Famous Places In Japan Wikipedia – Monumts (記念物, kinbutsu) is a collective term used by the Japanese Government Law for the Protection of Cultural Property to represent Japan’s cultural assets.
As historical sites such as shell mounds, ancient tombs, palace grounds, castle or fort sites, historic residential houses and other sites of high historical or scientific value; Gardens, bridges, valleys, mountains and other places of scientific beauty. and natural features such as animals, plants and geological or mineral formations of high scientific value.
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The government (as opposed to registries) designates “important” items of this kind as cultural property (文化財 bunkazai) and classifies them into one of three categories:
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As of February 2019, there are 3,154 nationally designated historical monuments: 1,823 historic sites (including 62 Special Historic Sites), 415 places of scientific beauty (including 36 special places of scientific beauty), and 1,030 natural works of special scientific beauty (3,600). 75 special natural works).
Because a property can be included in more than one of these classes, the total number of properties is less than the sum of the designations: for example, Hamarikyu Gardens is both a Special Historic Site and a Scic Special Beauty Site.
As of May 1, 2013, 2961 historical places, 266 places of scientific beauty, and 2985 natural works have been designated at the province level, and 12840 historical places, 845 beautiful scientific places, and 11020 natural works have been designated at the municipal level. .
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Changes to the existing status of a site or activities that affect its preservation require the permission of the Commissioner of Culture. Financial support for purchase and maintenance of designated land and site use is available through local governments.
Toki is a special natural monument designated under Criterion 1.2: “Animals that are not unique to Japan, but should be preserved as recognized Japanese animals and their habitats.”
The Organization of Cultural Affairs determines the buildings based on a number of criteria. A historical monument can be determined based on various criteria.
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A separate system of “registration” (as opposed to “designation” above) was created for modern buildings threatened by urban sprawl or other factors. Monuments from the Meiji period onwards that require maintenance can be registered as Registered Monuments (电影記念物).
Members of this class of cultural property receive more limited assistance and support, mostly based on government announcements and guidance. As of April 2012, 61 monomets have been registered under this system. 139.7433 coordinates: 35°41′39″ N 139°44′36″ E / 35.6942° N 139.7433°E / 35.6942; 139.7433
Yasukuni Shrine (靖国神社 or 靖國神社, Yasukuni Jinja, lit. Peaceful Country Shrine) is a Shinto shrine in Chiyoda, Tokyo. It was established by Emperor Meiji in June 1869 and commemorates those who died in the service of Japan, from the Bushin War of 1868-1869, to the two Sino-Japanese Wars of 1894-1895 and 1937-1945, respectively, and the first Indochina. War. From 1946-1954, including war criminals.
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The shrine’s purpose has expanded over the years to include those who died in Japan’s wars, from the mature Meiji and Taisho periods, and the early part of the Showa period.
Among them, 1,068 war criminals have been convicted, 14 of whom are Class A (convicted of participation in the planning, preparation, initiation or war). This caused many controversies around the shrine. Another memorial in the Hond building (main hall) commemorates all those who died in the name of Japan, including Koreans and Taiwanese who served Japan at the time. Additionally, the Chinrisha Building (“Soul Calming Shrine”) is a shrine built to honor the souls of all those who died in World War II, regardless of their nationality. This dog is located directly south of Yasukuni Dog.
Japanese soldiers fought on behalf of the Showa Emperor in World War II, who visited the shrine eight times between the end of the war and 1975.
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However, due to dissatisfaction with the graves of senior war convicts, he stopped visiting the shrine.
Various Shinto festivals are associated with this temple, especially in the spring and autumn seasons, when portable mikoshi shrines are held around Japan’s ancestral gods. A striking image of the shrine is the Imperial Japanese chrysanthemum hanging on the curtains of the gate leading into the shrine. The current 13th high priest at the shrine is Tatbumi Yamaguchi, who was appointed on November 1, 2018 after Kunio Kobori.
The location of Yasukuni Shrine, originally called Tokyo Shokensha (東京招魂社, “Shrine for Summoning Spirits”), was chosen by order of Emperor Meiji.
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The shrine was established in 1869, after the Boshin War, to honor the souls of those who died for the emperor. It originally served as the “head” of a network of similar shrines across Japan, originally established for the spirits of various feudal guardians and regular locals who died in the service of the emperor. After the Satsuma Rebellion of 1877, the emperor wrote 6,959 war letters in the Tokyo Shokensha.
In 1879, the shrine was named Yasukuni Jinja. The name Yasukuni, derived from the phrase 「吾以靖國也 in the Classical Chinese text Zuo Zhuan (6th Scroll, 23rd year of Duke Shi), literally means “pacify the nation” and was chosen by Emperor Meiji. has been
The name is officially spelled 靖國神社, with Kyūjitai character forms commonly used before the Pacific War.
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The war dead shrine at Yasukuni was placed under military control in 1887. As the Japanese Empire expanded, Okinawans, Ainu, and Koreans were confined to Yasukuni alongside ethnic Japanese. The Meiji Emperor refused to allow Taiwanese shrines due to the organized resistance that arose after the Treaty of Shimonoseki, but the Taiwanese were later admitted due to the need for an explanation during World War II.
In 1932, two Catholic students from Sophia University (Joichi Daigaku) refused to visit Yasukeni Temple because it was against their religious beliefs.
In 1936, the Society for the Propaganda of the Faith (Propaganda Fide) issued the directive Pluries Instanterque from the Roman Curia.
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This response by the Catholic Church helped the Jesuit university to avoid a fatal crisis, but it meant that they bowed to the military power and control of the imperial system.
From the 1930s, the military government sought centralized state control over commemoration of the war dead, giving Yasukuni a more central role. Yasukuni shrines were initially advertised in the official government gazette to treat the ghosts as national heroes, but this practice was suppressed in April 1944, and the identities of the ghosts were subsequently hidden from the public.
The shrine played an important role in wartime military and civilian morale as a symbol of devotion to the emperor.
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Yasukuni Shrine is important and noble for those who died for their country. In the final days of the war, it was common for soldiers on kamikaze missions to say that they would “meet again at Yasukuni” after their deaths.
After World War II, the US-led occupation authorities (known as GHQ for General Headquarters) issued the Shinto Directive, which mandated the separation of church and state and forced Yasukuni Shrine to become a secular state institution or institution. become religious The Japanese government has privately funded and operated Yasukuni Shrine since 1946, when it elected to become an individual religious community belonging to the Shinto Shrine Association.
GHQ planned to burn the Yasukuni Shrine and build a dog platform in its place.
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However, Father Bruno Bitter of the Roman Curia and Father Patrick Byrne of Maryknoll insisted to GHQ that honoring their war dead was the right and duty of citizens everywhere, and GHQ decided that Yasukuni Shrine would not be destroyed.
Shrine officials and the Ministry of Health and Welfare established a system in 1956 for the government to share information about deceased veterans with the shrine. Most of the Japanese war dead not previously at Yasukuni were recorded as such by April 1959.
War criminals prosecuted by the International Military Tribunal for the Far East were initially excluded from the shrine after the war.
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After the signing of the San Francisco Treaty in 1951, government officials began investigating their own shrines in 1954, when some local shrines began accepting war criminals from their area, along with providing for the survivors of veterans.
No convicted war criminals were imprisoned at Yasukuni until the parole of the last imprisoned war criminals in 1958. The Ministry of Health and Welfare began sending information on Class B and Class C war criminals (those involved in planning, preparation, initiation, or war) at Yasukuni Shrine in 1959, and these individuals were gradually released between 1959 and 1967. They were often imprisoned without the permission of surviving family members.
Information on a fourth class A class war criminal, which included wartime prime ministers and senior generals, was sent to the shrine in 1966.
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