By Richard H. Minear
Takeyama Michio, the writer of Harp of Burma, used to be thirty-seven in 1941, the yr of the japanese assault on Pearl Harbor. Husband, father of kids born in the course of the conflict, and instructor at Japan's elite tuition of upper schooling in Tokyo, he skilled the conflict on its domestic entrance. His essays supply us with a private list of the bombing of Tokyo, the dearth of nutrition, the shortcoming to get exact information regarding the warfare, the frictions among civilians and armed forces and among his elite scholars and different civilians, the mobilization of scholars into manufacturing unit jobs and the army, and the relocation of civilians out of the Tokyo region. This intimate account of the "scars of war," together with own anecdotes from Takeyama's scholars and kinfolk, is certainly one of only a few histories from this particular vantage aspect. Takeyama's writings train readers approximately how the struggle affected traditional eastern and bring his innovations approximately Japan's best friend Germany, the Tokyo conflict Crimes Trial, and the speedy postwar years. superbly translated via Richard H. Minear, those sincere and relocating essays are a clean examine the heritage of Japan throughout the Asia-Pacific warfare.
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Extra info for The Scars of War: Tokyo during World War II: Writings of Takeyama Michio
Litigation is infrequent and theft seldom occurs. As for musical instruments, they have five-stringed lyres and flutes. Both men and women paint marks on their arms and spots on their faces and have their bodies tattooed. They catch fish by diving into the water. They have no written characters and understand only the use of notched sticks and knotted ropes. They revere Buddha and obtained Buddhist scriptures from Paekche. This was the first time that they came into possession of written characters.
Then Amaterasu started with alarm and wounded herself with the shuttle. Indignant of this, she straightway entered the Rock-cave of Heaven and, having fastened the Rock-door, dwelt there in seclusion. Therefore constant darkness prevailed on all sides, and the alternation of night and day was unknown. Then the eighty myriads of gods met on the bank of the Tranquil River of Heaven and considered in what manner they should supplicate her. Accordingly Omoi-kane12 no kami, with profound device and far-reaching thought, at length gathered long-singing birds13 of the Eternal Land and made them utter their prolonged cry to one another.
So that place is now called Suga. When this Great Deity first built the palace of Suga, clouds rose up thence. Then he made an august song. That song said: Eight Clouds arise. The eightfold fence of Izumo makes an eightfold fence for the spouses to retire [within]. Oh! that eightfold fence. [Adapted from Chamberlain, Ko-ji-ki, pp. 60–64] descent of the divine grandson with the three imperial regalia In this account, the Sun Goddess commissions the Divine Grandson to rule the land, bearing the so-called Three Imperial Regalia—a mirror, a sword, and a curved jewel— as symbols of divine authority.