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Japan's Secretive Death Penalty Policy
Japan’s Secretive Death Penalty Policy: Contours, Origins, Justifications, and Meanings♦ David T. Johnson I. ABSTRACT...................................................................................................62 II. “REIKO IN WONDERLAND” .....................................................................63 A. SECRECY AND SILENCE ..............................................................................70 III. ORIGINS .......................................................................................................76 A. MEIJI BIRTH ...............................................................................................76 B. THE OCCUPATION’S “CENSORED DEMOCRACY” ........................................80 C. POSTWAR ACCELERATION..........................................................................87 IV. JUSTIFICATIONS ........................................................................................97 V. MEANINGS.................................................................................................109 A. SECRECY AND LEGITIMACY......................................................................109 B. SECRECY AND SALIENCE ..........................................................................111 C. SECRECY AND DEMOCRACY.....................................................................117 D. SECRECY AND LAW ..................................................................................119 VI. CONCLUSION.............................................................................................123 -
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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 -
The Dogen Canon D 6 G E N ,S Fre-Shobogenzo Writings and the Question of Change in His Later Works
Japanese Journal of Religious Studies 1997 24/1-2 The Dogen Canon D 6 g e n ,s Fre-Shobogenzo Writings and the Question of Change in His Later Works Steven H eine Recent scholarship has focused on the question of whether, and to what extent, Dogen underwent a significant change in thought and attitudes in nis Later years. Two main theories have emerged which agree that there was a decisive change although they disagree about its timing and meaning. One view, which I refer to as the Decline Theory, argues that Dogen entered into a prolonged period of deterioration after he moved from Kyoto to Echizen in 1243 and became increasingly strident in his attacks on rival lineages. The second view, which I refer to as the Renewal Theory, maintains that Dogen had a spiritual rebirth after returning from a trip to Kamakura in 1248 and emphasized the priority of karmic causality. Both theories, however, tend to ignore or misrepresent the early writings and their relation to the late period. I will propose an alternative Three Periods Theory suggesting that the main change, which occurred with the opening of Daibutsu-ji/Eihei-ji in 1245, was a matter of altering the style of instruc tion rather than the content of ideology. At that point, Dogen shifted from the informal lectures (jishu) of the Shdbdgenzd,which he stopped deliver ing, to the formal sermons (jodo) in the Eihei koroku, a crucial later text which the other theories overlook. I will also point out that the diversity in literary production as well as the complexity and ambiguity of historical events makes it problematic for the Decline and Renewal theories to con struct a view that Dogen had a single, decisive break with his previous writings. -
Powerful Warriors and Influential Clergy Interaction and Conflict Between the Kamakura Bakufu and Religious Institutions
UNIVERSITY OF HAWAllllBRARI Powerful Warriors and Influential Clergy Interaction and Conflict between the Kamakura Bakufu and Religious Institutions A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN HISTORY MAY 2003 By Roy Ron Dissertation Committee: H. Paul Varley, Chairperson George J. Tanabe, Jr. Edward Davis Sharon A. Minichiello Robert Huey ACKNOWLEDGMENTS Writing a doctoral dissertation is quite an endeavor. What makes this endeavor possible is advice and support we get from teachers, friends, and family. The five members of my doctoral committee deserve many thanks for their patience and support. Special thanks go to Professor George Tanabe for stimulating discussions on Kamakura Buddhism, and at times, on human nature. But as every doctoral candidate knows, it is the doctoral advisor who is most influential. In that respect, I was truly fortunate to have Professor Paul Varley as my advisor. His sharp scholarly criticism was wonderfully balanced by his kindness and continuous support. I can only wish others have such an advisor. Professors Fred Notehelfer and Will Bodiford at UCLA, and Jeffrey Mass at Stanford, greatly influenced my development as a scholar. Professor Mass, who first introduced me to the complex world of medieval documents and Kamakura institutions, continued to encourage me until shortly before his untimely death. I would like to extend my deepest gratitude to them. In Japan, I would like to extend my appreciation and gratitude to Professors Imai Masaharu and Hayashi Yuzuru for their time, patience, and most valuable guidance. -
Discourses on Religious Violence in Premodern Japan
The Numata Conference on Buddhist Studies: Violence, Nonviolence, and Japanese Religions: Past, Present, and Future. University of Hawaii, March 2014. Discourses on Religious Violence in Premodern Japan Mickey Adolphson University of Alberta 2014 What is religious violence and why is it relevant to us? This may seem like an odd question, for 20–21, surely we can easily identify it, especially considering the events of 9/11 and other instances of violence in the name of religion over the past decade or so? Of course, it is relevant not just permission March because of acts done in the name of religion but also because many observers find violence noa, involving religious followers or justified by religious ideologies especially disturbing. But such a ā author's M notion is based on an overall assumption that religions are, or should be, inherently peaceful and at the harmonious, and on the modern Western ideal of a separation of religion and politics. As one Future scholar opined, religious ideologies are particularly dangerous since they are “a powerful and Hawai‘i without resource to mobilize individuals and groups to do violence (whether physical or ideological of violence) against modern states and political ideologies.”1 But are such assumptions tenable? Is a quote Present, determination toward self-sacrifice, often exemplified by suicide bombers, a unique aspect of not violence motivated by religious doctrines? In order to understand the concept of “religious do Past, University violence,” we must ask ourselves what it is that sets it apart from other violence. In this essay, I the and at will discuss the notion of religious violence in the premodern Japanese setting by looking at a 2 paper Religions: number of incidents involving Buddhist temples. -
Of Mice and Maidens: Ideologies of Interspecies Romance in Late Medieval and Early Modern Japan
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2014 Of Mice and Maidens: Ideologies of Interspecies Romance in Late Medieval and Early Modern Japan Laura Nuffer University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Asian Studies Commons, and the Medieval Studies Commons Recommended Citation Nuffer, Laura, "Of Mice and Maidens: Ideologies of Interspecies Romance in Late Medieval and Early Modern Japan" (2014). Publicly Accessible Penn Dissertations. 1389. https://repository.upenn.edu/edissertations/1389 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/1389 For more information, please contact [email protected]. Of Mice and Maidens: Ideologies of Interspecies Romance in Late Medieval and Early Modern Japan Abstract Interspecies marriage (irui kon'in) has long been a central theme in Japanese literature and folklore. Frequently dismissed as fairytales, stories of interspecies marriage illuminate contemporaneous conceptions of the animal-human boundary and the anxieties surrounding it. This dissertation contributes to the emerging field of animal studies yb examining otogizoshi (Muromachi/early Edo illustrated narrative fiction) concerning elationshipsr between human women and male mice. The earliest of these is Nezumi no soshi ("The Tale of the Mouse"), a fifteenth century ko-e ("small scroll") attributed to court painter Tosa Mitsunobu. Nezumi no soshi was followed roughly a century later by a group of tales collectively named after their protagonist, the mouse Gon no Kami. Unlike Nezumi no soshi, which focuses on the grief of the woman who has unwittingly married a mouse, the Gon no Kami tales contain pronounced comic elements and devote attention to the mouse-groom's perspective. -
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. -
Nihontō Compendium
Markus Sesko NIHONTŌ COMPENDIUM © 2015 Markus Sesko – 1 – Contents Characters used in sword signatures 3 The nengō Eras 39 The Chinese Sexagenary cycle and the corresponding years 45 The old Lunar Months 51 Other terms that can be found in datings 55 The Provinces along the Main Roads 57 Map of the old provinces of Japan 59 Sayagaki, hakogaki, and origami signatures 60 List of wazamono 70 List of honorary title bearing swordsmiths 75 – 2 – CHARACTERS USED IN SWORD SIGNATURES The following is a list of many characters you will find on a Japanese sword. The list does not contain every Japanese (on-yomi, 音読み) or Sino-Japanese (kun-yomi, 訓読み) reading of a character as its main focus is, as indicated, on sword context. Sorting takes place by the number of strokes and four different grades of cursive writing are presented. Voiced readings are pointed out in brackets. Uncommon readings that were chosen by a smith for a certain character are quoted in italics. 1 Stroke 一 一 一 一 Ichi, (voiced) Itt, Iss, Ipp, Kazu 乙 乙 乙 乙 Oto 2 Strokes 人 人 人 人 Hito 入 入 入 入 Iri, Nyū 卜 卜 卜 卜 Boku 力 力 力 力 Chika 十 十 十 十 Jū, Michi, Mitsu 刀 刀 刀 刀 Tō 又 又 又 又 Mata 八 八 八 八 Hachi – 3 – 3 Strokes 三 三 三 三 Mitsu, San 工 工 工 工 Kō 口 口 口 口 Aki 久 久 久 久 Hisa, Kyū, Ku 山 山 山 山 Yama, Taka 氏 氏 氏 氏 Uji 円 円 円 円 Maru, En, Kazu (unsimplified 圓 13 str.) 也 也 也 也 Nari 之 之 之 之 Yuki, Kore 大 大 大 大 Ō, Dai, Hiro 小 小 小 小 Ko 上 上 上 上 Kami, Taka, Jō 下 下 下 下 Shimo, Shita, Moto 丸 丸 丸 丸 Maru 女 女 女 女 Yoshi, Taka 及 及 及 及 Chika 子 子 子 子 Shi 千 千 千 千 Sen, Kazu, Chi 才 才 才 才 Toshi 与 与 与 与 Yo (unsimplified 與 13 -
The Imperial Law and the Buddhist Law
Japanese Journal of Religious Studies 1996 23/3-4 The Imperial Law and the Buddhist Law Kuroda Toshio Translated by Jacqueline I. Stone Buddhism has often been regarded in purely intellectual or spiritual terms. However, especially in its institutional dimensions, Buddhism like other religious traditions has been closely associated with political authority, and to ignore this is to distort its history. To begin redressing scholarly neglect of this subject, the late Kuroda Toshio explores in this article the paired concepts of the obo (imperial law) and the buppo (Buddhist law) as an interpretive framework for investigating Buddhism's political role in the Japanese historical context. The doctrine of the mutual dependence of the imperial law and the Buddhist law (obo buppo sdiron) emerged toward the latter part of the eleventh century, in connection with the development of the estate system (shoen seido) of land tenure. As powerful landholders, the major temple-shrlne complexes of Japan's early medieval period consti tuted a political force that periodically challenged the authority of the emperor, the court, and the leading warrior houses, but on the other hand cooperated with these influential parties in a system of shared rule. This system actively involved Buddhist institutions in maintenance of the sta tus quo and was criticized in various ways by the leaders of the Kamakura new Buddhist movements, who asserted that the buppo should transcend worldly authority. However, such criticisms were never fully implemented, and after the medieval period, Buddhism came increasingly under the domination of central governing powers. The relationship of Buddhism to political authority is a troubling problem in Japanese history and remains unresolved to this day. -
No.729 (October Issue)
NBTHK SWORD JOURNAL ISSUE NUMBER 729 October, 2017 MEITO KANSHO: EXAMINATION OF IMPORTANT SWORDS Juyo Bunkazai Type: Tachi Mei: Chikakane Owner: Hayashibara Museum Length: 2 shaku 5 sun 3 bu 1 rin (76.7 cm) Sori: 7 bu 6 rin (2.3 cm) Motohaba: 9 bu 2 rin (2.8 cm) Sakihaba: 5 bu 6 rin (1.7 cm) Motokasane: 2 bu 3 rin (0.7 cm) Sakikasane: 1 bu 2 rin (0.35 cm) Kissaki length: 9 bu 9 rin (3.0 cm) Nakago length: 7 sun 5 bu 9 rin (23.0 cm) Nakago sori: 5 rin (0.15 cm) Commentary This is a shinogi zukuri tachi with an ihorimune, a standard width, and the widths at the moto and saki are different. The tachi is slightly thick for its width. There is a large koshi-zori with funbari and there is a small kissaki. The jihada is ko-itame mixed with itame and mokume, and the jihada is barely visible. There are ji-nie, fine chikei, and utsuri. The hamon is a wide suguha, At the koshimoto, it is mixed with ko-gunome with vertical undulations. There is a dense nioiguchi. Above the koshimoto there is a shallow and small notare with a tight nioiguchi. There are ashi and yo, mainly at the bottom half of the tachi, and the entire hamon is nioi-deki (based on nioi). The boshi is straght and almost yakizume, and the entire boshi is yaki-kuzure (composed of crumbled nie) with hakikake, and a very small return. The nakago is ubu, and the nakago tip is ha-agari kuri-jiri. -
Creating Heresy: (Mis)Representation, Fabrication, and the Tachikawa-Ryū
Creating Heresy: (Mis)representation, Fabrication, and the Tachikawa-ryū Takuya Hino Submitted in partial fulfillment of the Requirement for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2012 © 2012 Takuya Hino All rights reserved ABSTRACT Creating Heresy: (Mis)representation, Fabrication, and the Tachikawa-ryū Takuya Hino In this dissertation I provide a detailed analysis of the role played by the Tachikawa-ryū in the development of Japanese esoteric Buddhist doctrine during the medieval period (900-1200). In doing so, I seek to challenge currently held, inaccurate views of the role played by this tradition in the history of Japanese esoteric Buddhism and Japanese religion more generally. The Tachikawa-ryū, which has yet to receive sustained attention in English-language scholarship, began in the twelfth century and later came to be denounced as heretical by mainstream Buddhist institutions. The project will be divided into four sections: three of these will each focus on a different chronological stage in the development of the Tachikawa-ryū, while the introduction will address the portrayal of this tradition in twentieth-century scholarship. TABLE OF CONTENTS List of Abbreviations……………………………………………………………………………...ii Acknowledgements………………………………………………………………………………iii Dedication……………………………………………………………………………….………..vi Preface…………………………………………………………………………………………...vii Introduction………………………………………………………………………….…………….1 Chapter 1: Genealogy of a Divination Transmission……………………………………….……40 Chapter -
Asiatic Society of Japan
http://e-asia.uoregon.edu TRANSACTIONS OF THE ASIATIC SOCIETY OF JAPAN VOL XLVI.-PART II 1918 THE ASIATIC SOCIETY OF JAPAN, KEIOGIJIKU, MITA, TŌKYŌ AGENTS KELLY & WALSH, L'd., Yokohama, Shanghai, Hongkong Z. P. MARUYA Co., L'd., Tokyo KEGAN PAUL,TRUEBNER & Co., L'd., London TRANSACTIONS OF THE ASIATIC SOCIETY OF JAPAN VOL XLVI.-PART II 1918 THE ASIATIC SOCIETY OF JAPAN, KEIOGIJIKU, MITA, TŌKYŌ AGENTS KELLY & WALSH, L'd., Yokohama, Shanghai, Hongkong Z. P. MARUYA Co., L'd., Tokyo KEGAN PAUL,TRUEBNER & Co., L'd., London INTRODUCTION. Subject and Structure .---The Heike Monogatari, one of the masterpieces of Japanese literature, and also one of the main sources of the history of the Gempei period, is a poetic narrative of the fall of the Heike from the position of supremacy it had gained under Taira Kiyomori to almost complete destruction. The Heike, like the Genji, was a warrior clan, but had quickly lost its hardy simplicity under the influence of life in the Capital, and identified itself almost entirely with the effeminate Fujiwara Courtiers whose power it had usurped, so that the struggle between it and the Genji was really more one between courtiers and soldiers, between literary officials and military leaders. Historically this period stands between the Heian era of soft elegance and the Kamakura age of undiluted militarism. The Heike were largely a clan of emasculated Bushi, and their leader Kiyomori, though he obtained his supremacy by force of arms, assumed the role of Court Noble and strove to rule the country by the same device of making himself grandfather to the Emperor as the Fujiwara family had previously done.