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1
Han, Gabjo. "A Study on the Positioning of place names in the Case Related to the Banpa recorded in the a period of Keitai of the Nihon Shoki." Barun Academy of History 17 (December 31, 2023): 7–54. http://dx.doi.org/10.55793/jkhc.2023.17.7.
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This study intends to revise and present the positioning of each place name that appear in the process of territorial disputes centered on Banpa that occurred between the 7th and 9th years of the Emperor Keitai of the Nihon Shoki. In the mainstream historical community, Banpa is postioned in Goryeong, Gyeongsangbuk-do, Kimoon is set in Namwon and Imsil, Jeollabuk-do, and Daesa is set in Hadong, Gyeongsangnam-do. The 12 places other than Banpa recoreded in the Nihon Shoki were positioned in the southern part of Korea by Japanese scholars initially under Japanese colonial rule, and the contents were accepted by the Korean historical community. In this study, I would like to report that the place names recorded in the Nihon shoki were found in Kurume-City Kyushu Japan, and existed the Anra and Shara in the area of Kyushu.
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Tu, Xiaofei, and Wendy Xie. "The Kojiki/Nihon Shoki Mythology and Chinese Mythology: Theme, Structure, and Meaning." Religions 12, no. 10 (October 18, 2021): 896. http://dx.doi.org/10.3390/rel12100896.
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This essay will compare myths found in the Kojiki and the Nihon Shoki with thematically and structurally similar Chinese myths, and other Japanese texts, in order to shed light on the meanings of both Japanese and Chinese mythology. The authors’ approach is partly in the critical textual study tradition that traces back to Gu Jiegang and Tsuda Sokichi, and partly informed by comparative mythologists, such as Matsumae Takeshi, Nelly Naumann, and Antonio Klaus, with attention to Proppian and Levi-Straussian motifs in structural studies. First, we shall discuss some common themes in Chinese and Kojiki/Nihon Shoki myths. Second, we shall point out common structures in both Chinese and Japanese myths. Finally, we shall try to show how such common themes and structures could potentially help us understand the meanings of the myths in discussion.
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Metzger, Kauê Otávio. "declínio e queda dos Soga." Afro-Ásia, no. 66 (February 3, 2023): 13–44. http://dx.doi.org/10.9771/aa.v0i66.49359.
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Através da análise do episódio da queda dos Soga no Nihon Shoki (720 EC), esteartigo mostra como fenômenos climáticos, astronômicos e de outras naturezas foram utilizados pelos redatores da crônica para justificar o golpe de 645 EC. Para isto, será analisada brevemente a trajetória dos Soga, o peso das concepções cosmológicas chinesas no Japão neste período, e o contexto de escrita do Nihon Shoki. Em seguida, os presságios serão estudados em detalhes, traçando um comparativo de seu grau de incidência frente aos três reinados anteriores e aos três reinados posteriores diante dos dois outros reinados onde localizam-se os episódios analisados – o cerne da ascensão e queda dos Soga. Feita esta análise quantitativa da incidência de ocorrências ominosas, o estudo procederá para uma análise exegética dos episódios, de modo a mobilizar argumentos que corroboremcom a hipótese levantada.
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Antoni, Klaus, Julia Dolkovski, and Louise Neubronner. "Introducing the Research Project “Sacred Narrative – The Political Dimension of Japanese Mythology”." Nowa Polityka Wschodnia 37, no. 2 (2023): 29–71. http://dx.doi.org/10.15804/npw20233702.
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The Kojiki and Nihon shoki have been integral to the formation of Japanese identity, especially since the 18th century. As such, they were constantly exposed to processes of sacralization and desacralization, i.e., the attribution and removal of authority. The research project “Sacred Narrative – The Political Dimension of Japanese Mythology” is concerned with how certain systems of thought or ideology used these texts in a way that raised them to an elevated position or deprived them of it. Organized in three focus areas, the project delves into the topic of the historical change the Kojiki and Nihon shoki underwent in terms of interpretation and instrumentalization from the Edo period up to modern-day Japan. These investigations are integrated into the research group “De/Sacralization of Texts” at the University of Tübingen that started its work in January 2022. In this interdisciplinary context, “Sacred narrative” seeks to promote the integration of East-Asian textuality into general theory formation.
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Shin, Yu-jin. "The Title “Lord of Baekje" in Nihon shoki." Korea-Japan Historical Review 44 (April 30, 2013): 3. http://dx.doi.org/10.18496/kjhr.2013.04.44.3.
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Borgen, Robert, and Marian Ury. "Readable Japanese Mythology: Selections from Nihon shoki and Kojiki." Journal of the Association of Teachers of Japanese 24, no. 1 (April 1990): 61. http://dx.doi.org/10.2307/489230.
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Wee, Ka-Ya. "Reinterpretation of the Article “Cession of Imna Four Prefectures” in Nihon Shoki." CHIYEOK KWA YEOKSA The Journal of Korean History 48 (April 30, 2021): 145–69. http://dx.doi.org/10.19120/cy.2021.04.48.145.
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KAJI, KEISUKE. "The Era of ^|^lsquo;Taisai' in Nihon-Shoki and ^|^lsquo;Asusu' Calender." Sen'i Gakkaishi 70, no. 1 (2014): P_7—P_10. http://dx.doi.org/10.2115/fiber.70.p_7.
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Mostipan, O. M. "SOCIAL AND POLITICAL ASPECTS OF THE FIRST STATE HISTORY OF JAPAN "NIHON SHOKI"." Humanities Studies, no. 31 (2018): 74–80. http://dx.doi.org/10.17721/2521-6805.2018/31-7/11.
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The article analyzes the historical and socio-political foundations for the first draft of the state history in Japan, which gave impetus to the processes of institutional building, as well as the design of mechanisms and structures of government that have proved their effectiveness for centuries in the future.
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BENTLEY, John R. "The origin of man'yōgana." Bulletin of the School of Oriental and African Studies 64, no. 1 (February 2001): 59–73. http://dx.doi.org/10.1017/s0041977x01000040.
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Most scholars in Japanese studies (history, linguistics, literature) tend to accept in one form or another the ancient legend that the phonetic writing system of ancient Japan, known as man'yōgana, came from Paekche. This legend about the ancient Korean kingdom—Paekche—appears in the Kojiki and Nihon shoki, Japan's two oldest chronicles. To date there have been few attempts to use concrete data from the peninsula either to prove or reject this legend. This article supplies information from all epigraphic data on the Korean peninsula to show that Paekche spread the use of Chinese (sinographs) to be used phonogrammatically and that Koguryo educated the rest of the peninsula in the use of this script.
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Simpson, Emily B. "A Magnificent Empress, A Brilliant Old Man, and an Ugly Navigator." Journal of Religion in Japan 12, no. 2-3 (December 20, 2023): 99–126. http://dx.doi.org/10.1163/22118349-01202006.
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Abstract Although the legend of Empress Jingū and her divinely mandated conquest of the Korean peninsula first appeared in the Kojiki and Nihon shoki, narratives of Empress Jingū proliferated in the fourteenth century. Following the Mongol Invasions, shifts in worldview, particularly regarding Japan’s relationship with the Asian continent, contributed to changes in how kami were conceptualized. In late medieval Jingū narratives, the kami who assist Empress Jingū take corporeal forms and become active agents in the human world. Drawing on Ernst Jentsch, Motoori Norinaga, and Rudolph Otto, I argue that these kami inhabit uncanny bodies: their physical forms appear human, but contain uncanny attributes that reveal their divinity to observant humans within the narrative. From Jingū in suprahuman form, Sumiyoshi as an old yet incredibly strong man, and Azumi no Isora’s barnacle-encrusted face, I illustrate how uncanny aspects of the physical bodies of kami signify their divine nature.
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Rocher, Alain. "L’exégèse des mythes du Nihon shoki chez Yoshikawa Koretari : entre allégorie et théologie de la présence." Cahiers d'Extrême-Asie 29, no. 1 (2020): 289–337. http://dx.doi.org/10.3406/asie.2020.1552.
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Ermakova, L. M. "Space and the Gods of Space in Japanese Myths." Russian Japanology Review 5, no. 1 (August 3, 2022): 76–96. http://dx.doi.org/10.55105/2658-6444-2022-1-76-96.
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This article focuses on the concept of space and two different structures of space in the mythological chronicles Kojiki and Nihon Shoki. It considers two main invisible divine gods of space, probably connected to Chinese mythology and appearing in the mythological chronicles first – Ame-no-minaka-nushi and Kuni-no-tokotachi. It traces their evolution in history and also deals with obtaining by some of Japanese gods, within the Buddhist worldview, a fantastic appearance and the key role in cosmogenesis. It also deals with the connection of the first verbal descriptions of the appearance of the Japanese lands as a living creature or a symbolic thing seen from above with the ritual of “viewing the realm” (kunimi), and also with a technique of Chinese-Japanese painting wherein an object is portrayed as seen from above (for the purpose of which, in the cases of indoor scenes, a building is depicted without a roof), etc.
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Midzuno, Kunio. "A study on the structure of "<i>Nihon shoki </i>(Chronicles of Ancient Japan)" from the viewpoint of personality: Commemorating the 1300th anniversary of the compilation of "<i>Nihon Shoki</i>"." Proceedings of the Annual Convention of the Japanese Psychological Association 84 (September 8, 2020): PB—020—PB—020. http://dx.doi.org/10.4992/pacjpa.84.0_pb-020.
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Ng, Benjamin Wai-ming. "The Yijing Principles in the Japanese Creation Myth: A Study of the Jindai-No-Maki (‘Chapters on the Age of the Gods’) in the Nihon Shoki (‘The Chronicles Of Japan’)." Literature & Theology 37, no. 2 (June 1, 2023): 132–41. http://dx.doi.org/10.1093/litthe/frad007.
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Abstract The Yijing (‘Classic of Changes’) is an important text in Daoist and Confucian traditions in China. It also served as a building block of ancient Japanese culture. The Japanese creation myth described in the Jindai no maki (‘Chapters on the Age of the Gods’) of the Nihon shoki (‘Chronicles of Japan’, 720 CE) was strongly influenced by such Yijing-related concepts as taiji (‘Supreme Ultimate’), yinyang (the two complementary and contradictory forces in the universe), qiankun (first two trigrams representing heaven and earth), sancai (three powers or realms of the universe: heaven, earth, man), wuxing (five phases or agents), and bagua (eight trigrams). The Japanese creation myth was later Confucianised in the Tokugawa period (1603–1868), when Japanese Confucian and Shinto scholars provided the Neo-Confucian metaphysical underpinning for Shinto mythology. Based on a close reading of the Jindai no maki, this study aims to investigate how Yijing-related concepts were used to construct the Japanese creation myth and how Tokugawa Confucian and Shinto scholars further elaborated upon it.
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Kunsik Choi. "Aspects of God Names in Ancient Japanese - With an Emphasis on Contradistinctive Naming in Kojiki and Nihon-shoki -." Journal of North-east Asian Cultures 1, no. 21 (December 2009): 481–506. http://dx.doi.org/10.17949/jneac.1.21.200912.029.
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Hamamoto, Hideki. "Investigating a Japanese Authenticity-Blurring Mechanism in Discourse: “It’s the Mood which has the Last Say in Our Discussion.”." Asian Culture and History 9, no. 1 (February 28, 2017): 40. http://dx.doi.org/10.5539/ach.v9n1p40.
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Every culture has its own repertoire of characteristic discourse patterns. In a discourse, authenticity, which is related to socio-pragmatic strategies, is also culturally influenced. As is often noted, Japanese discourse patterns deviate from the Western norm in that the source of the influential view is intentionally blurred so that it is not easily traceable to its asserters. When the decision process is criticized, people concerned can say, “the mood had the last say in our discussion.” This discourse pattern is referred to as atmospheric dominance. The purpose of this research is to identify sources of the phenomenon through philological research, citing data from the Seventeen-Article Constitution (compiled in 604), Manyousyu (the 8th century anthology of poetry), Kojiki (the oldest chronicle, compiled around the 8th century), and Nihon Shoki (the second oldest chronicle, completed approximately 8th century). Our main point is that the concepts of Wa (harmony) and kotodama (language spirits) pertain to and constitute atmospheric dominance, which are defined with semantic metalanguage. This research clarifies how these two concepts are intertwined and work behind atmospheric dominance by citing documentaries, monologues, and newspaper articles, including the delay of publication of the meltdown incident in 2011.
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Cho, Youngbo. "A Study on Baknyu and Gogan Dodo in the Samguk Sagi and Godo and Samano in the Nihon Shoki." Studies on Humanities and Social Sciences 6, no. 2 (April 30, 2024): 153–66. http://dx.doi.org/10.62783/shss.6.2.10.
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Lee, Juhan. "Criticism of Gaya History Studies in South Korea's Pedagogical Academy - Focusing on Kim Tae-shik and Lee Young-shik." Barun Academy of History 14 (March 30, 2023): 91–160. http://dx.doi.org/10.55793/jkhd.2023.14.91.
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In the 19th century, with the rise of the theory of Korea in Japan, the theory of invasion first created under the name of so-called modern history is the Imna-Japanese theory. It is a claim that Yamatowa ruled or managed the southern part of the Korean Peninsula based on Gaya in the southern part of the Korean peninsula from the 4th to the 6th century AD. It is an antihumanitarian invasion theory advocated by imperialist historians based on exaggerated, embellished, fabricated, and distorted articles in 『Nihon Shoki』 compiled in the 8th century. The ideology of Yamatowa, which sought to realize the ruling system with the emperor as the apex, is contained in the Imna Nihon Headquarters Theory, which is still adhered to by most of the academic circles of Japanese ancient history. In 1945, with the collapse of the Japanese Empire, the arguments that should have been liquidated were compiled in 『Imna Heungmansa』 in 1949 by Suematsu Yasukazu, who was active in the Japanese Government-General of Korea and Gyeongseong Imperial University.
There is no primary literature or archaeological data to prove the Imna or orthodox opinion in the academic circles of Japan and South Korea. As a result, the history of Goguryeo, Baekje, Silla, Gaya, etc., and the real history of Gojoseon and the pre-Gojoseon that gave birth to those nations were damaged, and Korean history was established as a history of identity and heteronomy. Therefore, examining the reality of Gaya history and the core logic of the theory of Imna Japan through primary literature and archaeological data is inevitably a serious task to restore the original form of Korean history.
This study approached the reality of Gayasa based on 『Samgukyusa』 and 『Samguksagi』, and analyzed the core logics of Kim Tae-shik and Lee Youngshik, who are talked about as authorities in Gaya history research, to dismantle the basis of Imna Nihonbu theory and set a new turning point in Gay history research. Its purpose is to create
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Ermakova, Liudmila M. "SYNTACTICS AND PRAGMATICS OF ANCIENT JAPANESE DIVINATION." Folklore: structure, typology, semiotics 5, no. 4 (2022): 10–34. http://dx.doi.org/10.28995/2658-5294-2022-5-4-10-34.
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The study is devoted to the meaning and the main types of divinatory practices in the Japanese antiquity. The main objects of the study are the texts written in 8th c., such as two mythological and historic annals, “Records of Ancient Matters” (“Kojiki”) and “The Chronicles of Japan” (“Nihon shoki”), an anthology of the ancient Japanese poetry “Collection of Ten Thousand Leaves” (“Man’yōshū”) and “Records of Customs and Lands” (“Fudoki”), the last one representing some kind of ancient gazetteers. Remarkably, the rites of divination in these annals are mentioned beginning from the earliest stage of the Japanese cosmological history. First of all, the rite is performed when the pair of ancestors is going to give birth to the world between Heaven and Earth; the next two episodes are also highly important in the cultural history of Japan, one being the story concerning Amaterasu, the Sun Goddess, who concealed herself for a time in the Rocky Celestial Cave, and the second is connected with the descent of her grandchild from Heaven to Earth in order to rule Japan. We are also going to introduce and analyze the (“Newly compiled record of turtle omens” (“Shinsen kisōki”). This text, compiled presumably in 9th c., contains some myths of Urabe, the guild of official diviners. From it, for example, we learn the mythical explanation of the fact that divination with a deer blade (scapulimancy) was officially rejected at the state level in favor of divination with the turtle shell (plastromancy). The main object of the paper is also to present some suggestions about the peculiarities of the Japanese type of communication with the gods during the rite of divination.
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Samsung Lee. "The Ancient Origins of the Concept Empire : The Western and Eastern Origins of the Term Empire (帝國) as a Translation and the Japanese Text Nihon Shoki." Korean Political Science Review 45, no. 1 (March 2011): 5–33. http://dx.doi.org/10.18854/kpsr.2011.45.1.001.
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Park, Hyun-Sook. "The Origins of the Understanding of Ancient Korea-Japan Relations in Japanese Academia －The Studies of the Nihon Shoki(日本書紀) by the Scholars of Kokugaku(国学)－." Journal for the Studies of Korean History 65 (November 30, 2016): 223. http://dx.doi.org/10.21490/jskh.2016.11.65.223.
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Izotova, N. N. "Dragon images in Japanese culture: Genesis and semantics." Japanese Studies in Russia, no. 2 (July 10, 2024): 100–112. http://dx.doi.org/10.55105/2500-2872-2024-2-100-112.
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The article deals with the genesis, semantics, and functions of the dragon image in Japanese culture. The relevance of the study is due to the increased attention of researchers to the basic values of local cultures, issues of symbolism, inextricably linked to the problems of national self-identification. The methodological basis of the study is the structural-semiotic approach, which was used to analyze the value content of the dragon image, the descriptive-analytical method, and the method of cognitive interpretation of the semantics of linguistic means verbalizing the dragon image in the Japanese language. In contrast to the Western tradition, in the culture of the peoples of East Asia, a dragon is a revered and significant symbol of power, strength, and authority. Stories about dragons are found in ancient texts of both Hinduism and Buddhism. It is established that the formation and evolution of the dragon cult in Japan was influenced by the mythical Chinese dragons, Indian Naga snakes, and the belief in dragons as deities of the water element. The author examines the genesis and evolution of the dragon image in different historical epochs, the influence of cultural-historical, natural, and religious factors on its transformation. It is shown that, in medieval Japan, the dragon was considered the protector of Buddhism, personifying strength, wisdom, prosperity, good luck, and images of these mythical creatures became an organic element of Buddhist culture. Particular attention is paid to the analysis of the image of the dragon as a sign of the Chinese zodiacal calendar, the representations of dragons in Japanese mythology, fairy tales and legends, in Hitachi-Fudoki, Kojiki, Nihon shoki. In the mythological picture of the world of the Japanese, the dragon is ambivalent and has both positive and negative features. It is revealed that the image of the dragon occupies an important place in Japanese traditional culture, painting, architecture, arts and crafts, calendar holidays, is widely represented in proverbs and sayings, word combinations and idioms. The reference to Japanese phraseology allowed to expand the base of the study and to reveal the totality of ideas about the dragon in the worldview of native speakers of the Japanese language. The author concludes that, nowadays, the image of the dragon in Japan has lost its sacral significance and is mainly used as tribute to tradition.
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Chae, Min-suk. "The Truths of ‘Territorial Seizing(奪) and Bestowing(賜)’ in the Articles about the Movements of Jeonji(腆支) of Baekje(百濟) to Wa(倭) in “The Nihon Shoki(『日本書紀』)”." Sogang Journal of Early Korean History 37 (April 30, 2021): 203–51. http://dx.doi.org/10.35160/sjekh.2021.04.37.203.
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Grachyov, Maxim. "“The Anger of a Deity Dwelling in a Mountain”: the Specific Aspects of the Perception of Volcanic Eruptions in the Heian Japan." ISTORIYA 14, no. 12-2 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840029842-5.
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Volcanic eruptions, hurricanes and earthquakes are the most powerful forces on Earth. Scientists are trying to understand these dangerous phenomena, however, despite the increasing dominance of man over nature, they still confuse, frighten and depress human minds. Every year, volcanic activity (about 60 eruptions a year), typhoons and earthquakes cause destruction in many parts of the world and bring death to living beings. Most volcanoes are located in the zone of the Pacific Ring of Fire: a region around the rim of the Pacific Ocean, where lithospheric plates collide and form breaks, from which molten magma flows upward. Thick magma filled with gases provokes explosive eruptions. In ancient times, in different parts of the world, and Japan is no exception, natural disasters caused superstitious fear, and also were the object of admiration and religious worship. Despite the fact that natural anomalies in ancient and medieval Japan caused anxiety, they were also often seen as a foretoken of future misfortunes that could bring discord into the normal way of life. In those distant times, the natural and social orders were perceived as interrelated phenomena, and not a single unusual phenomenon of nature could remain undiscovered. In case of any manifestations of natural disorder, it was necessary to prevent or weaken any likely adverse consequences with the help of various prohibitive regulations as well as magic and ritual actions. This article is devoted to the specific perception of volcanic eruptions in the Heian era (mainly in the 9th century). In the conditions of numerous eruptions in at the territory of the Japanese archipelago and the inability to focus on Chinese political texts due to not so high volcanic activity in China, the Japanese political elite had to create their own algorithm for interpreting the causes of volcanic eruptions, which was based on native Japanese beliefs, where mountains were revered as sacred objects and often perceived as the abode of deities. The study is based on historical sources of various types: chronicles (“Nihon koki”, “Shoku Nihon koki”, “Nihon sandai jitsuroku”, “Nihon kiryaku”) and collections of act material (“Ruiju sandaikyaku”), as well as research literature, mainly in Japanese.
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Shupletsova, K. V. "The methodology of research of Japanese myths (<i>shinwa</i>) in the studies of historian Tsuda Sōkichi (1873–1961)." Japanese Studies in Russia, no. 3 (October 12, 2023): 76–87. http://dx.doi.org/10.55105/2500-2872-2023-3-76-87.
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This article discusses the approaches of the historian Tsuda Sōkichi to the study of the myths about the gods described in the historical and mythological records “Kojik” and “Nihon chok”. Tsuda Sōkichi left his mark on Japanese historical science as a scientist who applied new methods to the study of ancient myths. The historian applied the accumulated knowledge gained as a result of studying the advanced Western research methods proposed by B. Chamberlain, L. Ranke, and took a fresh look at the ancient historical sources “Kojik” and “Nihon shok”.During the Meiji period, the state established control over historical research and an official ideology developed around the figure of the emperor. In particular, the events of the era of the gods, described in the oldest written monuments, were believed to be the confirmation of the divine origin of the imperial family. However, the historian doubted the truth of the events relating to the era of the god, and made an attempt to clarify the origins of the myths. S. Tsuda does not consider myths to be entirely fictional stories, suggesting that they could be based on real events, but he denies the reality of the existence of godsThe historian compared the myths in the two monuments and singled out the main storyline, dedicated to the emperor’s ancestral gods, and the secondary one. Using the comparative method, the historian draws a conclusion about the Chinese influence on the official mythology of the ancient Japanese state, and also determines other reasons for the changes in the plots of myths. S. Tsuda sees the origins of myths in folk tales and considers them important ethnographic material. The historian identified several functions of myths: political, moral (or religious), the function of explaining physical phenomena and the origin of toponyms and names. The key function of myths, in his opinion, is precisely the political one, since the narrative of myths is built around the divine descendants of the emperor. The purpose of the myths was to strengthen the imperial family among the nobility,nto exalt his figure, and te creatn the image of a “righteous” ruler by proving blood relationship with the main goddess of the Japanese pantheon Amaterasu.
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De Crée, Carl. "Kito-ryu jujutsu and the desolation of Kodokan judo’s Koshiki-no-kata -Remembering Inoue Shoji (1927-2018)." Revista de Artes Marciales Asiáticas 13, no. 2 (December 31, 2018): 155. http://dx.doi.org/10.18002/rama.v13i2.5700.
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<p>Inoue Shoji (1927-2018) was born in Tokushimaprefecture, Japan. As a youngster he took up <em>judo</em>. Later, he studied <em>Kito-ryu jujutsu</em> for some time with Odaka Shigeru. During his professional career as a prison guard he followed up on an offer to become a <em>judo</em> therapist. In a <em>dojo</em> in the Yamashina-ku ward in Kyoto he taught both <em>judo</em> and a limited catalogue of <em>Kito-ryu</em> that included exercises that were adopted into <em>Kodokan judo</em> under the name <em>koshiki-no-kata</em> [The Antique Forms]. With <em>Kodokan judo</em> continuing to deteriorate into an ordinary sport and losing its core values and purpose, Inoue increasingly appreciated the traditional martial arts values preserved in <em>Kito-ryu jujutsu</em>. His enthusiasm was reflected in beginning to give public demonstrations at various events in Japan and becoming a representative of <em>Kito-ryu</em> in the <em>Nihon Kobudo Kyokai</em>. Inoue’s supreme moment of glory likely was his public demonstration in 2013 at the occasion of the Fifth International Judo Federation (IJF) World Kata Judo Championships held in Kyoto. It was this performance that introduced him to the international <em>judo</em> community and brought him certain fame. For most foreign <em>judoka</em> this was their first contact with <em>Kito-ryu</em>. Irrespective of the quality of Inoue’s display, his approach offered a counterweight against the <em>Kodokan</em>’s historic reinvention and the IJF sports <em>kata</em> caricature. Several video clips publicly available on <em>YouTube</em> remain as a lasting memory of his art. Inoue Shoji held the rank of <em>Kodokan</em> 8<sup>th</sup> <em>dan</em>, and peacefully died in Kyoto on October 30<sup>th</sup>, 2018.</p>
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Grachyov, Maxim. "Ideas About Natural Disasters as the “Natural Course of Things” and “Sango Years” in Ancient and Early Medieval Japan." ISTORIYA 13, no. 12-1 (122) (2022): 0. http://dx.doi.org/10.18254/s207987840023889-6.
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The perception of natural disasters as a manifestation of work of supernatural forces was spread around the world during those periods of history when scientific knowledge was not developed enough to explain the mechanisms of natural phenomena. Japan, due to its geographical features, was regularly prone to all kinds of destructive natural forces, so it was it was touched by these ideas as well. The view on natural disasters as a form of divine retribution from Heaven for “immoral” ruling has been known in Japan since the establishment of the “state based on laws” (ritsuryo kokka), and often appeared in chronical texts. However, with the decomposition of ritsuryo system other views on the causes of catastrophes appeared more frequently in the texts from historical sources. This article is devoted to the consideration of one of these structure-forming conceptions — the idea of occurrence of natural disasters due to “following the principle” (riun), in other words, “the natural course of things”. The concept of “following the principle” is closely related to the onmyodo and “sango years”, when the state was especially exposed to the risk of various calamities. Those terrible years were predicted basing on the movement of astronomical objects and it was said that the catastrophes did not directly depend on the virtue of the ruler or mistakes made by him and his courtiers. The first mention of the “sango years” was in 758, but the idea became widespread only in the IX century, which was connected with the increase of influence of The Bureau of Yin and Yang (Onmyoryo). The study is based on historical sources of various types: chronicles (“Shoku nihongi”, “Nihon sandai jitsuroku”, “Ruiju Kokushi”, “Honcho Seiki”), diaries of court noblemen (“Gonki” by Fujiwara Yukinari) and the tractate on onmyodo (“Gogyo daigi”).
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Watanabe, Yoshio. "Two kinds of feng-shui history in Japan: science and divination." Estudos Japoneses, no. 35 (March 7, 2015): 124–38. http://dx.doi.org/10.11606/issn.2447-7125.v0i35p124-138.
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In this paper, I don’tuse the word of “geomancy” but use “feng-shui”, as meaning a set of method and concept for an assessment for environmental impact against human life. Environmental impact assessment, connected with the feng-shui theory of later eras, first began with xiang-zhai (house and community observation), which appeared in the Zhou Period (770~256 BC.), Spring and Autumn/Warring States Periods(770~221 BC.) in China. Now I recognize the meanings of feng-shuiare indicated two kinds. One meaning is a kind of scientific thought through the ancient environmental impact assessment, and another meaning is a method of divination through judgments fortune-telling items. So I will mention about the Japanese history of feng-shuidivided into two kinds of histories. A number of scholars have pointed out the transmission of feng-shui knowledge to Japan, as recorded in the section of the Nihon Shoki (the Book of the ancient Japanese record) which reads: “In 601 AD, a buddhist monk named Kanroku arrived from Paekche (one of the country, ancient Korea) to Japan. As tribute, they brought books of astronomy and geography (same meaning of feng-shui)...”. After this record, terms synonymous with feng-shui can be sporadically seen in the records of ancient Japan. Continuing, in the Book of Ryo-no-gige (chapter of staff inst- ructions) of the 9th century in Japan, it states that 6 yin-yang practitioners of the yin-yang Bureau (Ministry of astronomical and geographical observations) “shall be in charge of divination sticks and souchi (feng-shui)”. Thus, one of the duties of the yin-yang practitioners was souchi. This was a form of divination and observation topography which was a predecessor of the feng-shui theory. Much later in time, we arrive at the Edo Period (1603~1868 AD.). In Wakan-sansai-zue, or Sino-Japanese encyclopaedia from this Period written by Terashima Ryoan, the compass (which developed later) was called a tokei-shin, and it is explained as “an instrument for determining directions and telling time”. According to Terashima Ryoan, it is a compass, like that used in Japan today for kasou (i.e. divining the fortune of a house from its directions and situation). The tokei-shin described by Terashima Ryoan was a “compass for sea navigation” developed further for sea navigation after the invention of the luo-pan (compass) in the Sung Period in China. This “compass for sea navigation” was a simplified version of the luo-pan for land divination (feng-shui), and until very recently, was used as a compass for small boats in Japan. After the luo-pan using a magnetic needle was invented, there is a history in China of using the luo-pan as a surveying instrument, i.e. as a successor of the previous tugui method based on sun shadow measurement. This was not a luo-pan notched with many graduations; rather, it was a luo-pan which attempted to measure accurate directions and angles by using only one type of graduation. This type of luo-pan was also used in Japan in the Edo Period called “banshin- raban”. In the Edo Period, there was active development of mines, and it was necessary to measure accurate bearings and angles for tasks like excavating mine tunnels. In the some of ancient Japanese written historical records, the synonymous words of “Chiri” (in Japanese), or “Dili” (in Chinese) could be recognized as the “geography” which has been used in ancient China. But we know two letters of “feng (wind) and shui (water)” that are widely used today all over the world. When it comes to the Edo period, the name “fuu-sui”, or “geography=Chiri” can be discovered at the time of feng-shui manual named “Kasou-sho”. A book of “Kasou-zukai or feng-shui illustration published in 1798 is commentary various divination ways in the name of “fuu-sui”. Since then, also in many other Edo periods, at the Kasou-sho manual, words and examples of “fuu-sui” are abundantly found, the knowledge of “fuu-sui” as a method of divination had been introduced to Japan. Currently, examples of I know the oldest word of “fuu-sui or feng-shui” in Japan is in a memorial document of “Engaku temple” in the Muromachi era. But I don’t know now that from Muromachi to Edo era, the term of “fuu-sui” has first used in Japan or not. Appeared in a “topography of Youshuu” in the Edo era and “Engaku temple document” in the Muromachi era, “fuu-sui or feng-shui” do not mean the knowledge of “geography” associated with land observations, but means a method how to judge right and wrong about their environmental conditions. We therefore, can recognize about the meaning of “Chiri” that there were two kinds or more of knowledge in Edo era. A Japanese geographer in Edo era named Nyoken Nishikawa wrote his book (1712). His book tells us an example of meaning of “Chiri”. Nyoken Nishikawa said that ranging from one of the house to the entire earth, “Chiri or geography” have various levels of meaning. “Fuu-sui” means “geographical conditions” themselves. There are good or bad conditions in “Chiri” itself, but not exist in human environmental judgments. “Geography” itself means environmental conditions, so there was no need to judge human environment good or bad. However, in the medieval period, Yin-yang diviner or fuu-sui master in Japan had broken out over wide area and using the name of “Chiri or geography”, explaining about the vicissitudes of descendant life, as a result of their adverse effects do not converge till now. At the time of Japan, there were many Yin-yang diviners preached weal or woe of human life for the common people. As the time passed, they were gradually increasing and Kasou-sho were also gradually increasing. Today in Japan and East Asia, we can take many books of feng-shui judgment and Kasou documents in our hand. These are filled with bothersome non-scientific judgment items. And because there are many different items in each feng-shui manuals, of course these books are fortune-telling books, but we can also find “some vestiges of scientific thought” in such feng-shui fortune-telling judgment items. European awareness about the declination was the end of 14th century, that is to say several hundred years later for China. Chinese direction finding methods and land surveying technology and knowledge, whose development was motivated by feng-shui divination and observation, subsequently spread to Europe (12th century) and Arabia (13th century). Therefore, today we must take another look at feng-shui research, on a global scale.
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Koyama, Y., Y. Sato, T. Shoji, S. Fuke, T. Umayahara, and M. Sakamoto. "POS0881 DETECTION OF THE GENE EXPRESSIONS IN PERIPHERAL BLOOD INVOLVED IN THE PROGRESSION OF PULMONARY VESSEL DISEASE AT THE SUBCLINICAL STAGE OF PULMONARY HYPERTENSION ASSOCIATED WITH SYSTEMIC SCLEROSIS." Annals of the Rheumatic Diseases 80, Suppl 1 (May 19, 2021): 697.1–697. http://dx.doi.org/10.1136/annrheumdis-2021-eular.3609.
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Background:Pulmonary hypertension (PH) is prominent as a vascular involvement of systemic sclerosis (SSc), which remains a leading cause of death in spite of current best treatments. Recently, hemodynamic definition of PH was updated from mPAP≥25mmHg to mPAP>20mmHg and PVR≥3WU. Although new definition may improve the prognosis of PH associated with SSc by giving a chance to start management early, it may be insufficient as more than 2/3 of the pulmonary circulation is already impaired by the time of meeting the definition. Therefore, the ideal therapeutic intervention should be started at the subclinical stage of PH in SSc patients, but little is known about underlying pathological mechanisms at the stage. In this study, we investigate progression to exercise-induced PH (exPH)1), which is considered subclinical PH, in the prospective registry of high-risk population for developing PH associated with SSc.Objectives:To detect the gene expressions in peripheral blood involved in the progression of pulmonary vessel disease (PVD) at the subclinical stage of PH associated with SSc.Methods:Total of 180 patients who had not met PH criteria with Raynaud phenomenon, skin sclerosis or SSc-related autoantibody was registered. To detect the early PVD, exercise Doppler echocardiography (exDE) was carried out every 6 or 12 months for up to 6 years. The definition of exPH was maximum sPAP>40mmHg or increase in sPAP>20mmHg estimated by exDE during exercise. For gene expression analysis, total RNAs from whole peripheral blood cells were extracted by PAXgene system, and then multiplex sequencing was done. To identify candidate genes involved in the progression to exPH, random forest machine learning method was employed. Volcano plots, a scatter plots to visualize fold-changes and p-values of differentially expressed genes (DEGs) between exPH and others (exN), were also used for seeking the important genes for disease progression.Results:At the time of registration, 34.4% of patients met exPH criteria, and 15.6% of patients developed exPH during follow-up period (35.0±18.1 months). Expression of TNF gene was selected as the most useful genes to predict progression to exPH by random forest, and the accuracy of the model was about 87%. Volcano plots indicated that expressions of TMEM176A and TMEM176B were prominent (fold-change >2.4 and -log10 p-value >3.5) in exPH patients. The accuracy was improved to 90% if the expression of TNF and TMEMA/B were used for the prediction of progression to exPH. We found that statistically significant increase in the expression of TNF was eliminated at the time of fulfilling the exPH criteria, while increase in expressions of TMEM A/B were still kept.Conclusion:It was reported that TNFα drives pulmonary arterial hypertension by suppressing the BMP type-II receptor and altering NOTCH signalling2). Our findings suggest that TNFα plays important role only in the period of pre-exPH. On the other hand, increase in expressions of TMEM A/B were observed through the period of pre-exPH to post-exPH. It suggests that there are multiple phases before developing PH associated with SSc. It is very important to understand the phases for the precise treatment to arrest the progression of PVD.References:[1]R. Naeije et al., Am J resp and critical care med 187, 576-583 (2013). 2) LA. Hurst et al., Nat Commun. 13;8:14079 (2017).Disclosure of Interests:Yoshinobu Koyama Speakers bureau: Asahikasei, Ayumi, BMS, Mitsubishi Tanabe, Shin-nihon, Paid instructor for: Asahikasei, Asteras, BMS, Grant/research support from: Eli-Lilly, Yoshiharu Sato: None declared, Tatsuma Shoji: None declared, Soichiro Fuke: None declared, Takatsune Umayahara: None declared, Moe Sakamoto: None declared
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Manabe, A., K. Kadoba, R. Hiwa, M. Shoji, M. Shirakashi, H. Tsuji, K. Kitagori, et al. "AB0782 RISK FACTORS FOR SERIOUS INFECTION IN PATIENTS WITH MICROSCOPIC POLYANGIITIS: RESULTS FROM THE REVEAL COHORT." Annals of the Rheumatic Diseases 82, Suppl 1 (May 30, 2023): 1601.1–1601. http://dx.doi.org/10.1136/annrheumdis-2023-eular.1057.
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BackgroundMany studies have reported risk factors for infection in ANCA-associated vasculitis, but the consistency of these risk factors varies between studies[1-5]. In addition, few reports have focused specifically on patients with microscopic polyangiitis (MPA) or have focused on the impact of glucocorticoids (GC) reduction on the risk of infection.ObjectivesIn this study, we aimed to examine risk factors of serious infections (SI) in patients with MPA in the REVEAL cohort, a Japanese multicenter cohort. As one of the risk factors, we also focused on the pace of GC reduction.Methods181 MPA patients hospitalized for induction therapy and followed for at least three months were recruited from the REVEAL cohort. We evaluated the demographic, clinical, and laboratory findings, and treatments. To assess the pace of GC reduction, GC doses at 3, 12, and 24 months were extracted, and the ratio of each to the initial dose was calculated. Univariate analysis and COX regression analysis were performed to identify risk factors for SI, defined as infections requiring hospitalization in these patients. Gray test was performed for the comparison of the cumulative incidence of SI between groups.ResultsThere were 115 patients without SI and 66 patients with SI. Univariate analysis showed that age, smoking index, CRP, and GC dose ratio (3 months/initial dose) were associated with SI. In the COX regression analysis (shown in Table 1), age, CRP, and GC dose ratio (3 months/initial dose) were identified as significant risk factors (p values are <0.005, <0.005, and 0.04, respectively). In addition, the group with GC dose ratio (3 months/initial dose) ≥ 0.4 had significantly higher cumulative incidence of SI than the other group (p=0.032) (shown in Figure 1).ConclusionAge, CRP, and GC dose ratio (3 months/initial dose) were identified as risk factors for SI in MPA patients.References[1]Lai QY, Ma TT, Li ZY, et al. Predictors for mortality in patients with antineutrophil cytoplasmic autoantibody-associated vasculitis: a study of 398 Chinese patients. J Rheumatol. 2014;41:1849–55.[2]Little MA, Nightingale P, Verburgh CA, et al. Early mortality in systemic vasculitis: relative contribution of adverse events and active vasculitis. Ann Rheum Dis. 2010;69:1036–43.[3]Mohammad AJ, Segelmark M, Smith R, et al. Severe Infection in Antineutrophil Cytoplasmic Antibody-associated Vasculitis. J Rheumatol. 2017;44:1468–75.[4]Yoo J, Jung SM, Song JJ, et al. Birmingham vasculitis activity and chest manifestation at diagnosis can predict hospitalised infection in ANCA-associated vasculitis. Clin Rheumatol. 2018;37:2133–41.[5]Yang L, Xie H, Liu Z, et al. Risk factors for infectious complications of ANCA-associated vasculitis: a cohort study. BMC Nephrol. 2018;19:138.Table 1Odds ratio [95% CI]p valueAge (years)1.08 [1.04-1.12]<0.005Sex (Female)0.57 [0.30-1.07]0.08Smoking index1.00 [1.00-1.00]0.26CRP1.08 [1.03-1.13]<0.005GC dose ratio (3 months/initial dose)6.53 [1.08-39.52]0.04Figure 1AcknowledgementsNone.Disclosure of InterestsAtsushi Manabe: None declared, Keiichiro Kadoba: None declared, Ryosuke Hiwa: None declared, Mikihito Shoji: None declared, Mirei Shirakashi: None declared, Hideaki Tsuji: None declared, Koji Kitagori: None declared, Syuji Akizuki Grant/research support from: Asahi Kasei, Ran Nakashima Speakers bureau: Astellas, Boehringer Ingelheim, Asahi Kasei, Japan Blood Products Organization, Nihon Pharmaceutical, Grant/research support from: Boehringer Ingelheim, Medical & Biological Laboratories Co., Ltd., Hajime Yoshifuji: None declared, Wataru Yamamoto: None declared, Ayana Okazaki: None declared, Shogo Matsuda Speakers bureau: Abbvie, Takuya Kotani Speakers bureau: Abbvie, Bristol Myers Squibb, Chugai, Eisai, Eli Lilly, Pfizer, Takaho Gon: None declared, Ryu Watanabe Speakers bureau: Asahi Kasei, Eli Lilly, Chugai, GSK, Sanofi, Grant/research support from: AbbVie, Motomu Hashimoto Speakers bureau: Eli Lilly, Chugai, Tanabe-Mitsubishi, Bristol Myers Squibb, Eisai, Grant/research support from: AbbVie, Asahi Kasei, Astellas, Bristol Myers Squibb, Eisai, Daiichi Sankyo, Eli Lilly, Novartis, Akio Morinobu Speakers bureau: Chugai, Eli Lilly, Eisai, Bristol Myers Squibb, Tanabe-Mitsubishi, Astellas, Grant/research support from: Asahi Kasei, Chugai, Tanabe-Mitsubishi, Taisho, Eisai.
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Bauer, Mikaël Philip J. "The Chronicle of Kamatari." Asiatische Studien - Études Asiatiques 71, no. 2 (January 1, 2017). http://dx.doi.org/10.1515/asia-2017-0041.
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AbstractThe Chronicle of Kamatari is the first of the three extant parts of the Tōshi Kaden (The History of the Fujiwara House). Most likely composed around the middle of the eighth century, the Chronicle tells us the story of Nakatomi no Kamatari (614–669), the patriarch of the Fujiwara house. The text is important in three ways. First, if provides details regarding seventh century political developments not included in other sources. Second, borrowing from several Chinese sources and the Nihon Shoki, the text presents a fine example of East Asian intertextuality. Third, the Chronicle greatly contributes to our understanding of the establishment and formulation of sovereignty in the early Japanese state.
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"Congenital Anomalies in Ancient Japan as Deciphered in the Nihon shoki (Chronicles of Japan)." Studies in Japanese Literature and Culture 7 (April 1, 2024): 25–52. http://dx.doi.org/10.7221/sjlc07.025.0.
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Isomae, Jun'ichi. "Reappropriating the Japanese Myths: Motoori Norinaga and the Creation Myths of the Kojiki and Nihon shoki." Japanese Journal of Religious Studies, May 1, 2000. http://dx.doi.org/10.18874/jjrs.27.1-2.2000.15-39.
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Ebersole, Gary L. "Review of: Isomae Jun'ichi, Kiki shinwa no metahisutori (A metahistory of the Kojiki and Nihon shoki myths)." Japanese Journal of Religious Studies, May 1, 1999. http://dx.doi.org/10.18874/jjrs.26.1-2.1999.206-208.
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Blomberg, Catharina. "Yoroi-kizome, Genbuku and taking the tonsure: rites of passage among the Bushi in Feudal Japan." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003). http://dx.doi.org/10.30674/scripta.67279.
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The earliest written records extant in Japan were compiled during the Nara period (710-781 A.D.). They are the Kojiki, "Record of Ancient Matters", 712 A.D.; the Nihongi or Nihon Shoki, "Chronicle of Japan", 720 A.D.; and the Many ōshū,"Collection of a Myriad Leaves", an anthology of poetry first published in 759 A.D. but also containing material from the Asuka period(ca 500-700 A.D.). Prior to these writings, the only existing evidence of practices which may be defined as rites of passage is archaeological. From the Neolithic Early Jōmon period (4500-3000 B.C.) there are indications of a systematic extraction of teeth among a sizeable proportion of the population, the ratio being about 70 per cent males and 30 per cent females, with considerable regional variations (Blomberg 1990: 243). In its most drastic form this comprised the removal of the canines and incisors of both maxilla and mandible. This kind of mutilation eventually came to include an equally systematic filing down of the maxillary incisors into a fork or trident shape, with examples of both practices in the same individual. From the evidence of burnt clay figurines dating from the Jōmon as well as theYayoi period (ca 250 B.C.—ca 250 A.D.) it appears that some kind of facial adornment existed. Whether this took the form of scarring, tattooing or painting is of course impossible to ascertain, but it may have been another means of indicating individual distinction or social position.
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"9539789 Radical behavior during knocking operation of two-cycle engine Eiichirou Ohata, Shinjirou Higashizawa (Nihon University Graduate School), Hideo Shoji, Koji Yoshida, Atsushi Saima (Nihon University)." JSAE Review 17, no. 1 (January 1996): 92–93. http://dx.doi.org/10.1016/0389-4304(96)83275-9.
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"Emission spectroscopic measurement of OH radical in a two-cycle engine Yasunori Amino, Shinjirou Higashizawa (Nihon University Graduate School), Koji Yoshida, Hideo Shoji, Atsushi Saima (Nihon University)." JSAE Review 18, no. 2 (April 1997): 191. http://dx.doi.org/10.1016/s0389-4304(97)85005-9.
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"A study on combustion characteristics of lean premixed mixture with gas-oil injection in high compression engine Taro Arita, Daiji Kotani (Nihon University Graduate School), Koji Yoshida, Hideo Shoji, Atsushi Saima (Nihon University)." JSAE Review 18, no. 2 (April 1997): 208. http://dx.doi.org/10.1016/s0389-4304(97)85175-2.
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"Experimental study of decomposition of NO by corona discharge — The influence of excess air factor on decomposition of NO Takuya Nakahigashi, Taichi Sato (Nihon University Graduate School), Koji Yoshida, Hideo Shoji, Atsushi Saima (Nihon University)." JSAE Review 18, no. 2 (April 1997): 202. http://dx.doi.org/10.1016/s0389-4304(97)85110-7.
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