By Michael Lucken
Dans l. a. Seconde Guerre mondiale, le Japon a choisi le camp des puissances de l’axe ; il en partageait le projet impérialiste et une belief du dépeçage de l. a. planète en fonction de sa sphère de domination. A lui devait bénéficier l’Asie, en particulier los angeles Chine et les îles du Pacifique. l. a. inhabitants japonaise a donc été mobilisée pour ce projet dès 1937, quand le will pay commença ses premiers actes de conquête vers los angeles Mandchourie. Pour les généraux et le gouvernement militariste, tout le monde devait marcher du même pas et garder une sorte de culte patriotique incarné dans los angeles dévotion à l’empereur.
Le livre de Michael Lucken revient sur ce mythe d’une unanimité dans los angeles guerre. Il montre remark los angeles société a été travaillée par des sentiments contradictoires. Véritable histoire culturelle et matérielle d’un can pay plongé dans le gouffre d’un conflit meurtrier, il décrit les principales étapes de los angeles guerre et les manifestations qu’elle suscite sur le territoire. Cette size tragique du can pay du soleil levant proceed de travailler l. a. mémoire nationale nippone : les conquêtes, les massacres à Nankin et ailleurs, le rationnement, les kamikazes et aussi les bombardements, y compris les premiers usages de l’arme atomique à Hiroshima et Nagasaki…
Ce retour sur le passé japonais permet de mieux comprendre les fantômes et les cauchemars qui hantent les héritiers de Hiro Hito.
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Additional info for Les Japonais et la guerre
Students were required to study and 28 | celebrity gods memorize its text for their moral education classes. 11 Under the system introduced by the government, new groups that appeared either became a sub-sect of one of the thirteen groups or existed as semi-religious organizations (shūkyō ruiji dantai) or as suspect, quasi-religious organizations (giji shūkyō dantai). Groups in the latter category particularly were regarded with suspicion and contempt by the authorities. The language that had only recently been applied to Buddhism was used to distinguish genuine religion from heresy, superstition, or fraudulent faith.
9 However, this freedom came with substantial qualifications, and it meant that the duties of people as subjects took precedence over individual beliefs. 10 However, the government, in making a nominal guarantee of religious freedom, also at the same time labeled Shinto a cult of national morality and patriotism, which allowed it to provide special privileges to Shinto. The Meiji regime reinterpreted Shinto and the practice of emperor worship as constituting patriotic rather than religious acts.
In short, Mitsu was represented as an immoral woman who, together with her followers, engaged in shady business practices and sold fake “healing water” to gullible people. She was thus an evil “god” who not only did not adhere to a correct religious path, she was also the cause of social chaos. She stood accused of actively encouraging women to pursue an immoral spiritual path rather than encouraging them to live as role models who could raise their children within the traditional family structure to become good citizens and thus contribute to the nation’s well-being.