I took a trip based on the account in the Gishiwajinden, the Wa section of the Weizhi, the section in the Wei Chronicles regarding the trip to visit Queen Himiko of Wa. In Part 1 we talked about our trip to Gimhae, formerly known as Geumgwan Gaya, a part of the old Gaya—or Kara—confederacy, with close ties to the archipelago. Part 2 we talked about our next stop, the island of Tsushima. But we didn't just talk about it in the 3rd century, because if you visit there is so much more to see from an historical perspective. This episode we are talking about the island of Iki, aka Ikijima, though in the Weizhi it is known as its own country: Iki-koku. Relative to Tsushima, Iki island is much smaller—about one fifth the overall landmass. However, it is much flatter as well—the highest point is only 212 meters above sea level, compared to Tsushima, which rises to about 649 meters at Mt. Yatate. This makes Iki an island with a lot of flat land or rolling hills—perfect for the kind of wet rice paddy agriculture that created the population boom in the Yayoi period, which we will talk about here in a minute. However, I will note that even today the population of Iki is similar to that of Tsushima despite having much less space. The flora and fauna of the island is much closer to that of the rest of the archipelago—in fact, it is nearly identical to what you would find in southwest Kyushu. This is not surprising given how close it is. For reference, Hitakatsu, on Tsushima is under 50km from Busan, Korea, and about 147 km to Hakata port in Fukuoka, or 138 km if you depart from Izuhara port instead. Comparatively, it is about 76 km from Hakata to Iki, and even less—just about 42km—from Iki to Karatsu, south of Fukuoka, and these routes are dotted with islands along the way. At its closest point, Iki is probably only 20km from Kyushu, but the ferries only stop at certain ports. Tsushima to Iki, on the other hand, is around 68 km, from Izuhara to Iki. Iki is about as close to Karatsu as Tsushima is to Pusan, and they are both further away from each other than from their respective larger landmasses. That makes this leg – Tsushima to Iki - the longest leg in the trip, realistically. Today, both Iki and Tsushima, along with the Goto islands to the south, are all part of Nagasaki prefecture, despite the fact that they are both closer to Saga and Fukuoka prefectures. This is in part because Iki came under the jurisdiction of the Hirado domain, which also was heavily involved with foreign trade through Nagasaki. Today, Iki is broken up into roughly four areas. This includes Katsumoto, Ashibe, Indoji, and Gonoura, based around the four main port towns on the island. Three of these ports, Ashibe, Indoji, and Gonoura, have ferries that regularly travel to either Tsushima or Kyushu. And all of them have various boats to take people out the islands around Iki, one of the major draws for many people coming to the island being to see the natural beauty of its coastline and surrounding waters. There is also a small airport. Although Iki is small—you can drive from one end to the other in 40 minutes or less—I highly recommend renting a car, much like Tsushima. This will be helpful to get to various sites, although be aware that while the main roads are well cared for, there are plenty of roads where it is better to go on foot rather than get stopped by fallen trees and branches in a less well maintained area. Taxis can be had, but aren't always convenient, and that adds cost and time. A car will give you much more freedom to get around. Iki is a popular tourist destination, with more people coming during the summer months. We were there in the off-season, which was somewhat nice, but also meant that many restaurants and the like were closed. Also, similar to Tsushima, there isn't a konbini—a convenience store—on every street corner. You can certainly find them, but just be aware. That said, we never really had a problem finding what we needed. Iki is known for several things. One, perhaps unsurprisingly, is the squid, and you can see the squid boats in the harbor or out at night. They have arrays of lights set up, to help draw the squid to the surface, a common technique around the world that makes squid fishing quite distinctive. In addition, Iki island is quite proud of its beef, a much more recent addition. The flat land allows them to raise cattle, and the Iki raised wagyu cattle, known as Iki-gyu, is highly prized. You can find several yakiniku restaurants around the island, that particular Japanese style of Korean barbecue where you grill up thinly sliced beef on a hot skillet or even an open grill at your table. An older product is the barley shochu. Iki island is said to be the birthplace of barley shochu, developing it in the 17th century. Back then, taxes from the island had to be paid in rice, and there wasn't enough left to make much alcohol, such as traditional sake. As such, the local farmers started using barley and koji, instead, to make the base alcohol that they then distilled into shochu. Shochu itself goes back to at least the 16th century, as distilling techniques reached southern Japan via either the Ryukyu kingdom or via the Korean peninsula—records are unclear, as these techniques reached both places before Japan, and Kyushu had connections to each. That said, early shochu was made with rice, and later it would be made with cheaper ingredients, such as barley, in the case of Iki, or sweet potato, in Satsuma, modern Kagoshima. These methods spread to other parts of Japan. There are plenty of other food options available on the island as well, and I don't think we had a bad meal anywhere we went. And so we left Izuhara port, on Tsushima, early in the morning and arrived at Ashibe port around lunchtime. We had arranged a car to meet us at the port, and after grabbing a bite at a locally renowned yakinikuya, we decided to start getting our historical bearings on the island. Our main objective on Iki island was to see the Yayoi site of Harunotsuji and the Iki-koku Museum, the museum of the country of Iki. Quick note for anyone looking this up: The “Haru” in “Harunotsuji” is typically pronounced “Hara” outside of Kyushu and Okinawa. This affects a lot of placenames in Kyushu, including Iki, and likely comes from remnants of an old dialect of Japanese spoken in this area. Whatever the reason, if you look up the site in Japanese you may want to type “Hara-no-tsuji” to help find the right kanji. Harunotsuji site is an incredible find in regards to the Yayoi period. It was a large settlement built on flat land in the interior of the island. Today it is surrounded by rice fields, and fortunately nobody else seems to have built up on the raised hills where the settlement once stood, allowing the site to remain for us to find years later. This is one of the better preserved sites from the Yayoi period, and is often touted as the likely center of activity in Iki during that period. Of course, as with other sites, like Yoshinogari, we can only see those sites that were preserved—those that were built upon in later generations may not have left any trace. However, in this case there's clear evidence that there was a thriving community here. And because of that, and the tremendous effort they've put into reconstructing the site, as well as the excellent museum, we wanted to make sure that we gave Iki a visit. There aren't many museums on Iki island, but the Iki-koku museum ranks up there with some of the best we've visited. The building itself is built to blend into the landscape, and from the observation tower you can look out over the Harunotsuji site. The museum provides an automated introduction to the area, with a small film depicting what they believe life was probably like back in the Yayoi period. From there you travel down a hallway that takes you through the history of Iki, but eventually deposits you in a room focused on the Yayoi period. Here they show a reconstructed boat, as well as a large diorama of the Harunotsuji site. One of the major finds at Harunotsuji is what appears to be a dock, reinforced with rocks, similar to what they find on the continent. This dock was at a small stream that was once larger, and was likely used to ferry goods and people from Harunotsuji to a settlement or outpost on the shore. It gives greater insight into what trade and life looked like. Speaking of which, props to the museum for their excellent use of often comical figures in their diorama, which is clearly made to appeal to young and old alike. They help humanize the figures, and each part of the layout that they created of the site tells a story about what was going on. In addition to the diorama of the site, and what it may have looked like, there were also actual Yayoi era pots that were there which you could pick up and handle yourself. I have to admit that I did this with some trepidation, even knowing that these were not particularly special, and that there are many pots and shards that are found at sites like these. Still, it was something to actually handle a pot that was made back in that time—something that was made by an actual person living back then and used for whatever purpose before it was discarded or lost, only to be found centuries later. Besides the room on the site, there is another side to the museum in that it is a working archaeological center. You can see the lab where people are working, and they also have a room where you can see the stacks—the giant shelves with all of the historical and archaeological bits and bobs that weren't on display for one reason or another. That is something that many people don't always appreciate: For many museums, only a portion of their collection is actually on display. It was really great to see all of that out in the open. The museum also has a café and some function rooms, as well as a giant observation tower, from which it feels like you can see the entire island, and beyond. You could definitely look down and see the site, but you could also see some of the more distant islands as well. From the museum we went down to see the actual Harunotsuji site. There is another museum there, which was a little less impressive but still quite informative, and it was where you park and then walk over to the site itself. And here I admit that it was getting late, so we came back to it another day, but it doesn't really take that long to see the site itself. Most of the site sits on a rise of land that sits just a little higher than the surrounding fields, with a gentle slope to it. It is oddly shaped, likely because they used the natural contours of the land rather than explicitly building up a terrace. There is another rise towards one end of the settlement, with what may have been a fence around the area, indicating that the buildings in that area were set aside as special. There are also ditches that appear to have been purposefully dug to separate a part of the rise from the area of the settlement, as buildings were apparently found on one side but not the other. What was found was a small area surrounded by a moat, generally thought to have been used for some kind of ritual. At the site today are reconstructed buildings of multiple kinds, based on the archeological findings. There are pit buildings, buildings sitting flush on the ground, as well as raised buildings, all based likely on the arrangements and size of post-holes and the like. There also appears to have been some kind of gate or barrier structure, also based on postholes, which they have physically reconstructed. It is always tricky to interpret what a building looked like other than guessing at its general shape and size. Extremely large post-holes likely held larger posts, which would make particular sense if they were for a tall structure, like a watchtower, but exact architectural features such as doorways, roof structure, etc. are derived based on other examples as well as Shinto shrine architecture, which seems to originate from some of the early Yayoi buildings. There were also some finds in the surrounding areas, including what appears to have been a stone-lined dock for boats to pull up, some kind of guard post to inspect people entering or leaving the settlement, and moats, which likely surrounded the settlement as well. Harunotsuji is not the only Yayoi site that has been excavated on Iki island, but nothing else is quite so large. Put in context with other archaeological sites from the same time period, Harunotsuji is thought to have been the most powerful, and therefore where the ruler, or the quote-unquote “King”, of Iki would have lived. Here I'd note that the interpretation of Harunotsuji as a kingly capital is quite prevalent in the local literature, but what exactly was a “king” in this sense isn't fully explored. As we talked about two episodes back with Gimhae and the quote-unquote “Kingdom” of Gaya, Iki-koku probably better fits the English term of a large chiefdom, rather than a kingdom. However, that would also likely apply to Queen Himiko, as well—even if her chiefdom dwarfed Iki-koku by comparison. That said, there certainly appears to be a social stratification of some kind going on at the site, especially with a special area clearly set aside at one end of the settlement. Was that where a shaman-king—or queen—similar to Himiko carried out private, arcane rites on behalf of the entire settlement? Perhaps the entire island? Or is it something else? Unfortunately, we can't really know, at least not right now. However, we do know that it was an important part of the trade routes from the continent out to the archipelago. This isn't just because of the Weizhi, or the common sense that this is the clearest route between the two, but also because of artifacts found at the site, which include abundant goods from the continent. In addition we found evidence of dogs, armor, shields, and various pots. One thing I didn't see evidence of was a large funkyubo, like at Yoshinogari, where they buried people in pots on a large, communal cemetery mound. Here the highest elevations appear to have been used for living structures. There were graves discovered, and some of these were the pot-style burials found at Yoshinogari and the continent, and others were rectangular, stone-lined coffins, similar to those used on the Tsushima kofun: they are lined with large, flat slabs that define a rectangle, into which the body is placed, and then flat slabs of stone are used to cover it back up. Harunotsuji shows signs of habitation from the start of the Yayoi period to the beginning of the Kofun period. After that, though, the trail grows a bit cold. We do know, however, that people were still living on Iki through the Kofun period—we assume they didn't just pack up their bags and leave—and that is thanks to the many kofun found across the island. There are some 280 kofun preserved today, and Edo period accounts had that number at more like 340. Indeed, Iki has one of the largest and best preserved collection of kofun of all of Kyushu. Many are smaller kofun, but there are plenty of groups of large kingly kofun. A group of the larger kingly kofun can be found in the border area between Katsumoto-cho and Ashibe-cho, due west of Ashibe port. This includes the large Soroku Kofun, Oni-no-iwaya Kofun, the Sasazuka Kofun, as well as the Kakegi kofun and the Yurihata Kofun-gun. Soroku kofun, a large, keyhole shaped tomb, boasts a length of 91 meters, making it not only the largest on the island, but the largest in all of Nagasaki prefecture. Kofun culture on the island differed slightly from elsewhere. For instance, there is evidence of multiple burials in the same tomb, suggesting that they were viewed more like family mausoleums than simply a single tomb structure. The earliest kofun found on Iki so far can be dated to about the latter half of the 5th century, with most of them being built in the 6th to 7th centuries. Many are stone chambers with a horizontal entryway, which in the case of the Kakegi and Sasazuka kofun, are open to those who want to get in and explore. Be aware, though, as many signs tell you, various local residents have also made these tombs their homes, including bats, centipedes, snakes, and more. Most of them are relatively harmless, but it is always good to know what you are getting into. With the earliest kofun on the island dating to about the 5th century, this does pose a slight question yet to be answered by the archaeological record: Where were people living in the century between the end of Harunotsuji and the start of the kofun building period? Heck, where were people living on the island at all? We certainly know where the dead were buried. Looking at a map, one probably assumes that many of the kingly kofun would have been built somewhat near a population center. After all, you don't build giant burial mounds just to hide them—these would have likely been visible to people in some way, shape, or form. I would note that modern roads, likely built on earlier pathways, wind in between the kofun, even today. Personally, I can't help but notice that the Iki Kokubunji temple, the Provincial temple built in the 8th century, was quite close to some of the kingly kofun in Katsumoto. It is said that this temple was originally built as the family temple of the Iki clan. As one might guess from the name, the Iki were the traditional rulers of Iki, officially appointed by Yamato as the “Agata-nushi” or district lord, and later as “Shima no Miyatsuko”—the island equivalent of a “Kuni no Miyatsuko”. Various biographies trace the Iki back to various lineages close to or intertwined with the Nakatomi. However, this is not without some debate, and it is entirely possible that any such ties were fabricated to give the Iki clan greater clout and stature. It is possible, and even likely, that the Iki clan grew out of the ruling elite on Iki island. In addition, we have the old Tsukiyomi Jinja, said to be the oldest on the island, and the Kunikatanushi shrine built right next to the Kokubunji site. The Tsukiyomi shrine is dedicated to the moon god, who is said to be the god of navigation, among other things, and this is the clan shrine of the Iki clan. It is unclear, but seems plausible that the center of the Iki polity may have shifted north, to the modern Kokubun area. If so, and if this continued to be the area of the regional government headquarters through the Nara period and beyond, then it is possible that any earlier settlements would have simply been covered up and even erased by later buildings and structures. I don't think we'll ever truly know, though, unless something significant is uncovered. We do have some historical records of later Iki, quite understandable as it was where many of the envoys and expeditions to and from the mainland would have stopped. In the 11th century, Iki, along with Tsushima, was attacked by pirates from the mainland, thought to be of Jurchen descent, in an event called the Toi Invasion, which caused quite a bit of destruction. After that we see the rise of the Matsura clan. They arose in the Matsura area of Hizen province, just a little ways over from Karatsu. That name may be related to “Matsuro”, but we'll talk more about that when we get to Karatsu. The Matsura largely came to power thanks to their navy—which was a navy to some and pirates to others. They ended up gaining a foothold in Iki island. Whatever plans they had, however, met with a giant setback in 1274. As we discussed last episode, that was when the first Mongol invasion hit Japan, and after steamrolling through Tsushima they began a bloody conquest of Iki. The video game, Ghosts of Tsushima, which we talked about fairly extensively last episode for, well, obvious reasons, actually has an expanded Iki island area for those who want to try fighting off this invasion for themselves. There are numerous reminders across the island of the invasions, both in 1274 and 1281. The death toll was catastrophic, and even today parents will often tell their children that if they don't behave the Mongols will come back and take them away. In 1338, soon afer the Ashikaga shogun came to power, Ashikaga Takauji and his brother, Tadayoshi, directed the erection of temples in all 66 provinces, including Iki, to pray for the repose of those who died in battle during turbulent times, including the Mongol invasions and the later civil war. That temple is still there, just a little ways north from the Harunotsuji site. The temple building itself only dates from the Edo period, as it burned down multiple times, but it is still said that it is the oldest extant temple building on the island. There is a large cedar tree thought to be over a thousand years old, which may have even been there during the Toi and Mongol invasions. There are also signs of Christian activity in some of the artwork, if you know what to look for. When Europeans arrived in Japan in the 16th century, they brought not only guns, but also a new religion: Christianity. Priests were given permission to set up churches and convert people. Some daimyo converted—whether out of true faith or simply to get more lucrative trading deals with Europeans—and they often made their entire fief convert as well. When Christianity was eventually outlawed, many Christian communities went underground, becoming known as “Hidden Christians.” A lot of these communities continued, especially in the Iki and Goto islands, which were a little further away from shogunal authority. They continued despite the lack of priests and Bibles, often using iconography that could be plausibly passed off as Buddhist or Shinto in nature. Many remained in hiding throughout the Edo period, only revealing themselves after the Meiji government came in and issued a law protecting the freedom of religion, including Christianity. Around Iki you will occasionally find little hints of such communities' existence. The 16th century saw more than just European traders and new religions. The Matsura clan retained control over the island from their base in Hirado, even during the tumultuous era of Warring States. Last episode we talked about how Toyotomi Hideyoshi, the new Taiko, came out of that time and declared war on the Joseon court, in Korea. To start with he built Nagoya castle on Kyushu and moved himself and all of his retainers out to it. And before you ask, no, this probably isn't the Nagoya castle you are thinking of. Similar name, but different kanji characters Anyway, from Nagoya on the coast of Kyushu, supply lines were run out to Tsushima, and then across to Busan. To defend against a counterattack by Joseon forces, they built castles along the way as well. In Iki, this meant building several, including Katsumoto-jo, at the northern end of the island, under the command of Matsura Shigenobu. Later, Tokugawa Ieyasu, eager to restore good will with the peninsula, would have the castles intentionally ruined, often by removing key stones so that they could no longer be considered defensible. Today you can climb up to the Katsumoto-jo castle site and see the stones of the main gate and get a tremendous view from the observation platform. Katsumoto Castle isn't the only thing in Katsumoto that still remains from that time. There is a local shrine, the Shomogu Shrine, which has a gate donated by Kato Kiyomasa, one of the generals who led troops on the invasion of Korea. They also hold a cup that he is said to have donated. This shrine is certainly interesting and worth a visit. Traditionally, they say that it was built on the site where Jingu Tennou departed from Iki during her legendary conquest of the Korean peninsula. According to at least one source, at that time she called the place Kazamoto, the place where the wind comes from, and when she returned she changed it to Katsumoto, the place where her victory came from. Of course, as we know, that whole narrative is rather suspect. It is possible that the area was known as Kazamoto and that changed to Katsumoto. It also doesn't help that this is also where the Mongol army came ashore back in the 13th century, and I suspect that not much remained from before. Still, there is a stone that is said to have the print of Jingu's horse's foot as she left, and it was at least connected to the ocean, given its location. There is a contention that this shrine may have once been known as “Nakatsu” shrine, literally “Middle port” shrine, one of the shrines listed in the Engi Shiki. However, there is another Nakatsu shrine that also claims this distinction, also in Katsumoto-cho. The Shomogu shrine theory holds that this was a branch shrine of Shomogu shrine, then known as Nakatsu. This makes some sense as the current Nakatsu shrine is more inland, not exactly lending itself to being the “Middle Port” Shrine. Then again, it would have referred to “Nakatsumiya”, meaning the “middle shrine” or “middle palace”, which puts us back at square one. More important than the actual history of this shrine, at least in the 16th century, is the fact that those generals heading off to conquer the Korean peninsula definitely would have appreciated praying to the spirit of Jingu Tennou before heading off to try it a second time. Shomogu Shrine clearly had a link with her by then. By the way, slight side note, the “Shomo” of “Shomogu” literally means “Holy Mother”. In this case it is referencing the “Holy Mother” Jingu Tenno, who was pregnant when she left Japan and didn't give birth until she came back—not quite a virgin birth. “Shomo” was also the term that Christians, particularly hidden Christians, used to reference the Virgin Mary. While I cannot find any evidence that Shomogu Shrine was connected with Christianity—its existence and worship there predates that religion coming to the archipelago by some time—it is still one of those things that the Hidden Christians could have used to their advantage, hiding their worship of the Virgin Mary and her holy child behind the name for Jingu Tenno. Now the town of Katsumoto, although only briefly a castle town, was still quite important through the Edo period, and the main street certainly recalls a time long past. We stayed in a ryokan there that was over 100 years old, and there is both a sake brewery, and a craft beer brewery inside an old sake brewery, just down the street. It isn't a big town, but it has character. In the Edo period, many of the Joseon envoys stopped in Katsumoto on their way to or from the archipelago. These envoys typically had around 400 to 450 of their own people from Korea, but by the time they reached Iki they were joined by about 800 quote-unquote “guides” from Tsushima who were there to help them with whatever they needed. Technically it was up to the Matsura daimyo, in Hirado, to provide for their needs, but it seems that more often than not that role more immediately fell to the wealthiest family on the island, the Toi family. The Toi family—not to be confused with the Toi invasion—made their money from capturing whales; a lucrative but dangerous enterprise, especially given the state of the boats at the time. The stone wall of their mansion can still be seen in Katsumoto, though it is now wedged in between other buildings, as the mansion itself is otherwise long gone. They may not have been daimyo, but they were apparently the rough equivalent for the people of Iki, and certainly Katsumoto. The envoys ended up calling at Katsumoto about 19 times between 1607 and 1811—11 times on the outbound trip and 8 times going the other direction. For one mission, in the 18th century, we are even provided the amount of food that they required, which included 1500 sweet potatoes, 15,000 eggs, 7 and a half tons of abalone, 3 tons of squid, 7 and a half tons of rice, and 15 koku of sake, equaling about 1500 standard bottles, today. A drawing of the 1748 envoy showed parts of Katsumoto that you can still visit, today, including the old boat launch, the Shomogu shrine and nearby streets, Shigayama, and what is today “Itsukushima Shrine”, related to the worship of Susano'o's three daughters, as are the Munakata shrines and the Itsukushima shrine on Miyajima with the famous torii in the water. Besides the historical sites, Iki island offers a plethora of other activities and attractions. The famous monkey rock, or Saruiwa, is a famed natural feature, as are many others. There are also beaches that people appear to enjoy—though we were there in the winter, so not great—or just getting out in a boat and seeing the natural beauty of the island. There are also many more shrines and temples to visit; Iki has its own 88 temple pilgrimage based on the 88 temple pilgrimage of places like Shikoku. You can also do a pilgrimage of the many Shinto shrines, some of which are mentioned in historical documents like the Engi Shiki and others that are more modern. While many of the buildings are often newer, and things have of course changed over the centuries, these sites often still contain connections to history, and may even have historical treasures in their storehouses or on the grounds. We only had a limited time, so tried to keep our trip focused on more of the Yayoi and Kofun era stuff. We both agreed we would gladly go back again in a heartbeat. Next up, we caught the ferry from Indoji on Iki over to Karatsu port on Kyushu, what is thought to be the site of the old Matsuro kingdom. While others might point to the modern Matsuura city area, this region is may be more likely, and we'll talk about that next episode. In addition, we'll talk about Karatsu, which literally means “Chinese port”, and about the nearby castle ruins of Nagoya castle—an area that was, for about seven brief years, in the late 16th century the de facto capital of Japan. But that will be next time. Until then, thank you for listening and for all of your support. If you like what we are doing, 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 us at 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.

Tsushima

The Cutting Edge Japan Business Show By Dale Carnegie Training Tokyo, Japan

Play Episode Listen Later Jun 1, 2024 42:13

This is Part 2 of our special Gishiwajinden Tour from Gaya to Tsushima, Iki, Matsuro, Ito, and Na--aka Gimhae and Busan to Tsushima, Iki, Karatsu, Itoshima, and Fukuoka. This time we talk about the island of Tsushima, the border island between Japan and Korea. While itself a difficult place to make a living, it has long been the border--a place for foreign ambassadors, invadors, and pirates alike. For photos and more, check out our blogpost: https://sengokudaimyo.com/podcast/tsushima Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is Gishiwajinden Tour Stop 2: Tsushima. As I mentioned last episode, we are taking a break right now from the workings of the Chronicles while I prep a bit more research on the Taika reform. As we do so, I'm taking you through a recent trip we took trying to follow the ancient sea routes from Gaya, on the Korean peninsula, across the islands to Na, in modern Fukuoka. This may have been first described in the Wei Chronicles, the Weizhi, but it was the pathway that many visitors to the archipelago took up through the famous Mongol invasion, and even later missions from the Joseon kingdom on the Korean peninsula. Last episode, we talked about our start at Gimhae and Pusan. Gimhae is the old Geumgwan Gaya, as far as we can tell, and had close connections with the archipelago as evidenced by the common items of material culture found on both sides of the strait. From the coast of the Korean peninsula, ships would then sail for the island of Tsushima, the nearest of the islands between the mainland and the Japanese archipelago. Today, ships still sail from Korea to Japan, but most leave out of the port of Pusan. This includes regular cruise ships as well as specialty cruises and ferries. For those who want, there are some popular trips between Pusan and Fukuoka or Pusan all the way to Osaka, through the Seto Inland Sea. For us, however, we were looking at the shortest ferries, those to Tsushima. Tsushima is a large island situated in the strait between Korea and Japan. Technically it is actually three islands, as channels were dug in the 20th century to allow ships stationed around the island to quickly pass through rather than going all the way around. Tsushima is the closest Japanese island to Korea, actually closer to Korea than to the rest of Japan, which makes it a fun day trip from Pusan, so they get a lot of Korean tourists. There are two ports that the ferries run to, generally speaking. In the north is Hitakatsu, which is mainly a port for people coming from Korea. Further south is Izuhara, which is the old castle town, where the So family once administered the island and relations with the continent, and where you can get a ferry to Iki from. Unfortunately for us, as I mentioned last episode, it turned out that the kami of the waves thwarted us in our plans to sail from Busan to Tsushima. And so we ended up flying into Tsushima Airport, instead, which actually required us to take an international flight over to Fukuoka and then a short domestic flight back to Tsushima. On the one hand, this was a lot of time out of our way, but on the other they were nice short flights with a break in the Fukuoka airport, which has great restaurants in the domestic terminal. Furthermore, since we came into the centrally-located Tsushima airport, this route also gave us relatively easy access to local rental car agencies, which was helpful because although there is a bus service that runs up and down the islands, if you really want to explore Tsushima it is best to have a car. Note that also means having an International Driver's Permit, at least in most cases, unless you have a valid Japanese drivers' license. As for why you need a car: There is a bus route from north to south, but for many of the places you will likely want to go will take a bit more to get to. If you speak Japanese and have a phone there are several taxi companies you can call, and you can try a taxi app, though make sure it works on the island. In the end, having a car is extremely convenient. Tsushima is also quite mountainous, without a lot of flat land, and there are numerous bays and inlets in which ships can hide and shelter from bad weather—or worse. Tsushima is renowned for its natural beauty. Flora and fauna are shared with continent and the archipelago. There are local subspecies of otter and deer found on the islands, but also the Yamaneko, or Mountain Cat, a subspecies of the Eurasian leopard cat that is only found in Japan on Tsushima and on Iriomote, in the southern Okinawan island chain. They also have their own breed of horse, as well, related to the ancient horses bred there since at least the 8th century. Tsushima is clearly an important part of Japan, and the early stories of the creation of the archipelago often include Tsushima as one of the original eight islands mentioned in the creation story. That suggests it has been considered an ancient part of the archipelago since at least the 8th century, and likely much earlier. Humans likely first came to Tsushima on their crossing from what is now the Korean peninsula over to the archipelago at the end of the Pleistocene era, when sea levels were much lower. However, we don't have clear evidence of humans until later, and this is likely because the terrain made it difficult to cultivate the land, and most of the activity was focused on making a livelihood out of the ocean. Currently we have clear evidence of humans on the island from at least the Jomon period, including remnants such as shellmounds, though we don't have any clear sign of habitation. It is possible that fishermen and others came to the islands during certain seasons, setting up fish camps and the like, and then departed, but it could be that there were more permanent settlements and we just haven't found them yet. Most of the Jomon sites appear to be on the northern part of Tsushima, what is now the “upper island”, though, again, lack of evidence should not be taken as evidence of lack, and there could be more we just haven't found yet. After all, sites like Izuhara, which was quite populated in later periods, may have disturbed any underlying layers that we could otherwise hope to find there, and perhaps we will one day stumble on something more that will change our understanding. Things change a bit in the Yayoi period, and we see clear evidence of settlements, pit buildings, graves, and grave goods at various sites up through the Kofun period. Unsurprisingly, the assembly of goods found include both archipelagic and continental material, which fits with its position in between the various cultures. Understandably, most of these archeological sites were investigated and then either covered back up for preservation or replaced by construction – so in many cases there isn't anything to see now, besides the artifacts in the museum. But some of the earliest clear evidence that you can still go see today are the several kofun, ancient tumuli, scattered around the island at different points. Most of the kofun on the island appear to be similar, and overall fairly small. These are not the most impressive kofun—not the giant mounds found in places like Nara, Osaka, Kibi, or even up in Izumo. However, to students of the era they are still very cool to see as monuments of that ancient time. One example of this that we visited was the Niso-kofungun, or the Niso Kofun group. The Niso Kofungun is not like what you might expect in the Nara basin or the Osaka area. First, you drive out to the end of the road in a small fishing community, and from there go on a small hike to see the kofun themselves. Today the mounds are mostly hidden from view by trees, though there are signs put up to mark each one. Some of them have a more well defined shape than others, too, with at least one demonstrating what appears to be a long, thin keyhole shape, taking advantage of the local terrain. Most of these were pit style burials, where slabs of local sedimentary rock were used to form rectangular coffins in the ground, in which the individuals were presumably buried. On one of the keyhole shaped mounds there was also what appears to be a secondary burial at the neck of the keyhole, where the round and trapezoidal sections meet. However, we don't know who or even what was buried there in some instances, as most of the bones are no longer extant. Besides the distinctively keyhole shaped tomb, two more kofun in the Niso group caught my attention. One, which is thought to have been a round tomb, had what appeared to be a small stone chamber, perhaps the last of the kofun in this group to be built, as that is generally a feature of later period kofun. There was also one that was higher up on the hill, which may also have been a keyhole shaped tomb. That one struck me, as it would likely have been particularly visible from sea before the current overgrown forest appeared. There are also plenty of other kofun to go searching for, though some might be a little more impressive than others. In the next episode, when we talk about the island of Iki, we'll explore that ancient kingdom's much larger collection of kofun. After the mention of Tsushima in the Weizhi in the third century, there is a later story, from about the 6th century, involving Tsushima in the transmission of Buddhism. This story isn't in the Nihon Shoki and was actually written down much later, so take that as you will. According to this account, the Baekje envoys who transmitted the first Buddha image to Japan stopped for a while on Tsushima before proceeding on to the Yamato court. While they were there, the monks who were looking after the image built a small building in which to conduct their daily rituals, effectively building the first Buddhist place of worship in the archipelago. A temple was later said to have been built on that spot, and in the mid-15th century it was named Bairinji. While the narrative is highly suspect, there is some evidence that the area around Bairinji was indeed an important point on the island. Prior to the digging of the two channels to connect the east and west coasts, the area near Bairinji, known as Kofunakoshi, or the small boat portage, was the narrowest part of Tsushima, right near the middle, where Aso Bay and Mitsuura Bay almost meet. We know that at least in the 9th century this is where envoys would disembark from one ship which had brought them from the archipelago, and embark onto another which would take them to the continent, and vice versa. Likewise, their goods would be carried across the narrow strip of land. This was like a natural barrier and an ideal location for an official checkpoint, and in later years Bairinji temple served as this administrative point, providing the necessary paperwork for crews coming to and from Japan, including the various Joseon dynasty missions in the Edo period. Why this system of portage and changing ships, instead of just sailing around? Such a system was practical for several reasons. For one, it was relatively easy to find Tsushima from the mainland. Experienced ships could sail there, transfer cargo to ships experienced with the archipelago and the Seto Inland Sea, and then return swiftly to Korea. Furthermore, this system gave Yamato and Japan forewarning, particularly of incoming diplomatic missions. No chance mistaking ships for an invasion or pirates of some kind, as word could be sent ahead and everything could be arranged in preparation for the incoming mission. These are details that are often frustratingly left out of many of the early accounts, but there must have been some logistics to take care of things like this. Whether or not Bairinji's history actually goes back to 538, it does have claim to some rather ancient artifacts, including a 9th century Buddha image from the Unified, or Later, Silla period as well as 579 chapters of the Dai Hannya Haramitta Kyo, or the Greater Perfection of Wisdom Sutra, from a 14th century copy. These were actually stolen from the temple in 2014, but later recovered. Other statues were stolen two years previously from other temples on Tsushima, which speaks to some of the tensions that still exist between Korea and Japan. Claims were made that the statues had originally been stolen by Japanese pirates, or wakou, from Korea and brought to Japan, so the modern-day thieves were simply righting an old wrong. However, Korean courts eventually found that the items should be returned to Japan, though there were those who disagreed with the ruling. This is an example of the ongoing tensions that can sometimes make study of inter-strait history a bit complex. More concrete than the possible location of a theoretical early worship structure are the earthworks of Kaneda fortress. This is a mid-7th century fort, created by Yamato to defend itself from a presumed continental invasion. We even have mention of it in the Nihon Shoki. It appears to have been repaired in the late 7th century, and then continued to be used until some time in the 8th century, when it was abandoned, seeing as how the invasion had never materialized, and no doubt maintaining the defenses on top of a mountain all the way out on Tsushima would have been a costly endeavor. Over time the name “Kaneda” was forgotten, though the stone and earthworks on the mountain gave the site the name “Shiroyama”, or Castle Mountain, at least by the 15th century. In the Edo period, scholars set out trying to find the Kaneda fortress mentioned in the Nihon Shoki, and at one point identified this with an area known as Kanedahara, or Kaneda Fields, in the modern Sasu district, on the southwest coast of Tsushima. However, a scholar named Suyama Don'ou identified the current mountaintop site, which has generally been accepted as accurate. The earthworks do appear to show the kind of Baekje-style fortifications that Yamato built at this time, which took advantage of the natural features of the terrain. These fortresses, or castles, were more like fortified positions—long walls that could give troops a secure place to entrench themselves. They would not have had the impressive donjon, or tenshukaku, that is the most notable feature of of later Japanese and even European castles. Most of the Baekje style castles in Japan are primarily earthworks—for example the Demon's castle in modern Okayama. Kaneda is unique, though, with about 2.8 kilometers of stone walls, most of which are reportedly in quite good condition. There were three main gates and remains of various buildings have been determined from post-holes uncovered on the site. There is a name for the top of the mountain, Houtateguma, suggesting that there may have once been some kind of beacon tower placed there with a light that could presumably be used to signal to others, but no remains have been found. The defensive nature of the position is also attested to in modern times. During the early 20th century, the Japanese military placed batteries on the fortress, and an auxiliary fort nearby. These constructions damaged some of the ancient walls, but this still demonstrates Tsushima's place at the edge of Japan and the continent, even into modern times. For all that it is impressive, I have to say that we regrettably did not make it to the fortress, as it is a hike to see everything, and our time was limited. If you do go, be prepared for some trekking, as this really is a fortress on a mountain, and you need to park and take the Kaneda fortress trail up. Moving on from the 8th century, we have evidence of Tsushima in written records throughout the next several centuries, but there isn't a lot clearly remaining on the island from that period—at least not extant buildings. In the records we can see that there were clearly things going on, and quite often it wasn't great for the island. For instance, there was the Toi Invasion in the 11th century, when pirates—possibly Tungusic speaking Jurchen from the area of Manchuria—invaded without warning, killing and taking people away as slaves. It was horrific, but relatively short-lived, as it seems that the invaders weren't intent on staying. Perhaps a more lasting impression was made by the invasions of the Mongols in the 13th century. This is an event that has been hugely impactful on Japan and Japanese history. The first invasion in 1274, the Mongols used their vassal state of Goryeo to build a fleet of ships and attempted to cross the strait to invade Japan. The typical narrative talks about how they came ashore at Hakata Bay, in modern Fukuoka, and the Kamakura government called up soldiers from across the country to their defense. Not only that, but monks and priests prayed for divine intervention to protect Japan. According to the most common narrative, a kamikaze, or divine wind, arose in the form of a typhoon that blew into Hakata Bay and sank much of the Mongol fleet. That event would have ripple effects throughout Japanese society. On the one hand, the Mongols brought new weapons in the form of explosives, and we see changes in the arms of the samurai as their swords got noticeably beefier, presumably to do better against similarly armored foes. The government also fortified Hakata Bay, which saw another attack in 1281, which similarly failed. Though neither attempted invasion succeeded, both were extremely costly. Samurai who fought for their country expected to get rewarded afterwards, and not just with high praise. Typically when samurai fought they would be richly rewarded by their lord with gifts taken from the losing side, to include land and property. In the case of the Mongols, however, there was no land or property to give out. This left the Kamakura government in a bit of a pickle, and the discontent fomented by lack of payment is often cited as one of the key contributors to bringing down the Kamakura government and leading to the start of the Muromachi period in the 14th century. The invasions didn't just appear at Hakata though. In 1274, after the Mongol fleet first left Goryeo on the Korean Peninsula, they landed first at Tsushima and then Iki, following the traditional trade routes and killing and pillaging as they went. In Tsushima, the Mongol armies arrived in the south, landing at Komoda beach near Sasuura. Lookouts saw them coming and the So clan hastily gathered up a defense, but it was no use. The Mongol army established a beachhead and proceeded to spend the next week securing the island. From there they moved on to Iki, the next island in the chain, and on our journey. Countless men and women were killed or taken prisoner, and when the Mongols retreated after the storm, they brought numerous prisoners back with them. Although the Mongols had been defeated, they were not finished with their plans to annex Japan into their growing empire. They launched another invasion in 1281, this time with reinforcements drawn from the area of the Yangtze river, where they had defeated the ethnic Han Song dynasty two years prior. Again, they landed at Tsushima, but met fierce resistance—the government had been preparing for this fight ever since the last one. Unfortunately, Tsushima again fell under Mongol control, but not without putting up a fight. When the Mongols were again defeated, they left the island once again, this time never to return. If you want to read up more on the events of the Mongol Invasion, I would recommend Dr. Thomas Conlan's book, “No Need for Divine Intervention”. It goes into much more detail than I can here. These traumatic events have been seared into the memories of Tsushima and the nearby island of Iki. Even though both islands have long since rebuilt, memories of the invasion are embedded in the landscape of both islands, and it is easy to find associated historical sites or even take a dedicated tour. In 2020, the events of the invasion of Tsushima were fictionalized into a game that you may have heard of called Ghost of Tsushima. I won't get into a review of the game—I haven't played it myself—but many of the locations in the game were drawn on actual locations in Tsushima. Most, like Kaneda Castle, are fictionalized to a large extent, but it did bring awareness to the island, and attracted a large fan base. Indeed, when we picked up our rental car, the helpful staff offered us a map with Ghost of Tsushima game locations in case we wanted to see them for ourselves. As I noted, many of the places mentioned in the game are highly fictionalized, as are many of the individuals and groups—after all, the goal is to play through and actually defeat the enemies, and just getting slaughtered by Mongols and waiting for them to leave wouldn't exactly make for great gameplay. Shrines offer “charms” to the user and so finding and visiting all of the shrines in the in-game world becomes a player goal. And so when fans of the game learned that the torii gate of Watatsumi Shrine, one of the real-life iconic shrines in Tsushima, was destroyed by a typhoon in September of 2020, about a month after the game was released, they came to its aid and raised over 27 million yen to help restore the torii gates. A tremendous outpouring from the community. And while you cannot visit all of the locations in the game, you can visit Watazumi Shrine, with its restored torii gates that extend into the water. Watatsumi Shrine itself has some interesting, if somewhat confusing, history. It is one of two shrines on Tsushima that claim to be the shrine listed in the 10th-century Engi Shiki as “Watatsumi Shrine”. This is believed to have been the shrine to the God of the Sea, whose palace Hiko Hoho-demi traveled down to in order to find his brother's fishhook—a story noted in the Nihon Shoki and which we covered in episode 23. Notwithstanding that most of that story claims it was happening on the eastern side of Kyushu, there is a local belief that Tsushima is actually the place where that story originated. The popular shrine that had its torii repaired is popularly known as Watatsumi Shrine, today. The other one is known as Kaijin Shrine, literally translating to the Shrine of the Sea God, and it is also known as Tsushima no kuni no Ichinomiya; That is to say the first, or primary, shrine of Tsushima. Some of the confusion may come as it appears that Kaijin shrine was, indeed, the more important of the two for some time. It was known as the main Hachiman shrine in Tsushima, and may have been connected with a local temple as well. It carries important historical records that help to chart some of the powerful families of Tsushima, and also claims ownership of an ancient Buddhist image from Silla that was later stolen. In the 19th century it was identified as the Watatsumi Shrine mentioned in the Engi Shiki, and made Toyotama Hime and Hikohohodemi the primary deities worshipped at the shrine, replacing the previous worship of Hachiman. Shrines and temples can be fascinating to study, but can also be somewhat tricky to understand, historically. Given their religious nature, the founding stories of such institutions can sometimes be rather fantastical, and since they typically aren't written down until much later, it is hard to tell what part of the story is original and what part has been influenced by later stories, like those in the Nihon Shoki or the Kojiki. Another interesting example of a somewhat unclear history is that of the Buddhist temple, Kokubun-ji. Kokubunji are provincial temples, originally set up inthe decree of 741 that had them erected across the archipelago, one in each province at the time, in an attempt to protect the country from harm, Knowing the location of a Kokubunji can therefore often tell you something about where the Nara era provincial administration sat, as it would likely have been nearby. In many cases, these were probably connected to the local elite, as well. This is not quite as simple with Tsushima Kokubun-ji. While it was originally designated in the decree of 741, a later decree in 745 stated that the expenses for these temples would come directly out of tax revenues in the provinces, and at that time Tsushima was excluded. Moreover, the Kokubunji on nearby Iki island was funded by taxes from Hizen province. So it isn't until 855 that we have clear evidence of an early provincial temple for Tsushima, in this case known as a Tobunji, or Island Temple, rather than a Kokubunji. The location of that early temple is unknown, and it burned down only two years later when Tsushima was attacked by forces from Kyushu. It is unclear what happened to it in the following centures, but by the 14th or 15th century it was apparently situated in Izuhara town, near the site of what would become Kaneishi Castle. It was later rebuilt in its current location, on the other side of Izuhara town. It burned down in the Edo period—all except the gate, which was built in 1807. This gate is at least locally famous for its age and history. It was also the site of the guesthouses for the 1811 diplomatic mission from Joseon—the dynasty that followed Koryeo. Those missions are another rather famous part of the history of Tsushima, which, as we've seen, has long been a gateway between the archipelago and the peninsula. In the Edo period, there were numerous diplomatic missions from the Joseon dynasty to the Tokugawa shogunate, and these grand affairs are often touted in the history of Tsushima, with many locations specifically calling out the island's deep involvement in cross-strait relations. Relations which, to really understand, we need to probably start with a look at the famous (or perhaps even infamous) Sou clan. The Sou clan became particularly influential in Tsushima in the 13th century. The local officials, the Abiru clan, who had long been in charge of the island, were declared to be in rebellion against the Dazaifu, and so Koremune Shigehisa was sent to quell them. In return, he was made Jito, or land steward, under the Shoni clan, who were the Shugo of Chikuzen and Hizen, including the island of Tsushima. The Sou clan, descendents of the Koremune, ruled Tsushima ever since, first as vassals of the Shoni , but eventually they ran things outright. Thus, Sou Sukekuni was in charge when the Mongols invaded in 1274. Despite having only 80 or so mounted warriors under his charge, he attempted to defend the island, dying in battle. Nonetheless, when the Mongols retreated, the Sou family retained their position. Later, they supported the Ashikaga in their bid to become shogun, and were eventually named the Shugo of Tsushima, a title they kept until the Meiji period. As we've mentioned, despite its size, Tsushima is not the most hospitable of locations. It is mountainous, with many bays and inlets, making both cross-land travel and agriculture relatively difficult. And thus the Sou clan came to rely on trade with the continent for their wealth and support. Although, “trade” might be a bit negotiable. Remember how the early Japanese regularly raided the coast of the peninsula? It was frequent enough that a term arose—the Wakou, the Japanese invaders, or Japanese pirates. In fact, the term “wakou” became so synonymous with piracy that almost any pirate group could be labeled as “wakou”, whether Japanese or not. Some of them that we know about were downright cosmopolitan, with very diverse crews from a variety of different cultures. Given its position, the rough terrain, and myriad bays that could easily hide ships and other such things, Tsushima made a great base for fishermen-slash-pirates to launch from. Particularly in harsh times, desperate individuals from Tsushima and other islands might take their chances to go and raid the mainland. In the early 15th century, the new Joseon dynasty had had enough. They sent an expeditionary force to Tsushima to put an end to the wakou. The expedition came in 1419. The year before, the head of the Sou clan, Sou Sadashige, had died. His son, Sou Sadamori, took his place, but had not yet come of age, leaving actual power in the hands of Souda Saemontarou, leader of the Wakou pirates. Eventually the Joseon forces were defeated by the forces of Tsushima, including the wakou. The Joseon court considered sending another punitive expedition, but it never materialized. What did eventually happen, though, was, oddly, closer ties between the peninsula and Tsushima. Sou Sadamori, who grew up in that tumultuous time, worked to repair relationships with the Joseon court, concluding a treaty that that allowed the Sou clan to basically monopolize trade with the Korean peninsula. Treaty ports on the peninsula began to attract permanent settlements of Japanese merchants, and these “wakan”, or Japanese districts, came nominally under the jurisdiction of the Sou of Tsushima. The Sou clan maintained their place as the intermediaries with the Joseon state through the 16th century. Messages sent from the Japanese court to Joseon would be sent to the Sou, who would deliver them to the Joseon court, and in turn handle all replies from the peninsula back to the Japanese mainland. And this over time led them to develop some, shall we say, special techniques to make sure these exchanges were as fruitful as possible. You see, the treaties with the Joseon court only allowed fifty ships a year from Tsushima to trade with the peninsula. But since all of the documents flowed through the Sou, they had plenty of time to study the seals of both courts—those of the Joseon kingdom and those of Japan – and have fake seals created for their own ends. In part through the use of these fake seals, the Sou clan were able to pretend their ships were coming from other people—real or fake—and thus get around the 50 ship per year limit. They also used them in other ways to try and maintain their position between the two countries. All of this came to a head when the Taikou, Toyotomi Hideyoshi, began to dream of continental conquest. Hideyoshi, at this point the undeniable ruler of all of Japan, had a bit of an ego—not exactly undeserved, mind you. His letter to the Joseon king Seongjo, demanding submission, was quite inflammatory, and the Sou clan realized immediately that it would be taken as an insult. Not only could it jeopardize relations with the continent, it could also jeopardize their own unique status. Which is why they decided to modify it using what in modern computer hacker terms might be called a man-in-the-middle attack – which, with their fake seal game, they had plenty of experience with. The Sou were able to modify the language in each missive to make the language more acceptable to either side. They also dragged their feet in the whole matter, delaying things for at least two years But Hideyoshi's mind was set on conquest. Specifically, he had ambitions of displacing the Ming dynasty itself, and he demanded that the Joseon court submit and allow the Japanese forces through to face the Ming dynasty. The Joseon refused to grant his request, and eventually Hideyoshi had enough. He threatened an invasion of Korea if the Joseon dynasty didn't capitulate to his requests. Throughout this process, the Sou attempted to smooth things over as best they could. However, even they couldn't forge the words presented by a face-to-face envoy, nor could they put off Hideyoshi's anger forever. And thus Tsushima became one of the launching off points for the Japanese invasions of Korea in 1592 and again in 1597. Tsushima, along with nearby Iki, would have various castles built to help supply the invading forces. One such castle was the Shimizuyama-jo, overlooking the town of Izuhara. Some of the walls and earthworks can still be seen up on the mountain overlooking the town, and there are trails up from the site of Kaneishi castle, down below. Both of these invasions ultimately failed, though not without a huge loss of life and destruction on the peninsula—a loss that is still felt, even today. The second and final invasion ended in 1598. Both sides were exhausted and the Japanese were losing ground, but the true catalyst, unbeknownst to those on the continent, was the death of Hideyoshi. The Council of Regents, a group of five daimyo appointed to rule until Hideyoshi's son, Hideyori, came of age kept Hideyoshi's death a secret to maintain morale until they could withdraw from the continent. With the war over, the Sou clan took the lead in peace negotiations with the Joseon court, partly in an attempt to reestablish their position and their trade. In 1607, after Tokugawa had established himself and his family as the new shogunal line, the Sou continued to fake documents to the Joseon court, and then to fake documents right back to the newly established bakufu so that their previous forgeries wouldn't be uncovered. This got them in a tight spot. In the early 1600s, one Yanagawa Shigeoki had a grudge to settle with Sou Yoshinari, and so he went and told the Bakufu about the diplomatic forgeries that the Sou had committed, going back years. Yoshinari was summoned to Edo, where he was made to answer the allegations by Shigeoki. Sure enough, it was proven that the Sou had, indeed, been forging seals and letters, but after examination, Tokugawa Iemitsu, the third Tokugawa Shogun, decided that they had not caused any great harm—in fact, some of their meddling had actually helped, since they knew the diplomatic situation with the Joseon court better than just about anyone else, and they clearly were incentivized to see positive relations between Japan and Korea. As such, despite the fact that he was right, Yanagawa Shigeoki was exiled, while the Sou clan was given a slap on the wrist and allowed to continue operating as the intermediaries with the Joseon court. There was one caveat, however: The Sou clan would no longer be unsupervised. Educated monks from the most prestigious Zen temples in Kyoto, accredited as experts in diplomacy, would be dispatched to Tsushima to oversee the creation of diplomatic documents and other such matters, bringing the Sou clan's forgeries to a halt. Despite that, the Sou clan continued to facilitate relations with the peninsula, including some twelve diplomatic missions from Korea: the Joseon Tsuushinshi. The first was in 1607, to Tokugawa Hidetada, and these were lavish affairs, even more elaborate than the annual daimyo pilgrimages for the sankin-kotai, or alternate attendance at Edo. The embassies brought almost 500 people, including acrobats and other forms of entertainment. Combined with their foreign dress and styles, it was a real event for people whenever they went. Today, these Tsuushinshi are a big draw for Korean tourists, and just about anywhere you go—though especially around Izuhara town—you will find signs in Japanese, Korean, and English about locations specifically associated with these missions. And in years past, they've even reenacted some of the processions and ceremonies. Speaking of Izuhara, this was the castle town from which the Sou administered Tsushima. Banshoin temple was the Sou family temple, and contains the graves of many members of the Sou family. In 1528, the Sou built a fortified residence in front of Banshoin, and eventually that grew into the castle from which they ruled Tsushima. Today, only the garden and some of the stone walls remain. The yagura atop the main gate has been rebuilt, but mostly it is in ruins. The Tsushima Museum sits on the site as well. Nearby there is also a special museum specifically dedicated to the Tsuushinshi missions. Izuhara town itself is an interesting place. Much of what you see harkens back to the Edo period. Much like Edo itself, the densely packed wood and paper houses were a constant fire hazard, and there were several times where the entire town burned to the ground. As such they began to institute firebreaks in the form of stone walls which were placed around the town to help prevent fire from too quickly spreading from one house to the next. This is something that was instituted elsewhere, including Edo, but I've never seen so many extant firewalls before, and pretty soon after you start looking for them, you will see them everywhere. The area closest to the harbor was an area mostly for merchants and similar working class people, and even today this can be seen in some of the older buildings and property layouts. There are also a fair number of izakaya and various other establishments in the area. Further inland you can find the old samurai district, across from the Hachiman shrine. The houses and the gates in that area are just a little bit nicer. While many modern buildings have gone up in the town, you can still find traces of the older buildings back from the days of the Sou clan and the Korean envoys. Today, Izuhara is perhaps the largest town on Tsushima, but that isn't saying much—the population of the entire island is around 31,000 people, only slightly larger than that of nearby Iki, which is only about one fifth the size of Tsushuma in land area. From Izuhara, you can catch a ferry to Iki or all the way to Hakata, in Fukuoka. You can also always take a plane as well. Before leaving Tsushima, I'd like to mention one more thing—the leopard cat of Tsushima, the Yamaneko. This has become something of a symbol in Tsushima, but unfortunately it is critically endangered, at least on the island itself. It is all but gone from the southern part of Tsushima—human encroachment on its habitat has been part of the issue, but so has the introduction of domesticated cats. The yamaneko itself is about the size of a typical housecat, and might be mistaken for one, though it has a very distinctive spotted appearance. Domesticated cats have been shown to outcompete their wild cousins, while also passing on harmful diseases, which also affect the population. Just about everywhere you go you'll see signs and evidence of this special cat. There is also a breeding program in the north if you want to see them for yourself. Even the small Tsushima Airport is named Yamaneko Airport, and the single baggage claim features a whole diorama of little plush leopard cats wearing traditional clothing and waving hello to new arrivals. If you like rugged coastlines, fascinating scenery, and the odd bit of history thrown in, might I suggest taking a look at Tsushima, the border island between Japan and Korea. We only had a few days, but it was a truly wonderful experience. Next up we caught the ferry to Iki island, the site of the ancient Iki-koku, possibly represented by the Yayoi era Harunotsuji site. Of all the places I've been so far, this is second only to Yoshinogari in the work and reconstruction they've done. They've even discovered what they believe to be an ancient dock or boat launch. But we'll cover that next week, as we continue on our self-guided Gishiwajinden tour. Until then, thank you for listening and for all of your support. If you like what we are doing, 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 us at 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.

god english moving japan ghosts speaking european japanese humans sea chronicles council korea korean demon messages buddhist claims zen buddhism buddha relations experienced samurai technically educated treaty unified osaka kofi tsushima kyoto ming busan permit sou shrine edo divine intervention regents nearby gaya understandably eurasian ito mongol mongols silla fukuoka korean peninsula taika domesticated shrines yamato meiji pleistocene manchuria kyushu iki yangtze okinawan kamakura tokugawa kaneda joseon niso okayama lookouts yayoi hakata sasu toyotomi hideyoshi mongol invasions jomon pusan hideyoshi kojiki jito izumo sea god muromachi shoni ashikaga bakufu shugo jurchen kaijin tokugawa iemitsu

Episode #201- What Was the Great East Asian War? (Part I)

Our Fake History

Play Episode Listen Later Apr 17, 2024 84:19

In 1592 the Japanese launched a massive invasion of the Korean Peninsula. The Japanese leader Toyotomi Hideyoshi believed that Korea would submit without much of a fight and that his army would very quickly move on to the real target, the capital of Ming China. Six years later the Japanese were still fighting in Korea. What the Koreans call the Imjin War has recently been redubbed the Great East Asian War by scholars in recognition of it's truly massive scope. Based on the sheer number of soldiers involved this was the largest war fought anywhere in the word in the 1500's. But despite that this conflict has remained relatively obscure outside of Korea. Why? Tune-in and find out how eager to please sandal-bearers, Huck Finn, and the most convoluted title for a leader in history all play a role in the story.

japanese korea korean east asian korean peninsula huck finn toyotomi hideyoshi ming china imjin war

Selling Into Each Region Is Different In Japan

Play Episode Listen Later Apr 7, 2024 13:22

Japan is a big small place. It is about the same size as the UK, but is covered in mountains, the latter making up 70% of the land area. We have very few of those horizon stretching field vistas like they have in England. This mountainous aspect has led to quite strong sub-regional differences here, especially reflected in language, customs and cuisine. England has these too, but I think Japan is more pronounced in this regard. These differences pop up when you are selling here as well. The following are my experiences having sold in all of these cites and having lived in Kobe/Osaka, Nagoya and Tokyo and having made sale's calls in other provincial centers. If we go from south to north and start in Kyushu in Fukuoka, there is a local dialect and basically everyone went to school there and graduated from the local colleges and universities. Foreigners are not calling on companies all that often down there, so there is still something of a rarity factor at play here. Back in the good old days, when companies had generous entertainment budgets, the local staff were really glad to meet you. This was a grand occasion to use you as the excuse to have a big night out on the town on the firm's dime. My ego took a bruising when I finally worked out it wasn't the Story charm, that was generating this great enthusiasm for a night out on the town. That big spending night out culture has gone by the wayside, but the rarity interest factor is still at play. Language is an issue though, because the English speaking capability is still underdeveloped in most of Japan. The local burghers are quite cautious and conservative too. It will take a lot of patience to do business here, but it can be done. It just normally requires a lot more time than your company's leaders or shareholders are prepared to give you. Kobe was opened as an international port on April 1st, 1868, so it is one of the most open minded towns in Japan regarding international business. They have had foreigners living in their midst for a very long time, so there is nothing special about us from a uniqueness point of view. Trade has meant dealing with the outside world and being flexible about it in the process. The denizens of Kobe often have a better level of English than other parts of Japan and they enjoy being seen as one of the most international cities in the country. I always found people there open to discussing business. Osaka is an ancient merchant town with a merchant mentality. It was the center of the great commodity markets in Japan for salt, rice and soy beans. One of the great things I like about this city is they will give you a “yes” or a “no”. Often, the reluctance to tell you “no” in Japan, leaves the whole decision piece dangling, without any clear idea of where we are going with this. Not in Osaka. If they like it, they will explore if there is a deal to be done and some money to be made. They are proud of their local dialect and this is a big divider between insiders and outsiders. As a foreigner, we are so completely outside of all consideration, that in a way, we are probably better accepted than their despised rivals from Tokyo. Kyoto I always found very closed. The aristocratic capital of Japan for centuries, it features a defined smallish city area hemmed in by mountains. The interconnectivity of the local people is pronounced. Their families have lived here for centuries, they know each other and they know who is a “blow in” and who isn't. Even for other Japanese salespeople from out of town, Kyoto is a hard market. If you are from the outside, you are “out” for the most part. The area around Nagoya has produced the three most famous warrior leaders in Japanese history, Toyotomi Hideyoshi, Oda Nobunaga and Tokugawa Ieyasu. The Tokugawa family Shoguns, closed the country off from the rest of the world. When I say “closed”, this was upon pain of death for entry or exit. This went on for hundreds of years. In my experience, Nagoya is still relatively back there in a time warp – still closed off. I didn't find the local mentality particularly open to foreign business and there wasn't much English going on around there either. I said that in Osaka you get a “yes” or a “no” and that this knowing where you stood was attractive. In Nagoya, they do the same thing and the answer is usually “no". The pride of businesspeople in Nagoya is to have an exceptionally humble looking headquarters, with lousy office furniture, stained, aging carpets and everything very much down at heel, but to also have a huge pile of cash sitting in the bank. I found they were extremely tight with their money too. It is the only place I have seen, where when a new shop opens and they put those decorative flower arrangements out front on the street, that passersby will shamelessly take handfuls of the flowers away with them. They justify this on the basis that it is a waste to see them die and it is much better to have them home at their place. It is a rough and tough market. In a word to the wise, they have one little commercial idiosyncrasy that will kill you. You meet, negotiate, agree the price and sometime later the agreed goods turn up at the seaport or the airport. This is when they like to renegotiate the price with you!! “Character building” is how I would describe doing business in Nagoya. The locals are very aware of who they are and don't open up to “foreign” Japanese from distant places like Tokyo. So, in one sense, they are very fair and they are closed minded to everyone, not just foreigners from overseas. Tokyo is a really a first class international city and so different to when I got here over forty years ago. The tallest structure here when I arrived was Tokyo Tower, which seems incredible today, when you take in the ever accumulating city skyline. English is widespread, people are sophisticated, very international and everything works well. Getting a decision though can be seriously painful. Because Tokyo is often the headquarters for companies, the scale of businesses being here is large. As a consequence, there are many, many people who have to be consulted. Getting them to agree can take an age. Sendai and Sapporo are a bit like Fukuoka to me, in the sense that they are not often visited by foreigners, seeking to do international business. The capacity to speak English is sparse and the local businesspeople are rather conservative. Sapporo at least, is an international destination during the ski season, so there are pockets of more international business there. Expect to have to keep coming back many times to build the trust. Things will move slowly and in small test increments. When I first lived here in Japan in the suburbs in Kunitachi, in the late 1970s and early 1980s, I always imagined that the rest of Japan was like Tokyo. It was only when I travelled around Japan selling in the late 1980s and then later lived in Nagoya in 1992 and in Kobe in 1996, that I realised that Tokyo was not Japan. The regional differences are so important. Of course, we can do business anywhere in Japan, and ultimately I did have success in regional centers. The key success factor though is to know what is different locally and to have a defined, different strategy for each major center. Did I mention you need a lot of patience?

O Japão Feudal e o Xógum #116

Geopizza

Play Episode Listen Later Apr 5, 2024 219:27

esse depois jap confira shogun fontes baseado feudal tokugawa o jap orelo oda nobunaga william adams toyotomi hideyoshi tokugawa ieyasu

Els jesu

En guàrdia!

Play Episode Listen Later Feb 18, 2024 53:05

Cap

corona va portugal cap portuguese jap jesu oriental xvi sabat jonathan l universitat pompeu fabra toyotomi hideyoshi

Els jesu

En guàrdia!

Play Episode Listen Later Feb 18, 2024 53:05

Cap

corona va portugal cap portuguese jap jesu oriental xvi sabat jonathan l universitat pompeu fabra toyotomi hideyoshi

SEKIGAHARA: Trận chiến ĐẪM MÁU để QUYẾT ĐỊNH THIÊN HẠ | Hải Stark | Thế giới

Spiderum Official

Play Episode Listen Later Jan 6, 2024 23:57

Thời Chiến Quốc là một thời đại loạn lạc bậc nhất trong lịch sử Nhật Bản. Các daimyo (đại danh - hay như ta thường gọi là lãnh chúa cho quen thuộc) nổi lên cát cứ khắp nơi để thâu tóm quyền lực. Quyền lực của Mạc phủ Ashikaga và Thiên hoàng xuống thấp đến mức không ai coi trọng, hữu danh vô thực. Suốt hơn một thế kỷ dài đằng đẵng, các lãnh chúa gây chiến, triệt hạ, thâu tóm lẫn nhau để mong thâu tóm cả thiên hạ trong tay. Thế cục biến đổi theo nhiều cách không ai có thể đoán định được. Trong số hằng hà sa số cái tên xuất hiện trong thời đại này, nổi bật nhất vẫn là ba cái tên: Oda Nobunaga, Hashiba Hideyoshi (sau này là Toyotomi Hideyoshi) và Tokugawa Ieyasu. Câu chuyện về cách ba người họ kết thúc thời Chiến Quốc chắc khá nhiều người đã biết rồi: Nobunaga quét sạch thiên hạ, Hideyoshi tiếp bước công việc ấy và cuối cùng Ieyasu hoàn thành nó. Đó là nói một cách vắn tắt, còn thực sự chuyện chẳng hề đơn giản hay "hòa bình" như thế. Thiên hạ về tay Tokugawa, phải trải qua bao biến cố, mà lớn nhất chính là một trận đại chiến được coi là "trận chiến lớn nhất Nhật Bản". Đó là trận đại chiến diễn ra tại cánh đồng Sekigahara tháng 10 năm 1600. Trận đại chiến phân chia thiên hạ, cuộc quyết đấu đẫm máu giữa Toyotomi và Tokugawa. __ Tủ sách hoành tráng của Spiderum: https://shope.ee/2q3x7O0fxv Các đầu sách bạn có thể quan tâm: - Người trong muôn nghề - Định hướng nghề nghiệp toàn diện: https://shope.ee/AURO9YQc3A - Người trong muôn nghề: Ngành IT có gì?: https://shope.ee/9pBhMKT9Oy - Người trong muôn nghề: Ngành Kinh tế có gì? - Tập 1: https://shope.ee/9UYqxiUQ4w - Người trong muôn nghề: Ngành Kinh tế có gì? - Tập 2: https://shope.ee/9KFQlPV3Pv - Người trong muôn nghề: Ngành Sáng tạo - Nghệ thuật có gì?: https://shope.ee/9zV7YdSW47 - Người trong muôn nghề: Ngành Xã hội - Nhân văn có gì?: https://shope.ee/5pfYayiNWK - Mùi mẹ - Món quà dành tặng người phụ nữ yêu thương: https://shope.ee/6AIOzah6qU - DevUP - Phát triển toàn diện sự nghiệp lập trình viên: https://shope.ee/9esHA1Tmjx - Seneca: Những Bức Thư Đạo Đức – Chủ Nghĩa Khắc Kỷ Trong Đời Sống - Tập 1: https://shope.ee/6zrW08ngb2 - Seneca: Những Bức Thư Đạo Đức – Chủ Nghĩa Khắc Kỷ Trong Đời Sống - Tập 2: https://shope.ee/A9oXkwRsj8 - Mở khóa thương mại điện tử Việt Nam: https://shope.ee/5V2iCMjeCI - Doing good better - Làm việc thiện đúng cách: https://shope.ee/6KbpBtgTVV - Động lực nội tại - Làm sao để yêu công việc và đạt đến thành công: https://shope.ee/6UvFOCfqAW - Bước ra thế giới: Cẩm nang du học và săn học bổng: https://shope.ee/5fM8Ofj0rJ - Chuyện người chuyện ngỗng (Vũ Hoàng Long): https://shope.ee/4AXKcUjKAQ __ Hóng các cuộc hội thoại thú vị, nhiều kiến thức bổ ích trên kênh Talk Sâu: https://b.link/talksau Lắng nghe những câu chuyện về thế giới nghề nghiệp cùng podcast Người Trong Muôn Nghề: https://b.link/NTMN-Podcast ______________ Bài viết: Sekigahara - Trận chiến phân chia thiên hạ Được viết bởi: Hải Stark Link bài viết: https://spiderum.com/bai-dang/Sekigah... ______________ Giọng đọc: Nguyễn Lê Minh Thi Editor: Hikari ______________ Bản quyền video: Spiderum Bản quyền nhạc: Youtube Audio Library, Epidemic Sound ______________ --- Send in a voice message: https://podcasters.spotify.com/pod/show/spiderum/message Support this podcast: https://podcasters.spotify.com/pod/show/spiderum/support

talks stark gi nh ng nam kh thi nguy trong kinh ngh quy th gi tokugawa nobunaga oda nobunaga v ho sekigahara toyotomi hideyoshi ch ngh tokugawa ieyasu hideyoshi ashikaga ieyasu epidemic sound send toyotomi spiderum

E89 - The Golden Tea Room

Japan Archives

Play Episode Listen Later Dec 11, 2023 28:16

Today we look into the short lived Golden Tea Room, a portable tea room made under the leadership of Toyotomi Hideyoshi. ~ Review us over on: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Podchaser⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Check out our growing database on Japanese History over at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠historyofjapan.co.uk⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@japan_archives⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Youtube (Japan Archvies): ⁠⁠⁠Japan Archives⁠⁠⁠ Youtube (Minecraft): ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Mycenria⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ~~ Intro and Outro music Ocha by Harris Heller. ~~ Written by Thomas and Heather.

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The 3 feudal warlords who unified Japan

The HistoryNet Podcast

Play Episode Listen Later Dec 8, 2023 21:24

Warlords Oda Nobunaga, Toyotomi Hideyoshi and Tokugawa Ieyasu worked both together and at odds to forge a nation from a feudal war zone.

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Le Japon et la période des royaumes combattants - Entretien avec Julien Peltier

Nota Bene

Play Episode Listen Later Dec 6, 2023 109:51

Mes chers camarades, bien le bonjour, et bienvenue dans ce nouvel entretien historique ! J'ai eu le plaisir d'y recevoir Julien Peltier, un spécialiste de l'histoire japonaise médiévale, et plus particulièrement de la figure du guerrier japonais, ainsi que de la période Sengoku. Cela a été l'occasion de parler de la période des royaumes combattants et de l'unification du Japon. Si Oda Nobunaga, Toyotomi Hideyoshi, et Tokugawa Ieyasu en sont des personnages incontournables, au final, qui sont-ils réellement ? À quoi ressemblait le Japon de l'époque, quel était son système politique, et comment a-t-il été unifié ? Quelle est la différence entre Empereur et Shogun ? Qui sont les Samouraïs, et qu'est-ce qu'un Daimyo ? C'est ce que je vous propose de découvrir de suite, alors bonne écoute sur Nota Bene ! Become a member at https://plus.acast.com/s/notabenemovies. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

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Supernatural Japan Podcast - Episode 15: The Ghosts of Hachioji Castle

Supernatural Japan

Play Episode Listen Later Nov 18, 2023 19:01

The Hachioji Castle ruins are located near Tokyo, Japan in Hachioji City. In 1590, this was the site of a brutal battle that saw the Hojo Call fall to the powerful forces of Toyotomi Hideyoshi. To avoid capture, the families of the defenders brutally took their own lives. Today, this popular tourist site is said to be one of Japan's most haunted. If yu're interested in possibly having a paranormal experience, this may be a great place to visit on your next trip to Japan. Learn more in this episode of Supernatural Japan. LIKE and Follow the Supernatural Japan Facebook Page:⁠⁠https://www.facebook.com/profile.php?id=61551918404228&mibextid=LQQJ4d⁠⁠Instagram:⁠⁠⁠http://instagram.com/supernaturaljapan⁠⁠⁠Email me with questions, comments, ideas, and stories:⁠⁠supernaturaljapan@gmail.com⁠⁠Follow Kevin on “X” - Twitter:⁠⁠⁠https://twitter.com/MadForMaple⁠Website:https://supernaturaljapan.buzzsprout.com/Sources:“Yurei Attack! By Matt Alt and Hiroko YodaHachiōji Castle - WikipediaSengoku Hauntings: Hachiōji CastleHachioji Castle Ruins: The Tragedy Of Kanto's Hojo Clan - matcha-jpHachioji Castle Ruins: Is it Haunted? | Unusual Places in Japan (YouTube)Hachioji, Tokyo 八王子東京都 (Japan-experience)Haunted Hachioji - hayakawajunpei (tumblr)More info is found with the help of AI.

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Darrel C. Karl - Collector : A Responsibility of Stewardship

The Unfinished Print

Play Episode Listen Later Oct 31, 2023 103:29

As a collector of mokuhanga, I am constantly exploring the reasons behind my love of collecting mokuhanga and why I make it and educate myself about it; it seems to be layered, even for my modest collection. So it is always fascinating to speak to someone who has been collecting for many years, with a deep understanding of why they collect and how they do. I speak with mokuhanga collector Darrel C. Karl about his collection of prints, paintings and scrolls. It's one to admire. Collecting for years now, Darrel was kind enough to speak to me about his collection, how he began it, his love of preparatory drawings, collecting ukiyo-e, shin hanga, and we discussed in length his blogs, Eastern Impressions and Modern Japanese Theatre Art Prints. 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. Pieces are mokuhanga unless otherwise noted. Dimensions are given if known. Darrel C. Karl - Eastern Impressions & Modern Japanese Theatre Art Prints. Hashiguchi Goyō (1880-1921) - a woodblock print designer who also worked, albeit shortly, with Watanabe Shōzaburō. In his short life Goyō designed some of the most iconic woodblock prints ever made. “Kamisuki” 1920, and “Woman Applying Powder” 1918. Woman Applying Make-up (Hand Mirror) 1970's/80's reprint Ishikawa Toraji (1875-1964) -trained initially as a painter, having travelled to Europe and The States early in his professional life. Painted primarily landscapes while exhibiting at the fine art exhibitions in Japan Bunten and Teiten. Famous for designing Ten Types of Female Nudes from 1934-35. He finished his career as a painter and educator. Morning from Ten Types of Female Nudes (1934) Charles W. Bartlett (1860-1940) - was a British painter, watercolorist and printmaker. Travelling the world in 1913, Bartlett ended up in Japan two years later. Having entered Japan, Bartlett already had a reputation as an artist. Bartlett's wife, Kate, had struck up a friendship with printmaker and watercolorist Elizabeth Keith. Watanabe Shōzaburō was acutely aware of foreign artists coming to Japan, having worked with Fritz Capelari and Helen Hyde. Watanabe published 38 designs with Charles Bartlett. Bartlett's themes were predominantly of his travels. Udaipur (1916) 8" x 11" Paul Binnie - is a Scottish painter and mokuhanga printmaker based in San Diego, USA. Having lived and worked in Japan in the 1990s, studying with printmaker Seki Kenji whilst there, Paul has successfully continued to make mokuhanga and his paintings to this day. You can find Paul's work at Scholten Gallery in Manhattan, and Saru Gallery in The Netherlands. Butterly Bow (2005) 15" x 11" Yamakawa Shuhō (1898-1944) - was a Nihon-ga painter and printmaker. His prints were published by Watanabe Shōzaburō and he created the Blue Collar Society in 1939 with Itō Shinsui. Made famous for his bijin-ga prints. Dusk (1928) 14.3" x 9.5" Red Collar (1928) Otojirō Kawakami (1864-1911) - was a Japanese actor and comedian. His wife was geisha, and actress Sadayako (Sada Yakko). Impressions - is a biannual magazine published by The Japanese Art Society of America. Andon - is a biannual magazine published by The Society of Japanese Art. Gallaudet University - is a private federally charted university located in Washington D.C., USA for the deaf and hard of hearing. More info can be found here. National Museum of Asian Art - is a museum within the Smithsonian group museums and was the first fine art museum by The Smithsonian in 1923. More info can be found, here. Vincent Hack (1913-2001) - was an American printmaker and Colonel in the United States Army. He produced mokuhanga from ca. 1950-1960. He studied in the Yoshida atelier while living in Tokyo. More information about VIncent Hack can be found in Eastern Impressions, here. Chinese beauty and Dragon (not dated) Elizabeth Keith (1887-1956) - was a Scottish born printmaker, watercolorist, and painter. She travelled extensively before living in Japan from 1915-1924. In 1917 she was introduced to print published Watanabe Shōzaburō and by 1919 after some work with Watanabe's skilled artisans Keith started to see some of her designs printed. Over 100 prints were published of Keith's designs. More information can be found, here. Little Pavillion, Coal Oil, Peking (1935) Lillian May Miller (1895-1943) - was a Japan born American printmaker. Studying under painter Kanō Tomonobu (1853-1912). Miller began carving and printing her own prints by 1925 having studied under Nishimura Kumakichi. Rain Blossoms (1928) 10" x 15" Nöel Nouët (1885-1969) - was a French painter, illustrator and designer who designed prints for Doi Hangaten between 1935 and 1938 when Nouët was teaching in Shizuoka City, Shizuoka, Japan. Haruna Lake (1938) Helen Hyde (1868-1919) - was an American etcher, and printmaker who studied in Japan with artists such as Emil Orlik (1870-1932). Hyde was influenced by French Japonisme and lived in Japan from 1903-1913. A Japanese Madonna (1900) 14.5" x 3" Kataoka Gadō V (1910-1993) - was a Kabuki actor who specialized in female roles or onnagata in Japanese. He became Kitaoka Nizaemon XIV posthumously. Natori Shunsen (1886-1960) - was a Nihon-ga painter and woodblock print designer who worked with Watanabe Shōzaburō. Shunsen's prints focused on kabuki actors, mainly ōkubi-e , large head prints. Ichikawa Ennosuke as Kakudayu (1928) 15" x 10" Kabuki-za - is the main theatre in Tōkyō which shows kabuki performances. It was opened in 1889 and has been rebuilt several times in its history. Kabuki Costume - is a book written by Ruth M. Shaver with illustrations by Sōma Akira and Ōta Gakkō (1892-1975). It is an in-depth book about the costuming in kabuki theatre. It was published by Charles E. Tuttle in 1966. Ōta Gakkō - was an artist and designer who also designed woodblock prints in the 1950's. Ichikawa Jukai III (1886-1971) as Shirai Gonpachi from Figures of the Modern Stage: no. 3 (1954) Tsuruya Kōkei - is a mokuhanga artist who lives and works in Tokyo, Japan. His prints have focused on kabuki actors; in the 1980s, he was commissioned to produce kabuki portraits by the Kabuki-za theatre in Tokyo. Recently, he has focused on cats and the masters of mokuhanga such as Hokusai (1760-1849). He printed on very thin gampi paper. Five Styles of Banzai-Ukiyoe / Katsushika Hokusai (2017) Yamamura Toyonari (1885-1942) - also known as Kōka, is a painter, and print designer known for his theatrical prints, actor prints, landscapes and beautiful women. He studied under printmaker Ogata Gekkō (1859-1920). Toyonari worked with carvers and printers to create his prints such as those at Watanabe's studio and also printed and carved his own prints. February/Winter Sky (1924) 16.35" x 10.5" Sekino Jun'ichirō (1914-1988) - was a mokuhanga printmaker who helped establish the sōsaku hanga, creative print movement in Japan. His themes were of landscapes, animals and the abstract. Sekino exhibited and became a member with Nihon Hanga Kyōkai and studied with Ōnchi Kōshirō (1891-1955) and Maekawa Senpan (1888-1960). Woman In A Snowy Village (1946) 13" x 10" Bertha Lum (1869-1954) - was born in Iowa. Having begun travelling to Japan in 1903, Bertha Lum noticed the decline of the Japanese woodblock print in Japan in the early 20th Century, deciding to take up the medium. Lum began making woodblock prints after learning in Japan from an unknown teacher during her first trip to Japan. Japan, Lafcadio Hearn (1850-1904), and China influenced Bertha Lum's prints. Lum's work focused on these themes through an American lens. Winter (1909) 8" x 14" Waseda University - is a private research university located in Tōkyō, Japan. It was established in 1882. Waseda has one of the largest woodblock print databases in the world, and are free to use. More information can be found, here. Scholten Japanese Art - is a mokuhanga-focused art gallery in midtown Manhattan. René Scholten, an avid collector of the Japanese print, founded it. You can find more info here. Katherine Martin is the managing director of Scholten Japanese Art. Katherine has written extensively for the gallery and conducted lectures about Japanese prints. Her interview with The Unfinished Print can be found, here. Utagawa Kunisada III (1848–1920) - was a ukiyo-e print designer from the Utagawa school of mokuhanga. Kunisada III's print designs were designed during the transformation of the Edo Period (1603-1868) into the Meiji Period (1868-1912) of Japanese history, where his prints showed the technological, architectural and historical changes in Japan's history. Kataoka Jūzō I as Hanako from the play Yakko Dōjōji at the Kabuki-za (1906). chūban - 10.4” x 7.5” senjafuda - are the votive slips Claire brings up in her interview. These were hand printed slips pasted by the worshipper onto the Buddhist temple of their choosing. These slips had many different subjects such as ghosts, Buddhist deities, and written characters. Japan Experience has bit of history of senjafuda, here. Shintomi-za -built in 1660 and also known as the Morita-za was a kabuki theatre located in the Kobiki-chō area of Tokyo, today the Ginza District. It was famous for taking risks with its productions. Meiji-za - was a kabuki-specific theatre built in 1873 and underwent several name changes until finally being named the Meiji-za in 1893. The theatre continues to this day. Imperial Theatre - is the first Western theatre to be built in Japan in 1911 and is located in Marunouchi, Chiyoda, Tokyo. It continues to show Western operas and plays. The John F. Kennedy Center For The Performing Arts - was built in 1971, and named after the 35th President of the United States, John F. Kennedy. The theatre is located in Washington D.C. and hosts many different types of theatre, dance, orchestras and music. More information can be found, here. The Subscription List - also known as Kanjichō in Japanese, is a kabuki play derived from the noh play Ataka. The modern version of this play was first staged in 1840. It is performed as the 18 Famous Plays as performed by the Danjurō family of actors. The Subscription List designed by Toyohara Kunichika (1835-1900) 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. Waseda University - is a private research university located in Tōkyō, Japan. It was established in 1882. Waseda has one of the largest woodblock print databases in the world, and are free to use. More information can be found, here. 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. Kiso River (1927) Toyohara Chikanobu (1838-1912) - was a painter and designer of mokuhanga. He was a samurai during the final years of the Tokugawa shogunate rule in Japan. As Chikanobu began to look more to art as a living, he studied under Utagawa Kuniyoshi where he learned Western painting and drawing techniques. He also studied under Utagawa Kunisada and Toyohara Kunichika. His print designs were of many different types of themes but Chikanobu is well known for his war prints (sensō-e), kabuki theatre prints, current events and beautiful women. Enpo- Jidai Kagami (1897) 32 Aspects of Women - is a series of prints designed by Tsukioka Yoshitoshi (1839-1892). It was his first series of bijin-ga designs. shin hanga - is a style of Japanese woodblock printmaking which began during the end of the ukiyo-e period of Japanese printmaking, in the early 20th Century. Focusing on the foreign demand for “traditional” Japanese imagery and motifs such as castles, bridges, famous landscapes, bamboo forests, to name just a few. Shin hanga was born in 1915 by Watanabe Shōzaburō (1885-1962) when he found Austrian artist Frtiz Capelari (1884-1950) and commissioned Capelari to design some prints for Watanabe's feldgling printing house . From there shin-hanga evolved into its own distinct “new” style of Japanese woodblock printing. It lasted as this distinct style until its innevitable decline after the Second World War (1939-1945). Onchi Kōshirō (1891-1955) - originally designing poetry and books Onchi became on of the most I important sōsaku hanga artists and promotor of the medium. His works are saught after today. More info, here. Composition in Red and Brown (1950) 19" x 15" Saru Gallery - is a mokuhanga gallery, from ukiyo-e to modern prints, and is located in Uden, The Netherlands. Their website can be found, here. 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. surimono (摺物)- are privately commissioned woodblock prints, usually containing specialty techniques such as mica, and blind embossing. Below is Heron and Iris, (ca. 1770's) by Andō Hiroshige (1797-1858). This print is from David Bull's reproduction of that work. You can find more info about that project, here. Katsushika Hokusai (1760-1849) - is one of the most famous Japanese artists to have ever lived. Hokusai was an illustrator, painter and woodblock print designer. His work can be found on paper, wood, silk, and screen. His woodblock print design for Under The Wave off Kanagawa (ca. 1830-32) is beyond famous. His work, his manga, his woodblocks, his paintings, influence artists from all over the world. Poem by Sōsei Hōshi, from the series One Hundred Poems Explained by the Nurse. Taishō period (1912–26)s reproduction. Kitagawa Utamaro (1753-1806) - was a painter and ukiyo-e designer during the Edo Period of Japan. His portraits of women are his most famous designs. After getting into trouble with the shogunate during the early 19th Century with some offensive images of deceased shogun Toyotomi Hideyoshi (1536/37-1598), Utamaro was jailed and passed away shortly after that. The Courtesan Umegawa and Chubei of the Courier Firm Tokyo University of the Arts (Geidai) - founded during the merger of the Tokyo Fine Arts School and the Tokyo Music School in 1949, TUA offers Masters's and Doctorate degrees in various subjects such as sculpture, craft and design as well as music and film. It has multiple campuses throughout the Kantō region of Japan. More information regarding the school and its programs can be found here. Honolulu Museum of Art - dedicated to art and education focusing on arts from around the world and Hawaiian culture itself. More info, here. Taishō Period (1912-1926) - a short lived period of Japanese modern history but an important one in world history. This is where the militarism of fascist Japan began to take seed, leading to The Pacific War (1931-1945). More info can be found, here. Enami Shirō (1901-2000) - was a printmaker who is associated with ephemeral prints such as greeting cards. Also created his own larger format prints during the burgeoning sōsaku hanga movement of the early to mid Twentieth Century. The Benkei Moat (1931) 12.5" x 9" Kitano Tsunetomi (1880-1947) - was an illustrator, Nihon-ga painter, carver and print designer. Lived and worked in Osaka where he apprenticed carving with Nishida Suketaro. Founded the Taishō Art Society and the Osaka Art Society. Painted and created prints of beautiful women as well as mokuhanga for magazines such as Dai Osaka. The most famous of his prints and paintings is Sagimusume, The Heron Maiden. Umekawa - Complete Works of Chikamatsu (1923) Hamada Josen (1875 - ?) - was a painter and mokuhanga designer and studied with Tomioka Eisen (1864-1905). Designed bijin, shunga, and landscapes after the Great Kantō Earthquake of 1923. Designed prints for Collection of New Ukiyo-e Style Beauties (1924). December - Clear Weather After Snow from the series New Ukiyo-e Beauties (1924) 17.50" x 11.12" Ikeda Shoen (1886-1917) - was a Nihon-ga painter who's paintings also became mokuhanga prints. Her paintings are quite rare because of her early death. School Girls Going Home (1900) 13" x 9" Igawa Sengai (1876-1961) - was a painter, illustrator and print designer. After serving in the Russo-Japanese war (1904-1905), he joined the Miyako Shinbun in Nagoya City. Designing prints in the 1926 he designed prints for Collected Prints of the Taishō Earthquake and in the 1930's he designed propaganda prints for the Japanese war effort. His contribution to the 1924 Collection of New Ukiyo-e Style Beauties (1924). April - Rain of Blossoms (1924) from New Ukiyo-e Beauties. Asian Art Museum San Fransisco - with over 18,000 pieces of art the Asian Art Museum of San Fransisco has one of the largest collections of Asian art in the United States. More information can be found, here. Freer Gallery of Art - is a museum within the Smithsonian group of museums in Washington D.C, with a collection of Chinese paintings, Indian sculpture; Islamic painting and metalware; Japanese lacquer; Korean ceramics. Arthur M. Sackler Gallery - is a museum within the Smithsonian group of museums in Washington D.C. It's collection contains some important Chinese jades and bronzes. Yoshida Hiroshi: The Outskirts of Agra Number 3 from the series India and Southeast Asia (1932) Yoshida Hiroshi: Cave of Komagatake from the series Southern Japan Alps (1928) © Popular Wheat Productions opening and closing musical credit - The Crystal Ship by The Doors from their self-titled album The Doors (1967). Release by Elektra Records. 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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A Game of Succession

Play Episode Listen Later Sep 18, 2023 25:18 Transcription Available

After the death of Toyotomi Hideyoshi, the Go-Tairo, or Council of Five Elders, would contend with one another over how best to interpret and execute the Taiko's final commands.Listen to The Compass of PowerAnd ask where the politicians are coming from.Listen on: Apple Podcasts SpotifySupport the show

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The Imjin War, Part 3: Scorched Earth

Play Episode Listen Later Sep 11, 2023 23:35 Transcription Available

The Imjin War takes on a new dimension as fully-equipped armies from the Ming Dynasty arrive to take on the Japanese invasion. What began as an easy conquest for Toyotomi Hideyoshi soon became an intractable quagmire and gradually settled into a stalemate.Support the show

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The Imjin War, Part 1: A Storm From The East

Play Episode Listen Later Sep 4, 2023 25:26 Transcription Available

In 1592, the armies of Toyotomi Hideyoshi invaded Korea, engaging in wanton slaughter, merciless plundering, and surprisingly rapid success. Because the Joseon Kingdom was almost completely unprepared for this incursion, they would need to rely on the aid of Ming China to win back control of the peninsula.Support the show

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The Pax Hideyoshi