Podcasts about medieval japan

Play Episode Listen Later Nov 29, 2024 20:48

Bright on Buddhism - Episode 99 - What is the history of anti-Buddhist thought in Japan? What is its social and political context? What is the state of Buddhism in Japan today? Resources: Hur, Nam-lin. 2007. Death and Social Order in Tokugawa Japan: Buddhism, Anti-Christianity, and the Danka System. 1st ed. Vol. 282. Harvard University Asia Center. https://doi.org/10.2307/j.ctt1tg5pht.; Ketelaar, James Edward. 1990. Of Heretics and Martyrs in Meiji Japan: Buddhism and Its Persecution. Princeton University Press. https://doi.org/10.2307/j.ctv173dzs8.; LaFleur, William R. 1986. The Karma of Words: Buddhism and the Literary Arts in Medieval Japan.; Nihon Koten Bungaku Daijiten Henshū Iinkai (1986). Nihon Koten Bungaku Daijiten (in Japanese). Iwanami Shoten. ISBN 4-00-080067-1.; Ono, Motonori Shinto: The Kami Way; Starrs, Roy (2005). "The Kojiki as Japan's National Narrative", in Asian Futures, Asian Traditions, edited by Edwina Palmer. Folkestone, Kent: Global Oriental, ISBN 1-901903-16-8; Wittkamp, Robert F. (2018). "The Body as a Mode of Conceptualization in the Kojiki Cosmogony" in「東西学術研究所紀要」第51輯 (Tōzai gakujutsu kenkyūsho kiyō 51, pp. 47–64, PDF online available).; Wittkamp, Robert F. (2020): "Re-Examining Japanese Mythologies: Why the Nihon Shoki has two books of myths but the Kojiki only one" in「東西学術研究所紀要」第53輯 (Tōzai gakujutsu kenkyūsho kiyō 53, pp. 13–39, PDF online available).; Yamaguchi, Yoshinori; Takamitsu Kōnoshi (1997). Nihon Koten Bungaku Zenshū: Kojiki. Tōkyō: Shogakukan. ISBN 4-09-658001-5. Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Samurai Sissies: Getting Railed In Medieval Japan (feat. Dylan Adler)

Historical Homos

Play Episode Listen Later Sep 5, 2024 71:29

“Who knows how many holes actually started wars in Japan…I'm sure many.”– Dylan Adler, Japanese-Jewish comedian to the stars!Join us this week on a rip-roaring ride through Japan's hole-tighteningly gay history.From Buddhist pederasts to sissy samurais and beyond, we explore the kimonos, the scroll paintings, and yes, the hemorrhoidal humor that sustained Japanese homosexuality for over 1,000 years.My guest and I will also – because everyone keeps asking! – give you a full run-down on how to get laid in medieval Japan. From picking the right lube to just finding somewhere to bathe, it's like talking to two Cosmo Kyoto editors who should have perished centuries ago!(Except we didn't! And we have the poreless, perky asses to prove it.)If you want more Historical Homos, you can join our cult at www.historicalhomos.com and follow us on Instagram and TikTok.Like what you hear? Please leave us a five star rating on Apple or Spotify.Do it.Yeahhhhhh just like that.Written and hosted by Bash. Edited by Alex Toskas. Guest host: Dylan Adler. Hosted on Acast. See acast.com/privacy for more information.

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Research Project Series - Chōgen's Tōdaiji Campaign: Reconstruction and Reimagination

Play Episode Listen Later Mar 1, 2024 42:46

Bright on Buddhism - Research Project Series - Chōgen's Tōdaiji Campaign: Reconstruction and Reimagination Hello and welcome to a new type of episode of Bright on Buddhism. In this series, I will be presenting and discussing some of my own original research, which covers a broad range of topics in Japanese Buddhism, and discussing it in the context of East Asian Buddhism and other disciplines broadly Resources: Andreeva, Anna. “Buddhist Temple Networks in Medieval Japan.” Japanese Journal of Religious Studies 47, no. 1 (2020): 11–41.; Bushelle, Ethan. “The Mountain as Mandala: Kūkai's Founding of Mt. Kōya.” Japanese Journal of Religious Studies 47, no. 1 (2020): 43–83.; Collection of Benevolent Deeds (Sazenshū 作善集). By Chōgen 重源 (1121–1206).In Shunjōbō Chōgen shiryō shūsei 俊乗房重源資料集成, ed. Kobayashi Takeshi小林剛.Tokyo: Yoshikawa Kōbunkan, 1965.; Dobbins, James C. Jōdo Shinshū: Shin Buddhism in Medieval Japan. Religion in Asia and Africa Series. Bloomington: Indiana University Press, 1989.; Goodwin, Janet R. “The Buddhist Monarch - Go-Shirakawa and the Rebuilding of Tōdai-Ji.” Japanese Journal of Religious Studies, The Emperor System and Religion in Japan, 17, no. 2/3 (1990): 219–42.; Horton, Sarah (2004). The Influence of the Ōjōyōshū in Late Tenth- and Early Eleventh-Century Japan, Japanese Journal of Religious Studies 31 (1), 29-54; Inagaki, Hisao. “Esoteric Meaning of Amida.” Pacific World Journal New Series, no. 10 (1994).; Ingram, Evan. “Chōgen's Vision of Tōdaiji's Great Buddha as Both Mahāvairocana and Amitābha.” Japanese Journal of Religious Studies 46, no. 2 (2019): 173–92.; Johnson, Peter Lunde. Land of Pure Bliss: Sukhavati, 2021.; Kainuma, Yoshiko. “Chōgen's Jōdoji Amida Triad and Its Environment: A Theatrical Effect of the ‘Raigō' Form.” Artibus Asiae 74, no. 1 (2014): 97–127.; Kuroda, Toshio. “The Development of the Kenmitsu System as Japan's Medieval Orthodoxy.” Translated by James C Dobbins. Japanese Journal of Religious Studies, The Legacy of Kuroda Toshio, 23, no. 3/4 (1996): 233–69.; Rosenfield, John. “Introduction: Todaiji in Japanese History and Art.” In The Great Eastern Temple: Treasures of Japanese Art From, edited by Yutaka Mino, 17–31. Bloomington, IN: Indiana University Press, 1986.; Rosenfield, John M. Portraits of Chōgen: The Transformation of Buddhist Art in Early Medieval Japan. Japanese Visual Culture ; Volume 1. Leiden, the Netherlands ; Brill, 2011.; Stone, Jacqueline I. Right Thoughts at the Last Moment–Buddhism and Deathbed Practices in Early Medieval Japan. University of Hawai'i Press, 2016.; Tōdaiji zōryū kuyōki 東大寺造立供養記. Anonymous. In Dai Nihon Bukkyō zen-sho 121, Tōdaiji sōsho 1, ed. Bussho Kankōkai, 47–57. Tokyo: Bussho Kankōkai,1912–1922.; Yen-Yi, Chan, and 晏怡詹. “Revealing the Miraculous: Objects Placed inside the Statue of the Kōfukuji Nan'endō Fukūkenjaku Kannon.” Japanese Journal of Religious Studies 49, no. 1 (2022): 45–88. Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

How Everyday People Built Medieval Japan

Gone Medieval

Play Episode Listen Later Feb 6, 2024 41:16

When it comes to Japan in the Middle Ages, we think mostly of stories of the Shogun, samurai and ninjas. But for a society dominated by the court and military elite, much was dependent on the labour of skilled people. In this episode of Gone Medieval, Dr. Eleanor Janega talks to Dr. Paula Curtis, to find out more particularly about Japan's metal casters who rose to technical and social preeminence, creating strategic ties and trade networks that would have an influence for centuries to come. This episode was edited by Ella Blaxill and produced by Rob Weinberg.Discover the past with exclusive history documentaries and ad-free podcasts presented by world-renowned historians from History Hit. Watch them on your smart TV or on the go with your mobile device. Get 50% off your first 3 months with code MEDIEVAL sign up now for your 14-day free trial >You can take part in our listener survey here.

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What is "the great doubt" in Buddhism?

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Play Episode Listen Later Feb 2, 2024 29:18

Bright on Buddhism Episode 81 - What is "the great doubt" in Buddhism? How does one cultivate it? Why ought one cultivate it? Resources: Berzin, Alexander (2006), Primary Minds and the 51 Mental Factors; Guenther, Herbert V. & Leslie S. Kawamura (1975), Mind in Buddhist Psychology: A Translation of Ye-shes rgyal-mtshan's "The Necklace of Clear Understanding" Dharma Publishing. Kindle Edition.; Kunsang, Erik Pema (translator) (2004). Gateway to Knowledge, Vol. 1. North Atlantic Books.; Nina van Gorkom (2010), Cetasikas, Zolag; https://terebess.hu/zen/great_doubt.pdf; https://tricycle.org/magazine/great-faith-great-doubt-great-determination/; Abe, Masao (1989), Zen and Western Thought, translated by William R. LeFleur, University of Hawaii Press; Abe, Masao; Heine, Steven (1996), Zen and Comparative Studies, University of Hawaii Press; Addiss, Stephen; Loori, John Daido, The Zen Art Book: The Art of Enlightenment; D.T. Suzuki, Essays in Zen Buddhism, First Series (1927), Second Series (1933), Third Series (1934); Lu K'uan Yu (Charles Luk), Ch'an and Zen Teachings, 3 vols (1960, 1971, 1974), The Transmission of the Mind: Outside the Teaching (1974); Paul Reps & Nyogen Senzaki, Zen Flesh, Zen Bones (1957); Philip Kapleau, The Three Pillars of Zen (1966); Shunryu Suzuki, Zen Mind, Beginner's Mind (1970); Katsuki Sekida, Zen Training: Methods & Philosophy (1975); Heine, Steven (2007), "A Critical Survey of Works on Zen since Yampolsky" (PDF), Philosophy East & West, 57 (4): 577–592, doi:10.1353/pew.2007.0047, S2CID 170450246; McRae, John (2004), The Sutra of Queen Śrīmālā of the Lion's Roar and the Vimalakīrti Sutra (PDF), Berkeley, CA: Numata Center for Buddhist Translation and Research, ISBN 1886439311, archived from the original (PDF) on 12 September 2014; Welter, Albert (2000), "Mahakasyapa's smile. Silent Transmission and the Kung-an (Koan) Tradition", in Steven Heine; Dale S. Wright (eds.), The Koan: Texts and Contexts in Zen Buddhism, Oxford: Oxford University Press; Schlütter, Morten (2008), How Zen became Zen. The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China, Honolulu: University of Hawai'i Press, ISBN 978-0-8248-3508-8; Bodiford, William M. (1993), Sōtō Zen in Medieval Japan, University of Hawaii Press, ISBN 0-8248-1482-7 Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Episode 514 - The Structure of Medieval Japan

History of Japan

Play Episode Listen Later Dec 29, 2023 35:42

This week, we're taking a look at some of the economic and social structures of Kamakura period Japan in order to answer the question: just what makes medieval Japan so...medieval? Also, I'll be taking next week off for the New Year. See you all in 2024! Show notes here.

Medieval Japan: Myths of the Samurai

Gone Medieval

Play Episode Listen Later Jun 6, 2023 42:17

Medieval Japan - especially its stories of fearless Samurai and Ninja warriors - have an enduring place in our consciousness. But how true are they?In this episode of Gone Medieval, Matt Lewis talks to Joseph Robey, who has made it his mission to make the stories of Medieval Japan more well known.This episode was produced by Rob Weinberg.You can take part in our listener survey here. If you're enjoying this podcast and are looking for more fascinating Medieval content then subscribe to our Medieval Monday newsletter here.If you'd like to learn even more, we have hundreds of history documentaries, ad free podcasts and audiobooks at History Hit - subscribe today! To download, go to Android or Apple store. Hosted on Acast. See acast.com/privacy for more information.

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Who is Rahula?

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Play Episode Listen Later May 12, 2023 18:31

Bright on Buddhism Episode 60 - Who is Rahula? What role does he play in the texts? How does this role change over time? Resources: Crosby, Kate (2013), "The Inheritance of Rāhula: Abandoned Child, Boy Monk, Ideal Son and Trainee", in Sasson, Vanessa R. (ed.), Little Buddhas: Children and Childhoods in Buddhist Texts and Traditions, Oxford University Press, pp. 97–123, ISBN 978-0-19-994561-0; Vanessa R. Sasson; Franz Metcalf (26 April 2018). "Buddhist Views of Childhood". Oxford Bibliographies. doi:10.1093/OBO/9780199791231-0073.; Hazzra, Kanai Lal (1995), The Rise and Decline of Buddhism in India (PDF), Munshiram Manoharlal Publishers, ISBN 978-81-215-0651-9; Meeks, Lori (27 June 2016), "Imagining Rāhula in Medieval Japan" (PDF), Japanese Journal of Religious Studies, 43 (1): 131–51, doi:10.18874/jjrs.43.1.2016.131-151, archived (PDF) from the original on 5 November 2018; Nakagawa, Yoshiharu (2005), "The Child as Compassionate Bodhisattva and as Human Sufferer/Spiritual Seeker: Intertwined Buddhist Images", in Yust, Karen-Marie; Johnson, Aostre N.; Sasso, Sandy Eisenberg; Roehlkepartain, Eugene C. (eds.), Nurturing Child and Adolescent Spirituality: Perspectives from the World's Religious Traditions, Rowman & Littlefield Publishers, pp. 33–42, ISBN 978-1-4616-6590-8; Ohnuma, Reiko (2012), Ties That Bind: Maternal Imagery and Discourse in Indian Buddhism, Oxford University Press, ISBN 978-0-19-991567-5; Penner, Hans H. (2009), Rediscovering the Buddha: The Legends and Their Interpretations, Oxford University Press, ISBN 978-0-19-538582-3; Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Nichiren - the Buddhist Prophet - part 1

The buddhahood Podcast

Play Episode Listen Later Dec 19, 2022 38:14

A historical account of the life of Nichiren from childhood to Buddhist reformer in the time of Medieval Japan.

Lady Murasaki

Queens Podcast

Play Episode Listen Later Oct 26, 2022 74:48

Are you a lover of long fiction novels? Well, did you know that you have Lady Murasaki to thank for starting the trend? Often known as Murasaki Shikibu, the lady of the chronicles was born in a time and place in Medieval Japan when the lady's court was so secluded. If it wasn't for her novel (Tale of Genji) and collections of poetry, we might have never known the intricate ins and outs of the Japanese court! We pair this girl with a sake-flavored mimosa and a whole lot of laughs. The story really starts at 4:30Some sourceshttps://libraryguides.bennington.edu/courtly/shikibuhttps://www.nippon.com/en/views/b09002/https://www.nancyduong.com/portfolio/junihitoe/Want more Queens? Head to our Patreon, check out our merch store and follow us on Instagram!Our awesome new intro music is thanks to @1touchproduction !Support this show http://supporter.acast.com/queenshistorypodcast. Hosted on Acast. See acast.com/privacy for more information.

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Episode 75: Jorōgumo

Iron, Silver and Salt

Play Episode Listen Later Oct 20, 2022 68:11

On this episode of Iron, Silver and Salt, the gang fights the shape shifting Spider monster from Japan: The Jorōgumo. Will welcomes the Christmas season in it's rightful month: October. Adrian is sponsored by Big Vermouth. Chris remembered the game Shadow of War exists. And the boys tell you how to defend yourself against the fearsome and terrifying Jorōgumo. Sources: Seven Demon Stories from Medieval Japan by Noriko T. Reider: 101 Amazing Mythical Beasts :

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Research Series episode 1 - Killing Mosquitoes: Kobayashi Issa's Buddhist Literary Practice

Play Episode Listen Later Aug 26, 2022 34:33

Bright on Buddhism Research Series episode 1 - Killing Mosquitoes: Kobayashi Issa's Buddhist Literary Practice Hello and welcome to a new type of episode of Bright on Buddhism. In this series, I will be presenting and discussing some of my own original research, which covers a broad range of topics in Japanese Buddhism, and discussing it in the context of East Asian Buddhism and other disciplines broadly. Resources: 長野郷土史研究会小林一郎編. “一茶発句全集.” JANIS ホームページ. 長野郷土史研究会小林一郎編, August 14, 2005. http://www.janis.or.jp/users/kyodoshi/issaku.htm. Abé, Ryūichi. “Word” in Critical Terms for the Study of Buddhism, (Chicago: Chicago University of Press, 2005), pp.291-310. Blyth, Reginald H. “Buddhism and Haiku.” Monumenta Nipponica 7, no. 1/2 (1951): 311. https://doi.org/10.2307/2382960. Flores, Ralph. “Fictions of Reading,” in Buddhist scriptures as Literature: Sacred Rhetoric and the Use of Theory (Albany, SUNY Press, 2008), pp. 1-16. Harr, Lorraine Ellis. “Haiku Poetry.” The Journal of Aesthetic Education 9, no. 3 (July 1975): 112–19. https://doi.org/https://www.jstor.org/stable/3331909. Hass, Robert, ed. Essential Haiku: Versions of Bashō, Buson and Issa. Translated by Robert Hass. Northumberland, UK: Bloodaxe Books Ltd, 2013. Hudson, Robert. "Compassion: Kobayashi Issa." In The Poet and the Fly: Art, Nature, God, Mortality, and Other Elusive Mysteries, 65-86. 1517 Media, 2020. Accessed March 28, 2021. doi:10.2307/j.ctvzcz2qp.7. Huey, Robert N. "Journal of My Father's Last Days. Issa's Chichi No Shūen Nikki." Monumenta Nipponica 39, no. 1 (1984): 25-54. Accessed April 13, 2021. doi:10.2307/2384479. LaFleur, William R. The Karma of Words: Buddhism and the Literary Arts in Medieval Japan. Berkeley, CA: University of California Press, 2011. Lanoue, David G. "The Haiku Mind: Issa and Pure Land Buddhism." The Eastern Buddhist, NEW SERIES, 39, no. 2 (2008): 159-76. Accessed March 28, 2021. http://www.jstor.org/stable/44362411. Lanoue, David G. Haiku of Kobayashi Issa, 2021. http://haikuguy.com/issa/index.html. Marshall, Ian, and Megan Simpson. “Deconstructing Haiku: A Dialogue.” College Literature 33, no. 3 (2006): 117–34. https://doi.org/https://www.jstor.org/stable/25115369. Ramirez-Christensen, Esperanza U. “Poetics of Renga.” Essay. In Emptiness and Temporality: Buddhism and Medieval Japanese Poetics. Stanford, CA: Stanford University Press, 2008. Russell, Bruce David. “Reaching Haiku's Pedagogical Nature.” Counterpoints Vol. 193, Curriculum Intertext: Place / Language / Pedagogy (2003), pp. 93-102 193 (2003): 93–102. https://doi.org/https://www.jstor.org/stable/42978057. Stalker, Nancy K. "Edo Popular Culture: The Floating World and Beyond: (Late 17th to Mid-19th Centuries)." In Japan: History and Culture from Classical to Cool, 174-208. Oakland, California: University of California Press, 2018. Accessed April 28, 2021. http://www.jstor.org/stable/10.1525/j.ctv2n7fgm.10. Bright on Buddhism Episode 18 - https://anchor.fm/brightonbuddhism/episodes/What-is-the-Buddhist-philosophy-of-speech--language--and-words-e1dgqu9 Bright on Buddhism Episode 33 - https://anchor.fm/brightonbuddhism/episodes/What-is-emptiness-e1jc31i Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

What are kōans?

Play Episode Listen Later Jun 3, 2022 19:01

Bright on Buddhism Episode 32 - What are kōans? What is the doctrine behind them? How are they used? Resources: Kevin Trainor: Buddhism: An Illustrated Guide; Donald Lopez: Norton Anthology of World Religions: Buddhism; Chan Master Sheng Yen: Orthodox Chinese Buddhism; Nagarjuna: Verses of The Middle Way (The Madhyamakarika); Conze, Edward, trans. The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.; The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0; Flanagan, Owen (2011-08-12). The Bodhisattva's Brain: Buddhism Naturalized. MIT Press. p. 107. ISBN 978-0-262-29723-3.; Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008.; Hori, Victor Sogen and Hori, Victor Sogen. Zen Sand: The Book of Capping Phrases for Koan Practice. Honolulu: University of Hawaii Press, 2003. https://doi.org/10.1515/9780824865672; Aitken, Robert Baker (1991). The Gateless Barrier: The Wu-Men Kuan (Mumonkan). New York: North Point Press/Farrar.; Besserman, Perle; Steger, Manfred (2011). Zen Radicals, Rebels, and Reformers. Wisdom Publications.; Bodiford, William M. (1993). Sōtō Zen in Medieval Japan. University of Hawaii Press.; Foulk, T. Griffith (2000). The form and function of kōan literature. A historical overview. In: Steven Heine and Dale S. Wright (eds.)(2000), The Kōan. Texts and contexts in Zen Buddhism. Oxford University Press.; Griffith Foulk, T. (2000). The Form and Function of Koan Literature. A Historical Overview. In: "The Kōan. Texts and contexts in Zen Buddhism", Steven Heine and Dale S. Wright, eds. Oxford: Oxford University Press.; Shields, Leland E. “Zen Koans as Myths Reflecting Individuation.” Jung Journal: Culture & Psyche 4, no. 4 (2010): 65–77. https://doi.org/10.1525/jung.2010.4.4.65.; Heine, Steven. “Kōans in the Dōgen Tradition: How and Why Dōgen Does What He Does with Kōans.” Philosophy East and West 54, no. 1 (2004): 1–19. http://www.jstor.org/stable/1399859.; Barry Stephenson. “The Kōan as Ritual Performance.” Journal of the American Academy of Religion 73, no. 2 (2005): 475–96. http://www.jstor.org/stable/4139806.; VAN SCHAIK, SAM. The Spirit of Zen. Yale University Press, 2018. https://doi.org/10.2307/j.ctv8jnzg7.; HEINE, STEVEN. Zen Koans. University of Hawai'i Press, 2014. http://www.jstor.org/stable/j.ctt13x1jvp. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Biden Time! (w/Michelle Ye Hee Lee)

Japan By River Cruise

Play Episode Listen Later May 31, 2022 49:42

Joe Biden's Straight Talk Express comes to Asia! WaPo Bureau Chief Michelle Ye Hee Lee joins us to talk about what Biden took away from his time in Japan. If he's anything like most Americans, we're betting that list includes a Hello Kitty T-shirt and a fake sword.Ferris Wheel and Kintsugi River boats!Topics discussed on this episode include: How much we POTENTIALLY appreciate Elon Musk Bobby's BBQ shop gets even closer to completion Ollie rails against the propertied class Bobby's kids make relationship milestones Ollie at the Brighton Fringe The highs and lows of performing live comedy Why did that couple excuse themselves from Ollie's show mid-performance? Therapy and catharsis and the overlap between joke writing and self-analysis Metaphors about the wrong kinds of transportation Gratitude for our wonderful listeners Michelle's experience covering Biden's Asian Tour Michelle being super professional in the face of very silly questions IPEF: DON'T CALL IT A COME BACK How does Japan feel about the US walking out of TPP All things politics around Biden's Asia Trip North Korean Covid: What do we know? Japan opened for limited group tours, limited group tours open for Corona-infection Get access to the extras by supporting the podcast. Become a member at http://buymeacoffee.com. Extras this time include conversations about: How the pandemic turned Michelle's long-distance relationship into a long-distance marriage Bobby and Ollie's advice for surviving long-distance What it's like when you, as a journalist, become the focus of a piece of journalism How does Guam see its relationship with the mainland US/feel about mainland current events? US current events

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The Contemplation Sutra

Play Episode Listen Later Apr 22, 2022 118:26

The Contemplation Sutra - Join us as we read and discuss the Contemplation Sutra Resources: Inagaki, Hisao, trans. The Sutra on the Visualization of the Buddha of Infinite Life Delivered by Sakyamuni Buddha. BDK English Tripitaka Series. (Berkeley: Numata Center for Buddhist Translation and Research, 2004), pp. 63-87.; The Three Pure Land Sutras, translated by Inagaki Hisao, Numata Center for Buddhist Translation and Research, 2003.; Fujita, Kotatsu. “The Textual Origins of the Kuan wu-liang-shou fo ching.” In Chinese Buddhist Apocrypha, edited by Robert Buswell, Jr., 149-173. Honolulu: University of Hawaii Press, 1990. "Discourse on the Pure Land (浄土論)." (Vasubandhu's Commentary on the Pure Land from the extant Chinese text) Trans. by David Matsumoto, Pacific World Journal, Third Series, 17 (2015) 23–42.; Pas, Julian. Visions of Sukhavati: Shandao's commentary on the Kuan Wuliangshou-fo ching. Albany: State University of New York Press, 1995. Payne, Richard. “The Five Contemplative Gates of Vasubandhu's Rebirth Treatise as a Ritualized Visualization Practice,” in The Pure Land: History and Development, eds. James Foard, Michael Solomon, and Richard Payne (Berkeley: Regents of the University of California, 1996), 233–266. Tanaka, Kenneth K. The Dawn of Chinese Pure Land Buddhist Doctrine: Ching-ying Hui-yüan's Commentary on the “Visualization Sutra.” Albany: State University of New York Press, 1990. Yamabe, Nobuyoshi. “The Sūtra on the Ocean-Like Samādhi of the Visualization of the Buddha: The Interfusion of the Chinese and Indian Cultures in Central Asia as Reflected in a Fifth Century Apocryphal Sūtra.” PhD diss., Yale University, 1999.; Paul Williams, “Trust, Self-Abandonment, and Devotion: the cults of the Buddhas and Bodhisattvas,” in Mahāyāna Buddhism, the Doctrinal Foundations (Routledge, 2008), pp. 209-218. ; Fujita, Kōtatsu. “Pure Land Buddhism in India.” In The Pure Land Tradition: History and Development. Translated by Taitetsu Unno. Edited by James Foard, Michael Solomon, and Richard K. Payne, 1–36. Berkeley: Regents of the University of California, 1996.; “Recollection of the Buddha,” in Chapter Seven of the Visuddhimagga: The Path of Purification. Trans. Bhikkhu Ñanamoli. (Kandy: Buddhist Publication Society, 2010), pp. 186-209.; Harrison, Paul. “Buddhānusmriti in the Pratyutpanna-buddha sammukhāvasthita-samādhi sutra.” Journal of Indian Philosophy 6 (1978): 35-57.; Harrison, Paul; McRae, John, trans. The Pratyutpanna Samādhi Sutra, Berkeley, Calif.: Numata Center for Buddhist Translation and Research, 1998. Banzhou sanmei jing (佛說般舟三昧經): Earliest Chinese Translation of the Pratyutpanna-buddha-saṃmukhâvasthita-samādhi-sūtra, CBETA.; Harrison, Paul. 1998. “Women in the Pure Land: Some Reflections on the Textual Sources.” Journal of Indian Philosophy 26 (6): 553-572.; James, Dobbins, “Women, Sexuality, and Pure Land Buddhism,” in Letters of Eshnni: Images of Pure Land Buddhism in Medieval Japan, (Honolulu, University of Hawaii Press, 2004), pp. 74-106.; Starling, Jessica. “Neither Nun nor Laywoman: The Good Wives and Wise Mothers of Jōdo Shinshū Temples.” Japanese Journal of Religious Studies 40, no. 2 (2013): 277–301. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Marching into April/Japanese Castles (w/Oleg Benesch)

Japan By River Cruise

Play Episode Listen Later Apr 7, 2022 58:21

Japan Scholar Oleg Benesch joins us to to talk about the past, present, and future of Japanese castles,and break down the debates around them, proving that when it comes to historical Japanese strongholds, things aren't always black and shiro.Bobby and Ollie mourn the loss of some of their river cruise sponsors, and play catch up.Topics discussed on this episode include: Our new, hopefully temporary show format Ukraine, Covid, North Korea, #japantravelban and other topics we're really trying to avoid Bobby's move to Karatsu, his girls' preschool graduation, and how being rich requires HAVING money Ollie's comedy career, his time in Barcelona, and the value of performing comedy (and podcasting) in a world that's falling apart ISSUING REFUNDS ALL THINGS CASTLES w/Oleg Benesch. Where did they come from? Why? What happened to them? Why? What's going to happen to them? WHY? Get access to the extras by supporting the podcast for less than $1 an episode. Become a member at http://buymeacoffee.com. Have something you'd like to say? Send us a fax at japanbyrivercruise.comor Tweet to us at @jbrcpodContent Links:Oleg's books:Japan's Castles: Citadels of Modernity in War and PeaceInventing the Way of the Samurai: Nationalism, Internationalism, and Bushido in Modern Japan (The Past and Present Book Series)Social Media Links:Oleg Benesch: Twitter | Homepage Ollie Horn: Twitter | InstagramBobby Judo: Twitter | Instagram | YouTubeOther things to click onSome are affiliate links because we're sell-outs We record remotely using Squadcast and the podcast is hosted on Transistor. Bobby uses the Samson Go Mic and Ollie uses the AT2005USB mic ★ Support this podcast ★

What is the Buddhist philosophy of speech, language, and words?

japan japanese samurai brief history clements medieval japan

Play Episode Listen Later Jan 28, 2022 22:30

Bright on Buddhism Episode 18 - What is the Buddhist philosophy of speech, language, and words? What are some of the doctrines surrounding speech, language, and words? How do these doctrines play out in ritual and practice? Resources: Kevin Trainor: Buddhism: An Illustrated Guide; Donald Lopez: Norton Anthology of World Religions: Buddhism; Chan Master Sheng Yen: Orthodox Chinese Buddhism; Nagarjuna: Verses of The Middle Way (The Madhyamakarika); Conze, Edward, trans. The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.; The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0; Flanagan, Owen (2011-08-12). The Bodhisattva's Brain: Buddhism Naturalized. MIT Press. p. 107. ISBN 978-0-262-29723-3.; Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, pp. 195–196.; Abé, Ryūichi. “Word” in Critical Terms for the Study of Buddhism, (Chicago: Chicago University of Press, 2005), pp.291-310. Flores, Ralph. “Fictions of Reading,” in Buddhist scriptures as Literature: Sacred Rhetoric and the Use of Theory (Albany, SUNY Press, 2008), pp. 1-16.; Flores, Ralph. “A Prince Transformed,” in Buddhist scriptures as Literature: Sacred Rhetoric and the Use of Theory (Albany, SUNY Press, 2008), pp. 17-33.; Barbara Ruch, “Coping with Death: Paradigms of Heaven and Hell and the Six Realms in Early Literature and Painting.” In Flowing Traces: Buddhism in the Literary and Visual Arts of Japan, ed. by James Sanford, William Lafleur and Masatoshi Nagatomi. Princeton: Princeton University Press, 1992. Charlotte. Eubanks. "The Ontology of Sutras." In Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan, (Berkeley: University of California Press, 2011), pp. 19-61.; Introduction to Kūkai on the Philosophy of Language by Shingen Takagi and Thomas Eijo Dreitlein. Tokyo: Keio University Press, 2010.; Abé Ryūichi, “Semiology of the Dharma, or the Somaticity of the Text,” in Weaving of the Mantra: Kūkai and the Construction of Esoteric Buddhist Discourse. (New York: Columbia University Press, 2000) pp. 275-304.; Kasulis, Thomas P. “Truth Words: The Basis of Kūkai's Theory of Interpretation,” in Buddhist Hermeneutics, ed. Donald Lopez, (Honolulu: University of Hawaii Press, 1988), pp. 257-272. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

A Brief History of the Samurai: Brief Histories

Knowledge = Power

Play Episode Listen Later Sep 5, 2021 721:04

From a leading expert in Japanese history, this is one of the first full histories of the art and culture of the Samurai warrior. The Samurai emerged as a warrior caste in Medieval Japan and would have a powerful influence on the history and culture of the country from the next 500 years. Clements also looks at the Samurai wars that tore Japan apart in the 17th and 18th centuries and how the caste was finally demolished in the advent of the mechanized world.

Episode 191: Gods & Demons | Princess Mononoke, Shinto, Japanese History & Identity

The Midnight Myth Podcast

Play Episode Listen Later Aug 15, 2021 68:57

Welcome back to the Midnight Myth as we cross the mighty waters of the Pacific Ocean and travel back to Medieval Japan with the Miyazaki written Studio Ghibli produced masterpiece Princess Mononoke! Listen to us ask the questions, what is Shinto, how does it inform this wonderful movie, and how does it relate to the identity of god killers and industrialists alike? As the forces of modernity threaten the Kami- the ancient spirits, gods and demons of the forest- the cursed prince Ashitaka attempts to negotiate peace between the powerful and compassionate Lady Eboshi and the mysterious and ruthless San. If there is a perfect story, its likely written by Miyazaki! Check out Verbal Diorama's Princess Mononoke episode next: https://t.co/22P8jD5n9V — Support us at www.patreon.com/midnightmyth Check out our merch store for Midnight Myth, Boomerangerang, and Wheel of Ka tees and totes! Learn more, view sources and inspiration, and sign up for e-mail updates at www.midnightmyth.com Twitter Facebook Instagram If you enjoy the podcast, please consider leaving a rating or review on Apple Podcasts or wherever you listen! --- Support this podcast: https://anchor.fm/midnightmyth/support

identity gods demons wheel ka pacific ocean kami studio ghibli miyazaki princess mononoke shinto japanese history ashitaka medieval japan

Shoen Estates

In Credible Discourse

Play Episode Listen Later Jul 13, 2021 22:40

For Further Reading on Shoen Estates: Goodwin, J. 2018: Land, Power, and the Sacred: The Estate System in Medieval Japan Amino, Y. 2012: Rethinking Japanese History Music Credits: Opening: The Wind by Komiku Closing: Escaping_like_Indiana_Jones by Komiku

power japan land economics indiana jones samurai estates economic history japanese history komiku medieval japan

Who's in Charge? A History of Figurehead Rulers

Conservative Historian

Play Episode Listen Later Jun 16, 2021 24:21 Transcription Available

We go from Medieval France to Medieval Japan to 20th Century Germany and back to Tudor England on a tour of figureheads throughout history. Clovis, Kammu and Hindenburg all make an appearance. So does a 78 year old American President.

history charge rulers american presidents hindenburg tudor england figurehead medieval france medieval japan

Daily Life in Medieval Japan

Ancient History Encyclopedia

Play Episode Listen Later Apr 20, 2021 16:40

Daily Life in Medieval Japan written by Mark Cartwright and narrated by Jennifer Sabir: https://worldhistory.org/article/1424/daily-life-in-medieval-japan/ Daily life in medieval Japan (1185-1606 CE) was, for most people, the age-old struggle to put food on the table, build a family, stay healthy, and try to enjoy the finer things in life whenever possible. The upper classes had better and more colourful clothes, used expensive foreign porcelain, were entertained by Noh theatre and could afford to travel to other parts of Japan while the lower classes had to make do with plain cotton, ate rice and fish, and were mostly preoccupied with surviving the occasional famine, outbreaks of disease, and the civil wars that blighted the country. If you like our audio articles, please support us by becoming a member or donating to our non-profit company: - www.worldhistory.org/membership/ - www.worldhistory.org/donate/ - www.worldhistory.org/patreon/ - www.worldhistory.store/ Music used: Oriental Evening, World Music Melting Pot, Audio Hero Filename: 71-Oriental-Evening-FULL-SM415

music japan daily life noh medieval japan

Pee-Wee's Big Adventure (1985), Melancholia (2011), Ran (1985) - TMD Main Show

ThoseMovieDudes

Play Episode Listen Later Apr 11, 2021 56:16

This week the dudes explore quite the variety of films. First we visited the directorial debut of Tim Burton with Pee-Wee's Big Adventure (1985). Then the world faces destruction with Lars Von Trier depressing disaster flick, Melancholia (2011). Finally brothers fight for power in Medieval Japan in one of Akira Kurosawa final films, Ran (1985).

tim burton ran pee wee big adventures akira kurosawa lars von trier melancholia pee wee's big adventure main show medieval japan

08. Hōjō Masako

Difficult Damsels

Play Episode Listen Later Mar 17, 2021 84:28

Known to history as the Shogun Nun, Hōjō Masako's rise to power in Medieval Japan tends to be overshadowed by her husband and Japan's first official Shogun, Minamoto no Yoritomo. Yet, long after her husband died and she shaved her head in the style of Japanese widows of the time, Masako remained a formidable and ruthless figure in the Kamakura shogunate. Thanks to this Difficult Damsel, the Hōjō Clan would go on to rule the shogunate 100 years after her death. Also in this episode, Rachel and Kat start their own Therapy Treehouse. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

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Sujung Kim, "Shinra Myojin and Buddhist Networks of the East Asian 'Mediterranean'" (U Hawaii Press, 2020)

california china japan japanese associate professor korean buddhist buddhism networks vietnamese religious studies east asia east asian modesto depauw university shinra hawaii press u hawaii press medieval japan

Play Episode Listen Later Nov 3, 2020 84:43

Shinra Myojin and Buddhist Networks of the East Asian “Mediterranean” (University of Hawaii Press, 2020) is a fascinating study of the transcultural underpinnings of Medieval East Asian Buddhist traditions with an emphasis on Shinra Myōjin, a deity integral to the institutional development of the Medieval Japanese Tendai faction, the Jimon. It demonstrates the linkage between continental Buddhist Culture and Buddhism in Medieval Japan through the intersectionality of various subjective and objective actors such as, traveling monks from Japan bound for China, merchants and other immigrants from the Korean peninsula, archetypal old man and pestilence deities, as medieval Japanese aristocrats and Shungendō practitioners in the theoretical space of the East Asian Mediterranean. For those interested in transcultural Buddhist studies, Tendai Buddhism, and the diffusion of Buddhism in East Asia, more broadly this interview with Sujung Kim, Associate Professor of Religious Studies at DePauw University, should be an enjoyable and insightful listen. Trevor McManis is a novice monk in a branch of the Vietnamese, Línjǐ school at Phước Sơn temple in Modesto, California. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sujung Kim, "Shinra Myojin and Buddhist Networks of the East Asian 'Mediterranean'" (U Hawaii Press, 2020)

New Books in Korean Studies

Play Episode Listen Later Nov 3, 2020 84:43

Shinra Myojin and Buddhist Networks of the East Asian “Mediterranean” (University of Hawaii Press, 2020) is a fascinating study of the transcultural underpinnings of Medieval East Asian Buddhist traditions with an emphasis on Shinra Myōjin, a deity integral to the institutional development of the Medieval Japanese Tendai faction, the Jimon. It demonstrates the linkage between continental Buddhist Culture and Buddhism in Medieval Japan through the intersectionality of various subjective and objective actors such as, traveling monks from Japan bound for China, merchants and other immigrants from the Korean peninsula, archetypal old man and pestilence deities, as medieval Japanese aristocrats and Shungendō practitioners in the theoretical space of the East Asian Mediterranean. For those interested in transcultural Buddhist studies, Tendai Buddhism, and the diffusion of Buddhism in East Asia, more broadly this interview with Sujung Kim, Associate Professor of Religious Studies at DePauw University, should be an enjoyable and insightful listen. Trevor McManis is a novice monk in a branch of the Vietnamese, Línjǐ school at Phước Sơn temple in Modesto, California. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/korean-studies

california china japan japanese associate professor korean buddhist buddhism networks vietnamese religious studies east asia east asian modesto depauw university shinra hawaii press u hawaii press medieval japan

Sujung Kim, "Shinra Myojin and Buddhist Networks of the East Asian 'Mediterranean'" (U Hawaii Press, 2020)

New Books in Chinese Studies

Play Episode Listen Later Nov 3, 2020 84:43

Shinra Myojin and Buddhist Networks of the East Asian “Mediterranean” (University of Hawaii Press, 2020) is a fascinating study of the transcultural underpinnings of Medieval East Asian Buddhist traditions with an emphasis on Shinra Myōjin, a deity integral to the institutional development of the Medieval Japanese Tendai faction, the Jimon. It demonstrates the linkage between continental Buddhist Culture and Buddhism in Medieval Japan through the intersectionality of various subjective and objective actors such as, traveling monks from Japan bound for China, merchants and other immigrants from the Korean peninsula, archetypal old man and pestilence deities, as medieval Japanese aristocrats and Shungendō practitioners in the theoretical space of the East Asian Mediterranean. For those interested in transcultural Buddhist studies, Tendai Buddhism, and the diffusion of Buddhism in East Asia, more broadly this interview with Sujung Kim, Associate Professor of Religious Studies at DePauw University, should be an enjoyable and insightful listen. Trevor McManis is a novice monk in a branch of the Vietnamese, Línjǐ school at Phước Sơn temple in Modesto, California. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

california china japan japanese associate professor korean buddhist buddhism networks vietnamese religious studies east asia east asian modesto depauw university shinra hawaii press medieval japan

Sujung Kim, "Shinra Myojin and Buddhist Networks of the East Asian 'Mediterranean'" (U Hawaii Press, 2020)

california china japan japanese associate professor korean buddhist buddhism networks vietnamese religious studies east asia east asian modesto depauw university shinra hawaii press medieval japan

Play Episode Listen Later Nov 3, 2020 84:43

Shinra Myojin and Buddhist Networks of the East Asian “Mediterranean” (University of Hawaii Press, 2020) is a fascinating study of the transcultural underpinnings of Medieval East Asian Buddhist traditions with an emphasis on Shinra Myōjin, a deity integral to the institutional development of the Medieval Japanese Tendai faction, the Jimon. It demonstrates the linkage between continental Buddhist Culture and Buddhism in Medieval Japan through the intersectionality of various subjective and objective actors such as, traveling monks from Japan bound for China, merchants and other immigrants from the Korean peninsula, archetypal old man and pestilence deities, as medieval Japanese aristocrats and Shungendō practitioners in the theoretical space of the East Asian Mediterranean. For those interested in transcultural Buddhist studies, Tendai Buddhism, and the diffusion of Buddhism in East Asia, more broadly this interview with Sujung Kim, Associate Professor of Religious Studies at DePauw University, should be an enjoyable and insightful listen. Trevor McManis is a novice monk in a branch of the Vietnamese, Línjǐ school at Phước Sơn temple in Modesto, California. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

Sujung Kim, "Shinra Myojin and Buddhist Networks of the East Asian 'Mediterranean'" (U Hawaii Press, 2020)

New Books in Buddhist Studies

Play Episode Listen Later Nov 3, 2020 84:43

Shinra Myojin and Buddhist Networks of the East Asian “Mediterranean” (University of Hawaii Press, 2020) is a fascinating study of the transcultural underpinnings of Medieval East Asian Buddhist traditions with an emphasis on Shinra Myōjin, a deity integral to the institutional development of the Medieval Japanese Tendai faction, the Jimon. It demonstrates the linkage between continental Buddhist Culture and Buddhism in Medieval Japan through the intersectionality of various subjective and objective actors such as, traveling monks from Japan bound for China, merchants and other immigrants from the Korean peninsula, archetypal old man and pestilence deities, as medieval Japanese aristocrats and Shungendō practitioners in the theoretical space of the East Asian Mediterranean. For those interested in transcultural Buddhist studies, Tendai Buddhism, and the diffusion of Buddhism in East Asia, more broadly this interview with Sujung Kim, Associate Professor of Religious Studies at DePauw University, should be an enjoyable and insightful listen. Trevor McManis is a novice monk in a branch of the Vietnamese, Línjǐ school at Phước Sơn temple in Modesto, California. Learn more about your ad choices. Visit megaphone.fm/adchoices

california china japan japanese associate professor korean buddhist buddhism networks vietnamese religious studies east asia east asian modesto depauw university shinra hawaii press medieval japan

Sujung Kim, "Shinra Myojin and Buddhist Networks of the East Asian 'Mediterranean'" (U Hawaii Press, 2020)

california china japan japanese associate professor korean buddhist buddhism networks vietnamese religious studies east asia east asian modesto depauw university shinra hawaii press medieval japan

Play Episode Listen Later Nov 3, 2020 84:43

Shinra Myojin and Buddhist Networks of the East Asian “Mediterranean” (University of Hawaii Press, 2020) is a fascinating study of the transcultural underpinnings of Medieval East Asian Buddhist traditions with an emphasis on Shinra Myōjin, a deity integral to the institutional development of the Medieval Japanese Tendai faction, the Jimon. It demonstrates the linkage between continental Buddhist Culture and Buddhism in Medieval Japan through the intersectionality of various subjective and objective actors such as, traveling monks from Japan bound for China, merchants and other immigrants from the Korean peninsula, archetypal old man and pestilence deities, as medieval Japanese aristocrats and Shungendō practitioners in the theoretical space of the East Asian Mediterranean. For those interested in transcultural Buddhist studies, Tendai Buddhism, and the diffusion of Buddhism in East Asia, more broadly this interview with Sujung Kim, Associate Professor of Religious Studies at DePauw University, should be an enjoyable and insightful listen. Trevor McManis is a novice monk in a branch of the Vietnamese, Línjǐ school at Phước Sơn temple in Modesto, California. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sujung Kim, "Shinra Myojin and Buddhist Networks of the East Asian 'Mediterranean'" (U Hawaii Press, 2020)

california china japan japanese associate professor korean buddhist buddhism networks vietnamese religious studies east asia east asian modesto depauw university shinra hawaii press medieval japan

Play Episode Listen Later Nov 3, 2020 84:43

Shinra Myojin and Buddhist Networks of the East Asian “Mediterranean” (University of Hawaii Press, 2020) is a fascinating study of the transcultural underpinnings of Medieval East Asian Buddhist traditions with an emphasis on Shinra Myōjin, a deity integral to the institutional development of the Medieval Japanese Tendai faction, the Jimon. It demonstrates the linkage between continental Buddhist Culture and Buddhism in Medieval Japan through the intersectionality of various subjective and objective actors such as, traveling monks from Japan bound for China, merchants and other immigrants from the Korean peninsula, archetypal old man and pestilence deities, as medieval Japanese aristocrats and Shungendō practitioners in the theoretical space of the East Asian Mediterranean. For those interested in transcultural Buddhist studies, Tendai Buddhism, and the diffusion of Buddhism in East Asia, more broadly this interview with Sujung Kim, Associate Professor of Religious Studies at DePauw University, should be an enjoyable and insightful listen. Trevor McManis is a novice monk in a branch of the Vietnamese, Línjǐ school at Phước Sơn temple in Modesto, California. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sujung Kim, "Shinra Myojin and Buddhist Networks of the East Asian 'Mediterranean'" (U Hawaii Press, 2020)

california china japan japanese associate professor korean buddhist buddhism networks vietnamese religious studies east asia east asian modesto depauw university shinra hawaii press medieval japan

Play Episode Listen Later Nov 3, 2020 84:43

Shinra Myojin and Buddhist Networks of the East Asian “Mediterranean” (University of Hawaii Press, 2020) is a fascinating study of the transcultural underpinnings of Medieval East Asian Buddhist traditions with an emphasis on Shinra Myōjin, a deity integral to the institutional development of the Medieval Japanese Tendai faction, the Jimon. It demonstrates the linkage between continental Buddhist Culture and Buddhism in Medieval Japan through the intersectionality of various subjective and objective actors such as, traveling monks from Japan bound for China, merchants and other immigrants from the Korean peninsula, archetypal old man and pestilence deities, as medieval Japanese aristocrats and Shungendō practitioners in the theoretical space of the East Asian Mediterranean. For those interested in transcultural Buddhist studies, Tendai Buddhism, and the diffusion of Buddhism in East Asia, more broadly this interview with Sujung Kim, Associate Professor of Religious Studies at DePauw University, should be an enjoyable and insightful listen. Trevor McManis is a novice monk in a branch of the Vietnamese, Línjǐ school at Phước Sơn temple in Modesto, California. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bullshido (w/Oleg Benesch)

Japan By River Cruise

Play Episode Listen Later Oct 23, 2020 29:53

We ask scholar Oleg Benesch if the "samurai spirit" is the reason for Japan's voluntary compliance with corona guidelines, and should he fail in his duty to answer, we expect him to choose the only honorable way to deal with the shame.

A History of Japan: Revised Edition

Knowledge = Power

Play Episode Listen Later Jul 26, 2020 787:28

A classic of Japanese history, this audiobook is the preeminent work on the history of Japan. Newly revised and updated, A History of Japan is a single-volume complete history of the nation of Japan. Starting in ancient Japan during its early pre-history period, A History of Japan covers every important aspect of history and culture through feudal Japan to the post-Cold War period and collapse of the bubble economy in the early 1990s. Recent findings shed additional light on the origins of Japanese civilization and the birth of Japanese culture. Also included is an in-depth analysis of the Japanese religion, Japanese arts, Japanese culture, and the Japanese people from the sixth century BC to the present. This contemporary classic, now updated and revised, continues to be an essential work in Japanese studies. A History of Japan, Revised Edition includes: Archaic Japan - including Yamato, the creation of a unified state, the Nana Period, and the Heian period. Medieval Japan - including rule by the military houses, the failure of Ashikaga rule, Buddhism, and the Kamakura and Muroachi periods. Early modern Japan - including Japanese feudalism, administration under the Tokugawa, and society and culture in early modern Japan. Modern Japan - including the Meiji era and policies for modernization, from consensus to crisis (1912-1937), and solutions through force. This contemporary classic continues to be a central work in Japanese studies and is a vital addition to the collection of any student or enthusiast of Japanese history, Japanese culture, or the Japanese language.

history starting japan japanese bc cold war buddhism yamato meiji revised edition kamakura tokugawa heian modern japan medieval japan ashikaga

1853 Podcast October 25, 2019

The 1853 Podcast

Play Episode Listen Later Oct 25, 2019 18:44

Preview of “Travel, Trade, and Trauma in Medieval Japan” symposium (1:26); Kasha Appleton '20 on her Smithsonian Institution internship (5:49); art alumni who returned to campus for Homecoming '19 (9:16); chaplain the Rev. Dr. Teri Ott discusses the Lux Summer Theological Institute for Youth (12:30).

travel trauma youth trade rev preview homecoming smithsonian institution medieval japan

5 - Ancient Warrior Diet: Ninjas From Medieval Japan

The Fantastic History Of Food

Play Episode Listen Later Jun 29, 2019 12:46

Ninjas are everyones favourite ancient warrior class. We take a look behind the scenes at what fueled these simple guerrilla warriors and kept them in such lithe and agile shape.For show notes and references please visit https://www.foodhistorypodcast.com/Please support the show on Patreon: https://www.patreon.com/foodhistorypodConnect with us on Social Media:Twitter: @foodhistorypodInstagram: @foodhistorypodFacebook: facebook.com/foodhistorypod

ninjas ancient warrior diet medieval japan

Ryan McLaughlin talks about Medieval Japan - 5/14/2019

We Are One - RPA

Play Episode Listen Later May 14, 2019 19:37

This week on the show we talk about Finals Week, Graduation, Dances and Live Action Role Playing.

graduation dances finals week live action role playing ryan mclaughlin medieval japan

2.4 Bysentine Middle Ages

Emancipation Podcast Station

Play Episode Listen Later Oct 16, 2018 37:50

Welcome back to The Emancipation Podcast Station - the place to hear about history researched and retold through the eyes of Middle school and HS students. Byzantine Empire: 600 - 1450 Regional and interregional interactions European Middle Ages: feudalism and serfdom: Audrey - The Middle Ages lasted from the fall of the Western Roman Empire, which was a little before 500 AD, to 1500 AD. There are three major sections of the Middle Ages, the Early Middle Ages, lasting from the fall of the Western Roman Empire to 1000 ad, was the first, the High Middle Ages, from 1000 ad to 13 ad, which was a high point for the Middle Ages, and last, the late Middle Ages, this lasted from 1300 to 1500 ad and it wasn't a very pleasant time to live in Europe. Gabe - feudalism is where if your poor you live on some land that you don't own a really rich guy called a baron or duke owns it and you still don't have money so you share a plow with your neighbor and you combine your ox together just to plow the ground so you can make a little money and you cant even leave with permission from your landlord you're a serf in a serfdom which is a state of being a feudal laborer so your like a slave who gets paid enough to survive Ella - A Roman Emperor by the name of Charlemagne conquered Northern Italy, around modern day France, and many other places including Switzerland, Germany, the Netherlands, and Belgium. Charlemagne was able to unify most of Western Europe and was considered a defining figure of the early middle ages. Emma - The word feudal comes from the medieval latin word feudum which means “landed estate”. It is a really broad term that refers to many types of landowner-tenant living situations that took place during the middle ages in Europe. In the seventeenth century, historians and lawyers studying the middle ages wanted to give a name to these types of lifestyles in this era, thus naming it feudalism. Modern day historians don’t necessarily agree that they should all be lumped under one name. Ben - And at that time around 1100 AD Rome was losing land to the Muslims that conquered some of the Byzantine area, So they sent some crusaders in 1096 to take the land back, (especially the holy land) and when they did, they decided instead of adding the land back into the byzantine empire they would just make some crusader kingdoms, so they made separate kingdoms that only advanced the divide between the east and west empires. Skylar - Peasant revolting was also called popular uprisings. The peasants revolted in England in 1831. The revolted because they felt that they were not getting treated equally as everyone else, ex. they were working harder than everyone else and barely surviving. Other reasons for popular uprisings/peasant revolting is the government taxing certain people more, cultural issues, and religious issues. 7.Ethan- The Byzantine Iconoclasm was the destroying of religious stuff. This brought up much controversy that lasted about a century. This also further differed the East and the West. The Western Church used religious images often and the Iconoclasm didn’t affect them as much. Origins of Islam: Audrey - The closest translation of the word Islam to English is surrender, and in the context of the Islamic faith it would be the surrender to the will of God. A Muslim is someone who practices Islam, and submits to the will of God. The central text of Islam is the Quran, which is believed by Muslims that it is the word of God revealed by the messenger Muhammad. Especially in older texts Islam might be referred to as Muhammadism, like Christianity, but this is incorrect because the Muslims didn’t view Muhammad as a divine figure but as someone God spoke through. Ella - Muslims and Christians biggest difference is that muslims do not believe in the crucifixion or the resurrection. They also don’t believe that Jesus is the son of god. They belief he was only and early prophet. Muslims also believe in a system of 5 pillars. These pillars are made up of faith, prayer, charity, fasting and pilgrimage. Emma - Islam is similar to Christianity in many ways. For example, they believe that Moses, Abraham, and Jesus were all doing God’s work. They also believe that parts of the Bible are indeed God’s word though they also believe that Muhammad is another of God’s messengers and that they word he conveyed is also divinely inspired. Ben - The biggest figure in Islam is Muhammad, Muhammad was born in 570 BC, sadly his mother died in 576 BC and his grandfather died in 578 BC. He got married in 595 BC. After he saw revelations and visions from god he went down to the big cube and told everyone “hey your gods are fake” but as expected, everyone got mad at him so he had to move to a place with a Christian king. He went to where is now Ethiopia and preached his teachings. Gabe - he started preaching in mecca and the Quraysh tribe did not like that so he moved to Medina or Yathrib and here he kind of became a spiritual ruler over the city And they actually fight the quraysh tribe 3 to 1 because there's only about 300 of them and there's 900 quraysh and they win this battle and quraysh fight them again in the battle of uhud and now there’s 750 so they are building in numbers but there’s 3300 And the quraysh win and then they have another war which is the battle of the trench and they actually dug a trench around the city and they fought 3000 to 10000 so three to one again and the muslims won and this is all by account of the muslims though because they are the only record we have of that time 6.Ethan- Muslims consider Muhammad as the last person in the line of disciples. These disciples include, Moses, Abraham, and Jesus. Also, as soon as Muhammad was born most of the Middle East abandoned polytheism. Skylar - the early part of Islamic faiths are center around revelations of the prophet, Muhammad. A lot of the revelations with Muhammad are about surrendering to god. Muslims believe that the Quran is the final testament. Sunni and Shia Islam: Ella - After the death of Muhammed, these two divisions known as Sunni and Shia came into play. 90% of the world's 1.6 billion muslims are Sunni and 10% are Shia. The word Sunni comes from the word Sunnah which is referring to Muhammad. The word Shia comes from Shi'atu ‘Ali which means followers of Ali. Audrey - The general division, between the Sunnis and the Shias, is who should succeed Muhammad, after his death, as leader of the Muslim community. The Shias believe that members of Muhammad’s family, especially his descendants, should become leader. The Sunnis disagree, and believe that it doesn’t really matter who succeeds Muhammad. Ben - As the divide gets more and more intense it causes the “Battle of the Camel” named after Aisha’s camel in 656 BC, then after that the “Battle of Siffin” happens merely a year after in 657 BC. Gabe - the shias believe even more so that ali should be his successor after a speech saying he is mawla and ali is also mawla and when muhammad died his very close friend abu bakr takes his place and then umar and then uthman who is assassinated and ali finally takes his place Emma - Ali became caliph in the year 656 AD, after the assassination of Uthman. At this time, Muawiya was the governor of Damascus and he felt that Ali was not putting in a full effort to punish the people who commited the crime. Because of this, he refuses to pledge his allegience to Ali. This started the Fist Fitna, or first Muslim civil war. Skylar - Muhammad was born in the year 570. He starts having revelations to god in the year 610, the Muslim calendar doesn’t start until 622 though. Muhammad married Khadijah and had several kids with her, one being named, Fatimah. Fatimah then married Ali, the son of Abu Talib. That’s where the word shi’atu ali comes from. 7.Ethan- The Shia are mainly based in places like Iraq and Iran, but are spread throughout the world itself. As you can probably guess, the Sunni are in many different places, since 9/10 Muslim are Sunni. Much blood was spilled through these 2 denominations throughout time.. Age of Islam: Ella - The Islamic Empire Grew as it obtained information from other civilizations such as the Byzantine and Persian empires. The collected knowledge and cultural ideas from surrounding empires and people they would meet around their area such as the Indians and the Chinese. Audrey - They collected and obtained this information all throughout the Umayyad dynasty but most of it happened during the Abbasid Caliphate. The Abbasid Caliphate built Baghdad and moved the of the empire there. Ben - In 786 Al-Ma’mun was born, but later in his life (813 BC) he created the Baghdad house of wisdom. The baghdad house of wisdom contained almost all advanced human knowledge from at the time, from mathematics to astronomy, the house of wisdom contained all great wisdoms, even those that were fictional such as poetry. Gabe - they built baghdad right on the route between europe and asia making it the place a prime spot to trade in allowing the abbasids very wealthy because they imported all sorts of good like silk glass tile paper ivory soap honey diamonds Emma - During this time, something called the translation movement took place. Some of the caliphs like al-Rashid and al-Ma’mun wanted to make popular Greek texts accessible to the Arab world, so they encouraged scholars to translate Greek works into Arabic. They were trying to preserve the thoughts of great scholars such as Aristotle. 6.Ethan- The Abbasid Dynasty built Baghdad which is the capital of Iraq. While this was not always so, Damascus was the original capital city. At the time, this was the perfect place for the capital, for it was by the Tigris and Euphrates river. Thus made is ideal for crop production which allowed larger population. Skylar - Al-Kwarizmi was a persian mathematician who studied at the house of wisdom. Al-Kwarizmi is the inventor of algebra. The word algebra comes from the Arabic word al-jabr. He also created the Hindu numerals. The Great Schism: Audrey - Emperor Nero had these purges of Christians like the Roman fire or fire of rome in 64 ad. Nero blamed the Christians for the fire and was lighting them alive for punishment. Many historians believe that the apostles Peter and Paul were killed in these purges. Ben - Around the early 4th century a new emperor comes along and we’ve talked about him previously, Constantine. But today I’m going to go more in depth into Constantine’s life. He was born in 280 AD. His father was the previous western emperor before him, being made emperor in 305 AD. At Constantine’s thirties he was fighting for power within the western region, becoming victorious and being crowned emperor in 312 AD, and later became emperor of not just western rome but all of it in 324. He instilled multiple laws protecting christian people and converted to christianity/was baptised on his deathbed. He died in 337 AD. Gabe - after constantine there was theodosius who made christianity the main religion of rome and persecuted other religions he was also the last to rule both sides of rome when he died the germanic tribes took the west side of rome leaving justinian to the east side who conquered modern day italy back from the germanic tribes leaving the germanic tribes with modern day france and modern day germany and modern day france is owned by the franks the tribe of france which is why you have french and german but they were actually just german to begin with Ella - The Christians of the time were missionaries, going around and spreading their beliefs to other Roman Civilizations. In some cases families were split apart when half of the family decided to abandon Roman practices. Emma - Under the rule of Justinian, there was a power struggle in the Roman Empire. There were many people who possessed large amounts of power with different titles. There was obviously the Emperor, but then there was also the Bishop of Rome, now known as the Pope, who considers himself to somewhat the head of Christianity. There were also several other patriarchs across the Empire who held power and influence over the people. Skylar - Christianity started from the Roman Empire, it started from a jewish sect in Judea and Galilee, from early ministries. Going into the third century christianity was becoming pretty big. There were more purges. In 312 Constantine wins the battle at Milvian Bridge, and shortly after christianity becomes legal, and the christians are no longer persecuted for doing something they believe in. Ethan- The Holy Roman Empire was called this by Voltaire, “It is neither holy, nor an empire”. This Voltaire was a french Enlightenment writer/speaker. Otto der Grosse or Otto the Great was a Roman emperor who originated in Germany. He unified the Empire around the 10th century. It started to split around the 11th century. The Crusades: Gabe - it was called the crusades because it was a war but from the pope so the pope wanted some land and he convinced a mighty Lord to go fight for him and his land so he goes and dies of starvation there and nevers sees his land again Audrey - Crusades were wars but they were considered just warfare. A war could be considered just if it had a just cause legitimate authority and the right intention. Ella - Eventually after losing a lot of territory, the Byzantine Empire was able to take back some of the Anatolian Peninsula from a muslim group called the Seljuk Turks. Supposedly, the crusades were made for the Byzantine Empire to get back the territory they lost, but the crusades usually took the land for themselves. Skylar -The Byzantine empire was losing the holy land, as the Arabians started to overrun it. Crusades were wars declared by the pope. Pope Urban II told all the christians they need to fight against the muslims to get the holy land back, and whoever fights will be forgiven of their sins. Emma - The crusades made a big impact on the expansion of European kingdoms and territories. In the north and est, crusading helped to expand parts of the Kingdoms of Sweden and Denmark. It also influenced the establishment of new political systems like Prussia. Ben - The one they hired to lead the charge against the Muslims that were taking over Jerusalem was Pope Urban II. This took place in 1095. His famous speech hat launched the crusades was, “Under Jesus Christ, our Leader, may you struggle for your Jerusalem, in Christian battle line, [that] most invincible line, even more successfully than did the sons of Jacob of old—struggle, that you may assail and drive out the Turks, more execrable than the Jebusites, who are in this land, and may you deem it a beautiful thing to die for Christ in that city in which he died for us. But if it befall you to die this side of it, be sure that to have died on the way is of equal value, if Christ shall find you in his army” 7.Ethan- The First Crusade was Jerusalem’s first military order. These military orders were more of taking on things like communal poverty, chastity, and obedience. But also violence… lots of violence… for the Christian faith of course. Examples consist of the Knights Templar, the Knights Hospitaller, and the Teutonic Knights. 8. Medieval Japan: Gabe - medieval japan becomes a militaristic japan and it gets kind of fragmented and doesn't get reunited till around the modern period every wonder why japanese and chinese is a lot alike because the japanese borrowed many ideas from the chinese because there so close together china was like your older sibling influencing you Skylar - The Heian period was a golden age for Japan. The Heians were very powerful. The Heian period was known for architecture, culture, arts, and philosophy. They had amazing cultural advancement for their time, around the year 1000. The women had a say in thing, like emperial arts. Lady Murasaki is known as the first novelist. A Shogun is a military dictator, the first Shogun was Minamoto Yuritomo. Audrey - China had a huge influence on Japan even though China never conquered Japan because of how close they are Japan borrowed many ideas from China in the Classical period. Japanese rulers sent delegations to China in the 7th century to better understand what the Chinese do to run their government. Ella - In the time he ruled, Oda Nobunaga took advantage of guns. He was able to use them to put most of the other lords into submission. He also worked towards unifying Japan. The next two rulers Tokugawa Ieyasu and Toyotomi Hideyoshi continued working towards unify Japan. Ben - (Y’all better be ready for me to correct your pronunciation since I’m learning Japanese. Nah Jk) The capital of Japan during the heian period was Heian-kyo (today’s Kyoto). Also another little fact about the golden age of Japan was that woman that were in the family of very important political figures had a significant amount of power themselves, unlike other civilizations like Rome. Japan in its early state was famous for taking things and ideas from other people and making their own version. This is how they became one of the first truly industrialized countries. Emma - The structure of Medieval Japan under the Bakufu system, or shogunate, was actually very similar to a lot of the European systems, and was even called a feudal system by some. In this time, the position of Emperor still existed, but all the power belonged to the Shogun who was a sort of military leader. Under the shogun there were several daimyo, which could be compared to lords. Beneath them was the warrior class of samurai, which are very similar to the knights of europe. Ethan- The Edo period is named for the castle Edo. This castle was ruled by the Tokuwaga shogunate which is still going. The shogun is at the top of the chain which how the bakufu system normally works. This system is considered the reason Japan began to be unified. Maya, Aztec, and Inca Skylar - The Aztec Empire starts to form when Azcapotzalca gets in a civil war, Tenochtitlan, Texcoco, and Tlacopan for a triple alliance and conquer Azcapotzalca. The Aztec empire was very small at the time with only three city-states. The Inca empire called themselves the Tawantinsuyu, they called their ruler Inca. Gabe - after a while in the Aztec empire Tenochtitlan which was once the weaker city state before in entered the aztec empire actually became the capital of the Aztec empire and the Aztec empire is actually around for another hundred years When hernando cortes comes and conquered it in 1521 Audrey - The Aztec civilization and the Aztec empire are different from each other because the Aztec civilization was made up of broad groups of people over hundreds of years where the Aztec empire was a very specific entity that was formed in the hundred years before the Spanish colonization. Ella - Hernando Cortes was able to convince several hundreds of conquistadors to conquer empires for him. He collected people from neighboring city states who were having problems with the Mexico or Aztec Empires. He eventually took over the city of Tenochtitlan and it became a very advanced civilization. Ben - One of the biggest ways the English were able to conquer ancient Mexico was with the bringing of smallpox which the native Americans never really had before. Even before they started calling themselves the Inca, they already had a sort of advanced civilization. They taxed their citizens, but not in a traditional way, since they didn’t use a coin or currency system, citizens had to dedicate some of their working time to the government. Emma - The advancements of Inca Empire are on their own monumental, but to put it into perspective, from the historical evidence we currently have, there is no proof that the Incas had a written language. They did have a system of knots that they used, but that was the extent of and record keeping. Ethan- The Mayans were well known for their astronomics, mathematics, and their calendar. Their civilization was based in southeastern Mexico and Guatemala. There was also El Salvador, Belize, and Honduras. That’s all the time we have for today. THank for joining us outside of the box that is learning.

god jesus christ lord europe english china bible france battle england japan mexico americans germany west christians chinese european christianity japanese leader spanish modern greek rome east jerusalem middle east empire iran sweden muslims netherlands iraq switzerland islam pope denmark belgium bc regional guatemala el salvador enlightenment ethiopia islamic emperor nero indians arab honduras beneath galilee arabic hindu classical medina roman empire aristotle damascus persian kingdoms judea hs middle ages belize quran baghdad kyoto western europe shogun grosse aztec voltaire turks crusades inca edo rashid charlemagne byzantine shia sunni shi muhammed knights templar euphrates incas prussia sunnah northern italy tigris khadijah al ma jebusites byzantine empire western church tenochtitlan fatimah justinian texcoco uthman iconoclasm quraysh arabians western roman empire heian sunnis inca empire oda nobunaga early middle ages high middle ages umayyad shias toyotomi hideyoshi teutonic knights tokugawa ieyasu abu talib pope urban ii abbasid caliphate milvian bridge seljuk turks knights hospitaller benas medieval japan yathrib ben one bakufu

2.4 Bysentine Middle Ages

Emancipation Podcast Station

Play Episode Listen Later Oct 16, 2018 37:50

Welcome back to The Emancipation Podcast Station - the place to hear about history researched and retold through the eyes of Middle school and HS students. Byzantine Empire: 600 - 1450 Regional and interregional interactions European Middle Ages: feudalism and serfdom: Audrey - The Middle Ages lasted from the fall of the Western Roman Empire, which was a little before 500 AD, to 1500 AD. There are three major sections of the Middle Ages, the Early Middle Ages, lasting from the fall of the Western Roman Empire to 1000 ad, was the first, the High Middle Ages, from 1000 ad to 13 ad, which was a high point for the Middle Ages, and last, the late Middle Ages, this lasted from 1300 to 1500 ad and it wasn't a very pleasant time to live in Europe. Gabe - feudalism is where if your poor you live on some land that you don't own a really rich guy called a baron or duke owns it and you still don't have money so you share a plow with your neighbor and you combine your ox together just to plow the ground so you can make a little money and you cant even leave with permission from your landlord you're a serf in a serfdom which is a state of being a feudal laborer so your like a slave who gets paid enough to survive Ella - A Roman Emperor by the name of Charlemagne conquered Northern Italy, around modern day France, and many other places including Switzerland, Germany, the Netherlands, and Belgium. Charlemagne was able to unify most of Western Europe and was considered a defining figure of the early middle ages. Emma - The word feudal comes from the medieval latin word feudum which means “landed estate”. It is a really broad term that refers to many types of landowner-tenant living situations that took place during the middle ages in Europe. In the seventeenth century, historians and lawyers studying the middle ages wanted to give a name to these types of lifestyles in this era, thus naming it feudalism. Modern day historians don’t necessarily agree that they should all be lumped under one name. Ben - And at that time around 1100 AD Rome was losing land to the Muslims that conquered some of the Byzantine area, So they sent some crusaders in 1096 to take the land back, (especially the holy land) and when they did, they decided instead of adding the land back into the byzantine empire they would just make some crusader kingdoms, so they made separate kingdoms that only advanced the divide between the east and west empires. Skylar - Peasant revolting was also called popular uprisings. The peasants revolted in England in 1831. The revolted because they felt that they were not getting treated equally as everyone else, ex. they were working harder than everyone else and barely surviving. Other reasons for popular uprisings/peasant revolting is the government taxing certain people more, cultural issues, and religious issues. 7.Ethan- The Byzantine Iconoclasm was the destroying of religious stuff. This brought up much controversy that lasted about a century. This also further differed the East and the West. The Western Church used religious images often and the Iconoclasm didn’t affect them as much. Origins of Islam: Audrey - The closest translation of the word Islam to English is surrender, and in the context of the Islamic faith it would be the surrender to the will of God. A Muslim is someone who practices Islam, and submits to the will of God. The central text of Islam is the Quran, which is believed by Muslims that it is the word of God revealed by the messenger Muhammad. Especially in older texts Islam might be referred to as Muhammadism, like Christianity, but this is incorrect because the Muslims didn’t view Muhammad as a divine figure but as someone God spoke through. Ella - Muslims and Christians biggest difference is that muslims do not believe in the crucifixion or the resurrection. They also don’t believe that Jesus is the son of god. They belief he was only and early prophet. Muslims also believe in a system of 5 pillars. These pillars are made up of faith, prayer, charity, fasting and pilgrimage. Emma - Islam is similar to Christianity in many ways. For example, they believe that Moses, Abraham, and Jesus were all doing God’s work. They also believe that parts of the Bible are indeed God’s word though they also believe that Muhammad is another of God’s messengers and that they word he conveyed is also divinely inspired. Ben - The biggest figure in Islam is Muhammad, Muhammad was born in 570 BC, sadly his mother died in 576 BC and his grandfather died in 578 BC. He got married in 595 BC. After he saw revelations and visions from god he went down to the big cube and told everyone “hey your gods are fake” but as expected, everyone got mad at him so he had to move to a place with a Christian king. He went to where is now Ethiopia and preached his teachings. Gabe - he started preaching in mecca and the Quraysh tribe did not like that so he moved to Medina or Yathrib and here he kind of became a spiritual ruler over the city And they actually fight the quraysh tribe 3 to 1 because there's only about 300 of them and there's 900 quraysh and they win this battle and quraysh fight them again in the battle of uhud and now there’s 750 so they are building in numbers but there’s 3300 And the quraysh win and then they have another war which is the battle of the trench and they actually dug a trench around the city and they fought 3000 to 10000 so three to one again and the muslims won and this is all by account of the muslims though because they are the only record we have of that time 6.Ethan- Muslims consider Muhammad as the last person in the line of disciples. These disciples include, Moses, Abraham, and Jesus. Also, as soon as Muhammad was born most of the Middle East abandoned polytheism. Skylar - the early part of Islamic faiths are center around revelations of the prophet, Muhammad. A lot of the revelations with Muhammad are about surrendering to god. Muslims believe that the Quran is the final testament. Sunni and Shia Islam: Ella - After the death of Muhammed, these two divisions known as Sunni and Shia came into play. 90% of the world's 1.6 billion muslims are Sunni and 10% are Shia. The word Sunni comes from the word Sunnah which is referring to Muhammad. The word Shia comes from Shi'atu ‘Ali which means followers of Ali. Audrey - The general division, between the Sunnis and the Shias, is who should succeed Muhammad, after his death, as leader of the Muslim community. The Shias believe that members of Muhammad’s family, especially his descendants, should become leader. The Sunnis disagree, and believe that it doesn’t really matter who succeeds Muhammad. Ben - As the divide gets more and more intense it causes the “Battle of the Camel” named after Aisha’s camel in 656 BC, then after that the “Battle of Siffin” happens merely a year after in 657 BC. Gabe - the shias believe even more so that ali should be his successor after a speech saying he is mawla and ali is also mawla and when muhammad died his very close friend abu bakr takes his place and then umar and then uthman who is assassinated and ali finally takes his place Emma - Ali became caliph in the year 656 AD, after the assassination of Uthman. At this time, Muawiya was the governor of Damascus and he felt that Ali was not putting in a full effort to punish the people who commited the crime. Because of this, he refuses to pledge his allegience to Ali. This started the Fist Fitna, or first Muslim civil war. Skylar - Muhammad was born in the year 570. He starts having revelations to god in the year 610, the Muslim calendar doesn’t start until 622 though. Muhammad married Khadijah and had several kids with her, one being named, Fatimah. Fatimah then married Ali, the son of Abu Talib. That’s where the word shi’atu ali comes from. 7.Ethan- The Shia are mainly based in places like Iraq and Iran, but are spread throughout the world itself. As you can probably guess, the Sunni are in many different places, since 9/10 Muslim are Sunni. Much blood was spilled through these 2 denominations throughout time.. Age of Islam: Ella - The Islamic Empire Grew as it obtained information from other civilizations such as the Byzantine and Persian empires. The collected knowledge and cultural ideas from surrounding empires and people they would meet around their area such as the Indians and the Chinese. Audrey - They collected and obtained this information all throughout the Umayyad dynasty but most of it happened during the Abbasid Caliphate. The Abbasid Caliphate built Baghdad and moved the of the empire there. Ben - In 786 Al-Ma’mun was born, but later in his life (813 BC) he created the Baghdad house of wisdom. The baghdad house of wisdom contained almost all advanced human knowledge from at the time, from mathematics to astronomy, the house of wisdom contained all great wisdoms, even those that were fictional such as poetry. Gabe - they built baghdad right on the route between europe and asia making it the place a prime spot to trade in allowing the abbasids very wealthy because they imported all sorts of good like silk glass tile paper ivory soap honey diamonds Emma - During this time, something called the translation movement took place. Some of the caliphs like al-Rashid and al-Ma’mun wanted to make popular Greek texts accessible to the Arab world, so they encouraged scholars to translate Greek works into Arabic. They were trying to preserve the thoughts of great scholars such as Aristotle. 6.Ethan- The Abbasid Dynasty built Baghdad which is the capital of Iraq. While this was not always so, Damascus was the original capital city. At the time, this was the perfect place for the capital, for it was by the Tigris and Euphrates river. Thus made is ideal for crop production which allowed larger population. Skylar - Al-Kwarizmi was a persian mathematician who studied at the house of wisdom. Al-Kwarizmi is the inventor of algebra. The word algebra comes from the Arabic word al-jabr. He also created the Hindu numerals. The Great Schism: Audrey - Emperor Nero had these purges of Christians like the Roman fire or fire of rome in 64 ad. Nero blamed the Christians for the fire and was lighting them alive for punishment. Many historians believe that the apostles Peter and Paul were killed in these purges. Ben - Around the early 4th century a new emperor comes along and we’ve talked about him previously, Constantine. But today I’m going to go more in depth into Constantine’s life. He was born in 280 AD. His father was the previous western emperor before him, being made emperor in 305 AD. At Constantine’s thirties he was fighting for power within the western region, becoming victorious and being crowned emperor in 312 AD, and later became emperor of not just western rome but all of it in 324. He instilled multiple laws protecting christian people and converted to christianity/was baptised on his deathbed. He died in 337 AD. Gabe - after constantine there was theodosius who made christianity the main religion of rome and persecuted other religions he was also the last to rule both sides of rome when he died the germanic tribes took the west side of rome leaving justinian to the east side who conquered modern day italy back from the germanic tribes leaving the germanic tribes with modern day france and modern day germany and modern day france is owned by the franks the tribe of france which is why you have french and german but they were actually just german to begin with Ella - The Christians of the time were missionaries, going around and spreading their beliefs to other Roman Civilizations. In some cases families were split apart when half of the family decided to abandon Roman practices. Emma - Under the rule of Justinian, there was a power struggle in the Roman Empire. There were many people who possessed large amounts of power with different titles. There was obviously the Emperor, but then there was also the Bishop of Rome, now known as the Pope, who considers himself to somewhat the head of Christianity. There were also several other patriarchs across the Empire who held power and influence over the people. Skylar - Christianity started from the Roman Empire, it started from a jewish sect in Judea and Galilee, from early ministries. Going into the third century christianity was becoming pretty big. There were more purges. In 312 Constantine wins the battle at Milvian Bridge, and shortly after christianity becomes legal, and the christians are no longer persecuted for doing something they believe in. Ethan- The Holy Roman Empire was called this by Voltaire, “It is neither holy, nor an empire”. This Voltaire was a french Enlightenment writer/speaker. Otto der Grosse or Otto the Great was a Roman emperor who originated in Germany. He unified the Empire around the 10th century. It started to split around the 11th century. The Crusades: Gabe - it was called the crusades because it was a war but from the pope so the pope wanted some land and he convinced a mighty Lord to go fight for him and his land so he goes and dies of starvation there and nevers sees his land again Audrey - Crusades were wars but they were considered just warfare. A war could be considered just if it had a just cause legitimate authority and the right intention. Ella - Eventually after losing a lot of territory, the Byzantine Empire was able to take back some of the Anatolian Peninsula from a muslim group called the Seljuk Turks. Supposedly, the crusades were made for the Byzantine Empire to get back the territory they lost, but the crusades usually took the land for themselves. Skylar -The Byzantine empire was losing the holy land, as the Arabians started to overrun it. Crusades were wars declared by the pope. Pope Urban II told all the christians they need to fight against the muslims to get the holy land back, and whoever fights will be forgiven of their sins. Emma - The crusades made a big impact on the expansion of European kingdoms and territories. In the north and est, crusading helped to expand parts of the Kingdoms of Sweden and Denmark. It also influenced the establishment of new political systems like Prussia. Ben - The one they hired to lead the charge against the Muslims that were taking over Jerusalem was Pope Urban II. This took place in 1095. His famous speech hat launched the crusades was, “Under Jesus Christ, our Leader, may you struggle for your Jerusalem, in Christian battle line, [that] most invincible line, even more successfully than did the sons of Jacob of old—struggle, that you may assail and drive out the Turks, more execrable than the Jebusites, who are in this land, and may you deem it a beautiful thing to die for Christ in that city in which he died for us. But if it befall you to die this side of it, be sure that to have died on the way is of equal value, if Christ shall find you in his army” 7.Ethan- The First Crusade was Jerusalem’s first military order. These military orders were more of taking on things like communal poverty, chastity, and obedience. But also violence… lots of violence… for the Christian faith of course. Examples consist of the Knights Templar, the Knights Hospitaller, and the Teutonic Knights. 8. Medieval Japan: Gabe - medieval japan becomes a militaristic japan and it gets kind of fragmented and doesn't get reunited till around the modern period every wonder why japanese and chinese is a lot alike because the japanese borrowed many ideas from the chinese because there so close together china was like your older sibling influencing you Skylar - The Heian period was a golden age for Japan. The Heians were very powerful. The Heian period was known for architecture, culture, arts, and philosophy. They had amazing cultural advancement for their time, around the year 1000. The women had a say in thing, like emperial arts. Lady Murasaki is known as the first novelist. A Shogun is a military dictator, the first Shogun was Minamoto Yuritomo. Audrey - China had a huge influence on Japan even though China never conquered Japan because of how close they are Japan borrowed many ideas from China in the Classical period. Japanese rulers sent delegations to China in the 7th century to better understand what the Chinese do to run their government. Ella - In the time he ruled, Oda Nobunaga took advantage of guns. He was able to use them to put most of the other lords into submission. He also worked towards unifying Japan. The next two rulers Tokugawa Ieyasu and Toyotomi Hideyoshi continued working towards unify Japan. Ben - (Y’all better be ready for me to correct your pronunciation since I’m learning Japanese. Nah Jk) The capital of Japan during the heian period was Heian-kyo (today’s Kyoto). Also another little fact about the golden age of Japan was that woman that were in the family of very important political figures had a significant amount of power themselves, unlike other civilizations like Rome. Japan in its early state was famous for taking things and ideas from other people and making their own version. This is how they became one of the first truly industrialized countries. Emma - The structure of Medieval Japan under the Bakufu system, or shogunate, was actually very similar to a lot of the European systems, and was even called a feudal system by some. In this time, the position of Emperor still existed, but all the power belonged to the Shogun who was a sort of military leader. Under the shogun there were several daimyo, which could be compared to lords. Beneath them was the warrior class of samurai, which are very similar to the knights of europe. Ethan- The Edo period is named for the castle Edo. This castle was ruled by the Tokuwaga shogunate which is still going. The shogun is at the top of the chain which how the bakufu system normally works. This system is considered the reason Japan began to be unified. Maya, Aztec, and Inca Skylar - The Aztec Empire starts to form when Azcapotzalca gets in a civil war, Tenochtitlan, Texcoco, and Tlacopan for a triple alliance and conquer Azcapotzalca. The Aztec empire was very small at the time with only three city-states. The Inca empire called themselves the Tawantinsuyu, they called their ruler Inca. Gabe - after a while in the Aztec empire Tenochtitlan which was once the weaker city state before in entered the aztec empire actually became the capital of the Aztec empire and the Aztec empire is actually around for another hundred years When hernando cortes comes and conquered it in 1521 Audrey - The Aztec civilization and the Aztec empire are different from each other because the Aztec civilization was made up of broad groups of people over hundreds of years where the Aztec empire was a very specific entity that was formed in the hundred years before the Spanish colonization. Ella - Hernando Cortes was able to convince several hundreds of conquistadors to conquer empires for him. He collected people from neighboring city states who were having problems with the Mexico or Aztec Empires. He eventually took over the city of Tenochtitlan and it became a very advanced civilization. Ben - One of the biggest ways the English were able to conquer ancient Mexico was with the bringing of smallpox which the native Americans never really had before. Even before they started calling themselves the Inca, they already had a sort of advanced civilization. They taxed their citizens, but not in a traditional way, since they didn’t use a coin or currency system, citizens had to dedicate some of their working time to the government. Emma - The advancements of Inca Empire are on their own monumental, but to put it into perspective, from the historical evidence we currently have, there is no proof that the Incas had a written language. They did have a system of knots that they used, but that was the extent of and record keeping. Ethan- The Mayans were well known for their astronomics, mathematics, and their calendar. Their civilization was based in southeastern Mexico and Guatemala. There was also El Salvador, Belize, and Honduras. That’s all the time we have for today. THank for joining us outside of the box that is learning.

god jesus christ lord europe english china bible france battle england japan mexico americans germany west christians chinese european christianity japanese leader spanish modern greek rome east jerusalem middle east empire iran sweden muslims netherlands iraq switzerland islam pope denmark belgium bc regional guatemala el salvador enlightenment ethiopia islamic emperor nero indians arab honduras beneath galilee arabic hindu classical medina roman empire aristotle damascus persian kingdoms judea hs middle ages belize quran baghdad kyoto western europe shogun grosse aztec voltaire turks crusades inca edo rashid charlemagne byzantine shia sunni shi muhammed knights templar euphrates incas prussia sunnah northern italy tigris khadijah al ma jebusites byzantine empire western church tenochtitlan fatimah justinian texcoco uthman iconoclasm quraysh arabians western roman empire heian sunnis inca empire oda nobunaga early middle ages high middle ages umayyad shias toyotomi hideyoshi teutonic knights tokugawa ieyasu abu talib pope urban ii abbasid caliphate milvian bridge seljuk turks knights hospitaller benas medieval japan yathrib ben one bakufu

The Pillow Book

That Book was BONKERS

Play Episode Listen Later Sep 13, 2018 48:45

Sei Shonagan invents the internet! In this episode, we discuss different translations, Sei Shonagon's epic snobbiness, and how she may have also invented the humble brag. Essay: How Sei Shonagon Invented Your Tumblr by Sady Doyle Recommendations: Hanadai: Price of the Flower by Evelyn De Wolfe (forthcoming) The Bughouse by Daniel Swift (FSG, 2017) Tales of the Otori by Lian Hearn Tokkaido Road by Lucia St. Clair Robson

history japan tales literature flower japanese literature pillow book medieval japan bughouse sei shonagon

Anna Andreeva, “Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan” (Harvard Asia Center, 2017)

Play Episode Listen Later Feb 7, 2018 41:16

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain's importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva's project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book's topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices

japan japanese harvard mt buddhist buddhism shinto ise miwa andreeva japanese buddhist medieval japan eison assembling shinto buddhist approaches kami worship anna andreeva saidaiji

Anna Andreeva, “Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan” (Harvard Asia Center, 2017)

Play Episode Listen Later Feb 7, 2018 41:16

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices

japan japanese harvard mt buddhist buddhism shinto ise miwa andreeva japanese buddhist medieval japan eison assembling shinto buddhist approaches kami worship anna andreeva saidaiji

Anna Andreeva, “Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan” (Harvard Asia Center, 2017)

Play Episode Listen Later Feb 7, 2018 41:16

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so... Learn more about your ad choices. Visit megaphone.fm/adchoices

japan japanese harvard medieval japan assembling shinto buddhist approaches kami worship anna andreeva

Anna Andreeva, “Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan” (Harvard Asia Center, 2017)

New Books in Religion

Play Episode Listen Later Feb 7, 2018 41:16

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices

japan japanese harvard mt buddhist buddhism shinto ise miwa andreeva japanese buddhist medieval japan eison assembling shinto buddhist approaches kami worship anna andreeva saidaiji

Anna Andreeva, “Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan” (Harvard Asia Center, 2017)

New Books in Buddhist Studies

Play Episode Listen Later Feb 7, 2018 41:16

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices

japan japanese harvard mt buddhist buddhism shinto ise miwa andreeva japanese buddhist medieval japan eison assembling shinto buddhist approaches kami worship anna andreeva saidaiji

Anna Andreeva, “Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan” (Harvard Asia Center, 2017)

Play Episode Listen Later Feb 7, 2018 41:16

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices

japan japanese harvard mt buddhist buddhism shinto ise miwa andreeva japanese buddhist medieval japan eison assembling shinto buddhist approaches kami worship anna andreeva saidaiji

Anna Andreeva, “Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan” (Harvard Asia Center, 2017)

space colorado boulder colorado thyme medieval japan

Play Episode Listen Later Feb 7, 2018 41:16

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

japan japanese harvard medieval japan assembling shinto buddhist approaches kami worship anna andreeva

Interview with Keller Kimbrough

Asian Ethnology Podcast

Play Episode Listen Later Nov 30, 2017 30:43

Interviewer: Ben Dorman, co-editor Asian Ethnology Recorded 29 June 2017, Nagoya, Japan This episode's guest is Keller Kimbrough, professor of Japanese at the University of Colorado, Boulder. Keller Kimbrough’s research interests include the literature and art of late-Heian, medieval, and early Edo-period Japan. He discusses, amongst other publications, his work in Asian Folklore Studies and Asian Ethnology. Episode Summary Intro 0:47 Reasons for studying Japanese literature 2:55 Discussion on “Preaching the Animal Realm in Medieval Japan” (see Publications listing below); how images of hells were used for financial gain 6:49 Challenges in obtaining permissions to print images 9:11 Discussion on “Bloody Hell! Reading Boys’ Books in Seventeenth-Century Japan” (see Publications listing below); “extravagant representational violence,” obsession with “media violence” going back centuries 14:46 Personal interest in “graphic” tales with action; the pleasure of “finding stories”; interest in kabuki and setsuwa (“spoken story”: genre of folktales, myths, legends); the story of “Little Yoshitsune Slays a Thousand”; parallels in contemporary literature and media 18:38 Discussion of Wondrous Brutal Fictions (see Publications listing below); late medieval oral tradition (sekkyō) adapted to puppet theatre (bunraku); “textual archeologist” 22:35 Current project – “samurai fiction” (kōwakamai warrior fiction); “pulp fiction” and the heroics of sacrifice 27:18 Future work – Monsters, Animals, and Other Worlds (see Publications listing below) and other projects 29:20 Interest in textual tradition and the culture of publishing 30:18 Outro 30:45 Publications mentioned in this episode Preaching the Animal Realm in Medieval Japan, Asian Folklore Studies 65-2. Bloody Hell! Reading Boys’ Books in Seventeenth-Century Japan, Asian Ethnology 74-1. Monsters, Animals, and Other Worlds: A Collection of Short Medieval Japanese Tales, Edited by Keller Kimbrough and Haruo Shirane, Columbia University Press (February 2018) Music used with kind permission of the performer, shamisen master Koji Yamaguchi. Copyright 2017 by Asian Ethnology Podcast

Space & Thyme Podcast Ep. 3

Space & Thyme

Play Episode Listen Later Nov 20, 2017 19:48

In this episode, we continue exploring how people working with natural landscapes connect to place. This time however, we focus on the craft of stonemasonry. We interviewed members of a local Boulder stonemasonry business called Z Stone, and asked them about what attracts them to stone work and why it is important. We trace some of the history of stone masonry from Medieval Japan to modern Colorado in order to explore both the historical significance of this work as well as the notion of a trade that masters teach to apprentices. Lastly, we take a look at how these kinds of trades survive in our modern communities.

Charlotte Eubanks, “Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (U of California Press, 2011)

Play Episode Listen Later Feb 6, 2015 73:21

In Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (University of California Press, 2011), Charlotte Eubanks examines the relationship between MahÄyÄna Buddhist sÅ«tras and the human body, using Japanese tale literature (setsuwa) as a lens through which to understand this particular aspect of Buddhist textual culture and the way in which text and body are not as separate as we usually assume. Two of the questions she wants to answer are “What do sÅ«tras want?” and “What do sÅ«tras get?” She examines Buddhist scriptures of continental origin to answer the former, while she turns to Japanese tale literature (setsuwa) to answer the latter. Two ideas central to the book are that bodies can become texts, and that texts can become bodies. Concerning the first, through reciting, reproducing, and in some sense embodying a sutra, an individual can in effect turn his or her body into the text itself (a result that the sÅ«tras themselves encourage through various admonishments, a move that can be seen as their own quest for survival). As for the second–the idea that texts can become bodies–Eubanks shows that in the Japanese context sÅ«tras literary materialize, becoming independent actors in their own right. While it was largely through setsuwa and other such filters that medieval Japanese understood Buddhist scripture, the ease with which sÅ«tras and bodies moved back and forth along what Eubanks terms “the text-flesh continuum” was dependent upon MahÄyÄna sÅ«tras' concealment of their authorship. Indeed, certain sÅ«tras went so far as to suggest that their origins are to be found prior to the Buddha himself, the figure who in traditional Buddhism would have been considered the author of these texts. This move allowed MahÄyÄna sÅ«tras to claim agency for themselves, and thus for Japanese setsuwa to later depict sÅ«tras as willful, motivated actors rather than mere containers for the teachings of the Buddha. Besides using setsuwa as a source for understanding the Japanese reception of Buddhist sÅ«tras, Eubanks examines the prefaces and colophons of setsuwa collections in order to understand how the compilers or authors of these tales intended this didactic literature to interact with human bodies (e.g., as food or medicine), showing that in the ideal relationship between setsuwa and reader/listener, the latter not only received ideas and ethical norms but also came to embody (both literally and figuratively) those very ideas and norms. Beside being rewarded with a stimulating reinterpretation of the way in which sÅ«tras and setsuwa make their messages heard and felt, the reader will be treated to a plethora of fascinating accounts from nine medieval setsuwa collections. In addition, Eubanks addresses gender at various points throughout the work, showing how Japanese and non-Japanese scholars alike have treated this genre as an erotic object, and the way in which setsuwa were conceived by their own authors and compilers as elderly female matchmakers (to give but two examples). And in the final chapter Eubanks discusses the relationship between material form and the practice of reading, seeking to understand the development of the revolving sÅ«tra library and the persistence of the scroll in East Asian Buddhism long after the codex has come into use. This book will be of particular interest to those researching medieval Japanese Buddhism, MahÄyÄna sÅ«tras as a genre, setsuwa, Buddhist textual culture, gender symbolism in Japanese Buddhism, medieval traditions of preaching and proselytization, and the body in religious thought and practice. Learn more about your ad choices. Visit megaphone.fm/adchoices

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Charlotte Eubanks, “Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (U of California Press, 2011)

Play Episode Listen Later Feb 6, 2015 73:21

In Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (University of California Press, 2011), Charlotte Eubanks examines the relationship between MahÄyÄna Buddhist sÅ«tras and the human body, using Japanese tale literature (setsuwa) as a lens through which to understand this particular aspect of Buddhist textual culture and the way... Learn more about your ad choices. Visit megaphone.fm/adchoices

university japanese miracles buddhist mah california press medieval japan charlotte eubanks body buddhist textual culture

Charlotte Eubanks, “Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (U of California Press, 2011)

New Books in Religion

Play Episode Listen Later Feb 6, 2015 73:21

In Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (University of California Press, 2011), Charlotte Eubanks examines the relationship between MahÄyÄna Buddhist sÅ«tras and the human body, using Japanese tale literature (setsuwa) as a lens through which to understand this particular aspect of Buddhist textual culture and the way in which text and body are not as separate as we usually assume. Two of the questions she wants to answer are “What do sÅ«tras want?” and “What do sÅ«tras get?” She examines Buddhist scriptures of continental origin to answer the former, while she turns to Japanese tale literature (setsuwa) to answer the latter. Two ideas central to the book are that bodies can become texts, and that texts can become bodies. Concerning the first, through reciting, reproducing, and in some sense embodying a sutra, an individual can in effect turn his or her body into the text itself (a result that the sÅ«tras themselves encourage through various admonishments, a move that can be seen as their own quest for survival). As for the second–the idea that texts can become bodies–Eubanks shows that in the Japanese context sÅ«tras literary materialize, becoming independent actors in their own right. While it was largely through setsuwa and other such filters that medieval Japanese understood Buddhist scripture, the ease with which sÅ«tras and bodies moved back and forth along what Eubanks terms “the text-flesh continuum” was dependent upon MahÄyÄna sÅ«tras’ concealment of their authorship. Indeed, certain sÅ«tras went so far as to suggest that their origins are to be found prior to the Buddha himself, the figure who in traditional Buddhism would have been considered the author of these texts. This move allowed MahÄyÄna sÅ«tras to claim agency for themselves, and thus for Japanese setsuwa to later depict sÅ«tras as willful, motivated actors rather than mere containers for the teachings of the Buddha. Besides using setsuwa as a source for understanding the Japanese reception of Buddhist sÅ«tras, Eubanks examines the prefaces and colophons of setsuwa collections in order to understand how the compilers or authors of these tales intended this didactic literature to interact with human bodies (e.g., as food or medicine), showing that in the ideal relationship between setsuwa and reader/listener, the latter not only received ideas and ethical norms but also came to embody (both literally and figuratively) those very ideas and norms. Beside being rewarded with a stimulating reinterpretation of the way in which sÅ«tras and setsuwa make their messages heard and felt, the reader will be treated to a plethora of fascinating accounts from nine medieval setsuwa collections. In addition, Eubanks addresses gender at various points throughout the work, showing how Japanese and non-Japanese scholars alike have treated this genre as an erotic object, and the way in which setsuwa were conceived by their own authors and compilers as elderly female matchmakers (to give but two examples). And in the final chapter Eubanks discusses the relationship between material form and the practice of reading, seeking to understand the development of the revolving sÅ«tra library and the persistence of the scroll in East Asian Buddhism long after the codex has come into use. This book will be of particular interest to those researching medieval Japanese Buddhism, MahÄyÄna sÅ«tras as a genre, setsuwa, Buddhist textual culture, gender symbolism in Japanese Buddhism, medieval traditions of preaching and proselytization, and the body in religious thought and practice. Learn more about your ad choices. Visit megaphone.fm/adchoices

university japanese miracles buddhist buddhism buddha mah california press eubanks japanese buddhism medieval japan east asian buddhism charlotte eubanks body buddhist textual culture

Charlotte Eubanks, “Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (U of California Press, 2011)

Play Episode Listen Later Feb 6, 2015 73:21

In Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (University of California Press, 2011), Charlotte Eubanks examines the relationship between MahÄyÄna Buddhist sÅ«tras and the human body, using Japanese tale literature (setsuwa) as a lens through which to understand this particular aspect of Buddhist textual culture and the way in which text and body are not as separate as we usually assume. Two of the questions she wants to answer are “What do sÅ«tras want?” and “What do sÅ«tras get?” She examines Buddhist scriptures of continental origin to answer the former, while she turns to Japanese tale literature (setsuwa) to answer the latter. Two ideas central to the book are that bodies can become texts, and that texts can become bodies. Concerning the first, through reciting, reproducing, and in some sense embodying a sutra, an individual can in effect turn his or her body into the text itself (a result that the sÅ«tras themselves encourage through various admonishments, a move that can be seen as their own quest for survival). As for the second–the idea that texts can become bodies–Eubanks shows that in the Japanese context sÅ«tras literary materialize, becoming independent actors in their own right. While it was largely through setsuwa and other such filters that medieval Japanese understood Buddhist scripture, the ease with which sÅ«tras and bodies moved back and forth along what Eubanks terms “the text-flesh continuum” was dependent upon MahÄyÄna sÅ«tras’ concealment of their authorship. Indeed, certain sÅ«tras went so far as to suggest that their origins are to be found prior to the Buddha himself, the figure who in traditional Buddhism would have been considered the author of these texts. This move allowed MahÄyÄna sÅ«tras to claim agency for themselves, and thus for Japanese setsuwa to later depict sÅ«tras as willful, motivated actors rather than mere containers for the teachings of the Buddha. Besides using setsuwa as a source for understanding the Japanese reception of Buddhist sÅ«tras, Eubanks examines the prefaces and colophons of setsuwa collections in order to understand how the compilers or authors of these tales intended this didactic literature to interact with human bodies (e.g., as food or medicine), showing that in the ideal relationship between setsuwa and reader/listener, the latter not only received ideas and ethical norms but also came to embody (both literally and figuratively) those very ideas and norms. Beside being rewarded with a stimulating reinterpretation of the way in which sÅ«tras and setsuwa make their messages heard and felt, the reader will be treated to a plethora of fascinating accounts from nine medieval setsuwa collections. In addition, Eubanks addresses gender at various points throughout the work, showing how Japanese and non-Japanese scholars alike have treated this genre as an erotic object, and the way in which setsuwa were conceived by their own authors and compilers as elderly female matchmakers (to give but two examples). And in the final chapter Eubanks discusses the relationship between material form and the practice of reading, seeking to understand the development of the revolving sÅ«tra library and the persistence of the scroll in East Asian Buddhism long after the codex has come into use. This book will be of particular interest to those researching medieval Japanese Buddhism, MahÄyÄna sÅ«tras as a genre, setsuwa, Buddhist textual culture, gender symbolism in Japanese Buddhism, medieval traditions of preaching and proselytization, and the body in religious thought and practice. Learn more about your ad choices. Visit megaphone.fm/adchoices

university japanese miracles buddhist buddhism buddha mah california press eubanks japanese buddhism medieval japan east asian buddhism charlotte eubanks body buddhist textual culture

Charlotte Eubanks, “Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (U of California Press, 2011)

Play Episode Listen Later Feb 6, 2015 73:21

In Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (University of California Press, 2011), Charlotte Eubanks examines the relationship between MahÄyÄna Buddhist sÅ«tras and the human body, using Japanese tale literature (setsuwa) as a lens through which to understand this particular aspect of Buddhist textual culture and the way... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

university japanese miracles buddhist mah california press medieval japan charlotte eubanks body buddhist textual culture

Charlotte Eubanks, “Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (U of California Press, 2011)

New Books in Buddhist Studies

Play Episode Listen Later Feb 6, 2015 73:21

In Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (University of California Press, 2011), Charlotte Eubanks examines the relationship between MahÄyÄna Buddhist sÅ«tras and the human body, using Japanese tale literature (setsuwa) as a lens through which to understand this particular aspect of Buddhist textual culture and the way in which text and body are not as separate as we usually assume. Two of the questions she wants to answer are “What do sÅ«tras want?” and “What do sÅ«tras get?” She examines Buddhist scriptures of continental origin to answer the former, while she turns to Japanese tale literature (setsuwa) to answer the latter. Two ideas central to the book are that bodies can become texts, and that texts can become bodies. Concerning the first, through reciting, reproducing, and in some sense embodying a sutra, an individual can in effect turn his or her body into the text itself (a result that the sÅ«tras themselves encourage through various admonishments, a move that can be seen as their own quest for survival). As for the second–the idea that texts can become bodies–Eubanks shows that in the Japanese context sÅ«tras literary materialize, becoming independent actors in their own right. While it was largely through setsuwa and other such filters that medieval Japanese understood Buddhist scripture, the ease with which sÅ«tras and bodies moved back and forth along what Eubanks terms “the text-flesh continuum” was dependent upon MahÄyÄna sÅ«tras’ concealment of their authorship. Indeed, certain sÅ«tras went so far as to suggest that their origins are to be found prior to the Buddha himself, the figure who in traditional Buddhism would have been considered the author of these texts. This move allowed MahÄyÄna sÅ«tras to claim agency for themselves, and thus for Japanese setsuwa to later depict sÅ«tras as willful, motivated actors rather than mere containers for the teachings of the Buddha. Besides using setsuwa as a source for understanding the Japanese reception of Buddhist sÅ«tras, Eubanks examines the prefaces and colophons of setsuwa collections in order to understand how the compilers or authors of these tales intended this didactic literature to interact with human bodies (e.g., as food or medicine), showing that in the ideal relationship between setsuwa and reader/listener, the latter not only received ideas and ethical norms but also came to embody (both literally and figuratively) those very ideas and norms. Beside being rewarded with a stimulating reinterpretation of the way in which sÅ«tras and setsuwa make their messages heard and felt, the reader will be treated to a plethora of fascinating accounts from nine medieval setsuwa collections. In addition, Eubanks addresses gender at various points throughout the work, showing how Japanese and non-Japanese scholars alike have treated this genre as an erotic object, and the way in which setsuwa were conceived by their own authors and compilers as elderly female matchmakers (to give but two examples). And in the final chapter Eubanks discusses the relationship between material form and the practice of reading, seeking to understand the development of the revolving sÅ«tra library and the persistence of the scroll in East Asian Buddhism long after the codex has come into use. This book will be of particular interest to those researching medieval Japanese Buddhism, MahÄyÄna sÅ«tras as a genre, setsuwa, Buddhist textual culture, gender symbolism in Japanese Buddhism, medieval traditions of preaching and proselytization, and the body in religious thought and practice. Learn more about your ad choices. Visit megaphone.fm/adchoices

university japanese miracles buddhist buddhism buddha mah california press eubanks japanese buddhism medieval japan east asian buddhism charlotte eubanks body buddhist textual culture

Charlotte Eubanks, “Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (U of California Press, 2011)

Play Episode Listen Later Feb 6, 2015 73:21

In Miracles of Book and Body: Buddhist Textual Culture and Medieval Japan (University of California Press, 2011), Charlotte Eubanks examines the relationship between MahÄyÄna Buddhist sÅ«tras and the human body, using Japanese tale literature (setsuwa) as a lens through which to understand this particular aspect of Buddhist textual culture and the way in which text and body are not as separate as we usually assume. Two of the questions she wants to answer are “What do sÅ«tras want?” and “What do sÅ«tras get?” She examines Buddhist scriptures of continental origin to answer the former, while she turns to Japanese tale literature (setsuwa) to answer the latter. Two ideas central to the book are that bodies can become texts, and that texts can become bodies. Concerning the first, through reciting, reproducing, and in some sense embodying a sutra, an individual can in effect turn his or her body into the text itself (a result that the sÅ«tras themselves encourage through various admonishments, a move that can be seen as their own quest for survival). As for the second–the idea that texts can become bodies–Eubanks shows that in the Japanese context sÅ«tras literary materialize, becoming independent actors in their own right. While it was largely through setsuwa and other such filters that medieval Japanese understood Buddhist scripture, the ease with which sÅ«tras and bodies moved back and forth along what Eubanks terms “the text-flesh continuum” was dependent upon MahÄyÄna sÅ«tras’ concealment of their authorship. Indeed, certain sÅ«tras went so far as to suggest that their origins are to be found prior to the Buddha himself, the figure who in traditional Buddhism would have been considered the author of these texts. This move allowed MahÄyÄna sÅ«tras to claim agency for themselves, and thus for Japanese setsuwa to later depict sÅ«tras as willful, motivated actors rather than mere containers for the teachings of the Buddha. Besides using setsuwa as a source for understanding the Japanese reception of Buddhist sÅ«tras, Eubanks examines the prefaces and colophons of setsuwa collections in order to understand how the compilers or authors of these tales intended this didactic literature to interact with human bodies (e.g., as food or medicine), showing that in the ideal relationship between setsuwa and reader/listener, the latter not only received ideas and ethical norms but also came to embody (both literally and figuratively) those very ideas and norms. Beside being rewarded with a stimulating reinterpretation of the way in which sÅ«tras and setsuwa make their messages heard and felt, the reader will be treated to a plethora of fascinating accounts from nine medieval setsuwa collections. In addition, Eubanks addresses gender at various points throughout the work, showing how Japanese and non-Japanese scholars alike have treated this genre as an erotic object, and the way in which setsuwa were conceived by their own authors and compilers as elderly female matchmakers (to give but two examples). And in the final chapter Eubanks discusses the relationship between material form and the practice of reading, seeking to understand the development of the revolving sÅ«tra library and the persistence of the scroll in East Asian Buddhism long after the codex has come into use. This book will be of particular interest to those researching medieval Japanese Buddhism, MahÄyÄna sÅ«tras as a genre, setsuwa, Buddhist textual culture, gender symbolism in Japanese Buddhism, medieval traditions of preaching and proselytization, and the body in religious thought and practice. Learn more about your ad choices. Visit megaphone.fm/adchoices

university japanese miracles buddhist buddhism buddha mah california press eubanks japanese buddhism medieval japan east asian buddhism charlotte eubanks body buddhist textual culture

The Art of Monks: Ink Painting in Medieval Japan (Part 2 of 2)

Culture and Arts of Japan

Play Episode Listen Later Aug 7, 2014 20:16

Yukio Lippit, Harvard University

harvard university painting monks medieval japan

The Art of Monks: Ink Painting in Medieval Japan (Part 1 of 2)

Culture and Arts of Japan

Play Episode Listen Later Aug 7, 2014 74:23

Yukio Lippit, Harvard University

harvard university painting monks medieval japan

David Spafford, “A Sense of Place: The Political Landscape in Late Medieval Japan” (Harvard University Asia Center, 2013)

Play Episode Listen Later Jan 7, 2014 75:26

So many history books take for granted that a story about the past needs to focus on change (gradual or dramatic, transformative or subtle) as its motivating narrative and argumentative core. In A Sense of Place: The Political Landscape in Late Medieval Japan (Harvard University Asia Center, 2013), David Spafford... Learn more about your ad choices. Visit megaphone.fm/adchoices

sense late medieval medieval japan harvard university asia center david spafford place the political landscape

David Spafford, “A Sense of Place: The Political Landscape in Late Medieval Japan” (Harvard University Asia Center, 2013)

Play Episode Listen Later Jan 7, 2014 75:26

So many history books take for granted that a story about the past needs to focus on change (gradual or dramatic, transformative or subtle) as its motivating narrative and argumentative core. In A Sense of Place: The Political Landscape in Late Medieval Japan (Harvard University Asia Center, 2013), David Spafford... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

sense late medieval medieval japan harvard university asia center david spafford place the political landscape

David Spafford, “A Sense of Place: The Political Landscape in Late Medieval Japan” (Harvard University Asia Center, 2013)

Play Episode Listen Later Jan 7, 2014 75:26

So many history books take for granted that a story about the past needs to focus on change (gradual or dramatic, transformative or subtle) as its motivating narrative and argumentative core. In A Sense of Place: The Political Landscape in Late Medieval Japan (Harvard University Asia Center, 2013), David Spafford gives us a beautifully different kind of story. The five main chapters of the book each explore how provincial elites in the KantÅ region of late medieval Japan considered and produced space, with each chapter focusing on a particular sphere – that of literature, law, patrimony, war, or governance – in which this occurred, and together weaving an account of richness and depth. Focusing on the years between 1455-1525, Spafford argues that a kind of “persistent medieval” shaped the discussions, debates, and decisions made over space and spatiality by the people living in this context of widespread armed conflict. As memoir-keeping monks, itinerant poets, and members of politically important families concerned themselves and each other with the changing flows of local, familial, and institutional prestige, those concerns directly shaped (and were in turn shaped by) changing configurations of the landscape. From the grasses of Musashino to archaeological excavations of old military encampments, the spaces of A Sense of Place are wonderfully varied and Spafford’s account of them is careful to emphasize the productive tensions that helped sustain them. Together they offer an unparalleled view into the spatial lives of late medieval KantÅ. Enjoy! 08 January 2014 – Here’s a brief addendum care of the author: In the course of interview I referred to a number of literary scholars who have worked on poetry in late fifteenth- and early sixteenth-century Japan. Among them, I erroneously and regrettably named Professor Paul Carter. While Paul Carter is the author of a work cited in the same chapter, I meant to cite the authority on late medieval Japanese poetry, Professor Steven Carter. – David Spafford Learn more about your ad choices. Visit megaphone.fm/adchoices

japan japanese focusing sense kant spafford late medieval medieval japan harvard university asia center musashino david spafford place the political landscape

David Spafford, “A Sense of Place: The Political Landscape in Late Medieval Japan” (Harvard University Asia Center, 2013)

Play Episode Listen Later Jan 7, 2014 75:26

So many history books take for granted that a story about the past needs to focus on change (gradual or dramatic, transformative or subtle) as its motivating narrative and argumentative core. In A Sense of Place: The Political Landscape in Late Medieval Japan (Harvard University Asia Center, 2013), David Spafford... Learn more about your ad choices. Visit megaphone.fm/adchoices

sense late medieval medieval japan harvard university asia center david spafford place the political landscape

David Spafford, “A Sense of Place: The Political Landscape in Late Medieval Japan” (Harvard University Asia Center, 2013)

Institute of Buddhist Studies Podcast

Play Episode Listen Later Jan 7, 2014 75:26

So many history books take for granted that a story about the past needs to focus on change (gradual or dramatic, transformative or subtle) as its motivating narrative and argumentative core. In A Sense of Place: The Political Landscape in Late Medieval Japan (Harvard University Asia Center, 2013), David Spafford gives us a beautifully different kind of story. The five main chapters of the book each explore how provincial elites in the KantÅ region of late medieval Japan considered and produced space, with each chapter focusing on a particular sphere – that of literature, law, patrimony, war, or governance – in which this occurred, and together weaving an account of richness and depth. Focusing on the years between 1455-1525, Spafford argues that a kind of “persistent medieval” shaped the discussions, debates, and decisions made over space and spatiality by the people living in this context of widespread armed conflict. As memoir-keeping monks, itinerant poets, and members of politically important families concerned themselves and each other with the changing flows of local, familial, and institutional prestige, those concerns directly shaped (and were in turn shaped by) changing configurations of the landscape. From the grasses of Musashino to archaeological excavations of old military encampments, the spaces of A Sense of Place are wonderfully varied and Spafford’s account of them is careful to emphasize the productive tensions that helped sustain them. Together they offer an unparalleled view into the spatial lives of late medieval KantÅ. Enjoy! 08 January 2014 – Here’s a brief addendum care of the author: In the course of interview I referred to a number of literary scholars who have worked on poetry in late fifteenth- and early sixteenth-century Japan. Among them, I erroneously and regrettably named Professor Paul Carter. While Paul Carter is the author of a work cited in the same chapter, I meant to cite the authority on late medieval Japanese poetry, Professor Steven Carter. – David Spafford Learn more about your ad choices. Visit megaphone.fm/adchoices

japan japanese focusing sense kant spafford late medieval medieval japan harvard university asia center musashino david spafford place the political landscape

Nuns at Home, Nuns as Homebuilders: Rethinking Ordination and Family in Medieval Japan, audio

Play Episode Listen Later Nov 26, 2012 49:50

Domestic Dharma: Beyond Texts, Beyond Monasteries, Numata Symposium 2012 Keynote Address by Prof. Lisa Grumbach. An exploration of the roles of ordained women within the social and familial structures of medieval Japan. Focusing on the reasons women became nuns, their age at ordination, and the work they performed as nuns, Prof. Grumbach argues that women used ordination as a way to build and maintain homes rather than as a way to “leave home.” Autobiographical writings by women, historical and biographical information about nuns, and medieval literature are used to show that ordination and family life were not opposing categories for many women, suggesting that we need to revise our understanding of what it meant to be a “nun” in medieval Japan. Originally recorded on 22 September 2012 (c) 2012 The Institute of Buddhist Studies and Lisa Grumbach A video version of this talk is also available.

family japan institute prof focusing rethinking ordination nuns home builders keynote address buddhist studies autobiographical grumbach medieval japan

Nuns at Home, Nuns as Homebuilders: Rethinking Ordination and Family in Medieval Japan

Institute of Buddhist Studies Podcast

Play Episode Listen Later Nov 26, 2012 49:19

Domestic Dharma: Beyond Texts, Beyond Monasteries, Numata Symposium 2012 Keynote Address by Prof. Lisa Grumbach. An exploration of the roles of ordained women within the social and familial structures of medieval Japan. Focusing on the reasons women became nuns, their age at ordination, and the work they performed as nuns, Prof. Grumbach argues that women used ordination as a way to build and maintain homes rather than as a way to “leave home.” Autobiographical writings by women, historical and biographical information about nuns, and medieval literature are used to show that ordination and family life were not opposing categories for many women, suggesting that we need to revise our understanding of what it meant to be a “nun” in medieval Japan. Originally recorded on 22 September 2012 (c) 2012 The Institute of Buddhist Studies and Lisa Grumbach An audio-only version of this talk is also available.

family japan institute prof focusing rethinking ordination nuns home builders keynote address buddhist studies autobiographical grumbach medieval japan

Ethan Segal, “Coins, Trade, and the State: Economic Growth in Early Medieval Japan” (Harvard University Asia Center, 2011)

Play Episode Listen Later Jul 2, 2012 63:42

What did money mean to the people of medieval Japan? In Coins, Trade, and the State: Economic Growth in Early Medieval Japan (Harvard University Asia Center, 2011), Ethan Segal takes readers through a fascinating exploration of the politics, society, and culture of pre-1600 Japan. One of the wonderful things about... Learn more about your ad choices. Visit megaphone.fm/adchoices

japan trade coins medieval japan harvard university asia center state economic growth ethan segal

Ethan Segal, “Coins, Trade, and the State: Economic Growth in Early Medieval Japan” (Harvard University Asia Center, 2011)

Play Episode Listen Later Jul 2, 2012 63:43

What did money mean to the people of medieval Japan? In Coins, Trade, and the State: Economic Growth in Early Medieval Japan (Harvard University Asia Center, 2011), Ethan Segal takes readers through a fascinating exploration of the politics, society, and culture of pre-1600 Japan. One of the wonderful things about... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

japan trade coins medieval japan harvard university asia center state economic growth ethan segal

Ethan Segal, “Coins, Trade, and the State: Economic Growth in Early Medieval Japan” (Harvard University Asia Center, 2011)

Samurai Archives Japanese History Podcast

Play Episode Listen Later Jul 2, 2012 63:43

What did money mean to the people of medieval Japan? In Coins, Trade, and the State: Economic Growth in Early Medieval Japan (Harvard University Asia Center, 2011), Ethan Segal takes readers through a fascinating exploration of the politics, society, and culture of pre-1600 Japan. One of the wonderful things about this book is the extent to which Ethan Segal very carefully contextualizes early medieval Japan within a broader global history, situating this economic history in a network of relations with the Mongols and China. East Asianists, take note: Segal’s work is of great interest to those working beyond the field of economic history, and speaks to the history of foreign policy and relations, ideas of virtue, and social history as well. Written in a very fluid and accessible style, Coins, Trade, and the State is an excellent read for anyone interested in cultures of exchange and their histories. Learn more about your ad choices. Visit megaphone.fm/adchoices

china japan state trade coins segal mongols medieval japan harvard university asia center state economic growth ethan segal

EP46 Bathing in Medieval Japan

Play Episode Listen Later Jul 2, 2012 60:11

In this episode, we talk about the article “Washing off the Dust”: Baths and Bathing in Late Medieval Japan, by Lee Butler. The discussion looks into the cultural and religious aspects of bathing in medieval Japan, as well as the contemporary bath houses and hot springs of modern Japan. Mentioned in this podcast: Butler, Lee. "Washing off the Dust": Baths and Bathing in Late Medieval Japan Monumenta Nipponica Vol. 60, No. 1 (Spring, 2005), pp. 1-41 http://www.jstor.org/stable/25066349 Support this podcast: Shop Amazon.com, suport the podcast: http://amzn.to/wnDX2j Samurai Archives Bookstore: http://astore.amazon.com/samurai-20 Samurai Archives Shop (T-Shirts, etc) http://www.cafepress.com/samuraiarchives Contact Us: Twitter @SamuraiArchives https://twitter.com/#!/samuraiarchives Facebook: http://www.facebook.com/pages/Samurai-Archives/104533213984 Samurai Archives podcast blog: http://www.samuraipodcast.com Samurai Archives Forum: http://www.japanhistoryforum.com

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Ethan Segal, “Coins, Trade, and the State: Economic Growth in Early Medieval Japan” (Harvard University Asia Center, 2011)

Play Episode Listen Later Jul 2, 2012 63:42

What did money mean to the people of medieval Japan? In Coins, Trade, and the State: Economic Growth in Early Medieval Japan (Harvard University Asia Center, 2011), Ethan Segal takes readers through a fascinating exploration of the politics, society, and culture of pre-1600 Japan. One of the wonderful things about... Learn more about your ad choices. Visit megaphone.fm/adchoices

japan trade coins medieval japan harvard university asia center state economic growth ethan segal

Ethan Segal, “Coins, Trade, and the State: Economic Growth in Early Medieval Japan” (Harvard University Asia Center, 2011)