New PDF release: Belief and Practice in Imperial Japan and Colonial Korea
By Emily Anderson
Bringing jointly the paintings of top students of faith in imperial Japan and colonial Korea, this assortment addresses the advanced ways that faith served as a domain of contestation and negotiation between diverse teams, together with the Korean Choson court docket, the japanese colonial executive, representatives of other religions, and Korean and eastern societies. It considers the advanced spiritual panorama in addition to the intersection of ancient and political contexts that formed the spiritual ideals and practices of imperial and colonial matters, supplying a positive contribution to modern conflicts which are rooted in a contested figuring out of a posh and painful earlier and the unresolved background of Japan’s colonial and imperial presence in Asia. faith is a serious point of the present controversies and their historic contexts. reading the advanced and various ways in which the country, and jap and colonial topics negotiated non secular rules, practices, and ministries in an try and delineate those “imperial relationships," this innovative textual content sheds massive gentle at the precedents to present assets of tension.
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Extra resources for Belief and Practice in Imperial Japan and Colonial Korea
While “religion” as a defined category remained absent from Etō’s warning, the government’s subsequent separation of imperial rites from doctrinal formulations of imperial authority marked an unmistakable attempt to distinguish ritual expressions of imperial authority from the messy business of promulgating a doctrine capable of competing with Christianity. The result of the Urakami Incident, as it is known, was the separation of rite from doctrine. The Missionary Office was dismantled and, in its stead, a Ministry of Doctrine (kyōbushō) was created.
In addition, at the colonial shrines that predated Chō sen jingū—Sapporo jinja (1871), Taiwan jinja (1900), Karafuto jinja (1910)—in addition to “Ō namuchi (Ō kunimeshi)” and “Sukunahikona,” both considered pioneer gods of STATE SHINTO POLICY IN COLONIAL KOREA 29 the land, an abstract amalgamation of the gods of the land called “Ō kuni tama no kami” was enshrined, and together were thought of as the three gods of the frontier. 22 First, it has been supposed that this was in anticipation of the “common ancestry” justification of annexation that argued Korea was not an unpioneered land, but that instead the annexation of Korea was not colonization but simply a return to the ancient historical relationship that existed between Japan and Korea, and that this created a categorical distinction between Korea and the other colonies.
Japan (Cambridge: Harvard University Asia Center, 2014); Hans Martin Krämer, Shimaji Mokurai and the Reconception of Religion and the Secular in Modern Japan (Honolulu: University of Hawai‘i Press, 2015). Tomoko Masuzawa, The Invention of World Religions (Chicago: University of Chicago Press, 2005). Gauri Viswanathan, Outside the Fold: Conversion, Modernity, and Belief (Princeton: Princeton University Press, 1998). Andre Schmid, “Colonialism and the ‘Korea Problem’ in the Historiography of Modern Japan,” The Journal of Asian Studies 59, no.
Belief and Practice in Imperial Japan and Colonial Korea by Emily Anderson