His Imperial Majesty, Emperor Eijirō, delivered an address to the nation Thursday evening at the conclusion of festivities on Tenchō Setsu, a celebration of his birthday. During the address, which was made prior to him taking questions from the public, he thanked the public for their well wishes and struck notes of the traditional message of unity, but also touched on the war in Kalasin and efforts to reduce tensions between the country and Rokkenjima. He also spoke about domestic policy being undertaken by the government, including measures to provide affordable housing to those who were struggling to own a home of their own as well as new expansions to the Shinkansen High Speed Rail network. With that being said, here are five takeaways from his address and interview:

1. The Emperor plans to issue an ordinance Regarding the name of the country
Following the Banwa Restoration, which saw the government take a more nationalistic stance, many suspected that it would formally drop the name "Daito", a Toshikawan name used in parlance, in favor of any number of native names. These range from the short, such as Mizuho and Yakuni to the more historically significant—and long—Akitsukuni and Toyoashihara no mizuho no kuni. However, the most commonly proposed name, "Fusan", has long been the official English name for the country, and thus is came as no surprise that, during the interview following his address, Eijirō confirmed that he would be issuing an ordinance requiring the renaming of the country. This ordinance, set to go into effect on the 11th of February—National Foundation Day—will be debated by the Diet when its next session begins later this month. Insiders within the government have noted that it will likely be passed into law.

2. Elections will be held in Kalasin next month
During his address, the Emperor noted that, as the fighting in Kalasin dies down, the Allied Provisional Authority led by General Hayao Okuda will prepare to relinquish authority in the region to elected civilian authorities under a Transitional Government. The new Kalasinese Transitional Government will formally be under the Union State, as it will be acting under the 2018 Constitution of the Republic of Kalasin, however he stressed that the Provisional Authority has, with the cooperation of the Kalasinese people and the Union Government led by President Kaikaew out of Ranong, begun the process of drafting a new constitution for the recently reincorporated region. His Imperial Majesty further noted that regions within the Republic of Kalasin will be permitted to hold plebiscites to determine their fate within the Union, to be supervised by Coalition forces throughout the process, while the government in Ranong is reportedly considering sweeping reforms within its power structure in order to prevent another war.

Per both the Emperor and messaging from the Kaikaew administration, the Union government is reportedly preparing to authorize coalition forces to remain in the region through 2027 as peacekeepers, eager to not repeat the mistakes made by the previous administration following the end of the Second Kalasinese War in 2017. However, while some have celebrated this decision, a few others, although only a minority at this point, have urged for Daito to withdraw from Kalasin once more, tired of the cycle wherein Daitojin forces have been repeatedly deployed to Kalasin since the 1960s. Nonetheless, War Minister Esashi has stated that, as it stands, Daitojin troops will likely remain in the country until then, barring a change in the current arrangements.

3. A proposed trip to NASDA's space station remains on the cards
Perhaps one of the more surprising details from the program was that a proposed mission to Zenshoen by TransOrbital remains on the table. This mission, which differs from their usual fare of flights contracted to NASDA, would see a crew of six, including none other than His Imperial Majesty himself, visit the station for some time. While the mission is controversial among some, who see it as little more than a publicity stunt by the corporation or as an accident waiting to happen, there are many within the nation's scientific community who see it as a major coup for them in their fight for a larger budget each year. In their eyes, if they can show that even the Emperor, a figure whose security is seen as paramount, were to visit the station—and perhaps beyond—then their case for further funding would fall on fewer deaf ears. There is no confirmation as to whether the visit to the station, which could last as long as a month in total, could also see the "delegation" visit the newly-operational Deep Space Platform and perhaps even an excursion to the lunar surface, but in those cases, it is far more likely to not be the case.

4. The Emperor will endorse new infrastructure projects in Daito
On a far less surprising note, Eijirō stated that he was prepared to personally endorse a number of new infrastructure projects across the nation, including the expansion of the Shinkansen rail network and an expansion in coverage of fibre-optic internet access throughout much of the country. Such construction projects would add a great number of jobs to the economy while helping to strengthen it going into the next fiscal year.

5. International outreach will be a major goal of the government in 2024
Finally, His Imperial Majesty noted that one of the main goals of the government going into 2024 will be a greatly expanded program of international outreach, seeking to forge new ties and to strengthen those that already exist. While Daito recently helped to found the ADSN, the Emperor noted that it was the belief of the government that ties to the developing world, which includes countries such as Lijiang and Asadal, as well as many others across Mundus, were worth exploring new ties with, while of course he reaffirmed his commitment towards detente with the Rokkenjiman government. As already mentioned, he also stated that the government should also seek to further bolster already existing ties with a number of countries, including Achkaerin, the Union of the Matildas, and the Peninsular nations. What form this new open foreign policy will truly take remains to be seen, as it will be shaped by the Imperial Diet when it begins its next session later this month.

"Another Trip Around the Sun"

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11 January, 2024
09:26 PM
Imperial Palace, Shinkyō

   "Ladies, Gentlemen, a moment of your time." Someone said from one of the many tables in the banquet hall, someone familiar to Eijirō and a few others, but not to all. "By the kami, here he goes again." he the man, about twelve years his senior, stood up, ochoko in hand, before turning to him. "It has now been nearly a decade since I first met His Imperial Majesty, then just lowly Sub-Lieutenant Yamato, when he was first assigned to VF-13 after leaving the RAG. I had the distinct pleasure of watching him grow not only as one of the finest officers and pilots I've known, but also as a man." The man, his former skipper, Gaku Horie, continued. He was always known for his rather elaborate toasts, almost as much as he was known for his rants about the J/G-9 and later J/G-28. A jaguar driver through and through, that one. "One might point to his status as an ace as a mark of his aptitude, and that would be fair, but he has shown, time and time again, the qualities of a great leader: Integrity, empathy, discipline, and of course, loyalty.

   "Loyalty to the men under his command, but also to his family, to the people around him, and to his nation. Disciplined like no other, with a firm respect for protocol and the rule of law." He continued on and on. Was it all true? Was that how he—how everyone—saw him? "Willing to listen, to understand and empathize with the needs of others. We saw that when, after the attack on our home last year, he went to Awara not only to speak with those affected, but to aid in every way he could the efforts to bring relief to the stricken city. And of course, uncompromising in his pursuit of that which is moral and ethical, ever striving for truthfulness and openness. Your Imperial Majesty, I said this when I learned of your father's intent to abdicate, but I will say it again: You have been and will continue to be a great leader for our nation, and we are lucky to have you." Gaku said before raising his glass and issuing forth that most common of toasts. "Kanpai!" He said, repeated by those in attendance who were old enough to drink before downing his sake.

   As the night went on and on, the Emperor mingled with those attending this celebration of his birthday, of Tenchōsetsu, yet every year, he felt someone missing. An old friend from long ago, back when he yet served, but who was taken far too soon. It was coming up on seven years since the day that he was lost, since he and Captain Horie both had to write a letter to his widow and his children—the Captain as his CO, himself as a friend—yet even now, it still stung. They were the best of friends, brothers in arms, yet as Eijirō grew older, Hiro stayed the same. Everyone told him it wasn't his fault, that it was just bad luck that a bullet managed to get through the canopy, and good luck that he wasn't harmed, but he didn't feel lucky. He had blood on his hands; if he'd just been more careful, then maybe those kids wouldn't have to grow up without their father. A wife wouldn't have to grow old without her husband. A father wouldn't have to bury his son. Seeing so many old friends just served to remind him of that, of the best—and worst—job he'd ever had.
   "Are you alright?" Asked Mayumi when he stepped out of the room for a moment, ostensibly to stretch his legs or to catch a breath. That was always his excuse, even if it wasn't true.
   "Yeah, I'm good." He lied, as he always did on days like this. He wouldn't dare admit he felt guilt for that day, nor that he often remembered that particular mission if it were just yesterday. "I just need a minute."

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Beliefs
Kami
   Teido is a polytheistic religion, involving the veneration of many deities known as kami, or sometimes as jingi. In Fusanese, no distinction is made here between singular and plural, and hence the term kami refers both to individual kami and the collective group of kami. Although lacking a direct English translation, the term has sometimes been rendered as "god" or "spirit". The historian of religion Sadazane Kadokawa deemed these English translations "quite unsatisfactory and misleading", and various scholars urge against translating kami into English. In Fusanese, it is often said that there are eight million kami, a term which connotes an infinite number, and Teido practitioners generally believe that they are present everywhere. They are not considered omnipresent nor omnipotent, nor are they, beyond a few notable cases, considered necessarily immortal.

   The term kami is one that is "conceptually fluid", being "vague and imprecise". In Fusanese, it is often applied to the power of phenomena that inspire a sense of wonder and awe in the beholder. Kadokawa referred to this as "the kami nature", stating that he thought it "somewhat analogous" to the Occidental ideas of the numinous and the sacred. Kami are seen to inhabit both the living and the dead, organic and inorganic matter, and natural disasters like earthquakes, droughts, and plagues; their presence is seen in natural forces such as the wind, rain, fire, and sunlight. Accordingly, many researchers have commented over the years that Teido regards the actual phenomena of the world as being divine. This perspective has thus been characterized as being animistic.

   In Fusan, kami have been venerated since prehistory. During the Choshi period, they were likely regarded as formless and invisible, only later coming to be depicted anthropomorphically under Buddhist influence. Now, statues of the kami are known as shinzo. Kami are typically associated with a specific place, often a prominent landscape feature such as a waterfall, mountain, large rock, or distinctive tree. Physical objects or places in which the kami are believed to have a presence are termed shintai; objects inhabited by the kami that are placed in the shrine are known as go-shintai. Objects commonly chosen for this purpose include mirrors, swords, stones, beads, and inscribed tablets. These go-shintai are concealed from the view of visitors, and may be hidden inside boxes so that even the priests do not know what they look like.

   While one may be quick to assume that the kami are, by their very nature, good, they are deemed within Fusan as being capable of both benevolent and destructive deeds; if warnings about good conduct are ignored, the kami can mete out punishment, often illness or sudden death, called shinbatsu. Some kami, referred to as the magatsuhi-no-kami or araburu kami, are regarded as malevolent and destructive. Offerings and prayers are given to the kami to gain their blessings and to dissuade them from destructive actions. Teido seeks to cultivate and ensure a harmonious relationship between humans and the kami and thus with the natural world. More localized kami may be subject to feelings of intimacy and familiarity from members of the local community that are not directed towards more widespread kami like Amaterasu. The kami of a particular community is referred to it as their ujigami, while that of a particular house is the yashikigami.

   Kami are not deemed metaphysically different from humanity, with it being possible for humans to become kami. Dead humans are sometimes venerated as kami, being regarded as protector or ancestral figures, most often in the cases of yashikigami. One of the most prominent examples is that of the Emperor Ōjin, who on his death was enshrined as the kami Hachiman, believed to be a protector of Fusan and a kami of war. In Fusanese culture, ancestors can be viewed as a form of kami. In southern Fusan, the term jigami is used to describe the enshrined kami of a village founder. In some cases, living human beings were also viewed as kami; these were called akitsumi kami or arahito-gami. Notable cases of this includes the Emperor of Fusan during the Keiō era and the early Kunan era, as well as the leaders of some smaller sects of the faith. Although some kami are venerated only in a single location, others have shrines across many areas. Hachiman, for instance, is estimated to have around 28,000 shrines dedicated to him, while Inari has 56,000. The act of establishing a new shrine to a kami who already has one is called bunrei ("dividing the spirit"). As part of this, the kami is invited to enter a new place, with the instalment ceremony known as a kanjo. The new, subsidiary shrine is known as a bunsha. Individual kami are not believed to have their power diminished by their residence in multiple locations, and there is no limit on the number of places a kami can be enshrined.

   While the term kami cannot be accurately translated into English, there is a certain form of kami which can more accurately be described as gods in the Occidental sense of the term. These are the Ōgami (lit. "Great Kami"), whose worship is practiced across the nation and whom form the core beliefs of the faith. These ōgami, numbering nineteen in total, are generally said to hold significant sway over the universe as a whole or aspects of mankind, such as the sun and moon in the former case and warfare and intellect in the later. They are joined by the five Kotoamatsukami, the progenitor gods who came into existence at the dawn of time and whom created—or were created in, in older versions of the story—Takamagahara, the Plane of High Heaven, and the kamiyo-nanayo, the "Seven Generations of the Age of Gods", whom emerged after the formation of heaven and earth.
Cosmogony
   Although the narratives differ in detail, the origin of the kami and of Fusan itself are recounted in two Kofun period texts, the Kojiki and Fusō Shoki. Drawing heavily on foreign influences, these texts were likely commissioned by ruling elites to legitimize and consolidate their rule. Although never of great importance to Fusanese religious life, up until the early 20th century and during the Yokusan period, the government deemed these texts factual. The Kojiki recounts that the universe started with ame-tsuchi, the separation of light and pure elements (ame, "heaven") from heavy elements (tsuchi, "earth"). Three kami then appeared: Amenominakanushi, Takamimusuhi no Mikoto, and Kamimusuhi no Mikoto. Other kami then followed, including a brother and sister, Izanagi and Izanami. The kami instructed Izanagi and Izanami to create land on earth. To this end, the siblings stirred the briny sea with a jeweled spear, from which Onogoro Island was formed. Izanagi and Izanami then descended into the world, where the latter gave birth to further kami. One of these was a fire kami, whose birth killed Izanami. Izanagi thus descended into yomi to retrieve his sister, but there he saw her body putrefying. Embarrassed to be seen in this state, she chased him out of yomi, and he closed its entrance with a boulder.

   It is thus said that Izanagi bathed himself in the sea so as to rid himself from the pollution brought about by witnessing Izanami's putrefaction. Through this act, further kami emerged from his body: Amaterasu, the sun goddess, was born from his left eye, Tsukuyomi, the god of the moon, from his right eye, and Susanoo, the storm god, from his nose. Susanoo behaved in a destructive manner, and so, in order to escape him Amaterasu hid herself within a cave, plunging the earth into darkness. The other kami eventually succeeded in coaxing her out. For his actions, Susanoo was then banished to Mundus, where he married and had children. According to the Kojiki, Amaterasu then sent her grandson, Ninigi, to rule Fusan, giving him curved beads, a mirror, and a sword: the symbols of Fusanese Imperial authority. To this day, Amaterasu remains Fusan's most venerated deity, with the primary sect, to which the Imperial House belongs, primarily worshipping her while acknowledging the existence of and permitting the veneration of the other ōgami, leading to its being deemed as henotheistic.
Cosmology and the Afterlife
   In Teido, the creative principle permeating all life is known as musubi, and is associated with its own kami. Within traditional Fusanese thought, there is no concept of an overarching duality between good and evil. The concept of aki encompasses misfortune, unhappiness, and disaster, although it does not correspond precisely with the Occidental concept of evil. There is generally no eschatology—that is, no end of the world—within the faith. Texts such as the Kojiki and the Fusō Shoki portray multiple realms in Teido cosmology. These present a universe divided into three parts: the Plane of High Heaven (Takama-no-hara), where the kami—including humans venerated as such—live; the Phenomenal or Manifested World (Utsushi-yo), where humans dwell; the Nether World (Yomi), where the souls of those not venerated as Kami dwell.
Takamagahara — The Plane of High Heaven
   Takamagahara, or the "Plane of High Heaven" as it is directly translated in English, is the abode of the amatsukami and is, per an account in the Kojiki, the birthplace of the gods. While there are numerous theories as to its location owing to certain pieces of evidence, the orthodox position within the Teido faith maintains that the "Celestial Theory", whereby the gods must be in the heavens or the universe above the heavens since high heavens are the dwelling place of the gods, is the correct interpretation of the numerous sacred texts of the religion. This plane is said to be connected to the world by way of the Ame-no-ukihashi (Floating Bridge of Heaven). Under mainstream Teido, Takamagahara is seen as a paradise for those who follow the faith, while Yomi, the land of the dead, is where those who do not practice it shall dwell in a similar fashion as they did in life.
Ashihara no Nakatsukuni — The Land of the Living
   Ashihara no Nakatsukuni, or the "Middle Country of Reed Beds", is, in Teido, the world between Takamagahara and Yomi. While it can be used to refer to Fusan specifically, most modern interpretations of the term use it to refer to the mortal plane, with the name coming from Fusan's land being damp and covered with reeds in ancient times, while the word "middle" comes from the understanding of the Onishi that the lands they resided within were at the center of the world. Today, it instead refers to the Mortal plane's metaphorical position between the lands of the dead and of the kami.
Yomi — The Land of the Dead
   Located "beneath" the other two planes, Yomi, or Yomi-no-Kuni, is the land of the dead in the Teido faith. While returning from it has been claimed possible by some scholars, allowing for a limited form of reincarnation, the general understanding is that once one has eaten at the hearth of Yomi, it is impossible to return to the land of the living. A notable story relating to the realm comes from the faith's early days, when Izanagi, the creator god, followed his wife, Izanami, to the realm following her death, subsequently returning and creating Amaterasu, Susanoo, and Tsukuyomi as he cleansed himself of its impurity. Yet while Yomi as a whole cannot be described as a paradise, it likewise cannot in its entirety be defined as a world of punishment. Rather, the dead who come to dwell in Yomi—those whom are not venerated as kami (something which isn't rare due to the practice of ancestor worship across the faith)—carry on a gloomy and shadowy existence in perpetuity, regardless of their behavior in life. There are some acts in life, however, that if not purified of prior to death, will result in the suffering of the deceased, though what form this takes is not described.
Purity, Morality, and Ethics
Purity and Impurity
   A key theme of Teido  is the avoidance of kegare ("pollution" or "impurity"), while ensuring harae ("purity"). In Fusanese thought, humans are seen as fundamentally pure. Kegare is therefore seen as being a temporary condition that can be corrected through achieving harae. Rites of purification are conducted so as to restore an individual to "spiritual" health and render them useful to society. This notion of purity is present in many facets of Fusanese culture, such as the focus it places on bathing. Purification is, for instance, regarded as important in preparation for the planting season, while performers of noh theatre undergo a purification rite before they carry out their performances. Among the things regarded as particular pollutants in Teido are death, disease, witchcraft, the flaying alive of an animal, incest, and bestiality, among others. To avoid kegare, priests  and other practitioners often partake in abstinence and avoid various activities prior to a festival or ritual. Various words, termed imi-kotoba, are also regarded as taboo, and people avoid speaking them when at a shrine; these include shi (death), byō (illness), and shishi (meat).

   A purification ceremony known as misogi involves the use of fresh water, salt water, or salt to remove kegare. Full immersion in the sea is often regarded as the most ancient and efficacious form of purification. This act links with the mythological tale in which Izanagi immersed himself in the sea to purify himself after discovering his deceased wife; it was from this act that other kami sprang from his body. An alternative is immersion beneath a waterfall, while salt is often regarded as a purifying substance, as is fire.
Kannagara, morality, and ethics
   While Teido lacks a codified ethical doctrine, an ethical system has nevertheless arisen from its practice. This system of ethics places emphasis on sincerity (makoto), honesty (tadashii), hard work (tsui-shin), and thanksgiving (kansha) directed towards the kami. Shojiki is regarded as a virtue, encompassing honesty, uprightness, veracity, and frankness. Teido sometimes includes reference to four virtues known as the akaki kiyoki kokoro or sei-mei-shin, meaning "purity and cheerfulness of heart", which are linked to the state of harae. Attitudes to sex and fertility tend to be forthright in Teido. Teido's flexibility regarding morality and ethics has been a source of frequent criticism, especially from those arguing that the religion can readily become a pawn for those wishing to use it to legitimise their authority and power. In Teido, kannagara ("way of the kami") is the law of the natural order, with wa ("benign harmony") being inherent in all things. Disrupting wa is deemed bad, contributing to it is thought good; and as a result, subordination of the individual to the larger social unit has long been a characteristic of the religion. Throughout Fusanese history, the notion of saisei-itchi, or the union of religious authority and political authority, has long been prominent. In the modern world, Teido has tended toward conservatism and nationalism, certainly not helped by its politicization under the Yokusankai from 1939 until the 1960s. However, since the 1980s, there has been an undercurrent within the faith which seeks to counteract these more conservative elements within the faith.

Name of Site:- Miyajima Teido Shrine
Location:- Miyajima Island, Izumi Prefecture, Kinai Province, Empire of Daito


Description of Site:- The Island of Miyajima, located in the Mutsu inland sea, has been a holy place for the Teido faith since the earliest of times. The first shrine buildings were, in all likelihood, erected sometime in the 2nd century AD, however, the present shrine dates to the 13th century, yet is an accurate reflection of the 12th century construction style and was founded by the most powerful leader in the country at the time, Taira no Kiyomori. The property covers 4.312 square kilometers on the island of Miyajima, and the buffer zone (26.343 square km) includes the rest of the island and part of the sea in front of the shrine. The property comprises seventeen buildings alongside three other structures, coming together to form two shrine complexes and ancillary buildings on the island.

The buildings of Miyajima-jinja are in the general tradition of Teido architecture, in which a mountain or natural object becomes the focus of religious belief to be worshipped from a shrine, generally constructed at the foot of the mountain. The harmoniously arranged shrine buildings in the property are located on the sea and the scenery, with a trinity composed of the man-made architecture in the center, the sea in the foreground, and the mountains in the background, have become recognized as a Daitojin standard of beauty. The shrine is an outstanding and unique architectural work which combines manmade achievements and natural elements. It is tangible proof of the great achievements of the Taira Clan prior to their fall from power. Even though the buildings of Miyajima-jinja have been reconstructed twice, this was done in a scrupulously accurate manner preserving the styles that prevailed from the late 12th century until the early 13th century.

The property is a Teido shrine, a religion which centers on polytheistic nature worship, the origin of which goes back to primitive times. Over its long history, it has developed into a religion which became unique in the world, adopting influences from abroad to combine with its own indigenous traditions. Daitojin spiritual life is deeply rooted in this religion.

Integrity
The boundaries of the property include all the shrine buildings and natural elements that are indispensable for demonstrating the harmonious building arrangement and the scenic beauty of its original construction by Taira no Kiyomori in the 12th century. Furthermore, the remaining area of the island and a section on the inland sea forms an overall buffer zone to control proposed development activities, and thus the integrity of the property is intact.

Authenticity
The authenticity of the Miyajima-jinja monuments and landscape is high and in complete accord with the principles of the conventions on authenticity held by the Cultural Exchange Treaty Organization. As an ancient place of religious or spiritual importance, the setting continues to reflect the scenic harmony of the monuments, sea, and mountain forest and is properly maintained from both cultural and natural viewpoints. The design expressing the monuments' historic value, including the character of the plan, structure, exterior appearance, and interior space, remains unchanged from its original state. In addition, the original materials are preserved to a great extent in the structural framework and other fundamental parts of the monuments. When new materials are required, the same type of materials are used with the same techniques based on detailed investigation. The property still retains a high level of authenticity in terms of form and design, in materials and substance, in traditions and technique, in location and setting, and in spirit.

Why is the site significant beyond its own nation?:- 

1. The configuration of the shrine buildings of Miyajima-jinja presents an excellent architectural scene on the lines of the aristocratic residential style of this period.  It is an outstanding work combining manmade and natural elements. The buildings exhibit great artistic and technical merit and are sited on the sea with a backdrop of impressive mountains.

2. The shrine buildings of Miyajima-jinja are in the general tradition of Teido shrine architecture in Daito and provide invaluable information for the understanding of the evolving spiritual culture of the Daitojin people, namely the Daitojin concept of scenic beauty.  The most important aspect of Miyajima-jinja is the setting of the shrine buildings as the central part of a trinity with the sea in the foreground and mountains in the background, recognized as a standard of beauty against which other examples of scenic beauty have come to be understood.

3. The buildings of Miyajima-jinja, which through scrupulously accurate reconstructions have preserved styles from the late 12th and early 13th centuries, are outstanding examples of the ancient type of shrine architecture integrated with the surrounding landscape, the physical manifestation of humankind’s worship of nature.

4. Daitojin spiritual life is deeply rooted in ancient Teido belief which is centered on polytheistic nature worship. Miyajima-jinja provides important clues understanding this aspect of Daitojin religious expression.


Signed

Haruya Fujitani,
President, Shinkyō Imperial University

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   The Imperial Throne of Fusan, enjoying the grace of Heaven, and everlasting from ages eternal in an unbroken line of succession, has been transmitted to Us through successive reigns. The fundamental rules of Our family were established once for all at the time that Our ancestors laid the foundations of the empire, and are even to this day as bright as the celestial luminaries. We now desire to make the instructions of Our ancestors more exact and express, and to establish for Our posterity a House Law, by which Our House shall be founded in everlasting strength, and its dignity be forever maintained. We hereby, by the advice of Our Privy Council, give Our sanction to the present Imperial House Law, to serve as a standard by which Our descendants shall be guided.
   The 11th day of the 2nd month of the 22nd Year of Keio, Amended the 11th day of the 2nd month of the 31st year of Kunan.

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Chapter I. Succession to the Imperial Throne.
   Article I.— The Imperial Throne of Fusan shall be succeeded to by descendants in the male line of Imperial Ancestors.
   Article II.— The Imperial Throne shall be succeeded to by the Imperial eldest son.
   Article III.— When there is no Imperial eldest son, the Imperial Throne shall be succeeded to by the Imperial eldest grandson. When there is neither Imperial eldest son nor any male descendent of his, it shall be succeeded to by the Imperial son next in age, and so on in every successive case.
   Article IV.— When there is no male Imperial descendant, the Imperial Throne shall be succeeded to by an Imperial daughter and by her descendants.
   Article V.— For succession to the Imperial Throne by an Imperial descendant, the one of full blood shall have precedence over descendants of half blood. The succession to the Imperial Throne by the latter shall be limited to those cases only in which there is no Imperial descendant of full blood.
   Article VI.— When there is no Imperial descendant, the Imperial Throne shall be succeeded to by an Imperial brother or sister and by his or her descendants.
   Article VII.— When there is no such Imperial brother or sister nor descendants of his or hers; the Imperial Throne shall be succeeded to by an Imperial uncle or aunt and by his or her descendants.
   Article VIII.— When there is no such Imperial uncle or aunt, nor descendants of his or hers, the Imperial Throne shall be succeeded to by the next nearest member among the rest of the Imperial Family.
   Article IX.— Among the Imperial brothers and sisters, and the remote Imperial relations, precedence shall be given in the same degree to the descendants of full blood over those of half blood, and to the elder over the younger.
   Article X.— When the Imperial heir is suffering from an incurable disease of mind or body, or when any other weighty cause exists, the order of succession may be changed in accordance with the foregoing provisions, with the advice of the Imperial Family Council and with that of the Privy Council.
Chapter II. Accession and Enthronement.
   Article XI.— Upon the demise of the Emperor, the Imperial heir shall ascend the Throne, and shall acquire the divine treasures of the Imperial ancestors.
   Article XII.— The ceremonies of Coronation shall be performed, and a grand Coronation banquet (Daijosai) shall be held at Tenkyo.
   Article XIII.— Upon an accession to the Throne a new era shall be inaugurated, and the name of it shall, unless with the consent of the Privy Council, remain unchanged during the whole reign, in agreement with the established rule of the 1st year of Keio.
Chapter III. Majority, Institution of Empress and of Heir-Apparent.
   Article XIV.— The Emperor, the Kotaishi, and the Kotaison, shall attain their majority at the age of eighteen full years.
   Article XV.— Members of the Imperial Family other than those mentioned in the preceding article shall attain their majority at eighteen full years of age.
   Article XVI.— The child of the Emperor who is Heir-apparent shall be called ‘Kotaishi’. In case there is no Kotaishi, the Imperial grandchild who is Heir-apparent shall be called ‘Kotaison’.
   Article XVII.— The Institution of Empress and that of Kotaison shall be proclaimed by Imperial rescript.
Chapter IV. Styles of Address.
   Article XVIII.— The style of address for the Emperor, the Grand Empress-Dowager, the Empress-Dowager, and of the Empress, shall be His, Her, or Your Imperial Majesty.
   Article XIX.— The Kotaison and his consort, the Imperial Princes and their consorts, the Imperial Princesses, the Princes and their consorts, and the Princesses, shall be styled His, Her, Their, or Your Highness, or Highnesses.
Chapter V. Regency.
   Article XX.— When the Emperor is a minor, a Regency shall be instituted. When he is prevented by some permanent cause from personally governing, a Regency shall be instituted, with the advice of the Imperial Family Council and with that of the Privy Council.
   Article XXI.— The Regency shall be assumed by the Kotaishi or the Kotaison, they being of age.
   Article XXII.— When there is neither Kotaishi or Kotaison, or when the Kotaishi or Kotaison has not arrived at his majority, the Regency shall be assumed in the following order:
      1.)   An Imperial Prince or a Prince.
      2.)   The Empress.
      3.)   An Imperial Princess or a Princess.
      4.)   The Empress-Dowager.
      5.)   The Grand Empress-Dowager.
   Article XXIII.— In case the Regency is to be be assumed from among the male members of the Imperial Family, it shall be done in agreement with the order of succession to the Imperial Throne. The same shall apply to the case of female members of the Imperial Family.
   Article XXIV.— A female member of the Imperial Family whom is not a direct descendant of the reigning Emperor or the previous Emperor shall only assume the Regency provided they have no consort.
   Article XXV.— When, on account of the minority of the nearest related member of the Imperial Family, or for some other cause, another member has to assume the Regency, the latter shall not, upon the arrival at majority of the above-mentioned nearest related member, or upon the disappearance of the aforesaid cause, resign his or her post in favour of any person other than of the Kotaishi or Kotaison.
   Article XXVI.— When a Regent, or one who should become such, is suffering from an incurable disease of mind or body, or when any other weighty cause exists therefore, the order of the Regency may be changed, with the advice of the Imperial Family Council and that of the Privy Council.
Chapter VI. The Imperial Governor.
   Article XXVII.— When the Emperor is a minor, an Imperial Governor shall be appointed to take charge of his bringing-up and of his education.
   Article XXVIII.— In case no Imperial Governor has been nominated in the will of the preceding Emperor, the Regent shall appoint one, with the advice of the Imperial Family Council and with that of the Privy Council.
   Article XXIX.— Neither the Regent nor any of his descendants can be appointed Imperial Governor.
   Article XXX.— The Imperial Governor cannot be removed from his post by the Regent, unless upon the advice of the Imperial Family Council and upon that of the Privy Council.
Chapter VII. The Imperial Family.
   Article XXXI.— The term ‘Imperial Family’ shall include the Grand Empress-Dowager, the Empress-Dowager, the Empress, the Kotaishi and his consort, the Kotaison and his consort, the Imperial Princes and their consorts, the Imperial Princesses and their consorts, the Princes and their consorts, and the Princesses and their consorts.
   Article XXXII.— From Imperial sons to Imperial great-great-grandsons Imperial male descendants shall be called Imperial Princes, and from Imperial daughters to Imperial great-great-granddaughters Imperial female descendants shall be called Imperial Princesses. From the fifth generation downward the male descendants shall be called Princes, the female ones Princesses.
   Article XXXIII.— When the Imperial Throne is succeeded to by a member of a branch line, the title of Imperial Prince or Imperial Princess shall be specially granted to the Imperial brothers and sisters, they being already Princes and Princesses.
   Article XXXIV.— The births, namings, marriages, and deaths in the Imperial Family shall be announced by the Minister of the Imperial Household.
   Article XXXV.— Genealogical and other records relating to the matter mentioned in the preceding article shall be kept in the Imperial Archives.
   Article XXXVI.— The members of the Imperial Family shall be under the control of the Emperor.
   Article XXXVII.— When a Regency is instituted, the Regent shall exercise the power of control referred to in the preceding article.
   Article XXXVIII.— When a member, male or female, of the Imperial Family is a minor, and has been bereft of his or her father, the officials of the Imperial Court shall be ordered to take charge of his or her education. Under certain circumstances the Emperor may either approve the guardian chosen by his or her parent or may nominate one.
   Article XXXIX.— The guardian of a member of the Imperial Family must be himself a member thereof and of age.
   Article XL.— Marriages of members of the Imperial Family shall be regulated by the Emperor at the advisement of the Imperial Household Ministry.
   Article XLI.— Marriages of the members of the Imperial Family shall be subject to the sanction of the Emperor.
   Article XLII.— The Imperial writs sanctioning the marriages of members of the Imperial Family shall bear the counter-signature of the Minister of the Imperial Household.
   Article XLIII.— No member of the Imperial Family can adopt anyone as his son.
   Article XLIV.— When a member of the Imperial Family wishes to travel beyond the boundaries of the country, he must first obtain the sanction of the Emperor.
   Article XLV.— A female member of the Imperial Family who has married a subject shall be excluded from membership in the Imperial Family. However, she may be allowed, by special grace of the Emperor, to retain her title of Imperial Princess or Princess, as the case may be.
Chapter VIII. Imperial Hereditary Estates.
   Article XLVI.— No landed or other property than has been fixed as the hereditary estate shall be divided up or alienated.
   Article XLVII.— The landed or other property to be included in the Imperial hereditary estates shall be settled by Imperial writ, with the advice of the Privy Council, and shall be announced by the Minister of the Imperial Household.
Chapter IX. Expenditures of the Imperial House.
   Article XLVIII.— The expenditures of the imperial House of all kinds shall be defrayed out of the National Treasury, at a certain fixed amount.
   Article XLIX.— The estimates and audits of accounts of the expenditure of the Imperial House, and all other rules of the kind, shall be regulated by the Finance Regulations of the Imperial House.
Chapter X. Litigation; Disciplinary Rules for the Members of the Imperial Family.
   Article L.— Litigation between the members of the Imperial Family shall be decided by judicial functionaries specially designated by the Emperor, in the Department of the Imperial Household, and execution issued after the Imperial sanction has been obtained thereto.
   Article LI.— Civil actions brought by private individuals against members of the Imperial Family shall be decided in the Court of Appeal in Shinkyo. Members of the Imperial Family shall, however, be represented by lawyers, and no personal attendance in the court shall be required of them.
   Article LII.— No member of the Imperial Family can be arrested or summoned before a court of law unless the sanction of the Emperor has first been obtained thereto.
   Article LIII.— When a member of the Imperial Family has committed an act derogatory to his or her dignity, or when he has exhibited disloyalty to the Imperial House, he shall, by way of disciplinary punishment, and by order of the Emperor, be deprived of the whole or part of the privileges belonging to him as member of the Imperial Family, or shall be suspended therefrom.
   Article LIV.— When a member of the Imperial Family acts in a way tending to the squandering of his or her property, he shall be declared incapable by the Emperor, prohibited from administering his property, and a manager shall be appointed therefor.
   Article LV.— The two foregoing articles shall be sanctioned upon the advice of the Imperial Family Council.
Chapter XI. The Imperial Family Council.
   Article LVI.— The Imperial Family Council shall be composed of the members of the Imperial Family who have reached the age of majority. The Lord Keeper of the Privy Seal, the President of the Privy Council, the Minister of the Imperial Household, the Minister of State for Justice, and the President of the Court of Cassation, shall be ordered to take part in the deliberations of the Council.
   Article LVII.— The Emperor personally presides over the meeting of the Imperial Family Council, or directs one of the Imperial Family to do so.
Chapter XII. Supplementary Rules.
   Article LVIII.— Those of the present members of the Imperial Family of the fifth generation and downwards, who have already been invested with the title of Imperial Prince, shall retain the same as heretofore.
   Article LIX.— The order of succession to the Imperial Throne shall in every case relate to the descendants of the absolute lineage. There shall be no admission to this line of succession to anyone, as a consequence of his now being an adopted Imperial son, Koyushi, or heir to princely house.
   Article LX.— The grades of rank among the Imperial Princes, Imperial Princesses, and Princes and Princesses, shall be abolished. The family rank of Imperial Princes and all usages conflicting with the present law shall be abolished.
   Article LXI.— The property, annual expenses, and all other rules concerning members of the Imperial Family shall be specially determined.
   Article LXII.— When in the future it shall become necessary either to amend or make additions to the present law, the matter shall be decided by the Emperor, with the advice of the Imperial Family Council and with that of the Privy Council.
Amendment I. Abdication.
   Article I.— The Emperor shall, with the assent of the Imperial Family Council and the Privy Council, be permitted to abdicate from the throne within three years of stating his intention to abdicate.
   Article II.— Procedures regarding the accession to the throne of the Heir Apparent shall remain the same as following the demise of the Emperor.

Not a problem at all, if you feel uncomfortable playing a country based on a specific culture due to circumstances out of your own control, then you have that right. Hell, you have the right to change your countries at any time you'd want, so by all means, go ahead.

Prime Minister Sadazane Konishi's job approval rating reached 78.3% this week, marking the fifth month that his approval rating passed 70% this year. During the latest polls, the War in Kalasin came to a close, while a number of infrastructure bills were passed by the Diet and Prince Hidehiko returned to his position in the House of Peers. It seems clear that the impact of the 25th of July attack on Awara, which provided a significant boost to the Prime Minister's then-relatively poor (44.7%) approval rating from June, as well as the successful execution of the War in Kalasin has done much to boost his job approval, with many other members of the ruling YFD likewise seeing higher approval ratings than before the war. While rank-in-file Democratic Party supporters' ratings of Konishi have remained lower, hovering at around 55% since October, members of the other parties have been far more variable. Approval among YFD members is presently 82%, up slightly from last month's 79.1%.

With the general elections not scheduled to be held until the 31st of October, 2025, Konishi and his faction within the YFD seems to be secure going into the new year, especially with the election of Hiroaki Ryo—a political ally of the Konishi government—as Speaker of the House in November and a tightened hold on the Diet following July's snap elections, which may permit the current Prime Minister, if trends hold, to better pursue his agenda for 2024, whatever that may be. The Diet remains out of session until the 24th of January.

---

Daitojin economic growth accelerated in the fourth quarter as businesses replenished depleted inventories to meet strong demand for goods, helping the nation to post its best performance since the aftermath of the 2004 East Ardian Financial Crisis. Gross domestic product increased at a quarterly rate of 4.8%, the Ministry of Commerce and Industry said in its advance GDP estimate on Wednesday. That followed a 2.5% growth pace in the third quarter. Economists polled by YHK had forecast GDP growth rising at a 4.3% rate. Estimates ranged from as low as 3.1% to as high as a 6.4% rate during the quarter. The economy in total grew 2.85%, a stable growth rate which was only made possible by the uptick in domestic consumption and partially fueled by a string of new investments in infrastructure and housing by the Imperial Government. Yet while some may say that this appears to be a return to normal, there are many in the country who are looking forwards to 2024, with economists predicting record growth in Daito's economy in the coming year. For now, however, all we can do is wait and see. As always, YHK will continue to cover the economy going into the New Year.

	Hinata
Date of Birth	6 May, 1993
Styles	Her Imperial Highness,
Titles	Princess of Daitō
Education	Secondary Education in the Gakushūin system BA in Ōnishi Literature Gakushūin University
Positions Held	Princess of Daitō (1993 - Present)
Family	Etsuji, Prince Nashimoto (Father, 1965 - Present)       Princess Ritsuko Saruwatari (Mother, 1966 - Present)          Princess Minako (Sister, 1994 - Present)          Prince Fumihiko (Brother, 2003 - Present)       Emperor Antei (Nobukatsu; Uncle, 1961 - 2021)       Empress-Dowager Nagako Arakawa (Aunt, 1962 - Present)          Emperor Banwa (Eijirō; Cousin, 1993 - Present)          Prince Hidehiko (Cousin, 1996 - Present)          Princess Satomi (Cousin, 1997 - Present)    Emperor Eikō (Uchitsune; Pat. Grandfather, 1926 - Present)    Empress Terumi Heike (Pat. Grandmother, 1931 - 2011)    Baron Saburō Saruwatari (Mat. Grandfather, 1932 - Present)    Yuna Saruwatari (Mat. Grandmother, 1935 - 2017)
Important events	Attended the Enthronement of Emperor Banwa
Political Affiliation	None
Awards and Honors	TBD
Biography	Princess Hinata of Nashimoto (日向大内親王, Hinata Naishinnō) is the first daughter of Prince Etsuji and his wife, Princess Ritsuko. Born on the 6th of May, 1993, she spent much of her early childhood in the watchful care of her mother, as her father's work often meant that she wouldn't see him for days, if not longer when the job required it. Yet even so, from 2001 onwards, when the new Emperor acceded to the throne, she would then see both of her parents less at times, though far more overall as Prince Etsuji retired from his job as an architect. Yet due to the circumstances, she would grow close with her cousin, the future Emperor Banwa, as he too would spend many years with his grandparents prior to his father's accession in 2001, though they would drift apart as they grew older and saw one another less. She privately disagreed with his decision to forgo tradition and instead join the military, although she would, like most everyone else within the family, would accept it once Emperor Antei eventually gave his blessing. As for herself, she would remain in Daito, instead studying to earn a Bachelors' in Ōnishi Literature.

Name of Site:- Hatsukaichi Peace Memorial
Location:- Akiōta-Honmachi, Hatsukaichi, Izumi Prefecture, Kinai Province, Empire of Daitō


Description of Site:-
In the city of Hatsukaichi, there is a place of solemn contemplation, a site where, just over half a kilometer above, the world changed forever and thousands of lives were snuffed out in an instant. The Hatsukaichi Peace Memorial Park, more simply known as the Hatsukaichi Peace Memorial, stands at the hypocenter of the first atomic bombing in the history of mankind, with its famous “A-Bomb Dome” being the only structure in the area to survive the bombing on the 5th of August, 1945. The memorial was officially established in 1954, however, informal memorials had been erected on the site as early as late 1945, when a city mourned for those who it could not bury. The centerpiece of the Peace Memorial is the Cenotaph, covered by a concrete, saddle-shaped monument inscribed with the phrase “please rest in peace, for we shall not repeat this error”. The cenotaph itself contains the names of all people killed by the bombing, and the monument is aligned to frame both the eternal flame and the A-Bomb dome. The eternal flame, or “peace flame” as it is formally known, has burned since the park was established and is intended, as the name might suggest, to burn in perpetuity out of respect for the fallen and as a reminder of the threat posed by nuclear weapons, even now that they have been formally made illegal. Throughout the park, there are three bells which visitors are encouraged to ring. Also on the site is a mound containing the ashes of approximately 70,000 victims of the bombing, as well as a number of other memorials and museums surrounding the attack and the history of nuclear weapons. As the years have gone on, smaller memorials have been established in honor of the innocent victims of those killed in wars across the world, with the most recent being one commissioned in the aftermath of the Andean Genocide.

Why is the site significant beyond its own nation?:- 

1. Beyond its status as one of the most visited locations on the eastern bank of the Mutsu, the Hatsukaichi Peace Memorial Park is, of course, located at the hypocenter of the first atomic bombing in the history of mankind. At its center is the A-Bomb Dome, which, as mentioned, was the only building in the area to survive largely intact following the blast. Said building persists to this day, forever a ruin, a reminder of that day and of the dangers posed by nuclear weapons, both in the hands of nations and now, following the attack in Pyrettania, smaller groups. Yet even so, it is also a symbol of hope, for all around the memorial, the city which once conjured up images of death and destruction has been reborn from the ashes like a phoenix, as though to say that even from the darkest of hours, one can always, always rebuild—not replace—what was lost.

2. The Memorial is home to numerous sites commemorating the innocent civilians caught in the crossfire of wars throughout the 20th and 21st centuries, from the Allied States and Daito to Nueva Ardia and Kalasin. A solemn reminder of the true cost of war, all surrounding the cenotaph and the eternal flame.

Signed

Haruya Fujitani,
President, Shinkyō Imperial University

   "I'm not entirely certain that I have the authority to approve such a structure." Eijirō said plainly, looking at his counterpart. "It's not exactly something in the constitution, and I can't just go around ignoring it just because it says my position is 'sacred and inviolable.' That just means my role in the government can't be removed." He added before, after glancing for a moment out to sea, saying "But I do agree that war must not come to the shores of East Ardia once again, not within our lifetimes, certainly. That's just not something a monument can do. No. Treaties, diplomatic norms, that's what will keep us from fighting, and you know that as well as I do. It's why Konishi-san pushed so hard for EAFTA and now the ADSN. We need to provide incentives not to fight beyond simply the damage a war might cause." He continued before finally saying "That being said, I do still have some influence in Hatsukaichi, at least. Maybe the Peace Memorial down there could establish a monument of some sort, funded by the Rokkenjiman government of course, and the same could be done in Rokkenjima by ours?"

Daitō suffered a spectacular blizzard late last week, during which time more than 1,000 vehicles became trapped on a single highway for two days. More than two meters were recorded falling over the city of Higashiomi over the course of the last three days, setting an all-time record for snow depth in the city, while Shinkyo and Otsu reported 1.6 meters of snowfall over the same period. Many neighbouring locations also saw record-breaking depths. Local authorities were forced to distribute blankets and food to stranded motorists, with many still stuck as the weekend rolls in. More than 20,000 homes were also left without power across the country as a result of the storm. Unfortunately, authorities in several prefectures have confirmed that at least nineteen people have been killed as a result of the blizzard, while 97 others have been injured due to a variety of factors ranging from frostbite to whiteout-induced traffic accidents. The scope of the winter storm has been unprecedented, with some parts of the country reporting three times their average snowfall for the season. Officials have urged that people in affected regions remain home, calling the storms a "very dangerous life-threatening situation".

---

Tech giants around the world are diving into the AI game, with Arasaka, Abstergo, and many others flexing their digital muscles to outdo each other. Although overshadowed by the announcement of Abstergo's Lexa AI assistant, Arasaka unleashed Hinode, its latest and most powerful large language model, rocking multimodal skills and promising to outshine anything we've seen before. Hinode was immediately made available in some form on Issie—the company's PaLM-based chatbot—and the Horizon 11 Pro, and it will soon integrate with other Arasaka products. Now, a report says that the company plans to harness Hinode's power to create Kaibyo, a virtual assistant with more tricks up its sleeve than your usual Arasaka Assistant. Sure, Arasaka Assistant reigns supreme for Sakura users, showing other digital assistants how it's done, but the Shinkyo Reporter claims that Arasaka is developing a new AI assistant called Kaibyo, a Sakura-exclusive assistant aiming to tackle situations where Arasaka Assistant falls short.

According to the report, which cites unnamed sources privy to the matter, the AI assistant could make its way to Konoha OS as well as its mobile variant on the Horizon 12 and 12 Pro in the coming year. This is consistent with Arasaka's promise to improve the user experience with some AI-powered tricks. Kaibyo is supposed to rock all the usual skills of Assistant, but dropping some new tricks that the existing AI can't match. It would supposedly bring Hinode Nano into the mix, the same powerhouse that's already running on the Horizon 11 Pro. This slimmed-down version of Hinode runs natively on Horizon devices and doesn't need an internet connection to do things like summarize recordings or fire off instant replies. If this is accurate, it looks like Kaibyo just might outshine Arasaka Assistant.

The upcoming AI is not stopping at just being a snazzy assistant. The report claims that Kaibyo will be diving into your digital life, mining data from your Dmail and Maps activities to learn your preferences. The sources didn't give many details, but they did mention there's a rush to introduce Kaibyo to the more budget-friendly Horizon A-series and even the Horizon Watch in the future. Arasaka is also said to be developing futuristic glasses that can identify whatever catches your eye using AI. And if you need help with a math problem or figuring out which end of the hammer to use, these glasses will presumably give you advice.

The following thread shall be used for press releases made by Daitojin companies. For statements issued by the Daitojin Government, please refer to the other thread.

"Dainamaito Bushi" "Dynamite Song"	Lyrics Onishi	Lyrics Onishi (Ardianji)	Lyrics English
	民権論者の涙の雨で 磨き上げたる大和肝 国利民福増進して 民力休養せ もしも成らなきゃ ダイナマイトドン 治外法権撤去の夢を 見るも嬉しいアバートーネ 国利民福増進して 民力休養せ もしも成らなきゃ ダイナマイトドン てこでも動かぬ私の操 何時しか立てずにおくべきか 国利民福増進して 民力休養せ もしも成らなきゃ ダイナマイトドン 四千余万の同胞の為にゃ 赤い囚衣も苦にゃならぬ 国利民福増進して 民力休養せ もしも成らなきゃ ダイナマイトドン 悔やむまいぞ 苦は楽の種 やがて自由の花が咲く 国利民福増進して 民力休養せ もしも成らなきゃ ダイナマイトドン	Minken ronja no namida no ame de Migaki-agetaru yamatogimo Kokuri minpuku zōshin-shite minryoku kyūyō-se Moshimo naranakya dainamaito don Chigai hōken tekkyo no yume o Miru mo ureshī abātōne Kokuri minpuku zōshin-shite minryoku kyūyō-se Moshimo naranakya dainamaito don Teko demo ugokanu watashi no misao Itsushika tatezuni okubekika Kokuri minpuku zōshin-shite minryoku kyūyō-se Moshimo naranakya dainamaito don Yonsen'yoman no sonata no tame nya Akai shikise mo ku nya naranu Kokuri minpuku zōshin-shite minryoku kyūyō-se Moshimo naranakya dainamaito don Kuyamumaizo ku wa raku no tane Yagate jiyū no hana ga saku Kokuri minpuku zōshin-shite minryoku kyūyō-se Moshimo naranakya dainamaito don	The Fusanese spirit is refined through the rain of tears of civil rights advocates. Promote the national interest and people's welfare, give the people a break, and if this doesn't happen, then dynamite will boom! It makes me happy when I dream of removing the extraterritoriality of Abertone and others. Promote the national interest and people's welfare, give the people a break, and if this doesn't happen, then dynamite will boom! My constancy is unmoveable even by leverage, and it shall never be turned away from that which is good. Promote the national interest and people's welfare, give the people a break, and if this doesn't happen, then dynamite will boom! For the sake of my forty-million compatriots, I do not mind having to wear a red prison uniform. Promote the national interest and people's welfare, give the people a break, and if this doesn't happen, then dynamite will boom! Do not hold regret, for suffering is the seed of happiness. Soon, the flowers of freedom shall bloom. Promote the national interest and people's welfare, give the people a break, and if this doesn't happen, then dynamite will boom!

"Dainamaito Bushi" ("Dynamite Song"), alternatively known by its refrain as "Kokuri Minpuku Bushi" ("National Interest Song"), is a song sung during the Liberty and Civil Right Movement of the Keiō era. In order to avoid the harsh repression of the government at the time, activists in the movement made songs like this one instead of speeches, using them to spread the ideas of liberty and civil rights among the people. The song makes mention of the unequal treaties which enforced extraterritoriality upon the nation in the 1850s and 1860s, perhaps suggesting that the author, who remains anonymous to this day, being negatively impacted by the treaties.

The Unending Dream

---

Kyūre, Izumi Prefecture
September 15th, 1944
5:31 PM

   It was rare for Yuna to go this far into town at this hour; sure, she'd started visiting the market in Unehara from time to time in order to get her hands on what wasn't provided at Hiroioki's distribution center, but that was always early in the day, when there were more goods on sale and, by extension, better prices due to shortages. But today was different; she'd received a call from Iwao's workplace at the Naval Courthouse about a notebook being left by accident. Supposedly, it was rather important for his job as what may as well be a paralegal for the Navy. Information court filings, or so she thought as she didn't bother to look through it. All she could say was that the booklet had seen far, far better days, with bits of the cover bent or torn off and the binding itself in a rather rough state. A sign of heavy use. Either way, it was strange to be here at this hour, or any hour, really. All along the road, there were men in the white summer uniforms so closely associated with the navy, many standing guard at their posts while many more were simply walking around, doing who knew what. For a moment, she thought she might've seen her uncle touring the area, though she couldn't get a good enough glimpse of the admiral nor he of her. While it was hard to make out, she did catch a little bit of what he was saying to the group of other officers walking alongside him.
   "Well, how are things with the police?" the admiral said to the head of the local detachment of the Tokkeitai—the Navy's police force—as they walked by.
   "There haven't been any incidents, sir." the officer replied with a nod.
   "Good. Well, in any case, while we're here, want to grab a beer?" the admiral asked, the rest of their conversation too faint to make out as Yuna continued along her way. It did sound like something Uncle Jiro would say, seeing as he enjoyed himself a stiff drink from time to time, but then again, alcoholic sailors were a dime a dozen, or so she'd heard. Either way, she continued along the road, overhearing many more conversations as well as the shouts of trainees for the Tokubetsu Rikusentai, the Marines, during their exercises. Eventually, she would spot her husband waiting outside of the courthouse, though it seemed he didn't quite seem to recognize her at first.

   "Oh, there you are, Iwao." Yuna said, walking over to him before grabbing the notebook out of her purse. "I brought your notebook."
   "What?" Iwao said before getting a better look of her. "Oh, Yuna! You're as pale as a ghost..." He remarked as he grabbed the notebook from her. "...Are you alright?" He asked.
   "What? Do I look strange to you, too?" She asked, thinking back on Azumi's demand that she wear perhaps too much face powder. Of course, she'd tried to refuse, but after nearly fifteen minutes of being lectured, and at the risk of being late, she had finally just given up and agreed.
   "No, no, you look fine." Iwao lied. "It's fine if you're feeling alright. Anyways, let's go." He said, inviting her to join him on... well, whatever he was planning on doing before heading home.
   "Eh? What about your work?"
   "I deliberately left it home so I could get off early." Iwao said with a chuckle before adding "You didn't actually have to rush over to bring it. Why don't we go see a movie, grab a bite to eat?"
   "Sure, but..."
   "But you don't want to leave work to the others." Iwao answered. "Listen, Yuna, it's not like when you first came here. Mom's recovered from her injury, and you've got sis now as well." He said as they walked along the road and into town. "You've gotta take a break once in a while, that kind of stress isn't good for you." He added. Several minutes would pass, of course, as they entered the city center, looking at some of the displays in the scant few—by the standards of Hatsukaichi or the capital—shops which could afford to remain open under the circumstances.

---

6:01 PM

   Of course, it was hard to ignore the large crowds of sailors who had all but taken over the city over the last few days. What that meant, then, was that it would be unlikely that they could get tickets to a show, though it was certainly still worth trying. Yet each theatre they passed, with posters for films such as "Ichiban Utsukushiku" and 1942's "They’re After You" hung up along their walls, the more they realized that everywhere was packed.
   "Huh." Iwao vocalized as they passed a nobori banner which roughly read "Welcome, great warriors of the sea! Discounts are available at the Sekai Hall!"
   "What's the matter?" Yuna asked, gently nudging his shoulder.
   "Oh, nothin'. Guess a big ship's returned. Guess we won't be able to visit the theatre today. We'll have to give up on that for now, but y'know, I suppose we can always try next week. Go for a walk instead?" He asked, to which Yuna nodded in agreement. And so, they would make their way along the shore, towards the Oyao river which ran through the city. The sun began to hang low on the horizon, turning the once blue sky vibrant shades of red, orange, and scarlet as the water too shone in similar hues. Eventually, just shortly after sunset, they'd find themselves standing on a bridge over the river, not too unlike the day they first met, all those years ago, overlooking the mighty Mutsu sea. From here, she could just about make out the shore of Hashirajima to the west, a few lights shining, piercing through the ever-deepening darkness. It was at a moment like this that Yuna became lost in thought, thinking about the last year, of all she had seen, all that was different now.
   "You know, Iwao," She began to speak, catching his attention. "I wonder if this is some sort of a dream."
   "A dream?" Iwao asked, curious about what she meant.
   "Well, you already know that changing my name and moving out here was hard for me, but... You've always been kind to me." She answered. "A good friend, too." She added before saying "I've just been thinking, if this is a dream, I don't know if I want to wake up from it. I'm happy with where we are, now."
   "I see." Iwao said in response. "Things past, paths not chosen." He uttered as he looked out on the water. "They're all like a dream. But Yuna, I want you to know that to me, the best decision I took was getting married to you. I'm sorry that you were ripped away from your family so quickly, that I stayed away all those years, but... The truth is, I-"
   "You don't have to say it. I understand." Yuna said, leaning against his shoulder. It felt as though the moment could last an eternity. With a smile, she said "I love you too."

   "Indeed, Mr. Prime Minister." Sadazane noted as he invited Brdzeni and his cohort of assistants to follow, to join him inside rather than wait out in the cold November air. "As I'm sure you're aware, we've begun to make major strides in returning to the diplomatic norms seen during the Eikō Era, albeit with more openness and less sabre rattling. Don't get me wrong, we both know that there is peace in strength, but sometimes, a gentler hand is needed. A scalpel rather than a sledgehammer, so to speak. Pursuing closer diplomatic ties is that scalpel, Mr. Prime Minister." He added as they passed through a gallery of paintings in the Prime Minister's residence before soon arriving at his office. "Which is why, pray tell, I must ask what would you propose, beyond our present arrangements vis-à-vis our embassies, I mean. Some sort of treaty of friendship, perhaps?"