History of Japan

Jest to rozdział w książce "Spotkania międzykulturowe. Cudzoziemcy w Japonii (XVI-XX w.)". Obejmuje okres od połowy XVI do początku XX wieku, czyli od pojawienia się pierwszych Europejczyków na wyspach do momentu, kiedy Japonia, uznana za nowoczesną monarchię przez mocarstwa zachodnie, zaczynała zupełnie nowy etap kontaktów międzykulturowych. Od lat poszukuję odpowiedzi na tak ważne i w dzisiejszym świecie pytania:
Dlaczego położona na wyspach Japonia rozpoczynała kontakty z innymi kulturami i jak one przebiegały? Jak i dlaczego właśnie tak Japończycy reagowali na spotkania międzykulturowe? Jakie to niosło za sobą skutki dla Japonii? Czy „obce” kultury wpłynęły na kształtowanie świadomości własnej odrębności, na definiowanie tożsamości narodowej Japończyków? Czy kontakty z „obcym” wywoływały chęć obrony własnego porządku politycznego, społecznego, moralnego? Czy też były alternatywą dla nieakceptowanych elementów własnej kultury? A może stały się źródłem nowych wartości kulturowych? Rozdział ten daje też zarys perspektywy historycznej, ujęte są w nim najważniejsze wydarzenia z dziejów Japonii niezbędne dla całej książki.

Рассмотрена эволюция иероглифа через призму закона семиотического ослабления. Иероглифика формирует уникальное лингвокультурное пространство, в котором действуют собственные алгоритмы кодирования информации. Однако линейный принцип, функционирующий в индоевропейской семиотике, нехарактерен для семио­тического пространства Китая, базовой единицей которого выступает иероглиф. Следовательно, проблема данного исследования заключается в необходимости изучения когнитивных процессов, лежащих в основе формирования иероглифических знаков. Цель исследования состоит в выявлении основных механизмов ослабления иероглифов. Теоретической базой выступают труды таких исследователей, как Ч. У. Моррис, Д. Льюиз, У. Эко, Ю. С. Степанов, С. Г. Проскурин, В. П. Васильев, Л. С. Выготский, С. Цзинь, Л. Фэн и др. На основе анализа иероглифических знаков, входящих в офици­альный список 214 ключей, были выявлены и описаны основные механизмы ослабления. В ходе анализа иероглифического материала использованы такие методы, как графем­ный анализ структурных составляющих иероглифа, семантико-комбинаторный ана­лиз, направленный на изучение значения компонентов иероглифа, а также этимологи­ческий анализ, позволяющий рассмотреть эволюцию формы иероглифов, а также изу­чить их этимологическое значение. По полученным результатам можно говорить о существовании следующих механизмов ослабления формы иероглифического знака: упрощение, усложнение и сохранение формы. Было также обнаружено, что ослабление формы написания иероглифических знаков приводит к семантическим сдвигам, осно­ванным на двух механизмах изменения значения — метафорическом и метонимиче­ском ослаблении. Значимость исследования заключается в том, что изучение меха­низмов образования иероглифических знаков помогает решать различные проблемы и возможные конфликты в сфере межкультурной коммуникации. Исследование мало­изученных когнитивных процессов, лежащих в основе формирования особого иерогли­фического кода, позволит понять глубинные принципы категоризации мира носите­лями китайского языка и культуры.

The home rule movements in Taiwan and Korea were two major events that took place at a time when the Taisho Emperor was embracing a more liberal atmosphere. While Taiwan asked for equal standing within the Japanese empire, Korea wanted political independence from colonial rule. The different framing strategies adopted by the social activists lead to the following empirical puzzles: How did the public intellectuals and social activists define their colonial grievances in Taiwan and Korea and seize the window of opportunity in the post-WWI era? And what framing strategies did they apply in promoting their ideas of self-determination? This article proposes a comparative analysis of Taiwan's and Korea's mobilization of international norms, and it investigates how their framing strategies were used in their respective home rule movements during the colonial era. Their rhetoric and mobilization finally led to Japan's shift to a more conciliatory policy in these two colonies. The finding contributes to the theoretical development of norm contestation and discourse analysis in international relations. The organizational structure of this article is presented as follows. First, it engages the current literature on social movements, norm diffusion, and East Asian politics, and it explores the framing strategies of the resistance to Japan's rule by comparing Taiwanese and Korean social movements in the early 1900s. Second, this study offers a framework of norm contestation in capturing how activists in Taiwan and Korea promoted the principle of self-determination. Third, it addresses alternative explanations on the structural factors and agency in these two movements.

For what length of time does the disaster news last? It is often said that the frequency of disaster news declines in a short period of time. However, most of volcanic eruptions are intermittent, making the disasters persistent, while the nature and tendency of news reporting in such a type of disaster is not well known. This study thus investigated the five newspapers from Japan's late 20th-century Heisei period regarding the Unzen Volcano eruption. The news articles in the series of ninety-seven scrapbooks from the Nagasaki Prefectural Nagasaki Library, which span years from before the eruption (July 1989 – January 1990) to during and after the eruption (November 1990–July 1998) were examined. Initially, a dataset was created with the estimated article count and the period of each volume in all the ninety-seven volumes. Their tendency of the seven and a half years showed several spikes in the number of articles, which was subsequently followed by a gradual decline. Second, a dataset was created containing the title, the date, and the medium of each article in the first volume. This volume, with almost a hundred articles up to February 1991, revealed that while the local daily The Nagasaki Shinbun had the most articles, it stopped reporting during times when there were no new volcanic eruptions. These results show that the frequency of reporting fluctuates with eruption intensity, showing both sharp surges in reporting and a constant decline in it. It is discussed that these findings fill a gap in the literature where long-lasting disaster agents, like volcanoes, are well-known but the reporting of them is not adequately addressed. A thorough examination of these patterns as well as a study of the datasets from the second volume onward are among the future tasks. Developing the practical application of these archival materials is equally crucial.

// 噴火災害の報道はどのくらい続くのだろうか。災害報道は短期間であるとよく言われる。しかし火山噴火の場合、その発生は間欠的であり災害は持続的である。ところがそのニュース報道がどのような特徴と傾向を持つかはよく知られていない。そこで本研究では平成期の雲仙岳噴火について報道した新聞５紙を分析した。長崎県立長崎図書館に所蔵される97冊のスクラップブックを用いて、平成の噴火前（1989年7月 - 1990年1月）および噴火観測後（1990年11月 - 1998年7月）の記事について調べた。まず、全97冊のそれぞれについて記事の期間と本数を記したデータセットを構築した。これによって７年半の傾向を見ると、記事数は噴火開始後に数度、急増したが、その後は概ね減少していた。次に第１冊目の記事見出し、日付、媒体をリスト化したデータセットを構築した。この中に含まれる1991年2月までの100本近い記事を集計したところ、地元紙である長崎新聞が最も多くの記事を出していたが、同紙においても新たな噴火活動のない期間は報道が見られなかった。これらの結果は、噴火の激しさが報道の頻度を左右することを示しており、ニュース記事はたびたび急速に増加する一方、その後は着実に逓減することが読み取れる。このような知見は噴火活動のような長期的な災害因がどのように報道されるかについて、文献の隙間を埋めるものと言える。今後の課題は、これらの傾向を詳細に分析すること、そして第２冊目以降のデータセットを分析することである。このようなアーカイブ資料の応用方法を開発していくことも同様に重要となるだろう。

In the year Ten'ei 2 (1111) in what was then the capital of Japan, Fujiwara no Tadamichi turned fifteen and in Confucius' words it was time “to put his mind to study.” Scholarship meant not only the study but also the active practice of literature and the young man was ...

Это мощная критика концепции Докинза о «гене sefililfish». Ваш подход подчеркивает существенное противоречие между крайним индивидуализмом, укорененным в биологических объяснениях, и симпатическими силами социального строительства. Ваша точка зрения о том, что генетический эгоизм Докинза является «заблуждением», интересна. Очеловечивая гены как изначально эгоистичные, Докинз рискует чрезмерно упростить сложное взаимодействие между биологическими побуждениями и факторами окружающей среды. Этот подход действительно приводит к «академическим нормам», о которых вы говорите, согласно которым некоторые люди считают, что генетический эгоизм оправдывает определенное антисоциальное или конкурентное поведение». (Лили Чжан – Колумбийский университет – объясняет мой аргумент лучше, чем я.) Вопрос о свободе воли и детерминизме является постоянным вопросом на протяжении десятилетий. В моем продолжающемся обсуждении академических вопросов, Существуют нездоровые последствия и разрушительные результаты материалистических норм Исследования Кэтлин Вос и Джонатана Скулера показали, что «Похоже, что когда люди перестают верить, что они являются свободными агентами, они перестают считать себя достойными порицания за свои действия. Следовательно, они действуют менее ответственно и поддаются своим низменным инстинктам. Вос подчеркнула, что этот результат не ограничивается надумаными условиями лабораторного эксперимента. «Вы видите те же эффекты у людей, которые от природы более или менее верят в свободу воли», — сказала она. «Дальнейшие исследования Баумайстер и коллег связали ослабленную веру в свободу воли со стрессом, несчастьем и меньшей приверженностью отношениям. Они обнаружили, что когда испытуемых заставляли верить, что «все человеческие действия вытекают из предыдущих событий и в конечном итоге могут быть поняты с точки зрения движения молекул», эти испытуемые уходили с более низким чувством осмысленности жизни. В начале этого года другие исследователи опубликовали исследование, показывающее, что более слабая вера в свободу воли коррелирует с плохой успеваемостью… Список можно продолжать: Было показано, что вера в то, что свободная воля — это иллюзия, делает людей менее креативными, более склонными к конформизму, менее желающими учиться на своих ошибках и менее благодарными друг другу. Во всех отношениях, кажется, когда мы принимаем детерминизм, мы потакаем своей темной стороне». (Свободы воли не существует, но нам все равно лучше в нее верить. Статья Стивена Кейва, Atlantic, ИЮНЬ 2016 г.)

12 июля 2022 года патриарху отечественного китаеведения
Михаилу Васильевичу Крюкову исполнилось 90 лет. Его вклад
как историка и филолога, этнолога и культуролога в изучение
Китая и сопредельных стран трудно переоценить и еще сложнее
кратко охарактеризовать во всем многообразии.

There are many theories about the origin of Urdu and its name. They are classified mainly on a territorial basis. These are the Deccan, Sind, Punjab, and Delhi theories of the origin of Urdu, and the article provides an alternative solution to this problem and explains it with evidence.

No artigo "Ilustração exemplar dos anos áureos da economia nipônica: as
instituições pró-crescimento do Japão na perspectiva de Tavares, Torres Filho & Burlamaqui", Rafael Moura resgata um texto pouco conhecido de Tavares e seus coautores sobre a estratégia de desenvolvimento japonesa no pós-guerra. O artigo destaca a leitura da economista sobre o papel das instituições e da política industrial na consolidação do "milagre econômico" japonês, oferecendo uma visão crítica das interpretações ortodoxas sobre o tema.

Although Japanese military officials had discovered that an improved diet could prevent beriberi by the late 19th century, their soldiers in the army suffered from beriberi during the Russo-Japanese War and World War II. A change in diet at the end of the Russo-Japanese War solved the problem and the army applied the lesson learned, along with postwar scientific discoveries about nutrition, toward the diet used during World War II. However, beriberi again plagued Japanese soldiers, this time due to poor logistics and unpalatable dietary supplements.

Статья посвящена проверке давно и прочно утвердившегося в востоковедении тезиса о том, что конфуцианская философия и тем более историография, будучи нацеленными прежде всего на конкретные и рациональные задачи общественного управления, практически не затрагивали вопросы космогонии, «заменив» её космологией. Однако в последнее время утверждения о рациональности конфуцианского летописания подвергаются определенному сомнению-в том числе и в отношении корейской официальной конфуцианской летописи «Самгук саги (Исторические записи Трёх государств)». Сопоставление текста летописи с другими корейскими источниками позволило выделить три пласта, в которых можно обнаружить космогонические мотивы и элементы космогонических мифов. Такие сюжеты обнаруживаются в сообщениях об основателях государств, выступающих в качестве культурных героев, в подходе автора летописи Ким Бусика к изложению истории династических циклов (возникновения-расцвета-упадка-падения государства), а также в жизнеописаниях разных исторических персонажей, вынесенных в специальный биографический раздел летописи. Композиция этих биографий частично воспроизводит космогоническую модель цикла метаморфоз героя, предложенную Джозефом Кэмпбеллом. В летописном нарративе космогонические мотивы тесно переплетаются с космологическими, образуя своего рода бинарную монаду «инь-ян». Конфуцианская историографическая рационализация Ким Бусика не отторгает миф целиком, интегрируя в историко-политический морализаторский нарратив те его элементы, которые соответствуют канону историописания и значимости их для истории страны и народа. Сам процесс такой интеграции требует серьёзных усилий от историографа, поскольку миф порой «сопротивляется» такому переосмыслению. В итоге многие мифологические сюжеты отбрасываются, оставляя в историческом нарративе либо самые «сильные», наиболее значимые элементы, в каком-то смысле «пересиливающие» канон, либо те, что резонируют с мифологической основой самого канона.

This research aims to test the assumption, long-established in Oriental studies, that Confucian philosophy and, therefore, historiography, focused primarily on the specific and rational tasks of social management and government, which tend to ignore the issues of cosmogony, instead replacing it with cosmology. However, in recent times, claims about the paramount rationality of Confucian chronicles have been questioned. These doubts are of relevance in relation to the Korean official Confucian chronicle the Samguk sagi (Historical Records of the Three Kingdoms). Juxtaposing its text with other Korean sources, this article identifies three layers in which cosmogonic motifs and elements of cosmogonic myths can be found. These elements are observed in the stories about the founders of states as cultural heroes, in the approach of the historiographer Kim Busik to the presentation of the history of dynastic cycles (the emergence–bloom–decline–fall of the state), and in the biographies of various historical characters, which are included in a special biographical section of the chronicle. The composition of these biographies partially reproduces the cosmogonic model of the cycle of the hero’s transformations developed by Joseph Campbell. In the annalistic narrative, cosmogonic motifs are closely intertwined with cosmological motifs, forming a kind of a binary yin-yang monad. Kim Busik's Confucian historiographical rationalization does not reject myth entirely, integrating into the historical-political moralizing narrative those elements that correspond to the canon of historiography and their significance for the history of the country and the people. The very process of such integration requires serious efforts from the historiographer, since myths sometimes resist such reappropriation. As a result, many mythological stories are discarded, leaving in the historical narrative either the strongest, most significant elements, that in a sense overpower the canon, or those that resonate with the mythological basis of the canon itself.

Ayaz Ishaki is one of the most important founding figures of contemporary Tatar language and literature. Ishaki was born on February 23, 1878 in the village of Yawshirme in the Chistay province of Kazan. He was educated firstly by his father, then he continued his education in Chistay and at Madrasah of Kyul Buyi in the Kazan. He studied at Tatar Teacher School and learned Russian language there. Afterwards, he began to create precious works during this period. He produced many newspapers and magazines throughout his life. He wrote about fifty works such as novels, stories and dramas. He died in Ankara on July 22, 1954. As a writer, politician and journalist he had a tendency to Socializm for a while, but the developments did not seem to be what he wanted, then he changed his way over time. The newspaper titled Tercüman, which he read in his youth, laid the foundations of his nationalist and libertarian ideas. Ayaz İshaki, in his book Bay Uġılı (Son of the Rich Family), discusses the rich Tatar families and their viewpoints of life. The novel consists of events that occur around Kerim who is the child of an ignorant but wealthy family. The ignorance of his family, his scholar Fehri’s fraud, the fact that the old-minded people around him transform the concept of religion into a means of exploitation, and bad conditions of Tatar society are the issues discussed in the novel. Ishaki, in this novel, tried to address what should and should not be done to prevent the Tatars from disappearing. In this study, Ishaki’s novel Bay Uġılı was discussed. The religious and nationality phenomena of the novel was examined.

Статья раскрывает актуальную проблему изучения второй столицы раннесредневекового государства Когурё. Рассмотрена отечественная историография вопроса. Для раскрытия особенностей столицы в средний период привлечены и проанализированы основные корейские и китайские письменные и эпиграфические источники. Информация о локализации столицы выглядит запутанной до конечного периода Когурё и раскрывается в следующий -бохайский -период. Анализ письменных источников дополнен археологическими данными о городищах Куннэ и Ваньду в провинции Цзилинь КНР, с которыми соотносятся столичные объекты. Они показывают отличное от летописи время существования столицы как укрепленного города и подтверждают бохайский этап функционирования как областного центра. На начальном этапе в труднодоступную горную долину р. Ялуцзян была перенесена неукрепленная военная ставка лидера Когурё, которая с развитием государственности переросла в крупный административно-политический центр. Необходимо расширение археологических работ в столичной области Когурё для выявления подробной хронологии и элементов столицы Когурё, поиска дальнейшего соответствия данных археологии с ранними летописными сведениями.

Religious and Political Reforms of Emperor Mimaki.
Part 3: New High Priest of Miwa and Arrangement of Yamato Cults

Abstract: The religious and political reforms of the early Yamato period remain largely understudied in Russian historical science. This article describes the cult standardization and the changes of the Miwa high priesthood that took place during the reign of Emperor Sūjin, also known as Emperor Mimaki (Sujin, 324–331 AD [corrected chronology]). The High Priestess of the Miwa shrine was substituted by High Priest Ō-tata-neko (ancient Jap. Opo-tata-neko); the High Priestess of the Yamato patron god Yamato-no kunitama was replaced by Ichishi-no Nagaochi (ancient Jap. Nagawochi) in the Yamato-no kunitama-no jinja shrine. The research included detailed genealogical information about the family tree of Ichishi-no Nagaochi and Ō-tata-neko, as well as about the descendants of Ō-tata-neko. Ichishi-no Nagaochi belonged to the Yamato-no kuni-no miyatsuko clan of Yamato governors, who descended from the youngest son of Toyotama-hiko of Toyotama, the Tsushima islands. The name of the latter was Furu-tama-no Mikoto, and he belonged to the Azuma-no muraji clan of priests of the sea god Watatsumi, who were maternal relatives of the founder of the Yamato dynasty, i.e., Emperor Jimmu (301–316 AD [corrected chronology]). Ō-tata-neko was a relative of Jimmu’s second wife Isuzu-hime, who came from a family of Koto-shiro-nushi priestesses (possibly a branch of the family of Ō-mono-nushi priestesses): he was a great-grandson of her older brother Ama-hikata-kushi-hikata. The noble lineage gave Ō-tata-neko the opportunity to compete for supremacy in the Ō-mono-nushi cult with princess Yamato-totohi-momoso-bime, the daughter of Emperor Kōrei. As a result, the Priestess Princess was replaced by a High Priest. The article also described the process of territorial arrangement of Shintō shrines in the newly united Yamato state.
      Keywords: Yamato, Sūjin, Mimaki, Mount Miwa, high priest-ruler, Ō-mono-nushi, Ō-kuni-dama, Ō-tata-neko, Ichishi-no Nagaochi, ancient Japan

The European particle physics laboratory near Geneva, Switzerland, where many important discoveries were made.
Accelerated baryons generate e^+, e^-, ν and ν ̅.
They absorb photons, which come from them and which make inverse mass (一積十鉅無匱化三 天二三地二三人二三).
The positron and electron make leftwise negative (4) (大三合六生七八九).
The leftwise negative (4) and rightwise positive (3) make the static mass and magnetic fields (運三四成環五七一).
The magnetic fields are generated by the compaction of the inverse mass.
Leftwise positive, leftwise negative, rightwise negative and rightwise positive from ν, ν ̅, e^+ and e^- make genetic material DNA (adenine, guanine, cytosine and thymine).
The leftwise negative and rightwise positive repair the cancered DNA with newly generated genetic material (運三四成環五七一).
The genetic materials can be generated from the artificial photosynthetic farming (patent No. 10-2268793 South Korea).
The rotational electro-magnetic waves are measured by patent No.10-0631869 South Korea and US 7,286,228 B2.
The elements are supplied from respiration and nature.
This method is efficient in both prevention and curing.
The artificial photosynthetic genetic DNA material is better for the terminal cancer.

The article discusses an original Chinese prediction interpretation technique – glyphomancy (拆字, 测字, 相字), which helps to predict the future through manipulations with Chinese characters and their structural elements. This technique is closely related to Chinese character riddles (字谜, 灯谜). As a fortune-telling practice, glyphomancy, which supposedly originated in the Han dynasty, fully developed during the Song dynasty. By that time, it began to be actively used as one of the techniques for interpreting dreams. Glyphomancy techniques have also been applied in the composition of magical fu (符) talismans, certain literary forms, methods of tabooing names, and other practices.

В статье рассматривается оригинальная китайская техника толкования предсказаний – глифомантия (拆字, 测字, 相字), предполагающая определение будущего на основании манипуляций с иероглифами, их структурными элементами, семантикой, и обнаруживающая тесную связь с китайскими иероглифическими загадками (字谜, 灯谜). Как гадательная практика глифомантия, предположительно, появилась в эпоху Хань и приобрела сложившийся вид к династии Сун, стала активно использоваться в качестве одного из приемов толкования сновидений. Лежащий в основе глифомантии принцип работы с иероглифами нашел применение в составлении магических талисманов фу (符), отдельных литературных формах, способах табуирования имен и др.

Este artigo tem por objetivo refletir acerca da relação entre memórias e identidades étnicas partindo de pesquisa empírica realizada pelas autoras entre descendentes de imigrantes italianos no Rio Grande do Sul. Pretende-se salientar o quanto às identidades étnicas e os processos interativos étnicos dialogam com as memórias e seus agenciamentos, conforme observado pelas narrativas dos "italianos" no sul do Brasil. Trata-se, em suma, de processos de negociação e de elaboração de fronteiras adscritivas.

Nagato-kire": fragmentary documents of a different edition of "Heike Monogatari" Author 佐々木, 孝浩(Sasaki, Takahiro) Publisher 慶應義塾大学附属研究所斯道文庫 Publication year 2012 Jtitle 斯道文庫論集 (Bulletin of the Shidô Bunko Institute). No.47 (2012.) ,p.89-110 JaLC DOI Abstract Notes 別タイトルの表記 : A study of "Nagato-kire": fragmentary documents of a different editon of "Heike Monogatari" Genre

The aim of this paper is to elucidate in the Korean peninsula the ways in which climbers began practicing modern technical climbing for the first time and the processes in which such climbing practices turned into a generalized culture. Under the Japanese colonial government, which in the 1920-30s strategically drew a positive posture on hiking and other modern athletic activities, the sport of climbing also became perceived positively and eventually practiced by colonial subjects. A few European, American and Japanese residents, who originally appreciated and/or learned climbing in their own countries, initiated technical climbs in Korea. These pioneers―including American missionary H.H. Underwood, British consul C.H. Archer, Japanese administrator IIyama Datsuo, and social sciences student Izumi Seiich, to name some of the earliest or most influential―identified each of their own agenda of social and cultural identity with some of the previously untrodden, rough mountains and cliffs that form the colonial landscapes deprived of sovereignty. Pioneering climbs by those individuals facilitated the generalization and systemization of climbing destinations in the country; climbing ethics based on the principle of athletic pursuits also began to be founded. While the handful of westerners climbed occasionally and individually, Japanese climbers in Korea ventured their efforts in more organized ways: Joseon Alpine Club was founded by Japanese climbers in Seoul in 1931, and subsequently alpine clubs were founded at several schools, notably the Keijo Imperial University. Pioneering Korean climbers, such as Kim Jeong-Tae and Hwang Wook, at the conundrum of colonial circumstances made choices to join the Japanese climbers’ groups or at least were strongly influenced by them, growing into experienced, competent climbers. Japanese climbers brought in to Korea skills, gears, knowledge, philosophy, and most of the other internal and practical necessities of modern climbing; for Koreans there were virtually no opportunity to experience modern climbing without relating to the organized practices of Japanese climbers in the mainland Japan or the colonial Korea.

2 Unlike studies such as KogmanAppel 2001, where 'manu script painting' refers to paintings included in manu scripts, my understanding of 'manu script' considers paintings as a type of manu script, even when no textual element is present. 3 A preliminary form of this paper was presented at the AAS conference in 2021. I thank Drisana Misra, Federico dal Bo, Emura Tomoko, and Marimi Tateno for inspired feedback on earlier drafts. 4 In this I adapt the discussion of the trajectory of a work of art and its consequences for the concept of the original and of the copy in Latour/Lowe 2011. This publication originated in the Collaborative Research Centre 933 "Material Text Cultures. Materiality and Presence of Writing in Non-Typographic Societies" (subproject B14 "Interactive Materialities: Interrelationships between the Written/Painted and the Printed in Japan of the Long 17th Century"). The CRC 933 is funded by the German Research Foundation (DFG). According to East Asian name conventions, surnames are cited before given names.

Infectious diseases, especially smallpox is often assumed to have been the main causes of human death in traditional Japan. However, we know of little statistical evidence regarding the death or recovery of individuals who contracted smallpox.

Este texto busca apresentar um desenvolvimento histórico e cronológico do anarquismo japonês. Para tanto, contextualizaremos brevemente o cenário econômico, cultural e político do Japão interligando esse cenário ao desenvolvimento do anarquismo no país. O texto justifica-se pelo intuito de sistematizar e congregar em um único espaço os principais acontecimentos que sustentaram a introdução e o desenvolvimento dessa ideologia no Japão.

Since the recent identification of the pyramid of Khay, vizier of Ramesses II, on the hills of Sheikh Abd
el-Qurna by the Belgian archaeological mission, this high official has drawn renewed interest. This paper
presents and discusses two fragmentary stelae attributable to Khay, one held in the Kelvingrove Art Gallery
and Museum in Glasgow (1902.116.n.1-4), the other in the Museo Egizio, Turin (Suppl. 6000).

James Howe, L'effetto della scrittura sul sistema politico cuna, in “Latinoamerica”, a. XVIII, n. 64, maggio-agosto 1997, pp. 111-120, nella sezione Culture indigene.
Trad. di Angelo Romagnoli.
In copertina: incisione di Ignacio Aguirre, "Il popolo è sovrano".

The article analyzes information from local legends of the Izumo region (in
western Honshu) about the collective fund of primitive neighboring communities (Jap. murà) in different territorial communities (Jap. sató) that became part of the emerging Izumo complex chiefdom (Jap. kunì) of the Izumo people of Tunguso-Manchurian origin. The time of the creation of the collective fund and its development at later stages, the managers and employees of the collective fund have been determined. The consequences of the development of the process of social differentiation, which began in connection with the emergence of the collective fund, are indicated.

espanolEl presente trabajo trata de mostrar algunas de las formas de dinero que tradicionalmente se han realizado en Africa con anterioridad al uso corriente de la moneda metalica. La aproximacion se realiza desde una vision personal en la que, sin perder de vista los aspectos economicos o historicos, se destaca su contextualizacion en el marco del arte africano. EnglishThis work shows some forms of traditional money used in Africa before the metallic coinage as is known today. The approach is a personal vision that context traditional money is highlighted as a form of African art, without losing the attention to the economic or historical aspects.

The thesis focuses on the analysis of the institutional background of Czechoslovak-Japanese economic relations in the interwar period. It also considers the existence of entry barriers in the context of efforts to remove them. The methodological approach is based on international trade theory and structural and institutional analysis.

O objetivo desse artigo e analisar como o xintoismo influenciou no processo de formacao nacional japones e de que forma ele ainda se encontra presente na politica nacional e internacional japonesa apesar da separacao ocorrida apos a Segunda Guerra Mundial. Para alcancar esse objetivo foi realizada uma pesquisa bibliografica bastante extensa utilizando tanto autores ocidentais, quanto autores japoneses com o intuito de conseguir abordar o objeto de pesquisa a partir de pontos de vista conceituais diferentes. Demonstrou-se que nao so a religiao xintoista foi utilizada como ferramenta estrategica para criar um Japao unido e forte em suas dimensoes internas e externas, quando o xintoismo tornou-se religiao oficial do Imperio japones, mas que mesmo com a separacao entre Estado e Religiao, presente desde sua Constituicao de 1947, o Xintoismo continua vivo na vida do povo japones e no atual governo niponico, influenciando com seus principios religiosos-politicos a conduta nacional e intern...

The aim of this dissertation is to analyse how the samurai, the warrior class of feudal Japan, reacted to the great transformations that took place in Japan from the second half of the 19th century. During the Meiji period (1868-1912), in fact, Japan underwent a long process of transformation of political, economic, social and military institutions, including the abolition of the social classes into which the Japanese population was traditionally divided. Consequently, the samurai lost their privileges, finding themselves in the position of earning a living like most other Japanese.
The question I have tried to answer is whether this transformation culminated in the loss of the identity of the “samurai”, who thus became citizens like any other, or whether they remained a group distinct from the others, albeit losing their characterisation as a warrior class.

Du support de la mémoire des catastrophes socio-environnementales et de leurs victimes dans la péninsule de Kii. Les stèles commémoratives des catastrophes socio-environnementales I.1. Découverte d'une stèle commémorative d'un ancien tsunami : contexte et questionnement Lors d'une enquête de terrain se déroulant à Ōsaka, j'ai appris l'existence d'une stèle qui commémorait le tsunami d'origine sismique qui frappa la ville en 1854 : le tsunami de l'ère Ansei (Ansei nankai jishin-tsunami 安政南海地震津波) qui a fait au total plusieurs milliers de morts dans l'ouest de l'archipel. Cette stèle, érigée en juillet 1855 par les populations locales, est actuellement visible à l'entrée du pont Taishō (Taishō-bashi 大正橋), qui traverse la rivière Kizu (Kizu-gawa 木津川), dans le quartier de Naniwa (Naniwa-ku Saiwai-chō sanchōme 浪速区幸町三丁目). Cette stèle est entretenue par un comité autonome, le « comité d'administration de préservation de la stèle commémorative du grand tsunami d'origine sismique des deux rivières » (daijishin ryōkawakuchi tsunami kinenhi hozon un.ei iinkai 大地 震両川口津浪記念碑保存運営委員会), qui, chaque jour, nettoie le périmètre de la stèle et change les fleurs de l'oratoire. Chaque année, quelques jours avant la fête du Jizō-Bon (Jizō-Bon-kai 地蔵盆会), des habitants du quartier, enfants, jeunes et adultes, collaborent à la restauration des inscriptions qu'elle comporte en ajoutant de l'encre dans les gravures, selon le souhait que les survivants ont gravé à même la pierre. A côté d'elle est dressé un petit oratoire, où des gens viennent encore prier régulièrement, tandis que non loin de là se trouve un panneau de bois vernis sur lequel est résumé, en japonais contemporain, le contenu du texte de la stèle. Celuici narre l'histoire de cette catastrophe, rapportée par les survivants, ainsi que les enseignements à en tirer. Une mention attira ma curiosité : il y est dit qu'« en cas de séisme, il est absolument vital d'éviter de se réfugier sur la rivière ». En me renseignant sur les évènements historiques d'Ōsaka, j'ai appris qu'à cette époque, il était en effet courant de se réfugier à bord de bateaux, sur la rivière, lorsqu'un séisme important se produisait. Malheureusement, le 24 décembre 1854, faisant suite au séisme, un tsunami gigantesque a atteignit le port d'Ōsaka et remonta les rivières Aji (Aji-gawa 安治川) et Kizu. Un navire imposant fut coincé par la vague et se retourna, obstruant un pont et retournant toutes les embarcations, emportant ainsi plus de cinq cent âmes qui avaient trouvé refuge sur l'eau. Les survivants de l'époque décidèrent alors de partager leur expérience avec les générations futures. Pour ce faire, ils entreprirent de préserver leur mémoire contre l'oubli en gravant dans la pierre les évènements, et les erreurs commises ce jour-là. A partir de cet élément isolé, qui se présente comme un maillon d'une « chaîne coutumière » (minzoku rensa 民 俗 連 鎖 )

Kore Yarımadası’nda, tarih boyunca sayısız çatışma ve diplomatik gerilim yaşanmış, bu durum her iki ülkenin de uluslararası arenada dikkat çekmesine neden olmuştur. Son olarak, Kuzey Kore’nin Güney Kore’ye çöp dolu balonlar göndermesiyle yeni bir gerilim dalgası başladı. Bu olay, sadece iki ülke arasındaki tansiyonu artırmakla kalmayıp, aynı zamanda bölgedeki diğer ülkelerin ve uluslararası toplumun da dikkatini çekti.

This article presents a review of the current state of research on the history and culture of the Gaya confederacy, which engaged in centuries-long rivalry with Silla (57 BCE – 935 CE) in the territory of present-day Gyeongsang in the Republic of Korea. The history of the Gaya confederacy was marginalized due to the dominance of Silla, reflect-ed in the “Samguk sagi”, which primarily focuses on the histories of Goguryeo, Baekje, and Silla, largely ignoring the significance of Gaya. In Japanese chronicles such as the “Nihon shoki”, the Gaya con-federacy is depicted as a territory under the control of Yamato state of ancient Japan. These descriptions, based on the accounts of fleeing Baekje aristocrats and colonial prejudices of Japan, do not consider its actual history. After World War II, American military governments in Japan and Ko-rea initiated a review of Japanese and Korean his-tory textbooks, eliminating aggressive and dis-criminatory narratives. However, instead of re-storing historical justice, there was an ignoring of the Gaya confederacy, exacerbated by the lack of information available to Korean historians. The situation began to change in the 1970s with the start of excavations of Gaya tombs by Korean archaeologists. The artifacts discovered, comparable in quality to those found in Silla, laid the foundation for new research on the Gaya confederacy, correcting previous inaccuracies based solely on textual sources. As a result, new in-depth studies of the history and culture of the Gaya confederacy became possible.

В даннои статье представлен обзор современного состояния изученности истории и культуры конфедерации Кая, которая вела многовековое соперничество с Силлои (57 г. до н.э.-935 г. н.э.) на территории нынешнего региона Ке нсан Республики Корея. История конфедерации Кая была маргинализирована вследствие доминирования Силлы, что нашло отражение в тексте «Самгук саги», уделяющем основное внимание историям Когуре , Пэкче This article presents a review of the current state of research on the history and culture of the Gaya confederacy, which engaged in centurieslong rivalry with Silla (57 BCE-935 CE) in the territory of present-day Gyeongsang in the Republic of Korea. The history of the Gaya confederacy was marginalized due to the dominance of Silla, reflected in the "Samguk sagi", which primarily focuses on the histories of Goguryeo, Baekje, and Silla, largely ignoring the significance of Gaya. In Japanese

La presente tesis examina la Gran Guerra del Asia Oriental (1592-1598) a partir del notable corpus documental elaborado por autores occidentales, especialmente pertenecientes a la Compañía de Jesús, durante el marco cronológico comprendido entre los años finales del siglo XVI y las primeras décadas del siglo XVII. Tradicionalmente soslayadas por la historiografía, estas fuentes atesoran un rico mosaico de narrativas, descripciones, observaciones, opiniones y juicios de valor que contribuyen a una comprensión más holística de este conflicto. En particular, los escritos misioneros resultan relevantes para conocer el profundo componente cristiano que permeó esta contienda, el cual estuvo mayormente representado por los daimios conversos, quienes jugaron un rol trascendental en su devenir. Empleando como caso paradigmático este enfrentamiento bélico, el mayor a nivel global de todo el siglo XVI, la tesis que se expone a continuación tiene como fin último la demostración empírica del alto grado de veracidad factual que poseen los escritos misioneros, a través de un proceso de análisis comparativo con los estudios monográficos modernos y las fuentes vernáculas asiáticas. A pesar de su innegable carácter propagandístico y sus múltiples dimensiones retóricas, derivados de la naturaleza espiritual de sus autores, las narraciones contenidas en los textos misioneros poseen un alto grado de fidelidad histórica, por lo que los examinamos y consideramos como fuentes válidas por derecho propio para el estudio de esta guerra en particular, y de la historia de Asia Oriental de manera más extensa.

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This thesis examines the Great East Asian War (1592-1598) through the extensive documentary corpus produced by Western authors, especially those belonging to the Society of Jesus, during the timeframe spanning the late 16th century and the early decades of the 17th century. Traditionally overlooked by historiography, these European sources offer a rich mosaic of narratives, descriptions, observations, opinions, and value judgments that contribute to a more holistic understanding of this conflict. In particular, the missionary writings are significant for understanding the Christian element that permeated this war, predominantly embodied by the converted daimyos, who played a crucial role in the way it unfolded. Using this war, arguably the largest military conflict of the 16th century world, as a paradigmatic case, this thesis aims to empirically demonstrate the high degree of factual accuracy of Western writings through a process of informational cross-checking with modern studies and native Asian sources. Despite their undeniable propagandistic nature and rhetorical dimensions, fostered by the spiritual nature of their authors, the narratives contained in the missionary writings possess a high degree of historical fidelity. Therefore, I examine them as valid sources in their own right for the study of this particular war and of the history of East Asia more broadly.

Au même titre que la France, le Japon est un État unitaire décentralisé dont le territoire, longtemps désuni, a été divisé en départements 1 au cours de la construction de l'Etat-Nation amorcée depuis la Restauration de Meiji de 1868. Mais derrière cette unité nationale mythifiée, théorisée à travers la notion de kokutai 2 (essence nationale), deux territoires résistent encore et toujours aux sirènes de l'Etat mono-ethnique et de ses politiques d'assimilation. Au risque d'infliger un rappel superflu à celles et ceux qui connaîtraient déjà les deux populations japonaises dont il sera question ici, il n'est pas inutile d'introduire le contexte historique de la modernisation japonaise, sans quoi il nous sera impossible d'appréhender les enjeux de reconnaissance de ces deux unités territoriales. Au cours des années 1860-1880, regardées comme la période des « Lumières 3 » du pays, le Japon s'était engagé sur une voie profondément révolutionnaire au regard de son histoire. Le shogunat, qui ne fut pas autre chose qu'un régime militaire dynastique, dura plus de deux siècles et demi. Ce régime avait pendant longtemps fermé les portes du pays à l'étranger. En dehors des quelques ouvrages occidentaux glanés sur les comptoirs hollandais de Dejima 4 , les Japonais vivaient, avant les années 1850, dans une autarcie rigoureuse et cultivée. Cette époque pris fin lorsque le pays fut acculé par le commodore américain Mathew Perry dans la baie de Tokyo, puis par plusieurs nations européennes 5. Le shogunat dût céder, et ouvrit peu à peu ses portes au monde, quoiqu'il continua les expulsions d'étrangers. Tous les Japonais n'en furent pas également satisfaits, et une guerre civile s'engagea entre les partisans de l'empereur et les partisans du shogun : ce fut la guerre de Boshin. En 1868, à la suite d'une opération de reconquête territoriale de grande ampleur, l'empereur Meiji, jusque-là cantonné à un rôle 1 Le terme français sera préféré à son équivalent anglais, « prefecture », qui a le défaut d'évoquer une institution bien particulière pour les lecteurs français, de pays ayant constituées d'anciennes colonies françaises ou de certains pays d'Amérique Latine. Le terme français caractérise en effet parfaitement les circonscriptions administratives mises en place par le gouvernement Meiji à partir de la loi haihan chiken de 1871. Voir notamment Eddy Dufourmont, Histoire politique du Japon (1853-2011), 2 ème éd., Presses Universitaires de Bordeaux, Pessac, 2014, p. 65-67. 2 Tous les termes japonais seront retranscrits avec la méthode Hepburn.

Krótki rys historyczny jako wstęp do pracy "Spotkania międzykulturowe. Japończycy w świecie (do XX wieku)", dotyczącej okresu kiedy Japonia, uznana za nowoczesną monarchię przez mocarstwa zachodnie, zaczynała zupełnie nowy etap kontaktów międzykulturowych.

The 1930’s atmosphere in Japan was intensely nationalistic because of the strained domestic situation as well as international events leading to numerous assaults and “incidents” (jiken) in the country and eventually, in the next decade, to the Pacific War. In spite of the fact that the government in Japan was not military, the Army enjoyed great autonomy and had a decisive influence on the country’s policy and became the driving force behind all the incidents. However, the Army of this period was not monolith, acting unanimously, in concert. On the contrary, it was composed of numerous elements, which sometimes cooperated and sometimes fought among themselves. These elements were the so-called factions, groups, parties, etc. Their structure, staff and ideology had a fluid character and different roots.
The authoress decided to limit the scope of this study to the figure of General Masaki Jinzaburō (1876–1956), one of the main leaders of the Imperial Way Faction (Kōdōha). On the basis of his activities and personal life she decided also to attempt to sketch a picture of the group as well as connections and its attitude towards others in the Army. The starting point for this research revolves around some incidents launched by the above mentioned groups in the early 1930’s. The main aim of the incidents was purportedly “the reconstruction of the Nation” (kokka kaizō). “Reconstruction” virtually meant working for the domination of one’s group within the Army and afterwards establishing military rule, which would decide the politics of the whole country.

The 1930’s atmosphere in Japan was intensely nationalistic because of the strained domestic situation as well as international events leading to numerous assaults and “incidents” (jiken) in the country and eventually, in the next decade, to the Pacific War. In spite of the fact that the government in Japan was not military, the Army enjoyed great autonomy and had a decisive influence on the country’s policy and became the driving force behind all the incidents. However, the Army of this period was not monolith, acting unanimously, in concert. On the contrary, it was composed of numerous elements, which sometimes cooperated and sometimes fought among themselves. These elements were the so-called factions, groups, parties, etc. Their structure, staff and ideology had a fluid character and different roots.
The authoress decided to limit the scope of this study to the figure of General Masaki Jinzaburō (1876–1956), one of the main leaders of the Imperial Way Faction (Kōdōha). On the basis of his activities and personal life she decided also to attempt to sketch a picture of the group as well as connections and its attitude towards others in the Army. The starting point for this research revolves around some incidents launched by the above mentioned groups in the early 1930’s. The main aim of the incidents was purportedly “the reconstruction of the Nation” (kokka kaizō). “Reconstruction” virtually meant working for the domination of one’s group within the Army and afterwards es

Historia świata to historia ciągłych kontaktów międzykulturowych. Rodzaj tych kontaktów – wojny lub pokojowa wymiana dóbr kultury – ich częstotliwość i długotrwałość można uznać za podstawowe przyczyny kształtowania się zarówno własnej tożsamości narodowej, jak i stosunku do odmiennej kultury. Dotyczy to także Japonii. Spotkania Japończyków z innymi kulturami i ich skutki, w tym także obraz „obcego” w Japonii interesuje mnie od dawna. Od lat poszukuję odpowiedzi na tak ważne i w dzisiejszym świecie pytania: Dlaczego położona na wyspach Japonia rozpoczynała kontakty z innymi kulturami i jak one przebiegały? Jak i dlaczego właśnie tak Japończycy reagowali na spotkania międzykulturowe? Jakie to niosło za sobą skutki dla Japonii? Czy „obce” kultury wpłynęły na kształtowanie świadomości własnej odrębności, na definiowanie tożsamości narodowej Japończyków? Czy kontakty z „obcym” wywoływały chęć obrony
własnego porządku politycznego, społecznego, moralnego? Czy też były alternatywą dla nieakceptowanych elementów własnej kultury? A może stały się źródłem nowych wartości kulturowych?
W tym rozdziale przedstawiam wybrane oficjalne i nieoficjalne podróże
zamorskie Japończyków do Azji, Europy oraz Ameryki Północnej i zastanawiam się, jaki te podróże miały wpływ na sytuację w Japonii i tożsamość kulturową Japończyków.