The contributions of religion to a national Japanese identity Shinto - PowerPoint PPT Presentation

The contributions of religion to a national Japanese identity Shinto – kami-no-michi Confucianism Buddhism

The contributions of religion to a national Japanese identity Shinto – developed during the Kofun period ~250-538 CE An animist religion based on fertility, purification, and an annual agricultural ceremonial cycle Shrines dedicated to deities supporting a central myth cycle Shrines served by attendant priests, but religion lacked central organization (e.g. the Catholic Church’s ecclesiastical hierarchy) Connection of myth to the imperial family via a divine ancestress— Amaterasu, the Sun-Goddess Adaption of certain elements of other religions—Buddhism and Confucianism—shortly after their adoption by both elites and peasants National Shinto, as buttressed by the connection of the imperial family to Amaterasu, tied a relatively homogeneous people to the land—as a national homeland, as well as to the Emperor—as a deity National Shinto was a central rallying point of the Meiji Restoration

The contributions of religion to a national Japanese identity Confucianism an ethical system that serves as the foundation of Bushido as an ethical system fostered a system of hierarchical loyalty—especially important during Japan’s long period of feudalism metaphysical system lacking an ecclesiastical structure provides order and a philosophical structure lacking in Taoism

The contributions of religion to a national Japanese identity Buddhism – first introduced during the Azuka (late Yamato Period) – and reintroduced during the Kamakura Period (why did it take so long to take?) Zen - Rinzai - Eisai (1141-1215) – taught that the Buddha-mind could only be gained through meditation ( dhyana ) and not via worshipping Buddhas or reciting sutras Zen - Soto - Dogen (1200-1253) – lived as a hermit disavowing all possessions and notoriety

The contributions of religion to a national Japanese identity Buddhism – first introduced during the Azuka (late Yamato Period) – and reintroduced during the Kamakura Period (why did it take so long to take?) Nichiren - Nichiren (1222-1282) – stated that Siddhartha, the original Buddha, expressed the law of life (the Buddha Nature inherent in all) within the Lotus Sutra. Expressed that the worship of any other Buddha, or forms of Buddhism, was disloyal to the true Buddha and inefficacious (Anesaki 1916:8-11 and Bellah 1959:68)

The contributions of religion to a national Japanese identity The confluence of Shinto, Buddhism and Confucianism can be found in the inherently goodness of the individual— situations may obscure that goodness This can be contrasted to western monotheistic religions where the nature of the individual is understood as flawed or sinful

Swords and Swordsmanship Katana: modeled after the Chinese sword, the Japanese sword took a unique form Single edged blade Blade created by folding steel over onto itself – fifteen to sixteen times creating 16,384 to 32,768 layers Form a function of utility – used both on horseback and in close-combat – length changed over time as modes of combat and social relations—Sengoku period [warring states] to Tokugawa peace—changed

Swords and Swordsmanship Accounts of battles are at best fanciful Both warfare on a grand-scale and single combat are markedly different in character and practice

Swords and Swordsmanship Techniques developed as a consequence of the manner in which wars were fought From general expertise in horsemanship and weapons ( heiho or bugei ) to specialization ( kendo, kyudo, etc. ) – over the Kamakura to the Sengoku periods – subsequent changes and greater specialization during the Tokugawa peace

Swords and Swordsmanship Dueling develops as a result of musha shugyo – a quest to learn via challenge and instruction during the Sengoku period

Swords and Swordsmanship Dueling develops as a result of musha shugyo – a quest to learn via challenge and instruction during the Sengoku period The Gracie Challenge (a new form of musha shugyo ) – “If you want you face smashed and split open, your backside kicked and your arms broken, contact Carlos Gracie at this address” 1925 – newspaper ad, Rio de Janeiro, Brazil Similar challenges were issued during the late 1980’s through the first decade of the 21 st Century by the Children of Carlos and Helio Gracie in the United States

Swords and Swordsmanship The Tokugawa peace brought with it a transformation of martial techniques to marital arts Three periods of Tokugawa Swordsmanship The Era of Great Swordsmen - From the late Sengoku period ~1573 to ~1651 (the death of Iemitsu—the third Tokugawa Shogun) The Rise of Kata Kenjutsu - ~1644 to ~1789 the development of the martial arts and the great training halls The Era of Shiai - ~1789 to ~1868 – the development of competitions

Swords and Swordsmanship

Swords and Swordsmanship

Japan and the Development and Spread of Martial Arts Theodore Roosevelt’s and boxer John L. Sullivan’s characterizations of Jiu-jitsu Was the characterization of black boxer Jack Johnson different? Newspaper accounts of matches between Jiu-jitsuka and Western wrestlers Jiu-jitsu characterized as deceptive, uncivilized, brutal, barbaric, and sneaky Although Jiu-jitsuka often won, accounts noted that pugilists could “lay-low the most expert Jiu-jitsuist”

Japan and the Development and Spread of Martial Arts Racializing and genderizing Jiu-jitsu

Japan and the Development and Spread of Martial Arts Western preferences vs. Eastern preferences in MMA fights and outcomes Western preferences for fights where fighters remain on their feet and punch – the knockout Japanese preference for fights where fighters exhibit technical skill – the tapout Is this a vestige of historical preferences tied to the racialization of cultural practices?

Japan and the Development and Spread of Martial Arts Development of the Martial Arts at the end of the Tokugawa Bakufu Specialization in “practical” and “useful” martial arts ( Jiu-jitsu, Kendo, Judo ) over the military-based martial ways ( Kyu-jutsu [archery] , So-jitsu [the way of the spear] , and Ho-jitsu [musketry] ) Kata and controlled Randori

Japan and the Development and Spread of Martial Arts Nippon Budokan – founded in 1964 to promote kobudo —the classical martial arts of Japan Kyu jutsu Kyuba jutsu

Japan and the Development and Spread of Martial Arts Kodokan Judo – developed by Kano Jigoro in 1882 Allowed for the practice of martial techniques in a non-lethal and collegial manner that promoted health, fitness and technical proficiency, and contributed to Kokutai (national spirit) Nage-waza —throwing techniques Te-waza -hand throwing techniques Koshi-waza -hip throwing techniques Ashi-waza -foot throwing techniques Sutemi-waza -sacrifice throwing techniques Katame-waza —grappling techniques Osaekomi-waza -pinning or hold down techniques Shime-waza -choking techniques Kansetsu-waza -joint-locking tecniques Ne-waza is a subset of Katame-waza where the techniques only take place on the ground Atemi-waza —striking techniques Ukemi-waza —breakfall techniques

Japan and the Development and Spread of Martial Arts Kodokan Judo – developed by Kano Jigoro in 1882 First system of martial arts to rank via obi (belt) differentiation – dan ranks First dan rankings presented in 1883 Tomita first go-dan (5 th degree Black Belt) in 1888 Yamashita first ju-dan (10 th degree Black Belt) 1935 Colored belt system – kyu ranks Developed in Europe in the 1930’s; became practice in the 1950’s with increased commercialization of the arts

Japan and the Development and Spread of Martial Arts Kendo

Japan and the Development and Spread of Martial Arts Sumo

Japan and the Development and Spread of Martial Arts Karate – Funakoshi Gichin

Japan and the Development and Spread of Martial Arts Aikido— Ueshiba Morihei

Japan and the Development and Spread of Martial Arts The spread of martial arts

Japan and the Development and Spread of Martial Arts Is Brazilian Jiu-jitsu unique or is it merely the re-jiu- jitsu-fication of Judo?