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Journal articles on the topic 'Chōnen'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Pai, Hyung Il. "Nationalism and preserving Korea's buried past: the Office of Cultural Properties and archaeological heritage management in South Korea." Antiquity 73, no. 281 (1999): 619–25. http://dx.doi.org/10.1017/s0003598x00065194.

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The origins of Korean archaeological heritage management can be traced to 1916, when Japan's Resident-general Government in Korea (Chōsen Sōtokufu: 1910-1945) promulgated the first comprehensive laws of historical preservation called the ‘Regulations for the Preservation of Korea's Remains and Relics’. They reflected a combination of late Meiji and early Taishō era laws tailored to the Korean peninsula such as Lost and Stolen Antiquities (1909); Temples and Shrines Protection Laws (1911); the Preservation of Stone and Metal Inscriptions (1916); and most significantly, the establishment of an a

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2

Schmid, Andre. "Colonialism and the ‘Korea Problem’ in the Historiography of Modern Japan: A Review Article." Journal of Asian Studies 59, no. 4 (2000): 951–76. http://dx.doi.org/10.2307/2659218.

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By the time emperor meiji died in 1912, mourned as the first “modern” emperor, Japan had already acquired a sizeable colonial realm. Two years earlier, Japanese newspapers and magazines had celebrated the annexation of Korea, congratulating themselves on living in an empire that was now 15 million people more populous and almost a third larger than it had been prior to annexation. For journalists and politicians at the time, the phrase “Chōsen mondai” (the Chōsen question) served as a euphemism for the panoply of issues relating to Japanese interests in the Korean peninsula. Yet despite this c

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3

Kasulis, Thomas P. "Japanese Philosophy? No Such Thing: Japan's Contribution to World Philosophizing." International Journal of Asian Studies 16, no. 2 (2019): 131–42. http://dx.doi.org/10.1017/s1479591419000147.

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For almost five decades I have been studying Japanese philosophy, but only gradually have I come to realize there is no such thing. The ghost of Nakae Chōmin 中江兆民 (1847–1901) probably gloats with satisfaction to hear this gaijin say that. My statement seems to echo his assessment more than a century ago when he pronounced that Japan had always been and continued to be devoid of philosophy. Although I admire Chōmin for his intellectual courage, standing up to the thought police even to the extent of being temporarily exiled from Tōkyō, my position is not at all the same as his. Nakae Chōmin is

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4

Naoki Watanabe. "How should we think about 'Korean'(Chōsen) Film in Colonial Period?" Journal of Korean drama and theatre ll, no. 51 (2016): 243–58. http://dx.doi.org/10.17938/tjkdat.2016..51.243.

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5

Fedman, David. "Triangulating Chōsen: Maps, Mapmaking, and the Land Survey in Colonial Korea." Cross-Currents: East Asian History and Culture Review 1, no. 1 (2012): 205–34. http://dx.doi.org/10.1353/ach.2012.0006.

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6

Shaw, Vivien. "Chōng $$ an Ancient Chinese Description of the Vascular System?" Acupuncture in Medicine 32, no. 3 (2014): 279–85. http://dx.doi.org/10.1136/acupmed-2013-010496.

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The objectives of this research are, first, to establish if the extraordinary acupuncture meridian known as Chōng $$ Penetrating Vessel or Sea of Blood, is in essence a description of certain macroscopic parts of the underlying vascular system and, second, by extension, to show that it is likely that cadaveric dissection would have been used as a tool to arrive at this understanding. Generally accepted scholarly opinion holds that the ancient Chinese rarely used dissection in order to explore the anatomy of the human body, and that the meridians are therefore invisible metaphysical structures

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7

Quinter, David. "Moving monks and mountains: Chōgen and the cults of Gyōki, Mañjuśrī, and Wutai." Studies in Chinese Religions 5, no. 3-4 (2019): 391–414. http://dx.doi.org/10.1080/23729988.2019.1689764.

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8

Caprio, Mark, and Aoki Atsuko. "Shokuminchi Chōsen ni okeru Chōsengo shorei seisaku: Chōsengo wo mananda Nihonjin (review)." Journal of Korean Studies 10, no. 1 (2005): 186–89. http://dx.doi.org/10.1353/jks.2005.0005.

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9

Struve, Daniel. "Identité sociale et identité nationale dans Chōnin bukuro et Hyakushō bukuro de Nishikawa Joken." Extrême-Orient, Extrême-Occident, no. 41 (November 23, 2017): 45–68. http://dx.doi.org/10.4000/extremeorient.702.

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10

홍종욱. "Tōa renmei undō to Chōsen, Chōsenjin: Nitchū sensōki ni okeru shokuminchi teikoku Nihon no danmen." Review of Korean Studies 19, no. 1 (2016): 253–58. http://dx.doi.org/10.25024/review.2016.19.1.010.

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11

Souyri, Pierre-François. "Kamo no ChŌmei, Notes de ma cabane de moine." Cipango, no. 18 (June 1, 2011): 255–58. http://dx.doi.org/10.4000/cipango.1605.

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12

Woongki, Kim. "Outcomes of ROK's Misperceptions of Chōsen-seki Zainichi Koreans : How Its Legal Framework Should Be Amended." Korean Journal of Japanology 122 (February 28, 2020): 195–220. http://dx.doi.org/10.15532/kaja.2020.02.122.195.

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13

Graham, Patricia J. "Portraits of Chōgen: The Transformation of Buddhist art in Early Medieval Japan - By John M. Rosenfield." Religious Studies Review 37, no. 3 (2011): 238. http://dx.doi.org/10.1111/j.1748-0922.2011.01544_6.x.

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14

Bailey, Penny. "The Aestheticization of Korean Suffering in the Colonial Period: A Translation of Yanagi Sōetsu’s Chōsen no Bijutsu." Monumenta Nipponica 73, no. 1 (2018): 27–62. http://dx.doi.org/10.1353/mni.2018.0001.

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15

Kim, Woongki. "Diversity of Chōsen-seki Zainichi Koreans and Moon, Jae-in Administration’s Policies on Their Entries into South Korea." Korean Journal of Japanology 114 (February 28, 2018): 193–214. http://dx.doi.org/10.15532/kaja.2018.02.114.193.

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16

Han, Yonghae. "‘Permanent Residence Based on Agreement’ and Reconstruction of Identity of Zainichi Koreans: ‘Chōsen’ and ‘Kankoku’; Formation and Crossing the Border." Society and History 113 (March 30, 2017): 161–218. http://dx.doi.org/10.37743/sah.113.5.

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17

Takenaka, Toru. "The Domestication of Universal History in Meiji Japan: Fukuzawa Yukichi and Nakae Chōmin." Saeculum 63, no. 1 (2013): 119–42. http://dx.doi.org/10.7788/saeculum-2013-0107.

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18

Hae-nam, PARK. "Sport, the Field of “Representation Competition” Between the Empire and the Colonized : Focused on the Chōsen shrine athletic meeting and Meiji shrine athletic meeting." HALLYM JOURNAL OF JAPANESE STUDIES 26 (May 25, 2015): 111–40. http://dx.doi.org/10.18238/hallym.26.5.

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19

Barske, Valerie. "Locating culture beneath the moss: Heshikiya Chōbin (1700–1734), the Ryukyu Kingdom, and eighteenth-century Japan." Japan Forum 31, no. 4 (2019): 487–510. http://dx.doi.org/10.1080/09555803.2019.1594338.

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20

Edwards, James Rhys, and Nakazato Masao. "TIMIZI NU IN (The Bond of Water in Hands): A Kumi odori attributed to Heshikiya Chōbin." Asian Theatre Journal 33, no. 2 (2016): 282–309. http://dx.doi.org/10.1353/atj.2016.0055.

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21

Homei, Aya. "Practical Pursuits: Takano Chōei, Takahashi Keisaku, and Western Medicine in Nineteenth-Century Japan." Social History of Medicine 19, no. 2 (2006): 333–34. http://dx.doi.org/10.1093/shm/hkl007.

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22

Souyri, Pierre-François. "Nakae Chōmin, Un an et demi. Un an et demi, suite un individu sans Dieu ni âme." Cipango, no. 19 (October 30, 2012): 251–54. http://dx.doi.org/10.4000/cipango.1739.

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23

Burns, Susan L. "Practical Pursuits: Takano Chōei, Takahashi Keisaku, and Western Medicine in Nineteenth-Century Japan (review)." Journal of Japanese Studies 33, no. 2 (2007): 533–36. http://dx.doi.org/10.1353/jjs.2007.0049.

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24

Porcu, Elisabetta. "Observations on the Blurring of the Religious and the Secular in a Japanese Urban Setting." Journal of Religion in Japan 1, no. 1 (2012): 83–106. http://dx.doi.org/10.1163/221183412x628398.

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Abstract This paper presents some observations on how the borders between the religious and the secular are perceived, blurred and reinterpreted at the community level in Kyoto. These reflections are based mainly on my extended fieldwork in the city, where I participated in and took note of the activities of two chōnaikai (neighborhood associations). I also observed and examined events related to the Gion matsuri, which takes place in July and is one of the three main festivals in Japan. The neighborhood associations play a pivotal role in Kyoto’s community life, and the boundaries between the

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25

Dufourmont, Eddy. "Nakae Chōmin a-t-il pu être à la fois un adepte de Rousseau et un matérialiste athée ?" Ebisu 45, no. 1 (2011): 5–25. http://dx.doi.org/10.3406/ebisu.2011.1737.

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26

Baudinette, Thomas. "Cosmopolitan English, traditional Japanese." Linguistic Landscape. An international journal 4, no. 3 (2018): 238–56. http://dx.doi.org/10.1075/ll.18004.bau.

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Abstract The Linguistic Landscape of Tokyo’s premier gay district, Shinjuku Ni-chōme, contains much English-language signage. Previously described in touristic literature as marking out spaces for foreign gay men, this article draws upon an ethnographic study of how signage produces queer space in Japan to argue that English instead constructs a sense of cosmopolitan worldliness. The ethnography also reveals that participants within Ni-chōme’s gay bar sub-culture contrast this cosmopolitan identity with a “traditional” identity indexed by Japanese-language signage. In exploring how Japanese me

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27

Kimura, Mitsuhiko. "Donzoko no Kyōwakoku: Kita Chōsen Husaku no Kōzō [Misery of the Republic: The Structure of Crop Failure in North Korea]. By U-hong Yi. Tokyo: Aki Shobo. 1989. 301 pp. ¥1,700. - Angu no Kyōwakoku: Kita Chōsen Kōgyō no Kikai [Absurdity of the Republic: The Outrages of North Korean Industry]. By U-hong Yi, Tokyo: Aki Shobo, 1990. 386 pp. ¥1,880." Journal of Asian Studies 50, no. 1 (1991): 175–77. http://dx.doi.org/10.2307/2057521.

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28

KyeoungLok Kim. "[A Review of Chōsen ōcho no tai Chū bōeki seisaku to Min Shin kōtai] Foreign Trade of Joseon during the Early 17th century: A New Perspective and its Limitations." Review of Korean Studies 22, no. 2 (2019): 233–45. http://dx.doi.org/10.25024/review.2019.22.2.012.

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29

Jackson, Terrence. "Practical Pursuits: Takano Chōei, Takahashi Keisaku, and Western Medicine in Nineteenth-Century Japan. By Ellen Gardner Nakamura. Cambridge, Mass.: Harvard University Press, 2005. viii, 236 pp. $40.00 (cloth)." Journal of Asian Studies 65, no. 4 (2006): 830–31. http://dx.doi.org/10.1017/s002191180600180x.

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30

Marra, Michele. "Writing and Renunciation in Medieval Japan: The Works of the Poet-Priest Kamo no Chōmei. By Rajyashree Pandey. Ann Arbor: Center for Japanese Studies, The University of Michigan, 1998. xi, 197 pp. $32.95." Journal of Asian Studies 58, no. 3 (1999): 853–55. http://dx.doi.org/10.2307/2659167.

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31

Niwa, Izumi, та Kim Hwansoo. "植民地朝鮮と宗教:帝国史, 国家神道,固有信仰. Shokuminchi Chōsen to shūkyō: Teikoku shi, kokka shintō, koyū shinkō [Colonial Korea and religion: imperial history, state Shinto, and indigenous beliefs] ed. by 磯前順一Isomae Jun’ichi, 尹海東Yun Haedong". Journal of Korean Religions 4, № 2 (2013): 203–4. http://dx.doi.org/10.1353/jkr.2013.0013.

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32

Huang, Wei-Hsiu. "Chaina risuku to ika ni mukiau ka: Nikkantai no kigyō no chōsen チャイナ・リスクといかに向きあうか：日韓台の企業の挑戦 (“How to Cope with ‘China Risk’: The Challenges of Japanese, Korean and Taiwanese Firms”). Edited by Shigeto Sonoda 園田茂人 and Hsin-Huang Michael Hsiao 蕭新煌. Tokyo: University of Tokyo Press, 2016. Pp. 272. ISBN 10: 4130402750; ISBN 13: 978-413040275-0." International Journal of Asian Studies 14, № 2 (2017): 219–21. http://dx.doi.org/10.1017/s1479591417000080.

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33

Muth, Patrícia, and Ágota Pecze. "Yasutane – Chōmei – Bunting: A fűkunyhóból. Szerkesztette, fordította és a jegyzeteket készítette: Fülöp József és Szemerey Márton." Távol-keleti Tanulmányok 10, no. 2018/1 (2019). http://dx.doi.org/10.38144/tkt.2018.1.12.

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34

Itakura, Kyohei. "Homonational tongue?" Journal of Asian Pacific Communication, August 16, 2021. http://dx.doi.org/10.1075/japc.00071.ita.

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Abstract This ethnographic writing animates the communal role of language through onē-kotoba (queen’s language) among Ni-chōme volleyballers (amateur volleyball-loving gay men in Tokyo). This gayly effeminate speech style remains firmly entrenched in Japanese media-representations of gay male characters despite its alleged rejection by actual gay men as well as its problematic characterization as being disrespectful to women. By adopting an ethnographic approach anchored in performance studies, I address onē-kotoba not in media but one real, perhaps unexpected, context of use. As Ni-chōme voll

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35

"Nakae Chōmin: A Discourse by Three Drunkards on Government." Babel. Revue internationale de la traduction / International Journal of Translation 34, no. 4 (1988): 244–45. http://dx.doi.org/10.1075/babel.34.4.16nak.

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36

Covaci, Ive E. "Ive E. Covaci. Review of "Portraits of Chōgen: The Transformation of Buddhist Art in Early Medieval Japan" by John M. Rosenfield." caa.reviews, October 24, 2012. http://dx.doi.org/10.3202/caa.reviews.2012.122.

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37

"Birth of a Monster Story on the Borderlands: The “Big People” (Chōjin) Legend in 8th-Century Silla." Studies in Japanese Literature and Culture 2 (March 22, 2019): 73–76. http://dx.doi.org/10.7221/sjlc02.073.0.

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38

Girard, Frédéric. "Les théories des philosophes occidentaux (1836). La première histoire épistémique de la philosophie occidentale en japonais, par Takano Chōei." Ebisu, no. 51 (November 11, 2014). http://dx.doi.org/10.4000/ebisu.1480.

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