Journal articles: 'Nationalism and literature – Japan'

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Cotillon, Hannah. "Territorial Disputes and Nationalism: A Comparative Case Study of China and Vietnam." Journal of Current Southeast Asian Affairs 36, no. 1 (April 2017): 51–88. http://dx.doi.org/10.1177/186810341703600103.

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In autocracies, nationalism appears to have merged with geopolitical thinking. In light of this geopoliticisation of nationalism, it is surprising that the literature has paid virtually no attention to the role of territorial disputes as a conditioning factor. The present study seeks to further enhance the field by factoring in the role of territorial disputes in triggering different expressions of nationalism. It develops an analytical framework for typologies of nationalism according to four territorial disputes: China's dispute with Vietnam over maritime territory in the South China Sea, China's dispute with Japan over maritime territory in the East China Sea, Vietnam's dispute with Cambodia over territorial border demarcations, and Vietnam's dispute with China over maritime territory in the South China Sea. The respective disputes of China and Vietnam are analysed and tested against criteria of expressions of nationalism in autocracies. We find that territorial disputes and therefore external context are important conditioning factors of nationalism in autocracies.

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Lincicome, Mark E. "Nationalism, Imperialism, and the International Education Movement in Early Twentieth-Century Japan." Journal of Asian Studies 58, no. 2 (May 1999): 338–60. http://dx.doi.org/10.2307/2659400.

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The literature on nationalism ascribes a pivotal role to schools in creating what Benedict Anderson calls an “imagined community,” through the formation and dissemination of a common national identity and a shared national consciousness where none existed before (e.g., Anderson 1983; Gellner 1983; Hobsbawm 1990; Smith 1991). It is not unusual to find Japan cited as a prime example of this process, not only among theorists of nationalism, but among Japan specialists, as well (e.g., Beauchamp 1988, 226–29; Cummings 1980, 17–25; Hunter 1989, 192–97; Ienaga 1978; Pyle 1996, 125–30; Rohlen 1983, 46–57; Schoppa 1991, 29–31; Thomas 1996, 254–62). In general, they portray the first two decades of the Meiji period, between 1868 and 1890, as the era when a modern national consciousness merged with a revivified nativist identity to form an “emperor-centered nationalism” that was institutionalized and propagated by the state, chiefly through a newly established compulsory, centralized school system. Frequently, this assertion is supported by citing the Imperial Rescript on Education (1890), which begins, “Our Imperial Ancestors have founded Our Empire on a basis broad and everlasting and have deeply and firmly implanted virtue; Our subjects, ever united in loyalty and filial piety, have from generation to generation illustrated the beauty thereof.” This distinctive brand of Japanese nationalism is also regarded as a factor contributing to the subsequent development of Japanese imperialism and the country's pursuit of a colonial empire abroad, which began with its victory in the Sino-Japanese War (1894–95), and concluded fifty years later with its defeat in the Pacific War.

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WAN, ZHAOYUAN, and DAVID A. PALMER. "The Cosmopolitan Moment in Colonial Modernity: The Bahá’í faith, spiritual networks, and universalist movements in early twentieth-century China." Modern Asian Studies 54, no. 6 (December 17, 2019): 1787–827. http://dx.doi.org/10.1017/s0026749x19000210.

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AbstractThis article outlines the spread of the Bahá’í religion—known in Chinese as Datong jiao 大同教)— as a form of religious cosmopolitanism in Republican China (1912–1949). Originating in Iran, its spread to China can be traced to links with the Ottoman empire, British Palestine, the United States, and Japan. By tracking the individuals, connections, and events through which knowledge of the Bahá’í movement spread in China, our study reveals an overlapping nexus of networks—intellectual reformers, liberal Christians, Esperantists, Confucian modernizers, redemptive society activists, and socialists—that shared cosmopolitan ideals. The Bahá’í connections thus serve as a thread that reveals the influence of a unique ‘cosmopolitan moment’ in Republican China, hitherto largely ignored in the scholarly literature on this period, which has focused primarily on the growth of modern Chinese nationalism. Leading nationalist figures endorsed these movements at a specific juncture of Asian colonial modernity, showing that nationalism and cosmopolitanism were seen as expressions of the same ideal of a world community. We argue that the sociology of cosmopolitanism should attend to non-secular and non-state movements that advocated utopian visions of cosmopolitanism, map the circulations that form the nexus of such groups, and identify the contextual dynamics that produce ‘cosmopolitan moments’ at specific historical junctures and locations.

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Krummel, John W. M. "The Symposium on Overcoming Modernity and Discourse in Wartime Japan." HISTORICKÁ SOCIOLOGIE 13, no. 2 (November 29, 2021): 83–104. http://dx.doi.org/10.14712/23363525.2021.19.

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The symposium on overcoming modernity (kindai no chōkoku) that took place in Tokyo in 1942 has been much commented upon, but later critics have tended to over-emphasize the wartime political context and the ideological connection to Japanese ultra-nationalism. Closer examination shows that the background and the actual content of the discussion were more complicated. The idea of overcoming modernity had already appeared in debates among Japanese intellectuals before the war, and was always open to different interpretations; it could indicate Japanese ambitions to move beyond Western paradigms of modernity, but in other cases it referred to more radical visions of alternatives to modernity as such. Some versions linked up with Western critiques of existing modernity, including traditionalist as well as more future-oriented ones. These differentiations are evident in the symposium, and associated with diverse schools of thought. An important input came from representatives of the Kyoto school, the most distinctive current in twentieth-century Japanese philosophy. Despite the suppression of Marxist thought, the background influence of the unorthodox Marxist thinker Miki Kiyoshi was significant. Another major contribution came from the group known as the Japan Romantic School, active in literature and literary criticism. Other intellectuals of widely varying persuasions, from outspoken nationalists to Catholic theologians, also participated. The result was a rich but also thoroughly inconclusive discussion, from which no consensus on roads beyond modernity could emerge.

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Chen, Yue. "Multiethnicity and Multilingualism in the Minor Literature of Manchukuo." positions: asia critique 28, no. 2 (May 1, 2020): 341–62. http://dx.doi.org/10.1215/10679847-8112475.

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Although claimed as a nation-state, with a government, a territory, and citizenry, Manchukuo (1932–1945) is a colony of the Empire of Japan, appropriated from Northeast China. As such, Manchukuo’s literary identity complicates the relationship between nationalism and literature, inviting us to rethink the history of Chinese literature in specific and East Asian literary history in general. This article tackles the thorny problem of Manchukuo literary formation by going through Shuimei Shih’s concept of sinophone and Chen Pingyuan’s notion of the multiethnic, only to conclude via a reading of Deleuze and Guattari’s elaboration of Kafka that Manchukuo’s corpus is best approached as a minor literature of its own. The very colonial and local complexity of Manchukuo’s minor literature lies in its multiethnicity and multilingualism. A close reading of Mei’niang, Yokoda Fumiko, and Arsenii Nesmelov, through their deterritorialized Chinese, Japanese, and Russian stories, demonstrates the range of indigenous and exiled writers in their diverse imagination of Manchukuo’s ambiguous sovereignty.

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Fleming, K. E. "Nation and Religion." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 163–67. http://dx.doi.org/10.35632/ajis.v18i4.1991.

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This important new addition to the growing body of literature onnationalism, religion, and religious nationalism is the product of aconference on "Religion and Nationalism in Europe and Asia", held in1995 at the University of Amsterdam. Princeton University Press is in general hesitant when it comes to publishing edited volumes; it has donewell to make an exception for this one. While many edited collections,particularly those that grow out of conferences, are at best of inconsistentquality and at worst entirely lacking in coherence, van der Veer andLehmann's Nation and Religion is striking both for the high quality of eachindividual essay it contains and for the depth and force of the overallargument that emerges from the volume as a whole.That argument is an important and provocative one: that modernity,contrary both to modernity's own depiction of itself and to much historiographyof the modem period, is not characterized by the eradication ofreligion's relevance to politics. On the contrary, the varied chapters in thisbook show religion to be a near-ubiquitous feature of the politicallandscape and discourse of the so-called "First" and "Third" Worlds alike.The volume is made up of ten chapters that together deal with therelationship between religion and politics in the Netherlands, Great Britain,India, and Japan. The fullest coverage is given to India, which isapproached from different perspectives in four different chapters: van derVeer's "The Mod State: Religion, Nation, and Empire in Victorian Britainand British India", Susan Bayly's "Race in Britain and India", ParthaChatterjee's "On Religious and Linguistic Nationalisms: The SecondPartition of Bengal", and Barbara Metcalf's "Nationalism, Modernity, andMuslim Identity in India before 1947". This particular focus on India is areflection both of van der Veer's own specific interests and training and ofthe fact that India - both British imperial and modem national - lends itselfparticularly well to analysis concerned with the interplay between religion,politics, and modem nationalisms.The British dimension of van der Veer and Bayly's chapters is expandedby Hugh McLeod in his contribution on "Protestantism and BritishNational Identity, 1815-1945". The volume also includes two chapters onthe Netherlands (Peter van Rooden's "History, the Nation, and Religion:The Transformations of the Dutch Religious Past", and Frans Groot's"Papists and Beggars: National Festivals and Nation Building in theNetherlands during the Nineteenth Century") and one on Japan (HarryHarmtunian's "Memory, Mouming, and National Morality: YasukuniShrine and the Reunion of State and Religion in Postwar Japan").Despite the diversity of time and place reflected in the volume, the essaysread remarkably well together as a whole - the result of a clearly-conceivedand carefully edited project. Additional coherence comes from the ...

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Fukuzawa, Naomi Charlotte. "Autoexotic Literary Encounters between Meiji Japan and the West: Sōseki Natsume's “The Tower of London” (1905) and Lafcadio Hearn's Kwaidan (1904)." PMLA/Publications of the Modern Language Association of America 132, no. 2 (March 2017): 447–54. http://dx.doi.org/10.1632/pmla.2017.132.2.447.

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As Roland Barthes's epoch-making essay Empire of Signs suggests, in a slightly orientalist tone itself, modern japanese culture is a fascinating kaleidoscope of Eastern and Western cultures, but at the same time a strong purism is inherent in its aestheticized nationalism. In this essay, I offer a comparative literary analysis of select travel writings that emerge out of Japanese-European encounters in the Meiji era (1868–1912) to show the cultural dynamism of the time, after the Edo period (1603–1852), when Japan first opened its borders to the West. My analysis of Japan of that time as an Eastern-Western contact zone is based on Homi Bhabha's notion of cultural hybridity and Mary Louise Pratt's understanding of a cultural encounter in an asymmetrical power constellation. Japan has never been a colony, escaping Western imperialism through the (sakoku; “closed country”) policy of the shogun Tokugawa Ieyasu, who banned all Christian missionaries and Western foreigners from the insular empire. In the Meiji modernization in 1868, the old samurai elites imported select reforms from Western Europe, notably from England, France, and Germany, to Japan. This is why Yōichi Komori claimed that Japan is a “self-colonized” () culture (Posutokoroniaru 8). Through the Meiji elite's adoption of certain modern ways from Germany, France, England, and the United States, an “imitative modernity” came into being.

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Saragih, Herlina JR, Suhirwan Suhirwan, Aris Sarjito, Yenglis Dongche Damanik, and Ni Nyoman Ayu Nikki Avalokitesvari. "MANAGEMENT OF DEFENSE HERITAGE BASED TOURISM TO ENHANCE YOUTH NATIONALISM AND PATRIOTISM." Jurnal Pertahanan: Media Informasi ttg Kajian & Strategi Pertahanan yang Mengedepankan Identity, Nasionalism & Integrity 6, no. 2 (August 11, 2020): 278. http://dx.doi.org/10.33172/jp.v6i2.847.

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<p>Some countries have proven to be advanced by managing their historical and cultural heritage and promoting it internationally. Japan and South Korea are living examples, who transform the war site not only into national defense heritage but also bring it to the international level. The management of historical heritage is crucial to enhance people's awareness of the importance of national defense. However, many of Indonesia's historical relics are still neglected or poorly managed, even though many historical and cultural heritages have the potential to become tourist attractions. This article aims to discuss how to manage Indonesian historical and cultural heritage to enhance nationalism and patriotism. Proper management of historical and cultural heritage will increase the love of the motherland. The research method is done by a qualitative research method as well as literature studies. This study proves that the management of culture and historical heritage of Indonesia, especially those related to the national struggle, is still largely ignored. Moreover, Indonesia even lacks in managing its historical and cultural heritage. Therefore, Indonesia has to improve the management of its cultural and historical heritage so that it can be promoted to the global world as an object of tourism to increase the nationalism of the younger generation.</p>

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이재연. "Treacherous Translation: Culture, Nationalism, and Colonialism in Korea and Japan from 1910s to the 1960s." Sungkyun Journal of East Asian Studies 16, no. 1 (April 2016): 125–29. http://dx.doi.org/10.21866/esjeas.2016.16.1.008.

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Seongwoo Kwon. "The aspect of Post―Nationalism and trauma presented in the Korean Woman's Diaspora Literature in Japan ― focused on Yumiri's essays." Review of Korean Cultural Studies ll, no. 36 (February 2011): 307–31. http://dx.doi.org/10.17329/kcbook.2011..36.011.

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Park, Sowon S. "An Unknown Masterpiece: On Pak Kyongni’sLandand World Literature." European Review 23, no. 3 (June 2, 2015): 426–38. http://dx.doi.org/10.1017/s1062798715000113.

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This article explores some of the issues that prevent the existence of a more diverse canon in the field of world literature. It discusses extra-literary issues that have been effectively displaced onto the question of literary quality and outlines some of the concrete hurdles that face minority literatures, with reference to the literature of modern East Asia (China, Korea and Japan). The final section examines Pak Kyongni’sLand(1969–1994), a novel virtually unknown outside of Korea but revered there as the national epic. The discussion of a work that is regarded as ‘the best that has been thought and said in the world’ by one nation yet remains practically unknown to the world will bring to the fore issues of ranking and status produced by the ‘worldification’ of literatures. In the process, it will consider some of the dynamics between nationality and universality, the relations between literature and nation, and what it means for literatures to be in dialogue when literatures and literary histories have been defined along national lines.

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Sari, Reno Wulan. "PERAN ABDOEL MOEIS DI BALIK KARAKTERISASI TOKOH-TOKOH NOVEL SALAH ASUHAN: NEGOSIASI SEBAGAI GAMBARAN KONDISI KEBANGSAAN." Puitika 12, no. 1 (April 18, 2016): 68. http://dx.doi.org/10.25077/puitika.12.1.68--74.2016.

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Indonesian literary history leads us to the world of Indonesian history when various nations work being an imaginative history-recording of all events, including perpetuating human journey of a different era. The historical records written by the author to give the picture of the human condition when the work is born. This brings the reader to an understanding of the reader on a journey of human life, the times, and the nation. Call it the works that carries shades of the colonial period on the works of Balai Pustaka, Propaganda Japan, until the readings are categorized as illegal. In essence, the work will be the theme of the struggle of the Indonesian people through a variety of ways that can be seen as a tactic to anticipate the emergence of nationalism author and strengthen national identity, such as contained in the novel One Care Abdoel Moeis work. Indeed, One Care is not just a load of indigenous issues, romance, and cultural differences, but also carry the spirit of the author to lead to a love of the Indonesian nation, addressed to readers. One of the Children born as a form of literature that carries two goals, adhere to requirements aimed at Balai Pustaka in order to be legal work, but still carries the spirit of nationalism to build the nation's character to readers. This is the form of negotiations conducted through characterization Abdoel Moes fictional characters in his work.

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Budianto, Firman. "Book Review, Immigrant Japan: Mobility and Belonging in an Ethno-nationalist Society, by Gracia Liu-Farrer." Jurnal Kajian Wilayah 11, no. 2 (March 17, 2022): 229. http://dx.doi.org/10.14203/jkw.v11i2.852.

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Gracia Liu-Farrer’s Immigrant Japan: Mobility and Belonging in an Ethno-Nationalist Society is an intellectually stimulating invitation to rethink the traditional definition of immigrant country in an age of global mobility. The book provides the readers with rich narratives to understand how the immigration takes place in an immigrant society that emerged out of an ethno-nationalist one. Through the analysis of narratives of belonging and mobility, Liu-Farrer has shown how international migration occurs in non-traditional receiving countries, challenged the traditional definition of an immigrant country, and offered a promise of future Japan as an immigrant country. The book presents an essential addition to the literature on Japanese studies, area studies, and international migration and mobilities in Japan and beyond. It shows that micro-level individual narratives on mobility could pave the way to understanding transnationalism and connectivity at a larger scale as well as socio-cultural change taking place in a particular area. The book, finally, contributes to broadening the concept of an immigrant country, especially in the age of global mobility.

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Young, Louise. "When fascism met empire in Japanese-occupied Manchuria." Journal of Global History 12, no. 2 (June 8, 2017): 274–96. http://dx.doi.org/10.1017/s1740022817000080.

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AbstractFocusing on the case of Japanese-occupied Manchuria, this article asks what set Japan, Germany, and Italy apart from other empires during the ‘fascist moment’ from the aftermath of the First World War to the defeat of the Axis powers in 1945. While scholars have examined the politics and culture of fascism in metropolitan Japan, there is virtually no literature on fascist imperialism. Indeed, the consensus term is ‘wartime empire’ and the dominant framework is of an empire mobilized for total war. One of the goals is to think through what the concept ‘fascist imperialism’ might mean and what the Japanese case might contribute to its definition. Detailed comparison with Germany and Italy is beyond the scope of this article, which builds a definition of fascism around four core elements drawn from the Japanese case: the ideology of Asianism and its vision for Japanese leadership over a regional movement of anti-colonial nationalisms; hyper-militarism that went well beyond military imperialism pursued since the late nineteenth century and that constituted a new celebration of military action and the aesthetics of violence; red peril thinking that propelled the creation of a police state targeting communist intellectuals, politicians, and labour activists within the archipelago as well as communist nationalists in the empire; and radical statism, which signified the turn to the state as the spear tip and staging ground of action to address the crisis. All four dimensions of fascism in Japan intensified in the process of territorial expansion from 1931 to 1945, and linked transformations across the nation-state-empire.

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Xie, Miya Qiong. "The Making and Unmaking of Nationalist Literature from the National Margin." Prism 18, no. 2 (October 1, 2021): 321–42. http://dx.doi.org/10.1215/25783491-9290631.

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Abstract This article reconsiders the established modern Chinese writer Duanmu Hongliang and his first and most influential work, The Korchin Banner Plains (completed in 1933 and published in 1939), from a borderland perspective. The novel is set in western Manchuria, a multiethnic area of northeastern China that borders Inner Mongolia and was occupied by Japan in the early 1930s. The novel has been read by many as a realistic portrait of the natural and social landscape of the grassland and as an autobiographical account of the author's family history. This article disagrees, and treats the novel as a performative form of “territory-making” that purposefully recreates a Han-centered modern nation from its geographical margin by carefully reorganizing a web of intricate and competing multiethnic and multinational relations in the grassland. In particular, as a self-identified Manchu, Duanmu makes unconventional choices of both themes and literary styles to imply a calculated embrace of a modern nation by an ethnic other. Through a close examination of the spatial-textual negotiations in the novel, the article delineates how a classic work of nationalist literature was produced from the borderland and how this work exposes the precariousness and contradictions inherent in the grand narrative of modern nationhood.

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Kusuma, Bayu Mitra A., and Theresia Octastefani. "The History of Hakka Diaspora in Indonesia: Migration Waves and Negotiations with National Identity." International Journal of Cultural and Art Studies 6, no. 2 (October 30, 2022): 96–107. http://dx.doi.org/10.32734/ijcas.v6i2.8928.

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The Hakka Diaspora is one of the immigrant descendants who have lived in Indonesia for a very long time. Their existence has often experienced ups and downs. This study aims to analyze the waves of Hakka migration to Indonesia and how they negotiate with national identity. This study used a descriptive qualitative approach to analyze this phenomenon with data collected from interviews and literature studies. The research results showed that the wave of Hakka migration to Indonesia does not only come from mainland China but also from Taiwan. The Hakka migration waves from mainland China largely occurred during the Qing dynasty due to overcrowded populations, the difficulty of land ownership, and government discrimination problems. Meanwhile, the Hakka migration from Taiwan occurred after the Treaty of Shimonoseki in 1895, which forced the Qing dynasty to surrender Formosa to Japan after the First Sino-Japanese war and mass company relocation in the 1980s due to rising production costs in Taiwan. Second, to negotiate their background with Indonesian identity, the Hakka have five philosophies of life called Hakkacita. This philosophy emphasizes conscience, good virtue, cohesiveness, devotion, and shared prosperity between Hakka descendants and other ethnic groups within the framework of Indonesian nationalism.

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Kilpatrick, Helen. "Buddhist Visions of Transculturalism: Picturing Miyazawa Kenji's Yamanashi (Wild Pear)." International Research in Children's Literature 2, no. 2 (December 2009): 259–77. http://dx.doi.org/10.3366/e1755619809000738.

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This paper analyses the interaction between the 1920s narrative of Yamanashi by Miyazawa Kenji and two sets of contemporary accompanying images. Both books challenge centrist ideologies and nationalist Nihonjinron theories of a homogeneous Japan that arose after World War II. Kobayashi Toshiya's (1985) more representational rendering of the story's Buddhist significance of co-existence within nature provides the basis for comparison with the minimalist artwork of Kim Tschang Yeul (1984). While Kobayashi's multiple viewing perspectives demonstrate how a non-Buddhist like fear of death can be transcended in an underwater microcosm, Kim's non-replicatory rendering of the story extends this signification towards the transcendence of xenophobia. Comparison of the focalisation strategies of these two artists shows how, through a combination of references to culture and nature, a more transcultural focus is brought to the original Buddhist theme of interdependence. Whereas Kobayashi's quiet monochromes demonstrate an integrated natural environment, Kim's famous trompe-l'oeil water drops set against different cultural backgrounds show how this integration is extended to intercultural themes. Both books challenge dominant cultural epistemologies in Japan and elsewhere.

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Iwata, Miho, and Kumiko Nemoto. "Co-constituting migrant strangers and foreigners: The case of Japan." Current Sociology 66, no. 2 (November 23, 2017): 303–19. http://dx.doi.org/10.1177/0011392117736306.

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This study examines the experiences of diverse groups of migrants in a highly developed non-Western society: Japan. Using critical analysis of literature and semi-structural interview data with 50 Japanese nationals and 109 foreign migrants, it explores how Japan, which sees itself as a relatively racially homogeneous society, operates in response to increasing demands for migrants, and how the structures of the state and interactions of dominant and migrant groups affect migrants’ security. It shows the salience of glocal racial ideologies creating an uneven terrain of migration for migrants from different parts of the world. Specifically, the Japanese state grants work visas for highly-skilled and specialized labor migrants as it maintains that it only accepts highly-skilled labor migrants, while opening a side-door to recruit Japanese descendants and trainees from the Global South as low-skilled laborers. This bifurcated visa structure reinforces racial hierarchies, where those who are perceived to be from Western societies are deemed as superior foreigners, while those who are from non-Western societies are seen as strangers who are a potential threat to the country’s moral standards. This hierarchy shapes their level of human security.

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Vagapova, Natalia. "POLITICAL THEATER ON THE SCENES OF BELGRADE INTERNATIONAL THEATRE FESTIVAL." Urgent Problems of Europe, no. 2 (2021): 154–75. http://dx.doi.org/10.31249/ape/2021.02.07.

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The article presents a cultural and political analysis of the activities of the Belgrade International Theater Festival (BITEF) - a significant theatrical, general cultural and social phenomenon in Serbia, the Balkans / South-Eastern Europe, and throughout Europe as a whole. Before the collapse of the SFRY (1991-1992), being the official showcase of self-government socialism, the festival was at the same time one of the most representative shows of new theatrical trends in Europe. It was attended by troupes from the countries of the East and West - Western and Eastern Europe, the USSR, the USA, Latin America, China, Japan. Not being by definition a festival of political theater, thanks to the moral and civic position of its founders and leaders M. Trailovich and Y. Chirilov, BITEF has become a space of aesthetic and social free-thinking in the SFRY and in neighbouring socialist countries. The organizers of BITEF found an opportunity to provide a platform for theatrical «dissidents» with their performances dedicated to rethinking modernity and the recent past in any genre. During the existence of the FRY (1992-2003), BITEF became an annual cultural manifestation in opposition to the regimes in power in Serbia, Croatia, Bosnia and Herzegovina, with their ideology of chauvinism and isolation from the outside world. At this time, the compilers of the festival programs began to attach special importance to performances of a political and social orientation. Many theaters from Serbia, as well as from the former neighbours of the Yugoslavian federation, and now the newly independent states, in their productions offered not so much a political, as a moral and ideological alternative to ethnic nationalism, militarism and political intolerance. Since 2006, in the independent Republic of Serbia, BITEF has strived not only to revive the traditions of Serbian theater, but also to preserve the best traditions of the theatrical art of the peoples of the former Yugoslavia, placing them in the context of the common European and global development of theater and culture, ideology and philosophy, literature, aesthetics, ethics. In principle opposing nationalism and militarism from the standpoint of humanism, BITEF plays an outstanding role in shaping public attitudes in Serbia, in weakening and overcoming conflicts, in normalizing relations between the peoples of the disintegrated Yugoslavia, in creating an atmosphere of freedom and tolerance.

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Kemper, Lena Elisabeth, Anna Katharina Bader, and Fabian Jintae Froese. "Promoting gender equality in a challenging environment." Personnel Review 48, no. 1 (February 4, 2019): 56–75. http://dx.doi.org/10.1108/pr-02-2017-0035.

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Purpose Gender diversity and equality vary tremendously among countries. This is a particular challenge for foreign subsidiaries, when the level of gender diversity and equality differs between the home and host country. Various indicators such as a low-gender pay gap or a high ratio of females in managerial positions suggest that Scandinavia is ahead in terms of gender diversity and equality, whereas those indicators suggest that the level in Japan is currently lower. The purpose of this paper is to investigate how executives leading Scandinavian subsidiaries operating in Japan perceive this situation, and whether and what kind of actions they take to initiate change. Design/methodology/approach This study is based on a qualitative analysis of 20 in-depth interviews with executives of Scandinavian subsidiaries in Japan. Findings Findings reveal that executives of Scandinavian subsidiaries respond to the major differences in gender equality between Scandinavia and Japan with three strategies of change: resistance and rigid change, compromise and moderate change, and adaptation and maintaining status quo. Moreover, the findings indicate that the strategy of change varies depending on individual differences of the executives, e.g., nationality, and organizational differences, e.g., subsidiary size. Research limitations/implications Due to the small sample size, the generalizability of the findings is limited. Given the paucity of research on this topic, this approach provides first insights for building a basis for future studies. Originality/value This study contributes to the scarce literature on gender diversity and equality in multinational enterprises by identifying strategies of how gender equality can be fostered in a non-Western context from a top executive perspective.

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Lambrecht, Nicholas. "Missing Keystones: Echoes of Empire in Kobayashi Masaru’s “Bridge Building”." International Journal of Korean History 27, no. 1 (February 28, 2022): 75–98. http://dx.doi.org/10.22372/ijkh.2022.27.1.75.

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Postwar writings by and about Japanese repatriates often serve to illustrate the incomplete nature of Japanese decolonization. While the process of repatriation physically removed Japanese colonists from the former empire, it also deferred the necessary process of coming to terms with Japan’s imperial past. This article examines how unresolved memories of empire reemerge in the postwar writings of Kobayashi Masaru (1927–1971), a Japanese author who was born and raised in colonial Korea. Through an analysis of Kobayashi’s Akutagawa Prize-nominated short story “Bridge Building” (“Kakyō,” 1960), set in Japan during the Korean War, it shows that although Kobayashi depicts Japanese and Korean characters who are united by a common goal and their past experiences of imperial violence, the gap between them remains insurmountable. The article contends that Kobayashi’s work represents an attempt to counteract romanticized repatriation narratives that had been coopted for new nationalist ends at the beginning of the Cold War.

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GAO, YANG. "‘Purification’ and ‘Hybridization’: (Re)construction and Reception of Theatrical Nationality in Western Tours of the Mei Lanfang and Tsutsui Troupes in 1930." Theatre Research International 47, no. 3 (October 2022): 238–51. http://dx.doi.org/10.1017/s0307883322000220.

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The Western tours of the Mei Lanfang and Tsutsui troupes in 1930 illustrated how to (re)construct the theatrical nationality of China and Japan through the manifestation and manipulation of the performance of Peking opera and kabuki. Through the ‘purification’ of Peking opera's stage presentation system, the Mei Lanfang troupe forged a ‘pure’ theatrical Chineseness that boosted the Americans’ fascination with the ‘(a)historicality’ of Chinese theatrical tradition. By presenting Westerners with a ‘hybridized’ kabuki, which embodied a ‘historically authentic’ theatrical Japaneseness, the Tsutsui troupe deconstructed Westerners’ psychological expectations of a culturally imagined ‘pure’ and ‘classical’ Japanese theatre. As two sides of the same coin, the two troupes’ (re)construction of theatrical Chineseness and Japaneseness together challenged the West's essentialist views of cultural ‘Others’, which forcibly endowed Eastern theatre with a pure and unchanged ‘otherness’.

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Tran, Thuan, and Kien Trung Huynh. "The connection between the Confucian literates and the Western-educated intelligentsia in patriotic movements in Vietnam and their generation transfer in the early 20th Century." Science and Technology Development Journal 19, no. 1 (March 31, 2016): 45–60. http://dx.doi.org/10.32508/stdj.v19i1.555.

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At the end of the 19th century when antiFrench movements failed and saving-thecountry ideology in Vietnam reached an impasse, “tan thu” (New Books) and “tan van” (New Literature) from China and Japan were introduced to and actively adopted by patriotic literates. New ideology from these documents led to tremendous changes in the literates’ thoughts. Hitherto, they chose to follow the path of Japan in their Meiji Restoration and that of Western capitalist democracy. Patriotic movements in the early 20th century organized and led by the literates separated themselves into two trends: violent and renovative orientations with the leadership of Phan Boi Chau and Phan Chau Trinh respectively. However, the two orientations had a commonality in their patriotic activities which made possible for the Confucian literates and the Western-educated intelligentsia to meet and cooperate. The connection between the literates and the intelligentsia manifested itself clearly in Dong Du movement, Duy Tan movement, proactive activities of newspapers and activities of Tri Tri Societies. They all commonly attempted at solving historical needs which faced the country at that time: Independence and Development. That the encounter between the two groups was simultaneously a transfer among the generations was a very special historical phenomenon. It manifested the inevitable transformations of history and thus obeyed objective rules. It also created prerequisites for the development of nationalist democratic movements in the early 20th century which put the proletariats onto political stage to successfully solve the historical needs in Vietnam.

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Liou, Liang-Ya. "Taiwanese Postcolonial Fiction." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 678–84. http://dx.doi.org/10.1632/pmla.2011.126.3.678.

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When the Japanese Nobel Laureate in literature KenzaburŌ Ōe visited Taiwan for a symposium held in his honor in December 2009, he hardly anticipated the political controversies into which he was thrown. Even before the conference, politicians accused the Academia Sinica, the organizing institution, of kowtowing to China by reducing a trilateral symposium involving Japan, Taiwan, and China to a “cross-strait event” and by replacing the Taiwanese novelist who was to act as Ōe's interlocutor with one more acceptable to China. Aside from the China factor, the underhanded politics tapped into ethnic tensions in Taiwan and the problematic national identity of Taiwan. While the original interlocutor, Li Ang, and her substitute, Zhu Tienwen, are critically acclaimed women novelists just a few years apart in age, Li is of Minnan ancestry and Zhu a second-generation Chinese mainlander whose father fled with the Chinese Nationalist or Kuomintang (KMT) government to Taiwan in 1949 after losing China to the communists. More important, Li is a postcolonial writer, whereas Zhu deploys postmodernism to resist decolonization.

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25

Shin, Doo-hwan. "A study on the Chinese poetry and national enlightenment consciousness of Sofa(小坡) Oh Hyo-won(吳孝媛)during the Japanese colonial period." Daedong Hanmun Association 71 (June 30, 2022): 251–95. http://dx.doi.org/10.21794/ddhm.2022.71.251.

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This thesis studies the modern enlightenment consciousness that appeared in the Chinese poem of Sofa Oh Hyo-won, a female poet who lived in Japanese colonial era. He is a female poet who was born as a woman at the end of the Joseon Dynasty and lived a strange life with a strange fate, leaving 474 poems. Most of his poems express Japanese colonial era's feminine daily life with affection, so if you look at the trajectory of life along his poems, Japanese colonial era is vividly depicted and revealed. His poems reveal an enlightenment consciousness and advanced worldview to emphasize the need for modern women's education and establish a women's school by enlightening the Confucian feudal society of the Southern Journey to Korea. In particular, he looked back at Japanese colonial era Japan and was able to see the perception of women's education and modern civilization in poems. In addition, he moved to China, looked at the process of modernization of China, and returned after recognizing the East Asian modern era during the transition period through exchanges with Chinese celebrities. His poems written at this time have a small amount of poetry, but some poems reveal the characteristics of resistance literature, which implies nationalist literary tendencies and patriotic fighting spirit during the Japanese colonial period. The consciousness of modern enlightenment that appears in his poems contains the awakening of the ego toward our people. The theme consciousness of his poems reveals anti-feudal, ethnic, and popular movement tendencies, and contains a spirit of desperate patriotic enlightenment aimed at excitement and education. It was only at this time that I could see the buds of true national literature and realism literature. Oh Hyo-won's Chinese poem is the Unique style of Joseon Women's History.

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SHIRAISHI, Masaki. "Bushidō as a Hybrid: Hybridity and Transculturation in the Bushido Discourse." Asian Studies 6, no. 2 (June 29, 2018): 51–70. http://dx.doi.org/10.4312/as.2018.6.2.51-70.

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This paper examines the discourse on bushido in the late Meiji period. My aim is to shed light on bushido’s hybridity by using the concept of transculturation. Transculturation conceptualizes encounters between different cultures as a process of mutual construction. The bushido theorists that are discussed in this paper are in some sense transculturators, struggling between Japan and the West, the particular and the universal, and tradition and modernity. One of the common theoretical strategies for solving this problem attempted to valorize bushido and was mostly dependent on establishing equivalence with similar traditions in Western culture, such as chivalry or gentlemanship. Nitobe’s famous book on bushido went beyond this type of strategy. He not only accounted for things in Japanese cultural tradition by using Western logic, but also reinterpreted Western concepts in light of Japanese cultural traditions. This makes Nitobe a more perfect example of a transculturator than others. The ultra-nationalist discourse on bushido by Inoue Tetsujiro shows another curious aspect of bushido’s hybridity. Bushido became at once purified and hybridized through the distinction he made between superficial formality and the essential spirit. Thus, the discursive strategies of bushido theorists are closely related to bushido’s hybridity.

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27

Suk, Oh Hyun. "Media and Nationalism in Japan." Korean Journal of Japanology 108 (August 31, 2016): 237–54. http://dx.doi.org/10.15532/kaja.2016.08.108.237.

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28

Sasada, Hironori. "Youth and Nationalism in Japan." SAIS Review of International Affairs 26, no. 2 (2006): 109–22. http://dx.doi.org/10.1353/sais.2006.0044.

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29

Tanabe, Shunsuke. "Sociological studies on nationalism in Japan." International Sociology 36, no. 2 (March 2021): 171–82. http://dx.doi.org/10.1177/02685809211005347.

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Issues regarding nationalism have been increasing since the 1990s on an international scale. This article reviews and summarizes the current state of sociological studies concerning Japanese nationalism and the changes therein, as many sociologists in Japan have focused on nationalism and its related problems. The first half of the article examines historical sociological studies about the emergence and development of nationalism in Japan, which demystify the fictions concerning Japan’s ethnic and cultural homogeneity and describe the specific historical roots of this myth. The latter half of the article reviews various aspects of modern sociological works on Japanese nationalism. While some studies empirically show various forms of nationalism, others demonstrate political components of Japanese nationalism or inquire about this recent phenomenon and related issues that have arisen since the 2010s.

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30

YOSHINO, Kosaku. "Youth and Nationalism in Contemporary Japan." Annual review of sociology 2007, no. 20 (2007): 2–12. http://dx.doi.org/10.5690/kantoh.2007.2.

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31

Minowa, Yuko, and Russell W. Belk. "Gifts and Nationalism in Wartime Japan." Journal of Macromarketing 38, no. 3 (May 1, 2018): 298–314. http://dx.doi.org/10.1177/0276146718773473.

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This study investigates the shifting discourse and visual rhetoric of consumer rituals in the cultural media during wartime. Specifically, we examine Japanese newspaper advertisements for seasonal gifts and sympathy gifts in urban cities published between 1937 and 1940. This research addresses two questions: (1) how were advertising arguments constructed justifying spending for gifts while instructing readers on being thrifty during the wartime material shortages, and (2) how was the consumer ritual practice of gift giving used to propagate nationalism? The results of our iconographic-semiotic analysis show four advertising themes: compatibility with national policy, timeliness under the wartime circumstances, empathy with families whose members were serving at the front, and sympathy with those serving at the front. The advertisements enhanced nationalism in two ways: (1) through the promotion of nationalistic gift giving, and (2) by appealing to patriotism, which involves emotionally laden nationalistic sentiments.

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32

Gries, Peter Hays. "Nationalism, Indignation, and China's Japan Policy." SAIS Review of International Affairs 25, no. 2 (2005): 105–14. http://dx.doi.org/10.1353/sais.2005.0034.

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33

Bjornson, Richard, Terry Eagleton, Fredric Jameson, and Edward Said. "Nationalism, Colonialism, and Literature." Comparative Literature 45, no. 3 (1993): 300. http://dx.doi.org/10.2307/1771512.

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34

Dasenbrock, Reed Way, Terry Eagleton, Fredric Jameson, and Edward Said. "Nationalism, Colonialism, and Literature." World Literature Today 65, no. 2 (1991): 371. http://dx.doi.org/10.2307/40147326.

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35

Tambini, Damian. "Nationalism: A Literature Survey." European Journal of Social Theory 1, no. 1 (July 1998): 137–54. http://dx.doi.org/10.1177/136843198001001010.

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36

Anderson, Jennifer. "Kristin Surak,Making Tea, Making Japan: Cultural Nationalism in Japan." Japanese Studies 35, no. 2 (May 4, 2015): 262–64. http://dx.doi.org/10.1080/10371397.2015.1083653.

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37

Sim, Jeong-Myoung. "Interaction between Korean and Japanese Intellectuals in the Context of Criticism of Nationalism." Korean Association For Japanese History 59 (December 31, 2022): 91–134. http://dx.doi.org/10.24939/kjh.2022.12.59.91.

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This paper examines the exchange of intellectuals between Korea and Japan from the late 1990s to the 2000s, focusing on the criticism of nationalism or post-nationalism. Criticism of nationalism, which was actively raised in Korea around 2000, was based on globalization or postmodernism theory. And this criticism became more active when Japan's 『New History Textbook』 passed the official approval in 1997. Active self-criticism of Korean nationalism is triggered as Korean historians argue that criticizing Japan's nationalist history and criticizing Korea's national history and textbooks are overlapping. This is also influenced by Jie-Hyun Lim, who wrote 『Nationalism is treason』 and criticized nationalism early on. Later, through the magazine 『Dangdaebipyeong』, he actively introduced criticism of nationalism in Japan, and by launching the <East Asian Historical Forum for Criticism and Solidarity> he began full-fledged academic exchange between Japanese and Korean intellectuals to criticize nationalism. This paper analyzes the discussions on the critique of nationalism between Korea and Japan through he pages of the journal and academic exchanges, and examines how the exchanges of intellectuals at the time, criticizing nationalism, formed a complex relationship with their own national identity.

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38

Togo, Kazuhiko. "Greater Self-Assertion and Nationalism in Japan." Copenhagen Journal of Asian Studies 21 (March 10, 2005): 8–44. http://dx.doi.org/10.22439/cjas.v21i0.38.

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Out of the deep spiritual vacuum from defeat in the Second World War, two fundamental rifts emerged in Japan. First, on the foreign policy front, the realism embraced by the conservative government was opposed by strong idealistic pacifism advocated by opposition parties and media, and this rift continued until the end of the Cold War. Second, with regard to the war in Asia, the Japanese gradually learned of atrocities committed, for which Japan owed an apology. However, views prevailing at the time to totally reject the past caused discomfort aming many Japanese, and the issue of lost identity was left unanswered during the Cold War. When the Cold War ended, Japan began to move towords a more responsible and self-assertive security and defence policy. A series of initiatives toward clearer apology and reconciliation were confronted by a strengthened nationalism, and the issue of lost identity remained unresolved at the end of the 1990s. Koizumi has done well to implement a more responsible, proactive, realistic and self-assertive security and defence policy; moreover relations with the US have been considerably strengthened. But in East Asia, the issue of lost identity has reappeared and foreign policy towards Russia, Korea and China has resulted in a hardning of Japan's position in the region. Japan needs to have the courage to overcome this unresolved issue, while other countries' greater understanding of Japan's move toward a re-established identity will facilitate this process. Genuine dialogue is needed on all fronts.

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39

Hayakawa, Noriyo. "Feminism and Nationalism in Japan, 1868-1945." Journal of Women's History 7, no. 4 (1995): 108–19. http://dx.doi.org/10.1353/jowh.2010.0449.

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40

Maslow, Sebastian. "Nationalism 2.0 in Japan (http://www.2ch.net/)." Asian Politics & Policy 3, no. 2 (April 2011): 307–10. http://dx.doi.org/10.1111/j.1943-0787.2011.01265.x.

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41

VOSSE, Wilhelm M. "Rethinking Japan: The Politics of Contested Nationalism." Social Science Japan Journal 22, no. 2 (2019): 277–80. http://dx.doi.org/10.1093/ssjj/jyz015.

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42

Mochizuki, Mike M., and Samuel Parkinson Porter. "Japan under Abe: toward Moderation or Nationalism?" Washington Quarterly 36, no. 4 (October 2013): 25–41. http://dx.doi.org/10.1080/0163660x.2013.861709.

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43

Mishima, Ko. "The Ghost of Ultra-Nationalism Haunts Japan." SAIS Review 19, no. 2 (1999): 251–55. http://dx.doi.org/10.1353/sais.1999.0042.

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44

Park, Myung-Hee. "Opportunity Structure of Nationalism and Trans-nationalism in Japan: Focusing on Japanese Military Comfort Women Issue in Japan." Journal of International Politics 19, no. 2 (October 31, 2014): 37. http://dx.doi.org/10.18031/jip.2014.10.19.2.37.

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YANG, Lijun. "The Clash of Nationalism Between China and Japan in the 21st Century." East Asian Policy 05, no. 04 (October 2013): 5–17. http://dx.doi.org/10.1142/s1793930513000329.

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This article seeks to explain the sources of rising nationalism in China and Japan by focusing on the following questions: What is the main agenda of Chinese and Japanese nationalism? What is the main feature of Chinese and Japanese nationalism and how are they presented with respect to one another? What are the similarities and differences between Chinese and Japanese nationalism?

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46

Johnson, Nancy. "Nationalism." Antioch Review 46, no. 4 (1988): 485. http://dx.doi.org/10.2307/4611955.

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47

Aleksandar Stević. "Stephen Dedalus and Nationalism without Nationalism." Journal of Modern Literature 41, no. 1 (2017): 40. http://dx.doi.org/10.2979/jmodelite.41.1.04.

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48

Reiss, Timothy J. "Mapping Identities: Literature, Nationalism, Colonialism." American Literary History 4, no. 4 (1992): 649–77. http://dx.doi.org/10.1093/alh/4.4.649.

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49

Sweet, Timothy. "Civil War Literature and Nationalism." Southern Literary Journal 46, no. 1 (2013): 136–39. http://dx.doi.org/10.1353/slj.2013.0017.

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50

Sakamoto, Rumi, and Kosaku Yoshino. "Cultural Nationalism in Contemporary Japan: A Sociological Enquiry." Contemporary Sociology 23, no. 1 (January 1994): 27. http://dx.doi.org/10.2307/2074842.

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Journal articles on the topic 'Nationalism and literature – Japan'

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