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This book investigates the history and development of Japanese moral education, and analyzes and compares current moral education with the concepts of the Imperial Rescript on Education (1890) and the shushin moral education of prewar Japan. The Rescript contains Confucian and Shinto precepts and was to become the codification of the moral standards of the Japanese way of life in pre-surrender Japan. Despite the attempts of the Japanese education system to embrace democratic principles, postwar dotoku moral education has been essentially the same as that of the prewar system. The author concludes that Confucian ethics is still the engine of Japanese social cohesion and dynamics, and predicts that it will continue to be so for generations to come. Japan needs to find a way to converge the long-held Confucian ideology with more democratic ideals and fairness to all people through moral education.
This study argues that in Japanese popular cinema the 'tragic hero' narrative is an archetypal plot-structure upon which male genres, such as the war-retro and yakuza films are based. Two central questions in relation to these post-war Japanese film genres and historical consciousness are addressed: What is the relationship between history, myth and memory? And how are individual subjectivities defined in relation to the past? The book examines the role of the 'tragic hero' narrative as a figurative structure through which the Japanese people could interpret the events of World War II and defeat, offering spectators an avenue of exculpation from a foreign-imposed sense of guilt. Also considered is the fantasy world of the nagare-mono (drifter) or yakuza film. It is suggested that one of the reasons for the great popularity of these films in the 1960s and 1970s lay in their ability to offer men meanings that could help them understand the contradictions between the reality of their everyday experiences and the ideological construction of masculinity.
From the late nineteenth century, Japan sought to incorporate the Korean Peninsula into its expanding empire. Japan took control of Korea in 1910 and ruled it until the end of World War II. During this colonial period, Japan advertised as a national goal the assimilation of Koreans into the Japanese state. It never achieved that goal. Mark Caprio here examines why Japan's assimilation efforts failed. Utilizing government documents, personal travel accounts, diaries, newspapers, and works of fiction, he uncovers plenty of evidence for the potential for assimilation but very few practical initiatives to implement the policy. Japan's early history of colonial rule included tactics used with peoples such as the Ainu and Ryukyuan that tended more toward obliterating those cultures than to incorporating the people as equal Japanese citizens. Following the annexation of Taiwan in 1895, Japanese policymakers turned to European imperialist models, especially those of France and England, in developing strengthening its plan for assimilation policies. But, although Japanese used rhetoric that embraced assimilation, Japanese people themselves, from the top levels of government down, considered Koreans inferior and gave them few political rights. Segregation was built into everyday life. Japanese maintained separate communities in Korea, children were schooled in two separate and unequal systems, there was relatively limited intermarriage, and prejudice was ingrained. Under these circumstances, many Koreans resisted assimilation. By not actively promoting Korean-Japanese integration on the ground, Japan's rhetoric of assimilation remained just that.