Eighth Century Classics Japanese G9040 (Spring 2009)
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Old Age in Pre-Nara and Nara Periods*
Old Age in Pre-Nara and Nara Periods by Susanne Formanek (Vienna) Demographic meaning of old age and age classes In trying to establish the demographic meaning of old age in the Pre-Nara and Nara Periods we learn from the surviving evidence that it was rare for people to reach an advanced age. It is likely that only 5 % or even less of all fifteen-years- olds in the Jômon Period could expect to live until the age of 50 or more. On the basis of life tables it can be seen that life expectancy, while being very low in all age classes, stayed at either virtually the same level or declined only very slowly after the age of 40 or 50; therefore the chances of living even longer after having attained that age were comparatively good.1 Very much the same structure but with improved overall mortality rates was apparently maintained till the Nara Period, where the koseki show persons of over 60 to account for 3 to 5 % of the population, a still small but by no means insignificant number, since about 40% of the population was made up by children under the age of 15. Thus the number of the aged was of no little importance among the adult popu- lation. Furthermore, having reached the age of 40 or 50, one had very good chances to live for another 20 or 30 years.2 This essay is a slightly improved version of a paper read at the Vth International Conference on Japanese Studies of the European Association for Japanese Studies in Durham, Septem- ber 1988. -
Gaudenz Domenig
Gaudenz DOMENIG * Land of the Gods Beyond the Boundary Ritual Landtaking and the Horizontal World View** 1. Introduction The idea that land to be taken into possession for dwelling or agriculture is already inhabited by beings of another kind may be one the oldest beliefs that in the course of history have conditioned religious attitudes towards space. Where the raising of a building, the founding of a settlement or city, or the clearing of a wilderness for cultivation was accompanied by ritual, one of the ritual acts usually was the exorcising of local beings supposed to have been dwelling there before. It is often assumed that this particular ritual act served the sole purpose of driving the local spirits out of the new human domain. Consequently, the result of the ritual performance is commonly believed to have been a situation where the castaways were thought to carry on beyond the land’s boundary, in an outer space that would surround the occupied land as a kind of “chaos.” Mircea Eliade has expressed this idea as follows: One of the characteristics of traditional societies is the opposition they take for granted between the territory they inhabit and the unknown and indeterminate space that surrounds it. Their territory is the “world” (more precisely, “our world”), the cosmos; the rest is no longer cosmos but a kind of “other world,” a foreign, chaotic space inhabited by ghosts, demons, and “foreigners” (who are assimilated to the demons and the souls of the dead). (Eliade 1987: 29) * MSc ETH (Swiss Federal Institute of Technology), Zürich. -
The Story of IZUMO KAGURA What Is Kagura? Distinguishing Features of Izumo Kagura
The Story of IZUMO KAGURA What is Kagura? Distinguishing Features of Izumo Kagura This ritual dance is performed to purify the kagura site, with the performer carrying a Since ancient times, people in Japan have believed torimono (prop) while remaining unmasked. Various props are carried while the dance is that gods inhabit everything in nature such as rocks and History of Izumo Kagura Shichiza performed without wearing any masks. The name shichiza is said to derive from the seven trees. Human beings embodied spirits that resonated The Shimane Prefecture is a region which boasts performance steps that comprise it, but these steps vary by region. and sympathized with nature, thus treasured its a flourishing, nationally renowned kagura scene, aesthetic beauty. with over 200 kagura groups currently active in the The word kagura is believed to refer to festive prefecture. Within Shimane Prefecture, the regions of rituals carried out at kamikura (the seats of gods), Izumo, Iwami, and Oki have their own unique style of and its meaning suggests a “place for calling out and kagura. calming of the gods.” The theory posits that the word Kagura of the Izumo region, known as Izumo kamikuragoto (activity for the seats of gods) was Kagura, is best characterized by three parts: shichiza, shortened to kankura, which subsequently became shikisanba, and shinno. kagura. Shihoken Salt—signifying cleanliness—is used In the first stage, four dancers hold bells and hei (staffs with Shiokiyome paper streamers), followed by swords in the second stage of Sada Shinno (a UNESCO Intangible Cultural (Salt Purification) to purify the site and the attendees. -
The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’S Subjugation of Silla
Japanese Journal of Religious Studies 1993 20/2-3 The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’s Subjugation of Silla Akima Toshio In prewar Japan, the mythical tale of Empress Jingii’s 神功皇后 conquest of the Korean kingdoms comprised an important part of elementary school history education, and was utilized to justify Japan5s coloniza tion of Korea. After the war the same story came to be interpreted by some Japanese historians—most prominently Egami Namio— as proof or the exact opposite, namely, as evidence of a conquest of Japan by a people of nomadic origin who came from Korea. This theory, known as the horse-rider theory, has found more than a few enthusiastic sup porters amone Korean historians and the Japanese reading public, as well as some Western scholars. There are also several Japanese spe cialists in Japanese history and Japan-Korea relations who have been influenced by the theory, although most have not accepted the idea (Egami himself started as a specialist in the history of northeast Asia).1 * The first draft of this essay was written during my fellowship with the International Research Center for Japanese Studies, and was read in a seminar organized by the institu tion on 31 January 199丄. 1 am indebted to all researchers at the center who participated in the seminar for their many valuable suggestions. I would also like to express my gratitude to Umehara Takeshi, the director general of the center, and Nakanism Susumu, also of the center, who made my research there possible. -
The Goddesses' Shrine Family: the Munakata Through The
THE GODDESSES' SHRINE FAMILY: THE MUNAKATA THROUGH THE KAMAKURA ERA by BRENDAN ARKELL MORLEY A THESIS Presented to the Interdisciplinary Studies Program: Asian Studies and the Graduate School ofthe University ofOregon in partial fulfillment ofthe requirements for the degree of Master ofArts June 2009 11 "The Goddesses' Shrine Family: The Munakata through the Kamakura Era," a thesis prepared by Brendan Morley in partial fulfillment ofthe requirements for the Master of Arts degree in the Interdisciplinary Studies Program: Asian Studies. This thesis has been approved and accepted by: e, Chair ofthe Examining Committee ~_ ..., ,;J,.." \\ e,. (.) I Date Committee in Charge: Andrew Edmund Goble, Chair Ina Asim Jason P. Webb Accepted by: Dean ofthe Graduate School III © 2009 Brendan Arkell Morley IV An Abstract ofthe Thesis of Brendan A. Morley for the degree of Master ofArts in the Interdisciplinary Studies Program: Asian Studies to be taken June 2009 Title: THE GODDESSES' SHRINE FAMILY: THE MUNAKATA THROUGH THE KAMAKURA ERA This thesis presents an historical study ofthe Kyushu shrine family known as the Munakata, beginning in the fourth century and ending with the onset ofJapan's medieval age in the fourteenth century. The tutelary deities ofthe Munakata Shrine are held to be the progeny ofthe Sun Goddess, the most powerful deity in the Shinto pantheon; this fact speaks to the long-standing historical relationship the Munakata enjoyed with Japan's ruling elites. Traditional tropes ofJapanese history have generally cast Kyushu as the periphery ofJapanese civilization, but in light ofrecent scholarship, this view has become untenable. Drawing upon extensive primary source material, this thesis will provide a detailed narrative ofMunakata family history while also building upon current trends in Japanese historiography that locate Kyushu within a broader East Asian cultural matrix and reveal it to be a central locus of cultural production on the Japanese archipelago. -
Legendary Emperors
History East Asia G9875 (Spring 2013) Topics in the Cultural History of Premodern Japan Legendary Emperors 511 Kent Hall, Wednesdays 4:10-6:00 David Lurie ([email protected]) Office Hours: 500A Kent Hall, M 11-12 and W 10-11 Course Rationale: An introduction to early Japanese literary and historical writings, focused on the depiction of legendary rulers, primarily in the eighth century Kojiki, Nihon shoki, and Man’yōshū. In addition to examining narrative strategies of political legitimization, we will consider the prominent role played by songs/poems (uta) attributed to or associated with emperors in all of these texts (and some later works as well). The class is intended for PhD. and advanced M.A. students in Japanese literature, religion, history, and related fields. This is a stand-alone course that does not assume prior study of the source materials, but students should be aware that it is the third in a sequence of classes that started with a seminar on myths of the Izumo region and the Kusanagi sword in Spring 2011 and continued with a seminar on myth sequences centered on the so-called Emperor Jinmu in Spring 2012. Prerequisites: Grounding in kanbun and/or classical Chinese will be enormously helpful, but the only firm prerequisite is a solid command of classical Japanese. Note, though, that this is an advanced graduate seminar with extensive readings in premodern primary sources and also in modern Japanese scholarly works. Students with concerns about their ability to keep up should consult with the instructor before registering for the class. Although this is the final seminar in a trilogy, there is no expectation that students will have taken the previous classes, and they not assumed to have prior familiarity with early Japanese literature. -
Religions of Japan
Religions of Japan RELI 246 / EAST 253 Spring 2009 • T/R 9:30–10:52 a.m. • RCHM 018 Professor James Mark Shields • COLE 11 • #71336 • [email protected] Office hours: T/R 2:30–4:00 p.m., also by appointment Japan is today a major world power, having risen like a phoenix from the ashes of defeat in World War II to challenge the US and Western powers for economic and cultural, if not political supremacy. Japan is also a nation with a long and storied past, notable in particular for its ability to assimilate foreign ideas and values, whether they be Indian, Chinese or Western. Although Japanese society today is, at least on first glance, largely secular, the legacy of the Japanese religious traditions still plays a role in shaping beliefs and behaviors, and knowledge of these traditions remains crucial for any deep understanding of Japanese culture. This course provides an introduction to the religious traditions of Japan through study of their origins, basic beliefs, practices and values, historical development, as well as their interaction and involvement in Japanese politics, culture and society, and with one another. We will focus especially on Shinto and the various forms of Japanese Buddhism, though attention will also be given to the impact of Confucianism, Daoism, Christianity, and the so-called New (and ‘New New’) Religions. Along the way, we will cover such topics as: weird and wacky Shinto creation myths; medieval Buddhist court culture and Sohei warrior monks; the mysticism of Kukai, as well as his legendary posthumous status as Kobo Daishi; Shugendo mountain asceticism; popular social reformers Gyogi and Ippen; Pure Land art and visions of Buddhist paradise; the risqué poems of Zen eccentric Ikkyu; Zen koans and “emptiness”; the appeal of Zen to the samurai class; the rise and fall of Christianity in Japan; the involvement of both Shinto and Buddhism with modern Japanese nationalism; the religious terrorism of Aum Shinrikyo; and the status of religion in contemporary “secular” Japan. -
Japanese Folk Tale
The Yanagita Kunio Guide to the Japanese Folk Tale Copublished with Asian Folklore Studies YANAGITA KUNIO (1875 -1962) The Yanagita Kunio Guide to the Japanese Folk Tale Translated and Edited by FANNY HAGIN MAYER INDIANA UNIVERSITY PRESS Bloomington This volume is a translation of Nihon mukashibanashi meii, compiled under the supervision of Yanagita Kunio and edited by Nihon Hoso Kyokai. Tokyo: Nihon Hoso Shuppan Kyokai, 1948. This book has been produced from camera-ready copy provided by ASIAN FOLKLORE STUDIES, Nanzan University, Nagoya, japan. © All rights reserved No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage and retrieval system, without permission in writing from the publisher. The Association of American University Presses' Resolution on Permissions constitutes the only exception to this prohibition. Manufactured in the United States of America Library of Congress Cataloging-in-Publication Data Nihon mukashibanashi meii. English. The Yanagita Kunio guide to the japanese folk tale. "Translation of Nihon mukashibanashi meii, compiled under the supervision of Yanagita Kunio and edited by Nihon Hoso Kyokai." T.p. verso. "This book has been produced from camera-ready copy provided by Asian Folklore Studies, Nanzan University, Nagoya,japan."-T.p. verso. Bibliography: p. Includes index. 1. Tales-japan-History and criticism. I. Yanagita, Kunio, 1875-1962. II. Mayer, Fanny Hagin, 1899- III. Nihon Hoso Kyokai. IV. Title. GR340.N52213 1986 398.2'0952 85-45291 ISBN 0-253-36812-X 2 3 4 5 90 89 88 87 86 Contents Preface vii Translator's Notes xiv Acknowledgements xvii About Folk Tales by Yanagita Kunio xix PART ONE Folk Tales in Complete Form Chapter 1. -
The Body As a Mode of Conceptualization in the Kojiki Cosmogony1）
47 The Body as a Mode of Conceptualization in the Kojiki Cosmogony1） ロ ー ベ ルト・ヴィットカン プ WITTKAMP, Robert F. Although the Kojiki was submitted to the court in 712, it is not mentioned in the Shoku Nihongi, which contains the official history from 697 till 791. This paper is based on the assumption that intrinsic reasons were at least partially at work and will address the problem by subjecting the conceptualization of the text to closer review. “Conceptu- alization” refers to kōsō 構想（concept, idea, design of a text）, an important concept used in text-oriented Kojiki research to describe the selections and restrictions of words, phrases or stories and their arrangement in a coherent and closed text. The examina- tion shows that mi 身（“body”） belongs to the keywords in Kojiki myths, and another assumption is that the involvement of mi is a unique feature of Kojiki text design which distinguishes the work from the Nihon Shoki myths – one, which possibly overshot the mark. キーワード：日本神話（Japanese myths）、古事記（Kojiki）、構想（conceptualiza- tion）、身（body）、上代史（pre-Heian history） 1） This paper is based on a talk given at a conference at Hamburg University（ Arbeitskreis vormoderne Literatur Japans, 2017, June 29th to July 2nd）． 48 According to its preface the Kojiki is an official chronicle which was commissioned by Genmei Tenno in 711 and submitted some months later in 712. But why is it not mentioned in the Shoku Nihongi, the second of the six Japanese histories（ rikkokushi 六国史） of the Nara and Heian period, which contains the official history from 697 till 791 and was submitted in 797? There are many possible explanations, ranging from a forged Kojiki preface to the simple fact that other texts of the eighth century are not mentioned either. -
A History of the Japanese People
A History of the Japanese People Frank Brinkley A History of the Japanese People Table of Contents A History of the Japanese People......................................................................................................................1 Frank Brinkley.........................................................................................................................................2 FOREWORD...........................................................................................................................................4 AUTHOR'S PREFACE...........................................................................................................................5 CHAPTER I. THE HISTORIOGRAPHER'S ART IN OLD JAPAN.....................................................8 CHAPTER II. JAPANESE MYTHOLOGY.........................................................................................13 CHAPTER III. JAPANESE MYTHOLOGY (Continued)....................................................................20 CHAPTER IV. RATIONALIZATION.................................................................................................29 CHAPTER V. ORIGIN OF THE JAPANESE NATION: HISTORICAL EVIDENCES.....................34 CHAPTER VI. ORIGIN OF THE NATION: GEOGRAPHICAL AND ARCHAEOLOGICAL RELICS.................................................................................................................................................42 CHAPTER VII. LANGUAGE AND PHYSICAL CHARACTERISTICS...........................................50 -
The Kojiki's Worldview: Entangled Worlds of Gods and Humans
The Kojiki’s Worldview: Entangled Worlds of Gods and Humans TANIGUCHI MASAHIRO Keywords: Plain of High Heaven, Central Land of Reed Plains, Ōkuninushi, green-grass mortals, heavenly Kagu Mountain Introduction HE Kojiki 古事記 consists of three fascicles. This tripartite structure is com- monly understood to organize the work’s content in the following manner: the first fascicle depicts the world of gods, the second, a world inhabited by Tboth gods and humans, and the third, the world of humans. However, does such a simplistic reading really enable us to grasp the inner structure of the Kojiki as a literary composition? In the preface, the author Ō no Yasumaro 太安万侶 explains the work’s structure in the following way: In general, the account starts with the beginning of heaven and earth and ends with the august reign of Owarida 小治田. Thus, everything from Ame no Minakanushi no Kami 天御中主神 through Hikonagisatake Ugayafukiaezu no Mikoto 日子波限建鵜草葺不合命 is included in the first fascicle. Everything from Heavenly Sovereign Kamuyamatoiwarebiko 神倭伊波礼 毗古 through the august reign of Homuda 品陀 is included in the second fas- cicle. Everything from Emperor Ōsazaki 大雀 through the august reign at the grand palace of Owarida is included in the third fascicle. These three fascicles are brought together and presented to Your Majesty with reverence.1 (Preface) * This article is a translation of Taniguchi Masahiro 谷口雅博, “‘Kojiki’ no sekai ninshiki: Kōsaku suru kami no sekai to hito no sekai”『古事記』の世界認識 —交錯する神の世界と人の世界—. Higashi Ajia bunka kenkyū 東アジア文化研究 2 (2017), pp. 1–15. 1. Translations from the Kojiki follow the author’s transcription of the original kanbun text, which is based on Nishimiya, Kojiki. -
Japan and Inner Asia: Some Connections
SINO-PLATONIC PAPERS Number 209 April, 2011 Japan and Inner Asia: Some Connections by Mark A. Riddle Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS FOUNDED 1986 Editor-in-Chief VICTOR H. MAIR Associate Editors PAULA ROBERTS MARK SWOFFORD ISSN 2157-9679 (print) 2157-9687 (online) SINO-PLATONIC PAPERS is an occasional series dedicated to making available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor-in-chief actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. Contributions in any of the major scholarly languages of the world, including romanized modern standard Mandarin (MSM) and Japanese, are acceptable. In special circumstances, papers written in one of the Sinitic topolects (fangyan) may be considered for publication. Although the chief focus of Sino-Platonic Papers is on the intercultural relations of China with other peoples, challenging and creative studies on a wide variety of philological subjects will be entertained. This series is not the place for safe, sober, and stodgy presentations. Sino- Platonic Papers prefers lively work that, while taking reasonable risks to advance the field, capitalizes on brilliant new insights into the development of civilization. Submissions are regularly sent out to be refereed, and extensive editorial suggestions for revision may be offered. Sino-Platonic Papers emphasizes substance over form. We do, however, strongly recommend that prospective authors consult our style guidelines at www.sino-platonic.org/stylesheet.doc.