Английская Википедия:Hakkō ichiu
Шаблон:Short description Шаблон:Italic title Шаблон:Use mdy dates Шаблон:Infobox Chinese Шаблон:Infobox Chinese
Шаблон:Nihongo3 or Шаблон:Transliteration (Шаблон:Transliteration: Шаблон:Lang, Шаблон:Lang) was a Japanese political slogan meaning the divine right of the Empire of Japan to "unify the eight corners of the world." The slogan formed the basis of the empire's ideology. It was prominent from the Second Sino-Japanese War to World War II and was popularized in a speech by Prime Minister Fumimaro Konoe on January 8, 1940.[1]
Background
The term was coined early in the 20th century by the Nichiren Buddhist activist and nationalist Tanaka Chigaku, who cobbled it from parts of a statement attributed in the chronicle Шаблон:Transliteration to legendary first Emperor Jimmu at the time of his ascension.Шаблон:Efn The emperor's full statement reads: Шаблон:Nihongo (in the original Шаблон:Transliteration: Шаблон:Lang), and means: "I shall cover the eight directions and make them my abode". The term Шаблон:Nihongo, meaning "eight crown cords" ("crown cords" being the hanging decorations of the Шаблон:Nihongo, a traditional Chinese-style crown), was a metaphor for Шаблон:Nihongo, or "eight directions".[2]Шаблон:Efn
Despite its original universalist meaning, according to the principle of "ichi soku issai, issai soku ichi (one is inseparable from the whole and vice versa)", Tanaka interpreted it as justification for imperialism. To stop this imperialist reinterpretation from spreading, Koyama Iwao (1905–1993), disciple of Nishida, and drawing off the Flower Adornment Sutra, proposed to substitute the words "to be included or to find a place" for the last two characters ("to make them my abode"). That move was rejected by the military circles of the nationalist right.[3][4]
Origins
There were enough Japanese in Western nations that suffered from racial discrimination issues that in 1919, Japan proposed a racial equality clause at the Paris Peace Conference. The proposal, intended to only apply to League of Nations members only,Шаблон:Sfn received the support of a majority but was vetoed by US President Woodrow Wilson in violation of the rules of the Conference that allowed a majority vote. In 1924, the US Congress enacted the Asian Exclusion Act, outlawing immigration from Asia.
Worsened with the economic impact of the Shōwa financial crisis and the Great Depression in the 1930s, which led to a resurgence of nationalist, militarist and expansionist movements. Emperor Shōwa, known more commonly as Hirohito outside Japan, and his reign became associated with the rediscovery of Шаблон:Transliteration as an expansionist element of Japanese nationalistic beliefs.[6] The naval limitations treaties of 1921 and especially 1930 were seen as a mistakeШаблон:Clarify in their unanticipated effect on internal political struggles in Japan, and the treaties provided an external motivating catalyst that provoked reactionary militarist elements to desperate actions, with their presence overtaking civilian and liberal elements in society.[7]
The evolution of Шаблон:Transliteration serves as a changing litmus test of those factional relationships during the next decade.[8]
The term Шаблон:Transliteration did not enter general circulation until 1940, when the second Konoe administration issued a white paper titled Шаблон:Nihongo, which opened with those words and in which Prime Minister Konoe proclaimed that the basic aim of Japan's national policy was "the establishment of world peace in conformity with the very spirit in which our nation was founded."[9]Шаблон:Efn and that the first step was the proclamation of a Шаблон:Nihongo, which later took the form of the "Greater East Asia Co-Prosperity Sphere".[10] In the most magnanimous form, the term was used to indicate the making of a universal brotherhood implemented by the uniquely-virtuous Yamato.[11] Because that would bring people under the emperor's fatherly benevolence, force was justified against those who resisted.[12]
The Japanese additionally undertook many projects to prove that they supported racial equality. For example, on December 6, 1938, the Five Ministers Council (Prime Minister Fumimaro Konoe, Army Minister Seishirō Itagaki, Navy Minister Mitsumasa Yonai, Foreign Minister Hachirō Arita and Finance Minister Shigeaki Ikeda), the highest decision-making council at the time,[13][14] took the decision to prohibit the expulsion of the Jews from Japan, Manchuria, and China.[13][14] Thereafter, the Japanese received Jewish refugees despite the opposition of their ally Nazi Germany.
1940 was declared the 2,600th anniversary of the founding of Japan in part to celebrate Шаблон:Transliteration.[15] As part of the celebrations, the government officially opened the Шаблон:Transliteration monument (now Heiwadai Tower) at what is now Miyazaki Peace Park in the city of Miyazaki.
World War II
As the Second Sino-Japanese War dragged on without conclusion, the Japanese government turned increasingly to the nation's spiritual capital to maintain fighting spirit.
Characterization of the fighting as a Шаблон:Nihongo, similarly grounding the current conflict in the nation's sacred beginnings, became increasingly evident in the Japanese press at this time. In 1940, the Imperial Rule Assistance Association was launched to provide political support to Japan's war in China.
The general spread of the term Шаблон:Transliteration, neatly encapsulating this view of expansion as mandated in Japan's divine origin, was further propelled by preparations for celebrating the 2,600th anniversary of Jimmu's ascension, which fell in the year 1940 according to the traditional chronology. Stories recounted that Jimmu, finding five races in Japan, had made them all as "brothers of one family".[16]
Propaganda purposes
After Japan declared war on the Allies in December 1941, Allied governments produced several propaganda films citing the Шаблон:Transliteration as evidence that the Japanese intended to conquer the entire world.
To win the support of the conquered, Japanese propaganda included phrases such as "Asia for the Asians!" and emphasized about the perceived need to liberate Asian countries from imperialist powers.[17] The failure to win the war in China was blamed on British and American exploitation of Southeast Asian colonies, even though the Chinese received far more assistance from the Soviet Union.[18] In some cases local populations welcomed Japanese troops when they invaded, driving out British, French and other colonial powers.[17] The Japanese also indoctrinated their soldiers into believing that it was their duty to make Asians "strong again" through force, after being weakened by Western imperialism.[19]
The official translation offered by contemporary leaders was "universal brotherhood", but it was widely acknowledged that that expression meant that the Japanese were "equal to the Caucasians but, to the peoples of Asia, we act as their leader".[20] Hence Шаблон:Transliteration could be seen as a euphemism for Japanese supremacy. In fact, the brutality and the racism of the Japanese led the conquered to view the Japanese imperialists as being equal to or sometimes worse than Western imperialists.[17] For example, the economies of most occupied territories were remanaged only to produce raw war materials for Japan.[21]
Allied judgment
Шаблон:Transliteration meant the bringing together of the corners of the world under one ruler, or the making of the world's one family.[22] That was the alleged ideal of the foundation of the empire, and, in its traditional context, meant no more than a universal principle of humanity, which was destined ultimately to pervade the whole universe.[22] The way to the realisation of Шаблон:Transliteration was through the benign rule of the Emperor, and therefore the "way of the Emperor," the "Imperial" or the "Kingly way," was a concept of virtue and a maxim of conduct.[22] Шаблон:Transliteration was the moral goal, and loyalty to the Emperor was the road that led to it.[22] Throughout the years that followed measures of military aggression were advocated in the names of Шаблон:Transliteration, which eventually became symbols for world domination through military force.[22]
Aftermath
Since the end of the Pacific War, some have highlighted the Шаблон:Transliteration slogan as part of a context of historical revisionism.[23] The Шаблон:Transliteration monument was renamed Шаблон:Nihongo3 in 1958 and still stands today. The writing "Шаблон:Transliteration" was removed from it after the Japanese defeat at the insistence of the U.S. military.[24] The tower was the inception point for the torch relay of the 1964 Summer Olympics.[24] After the Olympics, which coincided with worldwide interest in the Japanese Imperial family, the local tourism association successfully petitioned the Miyazaki Prefecture to reinstall the "Шаблон:Transliteration" characters.[24]
See also
- An Investigation of Global Policy with the Yamato Race as Nucleus
- Greater East Asia Conference
- Шаблон:Transliteration
- Japanese militarism
- Japanese nationalism
- Statism in Shōwa Japan
- Шаблон:Lang
- Manifest destiny
- Moscow, third Rome
- Шаблон:Transliteration
- Шаблон:Transliteration
- Шаблон:Lang
- Tanaka Memorial
- World domination
Notes
References
Bibliography
- Beasley, William G. (1991). Japanese Imperialism 1894–1945. Oxford: Oxford University. Шаблон:ISBN.
- Bix, Herbert P. (2001). Hirohito and the Making of Modern Japan. New York: HarperCollins. Шаблон:ISBN.
- Brendon, Piers (2002). The Dark Valley: A Panorama of the 1930s. New York: Vintage. Шаблон:ISBN.
- Brownlee, John (1997). Japanese Historians and the National Myths, 1600–1945: The Age of the Gods. Vancouver: University of British Columbia Press. Шаблон:ISBN.
- Earhart, David C. (2007). Certain Victory: Images of World War II in the Japanese Media. Armonk, New York: M.E. Sharpe. Шаблон:ISBN.
- Edwards, Walter. "Forging Tradition for a Holy War: The Hakkō Ichiu Tower in Miyazaki and Japanese Wartime Ideology." Journal of Japanese Studies 29:2 (2003).
- Morison, Samuel Eliot (1948). History of United States Naval Operations in World War II: The Battle of the Atlantic, September 1939 – May 1943. Oxford: Oxford University Press. 40 editions – [reprinted by University of Illinois Press at Urbana, 2001. Шаблон:ISBN].
- Kosei, Ishii (2002). The idea of "co-prosperity Sphere of Greater East Asia" and the Buddhist philosophy - the role of the School of Kyoto. Paris: Inalco. Шаблон:ISBN.
- Шаблон:Cite book
External links
- "Hakkō ichiu theory (Шаблон:Nihongo2)", in "All-Out Japanese Attacks" History of the Last War no. 15 (2011).
- ↑ Beasley, Japanese Imperialism 1894–1945, pp. 226–7.
- ↑ Jitō 字統, Shirakawa Shizuka, Heibonsha, 1994, p. 302, 紘 entry.
- ↑ Шаблон:Cite book
- ↑ See also Kosei Ishii
- ↑ David C. Earhart, Certain Victory, 2008, p. 63.
- ↑ Bix, Herbert. (2001). Hirohito and the Making of Modern Japan, p. 201.
- ↑ Morison, Samuel Eliot. (1948). History of United States Naval Operations in World War II: The Battle of the Atlantic, September 1939 – May 1943, pp. 3–10.
- ↑ John Pike, (2011). "Kodo (Way of the Emperor)". GlobalSecurity.org
- ↑ Edwards, p. 309.
- ↑ James L. McClain, Japan: A Modern History p 470 Шаблон:ISBN
- ↑ Piers Brendon, The Dark Valley: A Panorama of the 1930s, p43 Шаблон:ISBN
- ↑ Herbert P. Bix, Hirohito and the Making of Modern Japan p 11 Шаблон:ISBN
- ↑ 13,0 13,1 Шаблон:Cite web
- ↑ 14,0 14,1 Шаблон:Cite web
- ↑ Edwin P. Hoyt, Japan's War, p 196 Шаблон:ISBN
- ↑ John W. Dower, War Without Mercy: Race & Power in the Pacific War p223 Шаблон:ISBN
- ↑ 17,0 17,1 17,2 Anthony Rhodes, Propaganda: The Art of Persuasion: World War II, p248 1976, Chelsea House Publishers, New York
- ↑ James L. McClain, Japan: A Modern History p 471 Шаблон:ISBN
- ↑ John W. Dower, War Without Mercy: Race & Power in the Pacific War p24-5 Шаблон:ISBN
- ↑ Stephen S. Large. Shōwa Japan. New York: Taylor & Francis, 1998. p. 202.
- ↑ James L. McClain, Japan: A Modern History p 495 Шаблон:ISBN
- ↑ 22,0 22,1 22,2 22,3 22,4 Шаблон:Cite web
- ↑ Goodman, David G. "Visas and Virtue by Chris Tashima" [review] , Journal of Japanese Studies, Vol. 26, No. 1 (Winter, 2000), pp. 266–269; excerpt, "Japanese historical revisionists, however, assert that Sugihara was not in fact a renegade but an exemplary diplomat who... dutifully carrying out the high-minded Japanese policy of racial harmony under the aegis of the emperor (hakko ichiu)"
- ↑ 24,0 24,1 24,2 Шаблон:Cite news
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