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.

Civilizational Aspects of Japanese History: Continuities and Discontinuities

This paper discusses the merits and problems of civilizational perspectives on Japanese history, with particular reference to the task of combining a comparative approach with valid points made by those who see Japan as a highly self-contained cultural world. After a brief consideration of Claude Lévi-Strauss’s reflections on Japan, the central section of the paper deals with Shmuel Eisenstadt’s work. His conception of Japan as a distinctive civilization characterized by pre-axial patterns is rejected on the grounds that the native mode of thought which he proposes to describe is more plausibly interpreted as an offshoot of Chinese traditions, although a notably autonomous and historically changing one. The transmission of Daoism to Japan, although much less explicit than the reception of Confucianism and Buddhism, was of crucial importance. That said, Eisenstadt’s concrete analyses of Japanese ways to transform foreign inputs are often detailed and insightful, and his comments on the relationship between culture and institutions raise important questions, although they must in many cases be reformulated in more historical terms. The paper discusses the genesis, dynamics and collapse of the Tokugawa regime (1600–1868), and concludes with reflections on Japanese modernity, up to and including its present crisis.

Tra corte, casa e monastero La vita di una donna nel Giappone del Medioevo

In Japanese history the establishment of the ie, or family system, on which patriarchal authority was based, represents one of the most important turning points. The ie that came into being from the late eleventh century onwards, differs from the uji that had characterised previous eras, not so much on account of its patriarchal system but because it would place the married couple in prime position. The family, previously made up of a man engaging in occasional relationships with a number of women, would gradually become a more stable nucleus comprising of a husband with a wife who enjoyed a legally recognised position of privilege compared with all the other concubines. After her husband’s death, she would naturally become a sort of substitute figure, often gaining considerable authority and prestige. With the threat of the Mongolian invasions (from 1274 and 1281) and the consequent increase in limitations on women’s inheritance rights, many widows were forced to take vows as a sign of loyalty and tangible proof of their choice not to remarry if they were to secure their husband’s property. The literary production of Nun Abutsu (1225 ca.-1283 ca.) written in a period which led to the inevitable breakdown of the economic, social, and political balance of Japan, offers a realistic description of women’s ambitions, duties and concerns in an era of great transformation. In a close reading of her major works Abutsu no fumi (The letter of Abutsu, 1264 ca.), Utatane (Fitful slumbers, XIII century) and Izayoi nikki (The Diary of the sixteenth night moon, 1280 ca.), the book casts light on some important issues in Japanese women’s history: the gradual shift from uxorical to virilocal marriage, the consequences of this process for inheritance patterns, the meaning of women’s participation in the intellectual life of their time.

The Quest for Japanese Fascism: A Historiographical Overview

‘Japanese fascism’ is a historiographical construct rather than a historical reality. Whether Japan’s sociopolitical developments in the 1930s and early 1940s can be legitimately and authoritatively defined as ‘fascist’ depends on the triangulation of three axes of analysis: historical reconstructions of institutional, political, social, and ideological processes; historiographical surveys of the palimpsest of interpretations historians have given to this period of Japanese history; and metahistorical analyses of the cognitive legitimacy of the category of ‘fascism’. This essay focuses on the second axis, offering a historical survey of the historiographical debate on ‘Japanese fascism’ worldwide.

Islamic Studies of Korea in Medieval Scripts: Medieval Muslims’ perception of Korea “as a Muslims’ Paradise” and the Influence of Ancient Civilizations’ Golden Island in the Sea East of the Eastern End of the World

Silla was one of two places in East Asia frequently described by medieval Muslim writers from the mid ninth-century onwards. The earliest study of Silla in antique documents can be traced back to eighteenth-century Arabists who attached a short note to the word “Sīlā” when editing or translating manuscripts.1 From the nineteenth century, not only in quantitative terms but also qualitatively, Muslim authors’ eagerness to catalogue their knowledge about Silla caught the attention of contemporary scholars in both the East and West. In addition to Europeans, Japanese academics attempted to study the definition of Silla at this time, and owing to the colonization of Korea, Silla came to be considered not only as part of Korean, but also Japanese “history.” From the early twentieth century, pioneering Korean scholars were also challenged by the task of deciphering medieval Muslim knowledge of Silla, often in conjunction with Arabic researchers.

Toward a genealogy of the police idea in imperial Japan: a synthesis

This paper explores how Japanese officials and others conceptualized police power at particular junctures in imperial Japanese history (1868–1945). It does so by synthesizing prior scholarship on the Japanese police into a broader genealogy of the police idea in prewar Japan, beginning with the first translations and explanations of police in the Meiji period, the changing perceptions of the police in the 1910s, and the evolution from the “national police” idea in the 1920s to the “emperor's police” in the late 1930s. The essay proposes that the police idea in Japan (and elsewhere) can be read as a boundary concept in which the changing conceptions of police power demarcate the shifting relationship between state and society. Indeed, it is the elusiveness of this boundary that allows for police power – and by extension, state power – to function within society and transform in response to social conditions. Approached in this way, the essay argues that the different permutations of the police idea index the evolving modality of state power in prewar Japan, and thus allows us to reconsider some of the defining questions of imperial Japanese history.