Готові списки джерел за темами / Japanese anarchists

Добірка наукової літератури з теми "Japanese anarchists"

Автор: Grafiati
Опубліковано: 10 грудня 2022
Оновлено: 28 січня 2023

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Статті в журналах з теми "Japanese anarchists"

1

Gaudino, Emanuela. "Traditional Thought and Utopian Egalitarianism in the Tianyi bao: The Rise of an Anarchist Ideal among Chinese Communities in Tokyo." MING QING YANJIU 17, no. 01 (February 14, 2012): 121–63. http://dx.doi.org/10.1163/24684791-01701006.

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This essay discusses the experience of anarchism among young Chinese intellectuals based in Japan between 1907-1908. The rise of an anarchist ideal among Chinese intellectuals was firstly related to their acquaintance with Japanese radicals. In 1907 division among the Tongmenghui leadership and the conversion of Japanese intellectuals to anarchism made Chinese students and intellectuals based in Tokyo more susceptible to radical political doctrines. Anarchism emerged as a new trend out of this political turmoil. Liu Shipei, He Zhen and Zhang Ji were the central figures of the Tokyo Group and the main supporters of the anarchist propaganda in Japan. Through the acquaintance with the Kinyōkai 金矅会 (Friday Group), the radical socialist faction led by Kōtoku Shūsui, they were able to bring together the Chinese overseas communities in Japan, who were dissatisfied with the principle of Tongmenghui and its leadership. The close relations with Kōtoku and Japanese socialists, the affiliation with the Tongmenghui and the quarrels within the same Alliance concerning Sun’s leadership, the establishment of societies among Chinese students in Japan and the publication of a journal, all consent to define the contours of anarchist activities in Japan between the years 1907-1908. My goal in the following pages is to highlight the Japanese route of Chinese anarchism outlining anarchist thinking and propaganda as delineated in the pages of their official organ, the Tianyi bao (Journal of Natural Justice). Overall, I will try to answer these three questions. First, how did Chinese traditional thought become a means to sustain utopian egalitarianism? Second, how did Kōtoku Shūsui and Japanese anarchists influence the rise of an anarchist ideal among Chinese intellectuals based in Japan? And third, how did the Tianyi bao promote a racial, social and political revolution in order to create an ideal society?
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2

Wenshan, Huang, and I.-Yi Hsieh. "Huang Wenshan and His Cosmopolitan Culturology." positions: asia critique 27, no. 4 (November 1, 2019): 825–44. http://dx.doi.org/10.1215/10679847-7727020.

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This translation introduces the life trajectory of Huang Wenshan—a first-generation Chinese anthropologist who received education from Columbia University in the 1920s—and his reflections on the anarchist wing within Chiang Kai-shek’s Kuomingtang. Drawing on Huang’s semibiographical writing, published in 1983, about this anarchist network, the translated text centers on the event of the death of Wu Zhihui—another famed anarchist intellectual—which had evoked much discussion and correspondence among intellectuals in the circle. The text particularly shows Huang and his fellow anarchists’ struggle to redeem a sense of cosmopolitanism while their lives are engulfed by the turmoil of international and civil wars. Against the backdrop of war, the translation further contextualizes Huang’s historical shift from anarchist politics to his focus on developing a unique theory of “culturology” since the outbreak of the Mukden Incident in 1931. This theory considers “culture” as central to constructing a new kind of cosmopolitanism, with which a commensurability can be achieved for all nations. Given the invaluable personal letters exchanged among the anarchists, annotated by Huang, this translated text provides insights into the “culture turn” among many Chinese anarchists in the wake of the Sino-Japanese Wars.
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3

Brown, James. "The Zen of Anarchy: Japanese Exceptionalism and the Anarchist Roots of the San Francisco Poetry Renaissance." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 207–42. http://dx.doi.org/10.1525/rac.2009.19.2.207.

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AbstractThis essay explores the political origins and implications of Beat Zen anarchism, a cultural phenomenon located in the intersection between American anarchist traditions and Zen Buddhism in the San Francisco Poetry Renaissance. Focusing on the writings of D. T. Suzuki, Alan Watts, Gary Snyder, and Philip Whalen, it shows how Beat Zen emerged not primarily from an Orientalist appropriation of “the East” but rather from an Occidentalist, Japanese-centered criticism of American materialism that followed from the complex legacy of the World’s Parliament of Religions at the 1893 World's Columbian Exposition. In staking their claims to Zen, in other words, Philip Whalen and Gary Snyder—the Beat poets on whom this essay focuses—along with Alan Watts expressed the views not of cultural imperialists, as one might suppose, but of converts to what they regarded as a superior way of life.The Beat adoption of Zen intersected with a broadly libertarian and specifically anarchist social milieu in San Francisco that congregated around Kenneth Roxroth's Libertarian Club and Anarchist Circle. The individualist, anti-statist, and anarchist political outlooks of Beat Zen anarchists were directly confirmed by the writings of D. T. Suzuki, who presented Zen as a practice of personal liberation from cultural conditioning. Suzuki's rhetorical approach—which treated Japanese Zen as both a pinnacle of Asian civilization and a key to the liberation of Western humanity from its stifling and destructive rationalism—was informed by Meiji-era Japanese nationalism and exceptionalism and by the universalism that Buddhist missionaries brought to their explanations of Zen to Westerners. Arguing that Beat Zen poets, in adopting Buddhism as it was presented to them, were foremost Occidentalist rather than Orientalist in outlook, this essay concludes that the Beat Zen anarchist cultural formation suggests a libertarian alternative to Orientalism and also reconfigures common conceptions of American radical literary history as primarily Marxistinflected.
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4

Galvan-Alvarez, Enrique. "Meditative Revolutions? A Preliminary Approach to US Buddhist Anarchist Literature." Atlantis. Journal of the Spanish Association for Anglo-American Studies 42, no. 2 (December 23, 2020): 160–79. http://dx.doi.org/10.28914/atlantis-2020-42.2.08.

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This article discusses the various shapes, inner structures and roles given to transformative and liberative practices in the work of US Buddhist anarchist authors (1960-2010). Unlike their Chinese and Japanese predecessors, who focused more on discursive parallelisms between Buddhism and anarchism or on historical instances of antiauthoritarianism within the Buddhist tradition(s), US Buddhist anarchists seem to favour practice and experience. This emphasis, characteristic of the way Buddhism has been introduced to the West,sometimes masks the way meditative techniques were used in traditional Buddhist contexts as oppressive technologies of the self. Whereas the emphasis on the inherently revolutionary nature of Buddhist practice represents a radical departure from the way those practices have been conceptualised throughout Buddhist history, it also involves the danger of considering Buddhist practice as an ahistorical sine qua non for social transformation. This is due to the fact that most early Buddhist anarchist writers based their ideas on a highly idealised, Orientalist imagination of Zen Buddhism(s). However, recent contributions based on other traditions have offered a more nuanced, albeit still developing picture. By assessing a number of instances from different US Buddhist anarchist writers, the article traces the brief history of the idea that meditation is revolutionary praxis, while also deconstructing and complicating it through historical and textual analysis.
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5

Oh, Mi-Il. "The Organization of Anarchist Groups and the Anarchists in the Wonsan Area during the Period of Japanese Imperialism." History & the Boundaries 106 (March 31, 2018): 127–69. http://dx.doi.org/10.52271/pkhs.2018.03.106.127.

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6

WILLEMS, NADINE. "TRANSNATIONAL ANARCHISM, JAPANESE REVOLUTIONARY CONNECTIONS, AND THE PERSONAL POLITICS OF EXILE." Historical Journal 61, no. 3 (October 2, 2017): 719–41. http://dx.doi.org/10.1017/s0018246x1700019x.

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AbstractIn the autumn of 1913, Japanese radical journalist Ishikawa Sanshirō (1876–1956) fled Japan for Europe on a self-imposed exile that would last more than seven years. While there, he mingled with English social philosopher Edward Carpenter (1844–1929) and his circle of friends, and resided for several years with the family of French anarchist Paul Reclus (1858–1941), nephew and professional heir of famed nineteenth-century geographer Elisée Reclus (1830–1905). Ishikawa’s travels contributed to the development of an intricate web of non-state, non-institutional links, fuelling an exchange of knowledge that spanned four decades. His personal trajectory highlights the significance of individual-based activism to the early twentieth-century global spread of anarchism. The experience of exile is also a valuable opportunity to explore how chance encounters, emotional ties, and subjective politics shape ideas of social change in tension with ideological consistency.
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7

Ryang, Sonia. "Love and Colonialism in Takamure Itsue's Feminism: A Postcolonial Critique." Feminist Review 60, no. 1 (September 1998): 1–32. http://dx.doi.org/10.1080/014177898339370.

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Takamure Itsue has many faces following different phases of her life: poet, activist-writer, anarchist, ethnologist and historian. Throughout these transformations, Takamure maintained her feminist position. This article concentrates on her politics of love, sex and marriage, formulated and presented in the pre-war period during the time of Japanese colonial empire. A specific focus is placed on her positionality in the act of writing within the discursive field of women whose nation was colonizing others, notably Koreans. The combination of positivistic craving for ‘scientific’ history to substantiate the uxorilocal tradition of Japanese matrimony and uncritical acceptance of ‘motherhood’ as a superior virtue led her to consequently embrace Japan's colonialism.
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8

Han, Sang Do. "The Solidarity Activities of Anarchists from Korea, China and Japan During the Period of Japanese Invasion as a Precedence Case of Establishment of Anti-War and Anti-Aggressive International Solidarity in the East Asia." Journal of the Humanities for Unification 61 (March 31, 2015): 547. http://dx.doi.org/10.21185/jhu.2015.03.61.547.

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9

Crump, John. "Anarchist opposition to Japanese militarism, 1926–1937." Japan Forum 4, no. 1 (April 1992): 73–79. http://dx.doi.org/10.1080/09555809208721445.

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Cassegård, Carl. "Lovable Anarchism: Campus Protest in Japan From the 1990s to Today." Culture Unbound 6, no. 2 (April 17, 2014): 361–82. http://dx.doi.org/10.3384/cu.2000.1525.146361.

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This is a paper on the transformation of campus activism in Japan since the 1990’s. Japan’s so-called freeter movements (movements of young men and women lacking regular employment) are often said to have emerged as young people shifted their base of activism from campuses to the “street”. However, campuses have continued to play a role in activism. Although the radical student organisations of the New Left have waned, new movements are forming among students and precarious university employees in response to neoliberalization trends in society and the precarization of their conditions. This transformation has gone hand in hand with a shift of action repertoire towards forms of direct action such as squatting, sitins, hunger strikes, and opening “cafés”. In this paper I focus on the development of campus protest in Kyoto from the mid-1990s until today to shed light on the following questions: How have campus-based activists responded to the neoliberalization of Japanese universities? What motivates them to use art or art-like forms of direct action and how are these activities related to space? I investigate the notions of space towards which activists have been oriented since the 1990’s, focusing on three notions: official public space, counter-space and no-man’s-land. These conceptions of space, I argue, are needed to account for the various forms campus protest has taken since the 1990s.
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Дисертації з теми "Japanese anarchists"

1

Filler, Stephen. "Chaos from order anarchy and anarchism in modern Japanese fiction, 1900-1930 /." Columbus, Ohio : Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5num=osu1087570452.

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Thesis (Ph. D.)--Ohio State University, 2004.
Title from first page of PDF file. Document formatted into pages; contains viii, 230 p. Advisor: Richard Torrance, Department of East Asian Languages and Literatures. Includes bibliographical references (p. 223-230).
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2

Willems, Nadine. "The agrarian foundations of early twentieth-century Japanese anarchism : Ishikawa Sanshirō's revolutionary practices of everyday life, 1903-1945." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:25f7fd44-e2c2-4a71-a9f6-b922b0bc3936.

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This dissertation examines the link between anarchism and agrarian thought in modern Japan through the investigation of the life and ideas of radical intellectual Ishikawa Sanshiro (1876-1956). I track its emergence from the time of Ishikawa's involvement in the socialist movement in the early 1900s to its development during his exile years in Europe between 1913 and 1920 and then after his return home through to the end of the Pacific War. I show how concern for the traditions and condition of farming communities informed a certain strand of non-violent anarchism premised on environmental awareness and cooperative principles fostered through the practices of everyday life. By rescuing from near historiographical oblivion a major dissenting figure of modern Japan, this study gives prominence to a distinctive anarchist intellectual contribution. I examine both the theoretical premises and related socio-political applications, highlighting Ishikawa's role for over five decades as a creative force of social change and a bulwark against authoritarianism. Thus, this work puts forward a more nuanced understanding of the movement of popular agrarianism that marked the interwar period, often pigeon-holed by historians as an adjunct of radical nationalism. I also probe the ecological critique embedded in Ishikawa's vision of the man-nature interaction, which remained vital over the decades and has direct relevance to presentday concerns. The tracing of Ishikawa's connections, both transnational and within Japan, provides the main methodological axis of this study. It appraises dissenting politics through the lens of actual praxis rather than categorization of ideological differences. Likewise, transnational connections are given agency as a mutually creative process rather than as a unidirectional transmission of ideas and values from West to East.
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3

Shin, Yasuko. "The family and freedom : anarchist discourse about love, marriage, and the family in Japan and China, 1900s - 1930s." Phd thesis, 2003. http://hdl.handle.net/1885/49410.

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The scan of the thesis has ommitted page 1.
From the early 1900s to the late 1930s, anarchists in Japan and China formulated revolutionary social changes to the family, including issues of love, marriage and child-rearing and sexuality. A proposed "family revolution" in the late Qing period has often been quoted as representing the social impact of Chinese anarchists, but anarchist debate over fundamental family issues in both Japan and China continued into the 1930s, ranging over wider aspects, and reflecting a variety of radical approaches...
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4

Schnick, Daniel William. "Walking the thin line : Ishikawa Sanshirō and Japanese anarchism." Thesis, 1995. http://hdl.handle.net/2429/3968.

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Ishikawa Sanshirō (1876-1956) was a political dissident and social activist during Japan's rapid yet troubled transformation into modern nationhood. Ishikawa believed that one's ideal life and destiny is growth and development in self-disciplined freedom, a conviction he articulated through political and philosophical discourses that emphasized humanistic principles. This view diametrically opposed state efforts to control one's destiny and growth vis-à-vis nation-state authoritarianism, articulated through discourse that emphasized state-endorsed national ethos and conformity. The agent of Ishikawa's opposition to state practice and ideology was 'counter' practice and ideology that simultaneously tried to resist and undermine state authoritarianism. Ishikawa reconciled his 'counter' practice and ideology with state suppression and his desire to fulfill his humanistic commitment, a feat that required him to walk a thin line between the pitfalls that compromised the beliefs or ended the careers of so many of his peers. Although Ishikawa wrote prolifically all his life, his place in the historical 'web' has been largely disregarded. The task of determining Ishikawa's 'place' is thus contingent upon surveying a few select primary sources (literature from various instances in Ishikawa's career) and secondary accounts of Ishikawa's actions and beliefs. This analysis will reveal the nature of Ishikawa's 'counter' practice and ideology within its socio-political environment from 1900 to 1950. (Note: Japanese long vowels are designated as follows: ū, ō.)
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5

Konishi, Sho. "Cooperatist modernity : anarchism and Japanese-Russian transintellectual relations in modern Japan /." 2003. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3097129.

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6

鄒易儒. "Anarchism and Taiwan modern literature during the Japanese occupation: the relation between the thoughts of Wang Shi-Lang and his literary activities." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/37758391315591275964.

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7

Lin, Jiang-Tai, and 林江臺. "The implementation of assistance and labor conversion towards urban fringes group by anarchist during Japanese occupation ~ Historical action significances of Shi Chian “Ai-ai-liau” and Inagaki Fuji Hyoe “Home of humanity”." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/p9uu2j.

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碩士
國立清華大學
臺灣研究教師在職進修碩士學位班
104
During 1920’s, Taiwan intellectuals who believed anarchism, formed groups to proceed to specific book reading as well as thoughts studies in succession; nonetheless due to their intense political advocates, they all ended shortly after being formed. However the ideas about freedom, equality and abdicating class oppression remained to sustain inside the lonesome soul alliance characterizing both Inagaki Fuji Hyoe and Shi Chian, and these ideas were carried out and developed within the domain of the established Home of humanity as well as Ai-ai-liou. In 1923, Shi Chian established Ai-ai-liau to implement the idea of eradicating the existence of beggar whereas the beggar could be attributed as the weakest group among urban fringes. And Shi Chian underwent investigation and analysis to discover that the reason behind why nearly 70% of them turning into beggar was that the patients, in the then environment of suffering within poor public medical and therapeutic institutions, Ai-ai-liau was nothing but a reception institution in addition to having the function of offering medical care. Those who living inside Ai-ai-liau had to participate labor work and could learn skills through work and this was the preparation necessary to return them back to the society and act as independent human. The idea that Shi Chian eradicating the existence of beggar allowed people to have more accurate recognition through his writing, submitting for publication and establishing the Association of eradication the existence of beggar up to encompassing major cities in Taiwan to offer their assistance in eradicating the existence of beggar. In 1916, the Japanese Inagaki Fuji Hyoe started the Daojiang Keio to serve as the educational location for poor children. Then it was expanded into Home of humanity which could be divided into social department and child department. They relied upon the thoughts of Christianity and anarchism to provide room and board as well as living protection for women, prostitutes and drifters. For patients, it provided medical care and ridding the suffering. For drifters, it provided loan to travel back to their hometown in addition to proceeding to vocational counseling for those who with the potential of labor, cultivating them into ones with labor capability so as to match-making suitable job offers to eventually return them back into the society with independent living. Other than these, he also proposed the freedom of quitting the profession and those prostitutes female could enhance their labor environment as well as living conditions. Both Shi Chian and Inagaki Fuji Hyoe possessed people loving feeling of the religionist nevertheless they did not simply rely upon the thoughts of philanthropy to procced to social assistance enterprises. The urban fringes group that they saw made them think about how to help these people, freeing themselves from the constrained and oppressed structures, liberating themselves from the space of urban fringes. Thereby, through Ai-ai-liau and Home of humanity, with adoption, care offering and cultivating strategies toward different ethnic groups, they helped these people to transform the labor force to allow them to reacquire the freedom and equality from the civilized society.
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Книги з теми "Japanese anarchists"

1

Itō Noe to Dai Junsuke. Fukuoka-shi: Gen Shobō, 2012.

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2

Taylor, E. J. Tsuji Jun: Japanese Dadaist, Anarchist, Philosopher, Monk. Tucson, USA: University of Arizona, 2010.

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3

Anākizumu. Tōkyō: Yumani Shobō, 2009.

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4

Senretsu! Anākī Nihon eigashi: 1959-1979 = Japanese anarchy movies 1959-1979. Chiyoda-ku [Tokyo]: Yōsensha, 2012.

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5

Bungaku anakizumu no senryū. Kōchi-shi: Tosa Shuppansha, 1987.

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6

Yomigaeranu asa "Taigyaku Jiken" igo no bungaku. Tōkyō: Inpakuto Shuppankai, 2010.

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7

Ōwada, Shigeru. Shakai undō to bungei zasshi: "Tane maku hito" jidai no media senryaku. Tōkyō: Seishidō, 2012.

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8

Garcia, Victor. Three Japanese Anarchists: Kotoku, Osugi And Yamaga. Kate Sharpley Library, 2000.

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9

Nihon Anakizumu Undō Jinmei Jiten Henshū Iinkai., ed. Nihon anakizumu undō jinmei jiten: Biografia leksikono de la Japana anarkista movado. Tōkyō: Paru Shuppan, 2004.

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10

Honda, Tetsuya. Kabukichō damudo. 2014.

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Частини книг з теми "Japanese anarchists"

1

Crump, John. "Japanese Anarchism to 1923." In Hatta Shūzō and Pure Anarchism in Interwar Japan, 21–43. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-23038-9_2.

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2

Kageki, Tatsuya. "An anarchist woman's ideological conversion." In Women in Asia under the Japanese Empire, 134–48. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003279990-12.

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"The Japanese Pure Anarchists and the Theory of Anarchist-Communism." In Western Interactions With Japan, 33–49. Routledge, 2014. http://dx.doi.org/10.4324/9781315060323-10.

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4

"The Nonwar Movement in the Russo- Japanese War: The Invention of the People without the State." In Anarchist Modernity, 142–208. BRILL, 2013. http://dx.doi.org/10.1163/9781684175314_005.

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5

"Itō Noe, Japanese Anarchist Follower of Emma Goldman." In Women of Liberty, 186–205. BRILL, 2019. http://dx.doi.org/10.1163/9789004393226_008.

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6

Kim, Su Yun. "Postcolonial Interracial Intimacy." In Imperial Romance, 126–36. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751882.003.0007.

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This chapter discusses postcolonial intimacy by surveying post-1945 cultural productions on Korean–Japanese intermarriage. It offers a short sketch of the construction of the postcolonial memory of colonial intimacy in South Korean popular culture and analyzes the normalization of Korean patriarchal narratives about Korean–Japanese relationships. It also reviews the “Hyŏnhaet'an” narrative with the movie Hyŏnhaet'an Ŭn algoitta in 1961 and the post-1998 lifting of the ban on Japanese culture in South Korea, particularly the differences between the reception of the Japanese film Hotaru in Japan and Korea. The chapter looks at the 2010s, with the movies Tŏkhye ongju (The last princess), Agassi (The handmaiden), and Pak Yŏl (Anarchist from colony). It recounts the Korean War and the Cold War politics that dominated both North and South for the next few decades and impeded the decolonization process in the Korean Peninsula.
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"Green Before Their Time? the Pre-war Japanese Anarchist Movement." In War, Revolution and Japan, 85–102. Routledge, 2005. http://dx.doi.org/10.4324/9780203989982-12.

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8

"10 A Traveling Text: Souvenirs entomologiques, Japanese Anarchism, and Shanghai Neo-Sensationism." In Modern China and the West, 268–302. BRILL, 2014. http://dx.doi.org/10.1163/9789004270220_012.

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9

"The Russo-Japanese War and the 1905 Revolution. Symbolism, Mystic Anarchism and the beginning of division (1904–6)." In A History of Russian Symbolism, 245–84. Cambridge University Press, 1994. http://dx.doi.org/10.1017/cbo9780511519611.012.

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