Issei (, first generation) is a Japanese language term used in countries in North America, South America and Australia to specify the Japanese people first to immigrate. Their children born in the new country are referred to as Nisei (second generation), and their grandchildren are Sansei (third generation). All of them come from the numbers "one, two, three" in the Japanese language, as Japanese numerals are "ichi, ni, san."

Brazilian, American, Canadian and Peruvian citizens

Although the earliest organized group of Japanese emigrants settled in Mexico in 1897, the four largest populations of Japanese and descendants of Japanese immigrants live in Brazil, the United States, Canada and Peru.

Brazilian Issei

Brazil is home to the largest Japanese population outside of Japan, numbering an estimate of more than 1.5 million (including those of mixed-race or mixed-ethnicity), more than that of the 1.2 million in the United States. The Issei Japanese Brazilians are an important part of that ethnic minority in that South American nation.

American Issei

The first members of the Issei did not migrate directly to the United States, but to Hawaii (which was at the time American-controlled but not yet part of the U.S.). These migrants—the first of whom arrived on board the steamship City of Tokio in February 1885—were common laborers escaping hard times in Japan, and their emigration was subsidized by the Hawaiian government, which needed cheap labor for its sugar plantations. A large number of Japanese eventually settled in Hawaii.

Direct migration of Japanese to the United States began a little later in 1885 with the arrival of "student-laborers". The earliest of these migrated to San Francisco, and their numbers constantly expanded in the late 1880s and early 1890s. Their purpose of moving to America was to gain advanced knowledge and experience in order to develop the modern society at home. Both students and laborers were attracted by the image of America as a country that welcomes foreigners. When they first arrived in the U.S., they had no intention of living there permanently and were merely students or laborers whose purpose was to learn from Americans and to bring knowledge back to their own country.

Canadian Issei

Within Japanese-Canadian communities across Canada, three distinct subgroups developed, each with different sociocultural referents, generational identity, and wartime experiences. The narrative of Issei Japanese-Canadians include post-Pearl Harbor experiences of uprooting, incarceration, and dispersal of the pre-war Japanese-Canadian communities.

Peruvian Issei

Among the approximately 80,000 Peruvians of Japanese descent, the Issei Japanese Peruvians comprise only a small number. Former Peruvian President Alberto Fujimori was the Nisei son of Issei emigrants from Kumamoto, Japan. Fujimori's political opponents tried unsuccessfully to prove that he was actually born in Japan—in which case, he would have been Issei like his immigrant mother and father.

Cultural profile

Generations

Japanese-Americans and Japanese-Canadians have special names for each of their generations in North America. These are formed by combining one of the Japanese numbers corresponding to the generation with the Japanese word for generation (sei 世). The Japanese-American and Japanese-Canadian communities have themselves distinguished their members with terms like Issei, Nisei, and Sansei which describe the first, second and third generation of immigrants. The fourth generation is called Yonsei (四世) and the fifth is called Gosei (五世). The Issei, Nisei and Sansei generations reflect distinctly different attitudes to authority, gender, non-Japanese involvement, and religious belief and practice, and other matters. The age when individuals faced the wartime evacuation and internment is the single, most significant factor which explains these variations in their experiences, attitudes and behaviour patterns. The collective memory of the Issei and older Nisei was an image of Meiji Japan from 1870 through 1911, which contrasted sharply with the Japan that newer immigrants had more recently left. These differing attitudes, social values and associations with Japan were often incompatible with each other. In this context, the significant differences in post-war experiences and opportunities did nothing to mitigate the gaps which separated generational perspectives.

{|class="wikitable " !Generation!! Summary |- |Issei (一世) || The generation of people born in Japan who later immigrated to another country. |- |Nisei (二世) ||The generation of people born in North America, Latin America, Australia, or any country outside of Japan either to at least one Issei or one non-immigrant Japanese parent. |- |Sansei (三世) ||The generation of people born in North America, Latin America, Australia, or any country outside of Japan to at least one Nisei parent. |- |Yonsei (四世) || The generation of people born in North America, Latin America, Australia, or any country outside of Japan to at least one Sansei parent. |- |Gosei (五世) || The generation of people born in North America, Latin America, Hawaii, or any country outside of Japan to at least one Yonsei parent. |}

In North America since the redress victory in 1988, a significant evolutionary change has occurred. The Nisei, their parents and their children are changing the way they look at themselves and their pattern of accommodation to the non-Japanese majority.

There are currently just over one hundred thousand British Japanese, mostly in London; but unlike other Nikkei communities elsewhere in the world, these Britons do not conventionally parse their communities in generational terms as Issei, Nisei, or Sansei.

Issei

The first generation of immigrants, born in Japan before moving to Canada or the United States, is called Issei (一世). In the 1930s, the term Issei came into common use, replacing the term "immigrant" (ijusha). This new term illustrated a changed way of looking at themselves. The term Issei represented the idea of beginning, a psychological transformation relating to being settled, having a distinctive community, and the idea of belonging to the new country. The Issei women lived lives of transition which were affected by three common factors: the dominant ideology of late Meiji Japan, which advanced the economic objectives of the Japanese state; the patriarchal traditions of the agricultural village, which arose partly as a form of adjustment to national objectives and the adjustment to changes imposed by modernization; and the constraints which arose within a Canadian or American society dominated by racist ideology. Substantive evidence of the working lives of Issei women is very difficult to find, partly for lack of data and partly because the data that do exist are influenced by their implicit ideological definition of women.

Within the framework of environmental contradictions, the narratives of these women revealed a surprisingly shared sense of inevitability, a perception that the events of life are beyond the control of the individual, which accounts for the consistency in the way in which Issei women, different and individual in many ways, seem to have structured their emotions -- and this quality of emotional control was passed to their Nisei children.

Aging

The kanreki (還暦), a traditional, pre-modern Japanese rite of passage to old age at 60, was sometimes celebrated by the Issei and is now being celebrated by increasing numbers of Nisei. Rituals are enactments of shared meanings, norms, and values; and this Japanese rite of passage highlights a collective response among the Nisei to the conventional dilemmas of growing older.

History

The experience of emigrants is inevitably affected by a range of factors directly related to the Japanese society they left behind. As immigrants, the conflicts between the old country and the new played out in unique ways for each individual, and yet common elements do begin to appear in the history of the Japanese Canadian and Japanese American communities.

Emigrants from Japan

Japan was a closed country for more than two centuries, 1636 to 1853, since military rulers from the Tokugawa family wanted to keep foreigners away from Japanese society. The only exceptions were Chinese and some Dutch people, but even they were discouraged from associating with Japanese citizens. Also, it was strictly prohibited by law for ordinary Japanese citizens to go abroad. Change came around the early 19th century when the visit of an American fleet commanded by Commodore Perry caused the new Japanese government to replace the Tokugawa system of economics and politics during the Meiji era in order to open its door to trade and contact with the outside world.

After 1866, the new Japanese government decided to send students and laborers to the U.S. in order to bring back the knowledge and experience necessary for the nation to grow strong.

After 1884, emigration of working classes from Japan is permitted; and the first issei begin to arrive in North and South America soon after. For example, in 1890, only 25 Issei live in Oregon. By 1891, 1,000 Japanese live in Oregon. In 1900, 2,051 Japanese have come to live in Oregon.

Immigrants in America

Few Japanese workers came to North America intending to become immigrants. Initially, most of them came with vague plans for gaining new experiences and for making some money before returning to homes in Japan. This group of workers was overwhelmingly male. Many Issei arrived as laborers. They worked in employment sectors such as agriculture, mining, and railroad construction.

The Issei were born in Japan, and their cultural perspective was primarily Japanese; but they were in America by choice. Despite a certain nostalgia for the old country, they had created homes in a country far from Japan. If they had not been prohibited from becoming citizens, many would have become citizens of the United States.

In 1913, California's Alien Land Law prohibited non-citizens from owning land in the state. This included the Issei, Japanese residents born in Japan, but not their children, the Nisei, who were born in United States or Hawaii, and who therefore were American citizens by birth. Many of the Issei responded to the law by transferring title to their land to their Nisei children.

Americans' first impression of Issei

Americans generally viewed the Issei as a crude, ill-educated lot. Possible reasons for this may be the fact that most Japanese were forced to work in menial jobs in the U.S., such as farming. Since there were many immigrants working in the U.S., Americans were relatively predisposed to have a negative view toward the immigrants. In fact, most of the Issei were well-educated. Most of them were better educated than the general Japanese public, and also compared with the average American population back then. Sixty percent of them actually completed middle school, and 21 percent were high school graduates.

Whether Christian, Buddhists, or nonbelievers, the Issei almost never caused trouble in the civil authority. The arrest rate for the Issei from 1902 to the 1960s was relatively lower than for any other major ethnic group in California. The only exceptions were that some young Issei committed crimes relating to gambling and prostitution, which stemmed from different cultural morals in Japan.

Since Buddhist social morals were deeply ingrained, the Issei tended to refrain from antisocial behavior. Also, they were concerned about the Japanese government, that the national image should not be sullied by misbehavior in the U.S.

Racial segregation and immigration law

The post-1900 cause to renew the Chinese Exclusion Act became generalized protests against all Asian immigrants, including the Issei. Since many Chinese immigrants left the U.S., hostility fell on the Issei. American labor organizations took an initiative in spreading Anti-Japanese sentiment. White Americans wanted to exclude them since they did not want any Asians to take their jobs away. As a result, they formed the Asiatic Exclusion League that viewed Japanese and Chinese as a threat of American workers. The protest of the league involved picketing and beatings of the Issei. In October 1906, amid this anti-Japanese milieu, the San Francisco School Board, carrying out a campaign promise of the mayor, ordered all Japanese and Korean pupils to join the Chinese students at a segregated school. The Issei were displeased with the situation and some reported to Japanese newspapers. This caused the Japanese government to protest against the former President, Theodore Roosevelt, and as a result, they signed the Gentlemen's Agreement of 1907. This agreement led the period of settling and family building to come.

By 1911, almost half of the Japanese immigrants were women who landed in the U.S. to reunite with their husbands. After the Gentleman's agreement, a number of Nisei, the second-generation Japanese, were born in California. Yet, it did not stop some white Americans from segregating Japanese immigrants. The Issei were a role model of American citizens by being hardworking, law-abiding, devoted to family and the community. However, some Americans did not want to admit the virtues of the Issei.

The Immigration Act of 1924 represented the Issei's failed struggle against the segregation. The experiences of the Issei extend from well before the period before July 1, 1924, when the Japanese Exclusion Act came into effect.

The Issei, however, were very good at enhancing rice farming on "unusable" land. Japanese Californian farmers made rice a major crop of the state. The largest Issei community settled around Vacaville, California, near San Francisco.

Internment

When the Canadian and American governments interned West Coast Japanese in 1942, neither distinguished between those who were citizens (Nisei) and their non-citizen parents (Issei). When the apology and redress for injustices were enacted by the American Congress and the Canadian Parliament in 1988, most of the Issei were dead, or too old for it to make any significant difference in lives that had been disrupted.

Notable individuals

The number of issei who have earned some degree of public recognition has continued to increase over time; but the quiet lives of those whose names are known only to family and friends are no less important in understanding the broader narrative of the nikkei. Although the names highlighted here are over-represented by issei from North America, the Latin American member countries of the Pan American Nikkei Association (PANA) include Argentina, Bolivia, Brazil, Chile, Colombia, Mexico, Paraguay, Peru and Uruguay, in addition to the English-speaking United States and Canada.

Shin Koyamada (1982 - ), a Hollywood film actor, philanthropist, entrepreneur and US martial arts champion Kan'ichi Asakawa (1873 – 1948), academic, author, peace advocate, historian and librarian Miki Gorman (1935 - ), a two-time winner of both the Boston and New York marathons

Midori Gotō (1971 - ), a violinist and recipient of the Avery Fisher Prize

Makoto Hagiwara (?-1925), a landscape designer often credited with having invented the fortune cookie

Sessue Hayakawa (1889–1973), an Academy Award-nominated actor

Mazie Hirono (1947 – ), an American politician Rena Inoue (1976- ), a two-time U.S. National Champion pair skater Dan Inouye (1924- ), United States Senator for Hawaii Fujitaro Kubota (1879 – 1973), an American gardener and philanthropist Yoko Ono Lennon (1933 – ) artist and musician. George Masa (1881–1933), activist in creation of Great Smoky Mountains National Park

Hikaru Nakamura (1987 - ), an American chess Grandmaster and two time United States Chess Champion.

Yoichiro Nambu (1921 - ), a physicist and 2008 Nobel Laureate Masi Oka (1974 – ), an Emmy and Golden Globe Award nominated American actor George Shima (1864–1926), the first Japanese American millionaire. Jokichi Takamine (1854 – 1922), a Japanese chemist and samurai Takuji Yamashita (1874–1959), an early civil-rights campaigner

Notes

See also

References

Leonard Dinnerstein, Leonard and David M. Reimers. (1999). Ethnic Americans: A History of Immigration. New York: Columbia University Press. 10-ISBN 0-231-11189-4; 13-ISBN 978-0-231-11189-8

Hosokawa, Bill. (2002). Nisei: The Quiet Americans. Boulder: University Press of Colorado 10-ISBN 0-870-81668-3; 13-ISBN 978-0-870-81668-0

Ichioka, Yuji. (1988). The Issei: The World of the First Generation Japanese Immigrants, 1885-1924. New York: The Free Press. 10-ISBN 0-029-15370-0; 13-ISBN 978-0-029-15370-3

Itoh, Keiko. (2001). The Japanese Community in Pre-War Britain: From Integration to Disintegration. London: Routledge. 10-ISBN 0-700-71487-1; 13-ISBN 978-0-700-71487-2

Kimura, Yukiko. (1988). Issei: Japanese Immigrants in Hawaii. Honolulu: University of Hawaii Press. 10-ISBN 0-824-81029-5; 13-ISBN 978-0-824-81029-0

McLellan, Janet. (1999). Many Petals of the Lotus: Five Asian Buddhist Communities in Toronto. Toronto: University of Toronto Press. 10-ISBN 0-802-08225-4; 13-ISBN 978-0-802-08225-1

Miki, Roy Redress: Inside the Japanese Canadian Call for Justice. Vancouver: Raincoast Books. 10-ISBN 1-551-92650-4; 13-ISBN 978-1-551-92650-6

Keibo Oiwa, Keibo and Joy Kogawa. (1991). Stone Voices: Wartime Writings of Japanese Canadian Issei. Montréal : Véhicule Press. 10-ISBN 1-550-65014-9; 13-ISBN 978-1-550-65014-3

Sakata, Yasuo, Los Angeles Japanese American Research Project, University of California. (1992). Fading Footsteps of the Issei: An Annotated Checklist of the Manuscript Holdings of the Japanese American Research Project Collection. Los Angeles: Asian American Studies Center, Center for Japanese Studies, University of California at Los Angeles, Japanese American National Museum. 10-ISBN 0-871-70444-7; 13-ISBN 978-0-871-70444-3

Spickard, Paul R. (1996). Japanese Americans. New York: Twayne Publishers. 10-ISBN 0-805-77841-1; 13-ISBN 978-0-805-77841-0 -- London: Prentice Hall International. 10-ISBN 0-805-79242-2; 13-ISBN 978-0-805-79242-3

Tamura, Linda. (1993). The Hood River Issei: An Oral History of Japanese Settlers in Oregon's Hood River Valley. Urbana: University of Illinois Press. 10-ISBN 0252063597; 13-ISBN 978-0-252-06359-6

Tate, E. Mowbray. (1986). Transpacific Steam: The Story of Steam Navigation from the Pacific Coast of North America to the Far East and the Antipodes, 1867-1941. New York: Associated University Presses. 10-ISBN 0-845-34792-6; 13-ISBN 978-0-845-34792-8

Yenne, Bill. (2007). Rising Sons: The Japanese American GIs Who Fought for the United States in World War II. New York: Macmillan. 10-ISBN 0-312-35464-9; 13-ISBN 978-0-312-35464-0

External links

Japanese American National Museum; JANM generational teas

Embassy of Japan in Washington, DC

Japanese American Citizens League

Japanese Cultural & Community Center of Northern California

Japanese American Community and Cultural Center of Southern California

Japanese American Historical Society

Densho: The Japanese American Legacy Project

Japanese American Museum of San Jose, California

Japanese American Network

Japanese-American's own companies in USA

Japanese American Relocation Digital Archives

Online Archive of the Japanese American Relocation during World War II

Photo Exhibit of Japanese American community in Florida

The Asians in America Project - Japanese American Organizations Directory

Nikkei Federation

Discover Nikkei

Summary of a panel discussion on changing Japanese American identities

Interment and American samurai

“The War Relocation Centers of World War II: When Fear Was Stronger than Justice”, a National Park Service Teaching with Historic Places (TwHP) lesson plan

U.S. Government interned Japanese from Latin America

Category:Japanese words and phrases Category:Japanese diaspora Category:Japanese-American history Category:Cultural generations Category:People of Japanese descent Category:Ethnic groups in the United States

Name	Issei Noro
Background	non_vocal_instrumentalist
Born	January 01, 1957
Origin	Japan
Instrument	Fretted and fretless guitars, Sometimes, Voice, but very rarely.
Genre	Jazz
Occupation	Guitarist, songwriter, producer
Years active	1979 - present
Associated acts	Casiopea, Ottottrio

is a Japanese jazz fusion guitarist who is one of the founding members and the main composer of the band Casiopea. He has released 6 solo albums and a compilation. He also works as an instructor of a guitar clinic, and as a producer. The guitar wizard enjoys to fish, paint, cook, and perform magic tricks during his private time.

In 1983, Yamaha had manufactured a Guitar specifically for Issei Noro, known as the Yamaha SG-IN (of course, I.N. are his initials.)

In 1987, he joined forces with The Square (now T-Square) guitarist Masahiro Andoh and Hirokuni Korekata. They released 2 live albums and 1 studio album under the name Ottottrio, as a side project.

Also, Issei Noro was also a guest musician who performed with the Sega Sound Team in 1989.

It was announced on August 1, 2006 that Casiopea will stop its activities until further announcement, since Issei is exhausted from touring and recording nonstop.

However, the Closest to a Casiopea Reunion, is that Akira Jimbo (Casiopea's 1980-1989 and 1997-2006 drummer) is a member of Issei Noro's new band, "Inspirits". Besides having Noro and Jimbo, the band includes bassist Yuji Yajima, Ohgiya Kento on Acoustic Piano, and Ryo Hayashi on Keyboards. The group has recorded and released 2 albums.

Discography

Solo Albums

Sweet Sphere (1985)

Vida (1989)

Top Secret (1996)

Under the Sky (2001)

Light Up (2002)

Best Issei (Compilation, 2003)

Inspirits

Inner Times (2008)

Moments (2009)

Casiopea

Casiopea (1979)

Super Flight (1979)

Thunder Live (1980)

Make Up City (1980)

Eyes of the Mind (1981)

Cross Point (1981)

Mint Jams (1982)

4x4 (1982)

Photographs (1983)

Jive Jive (1983)

The Soundgraphy (1984)

Down Upbeat (1984)

Halle (1985)

Casiopea Live (1985)

Sun Sun (1986)

Casiopea Perfect Live II (1987)

Platinum (1987)

Funky Sound Bombers (Japan-Only, 1987)

Euphony (1988)

Casiopea World Live '88 (1988)

The Party (1990)

Full Colors (1991)

Active (1992)

We Want More (1992)

Dramatic (1993)

Answers (1994)

Hearty Notes (1994)

Asian Dreamer (1994)

Freshness (1995)

Flowers (1996)

Light and Shadows (1997)

Be (1998)

Material (1999)

20th (Casiopea's 20th Anniversary Album) (2000)

Bitter Sweet (2000)

Main Gate (2001)

Inspire (2002)

Places (2003)

Marble (2004)

GIG 25 (Casiopea's 25th Anniversary Album) (2005)

Signal (2005)

Gentle & Mellow (Best Studio Recordings Album, 2006)

Groove & Passion (Best Live Performances Album, 2006)

Legend of Casiopea (30th Anniversary Box Set, 2009)

Ottottrio

Super Guitar Session Hot Live! (1988)

Super Guitar Session Red Live! (1988)

Triptych (1998, re-released as Blu-Spec CD on Dec. 23, 2009)

Category:1957 births Category:Living people Category:Jazz fusion guitarists Category:Japanese jazz guitarists

Name	Tetsuo Sakurai
Landscape	yes
Background	non_vocal_instrumentalist
Born	November 13, 1957
Instrument	Bass guitar
Genre	Jazz fusion
Occupation	Bassist, songwriter, producer
Years active	1976 - present
Associated acts	Casiopea, Jimsaku
Url	http://www.tetsuosakurai.com

is a Japanese bassist. To date, he has released a total of 37 albums as a member of Casiopea and Jimsaku and solo artist, and has also made 3 bass instructional videos.

History

Tetsuo Sakurai started playing bass when he was 13 years old.

In 1976, Sakurai, with Issei Noro, founded jazz fusion band Casiopea in 1976. He released 19 albums while in Casiopea but later left the band with Akira Jimbo in 1989 over musical differences. Both of them then went on to form a new jazz fusion supergroup, Jimsaku. Jimsaku was active for nine years, until 1998, when it was disbanded and both Sakurai and Jimbo went on to pursue individual solo careers.

Solo

Sakurai's third solo album TLM20, released in 2000, was recorded live in a concert with Casiopea members Issei Noro and Minoru Mukaiya, Akira Jimbo, and Kazuki Katsuta of Dimension. The fourth solo album Gentle Hearts, released in 2001, was recorded with Greg Howe & Dennis Chambers. The fifth solo album Cartas do Brasil was released in 2003 and was a vocal ballad cover album recorded in Rio de Janeiro with Djavan, Ivan Lins, Rosa Passos and other artists. In 2004, Tetsuo toured with Greg & Dennis. The following year, the tour live performances was released on DVD titled Gentle Hearts Tour 2004.

Sakurai is currently composing and playing his own music as a solo artist with domestic and foreign musicians.

Discography

Casiopea

Casiopea (1979)

Super Flight (1979)

Thunder Live (1980)

Make Up City (1980)

Eyes of the Mind (1981)

Cross Point (1981)

Mint Jams (1982)

4x4 (1982)

Photographs (1983)

Jive Jive (1983)

The Soundgraphy (1984)

Down Upbeat (1984)

Halle (1985)

Casiopea Live (1985)

Sun Sun (1986)

Casiopea Perfect Live II (1987)

Platinum (1987)

Euphony (1988)

Casiopea World Live '88 (1988)

Shambara

Shambara (1989)

Jimsaku

Jimsaku (1990)

45°C (1991)

Jade (1992)

Viva! (1992)

100% (1993)

Wind Loves Us (1993)

Navel (1994)

Blaze of Passion (1995)

Best Selection (1995)

Dispensation (1996)

MEGA db (1997)

Solo

Dewdrops (1986)

A Gate of the 21st Century (1999)

TLM 20 ~ Live Memories of 20 years ~ (2000)

Gentle Hearts (2001)

Cartas do Brasil ~ブラジルからの手紙~ (2003)

Gentle Hearts Tour 2004 (2004)

My Dear Music Life (2009)

Vital World (2010)

External links

Tetsuo Sakurai Official site

Tetsuo Sakurai Official MySpace

Category:1957 births Category:Japanese bass guitarists Category:Living people

is a Japanese man who in 1981 murdered and cannibalized a Dutch woman named Renée Hartevelt. After his release, he became a minor celebrity in Japan and made a living through the public's interest in his crime.

Biography

Early life

Sagawa was born in Kobe, Hyōgo Prefecture, Japan to wealthy parents. He attended college at the University of Paris.

Murder of Hartevelt

Sagawa served time in a French jail for the murder of the Dutch student Renée Hartevelt, a classmate at the Sorbonne Academy in Paris, France. On June 11, 1981, Sagawa, a 32 year old student of French literature, invited Hartevelt to dinner at his 10 Rue Erlanger apartment under the pretense of literary conversation. Upon her arrival, he shot her in the neck with a rifle while she sat with her back to him at a desk, then began to carry out his plan of eating her. She was selected because of her health and beauty, those characteristics Sagawa believed he lacked. Sagawa describes himself as a "weak, ugly, and small man" (he is just under 5 ft (1.52 m) tall) and claims that he wanted to "absorb her energy".

Sagawa said he fainted after the shock of shooting her, but awoke with the realization that he had to carry out his desire to eat her. He has also written restaurant reviews for the Japanese magazine Spa. In 1992, he appeared in Hisayasu Sato's exploitation film Uwakizuma: Chijokuzeme (Unfaithful Wife: Shameful Torture) as a sadosexual voyeur.

Besides books about the murder he committed, Sagawa wrote a commentary book Shonen A in 1997 on the Kobe children's serial killings of 1997, when a 14-year-old referred to in the media as "Boy A" ("Shōnen A") killed and decapitated a child and attacked several others.

Sagawa's story inspired the 1981 Stranglers song "La Folie", and the 1983 Rolling Stones song "Too Much Blood", In the same year, the TV channel Viasat Explorer released a 47-minute documentary film called "Cannibal Superstar".

In 2009, Sagawa was documented in a History Channel show titled "Strange Rituals" discussing cannibalism. The show reveals Sagawa as a freelance artist of nude paintings.

References

External links

Issei Sagawa crime scene images . Retrieved September 26, 2009.

Category:1949 births Category:Living people Category:Japanese cannibals Category:Japanese murderers Category:Necrophiles Category:Japanese non-fiction writers Category:Incidents of cannibalism