Yoshimo's past in Kara-Tur?

[Icendoan]

That is interesting, as well. lac, keep waking up! (I suggest power napping )

 

Again, it seems we have the idea that through the pretence of belief/friendship/worship the individual has become a believer/friend/worshipper in turn.

 

Starting as an evil Yoshimo makes sense, and gives us some good grounds for a past, if we decide to use these organizations, as well.

 

Icen

[Gorilym]

Interesting thread, this.

 

I've always thought of Yoshimo as being from Kozakura (Kara-Tur archipelago which I believe is the FR equivalent of Japan, instead of Wa), not Shou Lung - the katana, his very name, other little things suggest it. Also, IIRC the horrid BG2 novelization states it outright.

 

I personally think it would be a mistake to ignore the statement by David Gaider indicating that Yoshimo and Tamoko are/were siblings - i.e. he came to the Sword Coast looking for her. I'd also prefer it if he kept his TN alignment; but it's your mod, suit yourselves.

[Lemernis]

Just to sum up a little, I'm leaning toward Yoshi

 

- originally from Shou Lung (versus Wa, or one of the other lands in Kara-Tur)

- very much the rogue, and a 'morally dubious character' as Kaloree put it

- having a past as a thief

- has skillz as a sworsman, yes, but not a samurai (else would he not be a kensai?)

- someone for whom honor does matter, but I do not see him driven by it with anywhere near the urgency as, say, a samurai from Wa

- a sincere and devout convert to Ilmater

 

If Yoshi is from Shou Lung, there are two basic forms of faith there. One is called 'the Path', which would appeal to lawful types; its inspiration is Confusianism. Here there is a powerful belief in conservatism, a tremendous faith in elders, the family unit, government and the law, governmental rulers, etc. The other form is called 'the Way,' which would appeal to those with a more independent, less rulebound spirit; its inspriation is Taoism.

 

I see Yoshi as falling into the latter group. Here's a blurb from Kara-Tur:

 

Faiths of Shou Lung

 

In the lands of the realms, there are separate religions, each organized around the worship of a particular god. Elminster has spoken of such as Lathander and Azuth and the temples and clericies that surround them. Here in Shou Lung there are fewer gods, as such, and many more forces, spirits and entities. In addition, we are also ruled by a faith which has no god; that of custom. We honor things that have gone before even as much as we worship the gods, and this has done more to shape our faiths than any proclamation or creed.

 

The man of Shou Lung worships not just one faith, but all faiths, as well as some things closer to superstition than religion. He is a supreme generalist; who recognizes that survival in the spiritual world depends on knowing what god controls what thing, and which spirit to appease when...

 

The Shou prays to no one god, because he knows that in his infinite wisdom, the Celestial One has given every deity in Heaven a job to do, and you must, of course, talk to the right Immortal for the right task!

 

...Thus, the people of Shou do not actually worship any one god, but a pantheon of many. Each god has a certain sphere which is his territory, and a smart man knows which Immortal is which. He may even try to play several Immortals off of each other, appealing to Chih Shih, lord of sages, for the answer to an examination question, and then to Kwan Ying for mercy if Chih Shih does not hear him. The Shou think anyone who belives that all the work of Heaven can be done by one god is an idiot.

 

The Way

 

The followers of the Way are known as Chung Tao, or Guides of the Way. The Way is much more of a philosophy than a religion, because its adherents believe that the true nature of the Way is unknowable. It's shrines are more like hermitages, and its very few temples organized as monasteries or schools, teaching a wide variety of subjects. The Way states that all things in the Celestial Universe affect and are affected by all others. There is no Good, Evil, Law or Chaos--only the forces of the Universe, which may be manipulated as desired. The proper student of the Way thus recognizes this and strives to know the proper way in which to use these forces.

 

A Chung Tao priest is actually something more of a wizard than a monk or scholar, and both dang-ki (shukenja) and wu jen may be followers of the Way. Powerful positions within the faith are occupied by mages or sorcerers more often than priests, and indeed, many of the great wu jen of history have been Chung Tao priests as well.

 

The use of power is often the subject of debate, and so it is among the Chung Tao priests. In the earliest days of the Empire, this caused a great rift in the unified faith, with two main temple emerging from the chaos. One group, known as the Black Chung Tao, believe that the superior man has a duty to shape the universe to his ends; directing the unenlightened of the Earth to a higher goal. The second group, known

as the White Chung Tao, believe that there are no superior men, only enlightened ones, and that the proper observance of the Way is in maintaining the natural balance of events. The two sects are distinguished by an identifying mark worn on the chest or sewn on the garments. This symbol, representing the concept of Yin and Yang, is a circle with one half black and one half white. Within the center of each area is a

small dot of the opposing color, symbolizing that each half is partially composed of the other. Among Black Chung Tao, the black side is uppermost--among Whites, the white side is uppermost.

 

In secret, these two forces have been battling for control of the Empire (and thus the material world) for the last 2,000 years...

 

The emphasis in Taoism is on achieving balance. It embraces a kind of natural play of opposing forces in the universe. It lacks a rigid set of rules, though there is total conviction that balance has a supremely healthy, life-supporting effect on the surround. Anyway, insofar as there is an absence of hard, unquestioned tenets and beliefs, here we could have a kind of moral vaccuum in Yoshi which a western faith (with a powerful emphasis on morality) could fill.

 

I'm seeing Yoshi as not having much confidence in religion in his years in Shou Lung. Not in the gods' existence per se, but in terms of the role of faith in people's lives. In the Forgotten Realms the gods are incontrovertably real (in Faerun they actually walked the earth during the Time of Troubles). No one questions their existence. I see Yoshi as having been relatively utilitarian about religion in Kara-Tur, versus a devout worshipper. He accepted the fact that people propitiate gods as a means to an end. But he also saw that often such rites and rituals were simply ways that priests and shamans made a living from gullible and superstitious peasants. A wary type by nature, he put more stock in what he could obviously do for himself. I see him as a primarily self-interested, opportunistic, pragmatic survivor.

 

So again, we're still brainstorming about what could have inspired a heartfelt conversion to Ilmater. I'm open to all sorts of ideas about this.

 

But this is what occurs to me so far:

 

I've already stated that I think it could stem in large part from a strong emotional reaction to the constant abuses of innocents he witnessed on a daily basis in Shou Lung. As a tong member, he eventually he felt he could no longer justify participating in that sort of oppression. I.e., he does have a conscience.

 

Actually, let's consider it from Taoist perspective, heh!... Yoshi would have been out of balance. This imbalance gave rise to his moral conscience assuming a more prominent, and guiding role in his inner life. Let us say that Yoshi has actually been extremely self-centered in the past. Perhaps the Jungian Shadow of that is embodied by the altruism of Ilmaterian faith. If he is greatly out of balance, theoretically it could arise with great force--hence a wholesale and heartfelt conversion to a western god. But as mentioned, Yoshi still continually struggles with the force of that conscience within him, on the one hand, and a set of more selfish and greedy, impulses on the other.

[lac]

I had never heard that statement -- that Yoshimo and Tomoko were siblings. Do you have a url handy? I'd like to see what else David Gaider said.

[Icendoan]

I had heard of that.

 

The CG Yoshimo is still a seperate component, and you can choose not to install it.

 

Icen

[Lemernis]

Interesting thread, this.

 

I've always thought of Yoshimo as being from Kozakura (Kara-Tur archipelago which I believe is the FR equivalent of Japan, instead of Wa), not Shou Lung - the katana, his very name, other little things suggest it. Also, IIRC the horrid BG2 novelization states it outright.

 

I personally think it would be a mistake to ignore the statement by David Gaider indicating that Yoshimo and Tamoko are/were siblings - i.e. he came to the Sword Coast looking for her. I'd also prefer it if he kept his TN alignment; but it's your mod, suit yourselves.

 

If you read up on Wa, it seems almost certainly to be Japan. Shoguns, samurais, geishas, the whole nine.

 

As we have been discussing in this thread, the fact that Yoshi is a thief (and apparently comfortale being one), and that he is not a Kensai by class, makes a samurai background for him just too self-contradictory. In Shou Lung the katana is a known weapon, and there are warriors devoted to swordsmanship, but they are not samurais.

 

I do want to take a look at the BG2 novel though.

[Gorilym]

If you read up on Wa, it seems almost certainly to be Japan. Shoguns, samurais, geishas, the whole nine.

 

As we have been discussing in this thread, the fact that Yoshi is a thief (and apparently comfortale being one), and that he is not a Kensai by class, makes a samurai background for him just too self-contradictory. In Shou Lung the katana is a known weapon, and there are warriors devoted to swordsmanship, but they are not samurais.

 

I do want to take a look at the BG2 novel though.

Actually, it seems that both Kozakura and Wa might be modelled more-or-less directly on Japan. Older accounts like 'Grand Tour of the Realms' mention only Shou Lung and Kozakura, of the latter saying "...Kozakura is equally famous as an island of warriors where duty and honor mean all to the loyal samurai and wandering ronin." The 'Eastern Classes' page on wizards.com has "Wa (Japan), Kozakura (Japan)" under the provinces listing. Wa might be loosely based on the Ryukyu islands (Kozakura is larger, and east of Wa). Or even more loosely based on Korea, as suggested by BigRob here - there are certainly Japanese "elements" in all of Kara-Tur anyway.

 

Being a "regular" samurai wouldn't fit his backstory, I agree, but a ronin on the other hand.... (come on, just add an 'm' )

I had never heard that statement -- that Yoshimo and Tomoko were siblings. Do you have a url handy? I'd like to see what else David Gaider said.

Unfortunately I believe the original Gaider post regarding Yoshimo may be lost to the ages at this point, but it's fairly well-known, and has been a source of continual discussion over the years (especially as there's been a few attempts at making Tamoko NPC mods).

 

Edit: never mind the last part, found the relevant post by Gaider; in this thread, approximately halfway down the first page.

[Lemernis]

Sure enough, the novel says he's a Kozakuran.

 

***

 

David Gaider:

 

"A Sarevok quest? Yeah, I would have liked to see Sarevok confronted with the idea that not only was he responsible for Tamoko's death (and delve more into that), but Yoshimo's as well (since Yoshimo came to this land looking for his sister after losing contact). Even a small quest to honor their deaths or something would have been cool."

 

I don't get the impression it's something they were planning, necessarily. It almost sounds like it could even be an idea that might have occured to Gaider after the fact. Then he follows that with something that does sound like it was in development and shelved with the Yoshimo coming back as ghost thing.

[Lemernis]

Interesting, in the novel Yoshi's story is quite different. His betrayal is discovered differently than the game. He does redeem himself, and dies in battle as a trusted ally. No mention of Ilmater that I could find.

 

I'm not liking Kozakura nearly as much as Shou Lung. But we should probably try to keep him consistent with canon as possible... I guess he could be a ronin turned thief and bounty hunter. I'll look more at Kozakura and ronin, anyway.

[Lemernis]

It seems both Wa and Kozakura, together, represent Japan. All the main cultural information (that transposes Japan to the Forgotten Realms) is given under the section on Wa. (Wa is even shaped like Japan.) And for Kozakura the book emphasizes surprisingly mundane aspects like its graphic art, architecture, its own particular shogunate governmental history, whilst giving next to no information on Kozakura's culture. But since the section on Kozakura references samurais and shoguns, I think it is safe to assume that Kozaokura's culture is identical to Wa's.

 

Honestly, comparing the book's entries on Wa and Kozakura, why the developers added Kozakura is a mystery to me. It seems superfluous to Wa. They seem to have just enlarged Japan with an additional island.

 

Spoiler alert for those who wish to read the novel, and haven't done so:

 

The novelization of Baldur's Gate II: Shadows of Amn by Philip Athans doesn't flesh Yoshimo out much in terms of his past. It does tell us Yoshimo is from Kozakura. One of the first words Yoshi exclaims is the name for a Japanese ideogram (or 'hanji'): "kyoutendouchi," which means an astounding, sensational, or earthshaking event. When Yoshi dies (having redeemed himself) he utters the word for the Japanese symbol "harasu" which means "clear up." In the novel Yoshi wields an enchanted blade that is simply described as a 'sword' (not identified specifically as a katana, as it is in the game). Jaheira notes that Yoshi's face is comparatively 'rounder' than Tamoko's (Tamoko is also said to be from Kozakura); but there's no reason to assume this is anything but an individual difference, versus a racial one. Yoshi is clearly a dodgy character in the book. If anything, he is not to be trusted. There is nothing to suggest that honor is of paramount importance for him; though his dying word does suggest he at least feels his moral character has been restored, or a stain on it removed, by sacrificing his own life.

 

In the novel Yoshimo joins the party at the outset. He is imprisoned in a cage alongside Jaheira and Minsc. The party escapes when a jailer carries the unconscious protagonist, Abdel Adrian, back to his cage alongside the other two--but Abdel is only pretending to be incapacitated and kills the jailer. Soon after they escape Irenicus' dungeon and regroup at the Copper Coronet. There Yoshi leaves the party rather abruptly and without explanation. Interestingly, he does so right when Bodhi is introduced in the Copper Coronet as the apparent proprietor of the tavern. (Abdel is a mercenary by profession, and in the past has worked in Athkatla; he is familar with the Copper Coronet but it is unclear if he knows her already.) Yoshi next reappears in the Underdark, acting as an agent for Irenicus, although his specific role in that regard is never explained. He appears via a gate that Irenicus apparently intends to use for the drow to make their assault on Suldanesselar. This happens at the time that Phaere is about to attempt her ritual to summon a mythal with the dragon (Adalon's) eggs. Upon seeing Yoshi show up in the Underdark, Abdel surmises that Yoshimo must have been in league with Irenicus all along. Yoshi does indeed appear to be guilty of that; his lie that he has simply been trying to locate and help the party convinces no one. But Yoshi's role as an agent of Irenicus isn't elaborated. Nevertheless, Abdel gives Yoshi a chance to redeem himself. And Yoshimo does, dying heoically in a battle against the Ravager, a terrible creature summoned by Irenicus. Even then, Yoshi makes it known that his own self-interest comes first. Before the fight begins Yoshi cautions Abdel that he may flee if the battle appears to be lost.

 

The problem with Yoshi being a ronin is that he had to have been a samurai first. This of course contradicts his roguish/thiefly moral character. The samurai class is heavily devoted to a selfless moral code of honor. They're a lot like paladins, essentially. NPCs in the book are all LG, NG or LN. The book references a Kozakuran ronin who is an "lawful evil masterless samurai." So either this character was only pretending to embrace the samurai's code to begin, with or had an alignment change?

 

Anyway, similarly, it's conceivable that Yoshi could have been a samurai, then became a wandering ronin. There are any number of reasons he could change from samurai to ronin--that won't be hard to write. But why does he so readily and comfortably become a thief (as we know him to be in the game)? There has to be an explanation for how he begins as a paragon of virtue (at least to the outer world) as a samurai to such a shady character. How much conviction did he feel toward the samurai code (when a samurai)? Was it for real? Was it only a pretense? Etc.

 

Samurai are military figures, and often nobility. In noble families there probably is a strong expectation that one will follow in the family tradition. So following the samurai path earlier in life might not have been a choice, really.

[Icendoan]

I would think that Yoshimo and Tamoko, both being a sort of combatant people, would be less nobility and more on the streets. Yoshimo, I think, would not feel comfortable in a large palace, but out among close houses and busy streets.

 

It would take a step towards explaining a thiefly nature.

 

Anyway, what is the social structuring and possible subcultures in Kozukaran society?

 

Icen

[Lemernis]

Okay, to sum at this stage, here's the to-do list for developing Yoshi's backstory in Kara-Tur:

 

* Yoshi's background in Kozakura (samurai turned Ronin? Something a little less expected?)

 

* tie this in to a ToB quest

 

* the story of how Yoshi came to be in Irenicus' service well before he was ordered to spy on the PC (which perhaps might also share tie-in to the ToB quest)

[Icendoan]

Yes, if we have some sort of organization, which I feel would be a good idea.

 

As I have said, Samurai -- Yoshi? It doesn't seem right in my opinion, and certainly doesn't fit with his personality. I would prefer to think about it a little more before we use something like that. I don't see a Samurai from the nobility being as comfortable in Athkatlan docks and slums, much less to have his personality whilst being a thief.

 

Icen

[Lemernis]

Anyway, what is the social structuring and possible subcultures in Kozukaran society?

 

Icen

 

Here's what we have to work with:

 

Government

 

The imperial court abounds with important sounding ranks and titles, but most of these, like the court itself, serve a largely ceremonial function. Little of the work of government is conducted there. The bakufu is the true government of Kozakura. The organization of the shogunal government is explained here, not only to help understand the country, but also because characters who distinguish themselves may be rewarded with a government or military appointment.

 

Even though the bakufu is the true government power, the influence of the court must not be underestimated. The retired emperor, for instance, retains the authority to award provincial governorships. These appointments naturally go to vassals and clans which support imperial interests. Too, imperial favor and the prospect of marriage into that house give the emperor and his court influence in unlooked-for quarters. Although no longer directly involved in most government actions, the imperial court continues to work in its own interest behind the scenes.

 

National Government

 

The shogunal government is based in Gifu, away from the intrigues and distractions of the imperial court at Dojyu. That location was chosen as much for its strategic and tactical positioning as for any other reason. Many adminstrative functions continue to be carried out in Dojyu, however, since the emperors presence and the facilities of state are necessary for much of the business of government.

 

Throughout Kozakura, shugo, or military governors, are the backbone of the shogunal government. Shugo were originally posted in each province to maintain law and order. Appointed from among worthy samurai families, they serve today as both high officials of the bakufu, and as local military governors. The central offices of the bakufu are staffed by shugo drawn from among the shogun's (or the shikken's) retainers, and are important positions in the power politics of Kozakura.

 

First among these central offices is that of Kanrei (chief administrator), traditionally assigned to one among the most powerful of the shogun's vassals: the Takenaka, Otomo, or Yamashita clans. It is also becoming more and more common for the chief administrator to be appointed from among the shikken's vassals instead. The current chief administrator is Yamashita Yoichi, a vassal of Hojo Kawabuko, with strong ties to the family of regent Takenaka Okawa.

 

Below the chief administrator the most important office is that of Head (shoshi) of the Office of Samurai. The shoshi has the responsibility of military planning, discipline, and police protection, and also commands the shogun's guard force in Gifu. The shoshi is customarily appointed from one of four shogun-loyal families. Since the close of the Hojo War, the composition of these loyal vassals has changed. The new vassal clans considered appropriate for appointment as shoshi are the Matsuhita, Sato, Tokushime, and Akiyama clans. The office is currently held by Matsuhita Kinnori.

 

The seven clans in line for these traditional appointments form a front line of support for the Hojo house. When they act together, they give the shogun (or the shikken) the necessary backing to dominate the rest of his vassals. There is also plenty of opportunity for dissension and infighting as families and individuals jockey for influence and position. Things are not yet stabilized under the Takenaka regency.

 

Other Offices

 

Subordinate to the above offices are several administrative organs. The mandokoro (finance office) is responsible for shogunal finances. The monchujo (document office) serves as a secretariat and repository of property records. The hyojoshu (judicial board) settles disputes, usually over land problems, and determines punishments. The bugyo-shu (administrative board) debates and establishes general administrative policy, while the bugyo encompasses miscellaneous functions.

 

Regional Deputies

 

Regional deputies represent the shogun's authority outside of Gifu. The post of governor general exists in Dojyu, with subordinate deputy governors (mokudai) in each province. Deputy governors have the responsibility of handling the civil government of the province, particularly of the public lands there, and is usually the same person who is military governor of the province. When the offices of military governor and deputy governor are not held by the same person, there is often a conflict of interest between their administrative duties, many of which duplicate each other.

 

Provincial Government

 

Like the imperial government, provincial government is a confusing, factional affair The power struggles at the top between the shikken, shogun, and

imperial line are reflected in the official posts and appointments made in the provinces. Each faction usually has at least one representative within a province.

 

The top two positions in a province are the shugodaimyo (military governor), appointed by the shogunal authorities, and the kokushu (provincial

governor), who is appointed by imperial authorities. Each has a number of minor officials under him. Provincial government structure echoes that of the bakufu, with similar administrative offices on a smaller scale.

 

Shugo-daimyo. The shugo-daimyo is the samurai military governor of a province. Most of the territory in the province is held by his family or related families (hence the title daimyo). As shugo, his family was appointed to its post by the shogun of Kozakura. Now the position passes from father to son almost automatically. The shogun could step in and reassign the title of shugo, but seldom does. Such a punishment is reserved for families that threaten the shogun, either through treachery or ambition. The shugodaimyo has wide authority in civilian matters, and local military units are recruited in his name. However, he spends nearly all his time in Gifu, keeping himself at the center of the political scene.

 

Shugodai. One or more samurai, usually of the same family as the shugo-daimyo, are appointed shugodai, or deputy shugo. These men split their time between the capital of the shogun and the province. Each is responsible for a province or a district of a province. They are appointed to their position by the shugo-daimyo and are accountable to him. The shugodai handles most of the administration of the province and carries reports to the shugo-daimyo in the capital. Immediately under him are a number of offices, boards, and councils that handle the necessary affairs

of the province.

 

Shugo-matadai. The shugo-matadai is the lowest level of shugo, the subdeputy shugo. Player character samurai are sometimes given a shugo post at this level. Shugo-matadai usually belong to the main family, or a branch family, of the shugo-daimyo. In some cases, the position of shugo-matadai is given as a reward for loyal service. The shugo-matadai is responsible for the administration of a district within a province.

 

Daikan. Daikan are often samurai, the local agents of the shugo-matadai. They collect the taxes and oversee the public lands. Their duties are similar to those of the jito. Unlike the jito, daikan are not bound to a single estate. Jito. Jito are land stewards who supervise activities on both public and private lands. They are samurai representatives of the shugo-daimyo to each estate in the province. They oversee the collection of taxes and the implementation of edicts. They are often in conflict with the civil officals and non-shugo landowners. Kokushu. The kokushu, or civil governor, has virtually no power in the province and thus spends most of his time in the capital. Nearly all his duties have been assumed by the shugo-daimyo. However, as governor he is entitled to a certain amount of the taxes from all public lands, provided that the shugo-daimyo can be convinced to give up this tax money.

 

Mokudai. The mokudai, or deputy governor, actually lives in the province. There he exerts what little authority the civil governor has. While theoretically in control of all public lands, these are more often managed by the jito of the shugo-daimyo. The mokudai is supposed to protect the interests of the governor, emperor, and the people. However, with no authority, he can do little more than file formal protests and rubber stamp documents. Indeed, his main purpose is to give official approval to the actions of the shugo-daimyo for the sake of appearances.

 

Seal bearers. Seal bearers assist the deputy governor in the detais of administration. The position has no power and very few duties. As such, it is given as a reward to local men in the province, especially those not favored by the shugo-daimyo.

 

Factions

 

Hojo Todahiro and Supporters

 

Hojo Todahiro lives in exile in Iewara on the island of Kanshu. He plots to regain his position as shogun and depose the Takenaka clan from power.

Foremost among those who supported him in the war were the Tanomitsu, Kashigawa, Oezuki, Todo, Mashikuni, and Yamabe clans. Of these, the Kashigawa and Tanomitsu traditionally held high posts in the bakufu, but even these honors offered no protection following their defeat.

 

The Tanomitsu, once the most powerful of the shogun's supporters, have suffered the most. Their leaders were executed, their families exterminated, and most of their holdings confiscated or burned to the ground. Those who survived have fled to shoen in remote provinces, or accompanied Hojo Todahiro into exile on the island of Kanshu.

 

The Kashigawa clan are Hojo vassals; most of these nobles joined Todahiro when he went to Kanshu. Other loyalists were stripped of properties and tax benefits by the shikken, and have withdrawn to provincial estates.

 

The Mashikuni clan is now allied with Takenaka Sugawaro's camp, the Northwest Takenaka. Mashikuni Kakuji, former shugo-daimyo of Sudai Province

and Hojo ally, has given up on seeing Todahiro become shogun. He will go to any length to avenge the loss of his clan's properties to the shikken, even if this means supporting a Takenaka.

 

Court Nobles

 

The Ikeda and Takegai clans supported Hojo Todahiro's claim as shogun, seeing him as the only legal heir to the position. Imperial connections have protected them from Takenaka Okawa since he became shikken, but there is barely concealed hostility between these two factions. Head Councilor of State (Daijo-Daijin) Takegai Uezami communicates with the banished Hojo Todahiro regularly through spies and more conventional messengers.

 

The Yashima and Nakasendo clans have been wooed over to Takenaka Okawa through tax benefits and land gifts. The Yashima provide military support to the shikken, while the Nakasendo intrigue and spy for him at court.

 

The Ashigi and Motonari clans support Takenaka Sugawara as described under The Emperors.

 

The Emperors

 

Emperor Gonijo enjoys his religious functions in office, and would gladly retire to a temple. He has no interest in affairs of state. However, his father, the Retired Emperor Gokammu, hopes to restore the office of emperor to true political power. This is a grand dream, but highly unlikely, as it would require defeat of the shogun, and of all lords who have any hope of becoming shogun or shikken.

 

Some court nobles support the retired emperor in his plans, especially the Ashigi and Motonari. Gokammu views the division between the Takanaka brothers as being to his advantage, and his court allies help him exploit this. Appearing to favor Takenaka Sugawara, they work through spies and quiet intrigue to widen the rift in the Takenaka clan.

 

Takenaka Okawa and the Southwesten Families

 

Shikken Takenaka Okawa plans to force Hojo Kawabuko to marry, produce an heir, then retire, leaving Okawa in power as shikken. He has not yet openly conflicted with his half-brother Sugawara, but if he goes through with this plan, it is only a matter of time before a Takenaka War erupts. Reset with political intrigue and sometimes small rebellions, Shikken Takenaka Okawa relies heavily on the Southwestern Takenaka for support. He uses but does not trust his allies, the imperial Yashima and Nakasendo clans. Aside from these families, he puts his faith in only four clans in Kozakura. They are the most powerful clans in the land, besides the Takenaka and Hojo.

 

The Yamashita and Otomo are shogunal vassals, and bound to support Okawa because of his blood relationship to Hojo, at least until Hojo reaches 18. The Matsushita and Sato clans have strong marriage ties to the Southwestern Takenaka, and have dutifully honored their obligations to their relative, the shikken.

 

Takenaka Sugawara and the Northwestern Families

 

Sugawara unhappily moved aside for his brother at the close of the Hojo War, recognizing the expediency of having a relative of the shogun become shikken. Nevertheless, the northwestern Takenaka and their allies continued to intrigue against the shikken to benefit their favorite, Sugawara. Now that the shikken's regency is drawing to a close, it has become apparent that Takenaka Okawa will not readily step down from power. Assured of help by imperial allies and Northwestern Takenaka supporters, Sugawara plans to fight to help the shogun come to power. Sugawara will gladly depose his half-brother, whom he regards as an incompetent regent. Among his important vassals and allies are the Tokushime, Akiyama, and Mashikuni clans, the imperial Ashigi and Motonari clans, and Katsuhara Omitsu, the powerful bamboo spirit shugo-daimyo of Dosaki Province.

 

Temples and Shrines

 

Temples and shrines care little for the secular disputes among the samurai. They usually support nobility which favors their particular temple or sect, and work against those who do them injury. However, two temples have demonstrated secular interests during the current unrest.

 

The retired former emperor Gobidamu is now a monk at the Temple of Kanchairyu on Mt. Ichi. That temple fought for Hojo Todahiro, and now supports Takenaka Sugawara, as Retired Emperor Gokammu has quietly requested. Similarly, former Shogun Hojo Kamuri (great-grandfather of Hojo Kawabuko) is a monk at the influential northern Temple of Namikami This fierce group supports Kawabuko's succession, and has "persuaded" many samurai in the northern provinces to stand behind him as well.

 

Ninja

 

The most noteworthy ninja clan in Kozakura are the Konishi, a family which has served opposing factions simultaneously for years. Traditionally they accept contracts both from court nobles and from the shogun and his relatives. They are perfectly content to be hired by those who are likely to be victims the very next week. Konishi Ieyasu, clan head, particularly enjoys the irony of this situation, and subtly influences politics by choosing when to complete assignments (such as executions). A younger but highly efficient family is the Uji clan, which has worked for the Takenaka and other powerful nobles over the past century. Clan head Uji Toyo does not find it acceptable to work both for and against the same employer. Two years ago he politely withdrew his family's services to the shikken, since the Uji have been retained on a long-term basis by Takenaka Sugawara to do work targeted against the shikken and his allies. Takenaka Okawa has not yet discovered this, although he suspects ninja actions against him.

 

The Irridescent Peacock Society

 

Though most wu jen lead solitary existences, many are in service to masters and some perform work for a fee. Since a large number of wu jen gathered for these reasons in Dojyu, some of the evil-aligned ones eventually banded together in the highly secret Irridescent Peacock Society. The society regulates magical practices among its members, and offers training, protection and aid to members in need of such assistance. Because such a group of wu jen acting in concert can be tremendously powerful, the group's existence is kept secret: ignorant of the society, samurai lords cannot feel their power is threatened by it. The society has secret recognition signs, dangerous tests for prospective joiners, and is organized in cells with limited membership.

 

During times of warfare, the services of wu jen are in much demand, and there is greater opportunity for personal rewards in the upheaval of strife. Recognizing this, the society supports the return of Hojo Todahiro to Kozakura, since they see this as the quickest route to open warfare. In the meantime, the society does what it can to encourage the outbreak of conflict, each wu jen working independently to create chaos for any convenient faction. For example, a society member may rot the crop in a clan's rice paddies, then leave "evidence" that an opposing clan did it.

Some wu jen have even assassinated samurai lords or their relatives, leaving the clan to assume it was the work of an enemy family.

 

Yakuza

 

The peddlers and gamblers of this country were not organized into yakuza families until recently, when a few ambitious criminals from Wa saw opportunity to expand their operations in Kozakura. Yakuza families here are still loosely organized and growing, concentrating their activities in gambling, the protection racket, and the fencing of stolen goods. Families of special distinction have not yet come to light, and there is much opportunity for ambitious yakuza adventurers to shape and create an organization from scratch.

[Lemernis]

Political History

 

The way Kozakura is governed and the politics that control it seem strange to many outsiders. To understand the government of Kozakura, it is helpful to understand how the system developed.

 

Akimatsu Rise to Power. Local government and politics began with the Akimatsu clan and the Emperor Mori. The rise of the Akimatsu family was accomplished by skillful use of military might and diplomacy, especially marriage alliances. Through these marriages, the Akimatsu wed their daughters to the powerful nobles of other clans, then maneuvered and worked to see that the children of these marriages assumed control of the other clans. The Akimatsu gained tremendous influence through such maneuvers.

 

However, the Akimatsu clan was never able to create a strong tradition of imperial authority. Too much of their control relied on the cooperation of allied families, who had to be rewarded with titles, offices, and land. Alone, the Akimatsu lacked the might to defeat their enemies.

 

Economic Base. The imperial capital of Fukama was initially situated on ancestral Akimatsu lands in Shizume Province, but the royal clan eventually dominated the fertile Dai Plain in order to maintain the position of emperor. From that power base, they gave lands to branches of their own family, to cadet families (lesser families related to their line), and allies. Over time, their daughters married into more outside clans, cementing the bonds of further alliances. This eventually resulted in the capital being moved to Dojyu on the Dai Plain in 9/34 (514), in order to keep better contact with the actual property and economic foundation of the imperial court and the Akimatsu clan. To consolidate their land-holding position, the Akimatsu launched a series of campaigns against the korobokuru, who still held large portions of the islands. The land captured in these campaigns was dispensed to loyal families or added to their own territories.

 

Child Emperors and Regents. In time, the policies of the Akimatsu worked against them. After the first several decades, the family became quite large and split into several branches. Although only those from the main family line could become emperors, the other branches sought to control the emperor, usually through the marriage of a daughter to the emperor or one of his sons. The child of such a marriage could be named emperor and the child's maternal grandfather, often acting as regent (sessho), could effectively control the court. This became the most powerful position in the imperial court, controlling most appointments, land grants, and tax immunities.

 

The family most successful at this ploy was the Honda clan, and a long line of Honda regents were the power behind the throne in an almost uninterrupted string until their influence was broken by the Hojo clan in 1119.

 

Retired Emperors. With the naming of an underage emperor, the old emperor, his father, was forced to retire, often after a difficult power struggle. With time, this retirement became a tradition, and the powerful office of the retired emperor was established. A retired emperor was usually in his twenties or thirties, regents instead of the emperor's grandfather.

 

Temples and Shrines. Temples also grew in power as they were granted lands by emperors, regents, retired emperors, and other nobles. Religious leaders connected to powerful families seldom hesitated to employ the power of their temples to further their families' interests. The favor was returned by daimyos and court members who aided their secular relatives. Religious disputes were often settled by armed troops of warrior sohei, raised to protect an order's interests. The practice of retired noblemen and widowed noblewomen entering a monastery encouraged entire clans to support the cause of a temple they were previously indifferent to.

 

Temples benefited from endowments and gifts made by the faithful, becoming wealthy landholders in their own right. This economic clout gave the religious sects political influence as well, reinforced with private military might separate from the samurai heirarchy. From low-key political influence to armed warfare in the streets of the capital, religious sects

became a power to be reckoned with.

 

Capital Politics. The politics of the capital were complicated and demanded all the attention of the nobles. Indeed, to be forced to travel more than 20 or 30 miles from the capital was a terrible banishment. The provinces were regarded as the home of the uncultured and inferior and very little attention was paid to the clans in the provinces.

 

Forced to manage without assistance from Dojyu, provincial families grew in armed strength and landholdings, while the power of the Akimatsu and the other nobles of the court eventually weakened. With growing agitation from religious and provincial factions, court nobles lacked both the trained troops to win battles and the landholdings necessary to finance their enterprises. More and more they called upon provincial families related to their line. These families, in return for more land and rights, provided military muscle.

 

Military Class. The rising military class first took form as bushidan, powerful local individuals who banded together in large military cliques to take control of state lands in the provinces. The leaders of the bushi were mostly descendants of former district governors, holders of military commissions, and managers of family estates who had been sent out to the provinces from the capital. Many were younger sons of nobles for whom suitable positions could not be found at court.

 

At the top of the military heirarchy which thus took form were the daimyos, the local landholding lords. They were served in turn by samurai, who had the wherewithal to equip themselves with mounts and good armor, and by the lower-ranking zusa, the common footsoldier, refered to today by the generic term bushi.

 

The Shogunate. While the imperial court remained blind to the danger presented by the increasingly powerful provincial families, the new military class recognized that the imperial court was weak and in disarray. One family, the Hojo, precipitated the Tennu War, breaking the influence of the Honda regents at court, and forcing the emperor to grant their family head the title of shogun, or warlord, in 1119.

 

Hojo Tademashi became the first shogun of Kozakura, establishing his shogunal government, the bakufu, at Gifu in 1120. Although of a lesser rank than the emperor and the sessho, Hojo had the advantage of military might behind him, and became the real ruler of Kozakura. However, the careful pretense was maintained that the shogun obeyed the will of the emperor. This continues to be necessary since the common folk believe the emperor is descended from the gods and is himself divine. Even today, only daimyos of the proper bloodline, related to the emperor (however distantly), can be shogun. The title must also be bestowed by the emperor himself. While this is a mere formality, it means that only those who control the emperor can become shogun.

 

With the establishment of the shogunate, the military class became essential to maintenance of civil government in the capital. Samurai maintained security, and became an indispensable part of court politics.

 

The court was and remains a cultural center, and this era saw the rise of the warrior-courtier to power. Foremost among these warrior-courtiers and closest to the shogun in power were the kenin, the shogun's retainers who were men of proven loyalty, usually daimyos with their own followings of samurai. These kenin were supported with perquisites from the shogun: letters of confirmation and recognition of their landholdings (hence ensuring their economic status), honorary places in processions and state functions, and honorary appointments. However, if a kenin failed to live up to the standards expected of him, his title was given to someone more deserving,

 

Hereditary Shogunate. Kozakura is quite large, and even the shogun could not control all of it. His power base was the same as that of the early emperors: a collection of families and loyal clans. These included the main family line, various branches and cadet families, and allies. None of these alone were sufficient to maintain control or defeat the others. Retaining real power required a careful balancing act. In the reign of the Emperor Ijo, 1242, the office of shogun became hereditary in the Hojo clan, passing from father to son or grandson. With this came all the ills and maneuvering that haunted the imperial succession.

 

Other families used marriage politics to dominate the shogun, the Takenaka family being the most recently successful in this. Children too young to govern were given the title of shogun, resulting in the creation of shogunal regents, or shikken. Today the position of shogun is on its way to becoming what the As a result of the Hojo War, a battle for succession to the shogunate, Hojo Kawakubo was named shogun in 1422. Takenaka Okawa became his shikken, and that remains the state of affairs today.

 

The political and military climate in Kozakura is fraught with tension. Recent events have been country. Samurai and adventurers will find plenty of opportunities to help or hinder one faction or the other under the current circumstances. The significant event which has shaped today’s problems in Kozakura is outlined below.

 

The Hojo War

 

Shogun Hojo Kikutake died in a fall from his horse at the age of 37 in 1415. His son, Todahiro, was only 17, rather than the legal age of 18. Hojo supporters disagreed over who was to become regent; the issue was complicated by the fact that, if Todahiro's two-year old son were to be made shogun, the shikken would be in power considerably longer than if Todahiro assumed the position. The dispute quickly grew into a question of which Hojo to support for the position of shogun, and the powerful families of Kozakura became divided along those lines.

 

Once war commenced, the bitter fighting raged on for six bloody years. When it was over Todahiro had lost. His eight-year-old son, Kawabuko, became shogun, and Hojo Todahiro was banished from Kozakura.

 

Kawabuko's maternal grandfather Takenaka Okawa, was appointed shikken, but this has angered and alienated families who favored his half-brother Takenaka Sugawara, the capable and popular general who commanded the pro-Kawabuko forces but who has no blood tie to the office. This has created a rift between the so-called northwestern and southwestern branches of the Takenaka clan. Okawa is supported mainly by the southwestern Takenaka, whose estates are concentrated in Fukudo, Naga-ido, and Naredo Provinces, and their allies. Sugawara is supported by the northwestern Takenaka, whose estates are concentrated in Dosaki, Iwari, and Sanyo Provinces, and their allies.

 

Now, nine years after the close of the Hojo War, Takenaka Okawa has been unable to unify the country, or completely strip his enemies of power. Tensions and unrest mount as the now 17-year-old shogun grows closer to legal age, a time when the shikken would have to step down from his position of power.