A biography of diplomat William Smith Clark, an exponent of the modernization of Japan in the nineteenth century and founder of the University of Massachusetts at Amherst.

This unique book portrays the evolution of Meiji Japan through the life of crusading journalist Edward H. House (1836-1901). In chapters that alternate between history and biography, James Huffman, shows how one man bridged continents--shaping American attitudes, influencing Japan's movement toward modernity, and providing a contemporary critique of imperialism. Huffman also captures the human drama of House's life: his early bohemianism, the mystical way Japan drew him, the painful struggle with gout, the joy and torment of adopting a Japanese girl, his fight for women's education, and the vicissitudes of friendship with Mark Twain. Meticulously researched, the book draws on House's voluminous writings and on hundreds of letters between House and major figures in both America and Japan, including Mark Twain, U.S. Grant, John Russell Young, Edmund Clarence Stedman, Okuma Shigenobu, and Inoue Kaoru. With its lively, accessible prose and seamless interweaving of the life of House with the history of the Meiji era, this book will be welcomed by students, scholars, and general readers interested in modern Japanese history and in America's nineteenth-century foreign relations.

The History of Modern Japanese Education is the first account in English of the construction of a national school system in Japan, as outlined in the 1872 document, the Gakusei. Divided into three parts tracing decades of change, the book begins by exploring the feudal background for the Gakusei during the Tokugawa era which produced the initial leaders of modern Japan. Next, Benjamin Duke traces the Ministry of Education's investigations of the 1870s to determine the best western model for Japan, including the decision to adopt American teaching methods. He then goes on to cover the eventual "reverse course" sparked by the Imperial Household protest that the western model overshadowed cherished Japanese traditions. Ultimately, the 1890 Imperial Rescript on Education integrated Confucian teachings of loyalty and filial piety with Imperial ideology, laying the moral basis for a western-style academic curriculum in the nation's schools.

This book investigates the historical construction of scholarly personae by integrating a spectrum of recent perspectives from the history and cultural studies of knowledge and institutions. Focusing on gender and embodiment, the contributors analyse the situated performance of scholarly identity and its social and intellectual contexts and consequences. Disciplinary cultures, scholarly practices, personal habits, and a range of social, economic, and political circumstances shape the people and formations of modern scholarship. Featuring a foreword by Ludmilla Jordanova, Gender, Embodiment, and the History of the Scholarly Persona: Incarnations and Contestations is of interest to historians, sociologists, media and culture scholars, and all those with a stake in the personal dimensions of scholarship. An international group of scholars present original examinations of travel, globalisation, exchange, training, evaluation, self-representation, institution-building, norm-setting, virtue-defining, myth-making, and other gendered and embodied modes and mechanisms of scholarly persona-work. These accounts nuance and challenge existing understandings of the relationship between knowledge and identity.

Japanese people have lived on the country's other three main islands--Honshu, Kyushu, and Shikoku--for many centuries, but ethnic Japanese, or Wajin, began coming to Hokkaido in large numbers only in the latter half of the nineteenth century. This book tells the story of Japan's aboriginal people, the Ainu, followed by that of foreign explorers and ethnic Japanese pioneers. The book pays close attention to the Japanese-Russian conflicts over the island, including Cold War confrontations and more recent clashes over fishing rights and the Hokkaido-administered islands seized by the U.S.S.R. in 1945.

Through a study of basketball in Japan, this book aims to help readers better understand the historical formation and contemporary reformation of cultural identity in Japan. This reformation includes the process of reconciling the perceived differences between basketball in Japan and basketball in the West, the process of reconciling how perceptions of one’s body are shaped in a globally interconnected society, the process of reconciling what it means to be a modern man, and the process of reconciling what it means to be Japanese in a nation that is increasingly multicultural. In other words, basketball in Japan matters, not only because it has for too long been over‐simply labelled as a “minor” sport, but also because it is much more than a game. Examining the real and symbolic power which sport has on Japanese culture, and even in some instances the state, this book will be a valuable resource for scholars and students of Japanese culture and society and the sociology of sports.

The idea that Japan is a socially homogenous, uniform society has been increasingly challenged in recent years. This book takes the resulting view further by highlighting how Japan, far from singular or monolithic, is socially and culturally complex. It engages with particular life situations, exploring the extent to which personal experiences and lifestyle choices influence this contemporary multifaceted nation-state. Adopting a theoretically engaged ethnographic approach, and considering a range of "escapes" both physical and metaphorical, this book provides a rich picture of the fusions and fissures that comprise Japan and Japaneseness today.

The product of research by US and Japanese scholars, this book is an assessment of the work of individual "yatoi", and their contributions to the rapid development that characterized Meiji Japan (1868-1912).

Christians have never constituted one percent of Japan’s population, yet Christianity had a disproportionately large influence on Japan’s social, intellectual, and political development. This happened despite the Tokugawa shogunate’s successful efforts to criminalize Christianity and even after the Meiji government took measures to limit its influence. From journalism and literature, to medicine, education, and politics, the mark of Protestant Japanese is indelible. Herein lies the conundrum that has interested scholars for decades. How did Christianity overcome the ideological legacies of its past in Japan? How did Protestantism distinguish itself from the other options in the religious landscape like Buddhism and New Religions? And how did the religious movement’s social relevance and activism persist despite the government’s measures to weaken the relationship between private religion and secular social life in Japan? In Church Space and the Capital in Prewar Japan, Garrett L. Washington responds to these questions with a spatially explicit study on the influence of the Protestant church in imperial Japan. He examines the physical and social spaces that Tokyo’s largest Japanese-led congregations cultivated between 1879 and 1923 and their broader social ties. These churches developed alongside, and competed with, the locational, architectural, and social spaces of Buddhism, Shinto, and New Religions. Their success depended on their pastors’ decisions about location and relocation, those men’s conceptualizations of the new imperial capital and aspirations for Japan, and the Western-style buildings they commissioned. Japanese pastors and laypersons grappled with Christianity’s relationships to national identity, political ideology, women’s rights, Japanese imperialism, and modernity; church-based group activities aimed to raise social awareness and improve society. Further, it was largely through attendees’ externalized ideals and networks developed at church but expressed in their public lives outside the church that Protestant Christianity exerted such a visible influence on modern Japanese society. Church Space offers answers to longstanding questions about Protestant Christianity’s reputation and influence by using a new space-centered perspective to focus on Japanese agency in the religion’s metamorphosis and social impact, adding a fresh narrative of cultural imperialism.

Many Japanese once revered the wolf as Oguchi no Magami, or Large-Mouthed Pure God, but as Japan began its modern transformation wolves lost their otherworldly status and became noxious animals that needed to be killed. By 1905 they had disappeared from the country. In this spirited and absorbing narrative, Brett Walker takes a deep look at the scientific, cultural, and environmental dimensions of wolf extinction in Japan and tracks changing attitudes toward nature through Japan's long history. Grain farmers once worshiped wolves at shrines and left food offerings near their dens, beseeching the elusive canine to protect their crops from the sharp hooves and voracious appetites of wild boars and deer. Talismans and charms adorned with images of wolves protected against fire, disease, and other calamities and brought fertility to agrarian communities and to couples hoping to have children. The Ainu people believed that they were born from the union of a wolflike creature and a goddess. In the eighteenth century, wolves were seen as rabid man-killers in many parts of Japan. Highly ritualized wolf hunts were instigated to cleanse the landscape of what many considered as demons. By the nineteenth century, however, the destruction of wolves had become decidedly unceremonious, as seen on the island of Hokkaido. Through poisoning, hired hunters, and a bounty system, one of the archipelago's largest carnivores was systematically erased. The story of wolf extinction exposes the underside of Japan's modernization. Certain wolf scientists still camp out in Japan to listen for any trace of the elusive canines. The quiet they experience reminds us of the profound silence that awaits all humanity when, as the Japanese priest Kenko taught almost seven centuries ago, we "look on fellow sentient creatures without feeling compassion."