Shaman Tsuchi-Hiko's Life Story: Nightmare of Civilization in Prehistoric Japan

In prehistoric Inner Mongolia a shepherd boy was captured by the mighty army of Yin kings to be sold as child-slave to one mandarin in the ‘Capital of Heaven’. Afterwards he was selected to fall victim to the human-sacrifice for king’s tomb. In prison he befriended blue-eyed shepherds from far west who had been cheated by the neighboring ‘civilized’ people and reached to the ‘Central Plain’, having traveled on the long relay network of slave trade. They contrived together to arm themselves by slingshots and looked for the chance of escape, which came from an unexpected quarter….
The framework of the tale is set in Far East Asia of 11th century BC when the great change of the dynasty was about to happen from Yin to Zhou in the ‘Central Plain’ (Mainland China). Through the eyes of one fugitive-slave who got his first initiation of the Wind God in his Mongolian homeland to become the first accomplished shaman in prehistoric Japan afterwards, categorical difference between center and periphery of the Civilization in the midst of prehistoric process of brutal conquest and enslaving is thematized and sketched as a simulation-parable. Hero of the story, Tsuchi-Hiko (Earthen Man), experienced this drastic discrepancy between declining Pan-Eurasian shamanism and emerging System of Civilization as most essential contrast between self-sacrificing gods and Unknown God of ruthless Process who requires incessantly human-sacrifices. This glaring contrast of ancient ideology is symbolically dramatized, at the end of the story, by confrontation between Tsuchi-Hiko and Minister of Education Wu Wen, who anticipated totalitarian mania of ‘Cultural Revolution’ in prehistoric context.
The intention of simulation is directed to characterize in rough sketch the orientational worldview in Far East Asia in its prehistoric roots. This roots are determined by the categorical difference of human orientation between animistic shamanism and Juggernaut Civilization. In this sense the problematics involves, of its own accord, the ongoing ‘authoritarianism’ in today’s Far East Asia, while the real roots of civilizational totalitarianism can be identified in the end with the deepest tradition of dictatorial system in the ‘Central Plain’ from its very beginning of ancient dynasties. At the same time this die-hard totalitarianism in every aspect of the ‘civilized’ life has been opposed to the shamanistic-animistic roots of egalitarian communality, which has had a common peripheral history among the ‘savages’ and ‘barbarians’ around the ‘Central Plain’, including Japanese prehistory of Jomon community. This central polarity between Civilization and Pan-Shamanism in the prehistoric context determines the structure of the parable.
The story is conceived as trilogy whose first part is propounded here.