Podcasts about tokugawa japan

Hey guys before you listen to this one, do realize this is part 4 on a series about General Kanji Ishiwara, so if you have not already done so I would recommend listening to Part 1-2-3.    This episode is General Kanji Ishiwara part 4: Ishiwara vs Hideki Tojo So I promised this would be the last one and it is, rest assured. Sheesh what started as a suggested episode turned into an entire series, but then again Ishiwara Kanji was quite a figure. I recently did a podcast with Cody from AlternateHistoryHub, and at the end of the podcast he poked at me for some alternate history ideas related to the Pacific War. My first thought was what if the Triple Intervention after the Russo-Japanese War never occurred, but then I thought….hell what if Ishiwara Kanji never existed or I dunno got hit by a car. Imagine how different things would have been if not for this one, I am just gonna say it, instigator haha. Now I think when one looks at this mans life, we attribute much of the story towards the Mukden Incident and the eventual full scale China war, but thats not where it ends of course. Ishiwara did a lot during the war and after, so to close it all up lets jump back into it.   Ishiwara is now a Major General , chief of the most powerful office on the general staff. He was fighting tooth and nail to limit operations in what was the new China War. A month before everything hit the fan he declared in front of the General staff “I shall never send a single soldier to China as long as I live”. But in mid-June of 1937 rumors emerged that the China garrison was planning another incident in the Beijing area, similar to Ishiwara's famous Mukden incident of September 1931. Two weeks later the Marco Polo Bridge incident occurred on July 7th. The Japanese army were divided on the issue. There was the expansionists who sought to smash China in a single blow and the non-expansionists who sought to settle everything between their nations before the conflict became too large. Ishiwara was on the side of the non-expansionists and from the earliest hours of the war he directed a losing fight to try and localize the conflict. Fight as he must to stop mobilization of further forces, he was forced to relent multiple times and to his horror the conflict grew and grew. Ishiwara's efforts or some would say meddling, ironically made things worse for the non-expansionists. Some of the expansionists would go on the record to state Ishiwara bungled the situation, years after the China incident, Colonel Shibayama would say with bitterness “The idea that Ishiawara Kanji opposed the expansion of the China incident is nonsense. If he really had opposed it he wouldn't have agreed to the mobilization. There were certainly other ways of solving the problem” Ishiwara was stuck between a rock and a hard place. While he wanted to stop the mobilization of more forces to China, the men at the front kept sending reports that Japanese citizens were underthreat in areas like Beijing, his wrists were turned as they say. Ishiwara did not cave in without a fight however, as I said in the last episode he turned to Prime Minister Konoe to strike a deal with Chiang Kai-shek, and Konoe nearly did, but at the last minute he canceled his flight to Nanking.   When the North China incident saw action spring up in Shanghai, it then became officially the China incident and Ishiwara attempted once more to push for a peace settlement in September. However by that point Ishiwara's influence had dropped considerably, few in the Operations division were still following his lead. Many of the expansionists began to bemoan Ishiwara as nothing more than a nuisance. Prince Sainji would go on the record telling Konoe “Ishiwara is like a candly in the wind ready to be snuffed out at any moment”. By late september Ishiwara was removed from the General staff by General Tada. The expansionists had won the day. There were other non-expansionists like Horiba Kazuo and Imai Takeo who carried on fighting the non-expansionist cause, but in january of 1938 Konoe decalred the Japanese government would not treat with Chiang Kai-shek. It was the nail in the coffin.   The war escalted, by 1938 24 divisions were tossed into China, in 1939 it would be 34 bogged down. The IJA was without mobilization divisions and less than half the ammunition necessary for the 15 divisions assigned to the borders with the USSR and that critical weakness became only to apparent with two border clashes in 1938 and 1939. To Ishiwara it was all too predicatable, he had continuously argued the folly of a China War. He lectured about how it was impossible to conquer China “China is like an earthworm. Cut it in two and it will still keep on wriggling”. Ishiwara believed China's territory and self-sufficiency built upon its masses would always make up for Japanese military might. Ishiwara unlike his colleagues believed Japan was not capable of dealing a knock out blow against China. He would criticize many for promoting the idea stating “those who excite the public by claims of victory, just because the army has captured some out of the way little area, do so only to coneal their own incompetence as they squander the nation's power in an unjustified war”.   In the fall of 1937 Ishiwara found himself back in mainland Asia with an appointed as the vice chief of staff of the Kwantung army. But he came back with a scarred reputation now, for his non-expansionist fight earned him a lot of scorn. All of his ideas of a political independent and racially equal Manchukuo in 1932 had all but disappeared. The Japanese military and civilians occupied all important positions in the puppet state. The Kwantung army authorities, particularly that of Hideki Tojo wgo was at the time a provost marshal in Manchuria had taken a stern line against any efforts to revive East Asian League or their ideals. So when Ishiwara arrived, he quickly realized his influence had deminished significantly. None the less he took up his old cause trying to work with the barely relavent Concordia association, but they were fighting against Tojo who received a promotion to chief of staff in Manchuria in March. Tojo was now Ishiwara's superior, it was a hopeless cause, but Ishiwara persisted.    Ishiwara began insisting the Kwantung army must step asie to allow for self-government to reing over Manchuria. He argued Japan's special holdings in Manchuria should be turned over to the Manchukuo government and that the Concordia association should act as a guiding source. He also pointed out how dangerous the USSR was too Manchuria and that Japan must increase its forces in the border areas of Manchuria. For all of this he recommended a solution would be a Asian union, that if Manchukuo flourished under racial equality and harmony, perhaps it would show the rest of China Sino-Japanese cooperation was possible and maybe China would join an East Asian league. Ishiwara would continously hammer the idea, that the solution to the China war was to create an effective east asian league. With China in the fold, they would have unrivaled airpower, a prime element in his preparation for the Final War. Not a single one of his arguments were given any consideration.   Ontop of his radical ideas, Ishiwara also advised reducing salaries for Japanese officials in Manchuria and was as you can imagine denounced quickly by his colleagues for this. Then Ishiwara found out Tojo was embezzling Kwantung army funds to the officers wives club, a pet project of Mrs Tojo. So Ishiwara went ahead by pointing out Tojo's corruption and added a large insult by suggesting Tojo had the mentality of a mere sergeant. In a public speech at the Concordia association infront of a mixed Japanese/manchurian audience he tore into many of his colleagues like General Hashimoto Toranosuke who was an honorary president of said association and Ishiwara said “he did nothing but sit around and draw a high salary, setting a disgraceful example to junior officers”. So yeah Ishiwara soon found himself very very isolated in the Kwantung army staff. Tojo received a promotion to vice minister of war in May of 1938, with the support of notable expansionist types. As for Ishiwara he had became quite a headache to his colleagues. Depressed and disgusted with the situation, Ishiwara decided to quit the army before he was tossed out. He first tried to apply at the war ministry to be placed on the reserve list but was told the matter required approval of the minister of war. At that time, it was actually his old buddy Itagaki Seishiro as minister of war. While the decision was being made, Ishiwara was authorized to return to Japan, but when he did the Kwantung army inisted he had departed without authorization to do so, basically arguing he just walked away from his desk one day.   Itagaki made no move to summon Ishiwara once he was back in Tokyo, but Tojo as vice minister got wind of the situation and was all too eager to pounce. It turned out Tojo had Kenpeitai waching Ishiwara and some of his closest colleagues for awhile and he chose this moment to haul Ishiwara up for military indiscipline. The case against Ishiwara was quite a controversy and in the end all Itagaki could do for his old friend was get him an command over the Maizuru fortress area on Japan's seacost of Kyoto prefecture. The day before the orders were posted, Tojo managed to toss one last punch at Ishiwara. He order his Kenpeitai friend, special service commander Colonel Otani Keijiro to carry out a lightning raid on the Tokyo offices of the Concordia Association which saw the arrests of some of Ishiwara's close colleagues.   1939-1941 marked a terrible time for Ishiwara's military career, but he did take the time to build more so upon his Final War theory, the national defense state, the Showa restoration and the East Asian league. Ishiwara's lackluster Maizuru assignment was a quite backwater, not demanding much attention. During his leisure time he came to the conclussion based on his analysis of military history with some fresh readings of Buddhist texts that the Final War was destined to break out within the next 40 years or so. On March 10th of 1939 he made an address to the Concordia association in Toyko “a concept of world war “sekai sensokan”. He stated based on his analysis that Japan had to prepare for the final war because “world conflict is now in the semifinal round and it is for this reason that the necessity has arrived for an east asian league”. In August of 1939 Itagaki resigned as war minister to take up a position on on the chief of staff in the China expeditionary army which was then grinding to a halt. But before he did so, he made one of his final acts as war minister to give Ishiwara command of the 16th reserve division in Kyoto.   It was not a frontline position, but it was an important one, as the Kyoto command was notable for developing infantry tactics. Japan had just received some major defeats to the USSR at the battle of Lake Khasan and Khalkhin Gol so Ishiwara went to work developing some anti soviet tactics. This led to some infiltration techniques that would see application with the IJA during the early battles of the Pacific War. But despite his work on tactics, what really consumed his mind was pressing for the East Asian League. He argued a Showa restoration needed to happen, like the Meiji restoration, but this new one would be pan-asian, to face the west. In May of 1940 he put all of his arguments together in a public address that gained fame under the title “on the final war”. It was here he unleashed two decades of his thoughts into the Japanese public. He added some new features to his theories such as a “the world had entered a second industrial revolution”. He pointed out German had pioneered in the field of electrochemistry, producing energy for both industrial production and weapons of war. Such discoveries he argued would permit Asian nations to catch up and eventually overtake the west in productive and destructive power. But above all else he kept hammering the necessity for an east asian league, which required a Showa restoration to finally bring pan-asianism.   In November of 1939, as a successor to the Concordia Association, the association for an east asian league was established with its HQ in tokyo. Ishiwara was unable to officially become a member because he was part of the military, but he was an unofficial advisor and more importantly in the eyes of the public it was his association. By 1941 the association blew up to 100,000 members, mostly ex-soldiers, businessmen, journalists, farmers and such. They had a monthly magazine, training courses, meetings, lectures, the works. They extensively studied Ishiwara's writings on the history of war, the Showa restoration and his Final War theory. They spent extensive resources securing bases on the asian mainland trying to recruit supporters amongst other asian peoples to create a federation. Within Japanese controlled portions of China, they propagated the concept of the East Asian league. For the small group of collaborationists in China, many were attracted to it. In February of 1941 the General China assembly for the east asian league, was established in Nanjing with Wang Jingwei as chairman. Oh Wang Jingwei…having spent so much time learning about the Warlord Era and Northern Expedition, it never surprises me this guy would cling to anything for power. The influence of the league even found its way to Chongqing, and Chiang Kai-shek allegedly declared that peace negotiations could be pursued based on some aspects of the movement. But come spring of 1941, all of the leagues efforts would be dashed by Tojo. In early 1941, Tojo as war minister began plotting against the league and its architect Ishiwara. Tojo believed the east asian league was very defeatists and antithetical to his own hard line stance on Sino-Japanese relations. It also provided his nemesis Ishiwara with a political base to generate public opposition to his government's policies. Tojo obviously thought Ishiwara would use such a thing to overthrow him, so he went to war. His first move was to put Ishiwara on the retired list in december of 1940. However Ishiwara was still a influential figure and held some considerably powerful friends like Prince Higashikuni, so he was unable to safely pull this off. Instead he chose to harass the league.    Initially Premier Konoe was backing the league, but Tojo began to pressure Konoe to take a position against it. On January 14th, the konoe cabinet stated “as it appears that they violate respect for the nation and cast a shadow on the imperial authority, theories advocating leagues of states are hereby not permitted”. Thus the east asian league became illegal. Taking the cue on the cabinets decision, the Japanese media began a running hit pieces on the league, kind of like how America works today, ompf. By february of 1941 the criticism towards the league was smashing them. All of Ishiwara's allies within the league were hit hard, some even tortured, it was a purge. For Ishiwara nothing really happened, except for the continual surveillance by the Kenpeitai. Ishiwara proceeded to vent his wrath in public speeches, pretty bold ass move if you ask me and he delivered one fiery one at Kyoto university on east asia problems where he told his audience “the enemy is not the chinese people, but rather certain Japanese. It is particularly Tojo Hideki and Umezu Yoshijiro, who, armed and pursuing their own ambition, are the enemy of Japan. As disturbers of the peace they are the enemies of the world. They should be arrested and executed”. Excuse my french, but the fucking balls on this guy haha. Ishiwara made this statement in public and at the time he was still in military service, its simply incredible he did not suffer horrible punishment after slandering the minister of war and commander of the kwantung army. Why was he not punished, well again it was awkward as he still had a cult following and going after him might see violence. Ishiwara would later state the reason he was not persecuted was because “Tojo was a coward who never had the courage to arrest me. The fact that a man like Tojo and his henchmen came to power was one reason for Japan's downfall”.    Regardless Ishiwara's public statements finally led to him being placed on the retirement list on March 1st of 1941 and yes it was 100% Tojo who pushed this. Tojo ordered the Kenpeitai to watch Ishiwara closely for weeks after his forced retirement. Ishiwara enthusiastically went into retirement as he now was fully dedicated to his four great concerns: the east asian league, the showa restoration, the national defense state and of course the final war theory.   In the meantime another league had opened up, the Greater East Asia Co-prosperity sphere and you would be forgiven to believe it was the same as the east asian league if not its successor. Both perpetuated common ideology, like racial harmony, stemming from the Concordia association. Ishiwara's concepts of national defense also found their way in the Greater east asia co-prosperity sphere. It advocated for most of the basic principals of the league, common defense, political independence and integration of economic systems. How did they differ you might ask? Well Ishiwara's east asian league did not share the formers racial superiority of the Japanese as its cornerstone. The east asian league was not built upon the premise that China was incompetent as a modern state and needed to be led. For you american listeners, its actually pretty easy to summarize the co-prosperity sphere idea, its was Japan's monroe doctrine. The east asian league had been undone by the China War and then Pacific War, leaving the co-prosperity sphere to monopolize the asian continent and it did so through brute force and undermined any chance of pan-asianism. Ishiwara sought the east asian league solely because he truly believed pan-asianism would be required to build up enough forces to fight the final war.    During his retirement Ishiwara went on lecturing in major universities, but Tojo unleashed the Kenpeitai upon him, whom often demanded he cancel a lecture or not talk about certain subjects. I guess its like Youtube today, haha. Though ever the more isolated, when the Pacific War kicked off, Ishiwara could not be fully muzzled. He did not opposed the surprise attack on pearl harbor publically, but privately he predicted Japan had begun a war it would lose, based solely on material terms. A famous thing he once said to Satomi Kishio which appears in an cooky anime called Zipang where some member of the SDF accidentally go back in time to june 4th of 1942 if you were curious, really funny premise, but anyways, Ishiwara said this “inevitably, we shall lose this war. It will be a struggle in which Japan, even though it has only a thousand yen in its pocket, plans to spend ten thousand, while the United States has a hundred thousand yen, but only needs to spend ten thousand…we simply cannot last. Japan started this war without considering its resources beforehand”. I love this passage. It's an excellent way to speak to a general public, very effective I find.   Ishiwara criticized the military for spreading themselves out too thinly in the early months of the war, dispersing countless men on small islands in the pacific. But above all else, he kept hammering the fact the China war needed to end. China was sucking up the vast majority of Japan's military resources and men, how could Japan hope to wage a war against a nation like the US when it was stuck in China? When Saipan fell in 1944, Ishiwara said all hope was lost. He believed the only possible way Japan could avoid disaster was if the USSR broke its pact with its allies and offered a settlement to Japan, but he knew that was a long shot given how anti-communist Japan was. I have to make a point here to say a LOT of Ishiwara's talk, comes postwar and feels like a “i told you so”. Ishiwara gave testimony at the Tokyo war crime trials and declared “despite its material inferiority, Japan did not need to suffer a defeat, if its strategy had been well planned and carried out”. He even made a remark to an American correspondent named Mark Gayn in 1946 stating if he held command of the forces he would have ended the war with China, consolidated Japanese defensive lines and made a proper stand.   Throughout the war, Ishiwara battled Tojo, often referring to him as a simpleton. In fact in late 1942 he arranged an audience with Tojo and told him to his face that he was too incompetent to run the nation or wage a war and that he should step down. There was a rumor Ishiwara was part of a plot to assassinate Tojo in the summer of 1944. This was a scheme hatched by some junior officers in the central HQ, and one of their members was a east asian league associate. Ishiwara was called upon to Tokyo during an investigation of the plot and as much as Tojo and his team tried to find evidence of his involvement, they were unable to nail him. The Kenpeitai chased after Ishiwara until Tojo's regime collapsed.    By the end of the war, Ishiwara was asked by Prince Higashikuni if he could join the “surrender cabinet' as an advisor. Ishiwara declined on the grounds he wanted to be unsullied by Japans defeat.    It should be noted again, Ishiwara was a man of countless contradictions. While he was one of the first to be outspoken against the Pacific War and predicted Japan's defeat, during the end half of the way he got really caught up in the war fever. For example in 1944 he began stating Japan needed to prepare to “shed the blood of a million lives in the south seas in a do or die battle”. He also had this blind faith that a German victory in Europe would turn the tide of the war in the east. He said of Hitler in 1944 “he is the greatest hero in Europe since Napoleon”. Some argue his later public stances were the result of him not being in the military and thus he had to conform to the wartime propaganda to get his message across to the general public. He also began linking concepts of the east asian league to the greater east asian co-prosperity sphere, which is quite the contradiction. Again personally I see him as a fence sitter, he loved to always have a backdoor in his arguments.   One major thing that he faced during the Pacific War, was trying to explain to his followers, the current war was not the Final War. As he stated publicly in February of 1942 “Many people think that the greater east asian war is the final war. Nothing could be further from the truth… the greater east asian war is the grand rehearsal for the final war. In other words, it will lead to the liberation of east asia and the establishment of an east asian league and will provide to the league the necessary material and strategic base for the final war”. Well the failure of the China War, Pacific War, the complete military collapse of Japan, the take over of communism in mainland asia, the emerging cold war….I guess that all kind of ruined his final war theory.    With Japan's defeat looming in 1944, Ishiwara began to shift his focus towards a reconstruction effort. He began as early as 1944 to talk about what would happen to Japan. He predicted she would lose much overseas territory, her cities would be in ruins, her people would be starving. He turned his attention to agriculture, how could food production be increased, he became particularly interested in fertilizers. By the end of the war he gathered a farming community to discuss how things could be improved. When the surrender proclamation was made, he began to ponder the meaning of his life's work. After the emperor made his speech, Ishiwara gathered his followers to speak to them about how Japan could regain world power and thus keep his theory intact. Ishiwara had many ideas going forward about how Japan could take a positive footing. He advocated Japan dismantle the remnants of its bureaucratic despotism, abolition the special police force, apologize to the global community for war crimes, but he also argued America needed to answer for her war crimes as well. He especially pointed fingers at President Truman for two atomic bombs and that efforts needed to be made to use bombings to lessen Japan's punishment. Ishiwara also argued Japan should gain sympathy from asia so their former enemies could come together to form an east asian league.   Emperor Hirohito proclaimed the surrender and abolition of all stocks of war materials, and Ishiwara said that was fine because he believed the final war would require new armaments that would be completely different from what existed. He predicted the future wars would be more scientific, fought with decisive weapons developed in laboratories that did not require large organized military forces. He thought perhaps a small body of underground scientists could create terrible new weapons to prepare for the Final War, thats a terrifying idea. In autumn of 1945, Ishiwara found himself in the limelight again. His lectures had made him a viable alternative to the Tojo regime during the last year of the war and his reputation as an opponent and victim of said regime made him special. Many journalists, both Japanese and American came flooding to him followed by a legion of followers who were unable to publicly come forward during the Tojo years.   Ishiwara took advantage of this new situation to make some very large speeches. He spoke about how the Tojo clique was the reason for Japan's defeat, how they all needed to establish a new Japan. He brought out the usual theories he had spoke about for years, and argued the necessity for national reconstruction to prepare for the final war. However he changed his argument a bit, stating while Japan had military been crushed, it now must prepare for the final war by building the highest culture. In this new age, Japan needed to obtain supremacy in fields of science, because he now believed that was the new power. “A single laboratory, a single factory, or perhaps a single man working alone will make the most fantastic discovery that will make war decisive”. He would continue to make speeches throughout 1945, but come 1946 the high authority, one Emperor Douglas MacArthur, haha sorry I had to say it, General MacArthur stamped down on any Japanese leader, especially former military leaders. So Ishiwara had a few months of fame, but then he found himself yet again purged, though not arrested. Alongside this came a ban on the East Asian League association.    Ishiwara was then incapacitated by illness, something that plagued his life. His condition became so bad he required surgery in Tokyo. In April of 1946 he was interviewed by American correspondent Mark Gayn who left with a very memorable impression of the man, he had this to say “ Ishiwara received us in his small room, whose window frames were still buckled from bomb explosions. He is a lean man with a deeply tanned face, close shaven head and hard, unblinking eyes. He was sitting Japanese style on his cot, his hands in his lap. Even in a shapeless gown of yellow silk, his body looked straight as a steel rod… We asked Ishiwara just two questions: what of Japan in defeat and what of himself? He answered readily and at length, in a sharp firm voice. He talked like a man who believed every word he said”. Ishiwara told his life story, the Mukden incident, the China war escalation, his feud with Tojo all of his failed attempts with the East Asian League.    In 1947 Ishiwara was put on a list of those Japanese who were purged from public life. He was extremely bitter about this and at the same time he was called as a defense witness in the Tokyo War Crimes Trials. Ishiwara was too sick to travel to Tokyo, so a special military court was convened in Sakata city. He made his deposition in front of 50 people, talking about his role in the Mukden incident and China War. He stated President Truman should be indicted for the atomic bombs and firebombing campaigns and turned upon his American audience about the denunciation for Japanese expansionism. “Havent you ever heard of Perry? Don't you know anything about your country's history? Tokugawa Japan believed in isolation; it didnt want to have anything to do with other countries, and had its doors locked tightly. Then along came Perry from your country in his black ships to open those doors; he aimed his big guns at Japan and warned that ‘if you don't deal with us, look out for these; open your doors, and negotiate with other countries too'. And then when Japan did open its doors and tried dealing with other countries, it learned that all those countries were a fearfully aggressive lot. And so for its own defense it took your country as its teacher and set about learning how to be aggressive. You might saw we became your disciples. Why dont you subpoena Perry from the other world and try him as a war criminal?”    In November of 1948 Ishiwara declared on a home recorded video “we must utterly cast war aside. We must firmly avoid questions of interest and advantage and judge our national policy purely on a spirit of righteousness…Japan may be devastated, but we must live by a complete rejection of war. The nation must compose itself like Nichiren at Takenoguchi or Christ on his war to the crucifixion”. It seems Ishiwara at the very end gave up on his theories, and supported Japan attaining a permanent peace. That last years of his life were spent in constant pain due to his illness. In 1949 he contracted a fatal case of pneumonia and realizing he was going to die, dictated a message that summed up all his speculation in the recent years on Japan and its future. The document was originally done in English and directed at General Douglas MacArthur. A month after Ishiwara's death, a Japanese version came out titled “the course for a new Japan / Shin Nihon no Shinro”. The primary purpose of the document was to get MacArthur to lift the ban on the east asia league, but it was also a last apologia. He talked about how Germany, the USSR, Italy and Japan had started on the path of state control, and they all fell prey to group despotism, because all decisions were being made by a few men in the center. He argued Britain's socialist government, the United States New Deal and Marshall plan were great example of a good control system. He argued pure liberalism no longer existed anywhere, not even in the US, yet the US was trying to make Japan a liberal nation. He argued all nations should be allowed to move ahead freely. To end it all of he said this as well “I realize now in my predictions concerning a final war between the east and west I was supremely overconfident and that the facts have proven my wrong. I fear that the real final conflict may be the United States and USSR”   At the age of 61 Ishiwara died in August of 1949, in a small house with some of his followers gathered around him. He said to them before dying he was glad to die at the same age as Nichiren

Maren A. Ehlers's Give and Take: Poverty and the Status Order in Early Modern Japan (Harvard University Asia Center, 2018) examines the ways in which ordinary subjects—including many so-called outcastes and other marginalized groups—participated in the administration and regulation of society in Tokugawa Japan. Within this context, the book focuses on self-governing occupation-based and other status groups and explore their roles making Tokugawa Japan tick. The title, Give and Take, is part of Ehlers's argument about the ways in which their relationship to government was one of reciprocity between ostensibly benevolent rulers and dutybound status groups. Within this, Ehlers evinces a special interest in marginalized groups and in poverty, especially “beggar bosses” and blind guilds. Through a detailed examination of an extraordinary collection of primary sources from the castle town of Ōno (Fukui prefecture), Ehlers uses the case study of approaches to the problems of poverty to enrich our understanding of the complex dynamics of interconnectivity and reciprocity that characterized Japan under Tokugawa rule. Learn more about your ad choices. Visit megaphone.fm/adchoices

Maren A. Ehlers's Give and Take: Poverty and the Status Order in Early Modern Japan (Harvard University Asia Center, 2018) examines the ways in which ordinary subjects—including many so-called outcastes and other marginalized groups—participated in the administration and regulation of society in Tokugawa Japan. Within this context, the book focuses on self-governing occupation-based and other status groups and explore their roles making Tokugawa Japan tick. The title, Give and Take, is part of Ehlers's argument about the ways in which their relationship to government was one of reciprocity between ostensibly benevolent rulers and dutybound status groups. Within this, Ehlers evinces a special interest in marginalized groups and in poverty, especially “beggar bosses” and blind guilds. Through a detailed examination of an extraordinary collection of primary sources from the castle town of Ōno (Fukui prefecture), Ehlers uses the case study of approaches to the problems of poverty to enrich our understanding of the complex dynamics of interconnectivity and reciprocity that characterized Japan under Tokugawa rule. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Maren A. Ehlers's Give and Take: Poverty and the Status Order in Early Modern Japan (Harvard University Asia Center, 2018) examines the ways in which ordinary subjects—including many so-called outcastes and other marginalized groups—participated in the administration and regulation of society in Tokugawa Japan. Within this context, the book focuses on self-governing occupation-based and other status groups and explore their roles making Tokugawa Japan tick. The title, Give and Take, is part of Ehlers's argument about the ways in which their relationship to government was one of reciprocity between ostensibly benevolent rulers and dutybound status groups. Within this, Ehlers evinces a special interest in marginalized groups and in poverty, especially “beggar bosses” and blind guilds. Through a detailed examination of an extraordinary collection of primary sources from the castle town of Ōno (Fukui prefecture), Ehlers uses the case study of approaches to the problems of poverty to enrich our understanding of the complex dynamics of interconnectivity and reciprocity that characterized Japan under Tokugawa rule. Learn more about your ad choices. Visit megaphone.fm/adchoices

Maren A. Ehlers's Give and Take: Poverty and the Status Order in Early Modern Japan (Harvard University Asia Center, 2018) examines the ways in which ordinary subjects—including many so-called outcastes and other marginalized groups—participated in the administration and regulation of society in Tokugawa Japan. Within this context, the book focuses on self-governing occupation-based and other status groups and explore their roles making Tokugawa Japan tick. The title, Give and Take, is part of Ehlers's argument about the ways in which their relationship to government was one of reciprocity between ostensibly benevolent rulers and dutybound status groups. Within this, Ehlers evinces a special interest in marginalized groups and in poverty, especially “beggar bosses” and blind guilds. Through a detailed examination of an extraordinary collection of primary sources from the castle town of Ōno (Fukui prefecture), Ehlers uses the case study of approaches to the problems of poverty to enrich our understanding of the complex dynamics of interconnectivity and reciprocity that characterized Japan under Tokugawa rule. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

In this four-part series, we're time traveling back to Tokugawa Japan (1603-1868) to find out what life was like there for the ladies. If you've been binging Shogun lately, then this one's for you! For show notes, including a list of sources and some cool images, go to The Exploress website (If you're dying for a full transcript, you'll find it over on my Patreon.)  In June, I'm doing a NIGHTBIRDS readalong on my other podcast, Pub Dates. Whether you're looking for a recap before FYREBIRDS comes out or are keen to read along with me for the very first time, it's going to be a lot of fun!  Ways to support The Exploress: Buy Kate's novel, NIGHTBIRDS. You can also pre-order the sequel,  FYREBIRDS, out Aug. 27. Become a patron and enjoy exclusive bonus episodes, including one about Tomoe Gozen, an infamous Japanese warrior, and a bonus about Japanese goddess Amaterasu. Buy some merch and art available at the Exploress shop

In this four-part series, we're time traveling back to Tokugawa Japan (1603-1868) to find out what life was like there for the ladies. If you've been binging Shogun lately, then this one's for you! For show notes, including a list of sources and some cool images, go to The Exploress website (If you're dying for a full transcript, you'll find it over on my Patreon.)  In June, I'm doing a NIGHTBIRDS readalong on my other podcast, Pub Dates. Whether you're looking for a recap before FYREBIRDS comes out or are keen to read along with me for the very first time, it's going to be a lot of fun! And listeners have a chance to win a prize. Ways to support The Exploress: Buy Kate's novel, NIGHTBIRDS, which is already out in hardback, and coming out in paperback on June 4, 2024. You can also pre-order the sequel,  FYREBIRDS, out Aug. 27. Become a patron and enjoy exclusive bonus episodes, including one about Tomoe Gozen, an infamous Japanese warrior, and an upcoming bonus about Japanese goddess Amaterasu. Buy some merch and art available at the Exploress shop

In this four-part series, we're time traveling back to Tokugawa Japan (1603-1868) to find out what life was like there for the ladies. If you've been binging Shogun lately, then this one's for you! For show notes, including a list of sources and some cool images, go to The Exploress website (If you're dying for a full transcript, you'll find it over on my Patreon.)  In June, I'm doing a NIGHTBIRDS readalong on my other podcast, Pub Dates. Whether you're looking for a recap before FYREBIRDS comes out or are keen to read along with me for the very first time, it's going to be a lot of fun! And listeners have a chance to win a prize. Ways to support The Exploress: Buy Kate's novel, NIGHTBIRDS, which is already out in hardback, and coming out in paperback on June 4, 2024. You can also pre-order the sequel,  FYREBIRDS, out Aug. 27. Become a patron and enjoy exclusive bonus episodes, including one about Tomoe Gozen, an infamous Japanese warrior, and an upcoming bonus about Japanese goddess Amaterasu. Buy some merch and art available at the Exploress shop

In this four-part series, we're time traveling back to Tokugawa Japan (1603-1868) to find out what life was like there for the ladies. If you've been binging Shogun lately, then this one's for you! For show notes, including a list of sources and some cool images, go to The Exploress website (If you're dying for a full transcript, you'll find it over on my Patreon.)  Don't forget: In June, I'm doing a NIGHTBIRDS recap and readalong over on my other podcast, Pub Dates. Listeners have a chance to win a prize! Ways to support The Exploress: Buy Kate's novel, NIGHTBIRDS, which is coming out in paperback on June 4, 2024. You can also pre-order its sequel, FYREBIRDS, out Aug. 27! Become a patron and enjoy exclusive bonus episodes, including one about Tomoe Gozen, an infamous Japanese warrior, and an upcoming bonus about Japanese goddess Amaterasu. Check out the merch and art available at the Exploress shop  

Funie Hsu, Chenxing Han, and Duncan Ryūken Williams are the co-organizers of May We Gather, a collaborative project of commemorative healing, by and for Asian American Buddhists and their spiritual friends. What began in 2022 as a response to the uptick in violence and hate towards Asian Americans, has continued into 2024, as a second iteration of May We Gather, this time in the form of ritual memorial, and also as a precious and much needed space for gathering and community. In this interview, the three co-organizers share their reflections on the 2024 event. Watch the entire live stream recording of May We Gather 2024. Learn more about May We Gather. GUESTS:FUNIE HSU (she/they) is an Associate Professor of American studies at San Jose State University whose transdisciplinary research interests are shaped by their background as a former public elementary school teacher and a Taiwanese American heritage Buddhist from a working class, multilingual family. Look for their upcoming article in the Review of Education, Pedagogy and Cultural Studies which examines contemporary challenges to mindfulness in US K-12 public schools within the framework of White Christian nationalism, particularly with the perpetuation of positioning Asians and Buddhism as heathen, immoral, and a threat to the US. CHENXING HAN (she/her) is an author, educator, and speaker whose work explores the possibilities that emerge at the intersections of Buddhism, Asian America, spiritual care, and creative expression. She is the author of Be the Refuge: Raising the Voices of Asian American Buddhists and One Long Listening: A Memoir of Grief, Friendship, and Spiritual Care. DUNCAN RYŪKEN WILLIAMS (he/him) was ordained as a Soto Zen Buddhist priest at Kotakuji Temple (Nagano, Japan) in 1993. He served as a Buddhist chaplain at Harvard University, where he received his Ph.D. in 2000. Currently, he serves as a priest at Zenshuji Soto Mission in Los Angeles and Professor of Religion at the University of Southern California. He is the author of American Sutra: A Story of Faith and Freedom in the Second World War and The Other Side of Zen: A Social History of Soto Zen Buddhism in Tokugawa Japan. CO-HOSTREV. LIÊN SHUTT (she/they) is a recognized leader in the movement that breaks through the wall of American white-centered convert Buddhism to welcome people of all backgrounds into a contemporary, engaged Buddhism. As an ordained Zen priest, licensed social worker, and longtime educator/teacher of Buddhism, Shutt represents new leadership at the nexus of spirituality and social justice, offering a special warm welcome to Asian Americans, all BIPOC, LGBTQIA+, immigrants, and those seeking a “home” in the midst of North American society's reckoning around racism, sexism, homophobia, and xenophobia. Shutt is a founder of Access to Zen (2014). You can learn more about her work at AccessToZen.org. Her new book, Home is Here: Practicing Antiracism with the Engaged Eightfold Path. See all her offerings at EVENTS

Bright on Buddhism - Episode 85 - What are omamori? What is their history? What is their significance? Resources: Reader, Ian; Tanabe, George J. (1998). Practically Religious: Worldly Benefits and the Common Religion of Japan. Honolulu: University of Hawai'i Press. p. 46. ISBN 0824820908.; General Stone Tiger (2010-06-15). "Using the Omamori Gohonzon" (PDF). Soka Gakkai International. Retrieved 2017-06-11.; Swanger, Eugene R.; Takayama, K. Peter (1 January 1981). "A Preliminary Examination of the "Omamori" Phenomenon". Asian Folklore Studies. 40 (2): 237–252. doi:10.2307/1177866. JSTOR 1177866.; Kunio, Yanagita (1969). Japanese Culture in the Meiji Era Tokyo (Vol. 4). pp. 314–315.; Jacobsen, Natalie (2015-05-13). "Japanese Lucky Charms: The Guide to Omamori". Tokyo Weekender. Retrieved 2017-01-27.; "Guide To Japanese Lucky Charms Omamori For The New Year 2021 - Japan Truly". japantruly.com. 2021-02-19. Retrieved 2021-03-30.; Guth, Christine (1996), Art of Edo Japan: the artist and the city 1615-1868, H.N. Abrams, ISBN 9780300164138; Haga, Tōru (2021), Pax Tokugawana: The Cultural Flowering of Japan, 1603–1853 (First English ed.), Tokyo: Japan Publishing Industry Foundation for Culture, ISBN 978-4-86658-148-4, archived from the original on 2021-11-10, retrieved 2021-04-29; Jansen, Marius B. (1986), Japan in transition, from Tokugawa to Meiji, Princeton, N.J.: Princeton University Press, ISBN 0-691-05459-2; Roberts, Luke S. (2012), Performing the Great Peace: Political Space and Open Secrets in Tokugawa Japan, Hawaii: University of Hawaii Press, ISBN 978-0824835132 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

This week on the Revised Introduction to Japanese History: "closed country" isn't quite the full story. How did Japan maintain its connections to the outside world during the Edo Period? And how do some of those connections, particularly in the Ryukyus and Hokkaido, lay the groundwork for future imperial expansion? Show notes here. 

This week on the Revised Introduction to Japanese History: what was life in the Edo period like? We cover everything from food to school to entertainment as we talk through daily life in Tokugawa-ruled Japan.  Show notes here.

------------------Support the channel------------ Patreon: https://www.patreon.com/thedissenter PayPal: paypal.me/thedissenter PayPal Subscription 3 Dollars: https://tinyurl.com/ybn6bg9l PayPal Subscription 5 Dollars: https://tinyurl.com/ycmr9gpz   This show is sponsored by Enlites, Learning & Development done differently. Check the website here: http://enlites.com/   Dr. William Kelly is Professor Emeritus of Anthropology and the Sumitomo Professor Emeritus of Japanese Studies at Yale University. A noted authority on the social and historical anthropology of Japan, Dr. Kelly focused much of his research for two decades on regional society in Japan, based on extensive fieldwork in the Shōnai area of Yamagata Prefecture. He has also written widely on the broader dynamics of class formation in Japanese society. At the same time, much of his research for the past two decades has explored sport and body culture and their significance in modern Japan. He has also written on the history of Japan anthropology and its importance for Japan studies and for sociocultural anthropology.   In this episode, we talk about topics in the sociocultural anthropology of Japan. We discuss the work Dr. Kelly has done on the social organization of the Japanese countryside, particularly in the Shōnai area, and how it might generalize to the rest of Japan. We talk about Tokugawa Japan. We discuss class formation and hierarchy in Japan. We talk about the Japanese economic crisis of the late 80s/early 90s, and some social and economic challenges in contemporary Japan, focusing on singlehood, the hikikomori, and suicide rates. We discuss the study of sports culture, and how it ties to body culture, geopolitics, gender, and race. Finally, we talk about the role and contribution of ethnography and sociocultural anthropology to social science inquiry. -- A HUGE THANK YOU TO MY PATRONS/SUPPORTERS: PER HELGE LARSEN, JERRY MULLER, HANS FREDRIK SUNDE, BERNARDO SEIXAS, OLAF ALEX, ADAM KESSEL, MATTHEW WHITINGBIRD, ARNAUD WOLFF, TIM HOLLOSY, HENRIK AHLENIUS, JOHN CONNORS, FILIP FORS CONNOLLY, DAN DEMETRIOU, ROBERT WINDHAGER, RUI INACIO, ZOOP, MARCO NEVES, COLIN HOLBROOK, SIMON COLUMBUS, PHIL KAVANAGH, MIKKEL STORMYR, SAMUEL ANDREEFF, FRANCIS FORDE, TIAGO NUNES, FERGAL CUSSEN, HAL HERZOG, NUNO MACHADO, JONATHAN LEIBRANT, JOÃO LINHARES, STANTON T, SAMUEL CORREA, ERIK HAINES, MARK SMITH, JOÃO EIRA, TOM HUMMEL, SARDUS FRANCE, DAVID SLOAN WILSON, YACILA DEZA-ARAUJO, ROMAIN ROCH, DIEGO LONDOÑO CORREA, YANICK PUNTER, ADANER USMANI, CHARLOTTE BLEASE, NICOLE BARBARO, ADAM HUNT, PAWEL OSTASZEWSKI, NELLEKE BAK, GUY MADISON, GARY G HELLMANN, SAIMA AFZAL, ADRIAN JAEGGI, PAULO TOLENTINO, JOÃO BARBOSA, JULIAN PRICE, EDWARD HALL, HEDIN BRØNNER, DOUGLAS FRY, FRANCA BORTOLOTTI, GABRIEL PONS CORTÈS, URSULA LITZCKE, SCOTT, ZACHARY FISH, TIM DUFFY, SUNNY SMITH, JON WISMAN, DANIEL FRIEDMAN, WILLIAM BUCKNER, PAUL-GEORGE ARNAUD, LUKE GLOWACKI, GEORGIOS THEOPHANOUS, CHRIS WILLIAMSON, PETER WOLOSZYN, DAVID WILLIAMS, DIOGO COSTA, ANTON ERIKSSON, CHARLES MOREY, ALEX CHAU, AMAURI MARTÍNEZ, CORALIE CHEVALLIER, BANGALORE ATHEISTS, LARRY D. LEE JR., OLD HERRINGBONE, STARRY, MICHAEL BAILEY, DAN SPERBER, ROBERT GRESSIS, IGOR N, JEFF MCMAHAN, JAKE ZUEHL, BARNABAS RADICS, MARK CAMPBELL, TOMAS DAUBNER, LUKE NISSEN, CHRIS STORY, KIMBERLY JOHNSON, BENJAMIN GELBART, JESSICA NOWICKI, LINDA BRANDIN, NIKLAS CARLSSON, ISMAËL BENSLIMANE, GEORGE CHORIATIS, VALENTIN STEINMANN, PER KRAULIS, KATE VON GOELER, ALEXANDER HUBBARD, LIAM DUNAWAY, BR, MASOUD ALIMOHAMMADI, PURPENDICULAR, JONAS HERTNER, URSULA GOODENOUGH, GREGORY HASTINGS, AND DAVID PINSOF! A SPECIAL THANKS TO MY PRODUCERS, YZAR WEHBE, JIM FRANK, ŁUKASZ STAFINIAK, TOM VANEGDOM, BERNARD HUGUENEY, CURTIS DIXON, BENEDIKT MUELLER, THOMAS TRUMBLE, KATHRINE AND PATRICK TOBIN, JONCARLO MONTENEGRO, AL NICK ORTIZ, NICK GOLDEN, AND ROSEY! AND TO MY EXECUTIVE PRODUCERS, MATTHEW LAVENDER, SERGIU CODREANU, AND BOGDAN KANIVETS!

Apologies for the delayed release! I had some computer issues on my end, but they are now resolved. This week is all about Osaka during the late Edo years, as the system of the Tokugawa shoguns began to fall further and further out of equilibrium. How did the "nation's kitchen" weather attempts to alter the system of rice-based taxation that was the backbone of Tokugawa Japan? And why was it the site of the first anti-shogunate rebellion in centuries? Show notes here.

Bright on Buddhism Episode 56 - What is the Buddhist perspective of the family? How ought laypeople have and maintain a family? How ought monks and nuns have and maintain a family? Resources: Wilson, Liz. Family in Buddhism. Ed. Liz Wilson. Albany: SUNY Press, 2013. Print.; WILLIAMS, DUNCAN RYŪKEN. The Other Side of Zen: A Social History of Sōtō Zen Buddhism in Tokugawa Japan. Vol. 10. Princeton University Press, 2005. https://doi.org/10.2307/j.ctv1fkgd77.; Cabezón, José Ignacio, ed. Buddhism, Sexuality, and Gender. Albany: State University of New York Press, 1992.; Cole, Alan. “Upside Down/Right Side Up: A Revisionist History of Buddhist Funerals in China.” History of Religions 35, no. 4 (1996): 307–338.; Cole, Alan. Mothers and Sons in Chinese Buddhism. Stanford, CA: Stanford University Press, 1998.; Cole, Alan. “Homestyle Vinaya and Docile Boys in Chinese Buddhism.” Positions: East Asia Cultures Critique 7, no. 1 (1999): 5–50.; Faure, Bernard. The Red Thread: Buddhist Approaches to Sexuality. Princeton, NJ: Princeton University Press, 1998.; Schopen, Gregory. Bones, Stones, and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy, and Texts of Monastic Buddhism in India. Honolulu: University of Hawaii Press,1997.; Buddhism and The Family, Alan Cole, Robert E Buswell: Encyclopedia of Buddhism; Sammanaphala Sutta 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

Jonathan Fessenden and I talk about two movies, Martin Scorsese's Silence (2016) and Jerry London's The Scarlet and the Black (1983) and what they say about how to confront evil in terrible times—seventeenth-century Tokugawa Japan in one film, and 1943 Nazi-occupied Rome in the other—how to face our shortcomings and lean on God even when He is hard to find. We also talk about Jonathan's article about continuous prayer and his life and journey. Jonathan Fessenden is a Catholic writer, composer, and teacher of theology. He has written about movies and worked in the industry as a composer, and continues to write music for film. Note: In this episode we refer to my earlier conversation with Makoto Fujimura about his work on the film Silence and other topics: Almost Good Catholics, Episode 14. Jonathan Fessenden, Missio Dei, “Pray without Ceasing” (October 6, 2022) Pope Francis's recent homily on continuous prayer (September 28, 2022) All of Jonathan Fessenden's articles on Missio Dei are here. Jonathan Fessenden's album, Upon the Water, is here. Silence (2016), official trailer The Scarlet and the Black (1983), trailer Inside the Vatican, “Deep Dive: The Secret Archives of Pope Pius XII” (article and podcast) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Jonathan Fessenden and I talk about two movies, Martin Scorsese's Silence (2016) and Jerry London's The Scarlet and the Black (1983) and what they say about how to confront evil in terrible times—seventeenth-century Tokugawa Japan in one film, and 1943 Nazi-occupied Rome in the other—how to face our shortcomings and lean on God even when He is hard to find. We also talk about Jonathan's article about continuous prayer and his life and journey. Jonathan Fessenden is a Catholic writer, composer, and teacher of theology. He has written about movies and worked in the industry as a composer, and continues to write music for film. Note: In this episode we refer to my earlier conversation with Makoto Fujimura about his work on the film Silence and other topics: Almost Good Catholics, Episode 14. Jonathan Fessenden, Missio Dei, “Pray without Ceasing” (October 6, 2022) Pope Francis's recent homily on continuous prayer (September 28, 2022) All of Jonathan Fessenden's articles on Missio Dei are here. Jonathan Fessenden's album, Upon the Water, is here. Silence (2016), official trailer The Scarlet and the Black (1983), trailer Inside the Vatican, “Deep Dive: The Secret Archives of Pope Pius XII” (article and podcast)

Jonathan Fessenden and I talk about two movies, Martin Scorsese's Silence (2016) and Jerry London's The Scarlet and the Black (1983) and what they say about how to confront evil in terrible times—seventeenth-century Tokugawa Japan in one film, and 1943 Nazi-occupied Rome in the other—how to face our shortcomings and lean on God even when He is hard to find. We also talk about Jonathan's article about continuous prayer and his life and journey. Jonathan Fessenden is a Catholic writer, composer, and teacher of theology. He has written about movies and worked in the industry as a composer, and continues to write music for film. Note: In this episode we refer to my earlier conversation with Makoto Fujimura about his work on the film Silence and other topics: Almost Good Catholics, Episode 14. Jonathan Fessenden, Missio Dei, “Pray without Ceasing” (October 6, 2022) Pope Francis's recent homily on continuous prayer (September 28, 2022) All of Jonathan Fessenden's articles on Missio Dei are here. Jonathan Fessenden's album, Upon the Water, is here. Silence (2016), official trailer The Scarlet and the Black (1983), trailer Inside the Vatican, “Deep Dive: The Secret Archives of Pope Pius XII” (article and podcast) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/film

Jonathan Fessenden and I talk about two movies, Martin Scorsese's Silence (2016) and Jerry London's The Scarlet and the Black (1983) and what they say about how to confront evil in terrible times—seventeenth-century Tokugawa Japan in one film, and 1943 Nazi-occupied Rome in the other—how to face our shortcomings and lean on God even when He is hard to find. We also talk about Jonathan's article about continuous prayer and his life and journey. Jonathan Fessenden is a Catholic writer, composer, and teacher of theology. He has written about movies and worked in the industry as a composer, and continues to write music for film. Note: In this episode we refer to my earlier conversation with Makoto Fujimura about his work on the film Silence and other topics: Almost Good Catholics, Episode 14. Jonathan Fessenden, Missio Dei, “Pray without Ceasing” (October 6, 2022) Pope Francis's recent homily on continuous prayer (September 28, 2022) All of Jonathan Fessenden's articles on Missio Dei are here. Jonathan Fessenden's album, Upon the Water, is here. Silence (2016), official trailer The Scarlet and the Black (1983), trailer Inside the Vatican, “Deep Dive: The Secret Archives of Pope Pius XII” (article and podcast) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

Jonathan Fessenden and I talk about two movies, Martin Scorsese's Silence (2016) and Jerry London's The Scarlet and the Black (1983) and what they say about how to confront evil in terrible times—seventeenth-century Tokugawa Japan in one film, and 1943 Nazi-occupied Rome in the other—how to face our shortcomings and lean on God even when He is hard to find. We also talk about Jonathan's article about continuous prayer and his life and journey. Jonathan Fessenden is a Catholic writer, composer, and teacher of theology. He has written about movies and worked in the industry as a composer, and continues to write music for film. Note: In this episode we refer to my earlier conversation with Makoto Fujimura about his work on the film Silence and other topics: Almost Good Catholics, Episode 14. Jonathan Fessenden, Missio Dei, “Pray without Ceasing” (October 6, 2022) Pope Francis's recent homily on continuous prayer (September 28, 2022) All of Jonathan Fessenden's articles on Missio Dei are here. Jonathan Fessenden's album, Upon the Water, is here. Silence (2016), official trailer The Scarlet and the Black (1983), trailer Inside the Vatican, “Deep Dive: The Secret Archives of Pope Pius XII” (article and podcast) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Jonathan Fessenden and I talk about two movies, Martin Scorsese's Silence (2016) and Jerry London's The Scarlet and the Black (1983) and what they say about how to confront evil in terrible times—seventeenth-century Tokugawa Japan in one film, and 1943 Nazi-occupied Rome in the other—how to face our shortcomings and lean on God even when He is hard to find. We also talk about Jonathan's article about continuous prayer and his life and journey. Jonathan Fessenden is a Catholic writer, composer, and teacher of theology. He has written about movies and worked in the industry as a composer, and continues to write music for film. Note: In this episode we refer to my earlier conversation with Makoto Fujimura about his work on the film Silence and other topics: Almost Good Catholics, Episode 14. Jonathan Fessenden, Missio Dei, “Pray without Ceasing” (October 6, 2022) Pope Francis's recent homily on continuous prayer (September 28, 2022) All of Jonathan Fessenden's articles on Missio Dei are here. Jonathan Fessenden's album, Upon the Water, is here. Silence (2016), official trailer The Scarlet and the Black (1983), trailer Inside the Vatican, “Deep Dive: The Secret Archives of Pope Pius XII” (article and podcast) Learn more about your ad choices. Visit megaphone.fm/adchoices

Jonathan Fessenden and I talk about two movies, Martin Scorsese's Silence (2016) and Jerry London's The Scarlet and the Black (1983) and what they say about how to confront evil in terrible times—seventeenth-century Tokugawa Japan in one film, and 1943 Nazi-occupied Rome in the other—how to face our shortcomings and lean on God even when He is hard to find. We also talk about Jonathan's article about continuous prayer and his life and journey.Jonathan Fessenden is a Catholic writer, composer, and teacher of theology. He has written about movies and worked in the industry as a composer, and continues to write music for film. Note: In this episode we refer to my earlier conversation with Makoto Fujimura about his work on the film Silence and other topics: Almost Good Catholics, Episode 14.Jonathan Fessenden, Missio Dei,  “Pray without Ceasing” (October 6, 2022)Pope Francis's recent homily on continuous prayer (September 28, 2022)All of Jonathan Fessenden's articles on Missio Dei are here.Jonathan Fessenden's album, Upon the Water, is here.Silence (2016), official trailerThe Scarlet and the Black (1983), trailerInside the Vatican, “Deep Dive: The Secret Archives of Pope Pius XII” (article and podcast)

The fall of Beijing in 1644 did not immediately put an end to the Ming Dynasty. For almost half a century, Ming pretenders and loyalists in the south warred with the Manchus. One of the most prominent Ming loyalist factions was the Zheng family regime based in Fujian and Taiwan. Founded by the pirate-merchant Zheng Zhilong, the enterprise reached new heights under his son Zheng Chenggong, better known as Koxinga, who is best known for driving the Dutch out of Taiwan. This regime carried out the pro-Ming, anti-Manchu banner until it was finally defeated by the Qing in 1683. Joining me to talk about this fascinating regime is Professor Xing Hang of Brandeis University. He will cover the history of the regime from its rise to its fall, how it became so powerful, how and why Koxinga took over Taiwan, as well as what Ming loyalism meant to the Zhengs.  Contributors Xing Hang Professor Xing Hang is an Associate Professor of History at Brandeis University and a scholar of China and of the East Asian maritime world. His first project is about the Zheng organization in Taiwan, its role in seventeenth century East Asian maritime trade, and how it defined its legitimacy, and he has published extensively on the topic. His research on this topic has also greatly informed his more recent project, which is on Chinese communities in Southeast Asia from the seventeenth century to the twenty-first centuries.  Yiming Ha Yiming Ha is a Ph.D. candidate in the Department of History at the University of California, Los Angeles. His current research is on military mobilization and state-building in China between the thirteenth and seventeenth centuries, focusing on how military institutions changed over time, how the state responded to these changes, the disconnect between the center and localities, and the broader implications that the military had on the state. His project highlights in particular the role of the Mongol Yuan in introducing an alternative form of military mobilization that radically transformed the Chinese state. He is also interested in military history, nomadic history, comparative Eurasian state-building, and the history of maritime interactions in early modern East Asia. He received his BA from UCLA and his MPhil from the Hong Kong University of Science and Technology. Credits Episode no. 16 Release date: November 28, 2022 Recording location: Boston, MA/Los Angeles, CA  Transcript (proofread and punctuated by Lina Nie) Bibliography courtesy of Prof. Hang Images Cover Image: Painting of Zheng Zhiling (in green robes) and his son Zheng Chenggong by Dutch painter Pieter van der Aa (Image Source) 17th century portrait of Zheng Chenggong, also known as Koxinga (Image Source) Maximum extent of Koxinga's territories in the late 1650s/early 1660s. Red shows areas under his direct control, while orange shows his area of influence. (Image Source) Birth rock of Koxinga, in Hirado, Japan. (Image Source) Koxinga worshipped in a temple in Tainan. (Image Source) References Andrade, Tonio. Lost Colony: The Untold Story of China's First Great Victory over the West. Princeton: Princeton University Press, 2011.   Andrade, Tonio and Xing Hang, eds. Sea Rovers, Silver, and Samurai: Maritime East Asia in Global History, 1550-1700. Honolulu: University of Hawaii Press, 2019.   Cheng Wei-chung. War, Trade and Piracy in the China Seas (1622-1683). Leiden: Brill, 2013.   Clulow, Adam. The Company and the Shogun: The Dutch Encounter with Tokugawa Japan. New York: Columbia University Press, 2016.   Ho, Daphon David. "Sealords Live in Vain: Fujian and the Making of a Maritime Frontier in Seventeenth-century China." PhD diss., UCSD, 2011.   Keliher, Macabe. Out of China: Yu Yonghe's Tales of Formosa: A History of Seventeenth-century Taiwan. Taipei: SMC Publishing, 2003.   Shephard, John R. Statecraft and Political Economy on the Taiwan Frontier, 1600-1800. Stanford: Stanford University Press, 1993.   Struve, Lynn. The Southern Ming, 1644-1662. New Haven: Yale University Press, 1984.    Wills, Jr., John E. "Maritime China from Wang Chih to Shih Lang: Themes in Peripheral History." In From Ming to Ch'ing: Conquest, Region, and Continuity in Seventeenth-Century China, edited by Jonathan Spence and John Wills, 201-238. New Haven: Yale University Press, 1981.   Wong Young-tsu. China's Conquest of Taiwan in the Seventeenth Century: Victory at Full Moon. Singapore: Springer, 2017.  

Long Intro   China is one of the world's four ancient civilizations, alongside Mesopotamia, the Indus valley and Egypt. It has a written history dating as far back as the Shang Dynasty, that's around 1600 BC, over 3000 years ago! Now as you can also imagine  you are not getting the full rundown of the entire history of China, it's simply too immense for the overall story we are getting into. The story I want to tell has been termed by scholars, “the century of humiliation” dating 1839 until 1949. During this period China or better called the Qing Dynasty and later Republic of China faced terrible and humiliating subjugation by Western powers and the Empire of Japan.The story we are going to begin today is one of pain and hardship, but it is also a tale of endurance and resilience that created the China we see today.    This is the Fall and Rise of China Podcast I am going to let you in on a little secret, I myself am quite new to the vast history of China. As some of you listeners might already know, I am the writer and narrator of the Pacific War Podcast week by week. I specialize in the Pacific War and Japanese history and I ventured into a journey to explain everything that is the Pacific War of 1937-1945 when I began my personal Channel called the Pacific War Channel on Youtube. Yet when I sat down to begin writing about the history of Tokugawa Japan and how Japan would find itself on a path towards virtual oblivion, I thought to myself, well what about China? This is when I fell down a rabbit hole that is 19th century China. I immediately fell in love with it. I am a westerner, a Canadian, this was knowledge not usually told on my side of the world. So I thought, what are the most important events that made the China we see emerging during the Pacific War, or to be more accurate the Second Sino-Japanese War? I fell upon the first opium war, by the time I read a few books on that, it was the second opium war, then the Taiping Rebellion, the Nian Rebellion, the Boxer rebellion, the list goes on and on. 19th Century China is one of the most fascinating albeit traumatic episodes of human history and has everything to do with the formation of the China we see today. The term a century of humiliation or 100 years of humiliation is how many Chinese historians describe the time period between the First Opium War and the end of the Chinese Civil War. I do not speak the language nor have a full understanding of the culture, I am a lifelong learner and continue to educate myself on the history of one of the most ancient peoples of our world. This will be a long and honestly difficult story to tell, but I welcome you to join me on this journey.   Stating all that I want to begin our journey explaining how the Ming Dynasty fell and the Qing Dynasty rose up.  This episode is the rise of Nurhaci Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on world war two and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War.   The Ming-Qing transition is a story filled with drama and corruption, heroes and villains, traitors and martyrs. Peasant rebellions, corrupt politicians and terrifying invaders would eventually collapse what was the Ming dynasty.   The Ming Dynasty was the ruling dynasty of China between 1368 and 1644. It would be the last dynasty to be ruled by Han Chinese. They had overthrown the Mongol led Yuan dynasty of 1271-1368 which fell for a plethora of reasons such as class conflict caused by heavy taxation and ethnic conflicts. During the entire history of China, there is always room for rebellions, and quite a number of Han revolts would occur such as the Red Turban rebellion beginning in 1351. Now amongst these many rebellions taking place there was Zhu Yuanzhang a man born into a impoverished peasant family in Zhongli county, present day Fengyang of Anhui Province. He had 7 older siblings, of which several were sold off by his parents because there was not enough food to go around. When he was 16, a severe drought ruined his family's harvest and this was accompanied by a plague that took the lives of both his parents and all his siblings, save for one brother.  Around this time the Yellow River dykes had flooded causing a widespread famine. More than 7 million people would starve as a result of the drought and famine in central and northern China. The now orphan Zhu would then dedicate his life to become a buddhist monk at the Huangjue Monastery near Fenyang to avoid starvation, which was a common practice of the poor. Then the monastery where he lived was destroyed by an army suppressing a rebellion. I would say enough had been enough for Zhu because this prompted him in 1352 to join a local rebel group associated with the White Lotus Society against the Yuan Dynasty. So he began to live a life as a bandit, stealing from the rich and giving to the poor as it's said. The leader of the rebel group was a man named Guo Zixing who led an attack to capture Haozhou. Zuo became his second in command and took on the name Zhu Yuanzhang. Guo quickly began to see the rising star that was Zhu as a rival, but would eventually die in 1355, leaving Zhu to take leadership of the rebel army. Zhu attacked and captured towns and cities in eastern China and as Zhu did this he also found scholars who could educate him. This allowed Zhu to learn the principles of good governance and soon his abilities were beginning to show. This local rebel group in turn eventually joined the larger Red Turban Army rebels against the Yuan Dynasty. Eventually young Zhu rose through the ranks and would emerge the leader of the rebellion. Zhu early on ordered the scholars in his ranks to portray him as a national leader against the Mongols rathan that just a popular rebel.  In 1356 Zhu's forces captured the strategic city of Nanjing which would become the future capital of the Ming Dynasty. Zhu would then emerge as the national leader against the Mongols, though he had rivals such as Chen Youliang based in Wuchang and Zhang Shicheng based in Pingjiang. Both rivals declared themselves leaders of new dynasties, Chen as emperor of the Han dynasty, Zhang as a prince of the Zhou dynasty. Zhu managed to defeat Chen's naval forces at Lake Poyang in 1363 and Chen would die with the destruction of that fleet. With the conquest of Chen's holdings at Wuhang, Hubei, Hunan and Jiangxi, Zhu soon proclaimed himself a Prince of Wu. Then Zhu was able to capture Zhang Shicheng who committed suicide, after this many rebel groups fell into submission. After continuing the fight against the Yuan and other warlords until 1368 when he then proclaimed himself emperor of the Ming Dynasty adopting the name Hongwu meaning “vastly martial”, though he is more correctly referred to as the Taizu emperor.    Emperor Hongwu sent out his armies to conquer the north while provinces in China submitted to his rule. The northwest was first to fall, followed by the southwest and by 1382 unification would be complete. Under his rule, the Mongol bureaucracy that had dominated the Yuan dynasty were replaced with Han Chinese officials. He re-instituted the imperial Examination, something that had roots going as far back as the Three Kingdoms period. He began major projects such as a long city wall around Nanjing. Now Hongwu was a very paranoid, cruel and even irrational ruler and this would increase as he aged. Upon taking power he immediately transformed the palace guards into a quasi secret police force and began a massive campaign to root out anyone who might threaten his authority. Hongwu set his secret police to work which resulted in a 14 year campaign of terror. In 1380, the prime minister Hu Weiyong was found to be plotting a coup to take the throne, he would be executed alongside 30,000 or so officials. Hongwu would abolish the prime minister and chancellor roles in government. Yet this did not satisfy him and 2 subsequent campaigns would occur resulting in the killing of 70,000 other people ranging from government officials all the way down to servants, your typical new emperor stuff.    Emperor Hongwu began a process of stationing members of his royal family all across the empire. He did after all have 26 sons, wow, and those who survived long enough became princes and were assigned a territory and military to rule. This system he built up would have some dire consequences down the road. Now just because Hongwu had overthrown the Mongol led Yuan dynasty and drove them up north, but this did not mean they were gone. Zhu envisioned early into his reign a border policy where mobile armies along the northern frontier would guard against the Mongol threat. Adding to this he wanted 8 outer garrisons near the steppe and a system of forts and other defensive structures. The inner line of this defense would end up being the  Ming Great Wall, part of the Great Wall of China. Manchuria and parts of outer mongolia remained under the control of Mongols and they held what is called the Northern Yuan dynasty. They too would be conquered by Hongwu's forces and after the emperor's death would be “complacent”, though they would claim to still be the legitimate heirs to the throne. Speaking of heirs to the throne, Hongwu would eventually die and he was succeeded by his 15 year old grandson Zhu Yunwen who would take up the title Jianwen Emperor in 1398.    Now Hongwu had chosen Zhu Yunwen to succeed him, but as is common throughout history, there would be someone else who would vie for the position. Now following somewhat in his grandfather's footsteps, the Jianwen Emperor began his emperorship by trying to limit the power of those who could threaten him, IE: his family. One of the first edicts he would make was for his uncles to remain in their respective territories, while he simultaneously began to effectively reduce their military capabilities. The first uncle he threw proposals at held the largest territory and most powerful military, he was Zhu Di the Prince of Yan and he simply refused the proposals. Then Jianwen arrested one uncle on treason charges, stripped his family of their royal status and exiled them. Jianwen followed this up by doing the same thing to 4 more uncles. Well as you can imagine a rift began to emerge between the families being targeted and that of Jianwen, so the Prince of Yan, Zhu Di who was the eldest surviving uncle and had the most formidable military assumed leadership amongst the targeted families. This prompted Jianwan to appoint several officials to go to current day Beijing where Zhu Di was stationed to stop his uncle from allegedly planning a coup. Zhu Di feinted being ill to illude the officials, but they reported back to the Emperor they thought a coup was about to occur. Thus the emperor gave the order to arrest his uncle at court, but a official at court leaked this information to Zhu Di.   Zhu Di soon began a rebellion against his nephew which led to a 3 year civil war (also known as the Jingnan Rebellion). This all cultivated in the end with Zhu Di personally leading his forces to take the imperial palace in Nanjing. Allegedly, Emperor Jianwen set the imperial palace on fire in his own despair. His body was never located and it is alleged he may have made an escape and went into exile. Zhu Di regardless held a imperial funeral for his nephew and was crowned the new Yongle Emperor which means “perpetual happiness”.    The Reign of Yongle is considered a second founding of the Ming Dynasty because of the enormous amount of achievements made. Nanjing was demoted to a secondary capital and now Beijing was made the main one. Yongle began the construction of the Imperial City and Forbidden City employing hundreds of thousands of workers. He decided to build a treasure fleet in 1403 and from 1405 to 1433 there were 7 maritime expeditions undertaken by the Ming treasure fleet. The ambitious project resulted in the construction of upto almost 3000 ships and expanded the Chinese tributary system to other countries as far as India, the Persian Gulf and east coast of Africa. An entire podcast could be dedicated to the Ming treasure voyages alone.   Yongle would stage 5 giant campaigns against the Mongols and Oirats north of the Great Wall which in turn would lead to more building up of the Great Wall of China throughout the 15th to 16th century. Indeed Emperor Yongle's efforts allowed the empire to be stable and prosperous for a century before it began to weaken. After Yongle the 6th & 8th Emperor of the Ming Dynasty, Emperor Zhengtong and yes you heard that right 6th and 8th allow me to explain. Emperor Zhengtong was encouraged by an influential court eunuch named Wang Zhen to lead a force personally to face off against the Oirats of the Northern Yuan dynasty leaving his half-brother Zhu Qiyu in charge temporarily. The Oirats had begun a 3 pronged invasion of the Ming dynasty At the age of 21, Emperor Zhengtong personally led the battle of Tumu Fortress against the Oirat leader, Esen Taishi. He lost one of the most humiliating battles in Chinese history, some rather ridiculous sources state half a million Ming forces fell to a Oirat cavalry force of just 20,000. Zhengtong was captured by Esen Taishi and held for ransom leading to what is called the Tumu Crisis. In the meantime his brother took the throne as the Jingtai Emperor. Zhengtong would eventually be released in the year of 1450 and return home, only to be put under immediate house arrest by the Jingtai Emperor for 7 years. Jingtai would be succeeded by Zhengtons son as the Chenghua Emperor, but Jingtai stripped him of his royal title and installed his own son as heir. That son died and the Jingtai Emperor would follow soon as the former Zhengtong Emperor led a palace coup against him. The Zhengtong emperor seized the throne and changed his regnal name to Tianshun meaning “obedience to Heaven”, then he demoted Jingtai to the status of a Prince and ruled for around 7 years. So yeah that's how you become Emperor twice apparently.    The Ming Dynasty was a very impressive empire and would be one of the most stable and longest ruling periods in Chinese history. Many enormous achievements were made by the Ming, as I mentioned they built up a large part of the Great Wall of China, the Forbidden City and led 7 massive voyages with the treasure fleet, but there was much much more. They created woodblock color printing and China's first metal movable type printing created by the Ming scholar Hua Sui in 1490. The first book printed using the technique was Zhu Chen Zou Yi. Alongside that the most comprehensible medical book ever written by Li Shizhen in 1578 about traditional Chinese Medicine, Compendium of Materia Medica (Bencao Gangmu). Another book was published during the Ming period and was called “Journey to the West” in 1592 by Wu Cheng'en and is considered one of the 4 great classical novels of Chinese literature. It built upon the accounts of the pilgrimage of the Tang Dynasty's Buddhist monk Xuanzang who traveled to Central Asia and the Indian subcontinent searching for sutras.   The economy of the Ming Dynasty was the largest in the world, following in the steps of the Han and Song periods to become known as one of China's 3 golden ages. With a massive agricultural surplus, porcelain goods and silk led to silver pouring into China. Speaking of porcelain it was one of the most loved exports of the Ming as they had perfected the technique built up during the Tang Dynasty. The blue and white porcelain became extremely popular in Europe. Speaking of Europe, while the Ming made such incredible achievements, one department they did less well in seems to be in terms of scientific discovery. The Ming Dynasty was characterized to be generally conservative and very inward looking, hard to blame them though when they were basically one of if not the pillars of the world. The west and east were not as isolated as one would think and the Ming by no means opened any relatively new relations with the west. For example there is evidence to support that Roman merchants during the reign of Marcus Aurelius had ventured as far as the Han capital city of Luoyang. Yet it would only be much later in history when one particular group made some waves in Ming China and that would be the Portuguese in the 16th century. The first to land on Lintin Island in May of 1513 was the Portuguese explorer Jorge Alvares which was the first time Europeans made contact with China via the sea route around the Cape of Good Hope. Then in 1516, the cousin of the famous Christopher Columbus, Rafael Perestrello became the first known European explorer to land by sea and trade in Guangzhou. The Portuguese would follow this up by attempting an inland delegation in the name of Manuel 1st of Portugal to the court of the Zhengde Emperor. Unfortunately for them the Zhengde Emperor would die in 1521 as they awaited an audience and they ended up being quasi blamed for the Emperor's death and would all be imprisoned for life. Rather hilariously one Simao de Andrade, the brother to the ambassador sent as a delegation, began to rile up the Chinese belief that the Portuguese were trying to kidnap Chinese children, allegedly to cook and eat them. There has been speculations this was all based on the idea Simao was purchasing and or kidnapping chinese children to take them as slaves. Well one thing led to another and the Ming Dynasty found itself enveloped in a small naval battle with the Portuguese naval force of Diogo Calvoin 1521. The Naval battle of Tunmen was the result of the Portuguese sailing up the river to Guangzhou without permission. Allegedly the Portuguese gave a cannon salute when they reached Guangzhou and this friendly gesture was quite alarming to the locals. Well while things were pretty cool for a bit, but then the delegation situation had gone sour at roughly and an edict was made to evict the Portuguese too which the Portuguese refused to comply with. The Portuguese cannons had superior range, but they were easily surrounded by a hoard of ships and the 5 Caravels were forced to use some bad weather to their advantage to flee the scene. By the way the slave purchasing / child kidnapper Simao continued for decades to do business in Xiamen and Ningbo. Eventually he ran into some trouble when he did what he did best, steal children and the locals banded together to slaughter him and those working with him.   Despite this, let's call it minor setback, the Portuguese continued to do limited trade along the Fujian coastline with the help of some rather corrupt local Ming merchants. By 1529 the Portuguese were sending annual trade missions to Shangchuan Island and by the 1550's the Portuguese established firmer feat in Macau where they established a trade colony. The Portuguese even began to help the Chinese fight off the hundreds of pirate ships running havok in the area. They then followed this up by fighting off the Dutch later in the 17th century. This of course would not stop the great Dutch maritime empire from eventually taking over, though the Portuguese found a very lucrative business in becoming middle men when the Japanese were banned from trade with China. The Portuguese would take Chinese silk, hock it for Japanese silver and presto, quite a good hussle.    Things were looking good for the Ming dynasty, but troubles loomed around every corner. One of those corners we hinted to just a bit, that being the Japanese. Japan had stopped sending tribute missions to China in 838 when it was the Tang Dynasty. 6 centuries later, between 1403-1547 the Ming Dynasty was quite powerful and the Japanese shogunate was relatively weak. The founder of the Ming Dynasty, Zhu Yuanzhang demanded Japan resume its tributary relationship with China if Japan wanted to trade with China. Japan agreed to recommence the tributary relationship with China believing that the trade would be beneficial and that China's recognition of the shogun as a partner would help to strengthen the shogunate. Thus the tributary relationship continued as of 1403 and it would be almost a century until Japan abandoned it again.   Speaking of Japan, by 1590, Japan's Warring states struggles came to an end when Toyotomi Hideoyosih emerged victorious and unified the nation. Yet soon the ailing leader of Japan, for a platitude of reasons decided to try and invade the Ming Dynasty, but to do so he would need to go through Korea. Historians argue one of the main reasons for the invasion of Korea was so Hideyoshi could keep his troops occupied as he may have feared them returning home would result in another domestic conflict. Hideyoshi did not study his enemy nor the territory his forces would be fighting upon. It really seemed Hideyoshi was in afit of egomania after unifying Japan and became convinced he would be able to conquer China. Now I cannot go into what is collectively known as the Imjin War of 1592-1598, but if you are interested you can check out King's and Generals over at Youtube where they have a few episodes on the event including: Imjin War: Beginning of the Japanese invasion of Korea / Imjin War: Rise of admiral Yi Sun-sin / Noryang Straits 1598.    What you need to know is that Hideyoshi asked, or rather ordered the Joseon Dynasty to allow his forces safe passage to go and invade their allies and protector, the Ming Dynasty. The Koreans gave a prompt no and did not stop Hideyoshi from transporting around 160,000 warriors to Pusan with the intention of marching them through Korea, then Manchuria and straight towards Beijing. This all would see Japan invading and fighting against the Joseon and Ming forces in 2 separate campaigns. Now initially the war went quite well for the Japanese, the Koreans were not prepared and the few thousand Chinese troops dispatched to help them, got stomped around the Yalu river. Well the Ming Emperor Wanli, surprised by the failure of his forces, decided to toss a much larger number of men, very much to the shock of the Japanese. The combined forces of the Ming and Joseon dynasty managed to push the Japanese out of the Korean peninsula. A cool fact of this war by the way was how the Koreans designed these armored warships known as turtle ships which held a ton of firepower. The turtle ships under the command of Admiral Yi Sun-sin out maneuvered the Japanese ships and decimated them, thus thwarting the Japanese from sending anymore troopships over to Korea. In the end the Ming Dynasty had quelled the Japanese challenge at their status as the supreme military power in East Asia and also affirmed that the Ming were willing to protect their tributary states like the Joseon Dynasty.  The Japanese by some estimates lost ⅓ their troops during the first year of the war. The cost of the war came at a steep price, it is estimated around 250-300 thousand died, perhaps 100,000 Japanese, 185,000 Koreans and 29,000 Chinese. And while that is truly horrible, the monetary costs were also quite steep, estimates put it in the range of up to 26,000,000 ounces of silver for the Ming Dynasty. Overall the war was a lose-lose situation for Japan, China and Korea. Yet it seems this war had a side effect that would prove to be one of the many nails that would be smashed into what was to become the Ming Dynasty's coffin. For while this venture played out down south in Korea, its effects rippled back all the way up to the Ming Dynasty's northern realm.   During this time period there were 3 major Jurchen tribes, the Wild Jurchens who lived in the most northern part of Manchuria. The Haixi Jurchens, who lived along the Haixi river and the Jianzhou Jurchen, who lives along the Mudan River in the region of Changbaishan. Jerchen by the way is something like a collective name for these people, their ancestors went by another name, the Manchu. They were semi-nomadic people and  heavily influenced by their neighboring Mongols. A Jianzhou Jurchen named Nurhaci had lost both his father Taksi and grandfather Giocangga, when a rival Jurchen chieftain named Nikan Wailan attacked them at Gure in 1582. Nurhaci demanded that the Ming hand over Nikan Wailan to him for execution, but they refused and went as far as considering to declare Nikan Wailan as new Khan of all the Jurchens, believing this would keep them all divided. It goes without saying Nikan Wailan forces were supported by the Ming. The Ming were utilizing the same strategy that had been done since the ancient times to deal with the peoples of the steppe, foster rivalries amongst the tribes and keep them disunified.    It is said that Nurhaci was a gifted mounted archer from youth, could speak multiple languages, and loved to read Chinese literature such as Shuihu Zhuan “water margin” and Sanguo Yanyi “romance of the 3 kingdoms”.  At the age of 25 Nurhaci avenged his father and grandfather's deaths by defeating Nikan Wailan in battle in 1587 sending him fleeing to the Ming for protection. The Ming would eventually execute him years later, but this would not satisfy Nurhaci. In 1589 the Ming Dynasty appointed Nurhaci as the Paramount Chieftain of the Yalu Region. It seems the Ming Dynasty believed that Nurhaci's tribe was too weak to unify the other tribes and become a threat to them, thus fulfilling their strategy of keeping them disunified.  Then Nurhaci managed to defeat a coalition of over 9 rival tribes, one of which was the Yehe tribe during the battle of Gure. In 1591, Nurhaci had consolidated a large swathe of territory stretching from Fushun to the Yalu River and this provoked the Yehe tribes who sent a force of over 30,000 against him. Nurhaci's men were able to turn back the Yehe menace and while Nurhaci continued to rally tribes under his command,  the Imjin War began.   As the Japanese were invading Korea, the rising Jurchen leader had some limited engagements against the Japanese along the border of Korea and Manchuria. This led Nurhaci to offer assistance to the Ming and Joseon dynasties for the Imjin War effort. But both the Ming and Joseon dynasty's would refuse his offer however, especially the Joseon who stated “to accept such assistance from northern barbarians would be disgraceful”. Now the Imjin War indirectly weakened the Ming Dynasty's position in Manchuria and gave the now rather insulted Jurchen leader Nurhaci an opportunity to expand his influence and territory. Nurhaci began to conquer and consolidate the unrelated tribes surrounding Manchuria. In 1599 Nurhaci had his trusted scholar Erdeni create a system of writing using the traditional Mongolian alphabet that laid out the foundation of what would become the Manchu alphabet. The Manchu as a people by the way are hard to really define and have been referred to as simply Jurchens, Tatars given who is speaking about them and what time period it is. In reality the Manchu is a rather broad umbrella for a few different groups of people in the large area of Manchuria and the term Manchu was chosen specially to create a sort of legitimate ancestry by those who eventually would bear its name.   In 1601 Nurhaci began to develop the Manchu military which became the banner system later on seen in the Qing dynasty. The banners derived from the niru “arrow” , a designation for a small Jurchen hunting band. This led to the organization of cavalry and infantry companies of around 300 men with subdivisions of 75. These units eventually evolved into differing banners, yellow, white, red and blue at first, then this increased to a total of 8 later on. If you have never seen the 8 banner army uniforms from the late Qing Dynasty, I highly recommend googling it. Absolutely awesome to see, unique colors for the armor and everything. Now the banner system was not purely military, it also became the established social hierarchy of what was to be a new state. Its important to note during his unifying efforts, Nurhaci also acquired a vast amount of Han Chinese defectors and with them Ming knowledge and technology such as firearms. A lot of these Han Chinese  would be married to Manchu women to form marriage alliances.The idea behind it was to take the tribe system and use it as building blocks for a military bureaucracy. This in turn also acted as a method of creating an administrative structure of the future Manchu people. Nurhaci built up his new empire's economy via mining and trade and managed to accumulate a lot of silver from tributary missions to the Ming Dynasty.    In 1607 Nurhaci declared himself the Kundulun Khan over what he proclaimed to be the Jin State, named after the former Jurchen led Great Jin Dynasty. Now this was also done to assert divine lineage to the Jin Dynasty of the 12th century and in some ways was an implied challenge towards the Ming Dynasty. Indeed, Nurhaci even began to publicly refer to the Ming Dynasty as merely the “Southern Dynasty”, implying equality with his new state. So it seems the Ming Dynasty had greatly miscalculated Nurhaci and now they had quite a threat bearing down upon them. In 1610 Nurhaci broke relations with the Ming imperial court and in 1618 he demanded they pay him tribute and sent them what is legendary known as the “seven grievances”. This was a list of 7 terrible acts the Ming Dynasty had performed against Nurhaci personally and that of the Manchu people, basically a highlight reel of everything they did to try and stop the tribes from unifying. Smack dab as number 1 by the way was supporting the man who killed Nurhaci's father and grandfather. The seven grievances also acted as a formal declaration of war against the Ming Dynasty. To think one day your financing the murder of some small tribal leaders, next thing you know their offspring has raised a new national peoples to take you out?    A confederacy of Jurchen tribes referred to as the Hulun tribes gradually began to recognize Nurhaci's authority, but some took more convincing so to say. The Jurchen tribes of the Hada, Hoifa, Ula were all defeated and assimilated by 1613, but then there remained one last Jurchen tribe that would not submit and it was one of the most formidable, the Yehe. In 1618 the Yehe leader Gintaisi united with the Ming Dynasty to combat the newly emerged threat that was Nurhaci.    As it would turn out, the flashpoint for the conflict that would ultimately lead to the downfall of the Ming Dynasty would occur at a frontier town in the northeast. The town held one of the 18 key fortresses established by the founder of the Ming, Emperor Hongwu. The first official battle with the Ming Dynasty would occur in Fushun. Fushun was located on the Hun River just east of Shenyang. Nurhaci sent a letter to the Yehe at Fushun stating “If there is a battle then the arrows shot by our soldiers will strike all in sight. If you are hit, you will surely die. Your strength cannot withstand. Even though you die in battle, there is no profit. If you come out and surrender, our soldiers will not enter the city. The soldiers attached to you will be given complete protection. But suppose our soldiers do attack and enter. The old and young inside the city will surely be in jeopardy, your official salaries will be taken away and your ranks will soon be reduced [for losing the battle]... If you submit without fighting I will not change your great doro (guiding principles; Ch., li yi) at all. I will let you live just as you did before. I will promote not only the people with great knowledge and foresight but also many other people, give them daughters in marriage and care for them. I will give you a higher position than you have and treat you like one of my officials of the first degree”.    In addition to being the first official military challenge to the Ming Authority, Fushun was connected to Nurhaci's strategy of assimilating the remaining rival Jurchen tribes such as the Haixi. Fushun also happened to be quite isolated and not as well-protected as the other great fortress cities. Commanding the defenses of Fushun was Li Yong Fang who had around 1200 men under him. Nurhaci would throw 20,000 at the city, but before he did this he sent around 50 men disguised as horse traders into the city. These 50 infiltrators opened the gates to Nurhaci's men who soon poured in. Li Yongfangs was horrified by the scene as several of his subordinates rushed to give their lives facing the invaders. Li Yongfang was captured and brought before Nurhaci who said to him “I know you are a man of many talents and have had many experiences and my state is in search of talent, as we are lacking in capable officials and are looking to employ capable generals. What purpose will your death serve? But if you surrender, you and all you soldiers will be safe”. Li Yong fang agreed to surrender if the people would be spared. Nurhaci honored this promise, in the end around 590 Ming soldiers died during the attack. Li Yongfang soon became a general under Nurhaci and even married one of his granddaughters. Li Yongfang became the first prominent Ming commander to defect and this would set a precedent for many many more. A large reason Ming officials like Li Yongfang defected was because they were not going to be forced to give up their own culture and customs.   After capturing the Fortress of Fushun, Nurhaci left 4000 men to guard it and now turned his attention to another fortress in Qinghecheng or known simply as Qinghe. The outraged Ming Court did not waste any time sending a counter attack to take back Fushun. The Ming dispatched commander Zhang Chengyin with 10,000 men to recapture the city. Zhang led the men and besieged the city, digging trenches and raining hell upon its walls using cannon and firearms. Nurhaci's sons Hung Taiji and Daisan took the force of 4000 men outside the city and to the shock of the besiegers charged directly upon them. It is estimated only 20% of the Ming force survived this devastating attack, and the rest fled or were captured.   The Ming Court was stunned by the loss of Fushun and knew it was not the only Fortress that would be attacked. Thus they dispatched an expeditionary force of 5000 men with 2 commanders, Li Rubai, the commander of Liaodong and Yang Hao the Military affairs commissioner to support the region, beginning with Qinghe. Both men were personally liked by Emperor Wanli, but both also had undergone scandals during the Imjin War when they messed up during a siege battle. With the new reinforcements brought over by the 2 commanders, Qinghe now had a garrison 6400 strong. Before leaving to help other areas, Yang Hao advised the commander of the Qinghe fortress, Zou Chuxian that he should lay an ambush out for the invaders, perhaps in the mountain pass nearby where they could take advantage of Ming firearms. Zou did not heed this and opted instead to remain within the fortress.   The reinforcing of the Qinghe fortress would prove to be fruitless. The defenders fired their cannons, hurled large boulders and logs and tossed hot oil all inflicting heavy casualties upon Nurhaci's men, but despite all of this the besiegers were able to take a corner wall as the defenders were busy loading their cannons. The siege quickly turned into bloody street to street fighting and with it the complete slaughter of the city's forces. Zou and his subordinates perished alongside most within the city. This prompted the Ming court to place a price over Nurhaci's head, 10,000 taels of silver. It is apparent, the Ming were not prepared to face the challenge pressed upon them by someone like Nurhaci. They had failed to anticipate Nurhaci's state-building efforts and now the fruits of his work were bearing witness.   With the fall of Qinghe and the surrounding towns, the Ming Court now dispatched a large force of 100,000 men to attack Nurhaci's forces. Yang Hao formulated the strategy for the grand operation, they would divide into 4 groups of around 30,000 men each and approach Nurhaci's stronghold of Hetu Ala from 4 different directions and surround it. Ma Lin would lead the northern group coming from Kaiyuan. Du Song from the west coming from Fushun. Li Rubo would come from southwest through the Yau Pass. Last, Liu Ting (also known as Big Sword Liu) would come from the Southeast from Kuandian supported by a 13,000 strong Joseon Dynasty Expeditionary force commanded by Gang Hong-rip. Despite all the planning, Yang Hao did not believe their forces had adequate training nor the supplies for the venture.    It is estimated that Nurhaci had around 60,000 men at this time. Nurhaci also had amazing scouts that provided him with great intelligence of the Ming plans and he decided the best course of action was to concentrate all of his forces together and pick off each Ming group one by one. Thus he sent small detachments of around 500 men each to intercept Liu Tin, Ma Lin and Li Rubo to misdirect them, while he would take the main force and smash Du Song, whom he deemed the greatest threat out of the 4 groups. To beat Du Song, Nurhaci snuck 15,000 of his men in the forested mountains near Sarhu for an ambush.   Du Song's force of around 30,000 set forth from Fushun which they had recently recaptured with ease as it was left undefended. Du Song was frustrated by this and wanted to face the enemy and finally found them when he came across the Hun River and saw a Jin force on the other side.    Du Song took 10,000 of his men to cross the river and attack, so that a beachhead could be formed and thus providing adequate room for a safe transfer of the rest of his forces and equipment. So he left behind the other 20,000 men with the war equipment who would follow them once the Jin force were pushed back. When Du Song's men were halfway across the river, Nurhaci sprung a trap. It turns out Nurhaci had ordered his forces to prepare the breaking of dams, and at the moment Du Song's 10,000 men got half way in, well they broke them. The Ming forces in disarray had to flee back from the raging water, abandoning a ton of their equipment. Now Du Song's force had to go from offense to defense, erecting 2 camps on the opposite side of the river frantically.  Those troops Nurhaci snuck in the forested mountains then came down upon the camp that held Du Song  and Nurhaci himself personally led 6 banners to attack the camp as well.   Nurhaci's forces much like that of Ghenghis Khan's, came in with horse backed archers to pelt the defenders. The Ming Musketeers divided themselves into 2-3 rows, taking turns to fire their guns and reload, known as “repeated fire”, basically a more rustic version of what you see during something like the revolutionary wars of America. Some of theses guns by the way are known as Zhuifeng Qiang “windchasing” guns. They are around 5 feet long and shoot fairly large lead bullets. With one of these you can probably hit something within 40 feet away effectively. So you must be thinking, well the Ming Musketeers must have shot the Jin cavalry up like a turkey shoot, but you would be wrong. Interesting little side note here, the bow and arrow historically has trumped firearms honestly until the invention of the repeating rifle and revolver. If you know something about the Aboriginal wars in the America's, it was this innovation that finally allowed militaries to defeat peoples like the Comanche. Until those were invented, horseback archers would be able to get off far too many shots by the time people using firearms could shoot and reload. And thats basically what happened, Nurhaci's horseback archers pelted the Ming Musketeers and began flanking them, until they began to break formation and soon fled. After this Nurhaci besieged the other camp at Jilin Cliff. Soon the Jin's had surrounded the force there and Du Song alongside 2 other generals were killed during the slaughter. It was said that “corpses piled up like a mountain and the fields were drenched in blood”.   Upon hearing that Nurhaci had annihilated the force under Du Song, the inbound force led by Ma Lin coming from a northern position chose to be much more cautious. Ma Lin's 30,000 men soon found the fleeing remnants of Du Song's force and quickly incorporated them into his own force. He then formed 3 camps at Xiangjiayan and fortified them with trenches and cannons. Nurhaci's sent a 1000 men to prod the defenses of the main camp that held Ma Lin's command and also to draw its attention. The 1000 men dismounted and moved forward cautiously, drawing the Ming gunfire their way.   Once Nurhaci had a good idea of the layout of their defenses, he sent in a joint infantry-cavalry assault to make a swift attack upon a weakest point on Ma Lin's camp. The Ming Musketeers could barely get off more than a single volley before the Jin horse riding warriors descended upon them. The front lines were being cut to pieces and soon the entire army's morale broke and several men were routed. Commander Ma Lin barely escaped with his life and many of his officers died in a nearby river turning it quote “crimson with their blood”.  The other 2 camps fell in a similar fashion. Thus Nurhaci had just annihilated 2 out of the 4 incoming armies and took some 4000 of his forces to Hetu Ala to recuperate their strength.    Yang Hao saw the absolute mayhem occurring and ordered the remaining forces to retreat and regroup, but the force coming in from the east led by Big Sword Liu Ting never got the orders. Now unlike his colleagues, Liu Ting was actually having some success against some Jin expeditionary parties. The 13,000 Joseon Expeditionary force was with Liu Ting consisting of 10,000 Musketeers and 3000 archers were proving themselves very capable warriors. He managed to capture a few fortresses, killed 2 Jin generals and inflicted a few thousand casualties. Nurhaci then decided to do something rather cunning: he slipped some saboteurs into Liu Ting's army. These saboteurs pretended to be messengers from Du Song, stating his force was already besieging Hetu Ala and desperately needed assistance for the final victory. Liu Ting proceeded to respond by increasing his army's speed to rush to Hetu Ala. Because of the increased speed they were going, Liu Ting's force became very stretched out and now there were practically 2 divided groups. Around 18 miles from Hetu Ala, Liu Ting's frontal force was ambushed in the Abudali Pass. This allowed 2 of Nurhaci's son's Daisan and Hong Taiji to both make cavalry charges one after the other into the front of Liu Ting's force. These back to back charges inflicted heavy casualties, and they soon managed to surround the Ming force, exacting an estimated 10,000 casualties upon them. It also claimed the life of Liu Ting who was said to go down killing several Jin with him, must have been waving around a pretty big sword. By the way I tried quite hard to find out how the nickname came about and failed to find anything concrete, if anyone knows let me know perhaps by commenting on one of my Youtube episodes!   The Korean Musketeers performed quite well, but the archers, it is alleged, fired without arrowheads, because the Joseon Dynasty intended to keep a neutrality with the newly emerged Jin people. The Joseon Musketeers were eventually overwhelmed by the Jin cavalry, because they lacked spearmen in their formations to thwart off the charges, something they would improve upon later down the road.  Gang Hong-rip ended up surrendering the remaining 4500 of his forces. Those who survived later captivity were eventually allowed to return to their homeland. Gang Hong-rip was proficient in the Jurchen language and was held hostage. Interestingly, once the battle was won and done, Nurhaci went back to Hetu Ala to celebrate and one of the first things he did afterwards was send a message to the King of the Joseon Dynasty asking why they sent an expeditionary force to aid the Mings. The king tried to play it cool and sent a letter of congratulations for the victory, but made sure not to write anything that recognized the Jin state. It seemed the Joseon dynasty was now stuck between the Ming-Jin conflict and this would hold dire consequences later.    Li Rubo had received the message to retreat from Yang Hao, so he was able to avoid disaster, losing around 1000 troops before getting out to safety. Overall it is estimated that the Ming lost some 45,000 troops, 28,000 horses and a ton of war equipment. The Jin claimed to have only lost 200 men, but better estimations put them at losing around 5000. The Ming Court was rocked by this loss and ordered the arrest of Yang Hao, sending the Embroidered Uniform Guard after him; those are essentially the Emperor's secret police. Li Rubo was impeached, because there were rumors he had only survived because he had a personal relationship with Nurhaci. Li Rubo would commit suicide before his trial and Yang Hao would rot in prison for almost a decade before being executed.   I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me.  Nurhaci did not stop after defeating the 4 armies, he continued to raise hell by capturing Kaiyuan, Tieling and Xicheng without breaking much of a sweat. Hell Nurhaci was said to have braved a hail of arrows when he personally led the assault on the east wall of Xicheng. Over in Chahar, some of Nurhaci's subjects were defeated at Guangning and this would lead to ongoing troubles between the Jin and Chahar mongols for 15 years. Now Xicheng was the last bastion of Nurhaci's Yehe Jurchen rivals, so now he looked towards more empire building activities. Alongside his advisors they began to plan the conquest of Shenyang and perhaps to establish a new Jin Capital in its place. 

Oliver is joined by Dr Sonia Favi, researcher at the University of Turin, to discuss the history of imagined travel. Sonia's digital exhibition, ‘Travels in Tokugawa Japan (1603-1868): A Virtual Journey', explores how late-Edo period maps indulged the imagination of those unable to journey across the country, something all too familiar in the wake of COVID-19 travel restrictions. Download the full transcript here (PDF) Watch with subtitles on YouTube IMAGE AND AUDIO CREDITS Intro-outro music: jasonszklarek / MotionElements.com [L] Nanban byōbu by Kanō Naizen (Folding screen depicting ‘Southern barbarians' – i.e. European travellers – as they land on Japanese shores). First quarter of the 17th century. Metropolitan Museum of Art. [R] Measured map of the Tōkaidō Highway by Ochikochi Dōin and Hishikawa Moronobu (1690) 東海道分間絵図; Tōkaidō bunken no zu; 東海道分間之図. John Rylands Research Institute and Library. Copyright © 2022 Oliver Moxham, ℗ 2022 Oliver Moxham. May be freely distributed for education purposes. --- Send in a voice message: https://anchor.fm/beyond-japan/message

This week, we're taking on whaling in Tokugawa Japan. What is 'traditional' whaling in Japan? How and why did people take to the seas to hunt whales? And how is all of this wrapped up in the modern debate around whaling in Japan? Side note: wet weather in Seattle is giving me mad allergies, so apologies if I sound extra sniffly or anything. Show notes here.

The Northern Song (960-1127) capital city of Kaifeng (also known as Bianjing or Dongjing) was the largest city in the medieval world. Its population surpassed the previous capitals of Chang'an and Luoyang and dwarfed contemporary world cities such as Baghdad and Constantinople. At its peak, Kaifeng boasted a population of well over a million people and was home to hundreds of thousands of soldiers. It was also the central node of vast transportation network consisting of rivers, canals, and roads and as a result became a huge commercial center. It's wealth and prosperity has been immortalized in the famous painting Qingming shanghe tu (清明上河圖), which offers various depictions of daily life in the bustling city. Yet at what cost was this prosperity achieved? How was this vast city supplied? How did Kaifeng's consumption, and by extension the Northern Song's rapid economic and technological development as whole, impact the environment and change ecological features? And in our own age of climate change, what lessons can we draw from the history and experience of Song Kaifeng? To answer these questions, we interviewed Dr. Yuan Chen, an environmental historian of premodern China with a focus on Song Kaifeng, who will talk to us about the fascinating history of Kaifeng during the Northern Song and Kaifeng's broader impacts on China. Note: We apologize for some minor audio distortions in the interview. Contributors Yuan Chen Yuan Chen is a Postdoctoral Associate at the Franklin Humanities Institute & Global Asia Initiative at Duke University. She received her PhD from Yale University and was also a Visiting Professor at Boston College. Her current research focuses on the environmental history of premodern and early modern East Asia, and she is working on a book manuscript that seeks to explore the environmental changes of Middle Period China from the view of the imperial capital of Kaifeng and Kaifeng's ecological and economical connections with its diverse supplying regions in China and beyond. Her works have been published in several historical journals, and her teaching interests include Chinese history, Tokugawa Japan, early modern global history, environmental history, and the Silk Road. Yiming Ha Yiming Ha is a Ph.D. candidate in the Department of History at the University of California, Los Angeles. His current research is on military mobilization and state-building in China between the thirteenth and seventeenth centuries, focusing on how military institutions changed over time, how the state responded to these changes, the disconnect between the center and localities, and the broader implications that the military had on the state. His project highlights in particular the role of the Mongol Yuan in introducing an alternative form of military mobilization that radically transformed the Chinese state. He is also interested in military history, nomadic history, comparative Eurasian state-building, and the history of maritime interactions in early modern East Asia. He received his BA from UCLA and his MPhil from the Hong Kong University of Science and Technology. Credits Episode No. 6 Release date: January 12, 2021 Recording location: Chicago, IL/ Los Angeles, CA Transcript Bibliography courtesy of Dr. Yuan Chen Images Map of Kaifeng, c. 1100 (Image Source: West, Spectacle, Ritual, and Social Relations.") Cover Image: City Gate of Kaifeng, as depicted in the Qingming shanghe tu (view full painting here). The famous bridge scene in Qingming shanghe tu (view full painting here).   Supply of timber for the construction of the Yuqing Temple (Image Source: Chen, "China's Song-dynasty Capital of Kaifeng and its Hinterlands."). Reproduced here with permission from author. Please do not cite without permission. Song defensive forest in the north along its border with the Khitan Liao (Image Source: Chen, "Frontier, Fortification, and Forestation") Reproduced here with permission from author. Please do not cite without permission.   Rock formation in Yandang Mountain, as seen today (Image Source). For a map of Northern Song Kaifeng, please see here (map in Chinese). Select Bibliography: Chen, Julian Yuan. "China's Song-dynasty Capital of Kaifeng and its Hinterlands: An Environmental History, 960-1127). PhD. diss. Yale University, 2020. _____. "Frontier, Fortification, and Forestation: Defensive Woodland on the Song–Liao Border in the Long Eleventh Century." Journal of Chinese History Vol. 2, Special Issue 2 (2018): 313-334. Kubota Kazuo. Sōdai Kaifū no Kenkyū [Research on Kaifeng in the Song Dynasty]. Tōkyō: Kyūko shoin, 2007.  Levine, Ari Daniel. “Walls and Gates, Windows and Mirrors: Urban Defences, Cultural Memory, and Security Theatre in Song Kaifeng.” East Asian Science, Technology, and Medicine 39 (2014): 55–118.  Liu Chunying. Bei Song Dongjing cheng yanjiu [The Eastern Capital of Northern Song]. Beijing: Kexue chubanshe, 2004.  Schaab-Hanke, Dorothee. Kaifeng Around 1120: Kaifeng Around 1120 The Dongjing Meng Hua Lu by Meng Yuanlao: An Annotated Translation. Großheirath: Ostasien Verlag, 2011.  Tsui, Lik Hang. “Complaining About Lived Spaces: Responses to the Urban Living Environment of Northern Song Kaifeng.” Journal of Chinese History 2.2 (2018): 335-353.  West, Stephen H. “Spectacle, Ritual, and Social Relations: The Son of Heaven, Citizens, and Created Space in Imperial Gardens in the Northern Song.” In Baroque Garden Cultures: Emulation, Sublimation, Subversion, edited by Michel Conan, 291–321. Washington, DC: Dumbarton Oaks, 2005.  Zhou Baozhu. Song dai Dongjing yanjiu [The Eastern Capital of the Song dynasty]. Kaifeng: Henan daxue chubanshe, 1992. 

During this edition, Christopher Macklin joins me again to discuss aliens, nanotechnology, and mind control. Visit his website at www.christophermacklinministries.com     Ethics of nanotechnology is the study of the ethical issues emerging from advances in nanotechnology and its impacts. According to Andrew Chen, ethical concerns about nanotechnologies should include the possibility of their military applications, the dangers posed by self-replicant nanomachines, and their surveillance monitoring and tracking use.[1] Environmental and public health risks are treated in a report from the Dutch  National Institute for Public Health and the Environment[2] and a report from the European Environment Agency.[3] Academic works on the ethics of nanotechnology can be found in the journal Nanoethics. Guidelines[edit] According to the Markkula Center for Applied Ethics[1], possible guidelines for the Ethics of nanotechnology could include:   Nanomachines should only be specialized, not for general purposes. Nanomachines should not be self-replicating. Nanomachines should not be made to use an abundant natural compound as fuel. Nanomachines should be tagged so that they can be tracked. Concerns[edit] Ethical concerns about nanotechnology include opposition to their use to fabricate Lethal autonomous weapons and the fear that they may self-replicate ad infinitum in a gray goo scenario, first imagined by K. Eric Drexler.[4] For the EEA  [3], the challenge posed by nano-materials is due to their properties of being novel, persistent, readily dispersed, and bioaccumulative; by analogy, thousands of cases of mesothelioma were caused by the inhalation of asbestos dust. See nanotoxicology. Nanotechnology belongs to the class of emerging technology known as GRIN: geno-, robo-, info- nano-technologies. Another common acronym is NBIC (Nanotechnology, Biotechnology, Information Technology, and Cognitive Science). These technologies are hoped[5] - or feared,[6] depending on the viewpoint- to improve human bodies and functionalities, see transhumanism. Loss of human identity[edit]In the U.S., the Amish are a religious group most known for avoiding certain modern technologies. Transhumanists draw a parallel by arguing that there will probably be "humanists" shortly, people who choose to "stay human" by not adopting human enhancement technologies. They believe their choice must be respected and protected.[134] In his 2003 book Enough: Staying Human in an Engineered Age, environmental ethicist Bill McKibben argued at length against many of the technologies that are postulated or supported by transhumanists, including germinal choice technology, nanomedicine, and life extension strategies. He claims that it would be morally wrong for humans to tamper with fundamental aspects of themselves (or their children) to overcome universal human limitations, such as vulnerability to aging, maximum life span, and biological constraints on physical and cognitive ability. Attempts to "improve" themselves through such manipulation would remove limitations that provide a necessary context for the experience of meaningful human choice. He claims that human lives would no longer seem significant in a world where such limitations could be overcome technologically. Even the goal of using germinal choice technology for clearly therapeutic purposes should be relinquished since it would inevitably produce temptations to tamper with such things as cognitive capacities. He argues that societies can benefit from renouncing particular technologies, such as Ming China, Tokugawa Japan, and the contemporary Amish.[135] Follow us on Instagram Follow us on Facebook It's super easy to access our archives! Here's how: iPhone Users: Access Mysterious Radio from  Apple Podcasts and become a subscriber there, or if you want access to even more exclusive content, join us on Patreon. Android Users: Enjoy over 800 exclusive member-only posts to include ad-free episodes, case files, and more when you join us on Patreon.  Please copy and Paste our link in a text message to all your family members and friends! We'll love you forever! (Check out Mysterious Radio!)

In the early eighteenth century, the noblewoman Ōgimachi Machiko composed a memoir of Yanagisawa Yoshiyasu, the powerful samurai for whom she had served as a concubine for twenty years. Machiko assisted Yoshiyasu in his ascent to the rank of chief adjutant to the Tokugawa shogun. She kept him in good graces with the imperial court, enabled him to study poetry with aristocratic teachers and have his compositions read by the retired emperor, and gave birth to two of his sons. Writing after Yoshiyasu's retirement, she recalled it all—from the glittering formal visits of the shogun and his entourage to the passage of the seasons as seen from her apartments in the Yanagisawa mansion. In the Shelter of the Pine is the most significant work of literature by a woman of Japan's early modern era. Featuring Machiko's keen eye for detail, strong narrative voice, and polished prose studded with allusions to Chinese and Japanese classics, this memoir sheds light on everything from the social world of the Tokugawa elite to the role of literature in women's lives. Machiko modeled her story on The Tale of Genji, illustrating how the eleventh-century classic continued to inspire its female readers and provide them with the means to make sense of their experiences. Elegant, poetic, and revealing, In the Shelter of the Pine is a vivid portrait of a distant world and a vital addition to the canon of Japanese literature available in English. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the early eighteenth century, the noblewoman Ōgimachi Machiko composed a memoir of Yanagisawa Yoshiyasu, the powerful samurai for whom she had served as a concubine for twenty years. Machiko assisted Yoshiyasu in his ascent to the rank of chief adjutant to the Tokugawa shogun. She kept him in good graces with the imperial court, enabled him to study poetry with aristocratic teachers and have his compositions read by the retired emperor, and gave birth to two of his sons. Writing after Yoshiyasu's retirement, she recalled it all—from the glittering formal visits of the shogun and his entourage to the passage of the seasons as seen from her apartments in the Yanagisawa mansion. In the Shelter of the Pine is the most significant work of literature by a woman of Japan's early modern era. Featuring Machiko's keen eye for detail, strong narrative voice, and polished prose studded with allusions to Chinese and Japanese classics, this memoir sheds light on everything from the social world of the Tokugawa elite to the role of literature in women's lives. Machiko modeled her story on The Tale of Genji, illustrating how the eleventh-century classic continued to inspire its female readers and provide them with the means to make sense of their experiences. Elegant, poetic, and revealing, In the Shelter of the Pine is a vivid portrait of a distant world and a vital addition to the canon of Japanese literature available in English. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the early eighteenth century, the noblewoman Ōgimachi Machiko composed a memoir of Yanagisawa Yoshiyasu, the powerful samurai for whom she had served as a concubine for twenty years. Machiko assisted Yoshiyasu in his ascent to the rank of chief adjutant to the Tokugawa shogun. She kept him in good graces with the imperial court, enabled him to study poetry with aristocratic teachers and have his compositions read by the retired emperor, and gave birth to two of his sons. Writing after Yoshiyasu's retirement, she recalled it all—from the glittering formal visits of the shogun and his entourage to the passage of the seasons as seen from her apartments in the Yanagisawa mansion. In the Shelter of the Pine is the most significant work of literature by a woman of Japan's early modern era. Featuring Machiko's keen eye for detail, strong narrative voice, and polished prose studded with allusions to Chinese and Japanese classics, this memoir sheds light on everything from the social world of the Tokugawa elite to the role of literature in women's lives. Machiko modeled her story on The Tale of Genji, illustrating how the eleventh-century classic continued to inspire its female readers and provide them with the means to make sense of their experiences. Elegant, poetic, and revealing, In the Shelter of the Pine is a vivid portrait of a distant world and a vital addition to the canon of Japanese literature available in English. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing.

In the early eighteenth century, the noblewoman Ōgimachi Machiko composed a memoir of Yanagisawa Yoshiyasu, the powerful samurai for whom she had served as a concubine for twenty years. Machiko assisted Yoshiyasu in his ascent to the rank of chief adjutant to the Tokugawa shogun. She kept him in good graces with the imperial court, enabled him to study poetry with aristocratic teachers and have his compositions read by the retired emperor, and gave birth to two of his sons. Writing after Yoshiyasu's retirement, she recalled it all—from the glittering formal visits of the shogun and his entourage to the passage of the seasons as seen from her apartments in the Yanagisawa mansion. In the Shelter of the Pine is the most significant work of literature by a woman of Japan's early modern era. Featuring Machiko's keen eye for detail, strong narrative voice, and polished prose studded with allusions to Chinese and Japanese classics, this memoir sheds light on everything from the social world of the Tokugawa elite to the role of literature in women's lives. Machiko modeled her story on The Tale of Genji, illustrating how the eleventh-century classic continued to inspire its female readers and provide them with the means to make sense of their experiences. Elegant, poetic, and revealing, In the Shelter of the Pine is a vivid portrait of a distant world and a vital addition to the canon of Japanese literature available in English. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the early eighteenth century, the noblewoman Ōgimachi Machiko composed a memoir of Yanagisawa Yoshiyasu, the powerful samurai for whom she had served as a concubine for twenty years. Machiko assisted Yoshiyasu in his ascent to the rank of chief adjutant to the Tokugawa shogun. She kept him in good graces with the imperial court, enabled him to study poetry with aristocratic teachers and have his compositions read by the retired emperor, and gave birth to two of his sons. Writing after Yoshiyasu's retirement, she recalled it all—from the glittering formal visits of the shogun and his entourage to the passage of the seasons as seen from her apartments in the Yanagisawa mansion. In the Shelter of the Pine is the most significant work of literature by a woman of Japan's early modern era. Featuring Machiko's keen eye for detail, strong narrative voice, and polished prose studded with allusions to Chinese and Japanese classics, this memoir sheds light on everything from the social world of the Tokugawa elite to the role of literature in women's lives. Machiko modeled her story on The Tale of Genji, illustrating how the eleventh-century classic continued to inspire its female readers and provide them with the means to make sense of their experiences. Elegant, poetic, and revealing, In the Shelter of the Pine is a vivid portrait of a distant world and a vital addition to the canon of Japanese literature available in English. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

In the early eighteenth century, the noblewoman Ōgimachi Machiko composed a memoir of Yanagisawa Yoshiyasu, the powerful samurai for whom she had served as a concubine for twenty years. Machiko assisted Yoshiyasu in his ascent to the rank of chief adjutant to the Tokugawa shogun. She kept him in good graces with the imperial court, enabled him to study poetry with aristocratic teachers and have his compositions read by the retired emperor, and gave birth to two of his sons. Writing after Yoshiyasu's retirement, she recalled it all—from the glittering formal visits of the shogun and his entourage to the passage of the seasons as seen from her apartments in the Yanagisawa mansion. In the Shelter of the Pine is the most significant work of literature by a woman of Japan's early modern era. Featuring Machiko's keen eye for detail, strong narrative voice, and polished prose studded with allusions to Chinese and Japanese classics, this memoir sheds light on everything from the social world of the Tokugawa elite to the role of literature in women's lives. Machiko modeled her story on The Tale of Genji, illustrating how the eleventh-century classic continued to inspire its female readers and provide them with the means to make sense of their experiences. Elegant, poetic, and revealing, In the Shelter of the Pine is a vivid portrait of a distant world and a vital addition to the canon of Japanese literature available in English. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In the early eighteenth century, the noblewoman Ōgimachi Machiko composed a memoir of Yanagisawa Yoshiyasu, the powerful samurai for whom she had served as a concubine for twenty years. Machiko assisted Yoshiyasu in his ascent to the rank of chief adjutant to the Tokugawa shogun. She kept him in good graces with the imperial court, enabled him to study poetry with aristocratic teachers and have his compositions read by the retired emperor, and gave birth to two of his sons. Writing after Yoshiyasu's retirement, she recalled it all—from the glittering formal visits of the shogun and his entourage to the passage of the seasons as seen from her apartments in the Yanagisawa mansion. In the Shelter of the Pine is the most significant work of literature by a woman of Japan's early modern era. Featuring Machiko's keen eye for detail, strong narrative voice, and polished prose studded with allusions to Chinese and Japanese classics, this memoir sheds light on everything from the social world of the Tokugawa elite to the role of literature in women's lives. Machiko modeled her story on The Tale of Genji, illustrating how the eleventh-century classic continued to inspire its female readers and provide them with the means to make sense of their experiences. Elegant, poetic, and revealing, In the Shelter of the Pine is a vivid portrait of a distant world and a vital addition to the canon of Japanese literature available in English. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

In the early eighteenth century, the noblewoman Ōgimachi Machiko composed a memoir of Yanagisawa Yoshiyasu, the powerful samurai for whom she had served as a concubine for twenty years. Machiko assisted Yoshiyasu in his ascent to the rank of chief adjutant to the Tokugawa shogun. She kept him in good graces with the imperial court, enabled him to study poetry with aristocratic teachers and have his compositions read by the retired emperor, and gave birth to two of his sons. Writing after Yoshiyasu's retirement, she recalled it all—from the glittering formal visits of the shogun and his entourage to the passage of the seasons as seen from her apartments in the Yanagisawa mansion. In the Shelter of the Pine is the most significant work of literature by a woman of Japan's early modern era. Featuring Machiko's keen eye for detail, strong narrative voice, and polished prose studded with allusions to Chinese and Japanese classics, this memoir sheds light on everything from the social world of the Tokugawa elite to the role of literature in women's lives. Machiko modeled her story on The Tale of Genji, illustrating how the eleventh-century classic continued to inspire its female readers and provide them with the means to make sense of their experiences. Elegant, poetic, and revealing, In the Shelter of the Pine is a vivid portrait of a distant world and a vital addition to the canon of Japanese literature available in English. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

In the early eighteenth century, the noblewoman Ōgimachi Machiko composed a memoir of Yanagisawa Yoshiyasu, the powerful samurai for whom she had served as a concubine for twenty years. Machiko assisted Yoshiyasu in his ascent to the rank of chief adjutant to the Tokugawa shogun. She kept him in good graces with the imperial court, enabled him to study poetry with aristocratic teachers and have his compositions read by the retired emperor, and gave birth to two of his sons. Writing after Yoshiyasu's retirement, she recalled it all—from the glittering formal visits of the shogun and his entourage to the passage of the seasons as seen from her apartments in the Yanagisawa mansion. In the Shelter of the Pine is the most significant work of literature by a woman of Japan's early modern era. Featuring Machiko's keen eye for detail, strong narrative voice, and polished prose studded with allusions to Chinese and Japanese classics, this memoir sheds light on everything from the social world of the Tokugawa elite to the role of literature in women's lives. Machiko modeled her story on The Tale of Genji, illustrating how the eleventh-century classic continued to inspire its female readers and provide them with the means to make sense of their experiences. Elegant, poetic, and revealing, In the Shelter of the Pine is a vivid portrait of a distant world and a vital addition to the canon of Japanese literature available in English. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Bitcoin's increasing popularity is invoking calls for its suppression, with some calling it a threat to US national security that undermines the dollar.  Yet, what are the characteristics and uses of sound money in the first place?  What is a government's role in regulating money when that government is designed to secure liberty in the present and for posterity? We illustrate the issue using political conditions during Tokugawa Japan and the iconic samurai cinema and manga story, Lone Wolf and Cub, the baby cart assassin. Show notes: https://www.everydaysamurai.life/48 Esoteric Visualization: https://www.everydaysamurai.life/mikkyo

Bitcoin's increasing popularity is invoking calls for its suppression, with some calling it a threat to US national security that undermines the dollar.  Yet, what are the characteristics and uses of sound money in the first place?  What is a government's role in regulating money when that government is designed to secure liberty in the present and for posterity? We illustrate the issue using political conditions during Tokugawa Japan and the iconic samurai cinema and manga story, Lone Wolf and Cub, the baby cart assassin. Show notes: https://www.everydaysamurai.life/48 Esoteric Visualization: https://www.everydaysamurai.life/mikkyo

Craig and Justin speak about the history and economics behind the Meiji Restoration. After 214 years of Sakoku, Japan was opened up by Commodore Matthew C Perry ushering in a new Era. The Meiji Restoration was the rapid modernization of Tokugawa Japan into the modern Era. The Tokugawa Shogunate system wouldnot survive the Bakumatsu period and would fall as a result of the Boshin war. The Samurai would make a last stand during the Satsuma Rebellion. The incredible industrialization of Japan under Emperor Meiji would change all aspects of Japan and would lead to the creation of the Empire of Japan.

Tokugawa Japan underwent a isolationist period known as "Sakoku" (closed country) for 214 years. Yet how "isolated" was it truly? Here you will learn about when and how the first Europeans made contact with Japan. What the Shimbara Rebellion was, how the Tokugawa Shogunate operated and traded at Dejima with the Portuguese and Dutch. Which European nations tried to open up Japan. How Commodore Matthew C Perry eventually was the one to open Japan up and how Japan viewed the world during its Sakoku period.  What would occur after is the Meiji Revolution, the rapid modernization of Tokugawa Japan into the Meiji Era.

Craig and Justin speak about the history and economics behind the Sakoku period of Japan and the many attempts by foreigners to open it up. Tokugawa Japan underwent a isolationist period known as "Sakoku" (closed country) for 214 years. Yet how "isolated" was it truly? Here you will learn about when and how the first Europeans made contact with Japan. What the Shimbara Rebellion was, how the Tokugawa Shogunate operated and traded at Dejima with the Portuguese and Dutch. Which European nations tried to open up Japan. How Commodore Matthew C Perry eventually was the one to open Japan up and how Japan viewed the world during its Sakoku period.

It is reported that today about 7 billion people live on Earth, and no two of them alike.. Global citizens can be small and large and in many colours. We wear different clothes and have different ideas of beauty is also part of culture.WORKS CITEDBolander, Thomas (2013). "Self-Reference". The Metaphysics Research Lab, Stanford University. Retrieved 21 June 2016.Chang, Bok-Myung (2010). "Cultural Identity in Korean English". Journal of Pan-Pacific Association of Applied Linguistics. 14 (1): 131–145.Crossley, J.N.; Ash, C.J.; Brickhill, C.J.; Stillwell, J.C.; Williams, N.H. (1972). What is mathematical logic?. London-Oxford-New York: Oxford University Press. pp. 59–60. ISBN 0-19-888087-1. Zbl 0251.02001Cyril Edwin Black, ed. The Modernization of Japan and Russia: a comparative study(1975) Cyril Edwin Black, The dynamics of modernization: a study in comparative history(1966)David Brion Davis, The Problem of Slavery in Western Culture (1966); Seymour Drescher, Abolition: A History of Slavery and Antislavery (Cambridge University Press, 2009); Paul Finkelman, and Joseph Miller, eds. Macmillan Encyclopedia of World Slavery (Macmillan, 2 vol 1998)David A. Waldman and David E. Bowen (2016), Learning to Be a Paradox-Savvy Leader, Academy of Management -- Perspectives, vol. 30, no. 3, 316-327, doi:10.5465/amp.2015.0070 Doyle (1986)Eliason, James L. (March–April 1996). "Using Paradoxes to Teach Critical Thinking in Science". Journal of College Science Teaching. 15 (5): 341–44. (Subscription required (help)) Gilbert Rozman, Urban networks in Ching China and Tokugawa Japan (1974) Gilbert Rozman, The Modernization of China (1982)"Earthdance: Chapter 20 - The Indigenous Way". Archived from the original on 2007-09-05. Retrieved 2007-09-08.a systematic methodology in the social sciences involving the construction of theories through methodical gathering and analysis of data.This research methodology uses inductive reasoning, in contrast to the hypothetico-deductive model model of the scientific method.Faggiolani, C. (2011). "Perceived Identity: Applying Grounded Theory in Libraries". JLIS.it. University of Florence. 2 (1). doi:10.4403/jlis.it-4592. Retrieved 29 June 2013.Revised and Second Ebook edition and digital format, The Jews of Kurdistan and their Tribal Chieftains: A Study in Survival, Mordechai (Moti) Zaken (Jerusalem, 2015); Jewish Subjects and their Tribal Chieftains in Kurdistan: A Study in Survival (Leiden and Boston): Brill, 2007. ISBN 978-9004161900 Yahud Kurdistan wa-ru'as'uhum al-qabaliyun: Dirasa fi fan al-baqa'. Transl., Su'ad M. Khader; Reviewers: Abd al-Fatah Ali Yihya and Farast Mir'i; Published by the Center for Academic Research, Beirut, 2013; يهود كردستان ورؤساؤهم القبليون : (دراسة في فن البقاء) / تأليف مردخاي زاكن ؛ ترجمة عن الانكليزية سعاد محمد خضر ؛ مراجعة عبد الفتاح علي يحيى، فرست مرعي. زاكن، مردخاي، ١٩٥٨م-;خضر،Support the show (http://www.buzzsprout.com/429292)

Duncan Ryuken Williams was born in Tokyo to a Japanese mother and British father. After growing up in Japan and England, he moved to the U.S. to attend Reed College and then Harvard, where he earned a Ph.D. in Religion. He is currently Professor of Religion and East Asian Languages & Cultures at the University of Southern California, and the Director of the USC Shinso Ito Center for Japanese Religions and Culture. He was ordained in 1993 as a Buddhist priest in the Soto Zen tradition and served as the Buddhist chaplain at Harvard from 1994-96. The editor or co-editor of many academic publications, he is the author of The Other Side of Zen: A Social History of Soto Zen Buddhism in Tokugawa Japan and most recently, American Sutra: A Story of Faith and Freedom in the Second World War. We spoke about Zen, his unusual background, the history of Buddhism in America, and the internment of Japanese Americans in World War II. Learn more about Duncan Williams here: https://www.duncanryukenwilliams.com/

Duncan Ryuken Williams was born in Tokyo to a Japanese mother and British father. After growing up in Japan and England, he moved to the U.S. to attend Reed College and then Harvard, where he earned a Ph.D. in Religion. He is currently Professor of Religion and East Asian Languages & Cultures at the University of Southern California, and the Director of the USC Shinso Ito Center for Japanese Religions and Culture. He was ordained in 1993 as a Buddhist priest in the Soto Zen tradition and served as the Buddhist chaplain at Harvard from 1994-96. The editor or co-editor of many academic publications, he is the author of The Other Side of Zen: A Social History of Soto Zen Buddhism in Tokugawa Japan and most recently, American Sutra: A Story of Faith and Freedom in the Second World War. We spoke about Zen, his unusual background, the history of Buddhism in America, and the internment of Japanese Americans in World War II. Learn more about Duncan Williams here: https://www.duncanryukenwilliams.com/

Qing Dynasty, Tokugawa Japan, and economic/social changes and continuities of East Asia in the early modern period.

Duncan Ryuken Williams was born in Tokyo to a Japanese mother and British father. After growing up in Japan and England, he moved to the U.S. to attend Reed College and then Harvard, where he earned a Ph.D. in Religion. He is currently Professor of Religion and East Asian Languages & Cultures at the University of Southern California, and the Director of the USC Shinso Ito Center for Japanese Religions and Culture. He was ordained in 1993 as a Buddhist priest in the Soto Zen tradition and served as the Buddhist chaplain at Harvard from 1994-96. The editor or co-editor of many academic publications, he is the author of The Other Side of Zen: A Social History of Soto Zen Buddhism in Tokugawa Japan and most recently, American Sutra: A Story of Faith and Freedom in the Second World War. We spoke about Zen, his unusual background, the history of Buddhism in America, and the internment of Japanese Americans in World War II. Learn more about Duncan Williams here: https://www.duncanryukenwilliams.com/

How do race and class impact what it means to be American today? What do citizenship and immigration look like in the current context of “America first” and “nationalism”? A diverse panel of experts from the University of Southern California will discuss these and other questions in this timely and critical conversation.conversation. Recorded live on USC's campus on April 14, 2019. PANELISTS Juan De Lara is an assistant professor of American Studies and Ethnicity at USC. His most recent book, Inland Shift: Race, Space, and Capital in Southern California (2018), uses global commodity chains and logistics to examine how race, class, and twenty-first-century capitalism reshaped Southern California between 1980 and 2010. His forthcoming book, Data, Race, and Social Justice, will examine the growing use of data science and integrated technologies by state actors to manage and to mitigate socio-economic differences. Sam Erman is an associate professor at the USC Gould School of Law and scholar of history of law whose research focuses on race, citizenship, and constitutional change. He is the author of Almost Citizens: Puerto Rico, the U.S. Constitution, and Empire (2018). His work has also appeared in top journals in law and history, including the Michigan Law Review, California Law Review, Southern California Law Review, and Journal of American Ethnic History. Elda María Román is an assistant professor of English at USC. As a scholar in literary and cultural studies, she researches race and class, examining their effects across ethnic groups and through scholarship across disciplines. She has published articles on Latinx and African American cultural production and is the author of Race and Upward Mobility: Seeking, Gatekeeping, and Other Class Strategies in Postwar America (2017). Her current project examines contemporary narratives about fears of changing demographics. Duncan Ryuken Williams is professor of Religion and East Asian Languages and Cultures at USC and director of the USC Shinso Ito Center for Japanese Religions and Culture. Williams is the author of The Other Side of Zen: A Social History of Sōtō Zen Buddhism in Tokugawa Japan (2004) and his latest book, American Sutra: A Story of Faith and Freedom in the Second World War (2019), looks at Buddhism and the Japanese American internment. Jody Agius Vallejo (moderator) is associate professor of Sociology and American Studies and Ethnicity and associate director of the Center for the Study of Immigrant Integration at USC. Her book, Barrios to Burbs: The Making of the Mexican American Middle Class (2012), examines mobility mechanisms, socioeconomic incorporation, racial/ethnic and class identities, patterns of giving back to kin and community, and civic engagement among middle-class Mexican Americans. A second book, in progress, investigates the rise of the contemporary Latino elite in the U.S.

Bringing Whales Ashore: Oceans and the Environment of Early Modern Japan (University of Washington Press, 2018) is more than a history of whaling in Japan. Jakobina K. Arch weaves together a wealth of diverse materials to demonstrate and explore the social, cultural, economic, intellectual, and religious impacts of whales on the world of Tokugawa Japan. In doing so, Arch argues powerfully for a historical vision that locates Japan within a larger global environment and also understands the fundamental interconnectedness of land and sea in particular. It is, as she writes, “nonsensical” to draw a clear dividing line between the archipelagic and the pelagic. Arch traces the history of whaling from its recorded origins in the late sixteenth century across the stretch of the Tokugawa period and into the modern period. In doing so, Bringing Whales Ashore not only contributes broadly to Tokugawa and environmental history, but also engages with the modern and contemporary politics of whaling. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bringing Whales Ashore: Oceans and the Environment of Early Modern Japan (University of Washington Press, 2018) is more than a history of whaling in Japan. Jakobina K. Arch weaves together a wealth of diverse materials to demonstrate and explore the social, cultural, economic, intellectual, and religious impacts of whales on the world of Tokugawa Japan. In doing so, Arch argues powerfully for a historical vision that locates Japan within a larger global environment and also understands the fundamental interconnectedness of land and sea in particular. It is, as she writes, “nonsensical” to draw a clear dividing line between the archipelagic and the pelagic. Arch traces the history of whaling from its recorded origins in the late sixteenth century across the stretch of the Tokugawa period and into the modern period. In doing so, Bringing Whales Ashore not only contributes broadly to Tokugawa and environmental history, but also engages with the modern and contemporary politics of whaling. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bringing Whales Ashore: Oceans and the Environment of Early Modern Japan (University of Washington Press, 2018) is more than a history of whaling in Japan. Jakobina K. Arch weaves together a wealth of diverse materials to demonstrate and explore the social, cultural, economic, intellectual, and religious impacts of whales on the world of Tokugawa Japan. In doing so, Arch argues powerfully for a historical vision that locates Japan within a larger global environment and also understands the fundamental interconnectedness of land and sea in particular. It is, as she writes, “nonsensical” to draw a clear dividing line between the archipelagic and the pelagic. Arch traces the history of whaling from its recorded origins in the late sixteenth century across the stretch of the Tokugawa period and into the modern period. In doing so, Bringing Whales Ashore not only contributes broadly to Tokugawa and environmental history, but also engages with the modern and contemporary politics of whaling. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bringing Whales Ashore: Oceans and the Environment of Early Modern Japan (University of Washington Press, 2018) is more than a history of whaling in Japan. Jakobina K. Arch weaves together a wealth of diverse materials to demonstrate and explore the social, cultural, economic, intellectual, and religious impacts of whales on the world of Tokugawa Japan. In doing so, Arch argues powerfully for a historical vision that locates Japan within a larger global environment and also understands the fundamental interconnectedness of land and sea in particular. It is, as she writes, “nonsensical” to draw a clear dividing line between the archipelagic and the pelagic. Arch traces the history of whaling from its recorded origins in the late sixteenth century across the stretch of the Tokugawa period and into the modern period. In doing so, Bringing Whales Ashore not only contributes broadly to Tokugawa and environmental history, but also engages with the modern and contemporary politics of whaling. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bringing Whales Ashore: Oceans and the Environment of Early Modern Japan (University of Washington Press, 2018) is more than a history of whaling in Japan. Jakobina K. Arch weaves together a wealth of diverse materials to demonstrate and explore the social, cultural, economic, intellectual, and religious impacts of whales on the world of Tokugawa Japan. In doing so, Arch argues powerfully for a historical vision that locates Japan within a larger global environment and also understands the fundamental interconnectedness of land and sea in particular. It is, as she writes, “nonsensical” to draw a clear dividing line between the archipelagic and the pelagic. Arch traces the history of whaling from its recorded origins in the late sixteenth century across the stretch of the Tokugawa period and into the modern period. In doing so, Bringing Whales Ashore not only contributes broadly to Tokugawa and environmental history, but also engages with the modern and contemporary politics of whaling. Learn more about your ad choices. Visit megaphone.fm/adchoices

Maren A. Ehlers's Give and Take: Poverty and the Status Order in Early Modern Japan (Harvard University Asia Center, 2018) examines the ways in which ordinary subjects—including many so-called outcastes and other marginalized groups—participated in the administration and regulation of society in Tokugawa Japan. Within this context, the book focuses on self-governing occupation-based and other status groups and explore their roles making Tokugawa Japan tick. The title, Give and Take, is part of Ehlers's argument about the ways in which their relationship to government was one of reciprocity between ostensibly benevolent rulers and dutybound status groups. Within this, Ehlers evinces a special interest in marginalized groups and in poverty, especially “beggar bosses” and blind guilds. Through a detailed examination of an extraordinary collection of primary sources from the castle town of Ōno (Fukui prefecture), Ehlers uses the case study of approaches to the problems of poverty to enrich our understanding of the complex dynamics of interconnectivity and reciprocity that characterized Japan under Tokugawa rule. Learn more about your ad choices. Visit megaphone.fm/adchoices

Maren A. Ehlers’s Give and Take: Poverty and the Status Order in Early Modern Japan (Harvard University Asia Center, 2018) examines the ways in which ordinary subjects—including many so-called outcastes and other marginalized groups—participated in the administration and regulation of society in Tokugawa Japan. Within this context, the book focuses on self-governing occupation-based and other status groups and explore their roles making Tokugawa Japan tick. The title, Give and Take, is part of Ehlers’s argument about the ways in which their relationship to government was one of reciprocity between ostensibly benevolent rulers and dutybound status groups. Within this, Ehlers evinces a special interest in marginalized groups and in poverty, especially “beggar bosses” and blind guilds. Through a detailed examination of an extraordinary collection of primary sources from the castle town of Ōno (Fukui prefecture), Ehlers uses the case study of approaches to the problems of poverty to enrich our understanding of the complex dynamics of interconnectivity and reciprocity that characterized Japan under Tokugawa rule. Learn more about your ad choices. Visit megaphone.fm/adchoices

Maren A. Ehlers’s Give and Take: Poverty and the Status Order in Early Modern Japan (Harvard University Asia Center, 2018) examines the ways in which ordinary subjects—including many so-called outcastes and other marginalized groups—participated in the administration and regulation of society in Tokugawa Japan. Within this context, the book focuses... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

Maren A. Ehlers’s Give and Take: Poverty and the Status Order in Early Modern Japan (Harvard University Asia Center, 2018) examines the ways in which ordinary subjects—including many so-called outcastes and other marginalized groups—participated in the administration and regulation of society in Tokugawa Japan. Within this context, the book focuses on self-governing occupation-based and other status groups and explore their roles making Tokugawa Japan tick. The title, Give and Take, is part of Ehlers’s argument about the ways in which their relationship to government was one of reciprocity between ostensibly benevolent rulers and dutybound status groups. Within this, Ehlers evinces a special interest in marginalized groups and in poverty, especially “beggar bosses” and blind guilds. Through a detailed examination of an extraordinary collection of primary sources from the castle town of Ōno (Fukui prefecture), Ehlers uses the case study of approaches to the problems of poverty to enrich our understanding of the complex dynamics of interconnectivity and reciprocity that characterized Japan under Tokugawa rule. Learn more about your ad choices. Visit megaphone.fm/adchoices

Maren A. Ehlers’s Give and Take: Poverty and the Status Order in Early Modern Japan (Harvard University Asia Center, 2018) examines the ways in which ordinary subjects—including many so-called outcastes and other marginalized groups—participated in the administration and regulation of society in Tokugawa Japan. Within this context, the book focuses on self-governing occupation-based and other status groups and explore their roles making Tokugawa Japan tick. The title, Give and Take, is part of Ehlers’s argument about the ways in which their relationship to government was one of reciprocity between ostensibly benevolent rulers and dutybound status groups. Within this, Ehlers evinces a special interest in marginalized groups and in poverty, especially “beggar bosses” and blind guilds. Through a detailed examination of an extraordinary collection of primary sources from the castle town of Ōno (Fukui prefecture), Ehlers uses the case study of approaches to the problems of poverty to enrich our understanding of the complex dynamics of interconnectivity and reciprocity that characterized Japan under Tokugawa rule. Learn more about your ad choices. Visit megaphone.fm/adchoices

Yulia Frumer's new book follows roughly three hundred years of transformations in how time was conceptualized, measured, and materialized in Japan. Making Time: Astronomical Time Measurement in Tokugawa Japan (University of Chicago Press, 2018) charts a “profound shift in attitude toward foreign technology” between the 16th century (when European devices arrived in Japan) and reforms to the traditional temporal system in 1873. While it provides an exceptionally rich and focused case study grounded in careful research with Japanese documents and material objects, Frumer's book also offers a critical analysis of what it is that we're doing when we study the relationship between societies and technologies that has potentially far-reaching consequences well beyond the history of Japan. Carla Nappi is the Andrew W. Mellon Chair in the Department of History at the University of Pittsburgh. You can learn more about her and her work here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Yulia Frumer’s new book follows roughly three hundred years of transformations in how time was conceptualized, measured, and materialized in Japan. Making Time: Astronomical Time Measurement in Tokugawa Japan (University of Chicago Press, 2018) charts a “profound shift in attitude toward foreign technology” between the 16th century (when European devices arrived in Japan) and reforms to the traditional temporal system in 1873. While it provides an exceptionally rich and focused case study grounded in careful research with Japanese documents and material objects, Frumer’s book also offers a critical analysis of what it is that we’re doing when we study the relationship between societies and technologies that has potentially far-reaching consequences well beyond the history of Japan. Carla Nappi is the Andrew W. Mellon Chair in the Department of History at the University of Pittsburgh. You can learn more about her and her work here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Yulia Frumer’s new book follows roughly three hundred years of transformations in how time was conceptualized, measured, and materialized in Japan. Making Time: Astronomical Time Measurement in Tokugawa Japan (University of Chicago Press, 2018) charts a “profound shift in attitude toward foreign technology” between the 16th century (when European devices arrived in Japan) and reforms to the traditional temporal system in 1873. While it provides an exceptionally rich and focused case study grounded in careful research with Japanese documents and material objects, Frumer’s book also offers a critical analysis of what it is that we’re doing when we study the relationship between societies and technologies that has potentially far-reaching consequences well beyond the history of Japan. Carla Nappi is the Andrew W. Mellon Chair in the Department of History at the University of Pittsburgh. You can learn more about her and her work here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Yulia Frumer’s new book follows roughly three hundred years of transformations in how time was conceptualized, measured, and materialized in Japan. Making Time: Astronomical Time Measurement in Tokugawa Japan (University of Chicago Press, 2018) charts a “profound shift in attitude toward foreign technology” between the 16th century (when European devices arrived... Learn more about your ad choices. Visit megaphone.fm/adchoices

Yulia Frumer’s new book follows roughly three hundred years of transformations in how time was conceptualized, measured, and materialized in Japan. Making Time: Astronomical Time Measurement in Tokugawa Japan (University of Chicago Press, 2018) charts a “profound shift in attitude toward foreign technology” between the 16th century (when European devices arrived in Japan) and reforms to the traditional temporal system in 1873. While it provides an exceptionally rich and focused case study grounded in careful research with Japanese documents and material objects, Frumer’s book also offers a critical analysis of what it is that we’re doing when we study the relationship between societies and technologies that has potentially far-reaching consequences well beyond the history of Japan. Carla Nappi is the Andrew W. Mellon Chair in the Department of History at the University of Pittsburgh. You can learn more about her and her work here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Yulia Frumer’s new book follows roughly three hundred years of transformations in how time was conceptualized, measured, and materialized in Japan. Making Time: Astronomical Time Measurement in Tokugawa Japan (University of Chicago Press, 2018) charts a “profound shift in attitude toward foreign technology” between the 16th century (when European devices arrived in Japan) and reforms to the traditional temporal system in 1873. While it provides an exceptionally rich and focused case study grounded in careful research with Japanese documents and material objects, Frumer’s book also offers a critical analysis of what it is that we’re doing when we study the relationship between societies and technologies that has potentially far-reaching consequences well beyond the history of Japan. Carla Nappi is the Andrew W. Mellon Chair in the Department of History at the University of Pittsburgh. You can learn more about her and her work here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Yulia Frumer’s new book follows roughly three hundred years of transformations in how time was conceptualized, measured, and materialized in Japan. Making Time: Astronomical Time Measurement in Tokugawa Japan (University of Chicago Press, 2018) charts a “profound shift in attitude toward foreign technology” between the 16th century (when European devices arrived... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

The effects of climate change are here and serious. While it may seem like uncharted waters in the modern era, our ancestors in the 1600s faced a global climate crisis in a century wracked by wars, famines, and social unrest. Historian Geoffrey Parker discusses the lessons of the 17th century, where elites — with the exception of Tokugawa Japan — responded to the “Little Ice Age” with wars and scapegoating. Resources: Geoffrey Parker, Global Crisis War, Climate Change and Catastrophe in the Seventeenth Century Yale University Press, 2013 photo: Matt Palmer via Unsplash The post 17th Century Climate Crisis appeared first on KPFA.

KU Professor William Lindsey's primary research interest lies in analyzing how individuals and groups in Tokugawa Japan (1600-1867) constructed and contested social identity and power along lines of ritual and […] The post New Rituals of Death & Dying in Contemporary Japan appeared first on KKFI.

KU Professor William Lindsey’s primary research interest lies in analyzing how individuals and groups in Tokugawa Japan (1600-1867) constructed and contested social identity and power along lines of ritual and […] The post New Rituals of Death & Dying in Contemporary Japan appeared first on KKFI.

In this episode we tackle the Edo peasantry, the millet grubbing dirt farmers and fish mongers that acted as the economic base of the Tokugawa Bakufu.  Part two of two. Support the podcast on Patreon: https://www.patreon.com/samuraiarchives Mentioned in this podcast: Kalland, Arne. Fishing Villages in Tokugawa Japan Univ of Hawaii Pr; (March 1995) http://astore.amazon.com/samurai-20/detail/0824816323 Roberts, Luke. Performing the Great Peace: Political Space and Open Secrets in Tokugawa Japan Univ of Hawaii Pr; First Edition edition (January 31, 2012) http://astore.amazon.com/samurai-20/detail/0824835131 Vlastos, Stephen. Peasant Protests and Uprisings in Tokugawa Japan  University of California Press (August 16, 1990) http://astore.amazon.com/samurai-20/detail/0520072030 Shopping on Amazon.com?  Use our link: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 Samurai Archives Podcast on iTunes: https://itunes.apple.com/us/podcast/samurai-archives-japanese/id430277324 Samurai Archives Podcast on Stitcher: http://www.stitcher.com/s?fid=41397&refid=stpr Support this podcast: Shop Amazon.com, suport the podcast: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 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 on Reddit: https://www.reddit.com/r/samuraipodcast/ Samurai Archives podcast blog: http://www.samuraipodcast.com Samurai Archives Japanese History Forum: http://forums.samurai-archives.com

In this episode we tackle the Edo peasantry, the millet grubbing dirt farmers and fish mongers that acted as the economic base of the Tokugawa Bakufu.  Part one of two. Mentioned in this podcast: Kalland, Arne. Fishing Villages in Tokugawa Japan Univ of Hawaii Pr; (March 1995) http://astore.amazon.com/samurai-20/detail/0824816323 Roberts, Luke. Performing the Great Peace: Political Space and Open Secrets in Tokugawa Japan Univ of Hawaii Pr; First Edition edition (January 31, 2012) http://astore.amazon.com/samurai-20/detail/0824835131 Vlastos, Stephen. Peasant Protests and Uprisings in Tokugawa Japan  University of California Press (August 16, 1990) http://astore.amazon.com/samurai-20/detail/0520072030 Shopping on Amazon.com?  Use our link: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 Samurai Archives Podcast on iTunes: https://itunes.apple.com/us/podcast/samurai-archives-japanese/id430277324 Samurai Archives Podcast on Stitcher: http://www.stitcher.com/s?fid=41397&refid=stpr Support this podcast: Shop Amazon.com, suport the podcast: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 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 on Reddit: https://www.reddit.com/r/samuraipodcast/ Samurai Archives podcast blog: http://www.samuraipodcast.com Samurai Archives Japanese History Forum: http://forums.samurai-archives.com

In this episode, we have a great conversation with UCSB PhD candidate and Environmental Historian Elijah Bender.  Elijah's focus is on resource management in Kai province, the domain of the Takeda clan and Takeda Shingen.   The discussion ranges from how resource issues effect people at the local level to the highest levels of the Takeda clan, and how the management of resources effect all levels of planning and decision making for a Sengoku Daimyo.  This episode is part one of our discussion, and part two will follow in about two weeks. Support the podcast on Patreon: https://www.patreon.com/samuraiarchives Mentioned in this podcast: Roberts, Luke. Performing the Great Peace: Political Space and Open Secrets in Tokugawa Japan Univ of Hawaii Pr; First Edition edition (January 31, 2012) http://astore.amazon.com/samurai-20/detail/0824835131 Spafford, David. A Sense of Place: The Political Landscape in Late Medieval Japan Harvard University Asia Center; 1 edition (September 9, 2013)  http://astore.amazon.com/samurai-20/detail/0674726731 Vlastos, Stephen. Peasant Protests and Uprisings in Tokugawa Japan  University of California Press (August 16, 1990) http://astore.amazon.com/samurai-20/detail/0520072030 Shopping on Amazon.com?  Use our link: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 Samurai Archives Podcast on iTunes: https://itunes.apple.com/us/podcast/samurai-archives-japanese/id430277324 Samurai Archives Podcast on Stitcher: http://www.stitcher.com/s?fid=41397&refid=stpr Support this podcast: Shop Amazon.com, suport the podcast: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 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 Japanese History Forum: http://forums.samurai-archives.com

Zograscope. Say it with me: zograscope. ZooooOOOOOoooograscope. There are many optical wonders in Maki Fukuoka’s new book The Premise of Fidelity: Science, Visuality, and Representing the Real in 19th-Century Japan  (Stanford University Press, 2012), the zograscope not least among them. The book opens with Fukuoka’s account of stumbling upon a manuscript of a botanical work called the Honzo shasin (1826) while on a trip to Leiden to see a Japanese zograscope, a device that enhanced the sense of depth when looking through it at otherwise flat pictures. Much of the book centers on the history and work of a small community of nineteenth-century scholars called the Shohyaku-sha, the group that produced the Honzo shashin and were interested in the study of materia medica. This focused case study allows Fukuoka to simultaneously stay anchored while opening up to an expansive history of transformations in modes of understanding visuality and evidence of knowledge of the natural world in Tokugawa Japan. As the book guides readers through the changing meanings of the word shashin, a term used to mean “photography” in contemporary Japanese, it demonstrates how knowledge of the spheres of textual knowledge, visual illustration, and physical plant specimens mutually reinforced one another while practitioners of the visual arts sought to define and secure relationships of “fidelity” among these very different media. This fundamentally trans-disciplinary book offers much of interest to historians of East Asia, of science, and of art: histories of public exhibitions, of natural history, of photography, of anatomical dissection, of translation and typography, and much more can be found within the pages of The Premise of Fidelity. And if I haven’t already mentioned it, there’s also a zograscope. What more reason would you need to read it? Learn more about your ad choices. Visit megaphone.fm/adchoices

Zograscope. Say it with me: zograscope. ZooooOOOOOoooograscope. There are many optical wonders in Maki Fukuoka’s new book The Premise of Fidelity: Science, Visuality, and Representing the Real in 19th-Century Japan  (Stanford University Press, 2012), the zograscope not least among them. The book opens with Fukuoka’s account of stumbling upon a manuscript of a botanical work called the Honzo shasin (1826) while on a trip to Leiden to see a Japanese zograscope, a device that enhanced the sense of depth when looking through it at otherwise flat pictures. Much of the book centers on the history and work of a small community of nineteenth-century scholars called the Shohyaku-sha, the group that produced the Honzo shashin and were interested in the study of materia medica. This focused case study allows Fukuoka to simultaneously stay anchored while opening up to an expansive history of transformations in modes of understanding visuality and evidence of knowledge of the natural world in Tokugawa Japan. As the book guides readers through the changing meanings of the word shashin, a term used to mean “photography” in contemporary Japanese, it demonstrates how knowledge of the spheres of textual knowledge, visual illustration, and physical plant specimens mutually reinforced one another while practitioners of the visual arts sought to define and secure relationships of “fidelity” among these very different media. This fundamentally trans-disciplinary book offers much of interest to historians of East Asia, of science, and of art: histories of public exhibitions, of natural history, of photography, of anatomical dissection, of translation and typography, and much more can be found within the pages of The Premise of Fidelity. And if I haven’t already mentioned it, there’s also a zograscope. What more reason would you need to read it? Learn more about your ad choices. Visit megaphone.fm/adchoices

Zograscope. Say it with me: zograscope. ZooooOOOOOoooograscope. There are many optical wonders in Maki Fukuoka’s new book The Premise of Fidelity: Science, Visuality, and Representing the Real in 19th-Century Japan  (Stanford University Press, 2012), the zograscope not least among them. The book opens with Fukuoka’s account of stumbling upon a manuscript of a botanical work called the Honzo shasin (1826) while on a trip to Leiden to see a Japanese zograscope, a device that enhanced the sense of depth when looking through it at otherwise flat pictures. Much of the book centers on the history and work of a small community of nineteenth-century scholars called the Shohyaku-sha, the group that produced the Honzo shashin and were interested in the study of materia medica. This focused case study allows Fukuoka to simultaneously stay anchored while opening up to an expansive history of transformations in modes of understanding visuality and evidence of knowledge of the natural world in Tokugawa Japan. As the book guides readers through the changing meanings of the word shashin, a term used to mean “photography” in contemporary Japanese, it demonstrates how knowledge of the spheres of textual knowledge, visual illustration, and physical plant specimens mutually reinforced one another while practitioners of the visual arts sought to define and secure relationships of “fidelity” among these very different media. This fundamentally trans-disciplinary book offers much of interest to historians of East Asia, of science, and of art: histories of public exhibitions, of natural history, of photography, of anatomical dissection, of translation and typography, and much more can be found within the pages of The Premise of Fidelity. And if I haven’t already mentioned it, there’s also a zograscope. What more reason would you need to read it? Learn more about your ad choices. Visit megaphone.fm/adchoices

With prose that is as elegant as the argument is clear, Amy Stanley‘s new book tells a social, cultural, and economic history of Tokugawa Japan through the prism of prostitution. Selling Women: Prostitution, Markets, and the Household in Early Modern Japan (University of California Press, 2012 ) undermines our assumptions... Learn more about your ad choices. Visit megaphone.fm/adchoices

With prose that is as elegant as the argument is clear, Amy Stanley‘s new book tells a social, cultural, and economic history of Tokugawa Japan through the prism of prostitution. Selling Women: Prostitution, Markets, and the Household in Early Modern Japan (University of California Press, 2012 ) undermines our assumptions... Learn more about your ad choices. Visit megaphone.fm/adchoices

With prose that is as elegant as the argument is clear, Amy Stanley‘s new book tells a social, cultural, and economic history of Tokugawa Japan through the prism of prostitution. Selling Women: Prostitution, Markets, and the Household in Early Modern Japan (University of California Press, 2012 ) undermines our assumptions about seemingly basic categories like marriage, freedom, and sex. It also maps the ways that the spaces of prostitution in early modern Japan transformed together with the rise of a market economy, leading us from major cities like Edo and Nagasaki, through mining towns and ports, to pilgrim sites in the Inland Sea. While the increasing commercialization of the Tokugawa economy was liberating for some, creating new opportunities for travel and leisure, Stanley shows that this new “freedom” was actually oppressive for many women. Initially understood as filial daughters embedded in families and communities that they worked to support, by the 19th century women who worked in the sex trade were increasingly seen as autonomous economic actors. As their bodies became commodities, prostitutes became symbols of the destructive influences of urban culture in the villages to which they increasingly came to work. Stanley’s book introduces these women and their world in a book that is rich with case studies that bring us into the lives of individual prostitutes, their families and employers, and the fascinating documents that allow us a glimpse into their stories. Learn more about your ad choices. Visit megaphone.fm/adchoices

With prose that is as elegant as the argument is clear, Amy Stanley‘s new book tells a social, cultural, and economic history of Tokugawa Japan through the prism of prostitution. Selling Women: Prostitution, Markets, and the Household in Early Modern Japan (University of California Press, 2012 ) undermines our assumptions...

With prose that is as elegant as the argument is clear, Amy Stanley‘s new book tells a social, cultural, and economic history of Tokugawa Japan through the prism of prostitution. Selling Women: Prostitution, Markets, and the Household in Early Modern Japan (University of California Press, 2012 ) undermines our assumptions... Learn more about your ad choices. Visit megaphone.fm/adchoices

With prose that is as elegant as the argument is clear, Amy Stanley‘s new book tells a social, cultural, and economic history of Tokugawa Japan through the prism of prostitution. Selling Women: Prostitution, Markets, and the Household in Early Modern Japan (University of California Press, 2012 ) undermines our assumptions about seemingly basic categories like marriage, freedom, and sex. It also maps the ways that the spaces of prostitution in early modern Japan transformed together with the rise of a market economy, leading us from major cities like Edo and Nagasaki, through mining towns and ports, to pilgrim sites in the Inland Sea. While the increasing commercialization of the Tokugawa economy was liberating for some, creating new opportunities for travel and leisure, Stanley shows that this new “freedom” was actually oppressive for many women. Initially understood as filial daughters embedded in families and communities that they worked to support, by the 19th century women who worked in the sex trade were increasingly seen as autonomous economic actors. As their bodies became commodities, prostitutes became symbols of the destructive influences of urban culture in the villages to which they increasingly came to work. Stanley’s book introduces these women and their world in a book that is rich with case studies that bring us into the lives of individual prostitutes, their families and employers, and the fascinating documents that allow us a glimpse into their stories. Learn more about your ad choices. Visit megaphone.fm/adchoices

With prose that is as elegant as the argument is clear, Amy Stanley‘s new book tells a social, cultural, and economic history of Tokugawa Japan through the prism of prostitution. Selling Women: Prostitution, Markets, and the Household in Early Modern Japan (University of California Press, 2012 ) undermines our assumptions... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

Luke Roberts‘ Performing the Great Peace: Political Space and Open Secrets in Tokugawa Japan (University of Hawai’i Press, 2012) is a gracefully-written study of the performance of authority in Tokugawa politics. It is also one of the most thoughtful historical studies that I’ve had the pleasure to read in a long time. In the course of rereading Tokugawa documents to propose a wonderfully fresh way of thinking about political space in history, Roberts challenges us to rethink our assumptions about how to read evidence of such seemingly basic categories as life and death, truth and secrecy. A boon for scholars of Japan and non-specialists alike, Performing the Great Peace is worth a read for anyone interested in what it means now, and what it has meant across space and time, to understand and write about the past. Learn more about your ad choices. Visit megaphone.fm/adchoices

Luke Roberts‘ Performing the Great Peace: Political Space and Open Secrets in Tokugawa Japan (University of Hawai’i Press, 2012) is a gracefully-written study of the performance of authority in Tokugawa politics. It is also one of the most thoughtful historical studies that I’ve had the pleasure to read in a... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

Mark Rowe‘s new book Bonds of the Dead: Temples, Burial, and the Transformation of Contemporary Japanese Buddhism (University of Chicago Press, 2011) is a fascinating study of the life of Buddhism in Japan by looking at the many facets of death in modern Japanese Buddhism. Rowe guides us from the early background of the temple-parishioner system in Tokugawa Japan to a modern context in which the emergence of new funerary forms has re-defined what post-mortem embodiment means, in terms of relationships, fear, materiality, and nature. In this exceptionally rich an sensitively wrought study, Rowe re-conceptualizes what it looks like to study Buddhism in modern Japan by weaving an account from texts, objects, voices, and personal experience. It is also a fascinating read, full of surprising stories and insights. We covered many topics in the course of our wide-ranging interview, including the changing conception of the “family” in Asian studies, what it’s like to be the head of parking at an eternal memorial grave, the physicality of death, and why choosing a head temple priest both is and is not like Donald Trump’s The Apprentice. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mark Rowe‘s new book Bonds of the Dead: Temples, Burial, and the Transformation of Contemporary Japanese Buddhism (University of Chicago Press, 2011) is a fascinating study of the life of Buddhism in Japan by looking at the many facets of death in modern Japanese Buddhism. Rowe guides us from the early background of the temple-parishioner system in Tokugawa Japan to a modern context in which the emergence of new funerary forms has re-defined what post-mortem embodiment means, in terms of relationships, fear, materiality, and nature. In this exceptionally rich an sensitively wrought study, Rowe re-conceptualizes what it looks like to study Buddhism in modern Japan by weaving an account from texts, objects, voices, and personal experience. It is also a fascinating read, full of surprising stories and insights. We covered many topics in the course of our wide-ranging interview, including the changing conception of the “family” in Asian studies, what it’s like to be the head of parking at an eternal memorial grave, the physicality of death, and why choosing a head temple priest both is and is not like Donald Trump’s The Apprentice. Learn more about your ad choices. Visit megaphone.fm/adchoices

Melissa McCormick reviews selected scenes from the 11th century Tales of Genji as she describes the literary classic's role in the genre of Japanese screens. She is introduced by Janice Katz, Janice Katz, Roger L. Weston Associate Curator of Japanese Art, Department of Asian and Ancient Art at the Art Institute of Chicago. This podcast is brought to you by the Ancient Art Podcast. Explore more at ancientartpodcast.org.

A podcast of a presentation given December 12, 2007, by Benjamin Elman, on the intellectual impact of late imperial Chinese classicism, medicine and science in Tokugawa Japan by way of reconsidering early modern Sino-Japanese cultural history, 1700-1850.

Marriage in rural communities in pre-industrial Japan tended to be early and universal. Divorce and remarriage were common, suggesting that there was virtually no stigma attached to divorce, and that the institution of marriage was extremely flexible. The frequency and speed of divorce and remarriage as well as the flexible "replacement" of household members challenges our view of the contemporary family. Drawing data from the local population registers in two north-eastern agricultural villages between 1716 and 1870, this paper examines the consequences of marriage in eighteenth- and nineteenth-century Japan. The majority of the villagers' first marriages ended within 10 years. Mortality rates being high, villagers often experienced widowhood, but divorce was the most common reason for marital dissolution. More than half of the divorced and widowed men and women remarried within a few years after the dissolution of their marriage. Applying a discrete-time event history analysis, the paper demonstrates how individual demographic characteristics (gender and age) as well as economic condition, domestic organization, and individual position in households influenced the likelihood of divorce and remarriage in Tokugawa Japan. These findings also have some bearing on the contemporary debates about family, marriage and declining fertility. Satomi Kurosu is Professor of Sociology at Reitaku University, Kashiwa, Japan. She received her Ph.D. from the University of Washington (Seattle). Her research focuses on the relationships between family system and demographic behaviours. She is co-editor of The Own-Children Method of Fertility Estimation: Applications in Historical Demography (2003) and author of various articles on peasants' lifecourses in eighteenth- and nineteenth-century Japan.