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Honjo, Eijiro Citation Kyoto University Econo A SHORT HISTORY OF SOCIAL PROBLEMS IN JAPAN Title BEFORE THE RESTORATION Author(s) Honjo, Eijiro Citation Kyoto University Economic Review (1928), 3(2): 41-85 Issue Date 1928-12 URL https://doi.org/10.11179/ker1926.3.2_41 Right Type Departmental Bulletin Paper Textversion publisher Kyoto University Kyoto University Economic Review MEMOIRS OF THE DEI"ARTMENT OF ECONOMICS IN THE IMPERIAL UNIVERSITY OF KYOTO VOLUME III 1928 PUBLISHED BY THE DEPARTMENT OF ECONOMICS IN THE IMPERIAL UNIVERSITY OF KYOTO A SHORT HISTORY OF SOCIAL PROBLEMS IN JAPAN BEFORE THE RESTORA TION.* CHAPTER I CHANGES IN POLITICAL AND SOCIAL ORGANISATIONS. 1. SOCIETY BASED ON THE SHIZOKU (Jr;~) SYSTEM (CLAN SYSTEM). The constitution of the shizoku. The political and social organisations in Japan of remote ages were based on ! the shizoku system. The shizoku means a community embra· I cing a number of households of the same ancestry or those which believed themselves to be of the same ancestry. The I households constituting it include not only those of direct descent but those of collateral lines. Each shizoku community had its head who ruled all component households, while each I.. household was led by its master. To each of these uji (Jr;) (shizoku) belonged a body called be ('llII) or lomo (f$) and also another body called yakko (~). Although an uji was a community of those of the same ancestry, such was not necessarily the case with the be. As they belonged to some uji, they came by degrees to assume the name of that uji, and finally regarded themselves as of the same ancestry as their chief, their claim being recognised by outsiders also. The uji was thus a community founded on the belief of its component units that they belonged to the same ancestry. The uji also worshipped their guardian god, which it called -lIo Abridged translation of my work entitled" Social History of Japan" (B *itI:~JI!) 1924. 42 E. HONjO ujigami (Jr;jjiJJI), and their reverence for their ujigami served to strengthen the ties of community binding them together. Such being the case, it may well be said that the uji was a community consisting of those who were not only of the same ancestry but of the same religious faith. The Kabane 000). In connection with the uji system, it is necessary to make some explanation of the kabane. Some kabane were derived from the names by which persons were called or honorific titles that they enjoyed, and some were granted by the Imperial Court, while others were derived from the names of their hereditary offices. Thus, there was at first no clear distinction among the members of a com­ munity in regard to standing. As time went by, however, they came to symbolise the status or position peculiar to different families, and this distinction was officially recognised by the Imperial Court. A system relating to this was sub· sequently inaugurated under which the kabane was conferred on influential persons. In this way, the kabane came to indicate the status and standing of families. The shizoku system and the organisation of the State. In the ancient days when the shizoku system operated in perfect form, the administration of the State was conducted along the lines of this system. To begin with, in those times the uji (families) were inseparably associated with Govern· ment offices. All offices, big and small, were hereditarily held by the uji·no·kam[ (Jr;J:) (patriarchs or heads of the ujt). For instance, the o·omi (*1'2) who were in charge of the State administration were appointed from among the heads of uji of the Imperial lineage, while the o-muraji (*)!) offices were assigned to the heads of uji of the kami (~ifJ deity) lineage. The kuni·no·miyatsuko (JiiIlI~) and tomo·no·miyatsuko (#~) offices, the occupants of which participated in local and sectional administrative business, were also held by the heads of certain uji. Thus, there existed a close relationship between the administrative organs and the uji. Regarding the rule vf the country, although the territory over which the Emperor held sway gradually widened in A SHORT HISTORY OF SOCIAL PROBLEMS IN JAPAN 43 extent, not all the people in Japan were under the direct rule of the Emperor in those days. Then the territory held directly by the Imperial uji, that is, by the Emperor and the members of the Imperial Family, and its inhabitants only were under the direct rule of the Emperor. Over all other regions the Emperor had no direct sovereignty or control; they were ruled by him only indirectly through the heads of the uji concerned. In other words, the Emperor, as the head of the Imperial uji, directly ruled the territory and its inhabitants belonging to the Imperial uji, on the one hand, and, on the other hand, in his capacity as sovereign of the country he controlled the heads of all other uji, who had under ·their direct rule their respective regions and people. The shizoku system was nothing more or less than an administrative system. Thus, it will be seen that in remote times in this country, social order was established along consanguineous lines, and 1 the State was' organised on the basis of this order. Such being the case, people of high social standing, or in other words, those of noble pedigree who possessed great wealth I and many people under their direct rule, occupied high administrative posts. For instance, o·ami and o·muraji were higher than omi (12) and muraji (;1) in both official and social standing, while omi and muraji were of higher stand­ ing, politically and socially, than kuni·na·miyatsuko and lomo· no·miyatsuko. Higher still than o-omi and o·muraji was the Emperor. Those who constituted the nobility in those days had uji and kabane. So also did the hereditary heads of the various be and the chiefs of local tribes. A class of people called the be, who engaged in various kinds of industry and other activities as followers of these high·class people, assumed the name of the uji to which they belonged, though they did not possess any kabane. They were semi·free people, whose social position was much lower than that of the nobility. Further below in rank were the yakko who had neither uji nor kabane, but possessed na (personal name) only. These were slaves, pure and simple. The people 44 E.HONJO belonging to the be and the yakko classes lived by labour as the governed classes. In the society of those days, all service or occupations were, generally speaking, hereditary. In short, there was no distinction yet between the social system and the State organisation. Both were based on a combination of shizoku (uji families). The shizoku system not only furnished the nucleus of the social organisation of ancient times but formed the basis of matters, administrative, military and religious. 2. SOCIETY FOUNDED ON THE GUNKEN (ll~if*-) SYSTEM (PREFECTURAL SYSTEM). The collapse of the shizoku system. With the changes of the times, the shizoku system, which constituted the nu· cleus of the political and social organisations of this country in ancient days; came to engender many evils, until it under· went a complete change in the Taikwa Reform. In politics, various powerful uji began to act with increa· sing arrogance, and rivalry for power and reciprocal hostility set in. This led to the ruin of these uji one after another, until the sovereign power of the State reverted to the Emperor. In the meantime, the population went on increasing year after year, with the result that it became impossible for people belonging to the same uji to live in one and the same district to the exclusion of all others, and a commingling of those belonging to different uji became unavoidable. As the proverb "Near·by strangers are better than relatives afar" has it, consanguineous relations came to be held of less importance than the territorial· ties that bound inhabitants of the same region. This gradually paved the way for the creation of regional bodies in place of communities bound by consanguineous ties. Furthermore, the importation of Chinese and Korean civilisations and systems in rapid succes· sion rendered it impossible for the increasing desires of the noble classes to be satisfied by the economic system so far ruling. If considered from this point of view only, it was A SHORT mSTORY OF SOCIAL PROBLEMS IN JAPAN 45 inevitable that reform of some kind should be effected. Confucianism and Buddhism, which were introduced into this country, were. incompatible with the ideas underlying the shizaku system and the faith of ancestorworship, and they awakened in the people individualistic ideas, which ran counter to the community ideas, which had been prevalent before. Owing to various stimulations and changes, coming both from within and from without, the shizoku system had been gradually decaying. Advantage was taken of the faU of the Soga family from its high estate to establish the direct rule of the Emperor over the entire territory and people of the country, and for the creation of an authoritative State in which rule was detached from the shizaku system. In other words, a society based on the gunken system came into being. This embodies the Taikwa Reform. The organisation of the State after the Taikwa Reform. In the Taikwa Reform, four great policies were proclaimed, namely, the establishment of the gunken system, the altera­ tion of administrative districts, the reform of the land system and the collection of various taxes. These certainly embodied a revolutionary change of the political and social organisa­ tions.
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