DOCSLIB.ORG

Defining Japan

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Defining Japan Working Papers of the The Johns Hopkins Comparative Nonprofit Sector Project Lester M. Salamon, Director Helmut K. Anheier, Assistant Director DEFINING THE NONPROFIT SECTOR: JAPAN Takayoshi Amenomori Japan Center for International Exchange 1993 Suggested form of citation: Amenomori, Takayoshi. "Defining the Nonprofit Sector: Japan." Working Papers of the Johns Hopkins Comparative Nonprofit Sector Project, no. 15, edited by L.M. Salamon and H.K. Anheier. Baltimore: The Johns Hopkins Institute for Policy Studies, 1993. ISBN - 1-886333-16-5 8 The Johns Hopkins University Institute for Policy Studies, 1993 All Rights Reserved Comparative Nonprofit Sector Project Institute for Policy Studies The Johns Hopkins University Baltimore, Maryland 21218 U.S.A. DEFINING THE NONPROFIT SECTOR: JAPAN Introduction1 Recent years have seen significant changes in the Japanese nonprofit sector. Within a relatively short period of time, a number of important initiatives were launched: the "1% Club" was created by the Federation of Economic Organizations, Keidanren, one of the major interest groups of business in Japan. Member companies of the Club pledge to donate at least one per cent of their pre-tax profit for charitable purposes. As of February 1991, 203 companies have joined this club. The concept of mecenat or corporate sponsorship of arts which had previously been introduced in Japan, resulted in the establishment of the Association for Corporate Support for Arts in early 1991. At around the same time, a large public foundation for the support of art was created, and in Osaka, the Chamber of Commerce announced the start of the first community foundation in Japan. Moreover, the Council for Better Corporate Citizenship, an organization recently set up by Keidanren, represents a mechanism through which corporations can make tax deductible donations to overseas recipients. Finally, in April 1991, another large public fund, the Fund for Global Partnership, was established "to help achieve closer relations between Japan and the United States, and to contribute to a better world through the cooperative efforts of both countries."2 To a certain degree, these initiatives which typically involve the joint creation of a council or committee to coordinate activities as well as to allocate and to distribute funds, are in response to criticism from abroad. It was argued that while continuously expanding business overseas, Japan had not taken on broader responsibilities and was now urged to make a greater contribution to the international community. Moreover, the significant wealth accumulated in Japan since the 1960s and especially in the latter half of the 1980s may also have been a factor contributing to the expansion of nonprofit activities and philanthropy. However, there may be other underlying reasons as well. For one, a new concern about quality of life emerged at the grass-roots level and people began to re-examine the fruits of economic success, achieved with considerable sacrifices such as long working and commuting hours, and often less enviable living conditions. Apart from that, Japanese society is now facing new kinds of social problems ranging from environmental issues and the weak integration of the foreign labor force to school violence and the situation of the elderly. These problems may require new institutional responses, and have, thereby, shifted more attention to the nonprofit sector. It is therefore quite important and timely to seek a better understanding of the nonprofit world in Japan. That surprisingly little is known about it is, in part, a reflection of the way in which the sector is located in the institutional setup of Japanese society. Even though private nonprofit organizations have existed for centuries, they do not, in common understanding, form a 1 Takayoshi Amenomori is a Senior Program Officer at the Japan Center for International Exchange in Tokyo. The author and editors wish to thank Ms. Mio Ohta of JCIE for her help in editing this paper. 2 This quote is taken from the "Program Guidelines of the Japan Foundation Center for Global Partnership." 1 Amenomori Defining the Nonprofit Sector: Japan sector distinct from both the public and the private business sectors. In fact, the nonprofit sector is so much influenced by the dominant other two sectors that the term dai san sekut~ (third sector) refers to a hybrid sector of quasi-public, quasi-business organizations, but it does not depict a distinct institutional sphere. Certainly, the Japanese nonprofit sector is difficult to define and measure: many organizations are not registered, let alone incorporated. Although quite a lot of statistical material is routinely collected from nonprofit organizations, it is often impossible to separate out the nonprofit sector. Many nonprofit organizations are virtually treated as part of government. There are also many mass organizations and community-based groups which, deeply rooted in Japanese society and cultures, are difficult to describe in terms used to depict organizations in Western societies. The nonprofit sector in Japan is a mirror image of Japanese society, and a product of its complex history. Therefore, in order to understand the way the nonprofit sector is defined and located in contemporary society, it is useful to examine its history. Historical Note Japan has a long tradition of philanthropy, though it usually represented a weak rather than strong historical current in the development of Japan. As a consequence, historical accounts and analyses too easily pass over the role and scope of traditional philanthropy in Japan, and little is known about the motives of founders as well as the activities and development of past institutions. The earliest records date back to the 7th and 8th century and suggest that hospitals and charities (e.g., feeding the hungry) were established within the precinct of large Buddhist temples like the TÇdaiji and the ShitennÇji. Such early examples of charity usually were initiated by benevolent nobilities and high ranking monks. It must be emphasized, however, that the Buddhist temples were by no means independent institutions; rather they were established in the interest of either the state or powerful clans. Buddhist temples used to organize fundraising campaigns called Kanjin, in order to raise funds from the public for activities like casting Buddha images, running orphanages and homes for the aged or for some other public purpose. Kanjin is considered to be one of the major indigenous forms of Japanese fundraising efforts. Buddhism in Japan was from the beginning utilized for political causes, but especially after the 17th century, when every Buddhist temple was brought under the control of the central power, consequently losing its independence. Every household was required to register at some temple, so that the temples became part of the feudal administrative system. However, the decline of Buddhism did not necessarily lead to an equal decline of charity itself. Charitable activities inspired by other beliefs and thoughts started to emerge, especially during the civil wars of the 15th and 16th century, and in the Edo-period (1603-1868). For instance, wealthy merchants in Osaka, the center of commerce in the earlier Edo-period, made 2 Amenomori Defining the Nonprofit Sector: Japan generous contributions to private tutorial schools called Shijuku, where classical literature as well as modern and Western learning was taught. These schools were organized as KÇ, or private associations, which find their origin in the mutual-help groups gathered around temples. Private schools, however, were not confined to large cities like Edo or Osaka, and they also flourished in rural areas. In the first half of the 19th century, literacy was already a necessity for merchants and the better-off farmers. Thousands of village institutions known as Terakoya (temple schools) were in existence, and they paved the way for the modern educational system, established under the Meiji regime in the late 19th century. The Kan-on-kÇ may be regarded as one of the first examples of large-scale organized philanthropy in the field of social welfare and relief. It was established in 1829, when Nawa Saburoemon Sukenari, purveyor to Lord Yoshiatsu Satake, offered to make a large donation to alleviate poverty in Akita Domain. Nawa proposed to purchase land for agricultural production, and to use the proceeds to assist local peasants and orphans. Eventually, 191 others contributed funds to this relief project. Historical documents praise Kan-on-kÇ as a financial asset that, belonging neither to the authorities nor to the people, has a special character. The Kon-on-kÇ established by Nawa still exists today as a social welfare organization (see below). While Buddhism, and later Confucianism and Shintoism, played an important role in the development of philanthropy in Japan, there was also a short period of Christian influence. In the 16th century, the Jesuit missionaries established nursing homes and leprosy hospitals in different cities. Social Service groups called Misericordia collected donations on a regular basis. Some of them survived well beyond 1638, the year Christianity was banned. It was only in the late 19th century that Catholic and Protestant missionaries were once again allowed to propagate Christianity. They began to establish missionary schools nationwide, especially at the secondary level. With the exception of some prominent examples of private nonprofit initiatives, the Shogunate and the provincial
Load more

Recommended publications
  • Full Download
    VOLUME 1: BORDERS 2018 Published by National Institute of Japanese Literature Tokyo EDITORIAL BOARD Chief Editor IMANISHI Yūichirō Professor Emeritus of the National Institute of Japanese 今西祐一郎 Literature; Representative Researcher Editors KOBAYASHI Kenji Professor at the National Institute of Japanese Literature 小林 健二 SAITō Maori Professor at the National Institute of Japanese Literature 齋藤真麻理 UNNO Keisuke Associate Professor at the National Institute of Japanese 海野 圭介 Literature KOIDA Tomoko Associate Professor at the National Institute of Japanese 恋田 知子 Literature Didier DAVIN Associate Professor at the National Institute of Japanese ディディエ・ダヴァン Literature Kristopher REEVES Associate Professor at the National Institute of Japanese クリストファー・リーブズ Literature ADVISORY BOARD Jean-Noël ROBERT Professor at Collège de France ジャン＝ノエル・ロベール X. Jie YANG Professor at University of Calgary 楊 暁捷 SHIMAZAKI Satoko Associate Professor at University of Southern California 嶋崎 聡子 Michael WATSON Professor at Meiji Gakuin University マイケル・ワトソン ARAKI Hiroshi Professor at International Research Center for Japanese 荒木 浩 Studies Center for Collaborative Research on Pre-modern Texts, National Institute of Japanese Literature (NIJL) National Institutes for the Humanities 10-3 Midori-chō, Tachikawa City, Tokyo 190-0014, Japan Telephone: 81-50-5533-2900 Fax: 81-42-526-8883 e-mail: [email protected] Website: https//www.nijl.ac.jp Copyright 2018 by National Institute of Japanese Literature, all rights reserved. PRINTED IN JAPAN KOMIYAMA PRINTING CO., TOKYO CONTENTS
    [Show full text]
  • Representations of Pleasure and Worship in Sankei Mandara Talia J
    Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei mandara Talia J. Andrei Submitted in partial fulfillment of the Requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences Columbia University 2016 © 2016 Talia J.Andrei All rights reserved Abstract Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei Mandara Talia J. Andrei This dissertation examines the historical and artistic circumstances behind the emergence in late medieval Japan of a short-lived genre of painting referred to as sankei mandara (pilgrimage mandalas). The paintings are large-scale topographical depictions of sacred sites and served as promotional material for temples and shrines in need of financial support to encourage pilgrimage, offering travelers worldly and spiritual benefits while inspiring them to donate liberally. Itinerant monks and nuns used the mandara in recitation performances (etoki) to lead audiences on virtual pilgrimages, decoding the pictorial clues and touting the benefits of the site shown. Addressing themselves to the newly risen commoner class following the collapse of the aristocratic order, sankei mandara depict commoners in the role of patron and pilgrim, the first instance of them being portrayed this way, alongside warriors and aristocrats as they make their way to the sites, enjoying the local delights, and worship on the sacred grounds. Together with the novel subject material, a new artistic language was created— schematic, colorful and bold. We begin by locating sankei mandara’s artistic roots and influences and then proceed to investigate the individual mandara devoted to three sacred sites: Mt. Fuji, Kiyomizudera and Ise Shrine (a sacred mountain, temple and shrine, respectively).
    [Show full text]
  • Religion and Culture
    Japanese Journal of Religious Studies 40/2: 355–375 © 2013 Nanzan Institute for Religion and Culture review article Constructing Histories, Thinking Ritual Gatherings, and Rereading “Native” Religion A Review of Recent Books Published in Japanese on Premodern Japanese Religion (Part Two) Brian O. Ruppert Histories of Premodern Japanese Religion We can start with Yoshida Kazuhiko’s 吉田一彦 Kodai Bukkyō o yominaosu 古代仏 教 をよみ なお す (Tokyo: Yoshikawa Kōbunkan, 2006), since it seems in many ways like a founder and precursor of the range of works written recently concerning early and, to some extent, medieval Japanese religion. Yoshida, who has long attempted to overcome common misconceptions concerning early Buddhism, succinctly tries to correct the public’s “common sense” (jōshiki 常識). Highlights include clarifications, including reference to primary and secondary sources that “Shōtoku Taishi” is a historical construction rather than a person, and even the story of the destruction of Buddhist images is based primarily on continental Buddhist sources; “popular Buddhism” does not begin in the Kamakura period, since even the new Kamakura Buddhisms as a group did not become promi- nent until the late fifteenth century; discourses on kami-Buddha relations in Japan were originally based on Chinese sources; for early Japanese Buddhists (including Saichō, Kūkai, and so on), Japan was a Buddhist country modeling Brian O. Ruppert is an associate professor in the Department of East Asian Languages and Cul- tures, University of Illinois. 355 356 | Japanese Journal of Religious Studies 40/2 (2013) its Buddhism on the continent; and the term for the sovereign tennō, written as “heavenly thearch” 天皇, was based on Chinese religious sources and only used from the late seventh century.
    [Show full text]
  • Placing Nichiren in the “Big Picture” Some Ongoing Issues in Scholarship
    Japanese Journal of Religious Studies 1999 26/3-4 Placing Nichiren in the “Big Picture” Some Ongoing Issues in Scholarship Jacqueline I. Stone This article places Nichiren within the context of three larger scholarly issues: definitions of the new Buddhist movements of the Kamakura period; the reception of the Tendai discourse of original enlightenment (hongaku) among the new Buddhist movements; and new attempts, emerging in the medieval period, to locate “Japan ” in the cosmos and in history. It shows how Nicmren has been represented as either politically conservative or rad­ ical, marginal to the new Buddhism or its paradigmatic figv/re, depending' upon which model of “Kamakura new Buddhism” is employed. It also shows how the question of Nichiren，s appropriation of original enlighten­ ment thought has been influenced by models of Kamakura Buddnism emphasizing the polarity between “old” and “new，institutions and sug­ gests a different approach. Lastly, it surveys some aspects of Nichiren ys thinking- about “Japan ” for the light they shed on larger, emergent medieval discourses of Japan relioiocosmic significance, an issue that cuts across the “old Buddhism，,/ “new Buddhism ” divide. Keywords: Nichiren — Tendai — original enlightenment — Kamakura Buddhism — medieval Japan — shinkoku For this issue I was asked to write an overview of recent scholarship on Nichiren. A comprehensive overview would exceed the scope of one article. To provide some focus and also adumbrate the signifi­ cance of Nichiren studies to the broader field oi Japanese religions, I have chosen to consider Nichiren in the contexts of three larger areas of modern scholarly inquiry: “Kamakura new Buddhism，” its relation to Tendai original enlightenment thought, and new relisdocosmoloei- cal concepts of “Japan” that emerged in the medieval period.
    [Show full text]
  • The Urban History of Osaka
    City, Culture and Society 3 (2012) 1–8 Contents lists available at SciVerse ScienceDirect City, Culture and Society journal homepage: www.elsevier.com/locate/ccs Introduction The Urban History of Osaka Introduction in the 1960s. They attempted instead to illuminate the struc- tural features of the Japanese feudal system, which, unlike In this special issue, we examine the city of Osaka, an the Europe’s decentralized feudal system, was characterized urban area with a long history. Focusing on a range of by strong centralization. Much of the research on cities con- themes, this volume attempts to reconstruct the historical ducted during this period focused on the place of the city and world of Osaka’s ‘‘urban lower classes’’ (toshi kaso¯). The its significance within the broader feudal system. While the authors who have contributed articles have taken special research initiated in the 1960s produced some important re- care to explain the perspectives and methods that they have sults, it failed to sufficiently examine the internal structure employed in support of their analyses. In addition, many of cities and reconstruct the world of the urban masses consider the significance of the topics that they address in (Tsukada, 1997). That limitation was only overcome in the a comparative historical context. 1980s, when scholars of urban history once again shifted fo- During the early modern period, Osaka was a ‘‘mega- cus and began to examine the significance of the lives of the castle town’’ (kyo¯dai jo¯kamachi), which at its peak had a people who inhabited early modern cities. The work of Yos- population of 400,000.
    [Show full text]
  • Sōtō Zen in Medieval Japan
    Soto Zen in Medieval Japan Kuroda Institute Studies in East Asian Buddhism Studies in Ch ’an and Hua-yen Robert M. Gimello and Peter N. Gregory Dogen Studies William R. LaFleur The Northern School and the Formation of Early Ch ’an Buddhism John R. McRae Traditions of Meditation in Chinese Buddhism Peter N. Gregory Sudden and Gradual: Approaches to Enlightenment in Chinese Thought Peter N. Gregory Buddhist Hermeneutics Donald S. Lopez, Jr. Paths to Liberation: The Marga and Its Transformations in Buddhist Thought Robert E. Buswell, Jr., and Robert M. Gimello Studies in East Asian Buddhism $ Soto Zen in Medieval Japan William M. Bodiford A Kuroda Institute Book University of Hawaii Press • Honolulu © 1993 Kuroda Institute All rights reserved Printed in the United States of America 93 94 95 96 97 98 5 4 3 2 1 The Kuroda Institute for the Study of Buddhism and Human Values is a nonprofit, educational corporation, founded in 1976. One of its primary objectives is to promote scholarship on the historical, philosophical, and cultural ramifications of Buddhism. In association with the University of Hawaii Press, the Institute also publishes Classics in East Asian Buddhism, a series devoted to the translation of significant texts in the East Asian Buddhist tradition. Library of Congress Cataloging-in-Publication Data Bodiford, William M. 1955- Sotd Zen in medieval Japan / William M. Bodiford. p. cm.—(Studies in East Asian Buddhism ; 8) Includes bibliographical references (p. ) and index. ISBN 0-8248-1482-7 l.Sotoshu—History. I. Title. II. Series. BQ9412.6.B63 1993 294.3’927—dc20 92-37843 CIP University of Hawaii Press books are printed on acid-free paper and meet the guidelines for permanence and durability of the Council on Library Resources Designed by Kenneth Miyamoto For B.
    [Show full text]
  • Soto Zen in a Japanese Town Field Notes on a Once-Every-Thirty-Three-Years Kannon Festival
    Japanese Journal of Religious Studies 1994 21/1 Soto Zen in a Japanese Town Field Notes on a Once-Every-Thirty-Three-Years Kannon Festival William M. Bodiford This article reports on a thirty-three-day celebration of the bodhisattva Kannon, which occurred in July and August of 1993 as the latest enact­ ment of a thirty-three-year cycle of such celebrations, at a Soto Zen temple in Niigata Japan known as Jingu-ji. Its three parts describe the geographi­ cal and historical context of Jingu-ji and its tradition of Kannon worship; the planning, fund raising, sequence of events, and social significance of the thirty-three-day festival last year; and the significance of Jingu-ji，s Kannon festival as a contemporary example of Soto Zen in a Japanese town. It analyzes how the Kannon celebration functions on a local level as a medium for the preservation and reconstitution of local community iden­ tity. It concludes by questioning the validity of widespread scholarly catego­ rizations that separate the study of Buddhist traditions, such as Zen, from their common cultural manifestations in popular religious practices, such as Kannon worship. Every thirty-three years Jineu-ii 神宮寺 ，a small Soto Zen temple in the Snow Country region of central Japan, stages thirty-three days of ceremonies commemorating the temple’s main image of the bodni- sattva Kannon 観 音 (Skt. Avalokitesvara). Thirty-three is a sacred num­ ber for devotees of Kannon because this Buddhist deity of compassion is said to work miracles of salvation in this world while appearing in some thirty-three different stereotypical guises, ranging from a mili­ tary general or king to a wife, child, or local eod.
    [Show full text]
  • Embracing Death and the Afterlife: Sculptures of Enma and His Entourage at Rokuharamitsuji
    Embracing Death and the Afterlife: Sculptures of Enma and His Entourage at Rokuharamitsuji By Ó 2018 Ye-Gee Kwon Submitted to the graduate degree program in Art History and the Graduate Faculty of the University of Kansas in partial fulfillment of the requirements for the degree of Doctor of Philosophy. ___________________________ Chair: Sherry D. Fowler ___________________________ Amy E. McNair ___________________________ Maya Stiller ___________________________ Maki Kaneko ___________________________ Kyoim Yun Date Defended: 5 October 2018 The dissertation committee for Ye-Gee Kwon certifies that this is the approved version of the following dissertation: Embracing Death and the Afterlife: Sculptures of Enma and His Entourage at Rokuharamitsuji ___________________________ Chair: Sherry D. Fowler Date Approved: 5 October 2018 ii Abstract This dissertation investigates a sculptural group of Enma and his entourage that was once enshrined in an Enma hall located within the Kyoto temple Rokuharamitsuji precinct, and hopes to highlight the role that significant yet understudied sculptures played in the development of the cult of Enma and the Ten Kings in premodern Japan. Rokuharamitsuji is of great importance to study the cult of Enma and the Ten Kings not only for its rare early sculptures of Enma and his two assistants created in the thirteenth century when the cult began to flourish in Japan, but also for the later addition of a seventeenth-century Datsueba sculpture, which reveals the evolution of the cult through its incorporation of Japanese popular belief. This study examines how the Rokuharamitsuji sculptural group presented images of hell within a designated space and conveyed messages of salvation to their beholders, responding to the environs of the salvation- oriented temple.
    [Show full text]
  • Jōkei and Kannon: Defending Buddhist Pluralism in Medieval Japan
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE Jōkei and Kannon: Defending Buddhist Pluralism in Medieval Japan JAMES L. FORD Introduction ELIGIOUS and doctrinal debates take place on many levels. As students Rof religion, we are most often drawn to the abstract arguments offered in written tracts with their logical structure, intelligible assertions, and pointed critiques of opposing positions. Much recent scholarship has revealed, how- ever, that ideological deliberations take place just as often at the level of praxis and in modes of symbolic discourse quite distinct from the written treatises to which we are logically drawn. Admittedly, interpreting ambiguous and selec- tively reported actions is invariably more speculative than relying on explicit arguments found in published tracts. How reliable are the sources and how does one make sense of the possible tensions between praxis and unequivocal pronouncements? What are we to make of the appropriation of religious sym- bols, invariably multivalent in meaning, in the context of various social, politi- cal, and cultural disputes? Despite the hazards, in this essay I wish to examine the ritual texts and proselytizing efforts of Jōkei 貞慶 (1155–1213), a prominent monk in the Hossō 法相 school of the early medieval era in Japan. I will seek to interpret his personal devotion and evangelism in the context of broader ideological clashes taking place. More specifically, this study will ask how we should make sense of Jōkei’s gradually evolving devotional allegiance to Kan- non 観音 in the last ten or so years of his life. I will contend that Kannon served as the perfect symbolic foil for Jōkei to counter the popular senju nenbutsu 専修 念仏 (exclusive practice of the nenbutsu) teachings expounded by Hōnen 法然 (1133–1212) and the threat it represented to established Buddhism in Japan.
    [Show full text]
  • Poverty Management and Urban Governance in Modern
    POVERTY MANAGEMENT AND URBAN GOVERNANCE IN MODERN OSAKA, 1871-1944 A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN HISTORY DECEMBER 2012 By John P. Porter Dissertation Committee: Yuma Totani, Chairperson Peter Hoffenberg Shana Brown Liam Kelley Patricia Steinhoff Lonnie Carlile Keywords: Osaka, Poverty, Relief, Urban Governance, Cholera ABSTRACT This dissertation examines the relationship between urban poverty and local governance in modern Osaka. It seeks to elucidate the strategies and institutional mechanisms through which the authorities in Osaka attempted to regulate the urban poor from the immediate aftermath of the Meiji Restoration to the Pacific War. It begins by examining the dissolution of early modern Osaka’s beggar fraternity, the kaito nakama, and considering the impact of the Restoration and subsequent dismantling of the early modern status system on the practice of poverty management and the lives of the urban poor. Following the Restoration, the mechanisms through which the authorities in Osaka attempted to regulate the poor underwent a dramatic transformation. For centuries, the authorities had permitted thousands of the city’s poorest residents to survive by gathering alms. However, in the early 1870s, officials came to view begging as a deleterious practice that encouraged idleness and dependence and stripped otherwise able-bodied individuals of their desire for self-sufficiency. Some asserted that if the practice were allowed to persist, it would ultimately undermine the vitality and stability of the fledgling Meiji state. In order for Japan to compete with the comparatively affluent states of the West, officials came to believe that it was necessary to mobilize the entire populous, including the members of economically disadvantaged groups previously permitted to subsist on the margins of the urban economy.
    [Show full text]
  • Autumn 1974 Through Summer 2016) Symposium on Gender and Women in Japan
    Symposium on Japanese Society. Introduction by Susan B. Hanley. 8,1 Symposium on Ie Society. THE JOURNAL OF JAPANESE Introduction by Kozo Yamamura. 11,1 STUDIES Symposium: Transition From Medieval to Early Modern Japan. Introduction by Michael P. Birt and Kozo Yamamura. 12,2 Special Issue: A Forum on the Trade Crisis. Introduction by Kenneth B. Pyle. 13,2 Index to Volume 1, Number 1 through Symposium: Social Control and Early Socialization. Volume 42, Number 2 Introduction by Thomas P. Rohlen. 15,1 (Autumn 1974 through Summer 2016) Symposium on Gender and Women in Japan. Introduction by Susan B. Hanley. 19,1 Symposium on Contemporary Japanese Popular Culture. Introduction by John Whittier Treat. 19,2 © 2000–2016 by the Society for Japanese Studies Symposium on Teaching and Learning in Japan. Introduction by Thomas P. Rohlen. 20,1 This index is divided into eight parts: Symposia, Articles, Book Reviews, Opinion and Comment, Communications, Publications Symposium on Continuity and Change in Heisei Japan. of Note, Miscellaneous, and a List of Contributors. Introduction by Susan B. Hanley and John Whittier Treat 23,2 ARTICLES SYMPOSIA Akita, George. An Examination of E.H. Norman's Scholarship. 3,2 - Allen, Laura W. Images of the Poet Saigyo as Recluse. 21,1 Workshop on the Economic and Institutional History of Medieval Japan. Allinson, Gary Dean. The Moderation of Organized Labor in Postwar Introduction by Kozo Yamamura. 1,2 Japan. 1,2 Symposium: The Ashio Copper Mine Pollution Incident. Allison, Anne. Memoirs of the Orient. 27,2 Introduction by Kenneth B. Pyle 1,2 Ambaras, David R.
    [Show full text]
  • Downloaded and Shared for Non-Commercial Purposes, Provided Credit Is Given to the Author
    Crossing Empire’s Edge JOSHUA FOGEL, GENERAL EDITOR For most of its past, East Asia was a world unto itself. The land now known as China sat roughly at its center and was surrounded by a number of places now called Japan, Korea, Vietnam, Mongolia, and Tibet, as well as a host of lands absorbed into one of these. The peoples and cultures of these lands interacted among themselves with virtually no reference to the outside world before the dawn of early modern times. The World of East Asia is a book series that aims to support the production of research on the interactions, both historical and contemporary, between and among these lands and their cultures and peoples and between East Asia and its Central, South, and Southeast Asian neighbors. series titles Crossing Empire’s Edge Foreign Ministry Police and Japanese Expansionism in Northeast Asia, by Erik Esselstrom Memory Maps The State and Manchuria in Postwar Japan, by Mariko Asano Tamanoi THE WORLD OF EAST ASIA Crossing Empire’s Edge Foreign Ministry Police and Japanese Expansionism in Northeast Asia Erik Esselstrom University of Hawai‘i Press HONOLULU © 2009 University of Hawai‘i Press Library of Congress Cataloging-in-Publication Data Esselstrom, Erik. Crossing empire's edge: Foreign Ministry police and Japanese expansion in Northeast Asia / by Erik Esselstrom. p. cm.—(The world of East Asia) Includes bibliographical references and index. ISBN 978-0-8248-3231-5 (hardcover : alk. paper) 1. Intelligence service—Japan. 2. Consular police—Japan. 3. Japan—Foreign relations—Korea. 4. Korea—Foreign relations—Japan. 5. Japan—Foreign relations—China.
    [Show full text]