Meiji Japan and East Asia
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The Rutgers Network in Early Meiji Japan
View metadata, citation and similar papers at core.ac.uk brought to you by CORE The Rutgers Network in Early Meiji Japan Fernanda Perrone In the mid-nineteenth century, Rutgers College in New Brunswick, New Jersey, was a small private all-male institution with less than two hundred students. Founded in 1766, its original purpose was to train ministers for the Dutch Reformed Church. Only in 1855 did the college and the New Brunswick Theological Seminary become separate, although they remained neighboring and closely cooperating institutions. And only in 1864 with federal funding through the Morrill Act, did Rutgers establish a scientific school under the leadership of pioneering state geologist George H. Cook. It was to this rather obscure college, however, that some of the first ryugakusei-Japanese overseas students-came to study during the Bakumatsu period. And it was from Rutgers that some of the first oyatoi gaikokujin-foreign teachers-made their way to Japan to work under the new Meiji government. Why Rutgers? The college’s longstanding affiliation with the Dutch Reformed Church meant that the early Dutch missionaries in Japan, particularly Guido Verbeck, were familiar with Rutgers. Born in Zeist in the Netherlands in 1830, Verbeck was trained in Utrecht as an engineer before emigrating to the United States in 1852. He worked briefly as an engineer in the United States before entering Auburn Seminary in western New York. Graduating in 1859, he was commissioned in that year as one of pioneer Reformed Church missionaries bound for Japan.1 Many of the early ryugakusei initially studied with Verbeck in Nagasaki; when they sought further educational opportunities abroad he referred them to John M. -
Excerpts from the Autobiography of Fukuzawa Yukichi [PDF]
Primary Source Document with Questions (DBQs) EXCERPTS FROM THE AUTOBIOGRAPHY OF FUKUZAWA YUKICHI Introduction Fukuzawa Yukichi (1834-1901) was Japan’s preeminent interpreter of “civilization and enlightenment” (bunmei kaika) — the lifestyles, institutions, and values of the modern West that Japan strove to understand and embrace in the early decades of the Meiji period. Born into a samurai family of modest means and little influence, Fukuzawa was intelligent, energetic, and ambitious, and as a youth he eagerly studied foreign languages (Dutch and then English) to expand his horizons and improve his prospects in life. In 1860, he was a member of one of the first missions sent to America by the Tokugawa shogunate, and in 1862 he traveled through Europe. Based on these experiences Fukuzawa wrote a series of books that explained the customs and manners of the West in accessible, practical ways and became runaway bestsellers. Fukuzawa was well known as a forceful advocate for the Western way of life, was a teacher and advisor to many of Japan’s most influential national leaders, and founded a successful newspaper as well as a leading private university. Fukuzawa dictated his autobiography, now seen as a classic account of Japan’s transition from a closed, feudal state to a modern world power, in 1898, not long before his death. Document Excerpts with Questions From Sources of Japanese Tradition, edited by Wm. Theodore de Bary, Carol Gluck, and Arthur L. Tiedemann, 2nd ed., vol. 2 (New York: Columbia University Press, 2005), 658-660. © 2005 Columbia University Press. Reproduced with the permission of the publisher. -
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The Complexity of Modernization: How theGenbunitchi and Kokugo Movements Changed Japanese by Mark Laaninen In 1914, the novelist Natsume Soseki published Of the many linguistic crusades of the Meiji his novel Kokoro. Incorporating themes of isolation Period, the genbunitchi and kokugo movements had and detachment into the tragedy of the main the largest and most vocal following. Genbunitchi character Sensei, Kokoro solidified Soseki as one focuses on unifying written and spoken Japanese of Japan’s earliest and greatest modern Japanese into one easily learnable language.2 Advocates writers.1 Yet more than their themes made Soseki’s of genbunitchi argued that the old Tokugawa novels modern. By 1914, writers like Soseki used a wakankonkobun, kanbun, and sorobun were far simple, colloquial style of writing which radically too complicated for anyone without huge amounts differed from the more complex character-based of time to learn. Instead, they wanted a simplified, system used by writers even thirty years prior. What colloquial style that allowed for greater literacy and ease of communication.3 The desired form of writing fueled this change? Many point to the language varied among genbunitchi advocates, however. Some, reform movements of the Meiji Era, especially the like Fukuzawa Yukichi, simply reduced the number genbunitchi and kokugo movements. These language of kanji, or Chinese-style characters, in their writing, reforms attempted to pioneer a new Japanese, one while others like Nishi Amane wanted a wholesale united and tailored for a modern world. Although adoption of romaji, or a Latin alphabet.4 Yet for many they had a far-reaching effect in their own period, reformers, changing written Japanese could only be the long-term impact of these movements is more useful after spoken Japanese had been united. -
Social Decorating: Dutch Salons in Early Modern Japan
SOCIAL DECORATING: DUTCH SALONS IN EARLY MODERN JAPAN TERRENCE JACKSON Adrian College Seated Intellect, Performative Intellect Cultural salons proliferated during the last half of the eighteenth century in Japan, accommodating a growing interest in the za arts and literature (za-bungei 座文芸). The literal meaning of za 座 was “seat,” and the za arts (visual and literary) were performed within groups, which were presumably “seated” together. Za culture first appeared as early as the thirteenth century when the Emperor Go-Toba 後鳥羽 held poetry gatherings in his salon (zashiki 座敷). In practice, za also referred to the physical space where these individuals gathered, and it is from that that the related term zashiki, or “sitting room” was derived.1 Zashiki served a function similar to the salons of Europe in the early modern period—as a semi-private space to entertain guests and enjoy cultural interaction. Za arts gatherings met within the homes of participants or patrons, but also in rented zashiki at temples and teahouses. During their meetings, professionals and amateurs interacted and cooperated to produce culture. The epitome of this was renga 連歌 poetry in which groups created linked-verses. However, other types of cultural groups met in salons to design such items as woodblock prints and playful calendars, to debate flower arranging, or to discuss the latest bestsellers. Within these spaces, the emphasis was on group production and on the rights of all attendees to participate, regardless of social background. The atmosphere of zashiki gatherings combined civility, curiosity, playfulness, and camaraderie. The distinction between artistic and intellectual pursuits had fuzzy boundaries during the Tokugawa period, and scholars largely operated within a social world similar to artists, poets, and fiction writers . -
Rutgers AAUP Emeriti
RRuuttggeerrss AAAAUUPP EEmmeerriittii Reporter Volume 19 – Issue 2 October 2015 speakers for our monthly meetings - both from outside THE CHAIRPERSON’S CORNER and from within our own group. Outside speakers have Elfriede Schlesinger, Chair come both from Rutgers, other universities and various Professor Emerita, Social Work organizations. Speakers are recruited on the basis of their interest, research and expertise in areas thought to be of interest to us. As in the past, we will not focus on any particular areas. As we begin the new season of the Emeriti Assembly, it is time, once more, to reflect on the past year and In spring 2015, our speakers and the topics on which importantly, to look ahead to these coming months. they spoke were: Before making a few comments, I want to thank you for reelecting me as chairperson. I appreciate your Fernanda Perrone - "Rutgers' Long History as a confidence, and hope that I don’t disappoint you. Global University: Highlights from the William Elliot Griffis Collection on Westerners in Japan" I look forward to working with our new vice-chairperson, Judith Friedman, who is already hard at work on Judith Friedman - “Beyond Memories: Some of What membership for our group. It is good to have a vice I Didn't Know About My Hometown” chairperson. Our prior vice chair, John Leggett, served only briefly because of illness. I understand he has Gordon Schochet - "Chickens, Chimpanzees, and moved to the West Coast, and I am sure we all wish him Lawyers: Reinventing and Expanding Rights" well, and thank him for his past contributions. -
FUKUZAWA YUKICHI1 (1835–1901) Nishikawa Shunsaku2
The following text was originally published in Prospects: the quarterly review of comparative education (UNESCO: International Bureau of Education), vol. XXIII, no. 3/4, 1993, p. 493–506. ©UNESCO: International Bureau of Education, 2000 This document may be reproduced free of charge as long as acknowledgement is made of the source. FUKUZAWA YUKICHI1 (1835–1901) Nishikawa Shunsaku2 In Japan, one can see a portrait of Fukuzawa Yukichi on every 10,000-yen note. This is official recognition of his dedication to the cause of introducing Western institutions and thought into Japan. Some people, however, may wonder why such a man wears traditional Japanese robes. Although there are a number of pictures of Fukuzawa, only a few are in Western attire. It seems that this reflects his basic stance: he always emphasized the spiritual revolution rather than the spurious imitation of things Western. Fukuzawa first learned Dutch and later changed to English studies; he visited the United States twice and travelled through Europe for almost a year before the Meiji Restoration (1868). On these journeys he was able to perceive the basic ‘stones and pillars’ of modern society developing in the West. There he also conceived his manifest destiny—education and journalism. Soon after his second voyage he began to set up his school, Keio-gijuku, which was to produce many talented graduates in business, industry and politics. Fukuzawa published numerous pamphlets and textbooks that were used in the emerging modern schools and were also welcomed by a variety of other types of reader. The great attraction of these writings was not only that the topics were new, but that the style was revolutionary in its simplicity. -
"On De-Asianization" by Fukuzawa Yukichi
MEIJI JAPAN THROUGH CONTEMPORARY SOURCES E. Imperial Rescript on Education, October 30, 1890. V K NOW ye, Our subjects: Our imperial ancestors have founded Our empire on a TREATY REVISION basis broad and everlasting and have deeply and firmly implanted virtue; Our subjects ever united in loyalty and filial piety have from generation to generation illustrated A. On De-Asianization by Fukuzawa Yukichi, March the beauty thereof. This is the glory of the fundamental 16, 1885. character of Our empire, and herein also lies the source of Our education. Ye, Our subjects, be filial to your parents, ‘I’r~r;, world-wide facility of communication has allowed the affectionate to your brothers and sisters; as husbands and wind of Western civilization to blow into the East, where wives hc harmonious, as friends true; bear yoursclvcs in not a single grass or tree has been left unswayed by it. This modesty and moderation ; extend your benevolence to all; is not because the Western man has greatly cllangcd from pursue learning and cultivate arts, and thereby develop what he was in olden times; yet that his movcmcnts, which intellectual faculties and perfect moral powers; furthermore were once sluggish, are now active is simply hrausc hc is advance public good and promote common interests; always taking aclvantagc of the faster means of communication respect the Constitution and observe the laws; should emer- to ovcrwhrlm the othrrs. Under the circumstances, if r gency arise, offer yourselves courageously to the state; and may judge the situation of those nations that live in the thus guard and maintain the prosperity of Our imprrial East, they may be all right if they are rrsolvrcl to defend throne coeval with heaven and earth. -
In Modern Japan: Rethinking the Search for Civilization in Nineteenth-Century Japan
“Long Revolution” in Modern Japan: Rethinking the Search for Civilization in Nineteenth-Century Japan Tadashi KARUBE School of Legal and Political Studies, the University of Tokyo 1) Meiji Restoration or Meiji Revolution? The (so-called) Meiji Restoration is one of the most significant events in the history of Japan. I doubt that anyone would disagree with that assessment. It was in Kyoto on the 3rd of January, 1868, that samurai, mainly from the Satsuma Domain, staged a coup d’état, abolished the Tokugawa Shogunate, and created a new government centred around the Meiji Emperor. This change of political regime led to modernization in all respects: political institution, law, society and culture. From a country separated into a large number of fiefdoms belonging to Daimyo lords and tenryo (territories under the direct control of the Tokugawa Shogunate), Japan became a modern nation-state under the unified control of a centralized bureaucratic structure. From a society in which, due to a system of hereditary rank, advancement of personal status involved forcing one’s way up through numerous levels, Japan became (officially, at least) a society in which anyone could aspire to get on in life should the opportunity arise. It was a transition from traditional East Asian culture to the embracement of modern Western thought and institutions. Even when we consider the whole of human history, the breadth and rapidity of this change is surely remarkable. In Japanese Studies of recent years, we have come to see this Meiji Restoration being referred to as the ‘Meiji Revolution’. Some examples are the books The Making of Modern Japan by Marius B. -
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Advances in Social Science, Education and Humanities Research, volume 233 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018) Discussion on Fukuzawa Yukichi’s Civilization Concept and Independent Practical Leaning Thought Hao Tang The School of Japanese Studies Dalian University of Foreign Languages Dalian, China Abstract—The Meiji period was an important period of scholar with a high reputation. When he was young, he was Japanese society transformation. It was an important historical not given the opportunity to attend school because of family turning point for Japan. Fukuzawa Yukichi was one of the poverty. Until very late, he had the opportunity to enroll in indelible traces of this period. As a witness, he witnessed the school and learn “Sinology” in his private school. In the country step by step process toward the modernization after the process of Fukuzawa Yukichi’s step-by-step growth, his incident of “Wang Zheng Retro”, as an ideological pioneer, he understanding of the people’s ignorance became clearer. He made modern civilization concept take root in Japan's land, he couldn’t understand why the people feared the ethereal spirit promoted "independence" and "practical learning" and made and could not understand why the people did not rebel against the concept of civilized civilization deeply rooted in people's the feudal system that oppressed them everyday. In the process minds, and he used his active actions to prompt the Japanese of learning “Sinology”, he began to discover that the deepest nationals toward to the goal of the coordinated development of morality and mentality. -
Civilization, Modernization, Westernization: Yukichi Fukuzawa As a Leader and Masao Maruyama As a Critic
Civilization, Modernization, Westernization: Yukichi Fukuzawa as a leader and Masao Maruyama as a critic Taichirō MITANI The Japan Academy Introduction — Why did Masao Maruyama take an interest in Yukichi Fuku- zawa? The Tokyo Academy, predecessor of the Japan Academy, was established in 1879. The parent organization of the Tokyo Academy was the Meiji 6 Society or Meirokusha, the earliest voluntary association of the intellectuals of modern Japan, proposed in 1873 by a few intellectuals including Arinori Mori, and officially formed in February 1874. Most of the members of this society were, except Mori from the Satsuma Domain, like Joun Kurimoto, those who had served in various official capacities in the Shogunate, and had been dispatched to Europe by the Shogunate. These men not only had the experience of living in those places but were also well-versed in writings in foreign languages includ- ing English, Dutch, German, and French. They were some of the brightest intellects of the old regime, having been brought up in the original Japanese culture of Confucianism and scholarship, but simultaneously having a strong interest in and vast knowledge of Western cultures, and their usefulness was greatly appreciated even by the new govern- ment that came to power after the end of the Shogunate. The Meirokusha member who was appointed the first president of the Tokyo Acade- my, the position equivalent to the president of the Japan Academy today, was Yukichi Fukuzawa, one of the forerunners of modern Japan. Fukuzawa’s social status under the old regime was low, but because of his proficiency in Western languages, he was picked to handle translation and other work, on the periphery of the Shogunate’s foreign affairs department. -
Western Contributors to the Modernization of Meiji Japan: Hepburn and Verbeck
ISSN: 1500-0713 ______________________________________________________________ Article Title: Western Contributors to the Modernization of Meiji Japan: Hepburn and Verbeck Author(s): Hideo Watanabe Source: Japanese Studies Review, Vol. XIII (2014), pp. 47-65 Stable URL: https://asian.fiu.edu/projects-and-grants/japan-studies- review/journal-archive/volume-xviii-2014/watanabe-hepburn- verbeck.pdf ______________________________________________________________ WESTERN CONTRIBUTORS TO THE MODERNIZATION OF MEIJI JAPAN: HEPBURN AND VERBECK Hideo Watanabe William Paterson University The modernization of Meiji Japan was aided by two different approaches in connection with other countries. One approach was that, in order to gain a better understanding of the West, Meiji delegates visited Western countries and learned about Western civilization first hand. One purpose of the Iwakura Mission was to observe and investigate the institutions and practices of advanced countries, which would help the modernization of Japan. Iwakura and high officials, such as Okubo Toshimichi and Ito Hirobumi, visited twelve countries including the U.S., Britain, and France. Upon their return home, they reported to the Meiji Emperor, “Power of nations, people, government, religions, military are deeply rooted and many branches are growing from the root.…Thus we need to quickly establish our constitutional government, accumulate wealth of our people, otherwise the growth of civilization cannot be done.”1 The other approach for the establishment of a new nation was that many Westerners came to Japan and provided an incredible assistance to the country directly. The slogan of the Meiji government was “Enrich the country, strengthen the military,” and the government invited Western specialists to Japan with the goal of modernization on their minds. -
Griffis Museum Tour Outline William Elliot Griffis Was a Graduate Of
Griffis Museum Tour Outline William Elliot Griffis was a graduate of Rutgers University, located in the City of New Brunswick, New Jersey. Established in 1766, Rutgers is one of nine so called “Colonial Colleges” along with colleges such as Harvard, Princeton, and Yale. From its founding and onward through the time of Griffis, Rutgers had close ties with the Dutch Reformed Church. This would be the impetus for Kusakabe Taro and other young Japanese samurai to attend what was then Rutgers College in the late Edo and early Meiji period. As a result of these connections, Matsudaira Shungaku, lord of the Echizen-Fukui Domain, would hire Griffis, a recent Rutgers graduate, to teach modern science in present day Fukui City. Though Griffis only spent ten months working in Fukui, he was able to achieve much in education, including the establishment of a modern scientific laboratory and of course, teaching a number of young pupils who would go on to contribute much to the development of Japan. After returning to the USA, Griffis became America`s foremost expert on Japan until the early 1900s, publishing many works on Japan including his most famous, the Mikado`s Empire. The connection between New Jersey and Fukui faded for a time after Griffis`s final visit in 1928; however, interest in Kusakabe Taro and William Elliott Griffis was reignited in the 1970s, after which Fukui City and the City of New Brunswick would establish a sister city relationship in 1982, which also led to a sister state relationship between Fukui Prefecture and the State of New Jersey.