Amakusa Shirō, la Rebelión de Shimabara y el cristianismo en el manga Makai tenshō (1987)

RESUMEN: El objetivo del presente trabajo es analizar la imagen del cristianismo en el manga de Ishikawa Ken Makai tenshō (1987), adaptación libre de la novela de ficción histórica de mismo nombre compuesta en 1967 por Yamada Fūtarō. Ambientado a finales del Japón medieval, tiene como punto de partida un famoso acontecimiento en la historia del archipiélago, la Rebelión de Shimabara, que puso punto final al llamado "siglo cristiano" de Japón. Uno de los protagonistas de la obra es el líder de esa rebelión, el joven cristiano Amakusa Shirō, convertido en los últimos decenios en un personaje frecuente en la cultura de consumo popular japonesa. La representación del cristianismo en Makai Tenshō, publicado en un periodo de fuerte presencia de nacionalismo japonés en el manga seinen, recoge algunos elementos de la imagen de los misioneros cristianos desarrollada en el Periodo Edo como legitimación del shogunato Tokugawa; entre otros, la naturaleza demoniaca de los misioneros, similares a los tengu, demonios del folclore japonés, su asociación con la magia y la medicina y su objetivo, frustrado por Tokugawa Ieyasu, de invadir y someter Japón. ABSTRACT: The aim of this paper is to analyze the image of Christianity in Ishikawa Ken's manga Makai Tenshō (1987), adapted freely from Yamada Fūtarō's historic fiction novel of the same name published in 1967. The manga is set at the end of Japan's medieval period, beginning with a famous event in Japanese history, the Shimabara Rebellion, which is considered the end of the "Christian century" of Japan. One of the main characters of the work is the leader of that rebellion, Amakusa Shirō, a very frequent character in recent Japanese pop culture. The representation of Christianity in Makai Tenshō, published in a period of strong presence of Japanese nationalism in seinen manga, derives partly from some characteristics of the image of the Christian missionaries developed in Edo Period as legitimation of Tokugawa shogunate; among others, their demonic nature, close to the tengu, demons in Japanese folklore, their association with magic and medicine and their intention, frustrated by Tokugawa Ieyasu, of invading and subduing Japan.

What Was the Visual Appeal of Kabuki?

By using several woodblock-printed pictures to explore the visual appeal of kabuki in the Edo period. (1) Focus on the construction of kabuki theatre and the props on stage, considering prevailing examples to interpret how the kabuki theatre acted as an adequate arena for the exercise of actors’ talents, thus entrancing the audiences. (2) Discuss the costumes, make-up and wigs of classic characters to directly capture the visual experiences of the Edo people in kabuki theatres. (3) The representative dancing and acting will be considered to analyse their visual characteristics.

Reforms by Peter the Great as a Model for Japan in the Writings of the Late Edo Period

The first knowledge about Peter the Great seems to penetrate into Japan during the lifetime of this Russian emperor, as early as the beginning of the 18th century. However, it was only after first attempts of Siberian merchants to start trade relations with Japan’s northernmost domain of Matsumae when Japanese intellectuals began to study Russia and its history. By the end of the century, the image of Peter the Great as an outstanding ruler had formed in Japan, with his main achievement being the expansion of the country’s territory, after which European Russia suddenly shared a border with northern Japan. Katsuragawa Hoshu, a court physician and the author of one of the first descriptions of Russia, might be the first Japanese who implied Peter the Great’s activities as a model for Japan, pointing out his politics in spreading the foreign trade. Japanese intellectuals of the first half of the 19th century continued to use Peter the Great’s reforms as a possible model for Japan. Watanabe Kazan (1793–1841) in his “Note about the Situation in Foreign Countries” used the Russian emperor as evidence of a leader’s role in winning nature-based and geographical obstacles in a country’s development. Aizawa Seishisai (1782–1863) and later Sakuma Shozan (1811–1864) pointed out Peter’s leadership qualities and personal involvement in reforms. Based on the study of Peter’s activities, Aizawa managed to create the program of Japan’s reforming known as the “New thesis” (“Shinron”, 1825), while Sakuma promoted the necessity of Western learning, especially the development of navy and artillery. This allows to assume a great influence of the study of Peter the Great and Russian history in formulating the ideas of a “rich country and strong army” that became a cornerstone of national ideology in Meiji Japan.

Chronological Evolution of the Urashima Taro Story and its Interpretation

<p>The present thesis examines the evolution of the Urashima story. In modern Japan traditional Japanese tales have been presented in the form of illustrated books for young children. It is generally regarded that these tales contain common motifs or moral lessons; however, the Urashima story, one of the most well-known stories in Japan, seems to differ greatly from other folktales. Scholars believe that the Urashima story was a popular pre-written orality-based story among the coastal dwelling ama group of people in ancient times in Japan. The introduction of a writing system from China made it possible to record the Urashima story as a written text. However, the first recorded version of the Urashima story, putatively in the late seventh century, was quite different from later versions in terms of plot, purpose and the characters. The ideology of immortality, suggesting Chinese Daoist origins, was the main purpose of the story for several centuries, overlain by Buddhist influences. The present study finds that the major turning point in the tale from an orality-based story to a literary text was in Otogizōshi in the Muromachi Period (14th–16th centuries), when people still seemed to be attuned to orality-based puns and the satirical and witty use of word plays through the exchange of songs. During the ensuing Edo Period, the Urashima story was transformed into a book for reading material. It changed at this time due to social developments, such as the widespread manufacture of paper and the technological development of woodblock printing. A shift in its themes and motifs such as immortality to Buddhist and social moral lessons occurred along with changing the cultural values of society, increase in literacy, and the appearance of new genres of literature and their writers in the Edo Period. The establishment of the formal compulsory education system in the Meiji Period, accompanied by a shift in readership from educated adults to school children, further changed the story and its purpose, and resulted in the standardisation of the Urashima Tarō story that is well known today. Much of the well-known content of the current Urashima story in modern day Japan has appeared only within the last 150 years. Therefore, from this thesis it is apparent that the Urashima story evolved as a reflection of Japanese society’s changing views. In short, this study identifies and analyses significant changes to the original recorded story that have appeared over the past fourteen hundred years.</p>

Chronological Evolution of the Urashima Taro Story and its Interpretation

<p>The present thesis examines the evolution of the Urashima story. In modern Japan traditional Japanese tales have been presented in the form of illustrated books for young children. It is generally regarded that these tales contain common motifs or moral lessons; however, the Urashima story, one of the most well-known stories in Japan, seems to differ greatly from other folktales. Scholars believe that the Urashima story was a popular pre-written orality-based story among the coastal dwelling ama group of people in ancient times in Japan. The introduction of a writing system from China made it possible to record the Urashima story as a written text. However, the first recorded version of the Urashima story, putatively in the late seventh century, was quite different from later versions in terms of plot, purpose and the characters. The ideology of immortality, suggesting Chinese Daoist origins, was the main purpose of the story for several centuries, overlain by Buddhist influences. The present study finds that the major turning point in the tale from an orality-based story to a literary text was in Otogizōshi in the Muromachi Period (14th–16th centuries), when people still seemed to be attuned to orality-based puns and the satirical and witty use of word plays through the exchange of songs. During the ensuing Edo Period, the Urashima story was transformed into a book for reading material. It changed at this time due to social developments, such as the widespread manufacture of paper and the technological development of woodblock printing. A shift in its themes and motifs such as immortality to Buddhist and social moral lessons occurred along with changing the cultural values of society, increase in literacy, and the appearance of new genres of literature and their writers in the Edo Period. The establishment of the formal compulsory education system in the Meiji Period, accompanied by a shift in readership from educated adults to school children, further changed the story and its purpose, and resulted in the standardisation of the Urashima Tarō story that is well known today. Much of the well-known content of the current Urashima story in modern day Japan has appeared only within the last 150 years. Therefore, from this thesis it is apparent that the Urashima story evolved as a reflection of Japanese society’s changing views. In short, this study identifies and analyses significant changes to the original recorded story that have appeared over the past fourteen hundred years.</p>

Women’s Voices and Patriarchal Hegemony of the Edo Period in Shinju Tenno Amijima (1720)

The Edo Period (1603-1868), known as the feudal era, lasted for nearly three centuries in Japan. Confucian teachings applied in all sectors of life had a great influence on the expansion of the patriarchal system in Japanese society at this time. Under the strict control of the Tokugawa shogunate government, the implementation of social class stratification was firmly established, including in the hierarchical relationship between men and women. The period of peace that occurred throughout the Edo period had contributed to a conducive situation for the rapid development of Japanese culture. Male artists were very dominant in the development of Japanese culture, and they were centred in big cities during this period. On the other hand, this era had become a dark age for women who did not get the opportunity to speak and create as men did. The female figures of the Edo period were presented in the works of male writers. This study focuses on examining women’s voices in the works of these male writers in the period. After exploring research on this period’s literary works, we found that these studies have various focuses related to the disclosure of women during the period, starting from the representation of women, their relationship with a male and other female characters, to their roles and positions. This research will contribute to discussions on gender, history, and literature, as well as on the way women's voices in this work serve a purpose in supporting the patriarchal hegemony that occurred in the period. We aim to reveal women’s voices in a male writer's play Shinju Tenno Amijima (1720) by Chikamatsu Monzaemon (1653-1725) through a feminist critique approach. To explain women's voice and patriarchal hegemony, we apply the concepts of silence from Olsen (2003) and hegemony from Antonio Gramsci. The results of this study indicate that women’s voices raised in this play are the ones who support men's interests and are subject to patriarchal values. This play consistently displays the exclusion of women's voices of opposition and defiance. This work also shows its existence as a locus for the dominant values emphasized for women in the Edo period.

Problems of time and space in the philosophy of Shūzō Kuki (1888 – 1941)

The subject of this research is the philosophy of Sh&#363;z&#333; Kuki, which is usually associated with his original concept, built around the concept of iki that simultaneously denotes taste, wealth, sensibility, dignity, reserve, and spontaneity, as well as embodies the aesthetic ideal formed in urban culture of the Edo period (1603 &ndash; 1868). The Japanese philosopher is also notable for a number of other intellectual insights. For depicting a holistic image on the philosophical views of Sh&#363;z&#333; Kuki, a more extensive array of his works is introduced into the scientific discourse. A significant part of these work have not been translated into the Russian or other foreign languages. This article explores the problems of time and space, which are cross-cutting in the works of Sh&#363;z&#333; Kuki &nbsp;using examples of such philosophical writings as the &ldquo;Theory of Time&rdquo;, &ldquo;What is Anthropology?&rdquo;, &ldquo;Problems of Time. Bergson and Heidegger&rdquo;, &ldquo;Metaphysical Time&rdquo;, "Problems of Casualty&rdquo;. The research employs the method of historical-philosophical reconstruction and sequential textual analysis of sources. Special attention is given to the problems of cyclical time, correlation between the infinite and the finite, and its reflection in the literary or art works, existential-anthropological landscape of space and time, spatial-temporal aspect of casualty and relevance. The conclusion is made on the contribution of Sh&#363;z&#333; Kuki to elaboration of the problems of space and time, namely his cross-cultural approach that allows viewing the general philosophical problems from the perspective of both Western and Eastern thought, as well as a distinct&nbsp; &ldquo;interdisciplinary&rdquo; approach towards analysis of the phenomena of space and time, which are viewed from different perspective and acquire different characteristics depending on the angle and aspect of reality of the corresponding context. Thus, there is a variety of concepts of time, which do not eliminate, but complement each other.

Japanese Merchants Diaspora in the 17th Century into Southeast Asia

This study aimed to investigate the Japanese Diaspora in the 17th century into Southeast Asia. This article discussed critically the motives, process, and the effect of Japanese diaspora in the Southeast Asia. Reseacher utilized historical method with descriptive approach. The process being performed namely heuristics, critism, interpretation, and historiography. Japanese history regarding abroad migration is an interesting issue between scholars who studied migration, anthropology, and minority studies over the decades. Edo period in Japan is one of the most studied field for many scholars for Japanese studies, since it shaped the characteristic of Japanese culture until today. Trade of Japan is significant part of its economical development since the pre-modern era. In the 17th century, Japan established a solid trade network with Southeast Asia regions, namely Siam, Malacca, Cambodia, Vietnam and Manila. The emerge of maritime trade with Southeast Asia encouraged Japanese merchants to travel and create settlements in some regions. The Japanese diaspora was encouraged with vermillion seal trade which allowed them to do journey overseas and settled in some places, which eventually increased the number of Japanese merchants in the Southeast Asia. However, after the Sakoku policy there was restriction of trade relation ehich prohibited overseas maritime trade, except for China and Dutch. Sakoku policy caused Japanese merchants who stayed overseas could not return for many years, then they settled themselves as Japanese communities known as Nihon Machi in some places within Southeast Asia. History of early modern Japan between the 16th and 19th century provides a broader narratives of global history as it was surrounded by intense global interaction.

Tracing the Influence of Ming-Qing Buddhism in Early Modern Japan: Yunqi Zhuhong’s Tract on Refraining from Killing and on Releasing Life and Ritual Animal Releases

This essay traces the Japanese reception of Zhuhong’s Tract on Refraining from Killing and on Releasing Life in the early modern period. Ritual animal releases have a long history in Japan beginning in the seventh century, approximately two centuries after such rituals arose in China. From the mid-eighth century, the releases became large-scale state rites conducted at Hachiman shrines, which have been most widely studied and documented. By contrast, a different strand of life releases that emerged in the Edo period owing to the influence of late Ming Buddhism has received comparatively little scholarly attention despite the significance for the period. Not only may the publication of a Sino–Japanese edition of Zhuhong’s Tract in 1661 have been an impetus for Shogun Tokugawa Tsunayoshi’s Laws of Compassion in the late-seventeenth century, but also approximately thirty Japanese Buddhist texts inspired by Zhuhong’s Tract appeared over the next two and a half centuries. As Zhuhong’s ethic of refraining from killing and releasing life was assimilated over the course of the Edo and into the Meiji period, life releases became primarily associated with generating merit for the posthumous repose of the ancestors although they were also said to have a variety of vital benefits for the devotees and their families, such as health, longevity, prosperity, and descendants.