In search of an alternative history of debate in early modern Japan

2012 ◽  
Vol 1 (2) ◽  
pp. 168-193
Author(s):  
Tomohiro Kanke ◽  
Junya Morooka

This paper offers an alternative historical account of debate in Japan during the Meiji, Taishō, and early Shōwa eras (1868-1936). Most previous studies on the modern history of debate in Japan have focused on Yukichi Fukuzawa (the alleged founding father of Western debate) or political advocacy by voluntary associations in the Freedom and People’s Rights Movement (1874-1890). Contrary to the prevailing view that debate had largely dissipated by 1890 due to the government’s strict regulations and crackdowns, this paper demonstrates that debate continued to be an important activity of youth clubs across the nation. Emerging around the late 1880s, those youth clubs regularly held intra-group debates on various topics in order to advance knowledge in academic and practical matters. This paper concludes by suggesting that far from suppressing debates altogether, political authorities tolerated, and even promoted, certain forms of debate which they deemed fit for producing active yet subservient citizens.

Author(s):  
Tom Hamilton

This chapter explores the material culture of everyday life in late-Renaissance Paris by setting L’Estoile’s diaries and after-death inventory against a sample of the inventories of thirty-nine of his colleagues. L’Estoile and his family lived embedded in the society of royal office-holders and negotiated their place in its hierarchy with mixed success. His home was cramped and his wardrobe rather shabby. The paintings he displayed in the reception rooms reveal his iconoclastic attitude to the visual, contrasting with the overwhelming number of Catholic devotional pictures displayed by his colleagues. Yet the collection he stored in his study and cabinet made him stand out in his milieu as a distinguished curieux. It deserves a place in the early modern history of collecting, as his example reveals that the civil wars might be a stimulus as much as a disruption to collecting in sixteenth-century France.


Arabica ◽  
2004 ◽  
Vol 51 (4) ◽  
pp. 399
Author(s):  
Thomas Philipp

2012 ◽  
Vol 55 (2-3) ◽  
pp. 581-602
Author(s):  
Alexandra Curvelo

Abstract When the Portuguese arrived in Japan around 1543, it was the first time in the history of the archipelago that Western foreigners had entered the country and settled there. These “barbarians from the south” (namban-jin) were considered strangers and viewed with curiosity and suspicion. In Tokugawa Japan (c. 1615-1868), politically marked by territorial unification and the centralization of power, the image of the Europeans that was created and visually registered on folding screens and lacquer-ware was used as a model to frame this presence by both the Japanese political and economic elites and those considered marginal to the existing social order. Namban art, especially paintings, can be seen as a visual display of Japan’s self-knowledge and its knowledge of distant “neighbours.”


1969 ◽  
Vol 42 (4) ◽  
pp. 528
Author(s):  
Charles D. Sheldon ◽  
John W. Hall ◽  
Marius B. Jansen

2016 ◽  
Vol 20 (6) ◽  
pp. 545-558 ◽  
Author(s):  
Luke Clossey

Looking at historiography and methodology for the risks of Eurocentrism and presentism, this essay reflects on the study of the history of religion in the two decades of the Journal of Early Modern History’s life to date. It first counts the locations of the subjects of the Journal’s articles, both generally and specifically on religion, to measure patterns in geographical focus. Considering the language these articles use to describe religion, the essay then draws a contrast between treating religion on its own terms and adapting a more analytical, though invasive, approach. Andrew Gow’s emphasis on continuity between the medieval and the early-modern inspires a late-traditional perspective that avoids both eurocentrism and presentism.


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