Tokugawa Japan

Japanese whaling regularly appears in the news today, but there has been surprisingly little written in English about the subject from a historical perspective. Jakobina Arch's Bringing Whales Ashore takes a giant stride toward remedying that gap. Perhaps even more importantly from an environmental history standpoint, she sets out a template for reconceptualizing the history of Tokugawa Japan (1603-1868) through the lens of the

This paper covers the first Japanese governmental expedition to Hokkaido, Southern Kurils (Kunashir, Iturup and Urup) and southern Sakhalin in 1785-1786, which was caused by the rumors of Russians' expansion to the Kuril Islands and thier contacts with Matsumae domain officials. The purpose of this paper is to clear up the background and the course of the expedition as well as to analyze its scientific and political outcome.

In the last decade or so, the relationship between Tokugawa military culture and modern Japanese corporate culture has been used to justify the publication of a small library of translations, popularizations, and bastardizations of works of samurai strategy and philosophy, generally presented with a contemporary " how to get ahead in business " gloss. Curiously, this boomlet hasn't made a dent in the common western stereotype of Japanese conformity and lack of innovation-often held to be a natural result of the three hundred year peace enforced by that same shogunate. But the whole idea of " getting ahead " would seem to run entirely counter to the notion of " enforced conformity. " Or would it? That's the double-bind at the heart of Eiko Ikegami's book, and she succeeds amazingly well at depicting the considerably subtler historical patterns that have given rise to these narrow characterizations. Rather than focussing on a particular work or period or phenomenon, Ikegami examines the millenium long " cultural transformation " of the samurai. Along the way, she makes a number of points with broad implications that are of interest to people other than Japan specialists and sociologists-in some of the most fluid academic prose this reader has encountered in some time. As the title has it, she is primarily interested in the notion of " honorific individualism, " particularly that of the warrior. Ikegami convincingly demonstrates that however masked this value may seem in the late Tokugawa era, from the Heian period forward, it was the core of samurai self-definition, and by extension, a core element of the later Tokugawa political and cultural synthesis. This work also adds to our understanding of the similarities-and some key differences-between early feudal and vassalage structures in Europe and Japan. Likewise, she points out some surprising correspondences between the values of the early samurai and contemporary Mediterranean and Chicano " honor cultures. " But by placing these elements in context, she also shows how the interplay between the samurai " honor culture, " historical patterns of land ownership, contemporaneous patterns of local and regional government and taxation, and formal institutions of inheritance of both property and social status all played major roles in the process of Tokugawa state formation. Most importantly, she never forgets that she is tracing the development of a dynamic process. Where previous scholars have often relied on primary documents such as legal codes and didactic essays, generally to illustrate the shining virtue of the samuari, Ikegami fleshes out her argument with contemporaneous accounts of actual incidents. The effect is often to remind us that laws are not made because of uniform civil order,

Important aspects of legal reform instituted by the Tokugawa Shogunate during the Edo Period resulted in the development of trade and commerce in Japan.  There is strong evidence that the institutional foundations of the the political economy of the Edo Period can be found in the overall evolving legal structure of the Tokugawa Shogunate.  This paper supports this conclusion by exploring the legal foundations of the political economy of the Edo Period and examining how Tokugawa law ultimately contributed to the economic success of what was to become modern Japan.

The factual head of the Japanese government, Matsudaira Sadanobu (1759-1829), declared 'ritual' and 'law' as the foundation for receiving Adam Laxman’s expedition, the first Russian mission to Japan (1792-93). The article attempts at understanding the meaning he ascribed to those notions through the lens of several sources related to Laxman’s expedition.

A global study of the process in its entirety, from the rising of the Togukawa rule to the establishment of the 1889 constitution casts a doubt over the denomination of 'Restoration' when it comes to 1868. Is the Meiji rule a restoration, a revolution or a renewal?

十六世紀半ばから十七世初頭にかけ、日本イエズス会により、日本語の教理書が出版されたということは周知の通りだ。世俗のヨーロッパ文学である『イソップ物語』の和訳、そして天草版『平家物語』、『太平記抜書』の存在もよく知られている。しかし、日本語で書かれたオリジナルのキリスト教説話が現存するということは案外知られていない。近年、このテキスト群を「異文化接触」というレベルで取り上げた研究が現れているが、漢訳仏典や漢籍の影響を受けた『日本霊異記』『今昔物語集』などとは対照的に、室町末期にラテン語文脈から国語に翻案されたキリスト教文学は、残念ながらこれまで国文学として扱われてこなかった。その理由をここで詳しくは追究できないが、日本精神というものが（漢文脈との関連性ではある程度まで認められている一方で）キリスト教との関係性については根本的に異質で相容れないものと一般的には理解されていることが、その背景にあると考えられる。しかし、キリスト教説話を聞いた織豊期の日本人がこのように日本精神とキリスト教を両極的なものとして捉えていたということは、資料からは読み取れない。本稿では、キリスト教も日本精神も信仰していない筆者が日本中世キリスト教の代表的な説話集をバレト写本という資料の中から取り上げ、その原典が何であったかを明らかにし、さらに、同時代の日本文学との関係性を探る。その結果、この説話集は当時の武士階級によって評価された軍記・語り物文学、取り分け幸若舞と最も関連性が深いということを示す。

This is the Chinese translation of Chapter 4 of my book Leaving for the Rising Sun (Oxford 2015).
佛教史研究 第1卷
作者：浙江大學東亞宗教文化研究中心等編
I S B N： ISSN 2523-0530
規    格： 平裝本 │18開
類    別： 佛學類
冊    數： 1冊
出版日： 2017/08/31
Page: 317-357
http://www.swfc.com.tw/book_view.php?Vcode=2371

This thesis provides the first in-depth account in English of the life of Nakai Hiromu (1838-1894), a little-known samurai of the Satsuma domain who played a key role in the Bakumatsu/Meiji period of Japanese history, as well as Anglo-Japanese relations’ history. Being one of the pioneering Japanese travellers to Britain in 1866, Nakai, upon his return to Japan was given the important role of escorting British representatives on their first visit to the Emperor Meiji. The visit was postponed due to an attack on the British procession as it travelled through the streets of Kyoto. By cutting down one of the assailants, Nakai assisted in preventing the possibility of an all-out war between Britain and Japan. This fact in itself merits more attention to his life and role in Anglo-Japanese relations’ history. Nakai continued to work within the Meiji government throughout his life, and although only a minor figure himself, never receiving any titles of peerage, and reaching only as far as prefectural governor status, he had a strong network of connections and was well liked by many of the Meiji elite. His close acquaintances include Japan’s first Prime Minister, Itō Hirobumi, and one-time Foreign Minister, Inoue Kaoru. Nakai’s son-in-law was Hara Takashi, Japan’s first Prime Minister of ‘common stock’, upon whom he had no little influence. A well-known expert in Chinese poetry and prose in his time, Nakai has a small number of publications to his name. This thesis provides, for the first time, a full translation of his travel journal describing his first journey to Britain. The central crux of the thesis is to bring the life of this important key player in Anglo-Japanese, and Japanese, history back to the spotlight because it is an injustice of history for him to be forgotten. In addition, a comprehensible collection of data about his life in English, such as this thesis provides, will facilitate the drawing of attention to this important topic from a wider, international audience, as well as from Japanese historians and other scholars within Japan.

パトリック・シュウェマー『語り物末流の研究』プリンストン大学博士論文、２０１５年

第一巻　『相模川』の研究：17世紀幸若舞曲の展開
１．危険な「棚飾り」：プリンストン大学図書館所蔵『相模川』絵巻の研究
２．本居宣長以前の「もののあはれ」：古浄瑠璃『梶原最期しづかあづまくだり』の研究
３．反体制文学から徳川幕府の式楽へ：能『相模川』の研究
第二巻　バレト写本の研究：日本文学としての、日本語によるキリシタン文学
４．秀吉の伴天連追放令への文学的な反発：『日本に現れた十字架物語』の研究
５．イエズス会による幸若言説の摂取：『受難物語』の研究
６．キリスト両性説と身内敬語、奪格のヨリと羅文訓読：『受難道具問答』の日本語について

第一巻ではそれぞれ、（１）近世大名の社会資本としての豪華絵巻、（２）町人階級の娯楽としての古浄瑠璃、（３）徳川幕府の式楽としての能を、『相模川』という幸若末流の語り物の三バージョンを通して、三章で追究します。第二巻では、第一巻で取り上げた「純日本文学」を比例として、バチカン文庫所蔵のバレト写本より三編を取り上げ、また三章でそれぞれ分析します。まず（４）西・日・葡・伊、諸国語による諸本の伝存する、日本を舞台とした奇跡譚を扱い、予言と成就の順番の整理過程が覗えることから日本語版がもっとも早い詞章を残していることを論証し、イエズス会副管区長コエリョによる奥書から、秀吉の破天連追放令に対するコエリョの九州侵略作戦を支えるための日本向けのプロパガンダとして書かれたということを明らかにします。次に（５）『イエス・キリストのご受難物語』を中心に、幸若舞などの語り物文芸との語誌、常套句、テーマ上の共通点から、語り物文芸のもう一つの末流であることを証明します。最後に（６）『受難道具問答』を中心に、聖母マリアがイエスに対して身内敬語を用いる模様を論じます。なお、神学的解説文では、受身動詞の主語を「—より」で示し、受身の助動詞には「る・らる」ではなく「給ふ」を使うという独特のあり方がイエズス会の羅日動詞活用表にちょうど合致することから、漢文訓読の類似解読法として「羅文訓読」が形成しつつあったということを指摘します。

This dissertation is a transversal study of changes undergone by the kōwaka ballad during Japan’s transition from the middle ages of civil war, free exchange with Asia, and European contact, to the orderly domestic and foreign relations of the Edo period. As the kōwaka, which in the sixteenth century had rivaled the noh theatre for warrior patronage, began to change medium, format, and sociopolitical context in the seventeenth century, the traditional view is that it “quickly deteriorated once the samurai began turning to urban fads and foppery.” (Araki 1964) However, my materials tell a different story. Each chapter grows from my transcription, edition, and translation of a previously-undiscussed artifact. An illustrated handscroll of a latter-day ballad in Princeton’s library shows how that format was used for political commentary by Kyoto book craftspeople and their warrior-bureaucrat patrons in the time of Edo’s ascendancy. A libretto held in Paris adapts the same ballad to the early puppet theatre, this time making the main characters female and intensifying the melodramatic sentiment that appealed to the urban commoner class created by Kyoto’s new monetized economy. A noh play extant in three libretti in Tokyo rewrites the same story as an unproblematic paean to shogunal authority, while nevertheless displaying a critical consciousness of the working of ideology. In Volume Two, I introduce three pieces of Jesuit missionary literature in Japanese from a 1591 manuscript in the Vatican Library, whose vocabulary and formulae borrow heavily from the kōwaka. A miracle story set in Japan bears a colophon suggesting its function as a polemic against Hideyoshi’s expulsion edict. A ballad of The Passion of the Christ displays Japanese Jesuit appropriation of kōwaka discourse in its most developed extant form. A devotional meditation on the Instruments of the Passion grapples with a poetic paradox created by the role of honorifics in Japanese, while a theological postscript is rendered in a formulaic, Luso-Japanese discourse created on analogy with Sino-Japanese. Together, these new texts reveal not the kōwaka’s death but its diffusion and renewal along many cultural trajectories during Japan’s transition to early modernity.

The Tokugawa clan (徳川氏, 德川氏) was a powerful daimyo family of Japan. Members of this clan ruled Japan as Shoguns from 1603 to 1867, during the Edo period. Edo period is also called the Tokugawa period, as this clan or family was so powerful in that particular period. This paper concentrates on the origin of the Tokugawa clan and the major elements of their administration.

Yôkaigaku, the "Japanese demonology", and the creatures which it deals with, constitute a scientific field of study in Japan since the Meiji period (1868-1912) -when in 1886 Inoue Enryô founded the Yôkai Kenkyûkai (Association for yôkai studies) -, but possesses deeper roots which spread in the Edo period (1603-1867). Nevertheless, it is only from the '80 that it started to be object of research in the West, and in more recent time landed also in Italy. This article aims to analyze in a critical view the historical path of yôkaigaku from origins to the recent western studies, putting emphasis on the main changes and new developments, in order to build a first step of dialogue with this field of anthropological studies in our country.

The underlying concern of this article is with the function and purpose of the normative imaginary of ‘China’, Chugoku (Zhongguo) or Chuka (Zhonghua) in the Japanese discourse up to and around the mid-nineteenth century; namely, how it was deployed to make sense of the historical situation facing the contemporaries amid the combined internal and external crises and how it structured the range of options available to them. To exemplify this, I first turn to the debate of the shape of the polity that straddled the critical decades of 1850s 1860s. The self-conscious restoration of a past political ideal was the ostensible justification of the revolutionary overhaul, but in terms of the models of polity, there existed very different versions and understandings of what past could or should be restored. In the classical conceptual language of politics, the choice was between the hōken and gunken model. While the year 1871 saw a closure that cast Meiji as a gunken revolution, the debate continued beyond and the shift of preferences from hōken to gunken needs to be explained. In arguing for Meiji as a ‘Chinese revolution’, we can further point to the surprising degree of overlap between the concerns of earlier Edo-period commentators and the actual factors of the revolution when it finally arrived. Lastly, the normative imaginary of China is shown to have served as the key mediating filter for processing and appropriating the West both before and after the Meiji revolution.

When we look at the literature on the foreign relations during the Edo period, we frequently encounter one term: Sakoku, literally meaning the closed country. This policy had been identified as an isolation of the country, no foreign relations on diplomatic level and little trade with China and Holland in Nagasaki. This is partly true, except that Japan had diplomatic relationships with Korea and Ryukyu islands carried out by Tozama daimyo, which needs to be analyzed closely. Thus, applying a Eurocentric view on the foreign policy of Tokugawa Bakufu and claiming that country had been shut down and no diplomatic relationship continued. However, we will see in this paper that, sakoku is a term that its meaning should not to be reduced to just isolation, and foreign relations of Japan during Edo period had many aspects and was not as simple as to explain with just one term.

Scholars of early modern Japanese history have noted the imperial court's political insignificance and the lack of conflict most contemporaries supposedly saw between the emperor's institutionally supreme position and the fact that Japan's warlords had usurped power away from the emperor. This article draws on Korean visitors' observations of Japanese society during the seventeenth and eighteenth centuries to challenge this view and reveal that the imperial court remained the only truly legitimate seat of power for many early modern Japanese elites, exposing the depths of fissures in the Japanese political order in ways most scholarship has overlooked.

During the Tokugawa period (1603–1868), Japanese doctors generally learned about the medical ideas of their counterparts elsewhere in East Asia only through the medium of imported books, and there were few circumstances under which they could meet directly with foreigners. The journeys of Korean doctors who travelled to Edo in the entourage of Korean diplomatic embassies thus presented an unusual opportunity to discuss medical topics with doctors from outside Japan who were intimately familiar with traditional forms of East Asian medicine. Japanese doctors hoped to learn from the visiting Koreans about topics ranging from their interpretations of the Chinese medical classics to their methods of processing valuable drugs such as ginseng. However, a divergence between Japanese and Korean medical cultures over the course of the eighteenth century meant that both sides experienced increasing frustration in their attempts to engage in dialogue.

"Merchants, Missionaries, and Marauders: Trade and Traffics between Kyūshū (Japan) and Luzon (Philippines) in the Late-16th and Early-17th centuries”, Crossroads. Studies on the History of Exchange Relations in the East Asian World, 10 (2014) 155-196.
ISSN: 2190-8796.

ABSTRACT
Hispano-Japanese relations of the sixteenth and seventeenth centuries cover a circumscribed period – a little more than fifty years – that spans from the early-1570s to the late-1620s. In Japan, it encompasses the Azuchi-Momoyama period 安土桃山時代 (1568–1598) and the governments of the first two Tokugawa shōguns, Ieyasu 徳川家康 (1598–1616) and Hidetada 徳川秀忠 (1603–1623); in the Philippines, the last years of the reign of Philip II (1556–1598), of his son Philip III (1598–1621), and the first years of his nephew, Philip IV (1621–1664). The encounter between the Japanese and the Spanish conquistadors took place in Manila in the early-1570s and gave way to a profitable and remunerative trade that quickly developed into a transnational business made up of several participants, each with its own interests and goals: the wealthy merchants of Kyōto 京都, Sakai 堺 and Hakata 博多; the daimyōs of Kyūshū; the Portuguese of Macao and Nagasaki 長崎; as well as Italian adventures, Chinese pirate-smugglers, and Spanish missionaries with a past as traders.
This study provides an outline of the trade between the islands of Kyūshū and Luzon from the 1570s (establishment of the Spaniards in the Philippines) to about 1624 (end of the Hispano-Japanese relations), shedding light on the identities of its actors and briefly describing its mechanisms

“商人, 傳教士和掠奪者: 16世紀末及17世紀初九州 (日本) 和呂宋 (菲律賓) 間的貿易與交通”
十六，十七世紀的西班牙–日本關係涵蓋了一個略多於五十年的時間段，從1570年代初至1620年代末。在日本，它包含了安土桃山時代 (1568年至1598年) 和最早的兩個德川幕府，徳川家康 (1598年至1616年) 和徳川秀忠 (1603至1623年); 在菲律賓，則包含了菲利普二世統治時期 (1556年至1598年) 的最後幾年，以及他的兒子菲利普三世 (1598年至1621年) 統治期和他的侄子菲利普四世 (1621年至1664年) 統治的最初幾年。日本和西班牙征服者之間的相遇發生在1570年代初期的馬尼拉，並形成一個有利可圖的互惠貿易，並迅速發展成為跨國經營，有眾多參與者，每個參與者都有自己的利益和目標：京都，堺市，博多的富有商人;九州的大名;澳門和長崎的葡萄牙人;以及意大利的冒險家，中國海盜-走私者和曾經是商人的西班牙傳教士。
本研究描述了從1570年代 (西班牙人在菲律賓建立根據地) 到1624 (西–日關係終結) 之間九州島與呂宋之間的貿易概況，解析了貿易各方的身份並簡要描述了貿易的機制。

“商人, 传教士和掠夺者: 16世纪末及17世纪初九州 (日本) 和吕宋 (菲律宾) 间的贸易与交通”
十六，十七世纪的西班牙–日本关系涵盖了一个略多于五十年的时间段，从1570年代初至1620年代末。在日本，它包含了安土桃山时代 (1568年至1598年) 和最早的两个德川幕府，徳川家康 (1598年至1616年) 和徳川秀忠 (1603至1623年); 在菲律宾，则包含了菲利普二世统治时期 (1556年至1598年) 的最后几年，以及他的儿子菲利普三世 (1598年至1621年) 统治期和他的侄子菲利普四世 (1621年至1664年) 统治的最初几年。日本和西班牙征服者之间的相遇发生在1570年代初期的马尼拉，并形成一个有利可图的互惠贸易，并迅速发展成为跨国经营，有众多参与者，每个参与者都有自己的利益和目标：京都，堺市，博多的富有商人;九州的大名;澳门和长崎的葡萄牙人;以及意大利的冒险家，中国海盗-走私者和曾经是商人的西班牙传教士。
本研究描述了从1570年代 (西班牙人在菲律宾建立根据地) 到1624 (西–日关系终结) 之间九州岛与吕宋之间的贸易概况，解析了贸易各方的身份并简要描述了贸易的机制。

「商人、宣教師と海賊: 16 世紀後期から 17 世紀初期における九州 (日本) とルソン (フィリピン) 間の交易と交通」
16 世紀から17 世紀のイスパノ－日本関係の特徴は、1570 年代初期から1620 年後期、50 年間弱ではあるが、その限定された期間に集中している。上記の期間中は、日本では、安土桃山時代 (1568 年–1598 年) と最初の二人の徳川幕府の将軍、徳川家康 (1598 年–1616 年) と徳川秀忠 (1603 年－1623 年) の治世を含み、一方、フィリピンでは、フェリペ2世の治世 (1556–1598) の最後の年、彼の息子フィリップIII (1598–1621) の治世と彼の甥フィリップIV (1621–1664) の最初の数年間が含まれる。日本人とスペインの征服者の出会いは、1570年代初期にマニラで始まり、すぐに各々の利益と目標を堅持する複数の当事者で構成される多国籍企業へと発展する高収益を上げる交易へと変化した。彼らは、京都、堺、博多の裕福な商人たち、九州の大名たち、マカオと長崎のポルトガル人たち、さらに、イタリアの冒険家たち、中国の海賊・密輸業者たち、以前は商人であったスペインの宣教師たちなどであった。
この論考では、上記の商活動の当事者に注目して、その商活動のメカニズムを描きつつ、1570年代 (フィリピンでのスペイン人社会の設立) から約1624 年 (イスパノ－日本関係の終わり) にわたる九州とルソン間の交易の概要を解説する。

“상인, 선교사, 해구 (海寇): 16세기 후반부터 17세기 초기의 큐슈 (일본) 와 루손 (필리핀) 사이의 교역 및 교통”
16, 17세기 스페인–일본 관계는 1570년대 초반부터 1620년 후반에 이르는 50년 정도의 한정된 기간에 발전했다. 이 기간은 일본에서는 아즈치 모모야마 시대 (1568년–1598년) 와 도쿠가와 막부의 제 1 · 2대 쇼군 도쿠가와 이에야스 (1598–1616) 와 도쿠가와 히데타다 (1603–1623년) 의 통치를 포함한다. 한편, 필리핀에서는 펠리페 2 세의 통치 (1556–1598) 의 마지막 시기, 그의 아들 필립 3세 (1598–1621) 의 통치와 그의 조카 필립 4세 (1621–1664) 의 초기 수년간이 포함된다. 일본인과 스페인 정복자의 만남은 1570년대 초에 마닐라에서 시작되어, 높은 수익을 올리는 교역으로 변화해, 곧 각각의 이익과 목표를 견지하는 여러 참가자로 구성된 다국적 기업의 규모로 발전하게 되었다. 그들은 교토 사카이 하카타의 부유한 상인들, 큐슈의 다이묘들, 마카오와 나가사키의 포르투갈인들, 심지어 이탈리아의 모험가들, 중국의 해적 · 밀수업자들, 이전에 상인이었던 스페인 선교사 등을 포함했다.
본고에서는 이러한 상업 활동의 당사자들에 주목하고 그 상업 활동의 구조를 파악하면서, 1570 년대(필리핀에 스페인 사회가 설립된 때)부터 1624년 (스페인–일본 관계가 끝난 시기) 경에 걸쳐 이루어진 큐슈와 루손 간의 교역을 정리해 본다.

Lo que se pretende con este trabajo es  hacer un análisis de la evolución del ejército de
Japón a lo largo de los siglos, desgranando para ello las distintas partes que se han ido
incorporando al mismo conforme se ha vuelto una organización más compleja. Japón,
además, es un país que ha ido muy  de la mano con lo militar en lo que respecta a su
historia; tal es el caso del Sengoku Jidai, que tuvo unas consecuencias fundamentales
para  el  futuro  desarrollo  del  país  y  sin  el  cual  no  podría  entenderse  al  país  nipón
actualmente.  El  trabajo  pretende  reflejar,  por  tanto,  cómo  evoluciona  la  civilización
japonesa desde el siglo IX, donde surgen los ejércitos de hasta mil hombres y el código
de conducta en batallas, hasta el siglo XVII, cuando sube al poder Tokugawa  Ieyasu,
fundador  del  Shogunato  Tokugawa,  tercer  y  último  gobierno  militar  de  la  historia  de
Japón.
El trabajo está planteado de tal modo que inicialmente se entienda de manera  clara  y
concisa de dónde surgen todas y cada una de las clases que formaban parte del ejército
durante  el  Período  Sengoku.  Aplicar  este  planteamiento  supone,  además,  un
conocimiento de los cambios de la época que propulsaron la creación de cada clase. Tal
es el caso de los arcabuceros, clase creada en el Sengoku cuando los portugueses llegan
a Tanegashima con arcabuces para comerciar, o el caso de los  ashigaru, clase que ha
visto una evolución progresiva mediante ascensión de la escala jerárquica militar. Sin
embargo,  dado  que  el  tema  principal  del  trabajo  radica  en  el  aspecto  técnico  de  la
evolución  del  ejército  y  no  de  la  evolución  mediante  la  política,  el  trabajo  tiene  un
importante componente de descripciones de tipos de tropas, armas, formación, etc.
Una  vez  se  llega  a  hablar  en  el  trabajo  del  Sengoku  Jidai,  se  comentan  las  etapas
posteriores  (Azuchi-Momoyama  y  Edo)  con  fines  ilustrativos  de  mostrar  la  máxima
complejidad  a  la  que  llegan  algunas  clases  del  ejército.  Es  por  ello  que  dos  de  los
grandes apartados del trabajo tratan de “la clase samurái” y “la clase  hatamoto” vistas
desde la perspectiva de su punto álgido de desarrollo: el Período Edo. Este es el caso,
especialmente, de  la clase  hatamoto, cuyas nuevas incorporaciones como la Guardia de
Escolta o la ampliación  de compañías de la  Gran Guardia son avances  que deben ser
tratados como una extensión de la base formada en el Sengoku Jidai.
4
En  el  trabajo  se  aprovecha  la  posibilidad  de  aplicar  ejemplos  de  actuación  de
determinadas  clases  en  batallas  acontecidas  principalmente  en  el  Sengoku  Jidai  o
incluso en Azuchi-Momoyama. En el trabajo se tratan algunas batallas desde  un punto
de vista táctico y de despliegue de tropas, como es el caso de la Batalla de Okehazama o
del Asedio de Inabayama. Incluso se tratan campañas con distintos contextos históricos
centradas  en  la  figura  de  Toyotomi  Hideyoshi:  la  campaña  de  conquista  de  los
territorios  del  clan  Mori  y  la  campaña  de  conquista  de  Corea.  En  los  casos  de  las
campañas, se procura analizar los diversos movimientos de tropas en todos los bandos
beligerantes, así como comentar su fuerza de batalla, geografía y posibilidades tácticas.
El caso de Corea es especial, pues permite hacer un contraste entre la tecnología militar
de Japón y la de Corea, con sus diversos tipos de armas, navíos y castillos.
Uno de los conceptos más importantes que se repite a lo largo del trabajo con distintos
ejemplos  es  el  rol  de  la  clase  militar  “en  tiempos  de  paz”.  Esto  comprendía,
principalmente, el Período Edo. Por lo tanto, es necesario hacer un análisis del rol que
podían  desempeñar  cargos  como  los  metsuke  cuando  no  había  guerras  que  combatir.
Este caso de tregua sirve, además, para acercarse a la clase samurái viéndola como una
clase con interés en lo cultural (orientado a la cultura aplicable al ejército) y como una
clase formada en aspectos administrativos.
A  lo  largo  de  este  trabajo  habrá  diversos  puntos  que  no  traten  explícitamente  de  las
batallas,  campañas  militares  o  figuras  de  generales,  pero  no  por  ello  serán
independientes al tema que se pretende tratar. Lo militar no sólo era aquello aplicado a
la guerra, sino a los demás aspectos de la sociedad japonesa entre los siglos IX y XVII.
Respecto al trato de las fuentes, el trabajo está mayormente fundamentado en parte de la
bibliografía  del  conocido  historiador  Stephen  Turnbull,  especializado  en  Historia
Militar  de  Japón.  Se  han  utilizado  como  guías  para  orientar  este  trabajo  sus  obras
Toyotomi Hideyoshi, con el fin de establecer una línea temporal detallada de los sucesos
acaecidos en el Sengoku Jidai,  The Samurai Campaign of Korea 1592-1598, con el fin
de poder tener una fuente centrada en la organización de una campaña militar de gran
envergadura,  así  como  Samurái:  El  Manual  del  Guerrero  Japonés  y  Hatamoto:
Samurái Horse and Foot Guards 1540-1724  para tener un análisis detallado de ambas
clases militares. 
5
Sumado a estos cuatro libros de Turnbull, principales fuentes del trabajo, se ha utilizado
el capítulo tres del libro  War in the Early Modern World  de Jeremy Black, historiador
militar.  Este  capítulo,  en  concreto,  está  dedicado  a  establecer  un  cierto  orden
cronológico  antes  del  Sengoku  Jidai  desde  un  punto  de  vista  militar,  que  es
precisamente lo que se pretende transmitir en este trabajo. Este capítulo, en concreto, ha
sido muy útil a la hora de complementar la información pre-Sengoku extraída de libros
que tratan este tema de manera muy específica como el caso de Samurái o Hatamoto.

El final del siglo XVI en Japón fue una época convulsa en la que varias facciones en un mar de alianzas cambiantes pugnaban por conseguir la supremacía. Tres grandes personajes aparecen en esta época, cuya labor conjunta consiguió unificar el país y crear un período de relativa paz: Oda Nobunaga, Toyotomi Hideyoshi y Tokugawa Ieyasu. En este artículo hacemos un repaso de cuatro conjuntos característicos que tomaron parte en la contienda: las élites locales, los samurai, figura icónica de Japón; los ashigaru, tropas profesionales que, al final de este período, adquieren el rango de samurai; los legendarios shinobi, mundialmente conocidos como ninja; y los sōhei, un colectivo heterogéneo de monjes guerreros. Hablaremos sobre el origen de cada una de estas figuras, su formación militar, su panoplia y su papel en la batalla; finalizando con una mención sobre su destino una vez terminado el período de guerras.

This article analyzes the shunga collection owned by the Mito Tokugawa family. It presents the discovery of six pieces from the Mito Tokugawa, one of the three branches of the Tokugawa. This collection helps us understand the uses and the spread of erotic art among the ruling classes in Edo period Japan. The collection, formed of diferent types of works (scrolls, books, prints, and sex toys) is important in documenting the high degree of acceptance of erotic art within the Tokugawa family. In particular, the manuscript notes written by the daimyo, Tokugawa Nariaki, show that the works were acquired as part of a regular family practice over the seventeenth, eighteenth, and nineteenth centuries. This suggests that it was common for all daimyo families to collect shunga.

The successive bans on Christianity in Early Modern Japan led to several persecution campaignsespecially during the early seventeenth centurywhich resulted in numerous deaths, among both the local converts and the missionaries. These events made a major impact on Europe, including the beatification of the Twenty-Six Martyrs of Nagasaki, who died in 1597 and were blessed 30 years later. Active missionary efforts ended by the late 1630s, but during the three centuries of the Edo era (mid-seventeenth-mid-nineteenth centuries), Christianity survived within hidden communities. Such communities kept legends of local martyrs, and they were sometimes the subjects of administrative control. A few incidents also saw people killed due to alleged links to Christianity. The martyrs of Japan came back to the forefront of Western discourse during the nineteenth century, with the rediscovery of “hidden Christians”
in 1865 and the persecutions that followed. This process culminated in the
beatifications of the martyrs in Japan and the official recognition of Christianity. In this context, the notions of Christian martyrs/martyrdom and persecution were accepted in Japan for the first time, and these terms became officially translated. After that, Japanese Christians started building a new identity through the construction of narratives on Christian martyrs. They especially tried to locate the alleged locations of the executions of martyrs in the early modern period. Such efforts resulted in the establishment of the Twenty-Six Martyrs Museum in Nagasaki and the beatification and canonizations of various groups of martyrs (in 1981, 1987, 2007, and 2016), as well as the recognition of relevant locations as World Heritage Sites. After the Second World War, the martyrs of Japan were also linked to the atomic bomb in Nagasaki, a fact which was stressed during the visit of Pope John Paul II to Japan, becoming an important part of the identity of the city.

On the morning of April 28, 1849, the USS Preble, a sloop of war commanded by James Glynn, weighed anchor and sailed away from Nagasaki harbor. On board were fourteen men from the whaler Lagoda who had been held for over a year by Japanese authorities. Upon interrogation, the men stated that they were physically mistreated by the Japanese. Two years earlier, sailors from the whaler Lawrence, who were also forced onto Japanese shores and held captive, reported similar mistreatment. The story of these events comprised over fifty pages of the original Senate report used to persuade the United States Congress to approve a naval expedition to Japan.

This study seeks to clarify the impact of the stories of the Lawrence and Lagoda on the decision to send the U.S. mission (also known as the Perry Mission and the Perry Expedition) to Japan. After examining the actual narratives of the sailors and comparing them with Japanese reports in order to ascertain a factual baseline, the study examines the reaction to the Lawrence and Lagoda by prominent businessmen, naval officers, and politicians. Then, the reaction to the Lawrence and Lagoda is placed in the contextual framework of prevailing mid-nineteenth century American social, cultural, and legal attitudes in order to show that humanitarian concerns were, indeed, a prime consideration for sending the Perry mission to Japan.

Zaman pemerintahan Tokugawa telah membentuk satu perubahan yang ketara khususnya dalam sistem feudalisme di Jepun 1 malah memberikan nafas baru kepada kehidupan masyarakatnya sendiri. Edwin O. Reischauer (2006), menyatakan bahawa pada abad ke-18 dan awal abad ke-19, kerajaan Tokugawa telah mentadbir Jepun dengan aman dan berjaya menerapkan semangat kesedaran nasional serta sentiasa bersedia untuk berubah menjadi sebuah negara yang moden dalam kalangan masyarakat Jepun. 2 Keadaan aman pada zaman Tokugawa turut digambarkan oleh David J. Lu (1997) sebagai:

Comercio y diplomacia entre Japón y Filipinas en la era Keichō (1596-1615) [Trade and Diplomacy between Japan and the Philippines during the Keichō Era (1596-1615)] (East Asian Maritime History, vol. 13) (Wiesbaden: Harrassowitz Verlag, 2017).
ISBN: 978-3-447-10763-1


Abstract
By the end of the sixteenth century, Japan and the Philippines established their first commercial and diplomatic relations, and during the Keicho era (1596-1615) an attempt of cooperation between Madrid and the government of Tokugawa Ieyasu (1598-1616) was planned. This allowed the Spaniards to foster their trade in Japan and to favor its penetration by missionaries. This volume discusses the different phases of the process of diplomatic/commercial and missionary relations within the context of the internal transformation of Japan and its ambitions for regional influence in Asia, on the edge of the Sinocentrism of the Ming Dynasty. It also analyzes the context of institutional and legal restrictions of the expansion of the Philippine archipelago as well as several factors that eventually led to the failure of the Hispano-Japanese cooperation and to the gradual disappearance of all kinds of formal contacts with Japan in the second decade of the seventeenth century.

Although Japan was an enigma to most of the eighteenth-century world, imported Japanese lacquers and imitation Japanese-style lacquered objects played significant roles at the Chinese and French courts. In France, no collection surpassed that of Marie Antoinette (r. 1774-92), who inherited dozens of Japanese lacquered caskets from her mother, the Habsburg empress Maria Theresa (r. 1740-80), and subsequently began commissioning elaborate pieces of furniture that incorporated lacquer panels. In Qing dynasty China, the Yongzheng (r. 1723-35) and Qianlong (r. 1736-95) emperors also collected imported caskets and commissioned imitation Japanese-style lacquers from their palace workshops. Whether in China or France during the eighteenth century, the rulers' shared fascination with Japanese lacquer demonstrates not only the political value of possessing such rare objects, but also the different ways in which the rulers' tastes were met. Investigating the simultaneous taste for and responses to Japanese and Japanese-style lacquers in eighteenth-century China and Europe complicates the binary relationship that often dominates studies of early modern global exchange. This article analyzes the different ways that Chinese and French subjects valued Japanese lacquered objects and, in doing so, shared an interest in a place neither truly understood.

Free download link: https://sites.google.com/site/monsoonasiastudies/li-jie-kan-wu/di4qi

“Sangleyes, Japones, and Casados: An Overview of the Actors of the Sino-Japanese Trade in the Philippines Between the 16th and Early 17th Centuries”, Journal of Monsoon Asia Studies (季風亞洲研究), 4 (2017) 107-151.
ISSN: 2414-1259

ABSTRACT
After a series of unsuccessful transpacific missions to the Spice Islands, the Spaniards were finally able to settle in the Philippines in 1565. A few years later, in 1570, Miguel López de Legazpi and his men reached the Island of Luzon and met in Maynila the first traders from China and Japan.
This essay provides an overview of the Sino-Japanese trade in the Philippines (what we call here the “Luzon Trade”) from the middle of the sixteenth century to the beginning of the seventeenth century, giving an insight into the activities of its principal actors: the Chinese from Fujian (Sangleyes), the Japanese from Kyushu (Japones), and the Portuguese of Macau and Nagasaki (Casados). In addition to shedding some new light on the complex patchwork of connections and interdependencies among these groups of traders, this essay also gives evidence to their achievements in building a transnational multifaceted trade network around Luzon including both China and Japan.

The Bankoku sōzu 万国総図 is one of the most important maps for the history of Japanese cartography. Its first edition was printed in 1645 and subsequent editions were published throughout the Edo period. The map is drawn in oval projection and is accompanied by pictures of 40 ethnic groups, the so called Jinbutsuzu 人物図. The Bankoku sōzu was influenced both by European and Asian sources. Especially Matteo Ricci’s world maps played an important part in the creation of this map, although they cannot be identified as the only source. In this paper, I will describe in detail the 1671 version of this map. All texts and place names will be transcribed and translated / identified as far as possible. A discussion of the sources of the original Bankoku sōzu follows in the second part of my article.

Though "sakoku" was never the official policy of the Tokugawa Bakufu, the severe restriction of trade has been generally argued to be the defining foreign policy of the Edo period. It has been seen from a position of strength, in that the Tokugawa government was able to successfully expel foreign influences and consolidate power after the turmoil of the Warring States period. This paper looks at the validity of that claim and points to the general lack of interest in trade with Japan held by major European powers at the time. Focusing on the continual copper-trade deficit that the VOC was willing to incur throughout the Edo Period, it will be shown that, besides the VOC who could make up their loses in there transoceanic trade network, the other European powers simply didn't have an incentive to force their way into Japan at the time.

A tanulmány a japán történelem a középkorból a kora-újkorba történő átmeneti korszaknak a nyomdászatát, annak társadalmi vonatkozásait, külfölddel való kapcsolatát, különböző nyomtatványtípusokon keresztül elemzi. A régi szedett nyomtatás történeti bevezetése után, a régi szedett nyomtatványok (ko-katsujihan 古活字版) típusaira, azoknak történelmi szerepére, a középkor olvasójától a kora-újkori olvasó felé tartó átmenetre helyezi a hangsúlyt. Végül, az Edo-kor további szakaszának nyomtatásáról, annak társadalomara gyakorolt hatásáról, a dúcos nyomdászat visszaszorulásának okairól tesz egy kis kitekintőt. Mindezek alapján rávilágít a könyv japán történelemben elfoglalt meghatározó szerepére, egyben reflektál arra, hogy az Edo-korban kibontakozó ún. Tenka Taihei (天下泰平), vagyis a ’Lecsendesült Ország, Nagy Béke’ korának megteremtésében és fenntartásában, a könyvnek, mint a kormányzat által felhasznált irányítási, tanítási, és más funkcióban kikapcsolódási eszköznek óriási szerepe volt, aminek tömegesedése már az Azuchi-Momoyama kor végén elkezdődött és az elit, majd katonai réteg után, lassan eljutott a köznép felsőbb osztályaiig. Bár a kora-újkorban a fatáblás nyomtatás válik meghatározóvá, mégis a könyv széles körű elterjedésének mintegy előzményeként tekinthetünk a régi nyomódúcos nyomtatási technikákra, amelynek alfajai nyomán a japán nyomdászat remekművei születtek.

La Rivolta di Shimabara fu una ribellione contadina che ebbe luogo nel sud del Giappone durante il cosiddetto periodo Edo. Questa ricerca in storia della Chiesa consta di tre capitoli: nel primo si espone brevemente quella che è la storia del Giappone durante il "Secolo Cristiano", nel secondo si illustrano gli avvenimenti della rivolta sopracitata e la figura del suo comandante, Amakusa Shiro, mentre nel terzo ed ultimo capitolo, vista l'importanza della religione cristiana come motore e fine ultimo della sommossa, si cerca di capire, con l'ausilio dei criteri forniti dal Diritto Canonico, se i partecipanti all'insurrezione possano veder riconosciuto un giorno il titolo, per ora attribuitogli ufficiosamente da molti studiosi, di martiri o santi.

“Contactos diplomáticos entre la monarquía hispánica y los pueblos asiáticos (1570-1615),” in: Diego Herrero García (ed.), Fernando de Magallanes; De la corte del emperador y Filipinas (1521). Pasado español y memoria actual en el V centenario de la llegada al Extremo Oriente (Valladolid, Editorial Páramo 2022) (ISBN: 978-84-124584-1-1), pp. 149-184.

After the output of the three main European copper mining areas (Mansfeld, Tyrol and Neusohl) declined from the second half of the 16th century, Sweden and Japan became the most important copper producers. From the start of the Portuguese, and to a lesser extent Italian spice trade, copper and brassware had been important European trading goods, being shipped all the way to the Indian west coast. Although the American and West African markets kept drawing a lot of European copper and brass, the typical Japanese copper bars gradually took over the Asian market. From as early as 1624, at times of European high conjuncture, the Japanese copper was even imported to the Netherlands by the Dutch East Indian Company, which had a monopoly on Japanese trade. The amounts of Japanese copper on the European markets have always been compared to the Swedish production and export and were regarded as insignificant (Glamann; Heckscher). However, the Asian product clearly dominates the Dutch market in certain periods, specifically 1655-1675 and 1690-1710 (Shimada). These periods coincide with monumental projects as the building of the Amsterdam town hall (today the Royal Palace) and the later years of Rembrandt van Rijn. The Japanese copper might have left its footprint in these artistic highlights and its elemental and isotopic composition might serve as an indication for Dutch provenance.

The translation of texts has played a formative role in Japan's history of cultural exchange as well as the development of literature, and indigenous legal and religious systems. This is the first book of its kind, however, to offer a comprehensive survey of the role of translation in Japan during the Tokugawa period, 1600–1868. By examining a wide range of translations into Japanese from Chinese, Dutch and other European texts, as well as the translation of classical Japanese into the vernacular, I reveal the circles of intellectual and political exchange that existed in early modern Japan, arguing that, contrary to popular belief, Japan's translation culture did not begin in the Meiji period. The translations covered include works of classical Japanese literature, Western science and medicine, Chinese classics, and vernacular Chinese literature.

The book touches upon questions of early modern literacy, and manuscript versus print, the increasing valorization and use of the Japanese vernacular, and early modern language consciousness.  In the final chapter, I examine the 'crisis translation' of military texts in response to international threats to Japanese security in the nineteenth century, offering fresh insights into the overthrow of the Tokugawa shogunate in 1868.

Contents:
Introduction
1 Language and society in Tokugawa Japan
2 Classical Japanese texts
3 ‘Chinese’ texts
4 Translation of Western languages
5 Late Tokugawa ‘crisis translation’
Conclusion

This draft material seeks to answer the question: Why was the matter of succession from one ruler to the next in Russia from the 17th to the 19th centuries so often traumatic? by drawing comparisons with the generally much more stable system of succession for Japan's shoguns of the Tokugawa dynasty in the same period. The paper examines relevant areas of social practise as well as the specific dynastic practises and principles and their outcomes.

In the Shimabara rebellion of 1637 Christianity did not play an important role. That is the current perception amongst most Western scholars. As far as the rebellion is treated at all in modern academic publications, scholars cite the economic, political and environmental problems of the domains of Amakusa and Shimabara as the cause of the Shimabara rebellion, an event which is often regarded as the last major threat to Tokugawa hegemony before it collapsed in Meiji (1868).

With strong emphasis on the living conditions of the peasants as the root cause for rebellion, the influence, presence and active use of Christian symbolism and ideology in this rebellion is often denied or downplayed. This is largely due to the fact that current discourse focuses on the extent to which the rebellion could be considered a 'Christian' rebellion. This approach is problematic because it causes more fundamental questions to be overlooked, such as why Christianity was so omnipresent amongst the rebels, what function it had in their fight against the Shogunate forces, and how Christianity influenced the actions and reactions of the leading generals involved: the rebel leaders and Matsudaira Nobutsuna.

This thesis will accordingly focus on the role Christianity played in the rebellion by approaching it as an ideology which could consciously be used to fit the strategic needs of both the rebels and the Bakufu. Due to the intended scope of this thesis, I will limit myself to an assessment of the scene where both parties interacted most, namely, Hara castle. This scope gives ample opportunity to demonstrate how Christianity as strategy was employed in strategic decision-making, pacifying and controlling masses and psychological warfare.

This thesis was submitted in 2011 to the Department of Japanese studies at Leiden University in partial fulfillment of the requirements for the degree of Master of Arts.

Presentado en en V Congreso Internacional de Mitocrítica : Mito y Creación Audiovisual. Universidad Complutense de Madrid (25 de octubre de 2018).


Resumen

Japón es uno de los países del Primer Mundo con la proporción más baja de cristianos en su territorio, estimada en menos del 1% del total de la población. Pese a la relativamente corta duración del denominado Siglo Cristiano, que comenzó en 1549 con la llegada de los primeros misioneros jesuitas y finalizó abruptamente, entre otras razones, a causa de la Rebelión de Shimabara de 1637-1638, su influencia continúa en la cultura japonesa actual. Diversas y curiosas representaciones de la Rebelión de Shimabara, y especialmente de su joven líder, Shiro Amakusa, pueden encontrarse en películas, literatura, manga, anime, videojuegos…e incluso como origen de movimientos contraculturales juveniles en el Japón actual como un signo de rebeldía contra los papeles establecidos por la sociedad japonesa contemporánea.

Abstract

Japan is one the First World countries with the lowest proportion of Christian believers, estimated in less than 1% of the whole population. Despite the relatively brief duration of the so-called Christian Century, which began in 1549 with the arrival of the first Jesuit missionaries and ended abruptly, among other reasons, due to the outbreak of the Shimabara Rebellion in 1637-1638, its influence continues in contemporaneous Japanese culture. Diverse and curious representations of the Shimabara Rebellion and specifically of its young leader, Shiro Amakusa, can be found in films, literatura, manga, anime, videogames…and even as source of youth subcultural movements in nowadays Japan as sign of rebellion against established roles in comtemporary Japanese society.