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Questions 38-40 refer to the following passage SOURCE: Zensh…

Questions 38-40 refer to the following passage SOURCE: Zenshiro Hoshina, trans. Hikaru Tashima, “Hoshina Memorandum” on the Emperor’s “Sacred Decision [go-seidan],”  in National Security Archive, ed. William Burr, The Atom Bomb and the End of World War II: A Collection of Primary Sources, National Security Archive Electronic Briefing Book, No. 162, Document 62, http://nsarchive.gwu.edu/NSAEBB/NSAEBB162/. Despite the bombing of Hiroshima, the Soviet declaration of war, and growing worry about domestic instability, the Japanese cabinet (whose decisions required unanimity) could not form a consensus to accept the Potsdam Declaration. Members of the Supreme War Council—“the Big Six”—wanted the reply to Potsdam to include at least four conditions (e.g., no occupation, voluntary disarmament); they were willing to fight to the finish. The peace party, however, deftly maneuvered to break the stalemate by persuading a reluctant emperor to intervene. According to Hasegawa, Hirohito had become convinced that the preservation of the monarchy was at stake. Late in the evening of 9 August, the emperor and his advisers met in the bomb shelter of the Imperial Palace. Zenshiro Hoshina, a senior naval official, attended the conference and prepared a detailed account. With Prime Minister Suzuki presiding, each of the ministers had a chance to state his view directly to Hirohito. While Army Minister Anami tacitly threatened a coup (“civil war”), the emperor accepted the majority view that the reply to the Potsdam declaration should include only one condition not the four urged by “Big Six.” Nevertheless, the condition that Hirohito accepted was not the one that foreign minister Togo had brought to the conference. What was at stake was the definition of the kokutai (national policy). Togo’s proposal would have been generally consistent with a constitutional monarchy because it defined the kokutai narrowly as the emperor and the imperial household. What Hirohito accepted, however, was a proposal by the extreme nationalist Kiichiro Hiranuma which drew upon prevailing understandings of the kokutai: the “mythical notion” that the emperor was a living god. “This was the affirmation of the emperor’s theocratic powers, unencumbered by any law, based on Shinto gods in antiquity, and totally incompatible with a constitutional monarchy.” Thus, the Japanese response to the Potsdam declaration opposed “any demand which prejudices the prerogatives of his Majesty as a sovereign ruler.” This proved to be unacceptable to the Truman administration. –Zenshiro Hoshina, “Hoshina Memorandum” on the Emperor’s “Sacred Decision [go-seidan],” August 9-10, 1945 Japan agreed to “unconditional surrender” only after the Allies did what?

Questions 7-9 refer to the following passage Brave wives and…

Questions 7-9 refer to the following passage Brave wives and daughters-in-law, untrammeled by the presence of their menfolk, could voice their own bitterness . . . encourage their poor sisters to do likewise, and thus eventually bring to the village-wide gatherings the strength of “half of China” as the more enlightened women, very much in earnest, like to call themselves. By “speaking pains to recall pains,” the women found that they had as many if not more grievances than the men, and that given a chance to speak in public, they were as good at it as their fathers and husbands. –Woman in Post–World War II Communist China The woman whose words appear in the passage would disagree with which traditional Chinese value?

uestions 7-9 refer to the following passage Brave wives and…

uestions 7-9 refer to the following passage Brave wives and daughters-in-law, untrammeled by the presence of their menfolk, could voice their own bitterness . . . encourage their poor sisters to do likewise, and thus eventually bring to the village-wide gatherings the strength of “half of China” as the more enlightened women, very much in earnest, like to call themselves. By “speaking pains to recall pains,” the women found that they had as many if not more grievances than the men, and that given a chance to speak in public, they were as good at it as their fathers and husbands. –Woman in Post–World War II Communist China With which goals is passage consistent?