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This book focuses upon the relationship between religion and socio-cultural or socio-political aspects in the history of religions in Japan. Religious and ideological justifications in the course of forming a political and national identity, and the mutual relation between political, national and cultural issues can be noticed in every region of the world before the onset of secularization processes, but also in modern nation-states today. In Japan as well, just like in most modern societies, political, cultural and religious elements are closely interrelated. In a comparative approach the sixteen papers in this volume elucidate the intellectual undercurrent in Japanese history of putting positive perspectives on national achievements and cultural-religious uniqueness into service of establishing and refurbishing a national identity.
Throughout its long history, Japan had no concept of what we call “religion.” There was no corresponding Japanese word, nor anything close to its meaning. But when American warships appeared off the coast of Japan in 1853 and forced the Japanese government to sign treaties demanding, among other things, freedom of religion, the country had to contend with this Western idea. In this book, Jason Ananda Josephson reveals how Japanese officials invented religion in Japan and traces the sweeping intellectual, legal, and cultural changes that followed. More than a tale of oppression or hegemony, Josephson’s account demonstrates that the process of articulating religion offered the Japanese state a valuable opportunity. In addition to carving out space for belief in Christianity and certain forms of Buddhism, Japanese officials excluded Shinto from the category. Instead, they enshrined it as a national ideology while relegating the popular practices of indigenous shamans and female mediums to the category of “superstitions”—and thus beyond the sphere of tolerance. Josephson argues that the invention of religion in Japan was a politically charged, boundary-drawing exercise that not only extensively reclassified the inherited materials of Buddhism, Confucianism, and Shinto to lasting effect, but also reshaped, in subtle but significant ways, our own formulation of the concept of religion today. This ambitious and wide-ranging book contributes an important perspective to broader debates on the nature of religion, the secular, science, and superstition.
During the first half of the twentieth century, Zen Buddhist leaders contributed actively to Japanese imperialism, giving rise to what has been termed "Imperial-Way Zen" (Kodo Zen). Its foremost critic was priest, professor, and activist Ichikawa Hakugen (1902–1986), who spent the decades following Japan’s surrender almost single-handedly chronicling Zen’s support of Japan’s imperialist regime and pressing the issue of Buddhist war responsibility. Ichikawa focused his critique on the Zen approach to religious liberation, the political ramifications of Buddhist metaphysical constructs, the traditional collaboration between Buddhism and governments in East Asia, the philosophical system of Nishida Kitaro (1876–1945), and the vestiges of State Shinto in postwar Japan. Despite the importance of Ichikawa’s writings, this volume is the first by any scholar to outline his critique. In addition to detailing the actions and ideology of Imperial-Way Zen and Ichikawa’s ripostes to them, Christopher Ives offers his own reflections on Buddhist ethics in light of the phenomenon. He devotes chapters to outlining Buddhist nationalism from the 1868 Meiji Restoration to 1945 and summarizing Ichikawa’s arguments about the causes of Imperial-Way Zen. After assessing Brian Victoria’s claim that Imperial-Way Zen was caused by the traditional connection between Zen and the samurai, Ives presents his own argument that Imperial-Way Zen can best be understood as a modern instance of Buddhism’s traditional role as protector of the realm. Turning to postwar Japan, Ives examines the extent to which Zen leaders have reflected on their wartime political stances and started to construct a critical Zen social ethic. Finally, he considers the resources Zen might offer its contemporary leaders as they pursue what they themselves have identified as a pressing task: ensuring that henceforth Zen will avoid becoming embroiled in international adventurism and instead dedicate itself to the promotion of peace and human rights. Lucid and balanced in its methodology and well grounded in textual analysis, Imperial-Way Zen will attract scholars, students, and others interested in Buddhism, ethics, Zen practice, and the cooptation of religion in the service of violence and imperialism.
This book examines the transnational phenomenon of Japonisme in the exoticist and “autoexoticist” literature of the late nineteenth century. Focusing on the way in which reciprocal processes of transcultural acquisition – by Japan and from Japan – were portrayed in the medium of literature, the book illustrates how literary Japonisme and the wider processes whereby Japan, with its alien exotic culture and unique refined aestheticism, was absorbing Western civilization in its own way in the late nineteenth century at the same time as the phenomenon of Japonisme was occurring in Western fine arts, which were inspired by traditional Japanese artistic practices. Specifically, the book focuses on the literary works of Lafcadio Hearn and Pierre Loti, who travelled from France and America, respectively, to Japan, and Mori Ōgai and Natsume Sōseki, who in turn went, respectively, to Germany and England from Japan. Exploring the eclectic hybridity of Japan’s modernization during the late nineteenth century, this book will appeal to students and scholars of Japanese Studies, Postcolonial Studies and Comparative Literature.
Includes a new Afterword Finalist for the Council on Foreign Relations Arthur Ross Book Award One of the world’s foremost authorities on the subject of suicide terrorism, the esteemed political scientist Robert Pape has created the first comprehensive database of every suicide terrorist attack in the world from 1980 until today. In Dying to Win, Pape provides a groundbreaking demographic profile of modern suicide terrorist attackers–and his findings offer a powerful counterpoint to what we now accept as conventional wisdom on the topic. He also examines the early practitioners of this guerrilla tactic, including the ancient Jewish Zealots, who in A.D. 66 wished to liberate themselves from Roman occupation; the Ismaili Assassins, a Shi’ite Muslim sect in northern Iran in the eleventh and twelfth centuries; World War II’s Japanese kamikaze pilots, three thousand of whom crashed into U.S. naval vessels; and the Tamil Tigers in Sri Lanka, a secular, Marxist-Leninist organization responsible for more suicide terrorist attacks than any other group in history. Dying to Win is a startling work of analysis grounded in fact, not politics, that recommends concrete ways for states to fight and prevent terrorist attacks now. Transcending speculation with systematic scholarship, this is one of the most important studies of the terrorist threat to the United States and its allies since 9/11. “Invaluable . . . gives Americans an urgently needed basis for devising a strategy to defeat Osama bin Laden and other Islamist militants.” –Michael Scheuer, author of Imperial Hubris “Provocative . . . Pape wants to change the way you think about suicide bombings and explain why they are on the rise.” –Henry Schuster, CNN.com “Enlightening . . . sheds interesting light on a phenomenon often mistakenly believed to be restricted to the Middle East.” –The Washington Post Book World “Brilliant.” –Peter Bergen, author of Holy War, Inc.
This provoking new study of the Japanese tea ceremony (chanoyu) examines the ideological foundation of its place in history and the broader context of Japanese cultural values where it has emerged as a so called ‘quintessential’ component of the culture. It was in fact, Sen Soshitsu Xl, grandmaster of Urasenke, today the most globally prominent tea school, who argued in 1872 that tea should be viewed as the expression of the moral universe of the nation. A practising teamaster himself, the author argues, however, that tea was many other things: it was privilege, politics, power and the lever for passion and commitment in the theatre of war. Through a methodological framework rooted in current approaches, he demonstrates how the iconic images as supposedly timeless examples of Japanese tradition have been the subject of manipulation as ideological tools and speaks to presentations of cultural identity in Japanese society today.
Japan is a mix of the old and the new, traditional and modern, and old fashion and innovative. It has traveled the road to a modern destination without totally losing sight of its traditions and values. Although some in Japan lament the passing of old ways, Japan has held on to a reasonable amount of its traditions and values. This is easier to find in its arts and crafts and its literature and films as well as in its social habits. This book will introduce the broad sweep of people, events, and trends, including the successes and failures, of postwar Japan. This second edition of Historical Dictionary of Postwar Japan contains a chronology, an introduction, appendixes, and an extensive bibliography. The dictionary section has over 500 cross-referenced entries on important personalities, politics, economy, foreign relations, religion, and culture. This book is an excellent resource for students, researchers, and anyone wanting to know more about Japan.
Pure Land was one of the main fields of mythopoesis and discourse among the Asian Buddhist traditions, and in Japan of central cultural importance from the Heian period right up to the present. However, its range, inconsistency, variability, and complexity have tended to be misevaluated. The pieces reproduced in this set, organized both chronologically and thematically, have been chosen as linchpin works accentuating the diversity of what evolved under this heading of Buddhism. Special attention is given to the traps into which Western observers may fall, the role of the large True Pure Land (Jōdoshinshū) school, and the richness of Tokugawa and twentieth-century developments. These selections of previously published articles will serve as an essential starting point for anyone interested in this perhaps underestimated area of Buddhist studies.
"At its inception in 1868, the modern Japanese state pursued policies and created institutions that lacked a coherent conception of religion. Yet the architects of the modern state pursued an explicit “religious settlement” as they set about designing a constitutional order through the 1880s. As a result, many of the cardinal institutions of the state, particularly the imperial institution, eventually were defined in opposition to religion. Drawing on an assortment of primary sources, including internal government debates, diplomatic negotiations, and the popular press, Trent E. Maxey documents how the novel category of religion came to be seen as the “greatest problem” by the architects of the modern Japanese state. In Meiji Japan, religion designated a cognitive and social pluralism that resisted direct state control. It also provided the modern state with a means to contain, regulate, and neutralize that plurality."
This sourcebook offers rare insights into a formative period in the modern history of religions. Throughout the late 19th and the early 20th centuries, when commercial, political and cultural contacts intensified worldwide, politics and religions became ever more entangled. This volume offers a wide range of translated source texts from all over Asia, the Middle East, and Europe, thereby diminishing the difficulty of having to handle the plurality of involved languages and backgrounds. The ways in which the original authors, some prominent and others little known, thought about their own religion, its place in the world and its relation to other religions, allows for much needed insight into the shared and analogous challenges of an age dominated by imperialism and colonialism.