Category Archives: Japan

Diary of a Tokyo Civilian After Surrender, August 1945

August 16, 1945

The expressions on people’s faces haven’t changed much at all. When one meets people, instead of uttering the usual greetings, they blurt out, “What’s happened is terrible.”

This morning there was an air-raid warning and alert. At the company, we were told that female employees would be on vacation until there was a better sense of what would happen next. Whether I’m in the mountains or wherever, I just want to stay in touch. Apparently, government offices will tell us what procedures to follow. What in the world are they thinking of doing? I expect there is a mountain of serious problems, but what are the officials managing the country getting so excited about?

Haven’t they lost their power and been defeated? The military is calling for complete resistance and appealing to all citizens. This is a very difficult problem. The true nature of a people is apparent when they lose a war, rather than when they win, and the day has arrived when we should reveal Japan’s greatness.

Now that we’ve been defeated in war, I’m eager that our national identity as a people not be completely ruined.

August 17, 1945

Clear. Beginning today and for some time, it was OK to stay home from the company, but because I was the only one who knew how to handle mail transfers, I went to work. There were reports that the young military men haven’t accepted the peace and were still active, and wild rumors circulated. We were fearful of what couldn’t be foreseen, perhaps because we were hearing that everything was in chaos and that people were uneasy about the evacuation of women and girls and because as a people we had never experienced defeat. [There were widespread fears of rape by the victorious American troops.]

Today leaflets were dropped from friendly aircraft.

At Kanda Station I saw a flier plastered on a wall that read, “Both the army and navy are fine and believe that the people will endure,” and people had signed their names. As far as the feelings of military people were concerned, I thought this was not unexpected, but we already had had a statement from the emperor. If we are to build the future, don’t we have to begin clearing a path today? Dying is cheap. In the long history of the state, this defeat probably will not amount to very much, whereas the reconstruction that was about to begin could end up as a great achievement.

What was there to say? We did our best and were defeated. Only those who did not work as hard as they might have would feel any regret.

Take C, for example. While he was in the city, he was angry about everything and said he wanted to go off, even to the mountains, and I was surprised by the narrowness of his perspective. That may be a purist position to take vis-à-vis the country, but it was only his personal philosophy, one that was too beautiful, and it really hadn’t taken root or spread. C’s philosophy made me feel the need to broaden my vision.

SOURCE: Leaves from an Autumn of Emergencies: Selections from the Wartime Diaries of Ordinary Japanese, by Samuel Hideo Yamashita (U. Hawai‘i Press, 2005), pp. 218-219

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Diary of a Tokyo Christian, 9 August 1945

August 9, 1945, Thursday

This morning Nobukazu went off to Gôra and returned in the evening. When he finished dinner, he had to leave again–this time to board a nine o’clock train to Karuizawa, his school’s evacuation site. And so after he finished dinner, he left the house. It was about seven.

The same sort of strange bomb that was dropped on Hiroshima three days ago was dropped on Nagasaki today, and it was wiped out. This bomb possesses extraordinary power. Photographs showed that Chinese ideographs written in black on signs at train stations had burned, and it was explained that white things wouldn’t burn. Up to now, we’ve been ordered not to wear white garments, not even when it was hot, because they were easy for enemy planes to see. Now we’re warned not to wear black garments because they burn easily.

So what in the world is safe for us to wear? We don’t know anymore. The thought of a single aircraft destroying a large city in an instant is driving us to nervous breakdowns, and I feel as though we have no choice but to die or go crazy. I can’t help but hate those responsible for placing human beings in this situation and continuing the war. At this point, continuing the war will save neither us nor our country. When one comes to this point and when those responsible realize that they have no escape and contemplate the punishments they will surely receive, I believe they will continue the war because they simply don’t know whether or not fighting until the last Japanese falls is a good idea. In this country, where human morality is based on the relationship between masters and followers, we submit to our leaders’ will and simply do as we are told. Because ours is a country in which each person lacks any kind of individuality and because our citizenry doesn’t realize that they themselves have the power to revere their own individuality, we have fought this unprofitable war right up to the present, muttering all the while, “We will win, we will win.” At the very start of the war, Japanese declared in unison, “Today we take pride in our good fortune to be born a Japanese.” I myself could only lament “my misfortune at being born a Japanese today.”

If Japanese had not been cursed by this sort of feudalistic thinking, I believe we could have expected our country to have ended the war sooner than Germany or Italy did. At the beginning of the war, I predicted that we would lose in the way that we have and worried about it. My arguing that we should have stopped the war at Singapore was an earnest and heartfelt plea. Those of us who thought this way were called traitors; our beliefs were regarded as unthinkable; and we were seen as potential spies. I blamed this on the ignorance fostered by feudalistic thinking. No matter what, I can’t accept the fact that my own life has been taken from me for the sake of the lawless promoters of this feudalistic way of thinking, and I am not happy about it.

SOURCE: Leaves from an Autumn of Emergencies: Selections from the Wartime Diaries of Ordinary Japanese, by Samuel Hideo Yamashita (U. Hawai‘i Press, 2005), pp. 186-187

The diarist, Takahashi Aiko, was born in Tokyo in 1894, but her family immigrated to the United States in 1916 or 1917. There she met Takahashi Shôta, a physician practicing in Little Tokyo in Los Angeles. They married in 1922 and had two children, Nobukazu and Emii. In 1932, the family returned to Tokyo, where Dr. Takahashi opened a practice. During the war they lived in Hiroo, “a fashionable area in central Tokyo not far from Sacred Heart Girls High School, where their daughter was a student. Takahashi and her husband may have chosen Sacred Heart because they were Christians” (p. 161).

UPDATE: The Marmot and Coming Anarchy have long and relatively well-informed comment threads about questions of effectiveness and war-criminality with regard to both fire bombing, atomic bombing, and other attempts to win the war as well as end it.

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Japanese Soldier’s Diary, Okinawa, 13 September 1945

September 13, 1945 (Thurs.), clear and windy

We talked all day, half-believing and half-doubting what the pacification team members told us last night. I lay down alone and dozed. No matter how much we talked about it, without seeing the evidence the pacification team said they’d bring, conversation was pointless. I didn’t like talking.

It was around eight in the evening. The same two members of the pacification team who had come last night arrived with conclusive evidence of imperial Japan’s surrender.

First, letters from our war buddies in units that had been attacked and surrendered were distributed to each of us. The letters explained Japan’s unconditional surrender and urged us to surrender right away. Then they showed us copies of the “Potsdam Declaration,” which Japan had accepted; the emperor’s “Surrender Rescript”; and the “Surrender Instrument” from the deck of the USS Missouri. There also were orders from Douglas MacArthur, Supreme Commander of the Allied Forces, the top official overseeing the occupation of our country, and issues of the Asahi, Mainichi, and Yomiuri newspapers that had pictures and articles about the August 9 “Soviet Invasion of Manchuria,” the “Damage from the Atomic Bombs” dropped on Hiroshima and Nagasaki, and the “Failed Suicide Attempt of Prime Minister Tojo.

The seven of us stared silently at the evidence–its meaning was all too clear. I felt as though my whole body had suddenly collapsed and I were being attacked by a dark loneliness.

Then after recovering from this feeling of loneliness, I was assailed by an inexpressible anger. Who or what in the world was the object of my anger? I couldn’t say.

I stamped my feet on the floor like a child and screamed words of anger. I felt the urge to run like a cannonball right into the center of the American camp.

In the end, even as I was being attacked by these violent feelings, I agreed with everyone else that we should surrender.

Frankly, even if I acted alone and raced out of the bunker, the surrender of Japan as an actuality wouldn’t change, and the mop-up operation the American troops would launch in the wake of such an action would be directed continuously at all the Japanese soldiers in the vicinity of the military field warehouse bunker.

Rather than rant and rage, I kept my thoughts to myself, left the group, and slowly walked to the back of the bunker.

SOURCE: Leaves from an Autumn of Emergencies: Selections from the Wartime Diaries of Ordinary Japanese, by Samuel Hideo Yamashita (U. Hawai‘i Press, 2005), pp. 154-155

This soldier, Nomura Seiki of Kochi City on Shikoku, surrendered the next day, but didn’t retrieve his diary until later, after which he wrote a long and poignant account of his actions and feelings on his final day as a soldier of Imperial Japan. It was too long to excerpt here, but here’s his subsequent and final diary entry on 10 November 1945.

Today, with the help of American soldiers, I visited the field storage bunker at Shuri and was able to recover the diary I left in the back of the bunker the night before I surrendered on September 14. This was a wonderful find. I have followed and recorded my memories of that day that brought things to an end for me as a Japanese soldier, and this is the end of this diary.

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Diary of a Kyoto Civilian at New Year, 1945

December 31, 1944, Sunday
End-of-the-Year Thoughts

At long last, today is the last day of 1944, and when the new day dawns, we’ll greet 1945, the Year of the Rooster. The enemy attacks are a daily affair, and there’s no New Year’s spirit. I got up at eight, but there were no sounds of tatami being beaten [in the traditional New Year’s housecleaning].

The crowing of the neighborhood roosters is pathetic, as though their lives were being sucked to the bone.

Toshie and Haruko [daughters] put on their clogs and cleaned the planks laid out over the mud. Up until two years ago, as a morning exercise, they polished the area between the Iroha [billiards parlor] signs with oil until it was smooth, but in no time, this area, which guests were once reluctant to walk on in their shoes, had become muddied and dirty. It was New Year’s Eve, and not a single cent was owed me, no loans had to be repaid, no end-of-the-year gift to be given, and nothing coming in. When I thought about this strange, unprecedented sort of New Year’s Eve, I simply accepted the fact that it felt good, and that was enough.

New Year’s Day
Impressions of a Sweet Potato New Year

Wartime conditions have come to prevail with extraordinary speed, and the weak have become food for the strong. How will we survive in this harried world? The new year promises to be one filled with problems.

It was unusual, but even the enemy planes seemed to have some humanity. On New Year’s Day alone, we’re not worrying about air raids over our heads. First of all, although it was a small matter, there was mazetakimi rice, some bamboo shoots, and sake. I’m seventy-six, and although I’m of no value for the honorable country, today I realized my humanity, and it felt like an old-style New Year’s.

It was a sweet potato New Year’s. Otsuru [eldest daughter] must not be surprised. She went to a place about a mile east of Shimokameyama in Mie Prefecture to buy fifteen or sixteen loads of sweet potatoes. What made this possible was the fact that the potatoes were black market goods. We’ve developed good relations with the farm families, and we came to buy sweet potatoes at one kan [about 8 lbs.] for three yen; even with the train fare included, one kan cost only three yen, eighty sen.

When we eat glutinous rice [mochi], we have to sacrifice one month’s worth of rice, and as a rice substitute, the honorable sweet potato is full of nourishment. Under the circumstances, while both [daughter] Toshie and I are in the house, it’s strange for us, rather than Otsuru, to be searching for, and eating, food.

SOURCE: Leaves from an Autumn of Emergencies: Selections from the Wartime Diaries of Ordinary Japanese, by Samuel Hideo Yamashita (U. Hawai‘i Press, 2005), pp. 108-109

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Japanese Pilot’s Diary, 3 January 1945

January 3, 1945, cloudy then clear, rain in the evening

We’ve had stews for the past three days. Today’s was the most delicious, perhaps because it was made with a miso broth. I couldn’t stomach the strange smell of the herring roe, though. The roe would have been fine if it had been soaked in water for two or three days. Serving things that even the Payroll Department couldn’t eat was just for show and was irresponsible.

Take-yan read my fortune with cards. According to what he said–in the tone of a real diviner–I would be poor and struggle, and my social standing and advancement were uncertain. My future was exceedingly uninteresting. Will Dad die before me and Mom live on? Even if I had a romantic relationship, he told me, I’d be completely rejected and defeated. He says that I absolutely will not be bound to anyone and that a man I would approve of will appear, steal her heart, and steadily captivate her. And apparently I will die young. Well, that can’t be helped, and besides that’s my basic wish. What’s strange is that she’s going to die young, too.

If he’s this sort of diviner, he doesn’t need to borrow any cards. When I laughed and said, “If you offer fortunes like this, your business will fail,” he said, “Because I do it only when asked, I don’t give discounts or do it for free.” He nonchalantly and noisily began to eat a pomelo. He gazed longingly at a second pomelo that was big and looked like a head, and he finished that off, too.

I remember that it was two years ago today that I got a thirty-six-hour pass and went home, together with a student pilot at Yatabe, my chest festooned with seven medals. A send-off party was held, and lots of sake was poured. My older brother Kitaro made a speech. I recall that he pointed out that it was the anniversary of the fall of Manila.

I’d like to reflect on that. It’s been a full three years since the fall of Manila. Hasn’t Manila been transformed into the site of frontline fighting? In that time there was the change of course at Guadalcanal. There was the gyokusai [‘jewel shattering‘ = honorable fight to the death = total annihilation] at Attu Island. The gyokusai at Kwajalein and Rota. The many infuriating results continue: the gyokusai at Tarawa and Makin and more recently the gyokusai at Saipan and Tinian at this time last summer. But we are not defeated. We’re winning. We are definitely winning this war. While everywhere we rout two or three times as many enemy and achieve splendid victories, resistance is hard, quantitatively, and we go off to commit gyokusai, pledging resolutely to save the country for seven lifetimes. Decisive battles are now taking place in the Philippines. At the moment, Japan will make a comeback with this last stand, break the enemy’s nose, and push with irresistible force, push to the end.

Both the army and the navy have formed special-attack units and are continuing the intense and endless battles. I believe that 1945 is the autumn of emergencies when the Yamato race, one million strong, will choose death and make a last stand. I am overcome with emotion as I remember my send-off two years ago.

SOURCE: Leaves from an Autumn of Emergencies: Selections from the Wartime Diaries of Ordinary Japanese, by Samuel Hideo Yamashita (U. Hawai‘i Press, 2005), pp. 65-66

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Japanese Pilot’s Diary, 8 April 1945

April 8, 1945, clear

In the morning we practiced dropping thousand-kilogram practice bombs. One bomb was twenty meters off the target, and a second misfired.

The engines of our planes were in great shape, and we were in good spirits. Preparations for the attack.

This time–I’m definitely not expecting to return alive.

No, it’s not that I don’t expect to return alive. I simply intend to body-crash, and thus my dying can’t be avoided, can it?

I’ll get myself ready, write my last letters, and make arrangements for the things I’ll leave behind.

In the end, my life will have been twenty-two years long.

I’ll smear the decks of enemy warships with this teenager’s blood. It’ll be wonderful!

SOURCE: Leaves from an Autumn of Emergencies: Selections from the Wartime Diaries of Ordinary Japanese, by Samuel Hideo Yamashita (U. Hawai‘i Press, 2005), p. 79

The pilot, Itabashi Yasuo, died in a special-attack flight on 9 August 1945.

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The Nearly Invisible Japanese Military

The Times (of London) on 6 October carried a report by Richard Lloyd Parry and Robert Thomson on the ambiguous status of the Japanese military.

IF YOU encountered Tsutomu Mori as he travels to work in central Tokyo, you would never guess what he does for a living. Every day, hundreds of people like him in well-pressed suits and shiny shoes converge upon a well-guarded compound in the Ichigaya district.

Only there does he put on his olive uniform with its rows of medal ribbons and four stars. Safely concealed from public gaze, he emerges as General Mori, chief of staff of the Ground Self-Defence Force.

For 40 years he has risen up the ranks of one of the best-equipped military forces in the world. He meets his military counterparts from all over the globe (General Sir Mike Jackson was a recent visitor). But 60 years after the end of the Second World War, during which his father fought the British in Burma, he is constrained from wearing his uniform in public or from referring to his organisation as an army.

“It’s a delicate and complex question,” he told The Times. “For people like me it’s difficult to wear a uniform in a crowded train.” This is the continuing paradox of the Japanese military: despite being more active in the world than at any time since 1945, it remains close to an embarrassment for many of its countrymen.

That reminds me how embarrassed I was during the one day a week that we had to wear our uniforms to class during my only year of ROTC at the University of Richmond in 1967-68. (It would have been worse than embarrassing at a lot of other colleges, both then and now.) I ended up dropping ROTC for journalism class going into my sophomore year, but then dropped out of school altogether at midyear.

My only personal experience relevant to any “resurgent Japanese militarism” during my recent 2 months in Japan involved the combined recruiting office for all branches of the SDF on the outside ground floor of the busy Ashikaga Tobu line train station (60+ trains daily to and from Tokyo). The glass-fronted office was as big as the travel agency offices that can be found at any such train station. It had several large posters, like any travel office, but no racks of flyers and no visible customers. In fact, I never saw any activity whatsoever in that office, despite passing it several dozen times during normal business hours.

The way Japanese demographics are headed, the SDF is going to have to either recruit foreign legions or rely more heavily on robots in order to sustain itself, just as many Japanese factories are already doing.

via Foreign Dispatches

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Half a Life as a Haafu

AP Writer Natalie Obiko Pearson describes her life as a “haafu” in Japan’s Mainichi Shimbun.

I’ll always remember the feeling of liberation upon arriving in America. My appearance drew no attention, I spoke English with the neutral American inflections picked up at the international school — I could pass.

Then came the pitfalls of my complete unfamiliarity with America: I knew none of the references to popular culture; I wasn’t used to interrupting people so I never got a word in edgewise. I thought a Subway sandwich was something sold in the subway.

In Australia and the United States, countries of immigration built on diversity, I can pass as a native. In Japan I can only do it over the phone. The game is up the moment they see my face or hear my name — Pea-ya-son, as it’s pronounced in Japanese.

Trapped in a culturally ambiguous haafu land, I find kindred spirits in people who have grown up as immigrants or so-called “kikoku shijo” — Japanese partially raised abroad who don’t carry an ounce of foreign blood, yet are marginalized once they return.

Still, the fact that such people exist in Japan means there’s an end in sight — the makeup of the country is changing.

Many here believe that Japan, with its rapidly graying population, has no choice but to open its doors to a massive influx of foreign labor within the next couple of decades. Japanese society will doubtless endure some painful teething. But, frankly, I can’t wait.

via Japundit

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Ethnic Museums: Educating Others or Preserving Selves?

I used my ten days on Hokkaido to examine my idea that Ainu museums present Ainu ethnicity to a larger public, and are run with the goal of asserting Ainu ethnic identity in a way that challenges the majority Japanese conception of Japan as an ethnically homogeneous nation. This is when the emphasis of the Ainu on preserving their culture and participating in Japanese life as Ainu became clear to me. Ainu-run museums did in fact try to combat popular ideas about the Ainu (such as that there are no Ainu left, that the Ainu language is dead, that the Ainu are particularly hairy, etc.) through signs and information in brochures. At the Shiraoi Poroto Kotan (Ainu Village), guides also tried to make visitors aware that the Ainu are both Ainu and Japanese. For instance, a younger guide (dressed in Ainu clothing) tried to explain that the Ainu aren’t entirely different from the Japanese today, but that they still have a special culture, by saying “I’m the same as everyone else. I only wear these clothes from 8 to 5. Do you know any Ainu? These foods came from the Ainu…these place names are Ainu names….”

However, a researcher at the Shiraoi Poroto Kotan museum explained to me that of necessity, Ainu museums can only go so far in trying to explain Ainu ethnicity as well as traditional (and no longer existing) Ainu culture. She agreed with my feeling that it’s impossible to attempt to show Ainu culture and history in the same way that Japanese history is portrayed, because there are no records of Ainu history from the Ainu point of view. She also pointed out the impossibility of exhibiting a culture or identity that is currently in the process of being re-defined, and explained that “Ainu culture today is changing. People have a Japanese lifestyle, and they can no longer do things like take bears from the mountains, and it is unclear to them how to include their own feelings and lives in the ceremonies.” As a result, she informed me, the main goal of the museum was not to teach others about Ainu culture; instead, it was to focus on cultural preservation for the Ainu themselves.

The emphasis on cultural growth was the most common theme I encountered in Ainu-run museums. I had not realized the extent to which Ainu and Okinawans are currently engaged in re-defining their cultural identities for themselves, or that this concern would dominate other concerns about fitting into a larger Japanese society. Museums did not present this concern to tourists in displays; rather, it was only obvious when I looked at the way space was allocated in museums and talked to people working there. At the Kawamura Kaneto Ainu Memorial Museum, for instance, I was lucky enough to see the most famous contemporary Ainu musician (Oki) practicing for a music competition in the museum’s rehearsal hall, and the success of his rehearsal was the main concern of the museum staff. Ms. Fujita explained that she worked at a tourist village (the Gyokusendo Kingdom Village) in Okinawa because she wanted to learn about making Okinawan pottery: it was an apprenticeship, a place where crafts could be taught not only to casual visitors but to those interested in making the practice of those crafts a part of their life. There was also space at the Kingdom Village, as at the Kawamura Kaneto Ainu Memorial Museum, for local dance or music groups to rehearse.

SOURCE: The Myth of Japanese Ethnic Homogeneity, by Catherine Williams, September 1999

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What Constitutes "Ethnicity" in Japan?

This summer I traveled to Japan as a World Fellow in order to study issues of Japanese ethnic identity first-hand. I was interested in the concept of Japanese ethnic homogeneity and wanted to gain a better understanding of the challenges to this concept that the Ainu and Okinawan peoples in Japan represent. In order to do this, I spent a total of two and a half weeks based in Tokyo, staying with a Japanese family and visiting important “majority” Japanese tourist destinations as well as museums that dealt with both majority Japanese culture and Japan’s ethnic minorities. In the middle of this homestay, I spent two weeks traveling through Hokkaido (where most Ainu live) and Okinawa in order to examine the way that the Ainu and Okinawans present themselves to the outside world and assert their separate identities.

The question of ethnicity in Japan turned out to be much harder to address than I had imagined. I planned to look at tourism as a means of cultural exchange between different groups in Japan, and I wanted to understand the way majority Japanese sites are experienced by tourists (who are mainly majority Japanese) in order to understand what a Japanese tourist might expect or be surprised by at a minority Japanese site. I visited popular tourist destinations that are important historically or culturally to the Japanese, such as Nikko, a famous temple complex that is one of the most popular tourist destinations in Japan; Hiraizumi, home to another famous temple complex; the Tokyo National Museum; the Asakusa Kannon temple which is the oldest temple in Tokyo; and the Imperial Palace where the emperor and his family still reside….

My host family also constantly reminded me that “ethnicity” is not just the symbols or places that express “Japanese-ness”; to be Japanese is also to live the daily life of a Japanese person. This trip was my first attempt at studying an intellectual construct (ethnicity) by looking for it in the everyday lives of real people and by asking them to help me find it there. During the homestay portion of my trip, I realized that scholarship on Japanese ethnicity paints an incomplete picture. Scholarship focuses on revivals of nationalist fervor or on contrasting pairs of stereotypes (geishas vs. salarymen, calligraphy v. technology, etc.). However, there is more to Japanese ethnicity than revering the emperor or being an expert at flower arranging.

For instance, when I asked for suggestions of where to visit, my host mother urged me to visit my host sister’s middle school, and the afternoon I spent there including ceremonial tea with the principal, dropping in on six, seventh, and eighth grade classes in all subjects for several hours, participating in English lessons, and finally having coffee in the principal’s office again was one of the most memorable of my time in Japan, and not only because of the myths it shattered about the Japanese educational system. My host mother’s suggestion reminded me that although “ethnicity” might not be formally recorded or presented as daily life for majority Japanese, it is still thought of as being important in defining “being Japanese”. This was reinforced by an afternoon I spent with a Japanese woman and her two children, who are half Australian. To the oldest child, being Japanese included celebrating birthdays and Christmas in a Western style (as these holidays are not really “every day” events), but also required using his mother¹s Japanese maiden name in school. His younger brother, less conscious of fitting in and being Japanese, was perfectly happy to use his English first and last names in school. Thus the homestay portion of my trip revealed that while tourist destinations on Honshu might focus mainly on a “high culture,” the “daily life” portrayed in Ainu museums is also a recognized part of Japanese ethnicity.

SOURCE: The Myth of Japanese Ethnic Homogeneity, by Catherine Williams, September 1999

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