Journal articles: 'Tokugawa society'

1

Frumer, Yulia. "Japanese Reverse Compasses: Grounding Cognition in History and Society." Science in Context 31, no. 2 (May 31, 2018): 155–87. http://dx.doi.org/10.1017/s0269889718000157.

Full text

Abstract:

ArgumentAn unusual compass, on which east and west are reversed, provides insight into the dynamics guiding our understanding of artifacts. By examining how such compasses were used in Tokugawa Japan (1600–1868), the benefits they brought, and how users knew how to read them, this article uncovers the cognitive factors that shape our interaction with technology. Building on the methodological approach of thedistributed cognitiontheory, the article claims that reverse compasses allowed the user to conserve cognitive effort, which was particularly advantageous to Tokugawa-period mariners. Moreover, the article shows that even non-professional Tokugawa Japanese had a relatively easy time reading reverse compasses due to similarity between the compasses’ orientation and Tokugawa timekeeping practices. Building on the bodily and cognitive habits they had developed through the practices of keeping time, users could identify and interpret cultural cues embedded in the structure of reverse compasses.

APA, Harvard, Vancouver, ISO, and other styles

2

Tran Nam, Trung. "Tokugawa Shogunate's policy on Buddhism and its implications." Journal of Science Social Science 65, no. 8 (August 2020): 129–36. http://dx.doi.org/10.18173/2354-1067.2020-0057.

Full text

Abstract:

In 1603, Tokugawa Ieyasu established the Tokugawa Shogunate, ushering in a long period of Japanese peace. In order to maintain social stability, the Tokugawa Shogunate has issued a series of policies in the fields of politics, economy, culture, and society. For Buddhism, the bakufu forced families to register for permanent religious activities at a local temple; required the sects to make a list of monasteries in their sects; banned the construction of new monasteries; encouraged the learning and researching discipline of monasteries throughout the country. These policies have had a multifaceted impact on the bakufu government, as well as Buddhism. For Buddhism, the policies of the Tokugawa shogunate marked a period of restoration but tightly controlled by this religion in Japan. The privileges that Buddhism possesses have given great power to Buddhist temples to Japanese people from peasants to samurai. This was also a period of witness to the academic revival of the Japanese Buddhist sects. For the bakufu government, Buddhism was tightly controlled by the government, becoming an effective tool to fight against Christianity as well as managing and controlling the inhabitants, and strengthening the feudal social order.

APA, Harvard, Vancouver, ISO, and other styles

3

Makoto, Hayashi. "The Tokugawa Shoguns and Onmyōdō." Culture and Cosmos 10, no. 1 and 2 (October 2006): 49–62. http://dx.doi.org/10.46472/cc.01210.0207.

Full text

Abstract:

Onmyōdō was widely disseminated in Japan from around the tenth century. Astronomy, calendar making, yin-yang practices, and the allotment of time were under the jurisdiction of the Onmyōryō (Ministry of Yin-Yang), but Onmyōdō soon developed from a yin-yang practice into religious practice. Onmyōdō rituals were created in Japan under the influence of kami worship, Buddhism, and Daoism. The study of Onmyōdō was initially focused on activities performed within the aristocratic society, but increasingly new research is being conducted on the relationship between the military government (bakufu) and Onmyōdō. The interest in political history has encouraged the study of the different ways in which the shoguns of the Kamakura, Muromachi and Edo periods have utilized yin-yang practitioners (onmyōji) and conducted rituals. Source evidence suggests that Tokugawa shoguns were not afraid of astronomical irregularities (with the one exception of the fifth Shogun). During the rule of Tsunayoshi, a new calendar, created by Shibukawa Shunkai, made it possible to predict solar and lunar eclipses more accurately, and consequently people were no longer afraid of these phenomena. At the same time, the Tsuchimikado family was given official sanction to control the onmyōji of all provinces.

APA, Harvard, Vancouver, ISO, and other styles

4

Vaporis, Constantine, and Nam-lin Hur. "Prayer and Play in Late Tokugawa Japan: Asakusa Sensoji and Edo Society." Monumenta Nipponica 55, no. 4 (2000): 595. http://dx.doi.org/10.2307/2668255.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

McCallum, Donald F., and Nam-lin Hur. "Prayer and Play in Late Tokugawa Japan: Asakusa Sensoji and Edo Society." Journal of Japanese Studies 28, no. 2 (2002): 455. http://dx.doi.org/10.2307/4126826.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Robel, Ronald R. "Prayer and Play in Late Tokugawa Japan: Asakusa Sensoji and Edo Society." History: Reviews of New Books 28, no. 4 (January 2000): 184–85. http://dx.doi.org/10.1080/03612759.2000.10525612.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Hur, Nam-lin. "Takeshi Moriyama.Crossing Boundaries in Tokugawa Society: Suzuki Bokushi, a Rural Elite Commoner." American Historical Review 120, no. 4 (October 2015): 1467.1–1467. http://dx.doi.org/10.1093/ahr/120.4.1467.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

HIRANO, KATSUYA. "POLITICS AND POETICS OF THE BODY IN EARLY MODERN JAPAN." Modern Intellectual History 8, no. 3 (September 27, 2011): 499–530. http://dx.doi.org/10.1017/s1479244311000333.

Full text

Abstract:

This essay examines the political implications of Edo (present-day Tokyo) popular culture in early modern Japan by focusing on the interface between distinct forms of literary and visual representation and the configuration of social order (the status hierarchy and the division of labor), as well as moral and ideological discourses that were conducive to the reproduction of the order. Central to the forms of representation in Edo popular culture was the overarching literary and artistic principle, which I call “dialogic imagination,” a phrase adapted from M.M. Bakhtin's work on Fyodor Dostoevsky. By creating a dialogical interaction of divergent voices and perspectives, Edo popular culture created pluralized, contentious images of Tokugawa society, images that underlined contradictory realities that had become widely discernible around the turn of the eighteenth century. The most salient of all the contradictions was the growing disjuncture between the ideological premise of social and economic hierarchies and their actual reversals. The dialogic imagination captured and accentuated the fluid and dynamic social interactions that threw the formal arrangements of social order into disarray, as well as the widely perceived tensions originating from these interactions, by supplying images that sharply contrasted with those that the Tokugawa authorities worked hard to foster and defend: of a harmonious, self-contained, and perfectly functioning society.

APA, Harvard, Vancouver, ISO, and other styles

9

Rahmah, Yuliani. "Omamori: Harmonization of Humans and Their Environment in Cultural Symbols." E3S Web of Conferences 202 (2020): 07073. http://dx.doi.org/10.1051/e3sconf/202020207073.

Full text

Abstract:

Omamori is known as an important part of religious life in Japanese society. Omamori, which has been known since the Tokugawa era and still survives in modern Japanese society, is often known as part of the collective culture of Japanese society. However, behind its function as a spiritual medium, Omamori holds a meaning of harmony between humans and nature. With the library research, this article aims to explain the other meanings contained in an Omamori. It is in line with the teachings of Shinto whose concept is centered on nature and the environment. The form, type, and function of an Omamori also symbolize the meaning of harmony between humans and their environment that gives birth to attitudes that support the preservation of the natural environment.

APA, Harvard, Vancouver, ISO, and other styles

10

van Steenpaal, Niels. "Crossing Boundaries in Tokugawa Society: Suzuki Bokushi, A Rural Elite Commoner by Takeshi Moriyama." Monumenta Nipponica 70, no. 1 (2015): 159–63. http://dx.doi.org/10.1353/mni.2015.0013.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Sugimoto, Fumiko. "Overview of the research work of Prof. Fumiko Sugimoto." Impact 2021, no. 7 (September 14, 2021): 26–29. http://dx.doi.org/10.21820/23987073.2021.7.26.

Full text

Abstract:

Professor Fumiko Sugimoto has been analysing the history of the 18th century and first half of the 19th century with a focus not only on the temporal axis but also on the relationships between specific spaces and the people who live and act as subjective agents in these spaces. During the past few years, she has been endeavouring to decipher the history in the period of transition from the early modern period to the modern period by introducing the perspective of oceans, with a focus on Japan. Through the study of history in terms of spatial theory that also takes oceans into consideration, she is proposing to present a new concept about the territorial formation of modern states. [Main subjects] Law and Governance in Early Modern Japan Judgement in Early Modern Society The Evolution of Control over Territory under the Tokugawa State A Human Being in the Nineteenth Century: WATANABE Kazan, a Conflicting Consciousness of Status as an Artist and as a Samurai Early Modern Maps in the Social-standing-based Order of Tokugawa Japan The World of Information in Bakumatsu Japan: Timely News and Bird's Eye Views Early Modern Political History in Terms of Spatial Theory The Emergence of Newly Defined Oceans and the Transformation of Political Culture.

APA, Harvard, Vancouver, ISO, and other styles

12

Tomlinson, B. R. "Rural Society and Agricultural Development in Japan, 1870–1920: An Overview." Rural History 6, no. 1 (April 1995): 47–65. http://dx.doi.org/10.1017/s0956793300000820.

Full text

Abstract:

In 1868, when the Meiji emperor had his powers ‘restored’ by the political revolution that destroyed the old feudal system of the Tokugawa shoguns, Japan was a predominantly agricultural economy. By the time of the emperor's death in 1912 Japan had achieved significant industrialisation and in 1920, after a further boom during the First World War, she was well advanced along the road to a distinctive type of industrial development based on textile goods for export, heavy industry for domestic civilian and military capital investment, and considerable state intervention in economic and social organisation. In the mid 1880s, about 70% of the gainfully-employed population were engaged in agriculture, producing well over 40% of the gross national product. Farmers derived about three-quarters of their total income from agricultural activities, although agriculture probably absorbed only about 60% of total work hours for the labour force as a whole, with another 2% each for fishing and construction, and a further 16% or so for traditional mining and manufacturing. By 1920, the GDP of the Japanese economy had grown almost three-fold, but the share supplied by agriculture was under 30%, while just over 50% of workers were employed there.1.

APA, Harvard, Vancouver, ISO, and other styles

13

Cahyasari, Intannia, and Anwar Efendi. "Power Praxis at The Beginning of The Meiji Era: Tradition and Modern Discourse." ATAVISME 21, no. 2 (December 24, 2018): 238–52. http://dx.doi.org/10.24257/atavisme.v21i2.486.238-252.

Full text

Abstract:

This study aims to investigate how the discourse of Japanese society tradition with conservative mindset as the impact of Tokugawa power that applied sakoku (isolation politics) for more than two hundred years began questioned, criticized and disputed in Hanauzumi’s novel by Jun'ichi Watanabe. This study uses Foucault's discourse approach that is applied to express the form of discourse by external and internal exclusion. This research uses a qualitative descriptive method, the data collected is data that explains the problem of production and distribution of discourse based on Foucault's external and internal exclusion. The results of this study indicate that Jun'ichi Watanabe produces, distributes and transforms modern discourse as counter discourse against the discourse of tradition to change the way of thinking, customs and culture that harm women.

APA, Harvard, Vancouver, ISO, and other styles

14

Jōo, Fumiko. "Reading Annotations: An Alternative Approach to the Reception of Qu You’s New Tales for the Trimmed Lampwick in Tokugawa Japan." East Asian Publishing and Society 5, no. 2 (August 3, 2015): 149–77. http://dx.doi.org/10.1163/22106286-12341276.

Full text

Abstract:

Qu You’s (1347-1433)New tales for the trimmed lampwick(Jiandeng xinhua) was one of the most popular Chinese texts in early modern Japan. By scrutinizing how this collection of ghost tales was referenced within Zen Buddhist commentary, this article sheds light on the significant role of annotations in popularizingNew talesin Tokugawa society. Japanese Zen scholar-monks cited Qu You’s collection for the Zen dialogue called ‘The Disembodied Soul of Qiannü’ from a Song-dynastykōancollection entitledThe gateless barrier(Wumen guan) because they consideredNew talesas the origin for the story of Qiannü and thus the renowned Qiannü kōan. The incorrect but intriguing tie that developed betweenNew talesand this famous kōan illustrates the way in which Japanese Buddhist monks incorporated a Korean annotated edition ofNew talesand how the reading practice of annotations came to give religious authority to Qu You’s ghost tales.

APA, Harvard, Vancouver, ISO, and other styles

15

Rahmah, Yuliani. "Omamori dalam Kepercayaan Masyarakat Jepang." KIRYOKU 3, no. 2 (June 24, 2019): 92. http://dx.doi.org/10.14710/kiryoku.v3i2.92-99.

Full text

Abstract:

(Omamori in Japanese Belief ) Omamori known as one of animisn and pantheism`s tradition. Omamori, which has been known since the Tokugawa period, still exist in modern Japanese society as a talisman. Theres some questions about what and how the shape of this Japanese charm is. By using literature study approach this article will describe the existence of omamori in Japanese beliefs which includes the definition, form and type of omamori. Omamori is spiritual charms, talismans and amulets in the Japanese religious tradition that possess the power to ward off misfortune and procure good luck. They can be made of pieces of wood, patches of cloth, strips of paper or rings of metal, and come in various sizes. There are seven types of omamori which are most used by Japanese people. That seven types of omamori are used as protective charms for each stage of the human life cycle.

APA, Harvard, Vancouver, ISO, and other styles

16

Clements, Rebekah. "Speaking in Tongues? Daimyo, Zen Monks, and Spoken Chinese in Japan, 1661–1711." Journal of Asian Studies 76, no. 3 (June 23, 2017): 603–26. http://dx.doi.org/10.1017/s002191181700047x.

Full text

Abstract:

The scholarly narrative of spoken Chinese studies in Tokugawa Japan is dominated by Ogyū Sorai, who founded a translation society in 1711 and urged Japanese intellectuals to learn contemporary spoken Chinese in order to draw closer to the language of the Chinese classics. This article explores the decades prior to this, when Sorai served the powerful daimyo Yanagisawa Yoshiyasu. By investigating Yoshiyasu's contact with Chinese monks and the surprising but previously untested claim that he could understand spoken Chinese, I explore the cultivation of spoken Chinese learning and the patronage of Chinese émigrés by members of Japan’s warrior elite in the late seventeenth and early eighteenth centuries. Prior to the scholarly interest in vernacular Chinese and the popularity of Ming and Qing literature in Japan from the Kyōhō period (1716–35) onwards, Chinese orality served as a tangible link to the Chinese tradition for Yoshiyasu and other powerful daimyo, functioning as a sign of their fitness for power in East Asia.

APA, Harvard, Vancouver, ISO, and other styles

17

CULEDDU, Maria Paola. "The Evolution of the Ancient Way of the Warrior: From the Ancient Chronicles to the Tokugawa Period." Asian Studies 6, no. 2 (June 29, 2018): 87–109. http://dx.doi.org/10.4312/as.2018.6.2.87-109.

Full text

Abstract:

The term bushidō is widespread today and involves history, philosophy, literature, sociology and religion. It is commonly believed to be rooted in the ancient “way” of the bushi or samurai, the Japanese warriors who led the country until modern times. However, even in the past the bushi were seldom represented accurately. Mostly, they were depicted as the authors thought they should be, to fulfil a certain role in society and on the political scene.By taking into account some ancient and pre-modern writings, from the 8th to the 19th centuries, from the ancient chronicles of Japan, war tales, official laws, letters, to martial arts manuals and philosophical essays, and by highlighting some of the bushidō values, this article attempts to answer the questions how and why the representation of the bushi changed from the rise of the warrior class to the end of the military government in the 19th century.

APA, Harvard, Vancouver, ISO, and other styles

18

HMELJAK SANGAWA, Kristina. "Confucian Learning and Literacy in Japan’s Schools of the Edo Period." Asian Studies 5, no. 2 (June 30, 2017): 153–66. http://dx.doi.org/10.4312/as.2017.5.2.153-166.

Full text

Abstract:

With the political stability, economic growth and cultural revitalisation of Japan after its unification by Tokugawa Ieyasu, the educational infrastructure also grew to meet new literacy demands. Governmental schools endowed by the shogunate (Shōheikō) and by the domains (hankō), which catered to the upper military class of the samurai, focused on classical Chinese studies, particularly the Neo-Confucian canon taught in kanbun, a style of classical Chinese. Given the prestige of Neo-Confucian Chinese learning and of the kanbun writing style, these were taught also in temple schools (terakoya) and private academies (juku) that were open to the lower classes, thus contributing to the spread of this particular type of literacy. However, Chinese learning in these schools often involved memorising rather than reading, both because of educational traditions and socio-ideological factors, and also because of the sheer difficulty of reading kanbun, a de facto foreign language. The present article investigates the contrasting implications of Neo-Confucian learning and of the kanbun writing style for the development of education and literacy in Japanese society: while the prestige of Chinese learning contributed to the demand for and development of educational facilities, its complexity also acted as an obstacle to the development of widespread functional literacy.

APA, Harvard, Vancouver, ISO, and other styles

19

Ooms, Herman. "Prayer and Play in Late Tokugawa Japan: Asakusa Sensōji and Edo Society. By Nam-Lin Hur. Cambridge: Harvard University Press, 2000. xii, 302 pp. $40.00 (cloth)." Journal of Asian Studies 60, no. 4 (November 2001): 1191–92. http://dx.doi.org/10.2307/2700066.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

21

Tyler, Royall, and Nathalie Kouame. "Pelerinage et societe dans le Japon des Tokugawa. Le pelerinage de Shikoku entre 1598 et 1868." Asian Folklore Studies 61, no. 2 (2002): 325. http://dx.doi.org/10.2307/1178978.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Vaporis, Constantine Nomikos. "Pelerinage et societe dans le Japon des Tokugawa: Le pelerinage de Shikoku entre 1598 et 1868 (review)." Journal of Japanese Studies 30, no. 1 (2004): 155–59. http://dx.doi.org/10.1353/jjs.2004.0039.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

"Crossing boundaries in Tokugawa society: Suzuki Bokushi, a rural elite commoner." Choice Reviews Online 50, no. 11 (July 1, 2013): 50–6343. http://dx.doi.org/10.5860/choice.50-6343.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Martínez Roy, Adolfo Jesús. "mirada al Japón de principios del siglo XVII a través de los manuscritos de Rodrigo de Vivero y Sebastián Vizcaíno." Studium, no. 25 (October 16, 2020). http://dx.doi.org/10.26754/ojs_studium/stud.2019254157.

Full text

Abstract:

Durante la presencia española en el sudeste asiático se mantuvieron contactos con otros países de su entorno. Uno de ellos fue Japón. El archipiélago nipón cambió de dirigente tras la batalla de Sekigahara (1600), estableciéndose tras ella una nueva dinastía que dirigiría al país hasta 1868, la familia Tokugawa. En los primeros años de este gobierno las relaciones con los españoles (y con los extranjeros en general) fueron cambiantes, pasando de una situación favorable a terminar rompiéndose. Es en esos primeros años se hallan Rodrigo de Vivero (1564-1636) y Sebastián Vizcaíno (1547/1548-1627). Ambos personajes se entrevistaron tanto con Ieyasu como con Hidetada Tokuwaga. Vivero estuvo en Japón poco antes de que las relaciones entre ambas potencias se rompiesen; por su parte, Vizcaíno las vivió en primera persona. De sus estancias quedaron sus percepciones del país nipón recogidas en dos Relaciones manuscritas. El objetivo que aquí se persigue es analizar y exponer ordenadamente los datos extraídos de sus manuscritos acerca de las costumbres de los japoneses, su arte, su arquitectura, su estructura social, etc. desde el punto de vista de dos personajes que a diferencia de los misioneros no se involucraron en la sociedad japonesa. Palabras clave: Rodrigo de Vivero, Sebastián Vizcaíno, Japón, Tokugawa, Nueva España, Filipinas. Abstract During the Spanish presence in Southeaster Asia, contacts were maintained with other neighboring countries. One of them was Japan. The Japanese archipelago changed its leadership after the Battle of Sekigahara (1600), establishing a new dynasty after it that would lead the country until 1868, the Tokugawa family. In the first years of this government relations with the Spanish (and with foreigners in general) were changing, going from a favourable situation to breaking up. It is in those early years that Rodrigo de Vivero (1564-1636) and Sebastián Vizcaíno (1547 / 1548-1627) is found. Both characters interviewed both Ieyasu and Hidetada Tokuwaga. Vivero was in Japan shortly before relations between the two powers were broken; for his part, Vizcaíno lived that in the first person. From his stays remained his perceptions of the Japanese country collected in two manuscript Narrations. The objective pursued here is to analyze and orderly expose the data extracted from his manuscripts about the customs of the Japanese, their art, their architecture, their social structure, etc. from the point of view of two characters who, unlike the missionaries, were not involved in Japanese society. Key words: Rodrigo de Vivero, Sebastián Vizcaíno, Namban, Iberian century, Japan, Tokugawa, New Spain, Philippines.

APA, Harvard, Vancouver, ISO, and other styles

25

Gardner, Richard A. "Review of: Nam-lin Hur, Prayer and Play in Tokugawa Japan: Asakusa Sensōji and Edo Society." Japanese Journal of Religious Studies, November 1, 2001. http://dx.doi.org/10.18874/jjrs.28.3-4.2001.441-444.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Tokugawa society'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles