Japanese traditional

Okinawa Prefecture

2009-01-04T12:32:00.002+09:00

Okinawa Prefecture (沖縄県, Okinawan: Uchinā) is one of Japan's southern prefectures, and consists of hundreds of the Ryukyu Islands in a chain over 1,000 km long, which extends southwest from Kyūshū (the southwesternmost of Japan's main four islands) to Taiwan. Okinawa's capital, Naha, is located in the southern part of the largest and most populous island, Okinawa Island, which is approximately half-way between Kyūshū and Taiwan. The disputed Senkaku Islands (Mandarin: Diaoyu Islands) are also administered as part of Okinawa Prefecture at present.

History
The oldest evidence of human existence in the Ryukyu islands was discovered in Naha and Yaese. Some human bone fragments from the Paleolithic era were unearthed, but there is no clear evidence of Paleolith remains. Japanese Jōmon influences are dominant in the Okinawa Islands, although clay vessels in the Sakishima Islands have a commonality with those in Taiwan.

The first mention of the word Ryukyu was written in the Book of Sui. This Ryukyu might refer to Taiwan, not the Ryukyu islands.[citation needed] Okinawa was the Japanese word depicting the islands, first seen in the biography of Jianzhen, written in 779. Agricultural societies begun in the 8th century slowly developed until the 12th century. Since the islands are located in the center of the East China Sea relatively close to Japan, China and South-East Asia, the Ryūkyū Kingdom became a prosperous trading nation. Also during this period, many Gusukus, similar to castles, were constructed. The Ryūkyū Kingdom had a tributary relationship with the Chinese Empire beginning in the 15th century.

In 1609 the Satsuma clan, which controlled the region that is now Kagoshima Prefecture, invaded the Ryūkyū Kingdom. Following the invasion the Ryūkyū Kingdom surrendered to the Satsuma and was forced to form a tributary relationship with Satsuma and the Tokugawa shogunate, in addition to its previous relationship with China. Ryukyuan sovereignty was maintained since complete annexation would create a problem with China. The Satsuma clan earned considerable profits from trades with China during a period in which foreign trade was heavily restricted by the shogunate.

Though Satsuma maintained strong influence over the islands, the Ryūkyū Kingdom maintained a considerable degree of domestic political freedom for over two hundred years. Four years after the 1868 Meiji Restoration, the Japanese government, through military incursions, officially annexed the kingdom and renamed it Ryukyu han. At the time, the Qing Dynasty of China asserted sovereignty over the islands of the Ryūkyū Kingdom, since the Ryūkyū Kingdom was also a tributary nation of China. Ryukyu han became Okinanwa Prefecture of Japan in 1879, even though all other hans had become prefectures of Japan in 1872.

Following the Battle of Okinawa and the end of World War II in 1945, Okinawa was under the United States administration for 27 years. During the trusteeship rule the USAF established numerous military bases on the Ryukyu islands.

In 1972, the U.S. government returned the islands to Japanese administration. Under the Treaty of Mutual Cooperation and Security, the United States Forces Japan (USFJ) have maintained a large military presence. 27,000 personnel, including 15,000 Marines, contingents from the Navy, Army and Air Force, and their 22,000 family members are stationed in Okinawa. 18% of the main island was occupied by U.S. military bases and 75% of all USFJ bases are located in Okinawa prefecture.

85% of the Okinawans oppose the large presence of the USFJ and demand the consolidation, reduction and removal of U.S. military bases from Okinawa. Repeated accidents and crimes committed by U.S. servicemen have reduced local citizens' support for the U.S. military bases. The Japanese and the US government consider the mutual security treaty and the USFJ absolutely necessary and neglected the awkward situation in Okinawa for decades. The rape of a 12 year old girl by U.S. servicemen in 1995 triggered large protests in Okinawa. As a result, both the U.S. and Japanese governments agreed to the relocation of the Marine Corps Air Station Futenma and other minor bases. However, at present, the closure of the bases has been indefinitely postponed. These disagreements also contribute to the relatively recent anti-Japanese sentiment and subsequently Ryukyu independence movement.

Climate and nature
The island is largely composed of coral rock, and rainwater filtering through that coral has given the island many caves, which played an important role in the Battle of Okinawa. Gyokusendo, an extensive limestone cave in the southern part of Okinawa's main island, is a popular tourist attraction.

Okinawa is said to have the most beautiful beaches in all of Japan and normally enjoys temperatures above 20°C for most of the year. Okinawa and the many islands that make up the prefecture boast some of the most abundant coral reefs found in the world. Rare blue corals are found off of Ishigaki and Miyako islands as are numerous species throughout the chain. Many coral reefs are found in this region of Japan and wildlife is abundant. Sea turtles return yearly to the southern islands of Okinawa to lay their eggs. The summer months carry warnings to swimmers regarding poisonous jellyfish and other dangerous sea creatures. Okinawa is a major producer of sugar cane, pineapple, papaya, and other tropical fruit, and the Southeast Botanical Gardens represent tropical plant species.

Hokkaidō

2008-12-07T21:18:00.003+09:00

Hokkaidō (北海道, literally "North Sea Circuit"), formerly known as Ezo, Yezo, Yeso, or Yesso, is Japan's second largest island and the largest, northernmost of its 47 prefectural-level subdivisions. The Tsugaru Strait separates Hokkaidō from Honshū, although the two islands are connected by the underwater Seikan Tunnel. The largest city on Hokkaidō is its capital, Sapporo, which is also its only ordinance-designated city.

History
Archeologists theorize that Hokkaidō was settled by Ainu, Gilyak, and Oroke 20,000 years ago. The Nihon Shoki is often said to be the first mention of Hokkaidō in recorded history. According to the text, Abe no Hirafu led a large navy and army to northern areas from 658 to 660 and came into contact with the Mishihase and Emishi. One of the places Hirafu went to was called Watarishima (渡島), which is often believed to be present-day Hokkaidō. However, many theories exist in relation to the details of this event, including the location of Watarishima and the common belief that the Emishi in Watarishima were the ancestors of the present-day Ainu people.

During the Nara and Heian periods, people in Hokkaidō conducted trade with Dewa Province, an outpost of the Japanese central government. From the medieval ages, the people in Hokkaidō began to be called Ezo. Around the same time Hokkaidō came to be called Ezochi (蝦夷地) or Ezogashima. The Ezo mainly relied upon hunting and fishing and obtained rice and iron through trade with the Japanese.

During the Muromachi period, the Japanese created a settlement at the south of the Oshima peninsula. As more people moved to the settlement to avoid battles, disputes arose between the Japanese and the Ainu. The disputes eventually developed into a rebellion. Takeda Nobuhiro killed the Ainu leader, Koshamain, and defeated the rebellion. Nobuhiro's descendants became the rulers of the Matsumae-han, which ruled the south of Ezochi until the end of the Edo period.

Matsumae-han's economy relied upon trade with the Ainu. The Matsumae family was granted exclusive trading rights with the Ainu in the Azuchi-Momoyama and Edo periods. During the Meiji Restoration, the Tokugawa Shogunate realized there was a need to prepare northern defenses against a possible Russian invasion and took over control of most of Ezochi. The Shogunate made the plight of the Ainu slightly easier, but did not change the overall form of rule.

Hokkaidō was known as Ezochi until the Meiji Restoration. Shortly after the Boshin War in 1868, a group of Tokugawa loyalists led by Enomoto Takeaki proclaimed the island's independence as the Republic of Ezo, but the rebellion was crushed in May 1869. Ezochi was subsequently put under control of Hakodate-fu (箱館府, Hakodate Prefectural Government). When establishing the Development Commission (開拓使), the Meiji Government changed the name of Ezochi to Hokkaidō (北海道).

The primary purpose of the development commission was to secure Hokkaidō before the Russians extended their control of the Far East beyond Vladivostok. Kuroda Kiyotaka was put in charge of the venture. His first step was to journey to the United States and recruit Horace Capron, President Grant's Commissioner of Agriculture. From 1871 to 1873 Capron bent his efforts to expounding Western agriculture and mining with mixed results. Capron, frustrated with obstacles to his efforts returned home in 1875. In 1876 William S. Clark arrived to found an agricultural college in Sapporo. Although he only remained a year, Clark left lasting impression on Hokkaidō, inspiring the Japanese with his teachings on agriculture as well as Christianity. His parting words, "Boys, be ambitious!" can be found on public buildings in Hokkaidō to this day. Whatever the impact these Americans had, the population of Hokkaidō boomed from 58,000 to 240,000 during that decade.

Geography
The island of Hokkaidō is located at the north end of Japan, near Russia, and has coastlines on the Sea of Japan, the Sea of Okhotsk, and the Pacific Ocean. The center of the island has a number of mountains and volcanic plateaus, and there are coastal plains in all directions. Major cities include Sapporo and Asahikawa in the central region and the port of Hakodate facing Honshū.

The governmental jurisdiction of Hokkaidō incorporates several smaller islands, including Rishiri, Okushiri Island, and Rebun. (By Japanese reckoning, Hokkaidō also incorporates several of the Kuril Islands.) Because the prefectural status of Hokkaidō is denoted by the dō in its name, it is rarely referred to as "Hokkaidō Prefecture", except when necessary to distinguish the governmental entity from the island.

The island ranks 21st in the world by area. It is 3.6% smaller than the island of Ireland while Hispaniola is 6.1% smaller than Hokkaidō. By population it ranks 20th, between Ireland and Sicily. Hokkaidō's population is 4.7% less than that of the island of Ireland, and Sicily's is 12% lower than Hokkaidō's.

Transportation
Hokkaidō's only land link to the rest of Japan is the Seikan Tunnel. Most travelers to the island arrive by air: the main airport is New Chitose Airport at Chitose, just south of Sapporo. Tokyo-Chitose is in the top 10 of the world's busiest air routes, handling 45 widebody round trips on four airlines each day. One of the airlines, Air Do was named after Hokkaidō. Hokkaidō can also be reached by ferry from Sendai, Niigata and some other cities, with the ferries from Tokyo dealing only in cargo .

Within Hokkaidō, there is a fairly well-developed railway network (see Hokkaidō Railway Company), but many cities can only be accessed by road.
Hokkaidō is home to one of Japan's three Melody Roads, which is made from grooves cut into the ground, which when driven over causes a tactile vibration and audible rumbling transmitted through the wheels into the car body.

Kyoto

2008-11-30T18:56:00.002+09:00

Kyoto (京都) is a city in the central part of the island of Honshū, Japan. It has a population close to 1.5 million. Formerly the imperial capital of Japan, it is now the capital of Kyoto Prefecture, as well as a major part of the Osaka-Kobe-Kyoto metropolitan area.

History
Although archaeological evidence places the first human settlement on the islands of Japan to approximately 10,000 BC, relatively little is known about human activity in the area before the 6th century AD. During the 8th century, when the powerful Buddhist clergy became involved in the affairs of the Imperial government, the Emperor chose to relocate the capital to a region far from the Buddhist influence. Emperor Kammu selected the village of Uda, at the time in the Kadono district of Yamashiro Province, for this honor.

The new city, Heian-kyō (平安京 "tranquility and peace capital"), became the seat of Japan's imperial court in 794, beginning the Heian period of Japanese history. In Japanese, the city has been called Kyo (京), Miyako (都) or Kyo no Miyako (京の都). In the 11th century, the city was renamed Kyoto ("capital city"). Kyoto remained Japan's capital until the transfer of the government to Edo in 1868 at the time of the Imperial Restoration. (Some believe that it is still a legal capital: see Capital of Japan.) After Edo was renamed Tokyo (meaning "Eastern Capital"), Kyoto was known for a short time as Saikyo (西京 Saikyō, meaning "Western Capital").

An obsolete spelling for the city's name is Kioto; it was formerly known to the West as Meaco or Miako (Japanese: 都; miyako, meaning "the seat of Imperial palace" or "capital".). Another term commonly used to refer to the city in the pre-modern period was Keishi (京師), meaning "metropolis" or "capital".

The city suffered extensive destruction in the Ōnin War of 1467-1477, and did not really recover until the mid-16th century. Battles between samurai factions spilled into the streets, and came to involve the court nobility (kuge) and religious factions as well. Nobles' mansions were transformed into fortresses, deep trenches dug throughout the city for defense and as firebreaks, and numerous buildings burned. The city has not seen such widespread destruction since. There was some consideration by the United States of targeting Kyoto with an atomic bomb at the end of World War II because, as an intellectual center of Japan, it had a population "better able to appreciate the significance of the weapon." In the end it was decided to remove the city from the list of targets due to the insistence of Henry L. Stimson, Secretary of War in the Roosevelt and Truman administrations. The city was largely spared from conventional bombing as well, although small-scale air raids did result in casualties.

As a result, Kyoto is one of the few Japanese cities that still has an abundance of prewar buildings, such as the traditional townhouses known as machiya. However, modernization is continually breaking down the traditional Kyoto in favor of newer architecture, such as the Kyoto Station complex.

Kyoto became a city designated by government ordinance on September 1, 1956. In 1997, Kyoto hosted the conference that resulted in the protocol on greenhouse gas emissions that bears the city's name.

Geography
Kyoto is located in a valley, part of the Yamashiro (or Kyoto) Basin, in the eastern part of the mountainous region known as the Tamba highlands. The Yamashiro Basin is surrounded on three sides by mountains known as Higashiyama, Kitayama and Nishiyama, with a height just above 1000 meters above sea level. This interior positioning results in hot summers and cold winters. There are three rivers in the basin, the Ujigawa to the south, the Katsuragawa to the west, and the Kamogawa to the east. Kyoto City takes up 1.9% of the land in the prefecture with an area of 827.9 km².

The original city was arranged in accordance with traditional Chinese geomancy following the model of the ancient Chinese capital of Chang'an (present-day Xi'an). The Imperial Palace faced south, resulting in Ukyō (the right sector of the capital) being on the west while Sakyō (the left sector) is on the east. The streets in the modern-day wards of Nakagyō, Shimogyō, and Kamigyō still follow a grid pattern.

Today, the main business district is located to the south of the old Imperial Palace, with the less-populated northern area retaining a far greener feel. Surrounding areas do not follow the same grid pattern as the center of the city, though streets throughout Kyoto share the distinction of having names.

Kyoto sits atop a large natural water table that provides the city with ample freshwater wells. Due to large scale urbanization, the amount of rain draining into the table is dwindling and wells across the area are drying at an increasing rate.

Culture
Although ravaged by wars, fires, and earthquakes during its eleven centuries as the imperial capital, Kyoto was spared from the firebombing of World War II. With its 2000 Buddhist temples and Shinto shrines, as well as palaces, gardens and architecture intact, it is one of the best preserved cities in Japan. Among the most famous temples in Japan are Kiyomizu-dera, a magnificent wooden temple supported by pillars off the slope of a mountain; Kinkaku-ji, the Temple of the Golden Pavilion; Ginkaku-ji, the Temple of the Silver Pavilion; and Ryōan-ji, famous for its rock garden. The Heian Jingū is a Shinto shrine, built in 1895, celebrating the Imperial family and commemorating the first and last emperors to reside in Kyoto. Three special sites have connections to the imperial family: the Kyoto Gyoen area including the Kyoto Imperial Palace and Sento Imperial Palace, homes of the Emperors of Japan for many centuries; Katsura Imperial Villa, one of the nation's finest architectural treasures; and Shugaku-in Imperial Villa, one of its best Japanese gardens.

Other notable sites in Kyoto include Arashiyama and its picturesque lake, the Gion and Pontochō geisha quarters, the Philosopher's Walk, and the canals which line some of the older streets.

The "Historic Monuments of Ancient Kyoto" are listed by the UNESCO as a World Heritage Site. These include the Kamo Shrines (Kami and Shimo), Kyō-ō-Gokokuji (Tō-ji), Kiyomizu-dera, Daigo-ji, Ninna-ji, Saihō-ji (Kokedera), Tenryū-ji, Rokuon-ji (Kinkaku-ji), Jishō-ji (Ginkaku-ji), Ryōan-ji, Hongan-ji, Kōzan-ji and the Nijo Castle, primarily built by the Tokugawa shoguns. Other sites outside the city are also on the list.

Kyoto is renowned for its abundance of delicious Japanese foods and cuisine. The special circumstances of Kyoto as a city away from the sea and home to many Buddhist temples resulted in the development of a variety of vegetables peculiar to the Kyoto area (kyōyasai 京野菜).

Japan's television and film industry has its center in Kyoto. Many jidaigeki, action films featuring samurai, were shot at Toei Uzumasa Eigamura[1]. A film set and theme park in one, Eigamura features replicas of traditional Japanese buildings which are used for jidaigeki. Among the sets are a replica of the old Nihonbashi (the bridge at the entry to Edo), a traditional courthouse, a Meiji Period police box and part of the former Yoshiwara red-light district. Actual film shooting takes place occasionally, and visitors are welcome to observe the action.

Kyoto International Manga Museum is also situated in Kyoto. For an entrance fee visitors are able to view exhibitions and read as much manga as they desire. It is trying to acquire every manga ever published and so far houses approximately 200,000 titles.

Economy
Tourism forms a large base of Kyoto's economy. The city's cultural heritages are constantly visited by school groups from across Japan, and many foreign tourists also stop in Kyoto. In 2007, the city government announced that a record number of tourists had visited Kyoto for the sixth year in a row, and it was chosen as the second most beautiful city in Japan, in a regional brand survey.

The city's industry consists mainly of small plants, most of which are run by artisans who produce traditional Japanese crafts. Kyoto's kimono weavers are particularly renowned, and the city remains the premier center of kimono manufacturing. Such businesses, vibrant in past centuries, have declined in recent years as sales of traditional goods stagnate.

Kyoto's only sizable heavy industry is electronics: the city is home to the headquarters of Nintendo, OMRON, Kyocera, and Murata Machinery. The apparel giant Wacoal also operates in Kyoto. However, the growth of high-tech industry has not outpaced the decline in traditional industry, and as a result, Kyoto's total output has declined relative to other cities in Japan.

Osaka

2008-11-26T23:23:00.003+09:00

Osaka (大阪市) listen (help·info) is a city in Japan, located at the mouth of the Yodo River on Osaka Bay, in the Kansai region of the main island of Honshū.

The city is the capital of Osaka Prefecture. Osaka was historically the commercial capital of Japan, and to date the heart of Japan's second largest metropolitan area of Osaka-Kobe-Kyoto, whose population is 17,220,000.
A unique title that the city of Osaka holds is the first place in Japan for day to night population ratio of 141%, a depiction of Osaka's economic- and commerce-centric character. While at night time the population ranks third place in the country at 2.6 million, in daytime it surges to 3.7 million, second only after Tokyo.
Osaka is traditionally considered the "nation's kitchen" (天下の台所, tenka no daidokoro) or the gourmet food capital of Japan.

History
The beginnings - Kofun Period
Some of the earliest signs of habitation in the area of Osaka were found at the Morinomiya ruins (森の宮遺跡, Morinomiya iseki), with its shell mounds, including sea oysters and buried human skeletons from the 5 - 6th centuries BC. It is believed that what is today the Uehonmachi area consisted of a peninsular land, with an inland sea in the east. During the Yayoi Period, permanent habitation on the plains grew as rice farming became popular.

By the Kofun Period, Osaka developed into a hub port connecting the region to the western part of Japan. The large numbers, and the growing of the size of tomb mounds found in the plains of Osaka, are seen as evidence of political power concentrating, leading to the formation of a state.

Asuka and Nara Period
In 645, Emperor Kōtoku built his palace (難波長柄豊碕宮 Naniwa-no-nagara-no-toyosaki-no-Miya) in Osaka, making this area the capital (Naniwa-kyō). The area which now consists of Osaka city was called by this time Naniwa, a name which still exists as the names of districts in central Osaka as Naniwa (浪速) and Namba (難波). While the capital was moved to Asuka (in Nara Prefecture today) in 655, Naniwa has always been a vital connection, by land and sea, between Yamato (modern day Nara Prefecture), Korea, and China.

In 744, Naniwa was once again named capital by Emperor Shōmu. Naniwa ceased to be the capital in 745, when the Imperial Court moved back to Heijō-kyō (now Nara). The sea port function was gradually lost over to neighboring lands by the end of Nara Period, but it remained a lively transit of river, channel and land transportation between Heian-kyō (Kyoto today) and other destinations.

Geography
The city of Osaka has its west side open to Osaka Bay. It is otherwise completely surrounded by over ten smaller cities, all of them in Osaka Prefecture, with one exception: the city of Amagasaki, belonging to Hyōgo Prefecture, in the northwest. The city occupies a larger area (about 12%) than any other city or district within Osaka Prefecture.
The two most crowded[citation needed] centers of the city of Osaka are often[citation needed] called by their synonyms: Kita (キタ, lit. north) and Minami (ミナミ, lit. south), at either end of the major thoroughfare Midōsuji. Kita is roughly the area including or surrounding the business and retail district of Umeda. On the other hand, Minami is home to the Namba, Shinsaibashi and Dōtonbori shopping districts. The entertainment area around Dōtonbori Bridge with its famous giant mechanical crab, Triangle Park and Amerikamura ("America Village") is in Minami. The traditional business district, including the courts and regional headquarters of major banks, is primarily located in Yodoyabashi and Honmachi, between Kita and Minami. The newer business district is the OBP, Osaka Business Park, located in the neighborhood of Osaka Castle. Business districts have also formed around the city's secondary rail termini, such as Tennoji Station and Kyobashi Station.

“The 808 bridges of Naniwa” was a famous expression for awe and wonder in old Japan, an almost proverbial adage which was known all across the land. “808” is a large number that in Japan symbolizes the concept “uncountable”– Osaka is crossed by a number of rivers and canals, necessitating many bridges, all of them with specific names (and often lending their name to the surrounding area as well). While some of the waterways, such as the Nagahori canal, are now filled in, the bridges remain as part of this legacy.

Economy
The gross city product of Osaka for fiscal year 2004 was ¥21.3 trillion, an increase of 1.2% over the previous year. This amount is about 55% of the Osaka Prefecture and 26.5% of the Kinki region. As of 2004, commerce, services and manufacturing have been the three major industries with a respective share of 30%, 26% and 11% of total industry. The per capita income was about ¥3.3 million, 10% higher than that of the Osaka Prefecture.[18] MasterCard Worldwide reported Osaka is 19th ranking city of the world's leading global cities and the instrumental role in driving the global economy.

The GDP in the greater Osaka area (Osaka and Kobe) is $341 billion. Osaka has one of the most productive hinterlands in the world, making it a match even for Paris and London. This GDP has kept fairly constant for the past 15 years, when the GDP compared to other cities worldwide was that much larger.
Historically, Osaka was the center of Japanese commerce, especially in the middle and pre-modern ages. Nomura Securities, the first brokerage firm in Japan was founded in the city in 1925 and Osaka still houses the leading futures exchange in the country. Today, many major companies have since moved their main offices to Tokyo, principally in the 1970s, but several major companies are still headquartered in Osaka such as Panasonic, Sharp and Sanyo. Recently, the city began a program, headed by Mayor Junichi Seki, to try to attract domestic and foreign investment in the city.

Transport
Air
Kansai International Airport is the main airport: it is a rectangular artificial island that sits off-shore in Osaka Bay and services Osaka and its surrounding cities of Nara, Kobe, and Kyoto. Kansai is the geographical term for the area of western Honshū surrounding Osaka. The airport is linked by a bus and train service into the centre of the city and major suburbs.
Osaka International Airport, laid over the border between the cities of Itami and Toyonaka, still houses most of the domestic service from the metropolitan region.

Rail
The Osaka Municipal Subway system is a part of Osaka's extensive rapid transit system. The Metro system alone ranks 8th in the world by annual passenger ridership, serving over 912 million people annually (a quarter of Greater Osaka Rail System's 4 billion annual riders), despite being only 8 of more than 70 lines in the metro area ((see map) Besides this, there is a network of both JR and private lines connecting the suburbs of the city, and Osaka to its neighbours. Keihan and Hankyu lines connect to Kyoto, Hanshin and Hankyu lines connect to Kobe, the Kintetsu line connects to Nara and Nagoya, and the Nankai line to Wakayama. Many lines in Greater Osaka accept either ICOCA or PiTaPa contactless smart cards for payment.

Tokyo

2008-11-23T22:14:00.002+09:00

Tokyo (東京), officially Tokyo Metropolis (東京都, Tōkyō-to),is one of the 47 prefectures of Japan and located on the eastern side of the main island Honshū. The twenty-three special wards of Tokyo, each governed as a city, cover the area that was once the city of Tokyo in the eastern part of the prefecture, and total over 8 million people. The population of the prefecture exceeds 12 million.

Tokyo is the seat of the Japanese government and the Imperial Palace, and the home of the Japanese Imperial Family.

Name
Tokyo was originally known as Edo, meaning estuary. Its name was changed to Tokyo (Tōkyō: tō (east) + kyō (capital)) when it became the imperial capital in 1868. During the early Meiji period, the city was also called "Tōkei", an alternative pronunciation for the same Chinese characters representing "Tokyo". Some surviving official English documents use the spelling "Tokei". This pronunciation is now obsolete.

History
Tokyo was originally a small fishing village named Edo. In 1457, Ōta Dōkan built Edo Castle. In 1590, Tokugawa Ieyasu made Edo his base and when he became shogun in 1603, the town became the center of his nationwide military government. During the subsequent Edo period, Edo grew into one of the largest cities in the world with a population topping one million by the 18th century. It became the de facto capital of Japan even while the emperor lived in Kyoto, the imperial capital. After about 263 years, the shogunate was overthrown under the banner of restoring imperial rule. In 1869, the 17-year-old Emperor Meiji moved to Edo. Tokyo was already the nation's political and cultural center, and the emperor's residence made it a de facto imperial capital as well with the former Edo Castle becoming the Imperial Palace. The city of Tokyo was established, and continued to be the capital until it was abolished as a municipality in 1943 and merged with the "Metropolitan Prefecture" of Tokyo.

Central Tokyo, like Osaka, has been designed since about the turn of the century (1900) to be centered around major train stations in a high-density fashion[citation needed], so suburban railways were built relatively cheaply at street level and with their own right-of-way. This differs from cities in the United States, such as Los Angeles, that are low-density and automobile-centric. Though expressways have been built in Tokyo, the basic design has not changed.

Tokyo went on to suffer two major catastrophes in the 20th century, but it recovered from both. One was the 1923 Great Kantō earthquake, and the other was World War II. The firebombings in 1945, with 75,000 to 200,000 killed and half of the city destroyed, were almost as devastating as the atomic bombs of Hiroshima and Nagasaki combined. After the war, Tokyo was completely rebuilt, and showcased to the world during the 1964 Summer Olympics. The 1970s brought new high-rise developments such as Sunshine 60, a new and controversial airport at Narita in 1978 (some distance outside city limits), and a population increase to about 11 million (in the metropolitan area).

Tokyo's subway and commuter rail network became one of the busiest in the world, as more and more people moved to the area. In the 1980s, real estate prices skyrocketed during an economic bubble. The bubble burst in the early 1990s and many companies, banks, and individuals were caught with real estate shrinking in value. A major recession followed, making the 1990s Japan's "lost decade" from which it is slowly recovering. Tokyo still sees new urban developments on large lots of less profitable land. Recent projects include Ebisu Garden Place, Tennozu Isle, Shiodome, Roppongi Hills, Shinagawa (now also a Shinkansen station), and the Marunouchi side of Tokyo Station. Buildings of significance are demolished for more up-to-date shopping facilities such as Omotesando Hills. Land reclamation projects in Tokyo have also been going on for centuries. The most prominent is the Odaiba area, now a major shopping and entertainment center. Various plans have been proposed for transferring national government functions from Tokyo to secondary capitals in other regions of Japan, in order to slow down rapid development in Tokyo and revitalize economically lagging areas of the country. These plans have been controversial within Japan and have yet to be realized.

Geography and administrative divisions
The mainland portion of Tokyo lies northwest of Tokyo Bay and measures about 90 km east to west and 25 km north to south. Chiba Prefecture borders it to the east, Yamanashi to the west, Kanagawa to the south, and Saitama to the north. Mainland Tokyo is further subdivided into the special wards (occupying the eastern half) and the Tama area (多摩地域) stretching westwards.

Also within the administrative boundaries of Tokyo Metropolis are two island chains in the Pacific Ocean directly south: the Izu Islands, and the Ogasawara Islands, which stretch more than 1,000 km away from mainland Japan. Because of these islands and mountainous regions to the west, Tokyo's overall population density figures far underrepresent the real figures for urban and suburban regions of Tokyo.

Under Japanese law, Tokyo is designated as a to (都), translated as metropolis. Its administrative structure is similar to that of Japan's other prefectures. Within Tokyo lie dozens of smaller entities, most of them conventionally[citation needed] referred to as cities. It includes twenty-three special wards (特別区 -ku) which until 1943 comprised the city of Tokyo but are now separate, self-governing municipalities, each with a mayor and a council, and having the status of a city. In addition to these 23 municipalities, Tokyo also encompasses 26 more cities (市 -shi), five towns (町 -chō or machi), and eight villages (村 -son or -mura), each of which has a local government. The Tokyo Metropolitan Government is headed by a publicly elected governor and metropolitan assembly. Its headquarters are in the ward of Shinjuku. They govern all of Tokyo, including lakes, rivers, dams, farms, remote islands, and national parks in addition to its famous neon jungle, skyscrapers and crowded subways.

Transportation
Tokyo, as the center of the Greater Tokyo Area, is Japan's largest domestic and international hub for rail, ground, and air transportation. Public transportation within Tokyo is dominated by an extensive network of clean and efficient trains and subways run by a variety of operators, with buses, monorails and trams playing a secondary feeder role.

Within Ōta, one of the 23 special wards, Tokyo International Airport ("Haneda") offers mainly domestic flights. Outside Tokyo, Narita International Airport, in Chiba Prefecture, is the major gateway for international travelers.

Various islands governed by Tokyo have their own airports. Hachijōjima (Hachijojima Airport), Miyakejima (Miyakejima Airport), and Izu Ōshima (Oshima Airport) have service to Tokyo International and other airports.
Map of Tokyo Subway system, with transfer stations labeled

Rail is the primary mode of transportation in Tokyo, which has the most extensive urban railway network in the world and an equally extensive network of surface lines. JR East operates Tokyo's largest railway network, including the Yamanote Line loop that circles the center of downtown Tokyo. Two organizations operate the subway network: the private Tokyo Metro and the governmental Tokyo Metropolitan Bureau of Transportation. The metropolitan government and private carriers operate bus routes. Local, regional, and national services are available, with major terminals at the giant railroad stations, including Tokyo and Shinjuku.

Expressways link the capital to other points in the Greater Tokyo area, the Kantō region, and the islands of Kyūshū and Shikoku.

Other transportation includes taxis operating in the special wards and the cities and towns. Also long-distance ferries serve the islands of Tokyo and carry passengers and cargo to domestic and foreign ports.

Hōryū-ji

2008-11-17T20:48:00.001+09:00

Hōryū-ji (法隆寺) is a Buddhist temple in Ikaruga, Nara Prefecture, Japan. Its full name is Hōryū Gakumonji (法隆学問寺), or Learning Temple of the Flourishing Law, named as such because the site serves as a seminary as well as a monastery. The temple is widely acknowledged to have some of the oldest wooden buildings existing in the world, and is one of the most celebrated temples in Japan. In 1993, Hōryū-ji was inscribed as a UNESCO World Heritage Site and the Japanese government lists it as a National Treasure.

History
The temple was originally commissioned by Prince Shotoku; at the time it was called "Ikaruga-dera"(斑鳩寺), a name that is still sometimes used. This first temple is believed to have been completed by 607. Hōryū-ji was dedicated to Yakushi Nyorai, the Buddha of healing and in honor of the prince's father. Excavations done in 1939 confirmed that Prince Shotoku's palace, the Ikaruga-no-miya (斑鳩宮), occupied the eastern part of the current temple complex, where the Tō-in (東院) sits today. Also discovered were the ruins of a temple complex which was southwest of the prince's palace and not completely within the present temple complex. The original temple, named by modern historians and archaeologists Wakakusa-Garan (若草伽藍), was lost, probably burned to the ground after being hit by lightning in 670. The temple was reconstructed but slightly reoriented in a northwest position, which is believed to have been completed by around 711.

The temple has been repaired and reassembled in the early twelfth century, in 1374, and 1603. After the long controversy ignited by architecture historian Sekino in 1905, the majority consensus view as of 2006 is that the current precinct is a reconstruction. The excavations in 1939 that uncovered the older temple site including architectural remains of a Kondo and a pagoda, are accepted as conclusive proof. The original complex, Wakakusa-Garan, probably burned down, but there is still a debate as to whether a fire actually occurred in 670, as recorded on the Chronicles, or whether there was another reason.

Shuri Castle

2008-11-15T19:38:00.001+09:00

Shuri Castle (Okinawan: sui ugusiku, Japanese: 首里城 Shurijō) is a gusuku (Ryūkyūan castle) in Shuri, Okinawa. It was the palace of the Ryūkyū Kingdom. In 1945, during the Battle of Okinawa, it was almost completely destroyed, with only a few walls standing as high as a few decimeters. In 1992, it was reconstructed on the original site based on photographs, historical records, and memory.

History
The date of construction is uncertain, but it was clearly in use as a castle during the Sanzan period. It is thought that it was probably built during the Gusuku period, like the other castles of Okinawa. When King Shō Hashi unified the three sections of Okinawa and established the Ryūkyū Kingdom, he used Shuri Castle as a residence.

At the same time, Shuri flourished as the capital, and continued to do so during the second Sho dynasty. For 450 years from the beginning of the 15th century, it was the royal court and administrative center of the Ryūkyūan Kingdom. It was the focal point of foreign trade, as well as the political, economical and cultural heart of the Ryūkyūs. According to records, Shuri Castle burned several times, and was reconstructed each time. Before the war, it was designated a National Treasure, but during the war, the Japanese military set up its headquarters underground at the castle, and beginning on May 25, 1945, the American battleship Mississippi shelled it for three days. On May 27 it burned.

After the war, the University of the Ryūkyūs moved to the castle site, where it remained until 1975. In 1958, the Shureimon gate was rebuilt, and in 1992, the main building of the castle was reconstructed. At present, the entire area around the castle has been established as Shuri Castle Park. In 2000, along with other gusuku and related sites, it was designated as a UNESCO World Heritage Site.

Kiyomizu-dera

2008-11-13T19:34:00.001+09:00

Kiyomizu-dera (清水寺) is a Tendai Buddhist temple in Eastern Kyoto. Its full name is Otowa-san Kiyomizu-dera (音羽山清水寺). The temple is part of the Historic Monuments of Ancient Kyoto (Kyoto, Uji and Otsu Cities) UNESCO World Heritage site. Not one nail is used in the whole temple.

Origin and history
The temple dates back to 798, and its present buildings were constructed in 1633. It takes its name from the waterfall within the complex, which runs off the nearby hills. Kiyomizu means clear water. The main hall has a veranda, supported by tall pillars, that juts out over the hillside and offers impressive views of the city. The popular expression "to jump off the stage at Kiyomizu" is the Japanese equivalent of the English expression "to take the plunge". This refers to an Edo period tradition that held that, if one were to survive a 13 m jump from the stage, one's wish would be granted. Two hundred and thirty-four jumps were recorded in the Edo period and, of those, 85.4% survived. The practice is now prohibited. Beneath the main hall is the Otowa waterfall, where three channels of water drop into a pond. Visitors to the temple collect the water, which is believed to have therapeutic properties, from the waterfall. It is said that drinking the water of the three streams confers wisdom, health, and longevity. However, some Japanese believe that you must choose only two — if you are greedy and drink from all three, you invite misfortune upon yourself. Rear view of Pagoda and adjacent building The temple complex includes several other shrines, among them the Jishu Shrine, dedicated to Ōkuninushi, a god of love and "good matches". Jishu Shrine possesses a pair of "love stones" placed 18 meters apart, which lonely visitors attempt to walk between with their eyes closed. Success in reaching the other stone, eyes closed, is taken as a presage that the pilgrim will find love. One can be assisted in the crossing, but this is taken to mean that an intermediary will be needed. The person's romantic interest can assist them as well. The complex also offers various talismans, incense, and omikuji (paper fortunes). The site is particularly popular during festivals (especially New Year's and obon in the summer) when additional booths fill the grounds selling traditional holiday foodstuffs, among other things, and the crowds are immense.

Byōdō-in

2008-11-11T20:00:00.001+09:00

Byōdō-in (平等院) is a Buddhist temple in the city of Uji in Kyoto Prefecture, Japan. It is jointly a temple of the Jodo Shu (Pure Land) and Tendai sects.

History
This temple was originally built in 998 in the Heian period as a rural villa of Fujiwara no Michinaga, one of the most powerful members of the Fujiwara clan. This villa was changed to a Buddhist temple by Fujiwara no Yorimichi in 1052. The most famous building in the temple is the Phoenix Hall (鳳凰堂 hōō-dō) or the Amida Hall, constructed in 1053. The only remaining original building is the Phoenix Hall, surrounded by a scenic pond; additional buildings making up the compound were burnt down during a civil war in 1336.

The main building in Byōdō-in, the Phoenix Hall consists of a central hall, flanked by twin wing corridors on both sides of the central hall, and a tail corridor. The central hall houses an image of Amida Buddha. The roof of the hall displays statues of the Chinese phoenix, called hōō in Japanese.

The Phoenix Hall, completed in 1053, is the exemplar of Fujiwara Amida halls. It consists of a main rectangular structure flanked by two L-shaped wing corridors and a tail corridor, set at the edge of a large artificial pond. Though its official name is Amida-dō, it began to be called Hōō-dō, or Phoenix Hall, in the beginning of the Edo period. This name is considered to derive both from the building's likeness to a phoenix with outstretched wings and a tail, and the pair of phoenixes adorning the roof.

Inside the Phoenix Hall, a single image of Amida (c. 1053) is installed on a high platform. The Amida sculpture is made of Japanese cypress and is covered with gold leaf. It was executed by Jōchō, who used a new canon of proportions and a new technique, yosegi, in which multiple pieces of wood are carved out like shells and joined from the inside. The statue measures about three meters high from its face to its knees, and is seated. Applied to the walls of the hall are small relief carvings of celestials, the host believed to have accompanied Amida when he descended from the Western Paradise to gather the souls of believers at the moment of death and transport them in lotus blossoms to Paradise. Raigō paintings on the wooden doors of the Phoenix Hall, depicting the Descent of the Amida Buddha, are an early example of Yamato-e, Japanese-style painting, and contain representations of the scenery around Kyoto.

There is a garden with a pond in front of the building, which in 1997 was dredged as part of an archeological dig.

The Byōdō-in museum stores and displays most of Byōdō-in's national treasures, including 52 wooden Bodhisattvas, the temple bell, the south end Phoenix, and other historically noteworthy items.

Japan commemorates its longevity and cultural significance by displaying its image on the 10 yen coin, and the 10,000 yen note features the phoenix image. In December 1994, UNESCO listed the building as a World Heritage Site as part of the "Historic Monuments of Ancient Kyoto". The Phoenix Hall, the great statue of Amida inside it, and several other items at Byōdō-in are national treasures.

A full-size replica of the temple was completed on June 7, 1968 in the Valley of the Temples (O'ahu, Hawaii).

Kaminarimon

2008-11-09T18:27:00.003+09:00

The Kaminarimon (雷門 "Thunder Gate") is the outer of two large entrance gates that ultimately leads to the Sensō-ji (the inner being the Hōzōmon) in Asakusa, Tokyo. Known as the face of Asakusa, the gate sports an ornate lantern and statues, and as a result it is extremely popular with tourists. It stands 11.7 m tall, 11.4 m wide and covers and area of 69.3 m2.

History
The Kaminarimon was first built in 942 by Taira no Kinmasa. It was originally located near Komagata, but it was reconstructed in its current location in 1635. This is believed to be when the statues of Raijin and Fūjin were first placed on the gate. The gate has been destroyed many times throughout the ages. Four years after its relocation, the Kaminarimon burned down, and in 1649 Tokugawa Iemitsu rebuilt the gate along with several other of the major structures in the temple complex. The Kaminarimon's current incarnation dates back to 1960.

Features
There are a total of four statues housed in the Kaminarimon. On the front of the gate, the statues of the Shinto gods Raijin and Fūjin are displayed. Raijin, the god of thunder and lightning, is located on the west side of the gate, while Fūjin, the god of wind, is located on the east side. In addition to the two Shinto gods on the front, there are two lesser known statues featured on the back side of the gate as well. On the east side stands the Buddhist god Tenryū, and the goddess Kinryū joins him on the west side. In the center of the Kaminarimon, under the gate, hangs the famous giant red chōchin that is 4 meters tall, 3.4 meters in circumference and weighs 670 kg. Being very fragile, the lantern is not an original piece. It is instead a restoration that was donated in August 2003 in commemoration of the 400th anniversary of the start of the Edo period by Konosuke Matsushita, the founder of the Matsushita Electric Industrial Co. (also known as Panasonic). On the front of the lantern, the gate's name - Kaminarimon (雷門, Kaminarimon?) - is painted on it. Painted on the back is the gate’s official name, Furaijinmon (風雷神門, Furaijinmon?). A wooden carving depicting a dragon adorns the bottom of the lantern. During festivals such as Sanja Matsuri, the lantern can be condensed in order to let larger objects pass through the gate.

Mount Fuji

2008-11-08T14:27:00.004+09:00

Mount Fuji (富士山, Fuji-san) is the highest mountain in Japan at 3,776 m (12,388 ft). Along with Mount Tate and Mount Haku, it is one of Japan's "Three Holy Mountains" (三霊山 Sanreizan). An active volcano[3] that last erupted in 1707–08, Mount Fuji straddles the boundary of Shizuoka and Yamanashi prefectures just west of Tokyo, from which it can be seen on a clear day. It is located near the Pacific coast of central Honshū. Three small cities surround it: Gotemba (east), Fujiyoshida (north) and Fujinomiya (southwest).
Mount Fuji's exceptionally symmetrical cone is a well-known symbol of Japan and it is frequently depicted in art and photographs, as well as visited by sightseers and climbers.

Geography
Mt. Fuji stands at 3,776 m (12,388 ft) high and is surrounded by five lakes: Lake Kawaguchi, Lake Yamanaka, Lake Sai, Lake Motosu and Lake Shoji.[4] They, and nearby Lake Ashi, provide excellent views of the mountain. It is part of the Fuji-Hakone-Izu National Park. It is also a stratovolcano. The climate is very cold due to the altitude and the cone is covered by snow for several months of the year. The lowest recorded temperature is −38.0 °C while on June 2008 the highest temperature was recorded at 17.8 °C.
It can be seen from Yokohama, Tokyo, and sometimes as far as Chiba when the sky is clear.

Geology
Scientists have identified four distinct phases of volcanic activity in the formation of Mt. Fuji. The first phase, called Sen-komitake, is composed of an andesite core recently discovered deep within the mountain. Sen-komitake was followed by the "Komitake Fuji," a basalt layer believed to be formed several hundred thousand years ago. Approximately 100,000 years ago, "Old Fuji" was formed over the top of Komitake Fuji. The modern, "New Fuji" is believed to have formed over the top of Old Fuji around 10,000 years ago.
The volcano is currently classified as active with a low risk of eruption. The last recorded eruption started on December 16, 1707 (Hōei 4, 23rd day of the 11th month) and ended about January 1, 1708 (Hōei 4, 9th day of the 12th month) during the Edo period. This is sometimes called "the great Hōei eruption." Fuji spewed cinders and ash which fell like rain in Izu, Kai, Sagami, and Musashi.[8] Since then, there have been no signs of an eruption.
At this time, a new crater, along with a second peak, named Hōei-zan after the era name, formed halfway down its side.

Mount Fuji is located at the point where the Eurasian Plate (or the Amurian Plate), the Okhotsk Plate, and the Philippine Plate meet. Those plates form the western part of Japan, the eastern part of Japan, and the Izu Peninsula respectively.

History
It is thought that the first ascent was in 663 by an anonymous monk. The summit has been thought of as sacred since ancient times and was forbidden to women until the Meiji Era.
The first ascent by a foreigner was by Sir Rutherford Alcock in September 1860, from the foot of the mountain to the top in eight hours and three hours for the descent. Alcock's brief narrative in The Capital of the Tycoon was the first widely disseminated description of the mountain in the West. Lady Fanny Parkes, the wife of British ambassador Sir Harry Parkes, was the first non-Japanese woman to ascend Mount Fuji in 1867; and photographer Felix Beato climbed Mount Fuji in that same year.

Today, Mount Fuji is an international tourist destination and common destination for mountain-climbing. In the early 20th century, populist educator Frederick Starr's chatauqua lectures about his several ascents of Mount Fuji --1913, 1919, and 1923 -- were widely known in America. A well-known Japanese saying suggests that anybody would be a fool not to climb Mt. Fuji once--but a fool to do so twice.
Mount Fuji is an attractive volcanic cone and a frequent subject of Japanese art. Amongst the most renowned works are Hokusai's 36 Views of Mount Fuji and his One Hundred Views of Mount Fuji. The mountain is also mentioned in Japanese literature throughout the ages and the subject of many poems.

Mt. Fuji also houses a warrior tradition: ancient samurai used the base of the mountain as a remote training area, near the present day town of Gotemba. The shogun Minamoto no Yoritomo held yabusame in the area in the early Kamakura period. As of 2006, the Japan Self-Defense Forces and the United States Marine Corps operate military bases near Mount Fuji.

Climbing Mount Fuji
The most popular period for people to hike up Mt. Fuji is from 1 July to 27 August, while huts and other facilities are operating. Buses to the fifth station start running on 1 July. Some climb the mountain at night in order to be in a position at or near the summit when the sun rises.
There are four major routes from the fifth station to the summit with an additional four routes from the foot of the mountain. The major routes from the fifth station are (clockwise) the Kawaguchiko, Subashiri, Gotemba, and Fujinomiya routes. The routes from the foot of the mountain are the Shojiko, Yoshida, Suyama, and Murayama routes. The stations on different routes are at different sea levels. The highest fifth station is located at Fujinomiya, followed by Kawaguchi, Subashiri, and Gotemba.
Even though it is only the second highest fifth station, the Kawaguchiko route is the most popular route because of its large parking area and many and large mountain huts where a climber can rest or stay. During the summer season, most Mount Fuji climbing tour buses arrive there. The next popular is the Fujinomiya route which has the highest fifth station, followed by Subashiri and Gotemba.

Even though most climbers do not climb the Subashiri and Gotemba routes, many descend these because of their ash-covered paths. From the seventh station to near the fifth station, one could run down these ash-covered paths in approximately 30 minutes. Besides these routes, there are tractor routes along the climbing routes. These tractor routes are used to bring food and other materials to huts on the mountain. Because the tractors usually take up most of the width of these path and they tend to push large rocks from the side of the path, the tractor paths are off-limits to the climbers on sections that are not merged with the climbing or descending paths. Nevertheless, one can sometimes see people riding mountain bikes along the tractor routes down from the summit. This is particularly risky, as it becomes difficult to control speed and may send some rocks rolling along the side of the path, which may hit other people.

The four routes from the foot of the mountain offer historical sites. The Murayama is the oldest Mount Fuji route and the Yoshida route still has many old shrines, teahouses, and huts along its path. These routes are gaining popularity recently and are being restored, but climbing from the foot of the mountain is still relatively uncommon. Also, bears have been sighted along the Yoshida route.
An estimated 200,000 people climb Mount Fuji every year, 30% of whom are foreigners. The ascent from the new fifth station can take anywhere between three and eight hours while the descent can take from two to five hours. The hike from the foot of the mountain is divided into 10 stations, and there are paved roads up to the fifth station, which is about 2,300 meters above sea level. Huts at and above the fifth stations are usually manned during the climbing season, but huts below fifth stations are not usually manned for climbers. The number of open huts on routes are proportional to the number of climbers - Kawaguchiko has the most while Gotemba has the least. The huts along the Gotemba route also tends to start later and closes earlier than those at the Kawaguchiko route. Also, because Mount Fuji is designated as a national park, it is illegal to tent above the fifth station.

There are eight peaks around the crater at the summit. The highest point in Japan is where the Mount Fuji Radar System used to be. Climbers are able to visit each of these peaks.

Kinkaku-ji

2008-11-03T20:42:00.002+09:00

Kinkaku-ji (金閣寺, Golden Pavilion Temple) is the informal name of Rokuon-ji (鹿苑寺, Deer Garden Temple) in Kyoto, Japan. It was originally built in 1397 to serve as a retirement villa for Shogun Ashikaga Yoshimitsu, as part of his estate then known as Kitayama. It was his son who converted the building into a Zen temple of the Rinzai school. The temple was burned down twice during the Ōnin War.

The Golden Pavilion, or Kinkaku, is a three-story building on the grounds of the temple. The top two stories of the pavilion are covered with pure gold leaf. The pavilion functions as a shariden, housing relics of the Buddha (Buddha's Ashes). The building is often linked or contrasted with Ginkaku-ji, the Silver Pavilion Temple, which is also located in Kyoto.

The Golden Pavilion is set in a magnificent Japanese strolling garden (kaiyū-shiki). The pond in front of it is called Kyōko-chi (Mirror Pond). There are many islands and stones on the pond that represent the Buddhist creation story.

In 1950, the pavilion was burned down by a monk, who then attempted suicide on the Daimon-ji hill behind the building. He survived, but during the investigation after the monk's arrest, his mother was called in to talk with the police; on her way home, she committed suicide by jumping from her train into a river valley. The monk was sentenced to seven years in prison; he died of illness during his imprisonment in 1956. At that time, the statue of Ashikaga Yoshimitsu was burned. A fictionalized version of these events is at the center of Yukio Mishima's 1956 book The Temple of the Golden Pavilion.

The present structure dates from 1955. Recently, the coating of Japanese lacquer was found a little decayed, and a new coating as well as gilding with gold-leaf, much thicker than the original coatings, was completed in 1987. Additionally, the interior of the building, including the paintings, was also restored. Finally, the roof was restored in 2003.

The land where the Golden Pavilion sits was used in the 1220s for a villa belonging to Saionji Kintsune.

Kabuki

2008-11-02T13:05:00.004+09:00

Kabuki (歌舞伎) is a form of traditional Japanese theatre. Kabuki theatre is known for the stylization of its drama and for the elaborate make-up worn by some of its performers. The individual kanji characters, from left to right, mean sing (歌), dance (舞), and skill (伎). Kabuki is therefore sometimes translated as "the art of singing and dancing." These are, however, ateji, characters that do not reflect actual etymology. The kanji of 'skill', is however generally referred to as a performer in kabuki theatre. The word kabuki is believed to derive from the verb kabuku, meaning "to lean" or "to be out of the ordinary", so kabuki can be interpreted to mean "avant-garde" or "bizarre" theatre. The expression kabukimono (歌舞伎者) referred originally to those who were bizarrely dressed and swaggered on a street.

1603–1629: Female Kabuki
The history of Kabuki began in 1603 when Okuni of Izumo, possibly a miko of Izumo Taisha, began performing a new style of dance drama in the dry riverbeds of Kyoto. Female performers played both men and women in comic playlets about ordinary life. The style was instantly popular; Okuni was even asked to perform before the Imperial Court. In the wake of such success, rival troupes quickly formed, and Kabuki was born as ensemble dance and drama was performed by women—a form very different from its modern incarnation. Much of its appeal in this era was due to the ribald, suggestive performances put on by many troupes; this appeal was further augmented by the fact that the performers were often also available for prostitution.[1] For this reason, Kabuki was also written "歌舞妓" (singing and dancing prostitute) during the Edo Period.

In Kabuki's nascent period, women were the only performers in the plays. Soon women began attracting the wrong types of audiences and gaining too much attention from men. This type of attention raised some eyebrows and officials felt as if women were degrading the art of Kabuki. In 1629, women were banned from appearing in kabuki performances.

Since kabuki was already so popular, young male actors, known as wakashu (or sometimes oyama), took over after women were banned from performing. These young men could take the role of women due to their less masculine appearance and higher pitched voices in comparison to adult men. Along with the change in the performers' gender came a change in the emphasis of the performance: increased stress was placed on drama rather than dance. Their performances were equally ribald, however, and they too were available for prostitution (also to male customers). Audiences frequently became rowdy, and brawls occasionally broke out, sometimes over the favors of a particularly handsome young actor, leading the shogunate to ban young male actors in 1652.

1673–1841: The Golden Age
During the Genroku era, kabuki thrived. The structure of a kabuki play was formalized during this period, as were many elements of stylization. Conventional character types were determined. Kabuki theater and ningyō jōruri, the elaborate form of puppet theater that later came to be known as bunraku, became closely associated with each other during this period, and each has since influenced the development of the other. The famous playwright Chikamatsu Monzaemon, one of the first professional playwrights of kabuki, produced several influential works, though the piece usually acknowledged as his most significant, Sonezaki Shinju (The Love Suicides at Sonezaki), was originally written for bunraku. Like many bunraku plays, however, it was adapted for kabuki, and it spawned many imitators—in fact, it and similar plays reportedly caused so many real-life "copycat" suicides that the government banned shinju mono (plays about lovers' double suicides) in 1723. Ichikawa Danjūrō I also lived during this time; he is credited with the development of mie poses and mask-like kumadori make-up.

Kabuki after the Meiji period
The tremendous cultural changes begun in 1868 by the fall of the Tokugawa shogunate, the elimination of the samurai class, and the opening of Japan to the west helped to spark the re-emergence of kabuki. As the culture struggled to adapt to its new lack of isolation, actors strove to increase the reputation of kabuki among the upper classes and to adapt the traditional styles to modern tastes. They ultimately proved successful in this regard—on one occasion (21 April 1887), a performance was given for the Meiji Emperor.

Many kabuki houses were destroyed by bombing during World War II, and the occupying forces briefly banned kabuki performances after the war. However, by 1947 the ban had been rescinded, and performances began once more.

Kabuki today
The immediate post-World War II era was a difficult time for kabuki. Besides the devastation caused to major Japanese cities as a result of the war, the popular trend was to reject the styles and thoughts of the past, kabuki among them. Director Tetsuji Takechi's popular and innovative productions of the kabuki classics at this time are credited with bringing about a rebirth of interest in the kabuki in the Kansai region. Of the many popular young stars who performed with the Takechi Kabuki, Nakamura Ganjiro III (b.1931) was the leading figure. He was first known as Nakamura Senjaku, and this period in Osaka kabuki became known as the "Age of Senjaku" in his honor.

Today, kabuki remains relatively popular—it is the most popular of the traditional styles of Japanese drama—and its star actors often appear in television or film roles. For example, the well-known onnagata Bandō Tamasaburō V has appeared in several (non-kabuki) plays and movies—often in a female role. Kabuki is also referenced in works of Japanese popular culture such as anime.

Though there are only a handful of major theatres in Tokyo, Kyoto, and Osaka, there are many smaller theatres in Osaka, and throughout the countryside. The Ōshika Kabuki troupe, based in Ōshika"大鹿", Nagano Prefecture"長野県", is one example.

Some local kabuki troupes today use female actors in the onnagata roles. The Ichikawa Kabuki-za, an all-female troupe, was formed after World War II but was short-lived. In 2003, a statue of Okuni was erected near Kyoto's Pontochō district.

Interest in kabuki has also spread in the West. Kabuki troupes regularly tour Europe and America, and there have been several kabuki-themed productions of canonical Western plays such as those of Shakespeare. Western playwrights and novelists have also experimented with kabuki themes, an example of which is Gerald Vizenor's Hiroshima Bugi (2004). Writer Yukio Mishima pioneered and popularized the use of kabuki in modern settings, and revived other traditional arts, such as Noh, adapting them to modern contexts.

In Australia, the Za Kabuki troupe at the Australian National University has been performing a Kabuki drama each year since 1976; the single longest regular Kabuki performance outside of Japan.

Kabuki was enlisted on the UNESCO's Third Proclamation of Masterpieces of the Oral and Intangible Heritage of Humanity on 24 November 2005.

Seppuku

2008-11-01T19:53:00.003+09:00

Seppuku (切腹, Seppuku? "stomach-cutting") is a form of Japanese ritual suicide by disembowelment. Seppuku was originally reserved only for samurai. Part of the samurai honor code, seppuku was used voluntarily by samurai to die with honor rather than fall into the hands of their enemies, as a form of capital punishment for samurai who have committed serious offenses, and for reasons that shamed them. Seppuku is performed by plunging a sword into the abdomen and moving the sword left to right in a slicing motion. The practice of committing seppuku at the death of one's master, known as oibara (追腹 or 追い腹, the kun'yomi or Japanese reading) or tsuifuku (追腹, the on'yomi or Chinese reading), follows a similar ritual.

Vocabulary and etymology
The most famous form of seppuku is also known as harakiri (腹切り, "cutting the belly") and is written with the same kanji as seppuku but in reverse order with an okurigana. In Japanese, harakiri is a colloquialism, seppuku being the more formal term. Samurai would use seppuku, whereas ordinary Japanese (who in feudal times as well as today looked askance at the practice) would use harakiri. Harakiri is the more common term in English, where it is often mistakenly rendered "harikari"[citation needed].

Overview
Seppuku was a key part of bushido, the code of the samurai warriors; it was used by warriors to avoid falling into enemy hands, and to attenuate shame. Samurai could also be ordered by their daimyo (feudal lords) to commit seppuku. Later, disgraced warriors were sometimes allowed to commit seppuku rather than be executed in the normal manner. The most common form of seppuku for men was composed of the cutting of the abdomen, and when the samurai was finished, he stretched out his neck for an assistant to decapitate him. Since the main point of the act was to restore or protect one's honor as a warrior, those who did not belong to the samurai caste were never ordered or expected to commit seppuku. Samurai generally could only commit the act with permission.

Sometimes a daimyo was called upon to perform seppuku as the basis of a peace agreement. This would weaken the defeated clan so that resistance would effectively cease. Toyotomi Hideyoshi used an enemy's suicide in this way on several occasions, the most dramatic of which effectively ended a dynasty of daimyo forever, when the Hōjō were defeated at Odawara in 1590. Hideyoshi insisted on the suicide of the retired daimyo Hōjō Ujimasa, and the exile of his son Ujinao. With one sweep of a sword, the most powerful daimyo family in eastern Japan was put to an end.

Ritual
In time, committing seppuku came to involve a detailed ritual. This was usually performed in front of spectators if it were a planned seppuku, not one performed on a battlefield. A samurai was bathed, dressed in white robes, fed his favorite meal, and when he was finished, his instrument was placed on his plate. Dressed ceremonially, with his sword placed in front of him and sometimes seated on special cloths, the warrior would prepare for death by writing a death poem. With his selected attendant (kaishakunin, his second) standing by, he would open his kimono (robe), take up his tantō (knife) and plunge it into his abdomen, making a left-to-right cut. The kaishakunin would then perform dakikubi, a cut in which the warrior was all but decapitated (a slight band of flesh is left attaching the head to the body). Because of the precision necessary for such a manoeuver, the second was often a skilled swordsman. The principal agreed in advance when the kaishakunin was to make his cut, usually as soon as the dagger was plunged into the abdomen.

This elaborate ritual evolved after seppuku had ceased being mainly a battlefield or wartime practice and become a para-judicial institution (see next section).
The second was usually, but not always, a friend. If a defeated warrior had fought honorably and well, an opponent who wanted to salute his bravery would volunteer to act as his second.

In the Hagakure, Yamamoto Tsunetomo wrote:
From ages past it has been considered ill-omened by samurai to be requested as kaishaku. The reason for this is that one gains no fame even if the job is well done. And if by chance one should blunder, it becomes a lifetime disgrace.

In the practice of past times, there were instances when the head flew off. It was said that it was best to cut leaving a little skin remaining so that it did not fly off in the direction of the verifying officials. However, at present it is best to cut clean through.

A specialized form of seppuku in feudal times was known as kanshi (諌死, "death of understanding"), in which a retainer would commit suicide in protest of a lord's decision. The retainer would make one deep, horizontal cut into his stomach, then quickly bandage the wound. After this, the person would then appear before his lord, give a speech in which he announced the protest of the lord's action, then reveal his mortal wound. This is not to be confused with funshi (憤死, indignation death), which is any suicide made to state dissatisfaction or protest. A fictional variation of kanshi was the act of kagebara (陰腹, "shadow stomach") in Japanese theater, in which the protagonist, at the end of the play, would announce to the audience that he had committed an act similar to kanshi, a predetermined slash to the stomach followed by a tight field dressing, and then perish, bringing about a dramatic end.

Some samurai chose to perform a considerably more taxing form of seppuku known as jūmonji giri (十文字切り, "cross-shaped cut"), in which there is no kaishakunin to put a quick end to the samurai's suffering. It involves a second and more painful vertical cut across the belly. A samurai performing jumonji giri was expected to bear his suffering quietly until perishing from loss of blood, passing away with his hands over his face.

Seppuku as capital punishment
While the voluntary seppuku described above is the best known form, in practice the most common form of seppuku was obligatory seppuku, used as a form of capital punishment for disgraced samurai, especially for those who committed a serious offense such as unprovoked murder, robbery, corruption, or treason. The samurai were generally told of their offense in full and given a set time to commit seppuku, usually before sunset on a given day. If the sentenced was uncooperative, it was not unheard of for them to be restrained, or for the actual execution to be carried out by decapitation while retaining only the trappings of seppuku; even the short sword laid out in front of the victim could be replaced with a fan. Unlike voluntary seppuku, seppuku carried out as capital punishment did not necessarily absolve the victim's family of the crime. Depending on the severity of the crime, half or all of the deceased's property could be confiscated, and the family stripped of rank.

Geisha

2008-10-26T12:23:00.003+09:00

Geisha (芸者), Geiko (芸子) or Geigi (芸妓) are traditional, female Japanese entertainers, whose skills include performing various Japanese arts, such as classical music and dance. Contrary to popular belief, geisha are not prostitutes.

Terms
"Geisha", pronounced in English, is a proper noun. Like all Japanese nouns, there are no distinct singular or plural variants of the term. The word consists of two kanji, 芸 (gei) meaning "art" and 者 (sha) meaning "person" or "doer". The most direct translation of geisha into English would be "artist" or "performing artist".

Another term used in Japan is geiko, a word from the Kyoto dialect. Full-fledged geisha in Kyoto are called geiko. This term is also commonly used in the region to distinguish geisha practiced in traditional arts from prostitutes who have co-opted the name and attire of geisha (see below). Prostitutes wear the bow of their sash, or obi, in front of their kimono, but geisha wear their obi at the back. True geisha usually had the luxury of a professional aide to help them in the difficult process of dressing; their clothing is made up of several layers of kimono and undergarments, and an obi is more than a simple band of cloth. Dressing could take over an hour, even with professional help. Prostitutes, however, had to take off their obi several times a day, so theirs were far less complex, and tied at the front for ease of removal and replacement.

Apprentice geisha are called maiko. This word is made of the kanji 舞 (mai) meaning "dance" and 子 (ko) meaning "child". It is the maiko, with her white make-up and elaborate kimono and hairstyle, that has become the stereotype of a "geisha" to westerners, rather than the true geisha. A woman entering the geisha community does not have to start out as a maiko, having the opportunity to begin her career as a full geisha. In fact, a woman above 21 is considered too old to be a maiko and becomes a full geisha upon her initiation into the geisha community. However, those who do go through the maiko stage enjoy more prestige later in their professional lives.

Tokyo geisha generally do not follow the ritualized Kyoto maiko apprentice process. The training period can be six months to a year - notably shorter than a Kyoto maiko - before she debuts as a full geisha. The trainee is referred to as a han'gyoku (半玉) or "half-jewel", or by the more generic term o-shaku (御酌), lit. "one who pours (alcohol)". On average, Tokyo geisha tend to be older than their Kyoto counterparts, many holding formal degrees from university.

Stages of training
Traditionally, they began their training at a very young age. Although some girls were sold to geisha houses ("okiya") as children, this was not common practice in reputable districts. Daughters of geisha were often brought up as geisha themselves, usually as the successor ("atotori" meaning heir) or daughter-role ("musume-bun") to the okiya.

The first stage of training was called shikomi. When girls first arrived at the okiya, they would be put to work as maids, required to do any necessary tasks. The work was difficult with the intent to "make" and "break" the new girls. The most junior shikomi of the house would have to wait late into the night for the senior geisha to return from engagements, sometimes as late as two or three in the morning. During this stage of training, the shikomi would go to classes at the hanamachi's (the geisha district's) geisha school. In modern times, this stage still exists to accustom the girls to the traditional dialect, traditions and dress of the "karyūkai."

Once the recruit became proficient with the geisha arts, and passed a final, difficult dance exam, she would be promoted to the second stage of training: minarai. Minarai are relieved of their housekeeping duties. The minarai stage focuses on training in the field. Although minarai attend ozashiki (banquets in which guests are attended by geisha), they do not participate at an advanced level. Their kimono, more elaborate than a maiko's, are intended to do the talking for them. Minarai can be hired for parties, but are usually uninvited (yet welcomed) guests at parties that their onee-san ("older sister": the Minarai's senior or mentor) attends. They charge 1/3 hanadai (fee). Minarai generally work with a particular tea house (called "minarai-jaya") learning from the "okaa-san" (proprietress of the house). These techniques are not taught in school, as skills such as conversation and gaming can only be absorbed through practice. This stage lasts only about a month or so.

After a short period of time, the third (and most famous) stage of training began, called maiko. Maiko are apprentice geisha, and this stage can last for years. Maiko learn from their senior geisha mentor and follow them around to all their engagements. The onee-san/imouto-san (junior) relationship is important. Since the onee-san teaches her maiko everything about working in the hanamachi, her teaching is vital. She will teach her proper ways of serving tea, playing shamisen, and dancing, casual conversation and more. The onee-san will even help pick the maiko's new professional name with kanji or symbols related to her own name. Regional variations exist, as the han'gyoku of Tokyo are known for being sassy and the Kyoto maiko are known for being demure.

After a period as short as six months (in Tokyo) or as long as five years (in Kyoto), the maiko is promoted to a full-fledged geisha, and charges full price for her time. Geisha remain as such until they retire.

Bushidō

2008-10-23T19:35:00.003+09:00

Bushidō (武士道), meaning "Way of the Warrior", is a Japanese code of conduct and a way of the samurai life, loosely analogous to the concept of chivalry. It originates from the samurai moral code and stresses frugality, loyalty, martial arts mastery, and honor until death. Born of two main influences, the violent existence of the samurai was tempered by the wisdom and serenity of Confucianism and Buddhism. Bushidō developed between the 9th to 12th centuries and numerous translated documents dating from the 12th to 16th centuries demonstrate its wide influence across the whole of Japan.

According to the Japanese dictionary Shogakukan Kokugo Daijiten, "Bushidō is defined as a unique philosophy (ronri) that spread through the warrior class from the Muromachi (chusei) period." In Bushidō: The Soul of Japan (1904), author Nitobe Inazō wrote: "...Bushidō, then, is the code of moral principles which the samurai were required or instructed to observe... More frequently it is a code unuttered and unwritten... It was an organic growth of decades and centuries of military career."

Nitobe was not the first person to document Japanese chivalry in this way. In his text Feudal and Modern Japan(1896) Historian Arthur May Knapp wrote:

"The samurai of thirty years ago had behind him a thousand years of training in the law of honor, obedience, duty, and
self-sacrifice..... It was not needed to create or establish them. As a child he had but to be instructed, as indeed he was from his earliest years, in the etiquette of self-immolation. The fine instinct of honor demanding it was in the very blood..."
Under the Tokugawa Shogunate, aspects of Bushidō became formalized into Japanese Feudal Law.

Translation of documents related to Bushidō began in the 1970s with Dr. Carl Steenstrup who performed a lifetime of research into the ethical codes of famous Samurai clans including Hojo Soun and Imagawa Ryoshun. Steenstrup's 1977 dissertation at Harvard University was entitled "Hôjô Shigetoki (1198–1261) and his Role in the History of Political and Ethical Ideas in Japan".

According to the editors of Monumenta Nipponica, "Tens of thousands of documents survive from the medieval period... Only a few have been translated into English, or are likely ever to appear in translation." One of the oldest English-language academic journals in the field of Asian studies, much of Dr. Steenstrup's significant findings were written for MN.

Primary research into Bushidō was later conducted by William Scott Wilson in his 1982 text "Ideals of the Samurai: Writings of Japanese Warriors" . The writings span hundreds of years, family lineage, geography, social class and writing style--yet share a common set of values. Wilson's work also examined the earliest Japanese writings in the 8th century: the Kojiki (712 AD), Shoku Nihongi (797 AD), the Kokinshu (early 10th century), Konjaku Monogatari (CA 1106 AD) and the Heike Monogatari (1371), as well as the Chinese Classics (the Analects, the Great Learning, the Doctrine of the Mean, and the Mencius (CA 500 BC)).

Seven virtues of Bushidō
The Bushidō code is typified by seven virtues:

Rectitude (義, Gi)

Courage (勇, Yuu)

Benevolence (仁, Jin)

Respect (礼, Rei)

Honesty (誠, Makoto or 信 Shin)

Honour (誉, Yo)

Loyalty (忠, Chuu)

-Translations from: Random House's Japanese-English, English-Japanese Dictionary
Others that are sometimes added to these:

Filial piety (孝, Kō)

Wisdom (智, Chi)

Care for the aged (悌, Tei)

Kyokushin kaikan

2008-10-22T19:57:00.002+09:00

Kyokushin kaikan (極真会館) is a style of stand-up, full contact karate, founded in 1964 by Masutatsu Oyama (大山倍達) who was born under the name Choi Yong-I (최영의). Kyokushinkai is Japanese for "the society of the ultimate truth." Kyokushin is rooted in a philosophy of self-improvement, discipline and hard training. Its full contact style has had international appeal (practitioners have over the last 40+ years numbered more than 12 million).

Kyokushin has influenced many of the "full-contact" schools of karate, emphasizing realistic combat, physical toughness, and practicality in its training curriculum. Many other martial arts organizations have "spun-off" from Kyokushin over the years, with some adding additional techniques, such as grappling, but continuing with the same philosophy of realistic and practical training methods.The new techniques of the grappling are still only a back up. Most fighters prefer to stand.

History - Origin
The following is a brief overview of the early life of Masutatsu "Mas" Oyama.
The founder of Kyokushin, Masutatsu Oyama, was born Choi Yong-i on 27 July 1923 in Il-Loong, Korea, during the long period of Japanese occupation. As a young child, Oyama enjoyed fighting and watching others fight. This eventually led him to study the Korean martial art Taekkyon.[citation needed] In 1938, he emigrated to Japan and studied Okinawan Karate under Gichin Funakoshi, eventually gaining 2nd dan. Later, Oyama also trained under Yoshida Kotaro, a famous Daito-ryu Aiki-jujutsu/Yanagi-ryu Aiki-jujutsu master (from whom he received his menkyo kaiden - an older form of grade, a scroll signifying mastery, from Kotaro. This scroll is still on display at the Honbu dojo in Tokyo.

Also, upon the advice of his mentor and well-known Member of the National Diet, Matsuhei Mori, around this time the young master took his Japanese name, Masutatsu Oyama, the name he would use for the rest of his life. After World War II, Oyama began his training in Goju Ryu karate under a Korean master in Japan, So Nei Chu, who ran a dojo in Tokyo along with the renowned Goju teacher, Gogen Yamaguchi. He would finally attain 8th Dan in Goju Ryu Karate. Another influential master he met whilst training at the Goju school was Masahiko Kimura, the renowned champion of judo who defeated Hélio Gracie. Kimura encouraged Oyama to take up judo so that he would have an understanding of the art's powerful ground skills. Kimura introduced Oyama to the Sone Dojo in Nakano, Tokyo, where he trained regularly for four years, eventually gaining his 4th Dan.

It was after this time that Oyama first retreated into the mountains for one of his well-known solitary training periods, yamagomori. He completed two such retreats for a total of almost three years of solitary training in accord with the ascetic traditions of many of the great warriors of Japan through the centuries. During this period of isolated training, Oyama engaged in intense shugyo, or spiritual discipline.
In the early 1950s, Oyama traveled to the USA, visiting 32 states and demonstrating the power of his karate against all comers.

In 1953, Oyama opened his own karate dojo, named "Oyama Dojo," in Tokyo but continued to travel around Japan and the world giving martial arts demonstrations, including bare-handed challenges. His first 'dojo' was a vacant lot in Mejiro, Tokyo. In 1956, Oyama moved the dojo into the ballet studio attached to Rikkyo University. Oyama's own curriculum soon developed a reputation as a tough, intense, hard-hitting, and practical style which he named "Kyokushin" in a ceremony in 1957. As the reputation of the dojo grew, students were attracted to come to train there from Japan and beyond and numbers grew.

In 1964, Oyama moved the dojo into a building he refurbished not far from the ballet studio at Rikkyo. Oyama also formally founded the "International Karate Organization Kyokushinkaikan" (commonly abbreviated to IKO or IKOK), to organize the many schools that were by then teaching the Kyokushin style. This dojo at 3-3-9 Nishi-Ikebukuro, in the Toshima area of Tokyo, remains the world headquarters to this day.

1964 to 1994
After formally establishing the Kyokushinkaikan, Oyama directed the organization through a period of expansion. Oyama hand-picked instructors who displayed ability in marketing the style and gaining new members. Oyama would choose an instructor to open a dojo in another town or city in Japan. The instructor would move to that town and usually demonstrate his karate skills in public places, such as at the civic gymnasium, the local police gym (where many judo students would practice), a local park, or conduct martial arts demonstrations at local festivals or school events. In this way, the instructor would soon gain students for his new dojo. After that, word of mouth would spread through the local area until the dojo had a dedicated core of students. Oyama also sent instructors to other countries such as the Netherlands (Kenji Kurosaki), Australia (Shigeo Kato), the United States of America (Tadashi Nakamura, Shigeru Oyama and Yasuhiko Oyama, Miyuki Miura) and Brazil (Seiji Isobe) to spread Kyokushin in the same way. In 1969, Oyama staged the First All Japan Full Contact Championships which took Japan by storm and Terutomo Yamazaki has become the first champion. Also in 1975, the First Open Full Contact World Karate Championships. From that time, world championships have been held at four-yearly intervals, although under the current confusion of self-proclaimed representative organizations, there are up to five so-called "world championships" claiming to represent Kyokushin.

Upon Oyama's death, the International Karate Organization (IKO) splintered into several groups, primarily due to conflict over who would succeed Oyama as Chairman and the future structure and philosophy of the organization. Currently, the issue remains unresolved, although a series of court cases over the last 13 years appears to be coming to an end with a result finally due in the near future. Based on what was quickly proved to be a false and invalid will, Shokei (Akiyoshi) Matsui was named as his successor, even though Matsui was junior to many others in the IKO organization. Matsui claimed that he personally owned the intellectual rights to all Kyokushin trademarks, symbols, and even the name Kyokushin. However, the Japanese legal system subsequently ruled against Matsui in this matter, returning the ownership of Oyama's intellectual property to his family.

Kyokushin Today
Existing as a single organization under the leadership of the founder, Mas Oyama, the Kyokushin organization, after the Master's passing, broke down into various groups, each claiming their own authority as representing the original Honbu.
Various other organizations have stemmed from Kyokushin and teach similar techniques but go by different names. Also, numerous dojos throughout the world claim to teach a Kyokushin curriculum without formal connection to the organization. Although difficult to quantify, it is conjectured that the number of students and instructors involved in learning or teaching the style or one of its close variations around the world is significant and numbers in the millions.

Oyama's widow passed away in June 2006 after a long illness. According to the Japanese legal system the Custodian of Oyama's intellectual property and legacy is the youngest of his daughters, Kikuko (also known as Kuristina) who now operates the original IKO Honbu.

Gōjū-ryū

2008-10-19T14:46:00.003+09:00

Gōjū-ryū (剛柔流), (Japanese for "hard-soft style") is one of the main traditional Okinawan styles of karate, featuring a combination of hard and soft techniques. Both principles, hard and soft, come from the famous martial arts book Bubishi (Chinese: wu bei ji), used by Okinawan masters during the XIX and XX. Go which means hard, refers to closed hand techniques or straight linear attacks; Ju which means soft, refers to open hand techniques and circular movements.

Major emphasis is given to breathing correctly. Gōjū-ryū practices methods that include body strengthening and conditioning, its basic approach to fighting (distance, stickiness, power generation, etc.), and partner drills. Gōjū-ryū incorporates both circular and linear movements into its curriculum. Gōjū-ryū combines hard striking attacks such as kicks and close hand punches with softer open hand circular techniques for attacking, blocking, and controlling the opponent, including locks, grappling, takedowns and throws.

History
The history of Goju-ryu is controversial, due to the lack of documentation; however, we can try to summarize the main theories about its origins. What we know is that Goju-ryu did follow the same path of other martial arts due to the process of modernization in Japan: it changed from a fighting discipline into a general purpose educational discipline[citation needed]. Higaonna Morio noted that in 1905, Higashionna Kanryo sensei taught martial arts in two different ways, according to the type of student: At home, he taught Naha-te as a martial art whose ultimate goal was to kill the opponent; however, at the Naha Kuritsu Shogyo Koto Gakko (Naha Commercial High School), he taught karate as a form of physical, intellectual and moral education.

There are two years that define the way Goju-ryu has been considered by the Japanese establishment: the first, 1933, is the year Gōjū-ryū was officially recognized as a budo in Japan by Dai Nippon Butoku Kai, in other words, it was recognized as a modern martial art, or gendai budo. The second year, 1998, is the year the Dai Nippon Butoku kai recognized Goju-ryu Karatedo as an ancient form of martial art (koryu) and as a bujutsu.[1] This recognition as a koryu bujutsu shows a change in how Japanese society sees the relationships between Japan, Okinawa and China. Until 1998, only martial arts practiced in mainland Japan by samurai had been accepted as koryu bujutsu.

Koryu Bujutsu
The names "goju ryu" and "karate" are recent, but the art is older. The Okinawan name for their 19th century martial art was toudi, with to meaning "Tang" (a medieval Chinese dinasty) or "Chinese"; and te meaning "hand"[citation needed]. In Okinawa there were three main toudi variants: Naha-te (or nafadi), Tomari-te and Shuri-te. Goju-ryu comes from Naha-te.
As stated before, in 1998, the Dai Nippon Butoku kai recognized Goju-ryu Karatedo as an ancient form of martial art, or koryu, and Goju-ryu Karatedo was also the first Okinawa Martial Art to be recognized as Bujutsu 2. The origins of this art explain this recognition: there are three possible sources for the ancient Naha-te or Goju-ryu. The first source would be the old Okinawan fighting arts. The second source would be different Southern Chinese schools of martial arts known by Okinawan travelers such as Higashionna Kanryo sensei. The third source would be a Chinese school of martial arts established in Naha at the beginning of the 19th century. These sources may well complement each other.

Okinawan fighting arts
In Okinawa there were five old native fighting arts which, blended with Southern Chinese martial arts, gave birth to toudi. First, ti'gwa, a percussive art originated in Siam and imported to Okinawa during its early period of inter-cultural commerce. Second kata or hsing/xing from Southern/Fujian-based quanfa. Third, tuite (torite, chin na or qinna), or joint locks to seize or control opponents, used by law enforcement officials. Fourth, tegumi or Okinawan wrestling and grappling. Fifth, buki'gwa or weapons arts, which were severely limited after the weapons ban in 1609. One of the main components and sources of Okinawan karate is the above-mentioned native tradition called "tuite": grappling, joint locks and breaks, throws, sweeps, which often led to ground fighting. These techniques were widely practiced in Ryūkyū's small villages and were blended with Chinese martial arts to give birth to karate. In kata, usually low stances and/or hands in chambers are the signs of a technique of this kind.

The use of "soft" techniques in the Gōjū-ryū kata tensho reveals an influence from one or more White Crane schools. Traditionally,[citation needed] Goju-ryu is considered a descendant of the Fujian White Crane style (known as "Fujian Bai He" in Chinese). From White Crane, Gōjū-ryu takes the circular movements and fast strikes. From Tiger Style, Gōjū-ryu takes the strong linear attacks and the tiger claw pinching (especially in kyusho-jitsu). There are two theories about how these Chinese influences contributed to the birth of Goju-ryu:

Southern Chinese arts studied in China

The late 19th century saw the great karate masters going back to China for a "martial-arts pilgrimage" of sorts. The development of Gōjū ryū goes back to Kanryo Higashionna, (1853–1916), a native of Naha, Okinawa. As a teenager he trained with an Okinawan master named Arakaki Seisho. In 1873 he traveled to Fuzhou in Fujian Province, China, where he studied from various teachers. In 1877 he began to study under a kung fu master called Ryū Ryū Ko (or Liu Liu Ko, or To Ru Ko; the name is uncertain.) Patrick McCarthy and Tokashiki Iken have identified him as Xie Zhongxiang, founder of Whooping Crane Kung Fu. This great master taught a handful of Okinawan students who went on to become karate legends.
Higashionna returned to Okinawa in 1882 and continued in the family business of selling firewood, while teaching a new school of martial arts, distinguished by its integration of gō-no (hard) and jū-no (soft) kempo into one system. Higashionna's style was known as Naha-te. Gojukai history considers that Chinese Nanpa Shorin-ken was the strain of kung fu that influenced this style.

Southern Chinese arts studied in Okinawa
According to Fernando Câmara, both Goju and Uechi may have come from a specific school of Quan Fa in Okinawa, established in Naha around 1828. Câmara says that Miyagi Chojun, in his "Karate-do Gaisetsu" (1934), didn't mention Higashionna Kanryo, but a Chinese school established in Naha as Goju-ryu's originator. Câmara gives us the names of some prominent masters of this school: Sakiyama, Aragaki Seisho, Kojo Taitei, Nakaima, and Higashionna, and he thinks that Ryu Ryu Ko may have been one of the advisers of this school, along with Iwah, Wai Shin Zan, and others.
According to Chojun Miyagi: "In 1828, our ancestors inherited a kung fu style of Fujian province in China. They continued their studies and formed Goju-ryu Karate. Even today, there still exists an orthodox group which inherited genuine and authentic Goju-Ryu karate." It should be noted that, to Miyagi, there is a continuity from the 1828 kung fu group to the 1936 orthodox gojuka group, and that he considered that both groups were one and the same, and therefore according to Miyagi Chojun, Higashionna Kanryo effectively was not the origin of Goju-ryu, but the person who passed down the system to Miyagi. This leads to a question: who were the first non-orthodox gojuka, Higashionna Kanryo or Miyagi Chojun? It is known[citation needed] that Miyagi changed the system when he adapted it to modern times, and it is said[citation needed] that Higashionna traveled to China and brought back some kata. It is also part of the historical tradition[citation needed] of Goju-ryu that Higashionna changed the kata by using fists instead of open hand techniques in order to adapt his art to physical education courses in Okinawan high schools.

Uechi-ryū

2008-10-18T09:57:00.003+09:00

Uechi-ryu (上地流) is a traditional style of Okinawan karate. The founder of Uechi Ryū was Kanbun Uechi (上地完文)(1877-1948), an Okinawan who went to Fuzhou in Fukien Province, China to study martial arts when he was 20 years old. Uechi-ryū means "Style of Uechi" or "School of Uechi."

Early history
Kanbun Uechi studied Pangai-noon (half-hard, half-soft) Kung Fu under Shushiwa in the Fujian (a.k.a. Fukien) province of mainland China in the late 1800s and early 1900s. After 10 years of study under Shushiwa, Kanbun Uechi opened his own school in Nanjing province. Two years later, Kanbun Uechi returned to Okinawa, resolved never to teach again because one of his Chinese students had killed a neighbour with an open-hand technique in a dispute over land irrigation. It was while working as a janitor that he was persuaded by a co-worker, Ryuyu Tomoyose, to teach again after Uechi was first convinced to show Tomoyose ways of defending against different attacks. His confidence as a teacher restored, Uechi, with the help of Ryuyu Tomoyose, moved to Wakayama City, Wakayama Prefecture, where in 1925 he established the Institute of Pangainun-ryū (half-hard and soft) Todi-jutsu, and opened a dojo to the public. His Okinawan students eventually renamed the system in 1940 to "Uechi Ryū."

Kanbun Uechi's son, Kanei Uechi, taught the style at the Futenma City Dojo, Okinawa, and was considered the first Okinawan to sanction the teaching to foreigners. One of Kanei's senior students, Ryuko Tomoyose, taught a young American serviceman named George Mattson, formerly of Boston and now residing in Florida, who authored several books on the subject and is largely responsible for popularizing the style in America. Uechi Ryū emphasizes toughness of the body with quick hand and foot strikes. Several of the more distinctive weapons of Uechi practitioners are the one-knuckle punch (shoken), spearhand (nukite), and the toe kick (shomen geri). Because of this emphasis on simplicity, stability, and a combination of linear and circular motions, proponents claim that the style is more practical for self-defense than most other martial arts.

In contrast to the more linear styles of karate based on Okinawan Shuri-te or Tomari-te, Uechi Ryū's connection to Chinese Nanpa Shorin-ken means it shares a similar foundation to Naha-Te (and thus Goju-ryu) despite their separate development. Thus, Uechi Ryū is also heavily influenced by the circular movements inherent in kung fu from Fujian province. Uechi Ryū is principally based on the movements of 3 animals: the Tiger, Dragon, and Crane.

Weapons
Kanei Uechi, in addition to adding kata, also introduced a sequence of exercises to the Uechi Ryū training regimen. The junbi undo are warm-up and stretching exercises based on Asian school training exercises. The "hojo undō" are standardized exercises that incorporate elements of all of the katas of the system.

Uechi Ryū Today
Like many arts, Uechi Ryū experienced organizational splits after its founder's death. Some of the senior practitioners of the original art split from the main organization and created other organizations or styles, including Shohei-ryu and recreated versions of Pangainoon. The rift came about through some teachers wanting to teach a varied form of Uechi (from slightly different kata to newer conditioning drills), and some wanting to teach the "classical" form as designed by Kanbun. The differences between the three remaining major groups are unnoticeable to the casual observer, and some in Japan believe that a large part of the split was due to personality conflicts.

Karate

2008-10-16T20:33:00.002+09:00

Karate (空手) or karate-do (空手道) is a martial art developed in the Ryukyu Islands from indigenous fighting methods and Chinese kenpō. It is primarily a striking art using punching, kicking, knee and elbow strikes and open-handed techniques such as knife-hands and ridge-hands. Grappling, locks, restraints, throws, and vital point strikes are taught in some styles. A karate practitioner is called a karateka.

History - Okinawa
Karate began as a fighting system known as "ti" (or "te") among the pechin class of the Ryukyuans. After trade relationships were established with the Ming dynasty of China by Chuzan King Satto in 1372, many forms of Chinese martial arts were introduced to the Ryukyu Islands by the visitors from China, particularly Fujian Province. A group of 36 Chinese families moved to Okinawa around 1392 for the purpose of cultural exchange and shared their knowledge of the Chinese martial arts. The political centralization of Okinawa by King Shohashi in 1429 and the 'Policy of Banning Weapons,' enforced in Okinawa after the invasion of the Shimazu clan in 1609, are also factors that furthered the development of unarmed combat techniques in Okinawa.

There were few formal styles of ti, but rather many practitioners with their own methods. One surviving example is the Motobu-ryu school passed down from the Motobu family by Seikichi Uehara. Early styles of karate are often generalized as Shuri-te, Naha-te, and Tomari-te, named after the three cities from which they emerged. Each area and its teachers had particular kata, techniques, and principles that distinguished their local version of ti from the others.

Members of the Okinawan upper classes were sent to China regularly to study various political and practical disciplines. The incorporation of empty-handed Chinese wu shu into Okinawan martial arts occurred partly because of these exchanges. Traditional karate kata bear a strong resemblance to the forms found in Fujian martial arts such as Fujian White Crane, Five Ancestors, and Gangrou-quan (Hard Soft Fist; pronounced "Gōjūken" in Japanese). Further influence came from Southeast Asia— particularly Sumatra, Java, and Melaka. Many Okinawan weapons such as the sai, tonfa, and nunchaku may have originated in and around Southeast Asia.

Sakukawa Kanga (1782–1838) had studied pugilism and staff (bo) fighting in China (according to one legend, under the guidance of Kosokun, originator of kusanku kata). In 1806 he started teaching a fighting art in the city of Shuri that he called "Tudi Sakukawa," which meant "Sakukawa of China Hand." This was the first known recorded reference to the art of "Tudi," written as 唐手. Around the 1820s Sakukawa's most significant student Matsumura Sokon (1809–1899) taught a synthesis of te (Shuri-te and Tomari-te) and Shaolin (Chinese 少林) styles. Matsumura's style would later become the Shorin-ryū style.
Matsumura taught his art to Itosu Ankō (1831–1915) among others. Itosu adapted two forms he had learned from Matsumara. These are kusanku and chiang nan. He created the ping'an forms ("heian" or "pinan" in Japanese) which are simplified kata for beginning students. In 1901 Itosu helped to get karate introduced into Okinawa's public schools. These forms were taught to children at the elementary school level. Itosu's influence in karate is broad. The forms he created are common across nearly all styles of karate. His students became some of the most well known karate masters, including Gichin Funakoshi, Kenwa Mabuni, and Choki Motobu. Itosu is sometimes referred to as "the Grandfather of Modern Karate."

In 1881 Higaonna Kanryo returned from China after years of instruction with Ryu Ryu Ko and founded what would become Naha-te. One of his students was the founder of Goju-ryu, Chojun Miyagi. Chojun Miyagi taught such well-known karateka as Seko Higa (who also trained with Higaonna), Meitoku Yagi, Miyazato Ei'ichi, and Seikichi Toguchi.
In addition to the three early ti styles of karate a fourth Okinawan influence is that of Kanbun Uechi (1877–1948). At the age of 20 he went to Fuzhou in Fujian Province, China, to escape Japanese military conscription. While there he studied under Shushiwa. He was a leading figure of Chinese Nanpa Shorin-ken at that time. He later developed his own style of Uechi-ryu karate based on the Sanchin, Seisan, and Sanseiryu kata that he had studied in China.

History - Japan
Gichin Funakoshi, founder of Shotokan karate, is generally credited with having introduced and popularized karate on the main islands of Japan. Actually many Okinawans were actively teaching, and are thus equally responsible for the development of karate. Funakoshi was a student of both Asato Ankō and Itosu Ankō (who had worked to introduce karate to the Okinawa Prefectural School System in 1902). During this time period, prominent teachers who also influenced the spread of karate in Japan included Kenwa Mabuni, Chojun Miyagi, Choki Motobu, Kanken Tōyama, and Kanbun Uechi. This was a turbulent period in history in the region. It includes Japan's annexation of the Okinawan island group in 1874, the First Sino-Japanese War (1894–1895), the Russo-Japanese War (1904–1905), the annexation of Korea, and the rise of Japanese expansionism (1905–1945).

Japan was invading China at the time, and Funakoshi knew that the art of Tang/China hand would not be accepted; thus the change of the art's name to "way of the empty hand." The dō suffix implies that karatedō is a path to self knowledge, not just a study of the technical aspects of fighting. Like most martial arts practiced in Japan, karate made its transition from -jutsu to -dō around the beginning of the 20th century. The "dō" in "karate-dō" sets it apart from karate "jutsu", as aikido is distinguished from aikijutsu, judo from jujutsu, kendo from kenjutsu, iaido from iaijutsu and Taido from Taijutsu.

Funakoshi changed the names of many kata and the name of the art itself (at least on mainland Japan), doing so to get karate accepted by the Japanese budo organization Dai Nippon Butoku Kai. Funakoshi also gave Japanese names to many of the kata. The five pinan forms became known as heian, the three naihanchi forms became known as tekki, seisan as hangetsu, chinto as gankaku, wanshu as empi, and so on. These were mostly political changes, rather than changes to the content of the forms, although Funakoshi did introduce some such changes. Funakoshi had trained in two of the popular branches of Okinawan karate of the time, Shorin-ryū and Shorei-ryū. In Japan he was influenced by kendo, incorporating some ideas about distancing and timing into his style. He always referred to what he taught as simply karate, but in 1936 he built a dojo in Tokyo and the style he left behind is usually called Shotokan after this dojo.

The modernization and systemization of karate in Japan also included the adoption of the white uniform that consisted of the kimono and the dogi or keikogi—mostly called just karategi—and colored belt ranks. Both of these innovations were originated and popularized by Jigoro Kano, the founder of judo and one of the men Funakoshi consulted in his efforts to modernize karate.
In 1922, Hironori Ohtsuka attended the Tokyo Sports Festival, where he saw Funakoshi's karate. Ohtsuka was so impressed with this that he visited Funakoshi many times during his stay. Funakoshi was, in turn, impressed by Ohtsuka's enthusiasm and determination to understand karate, and agreed to teach him. In the following years, Ohtsuka set up a medical practice dealing with martial arts injuries. His prowess in martial arts led him to become the Chief Instructor of Shindō Yōshin-ryū jujutsu at the age of 30, and an assistant instructor in Funakoshi's dojo.

By 1929, Ohtsuka was registered as a member of the Japan Martial Arts Federation. Okinawan karate at this time was only concerned with kata. Ohtsuka thought that the full spirit of budō, which concentrates on defence and attack, was missing, and that kata techniques did not work in realistic fighting situations. He experimented with other, more combative styles such as judo, kendo, and aikido. He blended the practical and useful elements of Okinawan karate with traditional Japanese martial arts techniques from jujitsu and kendo, which led to the birth of kumite, or free fighting, in karate. Ohtsuka thought that there was a need for this more dynamic type of karate to be taught, and he decided to leave Funakoshi to concentrate on developing his own style of karate: Wadō-ryū. In 1934, Wadō-ryū karate was officially recognized as an independent style of karate. This recognition meant a departure for Ohtsuka from his medical practice and the fulfilment of a life's ambition—to become a full-time martial artist.

Ohtsuka's personalized style of Karate was officially registered in 1938 after he was awarded the rank of Renshi-go. He presented a demonstration of Wado-ryu karate for the Japan Martial Arts Federation. They were so impressed with his style and commitment that they acknowledged him as a high-ranking instructor. The next year the Japan Martial Arts Federation asked all the different styles to register their names; Ohtsuka registered the name Wado-Ryu. In 1944, Ohtsuka was appointed Japan's Chief Karate Instructor.
Isshin-ryū is a style of Okinawan karate founded by Shimabuku Tatsuo, a student of Motobu Choki, and named by him on January 15, 1956. Isshin-ryū karate is largely a synthesis of Shorin-ryū karate, Gojū-ryū karate, and Kobudo. The name means, literally, "one heart method." The style, while not very popular in Okinawa, spread to the United States via the Marines stationed on the island after they returned home, and has also spread to other countries. After the passing of Shimabuku, many variations of the system formed and exist to this day.

A new form of karate called Kyokushin was developed in 1964 by Masutatsu Oyama (who was born a Korean, Choi Yeong-Eui). Kyokushin taught a curriculum that emphasized contact, physical toughness, and practical application of karate techniques to self-defense situations. Because of its emphasis on physical, full-force sparring, Kyokushin is now often called "full contact karate." Many other karate organizations based are descended from the Kyokushin curriculum.

Okinawan martial arts

2008-10-14T22:24:00.003+09:00

Okinawan martial arts refers to the martial arts which originated among the indigenous people of Okinawa Island, most notably karate, tegumi, and Okinawan kobudo.

Location
Okinawa is not, nor ever has been, the name of a nation (Ryukyu had been, until 1875), but rather is the name of the largest island of the Ryukyu islands, a chain of islands in the western Pacific Ocean at the eastern limit of the East China Sea, stretching southwest from Kyūshū to Taiwan. As such, Okinawa is in close proximity to Japan, the Korean peninsula, and China. Due to its central location, Okinawa was greatly influenced by these other cultures, with a long history of trade and cultural exchange with China that greatly influenced the development of martial arts on Okinawa.

Early martial arts
The precursor of present-day Okinawan martial arts is believed to have come by way of visitors from China. In the 7th century, Chinese martial arts were introduced to Okinawa through Taoist and Buddhist monks. These styles were practiced in Okinawa and developed into Te (手) over several centuries.
In the 14th century, when the three kingdoms on Okinawa (Chūzan, Hokuzan, and Nanzan) entered into a tributary relationship with the Ming Dynasty of China, Chinese Imperial envoys and many other Chinese arrived, some of who taught Chinese Chuan Fa (Kempo) to the Okinawans. The Okinawans combined Chinese Chuan Fa with the existing martial art of Te to form Tō-te (唐手), sometimes called Okinawa-te (沖縄手).
In 1429, the three kingdoms on Okinawa unified to form the Kingdom of Ryūkyū. When King Shō Shin came into power in 1477, he banned the practice of martial arts. To-te and kobudo continued to be taught in secret. The ban was continued in 1609 after Okinawa was invaded by the Satsuma Domain of Japan. The bans contributed to the development of kobudo, which uses common household and farming implements as weaponry.
By the 18th century, different types of Te had developed in three different villages - Naha, Shuri, and Tomari. The styles were named Naha-te, Shuri-te, and Tomari-te, respectively. Practitioners from these three villages went on to develop modern karate.
ja:手 (沖縄武術)

Celebrated sword "Kotetsu"

2008-10-13T18:15:00.003+09:00

Nagasone Kotetsu (長曾禰虎徹) (c. 1597-1678) was a Japanese swordmaker of the early Edo period. Kotetsu was born in Sawayama around 1597, and was first known as Nagasone Okisato. His father was an armorer who served Ishida Mitsunari, the lord of Sawayama. However, as Ishida was defeated by Tokugawa Ieyasu at the Battle of Sekigahara, the Nagasone family and some other craftsmen from Sawayama went to Echizen province, where they took refuge in Fukui city.

Kotetsu worked as an armorer for some time, but later switched to swordmaking. His swords were known for their great strength and their ability to cut through helmets. However, Kotetsu's swords were often faked, and they were so well faked that even Kotetsu himself is said to have not been able to tell the difference. When presented with a fake on one occasion, he is reported to have said "The blade is mine but the signature is not. It is interesting to note that records exist which state that Nagasone Kotetsu only forged thirty one swords bearing the name.

Perhaps one of the most famed Kotetsu blades was a fake: that of Kondō Isami, the commander of the late Edo-era patrol force called Shinsengumi. However, this sword was not a Kotetsu, but instead a sword made by the foremost smith of that era (known in Japanese swordmaking history as the shinshin-to era), Minamoto Kiyomaro, and bearing a forged Kotetsu signature made by master signature-faker Hosoda Heijirō.

Nagasone Okisato took the name Kotetsu upon taking the Buddhist tonsure in Edo, at Kan'eiji Temple, in the Ueno district. He was active in the Kantō Region for some time, as well as in Edo itself, passing away in 1678. Two of his most prominent students and successors were Nagasone Okinao and Nagasone Okihisa.

"Kotetsu" is used as a name for swords in various anime, manga, and video game series, such as Rurouni Kenshin and Black Cat.

Hiragana Tattoo design

2008-10-12T11:06:00.004+09:00

He asked Chinese for the translation of the Kanji symbols and Hiragana symbols.

However, Chinese doesn't use the Hiragana symbols.

It is only a Kanji symbols that Chinese uses, and the Japanese uses the Kanji symbols, Hiragana symbols, and the Katakana symbols.

The Hiragana symbols of the tattoo design given by him doesn't understand what you intend.

Please ask a Japanese translator if you want to be using the Hiragana symbols and the Katakana symbols for the tattoo design.

Celebrated sword "Masamune"

2008-10-11T14:18:00.002+09:00

Masamune (正宗), also known as Goro Nyudo Masamune (Priest Goro Masamune), is widely recognized as Japan's greatest swordsmith. As no exact dates are known for Masamune's life, he has reached an almost legendary status. It is generally agreed that he made most of his swords in the late 13th and early 14th centuries, 1288 - 1328. He created swords, known as tachi in Japanese and daggers called tantō, in the Soshu tradition. He is believed to have lived and worked in the Sagami Province. Some old stories list his family name as Okazaki, but some experts believe this is a fabrication to enhance the standing of the Tokugawa family.

An award for swordsmiths exists called the Masamune prize which is awarded at the Japanese Sword Making Competition. Although not awarded every year it is presented to a swordsmith who has created an exceptional work.

Masamune is believed to have worked in Sagami Province during the last part of the Kamakura Era (1288 - 1328), and it is thought that he was trained by swordsmiths from Bizen and Yamashiro provinces, such as Saburo Kunimune, Awataguchi Kunitsuna and Shintogo Kunimitsu.

Style
The swords of Masamune have a reputation for superior beauty and quality, remarkable in a period where the steel necessary for swords was often impure. He is considered to have brought the art of 'nie' (martensitic crystals embedded in pearlite matrix, thought to resemble stars in the night sky) to its perfection.

Masamune studied under Shintogo Kunimitsu and made blades in suguha (straight temper line) but he made magnificent notare hamon, where the leading edge of blade slowly undulates where it was quenched. There are also some blades with ko-midare (small irregularities) which appears to have been copied from the Old Bizen and Hoki Province styles. His works are well characterized by rich chikei (clear grey lines on the leading edge) and kinsuji (lines like lightning streaking across the blade), and beautiful nie (a grey shadow on the front of the blade caused by quenching).

Swords created by Masamune often are referred to with the smith's name (much the same way that other pieces of artwork are), often with a name for the individual sword as well. The Honjo Masamune, a symbol of the Tokugawa shogunate and passed down from one shogun to another, is perhaps the best known Masamune sword.

Signed works of Masamune are rare. The examples "Fudo Masamune", "Kyogoku Masamune", and "Daikoku Masamune" are accepted as his genuine works. Judging from his style, he was active from the late Kamakura period to the Nanboku-cho era.

His swords are the most frequently cited among those listed in the Kyôho Meibutsu Cho[4], a catalogue of excellent swords in the collections of daimyos edited during the Kyoho era by the Hon'ami family of sword appraisers and polishers. The catalogue was created on the orders of the Tokugawa Yoshimune of the Tokugawa Shogunate in 1714 and consists of three books. The first book known as the Nihon Sansaku is a list of the three greatest sword smiths in the eyes of Toyotomi Hideyoshi including Etchu Matsukura Go Umanosuke Yoshihiro, Awataguchi Toshiro Yoshimitsu, and lists 41 blades by Goro Nyudo Masamune. The three books together list 61 blades by Masamune. There are far more blades listed for Masamune than the next two sword smiths combined. It is known that Hideyoshi had a passion for Soshu sword smiths which may explain this. A third of all swords listed are Soshu blades by many of the greatest Soshu masters including Masamune's students.

Comparison with Muramasa
The swords of Masamune are often contrasted with those of Muramasa, another Japanese swordsmith. Muramasa has alternatively been described (incorrectly) as a full contemporary of Masamune, or as Masamune's student. Since Muramasa dated his work, it is known he worked right around 1500 AD, and as such he lived too late to have met Masamune. In legend and fantasy, Muramasa's blades are described as bloodthirsty or evil while Masamune's are considered the mark of an internally peaceful and calm warrior.

Legends of Masamune and Muramasa
A legend tells of a test where Muramasa challenged his master, Masamune, to see who could make a finer sword. They both worked tirelessly and eventually, when both swords were finished, they decided to test the results. The contest was for each to suspend the blades in a small creek with the cutting edge facing the current. Muramasa's sword, the Juuchi Yosamu (10,000 Cold Nights) cut everything that passed its way; fish, leaves floating down the river, the very air which blew on it. Highly impressed with his pupil's work, Masamune lowered his sword, the Yawaraka-Te (Tender Hands), into the current and waited patiently. Not a leaf was cut, the fish swam right up to it, and the air hissed as it gently blew by the blade. After a while, Muramasa began to scoff at his master for his apparent lack of skill in the making of his sword. Smiling to himself, Masamune pulled up his sword, dried it, and sheathed it. All the while, Muramasa was heckling him for his sword's inability to cut anything. A monk, who had been watching the whole ordeal, walked over and bowed low to the two sword masters. He then began to explain what he had seen.

"The first of the swords was by all accounts a fine sword, however it is a blood thirsty, evil blade as it doesn't discriminate as to who or what it will cut. It may just as well be cutting down butterflies as severing heads. The second was by far the finer of the two, as it doesn't needlessly cut that which is innocent and undeserving."
In another account of the story, both blades cut the leaves that went down on the river's current equally well, but the leaves would stick to the blade of Muramasa whereas they would slip on past Masamune's after being sliced. Or alternatively both leaves were cut, but those cut by Masamune's blade would reform as it traveled down the stream. Yet another version has leaves being sliced by Muramasa's blade while the leaves were repelled by Masamune's, and another again has leaves being sliced by Muramasa's blade and healed by Masamune's.

In yet another story Muramasa and Masamune were summoned to make swords for the Shogun or Emperor and the finished swords were held in a waterfall. The result is the same as the other stories, and Masamune's swords are deemed holy swords. In one version of the story Muramasa is killed for creating evil swords.

While all known legends of the two ever having met are historically impossible, both smiths are widely regarded as symbols for their respective eras.

Cursed sword "Muramasa"

2008-10-08T19:38:00.002+09:00

Muramasa Sengo (千子村正 Sengo Muramasa) was a famous swordsmith who founded the Muramasa school and lived during the Muromachi period (16th century) in Japan. Oscar Ratti and Adele Westbrook said that Muramasa "was a most skillful smith but a violent and ill-balanced mind verging on madness, that was supposed to have passed into his blades....They were popularly believed to hunger for blood and to impel their warrior to commit murder or suicide."

The school of sword-making at Ise province was famous for the extraordinary sharpness of their blades. The earliest known work of the school is dated at 1501; the Muramasa school continued into the late 1500s. It's believed that Sengo Muramasa was a student of Heianjo Nagayoshi, a prominent Kyoto swordsmith known for spears and engravings.

Muramasa's swords fell out of favor with the Japanese government when Tokugawa Ieyasu became shogun, establishing the Tokugawa Shogunate, in 1603. It is said that Ieyasu had lost many friends and relatives to Muramasa blades and had cut himself badly with one, so he forbade his samurai to wear blades made by Muramasa. This contributed even more to the Muramasa legend and led to many plays and dramas in Japanese literature featuring the blades. Due to the stigma attached to them, many Muramasa blades had their signature changed or removed. Since opponents of the Tokugawa Shoguns would often wish to acquire Muramasa blades, forgeries of Muramasa blades were also often made.

The swords of Muramasa are often contrasted with those of Masamune, another Japanese swordsmith.

There is a legend of a Masamune blade and a Muramasa blade being put into a river strewn with lotus leaves. The leaves swirled around the Masamune blade untouched, but the Muramasa blade cut them.

It has also been told that once drawn, a Muramasa blade has to draw blood before it can be returned to its scabbard, even to the point of forcing its wielder to wound himself or commit suicide.Thus, it is thought of as a demonic cursed blade that creates bloodlust in those who wield it.