#economic impact of parades

[uglyandtraveling]

Toronto's Santa Claus Parade: 120 Years of Magic and an Uncertain Future

Discover the magic of Toronto's 120th Santa Claus Parade, a cherished tradition since 1905. Learn about its future, challenges, and watch the festive celebration in 4K!

[shrimp1y]

"wrio isn't a cop hes a king"

Can someone with brains please please PLEASE talk about the disgusting portrayal of cops, crime, court proceedings, justice system and prison incarceration in genshin impact's fontaine update because I cannot SIT HERE and see people completely destroy their brain cells just so they could play a mediocre game and make some fictional men fuck in their mind

I'm deadass surprised there isn't more people talking about it??? I'm honestly so ??? It's literally presenting prison labour as a good thing. Wriothesley, the prison administrator, got rich off of making his inmates build police robots for the state AND HE'S PRAISED FOR IT. AND THEY'RE PAID IN COUPONS THAT CAN ONLY BE USED IN JAIL. HE WAS REWARDED FOR IT WITH HIS DUKE STATUS.

The fact that the fucking MC's mascot was like "oh the prisoners get one free meal a day? you're making life too good down here what if no one wants to leave :(" what in the bullshit. What in the. There's also a fighting ring in the prison, by the way, and you can bet on it with your coupons you just can't bet on both fighters.

The. This is a scene people think is hot. "But that's a bad guy!" THAT'S HOW THE NARRATIVE IS WRITTEN. THEY ARE ALWAYS THE BAD GUY IN FICTION. THAT'S HOW COPAGANDA WORKS, they make you think people in power can just beat the shit outta anyone and of course the person deserves it because they are clearly always the bad guys! And the people in power are always right! This is sarcasm btw.

Neuvillette and the magic judgement machine are literally seen as undeniable justice ordained by magic and NO ONE KNOWS HOW IT WORKS. NEUVILLETTE HIMSELF HAS NO CLUE WHAT HE'S DOING HE'S ACTIVELY FIGURING SHIT OUT AS WE SPEAK. And yet it's what sends people to The Worst Most Dangerous Super Scary Prison Ever Where There's No Laws [but 1 meal a day's great /s].

"But he feels bad!" Genshin has repeatedly chosen to highlight the pains and troubles of the oppressors [Eula] [Ei/Shogun] and there's literally never any repercussions for them aside from when they portray The Haterz clearly as villains or they turn it around and say "Well it was a misunderstanding all along! No one's to blame here!"

I'm not smart enough to go into details I'm just saying. This. needs to be talked about. I'm not telling you to stop the game bc Hyperfixations not really smth that can be controlled or whatever I get It I Got Back into the game when the first trailer dropped I drew neuvillette fanart and then everything just went downhill since then and I'm like why the fuck did I expect anything better than racist, pro cop dogshit from Mihoyo It needs to be talked about ESPECIALLY by people who still cares about it to critically. assess what the fuck you are absorbing because this shit isn't okay. This is literally paw patrol for weebs they just didn't call anyone a "cop"

PLEASE. TALK ABOUT IT.

[yamayuandadu]

Tenshō Daijin: the many guises of medieval Amaterasu (part 1)

I’ve been working on this article on and off since late 2021, and it’s the longest one I’ve published on my blog so far (some of my wikipedia contributions are bigger, but that’s a separate matter). In fact, it's so long I have to split it into two due to limitations of tumblr's post editor.

When most people speak of “Japanese mythology”, 99% of the time they effectively think just of the Kojiki and Nihon Shoki (with some night parade scrolls sprinkled in, maybe, even though that’s not really mythology, but Edo period popular entertainment). The goal of this article is to challenge this incorrect view, and to shed some light on the mythology of the Japanese “middle ages” -  roughly between the 11th and the 16th centuries. I decided to use Amaterasu as the main topic, as it’s hard to think of a better way to showcase how much mythology remains outside the general perception than using a figure who, at least at first glance, is well known as an example. From Brahma longing for a friend to Yang Guifei surviving own death, I’m sure everyone will find something new here. Myths obviously aren’t all that will be covered here, though. I’ll also discuss the theological doctrines which flourished in the middle ages, with a particular emphasis on honji suijaku, their social context, and more. You will be able to find out what rituals focused on Amaterasu had to do with Enma and Taizan Fukun, how economic woes of the Outer Shrine of Ise impacted Brahma’s role in Japan, why some secrets existed only to be deliberately revealed, and more.

Kami and Buddhism

In order to discuss the development of Amaterasu’s character and her associations with other figures through the middle ages, as well as the myths which developed as a result, I’ll first need to summarize the nature of interactions between kami and Buddhism through the Nara, Heian and medieval periods. I’m specifically saying kami, as opposed to Shinto, for reasons which will become clear later. It seems that at first the relation was rather standard as far as early interactions between Buddhism and preexisting religious traditions in areas where it was introduced go. Mark Teeuwen singles out Tibet and various kingdoms corresponding to parts of present day Myanmar as examples particularly similar, though obviously not identical, to early Japan. The parallel developments concerned the Bön faith in the former and the beliefs pertaining to the nat in the latter. The early sources appear to indicate that kami were envisioned as beings who need to strive towards enlightenment themselves. Recitation of sutras was described as a way to bring them closer to that state. However, some rather quickly started to be viewed as active protectors of Buddhism. As early as 741 Hachiman was already regarded as such, for instance. Additionally, combinative “shrine-temples” already existed in the same period too, attesting to a fusion of Buddhism and preexisting tradition.

A schematic representation of some examples of the honji suijaku from the Kasuga mandala (wikimedia commons)

A breakthrough occurred in the ninth century, with the development of honji suijaku (本地垂迹) - the theory on kami being “traces” or “emanations” (suijaku) of Buddhist figures, referred to as “original sources” (honji). Similar theories regarding Daoist figures were at times advanced by Chinese Buddhist scholars as early as in the fifth century, so it was hardly an unparalleled development, though its scope was fairly unique. By the end of the Heian period, honji suijaku became the default mode of understanding kami.

A common misunderstanding today is that honji suijaku meant exact correspondence between a single Buddha and a single kami. In reality, what it created is a “fluid pantheon”, to borrow the title of one of Bernard Faure’s books dealing with this phenomenon. Connections between specific kami and Buddhas (or bodhisattvas) certainly were often established. However, that was not all. 

Kami could be connected to other kami, and Buddhas to other Buddhas; and on top of that both groups belonged to an elaborate network which also included devas, wisdom kings, astral deities, legendary heroes and historical figures from various countries (for example Daoist immortals), and beings which defy classification altogether. In Keiran Shūyōshū (溪嵐拾葉集), the notion of honji suijaku is even extended to silkworms (their honji is Aśvaghoṣa). Multiple identifications could coexist, sometimes in the same sources. On top of that, individual figures could change classification depending on context.

The new theological ideas also lead to the formation of new myths, collectively referred to as chūsei shinwa (中世神話; “medieval mythology”). As summarized by Sujung Kim, this term encompasses both the myths which arose in the Japanese “middle ages”, the Kamakura and Muromachi periods (1185-1600), and modern study of them. A closely related, though more narrow, term is chūsei nihongi (中世日本紀), which refers specifically to reinterpretations of preexisting classical myths, for example Nihon Shoki, from the same times.

One of the primary goals of the new myths was to create a metaphorical bridge between Japan and the lands described in Buddhist literature transmitted from China, Korea and beyond. Sutras and other literature were often set in fabulous distant kingdoms or in supernatural realms. At the same time, the material reality of Buddhism tied it to local institutions and landscape. As a result, the local was imbued with a new, universal meaning.

As Mark Teeuwen put it in his article The Buddhist Roots of Japanese Nativism, medieval literature “allowed a local warlord to pose as a golden cakravartin, a local mountain to take on the guise of the cosmic Mt. Sumeru, a local deity to embody an aspect of the World Buddha, and a local rite to aspire to the universal aim of bringing salvation to all sentient beings.” At the same time, the universal gained a local dimension, making it easier to grasp and more approachable.

However, that was hardly the end, more like the beginning  - yet another prominent change which occurred over the course of the 12th and 13th centuries resulted in the formation of a new belief: select kami were in fact not emanations of secondary importance of Buddhist figures, but direct representations of enlightenment. These developments eventually culminated in what is sometimes described as “reverse honji suijaku”: Buddhas and bodhisattvas were merely manifestations of primordial kami, not the other way around.

The motivations behind the development of these ideas are not clear. While especially in the past it was commonly assumed that they represented the beginning of a “pristinely Japanese” spirituality reasserting itself against “foreign” Buddhism, most of the theologians involved were Buddhists themselves, or at least enthusiastically drew inspiration from Buddhist sources. Mark Teeuwen and Fabio Rambelli suggest they might have been motivated by a desire to take Buddhist theology to logical extremes in order to investigate the nature of reality before the emergence of the first Buddha and the current kalpa.

Furthermore, in addition to lofty theological speculation material motivations might have been at play. Many of the advocates of reverse honji suijaku might have been so-called “shrine monks”, tasked with maintaining the shrine parts of religious complexes. Possibly their need for broader recognition and greater authority made them keen on such theological reversals. This is ultimately speculative, though.

Curiously, reverse honji suijaku arguably might have led to the creation of Shinto in the modern sense. While the phrase 神道 has a long history, and it is applied to intellectual and religious movements active in the middle ages in modern literature (for example, the treatises of a certain priestly family I’ll discuss are often called “Watarai Shinto”), there is no strong evidence that it was commonly understood as shintō in the modern sense - a distinct religious tradition - predating an explicit statement in a treatise from 1419 written by the Tendai monk Rysōhen dealing with these topics. In the earliest sources the default reading was jindō, referring not exactly to a distinct system of beliefs, but rather to a “realm”of kami ultimately existing in Buddhist context. While Shinto did eventually develop into the tradition which came to define the kami, through the middle ages and the Edo period which followed, honji suijaku was the dominant paradigm, and permeated all spheres of society.

The early history of Amaterasu: sun, textiles and longing for companionship

An Edo period painting of Amaterasu emerging from the cave, by Kunisada Utagawa (wikimedia commons)

While the explanation of the basic nomenclature and a crash course in interactions between Buddhism and kami is now out of the way, before I’ll be able to move on to the impact of the medieval ideas on Amaterasu I need to briefly summarize her earlier history.

Through the article I will simply use the name Amaterasu consistently. However, it should be noted that the standard form of the name, 天照大神, in the middle ages and in the Edo period was often read not as Amaterasu Ōkami, but rather as Tenshō Daijin, in accordance with on’yomi or “Sino-Japanese” sign values. Therefore, don’t be surprised that this is the version used in titles of historical works mentioned. As a curiosity it is worth mentioning that this is actually the reading used fairly consistently in the first western source with reasonably reliable information about Amaterasu (unless I missed something even earlier), Engelbert Kaempfer's History of Japan from 1727. 

On a similar note, I generally stick to describing Amaterasu as female. However, it needs to be pointed out that through the middle ages and in the Edo period male Amaterasu is also attested, depending on the source either replacing the female version or coexisting with her. Some modern authors go as far as speculating if Amaterasu wasn’t originally seen as male prior to being redefined as female, but this is not really fully provable. The existence of a tradition according to which Amaterasu manifested in male form is already mentioned by the Tendai monk Jien (1155-1225). There are also sources providing ambiguous information about Amaterasu’s gender. In at least some cases such phenomena were a result of identification with figures either regarded as male or portrayed as androgynous in art, as I outlined in a recent article discussing the case of Amaterasu and Uho Dōji (who won’t be brought up here in any meaningful capacity, since I'm not going to focus on the Edo period). It’s not really possible to make a blanket statement on this matter, though.

Additionally it’s important to bear in mind that identification between two figures could transcend the gender of the parties involved. As you’ll see later, there were even cases of Amaterasu’s identification with a male figure actually resulting in traditions particularly strongly emphasizing her typical gender.

The Inner Shrine at Ise in 2008 (wikimedia commons)

Throughout her entire history Amaterasu has been associated with Ise and its Grand Shrine. According to the Nihon Shoki, that’s where she originally descended from heaven to earth, and where she later returned in order to be enshrined. The term “Ise Grand Shrine” actually refers to a complex centered on two major shrines, though, and only one of them, the Inner Shrine (内宮, naikū), is dedicated to Amaterasu. The kami of the Outer Shrine (外宮, gekū) is instead Toyouke.

The earliest history of Amaterasu is effectively unknowable due to lack of available sources. While she does appear both in the Kojiki and Nihon Shoki in a central role, both of these works only date to the eighth century, and their historicity is often at best dubious. When exactly was her shrine originally established is a matter of debate: supporters of treating Nihon Shoki literally argue for 4 BCE (during the reign of the legendary emperor Suinin), but historians and archeologists favor more vague dating to either the fourth, fifth or seventh century. The earliest detailed records of specific religious ceremonies at Ise can only be found in an administrative protocol compiled in 804.

Historically it was quite popular among researchers to essentially assume being a personification of the sun is all there ever was to Amaterasu’s character, and that she derives her importance entirely from her solar role. Today this view is no longer accepted quite as firmly, and it is even sometimes questioned if this was necessarily her original function, though this is ultimately neither entirely provable nor fully relevant here. 

Obviously, the classical Amaterasu also served as a royal deity presented as an ancestor of Japan’s imperial lineage. She was also treated as a symbolic source of its authority by extension of her role as a heavenly ruler commanding the kami. This is an example of the well documented phenomenon of clan kami (氏神, ujigami). However, based on archeological data Ise was not particularly important early on in Japanese history, and the area around it was sparsely populated as late as in the seventh century On top of that it would appear that, if the early texts are to be believed, emperors actually had an ambivalent relationship with her. It has been suggested that her classical position was only established during the reign of emperor Tenmu in the late seventh century, perhaps due to his personal connection to clans from the Ise area.

It’s important to stress here that on multiple occasions in history, in particular recent history, the connection between Amaterasu and emperors was channeled to nationalist and imperialist purposes. For instance, the Japanese colonial government in Korea funded the construction of a complex enshrining Amaterasu and emperor Meiji in the 1920s, and subsequently legally obliged students (among others) to attend ceremonies held there to foster loyalty. 

The Outer Shrine in 2015 (wikimedia commons)

A key moment in the early history of Amaterasu was the introduction of the kami Toyouke (豊宇; literally “abundant food”) to Ise. A legend about her arrival is preserved in the aforementioned administrative protocol from 804. According to it, Amaterasu appeared to emperor Yūryaku (second half of the fifth century, if his historicity is to be accepted) in a dream to let him know that she is distressed and lonely, and on top of that can’t receive offerings of food according to proper protocol. She explained that the only way to solve all of these problems is to bring her a kami responsible for divine food (御饌津神, miketsu kami), Toyouke, who is to be found in Hiji no Manai in the Tanba Province. Thanks to this precise guidance, the emperor was able to instantly solve the problem, and Toyouke was moved to Ise, where she symbolically took the responsibility for food offered to Amaterasu. 

Presumably, the legend contains at least a kernel of truth, and Toyouke was initially enshrined in a facility meant to fulfill a specific ritual role for the Inner Shrine, which in time grew to rival it in size and importance. Save for these details, much about the early history of Toyouke is even more unclear than in the case of Amaterasu, though. She is only mentioned in passing in the Kojiki under the name Toyoukehime no Kami (豊受姫神) in the account of the birth of Wakumusubi no Kami (和久産巣日神), one of the many kami who came into being as a result of Izanami’s death. However, this passage does not provide any information about her character, it merely states that she is Wakumusubi’s child. This tradition was of limited, if any, interest to the Outer Shrine clergy through the middle ages, as I’ll later demonstrate.

While Wakumusubi also appears in the Nihon Shoki, though with a slightly different genealogy, Toyouke is entirely absent from this work. You can find a claim on the contrary in Michael Como’s Weaving and Binding. Immigrant Gods and Female Immortals in Ancient Japan, but he essentially treats Ukemochi as identical with Toyouke and asserts the myth about Tsukuyomi killing the former is effectively about the latter. It doesn’t seem like any subsequent publications picked up this idea.

The final early source of information about Toyouke is the Tango no Kuni Fudoki (丹後国風土記; “Records of the Tango Province”). It presents her as one of eight “heavenly women” (天津乙女, amatsuotome) who at some point arrived at a spring near Mount Hiji to bathe. An old couple stole the clothes of one of them, rendering her unable to return to heaven. They subsequently ask her to become their daughter, since they have no children. She agrees, and for ten years lives with them, brewing sake which could magically heal “ten thousand ills”. The old man and woman prosper thanks to her. However, they eventually decide to tell her that she is not really their child, and should go back to heaven. She tells them that she has lived among humans for so long this is not an option for her anymore, and leaves in anger. She only calms down after reaching a different village, Nagu, where she is eventually enshrined under the variant name Toyoukanome no Mikoto (豊宇賀能売命). Due to involving a heavenly being having to stay on earth due to her clothes being stolen, this myth has been compared to the better known Hagoromo. Michael Como also argues that it might reflect the perception of Toyouke as a Daoist immortal (hence her ability to bew something akin to the fabled Daoist alchemical elixirs meant to prolong life), similarly to how the legend of Urashima Taro does. While I found his Nihon Shoki argument somewhat dubious as I said, I think this is an interesting point which warrants further study. Similar possibility about Toyouke’s character has been suggested by Bernard Faure too.

It’s also worth noting a possible reference to the Tango no Kuni Fudoki myth has been identified in a painting of the two shrines of Ise from the collection of Shōryakuji, a Buddhist temple located in Nara (seen above; screencapped from Talia J. Andrei's Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei Mandara, for educational purposes only). It depicts eight female figures standing on a cloud around a container used to make sake in the proximity of the Outer Shrine.

Amaterasu and Buddhism: the ambivalent beginnings

Early sources pertaining to Ise discussed in the previous section are invaluable when it comes to Amaterasu’s position and her connection with Toyouke, but they don’t really shed any light on the development of associations between her and Buddhist figures. Quite the opposite - they indicate that around the year 800, even basic Buddhist terms like “pagoda”, “monk” or “sutra” were considered taboo (忌み, imi) by priests of the Inner Shrine, much like these pertaining to conventional sources of religious impurity like violence, death or illness. However, Mark Teeuwen notes at the same time these very priests most likely took part in Buddhist ceremonies themselves, and there is even some evidence that in the eighth century a Buddhist temple existed in Ise.

The reasons behind the implementation of the taboo were likely largely political, rather than strictly religious. For context: in the second half of the eighth century, empress Shōtoku famously appointed Buddhist monks to various prestigious positions in the royal court. Dōkyō from the Hossō school was even temporarily elevated basically to the rank of her equal (though he eventually fell from grace). This was generally poorly received by other officials, who might have viewed it as an attempt at establishing Buddhist theocracy in place of hereditary monarchy. This in turn likely led to tensions and fueled various succession controversies in subsequent decades. Further problems, like untimely deaths or exile of various members of the imperial family, kept accumulating, and by 804 the prestige of the court was severely damaged. Furthermore, there is evidence that there were various economic conflicts of interest between the Ise clergy and local Buddhist monks.

A sixteenth century painting of emperor Kanmu (wikimedia commons)

Since the oldest source to mention the taboo is an administrative, rather than religious, text, it is not impossible that it was intended by emperor Kanmu as a way to diffuse all these social and political tensions. Mark Teeuwen suggests his goal might have been a way to restore the prestige of his family and create a center of symbolic ancestral cult which would offer him additional legitimacy independent from the Buddhist establishment residing in Nara, which was crucial for many of the previous emperors. As a lifelong student of Confucian philosophy, he likely found many models to draw from in Chinese texts. His vision of Ise was presumably that of an ancestral mausoleum.

Regardless of Kanmu’s decisions, in the long run Buddhism retained its influence in royal affairs. In fact, it was arguably this emperor himself who indirectly caused its revitalization. In 804, he sent two young monks, Saichō and Kūkai, to China. They returned with something previously largely unknown in Japan: esoteric Buddhism. The new schools they established, Tendai and Shingon, captivated the imagination of virtually all strata of society in the nascent middle ages. 

Amaterasu, too, came under esoteric Buddhist influence, and gained new roles, often completely detached from her earlier character - or at the very least from the part of it firmly tied just to the ruling family. Mark Teeuwen partially jokingly refers to this chapter in her history as an “escape” from Ise and notes that for a time she has “shaken off the imperial shackles”. There was a material aspect to these processes in addition to the purely theological considerations. In the Kamakura period, the role of warrior classes grew and the imperial court weakened. As a result, the Ise clergy - the Arakida clan of the Inner Shrine and the Watarai clan of the Outer Shrine - gained greater autonomy. The emperors weren’t able to enforce a symbolic monopoly on Ise, which therefore no longer served just as a center of ancestral cult. The downside was the loss of most of the imperial funding, which necessitated innovation to secure other sources of patronage.

The Ise taboos established earlier were not exactly abandoned, but the clergy found ways around them in order to enable Amaterasu to thrive in this new environment. A summary of the theological solution they developed is provided in Nakatomi Harae Kunge (中臣祓訓解; “Reading and Explanation of the Nakatomi Purification Formula) from the late twelfth century: “although on the surface performing ceremonies which are different from the Buddhist teachings, [Amaterasu] in essence protects the Buddhist laws.” Additionally, a myth reinterpreting one of the most famous episodes from the entire Buddhist canon, but with Amaterasu as a new protagonist, was developed to justify the taboo’s existence. I’ll discuss it in a separate section later on.

The reinvention was evidently successful. There is little evidence for widespread worship of Amaterasu in earlier periods. She was effectively little more than a royal deity. Even courtiers had limited, if any, knowledge of her. Only in the middle ages did she come to be widely recognized as a major figure in the Japanese religious landscape among all strata of society. Paradoxically it was the partial detachment from the imperial family that let Amaterasu claim a uniquely elevated position in the pantheon.

One of the best sources of evidence of Amaterasu’s newfound popularity are standardized oath formulas (起請文, kishōmon). In the Kamakura period, she came to appear in them quite frequently. She was invoked either simply as the foremost kami, or alternatively as the “lord of the land” (ie. Japan; 国主, kokushu). Either way, her purpose, much like those of other of the invoked figures, was to guarantee the oath will be upheld, and to punish those who will break it. 

The spread of Amaterasu to new audiences resulted in the rise of numerous new interpretations. That’s where the already briefly discussed idea of honji suijaku came into play.

A twelfth century painting of the Buddha Dainichi (wikimedia commons)

As I said earlier, despite the popular understanding of this term honji suijaku did not necessarily just signify correspondences between kami and buddhas. However, in Amaterasu’s case the earliest example actually does match this model. She came to be associated with the Buddha Dainichi (大日, literally “great sun”; from Sanskrit Vairocana). 

Some authors, like Bernard Faure, argue that the establishment of a link between Amaterasu and Dainichi was effectively the core of the early honji suijaku as a whole. Purportedly the belief that a connection existed between them went all the way back to the teachings of the famous monk Gyōki, active in the first half of the eighth century. The historicity of this claim is uncertain, but it was understood as historical truth in the discussed time periods, at the very least. Anna Andreeva, relying on earlier studies by Satoshi Itō, notes that it would appear Seizon’s (成尊; 1012–1074) Shingon Fuhō San'yōshō (眞言付法纂要抄; “An Abbreviated Compendium of the Transmission of Shingon Buddhism) from 1060 has a strong claim to being the oldest attested example which can be properly dated. 

While other Buddhas, such as the historical Buddha, Amida (Amitābha), Miroku (Maitreya) or Yakushi (Bhaiṣajyaguru), are obviously also present in Japanese Buddhism, historically, especially prior to the rise of Amida-centrist schools, Dainichi was by far the most important one. This is especially pronounced in Shingon, where he is recognized as the “first Buddha” (Ādi-Buddha). Dainichi’s importance coupled with his solar associations made him a suitable match for Amaterasu in the eyes of theologians. Amaterasu’s solar role is pretty widely acknowledged in Buddhist sources, and she could be labeled as a “solar deity”, nisshin (日神). She was also identified with Nittenshi (日天子), the Buddhist version of the Hindu sun god Surya. However, Nittenshi could also function as a distinct figure and had his own iconography.

A twelfth century hanging scroll showing Nittenshi in the company of attendants (Kyoto National Museum; reproduced here for educational purposes only)

The development of a connection between Amaterasu and Dainichi brought a number of changes to Ise. As an extension of it, the Inner Shrine and Outer Shrine at Ise came to be identified with the Womb Realm mandala and the Diamond Realm mandala, closely associated with him.

The Ise clergy additionally argued that the taboo observed as the shrines does not impact Amaterasu’s connection to Dainichi - rather she (and by extension Toyouke as well) represents not a mere trace of this Buddha, but “original enlightenment” (hongaku). A new systematization of kami was built around the idea: at Ise, only Amaterasu and Toyouke were regarded as belonging to the category of “kami of original enlightenment”, with other divided into “kami of inception of enlightenment” (those who had to actively embrace Buddhism) and “kami of delusion” (those who opposed it). Similar categories were employed in different areas too, though, with the head local kami, for example Suwa Daimyōjin or Sannō (山王), taking the same role as Amaterasu at Ise. While Dainichi can be considered Amaterasu’s essential honji suijaku pair, I already pointed out, it was hardly unusual for a specific figure to develop multiple connections within the honji suijaku framework, though, and this holds true for her too. 

Amaterasu, Enma and other functionaries of the underworld

Enmaten (wikimedia commons)

Next to Dainichi, Amaterasu’s best attested Buddhist “counterpart” is not a Buddha, but rather a deva, specifically Enma, the judge of the dead. While many other devas present in Japanese Buddhism largely languish in obscurity today, at least in popular perception, he is probably the most recognizable one next to the Four Heavenly Kings, so I do not think much of an introduction is needed. Even if you are not particularly interested in the history of religions, chances are you’ve seen him in one piece of media or another. 

Technically there are two distinct forms of Enma in Japanese tradition - Enmaten (焔摩天), who is more of a “classical” Hindu-style deva fairly similar in appearance to the original Yama, and the more popular Enma-ō (閻魔王; “king Enma”), styled after the bureaucratic Chinese underworld deities - but this distinction is not very important here. His rise to prominence in Japan started in the early ninth century at the latest, and by the ten century he was also joined by Taizan Fukun (東岳大帝; originally Taishan Fujun), a similar deity incorporated into Buddhism from Daoism. The latter was essentially the model for all of the other judges of the underworld: from the Buddhist kings of hell, to various local gods who took this role in the popular religion of Qing China. He might have even influenced the development of Matarajin in medieval Japan, but that’s a topic for another time.

It seems that a link between Amaterasu and Enma was initially established through an intermediary, specifically Seoritsuhime (瀬織津姫). She is identified with the king of hell in the Nakatomi Harae Kunge. While much about this text remains a mystery, in this case the logic behind the equation is quite clear - both of them were invoked during ritual purification. The means were not quite the same: Enma throws the sources of impurity into the deepest hells, while Seoritsuhime casts them into the ocean. Still, the level of similarity was sufficient to warrant establishing a connection. 

Seoritsuhime is described both as a servant of Amaterasu, and as her aramitama (荒魂), literally “rough spirit”. This term designates the wrathful, or at least impulsive, aspect of a given kami. In Nakatomi Harae Kunge Seoritsuhime as a manifestation of Amaterasu is also more specifically described as ara-tenshi (荒天子), “heavenly emperor manipulating the brutish force”.

An Edo period depiction of Taga Myōjin from the collection of Kyoto City University of Arts (via Bernard Faure's Fluid Pantheon; reproduced here for educational purposes only)

Tenshō Daijin Kuketsu (天照大神口決; “Oral Transmission Pertaining to Tenshō Daijin”), a fourteenth century theological treatise, also embraces the equation between Enma and Amaterasu. It explains that he corresponds to the form of Amaterasu associated with the Taga shrine, Taga Myōjin (多賀明神). She has a distinct iconography, and fairly consistently appears as a horsewoman on either a black or white steed (always shown frontally), with a sword in one hand and a box with a sutra in the other. The same source also equates Amaterasu with Godō Daishin (五道大神; originally Wudao Dashen), the “god of the five paths”, another king of hell. In the Nakatomi Harae Kunge, it is instead a purifying kami, Haya-Akitsuhime (速秋津比売神), “the beloved of the dragon king Nanda”, who corresponds to him, though. The passage establishing this also mentions a similar link between yet another purifying kami, Ibukidonushi, and Taizan Fukun (curiously, the explanatory line states that the river where Izanagi purified himself after fleeing from Izanami is identical with Mt. Tai, the residence of Taizan Fukun). However, the latter is also said to be the aramitama of Toyouke.

A Japanese statue of Baozhi (Kyoto National Museum; reproduced here for educational purposes only)

Tenshō Daijin Giki (天照大神儀軌; “A ritual manual [for the worship] of Tenshō Daijin”) states that Amaterasu as a judge of the dead commands eleven messengers referred to as “princes”. It’s not easy to date this text precisely, though it’s clear it was already in circulation by 1164. It claims to contain knowledge originally revealed to the legendary Chinese monk Baozhi (寶誌; 418-524), best known from a legend commonly referenced in art in which he tears his face apart to reveal the visage of bodhisattva. The text effectively redefines Ise itself as a place where the underworld officials gather, imbuing the temple complex with new meaning, detached from its older role as a center of royal ancestor cult. 

The eleven messengers listed are Zuikō Tenshi (a manifestation of Enma), Ryūgū Tenshi (dragon king Nanda), Suijin Tenshi (dragon king Batsunanda), Tenkan (“magistrate of heaven”), Chikan (“magistrate of earth”), Shimei (an underworld official), Inin Tenshi (equated with Izanagi and with Shiroku, an underworld official paired with Shimei in other sources), Kōzan Tenshi (Taizan Fukun), Godō Daishin, Kazenagashi no Kami and Okitama (a water deity equated with Suikan, “magistrate of water”). They correspond to various auxiliary shrines at Ise. Each of them is said to command a retinue of ��four thousand trillion spirits”. While abstractly big entourages are quite common in medieval sources, from Michizane’s 105000 thunder god subordinates to Tenkeisei’s 84000 shikigami, even by these standards the number is unusually high.

The Enmaten mandala, with Taizan Fukun (middle of the top row) and Shimei, Godo Daishin and Shiroku (bottom row) shown among his attendants (wikimedia commons)

The lists of underworld officials serving Amaterasu show a considerable degree of overlap with these present in ritual texts Enmaten Ku (閻魔天供) and Taizan Fukun no Sai (泰山府君祭; you may know it from the story of Tamamo no Mae). Notably, Tenkan, Chikan, Suikan, Shimei and Shiroku are all members of Enma’s entourage in origin. The last two are scribes responsible for keeping track of human lifespans, but the role of the former three is not well understood. 

Another deity present both in these rituals and in Amaterasu’s entourage, Godo Daishin, is a king of hell in his own right. His origin is unclear, though the oldest sources which mention him are Chinese apocryphal episodes from hagiographies of the historical Buddha. As the “god of the five paths”, he is responsible for assigning the dead to one of the five realms of rebirth: these of gods, humans, animals, hungry ghosts or hell. Notably missing is the asura realm, which didn’t particularly catch on in East Asian Buddhism. In the oldest sources, he is portrayed as somewhat inept and after meeting the Buddha implores him to teach him how to fulfill his role better. Enmaten Ku and Taizan Fukun no Sai attained a considerable degree of popularity in the eleventh and twelfth centuries due to the spread of the bureaucratic image of hell, and many laymen sought Buddhist monks (in the case of the former ritual) and onmyōji (in the case of the latter) who could perform them. They were supposed to heal illnesses, prolong life, secure an easy birth or simply to guarantee good fortune. It’s not impossible that furnishing Amaterasu with a similar role to their central deities was meant to let her clergy from Ise capitalize on the popularity of such rituals too. The spread of the new image of Amaterasu as a judge of the dead was also likely tied to her judiciary role in the already discussed oath formulas, where she essentially acts as a supernatural enforcer of legal claims.

Hokusai's drawing of three dragon kings, including Nanda and Batsunanda (British Museum; reproduced here for educational purposes only)

The final matter that needs to be addressed here is the presence of dragon kings Nanda (難陀) and Batsunanda (跋難陀; Sanskrit Upananda) in Amaterasu’s underworld entourage. In contrast with their peers, they do not have anything to do with Enma. In Buddhist cosmology, they support the cosmic mountain Sumeru, on which the highest devas like Indra and Brahma reside.  More context on their connection to Ise is provided in the treatise Bikisho (鼻帰書), which cites the Outer Shrine priest Tsuneyoshi Watarai (度会常昌; 1263-1339) as its source. It actually states that all eight of the dragon kings are protectors of Ise, though also that only two, one blue and one white (with no names provided), can be used to represent respectively the Inner Shrine and the Outer Shrine. The connection is said to depend on their role as protectors of the Womb Realm and Diamond Realm mandalas. Multiple sources from Ise indicate they were believed to dwell under the central pillars of the Inner Shrine and the Outer Shrine, in this context additionally identified with the cosmic abode of the gods, Mount Sumeru.

Amaterasu, Toyouke and Brahma (times two)

Bonten, the Japanese version of Brahma (wikimedia commons)

While Dainichi made a natural match for Amaterasu, and the reasons behind her association with Enma, while less obvious, aren’t hard to understand either, the third Buddhist figure most commonly associated with her, Bonten, is quite surprising. This deity, the Japanese Buddhist guise of Brahma, has limited presence in popular understanding of Buddhism, but generally much like his Hindu forerunner he is portrayed as a distant deity with limited interest in everyday human affairs. And yet, in medieval Japan Brahma was identified with a figure both commonly worshiped and understood as quite active.

This tradition is documented in Tenshō Daijin Giki. It reaffirms that Amaterasu - seemingly treated as a male figure in this case - is the Japanese guise of Dainichi. However, in the “Realm of Form” - a Buddhist term referring to the world inhabited by humans and deities - he takes the guise of Bonten, and acts as the deva king of Japan. His life will last a total of 105000 years, and he will defend exactly 1000 rulers over the course of this period, before ascending to the Realm of Form to hear the preaching of Miroku. He will also help the faithful reach it.

The already discussed Tenshō Daijin Kuketsu also recognizes the equivalence between Amaterasu with Bonten, though it also furnishes her with a similar connection to the other ruler of the devas, Taishakuten (Indra), and states that both of these equations depend on the doctrine of Abhidharmakośa. Perhaps more unexpectedly, the same work also equates Amaterasu with Shōten (聖天, literally “noble god”; a Japanese form of Ganesha), specifying that this reflects a Shingon view. However, the thirteenth century scholar Ieyuki Watarai (詳細表示; 1256-1356) in his Jingi Hishō (神祇秘抄; “Secret Comments about the Deities”) mentions a different tradition in which this god’s connection with Amaterasu is less direct. He is said to be identical with a nameless “heavenly fox” (天狐, tenko) who acts as her acolyte. 

Yet another text already brought up in the previous section, Nakatomi Harae Kunge, does not equate Amaterasu with Brahma outright, but it does redefine terms from classical mythology around him. The High Plain of Heaven (高天原 Takamagahara) is said to be identical with the “First Meditation Heaven of the Realm of Form, ruled by Bonten”. Furthermore, the collective label Yaoyorozu no Kami (八百万の神; literally “eight myriad kami”) is said to encompass “Bonnō, Taishaku, the innumerable devas, the four Great Heavenly Kings, the innumerable devas of Bonnō, and eighty four thousand kami.”

The newfound interest in Brahma in the middle ages reflected an intellectual development arguably unparalleled in earlier Japanese religious tradition - a preoccupation with cosmology. 

Kojiki and Nihon Shoki obviously do deal with this topic, but the relevant sections are incredibly brief. This new discourse about cosmology was, at its core, Buddhist, but a major issue was that Japanese Buddhism was not very concerned with cosmology either. The two main sources of inspiration were, therefore, not contemporary Buddhist literature, but Chinese (mainly Daoist) texts on one hand, and accounts of Hindu cosmology, especially the Puranas, preserved in Buddhist sources on the other. Figures such as Pangu, the Three Pure Ones, Shiva or Brahma as a result attained considerable renown among Japanese theologians, who reinterpreted myths about them to suit local context, creating new narratives in the process.

A contemporary statue of Kuni no Tokotachi (wikimedia commons)

In some cases the poorly defined primeval kami from classical mythology could be incorporated into the new visions of cosmology created in the middle ages. Ame no Minakanushi from the Kojiki and Kuni no Tokotachi present both in this work and the Nihon Shoki are both well attested in that context, though references to Ame Yuzuru Hi Ame no Sagiri Kuni Yuzuru Hi Kuni no Sagiri from the Sendai Kuji Hongi can be found too. They were effectively treated as almost interchangeable, or as stages of emanation of the same entity, as documented for example in the writings of the Tendai monk Jihen (慈遍). 

Two strains of cosmological speculation, these focused on Brahma and primordial kami, were in particular enthusiastically embraced by the Outer Shrine clergy at Ise, who utilized both of them to improve the standing of Toyouke. As I mentioned before, her role, while seemingly initially relatively minor, grew with time. In many regards, she came to be presented as Amaterasu’s equal. She was furnished with an association with the moon to match Amaterasu’s solar character, for example. The first attempts at elevating Toyouke through theological speculation weren’t necessarily grand in scale. She was simply identified with other kami of similar characters every now and then, for example with Uka no Mitama. An isolated source, a letter from the early Kamakura period, appears to present her identical with Ninigi, Amaterasu’s grandson, instead, but this evidently did not stick. 

A breakthrough occurred in the late thirteenth century. The outer shrine clergy developed a view that Toyouke didn’t originate as a servant brought in to deal with Amaterasu’s loneliness and other needs, but rather a primordial kami, identical with Ame no Minakanushi or Kuni no Tokotachi. Toyouke in this guise was the foremost kami of heaven, and Amaterasu “merely” the foremost kami of earth. However, as I already pointed out, the new cosmologies which influenced this reinterpretation of Toyouke depended not only on classical mythology. Therefore, the Outer Shrine’s kami could also be identified with Brahma, or credited with controlling the proper flow of qi and thus yin and yang, following a Daoist model. Much of this theological speculation might have originated in the works of a single priest, Yukitada Watarai (度会行忠; 1236-1305), though he was far from the only contributor.

It’s worth pointing out that there was a practical material component to the theological speculation about the identity of Toyouke. Regardless of the relation of their respective kami, Inner and Outer Shrine were ultimately rivals competing for patronage. To present Toyouke as equally, if not more, important as Amaterasu was also a way to make potential donors, from shoguns to commoner pilgrims, more inclined to support the Outer Shrine. While prior to the Kamakura period Ise could securely depend on imperial funding alone, that changed with the weakening of the court. Therefore, securing new supporters was vital for their continuous activity. This remained the case through the Edo period as well, but this topic obviously goes beyond the scope of this article.

Identification of both Toyouke and Amaterasu as Brahma was not necessarily contradictory thanks to the existence of sources in which more than one Brahma appears. Nobumi Iyanaga points out that two Brahmas, Mahābrahmā Śikhin (ie. Brahma as the king of the gods) and Mahābrahmā Jyotiṣprabha (“Great Brahma of Brilliant Light”), appear in the Yamato Katsuragi Hōzanki (大和葛城宝山記), with one reflecting traditional portrayals of Brahma and the other representing a reinterpretation of an account of Vishnu as a creator figure. Both of the titles used appear in the enumeration of deities listening to the Buddha’s teachings in the Lotus Sutra. Two Brahmas also appear in the Bikisho, where “king Brahma” descends from heaven, but instantly starts longing for a friend. In response, a deity named Harama, an alternate transliteration of Brahma into Japanese, appears to him. The notion of Toyouke and Amaterasu being two Brahmas might have developed in the thirteenth century at Senkūin, a Buddhist temple closely affiliated with the Ise shrines. A text from this location dated to between 1240 and 1275 states that Toyouke, addressed as identical with Ame no Minakanushi, corresponds to Shiki Daibontennō (尸棄大梵天王; “emperor Mahābrahmā Śikhin”) and Amaterasu to Kōmyō Daibontennō (光明大梵天王; “emperor Mahābrahmā Jyotiṣprabha”). It also specifies Toyouke is male and Amaterasu female, which reflects splitting Brahma into a male-female cosmogonic pair. Nobumi Iyanaga points out the theological treatise Tenchi Reikiki (天地麗気記) goes a step further: the two deities are said to partake in intercourse. He suggests this represents a development of the motif of Brahma longing for a friend in the Bikisho. Tenchi Reikiki also states the couple personifies the Womb Realm and Diamond Realm.

A Kamakura perioid painting of Kūkai holding a vajra (wikimedia commons)

As a digression it’s worth pointing out that while the Tenchi Reikiki was only written in the Kamakura period, it was actually attributed at the time to Kūkai, who lived centuries earlier. Obviously one reason was that there’s no better way to make a treatise seem more authoritative than to claim it was written by a celebrated historical figure. However, it’s also worth pointing out that at some point a connection between Kūkai and Amaterasu developed. A tradition known from a number of works, for example Monkan’s treatise Himitsu Gentei Kuketsu (秘密源底口決) presents him as a manifestation of her. 

The Watarai theories about the nature of Toyouke and Amaterasu have originally been written down in the Kamakura period in the so-called “secret books''. This term has been used to refer to them collectively since the Edo period, when they were standardized for a relatively brief time into a “canon” of sorts. While tradition has it that there were five of them, research revealed the existence of further texts in medieval tradition, with one rediscovered in 1955, for example.  At least in theory, the individual Watarai books present information contained within as a special sort of secret, designated by the Buddhist term shōgyō (聖教; literally “sacred teachings”). Originally it referred to the teachings of the historical Buddha, or to the Buddhist canon more broadly, but in medieval Japan the term came to refer to specific kinds of knowledge transmitted by monks and other religious specialists in general.

While sometimes referred to as “secrets” in English, shōgyō were not necessarily impossible to share. Through the entire middle ages, many temples and shrines all across Japan effectively actively built their identity around making it known that they possess religious secrets worth knowing and can transfer them. Sometimes, they were intentionally “leaked” to nobles, imperial courtiers or fellow clergymen to spark interest. They were also utilized in annual “debate rituals” (論義会, rongie) held by authorities for religious scholars, who treated them as a way to hone their rhetorical skills and gain new theological insights.

The divine and the vulpine at Ise: Amaterasu, Dakiniten and Sankoshin

The Dakiniten mandala (wikimedia commons)

The topic of shōgyō is fundamentally linked with ambivalent Buddhist figures which in medieval Japan came to be associated with the notions of non-duality combining enlightenment and ignorance, such as dakinis, which commonly figured in such “secrets”. While dakinis do not appear in the cosmological myths from the Watarai books, they nonetheless did play a role in the developments pertaining to medieval Amaterasu. A link between her and the dakini par excellence, Dakiniten, developed due to their shared connection with Dainichi. Under his original name Mahavairocana, Dainichi can be portrayed as a subduer of dakinis, taking the guise of Mahakala (Makaraten) in this context. The singular Dakiniten as a result of this association could be identified with Dainichi outright, as attested in the Rinnō Kanjō Kuden (輪王灌頂口傳), dated to the late Kamakura period. 

The link between Amaterasu and Dakiniten is chiefly known from the Shingon ritual sokui kanjō (即位灌頂), “enthronement initiation”, meant for emperors freshly ascended to the throne. It was first performed for emperor Fushimi in 1287, and remained a part of ascension ceremonies all the way up to 1846. In this context, Amaterasu outright appears in the guise of Dakiniten. A similar statement can be found in Tenshō Daijin Kuketsu, which calls Dakiniten the honji of Amaterasu (it also links Dakiniten with Fujiwara no Kamatari and the rise of the Fujiwara clan, but I’ll cover that elsewhere in the future).

Keiran Shūyōshū specifies that the shinko was an appropriate form for Amaterasu because it is the only animal capable of emitting light on its own. This ability in turn reflects the fact that its body was identical with the wish-fulfilling jewel, a frequent attribute of Buddhist figures; the name is self-explanatory. Alternatively, the animal could be described as possessing three tails, each ending in a wish-fulfilling jewel. By the fourteenth century, this object was firmly associated with Amaterasu as well. This led to the development of the view that Nyoirin Kannon (如意輪観音), a form of Kannon directly linked to the wish-fulfilling jewel, was Amaterasu’s honji. The shinko similarly could be identified with this bodhisattva. Granted, so were prince Shotoku, Ryōgen and numerous other figures, but that’s a separate topic not directly relevant to this article.

A different belief developed around the shinko at Ise. Here this supernatural animal came to be identified with Sankoshin (三狐神), literally “three fox deity” or “three fox deities”. Despite the triplicity implied by the name, sources such as Tamakisan Gongen Engi (玉置山権現縁起) clearly describe Sankoshin as a singular figure who acted as the “king of the heavenly foxes” (天狐王, tenko-ō). 

It is presumed that Sankoshin's name was in origin a derivative of Miketsu no Kami (御食津神), the kami of Miketsu, the granary of the Outer Shrine. The development of Sankoshin might have started as a misreading or wordplay, with Miketsu (御馔津) transformed into the homophone mi ketsu, “three foxes” (三狐). This phrase in turn can be alternatively read as sanko, as in the case of Sankoshin.

Miketsu no Kami is otherwise associated, or outright identified, with Uka no Mitama, who is obviously not a fox, let alone three foxes; or alternatively with Toyouke, who has even less to do with these animals; you might recall she is described as a miketsu kami in the legend of her arrival in Ise. Older copies of Nakatomi Harae Kunge also affirm this equation, but later on the reference was substituted for a statement supporting the equivalence between Toyouke and Ame no Minakanushi favored by the Watarai priests.

Sankoshin in the middle ages appeared in rituals from Ise associated with the kora (originally 子良, later also 狐良). This term refers to a class of female shrine attendants associated with the Outer Shrine at Ise. Jingi Hishō asserts they were manifestations of Dakiniten, and on the basis of homophony links their name with 狐 (ko), “fox”.

Part of a hanging scroll depicting Dakiniten riding on a fox (wikimedia commons)

Elsewhere, shinko is treated as another name of Dakiniten, or alternatively of her fox mount (which lacks serpentine traits proposed by Teeuwen, but sometimes does have snakes coiling around its legs and neck). It’s also a part of her well attested epithet Shinko-ō Bosatsu (辰狐王菩薩), “Bodhisattva King of Astral Foxes”. This connection is also partially responsible for the development of another of her titles, Shindamani-ō (真陀摩尼王), “king of the wish-fulfilling jewel”. 

Being able to grant specific wishes immediately was commonly attributed to Dakiniten in the middle ages and beyond. However, due to her ambivalent perception and peripheral role between devas and demons in Buddhist theology it was commonly believed that the worldly benefits granted by her do not last and in the long run might lead to misfortune. With time, related rituals often came to be perceived negatively, often based on highly dubious reasons, as I discussed recently in another article. The ambivalent perception of Dakiniten ultimately was not unlike that of the animals she came to be associated with.

I plan to cover Dakiniten in more depth at some point, but I will only note here that her connection with foxes has a rather interesting history. Originally, dakinis were associated with jackals in India, due to their similarly unfavorable perception. When Buddhist texts dealing with this topic were transmitted to China, references to these animals posed a challenge to the translators, who were entirely unfamiliar with them. Based on context it was established that the name of a fox-like legendary animal, the yegan (野干), would make for a sensible translation. Since the yegan was described as fox-like, and since foxes in general had a major role in religion and literature of China at the time, eventually comparisons with foxes started to show up. Most notably, in the Tang period Śūraṅgama Sūtra the word dakini is provided with the gloss humei gui (狐魅鬼), something like “fox sorceress demon”. While unique, this term might have influenced the development of the image of dakinis in general, and Dakiniten in particular, in Japan.

A thirteenth century depiction of Benzaiten with entourage (wikimedia commons)

To go back to the core topic of this section, the development of a link between Amaterasu and Dakiniten had one more consequence: the establishment of a similar connection between Toyouke and closely related Benzaiten at Ise, to keep the theme of mirroring associations. This goddess is the Buddhist form of Saraswati. Today, she is best known as one of the Seven Gods of Luck, who emerged as a group in the Edo period, though her history goes further back and she enjoyed considerable popularity through the middle ages. 

Outside of Ise, it was commonly Amaterasu herself rather than Toyouke who came to be linked to Benzaiten. According to a legend which originated on Chikubu Island, Benzaiten first appeared in Japan during the reign of emperor Kinmei, and instantly announced she is a manifestation of Amaterasu. A less direct reference might be present in the already mentioned Taiheiki, where Yoshisada Nitta at one point says he heard Amaterasu at times manifests in the form of a “dragon god of the blue ocean”, which might be an allusion to a common symbol of Benzaiten. 

Benzaiten and Amaterasu could also be associated without being identified with each other. In a myth tied to the tradition of wandering blind singers (a group traditionally believed to be under her protections), she effectively replaces Ame no Uzume, and lures Amaterasu out of the cave by playing her biwa. In the Asamayama Engi (朝熊山縁起), she is addressed as Amaterasu’s mother instead, though she ultimately only plays a minor role in contrast with her daughter. The text largely revolves around Amaterasu (as noted by Anna Andreeva portrayed here as a “great conversationalist”) explaining theological matters to the monk Kūkai.

Amaterasu, Aizen and sericulture

The wisdom king Aizen (Metropolitan Museum of Art)

In addition to her links to Buddhas and devas, Amaterasu also offers an example of identification between kami and wisdom kings. They enjoy an elevated position among Buddhist figures, almost on par with Buddhas and bodhisattvas. She could specifically be identified with arguably the second most important member of this category, Aizen Myōō. Since he is regarded as a wrathful manifestation of Dainichi, the reasons appear fairly straightforward. Linking him with Amaterasu goes back at least to Eison, a long-lived thirteenth century Shingon monk. The connection additionally reflects Amaterasu’s association with the wish-fulfilling jewel. Aizen was outright identified with this object, which is actually responsible for many of his own associations. Last but not least, Aizen and his fellow wisdom king Fudō were identified with the same two mandalas as the two shrines of Ise. On this basis it was not hard to link Aizen with Amaterasu.

However, once again, association does not necessarily equal conflation. Therefore, Aizen and Amaterasu could also appear as two distinct figures in the same sources. For example, both textual and iconographic instances of a triad consisting of both of them and another wisdom king, Fudō, are known. The occasional identification between Aizen and Amaterasu is not the reason behind his appearance here. Instead he and Fudō are present because they are an archetypal Buddhist dyad used to represent duality.

The triad is a medieval reinterpretation of the cave myth which played a role in an initiation rite (灌頂, kanjō) focused on Amaterasu. In this context both of the wisdom kings take the roles of “rock cave assistants”, with Fudō corresponding to Takuhatachijihime (the mother of Ninigi and younger sister of Omoikane) and Aizen to Tajikarao (who famously opens the cave in the classical version of the myth). The opening of the cave Amaterasu hid herself in was compared to the opening of the legendary Iron Stupa, said to exist somewhere in the south of India. This event, as Buddhist treatises record, led to the reveal of esoteric knowledge to the early Mahayana thinker Nagarjuna. In Tenshō Daijin Kuketsu, it is actually Amaterasu herself who was transmitted to him by the bodhisattva Kongōsatta (Vajrasattva).

To go back to the depictions of the Amaterasu triad, another thing worth pointing out is that a unique iconographic variant of her appears in them: seated on the back of a horse, with a solar disc and scales in her hands. While at a first glance this might sound similar to already discussed Taga Myōjin, there is actually a difference: the latter is always depicted frontally, not facing left, in contrast with the other mounted form of Amaterasu.

A depiction of Memyō from the fifteenth or sixteenth century (Metropolitan Museum of Art)

However, Bernard Faure notes these paintings resemble yet another figure she could be equated with, Memyō Bosatsu (馬鳴菩薩; “horse neigh bodhisattva”). This name originally referred to the Buddhist author Aśvaghoṣa, but in this context it instead designates a sericultural deity of Chinese origin first attested in the Tang period, for example in a short text attributed to Varjabodhi. However, while the Chinese original, Maming Pusa, is male, his Japanese counterpart is generally portrayed as a female figure, especially in texts stressing her connection to Amaterasu.

A Meiji period illustration of Susanoo throwing the carcass of Ame no Fuchikoma into Amaterasu's weaving hall (wikimedia commons)

Presumably the two initially came to be associated with each other because of their shared interest in sericulture and weaving. The classical myth portraying Amaterasu as a weaver, in which Susanoo throws the carcass of the horse Ame no Fuchikoma into the room where she is engaging in this craft, has been channeled to highlight why she would be identified with a deity portrayed on horseback.

While Memyō is arguably the highest profile Chinese figure Amaterasu was identified with (unless you want to make a case for Enma but that would be a bit of a reach), it’s worth noting that there’s another such case. However, it involved a historical figure rather than a deity. While presenting Buddhist patriarchs or rulers as manifestations of Buddhas or deities was par for the course, this one strikes me as quite unique.

Yang Guifei, as depicted by Shōen Uemura (wikimedia commons)

Jindai no Maki Hiketsu (神代卷祕決) records a tradition according to which Yang Guifei, a consort of emperor Xuanzong of Tang, was a manifestation Amaterasu. It depends partially on the preexisting belief that the former did not commit suicide, but instead escaped to Japan, and came to be enshrined in the Atsuta Shrine, which on the account of its picturesque location was sometimes identified with Penglai, the land of Daoist immortals. A related legend is recorded in the sixteenth century treatise Utaishō (謡抄), which relays that the Atsuta deity (here not identified with Amaterasu) manifested in China as Yang Guifei to seduce emperor Xuanzong to distract him with a plan of invading Japan. After accomplishing this goal, she returned to her shrine.

Emperor Xuanzong wasn't exactly the conventional nemesis of Amaterasu, whether in classical mythology or in the middle ages. I'll look into the figures such a title can be applied to in in the second half of this article; due to tumblr's limits I cannot publish both halves as a single post. The bibliography will also be included in part 2.

[wreckitremy]

The Political Platform of the Democratic Socialists of America:

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Gender and Sexuality Justice

DSA is a socialist feminist organization. We organize people of all genders to fight against systems of oppression and exploitation, including patriarchy, capitalism, and white supremacy.

Liberal representation feminism is content with increasing the number of female faces in oppressive structures. A few women in positions of power, however, is not liberation. Liberation means all genders having freedom and control over their own lives and bodies through ending exploitation.

DSA fights to build a feminism for and by the working class and all oppressed people. Capitalism specifically impacts women workers through devaluing of feminized labor, sexual violence in the workplace, unpaid housework, and the expectation of emotional labor.

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We stand in solidarity with grassroots feminist movements around the world in their fight against capitalist oppression and exploitation.

We organize for the liberation of queer people, understanding that liberation – having the power to define our life choices, and fulfill our greatest potential — depends on achieving economic justice for the multiracial working class, and all oppressed people.

We fight against violence against black transgender women, federal and state discrimination, and all political and social barriers to full control over ourbodies and sexualities. We seek equity so that queer people, subject to discrimination and violence, have the means to livea liberated, fulfilling life.

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We likewise reject “homonationalism,” the process of using superficial support of LGBTQ+ people, such as US military propaganda featuring gay couples, to provide cover for the brutalities of the American empire. Companies in the military-industrial complex may march in corporate Pride parades, but we recognize them for what they are: enemies of the global working class, and of the international queer liberation movement.

We seek nothing less than liberation.

OUR DEMANDS:

Reproductive Justice for All

Free contraception and birth control for all who want it, provided by the state

Free fertility treatment for all

Free abortion on demand

Repeal of the Hyde Amendment and all legal restrictions on abortion access

Reparations for all those impacted by reproductive and sexual violence committed by the state, such as those forced to undergo hysterectomies in ICE detension

An immediate end to forced sterilization of disabled people

Affordable representation of disabled people within family courts

Protection and expansion of the legal rights of disabled parents regarding guardianship

Paid parental leave for all people

Universal child care, elder care, and pre-kindergarten

Quality, age appropriate, and comprehensive sex-ed taught in schools

End Employment and Housing Discrimination Based on Sexual Orientation and Gender Identity and Expression

Enact federal and state anti-discrimination laws, including passage of ENDA and the Equality Act, as well as the addition of “sexual orientation, gender identity and expression” as a protected category in all human rights laws

Require “just cause” for evicting someone from housing or terminating employment

Enhance and strengthen equal pay guarantees, including by requiring the EEOC to resume collecting pay data from large employers, forbidding prior salary from being considered in setting pay rates, and increasing transparency and protections for workers discussing their own pay

Housing for all and a universal ban on housing discrimination based on sexual orientation and gender identity

End Anti-Queer Violence

The establishment of community-based response systems to transphobic and homophobic violence, especially violence targeting black trans women, that is entirely separated from the police and criminal law system

Put in place greater protections for survivors of sexual assault and abolition of the requirement that survivors file a police report to access funds

Allow transgender prisoners to be housed in facilities reflecting their gender identities

Guarantee Queer-Friendly and Gender Affirming Healthcare

Enact a single-payer Medicare for All system that provides free queer sexual health and gender affirming healthcare, including HIV care, PrEP, fertilty treatments, birth control, abortion care, mental health care, hormone replacement therapy, and gender-affirming surgeries

Allow trans minors to access gender affirming care without parental consent

Prioritize funding for health centers that provide transgender healthcare, especially in rural and conservative areas, on reservations, and in underserved urban areas

Guarantee that transition-related healthcare, including HRT and surgery, to all incarcerated people who request it

End gender restrictions in insurance coverage, such as the practice of only covering contraceptive costs for women, and demand healthcare tailored to our actual bodies rather than our ID cards

End gendered restrictions on medical care, including but not limited to services available to sexual assault survivors

End the Repression of Sex Workers and Fully Decriminalize Sex Work Nationwide

Repeal FOSTA/SESTA

Increase consideration of the intersection of disability and sex work and provision of specific resources for disabled sex workers

Dignity for domestic and care workers

Increased wages for domestic labor and care work, including through a $15 minimum wage indexed to inflation

Require domestic laborers and home health aides to be paid for all hours worked

The end of mandated 24-hour workdays

End the State Recognition of the Gender Binary and Enforcement of Heteronormativity

Remove all barriers and requirements to changing one’s ID gender marker and legal name

End all laws prohibiting cohabitation of unrelated people, which exist only to privilege the heterosexual nuclear family over nontraditional and chosen family

End conversion therapy and provide stronger supportive care for minors whose families abandon them

Grant all privileges afforded to married couples to all consenting partnerships

Eliminate the financial and healthcare barriers for disabled people to marry freely

This pamphlet contains an excerpt from the Political Platform of the Democratic Socialists of America, ratified at the organization’s 2021 National Convention. The platform is a living document, up for amendment by our highest deliberative body, the national convention, every other year. You can read the current version of the full platform at ntdsa.org/nationaldsaplatform

Read the latest version of DSA’s full platform at

ntdsa.org/nationaldsaplatform

[bookgeekgrrl]

My media this week (31 Mar-6 Apr 2024)

lady constance is a seven foot tall badger and knows acab

📚 STUFF I READ 📚

pretty much nothing! It was a rough reading week! The first part of the week I was fairly consumed with the D20 I was watching & not reading much. Then I spent FIVE DAYS reading a little over half of a 258K fic before finally accepting that though it was pretty well written and not bad, I just wasn't into it and the thought of fighting thru another 120K was appalling, so I bailed.

and I did read about 20K of shorter stuff but nothing I want to shout out so.

📺 STUFF I WATCHED 📺

This Is Going To Hurt - s1, e1

QI - series S, ep 10-12

Death In Paradise - s11, e2-3

D20: Mice & Murder - "The Stabber of the Evening" (s9, e4)

D20: Mice & Murder - "The Eye of the Storm" (s9, e5)

D20: Mice & Murder - "Busted" (s9, e6)

D20: Mice & Murder - " I've Been Here the Whole Time" (s9, e7)

D20: Mice & Murder - "Outfoxed" (s9, e8)

D20: Mice & Murder - "The Belly of the Beast" (s9, e9)

D20: Mice & Murder - "Unfinished Business" (s9, e10)

D20: Adventuring Party - s4, e4-10 [Mice & Murder]

D20: Fantasy High: Junior Year - "Infernal Conflict" (s21, e13)

D20: Adventuring Party - "All Pulp, No Juice" (s16, e13)

🎧 PODCASTS 🎧

What Next: TBD - The Psychological Toll of Mars

Working - How a Magician Designs Original, Mind-Blowing Tricks

Hit Parade - The Bridge: Like a Revamped Stone

Worlds Beyond Number - WWW #7: Kahuna

WikiHole - Greek Easter (with Ellie Kemper, Josh Sharp and Aaron Jackson!)

Welcome to Night Vale #245 - Fridge-worthy

Worlds Beyond Number: Fireside - Fireside Chat for WWW ep7 "Kahuna"

Today, Explained - Making taxes less taxing

I Said No Gifts! - Tig Notaro Disobeys Bridger

⭐ Switched on Pop - Cowboy Carter: This Ain't Country

Consider This from NPR - Measuring The Economic Impact Of Baltimore's Port Closure

Pop Culture Happy Hour - Beyoncé's Cowboy Carter

⭐ Vibe Check - This Ain't Texas, This Is Vibe Check

Better Offline - Wikipedia Is All The Web Has Left ft. Molly White

Wiser Than Me - Julia Gets Wise with Bonnie Raitt

Short Wave - How To Make The Most Of Next Week's Solar Eclipse

Ologies with Alie Ward - Heliology (THE SUN/ECLIPSES) with India Jackson and Michael Kirk

99% Invisible #576 - Chambre de Bonne

Worlds Beyond Number - WWW #8: The Catch

Twenty Thousand Hertz+ - Untranslatable Words

Pop Culture Happy Hour - Ripley

Song Exploder - Shania Twain - You're Still The One

Off Menu - Ep 238: Katy Wix

Worlds Beyond Number: Fireside - Fireside Chat for WWW ep8 "The Catch"

Choice Words - Live in Fear or Love? (with Karamo)

What Next: TBD - Truth Social’s Rocky Week

Short Wave - The "Barcodes" Powering These Tiny Songbirds' Memories May Also Help Human Memory

⭐ Pop Culture Happy Hour - Monkey Man And What's Making Us Happy

The Atlas Obscura Podcast - Nevada Week: The Martin

Endless Thread - Nerd Fight

Strong Songs - "The Way" by Meshell Ndegeocello

Today, Explained - The Sephora kids

It's Been a Minute - Is DEI a slur now? Plus, control & basketball

Radiolab - The Moon Itself

Choice Words - Choices We Made: Stay Silent or Sue the Cops? (with Eric André)

Wait Wait… Don't Tell Me! - Chris Pine

Worlds Beyond Number - WWW #9: The King of Cups

Worlds Beyond Number: Fireside - Fireside Chat for WWW ep9 "The King of Cups"

Under the Influence - Cheeky Advertising

In Defense of Fandom - Season 2 Episode 1: What makes a TV ending?

Dinner’s on Me - Kristen Bell

Dinner’s on Me - Dax Shepard

🎶 MUSIC 🎶

Louis Jordan

Ozzy Osbourne

Meshell Ndegeocello

Cowboys + Queens

[pumpkinnning]

Could you tell more abour the dutch culture you mentioned?

I thought dutch were more open minded in general, I was not aware of the things you described about masculinity etc

hi anon ! sorry it took me so long to answer, i was really thinking about it for a while

short answer : we elected a far right government recently, so that's that on open mindedness

long answer :

there's several periods in history where the Dutch were more relatively tolerant than the rest of Europe. For instance from about the 16th to 18th century there was a lot less censorship due to less strict printing laws in many Dutch cities, and relatively more religious freedom, and so a lot of writers came as well as persecuted religious minorities, and this made the area, especially around Amsterdam, a hotspot for art culture science philosophy etc etc and a reputation for free thinking at a time where a lot of other countries were busy going to war over religion and burning heretics and their books.

in the 60s and 70s there was a really big and loud counterculture, anarchist, hippie etc movement who inspired a lot of people abroad, and they actually managed to get some political concessions and had a deep impact on the culture of the country, which echoed for a long time. in 2001, the first legally recognized gay marriage took place in Amsterdam and it was long considered one of the biggest safe havens for queer people. we've long had very good social welfare and labor rights compared to a lot of other countries ; i think this is still the country with the best work/life balance in the world.

so it's very much in the Dutch mindset that we consider ourselves tolerant and open minded. unfortunately i think we've been coasting on the accomplishments of the past for a very long time ; stagnating or even going back in many areas. the thing about Dutch tolerance is that it's very based on protestantism and capitalism ; it's like, God has already picked his favorites and we can't do shit about it (but if you're rich it means you've been picked!!!!) ; do what you want as long as you're not bothering me and you can work and turn (me) a profit.

this is less about love of difference and more about indifference and liberalism in the economic sense. there is a kind of small mindedness about a lot of Dutch people where they seem to only care about their little normal lives and routines. people here are obsessed with the word 'normal'. the prime minister once published a letter on an entire page of several national newspapers telling the 'asocials' of the country (in very racially coded terms) to 'be more normal' (big yikes). a lot of Dutch people are proud to be average, normal, ordinary, self-centered, and even for some, ignorant and small minded.

the biggest place where this shows up is when it comes to racism and xenophobia, which brought the current government to power. the country never fully reckoned with its history of colonialism. it's still very proud to have been the 'most powerful nation of the world' at some point - which was really about having a big navy and being able to force non western countries into commerce and acting as a vanguard for colonialism, profit based on mass exploitation and subjugation that fed the so called 'Dutch Golden Age'. today a big part of the country hides behind this reputation for tolerance to avoid looking at the problems of the past and how they still impact the present. it's a very European form of delusion ; we don't talk about racism like in the US so it doesn't exist and meanwhile we put on blackface parades and treat our minorities like garbage all the while feeling very good and self righteous about ourselves. add the Dutch 'we're just a small country uwu' thing and you get what Gloria Wekker calls 'White Innocence' (title of her great book) and it stinks.

i'm harsh because i've been really ashamed to be Dutch lately. of course like any culture it's not a monolith, it has its complexity and subcultures, lots of great people and leftists who aren't afraid to speak truth to power, movements and initiatives to reckon with the past and change this, etc. but this is a big general trend.

and yes it's relatively less sexist than lots of other European countries, but we also had centuries of patriarchy here and that doesn't just vanish ; sexism just takes on different forms depending on culture. often it's about the qualities that a society values most. in the US ideal men are the rugged tough individualistic self made men ; in France where cultural capital is key, men are seen as smart, intellectual, witty, deep and artistic where women are often seen as dumb and frivolous and trivial and lacking taste. In the Netherlands, the key values are being rational, down to earth, direct, profit-driven and unsentimental ; women are often depicted as silly and overly sentimental and inefficient. it's especially considered very manly to be a tactless inconsiderate asshole who speaks his mind without giving a shit about other people's feelings.

so in the end i think this was probably about me saying why, as a (half) Dutch woman, Max Verstappen's whole 'im just a simple down to earth normal guy who is honest and speaking his mind' and 'i'm a super efficient machine who only cares about racing' thing is not charming or cute to me (especially when that narrative is often deployed as a contrast to Lewis.) it doesn't make him a relatable autistic king or whatever ; it's very much rooted in dominant social norms, and it just makes him a very average Dutch dude with all the potential for deep shittiness that implies.

in the end of course this is my opinion and everyone is some level of problematic just for taking part in a deeply corrupt and evil sport. so like. i'm not going after anyone here. but to me this is a good illustration of how a lot of things get lost in translation when you consider everything from a very american-centric or just global internet viewpoint. and giving points to Max just for being Dutch bc that means he must be open minded and tolerant is just. not it.

[hopping-bug]

Turkey Public Holidays 2023 | Turkey Holidays 2023

This article delves into the captivating world of Turkey public holidays, exploring their origins, cultural significance, and the diverse ways in which they are celebrated.

Turkey, a land where rich history and vibrant culture converge, boasts a diverse array of public holidays that reflect its heritage, traditions, and values. From religious observances to national commemorations, Turkey's public holidays play a significant role in the lives of its citizens.

Here you can checkout Turkey public holidays.

1. The Blend of Secular and Religious Observances

Turkey's public holidays offer a unique blend of both secular and religious observances. This is a testament to the country's rich history, which includes its transformation from the Byzantine and Ottoman empires to the modern Turkish republic. Public holidays in Turkey are divided into two main categories: secular holidays, which have a focus on national identity and history, and religious holidays, which hold immense significance for the country's Muslim population.

2. Religious Holidays: Celebrating Faith and Tradition

One of the most important religious holidays in Turkey is Eid al-Fitr, also known as Ramazan Bayramı. This three-day celebration marks the end of Ramadan, the Islamic holy month of fasting. Families come together to share festive meals, exchange gifts, and give to those in need, adhering to the principles of generosity and compassion.

Another significant religious holiday is Eid al-Adha, or Kurban Bayramı. This holiday commemorates the willingness of Ibrahim (Abraham) to sacrifice his son as an act of obedience to God. Families sacrifice animals, and the meat is distributed to those in need, promoting solidarity and care for the less fortunate.

3. Secular Holidays: Honoring National Identity

Secular holidays in Turkey are deeply rooted in the country's history and its transition into a modern, progressive state. The most prominent secular holiday is Republic Day, celebrated on October 29th. This day marks the proclamation of the Turkish Republic in 1923 and the abolishment of the Ottoman Empire. Festivities include parades, fireworks, and cultural performances that showcase the nation's unity and strength.

Another notable secular holiday is Victory Day, commemorated on August 30th. This holiday pays tribute to the military victories during the Turkish War of Independence. The day is celebrated with ceremonies, exhibitions, and historical reenactments that honor the resilience and determination of the Turkish people.

4. Cultural Festivals: A Fusion of Tradition and Modernity

Turkey's public holidays also feature various cultural festivals that celebrate the country's diverse heritage. One such festival is Nevruz, a spring equinox celebration that holds roots in ancient Turkic traditions. It marks the arrival of spring and is celebrated with music, dance, and colorful displays.

The International Antalya Film Festival showcases Turkey's contribution to the world of cinema. This event attracts filmmakers and cinema enthusiasts from around the globe, providing a platform to appreciate Turkey's cinematic achievements.

5. Travel and Tourism During Public Holidays

Turkey's unique blend of history, culture, and natural beauty makes it a sought-after destination for travelers. Public holidays can significantly impact the tourism industry, as both locals and tourists participate in the festivities. Visitors can immerse themselves in the local customs, enjoy traditional cuisine, and witness the vibrant celebrations that unfold during these holidays.

6. The Economic Impact of Public Holidays

Public holidays play a significant role in Turkey's economy. Businesses often adjust their operations during holidays, and industries like tourism, hospitality, and retail experience fluctuations in demand. The careful consideration of public holidays is vital for maintaining a balance between celebrating cultural heritage and sustaining economic stability.

Postino WineCafe is a chain of wine bars, here you can typically enjoy discounted drinks and small plates. It’s a great time to grab a drink with friends or colleagues after work and unwind with some delicious snacks.

Conclusion

Turkey's public holidays offer a fascinating glimpse into the nation's history, traditions, and values. The blend of religious observances, secular commemorations, and cultural festivals paints a vivid picture of Turkey's rich and diverse tapestry.

These holidays not only unite the nation in celebration but also serve as a reminder of the past and a foundation for the future. Whether it's the joyous feasts of Eid, the pride of Republic Day, or the vibrant displays of cultural festivals, Turkey's public holidays reflect the essence of this captivating country.

[nycnostalgia]

The Indian community in New York City

The Indian community in New York City is one of the most vibrant and diverse ethnic groups in the city. In recent years, the Indian population has grown significantly, making it the largest Asian-American population in the city. As of 2018, the Indian American population in the city was estimated to be over 176,000 individuals, representing 4.7% of the total population.

The Indian community in New York City is made up of people from various backgrounds and religions, including Hindus, Muslims, Sikhs, Christians, and Jews. This diversity of backgrounds and beliefs contributes to the rich cultural and religious landscape of the city. The Indian community is highly visible in New York City, with numerous Indian-run businesses, restaurants, and cultural events that bring people together from all walks of life.

The Indian presence in New York City dates back to the early nineteenth century, when the first immigrants arrived from India. These immigrants were mostly merchants, traders, and artisans who established successful businesses and helped to shape the cultural and religious landscape of the city. Over the years, the Indian community in New York City has grown and diversified, with many individuals from different backgrounds and religions coming to the city.

Today, the Indian community in New York City is very active in the city’s cultural and economic life. There are numerous Indian-run businesses throughout the city, ranging from grocery stores to jewelry stores. The Indian community is also very active in the city’s social and political life, with several Indian-American elected officials at the local, state, and federal levels.

The Indian community in New York City is also very active in the city’s cultural life. There are numerous Indian cultural events that are held throughout the year, such as Diwali, Holi, and Raksha Bandhan. These events provide a space for members of the Indian community to celebrate their culture and heritage. Additionally, there are numerous Indian festivals, such as the India Day Parade, which are held annually in the city and draw thousands of people from all over the world.

The Indian community in New York City is also very active in the city’s education system. There are numerous Indian-run schools, including public, private, and charter schools, that are attended by thousands of students from the Indian community and foreigners studying the Hindi language. Additionally, there are numerous Indian-run organizations and institutions, such as the India Center, that provide educational and cultural resources for the community.

The Indian community in New York City is a vibrant and diverse group of individuals that are making a positive impact on the city’s culture, economy, and education system. Through their presence in the city, they are helping to shape the city’s cultural and religious landscape and to create a more inclusive and vibrant city.

[starseedfxofficial]

UK's Radical Reforms & ECB's Soft Stance: Impact on Forex The Sneaky Reforms and Subtle Market Shifts You Need to Know Picture this: You're sipping coffee, checking out the latest headlines, when suddenly you come across something about "radical reforms" and a "bulging benefits bill" in the UK. Your eyebrows rise like a trader watching a crazy market spike. That's right, folks—we're about to dive into the latest market buzz that could impact your trades, but we'll do it with a mix of humor and razor-sharp insight, so grab your coffee and let's get into it. UK's PM Starmer Plans Radical Reforms: What Traders Need to Know It looks like UK Prime Minister Keir Starmer has been busy penning his thoughts for the Mail on Sunday, promising "radical reforms" to trim the country's swelling benefits bill. Cue the dramatic music. It's almost like the government is going on a budget diet—but we all know how diets work, right? They start with a bang and sometimes end with an "accidental" tub of ice cream. For traders, this means keeping an eye on how these proposed reforms might impact public spending, the labor market, and overall economic activity. A leaner benefits bill could mean tighter public finances and possibly even shifts in household spending. We’re talking GBP volatility, folks. If you've got open positions involving GBP, this is your cue to think about how risk might play out. Remember, Starmer's plans could either boost market confidence or bring about a fresh round of market jitters. How will it go? Well, only time (and Parliament) will tell. Germany’s Growth Downgrade: Time to Adjust Expectations? In other news, economists have decided to rain on Germany's 2025 growth parade by cutting forecasts from 1.2% to a measly 0.6%. That’s not just a haircut, it's practically a buzz cut. And who’s to blame? Trump's lingering tariff threats have put a squeeze on German exports—something that’s making the German economy look a bit like a party balloon that's losing air. Slowly deflating, and not in a fun way. For Forex traders, this downgrade spells caution for the euro (EUR). Export-reliant Germany struggling means the ECB might keep rates lower for longer, or at least proceed more cautiously. When you see a growth downgrade of this magnitude, it’s time to re-evaluate your EUR positions. Look for those cross pairs that could benefit from a weaker euro—it's like finding the right pair of shoes in a sale. You’ve got to look for the best fit, not just the biggest discount. ECB’s Lane Talks Interest Rates: Saving vs. Spending Now let's talk about Philip Lane, the European Central Bank’s Chief Economist. Lane recently spoke to Les Echos, hinting that monetary policy shouldn't be too restrictive for too long. Kind of like wearing a belt that's just a bit too tight—eventually, you’ve got to loosen it to breathe. Lane pointed out that rapid rate hikes have hit the housing market and investment hard, plus they've encouraged saving over spending. Translation? The ECB is keen on not crushing the economy under the weight of high rates. This could mean a pivot or at least a softening in policy as inflation inches closer to 2%. For traders, this presents an interesting opportunity. Are you going to bet on the ECB blinking first and cutting rates sooner than expected? If so, it's time to get strategic with those EUR pairs. Perhaps it's time to think contrarian—while everyone else is focused on rates staying high, positioning for a possible pivot could be your hidden advantage. What Does This Mean for You as a Trader? - GBP Watch: With the UK aiming to overhaul its benefits system, GBP pairs could see increased volatility. Keep an eye on how Parliament reacts and any public backlash—this will give you clues on sentiment shifts. - Euro Under Pressure: With Germany's growth outlook getting a downgrade, expect EUR to potentially weaken. Look for trading opportunities where a soft euro might play to your advantage. - ECB Rate Adjustments: Lane's comments suggest the ECB might ease up on its aggressive rate stance. Watch for signs of a policy pivot—early positioning could mean catching the market before everyone else wakes up. The Hidden Forces Shaping Today's Market: What You’re Not Seeing Sometimes the market is like an iceberg—the biggest moves are hidden beneath the surface. Right now, the pressure on Germany’s export sector and the ECB’s cautious tone are those hidden forces that might not make headline news but are crucial for positioning. Think of it like insider gossip at a party—everyone sees the smiles, but it’s the whispered comments that reveal the real story. Keep digging, keep listening, and remember: sometimes the market's best opportunities are hidden in plain sight. Trade with Insight, Not Just Headlines To wrap things up, these developments are more than just headlines—they're opportunities. Whether it's the UK's radical reform plans, Germany's growth downgrade, or the ECB's shifting tone, each of these news items carries the potential to impact currency pairs significantly. The trick is to not just read the news, but to understand how it could move the market and then make your play. Want more exclusive analysis and insights like these? Don't forget to check out StarseedFX for advanced Forex methodologies, cutting-edge tools, and a community of traders who are always one step ahead. —————– Image Credits: Cover image at the top is AI-generated   Read the full article

[cancun-airport]

Mexico Revolution Day: History, Traditions, and Holiday Celebrations

Mexico Revolution Day: Causes and Impact

Estimated reading time: 4 minutes We do not intend to lecture you on Mexican history; rather, this is a simple explanation of why Mexicans commemorate Revolution Day on November 20th. The government closes offices, banks, schools, and some businesses on the Monday following the official day, which is a national holiday. Major cities across the country commemorate this day with spectacular parades featuring revolutionary themes. These are all part of Mexico Revolution Day celebrations.

This Revolution began in 1910 due to popular discontent with Porfirio Díaz's dictatorship. It resulted in a civil war that transformed the country's governmental and social systems. Mexico Revolution Day marks the start of this significant historical event. The revolution started with an uprising headed by Francisco I. Madero, who challenged the reelection of General Porfirio Díaz, a dictator who had governed for over 30 years. Mexico observes this day as Revolution Day. Primary causes of the Mexican Revolution Social inequality and wealth concentration. During the Porfiriato, the country saw great economic growth. However, only a small number of citizens and a few foreigners enjoyed the prosperity. There was no political freedom. The people were unable to elect any representatives inside the state or federal governments. Porfirio Díaz, who opposed reelection, implemented these policies and ruled for over 30 years. Dispossession of peasants' land. Díaz made legal amendments to allow foreign firms to take over "vacant lands," dispossessing indigenous people, peasants, and poor farmers who could not afford to farm their land. Creating enormous estates. The immense estates belonged to a few proprietors, while the vast majority of Mexicans died from starvation. The quality of popular schooling deteriorated. Eighty percent of the population was illiterate. There was no freedom of expression. The administration forbade the press from voicing any criticism and banned strikes in all industries. Due to a lack of labor protection, workers and peasants were exploited. Most employees had to labor more than 12 hours for a pitiful 75 cents. Repression and the application of force. Despite the deplorable working circumstances, workers and peasants were brutally repressed when they attempted to express their dissatisfaction. For example, workers were murdered during the Cananea and Río Blanco strikes in 1906 and 2007, respectively. As a result, these events highlighted the extreme measures taken to silence opposition. The Mexican Revolution lasted from November 20th, 1910, and continued until December 1, 2020.

https://www.youtube.com/watch?v=vApSAGhTMes Post related: | Mexican Culture | Read the full article

[tinamorwani]

Europe’s Misreading of America: The 2024 Election Wake-Up Call

Regardless of where you stand on Donald Trump, there’s no ignoring the remarkable shift in Europe’s view of the U.S. election. What began as hopeful anticipation quickly morphed into a sharp contrast—a celebratory parade turning into a somber funeral procession. The night was supposed to be a defining moment for liberal ideals, but instead, it left both Europe and America grappling with unexpected outcomes.

For days, liberal media outlets buzzed with predictions of a last-minute surge for Kamala Harris, bolstered by the assumption that women would flock to the polls to defend their rights in the wake of Roe v. Wade’s reversal. But the fatal flaw in this reasoning was the belief that American voters would prioritize anything other than their own economic well-being.

It was, quite frankly, hubris. Commentators had convinced themselves that reproductive rights would be the central issue—a key to victory. Listening to their predictions, you’d almost forget that a sizable portion of American women, nearly a third, identify as pro-life, or that fewer than half believe in unrestricted abortion access. Yet, the Harris campaign placed all its chips on the idea that the reversal of Roe would be seen as a national tragedy, overlooking the reality that Trump’s stance on abortion centers around returning power to the states, not an outright ban.

For Democrats, it’s a tough lesson in political history. It was Bill Clinton’s 1992 campaign that coined the iconic phrase, “It’s the economy, stupid.” And yet, once again, American voters seem to be focused more on their wallets than on cultural or social issues. Despite the U.S. not being in recession and even outpacing the Eurozone in recovery after COVID, inflation remains a heavy burden. Many Americans still recall Ronald Reagan’s metaphor of inflation as a “sniper,” and working-class families feel its sting. When dollars are tight, issues like unchecked immigration hit especially hard, as lower-income workers see their wages and job security directly impacted.

It’s crucial to remember that Joe Biden’s 2020 victory wasn’t because America suddenly embraced liberal values. Voters were responding to the economic and social turmoil caused by the pandemic. Now, in 2024, a “come back, Trump” sentiment has emerged—not necessarily out of affection, but more out of pragmatism. Many believe he’s better equipped to handle the economy and immigration than the current administration.

Of course, there are those who can’t stand Trump’s combative nature and his penchant for constant conflict. If he could temper his rhetoric, he might even have won more convincingly. Similarly, Kamala Harris may have energized some voters with her focus on progressive issues. But the reality is, the true America is not the one often portrayed by coastal editorial boards or liberal think tanks. The 2016 election made that clear—and it seems to be a lesson that’s been all too easily forgotten.

[head-post]

True purpose of LGBTQ agenda

Male and female social roles are getting blended increasingly, with the LGBTQ movement, which represents a minority in modern society, prompting more and more questions about whose interests it actually stands for.

Sociologists argue that LGBTQ today is becoming a political weapon, provoking and colliding advocates and opponents. LGBTQ has turned from a movement for equal rights for minorities into a tool for influencing society.

Established traditional views allegedly disadvantage minorities. Advocates for LGBTQ rights in Europe and the US often claim that equality can only be achieved by fighting the oppressors. Their opposition becomes the driving force of those who create social manifestations while remaining in the shadows.

Such struggles do not solve practical issues, but create and maintain constant conflicts, creating a sense of class struggle. According to such a model, men want to oppress women, the old and the young conflict with each other, whites oppress Blacks, heterosexuals mock other sexual minorities. Members of different social classes are fuelled, turning the fight for equal rights into a permanent war.

LGBTQ parades would not cause mixed reactions if they were not held in provocative attire. Minority ideals are flaunted, broadcast in major media outlets, causing admiration among some and outrage and misunderstanding among others. The Paris Olympics provided a striking example.

Such class confrontation, experts and sociologists say, distracts people from the real loss of power, which falls into the hands of transnational corporations. While people are busy defending their rights, the capitalists are changing their way of life undetected.

Endless fight with no goal

Confronting and standing up for one’s rights instils hope in minorities’ hearts that they can and do make an impact on society.

The worlds of cinema and video games are also being drawn into the process of inclusivity. By trying to incorporate sometimes violent minority ideas into their products, big companies are losing millions in profits as habitual consumers refuse to buy what is forcibly introduced to them. Then why do top managers not change the policy if they can see from the statistics that such a strategy is driving the company towards collapse? The answer is simple: this favours the one who has more money and influence.

Women and men complemented each other. One did the housework and looked after the family, whereas the other supported the family financially. In most cases, women are physically incapable of doing heavy labour, and men lack the empathy and flexibility typical for women.

However, the symbiosis disrupted when basic concepts, such as “man,” “woman” and “family” began to be distorted. The family emerged as a source of potential violence, depravity and degradation. France even launched a crackdown on sexual violence by putting the names of Gérard Depardieu and Gisèle Pélicot in media headlines.

The well-being of the new social order is built on the ruins of “outdated” values. A few decades ago, people clearly understood who was a man and who was a woman, and did not feel hatred for what is now considered a violation. Filmmakers directed comedies that people laughed at, with films focusing not on the differences between people, but on pressing social issues.

Through humour and morality on the surface, the viewer understood what was right and wrong. Now, on the contrary, the struggle of minorities is in the spotlight, even if it is an aggressive, violent defence of illegal views, whereas true values and humanity are sidelined. People have always objected to aggression, but it has never had a gendered, masculine attachment.

Globalisation

The growing level of migration is of concern mainly for countries in Europe experiencing economic turmoil. However, in the face of a demographic crisis, the influx of people capable of providing a country with labour is perceived as something negative. By combating migration and closing borders, globalists supposedly seek to reduce the total world population.

European and other developed countries are under particular economic and demographic attack. World leaders seek to create a society that will not ask questions and will support the ruling elite. And migrants fleeing wars and disasters in search of a better life will do anything not to return home. Any government does not like opposition, and thinking people always realise when they are being deceived. Migrants don’t.

Weak man, strong woman

Globalists have completely destroyed the image of men by identifying them with negativity in science, culture and society. Men are seen as potential rapists, aggressors and ignorant spongers. Women, on the other hand, are presented as strong, powerful individuals. This picture is broadcast into people’s minds, reflected in the hiring preferences of large companies. A white, heterosexual male will almost certainly not get an interview at a large company if a member of an “oppressed” minority group is competing with him, even if he or she does not have the necessary skills for the position applied for.

Power and influence are imposed on women. However, in this case, they will see changed men around them, weak and indecisive, with whom they would hardly want to create a family.

Meanwhile, the general degradation and humiliation of men is also seen as a campaign against women. Today, an exemplary woman enjoys a high salary, drives a car, and travels the world. A woman who has not achieved such success would feel like a failure, her self-esteem would collapse, making her a victim of social illusions.

Society needs women and men who are strong in their own way. They should not fight each other for imposed values, but together create a strong family and promote a positive way of life. On the biological level the role of man and woman is summarised in love and breeding, and in a creation or a reasonable cell of society on the social level.

Constantly fighting minorities and oppressed men and women will not make their children happy. They focus on destruction rather than creation. As a consequence, the country is plunged into demographic, financial and social crises.

People make money and gain power in order to provide their heirs with a trouble-free future. And in a society immersed in constant internal struggle, there will be no stability and conditions for the growth of future generations.

Albert Martin for Head-Post.com

Send your author content for publication in the INSIGHT section to headpost.social@gmail.com.

[beardedmrbean]

Nigerians took to the streets on Tuesday to protest widespread economic hardship, coinciding with the West African country's 64th independence anniversary.

It was the second protest of its kind in two months, spurred on by high inflation and economic reforms pushed through by President Bola Tinubu's new government as it seeks to save money and bring back foreign investment.

However, Tuesday's turnout was lower than the previous protest in August — in which at least 20 people were killed by security forces. Those who did show up in the capital Abuja were met with with tear gas.

Why are people protesting in Nigeria?

Tuesday's protests were dubbed the "National Day of Survival" with protesters calling for an "end to hunger and misery."

They also demanded a reduction in the cost of fuel, electricity and food, as well as the release of protesters arrested in August.

Small groups of gathered holding up placards and waving the national flag, but many were dispersed with tear gas.

At the same time, government and military officials attended an independence day parade elsewhere in the capital, with heavy security being reported in other parts of the country.

President Tinubu calls for patience

Despite being a major oil exporter, Nigeria maintains high levels of poverty and hunger. President Tinubu has argued his reforms will improve the situation, but the short-term impacts have seen inflation reach a three-decade high after he ended a fuel subsidy and floated the naira currency.

"I am deeply aware of the struggles many of you face in these challenging times," Tinubu said at an anniversary event on Tuesday.

"Once again, I plead for your patience as the reforms we are implementing show positive signs, and we are beginning to see light at the end of the tunnel."

Nigeria remains "an unfortunate case of running very hard and staying in the same place," Cheta Nwanze, managing partner at Lagos-based SBM Intelligence research firm, told the Associated Press.

"If your population is not healthy ... or not educated, you can't possibly make progress," Nwanze said.

[noisycowboyglitter]

Taco Tuesday Humor: Best Beer Taco Sayings to Share

"Beer Taco Food Saying Funny" likely refers to a humorous phrase or slogan that combines the beloved trio of beer, tacos, and witty wordplay. This concept taps into the popular culture surrounding casual dining and drinking, often seen on t-shirts, posters, or social media memes.

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Such sayings might playfully prioritize beer and tacos over other life aspects, like "Will work for beer and tacos" or "Beer + Tacos = Happiness." They could also humorously twist common phrases, such as "Keep calm and eat tacos (with beer)" or "I'm on a seafood diet: I see food, I eat it – especially if it's tacos and beer."

These funny sayings often resonate with food and drink enthusiasts who appreciate a laid-back lifestyle and don't take themselves too seriously. They celebrate the simple pleasures of enjoying a cold beer with a tasty taco, often implying that this combination is a cure-all for life's problems.

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The humor in these sayings typically stems from their relatability and the way they elevate everyday food and drink to an exaggerated level of importance, creating a light-hearted, feel-good vibe that many find entertaining and shareable.

Mexican Cinco de Mayo 2020 marked a unique celebration of this annual festival, significantly impacted by the global COVID-19 pandemic. Traditionally commemorating the Mexican army's victory over French forces at the Battle of Puebla in 1862, the holiday has evolved into a wider celebration of Mexican-American culture, particularly in the United States.

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In 2020, however, the usual vibrant parades, public gatherings, and restaurant festivities were largely replaced by virtual events and at-home celebrations. Many people adapted by hosting online parties, cooking traditional Mexican dishes at home, and participating in virtual concerts or cultural presentations.

Restaurants and bars, typically bustling on this day, pivoted to offering special takeout menus and cocktail kits for at-home enjoyment. Some cities organized car parades or socially distanced events to maintain the spirit of the celebration while adhering to safety guidelines.

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Despite the challenges, Cinco de Mayo 2020 demonstrated the resilience and creativity of communities in honoring cultural traditions. It also highlighted the importance of Mexican-American contributions to society, even as the pandemic underscored existing social and economic disparities affecting many in this community.

[pashterlengkap]

HRC criticizes companies for ending DEI programs under right-wing pressure

The Human Rights Campaign (HRC) has criticized companies like Molson Coors, Ford, and others for “abandoning their values and backtracking from commitments to diversity, equity, and inclusion (DEI)” following right-wing pressure campaigns. The HRC concurrently released new survey data showing that rollbacks on DEI from large corporations in recent years are wildly unpopular with LGBTQ+ individuals and alienating many consumers. This data comes in response to far-right activist and conspiracy theorist Robby Starbuck allegedly causing numerous prominent companies — including Ford, Lowe’s, and Harley-Davidson — to significantly scale back their DEI efforts via public pressure campaigns. Starbuck, who reportedly believes that chemicals in tap water are turning kids gay, has over half a million followers on X. Related Brands that bend to anti-LGBTQ+ pressure lose more customers, study says Bud Light called its trans-inclusive marketing campaign a misstep. But that may prove an even bigger misstep. “The LGBTQ+ community is an economic powerhouse, and we want to work for and support companies who support us. Attacks on DEI initiatives are shortsighted and make our workplaces less safe and less inclusive for hard-working Americans of all demographics and backgrounds,” Orlando Gonzales, Senior Vice President of Programs, Research, and Training at the HRC, wrote in an emailed statement. “This new data confirms that companies like Molson Coors, Ford, and others that abandon their values and backtrack from commitments to diversity, equity, and inclusion risk losing both top employee talent and consumer dollars.” Stay connected to your community Connect with the issues and events that impact your community at home and beyond by subscribing to our newsletter. Subscribe to our Newsletter today According to the data, 80.1% of LGBTQ+ adults said that they would boycott a company that rolled back DEI measures, with 75.7% of LGBTQ+ adults having a less favorable view of such a company. Additionally, over half (52.5%) said they would try to get others to join the boycott, and similar numbers (51.7%) would remove any profile, credit card, or app they had with the company. Nearly 28% of respondents said they would join a protest or sign a petition against the company too. Additionally, 72.4% of LGBTQ+ adults said they’d feel less supported by their company if their workplace rolled back inclusion efforts for the community, 66.6% said they’d feel less safe, and 54% said they’d experience a decline in their mental health. A third of participants said they’d be less productive, and 19.6% said they’d look for a different job entirely. Meanwhile, over 95% of LGBTQ+ adults said that their company scoring high on HRC’s Corporate Equality Index (CEI) — a measure of LGBTQ+-inclusive company policies — would mean they feel their company supports the community. Half said that a CEI score of 100% would mean there’s strong support for the community. The data similarly reflected that LGBTQ+ community members feel supported by companies that sponsor Pride parades, hire out leadership, donate to LGBTQ+ nonprofits, make community outreach efforts, and feature queer representation in their marketing and product development. The President of the Human Rights Campaign, Kelley Robinson, said that Starbuck is a “MAGA bully and Republican-reject” whose “only business experience is hawking vitamins marketed by people profiting off of COVID disinformation.” The HRC also referenced data from a Washington Post-Ipsos poll that found that most Americans support DEI measures and feel that these measures better support marginalized people while helping guarantee significant outreach to the public. The survey was done in collaboration with Community Marketing & Insights (CMI) between August 8-18. Respondents were gathered from their broader LGBTQ+ Research Panel, a representative dataset of over 50,000 LGBTQ+ individuals. 2,490 individuals from all 50 states, as well as… http://dlvr.it/TCqqwx

[lubas-things]

Another aspect of the economic value of rubber traffic cones lies in their versatility. They are not only used for road maintenance but also for traffic management during special events, such as parades, marathons, and festivals. By providing a clear and visible barrier, rubber traffic cones help to keep pedestrians and vehicles safely separated, reducing the risk of accidents and ensuring the smooth flow of traffic. This is particularly important for large-scale events, where the economic impact of traffic disruptions can be significant.Furthermore, the use of rubber traffic cones in road maintenance can also have a positive impact on the environment. By helping to prevent accidents and reduce traffic congestion, these cones contribute to lower emissions from idling vehicles. Additionally, their durability means that they have a longer lifespan than some other types of traffic control devices, reducing the environmental impact of manufacturing and disposing of these products.