★阿修羅♪ > 政治・選挙・NHK260 > 599.html
 ★阿修羅♪
▲コメTop ▼コメBtm 次へ 前へ
An Open Letter to Emperor Akihito退位する明仁天皇への公開書簡:
 For establishing a genuine democracy in Japan日本に本当の民主主義を創るために Yuki Tanaka (The Asia-Pacific Journal Japan Focus)
http://www.asyura2.com/19/senkyo260/msg/599.html
投稿者 赤とんぼ 日時 2019 年 5 月 10 日 21:54:51: vhsoFcB9U2.yg kNSCxoLxgto
 


May 1, 2019
The Asia-Pacific Journal Volume 17 | Issue 9 | Number 1
The original Japanese letter is here.
公開書簡の日本語原文はこちらから https://yjtanaka.blogspot.com/2019/01/blog-post.html 

This is the English translation of the original Japanese letter to Emperor Akihito written by Yuki Tanaka. 本記事は田中利幸執筆による天皇明仁宛て書簡を原文の日本語から英語に翻訳したものです。The letter was sent to Emperor Akihito on January 6, 2019 under two names – Yuki Tanaka, as the representative of the annual conference of “August 6 Hiroshima Assembly for Peace,” and Kuno Naruaki, a committee member of the same conference.書簡は、田中利幸(「8・6ヒロシマ平和へのつどい」代表)と久野成章(「8・6ヒロシマ平和へのつどい」事務局)の連名で、2019年1月6日に天皇明仁宛て送付されています。 


* * *

At the New Year’s opening of the Imperial Palace on 2 January 1969, a Japanese war veteran named Okuzaki Kenzo (1920–2005) fired three pinballs from a slingshot aimed at Emperor Hirohito from 26.5 meters away. Hirohito was standing on the veranda and greeting about 15,000 visitors. All three pinballs hit the bottom of the veranda, missing Hirohito. Okuzaki took this bizarre action in order to be arrested so that he could pursue Hirohito’s war responsibility in the Japanese court system. In his trials, Okuzaki argued that Chapter 1 of Japan’s Constitution (“the emperor”) was unconstitutional. However, all the judges of the Tokyo District and High Courts, as well as the Supreme Court, ignored Okuzaki’s argument. As far as we know, Okuzaki is the only person in Japan’s modern history to legally challenge the constitutionality of the emperor system, and furthermore with compelling disputation. Yet, we do not endorse Okuzaki’s act of violence. Remembering Okuzaki’s unwavering effort to pursue the war responsibility of Emperor Hirohito and the Japanese government, as well as his courageous legal challenge to the emperor system, we are writing the following letter to Emperor Akihito.

Happy New Year Akihito-san,


We are writing this letter to you, addressing you as a human being, rather than as Japan’s emperor. We therefore avoid using the title “emperor” as much as possible when referring to you or your late father. For the same reason, we refer to other members of your family by their names, without official royal titles.

Intrinsic Contradictions in Chapter 1 of Japan’s Constitution


August 8, 2016, Emperor Akihito announcing his desire to abdicate.


On 8 August 2016, when you publicly expressed your desire to abdicate from the throne, you emphasized that you had been sincerely making efforts over the past twenty-eight years to fulfill the role of “the symbol of the State and of the unity of the People,” as defined by the constitution. During the press conference on 20 December 2018, three days before your eighty-fifth birthday, you again stressed your sincerity over many years of public performance as the emperor. We have no doubt about your sincerity in this regard, yet “sincerity” does not necessarily justify one’s actions.

As you are undoubtedly aware Article 14 of Japan’s constitution stipulates that “All of the people are equal under the law and there shall be no discrimination in political, economic or social relations because of race, creed, sex, social status or family origin.” Yet, according to Article 1 of the current Imperial Family Law, only male successors can succeed to the Imperial throne. The Imperial Family Law clearly violates Article 14 of the constitution, openly discriminating against women. Among the modern democratic nations in the world, we presume that none except Japan allows the head of the state to openly discriminate against women by law, despite the constitutional guarantee of sexual equality. Furthermore, it is bewildering to note that hardly any politicians, constitutional scholars or citizens find this discrepancy between the constitution and law contradictory. In this sense, it can be said that the sexual discrimination represented in the emperor system and widespread sexual discrimination against women in Japanese society are mirror reflections of each other.

Article 2 of the constitution, as well as Articles 1 and 2 of the Imperial House Law, stipulate that your position as emperor is dynastic and hereditary. This means that only your family and descendants exclusively enjoy reverence by the people. This elevated status of your family also violates “equality in family origin” guaranteed by Article 14 of the constitution. Furthermore, as you are deemed a descendant of “the pure Japanese and unbroken Imperial line from time immemorial,” consciously or unconsciously, certain groups of the Japanese population see your position as an ideological ground for justifying discrimination against foreigners, in particular the so-called “zainichi,” i.e. Koreans and Chinese living in Japan. The current increase of hate speech and vulgar demonstrations conducted by ultra-xenophobic organizations in Japan such as Zaitoku-kai (the Citizens Group That Will Not Forgive Special Privileges for Koreans in Japan) are, we believe, closely related to the fact that your ideological status widely and deeply impinges on national sentiment, albeit on an unconscious level.

You and your family attach great importance to Shintoism. Shinto was the official religion of Japan until 1946, yet the separation of government and religion was clearly defined by Article 20 of the new constitution, promulgated that year. Despite this clear-cut severance of Shinto and the state by the constitution, the Rites of Imperial Funeral of your father conducted in 1989, the Ceremonies of the Enthronement of the Emperor held for you in 1990, and many other royal ceremonies, have been conducted as Shinto rituals, each time spending an enormous amount of taxpayers’ money.

April 18 2019, Emperor Akihito visiting the Grand Shrine of Ise to report his upcoming abdication to the ancestral deities of the Imperial family enshrined there. He took with him two of the three Sanshu no Jingi(The Three Sacred Treasures of the Imperial Family)- the Imperial sword and jewel. No women were allowed to join this ceremony, not even Empress.


It is clear that the conduct of these Shinto ceremonies at taxpayers’ expense was undoubtedly a grave violation of the constitution. It is now planned to hold grand Ceremonies of the Enthronement for your son, Naruhito-san, in November 2019, yet again at the expense of the national budget. Incidentally, the female members of the royal family are not allowed to be present at the Kenji – one of the Ceremonies of the Enthronement of the Emperor – for inheriting the sacred sword and jewels. This is another example of discrimination against women in the royal family.

As you see from these examples, no matter how sincerely you carry out the role of “the symbol of the State and of the unity of the People,” as defined by Article 1 of the constitution, the problem is that your position as emperor is the main source of various types of discrimination and unconstitutional conduct. We wonder how you respond to this criticism.

Articles 6 and 7 stipulate that it is your duty to carry out various constitutional functions. But you have no right to refuse to conduct such official functions, nor do you have the freedom to express your personal opinions concerning such functions. This means that you have no freedoms and rights, which are guaranteed to all the people of Japan by Article 12 of the constitution. Article 13 states that “All of the people shall be respected as individuals,” but this does not apply to you. You may contend that many Japanese citizens truly respect you. You are surely revered to some extent as the emperor, but not respected as an individual. This is because most Japanese citizens hardly know you as an individual human being. It is not just you but your wife, Michiko-san, your two sons, Naruhito-san and Fumihito-san, their partners, Masako-san and Kiko-san, and your grandchildren, are all denied basic human rights if they remain in the royal family. Don’t you think this state of affairs is contradictory to the constitution and therefore absurd?

Your existence as emperor is the source of discrimination against others. Simultaneously, you and your family are victims of discrimination in a unique sense. The fact that you are denied basic human rights means that you are not regarded as an ordinary human being. It is a strange phenomenon that you, the emperor who is generally esteemed as the highest and most noble person in the nation, fundamentally share characteristics with slaves, who could not be blessed with basic human rights. Given these facts, we believe that the position of emperor can be easily exploited by certain politicians for their own political ends.

Your Father’s War Guilt


We truly sympathize with you. You were born in a difficult position. You and your family are caught in an untenable position for the sake of the nation, until the end of your lives. Yet, at the same time, we cannot sympathize with you and your family when we think of people in the Asia-Pacific region who were oppressed, discriminated against, assaulted and killed by the Japanese military forces under the banner of Hakkō Ichiu (Universal Brotherhood under the Rule of the Emperor). We also think of millions of Koreans and Taiwanese who endured harsh colonial rule and exploitation by the Japanese Empire, as well as millions of Japanese who were mobilized into the Asia-Pacific War and forced to die for the Emperor. In other words, we cannot stop thinking of the people who became the victims of the Japanese emperor system since the beginning of the Meiji era in 1868.

In this regard, your father, Hirohito-san, committed grave crimes and was therefore responsible for causing tragedies to numerous people. Between September 1931 and August 1945, the Japanese Imperial Army and Navy Forces, under the Supreme-Commander, Emperor Hirohito, conducted extremely destructive battles against Chinese and the Allied forces in many parts of China, Southeast Asia and the Pacific.

In particular, Japanese military conduct in China was a war of aggression from the very beginning. It is said that the estimated number of Chinese victims was about 20 million. For example, in his 1941 reportage entitled “Scorched Earth,” the renowned American journalist, Edgar Snow described Japanese atrocities as “an orgy of rape, murder, looting and general debauchery which has nowhere been equaled in modern times.”

In addition to the massive numbers of Chinese victims, the following are the estimated number of other Asian fatalities of Japanese military violence in the fifteen year war: 1.5 million in India, 2 million in Vietnam, 100 thousand in Malaya and Singapore, 1.1 million in the Philippines, and 4 million in Indonesia. If we add losses of Pacific islanders, we can speculate that about 10 million people died as the result of the war that Japan conducted. We should not forget that 2.3 million Japanese soldiers and civilian employees (including about 50 thousand Koreans and Formosan Chinese) died in this war, and 60 per cent of this death toll was due to starvation and illness. The total Japanese death toll was about 3.1 million if we add the numbers of civilian victims of fire and atomic bombings conducted by U.S. forces, as well as civilians who died in Okinawa and Manchuria in the last stages of the war. (The U.S. committed war crimes—crimes against humanity—by conducting indiscriminate fire and atomic bombings of Japanese cities and towns. In this letter, however, we are not going to discuss this issue in order to avoid getting sidetracked.)


After the war, your father evaded his responsibility, claiming that military leaders acted against his will. Yet, when we read the war records compiled by the Defense Studies Military History Section of the Defense Agency National Institute, we find evidence that your father was deeply involved in drafting various war policies and making strategies through his “questionings to reports to the throne” and “advice to military leaders.” It is undeniable from the record of the wartime diary written by Marquis Kido Kōichi that your father played the decisive role in making the final decision to enter the war against the Allied nations in December 1941.

At the Tokyo War Crimes Tribunal conducted after the war, under the political pressure of the U.S. occupation forces and the Japanese government, former Prime Minister Tōjō Hideki falsely testified that Emperor Hirohito “reluctantly” decided to enter the war because of the advice given by him, together with other officers of the High Command in charge of the war strategies. Yet it cannot be denied that your father signed the declaration of war even if reluctantly. In any case, it is a historic fact that he did sign as Supreme Commander of the Imperial Army and Navy. Thus it is indisputable that he was in a position of ultimate responsibility. In the end, twenty-eight former military and political leaders were prosecuted as A-class war criminals on your father’s birthday of 29 April 1946. Seven were executed on your birthday of 23 December 1948. In this way, the issue of war responsibility was deemed finalized and resolved simply by blaming only a handful of militarists and politicians who served your father.

However, it is also the fact that the war began as a result of your father’s order and the war ended as a result of the order that your father issued. Consequently, as mentioned before, a few tens of millions of Asians and Pacific islanders as well as 3.1 million Japanese people lost their lives. In other words, the lives of this large number of people depended on your father’s decision more than anything else. We would like to respect the grief of each victim – not only the dead, but also the survivors of Japanese exploitation such as forced laborers, sex slaves and POWs, survivors of the fire and atomic bombings, survivors of the military violence in Okinawa and Manchuria, and the like. This is because we tend to forget the great sorrow people experienced if we deal with the issue of war victims simply from the viewpoint of abstract numbers.

Incidentally, Akihito-san, do you know that Watanabe Kiyoshi (1925–1981) wrote an open letter addressed to your father in 1961? Watanabe-san was a sailor who was on board the battleship Musashi. Musashi, one of the largest battleships in the world, was sunk by U.S. forces in the Battle of Leyte Gulf on 24 October 1944. As a result, more than one thousand sailors lost their lives. In his letter, Watanabe-san wrote:

If you are an ordinary person and just think of the fact that so many people died as the result of the orders you issued, I imagine you would be extremely distressed in deep agony. I believe that is how an ordinary person naturally feels as a human being. Therefore, if one does not have such a natural feeling, I think that person is a heartless human being. I think that that person is a human being, yet simultaneously not really a human being, or some strange creature disguising himself with the name of “human being.” I cannot think of you in any other way...

On January 1, 1946, you issued an imperial rescript ... and in it you denied that you were a god in human form... Despite that you had driven so many people into death during the war, (in this rescript) you emphasized “mutual trust and affection” between you and the people of the nation. Although I do not know how other people took those words of yours, I no longer believe such a barefaced lie. You could not deceive me any more. This New Year’s rescript of 1946 did not show even a glimpse of sense of your responsibility.

The same can be said about the imperial rescript that you issued at the defeat of the war. In that rescript, you did not apologize at all and did not say even simple words like “I am sorry. I was responsible for the war.” You apologized neither to the people of your own nation nor to the people of China and Southeast Asia to whom you caused tremendous damage and heavy casualties. Indeed, you have not touched the issue of war responsibility in any of rescripts that you have so far issued since the end of the war.

We are not sure if your father read this letter, Akihito-san. If he did, we wonder how he felt about it.

The Problem of your Journeys to Console the Spirits of those Lost in World War II


Over the years you and your wife, Michiko-san, traveled extensively in Japan and in the Pacific region to console the spirits of those lost in the war. We presume that was because you feel your father was accountable for miseries people suffered due to the war. As stated before, we acknowledge your sincerity. Yet, despite your sincerity, we think your war memorial visits have serious problems.

For example, in April 2015, shortly before you visited the island of Peleliu in the South Pacific nation of Palau, you issued a statement which included the following words.

This year marks the 70th anniversary of the end of World War II, which brought fierce fighting to various parts of the Pacific Ocean, resulting in the loss of countless lives. Our thoughts go out to all those who went to the battlefields to defend their countries, never to return home.

A year before the end of the war, fierce battles were conducted in this region, and on many islands Japanese soldiers died as the result of suicidal attacks. Peleliu Island that we are going to visit is one of them, and in the battle on this island some 10,000 Japanese soldiers were killed and the U.S. also lost approximately 1,700 troops. We believe that we must never forget that those beautiful islands in the Pacific Ocean have such a tragic history.

(Emphasis added. Incidentally, it is more accurate to say that the number of U.S. dead is closer to 2,200, not 1,700.)

As you explained, large numbers of Japanese soldiers lost their lives on Pacific islands. On the island of Guadalcanal, between August 1942 and February 1943, 20,860 of the 31,400 soldiers sent there perished. About 15,000 of this death toll were victims of starvation and tropical disease. From March 1943, 157,646 men were sent to East New Guinea. Only 10,724 survived. The mortality rate was 90 per cent; and, here too, many died due to starvation and tropical disease without engaging in battle.

In 1944, U.S. forces began a series of campaigns to capture Bougainville, Pohnapei, Truk, Guam, Saipan etc. On each island many Japanese soldiers as well as civilians were killed. On the island of Saipan, for example, more than 55,000 soldiers and civilians died: many of them committed suicide. The tragic and meaningless suicidal attacks like those carried out on the island of Peleliu were repeated in the battle of Iwo Jima Island between 19 February and 26 March 1945, resulting in more than 21,000 deaths (a mortality rate of 93 per cent). In Okinawa, about 100 thousand Japanese soldiers, as well as the same number of Okinawan civilians, perished between April and June 1945.

In the statement you made in April 2015, you described the dead soldiers with the following flowery words: “those who went to the battlefields to defend their countries, never to return home.” Many Japanese soldiers died in tropical jungles because of starvation and disease. Even those who managed to narrowly survive hunger and thirst were eventually forced to conduct suicidal attacks. Do you really think that those Japanese men died “to defend their country”? In your war memorial voyages, you have never addressed a fundamental question: Who was responsible for their deaths? Frankly speaking, those who “never returned” died wastefully for nothing. As the writer, Oda Makoto (1932–2007), used to say, their deaths were utter “nanshi” (deaths in agony). In other words the result of “miserable, meaningless plain slaughter.” Furthermore, they were literally abandoned by their leaders, of whom your father was the primary leader. You and many politicians often say that Japan’s prosperity after the war was built at the sacrifice of the victims of the war. We think such rhetoric is pure sophistry. Their “deaths in agony” were irrelevant to Japan’s post-war prosperity. Their deaths were for nothing and utterly meaningless. That is why their deaths were so pitiful.

To “never forget such a tragic history,” to remember those many “deaths in agony” and not to repeat the same mistake, we believe it is vital to ask why we made such a tragic history. We must ask who was responsible for such a tragic history? Yet in your speeches at the annual Memorial Ceremony for the War Dead on August 15 and at other similar memorials, reference to “the cause of and responsibility for the tragic history” has always been missing. Without referring to your father’s responsibility your memorial journeys have contributed to obscuring his guilt; and, therefore, ultimately our national responsibility. In other words, your memorial voyages are nothing but political performances to cover up Japanese responsibility.

Moreover, the aim of your memorial voyages has always been to console the spirits of Japanese victims, not sufferers of the atrocities committed by Japanese troops. Occasionally you have referred to “war victims” of the Allied soldiers or of the Asia-Pacific nations using a very abstract expression, but your eyes have always been focused on the Japanese war dead. For example, on your memorial journey to Saipan in June 2005, you and your wife bowed deeply as you offered prayers in front of the so-called “Banzai Cliff,” where many Japanese committed suicide, plunging into the sea. Immediately after this ceremony, you also visited the memorial of the Korean victims on the same island and paid your respects. Yet, your visit to the Korean memorial was initially not included in the schedule. According to a press report, the original schedule was quickly changed after a group of Korean residents on Saipan demanded an apology from you and your wife. Although you did not offer any apologies, your visit to the memorial soothed their fury.

It can be concluded that your memorial journeys have contributed to strengthening Japanese “war victim” sentiment, but were never intended to create a sense of moral responsibility among the Japanese for the pain and sorrow of foreign victims of Japanese atrocities. In other words, your war memorial performance has never inspired the Japanese people to rectify our lack of collective responsibility, and to cultivate thoughts on the basic nature of war through comprehensive understanding of the inter-relationship between victims and perpetrators. Thus, the Japanese continue to reinforce a resilient sense of the ideologically biased “national value,” that we were war victims, never perpetrators. It is therefore not surprising that most Japanese do not pay attention to the foreign victims of Japanese wartime brutality such as “forced laborers” and “military sex slaves.” Because of this “national value,” together with deep-rooted and widespread Japanese jingoism and xenophobia, even seventy-three years after the war, Japan is still unable to establish peaceful relationships with foreign nations, in particular Korea and China.

Indeed, we Japanese unconsciously feel obliged to hold and share this “sense of national value.” Your authority as “the symbol of the State and of the unity of the People” has a distinctive function not only to create such a national value but also to make the people feel obligated for sustaining it without realizing that they are in fact compelled to do so. We are not sure how clearly you are aware of this unique phenomenon, but your performance as the symbol of the nation has a strong political function in practice to justify, defend and preserve the national value and policy of Japan. As the emperor’s performance hardly gives the people an impression of “political control,” this function can be a useful tool for power holders or ruthless politicians who want to control the populace cunningly.

Article 3 of Chapter 1 of the constitution stipulates that “The Emperor shall perform only such acts in matters of state as are provided for in this Constitution and he shall not have powers related to government.
” This suggests that the emperor should have no political function. Yet, in actual fact, he has considerable influence over political and social ideas. We think you should be aware of this critical function of your position as emperor.

Political Factors in Your Constitutional Functions


Strictly speaking, your performance as the symbol of the nation must be limited to the seemingly depoliticized constitutional functions defined by Articles 3 to 7 of the constitution. Despite this lucid definition, various so-called “non-political activities” of the emperor, including “war memorial voyages,” which are in fact outside this definition, have been sanctioned and openly carried out since the promulgation of the current constitution in 1946. Because such ostensibly “non-political activities” were sanctioned even before you ascended the throne, you must have thought that you also should fully utilize such activities as your duty of the symbol of the nation. Among such activities conducted under “the symbolic authority” of the nation, you found that the most effective performances to gain the people’s trust were those of philanthropic (in your words) “activities to sit close to the people and to show my stance of sharing joys and sorrows with the people.” You must have learned the value of philanthropic performance from your ancestors, in particular “motherly affection” as demonstrated thorough benefactions provided by the preceding empresses.

Thus, together with Michiko-san, you have enthusiastically conducted what I call “the activities of parental-like affection” – war memorial journeys, meeting with families of the war dead, meeting with victims of various kinds of natural disasters, and visiting patients suffering from rare and serious illness. All such functions are unconstitutional in the strict sense.

You must be proud that you have strengthened and augmented the people’s trust in the emperor and the royal family through such benevolen activities. However, contrary to your thought, we think your “symbolic authority” has been playing the decisive role in implicitly controlling people’s ideas and will continue to do so into the future. We wonder if you know your “symbolic authority” plays an important political role in obscuring the cause of and responsibility for various current social and political problems, thus concealing them. In other words, your “symbolic authority” makes the people unable to critically analyze current social situations and to develop perspectives for reforming society.

In short, it makes people accept existing social conditions, and thereby conform to authority. This function is indeed a very astute and convenient tool for politicians, as the people are unaware that they are being manipulated. Furthermore, if one criticizes “the symbolic authority” of a “kindhearted and gentle” emperor, the individual is alienated by social pressure of conformity.

Let us explain how your “symbolic authority” works to deftly conceal social and political problems, and how “social pressure of conformity” also functions, with the following concrete example. Below is a press report from Tokyo Shimbun newspaper concerning your visit to Kawauchi village of Fukushima Prefecture in October 2012.

When the wind blew the water of the pressure hose that workers are using to clean off the radioactive particles on the roof, the water showered down onto the emperor and empress. But they did not really care at all. The emperor and empress kept eagerly asking questions such as “how high is the radiation dosage here?” and “Oh, then it is alright, isn’t it?”
At that time, people from fifty households were living in temporary housing there. The emperor and empress talked to each of them, setting their eye levels at the same level of each person and asking them questions like “How are you? Are you alright?” Most of these people who returned to the village are old people, while young breadwinners still remain in places to which they were evacuated. One of the villagers, Mr. Endo, told the reporter “Some of us were deeply touched with their visit and shed tears. After Their Imperial Majesties’ visit, we were rejuvenated with a thought that we should do whatever we can do by ourselves.” (Tokyo Shimbun, 5 December 2017.)

You and your wife visited Kawauchi, a place located in one of the regions most badly affected by radiation from the No.1 Fukushima Nuclear Power Plant destroyed by the earthquake and tsunami on March 11, 2011. Your visit to Kawauchi took place during the so-called “radiation decontamination” widely conducted in Fukushima Prefecture a year and a half after the accident. There you asked the radiation specialist questions concerning the level of radiation, and responded to his explanation by saying “Oh then it is alright, isn’t it?” When you talked to the villagers, you set your eye level at the same level as theirs, as if you had descended from heaven! The villagers were so moved by your kindhearted and caring words that they couldn’t stop shedding tears. Then they thought that, because they were truly honored by the tenderness of Their Imperial Majesties, they should not complain about their hardship and they should do as much as they can by themselves to improve their lives.

In this way your presence blurred the responsibilities of the Tokyo Electric Power Company (TEPCO) and of other nuclear power companies for causing the nuclear disaster. Similarly, the responsibility of the Japanese government, which had been vigorously promoting the nuclear power industry with propaganda like “nuclear power is absolutely clean and safe,” was obscured. Moreover, the difference between the victims of the accident – farmers, fishermen and ordinary workers – and those responsible for causing the accident – rich CEOs of TEPCO and the powerful politicians behind them – was obscured. Additionally, a strong sense of “self-responsibility” – “we should do as much as we can by ourselves” – arose in the mind of the victims, which would eventually contribute to creating what I call “the illusion of unity,” i.e., the idea that we should all work together to solve the problem without asking who was responsible.

Japanese media repeatedly published articles praising you and your wife even five years after your visit to Fukushima without examining the political impact of your visit upon the populace. Anyone who might dare to criticize your “compassionate and caring visits” to the suffering people is likely to face severe social pressure to desist. We would like to know how you feel about that? Do you still believe that the emperor system supports democracy in Japan?

The Fundamental Contradiction of Chapter 1 to the Preamble and Article 9 of the Constitution

With the above-mentioned examples, we have tried to show that Chapter 1 of the constitution and its effective utilization are fundamentally incompatible with the spirit of Japan’s “democratic constitution.” Let us now explain in more detail how and why Chapter 1 is incompatible with other parts of the constitution, in particular the Preamble and Article 9.

In the first paragraph of the Preamble, it is said, “We, the Japanese people ... resolved that never again shall we be visited with the horrors of war through the action of government, do proclaim that sovereign power resides with the people and do firmly establish this Constitution.”


It is clear that Article 9 is also based on our experience of war and the recognition of our responsibility for the war Japan conducted between 1931 and 1945. In other words, the idea of pacifism – renunciation of war and demilitarization of Japan – articulated in Article 9 is closely intertwined with the basic philosophy of the constitution spelled out in the Preamble. We strongly believe therefore that we should consider the Preamble and Article 9 as one set of declarations. In this regard, we believe, the second and third paragraphs of the Preamble are particularly important.

We, the Japanese people, desire peace for all time and are deeply conscious of the high ideals controlling human relationship, and we have determined to preserve our security and existence, trusting in the justice and faith of the peace-loving peoples of the world. We desire to occupy an honored place in an international society striving for the preservation of peace, and the banishment of tyranny and slavery, oppression and intolerance for all time from the earth. We recognize that all peoples of the world have the right to live in peace, free from fear and want.

We believe that no nation is responsible to itself alone, but that laws of political morality are universal; and that obedience to such laws is incumbent upon all nations who would sustain their own sovereignty and justify their sovereign relationship with other nations.

Japan was the nation that manipulated “tyranny and slavery, oppression and intolerance” under the militarism combined with the emperor system. In the Preamble we are therefore confirming our determination to not let our government conduct war again, clearly recognizing and deeply internalizing our responsibility for the indescribable war tragedies our nation created. Based on this determination, we are claiming that we would like to “occupy an honored place in an international society” by contributing to the world community establishing peaceful relationships between all peoples of the world. It also acknowledges that everyone has the right to live in peace.

In a way, the Preamble reconfirms not only the Japanese people’s pacifist determination, but also our strong desire to be actively involved in constructing peaceful human relationships, based on the idea that everyone has the right to live in peace. In other words, it claims that peace is a matter of human rights, in particular the right to live in peace; peace is a matter of global and universal justice; and peace is a matter of international cooperation. In this sense, although it is the Preamble of a national constitution, it is quite unique in that it offers a perspective on the establishment of a universal peace.

Therefore, it can be said that the Preamble, together with Article 9, contains the proposition of the illegality of any war in the world, and not just of Japanese war. As we have mentioned before, we believe this is the reason we should always treat the Preamble and Article 9 as one set of pronouncements. The Preamble, together with Article 9, is a comprehensive sketch map for a peaceful world.

Intriguingly, even though Chapter 1 (Articles 1 to 8) lies between the Preamble and Article 9, there is no explanation whatsoever of how the position of emperor, who was the Grand Marshall of the extremely brutal Imperial Forces until August 1945, had been reformed in accordance with “universal principle of mankind,” the principles of “the sovereignty of people,” or “universal laws of political morality,” which are all emphasized in the Preamble. In other words, the constitution provides no explanation how the seemingly “democratized” emperor’s position was to relate to “the sovereignty of people” and “pacifism.”

It is clear that the Preamble emphasizes “the sovereignty of people,” which is elaborated upon in Chapter 3 (Article 10 to 40), and “pacifism,” which is embodied in Chapter 2 (Article 9). It provides a basic philosophy of these two vital principles and expounds on them. Yet, the Preamble provides not a single word concerning the fundamental philosophical discussion in Chapter 1 “Emperor.” Don’t you think this is odd? Why does our constitution take such a strange form?

As mentioned earlier, all the principles emphasized in the Preamble concern universal principles of human behavior, which are beyond Japan’s national values and rules. On the contrary, until August 1945, the emperor system cruelly denied the sovereignty of the people, brutally violated many peoples’ right to live in peace, and violently destroyed international cooperation.

After the war, the U.S. occupation forces under the command of General Douglas MacArthur and the U.S. government decided to make your father Hirohito-san immune from the war crimes tribunal and to politically utilize him to suppress the rapidly growing Communist movement in Japan, thereby controlling the Japanese populace. For this aim, the emperor system was depoliticized and preserved, presenting your father as an innocent and peaceful person. Even though it is claimed in the Preamble “We, the Japanese people ... resolved that never again shall we be visited with the horrors of war through the action of government,” the resolution was made without pursuing your father’s responsibility for the war. In addition, the emperor system is a uniquely Japanese system rooted in Shinto thought, which is contradictory to “the universal principle of mankind.” Therefore, it was not possible to discuss the principle of the emperor system side by side with “the universal principle of mankind” in the Preamble.

We hope you can now understand why it is natural that Chapter 1 of the constitution and its actual utilization are fundamentally incompatible with the spirit of Japan’s “democratic constitution.”

Abdication is not enough. You should become an ordinary citizen


It is a general perception that the emperor system was “depoliticized” and “democratized” after the war, and that, as a result, it became “a constitutional and democratic monarchy.” Yet, no one in your family has ever admitted the war guilt and responsibility of Emperor Hirohito and apologized for it. The position of a “democratic emperor” is contradictory to basic human rights, freedoms and equality guaranteed by the constitution; and the emperor himself openly and constantly violates the constitution by conducting Shinto religious rites and other ostensibly “non-political” performances.

Because the long-surviving traditional emperor ideology is still widespread and deeply imbedded in Japanese society, all these “undemocratic” aspects of the emperor system do not appear “undemocratic” to the public eye. Many people accept them as natural. This is partly because of one of the functions of the emperor ideology, which is to deify you. Do you still call this state of Japan “democratic”?

We believe that a genuine democracy cannot take root in Japanese society as long as the emperor system exists. We do not believe that Japan’s current state will improve even after you abdicate in April 2019. On the contrary, the situation will probably get worse as the highly jingoistic Abe government is expected to fully exploit a series of the grand ceremonies of the enthronement of the next emperor planned in November 2019 for their own political aims, in particular enhancing the Prime Minister’s authority. Abe will make your son, the new emperor and officially open the Tokyo Olympics next year to promote Japan’s national prestige. We also believe that Abe will make your son review the troops of the Self Defense Forces, taking every opportunity to enhance nationalism and to make the Japanese people accept a rapidly increasing military budget.

We understand it is difficult to abolish the emperor system for the sake of democracy under Japan’s current social conditions. However, we are sure conditions will improve if you refuse to remain a Court noble, if you refuse to become Jyōkō (Ex-emperor: the literal meaning is “a noble person above the emperor”), and if you and your wife, Michiko-san, become ordinary citizens. Only if you admit your father’s war guilt and publicly apologize to war victims and the victimized nations, and express your joy to be an ordinary citizen endowed with basic human rights, can Japan become a place where people can live comfortably and peacefully.

Akihito-san, why don’t you cease to be a slave of the nation? Why not become an ordinary human being and share normal human emotions with us? Don’t you think it is important for you to become an ordinary human being and an ordinary citizen to establish genuine democracy in Japan?

Yours sincerely,
1 January 2019.


Yuki Tanaka (Representative of “August 6 Hiroshima Assembly for Peace”)


Kuno Naruaki, (Committee Member of “August 6 Hiroshima Assembly for Peace”)

https://apjjf.org/2018/09/Tanaka.html  

  拍手はせず、拍手一覧を見る

コメント
1. 中川隆[-10362] koaQ7Jey 2019年5月10日 21:58:15 : b5JdkWvGxs : dGhQLjRSQk5RSlE=[1743] 報告
私が学生の時だが、友人は、

[美智子妃殿下は皇太子が知的障害があるので、それに絶望して自殺未遂を二回した]

と言い張っていたよ。


[皇太子(今上天皇)は知的障害なのは公然の秘密]と言っていたな。

理由は[近親婚]を繰り返したから。

____


匿名 より: 2019年5月8日 4:47 PM


ガールズちゃんねる からの引用

35624. 匿名 2019/05/07(火) 17:51:11

知り合いがかなり中の仕事していたんだけど

上皇はまるで会話が成り立たないので
美智子さん頼みだったみたい

それで窓口が全部美智子になり
牛耳られたし女帝と化した
https://rondan.net/21900


▲△▽▼


皇太子さまは、学校での授業についていくのに大きな努力をされていたので、お友達との交友を深める時間や余裕がなかったという記事を目にしたことがあります。

学業にかなりの努力がいったことにより、社会的コミュニケーションが極めて偏狭な殻に閉じこもった状態のまま、周囲がなんでも手配してくれる環境におられたことで、奥さんのご実家文化や気性とぴったり合って、固まってしまったのかもしれません。今、医師も誰も寄せ付けない状況で、ご行楽に励むのが嬉しいのであれば、国民にとっては「手立てなし」を、クールにみるしかないと思います。
http://detail.chiebukuro.yahoo.co.jp/qa/question_detail/q1493213639

▲△▽▼


秋篠宮 (文仁) 殿下が、天皇実子でないという噂は、関係各位に根強く伝承されている。

遡ること四十数年、昭和天皇の后や、后の取り巻き女官たちから陰湿なイジメを受けた美智子妃殿下 (当時) は、精神に深いダメージを受け、那須の御用邸で一人寂しい静養生活を送っていた。


生まれついての貴種である前の皇后にとって、平民出身の美智子妃殿下の一挙一動作がしゃくの種。 子供 (浩宮) の育て方に始まって、手袋の持ち方一つにもアヤをつけたのである。

悩み多き貴婦人の警護を担当していたのが、若き偉丈夫の皇宮警察官。 深い同情が恋情に変わり、いつしか二人は恋に落ちたというのが、まことしやかな警察物語である。

そして、皇太子 (当時) と没交渉の筈の妃殿下に、懐妊のニュースが流れることになる。 

道ならぬ恋の噂は、宮内庁首脳にも届いている。 だからと言って、出産を止める手だてなどあろう筈もない。 そこで代々の宮内庁長官に、一つの言葉が引き継がれることになった。 

「皇位継承者は浩宮の血脈から ・・・」 と、である。
http://www.rondan.co.jp/html/mail/0602/060208-3.html


2018.08.18
美智子皇后の正体|F氏の手紙・入内、出産後の信じられない女帝の奔放
http://akimasa-fushimi.sakura.ne.jp/wp/2016/10/22/2016102220161022120000/
コメント欄に、国民が緊急に知っておくべき重要な情報提供が有りましたので記事としました。一部は私も耳にしていた情報ですが、多くの謎の鍵を説く決定的証言が有りました。

・・・・以下転載です・・・・・

コメント欄

ミテ子さんのカッコウ(鳥)疑惑はかなり前から一部で噂になっていましたが、もっと凄いのがありまして盗宮出産後も皇太子を騙して男性と密会していた。(たぶん婚活パーティーの仲間)それが昭和帝の怒りをかい死ぬようなリンチを受けた。

表面上は流産だが実は…喜久子妃の言葉が苛めの一つとして伝わっていますが、皇太子以外ミテ子にされた仕打ちは知っていた。

ミテ子はヒステリーで発狂して手の施しようがなく別荘に篭って落ち着くのを待った。

真相は…若くして二度と子を産めなくされたこと。

昭和帝のご長女様が若くしてガンで亡くなった直後にミテ子は一家でリゾートに旅行し、あろうことか長女を亡くしてふさぎ込む香淳皇后に皇室のクレームをつけています。

盗宮を生んだミテ子さんは調子に乗りすぎて香淳皇后をないがしろにする態度がひどく目に余るようになり、昭和帝はリンチを命じたのだろうと伝わっています。

その後ミテ子さんは甲状腺の病気を発症してどんどん痩せて…顰蹙を買いながら昭和帝が亡くなるのを待って自分らの代になり…今に至るところでしょう。

旧宮家関係もミテ子さんのカッコウや別腹説やリンチは知っているでしょうが内々でしか話さない。

ミテ子は面倒なキャラクターだから。闘争か何だか知りませんが、清浄な中に土足で入って行って何もされないのがどうかしています。皇室を舐めてかかったミテ子さんと取り巻きが甘かったのでしょう。排除されても仕方がない事です。

≪私の返事≫

貴重な情報有難うございました。驚くべきことがあったんですね。

美智子が、徳仁ばかり可愛がって、文仁親王や、清子様に冷たい意味がよくわかりましたよ。自分の産んだ子が徳仁だけだから、愛子を女帝にと固執するのがよくわかりまし

た。たとえ東宮は自分の腹を痛めた子でも、東宮ほど両親にも、兄弟にも、祖父母にも、母方の祖父母や叔父叔母にも似ていないのが昔から不思議でした。

ただ、読者様から情報提供のあった、朝日新聞の皇太子妃正田家担当で、入内後も浩

宮担当をした。佐伯晋が浩宮にそっくりですね。

佐伯は、婚約が決まったころ、ある夜、正田美智子を連れ出して、朝帰りしたそうです。その時の美智子の言い訳は「昨晩のことはよく覚えていない」だそうです。許嫁のいる娘を、新聞記者とデートに出す、母親の富美子も富美子だと思いますが、あの「大陸夫人」ならやりかねませんね。

≪FXさんのコメント≫

その噂、私も聞いたことがあります。

美智子夫人の産んだ子供は、ナル殿下お一人、

実は文仁親王は、某女優(加◯さくら)の子、正田冨美さんは宮中に伺う時、お土産をナル殿下の分しか用意しなかったという・・・、都市伝説のようなものかと、その時は、笑って聞いていましたが・・・(怖っ)。


≪私のコメント≫

私が、一部知っていたのは「美智子さんが、流産し、その時誰かから嫌みを言われたので、狂乱状態になり、拘禁服を着せられて、葉山の御用邸にいかれ、2,3か月療養されたとのこと。

何故流産ぐらいで発狂し、拘禁服を着させられたかが疑問でしたが、F氏の証言で腑に落ちました。侍従らに折檻されて、「石女(うまずめ)」にされたんですね。びっくりしましたが、表面に出ないだけで、皇室内の折檻というのは、昔からあったのではないでしょうか?

江戸時代、武家の家では妻が浮気すると、間男を捕まえ、二人を裸にして、女を上に乗せ、一太刀で真っ二つにしたそうです。

「姦婦姦夫の重ね斬り」と言います。普通の武家の家でそうですからね。

2800年続く、世界最古の王家で、しかも世界最高権威をもつ日本の天皇家に、史上初めて民間から入内した嫁が、人の良い皇太子を騙して、東宮出産後も間男と「昼下がりの情事」を楽しむなんて、戦前は大日本帝国の大元帥のヒロヒトとして、世界から恐れられた、気性の激しい昭和天皇を激怒させたのです。

「殺されなかっただけ感謝しろ」の話ですよ。

ロミオとジュリエットの様に、皇太子が熟睡した深夜、東宮御所の外の森で、逢引するぐらいなら未だ可愛げがありますが。白昼堂々ですからね。婚約交渉の時、母親の富美子が、昭和天皇に散々の悪態をつき、記者のカメラが向くと決まって不機嫌な表情をする。母親のこうした「日本人離れした」態度を見て、美智子も横着になったんでしょう。

ある皇室ブロガーさんの豊富な写真を見ると、ナルへの溢れんばかりの愛を隠さない美智子さんと、無視された無念さをかみ殺す文仁親王と複雑な表情の清子内親王の対照的な姿。

★お土産をなるの分しか用意しなかった用意しなかった正田富美、用意がいいですね(笑)ある意味、托卵を積極的に仕組んだのはこの母親です。朝日新聞の佐伯晋との子であることも知っていたでしょう。娘が折檻されることも計算のうちだったかもしれません。

正田富美(旧姓副島、上海生まれの佐賀人;本籍多久市)のこの天皇家に対するあくなき敵意、婚約交渉中の昭和天皇に対する発言、天皇家を「あちらよばわり」「婚約はストラングル(闘争)です」、婚約後の会見で不機嫌そうに「最良の結婚と最適な結婚は違うんですよ」等々、

少なくとも武家の家柄(副島氏は多久藩2万石の下級武士)では口を裂かれても言えない言動です。どうさかさまから見ても朝鮮人です。しかも夫の正田英三郎は出自は部落民です。

石高2万石と言えば、旧日本陸軍の研究では、1万石で兵士250人、2万石だから、武士階級は500人いるかいないかの超小藩です。特に本藩の佐賀藩は、支藩に対する搾取がきつく、特に多久は、鍋島家の元主家竜造寺家(家老鍋島直茂は主人の竜造

寺家を乗っ取った)の藩ですから、搾取はより一層きつかったらしいです。

ですから、多久の下級武士は相当生活が苦しかったはずです。維新後、副島家からは、ブラジル移民も出ましたが、普通の武士階級では海外移民などいきませんよ。平民以下の人が多かったのです。

加えて戦中上海生まれとする自称日本人には在日朝鮮人がいます。

元総理の鳩山由紀夫の妻、鳩山幸が両親とも在日朝鮮人でした。なんせ、戦前は各国の租界が有り、列強の謀略戦が繰り広げられ「魔都」と呼ばれた上海ですから、日本人と

言っても疑ってかかるのが正解です。

昭和天皇は嫁が産んだ男子が、長男の子ではない、浮気相手の男の子だという事を直観的に感ずいていたのでしょう。

カッコウの雛鳥には「徳仁」の「徳」という、最も不吉な文字を付けました。

私はこれは昭和天皇が行った一種の呪詛だと思います。徳仁の即位を絶対に阻止するつもりだったのでしょう。

ご自分の死後、皇太子妃の美智子が【皇室を破壊すること】を読んでいたと思います。カッコウの雄鳥の朝日新聞記者の佐伯晋は、そのご、旧宮家、家族周辺から噂が広まり、上司の追及を受け、「美智子との関係をげろったそうです」

とっくに朝日は退職してますが、顔を見ると東宮と瓜二つです。

東宮は両親に似ていない、弟、妹とも似ていない、祖父母、従姉とも似ていない。正田家の祖父母とも似ていない。叔父叔母とも似ていない。従姉とも似ていない。

似ているのが佐伯だけだという皮肉。

英国、初め世界の人気者だった故ダイアナ妃は夫のチャールズがカミラ夫人との浮気を知ると、騎兵で馬術のインストラクターであったジェームズ・ヒューイットと5年間不倫しました。

英国王室の法律では、皇太子の妃を寝取った男は、死刑だそうです。未だにヒューイットは刑死していませんが、これは、チャールズも離婚後、人妻カミラと再婚した負い目もあるでしょう。

DNA鑑定やって、佐伯との「親子関係」が確認されれば、東宮は皇位継承権を失うし、前代未聞とは言え、佐伯はイギリス並みに死刑相当だと思います。そして、ここでまた朝日新聞だ。50年以上前とは言え、社員が犯してはいけない罪を犯した。

戦前は「大逆罪」というのが有りましたら、「慰安婦捏造」に続いてこれですからね〜雇用者責任と慰謝料として10兆円程度は皇室に払わせて、倒産させるのがベストだと思います。

≪甲状腺障害が怪我の功名となった女帝≫

甲状腺を患ってから、痩せとやつれが目立つようになりました。

しかし、「お花畑の人」特に私のような、皇室情報が入らない、地方居住者にとっては、それが、反射的に「美智子妃」への同情と根拠のない共感に変わったのです。

何故かというと、入内後数年は、美智子妃と懇意な皇室ジャーナリスト達がフレームアップ(捏造)した【美智子妃いじめ伝説】がマスメディアや商業雑誌の成長とともに、嘘が事実となって国民の共通認識となって下地となっていたからです。

事実は、皇室の伝統を無視して、どんどん露骨に破壊してゆく美智子さんに、周囲の皇族たちが呆れ、勝気な美智子さんにてこずり、最終的に無視するようになったのだと思います。「無視」を「いじめ」と取らえて【美智子さまいじめの妄想】を事実を知らない一般国民の常識にしてしまったんですよ。その時悪役にされるのは、決まって、入内に反対した学習院常磐会と古手の女官たち。

聖心女子大では、大きな顔と態度をしていた自称優等生が、お茶の水女子大に編入したら、成績不振、大きな態度取らせてくれない。そのうち女学生たちから「何あの子」と言われて無視されるようになる。それを「苛めだ!」と叫んで、フィクション小説を書き始めるようなものです。

嗜好が朝鮮人に似ていますね。上司から、ミスを指摘され注意されたら、「差別ニダ!」と叫ぶ。実際はこんな程度のものだと思います。

当時高校生の私も騙されて「美智子さま、また皇室内で苛められているんだ、可愛そうにな〜」と見事に騙されました。

★すべては、今の様にネットのない、TV、女性雑誌全盛時代の影響力です。

当時の我々はマスゴミに見事に洗脳されていたんですよね。それでも私の学生時代の下宿、大田区久が原の旧家の奥さんたちは、美智子さんの本性を知っていまし

たよ。特に東京23区内のお屋敷町の住人は、家族から、また、親戚から、皇居や東宮御所に女官を出している旧家が多く。その人たちは【美智子さまの苦労と栄光の物語】は、鼻から相手にしていませんでした。旧皇族、華族の人達も一緒

だと思います。女帝の耳に届かないようにこっそり悪口を言っていると思います。

★1959年の入内以降、美智子皇后で一番稼がしてもらったのは、女性誌です。

良く知りませんが「女性自身」とか「女性セブン」とか。当時の「開かれた皇室」の風潮の中で、女性誌の被写体になるビジュアルを持っていたのが美智子さ

んだけでした。私は、常陸宮華子さんの方が、本当の意味で上品でお美しいと思いますが、華子様は、オファーが来ても受けなかったでしょう。

そして、皇后になると、あの甲状腺でやつれたしわくちゃの顔が【民間初の皇太子妃で苦労された方】という事実と異なるイメージを女性にアピールして、雑誌を購読させるのです。

ところが、この2年、状況が全く逆転してしまいました。

秋篠宮家の2内親王、眞子様と佳子様が成人され、特に一瞬にして佳子様が国民的アイドル皇族になり、女性誌も佳子様の公務やキャンパスライフを競って取り上げるようになりました。

だって、佳子様を取り上げたら売り上げが伸びるんですから。その代り、女帝の露出が減りました。「アテクシこそが元祖女性誌のアイドルなのよ」80超えた老婆が20歳そこそこの孫娘に嫉妬全開です。

学園祭参加禁止、園遊会も禁止、これって立派な【人権侵害】じゃないですか?

もしかしたら女帝は佳子さま○○も企んでいるかもしれない。心配です。
http://akimasa-fushimi.sakura.ne.jp/wp/2016/10/22/2016102220161022120000/


[18初期非表示理由]:担当:混乱したコメント多数により全部処理

2. 2019年5月11日 11:48:59 : Ygkzw26rj6 : NExxd3h1TGlpUEU=[68] 報告
大東亜戦争の原因は日本にあるのではない。

田中利幸は歴史を見ていない、一部分のみによる天皇批判である。

大きく全体を見れば、欧米白人がほぼ全世界を植民地(領土)にしてそこの資

源を独占的に搾取していた事実がある。 アフリカ、中東、インド アジア

ほぼ全域だ。 アジアの独立国は日本だけだった、その日本と世界中を領土

として植民地支配していた欧米白人の利害対立が戦争の原因だ。

幕末にまでさかのぼることになる話だ。

300万人の尊い犠牲をだ。だしょたが、アジア諸国の独立に貢献したではない

か。

インドネシア大学の研究ではオランダの植民地政策と日本の軍政は全くちが

ったものであったという、オランダはごく一部の現地エリ−トを養成しかれら

に植民地経営を手伝わせていた、ほかの現地人は文盲で情報がはいらなかっ

た。

日本軍は違う、なるほど占領はしたが、現地人に共通言語を定めるなどして

文盲率を低下させ、民族意識を植え付け、そのことでインドネシアの独立

気運が爆発したと結論付けしている。日本軍が独立に貢献したという

ことだ、 欧米の研究者の間でも日本軍政はインドネシア独立に貢献した

と結論付けしている。アジア諸国もどうようだ。


欧米白人の有諸人種差別が戦争の原因ともいえる、田中利幸君はオーストラリ

アの大学にいたというが、オ−ストラリアで白人がどのようなことをしたか

知ってるのか。 休日のリクリエ−ション、お遊びとして、現地のアボロ人

を撃ち殺していたんだ、今日はアボロ人何匹射殺してやった。

有色人種など動物扱い、猿みたいなもpんだったんだかれらは。


天皇陛下は戦没者の慰霊に各地、海外までまわられたではないか。

戦争責任は欧米白人にも大いにあるんだよ。


GHQが7日間で作成した 日本国憲法は国際法違反憲法、違法憲法なんだ

軍備を放棄させられた日本には必要な面もあったが、将来的には違法

憲法は破棄、廃棄するのが本筋だよ。


ベトナムなホ−チミン大統領えらいよ、独立戦争で200万人のも犠牲

をだしたが、独立ほど尊いものはないといったんだ、 ホ−チミンは戦争

責任者か? 田中の論理では戦争責任者になるな 白人が正義の西部劇

のみすぎじゃないのか田中利幸。

3. 2019年5月11日 12:13:39 : CzYJx39lTc : WmRkYlpQOHpRUk0=[203] 報告

『何故、英文で投稿したのか?』

投稿者に『理由を聞きたい』

このコメント欄に投稿を希望する。

4. 2019年5月11日 12:22:56 : Ygkzw26rj6 : NExxd3h1TGlpUEU=[69] 報告
ネトサヨが否定したがる事例。

元GHQ総司令官 マッカ−サ−が後に米国議会で言ったではないか

あの(大東亜戦争)戦争は日本の自衛戦争だったと、資源をもたない国が

石油、鉄 その他の供給を止められて踏みきったのは自衛のためであると。


でネトサヨから ここから これにたいして否定的な猛反撃のキチガイ投稿が

相次ぎます。お楽しみに 50くらい行くかな?

5. 2019年5月11日 13:00:16 : Ygkzw26rj6 : NExxd3h1TGlpUEU=[70] 報告
英文日本翻訳して 世界中に日本悪い悪い 自虐史観を世界に広めよう

とするのは ゴミ クズ うんこだぞ、英語に翻訳できても。やってる

ことは ゴミ クズ うんこ 日本を貶めようとする行為です。


共産党中国で習近平に郵送批判行うなら反逆罪で、強制収容所おくり、公開銃

殺処刑の事案です。

日本はいいね、なんでも言えるから。

6. 2019年5月12日 01:05:04 : 2FOSukKJfI : Nkw4c2tKeW9zdVU=[200] 報告
田中利幸と言っても私にはピンと来なかったが、すぐに何者かわかって批判できるネトウヨメンツが揃っているとは恐れ入る。
さすが、阿修羅である。w
7. 2019年5月12日 15:29:19 : Ygkzw26rj6 : NExxd3h1TGlpUEU=[72] 報告
前書きの英文に Remembering Okuzaki’s unwavering effort to pursue the war responsibility of Emperor Hirohito and the Japanese government

田中利幸が高く評価する 奥崎謙三氏 反体制派、かなりユニ−クな、型破

りな人物だと思います かれは日本軍兵としてニュ−ギアで大変苦労された

かたではあります。 かつて、かなり昔「ゆき ゆきて神軍」というかなり

ユニ−クで衝撃的映画に出演されています、戦争の悲惨さ狂気を伝える面は

ありますが、 奥崎謙三氏について理解できる ゆきゆきて神軍 YOU

 TUBEを貼り付けますので、興味のある方は見てください。


https://www.youtube.com/watch?v=Jf6hqGnksvg


退位する明仁天皇への公開書簡

- 日本に本当の民主主義を創るために –

  いまから50年前の1969年1月2日の皇居一般参賀では、ニューギニア戦線での生き残り兵、奥崎謙三が当時の天皇裕仁に向けてパチンコ玉を発射しました。奥崎がこのような奇抜な事件を起こしたのは、この事件を起こすことで逮捕され、裁判所で裕仁の戦争責任を追及する機会をえるためでした。奥崎は裁判で憲法1章「天皇」が違憲であるという持論を展開しましたが、 地方・高等・最高裁判所の全ての判事たちによって完全に無視されました。私たちが知る限り、天皇制に対する法的挑戦、しかも極めて説得力のある挑戦は、奥崎のケース以外には皆無です。奥崎の暴力行為を私たちは決して容認しませんが、50年前の彼の徹底した天皇裕仁ならびに日本国家の戦争責任追求と天皇制に対する稀なる法的挑戦をここに想起しながら、明仁天皇に対して公開書簡を送ります。

▲上へ      ★阿修羅♪ > 政治・選挙・NHK260掲示板 次へ  前へ


  拍手はせず、拍手一覧を見る

フォローアップ:


★登録無しでコメント可能。今すぐ反映 通常 |動画・ツイッター等 |htmltag可(熟練者向)|(各説明

←ペンネーム新規登録ならチェック)
↓ペンネーム(なしでも可能。あったほうが良い)

↓パスワード(ペンネームに必須)

(ペンネームとパスワードは初回使用で記録、次回以降にチェック。パスワードはメモすべし。)
↓画像認証
( 上画像文字を入力)
ルール確認&失敗対策
画像の URL (任意):
最新投稿・コメント全文リスト  コメント投稿はメルマガで即時配信  スレ建て依頼スレ

▲上へ      ★阿修羅♪ > 政治・選挙・NHK260掲示板 次へ  前へ

★阿修羅♪ http://www.asyura2.com/ since 1995
スパムメールの中から見つけ出すためにメールのタイトルには必ず「阿修羅さんへ」と記述してください。
すべてのページの引用、転載、リンクを許可します。確認メールは不要です。引用元リンクを表示してください。
 
▲上へ       
★阿修羅♪  
政治・選挙・NHK260掲示板  
次へ