Mai Tokiha transfers to Fuka Academy and learns that she along with several other girls at the school are HiMEs. Initially, the girls face off against monsters and a nefarious foreign organization. But when they learn of their true purpose at Fuka Academy, the girls must fight to save the world and protect what's most important to them.
Runtime: 30 minutes
My-Hime - Himiko - Netflix
Himiko or Pimiko (卑弥呼, c. 170–248 AD) was a shamaness-queen of Yamataikoku in Wa (ancient Japan). Early Chinese dynastic histories chronicle tributary relations between Queen Himiko and the Cao Wei Kingdom (220–265), and record that the Yayoi period people chose her as ruler following decades of warfare among the kings of Wa. Early Japanese histories do not mention Himiko, but historians associate her with legendary figures such as Empress Consort Jingū, who was regent (c. 200–269) in roughly the same era as Himiko. Scholarly debates over the identity of Himiko and the location of her domain Yamatai have raged since the late Edo period, with opinions divided between northern Kyūshū or traditional Yamato province in present-day Kinki. The “Yamatai controversy”, writes Keiji Imamura (1996:188), is “the greatest debate over the ancient history of Japan”.
My-Hime - Identity and historicity - Netflix
Identifying Himiko/Pimiko of Wa is straightforward within the history of China, but problematic within the history of Japan. The 3rd-century Chinese Wei Zhi (“Records of Wei”) provides details about shaman Queen Himiko and her communications with Emperors Cao Rui and Cao Fang. The 8th-century Japanese Kojiki (“Records of Ancient Matters”) and Nihon Shoki (“Chronicles of Japan”, which quotes the Wei Zhi) disregard Himiko, unless she was the subtext behind their accounts of Empress Jingū, Yamatohime-no-mikoto, or Yamato-totohi-momosohime-no-mikoto. None of these three legendary Japanese royal shamans adequately corresponds with the Chinese chronology and description of Himiko. Assuming the Wei Zhi account that Himiko died around 248, if one accepts the dubious Japanese traditional dating, then she was closer to the 3rd-century AD Empress Jingū than to the 1st-century BC Yamatohime-no-mikoto and Yamato-totohi-momoso-hime. On the other hand, if one accepts the postdating adjustments prior to the 4th century, then Himiko was closer to these Yamato-named shamans. Neither Kojiki nor Nihon Shoki mentions Himiko or any of the salient topics that she was unmarried, was chosen as ruler by the people, had a younger brother who helped rule (unless this refers to Jingū's son), or had numerous (figuratively “1000”) female attendants. William Wayne Farris 1998, pp. 15–54 reviews the history of scholarly debates over Himiko and her domain Yamatai. The Edo-period philosophers Arai Hakuseki and Motoori Norinaga began the controversies over whether Yamatai was located in Kyushu or Yamato and whether the Wei Zhi or the Nihon Shoki was historically more trustworthy. The Confucianist Arai accepted the Chinese history as more reliable, and first equated Himiko with Jingū and Yamatai with Yamato. The Kokugaku scholar Motoori accepted the traditional Japanese myth-history as more reliable, and dismissed its Wei Zhi quotations as later accretions. He hypothesized that a king from Kumaso sent emissaries who masqueraded as Jingū's officials to the Wei court, thus leading Wei to mistake them for representatives of Himiko. Farris 1998, p. 16 says, “Motoori's usurpation hypothesis (gisen setsu) carried great weight for the next century.” Rather than Yamataikoku, Himiko may have been linked with Nakoku, quoted as “the Na state of Wa” in Kyushu, for which was sent a golden royal seal, by Emperor Guangwu of the Han dynasty. Na is said to have existed from the 1st century to the early 3rd century, and seems to have been independent or even a rival of the Japanese Emperors in the Yamato province. After the Meiji Restoration in 1868, Japanese historians adopted European historical scholarship, especially the source-based methodology of Leopold von Ranke. Naka Michiyo believed the Nihon Shoki chronology was inaccurate prior to the 4th century, and thus (Farris 1998, p. 17) “Jingū became a fourth-century queen whose reign could not possibly have coincided with Himiko's.” The sinologist Shiratori Kurakichi proposed the Nihon Shoki compilers were tempted to associate Jingū with the religious powers of Himiko. Naitō Torajirō argued that Himiko was the high priestess of the Ise shrine Yamatohime-no-mikoto and that Wa armies obtained control of southern Korea.
Some later Japanese historians reframed Himiko in terms of Marxist historiography. Masaaki Ueda argued that “Himiko's was a despotic state with a generalized slave system” (Farris 1998, p. 21), while Mitsusada Inoue idealized Yamatai as a “balance of small states” with communal property and popular political expression. Following the late 1960s “Yamatai boom”, when numerous Japanese historians, linguists, and archeologists published reevaluations of Himiko and Yamatai, the debate was joined by Japanese nationalists, mystery writers, and amateur scholars. In Japanese historical and archeological periodization, the 2nd- and 3rd-century era of Queen Himiko was between late Yayoi period and early Kofun period. Kofun (古墳 “old tumulus”) refers to characteristic keyhole-shaped burial mounds, and the Wei Zhi noting “a great mound was raised, more than a hundred paces in diameter” for Pimiko's tomb, may well be the earliest written record of a kofun. Several archeological excavations of Yayoi and Kofun sites in kinki region, have revealed Chinese-style bronze mirrors, called shinju-kyo (神獣鏡 “mirror decorated with gods and animals”). Many scholars who support the Kinki theory associate these shinju-kyo with the “one hundred bronze mirrors” that the Wei Zhi (Tsunoda 1951, p. 15) records Emperor Cao Rui presented to Queen Himiko, while other scholars oppose it (Edwards 1998, 1999). Hashihaka kofun in Sakurai, Nara was given a recent boost by radio-carbon dating circa 240–60 (Japan Times 2009). The early Chinese records of Himiko/Pimiko and her Yamatai polity remain something of a Rorschach test. To different interpreters, this early Japanese shaman queen can appear as evidence of communalism (Marxists), Jōmon priestess rulers (Feminist history), Japanese conquest of Korea (Akima 1993), Mongolian conquest of Japan (Namio Egami's “horserider theory”), the imperial system originating with tandem rule by a female shaman and male monarch (Mori 1979), the “patriarchal revolution” replacing female deities and priestesses with male counterparts (Ellwood 1990), or a shamanic advisor to the federation of Wa chieftains who “must have looked like a ruling queen to Chinese envoys” (Matsumoto 1983).
One scholar [Higo Kazuo] asserted that Himiko was really Yamato-toto-momo-so-hime-no-mikoto, aunt of the legendary Emperor Sūjin on his father's side, because her supposed tomb at Hashihaka in Nara measured about a hundred paces in diameter, the measurement given for Himiko's grave. This theory gained adherents in the postwar period. Another [Shida Fudomaru] saw in Himiko an expression of women's political authority in early Japan.
My-Hime - References - Netflix