Vita:Csúsingura

message: Teljesen az enwiki utánzata, annak fordítása, annak rövidített változata. Nem tudom, miért hisztizel, elég könnyen bizonyítható. Csak kár, hogy a szerző az általa tudottnak állított japánból semmit sem fordít, pedig jó lett volna az eredeti nyelvből fordítani, ha már japán. Más legalább elismerte, hogy valóban enwiki fordítás, de ha neked ez kell, úgy látom lebecsülsz, de nem ismersz még eléggé. Ha önálló munka lenne, nem hasonlítanának úgy egymásra, mint két tojás. Nézzük tételesen is. Eddig ez az 5, de folytathatom:
*Ótomo no Tabito
*Andrej Andrejevics Voznyeszenszkij‎
*Cuboucsi Sójó‎
*Csúsingura‎
*Csikamacu Monzaemon
Chūshingura (忠臣蔵?) is the name for fictionalized accounts of the historical revenge by the Forty-seven Ronin of the death of their master, Asano Naganori. Including the early Kanadehon Chūshingura (仮名手本忠臣蔵?), the story has been told in kabuki, bunraku, stage plays, films, novels, television shows and other media. With ten different television productions in the years 1997–2007 alone, the Chūshingura ranks among the most familiar of all stories in Japan.
Contents
A Csúsingura (japánul: 忠臣蔵, Hepburn-átírással: Chūshingura) egy valóságos történelmi esemény, az „Akó-incidens” (egyben talán a legismertebb japán történet külföldön), amelynek során 47 rónin megbosszulta ura, Aszano Naganori halálát. Feldolgozták bunrakuban, kabukiban, fametszeteken, modern színpadon, filmekben, tévésorozatokban stb. Csak 1997 és 2007 között tíz különböző japán tévéprodukciónak volt a témája.
Historical events
The historical basis for the narrative begins in 1701. The ruling shogun Tokugawa Tsunayoshi placed Asano Takumi-no-kami Naganori, the daimyo of Akō, in charge of a reception of envoys from the Imperial Court in Kyoto. He also appointed the protocol official (kōke) Kira Kōzuke-no-suke Yoshinaka to instruct Asano in the ceremonies. On the day of the reception, at Edo Castle, Asano drew his short sword and attempted to kill Kira. His reasons are not known, but many purport that insult was involved. For this, he was sentenced to commit seppuku, but Kira went without punishment. The shogunate confiscated Asano's lands (the Akō Domain) and dismissed the samurai who had served him, making them ronin.
A történelmi esemény 
Tokugava Cunajosi sógun 1701-ben azzal bízta meg hűbéresét, Akó daimjóját, Aszano Naganorit, hogy ünnepélyes keretek között ő fogadja a sóguni palotában a kiotói császári udvar küldöttségét. A sóguni ceremóniamesternek, Kira Josinakának kellett felkészítenie Aszanót a feladatra. Ám a fogadás napján Aszano kardot rántott Kirára az edói kastélyban. Valamilyen sértést akarhatott megtorolni rajta, egyes beszámolók szerint Kira kevesellte a felkészítésért Aszanótól kapott szokásos ajándékot, ezért kigúnyolta őt, vagy éppenséggel szándékosan rossz etikettfogást tanított neki. Aszanónak tettéért, mivel a sóguni rezidencián senkinek sem volt szabad kardot rántani, szeppukut kellett elkövetnie, Kira azonban büntetlen maradt. A sógunátus elkobozta az Aszano család akói birtokát, Aszano szamurájai pedig földönfutókká vagyis róninokká váltak.
Nearly two years later, Ōishi Kuranosuke Yoshio, who had been a high-ranking samurai in the service of Asano, led a group of forty-six/forty-seven of the ronin (some discount the membership of one for various reasons.) They broke into Kira's mansion in Edo, captured and executed Kira, and laid his head at the grave of Asano. Then they turned themselves in to the authorities, and were sentenced to commit seppuku, which they all did on the same day that year. 
Óisi Josio, Aszano hajdani magas rangú szamurája negyvenhat rónintársával két éven át tervezte a bosszút. 1703-ban azután Óisi a negyvenhat rónin élén betört Kira edói palotájába, foglyul ejtették és lefejezték Kirát, s fejét Aszano sírjára állították, majd feladták magukat a hatóságoknak. Szeppukura ítélték őket, amit 1703. február 4-én, vasárnap mind a negyvenheten végre is hajtottak uruk sírjánál, az edói (tokiói) Szengakudzsi zen buddhista templomban. 
The puppet play based on this story was entitled Kanadehon Chūshingura and written by Takeda Izumo (1691–1756),[3] Miyoshi Shōraku (c.1696–1772)[4] and Namiki Senryū (1695–c.1751).[5] It was first performed in August 1748 at the Takemoto-za theatre in the Dōtonbori entertainment district in Osaka, and an almost identical kabuki adaptation appeared later that year. The title means "Kana practice book Treasury of the loyal retainers." The "kana practice book" aspect refers to the coincidence that the number of ronin matches the number of kana, and the play portrayed the ronin as each prominently displaying one kana to identify him. The forty-seven rōnin were the loyal retainers of Asano; the title likened them to a warehouse full of treasure. To avoid censorship, the authors placed the action in the time of the Taiheiki (a few centuries earlier), changing the names of the principals. The play is performed every year in both the bunraku and kabuki versions, though more often than not it is only a few selected acts which are performed and not the entire work.
A történet első és azóta is legjelentősebb feldolgozása (amelyen az összes későbbi alapult) a Kanadehon Csúsingura (japánul: 仮名手本忠臣蔵) című bábjáték vagyis bunraku, amelyet Takeda Izumo (1691–1756), Mijosi Sóraku (1696–1772) és Namiki Szenrjú (1695–1751) írt, és 1748 augusztusában mutatta be az oszakai Takemotoza bunrakuszínház. (Még ugyanabban az évben kabukiként is előadták.) A címben a kanadehon „ábécéskönyvet” jelent, ugyanis éppen annyi kana írásjegy van, ahányan a róninok voltak, s mindegyik rónin egy-egy kana jelét viselte a ruháján. A csúsingura jelentése: „hű csatlósok kincsestára”. A cenzúrát kikerülendő a három szerző jóval korábbra, a Taiheiki idejére helyezte a cselekményt, és a szereplők nevét is megváltoztatták. A darabot azóta is minden évben előadják mind bunraku, mind kabuki változatban.
Toshirō Mifune starred in the 1971 Daichūshingura on NET, 
Az 1971-es, 52 részes japán tévésorozatban Mifune Tosiró játszotta a főszerepet.
The ballet choreographer Maurice Béjart created a ballet work called "The Kabuki" based on the Chushingura legend in 1986, and it has been performed more than 140 times in 14 nations world wide by 2006.
Maurice Béjart 1986-os balettje, „A kabuki” a Csúsingura-történetre épül. 2006-ig 14 országban állították színpadra.
Chushingura is the name of a song by Jefferson Airplane from its Crown of Creation album.
A Jefferson Airplane Crown of Creation című albumának egyik dala a „Chushingura” címet viseli.
Az eredeti szövegek, látható, hogy a magyar csak rövidített változat, de az enwikiből lett kivágva:
A Csúsingura (japánul: 忠臣蔵, Hepburn-átírással: Chūshingura) egy valóságos történelmi esemény, az „Akó-incidens” (egyben talán a legismertebb japán történet külföldön), amelynek során 47 rónin megbosszulta ura, Aszano Naganori halálát. Feldolgozták bunrakuban, kabukiban, fametszeteken, modern színpadon, filmekben, tévésorozatokban stb. Csak 1997 és 2007 között tíz különböző japán tévéprodukciónak volt a témája.
A történelmi esemény 
Tokugava Cunajosi sógun 1701-ben azzal bízta meg hűbéresét, Akó daimjóját, Aszano Naganorit, hogy ünnepélyes keretek között ő fogadja a sóguni palotában a kiotói császári udvar küldöttségét. A sóguni ceremóniamesternek, Kira Josinakának kellett felkészítenie Aszanót a feladatra. Ám a fogadás napján Aszano kardot rántott Kirára az edói kastélyban. Valamilyen sértést akarhatott megtorolni rajta, egyes beszámolók szerint Kira kevesellte a felkészítésért Aszanótól kapott szokásos ajándékot, ezért kigúnyolta őt, vagy éppenséggel szándékosan rossz etikettfogást tanított neki. Aszanónak tettéért, mivel a sóguni rezidencián senkinek sem volt szabad kardot rántani, szeppukut kellett elkövetnie, Kira azonban büntetlen maradt. A sógunátus elkobozta az Aszano család akói birtokát, Aszano szamurájai pedig földönfutókká vagyis róninokká váltak.
Óisi Josio, Aszano hajdani magas rangú szamurája negyvenhat rónintársával két éven át tervezte a bosszút. Ezalatt, hogy nagy hatalmú ellenségüket megtévesszék, Óisi kicsapongó életet élt a kiotói örömnegyedben, Gionban, egyik társa, Kanpei pedig eladta a feleségét egy bordélynak, hogy a tervhez szükséges pénzt előteremtse. 1703-ban azután Óisi a negyvenhat rónin élén betört Kira edói palotájába, foglyul ejtették és lefejezték Kirát, s fejét Aszano sírjára állították, majd feladták magukat a hatóságoknak. Szeppukura ítélték őket, amit 1703. február 4-én, vasárnap mind a negyvenheten végre is hajtottak uruk sírjánál, az edói (tokiói) Szengakudzsi zen buddhista templomban. Egy ember, aki korábban leköpte a részeg Óisit a Gion negyedben, ugyanitt követett el szeppukut, és a róninok mellé temették.
„Az eset a busidó előírta viselkedés kvintesszenciális példája, a legjapánabb történet, amelyről Arthur Koestler ugyanakkor azt írta: minden nyugati norma szerint az eszelős őrület megtestesülése. A róninok vezetőjét, Óisit a japán közgondolkodás azóta is a legkarizmatikusabb férfinak, a beosztottak által rajongásig imádott főnök prototípusának, valóságos napóleoni figurának látja.”[1]
A bunrakufeldolgozás 
A történet első és azóta is legjelentősebb feldolgozása (amelyen az összes későbbi alapult) a Kanadehon Csúsingura (japánul: 仮名手本忠臣蔵) című bábjáték vagyis bunraku, amelyet Takeda Izumo (1691–1756), Mijosi Sóraku (1696–1772) és Namiki Szenrjú (1695–1751) írt, és 1748 augusztusában mutatta be az oszakai Takemotoza bunrakuszínház. (Még ugyanabban az évben kabukiként is előadták.) A címben a kanadehon „ábécéskönyvet” jelent, ugyanis éppen annyi kana írásjegy van, ahányan a róninok voltak, s mindegyik rónin egy-egy kana jelét viselte a ruháján. A csúsingura jelentése: „hű csatlósok kincsestára”. A cenzúrát kikerülendő a három szerző jóval korábbra, a Taiheiki idejére helyezte a cselekményt, és a szereplők nevét is megváltoztatták. A darabot azóta is minden évben előadják mind bunraku, mind kabuki változatban.
Érdekességek
* Az 1971-es, 52 részes japán tévésorozatban Mifune Tosiró játszotta a főszerepet.
* Maurice Béjart 1986-os balettje, „A kabuki” a Csúsingura-történetre épül. 2006-ig 14 országban állították színpadra.
* Magyarországon először Németh Antal (1936, Nemzeti Színház, főszerepben Tímár József), majd Kazimir Károly rendezett drámát a Kanadehon Csúsingurá-ból, utóbbi „Csúsingura avagy A hűséges szolgák kincsesháza” címmel a Thália Színházban, 1972-ben, Kozák Andrással, Nagy Attilával, Bitskey Tiborral, Drahota Andreával, Sáfár Anikóval a főszerepekben.[2][3]
* A Jefferson Airplane Crown of Creation című albumának egyik dala a „Chushingura” címet viseli.
Chūshingura (忠臣蔵?) is the name for fictionalized accounts of the historical revenge by the Forty-seven Ronin of the death of their master, Asano Naganori. Including the early Kanadehon Chūshingura (仮名手本忠臣蔵?), the story has been told in kabuki, bunraku, stage plays, films, novels, television shows and other media. With ten different television productions in the years 1997–2007 alone, the Chūshingura ranks among the most familiar of all stories in Japan.
Contents
Historical events
The historical basis for the narrative begins in 1701. The ruling shogun Tokugawa Tsunayoshi placed Asano Takumi-no-kami Naganori, the daimyo of Akō, in charge of a reception of envoys from the Imperial Court in Kyoto. He also appointed the protocol official (kōke) Kira Kōzuke-no-suke Yoshinaka to instruct Asano in the ceremonies. On the day of the reception, at Edo Castle, Asano drew his short sword and attempted to kill Kira. His reasons are not known, but many purport that insult was involved. For this, he was sentenced to commit seppuku, but Kira went without punishment. The shogunate confiscated Asano's lands (the Akō Domain) and dismissed the samurai who had served him, making them ronin.
Nearly two years later, Ōishi Kuranosuke Yoshio, who had been a high-ranking samurai in the service of Asano, led a group of forty-six/forty-seven of the ronin (some discount the membership of one for various reasons.) They broke into Kira's mansion in Edo, captured and executed Kira, and laid his head at the grave of Asano. Then they turned themselves in to the authorities, and were sentenced to commit seppuku, which they all did on the same day that year. Ōishi is the protagonist in most retellings of the fictionalized form of what became known as the Akō incident, or, in its fictionalized form, the Treasury of Loyal Retainers (Chūshingura).[1]
In 1822, the earliest known account of the Akō incident in the West was published in Isaac Titsingh's posthumous book, Illustrations of Japan.[2]
[edit] Bunraku
The puppet play based on this story was entitled Kanadehon Chūshingura and written by Takeda Izumo (1691–1756),[3] Miyoshi Shōraku (c.1696–1772)[4] and Namiki Senryū (1695–c.1751).[5] It was first performed in August 1748 at the Takemoto-za theatre in the Dōtonbori entertainment district in Osaka, and an almost identical kabuki adaptation appeared later that year. The title means "Kana practice book Treasury of the loyal retainers." The "kana practice book" aspect refers to the coincidence that the number of ronin matches the number of kana, and the play portrayed the ronin as each prominently displaying one kana to identify him. The forty-seven rōnin were the loyal retainers of Asano; the title likened them to a warehouse full of treasure. To avoid censorship, the authors placed the action in the time of the Taiheiki (a few centuries earlier), changing the names of the principals. The play is performed every year in both the bunraku and kabuki versions, though more often than not it is only a few selected acts which are performed and not the entire work.
Sections of the following are reproduced by permission from the book A Guide to the Japanese Stage by Ronald Cavaye, Paul Griffith and Akihiko Senda, published by Kodansha International, Japan:
Kanadehon Chūshingura (“The Treasury of Loyal Retainers”) is based on a true incident which took place between 1701 and 1703. To avoid shogunate censorship, the authors set the play in the earlier Muromachi period (1333-1568) and the names of the characters were altered. The central story concerns the daimyō Enya Hangan, who is goaded into drawing his sword and striking a senior lord, Kô no Moronō. Drawing one’s sword in the shogun’s palace was a capital offense and so Hangan is ordered to commit seppuku, or ritual suicide by disembowelment. The ceremony is carried out with great formality and, with his dying breath, he makes clear to his chief retainer, Ōboshi Yuranosuke, that he wishes to be avenged upon Moronô. Forty-seven of Hangan’s now masterless samurai or rōnin bide their time. Yuranosuke in particular, appears to give himself over to a life of debauchery in Kyoto’s Gion pleasure quarters in order to put the enemy off their guard. In fact, they make stealthy but meticulous preparations and, in the depths of winter, storm Moronō’s Edo mansion and kill him. Aware, however, that this deed is itself an offense, the retainers then carry Moronō’s head to the grave of their lord at Sengaku-ji temple in Edo, where they all commit seppuku.
Act I, Tsurugaoka kabuto aratame (“The Helmet Selection at Hachiman Shrine”) This play has a unique opening, in which the curtain is pulled open slowly over several minutes, accompanied by forty-seven individual beats of the ki, one for each of the heroic rōnin. Gradually, the actors are revealed in front of the Hachiman Shrine in Kamakura slumped over like lifeless puppets. As the gidayū narrator speaks the name of each character he comes to life. Lord Moronō’s evil nature is immediately demonstrated by his black robes and the furious mie pose which he strikes when his name is announced. He is hostile to the younger, inexperienced lords. They have all gathered to find and present a special helmet at the shrine and it is Hangan’s wife, Kaoyo, who is the one to identify it. When the ceremony is over and he is eventually left alone with Kaoyo, Moronō propositions her but she rejects his amorous advances.
Act II (rarely performed)
Act III, scene 2, Matsu no rōka (“The Pine Corridor in the Shogun’s Palace”) This is the scene which seals Hangan’s fate. Offended by Kaoyo’s rebuff, Moronō hurls insults at Hangan, accusing him of incompetence and of being late for his duties. Hangan, he says, is like a little fish: he is adequate within the safe confines of a well (his own little domain), but put him in the great river (the shogun’s mansion in the capital) and he soon hits his nose against the pillar of a bridge and dies. Unable to bear the insults any longer, Hangan strikes Moronō but, to his eternal chagrin, is restrained from killing him by his retainer Kakogawa Honzō.
Act IV, scene 1, Enya yakata no ba (“Enya Hangan’s Seppuku”) Hangan is ordered to commit seppuku and his castle is confiscated. The emotional highlight of this scene is Hangan’s death. The preparations for the ceremony are elaborate and formal. He must kill himself on two upturned tatami mats which are covered with a white cloth and have small vases of anise placed at the four corners. The details of the seppuku were strictly prescribed: the initial cut is under the left rib-cage, the blade is then drawn to the right and, finally, a small upward cut is made before withdrawing the blade. Hangan delays as long as he can, however, for he is anxious to have one last word with his chief retainer, Yuranosuke. At the last moment, Yuranosuke rushes in to hear his lord’s dying wish to be avenged on Moronô. Hangan is left to despatch himself by cutting his own jugular vein.
Act IV, scene 2, Uramon (“The Rear Gate of the Mansion”) Night has fallen and Yuranosuke, left alone, bids a sad farewell to their mansion. He holds the bloody dagger with which his lord killed himself and licks it as an oath to carry out his lord’s dying wish. The curtain closes and a lone shamisen player enters to the side of the stage, accompanying Yuranosuke’s desolate exit along the hanamichi.
Interact, Michiyuki tabiji no hanamuko (Ochiudo) (“The Fugitives”) This michiyuki or “travel-dance” was added to the play in 1833 and is very often performed separately. The dance depicts the lovers Okaru and Kanpei journeying to the home of Okaru’s parents in the country after Hangan’s death. Kanpei was the retainer who accompanied Hangan to the shogun’s mansion and he is now guilt ridden at his failure to protect his lord. He would take his own life to atone for his sin, but Okaru persuades him to wait. The couple are waylaid by the comical Sagisaki Bannai and his foolish men. They are working for Lord Moronō but Kanpei easily defeats them and they continue on their way.
Act V, scene 1, Yamazaki kaidō teppō watashi no ba (“The Musket Shots on the Yamazaki Highway”) While only a peripheral part of the story, these two scenes are very popular because of their fine staging and dramatic action. Kanpei is now living with Okaru’s parents and is desperate to join the vendetta. On a dark, rainy night we see him out hunting wild boar. Meanwhile, Okaru has agreed that her father, Yoichibei, sell her into prostitution in Kyoto to raise money for the vendetta. On his way home from the Gion pleasure quarter with half the cash as a down payment, Yoichibei is, however, murdered and robbed by Sadakurô, the wicked son of Kudayū, one of Hangan’s retainers. Sadakurō is dressed in a stark black kimono and, though brief, this role is famous for its sinister and blood curdling appeal. Kanpei shoots at a wild boar but misses. Instead, the shot hits Sadakurō and, as he dies, the blood drips from Sadakurō’s mouth onto his exposed white thigh. Kanpei finds the body but cannot see who it is in the darkness. Hardly believing his luck, he discovers the money on the body, and decides to take it to give to the vendetta.
Act VI, Kanpei seppuku no ba (“Kanpei’s Seppuku”) Yoichibei’s murder is discovered and Kanpei, believing mistakenly that he is responsible, commits seppuku. The truth, however, is revealed before he draws his last breath and, in his own blood, Kanpei is permitted to add his name to the vendetta list.
Act VII , Gion Ichiriki no ba (“The Ichiriki Teahouse at Gion”) This act gives a taste of the bustling atmosphere of the Gion pleasure quarter in Kyoto. Yuranosuke is feigning a life of debauchery at the same teahouse to which Okaru has been indentured. Kudayū, the father of Sadakurō, arrives. He is now working for Moronō and his purpose is to discover whether Yuranosuke still plans revenge or not. He tests Yuranosuke’s resolve by offering him food on the anniversary of their lord’s death when he should be fasting. Yuranosuke is forced to accept. Yuranosuke’s sword – the revered symbol of a samurai – is also found to be covered in rust. It would appear that Yuranosuke has no thoughts of revenge. But still unsure, Kudayū hides under the veranda. Now believing himself alone, Yuranosuke begins to read a secret letter scroll about preparations for the vendetta. On a higher balcony Okaru comes out to cool herself in the evening breeze and, noticing Yuranosuke close by, she also reads the letter reflected in her mirror. As Yuranosuke unrolls the scroll, Kudayū, too, examines the end which trails below the veranda. Suddenly, one of Okaru’s hairpins drops to the floor and a shocked Yuranosuke quickly rolls up the scroll. Finding the end of the letter torn off, he realises that yet another person knows his secret and he must silence them both. Feigning merriment, he calls Okaru to come down and offers to buy out her contract. He goes off supposedly to fix the deal. Then Okaru’s brother Heiemon enters and, hearing what has just happened, realises that Yuranosuke actually intends to keep her quiet by killing her. He persuades Okaru to let him kill her instead so as to save their honour and she agrees. Overhearing everything, Yuranosuke is now convinced of the pair’s loyalty and stops them. He gives Okaru a sword and, guiding her hand, thrusts it through the floorboards to kill Kudayū.
Act VIII, Michiyuki tabiji no yomeiri (“The Bride’s Journey”) When Enya Hangan drew his sword against the evil Moronō within the shogun’s palace, it was Kakogawa Honzō who held him back, preventing him from killing the older lord. Honzō’s daughter, Konami, is betrothed to Yuranosuke’s son, Rikiya, but since that fateful event the marriage arrangements have been stalled, causing much embarrassment to the girl. Not prepared to leave things as they are, Honzō’s wife, Tonase, resolves to deliver Konami to Yuranosuke’s home in order to force the marriage. This act takes the form of a michiyuki dance in which Tonase leads her stepdaughter along the great Tōkaidō Highway, the main thoroughfare linking Edo in the east with Kyoto in the west. On the way, they pass a number of famous sites such as Mt. Fuji and, as a marriage procession passes by, Konami watches enviously, thinking that in better times she herself would have ridden in just such a grand palanquin. Tonase encourages her daughter, telling her of the happiness to come once she is wed.
Act IX, Yamashina kankyo no ba (“The Retreat at Yamashina”) Set in the depths of winter, Kakogawa Honzō’s wife Tonase, and daughter Konami, arrive at Yuranosuke’s home in Yamashina near Kyoto. Yuranosuke’s wife is adamant that after all that has happened there can be no possibility of marriage between Konami and Rikiya. In despair, Tonase and Konami decide to take their own lives. Just then, Honzō arrives disguised as a wandering priest. To atone for his part in restraining Hangan from killing Moronō, he deliberately pulls Rikiya’s spear into his own stomach and, dying, gives Yuranosuke and Rikiya a plan of Moronō’s mansion in Edo.
Act X (rarely performed)
Act XI, Koke uchiiri no ba (“The Attack on Moronô’s Mansion”) The final act takes place at Moronō’s mansion on a snowy night. The attack is presented in a series of tachimawari fight scenes before Moronō is finally captured and killed.
[edit] Films, television dramas, and other productions
December is a popular time for performances of Chūshingura. Because the break-in occurred in December (according to the old calendar), the story is often retold in that month.
[edit] Films
The history of Chūshingura on film began in 1907, when one act of a kabuki play was released. The first original production followed in 1908. Onoe Matsunosuke played Ōishi in this ground-breaking work.
The story was adapted for film again in 1928. This version, Jitsuroku Chushingura was made by film-maker Shozo Makino to commemorate his 50th birthday. Parts of the original film were destroyed when fire broke out during the production. However, these sequences have been restored with new technology.
A Nikkatsu film retold the events to audiences in 1930. It featured the famous Ōkōchi Denjirō in the role of Ōishi. Since then, three generations of leading men have starred in the role. Younger actors play Asano, and the role of Aguri, wife (and later widow) of Asano, is reserved for the most beautiful actresses. Kira, who was over sixty at his death, requires an older actor. Ōkōchi reprised the role in 1934. Other actors who have portrayed Ōishi in film include Bandō Tsumasaburō (1938), and Kawarasaki Chōjūrō IV (1941).
In 1941 the Japanese military commissioned director Kenji Mizoguchi (Ugetsu) to make The 47 Ronin. They wanted a ferocious morale booster based upon the familiar rekishi geki ("historical drama") of The Loyal 47 Ronin. Instead, Mizoguchi chose for his source Mayama Chushingura, a cerebral play dealing with the story. The 47 Ronin was a commercial failure, having been released in Japan one week before the Attack on Pearl Harbor. The Japanese military and most audiences found the first part to be too serious, but the studio and Mizoguchi both regarded it as so important that Part Two was put into production, despite Part One's lukewarm reception. Renowned by postwar scholars lucky to have seen it in Japan, The 47 Ronin wasn't shown in America until the 1970s.
During the Occupation of Japan, GHQ banned performances of the story, charging them with promoting feudal values. Under the influence of Faubion Bowers, the ban was lifted in 1947. In 1952, the first film portrayal of Ōishi by Chiezō Kataoka appeared; he took the part again in 1959 and 1961. Matsumoto Kōshirō VIII (later Hakuō), Ichikawa Utaemon, Ichikawa Ennosuke II, Kinnosuke Yorozuya Ken Takakura, and Masahiko Tsugawa are among the most noteworthy actors to portray Ōishi.
The story was told again in the 1962 Toho production by the acclaimed director Hiroshi Inagaki, and titled Chushingura: Hana no Maki, Yuki no Maki. Matsumoto Kōshirō starred as Chamberlain Ōishi Kuranosuke. Setsuko Hara retired following her appearance as Riku, wife of Ōishi.
[edit] Television dramas
The 1964 NHK Taiga drama Akō Rōshi was followed by no fewer than 21 television productions of Chūshingura. Toshirō Mifune starred in the 1971 Daichūshingura on NET, and Kinnosuke Yorozuya crossed over from film to play the same role in 1979, also on NET. Tōge no Gunzō, the third NHK Taiga drama on the subject, starred Ken Ogata, and renowned director Juzo Itami appeared as Kira. In 2001 Fuji TV made a four hour special of the story starring Takuya Kimura as Horibe Yasubei (one of the Akō ronin) and Kōichi Satō as Ōishi Kuranosuke, called Chūshingura 1/47 . Kōtarō Satomi, Matsumoto Kōshirō IX, Beat Takeshi, Tatsuya Nakadai, Hiroki Matsukata, Kinya Kitaōji, Akira Emoto, Akira Nakao, Nakamura Kanzaburō XVIII, Ken Matsudaira, and Shinichi Tsutsumi are among the many stars to play Ōishi. Hisaya Morishige, Naoto Takenaka, and others have portrayed Kira. Izumi Inamori starred as Aguri (Yōzeiin), the central character in the ten-hour 2007 special Chūshingura Yōzeiin no Inbō.
The 1927 novel by Jirō Osaragi was the basis for the 1964 Taiga drama Akō Rōshi. Eiji Yoshikawa, Seiichi Funahashi, Futaro Yamada, Kōhei Tsuka, and Shōichirō Ikemiya have also published novels on the subject. Maruya Saiichi, Motohiko Izawa, and Kazuo Kumada have written criticisms of it.
Ballet
The ballet choreographer Maurice Béjart created a ballet work called "The Kabuki" based on the Chushingura legend in 1986, and it has been performed more than 140 times in 14 nations world wide by 2006.
Popular music
Chushingura is the name of a song by Jefferson Airplane from its Crown of Creation album.
Peadar vita 2010. október 8., 07:38 (CEST)
thread_title: Fordítás enwikiből

message: 1. Demonstrálásod közvetlenül a koreai ügy után nyilvánvaló. 2. Rágalmazáson a szerkösszefoglalóidnak ezt a részét értettem: "fordítás", "a magyar nyelvű forrás csak illusztráció". Mindegyik esetben megadtam számos más nyelvű forrást is, egyik sem csak illusztráció, ez becsületsértés, amiért a megfelelő wikifórumon elégtételt és szankciót kérhetnék. 3. Ezek a vitalapokra ömlesztett szövegtestek semmit sem bizonyítanak. Ezerszer előfordul, hogy egy-egy alapmondatot vagy akár bekezdést is citálunk az angol, francia, orosz stb. wikiből, a lényeget azonban több napos munkával magunk adjuk hozzá. Ezeket én nem vagyok hajlandó sem részben, sem pláne egészben fordításnak nevezni. Azt meg hadd tudjam én, hogy pl. egy obskúrus 7. századi japán költőről mely 5, azaz ötmondatnyi tényanyaggal bír a világ (vagy éppen én, ellentétben az enwikivel). Ahol ténylegesen fordítottam szócikket (pl. Misima Jukio, Tanizaki Dzsunicsiró), azt gondosan be is sablonoztam. (A Tranströmerről szólónál a tegnapi Nobel-izgalmak közepette elfeledkeztem erről, mindjárt pótolom.) 4. Mindezekért arra kérlek, távolítsd el a fordítássablont a cikkeimről. Üdvözlettel: – Pagonyfoxhole 2010. október 8., 14:39 (CEST)
replies: text: A sablon világosan jelzi, hogy nem kell mindent átvenni, de az enwiki fordításán alapul, ez nem vita kérdése, ha sérti az érzékenységedet, önérzeted, büszkeségedet arról nem én tehetek, akkor legközelebb úgy hozz létre cikket, hogy még véletlenül se hasonlítson az angol eredetire, mert ekkora hasonlóság egy azonos nyelvű átvételnél már plágiumnak minősül. A megjegyzésed a tételes összehasonlítás fényében teljesen megalapozatlan, mert ekkora hasonlóság nem a véletlen műve, főleg, ha a sorrend is megegyezik. A sablont ne távolítsd el, mert egyelőre csak szúrópróbaszerűen ezeket vizsgáltam, de folytatom, ha nem fogadod el az eredményt, bármit is gondolsz rólam, a sablon betétele, akármilyen indokkal is tettem, teljesen tényszerű, egzakt, alá van támasztva, tehát megegyezik azzal a tartalommal, amit közöl. Ezt fogadd el, más is elfogadta. Nem véletlenül létezik a sablon, hogy mindent dokumentálni lehessen, és az olvasót pontosan tájékoztathassuk, mit is olvas. Hogy mit teszel ellenem, az a te dolgod, állok elébe, attól még nem lesz igazad. Több mondanivalóm nincs, amit leírtam mindegyik szócikkre vonatkozik, de most nem másolom be a többibe. A továbbiakra csak azt tudom mondani, dolgozz úgy, hogy semmi kivetnivalót se lehessen találni a munkádban, megjegyzem, a fordítás nem hiba, csak persze nem ugyanaz, mintha saját magad fogalmaztál volna, és több szerénységet, mert azok a nagyemberek, akiknek van mire szerénynek lenniük, ja és nem csak az enwiki létezik, vannak könyvek is, azokból is lehet dolgozni. Nem szeretnék veled többet se értekezni, se vitázni, leírtam, amit akartam, fogadd el hogy te se vagy tévedhetetlen, és ha felfedik a titkolt munkamódszered, legalább annyi becsület legyen benned, hogy elismered, és nem keresel kifogásokat. Végül is te fújtad fel, ha nem csinálsz belőle nagy ügyet, ennyiben maradt volna, én megelégedtem volna a sablon behelyezésével, ahova illik, de most már akármit csinálsz, akármit mondanak, ott éktelenkedik a vitalapon, és aki tud angolul maga alkothat véleményt, kinek is van igaza. Peadar vita 2010. október 8., 17:03 (CEST)
thread_title:  Válasz Peadarnak