Ch Sh In The Meiji Restoration

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.

Originally a student of Meiji Japan, Gordon Daniels is widely known for his work on the Pacific War and the Occupation of Japan, with particular regard to the world of communications in film and propaganda as well as Japanese sport. He has also been closely involved with the post-war era of international relations and Japan, as well as studies in Japanese history and historiography. In the 1980s he made significant contributions in reporting on the scope and development of Japanese Studies in Britain. His most recent work has been as joint editor (and contributor) with Chushichi Tsuzuki of Social and Cultural Perspectives - the fifth of the five-volume series on the history of Anglo-Japanese Relations (Palgrave, 2002).

Japanese cultural life had reached a low ebb at the beginning of the Tokugawa period. The Japanese society which emerged when Tokugawa Ieyasu had completed the process of pacifying warring baronies was neither literary, nor hardly literate. The rulers were warriors and the people they ruled were largely illiterate. The Japan of 1868 was a very different society: practically every samurai was literate and it was a world in which books abounded. The transformation which had occurred in these two and a half centuries was an essential precondition for the success of the policy which the leaders of the Meiji Restoration were to adopt. An in-depth survey of the development and education during the period, this book remains one of the key analyses of the effects of Tokugawa educators and education on modern day Japan.

When Commodore Perry arrived in Japan to open the country to Western trade in 1853, he found a medieval amalgam of sword-bearing samurai, castle towns, Confucian academies, peasant villages, rice paddies, upstart merchants, bath houses, and Kabuki. Fifteen years later, Japan was on its way to becoming the only non-Western nation in the nineteenth century with a modern centralized bureaucratic state and industrial economy. This book is a study of the Meiji Restoration that changed the face of Japan. Prominent historian Albert M. Craig tells its story through that of the domain of Choshu-whose role in the formation of modern Japan was not unlike that of Prussia in Germany-during the fifteen crucial years between 1853 and 1868. Whereas previous studies have stressed the role of discontented lower samurai and frustrated rich merchants and peasants in this transition, claiming that they provided the motive power behind the political movements of the Restoration period, this work sharply challenges these earlier interpretations. Craig instead emphasizes the vitality of traditional values in Japan's early reaction to the West and foregrounds the critical contribution of the old society to the formation of the new Meiji state. Choshu in the Meiji Restoration is a seminal work for scholars and students of Japanese history.

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.

This book explores five cases of monument and public commemorative space related to World War II (WWII) in contemporary China (Mainland), Hong Kong and Taiwan, all of which were built either prior to or right after the end of the War and their physical existence still remains. Through the study on the monuments, the project illustrates past and ongoing controversies and contestations over Chinese nation, sovereignty, modernism and identity. Despite their historical affinities, the three societies in question, namely, Mainland China, Hong Kong and Taiwan, vary in their own ways of telling, remembering and forgetting WWII. These divergences are not only rooted in their different political circumstances and social experiences, but also in their current competitions, confrontations and integrations. This book will be of great interest to historians, sinologists and analysts of new Asian nationalism.