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Journal articles on the topic 'Samurai – history'

Author: Grafiati

Published: 29 July 2024

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1

Liu, Fengkai. "The Fate of the Samurai in the Conflict of the Ages from “Rurouni Kenshin”." International Journal of Education and Humanities 5, no. 3 (November 11, 2022): 86–88. http://dx.doi.org/10.54097/ijeh.v5i3.2457.

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This study investigates different samurais' choices and their fates in the anime series "Rurouni Kenshin." In this study, by analyzing different samurai figures in the anime as they go through the changes from the Edo to the Meiji era, the samurai show different ways of reflecting on their own perceptions and traditional bushido: Himura Kenshin reflects on the situation brought to the people by the times and his own samurai identity, and finally chooses to pursue benevolence and not to kill anymore; Saito Hajime keeps the traditional spirit of bushido but blends it with the new era; Shishio Makoto rejects most of the traditional concepts of bushido and is willing to change from being a samurai to being an emperor through his ability and ambition. Most of the previous studies of Bushido focused on the characteristics, the history and trajectory of the formation of Bushido spirit. When studying Bushido in animation, previous studies tended to look for the embodiment of Bushido culture in animation, but fewer focused on the changes of Bushido culture in animation. This study provides a new perspective on examining the impact of changing time using Japanese anime.

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2

Reichert, Folker. "Bateren und Samurai." Zeitschrift für Historische Forschung 45, no. 3 (July 1, 2018): 431–64. http://dx.doi.org/10.3790/zhf.45.3.431.

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Summary Bateren and Samurai.The Exchange of Knowledge by the Jesuit Mission in Japan This article focuses on the production and exchange of knowledge stimulated by the missionary work of the Jesuit Order in Japan’s „Christian century“ (Charles R. Boxer). The paper shows how the printing and dissemination of Jesuit travel reports and letters created a new image of East Asia, which slowly replaced the older one based mainly on Marco Polo’s book. „Zipangu“ was replaced by „Japan“. The journey of four young Japanese nobles through Portugal, Spain and Italy, misunderstood by European observers as a spectacular diplomatic visit, aroused an overwhelming public interest in their physical appearance, habits and cultural background and made dialogues possible that led to a more detailed knowledge of the Japanese islands. On the other side of the globe, the Japanese were fascinated by the material goods, daily practices and customs of the „Southern barbarians“ (namban-jin), which is what they called the (South) European merchants and missionaries. This namban boom did not last for a long time, but it had significant effects for the geographical knowledge and cartographical practice of the time. In particular, the so-called namban world map screens, highly decorative pieces of art, brought different cultural traditions together and reflected the transcultural interactions that the Jesuit missionaries had initiated.

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3

Linkhoeva, Tatiana. "Samurai and Mongols: How a Medieval Samurai Became Chinggis Khan." Journal of World History 34, no. 3 (September 2023): 399–432. http://dx.doi.org/10.1353/jwh.2023.a902026.

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Abstract: In 1924, Oyabe Zen’ichirō (1867–1941), an amateur historian, published a small book, Chinggis Khan was Minamoto no Yoshitsune (Jingisu Kan wa Minamoto no Yoshitsune nari), which revived the old tale of the medieval samurai Yoshitsune’s escape to the territory of present Mongolia, where after unifying the Mongolian tribes he took the name of Chinggis Khan. Oyabe’s book reveals how in the interwar period the imagined medieval past and historical personalities were mobilized in the Japanese imperial expansion into the Mongolian lands. This article demonstrates how in the post–World War I years Japanese imperial boosters formulated a new rhetoric of the shared historical, cultural, political, and racial heritage with the Mongols, which ultimately justified the Japanese military plans to bring the Mongolian lands and its people, formally divided between the Qing and Romanov empires, under imperial Japan’s control.

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4

SHIN, MINA. "Making a Samurai Western: Japan and the White Samurai Fantasy in The Last Samurai." Journal of Popular Culture 43, no. 5 (September 28, 2010): 1065–80. http://dx.doi.org/10.1111/j.1540-5931.2010.00787.x.

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5

Go, Eunmi. "History of Japan and the Samurai Regimes." Korean Historical Review 257 (March 31, 2023): 235–65. http://dx.doi.org/10.16912/tkhr.2023.03.257.235.

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6

Whitford, Margaret. "The samurai: a novel." Women's History Review 4, no. 1 (March 1, 1995): 135–43. http://dx.doi.org/10.1080/09612029500200142.

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7

Howland, Douglas R. "Samurai Status, Class, and Bureaucracy: A Historiographical Essay." Journal of Asian Studies 60, no. 2 (May 2001): 353–80. http://dx.doi.org/10.2307/2659697.

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Historically, tokugawa Samurai were a legal creation that grew out of the landed warriors of the medieval age; they came to be defined by the Tokugawa shogunate in terms of hereditary status, a right to hold public office, a right to bear arms, and a “cultural superiority” upheld through educational preferment (Smith 1988, 134). With the prominent exception of Eiko Ikegami's recentThe Taming of the Samurai(1995), little has been written in English in the past two decades regarding the sociopolitical history of the samurai in Tokugawa and Meiji Japan. E. H. Norman's seminal work,Japan's Emergence as a Modern State, established the parameters of debate among American historians of Japan from the 1950s through the 1970s. Drawing on the Marxist historiography of prewar Japan, Norman interpreted the Meiji Restoration in terms of class conflict: a modified bourgeois revolution directed against a feudal Tokugawa regime, led by a coalition of lower samurai and merchants, and supported by a peasant militia (Norman [1940] 1975).

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8

Ariska, Anggia. "Pemberontakan Satsuma dan Puisi “Battotai” Karya Toyama Masakazu." Linguistika Kultura: Jurnal Linguistik Sastra Berdimensi Cultural Studies 10, no. 1 (March 25, 2021): 11–17. http://dx.doi.org/10.25077/jlk.10.1.11-17.2021.

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The Satsuma Rebellion is one of many historical events that have occurred in Japan. Japan is a country that has a very long history, known as a country that has gone through various ages, one of which is the Meiji era or known as the Meiji Restoration. In a work of poetry “Battotai” by Toyama Masakazu can be seen a battle called the “Satsuma rebellion.” In a poem that describes the brave troops of the government army against the enemy using the sword in the Meiji period/Meiji Restoration. The purpose of this writing is to find out and explore the history of Japan through a work of poetry “Battotai.” To reveal the history in the poem used descriptive qualitative research methods. The results of this study find that in the poem "Battotai" the brave troops of the government army against the enemy using swords during the Meiji/Meiji Restoration period were the battle in the Satsuma rebellion. Soldiers of government forces used samurai symbols such as swords. The sword is a symbol of the status of the samurai and courage is a symbol of the ethics/moral principles of the samurai as the code of ethics of the Japanese samurai called Bushido.

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9

III, G. Cameron Hurst, and Hiroaki Sato. "Legends of the Samurai." Monumenta Nipponica 52, no. 3 (1997): 407. http://dx.doi.org/10.2307/2385638.

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10

HORVAT, Andrew. "Bushidō and the Legacy of “Samurai Values” in Contemporary Japan." Asian Studies 6, no. 2 (June 29, 2018): 189–208. http://dx.doi.org/10.4312/as.2018.6.2.189-208.

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Though difficult to define as a clear set of moral precepts, aspects of so-called “samurai values”, the combination of orally-transmitted Confucian and Buddhist lore to which Nitobe Inazō refers in his Bushido, can clearly be discerned in Japanese society today. As evidence for the influence of “samurai values”, I have provided examples from two fields with which I am personally familiar: journalism and education. Although in recent years several academic works have exposed historical anomalies in widely-held beliefs about actual samurai behaviour, I argue that the effectiveness of ideologies does not depend on historical accuracy. For example, justification for the right of newspapers to criticise governments in Japan does not stem from inalienable rights originating with European Enlightenment philosophers. Instead, it is linked to the view that the former samurai who in the 1870s became Japan’s first news reporters could be trusted intermediaries between the government and the people, because as samurai they possessed higher standards of morality. That expectations of superior moral conduct continue to justify in the eyes of the general public the right of newspapers to speak truth to power can be seen by mass cancellations of subscriptions of newspapers whose staff betray these expectations through involvement in scandal. Likewise, the emphasis on “character building” (jinkaku keisei) in Japanese higher education is another link to perceived “samurai values.” Some of Japan’s leading private universities were founded in the late nineteenth century by former samurai. As in the case of journalism, the maintenance of superior moral conduct helps strengthen the claim to legitimacy of educational institutions in Japan. Finally, I will present a picture of Nitobe as an example of a former samurai who long after his passing continues to be revered for having adhered to the “samurai values” he both defined and embraced.

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11

Yates, Charles L. "Saigō Takamori in the Emergence of Meiji Japan." Modern Asian Studies 28, no. 3 (July 1994): 449–74. http://dx.doi.org/10.1017/s0026749x00011823.

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According to the view current among most Japanese today, the samurai lost their last hope of surviving as a distinct social or political group when Saigō Takamori died in the autumn of 1877. In fact, the fate of the samurai class had been sealed as early as 1866, when Satsuma and Chōshū joined forces to destroy the only institutional order in which the samurai had any functional meaning. Their disappearance from the Japanese stage was brought about by forces that Saigō helped to set in motion, but over which neither he nor any other individual could possibly have exerted much control. In the end he had no significant effect on the fate of the samurai.

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12

Thal, Sarah. "Chivalry Without Women." American Historical Review 129, no. 2 (June 1, 2024): 361–94. http://dx.doi.org/10.1093/ahr/rhae151.

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Abstract An American world history text—read, interpreted, and used in entirely unintended contexts—shaped what we now see as a quintessentially Japanese concept: the way of the samurai (bushidō). William Swinton’s 1874 textbook, Outlines of the World’s History, was widely read in Japan both in the original and in translation. Proponents of the new and evolving idea of bushidō in the 1890s found Swinton’s chapter on European chivalry particularly useful, adopting his logic to assert the existence of a way of the samurai, akin to European chivalry, as the basis of Japan’s civilized national character, while defining that way as fundamentally opposed to the immoral “woman worship” of the West. In sum, Swinton’s textbook fueled a backlash in 1890s Japan that would give rise to a conception of chivalry without women: a purportedly native way of the samurai, inherently male supremacist, thought to constitute Japan’s national spirit, with a mission to civilize Japan and, for some proponents, the world.

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13

Johns, Adrian. "Gutenberg and the Samurai: Or, The Information Revolution is History." Anthropological Quarterly 85, no. 3 (2012): 859–83. http://dx.doi.org/10.1353/anq.2012.0039.

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14

Beauchamp, Edward R., and F. G. Notehelfer. "American Samurai: Captain L. L. Janes and Japan." History of Education Quarterly 27, no. 4 (1987): 556. http://dx.doi.org/10.2307/369056.

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15

FRIDAY, Karl. "The Way of Which Warriors? Bushidō & the Samurai in Historical Perspective." Asian Studies 6, no. 2 (June 29, 2018): 15–31. http://dx.doi.org/10.4312/as.2018.6.2.15-31.

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Modern commentators have too often attempted to treat bushidō as an enduring code of behaviour readily encapsulated in simplistic notions of honour, duty, and loyalty. The historical reality, however, is anything but simple. Samurai ethics and behavioural norms varied significantly from era to era—most especially across the transition from the medieval to early modern age—and in most cases bore scant resemblance to twentieth-century fantasies about samurai comportment.

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16

Harootunian, H. D., and F. G. Notehelfer. "American Samurai, Captain L. L. Janes and Japan." American Historical Review 92, no. 3 (June 1987): 725. http://dx.doi.org/10.2307/1870034.

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17

Nakai, Kate Wildman, Katsu Kokichi, and Teruko Craig. "Musui's Story: The Autobiography of a Tokugawa Samurai." American Historical Review 95, no. 3 (June 1990): 887. http://dx.doi.org/10.2307/2164435.

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18

Kowaleski-Wallace, Elizabeth. "The First Samurai: Isolationism in Englebert Kaempfer's 1727 History of Japan." Eighteenth Century 48, no. 2 (2007): 111–24. http://dx.doi.org/10.1353/ecy.2007.0012.

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19

Lamont-Brown, Raymond. "Samurai to Father Confessor: A History of the Japanese Police Force." Police Journal: Theory, Practice and Principles 66, no. 3 (July 1993): 316–21. http://dx.doi.org/10.1177/0032258x9306600313.

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20

Masatoshi, Sakeda, and George Akita. "The Samurai Disestablished. Abei Iwane and His Stipend." Monumenta Nipponica 41, no. 3 (1986): 299. http://dx.doi.org/10.2307/2384680.

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21

Huffman, James L., L. L. Janes, and F. G. Notehelfer. "American Samurai: Captain L. L. Janes and Japan." Monumenta Nipponica 40, no. 4 (1985): 442. http://dx.doi.org/10.2307/2384832.

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22

Walthall, Anne, Tokugawa Samurai, and Teruko Craig. "Musui's Story: The Autobiography of a Tokugawa Samurai." Monumenta Nipponica 43, no. 3 (1988): 374. http://dx.doi.org/10.2307/2385060.

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23

DELIMATA-PROCH, Małgorzata. "RECEPCJA ŚREDNIOWIECZNYCH MOTYWÓW W ŚWIECIE GWIEZDNYCH WOJEN." Historia@Teoria 1, no. 7 (June 27, 2019): 53–75. http://dx.doi.org/10.14746/ht.2018.7.1.04.

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The paper makes up an attempt to systematize and occasionally verify the views on the medieval motifs which were to be used while creating the world of Star Wars. The synchronic method applied in various publications lies behind opinions according to which the inspiration here included: Arthurian legends, the medieval concept of minne, visions of hell, the history and tradition of the Knights Templar, as well as the samurai in feudal Japan. These opinions cannot be regarded as entirely grounded. The remarks on the reception of some motifs related to the samurai or the Knights Templar seem justified as well as the plot of courtly love and the medieval image of hell. However, insistent juxtaposing, among others, of the individual stages of the lives of the saga’s main characters with the fortunes of king Arthur is controversial.

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24

Collcutt, Martin, Karl F. Friday, William Wayne Farris, H. Paul Varley, and Eiko Ikegami. "The "Emergence of the Samurai" and The Military History of Early Japan." Harvard Journal of Asiatic Studies 56, no. 1 (June 1996): 151. http://dx.doi.org/10.2307/2719378.

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25

Normile, D. "HISTORY OF SCIENCE: Samurai Mathematician Set Japan Ablaze With Brief, Bright Light." Science 322, no. 5899 (October 10, 2008): 185. http://dx.doi.org/10.1126/science.322.5899.185.

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26

Kelly, William W. "Samurai Baseball: The Vicissitudes of a National Sporting Style." International Journal of the History of Sport 26, no. 3 (February 4, 2009): 429–41. http://dx.doi.org/10.1080/09523360802602299.

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27

Mitani, Hiroshi. "Japan’s Meiji Revolution in Global History: Searching for Some Generalizations out of History." Asian Review of World Histories 8, no. 1 (February 6, 2020): 41–57. http://dx.doi.org/10.1163/22879811-12340063.

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Abstract The Meiji Revolution that abolished the samurai aristocracy was one of the significant revolutions in modern history. It created a sovereign by integrating the dual kingship of early modern Japan into the body of an emperor, reintegrated Japan by dismantling 260 daimyo states, and abolished the hereditary status system to open the path to modernization. This essay presents two generalizations for comparative history. The Meiji Revolution saw a death toll of about 30,000, much lower than the 1,550,000 lives lost in the French Revolution. This contrast invites us to think of how to minimize the sacrifices associated with revolutions. Another question is how to cope with long-term crises. Since the late eighteenth century some Japanese had anticipated a coming crisis with the West. Their efforts were rejected by contemporaries, but their proposals functioned as crisis simulations to provide ways to engage the Western demands to open Japan in the mid-nineteenth century.

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28

Strelnikov, I. A., and E. V. Minakova. "THE BUSHIDO CODE: HISTORY AND MODERNITY." Vestnik of Khabarovsk State University of Economics and Law, no. 2(112) (May 31, 2023): 185–91. http://dx.doi.org/10.38161/2618-9526-2023-2-185-191.

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The article examines the historical and modern interpretation of the Japanese code of "Bushido", "The Way of the warrior", as the basic principles of morality and rules of conduct of warriors in life and society since about the X century. The penetration of the foundations of "Bushido" into the broad strata of society with the advent of the Edo era (1603-1867), gave it the character of national morality and equated it with the state ideology. An assessment is given of the transformation of the principles of "Bushido" into "Heimindo", "The Way of the commoner", in the XX century, an attempt to "elevate commoners to the status of samurai", preserving the ideals of loyalty, benevolence and justice in society. The preservation of the principles of "Bushido" in the Japanese national culture in the era of globalization is substantiated.

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29

Lee, Duk-Hoon, and Kyung-Gu Rhee. "The Emergence of Merchant Schools During the Kyoho Period (1716-1736) in Early Modern Japan." Korean-Japanese Economic and Management Association 101 (November 30, 2023): 39–52. http://dx.doi.org/10.46396/kjem..101.3.

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Purpose: The purpose of this study is to examine the emergence of merchant schools and the merchant spirit of the samurai society in Kyoho period (1716∼1736) of the Edo Shogunate. Research design, data, and methodology: The research direction of this study was determined through previous research, and a comparison was made between Kaitokudo(懐徳堂), a government-run merchant school, and Singakugosha(心学講舎), a private merchant school, through their establishment backgrounds. Results: Kaitokudo was founded in Japan’s early modern society by the power of merchants, and the merchant school was sanctioned by the shogunate and emerged as a government institution, which is probably one of the most important schools in the world. This is a rare phenomenon, and is seen as a result of the intellectual equalization of merchants and samurai. Meanwhile, Shingaku Kosha, a private merchant school, was founded by Ishida Baigan(石田梅岩). Ishida Baigan asserted the legitimacy of merchants and commerce, which had been looked down upon in the past, instilled pride in merchants, elevated them to the philosophy of “merchant’s ways,” and led them to Sekimon Shingaku. It expanded and became the spiritual origin of Japanese capitalism. Implications: If we think about it from the standpoint of South Korea, which is also a Confucian country, we can see that it justified the “merchant’s profession and the profits earned by merchants,” which were considered debased until the 18th century, and equated (merchant’s) profits with (samurai’s) offerings. This led to the equalization of the duties of merchants and samurai (Korea: 兩班), which was a revolutionary idea at the time, and was popular in Japan during the Kyoho(亨保)period (1716-1736). It must be said that this was a major event, and a world historical event in the Asian world, something that had never been seen before in Europe, Korea, or China.

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30

Foltz, Jonathan. "Lee Konstantinou, The Last Samurai Reread." American Literary History 35, no. 4 (November 15, 2023): 1992–95. http://dx.doi.org/10.1093/alh/ajad166.

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31

Watt, Paul B., and Winston L. King. "Death Was His Koan: The Samurai-Zen of Suzuki Shosan." Monumenta Nipponica 42, no. 3 (1987): 381. http://dx.doi.org/10.2307/2384942.

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32

Bernstein, Gail Lee, Yamakawa Kikue, and Kate Wildman Nakai. "Women of the Mito Domain: Recollections of Samurai Family Life." Monumenta Nipponica 47, no. 3 (1992): 415. http://dx.doi.org/10.2307/2385116.

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33

Pitelka, Morgan. "Ōsaki Hachiman: Architecture, Materiality, and Samurai Power by Anton Schweizer." Monumenta Nipponica 73, no. 1 (2018): 104–7. http://dx.doi.org/10.1353/mni.2018.0006.

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34

CULIBERG, Luka. "Guest Editor’s Foreword." Asian Studies 6, no. 2 (June 29, 2018): 5–12. http://dx.doi.org/10.4312/as.2018.6.2.5-12.

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The oscillation between fascination and derision directed toward bushidō in the last hundred or so years, both in Japan and abroad, is just one characteristic aspect of this ambiguous “samurai code of honour”. Ever since the notion of bushidō took the centre stage in the discourse on Japanese culture and national character in the Meiji period (1868–1912), various thinkers imbued the notion with the whole gamut of ideological interpretations, seeing in it everything from ultimate evidence of Japanese uniqueness on one end, to recognising in bushidō the symbol of Japanese civilized status by virtue of the universality of its ethical postulations on the other. Moreover, this vague and elusive idea of “samurai honour” continues to function as an empty shell for whatever ideological content wishes to occupy its place.

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35

Noma, Takeshi. "Creation and analysis of a GIS land-use map for the end of the Edo period in Tokyo." Abstracts of the ICA 1 (July 15, 2019): 1–2. http://dx.doi.org/10.5194/ica-abs-1-273-2019.

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<p><strong>Abstract.</strong> The Meiji Restoration marks its 150th anniversary in 2018. This historical event memorializes the transition between the Tokugawa shogunate system and the Meiji government, a turning point in the modernization of Tokyo. In such an anniversary year, it is important to look back on the history of Tokyo, a city of global significance.</p><p>Urban development in Tokyo has been commented on from various perspectives by Jinnai (1992), Maki (1980), Okamoto (2017), and others. However, few studies have followed quantitative changes to the city using GIS. In this study, a land-use map of Tokyo at the end of the Edo period was made as a GIS date. Using this map, we analyzed how land was used in the city during the Edo period; in the future we will quantitatively analyze land-use change up to the present.</p><p>To create land-use maps, we first projected a paper map, the “restored Edo information map (geometrically corrected),” onto ArcGIS, and overlaid a 20-m mesh on top of it. Then, by manually inputting the attributes of each mesh, the map of Figure 1 was completed.</p><p>Figure 2 shows the percentage of each land use based on the created land-use map. While more than 60% of the area comprised samurai residences, 14% was occupied by townspeople, even though townspeople accounted for more than half of the population. In addition, correlation with topographical data created using “the Digital Map 25000 (Land Condition)” shows the following. The upper-class samurai lived in comfort on the plateaus, while lower-class townspeople typically lived in the lowlands. The samurai used the sloping land of the plateau in characteristic ways. They built mansions at its edge, creating gardens that utilized springs flowing from the cliffs. In many cases, temples or shrines were located at one end of the valley so that these religious structures served as the boundary between the samurai and the townspeople.</p><p>As has been noted, land use in the Edo period was characterized by a profusion of samurai residences. Additionally, land was used differently depending on topography. These results were quantitatively and comprehensively reached using GIS. Further, by using the same method to create land-use maps after the Meiji Restoration, we see that land-use change can be followed mechanically on GIS.</p>

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36

Keirstead, Thomas. "Reviews of Books:The Last Samurai Edward Zwick, John Logan, Marshall Herskovitz." American Historical Review 109, no. 2 (April 2004): 496. http://dx.doi.org/10.1086/530367.

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37

Lesser, Jeffrey. "The Japanese Community in Brazil, 1908-1940: Between Samurai and Carnival." Hispanic American Historical Review 83, no. 2 (May 1, 2003): 432–33. http://dx.doi.org/10.1215/00182168-83-2-432.

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38

Nakashima, Tamiji, Koji Matsuno, Masami Matsushita, and Takayuki Matsushita. "Severe lead contamination among children of samurai families in Edo period Japan." Journal of Archaeological Science 38, no. 1 (January 2011): 23–28. http://dx.doi.org/10.1016/j.jas.2010.07.028.

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39

Wei, W. "Samurai among Panthers: Richard Aoki on Race, Resistance, and a Paradoxical Life." Journal of American History 99, no. 4 (February 15, 2013): 1315–16. http://dx.doi.org/10.1093/jahist/jas524.

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40

Friday, Karl. "Samurai: An Encyclopedia of Japan's Cultured Warriors by Constantine Nomikos Vaporis." Monumenta Nipponica 75, no. 2 (2020): 350–52. http://dx.doi.org/10.1353/mni.2020.0031.

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41

Krebs, Gerhard, and Janine Hansen. "Arnold Fancks "Die Tochter des Samurai": Nationalsozialistische Propaganda und Japanische Filmpolitik." Monumenta Nipponica 53, no. 4 (1998): 585. http://dx.doi.org/10.2307/2385759.

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42

Yamashima, Tetsumori. "Jokichi Takamine (1854–1922), The Samurai Chemist, and His Work on Adrenalin." Journal of Medical Biography 11, no. 2 (May 2003): 95–102. http://dx.doi.org/10.1177/096777200301100211.

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The samurai chemist Jokichi Takamine (1854–1922) crystallized adrenalin, the first hormone to be isolated in the twentieth century, from the adrenal medulla, in the summer of 1900. This paper reviews Takamine's route to the discovery of adrenalin and presents historical photographs and documents collected in Kanazawa, Japan, where he grew up, and the United States, where he made his major discoveries.

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43

Persada, Satria Indra Praja, and Dea Nisrina Nurrahmah. "VISUAL ANALYSIS OF MIKAZUKI MUNECHIKA'S CHARACTER IN THE GAME TOUKEN RANBU AND ITS CONNECTIONS WITH JAPANESE HISTORY." Proceeding of International Conference on Business, Economics, Social Sciences, and Humanities 7, no. 1 (July 1, 2024): 838–45. http://dx.doi.org/10.34010/icobest.v7i.595.

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Touken Ranbu, is an online strategy type game featuring the character Mikazuki Munechika as the main visual. This card game tells the story of legendary sword knights who are tasked with fighting enemies and changing history. This online game company is trying to highlight the history of weapons left by former samurai that can be transformed into characters. This research aims to examine the character of Mikazuki Munechika from a visual perspective, knowing and understanding the meaning of real weapons represented through pictorial characters. The research method used in this research uses a descriptive-qualitative method with design analysis. The research results show that this character can translate well from a sword into a character

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Benesch, Oleg. "Olympic samurai: Japanese martial arts between sports and self-cultivation." Sport in History 40, no. 3 (March 10, 2020): 328–55. http://dx.doi.org/10.1080/17460263.2020.1739739.

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Ikegami, Eiko. "Citizenship and National Identity in Early Meiji Japan, 1868–1889: A Comparative Assessment." International Review of Social History 40, S3 (December 1995): 185–221. http://dx.doi.org/10.1017/s0020859000113641.

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After the collapse of the long-standing Tokugawa regime (1603–1867), Japan under the Meiji emperor (1867–1912) rapidly implemented the process of modern nation-building by effectively utilizing the venerable institution of the emperor (Tennō) as its new national symbol. Following the imperial restoration, the Meiji government abolished the socioeconomic and political privileges of the samurai class, namely its exclusive right to bear arms, hold office and receive hereditary stipends. By 1900, Japan had already equipped itself with a modern Constitution that defined citizens' rights and obligations, a parliamentary system, an updated judicial system, universal education, a restructured national and local bureaucracy, national standing army, private ownership of land, and a nation-wide taxation system. None of these institutions had existed prior to 1868. All of the developmental innovations listed above were instituted within little more than a quarter century after the collapse of their predecessor's political structures. Before the Meiji restoration, Japanese society had been governed exclusively by its hereditary samurai elites for two and a half centuries. It was only during the early Meiji period – a little more than two decades or so – that the concept of kokumin (usually translated as “citizen”, more literally “country-person”) entered the popular vocabulary for the first time in Japanese history. The complex social and political dynamics of this initial period of development for Japanese citizenship rights is the primary object of my inquiry.

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Biricheva, Ekaterina V. "ROMAN STOICS AND JAPANESE SAMURAI ON THE EXISTENTIALS OF HUMAN BEING." Вестник Пермского университета. Философия. Психология. Социология, no. 4 (2021): 550–60. http://dx.doi.org/10.17072/2078-7898/2021-4-550-560.

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The article represents a comparative study of the positions of the ancient Stoics and medieval samurai on the question «how to be?» in the conditions of blurred landmarks. Such conditions may arise within di-verse socio-cultural contexts and seem to be the features of the contemporary globalization. The experi-ence of comprehending the issue of human self-realization at the turning points of history undoubtedly took place not only in the Western European tradition of the 1st-2nd centuries and in the East Asian tradi-tion of the 16th-17th centuries. Nevertheless, the unite grounds of human being found in these seemingly disparate cultural and historical localities are again relevant today. The purpose of the article is to analyze the conditions of the conceptualization of these ideas by the Roman Stoics and Japanese samurai, and to demonstrate the similarities and differences in their interpretation of fate, freedom, death, struggle, reali-ty, and time. Methodologically, the research is based on the material of the historical-philosophical and existential-hermeneutic analysis of the treatises of Lucius Annei Seneca, Marcus Aurelius Antonin, Yu-zan Daidodzi, Yamamoto Tsunetomo, and Miyamoto Musashi. The main conceptual result may be given in the following idea. Under the conditions of pluralism and groundlessness, a disoriented person seeks for support in him-/herself and realizes the «courage to be» through the ultimate determination to accept reality in its entirety and paradoxicality, including death, unpredictability of fate, and uncertainty of the further development path. The practice of «inner struggle» and non-choice between opposite positions and values appears to provide an escape to the golden mean of «the own», which allows self-realization to the maximum extent possible and gaining of a reliable ground in one’s own way of being for genuine par-ticipation in the «fluid» reality by a free act. The study is novel not only in that it is the first to reveal sim-ilarity of the existential grounds of stoicism and bushido, but also in that it pays attention to the turning periods in history during which, regardless of cultural affiliation, similar life-meaning questions arise. The answers found appear to be essential for a contemporary person, who finds themselves in the same situation of groundlessness, pluralism, and ambiguity of the transformations taking place around.

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Ravina, Mark J. "The Apocryphal Suicide of Saigō Takamori: Samurai,Seppuku, and the Politics of Legend." Journal of Asian Studies 69, no. 3 (August 2010): 691–721. http://dx.doi.org/10.1017/s0021911810001518.

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According to standard reference works, the Meiji leader Saigō Takamori committed ritual suicide in 1877. A close reading of primary sources, however, reveals that Saigō could not have killed himself as commonly described; instead, he was crippled by a bullet wound and beheaded by his followers. Saigō's suicide became an established part of Japanese history only in the early 1900s, with the rise ofbushidōas a national ideology. By contrast, in the 1870s and 1880s, the story of Saigō's suicide was just one of many fantastic accounts of his demise, which also included legends that he ascended to Mars or escaped to Russia. Remarkably, historians have treated Saigō's suicide as an unproblematic account of his death, rather than as a legend codified some four decades later. This essay links the story of Saigō's suicide to the rise of modern Japanese nationalism, and examines other Saigō legends as counternarratives for modern Japan.

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Asaka, Ikuko. "Guerilla Women And Men In Silk Dresses: Diplomacy and Orientalism during the 1860 Japanese Mission." Journal of the Civil War Era 13, no. 4 (December 2023): 444–68. http://dx.doi.org/10.1353/cwe.2023.a912397.

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Abstract: In the summer of 1860, seventy-seven samurai conducted a month-long tour of Eastern Seaboard cities during a diplomatic mission to advance the fledgling US–Japan relations. The delegation became an instant sensation. News coverage of the visit revolved around a few motifs: feminized representations of the Japanese diplomats; white women's enthusiastic receptions; and castigations of white women's autonomous participation in formal and informal diplomatic arenas. This article interprets the press's feminizing discourse as an instantiation of American orientalism and argues that diplomacy, due to its inherent and historically specific workings, undercut and subverted the press's feminization of Japanese men and devaluation of white women's political capacity and that white women's interracial sexual desire was imagined in such a way that disconnected the organization of sexuality from a rigid male–female gender binary.

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Clulow, Adam. "From Shōgun to Ghost of Tsushima : Using and Challenging Historical Video Games." Journal of Japanese Studies 49, no. 2 (June 2023): 395–416. http://dx.doi.org/10.1353/jjs.2023.a903469.

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Abstract: In 1975, James Clavell's Shōgun rocketed up the bestseller lists. While many historians criticized the novel for distorting the past, others argued that we should recognize its value as a conduit for engagement with Japan. The contemporary equivalent to Shōgun is a 2020 video game called Ghost of Tsushima which has now sold over 10 million copies. This article considers how the creators of Ghost of Tsushima view their responsibility to history. It then discusses the reductive Mongol-versus-samurai binary at the center of the game before shifting to explore the surprising depths of the world created by the developers.

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Moore, John. "Cameron, American Samurai - Myth, Imagination, And The Conduct Of Battle In The First Marine Division, 1941-1951." Teaching History: A Journal of Methods 21, no. 2 (September 1, 1996): 102–3. http://dx.doi.org/10.33043/th.21.2.102-103.

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Craig M. Cameron of the History Department of Old Dominion University has written an interesting, readable, well-researched examination of the First Marine Division during the Second World War, the occupation of northern China, and the Korean War. As a former Marine himself, Cameron brings a unique insight into this study of "the myth and imagination" displayed by the members of the First Marine Division. Indeed, Cameron sees some close similarities between the Japanese samurai and their Marine counterparts. His book explores how a variety of institutional and cultural ideas influenced and continues to influence the Marine Corps.

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