#Tokugawa Tsunayoshi

[nickysfacts]

Even under a strict isolationist and patriarchal society, LGBT individuals continued to thrive!

🇯🇵🏯🏳️‍🌈

[eucanthos]

47 samurai 四十七士, shijūshichishi

also known as Akō incident (赤穂事件, Akō jiken)

A historical event in which 47 rōnin avenged the loss of their master on January 31, 1703, fully aware of their consecutive death. A legendary moral example of integrity and respect to the samurai principles.

Asano Naganori lord of Akō (now in Hyōgo prefecture) was invited to Edo (now Tokyo) as the 4th member of the official reception group for imperial envoys arriving from Kyōto, during shogun Tokugawa Tsunayoshi's rule. Kira Yoshinaka, retainer of the shogun, had the duty to inform them about the court etiquette.

Kira, annoyed by lord Asano's lack of manners (he didn't offer Kira some informal but hefty bribe/prasent), became insultingly rude. Asano lost his temper, drew his sword and inflicted Kira a minor facial wound, but a sword drawn inside the shogunate was a grave breach of protocol and Asano had to commit ritual suicide at once.

The forty-seven samurai of Asano's bodyguard, reduced to ronin, decided that their code of honour demanded revenge. Taking to ostentatious idleness and dissipation to put both Kira and the authorities off guard, they waited for almost two years. While the oldest, who was in his eighties, was excluded from the attack as witness and messenger of the events, on the night of January 30, 1703, they attacked Kira’s mansion, killed several of Kira's samurai, found him scared shirtless hiding in a closet and decapitated him.

The avengers washed and carried the head to Sengakuji Temple and put it on their lord's grave.

To this day, the story remains popular in Japan, and each year on 14 December, the temple where Asano Naganori and the rōnin are buried, holds a commemorative festival.

Fictionalised accounts of the tale of the forty-seven rōnin are known as Chūshingura. The story was popularised in numerous plays, including in the genres of bunraku and kabuki. Because of the censorship laws of the shogunate in the Genrokuera, which forbade portrayal of current events, the names were changed. The first Chūshingura was written some 50 years after the event.

Utagawa Yoshitora: 47 (45) Ronin Portraits, ca 1840. Ukiyo-e

https://www.britannica.com/event/47-ronin

https://en.wikipedia.org/wiki/Forty-seven_r%C5%8Dnin

https://www.historytoday.com/archive/months-past/forty-seven-ronin-incident

[khr-guilded-cage]

I did because of the Sawada ocs

Yo KHR fandom!

So quick question, has anyone ever actually looked up the real people Tsuna and his shit dad are named after? Cause holy crap, that is a rabbit hole!

[hikikomoriheadphonegirl]

[whencyclopedia]

Tokugawa Tsunayoshi

Tokugawa Tsunayoshi (1646-1709) governed Japan as the fifth shogun of the Edo period (1603-1876). He has often been ridiculed as the 'dog shogun' because of the laws he enacted to protect the lives of animals. Economically, however, the period of his rule was one of prosperity, and culturally, it was one of the most brilliant in Japanese history.

Early Years

Tsunayoshi was the son of the third shogun, Tokugawa Iemitsu, by one of his concubines. Iemitsu died when Tsunayoshi was only five, and his elder brother Ietsuna (1641-1680) became the fourth shogun. Ietsuna himself was only ten when this happened, so power was in the hands of regents who governed on his behalf. In 1661, Tsunayoshi became the daimyo of the Tatebayashi domain in modern-day Gunma Prefecture. When Ietsuna suddenly died in 1680, Tsunayoshi became shogun. In his early years as shogun, Hotta Masatoshi (1634-1684) played an important role in running government affairs as he had done under Ietsuna. In 1684, however, Masatoshi was murdered by one of his relatives, and this provided Tsunayoshi with the opportunity to promote a number of his own supporters to important positions. From then on, government policies more closely reflected Tsunayoshi's own ideas. The period of his rule was one of cultural brilliance, but this was the result not so much of his actions but broader changes in Japanese society.

Continue reading...

[cocoon2010]

This "Kashima oracle" condemns the avarice and selfishness of town officials and the citizenry, denounces the dog kennels and the bad policies of the "Dog Shogun" (Tokugawa Tsunayoshi [1646-1709]) (...)

Dog Shogun....

[whencyclopedfr]

Tokugawa Tsunayoshi

Tokugawa Tsunayoshi (1646-1709) gouverna le Japon en tant que cinquième shogun de la période Edo (1603-1876). Il a souvent été ridiculisé sous le nom de "shogun des chiens" en raison des lois qu'il promulgua pour protéger la vie des animaux. Sur le plan économique, cependant, la période de son règne fut prospère et, sur le plan culturel, elle fut l'une des plus brillantes de l'histoire du Japon.

Lire la suite...

[lustrumlane]

in the steps of kṣitigarbha | witness statement | tsuchimikado 3.1 | re: dante, elena, coronis

The suspected outside force regards the shock and awe of the crowd with little more than a slight roll of his neck, perhaps craning it solely to get used to having a neck to crane again. Even when Maya topples over into Dante’s arms, he only mouths a quiet heave-and-ho timed from when she leans back to when she makes contact, then a ho-and-heave across the three beats of her beating upright again. Beyond that, the thoughts of the interloper remain an enigma. Uroro Zenzen’s expression was that of a young man who had so much he wanted everyone to know that fate had to humble him by keeping it behind a wide-stared lock; this smile presented to you now is the lock, immutable in the sense that its purpose is to know and deny all else the knowing.

“Ah, right, right. I suppose you wouldn’t quite recognize this face as mine, given that you only know it as the one Uroro Zenzen was posessing. Nn, the more I think of it, the more I find it somewhat cruel that they would create a child without his own voice, but their mistake was ignorance, not maliciousness. Allow me to differentiate myself, then. Perhaps you will recognize me, then.”

Uroro Zenzen told many people many different things: my braid has six strands for the members of the Oddity Society, or, it has six strands for the six arms of Kannon. Quietly in his heart, the truth was simple. Uroro wore braids because someone else put them in his hair and the snug tug against his scalp reminded him of them. These hands are used to braiding. They undo the ties accordingly, and in a flourish of hair, electric at the tips, they fall into a new placement. You see it now, undeniably. This is the man from Uroro's last vision.

“There we are! Now, I see the few among you have discerned this rather quickly, but allow me to clarify for the rest. It is true. I am the Seventh Head of Onmyo, he who served under Shogun Tokugawa Iemitsu, Tokugawa Ietsuna, Tokugawa Tsunayoshi, Tokugawa Ienobu, and whose murder was ordered by Tokugawa Ietsugu: the greatest monstrous sorcerer, Tsuchimikado no Hiromasa,” with an orderly bow. “I had no children in life, but now, I awake, or perhaps dream, of a time where a life has been born of my blood and body. Though I am sure he would despise this claim of mine, what else could that be but kin? Though, perhaps if he was born from my body, I am more his mother than his father, no? Ahaha! What a strange circumstance. I’ve truly never found myself in so tender a position. Yes, a pleasure, a pleasure to not be dead once more.”

His dark, sharp, vacuous stare readjust like the click of a gear to Elena’s position.

“What do I know, Lady Van Wyck? Since we are of one body, I have the child’s memories, so I am aware who you all are. Just enough for you all and not enough on my own, I am afraid. But for one, I know of the killer’s path, and of two, I know which injury to him was fatal. It was Uroro Zenzen, after all, who prayed for someone to help him in his lonely, frightening final moments, and I who became aware of my son only when I had him no longer. Plainly speaking, my revival would account for this ‘reactivation’ Sir Montereya was discussing, that is, when he appeared to move again per your divination. Thus, I am aware of all he can remember prior to his passing, and all I was able to find after I awoke, but the minutes of his death exactly are unavailable to me. Which, by the by, Doctor, please ensure in the future a man is not fully aware and conscious before you autopsy him! It was not very pleasant.”

But now he has a good Roman here, and while they are still a millennia apart, their attitudes are more concordant. He speaks to Coronis with the same bright and tenuous affect.

“Indeed I can. We are both practitioners of onmyodo, after all, and though the script he practices has deviated from mine with time, it is still recognizable to me. But that won’t be necessary, since I hope I should know what my own rite accomplishes, lest my reputation be questioned! Yes, I am the one who performed the spell; it was to prevent those two—” he points out the Emissaries without sparing them a look, “—from banishing me from this body, since they deemed me an unnecessary interloper. As they failed, they had no other choice but to restrain me, given their need to preserve this foul procession of theirs. The child had basic components on him, as I knew he would as a good sorcerer, so it was not a difficult casting. Is that satisfactory, Coronis the Yorimashi?”

[tenjin-no-shinja]

Temizuya 手水舎

It All Started With Misogi by Izanagi no Mikoto

Excerpts from this section

Misogi was performed in the ocean rather than rivers, because it was believed that seawater had stronger purifying powers, and is the same reason why saltwater is used for purification. 

Also, it is said that Watatsumi no Kami and Sumiyoshi no Kami were born in the ocean depths, in the open ocean, and on the ocean surface, indicating that Izanagi no Mikoto dived deep in order to purify himself. The Kojiki also states that he dived down to wash off the impurities. 

Today, misogi is also practiced as a form of training by Shinto priests as well as others. In Misogi as an ascetic practice, people not only submerge themselves in water, but also perform preparatory exercises and deep breathing exercises that have religious significance, such as Furitama, Torifune, Otakebi, Okorobi, and Ibuki, to purify and strengthen both body and soul.

Explanation of the Japanese Words

振魂　ふりたま Furitama lit. soul shaking

鳥船　とりふね Torifune rowing motion while shouting

雄健 おたけび Otakebi where they do a bit of flexion and extension with the body while reciting chants

雄詰 おころび Okorobi where they are stepping forward and cutting down with the index and middle finger of their right hand extended

気吹 いぶき Ibuki a type of breathing exercise

There are Also Unique Types of Temizuya

The water used for Temizuya nowadays is mostly tap water, but, in some places spring water is drawn through water pipes. At places like Suwa Taisha’s Shimosha Akimiya Shrine, it comes from natural hot springs. Also at Ise Jingū’s Naikū Shrine handwashing can be done in the clear water of the Isuzu River.

The faucet in which the water exits from is often shaped like dragon, as a way to revere the water kami, but it may also be shaped like an animal associated with the shrine’s kami, or their messenger. 

Recently many shrines are offering Hanatemizuya, where freshly cut flowers are arranged in the water basin, which attracts many visitors.”

The caption reads: The Mitarashi Place at Ise Jingū’s Naikū shrine. The cobblestones were donated by Keishoin, the mother of Shogun Tsunayoshi Tokugawa.

[nasilemakrojak]

Lessons from Chusingura – What the 47 Ronin Can Teach Us

Chusingura is the story of how 47 ronin avenged their daimyo with honour. A popular novel in Japan, The New Chushingura – The Forty-Seven Ronin, tells the story of how these 47 vassals of Takumi no Kami, the young, stoic daimyo who was forced to commit seppuku, avenged their master in 1703.

Oishi Kuranosuke was the Chief Retainer of the daimyo who was sentenced to commit seppuku by the then Shogun. He was the leader of the faction that was determined to take revenge against Lord Kira, also known as Lord Kozuke no Suke, the Chief Master of Ceremonies who publicly insulted Takumi no Kami in the Edo palace. The lesson in this essay is largely based on his musings in a chapter of the book.

Dog law and culture

The shogun at that point in history was the fifth in the Tokugawa era. Tsunayoshi was popularly known as the “Dog Shogun” because he notoriously passed the Edicts on Compassion for Living Things, which outlawed “cruelty” to dogs. This may be inspired by the fact that he was born in the year of the dog.

As a result of this law that protected domesticated animals, the status of humans was relegated to a level below dogs. If a person, even a samurai, mistreated or even deemed rude to a dog, could be punished for the offence.

In a chapter largely filled with musings of Oishi, he reflected on how this dog law permeated the culture of Japan. He saw how some people behaved like dogs and, thus, became elevated in society because of their dog-like servile and ingratiating behaviour. These people were not only found amongst the peasants, but also in noble circles of samurai.

“We will reluctantly walk without spirit, depending on the time, we become humans or become dogs.”

As a matter of course, these “dog people”, regardless of their place in society, advanced in their respective fields because they complied with the feudal Dog Culture that not only spread fear, but also taught people to be subservient and promoted sycophancy. 

“In this world of esteemed dogs, if the two swords of a samurai, one long and one short, can't be grabbed, they are only discarded. The daimyo abandons being a daimyo; the samurai quits being a samurai; the government official stops being a government official.”

In his musings, Oishi realised that those who chose to remain human have become outcasts because they defy the dog customs and unjust laws of the times. Indignant, he declared to himself, “We are not less than dogs. We are human beings.” Thus, he decided:

“He would give life to the late lord's will. If we don't eliminate the corrupt government of the current shogunate, without clan or connections and the misfortune of being banned from the world, our sole measure must be to walk a path, even if we know previous generations did not follow that path.”

This Chief Retainer of Takumi no Kami, Oishi Kuranosuke, based on honour and courage, chose the road less travelled. We meet very few people like him these days. When he and his colleagues had accomplished their goal of killing and beheading the dog-like Lord Kira, they proudly marched in broad daylight to Sengakuji Temple. Along the way, the public witnessed in awe and admiration. When they arrived at the temple, they declared, "This message is for the guardians of this temple. We are the vassals of the late Asano Takumi no Kami. Tonight, we invaded the Kira estate in Honjo to ask for the head of Lord Kozuke no Suke. We achieved our goal and came to present our offering at the grave of our late lord. Together, we will go to the family cemetery. We ask you to shut the main gate to prevent outsiders from entering when we pass through to his grave and report to our lord's soul."

Gone are the days of such honour and courage. 

In 1941, during World War II, U.S. President Roosevelt declared the fundamental objective of the Allied Forces – the promotion and protection of human rights – by proclaiming the 'Four Freedoms' that people everywhere in the world ought to enjoy - freedom of speech and belief, and freedom from want and fear. Alas, that is still a pipe dream. Today, cowardly sycophants ostensibly rule the world. In reality, the elite billionaires dictate the agenda for society to follow and like. In times like these, contrary to Roosevelt’s vision, people cower in fear and desperately seek a decent living, all the while denied their ability to think and formulate their own opinions, much less speak or profess their own beliefs.

Malaysia today

In many ways, Malaysia today is like the era of the Dog Shogun. Of course, the way we got here is not the same. There were no specific laws that made us behave the way we do; however, the feudalistic culture fraught with sycophancy abounds.

If we look at the recent history of Malaysia, we can trace some of the milestones that led to the sad and sickening state of our nation. First, we were subjugated by the British colonialists. In the pursuit of their imperial aims, they suppressed the people to reap economic gains. They called it development.

Then, the independence government of Malaya inherited many British methods and laws, including divide-and-rule tactics and the Sedition Act (1948). Worse, some royal families and elite politicians colluded with the British to control the independence narrative that gave birth to Malaya in 1957. Whilst the Internal Security Act (1960) was enacted by the Malaysian government, It was influenced by British colonial-era legislation used to manage communist threats by using detention without trial. The Malaysian government has continued to use the ISA, raising concerns about its use against political dissidents.

Such draconian laws and political tactics, no doubt, significantly contributed to the culture of feudalism and corruption that evolved and took root in Malaysian society.

It is unnecessary to describe the political landscape and socio-economic conditions in Malaysia today. It is glaringly obvious that yes-men of the highest order are working hard and fast at the behest of the powers that be. And thanks to the crony capitalism that flourished, the Dog Culture has permeated every strata of Malaysian society.

At the top of the food chain, we find the Prime Minister who is appointed by the Agung. In the last election, Pakatan Harapan did not receive a clear mandate from the people. Nevertheless, the current prime minister was appointed despite evidence furnished by the other side that showed their candidate for PM had majority support in the Dewan Rakyat. Then we saw the horse-trading that led to the current Madani Government, which includes Barisan Nasional, an erstwhile enemy. Since then, we can see the blatant political appointments that rewarded the “loyal supporters” of PMX. These dog people got plum jobs in government-linked companies, and crony entrepreneurs either managed to keep high value contracts by switching allegiance, or getting new contracts by reminding the dog politicians how they have supported their party’s struggle since the Reformasi days.

Of course, the Dog Culture trickled down to the grass roots and influenced the behaviour of sub-contractors as well as bureaucrats, not to mention petty traders and clerical staff. And thus, every citizen succumbed to fate and had to choose whether to become a dog to survive, or to stay human and weather the storm. 

What do we do

What are we to do in such a milieu? Perhaps this final lesson from the Chushingura is instructive: 

“Whatever path life takes, the path selected by each person will be different. However, the person who seizes meaning and a life worth living will enjoy life to the maximum and be immortal.”

Regardless of the times, we will all face difficulties and suffering. Though the circumstances are different, the common thread is the challenge to our “survival”, which can mean livelihood, career advancement, wellbeing of loved ones, and so forth, depending on how we frame the challenge.

At this point, let me ask a couple of pointed questions:

Is it worth living like a dog just so that you get chunks of meat for every meal and lots of toys to play with? 

Or should life be lived as a dignified human being that can enjoy the heights of freedom and experience the depths of consciousness?

Patrick Henry famously said, "Give me liberty or give me death!" Like him, I see the loss of liberty as akin to death. We are born full of potential, but we can only flourish if we are free from fear and want. 

I dare say that the vast majority of Malaysians are neither free from fear nor want. Most common people are either fretting about their mortgage repayments or desperately trying to catch their next big break in life. 

That sounds like how dogs live from day to day. And dogs are never immortalised.

[legiongamerrd]

#Gamefemerides

Hace 11 años, llegó a América Muramasa Rebirth para PlayStation Vita, con historias adicionales al original para el Wii de Nintendo, y visuales mejorados. Desarrollado por Vanillaware y publicado por Aksys Games Localization, Inc. en América.

Muramasa se lleva a cabo en la época del periodo de Edo, en la isla principal de Japón, Honshu. Debido a la sed de poder del Shogun Tokugawa Tsunayoshi, se han iniciado conflictos por las espadas Demonio, espadas samurai que obligan a quienes las usan a matar a otros, antes de causar tragedia y locura a sí mismos.

#LegionGamerRD #ElGamingnosune #Videojuegos #Gaming #RetroGaming #RetroGamer #CulturaGaming #CulturaGamer #GamingHistory #HistoriaGaming #GamerDominicano #GamingPodcast #Podcast #AksysGames #Marvelous #MuramasaTheDemonBlade #MuramasaRebirth #PlayStation #PSVita #PSTV #Nintendo #Wii #JRPG #RPG #Beatemup #Plataformas

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[nickysfacts]

Tsunayoshi spared no expense to the goodist of boys in his kingdom!🐕

🐶🇯🇵🐶

[rajwillwrite]

Beneath the Moonlit Shadows : A saga of 47 rōnins

This legendary story began when Asano Naganori, aka the lord of Ako domain, cried: "Do you remember my grudge from these past days?"

His gaze fixed on Kira Yoshinaka. Asano extended his short sword, charged through the castle corridor, and struck Kira. While the wound wasn't fatal, its consequences would be.

The incident began in April 1701 when imperial envoys from Kyōto arrived in Edo (now Tokyo), the capital of the shogunate. Three provincial feudal lords were appointed to receive them, including Asano Naganori from Akō. Because these men were ignorant of court etiquette, they were directed to consult Kira Yoshinaka, a retainer of the shogun and an expert in such matters. The other two feudal lords gave Kira lavish presents to ensure his cooperation, but Asano offered only a token gift. Kira was apparently annoyed and expressed his displeasure by constantly taunting the inexperienced Asano. The latter finally gave way to his pent-up wrath, and in April 1701, in the audience hall of the shogun’s palace, he flew at Kira with his dirk. Kira escaped with minor wounds, but Asano’s gross breach of etiquette enraged shogun Tokugawa Tsunayoshi, who ordered Asano to commit ‘Seppuku’ (Japanese for: “self-disembowelment”) the same day.

The incident took place in Edo, Japan - modern-day Tokyo. The Tokugawa military and government had gained power about a century before. This ushered in a period of peace and stability, following the ‘warring state’ or ‘Sengoku Era,’ which was marked by constant bloodshed and conflict wrought by warlords and their samurais.

To secure their rule, the Tokugawa government aimed to tame the samurai class. Individual samurais carried two swords and served a single lord till death, but their duties became primarily bureaucratic and administrative. Meanwhile, Tokugawa legal practice stipulated that both sides would be disciplined in the event of a violent quarrel. However, when the officials convened following Asano's attack on Kira, they decided to punish only Asano's castle, the disbandment of his house, and the arrest of his younger brother. The news traveled quickly back to Asano's domain. Overnight, the roughly 300 samurais in Asano's retainer band found themselves dispossessed of their homes and stipend and turned into Ronin or masterless samurais.

They didn't exactly know why Asano attacked Kira - no one did. Some have speculated that Asano refused to pay a bribe to Kira, who was supposed to be guiding him in proper etiquette, so Kira humiliated him. Others believed that Asano had simply “gone mad.” This left the samurais of Ako domain in crisis, facing a tension that lay at the very heart of the Tokugawa Period. They were a privileged class of warriors inundated with epic legends of samurai loyalty, heroism, and martial glory. But they were forbidden from using violence - their traditional role once celebrated and restricted. Some of Asano's samurais said they should peacefully comply with government orders; others suggested that they should immediately follow their lord into death. One faction led by Horibe Yasubei argued that they must see their lord's apparent wishes through by killing Kira, claiming that as long as Asano's enemy was alive, they were dishonored. However, the effective leader of Ako domain's samurais, Oishi Yoshio, believed that if they complied with officials' orders, Tokugawa authorities might show mercy and permit Asano's brothers to succeed him. So the samurais peacefully surrendered the castle. But their hopes were dashed when Tokugawa officials placed Asano's brother in another family's custody, leaving them without a path to restore their status. Most accepted the government's terms. But in the end, 47 of Asano's samurais, including Horibe and Ōishi, didn't. Instead of formally asking permission to take revenge via the government's vendetta system, they began plotting to kill Kira covertly.

Almost two years after Asano's death, the rōnin, led by Ōishi, broke into Kira's residence and killed 16 of his samurais and wounded 23 others before beheading Kira himself. They presented Kira's head at Asano's grave, then surrendered to the Tokugawa officials, justifying their violence by saying they couldn't live under the same heaven as their lord's enemy (murderer). The ronin's actions created considerable problems for the Tokugawa government. The rōnin had broken the peace and a range of laws. But authorities also acknowledged the importance of honor and loyalty among samurais. After weeks of back and forth discussion, officials decided the rōnin could be praised but must be punished. They were permitted to commit ‘Seppuku,’ which offered them an honorable death, and they were laid to rest next to their master Lord Asano.

But their story soon morphed into legends. Within weeks, it was dramatized for the stage. And soon after, scholars began debating the rōnin's actions, some praising them as perfectly loyal and dutiful samurais; others condemning them as delusional criminals. Over the next three centuries, Japan continued examining and adapting the story in theatre, films, propaganda, and beyond - grappling with the tensions between law and culture, past and present, and repeatedly relitigating the incident long after an official verdict was rendered.

The event caused a huge commotion in Japan. The samurai qualities, which appeared to have faded over many years of calm, resurfaced. The most notable was ‘Chūshingura’ (1748) - The Treasury of Loyal Retainers, an 11-act Banraku- a puppet play composed in 1748. It is one of the most popular Japanese plays. In the most recent times, this event was made into a 2013 Hollywood movie titled "47 Ronin," starring actor Keanu Reeves.

[wutaijiemei]

the way that the first thing that came to mind was that time fumi yoshinaga bravely asked what if yanagisawa yoshiyasu and tokugawa tsunayoshi from real life were lesbians who murdered each other which made me lose my mind at the time and would again if i thought about it for long but i feel like i post about such things and ppl are just like oh there ori goes again. few care for my visions.

[hikikomoriheadphonegirl]

[tokyoshrine]

誰も知らない成功の神　玉の輿・出世　八百屋の娘から将軍の母となった桂昌院が祀ったタヌキの神様

The god of success that no one knows about A raccoon dog god worshipped by Keishoin, who became the mother of a shogun from a grocer's daughter.

There is a small shrine in the precincts of the shrine that enshrines a fox god called "Inari-san.

It is a raccoon dog deity that Keishoin, the mother of the 5th Shogun Tsunayoshi Tokugawa, known as "Otama," enshrined at Edo Castle. It is a tanuki deity.

The goddess was worshipped by the ladies of the inner palace, the people of the willow world after they left the castle, and even the "gamblers". and even "gamblers" used to visit this shrine to pray for success.

It is a god that guides those who wish for success, but don't forget about Inari-sama in the main shrine. I hope you will not forget to greet the Inari-sama in the main shrine as well, It is a sanctuary with a large bosom