Journal articles: 'Emperors, japan'

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Hoshina, Hideto. "The Mythology of Insect-Loving Japan." Insects 13, no. 3 (February 26, 2022): 234. http://dx.doi.org/10.3390/insects13030234.

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Japanese people are perceived to have a relatively more favorable disposition towards insects than individuals from other nations. Given that insects frequently appear in myths from all over the world, I researched Japanese mythology as a potential origin of this positive outlook toward insects. I reviewed the ancient records Kojiki, Nihonshoki, and Fudoki, and found seven cases where insects appear. In all cases, the insects played relatively minor roles. They did not speak, nor were they under the command of gods or emperors. They did not feature as main characters in ancient poetry, and gods/emperors did not take the shape of any insects. In only two instances were insects featured in a positive light. In general, relationships between gods, emperors, and insects are weak in Japanese mythology, and hence mythology does not appear to be the primary source of Japanese affinity for insects.

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Silingar, Reyhan. "The Role of the Emperor in Postwar Japan: An Analysis of Emperor Showa’s Addresses at Parliament Openings." GLOBAL PERSPECTIVES ON JAPAN, no. 3 (March 31, 2020): 64–87. http://dx.doi.org/10.62231/gp3.160001a4.

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Japan has the oldest continuous monarchy in the world. Despite the change of emperors throughout Japanese history, the question remains the same: What precisely is the role of the emperor in a highly developed country with a liberal democracy? This research will attempt to answer this continuously asked question with a discourse analysis of Emperor Showa’s addresses at the opening ceremony of the National Diet (Japanese parliament) between 1947 and 1988. By putting forward the context of the reign of the Showa emperor, one of the most controversial figures in modern times in terms of the role he is believed to have played in the decade of Japanese expansionism during WW II, this research will argue that the emperor is not a mere symbolic figurehead. This research will ultimately prove with its empirical findings that the emperor serves the collective memory of Japan by possessing an integrative power and thus contributes to the stabilization of the country.

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Paramore, Kiri. "Confucian Ritual and Sacred Kingship: Why the Emperors Did not Rule Japan." Comparative Studies in Society and History 58, no. 3 (July 2016): 694–716. http://dx.doi.org/10.1017/s0010417516000323.

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AbstractThis article examines the political role of Confucian ritual in early Japanese history. New research on early Chinese ritual has recast it as a deliberately transformative social tool, a manufactured “as if” realm in which ideal relations are played out in full knowledge of their disjunction with the real world, in an attempt to order it. This article uses this understanding of ritual to analyze Confucianism in the practice of sacred kingship in early Japan, and by contrast in Tang China. I reexamine a number of well-known primary sources of early Japanese history in comparison with parallel Chinese sources of the Tang dynasty. Placing that comparison within the context of new developments in the historiography of China, Korea, and Japan, I argue that Confucianism's comparatively weak ritual positioning in Japan disabled its capacity to legitimate imperial rule there. The early Japanese state thus lacked one of the primary ritual tools employed in other parts of premodern East Asia to legitimate the power of new emperors and kings. I thus unpack one component in a wider process of East Asian cultural reproduction, which in the case of Japan contributed to the emergence of a state ultimately not ruled through imperial institutions or the emperor for most of its premodern history. The bifurcation of ritual and political power in sacred kingship, a seemingly geographically and temporally widespread phenomenon currently studied in various global histories, is explained in this article in terms of complex processes of cultural reproduction and transmission.

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Brownlee, John S., and Peter Martin. "The Chrysanthemum Throne: A History of the Emperors of Japan." Pacific Affairs 72, no. 3 (1999): 444. http://dx.doi.org/10.2307/2672253.

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Baratta, Norma Camilla, Giulio Magli, and Arianna Picotti. "The Orientation of the Kofun Tombs." Remote Sensing 14, no. 2 (January 14, 2022): 377. http://dx.doi.org/10.3390/rs14020377.

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The Kofun period of the history of Japan—between the 3rd and the 7th century AD—bears its name from the construction of huge, earth mound tombs called Kofun. Among them, the largest have a keyhole shape and are attributed to the first, semi-legendary emperors. The study of the orientation of ancient tombs is usually a powerful tool to better understand the cognitive aspects of religion and power in ancient societies. This study has never been carried out in Japan due to the very large number of Kofun and to the fact that access to the perimeter is usually forbidden. For these reasons, to investigate Kofun orientations, simple tools of satellite imagery are used here. Our results strongly point to a connection of all Kofun entrance corridors with the arc of the sky where the Sun and the Moon are visible every day of the year; additionally, these show an orientation of the keyhole Kofun to the arc of the rising/shining Sun, the goddess that the Japanese emperors put at the mythical origin of their dynasty.

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Lin, Wen-Bin, and Kao-Feng Yarn. "The Imperial Portraits Ho-an-den of Former Hsin-Hua Ordinary Elementary School- Focusing on the Exploration of Imperial Rescript on Education." International Journal of Research and Review 9, no. 3 (March 26, 2022): 417–23. http://dx.doi.org/10.52403/ijrr.20220346.

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Hsin-hua Primary School, Hsin-hua District, Tainan City, Taiwan, was celebrating its 120th anniversary in 2017. The school was formerly known as the Tavocan branch of Tainan Institute of Japanese, founded in 1898 during the Japanese colonial rule. As part of its commemorative project, it has restored the Ho-an-den, a post-war Japanese period building with slogans on all four walls of the campus. Ho-an-den, commonly known as "imperial portraits Ho-an-den", was a building used to enshrine the portraits of contemporary emperors and empresses in schools and other educational institutions in Japan and its colonies, such as Taiwan and Korea, before the World War II. Although it is called "Imperial Portraits Ho-an-den", in general, except for "Imperial Portraits", A transcript of the imperial descript on education, the highest philosophy of education in pre-war Japan, will also be included. This Ho-an-den is one of the only two remaining in Taiwan. It is an important testimony of the Japanese rulers' emphasis on "emperor system" education. Keywords: Japanese colonial period in Taiwan, the imperial descript on education, imperial portraits, Ho-an-den.

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Rodin, Stepan A. "Royal Voyages of Hirohito: Changing of Image of the Japanese Sovereign in 20th Century (as Seen Through the Function of Movement)." Voprosy Filosofii, no. 6 (2022): 202–13. http://dx.doi.org/10.21146/0042-8744-2022-6-202-213.

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Through many centuries tenno, or the emperors of Japan, while being nominally the higher rulers of the country, were in fact deprived from the function of movement in their image, and such means of representation of their power, as tours around the country or voyages abroad, were absent from their governing instruments. From the beginning of Meiji period, the image of the sovereign had undergone many changes, partially due to the western influence and foreign views on the role and the functions of the ruler. The attempt to make tenno more like a public figure made by the Japanese elites led to the necessity of conducting imperial trips around the country, so the ruler could face life conditions of his subjects. Emperor Meiji was the first tenno to take such a journey. Other imperial ancestors, including crown princes, had also become more mobile from that time on. The case of Hirohito’s voyages as a crown prince and then as the emperor is one of the great interests as it enlightens the view of the imperial power and its functions through different stages of its evolution in the 20th century. This paper describes four major historical trips by Hirohito and analyzes their symbolical and political significance.

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Ju, Jinyul. "A Positive International Law Approach to the South Korea–Japan Conflicts: Breaking the Vicious Circle." Korean Journal of International and Comparative Law 10, no. 2 (November 22, 2022): 161–221. http://dx.doi.org/10.1163/22134484-12340169.

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Abstract South Korea (Republic of Korea, ROK) and Japan have been suffering the vicious circle of serious conflicts concerning South Koreans’ tort claims. Even if two Korean emperors were compelled by Japan in 1905 and 1910, without proving the existence of customary international law prohibiting forced annexation in the early 20th century, the 1910 Annexation Treaty can not become invalid. Even if the 1910 Annexation Treaty was invalid, among other things, the 1951 Peace Treaty can be the evidence of the Japanese rule (1910–1945) being a fait accompli. Even if the Japanese rule was illegal, the issues of South Korean tort claims were already settled by the 1965 Claims Agreement and/or the 2015 Agreement. The ROK government should acknowledge its legal responsibility to satisfy South Korean claims including the so-called Comfort Women victims under the related agreements with Japan. In regard to other issues such as sexual slavery and/or Crime against Humanity, if a diplomatic solution is not available to the ROK and Japan, the two countries should better agree to submit the issues before an ad hoc international tribunal or the ICJ. This would be the only way to break the vicious circle.

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Kim, Jiyoung. "An Study on Hungarian Bishop Count Vay Péter Representations of Korea: ‘Emperors and Emperoresses of the East’ and ‘In the Eastern Hemisphere’." East European and Balkan Institute 48, no. 1 (February 29, 2024): 55–76. http://dx.doi.org/10.19170/eebs.2024.48.1.55.

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This paper analyses the perception and image of Korea by Hungarian count and Catholic bishop Vay Péter, based on his books ‘Emperors and Emperoresses of the East(Kelet császárai és császárságai, Ázsiai útja Szibérián át Kínába, Koreába és Japánba, Budapest, 1906) and ‘In the Heart of the Orient’(A keleti féltekén, Budapest, Franklin-Társulat, 1918). All of these books reveal the erudition and wisdom of their authors, who were among the leading European nobles, clergy, and intellectuals of their time. Emperors and Empires of the East was so popular that German and French translations appeared within a year or two of its Hungarian first edition in 1906. Few writers of the time were as knowledgeable and experienced in traveling and writing about Korea and Japan, and he strived to write about them fairly and objectively, without prejudice or preconceptions. In this book, Vay appears to have had a positive vision for the future of Korea and its people. The book was so authoritative that it attracted the attention of the European upper class and intellectuals, and it can be assumed that it helped to shape their views of the Orient and Korea. When Emperors and Empires of the East was published in 1906, the publication of the book was announced in Hungarian newspapers and book reviews, and many favourable book reviews were published. His other book, In the Eastern Hemisphere, published in 1918, deals specifically with the Catholic situation in Korea at the time, and it is significant in the history of Korean Catholicism that the Benedictines’ decision to enter the Korean mission stemmed from Bishop Vay’s lecture on Korea at the Berlin Missionary Conference in 1905.

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Shigemori Bučar, Chikako. "Alma M. Karlin's Visits to Temples and Shrines in Japan." Poligrafi 24, no. 93/94 (December 18, 2019): 3–48. http://dx.doi.org/10.35469/poligrafi.2019.192.

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Alma Maximiliana Karlin (1889 - 1950), born in Celje, went on a journey around the world between 1919 and 1928, and stayed in Japan for a little more than a year, from June 1922 to July 1923. There is a large collection of postcards which she used and brought back to Slovenia, presently archived in the Regional Museum of Celje. Among them there is quite a number of postcards from Japan (528 pieces), and those of temples and shrines, including tombs of emperors and other historical persons, amount to 100. Alma almost always wrote on the reverse of these postcards some lines of explanation about each picture in German. On the other hand, the Japanese part of her travelogue is very short, only about 40 pages of 700 pages in two volumes. (Einsame Weltreise / Im Banne der Südsee). In order to understand Alma Karlin’s observation and interpretation of things related to religions in Japan and beliefs of Japanese people, we depend on her memos on the picture postcards and her rather subjective pieces of impressions in her travelogue. This paper presents facts on the religious sights which Alma visited, and analysis of Alma’s understanding and interpretation of the Japanese religious life.

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Park, Ji-young. "A Comparative Study on the Appreciation and Adoption of Dijian tushuo in China, Korea, Japan, and France." Korean Journal of Art History 311 (September 30, 2021): 5–43. http://dx.doi.org/10.31065/kjah.311.202109.001.

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Dijian tushuo (帝鑑圖說; The Emperor's Mirror, Illustrated and Discussed) is a book compiled by Zhang Juzheng (張居正, 1525-1582), a great scholar during the late period of the Ming Dynasty of China. The book was made for the education of Wanli Emperor (萬歷帝, r.1572-1620), who rose to the throne at an early age. It contains 117 stories about the virtuous and evil deeds of previous emperors, complete with illustrations and relevant articles. After its presentation to the emperor in 1572, several editions of the book were produced by the end of the nineteenth century, and copies were distributed to neighboring countries like Korea and Japan and even to France via Jesuit missionaries. There are copies of more than twelve extant woodblock-printed and lithographic editions in East Asia, as well as copies reprinted with copper plates in France. Also, copies of the book with color illustrations remain in China and France. In Korea, colored illustrations of Dijian tushuo are kept under different titles such as Gunwang jwaumyeong (君王左右銘; The King's Motto) and Dohae yeokdae gungam (圖解歷代君鑑; The Mirror of Rulers throughout the Ages, An Illustrated Explanation) at the Gyeonggi Provincial Museum and the Jangseogak, the archive of the Academy of Korean Studies, respectively.<br/>In China, Dijian tushuo formed part of the education of the crown princes during the Ming and Qing Dynasties. More than eight different editions were made by the flourishing commercial publication industry during the two dynasties. In Joseon royal court, the book was recognized as one of the didactic books for the discipline of kingship. As for Japan, the shoguns of the Edo Bakufu used the book to advertise themselves as ideal rulers or to make Chinese royal palace genre paintings as an exotic hobby. Isidore Stanislas Henri Helman (1743~1809), a French engraver, made reprinted copies of the book amid Chinoiseries popularized in eighteenth-century France. The French edition reflects not only the public criticism of King Louis XVI and Marie Antoinette but also Helman’s implicit intention to receive financial support from Marie Louise Josephin de Savoie and the Count of Provence (later Louis XVIII), first in line to the throne at the time.<br/>Dijian tushuo was adopted in various countries in East Asia and Europe between the end of the sixteenth century and the early twentieth century, although the way it was used differed from country to country depending on their respective political, social, and cultural situations. However, all these countries had one thing in common– they had future rulers read the book. Perhaps, the fact that it was written for the education of the crown princes of China served as the stimulus for leaders and intellectuals alike. Studies on the ways in which books like Dijian tushuo were distributed as an aggregation of knowledge, information, and culture are thought to be significant and useful in identifying certain characteristics shared by diverse countries and in shedding light on differences in their political and social backgrounds and their art history.

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Ford, James L. "From Outcasts to Emperors: Shingon Ritsu and the Mañjus̀rī Cult in Medieval Japan by David Quinter." Journal of Japanese Studies 43, no. 2 (2017): 407–11. http://dx.doi.org/10.1353/jjs.2017.0044.

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Watt, Paul B. "From Outcasts to Emperors: Shingon Ritsu and the Mañjuśrī Cult in Medieval Japan by David Quinter." Monumenta Nipponica 71, no. 2 (2016): 400–403. http://dx.doi.org/10.1353/mni.2016.0044.

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Maiorova, Natalya S., and Artem Ed Maiorov. "The Far East in Russian foreign policy according to “Memoirs” by S.Yu. Witte." Vestnik of Kostroma State University 29, no. 2 (October 12, 2023): 18–23. http://dx.doi.org/10.34216/1998-0817-2023-29-2-18-23.

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The article is devoted to the analysis of “Memoirs” by S.Yu. Witte in the context of the study of the Far Eastern policy of the Russian Empire and contradictions between Russia and Japan, which had been growing only to cause the war of 1904-1905. S.Yu. Witte was a member of the political elite of Russia in the late 19th and the early 20th centuries and, as Minister of Finance and Chairman of the Committee of Ministers, he was involved in critical decisions on domestic and foreign policy matters. Witte's memoirs reflected his meetings with the Russian and German emperors, Japanese and Chinese statesmen, members of the imperial family, and ministers for the Russian Far East. This information is of great value, containing numerous details, lengthy descriptions and personal observations related to the penetration of Russia into China and the acquisition of new bases for the Pacific Navy. The reverse side of the memoirs is their subjectivity and the author's desire in a special way to emphasise his own historical correctness, despite the erroneous opinions and short-sightedness of Emperor Nicholas II and his ministers. S.Yu. Witte repeatedly reproached the political elite for inconsistency in actions, unwillingness to comply with the obligations assumed, and underestimation of the enemy. All these miscalculations had catastrophic consequences in the form of Russia's defeat by the Japanese and the attempted Revolution of 1905-1907.

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Simpson, Emily. "From Outcasts to Emperors: Shingon Ritsu and the Mañjuśrī Cult in Medieval Japan, written by David Quinter." Journal of Religion in Japan 5, no. 1 (2016): 84–88. http://dx.doi.org/10.1163/22118349-00501005.

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Urita, Michiko. "Punitive Scholarship." Common Knowledge 25, no. 1-3 (April 1, 2019): 233–58. http://dx.doi.org/10.1215/0961754x-7299330.

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This article responds to Jeffrey Perl’s argument (in “Regarding Change at Ise Jingū,” Common Knowledge, Spring 2008) that, while there is a “paradigm shift” at Ise every twenty years, when the enshrined deity Amaterasu “shifts” from the current site to an adjacent one during the rite of shikinen sengū, the Jingū paradigm itself never changes and never ages. The author confirms Perl’s conclusion by examining the politicized scholarship, written since the 1970s, maintaining that Shinto is a faux religion invented prior to World War II as a means of unifying Japan behind government policies of ultranationalism and international expansion. This article shows, instead, how emperors—who are not political but religious figures in Japan—and the Jingū priesthood have acted together over the past thirteen hundred years to sustain the imperial shrine at Ise and its ancient rites. The so-called Meiji Restoration actually continued an imperial policy of restoring and intensifying the observance of Shinto rituals that were threatened by neglect. Meiji intervened personally in 1889 to ensure the continuity of hikyoku, an unvoiced and secret serenade to Amaterasu, by extending its venue from the imperial palace shrine to performance at Jingū as well. The author’s archival and ethnographic research at Ise and the National Archives shows how the arguments that Shinto is a modern invention are punitive rather than dispassionately historical.

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Blussé, Leonard. "Peeking into the Empires: Dutch Embassies to the Courts of China and Japan." Itinerario 37, no. 3 (December 2013): 13–29. http://dx.doi.org/10.1017/s0165115313000776.

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In the 1660s the renowned publishing company of Jacob van Meurs in Amsterdam published three richly illustrated monographs that fundamentally changed the European perceptions of the empires of China and Japan. It all started with the publication in 1665 of the travel notes and sketches that Joan Nieuhof had made ten years earlier, while travelling in the retinue of two Dutch envoys to the Manchu court in Peking. With no less than 150 copper prints, this book aroused so much interest in travel topics—it was published in Dutch, French, German, Latin, and English—that Van Meurs did not hesitate to launch a whole series of illustrated volumes about faraway countries. To keep the China lovers happy, he published a reprint of the richly illustrated China Monumentis by the German Jesuit Athanasius Kircher. In 1668, another monumental illustrated work appeared in Dutch (and later also German, English and French editions) time about Africa written by the Amsterdam physician Olfert Dapper, and shortly afterwards, when that publication also proved to be a smashing success, Van Meurs asked for the right to publish two more works, one on Japan and one on China. That privilege was obtained on March 1669. The book on Japan, Gedenkwaerdige Gesantschappen der Oost-Indische Maetschappij aen de Kaisaren van Japan, or “Memorable embassies of the (Dutch) East India Company to the Emperors of Japan,” was compiled by Arnoldus Montanus, a learned Dutch clergyman, who according to the preface had already published fifty-three monographs. The book on China was authored by Olfert Dapper, who this time edited the travelogues of the second and third Dutch embassies to China. What made these books so interesting is that they all were based on eyewitness accounts of the interior of the widely known but little explored empires of China and Japan by servants of the Dutch East India Company (VOC). The reason why it was possible for the Dutch merchants to travel where few other westerners had gone before was that they had been sent by the directors of the company as envoys bearing tribute presents to the rulers of both realms to secure privileged trading rights.

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Shields, James Mark. "After the Fall." Journal of Religion in Japan 7, no. 2 (December 12, 2018): 145–65. http://dx.doi.org/10.1163/22118349-00702001.

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AbstractTsuji Zennosuke 辻善之助 (1877–1955), the dominant figure in Buddhist historical scholarship in Japan from the 1930s until the mid-1950s, is known to have employed a broad range of sources in order to provide a comprehensive analysis of his subject. This essay examines Tsuji’s conception of Buddhist history in relation to the emergence of both National Historical Studies (kokushigaku 国史学) and so-called State Shintō (kokka shintō 国家神道) and argues against the image of Tsuji as an “objective historian” resistant to nationalist trends in historical scholarship. In fact, Tsuji was involved in the creation of an alternative, “Buddhistic” national history, or bukkyōshugi kokushi 仏教主義国史的. In particular, comparisons are drawn between Tsuji’s conception of Buddhism and the earlier arguments of New Buddhism (shin bukkyō 新仏教) and the Daijō hi-bussetsuron 大乗非仏説論, in addition to his more general conception of the contributions of Buddhism to the humanitarian spirit of Japanese leaders—both emperors and military warlords. Can there be—should there be—an objective history of religion? What is the significance of sacred history—and the history of Buddhism more particularly—to the still-emerging “modern” nation of Japan? How does Buddhism, a pan-Asian and “borrowed religion,” fit with the “Japanist” ideology of national uniqueness? These are some of the questions posed by Tsuji in his writings.

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Wetzler, Peter. "The Chrysanthemum Throne. A History of the Emperors of Japan. By Peter Martin. Honolulu: University of Hawaii Press, 1997. xi, 175 pp. $24.95." Journal of Asian Studies 58, no. 2 (May 1999): 525–26. http://dx.doi.org/10.2307/2659451.

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Dumler Cuya, Francisco. "ENTRE EL MITO Y LA REALIDAD: LAS ENSEÑANZAS DEL MANAGEMENT CULTURAL JAPONÉS." Gestión en el Tercer Milenio 1, no. 1 (June 15, 1998): 53–56. http://dx.doi.org/10.15381/gtm.v1i1.10102.

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Macartney, Alex F. "Hirohitler on the Rhine: Transnational Protest Against the Japanese Emperor’s 1971 West German State Visit." Journal of Contemporary History 55, no. 3 (April 27, 2020): 622–44. http://dx.doi.org/10.1177/0022009420907666.

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This article explores transnational connections between anti-imperialist groups in West Germany and Japan through an examination of the protest around the Japanese Emperor’s state visit to Bonn in 1971. Although anti-imperialist movements in Japan and West Germany had many similarities and moments of contact, there are few treatments of these groups in transnational perspective. The event offers a unique moment of entanglement between New Left groups in the global 1960s and a rare moment of mutual discussion of the Japanese and German wartime past. The Showa Emperor (better known as Hirohito) traveled to Europe as a way to promote a new, peaceful, Japan; however, his role as a wartime leader complicated this image. Hirohito’s presence in West Germany presented major issues of wartime crimes that were filtered through German’s own memory of perpetration and victimhood. Radical students in and West Germany responded to the Emperor’s visit by cooperating with Japanese exchange students to analyze and protest the history of Japanese militarism and fascism – and also its postwar attempts to regain an empire, especially in Southeast Asia and Vietnam. These concepts were seen, therefore, on another level: the US war in Vietnam, and Japanese and West German complicity in this conflict.

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Dubrovskaya, Dinara V. "From Papal Envoys to Martyrs of the Faith: An Attempt in Generalization of Franciscan preaching in China in the 13th– 18th Centuries." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 216. http://dx.doi.org/10.31857/s086919080016686-1.

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The article is an attempt to systematize the preaching of the Franciscan order in China, starting with the papal embassies to the Great Khans who conquered the Middle Empire and founded the Yuan dynasty until the end of the 20th century. The author groups the information into several major periods, suggesting a five-stage periodization of the Franciscan presence in the Far East. A change in the preaching paradigm is noted during the 700 centuries of the fickle Minorites’ presence in China. While the first reconnaissance missions, achieving modest success in preaching to non-Chinese subjects of the Mongol emperors, were mainly diplomatic in nature, in modern times the mission, enjoying the support of the Spanish Padroado system, is purposefully concentrated on preaching work, especially among the poor segments of the population. Since the 16th century begins a change in the entire logistic paradigm of the Far Eastern missionary work. If in the Middle Ages the Pope had enough to send several barefoot Franciscans to the Tatars, then in modern times the church is already forced to reckon with the countries that divided the world, initiating the Age of Exploration, first of all, with Spain and Portugal, the two then superpowers, each of which supported their own preachers, competing for influence in India, China and Japan and giving the task of preaching Christianity an additional political dimension, laden with rivalry and intrigue. The article is a continuation of the piece by the same author, focusing on theoretical foundations of the Franciscan proselytization, published earlier [Dubrovskaya, 2020(1)].

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Zinchenko, O. V. "Evolution of the Constitution of Japan (1889-1946): comparative research." Analytical and Comparative Jurisprudence, no. 1 (July 2, 2022): 20–24. http://dx.doi.org/10.24144/2788-6018.2022.01.3.

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A comparative analysis of the constitutions of Japan in 1889 and 1946, their common features and differences. It is concluded that both Basic Laws meant the second, after ancient Chinese law, and the third reception of foreign law. The common features and differences inherent in the constitutions, due to the combination of the influence of foreign law with Japanese traditions, and the importance of constitutions in ensuring rapid and effective political and socio-economic development of the country at two historical stages. Common features include small volumes of texts, the proclamation of Japan as a constitutional monarchy by both basic laws, the consolidation of the principle of separation of powers, the duty of subordinates and citizens to pay taxes, the emperor's right to dissolve the lower house of parliament, constitution by foreign legal ideas, foreign law with Japanese traditions, promoting rapid and effective political and socio-economic development and improving the legal culture of the population. The differences are the enshrinement of the 1946 Constitution, the principle of people's sovereignty, the radical limitation of the emperor's powers, the proclamation of parliament as the supreme body of state power, the abolition of the hereditary chamber of parliament as part of parliament, its replacement by an elected chamber of advisers parliament, the elimination of estates, the consolidation of political and socio-economic rights of citizens, the declaration of their inviolability and the principle of pacifism. Constitutions differ in the responsibility of deputies for expressing opinions outside parliament, the presence or absence of a section in the text on the government, the Secret Imperial Council, the content of the independence of the judiciary, its structure, the status of the emperor, the powers of government. Also among the differences are the formation of constitutions under the influence of different legal families: Anglo-American law on the Basic Law of 1946 and Romano-Germanic law on the content of the Constitution of 1889. The content of the constitutional monarchy is different: the first basic law provides broad executive and legislative powers of the emperor, and the second ‒ a parliamentary monarchy, with purely ceremonial prerogatives of the emperor.

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Koch, Ebba. "The Garden of Babur in Kabul: A Dynastic Project of the Mughal Dynasty and Its Survival." International Journal of Islamic Architecture 12, no. 1 (January 1, 2023): 33–70. http://dx.doi.org/10.1386/ijia_00094_1.

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The Bagh-i Babur in Kabul is generally held to have been founded by Babur in 1504, when he made Kabul his home. A close examination of the Mughal sources, however, reveals a more complex picture. I suggest that, contrary to other Mughal funerary gardens, which were built by a single patron, the Bagh-i Babur was a dynastic project of several succeeding generations of Mughal emperors. It was incepted by Babur; preserved by his sons Mirza Kamran and Humayun, and his grandson Mirza Hakim, as an honoured burial site of the early Mughals; enclosed and transformed, as I suggest, into a grand terraced construction by Emperor Akbar; highlighted by Emperor Jahangir with dynastic inscriptions; and thoroughly renovated and enriched with buildings by Emperor Shah Jahan. After the Mughal era, the garden became a place of recreation for the people of Kabul, and at the end of the nineteenth century it was rehabilitated and appropriated as a residential pleasance by the Afghan kings, who shaped their reigns and concepts of kingship on Mughal models. After periods of unrest and destruction, the garden was reconstructed in the early twenty-first century and became a public park for the people of Kabul.

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Wilkinson, Greg. "From Outcasts to Emperors: Shingon Ritsu and the Mañjuśrī Cult in Medieval Japan By David Quinter. Brill's Japanese Studies Library, 50. Leiden, The Netherlands: Brill, 2015. Pp. xiv + 340. Hardback, $162.00." Religious Studies Review 42, no. 3 (September 2016): 226. http://dx.doi.org/10.1111/rsr.12621.

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Kim, Eun-Jung. "Transformation of the Domestic Condition and the Diplomatic Recognition of the 9th Century Japan." Korean Association For Japanese History 61 (August 31, 2023): 5–29. http://dx.doi.org/10.24939/kjh.2023.8.61.5.

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The previous researchers have assumed that the impact of the Silla’s pirate case caused in 896 drove Japanese society lost its diplomatic openness. However, I cannot accept the causality between the transformation of Japan’s posture and this case. In the former half of the 9th century, the cosmology which divided the entire Japan’s territory into two parts; pure and impure had formed. The process of its formation synchronized with the process the new emperor’s image, “inactive” and “hidden”, had formed during the emperor Saga’s reign. The Silla’s pirate case was therefore not cue but outcome of the transformation of the recognition. This paper demonstrates the necessity making clear the background of the transformation of Japan’s recognition on foreign countries from the perspective of the change of the cosmology.

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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.

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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.

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Beaumont, Joan, and Olive Checkland. "Humanitarianism and the Emperor's Japan." Journal of Military History 58, no. 4 (October 1994): 750. http://dx.doi.org/10.2307/2944288.

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BRANDS, HAL. "Who Saved the Emperor?" Pacific Historical Review 75, no. 2 (May 1, 2006): 271–305. http://dx.doi.org/10.1525/phr.2006.75.2.271.

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The dominant school of literature on the occupation of Japan stresses the role of Supreme Commander Douglas MacArthur in "saving" Hirohito and the imperial institution from the harsh policy intended by officials in Washington and the American public. MacArthur's role in emperor policy was actually much less influential than is commonly believed. Washington's choice to retain Hirohito and the imperial institution evolved out of a wartime assumption that the emperor was central to U.S. plans for postwar Japan and East Asia. Rather than a flash of inspiration from the supreme commander, American policy toward the emperor represented a confluence of motivations that crystallized in the early days of the occupation.

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Mauch, Peter. "Emperor Hirohito’s Post-Surrender Reflections." Journal of American-East Asian Relations 29, no. 2 (June 29, 2022): 221–28. http://dx.doi.org/10.1163/18765610-29020006.

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Abstract This essay introduces readers to the recent discovery of the personal papers of Grand Steward Tajima Michiji. These documents capture the post-surrender reflections of Hirohito, Japan’s Shōwa Emperor, and record him speaking on such issues as his war responsibility, as well as the culpability of prewar politicians such as Konoe Fumimaro and General Tōjō Hideki. In August 2019, Nippon Hoso Kyokai (Japan Broadcasting Corporation) (nhk) announced that it had gained privileged access to the papers. Acting on advice from scholars, it then released extracts from Tajima’s audience records. Drawing not on the Tajima papers themselves, but on what the nhk has made available, the documents demonstrate that Hirohito, after Japan’s surrender, experienced anguish and over the war and its outcome. He continued as emperor because he accepted “moral responsibility” for the war that required him to help his nation and its people endure occupation and reconstruction. This article also describes Hirohito’s postwar reflections on several issues, such as Japanese field officers and subordinates in the 1930s initiating without authorization acts of aggression, the Rape of Nanjing, and Japan’s postwar rearmament. While the Tajima papers will not resolve the ongoing debate over the emperor’s responsibility for Japan’s path of aggression before 1945, they do provide valuable insights about his role in and reaction to events before, during, and after World War ii.

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Kim, Gyewon. "Tracing the Emperor: Photography, Famous Places, and the Imperial Progresses in Prewar Japan." Representations 120, no. 1 (2012): 115–50. http://dx.doi.org/10.1525/rep.2012.120.1.115.

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This essay examines the relations between two distinctive photographic projects in prewar Japan: the photographic records of the imperial progresses from 1872 to 1886 and the photographic commemoration of the emperor’s sacred trace during the subsequent half-century. Together, these photographic projects re-present and re-make local landscapes through the mediation of the emperor’s sacred gaze, thereby providing a ground for new knowledge and political subjectivity in early twentieth-century Japan.

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Large, Stephen S., Emperor Hirohito, Makino Nobuaki, Ito Takashi, Hirose Yoshihiro, Nara Takeji, Hatano Sumio, et al. "Emperor Hirohito and Early Showa Japan." Monumenta Nipponica 46, no. 3 (1991): 349. http://dx.doi.org/10.2307/2385212.

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Scheiner, Betsey. "Approaches to Postwar Japanese Literature: Introduction." Journal of Asian Studies 48, no. 1 (February 1989): 27–28. http://dx.doi.org/10.2307/2057662.

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For many japanese the events of August 1945 placed their country in a special position. The bombing of Hiroshima and Nagasaki gave Japan the dubious distinction of being the only country to have sustained atomic bomb attacks. Acceptance of the Potsdam Declaration meant that the military government was eradicated overnight, along with the extraordinary status of the emperor who had presided over it. Although the emperor himself remained on the throne, democracy came to Japan, and with it an entree into the international economic community.

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Budiarto, Gema. "The Rise of The Rising Sun: The Roots of Japanese Imperialism in Mutsuhito Era (1868-1912)." IZUMI 10, no. 1 (April 26, 2021): 41–56. http://dx.doi.org/10.14710/izumi.10.1.41-56.

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This article aims to discuss the Japanese modernisation of the Mutsuhito Emperor Era, which focused on the developments that triggered Japan to become an imperialist country. The Bakufu government, which had been in power for more than 250 years, must finally end. After being deemed unable to handle the country's condition, the Bakufu government returned the Japanese government ultimately to Emperor Mutsuhito. During the occupation of the Empire's seat, Emperor Mutsuhito was assisted by his advisers to make changes in all fields. The main fields were built by them, such as reorganise the political bureaucracy, developing industrial-economic, and developing military technology. Supported by the progressive developments in the country, Japan was transforming into a large industrial nation. To meet its industrial needs, Japan became an imperialist country and defeated China and Russia during the Mutsuhito period of government. The method used in this research is historical and has five steps, among others determining the topic, sources collection, sources criticism, interpretation, and writing. The results showed that the aggressive development and strengthening in political bureaucracy, industrial economics, and military technology in the Meiji era were the roots of the spirit of imperialism of new Japan. Political, economic, and military are the reasons to undertake imperialism besides cultural and religious reasons

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Rice, Geoffrey W., Edwina Palmer, and Olive Checkland. "Humanitarianism and the Emperor's Japan, 1877-1977." Journal of Japanese Studies 21, no. 1 (1995): 177. http://dx.doi.org/10.2307/133099.

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Totsuka, Etsuro. "The history of Japanese psychiatry and the rights of mental patients." Psychiatric Bulletin 14, no. 4 (April 1990): 193–200. http://dx.doi.org/10.1192/pb.14.4.193.

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In ancient Japan, written characters and religions were largely based on Chinese cultures. The first foreign physician was invited from Korea to Japan during the Shiragi Dynasty, when an Emperor became ill at the beginning of the 5th century. Since then, Chinese medicine dominated in Japan until Western medicine was introduced in the middle of the 19th century.

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Woodall, Brian. "Japan in 2019." Asian Survey 60, no. 1 (January 2020): 47–60. http://dx.doi.org/10.1525/as.2020.60.1.47.

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In 2019, Japanese Prime Minister Abe grappled with domestic dilemmas and diplomatic strains, highlighted by inflamed relations with South Korea. The economy continued to grow slowly, the depopulation bomb continued ticking, and demands for gender equality grew louder. The year also brought the enthronement of a new emperor and genesis of a new imperial era.

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Ratna, Maharani Patria. "Wajah Jepang pada Era Heisei." KIRYOKU 3, no. 3 (November 25, 2019): 135. http://dx.doi.org/10.14710/kiryoku.v3i3.135-140.

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The Heisei era had changed to the Reiwa era in 2019. All the Japanese people entered a new phase of the Japanese imperial era. Emperor Akihito wanted to abdicate for health reasons, so the throne was replaced by emperor Naruhito. This study aims to look back at any significant events that occurred in the Heisei era. The method used is this research is a qualitative descriptive study. Data collected by the literature method through several articles about the Heisi era. The results of this study indicates that overall it can be said that peace has been achieved in Japan. The Heisei Era is an era filled with economic turmoil and disasters in Japan. In addition, the Heisei era also still leaves a heavy task for the Reiwa era, that is economic improvement after the economic bubble to revive the Japanese economy as before. Heisei era is indeed full of challenges for Japan, but international confidence in Japan is very high. By advancing its technological progress, Japan managed to become the organizer of the winter olympics in 1998 and the world cup in 2002.

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39

Schmid, Andre. "Colonialism and the ‘Korea Problem’ in the Historiography of Modern Japan: A Review Article." Journal of Asian Studies 59, no. 4 (November 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 contemporary recognition of the significance of empire, English-language studies of Japan have been slow to interweave the colonial experience into the history of modern Japan. Today, for modern historians, the question of how, or even whether, to incorporate these events into the history of Japan is itself a quandary—what might be termed the “Korea problem” in modern Japanese historiography.

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40

Mayer, Adrian C. "The Funeral of the Emperor of Japan." Anthropology Today 5, no. 3 (June 1989): 3. http://dx.doi.org/10.2307/3032696.

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41

Ohnuki-Tierney, Emiko. "The Emperor of Japan as Deity (Kami)." Ethnology 30, no. 3 (July 1991): 199. http://dx.doi.org/10.2307/3773631.

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42

Guthrie, James P., and Lee Butler. "Emperor and Aristocracy in Japan, 1467-1680." Sixteenth Century Journal 36, no. 2 (July 1, 2005): 576. http://dx.doi.org/10.2307/20477436.

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43

KUDO, Miwako. "The Buddhist Emperor in Ninth Century Japan." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 55, no. 2 (2007): 652–56. http://dx.doi.org/10.4259/ibk.55.652.

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44

Akasofu, S. I. "The emperor of Japan and the aurora." Eos, Transactions American Geophysical Union 67, no. 38 (1986): 689. http://dx.doi.org/10.1029/eo067i038p00689-04.

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45

Dockrill, Saki. "Hirohito, the Emperor's Army and Pearl Harbor." Review of International Studies 18, no. 4 (October 1992): 319–33. http://dx.doi.org/10.1017/s0260210500118911.

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The death of Hirohito on 7 January 1989 provided the Japanese with an opportunity of reappraising the Showa era, as Hirohito's reign is called in the Japanese calendar. This lasted for sixty-two years, which the press described as years of ‘turmoil and drastic changes.’ While the role of the Emperor and, to a greater degree, the role of the military in imperial Japan have been long-running themes for historians, intellectuals, and journalists, Hirohito's death certainly encouraged the publication of a large number of books, including reprints of works about the Pacific War, from semi-official histories, the memoirs of some of the leading decision makers and a series of histories of Japan from 1868 to 1945. Television programmes showed for two full days panel discussions by historians and documentary films of the Showa era—a series of bloody wars in China and eventually with the Americans, the British and the other Allied powers, leading to unconditional surrender and occupation.

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46

Samyn, Yves. "Return to sender: Hydrozoa collected by Emperor Hirohito of Japan in the 1930s and studied in Brussels." Archives of Natural History 41, no. 1 (April 2014): 17–24. http://dx.doi.org/10.3366/anh.2014.0207.

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A small number of Hydrozoa specimens, collected by Emperor Hirohito of Japan in Sagami Bay in the 1930s, was re-discovered in the Royal Belgian Institute of Natural Sciences in Brussels. The history of the collection is described here; part of it has been returned to the Showa Memorial Institute in Japan.

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Ryoichi, Osamu. "POLITICAL CHANGING FOR PRIME MINISTER OF JAPAN." International Journal of Law Reconstruction 5, no. 1 (May 6, 2021): 75. http://dx.doi.org/10.26532/ijlr.v5i1.15540.

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The prime minister of Japan (日本国内閣総理大臣, Nihon-koku naikaku sōridaijin, or shushō (首相)) (informally referred to as the PMOJ) is head of the government of Japan, the chief executive of the National Cabinet and the commander-in-chief of the Armed Forces of Japan; he is appointed by the emperor of Japan after being designated by the National Diet and must enjoy the confidence of the House of Representatives to remain in office. He is the head of the Cabinet and appoints and dismisses the other ministers of state. The literal translation of the Japanese name for the office is Minister for the Comprehensive Administration of (or the Presidency over) the Cabinet. The current prime minister of Japan is Yoshihide Suga. On 14 September 2020, he was elected to the presidency of the governing Liberal Democratic Party (LDP). After being confirmed in the Diet, he received an invitation from Emperor Naruhito to form a government as the new prime minister, and took office on 16 September 2020. Japan's parliament has elected Yoshihide Suga as the country's new prime minister, following the surprise resignation of Shinzo Abe. After winning the leadership of the governing party earlier this week, Wednesday's vote confirms the former chief cabinet secretary's new position. It happened because the needed of political interest for Japan.

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Havens, Tom, and Stephen S. Large. "Emperor Hirohito and Showa Japan: A Political Biography." American Historical Review 99, no. 1 (February 1994): 285. http://dx.doi.org/10.2307/2166297.

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Titus, David A., and Stephen S. Large. "Emperor Hirohito and Showa Japan: A Political Biography." Monumenta Nipponica 48, no. 1 (1993): 127. http://dx.doi.org/10.2307/2385475.

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Ohe, Shinobu. "The Emperor system and minotity problems in Japan." Japanese Studies 8, no. 2 (May 1988): 22–26. http://dx.doi.org/10.1080/10371398808522201.

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Journal articles on the topic 'Emperors, japan'

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