Kokugaku in Meiji-period Japan elucidates kokugaku's gradual shift from a politico-religious movement to an educational and academic discipline. Michael Wachutka investigates numerous prominent kokugaku scholars and describes their new latitude for actively influencing the nation-oriented discourse in Meiji-period Japan.

Kokugaku in Meiji-period Japan offers a new perspective on scholarly networks and the foundations of modern Japan. Utilizing never explored original sources and with a unique focus on the persons involved, Michael Wachutka elucidates how kokugaku as a cornucopia of traditional knowledge played an important role in raising a new generation of truly national citizens. Commonly perceived as a purely premodern Edo-period phenomenon, 'national learning' counterbalanced an overly Westernization of society in the process of nation building and identity formation. In addition to kokugaku activities in religious administration and higher education, Wachutka provides a compelling account of the organization and endeavour of three successive academic societies whose most prominent members served as junction of kokugaku’s intellectual network in Meiji Japan.

From Country to Nation tracks the emergence of the modern Japanese nation in the nineteenth century through the history of some of its local aspirants. It explores how kokugaku (Japan studies) scholars envisioned their place within Japan and the globe, while living in a castle town and domain far north of the political capital. Gideon Fujiwara follows the story of Hirao Rosen and fellow scholars in the northeastern domain of Tsugaru. On discovering a newly "opened" Japan facing the dominant Western powers and a defeated Qing China, Rosen and other Tsugaru intellectuals embraced kokugaku to secure a place for their local "country" within the broader nation and to reorient their native Tsugaru within the spiritual landscape of an Imperial Japan protected by the gods. Although Rosen and his fellows celebrated the rise of Imperial Japan, their resistance to the Western influence and modernity embraced by the Meiji state ultimately resulted in their own disorientation and estrangement. By analyzing their writings—treatises, travelogues, letters, poetry, liturgies, and diaries—alongside their artwork, Fujiwara reveals how this socially diverse group of scholars experienced the Meiji Restoration from the peripheries. Using compelling firsthand accounts, Fujiwara tells the story of the rise of modern Japan, from the perspective of local intellectuals who envisioned their local "country" within a nation that emerged as an empire of the modern world.

Exploring the emergence and evolution of theories of nationhood that continue to be evoked in present-day Japan, Susan L. Burns provides a close examination of the late-eighteenth-century intellectual movement kokugaku, which means "the study of our country.” Departing from earlier studies of kokugaku that focused on intellectuals whose work has been valorized by modern scholars, Burns seeks to recover the multiple ways "Japan" as social and cultural identity began to be imagined before modernity. Central to Burns's analysis is Motoori Norinaga’s Kojikiden, arguably the most important intellectual work of Japan's early modern period. Burns situates the Kojikiden as one in a series of attempts to analyze and interpret the mythohistories dating from the early eighth century, the Kojiki and Nihon shoki. Norinaga saw these texts as keys to an original, authentic, and idyllic Japan that existed before being tainted by "flawed" foreign influences, notably Confucianism and Buddhism. Hailed in the nineteenth century as the begetter of a new national consciousness, Norinaga's Kojikiden was later condemned by some as a source of Japan's twentieth-century descent into militarism, war, and defeat. Burns looks in depth at three kokugaku writers—Ueda Akinari, Fujitani Mitsue, and Tachibana Moribe—who contested Norinaga's interpretations and produced competing readings of the mythohistories that offered new theories of community as the basis for Japanese social and cultural identity. Though relegated to the footnotes by a later generation of scholars, these writers were quite influential in their day, and by recovering their arguments, Burns reveals kokugaku as a complex debate—involving history, language, and subjectivity—with repercussions extending well into the modern era.

This paperback edition brings together chapters from volume 5 of The Cambridge History of Japan. Japan underwent momentous changes during the middle decades of the nineteenth century. This book chronicles the hardships of the Tempo era in the 1830s, the crisis of values and confidence during the last half century of Tokugawa rule, and the political process that finally brought down the Tokugawa regime and ended centuries of warrior rule. It goes on to discuss the samurai rebellions against the Meiji Restoration, and national movements for constitutional government which indirectly resulted in the Meiji Constitution of 1889. The significance of Japan's Meiji transformation for the rest of the world is the subject of the final chapter, in which Professor Akira Iriye discusses Japan's drive to Great Power status. 'Constitutional rule at home, imperialism abroad', became new goals for early twentieth-century Japan.

Jansen tells the story of the Restoration in the career and thought of Sakamoto Ryoma and, to a lesser extent, Nakaoka Shintaro, each an example of the new type of political leader: idealistic, individualistic, and patriotic.

Landscape has always played a vital role in shaping Japan’s cultural identity. Imaginative Mapping analyzes how intellectuals of the Tokugawa and Meiji eras used specific features and aspects of the landscape to represent their idea of Japan and produce a narrative of Japan as a cultural community. These scholars saw landscapes as repositories of local history and identity, stressing Japan’s differences from the models of China and the West. By detailing the continuities and ruptures between a sense of shared cultural community that emerged in the seventeenth century and the modern nation state of the late nineteenth century, this study sheds new light on the significance of early modernity, one defined not by temporal order but rather by spatial diffusion of the concept of Japan. More precisely, Nobuko Toyosawa argues that the circulation of guidebooks and other spatial narratives not only promoted further movement but also contributed to the formation of subjectivity by allowing readers to imagine the broader conceptual space of Japan. The recurring claims to the landscape are evidence that it was the medium for the construction of Japan as a unified cultural body.

Discusses the representation/role of the supernatural or the "fantastic" in the construction of Japanese modernism in late 19th and early 20th century Japan.

The samurai radicals who overthrew the last shogun in 1868 promised to restore ancient and pure Japanese ways. Foreign observers were terrified that Japan would lapse into violent xenophobia. But the new Meiji government took an opposite course. It copied best practices from around the world, building a powerful and modern Japanese nation with the help of European and American advisors. While revering the Japanese past, the Meiji government boldly embraced the foreign and the new. What explains this paradox? How could Japan's 1868 revolution be both modern and traditional, both xenophobic and cosmopolitan? To Stand with the Nations of the World explains the paradox of the Restoration through the forces of globalization. The Meiji Restoration was part of the global "long nineteenth century" during which ambitious nation states like Japan, Britain, Germany, and the United States challenged the world's great multi-ethnic empires--Ottoman, Qing, Romanov, and Hapsburg. Japan's leaders wanted to celebrate Japanese uniqueness, but they also sought international recognition. Rather than simply mimic world powers like Britain, they sought to make Japan distinctly Japanese in the same way that Britain was distinctly British. Rather than sing "God Save the King," they created a Japanese national anthem with lyrics from ancient poetry, but Western-style music. The Restoration also resonated with Japan's ancient past. In the 600s and 700s, Japan was threatened by the Tang dynasty, a dynasty as powerful as the Roman empire. In order to resist the Tang, Japanese leaders borrowed Tang methods, building a centralized Japanese state on Tang models, and learning continental science and technology. As in the 1800s, Japan co-opted international norms while insisting on Japanese distinctiveness. When confronting globalization in 1800s, Japan looked back to that "ancient globalization" of the 600s and 700s. The ancient past was therefore not remote or distant, but immediate and vital.

This book offers the first cultural history of translation in Japan during the Tokugawa period, 1600-1868.