The Japanese emperors, a peculiar and unique phenomenon in modern times, are the subject of this important handbook edited by Ben-Ami Shillony. An international team of leading scholars looks at these emperors - Meiji (Mutsuhito), Taishō (Yoshihito), Shōwa (Hirohito), and the present emperor Akihito – both as personalities, and as a constantly developing institution. It becomes clear that both the personalities, and the periods in which they reign(ed) have shaped Japanese monarchy, and our image of it. The essays thoroughly deal with topics such as the ideology behind the institution, the roles of the emperors and their wives, their visual representation, their links to Christianity, the antagonism they called forth in right-wing circles, Hirohito’s much-debated war responsibility, and the controversy over amending the succession rules.
What kind of 'ruler' was Mao Zedong? Utilizing a rich mix of analysis and new translations, this book examines other imperial predecessors and the elements linking Mao and Ming Taizu, the fourteenth-century peasant rebel who founded the Ming dynasty, as well as critiques of Western and Chinese scholarship. The book then presents translations with commentary of PRC scholars on Taizu and Mao, showing the evolution in Chinese though toward both rulers from the Cultural Revolution to the Deng Xiaoping reform era.
This engaging book sketches an intimate portrait of the life of Wang Fucheng, an illiterate peasant who served for thirty years as Communist party secretary of an impoverished village on the north China plain. Based on conversations over a seven-year period (1987 - 1994) between Wang Fucheng and Peter Seybolt, the book unfolds as a continuous first
What would it be like to realize one day that everything you believed to be true was nothing but a lie? That you lived in an illusion constantly fed by those around you? That reality is often diametrically opposed to the chimera that was inoculated to you? That to learn the truth you need to forget everything you know? - What is God? - Are aliens real? - Is the material universe just an illusion? - Why are we here, where do we come from and where do we go after death? - Is Earth a prison? - Are humans the descendants of the gods of the past? - Is the Bible just a collection of plagiarized myths? - Was Christianity invented by Philo of Alexandria? - Was the Garden of Eden located on the territory of today's Romania? - Are Lucifer and Adam the same character? - Is Noah's Ark one of the Giza pyramids? - Is the Great Pyramid an interdimensional travel device? - Was the prophet Abraham a descendant of the Akkadian emperor Sargon the Great? - Was Moses really Pharaoh Akhenaton? - Is there an unseen war between the Aryan and Semitic races? - Did Alexander the Great discover the source of life in Dacia? - Did Pharaoh Tutankhamun's family practice black magic? - Does the Asteroid Belt come from the Mariana Trench? - Are the fallen angels at the top of the Masonic pyramid? - Is time travel possible? - Is the Apocalypse an event of the past? - Was Jesus possessed? All these questions (and many more) can be answered by "The Secrets of the Gods", a secret history of the world, based on the decoding of ancient myths, as well as on the results of modern scientific research. A unique and controversial interpretation of universal history, which brings to the general public the secrets of the gods, until now reserved only for the initiated.
The histories of Europe and Africa are closely intertwined. At times, this closeness has been emphasized, at other times, suppressed and denied. Since the nineteenth century, European imperial powers have carved up the continent of Africa among themselves, drawing borders and charting shorelines; in the process, inventing Africa. This was a project anchored in ancient Greek and Roman representations of Africa. For Italy, colonialism in Africa was a matter of consolidating its project of national unification, nominally completed in 1870 with the capture of Rome. By asserting its position as an imperial power, the young nation of Italy hoped to join the club of European nation-states and, in so doing, be rid of the perception that it was a country somewhere in between Europe and Africa. Yet, Italy's colonial endeavour in Africa was also a project with deep historical meaning. Italy posed its imperial project in Africa as a national return to territory which was rightfully Italian. Italian ideologues of imperialism based this claim on the history of Roman history on the continent. When Italian soldiers disembarked on the beaches of Libya during Italy's invasion of 1911-1912, and came across the ruins of Roman imperialism, they were, according to prominent cultural and political figures in Italy, rediscovering the traces of their ancestors. Yet, when Italian imperial ambitions set their sights on East Africa, regions that had not been conquered by Rome, how could Italy nevertheless shape its imperial project in the image of ancient Rome? This book charts this story. Beginning with Italy's first imperial endeavours on the African continent in the last decades of the nineteenth century and continuing right through to Italy's current attitudes towards Africa, this book argues that empire in Africa was a central aspect of Italian nation-building, and that this was a project which anchored itself in memories of ancient Rome in Africa. Although Fascism's invasion of Ethiopia (1935-1936) is the best-known moment of Italian imperialism in Africa, this book shows that Italian imperialism, modelled on ancient Rome, has a history which long predates Mussolini's movement, and has a legacy which continues to be acutely felt.
By the turn of the twentieth century, Japan’s military and economic successes made it the dominant power in East Asia, drawing hundreds of thousands of Chinese, Korean, and Taiwanese students to the metropole and sending thousands of Japanese to other parts of East Asia. The constant movement of peoples, ideas, and texts in the Japanese empire created numerous literary contact nebulae, fluid spaces of diminished hierarchies where writers grapple with and transculturate one another’s creative output. Drawing extensively on vernacular sources in Japanese, Chinese, and Korean, this book analyzes the most active of these contact nebulae: semicolonial Chinese, occupied Manchurian, and colonial Korean and Taiwanese transculturations of Japanese literature. It explores how colonial and semicolonial writers discussed, adapted, translated, and recast thousands of Japanese creative works, both affirming and challenging Japan’s cultural authority. Such efforts not only blurred distinctions among resistance, acquiescence, and collaboration but also shattered cultural and national barriers central to the discourse of empire. In this context, twentieth-century East Asian literatures can no longer be understood in isolation from one another, linked only by their encounters with the West, but instead must be seen in constant interaction throughout the Japanese empire and beyond.
Marx and Engels’ concept of the “lumpenproletariat,” or underclass (an anglicized, politically neutral term), appears in The Communist Manifesto and other writings. It refers to “the dangerous class, the social scum, that passively rotting mass thrown off by the lowest layers of old society,” whose lowly status made its residents potential tools of the capitalists against the working class. Surprisingly, no one has made a substantial study of the lumpenproletariat in Marxist thought until now. Clyde Barrow argues that recent discussions about the downward spiral of the American white working class (“its main problem is that it is not working”) have reactivated the concept of the lumpenproletariat, despite long held belief that it is a term so ill-defined as not to be theoretical. Using techniques from etymology, lexicology, and translation, Barrow brings analytical coherence to the concept of the lumpenproletariat, revealing it to be an inherent component of Marx and Engels’ analysis of the historical origins of capitalism. However, a proletariat that is destined to decay into an underclass may pose insurmountable obstacles to a theory of revolutionary agency in post-industrial capitalism. Barrow thus updates historical discussions of the lumpenproletariat in the context of contemporary American politics and suggests that all post-industrial capitalist societies now confront the choice between communism and dystopia.
