DOI: 10.4312/as.2018.6.2.173-188 173 Women’s Education at Meiji Jogakkō and Martial Arts Simona LUKMINAITĖ* Abstract The topic of bushidō in education has recently been explored by Gainty (2013), Benesch (2014), and several Japanese historians in Japan, such as Sōgawa (2017). However, martial arts and bushidō, as found in the education for women, remains a largely untreated issue, despite the great attention women and their physical education received in the discourses regarding the creation of a healthy modern nation that took place during and after the Meiji period (1868–1912).1 By looking at numerous primary sources, this paper, building upon Lukminaitė (2018), focuses on Meiji Jogakkō’s2 instruction of budō3 as a modern means of physical education (PE). It aims to provide new insights into how budō was perceived, treated in writing, and functionally put into practice. Keywords: Meiji Jogakkō, Iwamoto Yoshiharu, Hoshino Tenchi, budō, ryōsai kenbo. Izobraževanje žensk v Mejdžijevski dekliški šoli in vloga borilnih veščin Izvleček Bushidō v kontekstu izobraževanja so v svojih nedavnih delih obravnavali Gainty (2013), Benesch (2014) in nekateri japonski zgodovinarji, na primer Sōgawa (2017). Vendar je pomen borilnih veščin in bushidōja v izobraževanju deklet še vedno precej neraziskano področje, čeprav so ženskam in njihovi telesni vzgoji v diskurzih o ustvarjanju zdravega modernega naroda v obdobju Meiji (1868–1912) in po njem posvečali veliko pozornosti. Ta prispevek se na podlagi številnih primarnih virov, upoštevajoč Lukminaitė (2018), osre- dotoča na poučevanje budōja oziroma borilnih veščin kot sodobnega načina telesne vzgoje (PE) na Mejdžijevski dekliški šoli. S tem želi ponuditi nov vpogled v to, kako so borilne veščine zaznavali, o njih pisali in jih uporabljali v praksi. Ključne besede: Meiji Jogakkō, Iwamoto Yoshiharu, Hoshino Tenchi, budō, ryōsai kenbo * Simona LUKMINAITĖ, PhD Student, Osaka University, Japan. simona.lukminaite[at]gmail.com 掛水 通 1 A valuable contribution has been made recently: Kakemizu Tōko 子 日本における女子体育教師史研究 , Nihon ni okeru Joshi Taiiku Kyōshishi Kenkyū (Tokyo: 大空社 Ozorasha , 2018). Kakemizu explores the history of modern physical education of women in Japan, yet mentions Meiji Jogakkō only in passing. 明治女学 2 (1885–1909). The English title used by the school was Meiji Girls’ School. 武道 3 , in the meaning of martial arts as modern physical education. Budō will be used interchange- ably with martial arts within the text. 174 Simona Lukminaitė: Women’s Education at Meiji Jogakkō and Martial Arts Introduction With the Meiji Restoration (1868), the reforms that followed soon after, and the increased exposure to the cultural influence of foreign nations, various issues regarding girls and women gained urgency. To be recognised as an independent and advanced state, the government undertook many reforms under which the citizens of Japan were perceived as assets of the nation. The issue of females as cultural representatives of modern Japan was painfully perceived by various intel- lectuals, who, partially inspired by Spencer and the theories of eugenics, argued that women’s education was one of the shaping-factors to the physical and men- tal development of future generations. Women thus required an upbringing that would address this issue. However, while the topic was deemed urgent, there were also the deeply-set customs, and thus there was very little consensus and very little action over words. By the 1890s, with the government settling on a ryōsai kenbo 良妻賢母 (good wife, wise mother) style model, efforts were finally made with regard to standardising the education of women. This paper examines the activities of independent Japanese educators, who were willing to take the issue to hand and provided an example of an original interpre- tation of modern education for women parallel to government’s efforts. Meiji Jogakkō’s Model of Education After the legal ban on Christianity was lifted in 1873 and Christians, or Chris- tian-inspired intelligentsia, became active during the years of early Meiji, they also started promoting modernisation/Westernisation through education. With primary education becoming compulsory for girls in 1872, the Christian involve- ment in female education gradually became a tangible presence, and by the end of 1880s numerous private academies were established. Meiji Jogakkō can be said to have been the first successful enterprise of the Japanese Protestant community (Kischka-Wellhäußer 2007, 132). Meiji Jogakkō was a noteworthy institution for a variety of reasons. First, rather than trying to gain support by maintaining affiliations, it did not define itself by following a clear-cut model as other schools did (that could have been identified as missionary, government, or one-teacher private), and devised an original ap- proach to education under an independent banner of a network of intellectuals who, reflecting their own education, combined in their practices various ideas stemming from within and outside of Japan. In addition, it attracted students with its flexibility and variety of higher-education courses, serving as a bridge between Asian Studies VI (XXII), 2 (2018), pp. 173–188 175 classes and religious inclinations, and taking in students regardless of their social and religious backgrounds. Meiji Jogakkō’s declared goal was to educate women in order to strengthen and improve the society at large. To achieve this, it took a twofold approach. First, it catered for a variety of educational needs and offered high-quality training to find employment, carry out research, or supervise a modern household as independent and confident modern women. This approach translated at the school into the en- couragement of student autonomy, promotion of critical thinking, self-, peer-, and group-assessment, and the emphasis on extracurricular learning. The school also strove to enlighten the masses about the potential and needs of girls and women, subsequently aiming to create an environment in which they could function with more ease. This approach was enforced by publishing activities. Most importantly for the argument of this paper, however, it was a place where a variety of theories and schools of thought were melded together, resulting in a school for girls that intentionally went beyond being just Christian, encouraged students’ own inter- pretation of religion and its values, placed great emphasis on literature as a means of education, and instructed girls in martial arts when very few other schools found PE appropriate or necessary. In 1890, Meiji Jogakkō started instructing its students in martial arts. The physi- 文武 星 cal and intellectual (bunbu ) training was carried out by Hoshino Tenchi 野天知 (1862–1950), who combined Christian religion, literature, and ideas on psychology and martial arts in his practices as an educator. His course attracted 50 students. The martial arts education at the school experienced its ups and downs, especially after Hoshino left in 1897 in order to concentrate on his literary career, yet support for teaching martial arts to girls could still be seen in publications by the school until 1904, and was most likely being carried out on some level until its closure in 1909. To promote martial arts by emphasising its benefits for female students, the 女学雑誌4 女学生 school’s staff used Jogaku zasshi (1885–1904) and Jogakusei (1890–92)—two magazines for girls and women with strong links to the school. Moreover, when the need was felt to represent the education carried out at the school to the public (when receiving visitors, participating in charity events, or hoping to publicise the school to attract more students), fierce naginata duels were chosen as most appropriately descriptive of the benefits to be obtained from the Meiji Jogakkō’s special form of education. 4 The English titleThe Women’s Magazine was applied by Jogaku zasshi itself, while Jogakusei can be translated as “The Girl Student”. 176 Simona Lukminaitė: Women’s Education at Meiji Jogakkō and Martial Arts Ryōsai Kenbo and PE: Meiji Jogakkō’s Version While there was at first much resistance to PE (taisō) for girls and women, as promoted by the government, after the Sino-Japanese War (1894–95) the government tied the ryōsai kenbo ideal to sports to promote the strong physical bodies of women who could: 1) protect Japan when the husbands were away; 2) unify the mentalities of the women vis-à-vis the foreigners, whose presence in Japan was increasingly felt; and 3) create the skilled workers that were necessary in the developing economy, especially in factories (Tanigama 1989, 721–22). Exercising thus became a responsibility of girls and women to the nation. How- ever, while ryōsai kenbo, or “good wife, wise mother”, thought is often believed to have started in Japan in the 1890s and has been created by the government5, as Koyama Shizuko (2013) and others have pointed out, it began with the in- fluence from the West. Following the example of scholarship that accepts the divide between ryōsai kenbo as an “ideal of the ‘civilisation and enlightenment’ phase of the early Meiji period [...] and the ‘nationalistic,’ ‘patriarchal,’ ‘Con- fucian’ version at the turn of the twentieth century” (ibid., 1), this paper places Iwamoto Yoshiharu in the former category. Importantly, he was critical of the latter. Thus, just as the modern bushidō ideas were first popularised by the Chris- tian intelligentsia, so was the ryōsai kenbo ideal. The term ryōsai kenbo was not fixed, and had been in use in several versions before it was “standardised” in the 1890s. However, it was most likely coined by Naka- 中村正直 6 明 mura Masanao (1832–91) who popularised it via Meiroku zasshi 六雑誌 (1873–74), yet started using the word earlier, when he was serving as the principal of Tōkyō Joshi Shihan Gakkō (Patessio 2011, 27–30). Both Nakamura and the magazine influenced Meiji Jogakkō and its policies through the principal 巌本善治 Iwamoto Yoshiharu (1863–1942). Iwamoto’s understanding was that ryōsai kenbo had a dual implication: literal and metaphorical.