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Shimamori · 10-04-2020, 06:57 PM,

Tenmei University of Honshu

8 "K" of Kusari as an Alternative State Ideology:
Concept and Application

Article Info: 8 "K" of Kusari as an Alternative State Ideology: Concept and Application. Shimamori Masahito, Ph.D. (827 A.S.). Kusari Political Review 2-15

1. Introduction

The recent few decades were a turmoil for Kusari. Starting from the invasion of the Rheinland fleet as far as New Tokyo in 800 A.S. and up to the Gallic invasion in 817 A.S. that installed the puppet regime over Kusari - all of those events were from the field of international relations and caused from beyond. Yet not only the attempts of the foreign powers to influence Kusari have resulted in negative ramifications for the state. The opportunistic war Kusari commenced against Bretonia in 813 A.S. drew our forces away from the core worlds and wore them down in countless skirmishes far away from home, paving way for easy occupation of Kusari by Gallia. This occupation, in turn, caused a civil war in 823 that lasted 2 years, forced Kusarians to kill Kusarians, and eventually led to the imperial reformation that brought upon a complex bureaucratic administrative system with redundant titles created simply to please all branches of political establishment and not to establish effective administrative control.

The need for military aggression is said to permeate Kusarian society on the permanent basis. I assume it can be traced to one of the cultural codex brought by our ancestors from Sol: the bushido. This ancient codex is often referred to as the “soul of a Kusari”. In my opinion, this very codex is partially to blame for the needless violence that we started either because of our own intentions or as an inadequate reaction to someone else’s actions. In this article, I will propose a new codex as an alternative for Kusari to adhere to, and elaborate on the state policies that can be adopted in line with the proposed codex.

2. In Criticism of Bushido

“Bushido” or literally “the way of the warrior” - is without a doubt a great monument to the history and culture of Kusari. One has to admit, however, that the code itself was created many ages ago back in the progenitor state known as Japan. At that time it reflected the image of an ideal samurai, a fearless and loyal warrior ready to give his life away for his homeland and master. It is to be said, however, that bushido provided the moral grounds for the members of the dominant strata of the society of that age - the bushi or “warriors” who served as the retainers of the local feudal lords, the daimyo.

As such, however, it was created for the warriors and did not provide the moral compass to the daimyos above them. It was an ideological tool to make the samurais even more loyal to their master who, free from constraints of the bushido, could do as they please without risks of incurring the reputation of a morally deviant ruler, at least within the rules prescribed by the bushido. Among other values, bushido taught loyalty to the master until death. This paved the way for one of the most common abuse of bushido - an order by the master is to be carried out perfectly without hesitation, even if it was contradicting the other bushido rules (because a samurai disobeying orders simply would not live long enough to defend doing things his way), rendering the teachings of “mercy” and “honour” hypocritical in nature. Bushido was also a tool to the daimyos who were using it as an “honourable leash” for their retainers, which aside from nourishing aforementioned loyalty for control also cultivated militarism to create the favourable image of the wars waged by the daimyos and to implant the higher status of the bushi in the society. Certainly, praising warriors over artisans or scholars played its role in developing the militaristic supremacy idea that would bring so much grief to our ancestors later on.

The common folk of that time was too busy with survival to even think of bushido in practice. Moreover, not being of high origin, simple folk would often be exempted from the prescriptions of the bushido and a simple disrespect towards a virtuous samurai would be punished by immediate death, even if such disrespect was construed as such only by the samurai in question.

Morality aside, there is also a matter of relevance throughout time. Bushido was created during the time of feudalism, when a number of loyal retainers was the safeguard of a prosperous and stable demesne protected from possible interventions from outside. Time changed, and feudalism yielded to capitalistic industrial and later post-industrial society. Stability of those was no longer dependent on the warriors but rather on creative and hardworking common folk. The army was still needed to protect from any outside influences but was more of a tool of deterrence rather than of assertion. The development of human rights diminished the privilege side of bushido and shifted the perception of the warrior codex to the moral values praised.

In defence of bushido, I must say that the very core values it promotes, like respect, honesty, self-restraint are not bad per se and I am criticising bushido for context rather than for the content. While those values remain commendable even nowadays, they are still constrained by the historical circumstances in which they were created. Nor only have the samurai fell into the oblivion, but the very society of Kusari does not revolve around the military. Nowadays, people of all trades and callings push our Homeland forward: inquisitive scientists, stalwart soldiers, diligent company workers, selfless doctors, industrious businessmen, diligent public officers, and many others. Our values system should march in line with time and be a moral guidance for all people of Kusari, not some militant minority. Even more importantly, we should learn from the past when the limitless ambitions of the military nourished by bushido led our forefathers to death, destruction, and sorrow. While bushido is to remain the great cultural monument of Kusari, the “soul of its warrior”, and a manifestation of our honourable history, our minds must remain open to progress. Like our forefathers who created bushido that reflected their life, we can create our own moral compass to reflect our way of life.

3. 8 "K" of Kusari

Having considered for long time what values our nation shares and which values can drive us forward in the modern age, I propose the system of “8K” that would in my book reflect the values and aspirations of modern Kusari and can serve the philosophical foundation and vision for the development of our great House.

* "Vision without action is daydream. Action without vision is nightmare."

啓蒙	"Keimou" - enlightenment. Kusari has always been known for outstanding technical innovations and rapid technological progress. Our sleeper ship landed on a planet scarce with land, further colonisation efforts happened also to stumble across aquatic worlds. In such conditions, our people had to show great ingenuity and nourish it throughout subsequent generations to reserve our competitiveness with other Houses. We too have to praise the ingenuity, strive for innovation, and technological supremacy to secure the place of Kusari among the stars. The resources we have fought for in the past are worthless if we do not know how to refine them into beautiful and efficient high-tech products. Knowledge is to be praised as the ultimate virtue for knowledge is also the key to self-understanding and self-improving, which in turn leads to conscious development of other virtues and realisation for the necessity of such development.
堅忍	"Kennin" - perseverance through hardships. There are more talented people, and there are less talented people. Having a talent, however, does not mean one will have success in life. A beautiful garden unattended becomes overgrown. Similarly, a person’s talent left unnourished fades. It is the constant work and diligent self-improvement that leads to accomplishments. Perseverance over oneself is a virtue that will lead one through the darkest hour for the one who overcomes one’s own weaknesses through hard work, learns oneself, and thus has already won half of the battle. In this, one also gains invaluable experience for continuous self-improvement. We as a nation and as individuals should persevere through all the hardships sent to us by fate and learn ourselves.
改善	"Kaizen" - continuous improvement. One should not rely on the whims of fate but continuously improve oneself and the surroundings. Apply all your talents and experience to improve every aspect of life around you, and in doing so contribute to the improvement of our very Nation.. Be it working conditions on an enterprise or a street in your neighbourhood - improve, and your investment shall return to you in the form of others following your example. With ingenuity and perseverance, a genuine desire to improve oneself and the world around can work wonders and transform the life around us to the good side
協調	"Kyouchou" - cooperation. Efforts of one artist create a masterpiece, efforts of many create civilisation. Do not shun sharing responsibilities and achievements with others, as your efforts and gains will only multiply and everyone will win. Through cooperation in everything we further harmony and unity, preventing conflicts and building up unity. Kusarians have always relied on each other and our collective spirit in times of trouble, and we should nourish amiability and reliability towards each other from the earliest age. Where one will fail, many will succeed. We are one family, that wants every other family member to succeed, and mutually assist each other so that we all succeed.
勤王	"Kinnou" - loyalty to the Emperor. The figure of Tennou (//the Emperor) has been important to our ancestors and us throughout millennia and is the living manifestation of the spirit and values of Kusarian society. The Emperor embodies the ultimate wisdom, and as a caring father tends to Kusari and its people with utmost benevolence as for his family. As family is important to each of us, it is without doubt that Kusari is of ultimate importance to the Emperor. Thus, one is not to doubt the decisions and loyalty of the Emperor and entrust to him the matters of the state. The Monarch is raised from childhood to His position and is trained rigorously to carry out His duties, making him a perfect dedicated ruler who meritocratically leads Kusari to a successful future. We all should support the Emperor with all our efforts and show Him the gratitude and loyalty that children show to their father. Through the Emperor our efforts are united, their resulting efficiency maximised. Still, the Emperor being the symbol, we are not to forget about our own development and values, and not to repeat the mistake of the samurai who were blindly and unconditionally following their masters. As long as the Emperor is the caring father, our loyalty is His, but should He become the abusing parent not caring about His children, we are entrusted with the scared duty to return Him to the righteous path of the benevolent patriarch.
康寧	"Kounei" - tranquility and peacefulness. Emotions are like storm bringing the needed rain to bless our crops or violently destroying them. We cannot exist without them, yet we cannot become subservient to them. It is thus we who should control emotions, not emotions controlling us. Through mindfulness and tranquility, we can take control over our mind and body, and channel its energy in the right direction. In a similar way, emotions can bring demise to businesses and states as to personal matters. The statecraft should be rational in nature, while taking motivation from emotions that we control. War - is the ultimate manifestation of aggression and wraith, that are the negative emotions destabilising tranquility. Peace - is the ultimate manifestation of tranquility, and we should nourish it as it allows for us to flourish without many risks involved. White at peace we can concentrate on development and improvement and have fuller control over our lives. We can plan and see our plans carried out to fruition through the efforts and perseverance put into them. Thus, we should try to avoid conflicts in our lives on any levels, and avert those that are erupted beyond our control. While certainly conflicts lead to progress, we should try to convert the violent conflicts into peaceful competition, that indeed furthers the development but not infringing peace.
国内	"Kokunai" - domestic affairs. It is said that grass is greener on the other side of the river. We, however, do not have control over the grass on the other side, yet can put efforts into making grass on our side to be greener. Maybe, through these efforts it will become greener for those on the other side of the river, too. We first have to tend to our home where we have fuller control over all matters, and only having done everything in our powers should we compare our home to the others and not to compete but to learn of the other ways, that can be more effective. Similarly, a state is to first of all take care of all domestic affairs over which it has control and which it can efficiently influence, and the outcomes thereof accurately predict. Too many times has Kusari engaged in opportunistic moves on the international arena leading only to disappointment, while neglecting what could have been done at home without any risks of such disappointments. The grass is not greener on the other side, we want it to be greener to give us an excuse not to tend to our own grass and seek an easy solution on the other bank. And if that grass already has an owner and we still want to take it, then a conflict becomes unavoidable, which is inherently unnecessary and illogical for both of us have a river bank and grass on it. Instead of going on the other bank with the motivation to take hold over the greener grass, better go there with the motivation to ask your neighbour how he tends to his grass so that it grows so green. Thus, do not be afraid to learn new ways from others, but do not shun your own ways. Do not envy others, but study them without emotions. In doing so, you will preserve your tranquility, while not closing your mind. Let learning be your motivation to travel and explore, not aggression and envy.
国民	"Kokumin" - citizenry, the people of the country. There are many beautiful and strong words: diligence, knowledge, loyalty - yet all of them do not exist beyond our mind and do not have physical manifestation. Those are mere concepts that us humans make work. Human lives are what these concepts are devised to improve, as human life is the ultimate treasure in the Universe. As such, there is no more important asset of a state than its citizens, and all efforts must be made with the well-being of citizens in mind. It is the citizens who invent new technologies, produce, sell, and distribute them, making our economy work in doing so. It is the citizens who vigilantly stand on guard, protecting our houses and belongings from the treats from beyond. It is the citizens who administer the work of our machines, organisations, and the state itself. In order to be a successful and flourishing state, it must make efforts for the lives of its citizens to be as joyful, meaningful, and protected, as possible, for the success of the people is the success of the country. Crucial decisions are to be made with the well-being of the citizens in mind, and major investments are to be made in our most valuable assets - the citizens. Kusari can then succeed when its people succeed, and we must all do our part to make sure that the generations to come are receiving even more than we have received. For this is the most profitable investment we can make.

4. State Policies on the Basis of 8 "K"

Naturally, as all moral guidelines, 8K can appear to be vague and all-encompassing for the purpose of actual policy making. I as an author call upon you, kind reader, to look at them as a simple guideline, which it is, that can give inspiration and motivation to make a certain decision. As a person with some experience in policy making, I would suggest the following policies emanating from 8K that can augment or replace the existing state policies. This list will be non-exhaustive, and I will be appreciated if other policy makers can come up with other policies based upon the principles listed herein.

4.1. 輝かしい孤立 (//"kagayakashii koritsu" - brilliant isolation)

Kusari’s involvement in international affairs in recent times resulted in ramifications detrimental to Kusari. I used the work “opportunistic” before with regard to endeavours undertaken by Kusari on the international arena intentionally because there were little indicators of possible success while at the same time those were lacking the necessity of being undertaken. Instead of interfering with other actor’s affairs the Empire should focus on internal affairs and minimise its interaction with the outside in line with “kokumin” (//citizenry) principle.

In doing so, Kusari will pose itself as a neutral and non-affiliated actor among the other Houses, opening possibilities for balance play as the Houses will attempt to get Kusari on their sides in certain matters and disputes. This will allow it to avoid major conflicts and take a non-interference stance, protecting Kusari from outside intervention. Even in case of any unforeseen aggression from the outside, the attacking party will automatically be labelled as aggressor, thus making it easier to gather a coalition against the aggression. Kusari is to avoid resorting to war as a tool of international politics and adhere to the principle of “kounei” (//peace).

In this time, Kusari is to divert all efforts and resources to internal development: infrastructure, education, social security, scientific and technological progress, etc. “kaizen to keimou” (//Improvement and enlightenment) are to be promoted on every level to maximise the efficiency of the domestic focus. At the same time, a substantial budget is to be allocated towards improving the quality of human resources of the Empire in line with “kokumin” (//citizenry) principle. Kusari can successfully compete with the other Houses without resorting to war.

This isolation should be also used to resolve internal conflicts, such as the rebellion of the Blood Dragons. Blood Dragons remain the only real threat to internal stability of Kusari because of having an explained claim on the throne of Kusari. While their goals and objectives are as obsolete as their fleet, they are still professional soldiers and can pose a threat to the well-being of Kusari. Farmers Alliance will certainly lose its eagerness to fight in conditions of isolation as the priority will be given to local manufacturers, thus partially fulfilling their objectives and invalidating the idea of further fights. Golden Chrysanthemums are a group too small to pose a real threat, and too radical to gain vast public support. It should be dealt with by the police forces to curb the spread of Cardamine. However, if the threat of the Blood Dragons is neutralised, the Chrysanthemums will not be able to put up the fight without their allies, except for in the fringe systems where the Outcasts are operating. Hogosha are to be motivated to switch to legal forms of making profits to avert the degradation of the citizenry falling under the ill influence of gambling, prostitution, and other immoral business practices. With financial incentives and more rigorous legal regulation it is possible to divert the Hogosha in the needed direction.

The isolation should not be construed as ceasing all ties to the world outside Kusari. Trade shall continue, and the more we can export, the better. However, the focus is to be given to Kusarian corporations that should be given advantages over foreign enterprises in doing business in Kusari. This can be done through economic and financial incentives, subsidies, and state-back promoting of their services. It is advisable to prohibit legally the acquisition of Kusari-owned companies to foreigners and limit the number of shares that can be owned by the foreigners to less than 49.9% of a company’s capitalisation. Non-incorporated enterprises can be supported via subsidies to allow them to expand more rapidly. The state is also to undertake the duty of establishing efficient, transparent, and simple connections among the businesses, R&D facilities, and universities for harmonious dissipation of new technologies and talented cadres as those would spearhead the economic advantage of Kusari in the future. The state is also to promote cooperation among the companies, including the old rival giants of Kishiro and Samura, and to divert their competition from outright hostilities in certain cases to peaceful competition, or even collaboration for the benefit of Kusari in line with “kyouchou” (//cooperation) principle.

Nor shall be stopped exploration expeditions, research missions, and intelligence. In conditions of prioritising domestic affairs over foreign ones, the army and the navy will mostly be entrusted with fighting the insurgents and protection of the borders. Thus, the most advanced technologies are to be given to the intelligence service that shall continue collecting the data for the government to know on the developments both far and close to the borders of the Empire. The intelligence is to be especially vigilant regarding the emerging conflicts and reporting thereon for Kusari to be able to maintain its neutrality and isolation armed with the knowledge on the surroundings.

Overall, “brilliant isolation” is called upon to maximally stabilise Kusari internally and strengthen the state before the next generation can make a decision whether to play a more proactive role in international affairs. Perhaps, having enjoyed the stability and prosperity of lasting peace, our descendants shall decide to remain non-involved in the future as well.

4.2. Expansion by Colonisation

The war of 813 A.S. against the Kingdom of Bretonia, the border clashes with Rheinland in 825-826 A.S., and the offensive against the Confederacy of Gallia in 827 were all similar in nature - they were conflicts for resources whatever casus belli had been invoked. Wars against Bretonia and Gallia had the objective to strengthen control over Tau’s vast mineral resources, while clashes with Rheinland were to protect the efforts of Kusarian proxy, the GMG, to hold firm control over Sigmas. Expansion in these area is similar - those systems were discovered long ago and are now considered what we can call “the paved ways”. Instead of bickering for those resources and having to negotiate their allocation, Kusari should better focus its attention on rather untamed space. Nevertheless, the Empire is to stay firmly on what is already ours in the Taus and Sigmas. It is obvious, however, that we cannot make rapid advancement in those regions without a fundamental change in international balance of power, which in most situations means war.

In light of the aforementioned, Kusari can resume its exploration projects of early 2nd and 3rd and centuries A.S. when the connections with the other Houses were established and many new systems discovered.

Space is vast, and surely with our more advanced technologies that our explorers had back in the day we can find a few systems close to or even within the power projection sphere of Kusari, that will be either colonisable or containing valuable resources. Not every system can be spotted from our stationary observatories, and hence explorers should be dispatched. Another option is Omicrons frontier, that is relatively unclaimed. There are many organisations of all types operating in this lawless part of space, yet it is not that far from Kusari and there still might be systems closer to the Empire that have not been claimed yet. Perhaps, the government should take initiative and institute a new exploration organisation entrusted with such a task, as well as supporting individuals and companies that are ready to organise exploratory expeditions using their own resources.

Colonisation of new carefully chosen worlds that will not trigger territorial disputes with neighbours will allow Kusari to expand without provoking any conflicts with neighbours. It is of utmost importance, however, that we develop intensively, not extensively. The newly acquired territories do not have much value lest they are developed steadily. Overextension will weaken us, not strengthen, by diverting our human and financial resources away from important points.

4.3. Restoration of the Imperial Power and Administrative Reform

The Reformation of the Empire was an accomplishment that returned the Monarch to the throne after the puppet republic installed by the Gauls. The civil war that followed the collapse of the Gallic puppet regime resulted in republican ideas gaining a hold among the population of Kusari. The Reformation was an attempt to combine two systems, the imperial and republican ones, to satisfy both sides and further harmony in the society. This is surely an achievement for the people of Kusari who now have their voices implemented in the system by means of parliament. As the result of such reformation, however, in attempt to please everyone a bureaucratic administrative system was created with non-functional positions only complicating the political life.

Take shogun, for example. Shoguns in the past used to be de facto rulers of the country, carrying out the wishes of the Emperor only nominally. They were supreme military dictators who commanded armies and whose power was based on those armies. Current position of a shogun provides the command of the military. Yet why do we even need a shogun for this task if we have the supreme military command just like the other Houses, wherein distinguished admirals and generals have their say and who report to the civilian governmental institutions? The existence of two chamber parliament removes any necessity in the involvement of a shogun in the ruling of the country like in the past. Moreover, the very existence of the position of a shogun is reminiscent of the era when the Blood Dragons were in charge, executing their rule over Kusari through military dictatorship. Is it the message that our leadership wants to deliver, that we are one step from military dictatorship?

Or take the upper chamber of the kokkai (//parliament), composed of the nobility. It de facto has no responsibilities, yet the taxpayers are to support its functioning. Surely, it can further the harmony in the society, giving credit to old families of Kusari and appreciating them with a symbolic position. Yet, the illustrious nobility of Kusari can certainly understand that they play the role of fancy dolls in fancy cabinets, which is actually degrading their honour. I, as a representative of kizoku (//nobility), can vouch for it. I suppose it would be simpler to either abolish the upper house of the parliament or endow it with some purpose. Such purpose is to be examined and decided upon by a specialised committee and I will not dwell on it in this article as the decisions of such gravity are to be carefully and collectively deliberated in a group of experts. I would suggest considering the use of the educated nobility for the purposes of diplomacy and observation of business practices wherein they have no vested interests ex officio, thus minimising the possibility of corruption.

And most importantly, the Emperor as the result of the reform was deprived of his powers and is not a symbol, or a puppet whichever word fits. In line with the principles of 8k presented above, the Emperor should guide us with his merits through the times of troubles. This cannot be done if he is without the powers to execute his rule. Certainly, our people have achieved huge progress on the field of minshuka (//democratisation) by creating parliaments and embracing democratic ideas. However, the powers of the Emperor do not exclude democratisation and the progress achieved. The powers vested upon the Emperor should not necessarily be all-encompassing. The rights to issue imperial decree that are considered as laws temporary until ratified by the parliament, the powers of the supreme commander in times of war, the powers to elevate to and discharge from the status of nobility, the powers to nominate a share of judges to the Supreme Court. The list can go on and yet again such a decision is to be made by the people and the stakeholders in a collective deliberate way for maximum efficiency.

We have abandoned the government regime that had guided us for centuries until the Gallic occupation, and we have existed successfully under it. The occupation was a wake up call to modernise the government to go in pace with time, yet from the obscure and needless functions of some governmental institutions it appears the Reform was made in haste and not in line with "keimou" (//enlightenment) principle, adopting new not working institutes while discarding old perfectly working institutes. Yet we persevere and strive to improve, and each of us with our conscious efforts can contribute to the improvement in line with "kaizen" (//improvement) principle.

However, the administrative reform suggested by the author is put forth in an attempt to draw attention to the drawbacks of the existing system and not to diminish its value or accomplishments. Being a supporter of democratisation, I also see some benefits in the limitation of power of the Emperor and appeasement of the nobility with the upper house of the "kokkai" (//parliament). The administrative reform can certainly benefit from the principles of 8k yet does not stem from them. Therefore, the author calls upon to construe his humble suggestions with a grain of criticism, and understanding their limitations.

5. Conclusion

In this article the author attempted to devise an alternative to bushido philosophical codex. Bushido as indicated by the author was a source of militaristic and expansionist worldview persistent in Kusari’s past and detrimental to its future. The promised moral-philosophical codex of “8k of Kusari” attempts to take the best from bushido and philosophical thought of Kusari in the past, and tailor it to the challenges of modernity. The core eight values of 8k are: enlightenment, perseverance, continuous improvement, cooperation, loyalty to the Emperor, peacefulness, prevalence of domestic affairs over foreign, and citizens as the most valuable asset of the state.

Based on the values listed, the author suggests three policies that can use the new values as their ideological motivator. The policies in question are generalised suggestions that shall be construed as a call upon action rather than a specific reform proposal. Those policies provide limited diplomatic isolation of Kusari in favour of focusing on domestic affairs and development, refraining from wars as tools of international politics, focus on colonisation and intensive development, and administrative reform for improved governance efficiency.

Approved for print by the Tenmei University Academic Council

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