The Meiji era (1868-1912), often touted as “the beginning of modern "Westernized" Japan”, saw to many political and social changes with the “extensive adoption of Western institutions, technology, and customs” within the country. Intellectuals of the early Meiji period, having found themselves living in a “period of paradigm shift”, frequently debated within an East-West binary. With the humiliation of China at the hands of Westerners and the increasing threat of Western imperialism at its doorstep, the Meiji intellectuals also came to associate the East with backwardness and vulnerability vis-à-vis the West with modernity and strength. One of the most prominent Meiji intellectuals was Fukuzawa Yukichi - a prolific writer known for his theories …show more content…
The state of Japanese women then was pitiful from the perspective of Fukuzawa, a man who had gone overseas and seen for himself the emancipated women of ‘civilized’ societies – not only did he describe Japanese women as “weak in both body and mind”, he even called Japan a “hell and inferno for women.” The isolation of Japanese women is depicted in his writing, where he notes how “social intercourse and talking beyond necessity were prohibited” for them. He also highlights the powerlessness of Japanese women by raising the fact that a woman “owns no property of her own” at home but “cannot hope for a position of any consequence” in society either. With “honoring men and belittling women” being a clear relic of the country’s ‘backwards’ Confucian past, the effort to elevate the status of Japanese women can thus be said to be an attempt to distance Japan from such “evil customs” and bring it closer to the ‘civilized’ West. Additionally, Fukuzawa’s belief in the “innate equality of the genders” also made him recognize the necessity of harnessing the hitherto untapped potential of women for the development of Japan. In his comparison between Japan and the West, Fukuzawa saw
This book reflects the author’s wish of not only remembering what has happened to the Japanese families living in the United States of America at the time of war but also to show its effects and how families made through that storm of problems and insecurities. The story takes in the first turn when the father of Jeanne gets arrested in the accusation of supplying fuel to Japanese parties and takes it last turn when after the passage of several years, Jeanne (writer) is living a contented life with her family and ponders over her past (Wakatsuki Houston and D. Houston 3-78). As we read along the pages
Many Japanese-Americans, like the woman from When the Emperor was Divine, got rid of their culture altogether to protect themselves and their families from racism. The woman does this by “[lighting] a bonfire in the yard and [burning] all of the letters from Kagoshima, … [burning] the family photographs and the three silk kimonos, … [ripping] the flag of the red rising sun, … [and smashing] the tea set of Imari dishes and the framed portrait of the boy’s uncle, who had once been a General in the Emperor’s army” (Otsuka 75). The woman urgently tries to erase evidence of her heritage, not out of embarrassment, but out of fear. After the internment camps, assimilation is no longer a choice, but a necessity for those who want safety and normalcy. Throughout the process of assimilation, a loss of identity and internalized prejudice can occur to those who experience it.
The ‘Sarashina Nikki’, is useful for historical investigation on the aspects of men in Japan, rituals and ceremonies, the geographic features of Japan, literature and religious systems. The woodblock printing of the Battle of Awazu can be used for historical investigation on the aspects of Medieval Japanese civil wars, samurai, armoury and weaponry, feudalism and men and women in Japan. In the topic of women, I have learned that different classes separated them, and their class determined their roles in society. Many women who were peasants often tended to their homes and families, worked as farmers and were religiously devoted.
Spielvogel, Jackson J. "Chapter 18 - 19 Japan and European Culture. " Discovering Our Past: A History of Our World . N.p.: n.p., n.d. 508 -78. Print.
From the censored letters and untold experiences at the camps to the mysterious woman, so much in this novel remains unexplained. As a result of all these unknown elements, Otsuka seems to indicate that all others, irrespective of race or nationality, are fundamentally incomprehensible. Even if we are similar or close to another person, we will never be able to understand their true feelings or experiences. It is better to embrace this unknown than to fear it, as Otsuka suggests. As a result of this fear, thousands of innocent Japanese Americans were unjustly imprisoned, and this fear has led to untold tragedies throughout history—it motivated the Nazis to exterminate the Jewish population, and it still causes people today to label all Muslims as terrorists.
The Meiji period played a important role in Japan. The Meiji period was an important part of Japan’s changing western ways. According to the book The Meiji Restoration was a period of pollical and social revolution in Japan. Japan chose to remake themselves through
The author, Jeanne Wakatsuki, presents a meaningful story filled with experiences that shaped not only her life, but shaped the lives of thousands of Japanese families living in America. The book’s foreword gives us a starting point in which the reader can start to identify why the book was written. “We a told a New York writer friend about the idea. He said: ‘It’s a dead issue. These days you can hardly get people to read about a live issue.
Morgan Pitelka’s, “The Empire of Things: Tokugawa Ieyasu’s Material Legacy and Cultural Profile”, is a sound, bibliographical portrait of the mainly cultural life of the founder of the Tokugawa shogunate, Tokugawa Ieyasu during the Edo period. Through this critical review of Pitelka’s article, I will evaluate the opinions, accuracy and value of this piece as well as discuss the conclusions that I have come to about Ieyasu as a leader and ultimately how his role and influence on the development of Japanese cultural, social and political life was substantial, but also consequential. Pitelka cleverly depicts Ieyasu’s cultural profile through means of discussing the many practices and social networks that he authorized and preserved through the
Neo-Confucianism became so widely accepted that scholars of Japanese Neo-Confucianism even perceived themselves to be the original bearers of its ideologies and the “homeland of the gods”. Moreover, many Japanese continued to follow this ideology into the late Edo Period, as seen in Fukuzawa Yukichi’s autobiography. He recalls that his father “was a Confucian to the very heart”, while Fukuzawa himself follows the ancient words
Stanley explains detailed economic situations in many parts of her book. Her narrative acts as a voice for the prostitutes who had no choice. Her work raises a question of women value in the prosperous and remarkable Tokugawa period regardless of their status as daughters and or wives. She argues that women had endured hardship just as much as men during the war era. Even though they did not go into battle, their lives were treated as merchandises and properties of men.
Throughout our society, women were always treated as lower being, compared to men although they had heavy duties such as caring for children and preparing food. However, contrary to common belief, women were important contributors to the culture of Japan, especially court life during the Heian Period. In Kagero Diary, Michitsuna’s Mother’s intention appears to be to tell readers her view of life as an aristocratic woman, and realistic view of Heian court powerfully demonstrates how the role of women impacted Japanese society. In a sense, her diary is her protest against the marriage system and disclosure.
Japanese- American culture has changed significantly since World War II, and in particular, the way the generations of Japanese women have been expected to behave and the way they are expected to live in their respective roles. Two novels hold a stark difference between Japanese-American Women in and after World War II and Japanese women of the 90’s and today. The first novel written by Joy Kogawa, titled Obasan holds that women are expected to be quiet and subservient to men and society during World War II and how the girls who lived after the war slowly began to test the waters. Whereas Sailor Moon, a graphic novel, written by Naoko Takeuchi which received an extremely popular reception of Japanese-American girls and young women in the 90’s, deals with these women breaking social constructs and promoting feminism for subdued women. Together, these novels chronicle the changing roles of Japanese-American women from silence to expression over varying generations of fictional women to reflect the expected behavior of women over time.
This historical perspective defines the feminist approach to the abuses that women endured under the power of the Genji in the royal court. In 20th century feminist theory, the view of Murasaki’s authorship of the Tale of the Genji tends to reveal the suffering and horrific experiences of women under male authority. This perspective interprets Murasaki as being a voice for women during the predominantly patriarchal monarchy of the Heian period. In this context, modern feminist theory has suggested that Murasaki was expressing her own condemnation of the Genji’s immoral behavior when she was taken as his concubine, and eventually, his
The author also leaves the reader with the knowledge that both leaders of Korea and Japan have yet to meet in a face to face meeting since both of them took office, along with a tension between the countries over territorial disputes. Showing that conflict between the two is not restricted to just the comfort women. It was fascinating enough to learn this topic was still in a heated debate between Japan and Korea. Although it’s been over 50 years since the treaty was made, Korea has been actively fighting the injustices those poor women was put through. Another outstanding fact was that the Korean’s celebrate their 96th anniversary of their revolt against the Japanese imperials.
Japanese people, in particular younger generations, who have not been properly educated about Japan’s war responsibility and have little opportunity to access the relevant knowledge, should be given an incentive from outside Japan to think about such important issues. Many feminist scholars and activists are critical of the expression “comfort women,” claiming it evokes the false impression that these women provided a voluntary service. Moreover, they say, the term masks the sexual and violent aspects of the system. I agree that it is an official euphemism and should be replaced with the more accurate “Japanese military sex slaves.” However, as the term “comfort women” has been widely used by historians for the last few decades, I, too, have used it in this essay, although I share the view that it is clearly a