Falling like Cherry Blossoms:

Motives behind Kamikaze Pilots Suicide Missions

By

Pakaporn Tanasarnsopaporn
The Ways of the Gods: Shinto in Modern Japan; Spring 2015
Mark MacWilliams
5/4/2015

Falling like Cherry Blossoms:

Motives behind Kamikaze Pilots Suicide Missions
Pakaporn Tanasarnsopaporn
The Ways of the Gods: Shinto in Modern Japan; Spring 2015

The suicide attack incident of 9/11 has brought the public attention back to the Japanese
suicide pilots during WWII (Orbell et al., 2015). Tokkotai pilots (a.k.a Kamikaze pilots) are often
compared to the modern suicide bombers; especially by the US government. However, the
general publics understanding of tokkotai pilots are still lacking which often leads to
generalization and stereotyping. This creates the concept of the civilized West and barbaric
East which further expands the distance between the West and the East (Earhart et al., 2007). The
aim of this paper is to examine the motives behind the tokkotai pilots who participated in the
suicide missions issued by Japanese government under Showa Emperor why they decided to
participate in this mission, did they really volunteer to die, and how their thoughts changed after
becoming one. I will be exploring interviews of the survivors, diaries of the departed, and the
films made by both western and Japanese directors. Through these, we might be able to construct
a better understanding of these young men who had lost their lives during WWII as tokkotai
pilots.
What is tokkotai pilot? Tokkotai pilots are part of the navy unit officially known as
Tokubetsu Kogekitai () or "Special Attack Unit" and are more well-known under the
name of tokkotai pilots. Tokkotai can be literally translated as divine wind which referred to the
major typhoons which dispersed Mongolian invasion fleets under Kublai Khan that invaded
Japan. Tokkotai units were invented by the navy vice-admiral Onishi Takijiro and were used
toward the end of WWII by the Japanese government from 1944 1945 as the Japanese army
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was losing the Pacific War to the Allies in hope that they would turn the tide of the war (OhnukiTierney, 2006). The tokkotai operations included airplane, glider, and submarine torpedo. The
pilots were instructed to guild these explosive missiles into the body of the Allies carriers in a
body attack. The lack of safety system, explosives carried on the vehicles and the full fuel tanks
guaranteed instant death of the pilots upon contact. Generally, except for the well-known aircraft
attacks, the rest were not effective weapons (Gambetta, 2005). Many were destroyed before
hitting the target or malfunctioned which caused the death of the pilots without any results. In the
case of the air attacks, the probability of success dropped as the war progressed as the Allies
became more used to suicide missions (Figure 1) (Orbell and Morikawa, 2015). However,
despite the limited effectiveness of the tokkotai units, they were still operated by the Japanese
navy until the end of the Pacific war.
There are many speculations regarding the number of Japanese military personnel who
died carrying out the special attack missions. Usually these numbers included the tokkotai
personnel who died during training, accidents, and enemy bombing; some were not assigned to
the special attack missions but were acting as observers, providing the attackers cover and etc. It
is commonly accepted that just under 4,000 pilots died in the aircraft special attack missions
(Gambetta, 2005). All were male who were predominantly 18 24 years old, although the
youngest would have turned 17 in 1945 (Gambetta, 2005). At the early stage of the tokkotai
operation, the participants were fully trained combat pilots. However, since training experienced
pilots was expensive; once the operation became large scale, Yokaren (Youth Training Corps)
and drafted high school and university students were asked to volunteer in the special attacks.
However, not all drafted students were selected to become tokkotai pilots. Usually the first born
or only child or children of Royal families and prominent politicians and businessmen were not
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selected even if volunteered. Toward the end of the operation, Japanese military also drafted the
Taiwanese and Korean students (Gambetta, 2005).
Since WWII, people who participated in suicide missions have been portrayed as
patriotic, crazy, extremist and uneducated. However, these beliefs are based upon the media
representation of the suicide attackers. In reality, many beliefs regarding the motives of the
tokkotai pilots are radically different from source to source. In the West, most of the tokkotai
pilots are characterized as emperor worshippers, blindly obedient to the emperor and the
government, uneducated extremists, crazy nationalists, and warrior-like. But in Japan, they are
portrayed as kami (gods) who bravely and happily sacrificed their lives for the country and more
importantly for the emperor who was believed to be a living kami and the descendant of the Sun
Goddess.
To understand the reaction of Japanese citizens toward the self-sacrifice propaganda, we
first need to understand that the concept of suicide in Japan is vastly different from the West. To
die by ones own hands has been an idealized concept in Japans history and literature. Even
before the Edo period, the concept of honorary suicide was a central tenet of samurai and the
practice of seppuku or hara-kiri (ritual disembowelment) was already well-known (Earhart,
2007). During WWII, the Japanese government launched the propaganda of fighting to death for
the empire and the emperor. Being captured by the enemies was deemed as an act of dishonor
and even if the soldiers came back alive, they would be at risk of receiving death penalty by their
superiors and dragging their family down with them (Ohnuki-Tierney, 2002). Moreover, different
from the West, the concept of honor in Japan is tied to the family rather the individual. Therefore,
in Japan, committing suicide especially for the Emperor or the country had been seen as honor
for ones family rather than the act of madness as it might have been seen in the West.
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In order to control the information inside Japan regarding the war and reinforced the
governments propaganda, after the escalation of the war in China in 1937, the Information
Office was upgraded to Cabinet Information Bureau (CIB) whose duties were to monitor and
coordinate all information and media and published them in the governments official weekly
magazine called Photographic Weekly Report (PWR). This propaganda magazine was sold
90,000 in 1938 and 500,000 in 1943 (Earhart, 2007). This reflected how Japanese became more
and more interested in the war as it progressed. In this magazine, the role of tokkotai pilots was
glorified as strong, brave young men who became warrior-gods upon sacrificing themselves.
Toward the end of the Pacific war, the government called upon children of the Emperor to die
for Japan and the Emperor by using tokkotai pilots as example (Figure 2) (Earhart, 2007).
This concept of referring to those who died in the service of the Emperor as worrier-gods
was introduced in the beginning of Meiji period as well as the enshrinement of their spirits at
Yasukuni shrine. This idea later became moral code of conduct that promise immortality and
family honor to those who sacrificed themselves for the Emperor. Following the custom of
samurai facing death, the pilots would leave behind final words urging others to follow their
patriotic example. After a suicide mission, the names of the dead pilots and their final words
would be broadcasted over the radio, usually with exaggeration of their successes (Earhart,
2007).
During the war, the tokkotai pilots were seen as gods who would bring victory to Japan in
the end from their brave and selfless actions again the Allies army. After the WWII, some
surviving tokkotai pilots were not willing to admit or mention to others that they were parts of
the suicide operation for many reasons. One was that talking about those experiences brought
back memories which caused them great pain or out of shame (Morimoto, 2007). Another reason
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was caused mostly by Western representation of the tokkotai pilots as heretics. This caused the
concerns after the Allies victory, because they didnt know what the Allies would do to the
former soldiers. Therefore, the Japanese army instructed the surviving pilots not to tell anyone
they were parts of the special operation (Morimoto, 2007).
At present, Japanese societys impressions of the tokkotai pilots are turning more
positive. Many movies were released after the war that glorified the pilots; including The Eternal
Zero by Takashi Yamazaki and For Those We Love by Taku Shinju. In these movies, the tokkotai
pilots were portrayed as nice, strong and brave young men who, for various reasons, volunteered
to become tokkotai pilots. In the movie Eternal Zero, the tokkotai pilots were depicted as young
men willing to sacrifice themselves and calmly do so while those who returned alive to the base
were referred to as cowards for not successfully completing the mission and dying for the
Emperor like Kyuzo Minabe the main protagonist (Lee, 2015). The movie For Those We Love
or originally known as I Go Die for You celebrates the bravery of the tokkotai pilots. The
movies the setting is an airbase in Kagoshima, where the departed pilots were full of patriotic
fire and a hearty last meal from a kind local cook, Tome Torihama, known to the pilots as
"Kamikaze Mother. Through their stories, the pilots were portrayed as those who valued their
responsibility and duty to their country before their own needs and feelings (Danielsen, 2015).
In contrast to the image of brave and strong young pilots, the Allies looked at the suicide
mission as senseless action of desperation and perceived those who participated in it as emperor
worshippers, blindly obedient, samurai-like, barbaric, and patriotic soldiers. At the early stage of
the suicide mission, to minimize the panic within the country, the US government announced that
these pilots were actually dead bodies of Japanese soldiers being placed in the airplane that
crashed into the Allies carriers (Stamp, 1995). The tokkotai pilots were believed to be
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volunteered into the suicide mission and were happy to die for the country and their Emperor.
The perception of the pilots willingness and ready to die became a powerful weapons attacking
the Allies forces psychologically (Stamp, 1995). Many WWII veterans still be able to recall their
horror upon experiencing the suicide attacks.
In Wings of Deafeat, Risa Marimoto recalled her impressions of tokkotai pilots received
from her earlier education in the US (Figure 3). The pilots were even ridiculed or portrayed as
evil-doers like the terrorist suicide-bombers of 9/11. Furthermore, the tokkotai pilots on BBC
news articles were presented as patriotic men who volunteered to participate in the suicide
mission to repay the Emperors benevolence and to do their duty to the land and the Emperor as
Japanese. However, these veteran pilots only reflect one group of the tokkotai pilots.
In the end, who really are these tokkotai pilots? Are they brave young men who happily
marched off to their death like in official films released by the Japanese government or are they
the lunatics and desperate soldiers who blindly obedient to the Emperor? Not all tokkotai pilots
volunteered to be part of this suicide operation. Even Lieutenant Seki Yukio who acted as a
poster boy for the tokkotai campaign and one of the ace pilots in the army did not volunteer to
perform the suicide mission. He and his unit were selected because the superiors were
embarrassed when none of the professional soldiers volunteered to take part in the mission
(Ohnuki-Tierney, 2002). In his meeting with a reporter for the Imperial Navy, Onoda Masashi, he
said, There is no more hope for Japan, if it has to kill a skillful pilot such as myself [] If it is
an order, I will go. But I am not going to die for the emperor or the Imperial Japan. I am going to
for my beloved wife [] I am dying for someone I love most, to protect her (Ohnuki-Tierney,
2002).

Seki was just an example of the early tokkotai pilots who were forced to volunteer in the
suicide mission by their superior. Although the pilots had choice to either volunteer or not, they
ended up volunteering by peer-pressure as many could not stand being the only one not
volunteering and letting others die to protect themselves. Some could not stand being seen as
weak. Even though some managed to be brave enough to not volunteer, they later found their
names on the volunteer list as their superiors stated proudly that their entire units volunteered. In
other cases, the pilots disliked by the superior officers were tabbed on the shoulder to join the
special unit. They called this the act of murder in the guise of military order (Ohnuki-Tierney,
2002).
On the other hand, there were also those who did not volunteered by peer-pressure or
from the thought of being left behind and seeing their friends sacrificing their lives to safe their
own. Ichijima Yasuo who was a devoted Christian wrote in his letter that the main reason for
him to become a tokkotai pilot due to his admiration to those who had already perished. For
some, it was more of the psychological component of which course of actions to take as there
were risks they would die either in war or at the hands of the Allies soldiers when Japan is
defeated. Many chose to become a tokotai pilot so they could die a hero. Even though there were
debates on the claim of volunteer it cannot be disregarded that some did volunteer because
they were impressed by the government propaganda and saw it as the responsibility and duty of
Japanese citizens. In Timewatchs documentary, Hachiro Hosokawa said There comes time
when you face responsibility you cannot run away from. Yet, it was not unheard of among the
tokkotai pilots to doubt themselves and their actions after becoming one. One of those pilots was
Fujio Hayashi who said in the interview with BBC in 1995, To give your life to your country

was the highest honor. It was not only me but everyone thought that way [] I started to wonder
whether when I had volunteer, I was in my right mind.
Some pilots chose to volunteer for financial reasons because of the decline of Japans
economics during the war. Umezawa Kazuyo volunteered to be a navy practice pilot to help his
mother who was a widow financially as the more dangerous job had a higher pay as tokkotai
pilot they got promoted by two ranks upon death (Ohnuki-Tierney, 2002). Some like Kiyoshi
Ogawa and Morioka Tetsushiro volunteered beneath their loyalty to the Emperor and the resolve
to repay the Emperors kindness (Ohnuki-Tierney, 2002). However, many pilots motives that
drove them to fly out as tokkotai pilots had nothing to do with the Emperor. In some cases, the
surviving pilots held resentments toward the Emperor. Kazuo Nakagima stated in his interview,
I love Japan, but that Emperor (Showa Emperor) because of that Emperor, we pilots were
tormented and died. Why couldnt he end the war sooner? (Morimoto, 2007). In the face of the
death, many shared the same thought as Fujio Hayashi In Japan, when you die, you supposed to
say Banzai to the Emperor. But most of us actually want to say Mother before we die. This
contradicted the expectations that the Japanese soldiers should be able to face death calmly and
happy to die from the Emperor.
In contrast to pilots that sacrificing themselves out of the loyalty to the Emperor and the
Japanese government, many student pilots actually disagreed with how the government was
running the country and with the war itself. However, each had their unique reasons became
tokkotai pilots. The wide spread studies are the diaries of Sasaki Hachiro, Hayashi Tadao, Nakao
Taketoku, and Wada Minoru. All but Hayashi Tadao were student pilots in the tokkotai units
during WWII. The diary of Hayashi Tadao showed the similarity between the tokkotai pilots and
other student soldiers. These student soldiers shared similar family and educational backgrounds
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as well as some ideology. Another trait that seemed to be shared by all the student soldiers are
their extensive reading.
Sasaki was the first son (after the death of his older brother) of the upper middle class
business family who attended first high school and Imperial University of Tokyo. He was very
well-educated in western culture and knowledge being able to read many difficult books in
German. Since his younger years, he had been an extensive reader who read various types of
books. During his student years, he was heavily influenced by the ideology of Marxism which
continued to influence him for the rest of his life (Ohnuki-Tierney, 2006). Sasaki chose to join
the army was partly due to his conflict with his father whom he saw as a corrupted western
capitalist. Even after much opposition from family and friends, he chose to become tokkotai
pilots because he wanted to protect the beautiful Japan that he loved. Sasaki welcomed the defeat
of Japan which would bring the death of the old capitalism and the birth of the new Japan freed
from the capitalist influence of the west (Ohnuki-Tierney, 2006). However, Sasakis loyalty did
not lay in the Emperor but the nature of Japan. It could be said that the thing that led Sasaki and
many other young men to become student-soldiers was their hope to bring about their utopia of
New Japan (Ohnuki-Tierney, 2002). Moreover, similar to many other student soldiers, Sasaki had
an antiwar and antimilitary stand which he highly critical of the way Japanese were ecstatic
about their victory over China and Russia (Ohnuki-Tierney, 2002). He was also concerned about
the unethical ways the military treated those who refused to go to war and the harsh training
which resulted in many deaths on the base. Despite his critical stance, Sasaki himself was deeply
moved by the news of the Japanese soldiers mass suicide at Attu. Even then, after going through
rough treatment and training from the superior officers and while waiting for his turn to fly, he

started having conflicting feelings and advised his brother to study science to avoid being drafted
(Ohnuki-Tierney, 2006).
There were many similarities between Sasaki and Hayashi. Both attended prominent high
schools and universities in the country as well as possessing cosmopolitan intellectual horizons
(Ohnuki-Tierney, 2002). Both were influenced by Marxism during their student years and both
criticized the actions of Japanese government and military. Another aspect that are similar
between Hayashi and Sasaki was their views on capitalism. Hayashi admired a group of jailed
Japanese Marxist and Communists for their courage to go against the government. While both
decided to become tokkotai pilots to protect their country and the younger generations, Hayashis
idealism was less materialist and more spiritualist than Sasaki. Even though both young men had
features of patriotism that was linked to the concept of the Old Japan that was plagued with
capitalism to be destroyed to create New Japan, Hayashis patriotism were not based on the
Emperor like Sasaki (Ohnuki-Tierney, 2002). Upon being parts of the tokkotai units, Hayashis
struggle was to rationalize his own death as he saw himself being caught in the tidal wave of
history with no way out. He questioned himself whether to die for the country or to keep on
living. On the other hand, Sasaki was trying to find the meaning of his death while moaning for
the future he had lost. His doubt was so painful that he wished the day would come for him to
take off so that he could escape this agony. (Ohnuki-Tierney, 2006)
Nakao Taketoku was a political science student at the University of Tokyo whom apart
from reading a vast amount of French, German, and Japanese literature and philosophy like other
student soldiers, he was also interested in Chinese literature and philosophy as well as sociology
and anthropology (Ohnuki-Tierney, 2002). Among the student soldiers, Nakao was rather
patriotic as he admired the Meiji Emperor and his love towards his subjects as well as the
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concept of subjects unconditional loyalty to his master as portrayed in the novel Abe Ichizoku.
He also praised the concepts of loyalty to the Emperor as the expression of the warriors bushido
and the national body (kokutai) with the Emperor as the head (Ohnuki-Tierney, 2006).
Furthermore, Nakao also agreed with the Japanese government propaganda that as the strongest
country in Asia, Japan should help Asia get rid of Western colonial powers and firmly believed
this to be the reason that Japan entered WWII (Ohnuki-Tierney, 2002). However, similar to but
not to the same extent as Sasaki and Hayashi, he was also critical of Japanese governments
actions and policies. As time went by, Nakao became more and more introspective as the number
of poemshe wrote increased. Toward the end, he also talked more and more about reincarnation
and notion of immortal soul which showed that even if he presented himself as a patriotic, he
could no longer face the idea of death as the end and his inability to cope with the idea of death
itself. Emiko Ohnuki-Tierney observed that Nakaos eagerness to sacrifice himself for the
Emperor might have been a way for him to cope with what he might have perceived as a
meaningless death.
In the diary belonged to Wada Minoru, who was a tokkotai pilot for the kaiten submarine
torpedo or more commonly known as human torpedo. He died from the malfunction torpedo that
sank to the bottom of the sea. With no mean to escape, he gradually died over the period of ten
hours from suffocation (Ohnuki-Tierney, 2002). Although he was liberal, Wada was not a
Marxist like Sasaki and Hayashi. In his diary, he discussed extensively about Greek philosophy.
Similar to Nakao, Wada was not overtly critical of the Japanese government but was concerned
by Japans alliance with Germany after reading Hitlers Mein Kampf and Germany political
philosophy. However, Wada was often expressed critical views regarding the military how
there were no critical thinking in military life that every minor aspects were controlled and how
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the official soldiers were jealous of the student soldiers who were seen to have a luxurious life at
home and were able to go to college. He was also annoyed and enraged by the censorship of his
superiors on the base. He would even go so far as to sneak out diaries and letters to his parents.
Despite his liberalism and disdain for the military life, Wada was a patriotic as he stated the he
found Our love for our country to be of frightening intensity (Ohnuki-Tierney, 2006).
Furthermore, in his diary, he said If human torpedoes must appear in Japan there is no other
group of people but us [student soldiers] who would become pilots when we think of it, we
are the only true navy officers (Ohnuki-Tierney, 2006).
Although after volunteering to become kaiten pilot, Wada was initially rejected as only
after the second pleaded that he was selected (Ohnuki-Tierney, 2002). Apart from his patriotic
views, Wada was also highlighted one other traits of tokkotai pilots portrayed by Japanese
government as he chose to identify himself as the child of our country (Japan) rather than his
parents son. Unlike Sasaki, Hayashi, and Nakao, Wada was also critical of the motives of other
student soldiers who volunteered as he listed their reasons for volunteering as eating well, able to
leave the base for visit and to be saluted by those of lower ranks. However, as time progressed,
Wada forced himself to be detached from others and life itself since he could now no longer
escape from his fate to die as tokkotai pilot. Although he believed that it was Japaneses
responsibility to defend their country, he struggled to convince himself the righteousness of his
actions. At the end, like other tokkotai pilots, Wada was tormented by the path of no return and
longed for life rather than death.
After volunteered, there were criteria of selections that were not disclosed to public.
Usually, children of prominent businessmen and politicians were spared of being selected to fly.
Being an only child and the first born were also usually exempted. However, those with skills
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important for flying like navigation and engineering were favored to be selected to fly (however,
university students in science majors were already usually exempted from being drafted)
(Ohnuki-Tierney, 2002). Although the government called upon the citizens to die for the
Emperor, there was an undeniable hierarchy among those who were selected to die as tokkotai
pilots. Being tokkotai pilots not only psychologically damages the Allies army but also the pilots
themselves. This was reflected in the writing of Shinta Masamishi I knew the kamikaze pilots
would die like dogs. When I was selected I sank into the depths of despair (Ohnuki-Tierney,
2002). In the interview of Hachiro Hosokawa, he stated We were simply waiting for our time to
come. The waiting seem to be going on

forever. It was like being sentence to death

(Timewatch, 1995)
Although the suicide missions during WWII were a large scale attack ordered by the
Japanese government, it is important to understand that not all high-ranking officers supported
and willing to participate in the missions and not all pilots volunteered to be parts of the mission.
Furthermore, most of the kamikaze pilots were drafted university students rather than uneducated
soldiers as the Allies assumed. Many of these pilots also had different point of views regarding
the war and war propaganda from the Japanese government. Some even opposed the actions of
the government. Moreover, these volunteered pilots also had variety of reasons for becoming
part of the suicide mission. Some went in with the idealist view of saving the country which
gradually changes as they went through military training and waited for their day to come. As
time went by, it was not uncommon for student soldiers to start doubting their own initial
motives for becoming tokkotai pilots. Many moaned for the future they would never have.
Furthermore, it is also important to keep in mind that not all higher ranking officials agreed with
this suicide missions. Commanders Minobe and Kofukuda, navy lieutenant Abe Yasujiro and
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navy commander Fujita Iyozo refused to participate in or send their men to be tokkotai pilots.
Wadas commanding officer also tried to dissuade him from volunteering and deliberately took
his name out of the list by saying Wada was the only son of the family even though he had a
younger brother (Ohnuki-Tierney, 2002).

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Graph and Figure:

Figure 1: Reproduced from Orbell and Morikawa, 2015. Varying success of the tokkotai
campaign. Hit ratio is the number of Allies ships that were hit (although not necessarily sunk)
as a ratio of the number of individual tokkotai attackers in a given period.

15

Figure 2: Reproduced from Earhart, 2007. PWR 347, 15 November 1944. The cover displayed
the dramatic final photograph of Lieutenant Seki Yukio, leader of the Shikishima Unit, one of
the first four squadrons of tokkotai pilots. Behind him is a map of Leyte Gulf, where the first
tokkotai attacks took place on 25 October 1944. He died in the attack. The Japanese caption
stated: A direct hit with one plane protects this Land of the Gods. Ah, the Kamikaze Special
Attack Forces. Their extraordinary example of loyalty will burn beautifully for all eternity. The
small caption was from Seki as encouraging the members of his squadron: We are not members
of a bomber squadron, we ourselves are bombs. Got it? Then follow me. Sekis face is contorted
by his fierce resolve and the pose of a kabuki actor in a samurai role.

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Figure 3: Reproduced from Wing of Defeat by Risa Morimoto. Posters portraying kamikaze
pilots in the West. Taken from the film Wings of Defeat.

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Work Cited:
1) Danielsen, Shane. Japanese War Movies Aim to Rewrite History. TheGuardian. Web. 30
Mar. 2015.
2) Earhart, David. All Ready to Die: Kamikazefication and Japans Wartime Ideology.
Routledge Taylor & Francis Group: Critical Asian Studies. 2005; 569-596. Print.
3) For Those We Love. Taku Shinjo. Toei, May 12, 2007. Film.
4) Gambetta, Diego. Making Sense of Suicide Missions. Oxford; New York: Oxford
University Press, 2005. Print
5) Japan to Remember Kamikaze Pilots. Rupert Wingfield-Hayes. BBC, March 4, 2014.
Film.
6) Lee, Maggie. Film Review: The Eternal Zero. Variety. Web. 30 Mar. 2015.
7) Morikawa, Tomonori. Orbell, John. "Self-Sacrificial "Heroism": Evidence Of Proximate
Mechanisms From The Kamikaze Campaign." Conference Papers - International Studies
Association (2009): 1-47. Academic Search Complete. Web. 30 Mar. 2015.
8) Ohnuki-Tierney, Emiko. Kamikaze, Cherry Blossoms, and Nationalisms. Chicago: The
University of Chicago Press, 2002. Print.
9) Ohnuki-Tierney, Emiko. Kamikaze Diaries: Reflection of Japanese Student Soldiers.
Chicago: The University of Chicago Press, 2006. Print.
10) Orbell, John, and Morikawa, Tomonori. "An Evolutionary Account Of Suicide Attacks:
The Kamikaze Case." Political Psychology 32.2 (2011): 297-322. Academic Search
Complete. Web. 30 March 2015.
11) Timewatch: Kamikaze. Jonathan Stamp. BBC, October 22, 1995. Film.
12) The Eternal Zero. Takashi Yamazaki. Robot Communications, December 21, 2013. Film.
13)
Wings of Defeat. Risa Morimoto. Edgewood Pictures, July 21, 2007. Film.

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