Japan (Erin F10:30)

NOTE: If the title for your section is not shown, please add it and complete your section.

**Be careful not to delete anyone else's work when you are adding your own.

Cultures of Fall 2010 Page

Editing notes:

Red: change the text to red if it needs a source/citation

Blue: change the text to blue if it is a confusing sentence/section that needs reworking for clarity
Green: change the text to green if it is repetitive content that needs spicing up
Yellow: change the text to yellow if the information believed to be incorrect/inconsistent
[Yellow: change the text to yellow if the information believed to be incorrect/inconsistent]
Orange: change the text to orange if it could use additional information

The Environment of Japan
Japan is a long crescent shaped country that stretches across many latitudinal lines and is comprised of four main or “home” islands: Hokkaido, Honshu, Shikoku, and Kyushu (Nelson). In addition, over 6,000 smaller islands surround the mainland. Seventeen thousand miles of coastline run along this country’s shores (Pezeu-Massabuau: 40). Japan is characterized by its rugged terrain and forested woodlands. Seventy-three percent of the island’s landmass is mountainous, and sixty-seven percent of the landmass is covered in forest and woodland areas. Mount Fuji is the tallest mountain in Japan measuring in at a height of 12, 388 feet. Japan is also well known for its hot springs in the northern half of the country. The hot springs attract thousands of tourists and are also home to the macaque, a red-faced Japanese native monkey.

Because of Japan’s geographic location in the Pacific along “The Ring of Fire,” the tectonic movement leads to volcanic and seismic activity. The country contains over two hundred active volcanoes and has over 1,500 earthquakes per year with most of them only being small tremors. These quakes sometimes create large tidal waves called tsunamis that can devastate parts of the coastline. Other natural disasters such as avalanches, landslides, and typhoons also threaten the livelihood of the wildlife and people inhabiting the island.

The central and upper parts of the island are part of a deciduous forest biome. This type of biome is characterized by fertile soil and large deciduous forests with conifers mixed in. The lower islands have more of a tropical rainforest biome (Schaffner). The majority of Japan’s climate lies within the temperate zones characterized by humid and rainy weather. Two exceptions of the temperate climatic zone are the northernmost and southernmost points; however the entire island has four distinct seasons. The northernmost region in Hokkaido has a boreal climate characterized by “frigid winters, cool summers, and no rainy season” (Japan Travel: 22). Along the coastline, humid air is brought in by currents. In the mainland island of Honshu, “wide temperature fluctuations are experienced year round and even on single days” (Japan Travel: 23). The southern part of the island is the warmest part of the island and has a rainy subtropical climate.

Japan also has wide variety of wildlife throughout its many regions. There are between 5,000 and 6,000 species of plants that occur naturally on the island. In the southern region mangrove and cycad trees are common along with tree ferns. In the central part of the island broad leaf evergreen and oaks are common. The northern region is home to conifers such as pine and fir trees. One tree that is particularly important to the Japanese culture is the cherry blossom tree, as it makes the end of winter when it blossoms. (Japan Travel 25) Bamboo also grows in abundance on the central and southern parts of the island. Hundreds of species of animals can also be found in the various regions of Japan. The most well known mammals are the brown bear, Asiatic black bear, red fox, leopard cat, sika deer, wild boar and the Japanese macaque. There are also hundreds of species of birds with the most common being the red-crowned crane and the green pheasant. There are also several species of reptiles and amphibians such as the mamushi snakes, sea turtles, sea snakes, and the Giant Japanese Salamander. There is also a large variety of freshwater and saltwater fish including carp, tropical fish, and sharks.

As far as natural resources, Japan has plenty in kind, yet scarcity in amount” (Isida 87). The rugged terrain limited the farming and mining capabilities for the earliest civilizations. Many ground resources such as crude oil and iron ore must be imported into the country and in the earliest of civilizations did not do much trading outside nearby Asian countries. Copper and coal were able to be mined in Japan’s more recent history, however one underground resource that was used readily used during the age of the samurai was sand iron ore which was used to make swords (Isida 83). The heavy amounts of rainwater that fall are collected to be used for everyday tasks such as irrigation of rice crops.

Macaques

Education/Child-rearing
During the Tokugawa era (1600-1868) children in Japan were thought of as being pure and innocent. In fact, until they reached the age of seven, they were considered to still belong to the gods (Tsuneyoshi 2001: 7). The mother’s main job was to raise her child. Most mothers raised them with a mindset similar to that of a gardener, where they allow it to be as natural of a process as possible. Just like with raising a plant, the mother leave it up to nature to allow them to grow and to learn. Only when the natural course seems to be getting off track does the mother step in (Tsuneyoshi 2001: 8). If a child was able to survive until the age of 10, he was expected to work. Farmer’s kids would work right alongside their parents, while other children worked as roofers or other carpentry work. Children weren’t considered adults until about the age of 15 (Farris 2006: 255).

As far as education went, it was only offered to samurai (members of the powerful military caste) throughout the 1400s and 1500s. Many upperclassmen believed that offering educational services to the lower-class would allow them to feel too important in society and possibly result in disrespect for authority. Others felt that focusing on education might take too much time and focus away from doing what they were “supposed to be doing.” For example, they didn’t want farmers to become educated, as that would give them a reason to stop farming, which would cut back on the supply of food for the upper-class (Beauchamp 1991: 9).

The educational focus was majorly influenced by Confucianism. This belief was that morality was taught through education, and that knowledge produced virtue. The samurai were obligated by law to attend school (Ellington 1992: 17). Educators believed that, “the more difficult and agonizing a subject, the greater was its worth in character development.” Mornings in the “fief” schools, the schools specifically for samurai, were usually spent studying the Confucian classics, while the afternoons were spent learning military skills, fencing, martial arts, and other physical activities (Ellington 1992: 18).

Up until around the 1700s, commoners were expected to provide for their own educational needs with whatever resour

ces they could provide for themselves, usually informal teaching by a parent in their homes (Beauchamp 1991: 10). As the economic demand for education grew, commoners began having school in the temples (Beauchamp 1991: 6). These schools were known as “terakoya” schools. Students would enter them around the age of seven or eight and would stay for three to five years (“Japan - History and Background”). In the terakoya schools, students received more of a practical education, which focused on reading, mathematics, and writing the Japanese language. Unlike the fief schools, the terakoya schools were designed to meet everyday needs of future merchants and village headmen (Ellington 1992: 18).

There was usually only one teacher who taught the 30-60 student of each school (Ellington 1992: 18). Education up until the 1800s was almost entirely male-dominated, as girls were trained at home in homemaking and etiquette. However, in the 1800s, girls were allowed and encouraged to join the terakoya schools. Soon a few all-girl schools opened (“Japan - History and Background”).

In 1968, at the end of the Tokugawa era, a government rule was passed to treat all classes equally. This meant that samurai, farmers, artisans, and merchants, who had been categorized so unequally up to this point, were viewed as equal participants in education (“Japan - History and Background”).

Now let’s take a look at what modern Japan looks like. Infants and children are very valued in Japan, and mothers still believe that their children are incapable of intentional wrongdoing. Therefore, they raise their children with much tolerance and little direct discipline (Tsuneyoshi 2001: 6). When a child is born, the mother feels there is a gap between her and her baby. She feels it’s her responsibility to try to bridge this gap by forming an intimate, harmonious bond with the child. Mothers now focus on building this relationship by keeping close physical contact with their children. Mothers sleep with their infants, carry them on their backs or in a sling, and bathe with them. As was in the Tokugawa era, mothers are still the primary care givers (Ellington 1992: 37).

When raising their children, mothers have several goals in mind. One of them is to create a feeling of “amae” within their infants. Amae is a person’s desire to be passively loved or the expression of the wish to be dependent and to be taken care of unconditionally. Mothers encourage this feeling of amae by physical closeness and by fulfilling their child’s needs and desires over a longer period of time than is usual in other cultures. Japanese mothers also allow young children to breast-feed until they reach an older age (Ellington 1992: 37).

Another goal mothers have in modern-day Japan is to teach their children several things in the home, such as the appropriate social behavior, basic academic skills, and the importance of doing a task correctly (Ellington 1992: 39). Mothers stress to their children the importance of practice, concentration, and attention to detail in learning a task. For example, when a child is watching the television, it’s not uncommon for the mother to encourage him to focus only on that one act. Success in the Japanese culture, especially for children, is often determined more on the process of doing something rather than on the outcome. This is something that mother’s continually reinforce as they teach them social behavior, tasks, and values. (Ellington 1992: 40)

The Japanese education system, like I mentioned earlier, experienced a major change in 1868 when it was decided that all social classes would receive equal educational opportunities. Japan went through a further educational reform in the late 1800s, as they decided to adopt a very western style of education. By the late 1900s, the many changes were pretty much set into stone. For example, a student would start his education in the primary school for six years. Then he would transition to lower secondary school (junior high) for three years. Education was required for everyone up until completion of lower secondary school. After lower secondary school, students have the option to go to upper secondary school for three more years (“Japan - History and Background”). Today over 93% of students complete high school, even though it’s not mandatory for them (Ellington 1992: 96). After that, they have the option of attending four years at a public or private university (“Japan - History and Background”).

If one were go to visit a Japanese elementary school, they would notice that it’s extremely chaotic and noisy. This is because teachers think that noise is a sign that children are learning to get along with each other and solving their problems. Teachers also don’t stop any fighting that occurs, unless it gets to the extreme where someone will get physically injured. Fighting amongst boys is considered natural. The fights are also considered good learning opportunities for them to experience a range of emotions. While the boys are fighting, the teacher encourages the girls to act as peacemakers (Ellington 1992: 47).

Enthusiasm is considered necessary in Japanese education. The stress on enthusiasm and right effort in elementary school reflects the deep social ideal that everyone has almost equal ability, but those people who have success in life must be particularly enthusiastic and are willing to put forth greater effort than those who fail (Ellington 1992: 76).

Another value of Japanese elementary schools include the importance of group activities, which reinforce the idea of hierarchy and the correct way to respond to those in a leadership position (Ellington 1992: 76). Other educational goals throughout the educational system include the development of characteristics such as empathy, cooperativeness, perseverance, obedience, and unity (Ellington 1992: 44). Teaching and learning in Japan often emphasizes repetition and attention to the process of things (Ellington 1992: 40). In contrast, one value that’s specific to upper secondary schools is the emphasis on becoming involved with one or two clubs, sports, or other activities. They limit their amount of involvement so they are able to fully commit. Through these extra activities, lessons on hierarchy and status that they’ve been learning their whole lives are further reinforced (Ellington 1992: 112) .

Media/Technology
The Muromachi period lasted from 1333-1573. In this time period, various tools and weapons were both developed and introduced into the Japanese culture. In 1542 the first Portuguese traders and Jesuit missionaries arrived in Kyushu by accident after having been blown off course by a typhoon. With them they introduced firearms and Christianity to Japan. The gun could not have been introduced into Japan at a more opportune time. In a time of constant warring, everyone was looking to improve upon existing military technology. It was in the gun that they found their answer. With the introduction of firearms into Japanese military strategy, castles were also forced to adapt. Beginning with Azuchi castle, castles began to account for the threat (and use) of gunfire in their designs (“The Muromachi Period”). Gunpowder weapons developed slowly in Europe over the course of several hundred years, and arquebus and cannon were introduced in Japan in the year 1543. In 1877 a spinning machine was invented called the Garagara-boki. It was invented by Gaun Tatsumune. The most common sword used for the battlefield was the tachi. Although the gun quickly became the main assault weapon in Japanese military, the sword was the longest used weapon along with bows (Morillo). Japan's land is roughly about 75% hilly or mountains with slopes usually too steep and soils too thin. Japan's fields were cultivated intensively. The fields were often treated greater than a garden. They used chemical fertilizers as well as farmyard manure. The intensive work performed on Japanese farms from planting to harvesting is carried on almost exclusively by hand. Animal power was often used for plowing the fields (Borton: 46-63). The use of oxen and horses for the cultivation of fields and water wheels for irrigation also became popularized (Ienaga) .

Transportation was important in Japanese culture. Traders and hunters needed to expand their area of operations. The development of various transportation systems vastly improved production of culture. Prior to the industrialization and modernization of Japan’s transportation system the most common way of transportation was on foot or on horseback. Besides being the oldest means of transportation in Japan, highway transportation was the starting point of much other transportation. The existence of a large number of industrial facilities off the railroad lines makes it necessary of vehicles, under motor, animal or human power, to haul freight to rail lines and to dockside. Despite the importance of vehicular freight movements over relatively short distances, Japan's highway systems has not kept pace with railroad development or with Japan's industrialization (Borton). The first railway was opened on September 12, 1872 between Shimbashi and Yokohama. The first company to produce bicycles in Japan was Miyata Industry Co. who began bicycle production in 1890 and is still in operation today. The first domestically produced gasoline powered vehicle in Japan was the Takuri, built in the early 1900′s, but Japan relied heavily on imported vehicles until the start of World War II. Today, many people in Japan do not own cars and rely on the efficient and sprawling train network to get around. - The Japanese had armed merchant ships called Red Seal Ships. They usually had between 6 to 8 cannons on them. Their size ranged from 500 to 750 tons. The most popular model of cargo ship was the bezaisen also called sengokubune or 1000 koku ship. These were the ships used to carry the annual rice payments of the clans to the central government to Edo (Plummer). As an island nation, Japan has always relied on water transportation. The main means of transportation in order of use in Japan are the trains or railways, followed closely by bicycles and last by automobiles (Hideomi).

Japanese goods were sold in both official and private transactions. They were paid for by the Chinese with copper coins, silk goods, or hemp. Later the Japanese merchants no longer took all the cooper coins back to Japan but rather exchanged some for Chinese commercial products. Private traders began importing other goods such as cotton, hemp, pharmacopeia, sugar, ceramic wares, book, calligraphic scrolls, various kinds of copper ware and lacquer products. The goods that were exported to China were horses, sulphur, long swords, armor, spears, ink stones, folding fans, and screens (Hall).

During this time, Japanese use different types of communication. Japanese envoy was sent to Europe in the 16th century and brought back home a type of printing press. The printing press was called NipponYasokai Ban. It printed Kata Kana, which were Japanese square syllabary, and Kira-gana, which were Japanese cursive syllabary. In 1450 the first newspapers appeared in Europe. However, the first newspaper was not printed in Japan until 1871. It was named the daily Yokohama Mainichi Shimbun (Bellis). Japan had many different paintings. Ukiyo-E printed art emerged in the 1750s. The prints were printed from engraved wooden blocks and they were mostly black and white. Woodblock printed books from Chinese Buddhist were seen in Japan as early as the 8th century. By the 11th century, Buddist temples in Japan were producing their own printed books of sutras, mandalas and other Buddhist texts and images. For centuries printing was restricted only to the BUddist sphere as it was too expensive for mass production. Chinese ideographs played a part in the writing of the Japanese language. Japanese used Chinese characters as a phonetic script consisting of 50 syllables, the utilization of ideographs not for their meaning but for their phonetic value. Then came the use of the hiragana and katakana syllabaries, which the Japanese still use together today with kanji written in cursive style and a katakana syllable from either the radical or the component of a kanji. The creation of the two sets of phonetic scripts proved a valuable asset to the Japanese people, it opened up a new vista to literacy activity. With the adoption of kana syllables, it became easier for the Japanese to express their thoughts (Ienaga: 49).

Language
The Japanese language is native to Japan. Others speak Japanese as a second or a foreign language. The Japanese language is spoken and written differently depending on education, age and gender, it is a key aspect of identity. Japanese is spoken from childhood and throughout their lives daily. The natives don’t find it hard to learn at all. The language today is spoken by 126.5 million people, but it does take a lot longer to learn Japanese because there are several different ways to speak and write it. There are main areas where Japanese is spoken outside of Japan, such as American, Hawaii, and South America. Japanese is becoming a language that a lot of non-Japanese are learning as a foreign language and there is a guesstimate that 10 million people are now able to speak it. Many people want to see it become an international or world language. The standard form of the language that is spoken is called hyojungo, and is based on the speech of the Tokyo dialect. There is a formal interaction they abide by, but they also have casual interaction, which is called Kyotsugo.The two major influences of the Japanese language are Chinese and English. When people greet each other they bow to one another as a sign of respect.

Japan was unified under the Tokugowa Shagunate (1603-1867) they had divided Japan into about 250 autonomous domains called han, each was ruled by it's own feudal lord. The military decided to keep a light control over the feudal lords of each region to keep things in order and prevent challenges to their authority. No one was really aloud to travel outside the domain except for a few categories of people, such as the daimyo themselves on mandatory periods of travel.Up until the middle of the Tokugowa period, the dialect that was used was of Kyoto, which was the capital back then. It was also considered the “best form” of spoken Japanese because of the upper class status of its speakers. Things had started to change rather rapidly after the overthrow of the empire in 1868. In the 1880s, it became clear that Japan needed a standard form of spoken and written Japanese. Speech differs from genders. Certain specific conventions confirm gender identity of the speaker, it also can be used to flout the gender identity. Sometimes they do this on purpose so when gay Japanese men use markers of women’s speech. There is also a belief that women should speak more politely than men, using the honorifics and the other formal expressions. There are major differences, which are in the verbs formed used, personal pronouns, sentence final particles and the use of honorifics. Men use the short impersonal form of the verb and its imperative in speech in informal situations. The personal pronoun “ore” is only used by the men. Women refer to themselves as watashi or atashi and use more honorific language than men, they also speak in higher voices. Orogothy and the stlisitc genres are an indicator on weather was a member of the educated elite. Before the modern days, being “educated” meant that the upper class people were the only ones who education was provided for in the domain schools. Those who weren’t upper class weren’t necessarily illiterate, they were self educated had lending libraries that would go through the town. In the 18th and 19th century there was a rapid growth with private schools for the lower class. There were four major types of writing: kambun, sorobun, wabun and wakankinkobum. A new written style was needed so that everyone could read and write that’s based on a standard language to be used throughout Japan. Advocates of the language reform argued that the changes would simplify the education system, it would reduce the time needed to learn to read and write. Full literacy would result in a language able to be more or less spoken and written throughout Japan. Language is a sacred cultural icon that is good and true in the worldview of those keen to regain the status. Language has obviously been a heated debate for several decades and has gone on ong enough. The language is still developing in three ares: management of Japanese language for native speakers, the development of policies for the language and to the foreign language area as well with international dealings. The whole Japanese writing system is basically a national identity for them and technology has started to become one as well.

Gender
Women were not as free as the men where in Japan during the Muromachi period. The women were usually found tending the day to day tasks of household upkeep and raising the family. They were not allowed to decide who to marry, what career to follow, or where they resided; all was decided by the man (Butler). The men of the Muromachi period had most of the power and influence in the country. Some of the most wealthy men attained the title of "Daimyo" which is somewhat similar to a governor or lord (Grossberg). They wielded incredible power from their estates and basically ran the country. The nobility like to partake in the sport of "kemari" which is translated as kickball but the rules are similar to hackeysack (Butler). Only the men participated in the sport and fathers passed on family secrets to their sons so they would become the best "kemari" player. Kemari created a sense of pride among the men of Japan. The sport itself would be part of the social structure in how the men interacted with each other and from this sport, they developed values in the superstructure. Another way for women to gain power was to marry a shogun and try to manipulate the family with soft power so when the shogun passes the woman would have complete control over the heir and be able to control the power of the shogun (Beard).

During the Muromachi period arose the "Sengoku" court. "Sengoku" means "time of warring states" and the lands were controlled by power hungry generals and warlords known as "shoguns" (Grossberg). The shoguns had much land and influence under their name and all were male. The livelihood of women lessened during the Sengoku as the constant warring took a heavy toll on the country. It was common practice for men to have several wives but that luxury became too expensive when coupled with supporting an army so many women were abandoned by their husbands and sent off to temples to become nuns (Butler). For the women that could be supported by a Shogun, life was somewhat better. The shoguns' wives were permitted in the hallways of the palace but were always in the background of men and were silent (Butler). A women could rise to considerable power if she could produce an heir to the throne. If a male heir was born the mother became the Empress and received a house of her own. The house provided her with her own income and lands to control (Butler).

The Muromachi period was also a time of cultural booming and both men and women loved to participate in culturally pleasing events. The men loved to indulge in public baths, especially after a tough game of kemari. The winning team and even their friends and acquaintances would join in the bath and drinking (Butler). Both men and women loved to view flower gardens and also the blooming of the cherry blossom in the winter and spring seasons (Butler). It was mainly males that viewed the flowers in the spring and would often write about their beauty in diaries and poetry. Flower viewing was considered a serious activity and was only thought to be fully appreciated by the refined nobility of society. The court also held monthly meetings to compose poetry and several poetic masters came from this time period (Butler). All of the participants in poetry writing at these meetings were male.The sengoku court removed the office of empress which again lowered the standards of living for some women as the emperor had to resort to taking concubines to produce and heir for his throne (Grossberg).

Only the Samurai went to school before the 1450's and throughout the 1600's to the 1860's only boys could attend classes. After the 1860's there was an education reform and girls could finally receive an education. Family life in the modern times still sees the women raising the children while the man works all day. The mothers build a dependent relationship with their children and teach them that success comes through the way we do things, not what happens when we do them. In the schools teachers show children that boys need to settle their disputes through arguing and that the girls need to act as a peacekeeper and make sure neither of the boys get hurt (Presented by Ashley Lund).

From the information gathered there is a clear visible difference between the men and women in Japanese society during the 15th century. The males were the highest in society and developed a sense of pride and dominance as a result. Women were found more in the background of society making sure the home was maintained and the family was doing well. Without the support of their wives, husbands would have surely failed in their pursuits of a happy life. Men and women participated in a lot of things culturally but seemed to do it with other males or other females and very rarely with members of the opposite sex.

Subsistence
The topography of Japan produced unique challenges to the production of agriculture. Eighty percent of the country i Topographic Map

s covered by mountains (Ashkenazi 2003: 2), leaving only 11.64% of the country for arable land (“World Fact Book” 2010: 1). Much of this is located in the valleys between mountains (Ashkenazi 2003: 2).

The farms that produce the country’s agriculture are located in the fertile land between the mountains. Farms were operated by households, called ie, living on their land. Because of the limited amount of arable land families never split land. This ensured that it could be passed on from one generation to the next (Ashkenazi 2003: 16). Not only were individual farms important, but so were communities. Members all lived and worked close together. They also depended on each other for labor in rice paddy fields (Embree 1997: 739).

The most important fo

od in Japan is rice. It was introduced from China after the 5th century. It proved to be more nutritious than previous Japanese staple of tubers, such as yams, lily bulbs and taro (Ashkenazi 2003: 5). Working in the paddy fields was a community effort. Members transported, irrigated and harvest the fields together (Embree 1997: 739).

Besides rice another important source of food is fish and other sea products. The over 95,000 feet of coastline provide ample access to the abundance of these (“World Fact Book” 2010: 1). The waters provided a regular routine that fisherman could depend on. They were able to determine what kind of fish would be available when and the best time to eat those would be (Ashkenazi 2003: 4). Fish were the Japanese’s main source of animal protein. They were prepared in a variety of ways including raw, boiled, dried, powdered, or in the form of paste (Maraini 1962: 14-15).

Some of the supplemental wild foods were considered special. Collectively called sansai, the included wild greens and fruit, roots and mushrooms. These were typically found in the mountains. Because this was considered to be the home of the gods any food retrieved from there was considered a blessing and brought health and prosperity (Ashkenazi 2003: 3).

The major drink in Japan is tea. After being brought over from China behavior and practices surrounding it were refined. Sen-no-Rikkyu formalized the rules for drinking and appreciating tea. Elaborate ceremonies occur for the consumption this beverage, many of these still occur today. Full ceremonies can last an entire day and include multicourse meals called kaiseki (Ashkenazi 2003: 8).

Exchange

Starting in the middle of the 12th century Japan did not mint their own coinage, but instead they would import copper coins from China to use as their means of exchange. This would continue for over 600 years when the Tokugawa Bakufu, a Japanese regime, began to mint coins again (Momose).

Japan (Erin F10:30) - Cultural Anthropology @ KSU

Minted between 1668 and 1700

It was theorized why Japan did not mint its own coinage. One theory was that the government wanted to place a tax on the court Tegatas

is being brought into Japan. Another theory is that the price to make coins was so substantial that was deemed unnecessary unless a circumstance arose such as the need for a smaller denomination (Reid). Japan also have a form of postdated drafts, it was called tegata. They were usually used to settle transactions between different regions. There are different kinds of tegatas including: the cheque (or check), then there were the kawasa tegatas which were monetary bills of exchange and coins, and the promissory note. Some tegatas would actually be the handprint of a sumo wrestler with his shikona, or wrestling name, written on it. It would be used as a form of credit. Other tegatas would look similar to an American check and would be used for the same purpose. Japan would also exchange silver and gold as forms of currency. Because of the locations of some silver mines, the country was split while the eastern side of Japan preferred gold, the western side preferred silver. However silver was the dominate form of currency when the coins being brought in from China ceased (Sakurai). There was also a period during the sixteenth century when rice was used instead of coinage. This was also due to the fact that the supplies from China had ended.

Family Life
The Japanese marriages are between men and women, a large majority of marriages were arranged, and the major motivation for parents to arrange a child’s marriage was to protect the young individual form the consequences of their possible faulty judgment (Ellington, Silberman). Arrangements were also determined by the respective family heads in the name of the preservation of lineage and the enhancement of family status (Ellington). The process of arranged marriages occurred without consent from both the bride and the groom; in fact they didn’t meet until the day of their marriage (Hutter). However, love marriages or an occasional marriage of convenience did occur, especially among the upper class, but this type of marriage was not ideal (Silberman). Although, the number arranged marriages have decreased, the practice is still predominantly high in respective families (Ellington). A bride price or dowry, the respect of a kin group, and traditional, customary, and obligatory marital arrangements all revolved around the selection of a marital spouse (Hutter). A dowry is a payment in money or goods given to the bride’s family from the groom’s family; this enhanced her marriageability and provided property for her. A dowry, servers as a symbol of the commitments the two families have with one another (Hutter). The return of a dowry is one of the most frequent reasons families on either side split or divorce (Hutter, Morgan, 1984:11). The relationship between men and women in a marriage is a monogamous relationship, meaning both males and females have only one spouse at a time. This ensured the trust and commitment that each individual wanted and delivered. Monogamy is the most wildly practiced, preferred, and exclusive form of marriage (Hutter). Japanese view on marriage was to first get married and stay married, not to get divorced if the couple grew tired of each other. If in fact the couple did grow tired of each other, the wife was married more to the household than to the husband himself (Akimoto). Having been on the rise in recent years Japan’s divorce rate is about one-third that of the United States (Ellington). However, in the early Meiji period of the late 1860s and 1870s Japan had a high divorce rate and divorce was an option used by men only (Hutter).

Just like every culture, Japan has sexual taboos and restrictions incest being the predominate one. Incest is having sexual relations with closely related relatives. One type of marital regulation that coincides with the incest taboo is exogamous rules. Exogamous rules are mostly kinshipbased and prohibit sexual activities and marriage among people who are closely related (Hutter).

Before the adoption of Japan’s present constitution, before World War II women were classified as legal second class citizens and during this time women were supposed to marry by the age of twenty five and have two or three kids (Ellington). Japanese women also didn’t work out of the house, in fact their husbands referred to them was “inside the house” (Ellington). Many decades ago family life in Japan was significant and still is until today, in fact until the mid-twentieth century traditional Japanese’s families several generations lived under one roof and the extended family was the norm (Ellington). Although, extended families were the norm just a short time ago the nuclear family is becoming more common and is now the norm in Japan (Ellington). A nuclear family consists of a mother, father, and child it mostly emphasis on the martial bond and is of primary importance (Hutter).

The family homestead in Japan is also of significant importance. For the most part they are of a wooden structure with tiled or thatched roofs, the floors are covered with mats and the partitions are generally made of “paper doors” sliding in grooves (Akimoto). In modern Japanese architecture the comparative backwardness in architecture was due to the outbreak of fires, earthquake, volcanic eruptions, and tidal waves. Japanese houses were probably developed from the native bungalow in the tropical regions from which many of the Japanese ancestors may have migrated from. They were also fit to live in during the summer then the winter. The two objects predominate found in every Japanese home are shrines, one is Buddhist and the other is of a Shinto fashion (Akimoto).

Society
The period of time between 1500 and 1868 is called the Tokugawa Period. Tokugawa Ieyasu established the Tokugawa shogunate that ruled for 250 years. The samurai were the warrior class. At the top was the shogun. Beneath him were the daimyo, local lords who controlled large amounts of land. The daimyo had their own collection of samurai, who would serve them in various ways. Some were advisors, some guards for his castle, and some comprised his private army. Finally, there were the ronin, who were "masterless" samurai, without a lord to answer to, but also without any definite means of support. Of the approximately 30 million Japanese during the Tokugawa period, about 2 million were samurai.

The Bakufus, or warrior dictatorships, were run by wealthy families. They would have shugos across the land to assist them in controling their land. The shugo (governor) would have control over at least one province. The Shugos were served by the gokenin class. The gokenin would have to fight for the imperial court in times of war in exchange for protection and the right to be a shugo or jito (A manor lord). The gokenin officials were rarely dismissed, making the local government hereditary. Eventually the gokenin became a weak force because their children were inheriting the land. The shugos and jitos became a unified force and became the daimyo. They had military and police powers over their provinces and could tax as they see fit.The Daimyo ruled over the working class and peasants. The daimyo served the shogunate in Kyoto.

Dramatic changes take place within this ordered society, however, particularly those of commercial development, the rise of a merchant class, the growth of cities and of a new urban culture. The prolonged period of peace fosters great economic and social changes in Japanese society, culture, and the economy, setting the stage for rapid modernization in the following Meiji period. This Tokugawa period is viewed as Japan's "pre-modern" period.

Japan (Erin F10:30) - Cultural Anthropology @ KSU

Politics
The politics of Japan date back to 660 BC when Emperor Jimmu founded the nation (“World Fact Book”). In the early 7th century AD the country was divided into different clan units, called uji. These groups were set by ancestral descent and each was ruled by a chieftain who held hereditary power (McNeill 1971: 203). Also in the early 7th century Prince Shotoku Taishi wrote the nation’s first constitution. It contained 17 articles that were a moral code, not a legal code (McNeill 1971: 207-8). Lots of the Japanese political system mirrored or took influence from China until the 9th century (McNeill 1971: 205).

In 1185 the Kamakura shogunate was formed in Japan. A shogunate is a governmental feudal military dictatorship (“Shogun”). In a shogunate, shoguns, which means “barbarian-subduing great generals”, were the military governors (Embree 1992: 392). The shogun had so much more power than the emperor, and they basically ruled the country until 1867.

After the Kamakura shogun fell, the Muromachi came to power in 1336 and established itself in Kyoto. This was the weakest of the three shogunates (Embree 1992: 393). During this period that lasted until 1573, the nation slipped into a century of disorder and war. The Onin War of 1467-77 rendered the shogunates virtually powerless. After the war territorial lords came into control of the newly created domains. This helped with the later unification of the country in the late 16th century (Embree 1992: 394).

After the Kamakura era, was the Tokugawa era that lasted form 1603-1868. In 1868 the feudal system of government was overthrown. In 1890 the Meiji Constitution was written to give the nation a constitutional monarchy. Later, in 1947 the current constitution was adopted as an amendment to Meiji Constitution previously established. The adoption established a parliamentary government with a constitutional monarchy (“World Fact Book”).

Religion
Japan has two main religions. Shinto and Buddhism are the most common practices. The practice of Shinto existed before Buddhism became a part of the culture, and when Buddhism was introduced they began to co-exist and intertwine (Anesaki).

Shintoism is the belief in kami, which are sacred spirits that take form in concepts or objects and are “awe inspiring” or possess “super powers (Picken).” These kami’s can be found in nature as rocks, mountains, waterfalls, etc or even in human functions such as fertility and growth (Anesaki). Unlike many other religions, Shinto beliefs do not come from any doctrine or book teaching, just collections of worship methods and rituals (Picken). They do not have a “holy place” of worship, but instead have shrines built in isolated places that are nature oriented (Picken). Believers honor the kami through food offerings including; fish, rice, sake, and fruits and vegetables (Anesaki). They believe that family is very important because they preserve tradition and values. Cleanliness in bathing, washing hands, and rinsing mouths are important. Worshipping nature to be connected with the kami and attending Japanese festivals called Matsuri help drives away evil spirits and keep them pure (Picken).

Buddhism is the teaching of Dhamma or truth. It spread from China and India in the mid 6th century (Saunders). Buddhists practice three philosophies, leading moral lives, developing wisdom and understanding, and being aware of actions and thoughts (Saunders). They believe in 4 noble truths. 1. Truth of suffering 2. Truth to the cause of suffering 3. Truth to the end of suffering 4. Truth to the path to end suffering. They also have a strong belief in karma as the good and bad directions a person takes through life. Karma plays a big role in their belief of reincarnation (Saunders). The Buddhist believe in a rebirth cycle that has six different realms. Three realms are unfortunate and the other three are fortunate. If you have good karma, then you will be born into a good or favorable realm (Saunders). Buddhist practice their faith in temples, which are used for several purposes including; funerals, training, praying and healing, and display (Saunders). A Buddha figure usually sits in the center of the sanctuary and people pay their respects by food offerings. Instead of worshiping or asking favors, Buddhist believers simply pay their respect (Anesaki).

Another practice common to the Japanese culture is Confucianism. The main principle is “ren” (humaneness) which is a highly optimistic view of human nature. They believe that the nature of humans can be perfected and improved the through humanity, loyalty, mortality, and consideration (Anesaki). Christianity has also been adopted in the Japanese culture recently (Anesaki).

Ritual
Japanese Rituals have a long history, some originating in prehistoric times and others changing in present time. “The roots of ritual in Japan draw on religious thought and practice from Confucianism, Buddhism, and Shinto, the indigenous religion” (Glazier - Mary E. Tucker). “To a visitor, some of these rituals are readily apparent while other lie deep below the surface” (Glazier - Tucker).

In Japan the word LI means “ritual”, “ceremony”, or “good form”. When looking at the rituals performed by the Japanese, all of these meanings come into play. However, LI was “originally associated with the idea of religious sacrifice” (Glazier - Tucker). It implied the activity of serving gods or spirits so the people were able to obtain happiness and blessing.

Japan (Erin F10:30) - Cultural Anthropology @ KSU

One of the most common everyday rituals of Japan is bowing. When the people bow it can mean “hello”, “goodbye”, “thank you”, and “I’m sorry”. “The depth of the bow and how long the head is kept lowered depend on the relative status of the people involved, relative age, and relationship to one another” (Takada and Lamplin). A slight bow represents a greeting for people who are friends or well acquainted. A bow that is lower, requiring some bend of the waist, is a respectful bow for people who someone is just meeting and not well acquainted. A bow that is low and the waist noticeably bends is known as the highest respect bow.

Social meetings are very common in Japan, especially in the business world. When people meet for business the first thing they do is exchange business cards. “A card reflects the company that a person represents, as well as the employee’s title and position. This information determines not only the relationship between the giver and receiver of a card, but also the social rituals to be observed, from seating order to the level of language used between the two” (Takada and Lamplin).

The blooming of the cherry blossom trees is something the Japanese people look forward to every year. “The trees bloom for two weeks starting in the south in Okinawa and spreading north to Hokkaido” (Glazier - Tucker). During this time people travel everywhere to see the blooms. Many decades ago, this time of year was known for contemplation for people, a time to reflect on their lives, and compose poetry. Now, people and families go to the park for picnics and social gatherings of friends and family.
Japan (Erin F10:30) - Cultural Anthropology @ KSU

Holidays and festivals are a major part of the Japanese culture and among their rituals. “There are many local festivals throughout the year, usually centered around neighborhood Shinto shrines and Buddhist temples” (Takada and Lamplin). One of the most important holidays in Japan is New Years, or O-shogatsu. During the first three days of January, family members spend time together eating, playing, and just enjoying time together. “Homes at this time are decorated with pieces of straw rope and pine branches, and many families don their best kimono to make their fist visit of the year to local shrines and temples to participate in the festivities there and offer prayers for the upcoming year” (Takada and Lamplin). Many other rituals occur during the year, such as Setunbun and Gion Matsur. These festivals, along with others, are held to celebrate the Japanese religion, which normally involve actions for purification, offerings, prayer, and fest.

[Untitled]

The most popular rituals the Japanese have are their tea ceremonies. The most unique part about these ceremonies is that there are specific procedures that the host and guest have to follow. “The guest must bow when receiving the chawan, then turn it three times before taking a drink of the tea. Once the tea is gone the guest makes a loud slurp” (Morton and Olenik). This action shows the host of the ceremony that the tea was very good. “Then the guest turns the chawan counter-clockwise and returns it to the host” (Morton and Olenik). Out of all of the rituals instilled in the Japanese culture, the tea ceremony was not accepted in the beginning, seeing that it took 100 years for the Westerners to develop any type of interest in this ceremony.

Art
Japanese Art has a long history, ranging from prehistoric times to the present. The art forms encompass a wide range of styles and media, including poetry, ancient pottery, sculpture, painting, ink painting on silk and paper, as well as newer forms such as paper folding and cartoons (Baker). Throughout Japan’s early history, Japanese artisans borrowed the inspiration for their art from outside influences, particularly China. Chinese trends were introduced into the culture and were incorporated into Japanese art. Japanese art has followed Chinese art through most of its phases. Occasionally the themes would be taken from the Japanese history or mythology of the Shinto religion. However, their art was predominantly of Chinese origin. Buddhism has been the most influential factor in Japanese religion and art. As the religion spread in Japan, its doctrines and beliefs influenced the art and architecture in Japan. Nevertheless, although much was borrowed from the Chinese, the Japanese have been able to create subtle, yet significant changes within the framework of art forms and techniques, resulting in art that is very much their own (Seckel).

Japanese art history can be divided into eleven different eras. The era that applies to the World Simulation is the Muromachi Era from 1338-1573.During the Muromachi period, also called the Ashikaga period, drastic changes took place in the culture. The shogunate was taken over by the Ashikaga military and the headquarters was moved back to Kyoto, the capital city. Once the government returned to its capital the trends of the Kamakura came to an end (“Japanese Art” 1051-1067). The cultural expression took on a more elitist trend and Zen Buddhism was introduced a second time into Japan. During this time many Japanese artists were commissioned to help with the decoration and construction of Zen temples. The intricate art of gardening was refined during this time and Japanese gardens became art themselves. From the placement of stones to the layout of the flowers and plants, the goal was to create an intense feeling of space, texture and form and to satisfy the viewers need for inner peace, calm and enlightenment, which are aspects of Zen Buddhism. One of the most famous buildings is the Kinkakuji temple also known as the Golden Pavilion (Seckel).

The Japanese, like the Chinese, are lovers of nature and it is displayed in their art. However, Japanese works are more emotionally charged and are more apt to incorporate humor into their art. Unlike their Chinese counterparts, Japanese artisans seem more satisfied with an “imperfect” piece because they value natural, simplistic works that show the artist’s “fingerprint” on the piece and display the emotion of the craftsman. In other words, they build human imperfection into their artwork. Their approach to art is more sentimental and simple (“Japanese Art” 1051-1067).

Japanese Zen monks were among the first to introduce ink paintings in Japan. The paintings were used as a way to teach Zen doctrine. The bright colors of previous eras were replaced by monochromatic paintings of black and white ink. Two of the most important priest-painters of this period were Shubun and Sesshu (Baker). Japanese also took after the Chinese in there style of painting. At first, the Japanese had hard stroke and thick lines. Over many years the Japanese now have there own recognizable style of painting. The Japanese artists also mostly painted for decoration, this differs from the Chinese at that time. The Chinese were painting to create artwork (Kidder).
Reading in a Bamboo Grove

The Japanese value social equality, brotherhood and inner reflection. Nowhere is this more evident than in the art of the Japanese tea ceremony (Baker). The teahouse was constructed of natural materials such as wood, bark-covered logs and woven straw, again emphasizing their love of all things natural. With the purpose of the ceremony being to bond with one’s friends while cleansing the mind of stresses of daily life, the inside rooms were structured to induce contemplation and calm. The tea ritual is an art form itself (“Japanese Art” 1051-1067).
Paper Crane

Another aspect of Japanese art is Origami. It is the art of paper folding. The object is to transform a flat piece of paper into a finished sculptor. Origami became popular in the Edo Era, which was from 1603-1867. The samurai would receive origami for pieces of good luck. The most popular form of origami is the paper crane (Baker).

Music
The popular music of the Muromachi period was Sarugaku, Dengaku, Gagaku, Buddhist chant, and Noh. Sarugaku means “monkey music” which later developed into Noh. Dengaku means “field music” it was based on rituals performed to provide a good rice harvest. The Troupes traveled around performing Sarugaku and Dengaku in towns, temples, shrines, and even some cities. Buddhist music was introduced by China. They called it Shomyo, it was considered more of the music of the common people. A lot of the scripture lecturing was done in these Buddhist chants, it was am impromptu kind of chant, and there was no right way to perform Buddhist chants. There was also another music for the common called Kouta and they were short ballads without a form; they were usually about love and the transience of life.

Gagaku means “refined music”; it was the music of the court. It was performed at imperial court ceremonies, temples, and shrines. For the members of the court it was considered a sacred performance. There were different forms of Gagaku passed down from China, Ancient India, Korea, and Manchuria. They called it left and right music depending on what side of the stage they came on. The left music was from Ancient India and China, and the right music was from Korea and Manchuria.

Noh was considered music of the samurai, said to be developed by Sarugaku. To really grasp what Noh is you must consider it as a play not just music. It was performed by male musicians and actors. The music of Noh is called Nohgaku. The vocal part is called Utai and it’s performed by eight singers and actors; the actors and singers sing in unison there are no parts in Noh music. The instruments in Noh are three drums and a flute. The instruments give no support to the tune; the flute is the only instrument that has a tone and its only there to help the rhythm.

Core Values
As I have found while researching the core values of Japan, it is a “rich and unique blend of tradition and modernity” (Kumagai, and Keyser: vx).

In Kumagai and Keyser's book, it is said that Japan was never colonized by a higher power, and lacked human contact (Kumagai, and Keyser: 2). After finding this out, I thought to myself that clearly Japan values power. They were not once colonized, and have somehow managed to stay somewhat like they were in the very beginning of their existence. Yes, there have been changes, sometimes big changes, but their values have seemed to almost stay the same throughout their history.

I will start with showing how they have changed through out history, and link this to their values. From the sixth to eighth centuries, China had an influence on their thoughts, way of living, and values. Japan adopted the ‘ideology’ of China’s Confucian. Confucian is, “a moral code of the Japanese, emphasizing personal virtue, justice, and devotion to the family” (Kumagai, and Keyser: 2). It is said that wakon kansai is the basis for which “modern-day Japan” exists. Wakon kansai basically means a blend of religious views from Buddhism and China’s Confucian all gathered together to form Shinto Religion in Japan (Kumagai, and Keyser).

There are two major parts of Confucian that the Japanese value. The first one is to subordinate yourself to your superiors or, “chu”. The second major part of Confucian is filial piety or as they say, “ko” (Kumagai, and Keyser: 2). Filial piety means respect for your parents and ancestors. These both point to the value of power.

During the Meiji Period, Japan went under a sort of, “Europeanization”. Japan started to use Western civilization in their own culture. They mostly used Great Britain, Germany, and France in this period to modernize themselves. They even used the term, “wakon yosai” which means, “Western learning and Japanese spirit”. Almost everything in the Japanese culture experienced some type of Westernization- from their army to their daily habits. Men and women started to wear Western clothing and even get their hair cut like Western people would. The only part of the Japan society that was not touched by the Western culture was their traditional family system, “ie” (Kumagai, and Keyser). Japan eventually only used the Western way of life for things that would benefit them- everything else went back to how it was before “Europeanization”.

What I thought was great about this period is that Japan managed to take another culture’s ways of life and use them in their very own culture but still stayed independent and traditional. This is why Japan seems to have valued learning ways to better itself, but not dumping out the old traditions that made it.

The last period of change was that of Americanization. This took place after World War 2. Japan took on a democratic way of politics from America. Japan also supported, “the institutional reforms and new social systems implemented under the occupation, including political reform, equal rights for women, coeducation, and abolition of the traditional family system” (Kumagai, and Keyser: 3).Yet again, Japan only held onto the parts of American culture that it would benefit from. Therefore, Japan values power, equality, and education. This is how modernization ties in with their values.

“National character is defined by a unique set of human relations and a special code of human conduct”. Japan values groupism over individualism. They make decisions as a group and make sure a consensus is reached before action is taken (Kumagai, and Keyser: 9). Japan also value subordinate-superior relationships. This shows loyalty from subordinates, and protection from the superiors is valued (Kumagai, and Keyser). Japan’s value of life events happening in the normal age range seems to be almost required. It is said in "Unmasking Japan Today; the Impact of Traditional Values on Modern Japanese Culture," that if someone was to have a major life event, such as a baby, graduation, or marriage, in a time that is not socially acceptable they will be shunned and not accepted. So, Japan values age-norms. As far as communication, Japan values non-verbal communication more than spoken words. Japanese values one’s relationships with a group rather than a person by themselves. The importance Japanese put on relationships shows a great deal through this (Kumagai, and Keyser).

I thought that the language shows a great deal of what they value. The language shows no difference between singular or plural, gender, pronouns, and indefinite or definite particles. They value implicitness and indirectness. The syntax of the language shows this, since their sentences go in the order of subject, object, and then verb. The sentences are made this way for the listener to wait to hear what the action is (Kumagai, and Keyser).

Education is known to be a great value of the Japanese culture. Even from the very beginning, the most fortunate of all were able to achieve knowledge-such as samurai warriors. As time passed, more and more of Japan was able to attend school. Currently, youth is pressured from early educational ages until they are through college to pass complex tests. Teachers and students share the responsibility to make sure that students succeed. Teachers have a reputation built on the amount of students of theirs that end up in respected institutions (Kumagai, and Keyser).

Although all of these things show what Japan as a culture values, there are two others that Japan seems to hold higher than most. The first value Japan holds close is Yamato-Damashii which means the soul of japan. Historically according to some old tales, yamato-damashii meant worldly wisdom and good sense. The meaning however changed after the Meiji period came about (Tetsuzo: 2). Currently, yamato damashii means to believe in the divinity of the emperor (Shoji: 14).

The second value that Japan holds close is amae. Amae is the type of love that is present in Japan. It is a need to a certain type of love that can be called, "dependent love" ( Kumagai, and Kumagai: 306). There is a sense of dependency in amae (Kumagai, and Kumagai: 306), which is shown not only in relationships but in interactive behavior throughout their culture. It is said that their sense of self is lost through the journey for amae.

According to other student’s research, Japan’s values of different aspects of their culture vary, but still seem to work together to make a one-of-a-kind country. The way that agriculture played a part in Japan’s society early on in history made it clear why Japanese put such a value in groupism. Communities all worked closely together and depended on each other for labor. Arranged marriages were arranged from parents because they felt they could stop their child from making a mistake; this is an example of respecting parents and elders (filial piety). Japanese also value simple environmental changes. The blossoming of the Cherry Blossom tree shows that Winter is ending. When this happens they look on with awe at the beauty it brings. There were poems written even in early times. They value tea- and even have all day tea parties accompanied with meals. Japan culture has traditional, and meaningful backgrounds that has helped the way it is today. Without all of it’s history and changes throughout time, it would be nothing like it is today.

History
Japan in 1450 was one of the most complicated, yet interesting, times in the nation’s history. The year 1450 falls in the period of Muromachi during the rule of the Ashikaga family. The rule of the Ashikaga family lasted two and a half centuries until the shogun became powerless Two warriors, Nobunaga and Hideyoshi, then secured some unification of Japan by force of arms in the late 16th century (Nish: 39).

The Muromachi bakufu, or ruling party, was an unstable, warrior-controlled government. The Muromachi regime was a coalition of shogun, or military dictators (Nakamura: 60). This period of time in Japan was corrupted by civil war and the factionalism of the nation. Kyoto, the capital city at the time, was the center of the Onin war, which took place in 1467 and lasted 10 years. The competition of different groups attempting to claim the imperial title caused this long civil war. This war caused the decline of shogunal authority and began a long series of civil wars. The “sengoku jidai,” or period of country at war, followed the Onin war (Nish 41).

During the 15th and 16th centuries, the influence of shoguns was close to nothing. The weak rule of the shogun reflected some aspects of the Japanese culture during this time. Although the weakness of the government and constant war suggested the possibility of economic and cultural decline, this was not the case. Throughout the Ashikaga period, growth in technology and in the economy stimulated the population growth and increased contact with other nations (Reischauer 56). Political instablilty broke down old institutions, created new patrons, and stimulated new needs for the nation. These provided new opportunities for the Japanese to grow and change in society.
Increased contact with others, such as China, stimulated the growth of Zen Buddhism in Japan. This religion had been introduced in earlier centuries, but did not grow until the Muromachi period.

One of the most important developments of Japan in the 16th century was its first contact with the West. Japan began contact with missionaries and the time from the mid 15th century to the mid 16th century became known as Japan’s ‘Christian century.’ Japanese rulers were very open to Christianity for foreign trade came with it. Japan exported swords, rice, fish, silver, and copper-bars. Commodities that were most in demand were the Chinese silk, gold, hides and ceramics (Nish 59).

As Christianity became more successful, the more suspicion it was looked at with. The ruler Hideyoshi began to persecute Christians in the late 1500s and eventually led to Japan’s isolation from the rest of the world (Reischauer 76). To keep Christianity away, the Japanese were forbidden to leave the country in the 17th century. Japan was then forgotten about by the Europeans and lagged technologically behind the rest of the world. And although Japan had been forgotten, Russian, British, and American trade ambition brought them close to Japan’s shores.
“Peace and order brought about rapid economic growth and a great increase in population. Japan was also large and diverse enough and had sufficient contact wit the outside world to continue a rapid and even brilliant cultural development” (Reischauer 77-95). One of the most prolific cultural periods in Japan’s history ran from 1680 for a generation. The “Japanese Shakespeare” Monzaemon emerged and basic education was becoming more available (Nish 69).

By the 1800s, the isolation of Japan made the countries of the West incredibly stronger economically and in military power. In the 1850s, the United States forced Japan to sign a trade agreement, opening Japan to foreigners for the first time in two centuries. I believe this is when Japan began to become more “westernized.” Japan becomes a more imperialistic nation and colonizes Hokkaido. In 1870, the ruler of Japan, Meiji, throws out the feudal system and forbids warlords to maintain private armies. More evidence of Japan’s modernization was the drafting of a constitution in the late 19th century. The Japanese had the objectives of economic-modernization and industrialization and believe these would be unsuccessful without a constitution (Reischauer 117). Economic prosperity was key if they were to become a strong military force in the world.
The growth in commercial prosperity and technology had a growing effect on the population of Japan. The seventeenth century was the period of the most rapid economic growth and resulted in a doubling of the population to nearly 30 million. Around the time modern medicine became available, the population doubled again to approximately 60 million people. Japan's population, currently just over 127 million, has experienced a phenomenal growth rate during the past 100 years as a result of scientific, industrial, and sociological changes, but this has recently slowed due to falling birth rates.

Poster

Sim-Video

Sim Summary
Round 1: The round started out with us sending out four people to trade cards so that we had one of each suit. We left a queen at the power X to defend the country. We returned after having traded to the Inca and the Aztec tribes for the necessary cards. There was also a group sent out to look for natural resources around the room. The group decided as a whole that we were to remain isolationist until at least the 3rd round. At the end of the round we were more than able to provide food for our people.

Round 2: Round 2 started out that we had had a natural disaster and would have to send out refugees if we could not provide food for everyone. We also were not able to use our highest card to provide food. We attempted to trade with Australia, but they had already been colonized. They did not have any card to defend the territory, so in all reality we could have taken over Australia. The Iberian Peninsula came to us wanting to form an alliance in the event that we were attacked or colonized. They asked for our natural resources, the shark, as payment and we agreed. We ended up running out of time and not being able to feed all of our people and had to send out two refugees. Several other countries had sent refugees to us that we had to refuse due to lack of food for our own.

Round 3: The Inca also came to us and asked for our help in defending against British attack and we agreed. They paid us with extra food that they had produced. China came over and colonized us by beating our queen with a king. We went to the Iberian Peninsula for help and they came right away. They beat the Chinese with an Ace and threat of a nuclear bomb. They stayed long enough for China to clear out and then gave us our country back. After the Iberian Peninsula left we found out that they had found the natural resources for the nuclear weapon in our shark we had given them as trade. We had several refugees come to us as we were colonized that had to be refused.

Round 4: We started the round by trading extra food that we had received from the Inca for a diamond necklace from an unknown country. We decided to attempt to colonize Australia as they had won their independence back. The fight for Australia was lost and we no longer possessed our high card for food. We finished the world sim as a self sufficient country, but were lacking any sort of industry or colonies. Japan was still isolationist in a sense, but wasn’t having any trouble producing for its people. It seemed like we were on the verge of really taking off and being able to colonize. The alliances with the Iberian Peninsula, one of the most powerful countries, would have been a great way to impose hard power on countries we wanted to colonize.

Sim Rules
From the information that was presented this is a basic idea as to how Japan should do the world simulation. Beginning with how we should behave while conversing with the other countries, the Japanese during this time period were very respectful of others. One of the ways they were respectful was in there greetings. The main greeting in Japan is the bow. By bowing they are showing the respect they have for that particular person. In deeling with tasks such as war, the men usually made the decisions and were the ones fighting. Because of this, during the simulation, we will only have the men in the group fight or do the exchanges. For survival, In the first two rounds we should try to cultivate our own food. We are trying to be like the real Japan of 1450 and this is the reason will not attempt to colonize until the third round. In the first two rounds it is important for us to find the yellow natural resource cards. This will make it easier for us to colonize in the third round. For the fourth round, depending on what happens in the third round, we should attempt to colonize again. We may not establish what we want in the third round so we should continue to try and colonize. In trying to simulate the Japanese culture, it is important to remember that they for centuries have wanted to display good values, respect other humans and have pride. Hopefully with these suggestions we can make this world simulation very successful.

BIBLIOGRAPHY

"1450-1750: Japan: The Tokugawa | Central Themes and Key Points." Asia for Educators | Columbia University. Web. 03 Dec. 2010. <http://afe.easia.columbia.edu/main_pop/kpct/kp_tokugawa.htm>.

Anesaki, Masaharu. History of Japanese Religion. Rutland, Vermont, Tokyo: Charles E. Tuttle Company, 1963.

Asai, Susan M. "Artistic Growth Fueled by the Emerging Warrior Culture and Popular Buddhism: Cultural Antecedents." Nomai Dance Drama: A Survivng Spirit of Medieval Japan. Connecticut: Greenwood Press, 1999. 5-8.

Ashkenazi, Michael and Jeanne Jacob. Food Culture in Japan. 2003. GT2853 .J3 A84

Baker, Joan. Japanese Art. New York: Thames and Hudson, 2000.

Beard, Mary. The Force of Women in Japanese History. Public Affairs Press, 1953. Print. DS834.B4

Beauchamp, Edward R. Windows on Japanese Education. Westport: Greenwood, 1991. Print. LA1312.W56

Bellis, Mary. “The History of Printing and Printing Processes.” 2010. 4 October 2010. http://inventors.about.com/od/pstartinventions/a/printing_4.htm

Borton, Hugh. "Japan." New York: 1950. DS 806 B6

Butler, Lee. Emperor and Aristocracy in Japan, 1467-1680: Resilience and Renewal. Harvard University Asia Center, 2002. Print. DS834.1.B88 2002.

Deal, William E. "Music and Dance Traditions." Handbook to Life in Medieval and Early Japan. New York: Facts On File, 2006. 269-270.

Edward Kidder, Jr., J. 2007. “Himikp and Japan’s Elusive Chiefdom of Yamatai: Archaeology, History, and Mythology.” DS 855.3.K527. 2007.

Ellington, Lucien. Education in the Japanese Life-Cycle: Implications for the United States. Lewiston, NY: Edwin Mellen, 1992. Print. LA1312.E45

Ellington, Lucine. Japan: A Global Studies Handbook. 2002. DS806 .E45

Embree, Ainslie T and Carol Cluck. Asia in Western and World History. 1992. DS33 .A86

Farris, William Wayne. Japan's Medieval Population: Famine, Fertility, and Warfare in a Transformative Age. Honolulu: University of Hawai'i, 2006. Print. HN723.F37

Glazier, Stephen. Anthropology of Religion; A Handbook. Westport Conneticut: Praeger Publishers, 1997. N. pag. Print.

Gottlieb (2005) pgs. 3,5, 6,7,9,11, 13, 14, 31, 39, 42, 43, 56. 2005. Language and Society in Japan. PL 524. 75

Grossberg, Kenneth Alan. Japan's Renaissance: The Politics of the Muromachi Bakufu. Harvard University, 1981. Print. DS864.G76

Hall, John W. and Toyoda Takeshi. "Japan in the Muromachi Age." England. 1977. DS864 C6 1973

Harich-Schneider, Eta. A History of Japanese Music. London: Oxford University Press, 1973.

Hideomi, Tuge. 1968. “Historical Development of SCIENCE AND TECHNOLOGY in Japan.” Q127.J3 T8 1968

Hisa, Kumagai A., and Kumagai K. Arno. "The Hidden "I" in Amae: "Passive Love" and Japanese Social Perception." Ethos 14.3 (1986): 305-20. JSTOR. Web. 8 Nov. 2010. <http://www.jstor.org/stable/640027>.

Hooker, Richard. Ancient Japan. 1996. 20 Oct. 2010 http://www.wsu.edu:8080/~dee/ANCJAPAN/MUSIC.HTM.

Hutter, Mark. The Changing Family Comparative Perspective. Second Edition. 1988. HG515 .H87

Ienaga, Saburo, D. Litt. "History of Japan." Japan: 1993. DS 837. I3

Isida, Ryuziro. Geography of Japan. II. Khikokai, Japan: Kokusai Bunka, 1961. 35,36,83,84,87. Print. DS.811.I8

"Japan - History and Background." Education Encyclopedia - Stateuniversity.com. 2010. Web. 22 Sept. 2010. <Japan - History Background>.

Japan Travel Bureau. Today's Japan. Tokyo, Japan: 1995. 22,23,25. Print. DS811.T571995

“Japanese Art.” Praeger Encyclopedia of Art. 3. New York: Praeger Publishers, 1971.

Kidder, Edward. The Art of Japan. New York: Park Lane, 1985.

Kumagai, Fumie and Keyser, Donna J. "Unmasking Japan Today, The Impact of Traditional Values on Modern Japanese Society." United States of America. 1996. HN723.5.K756 1996

Maraini, Fosco. The Island of Fisherwomen. 1962. DS895 .H4 M33

McNeill, William H. and Jean W. Sedlar. China, India, and Japan: The Middle Period. 1971. DS .511 M25

Miller (1977) p. 20, 1977, The Japanese Language In Contemporary Japan. PL 524.M5

Momose, K. (1957). RISOKU TSUKI KAESEN NI KANSURU ICHI KOSATSU. れきしがく けんきゅう, (211), 18.

Morillo, Stephen. Spring 1995. “Guns and Government: A Compartive Study of Europe and Japan.” Journal of World History, Vol 6. No 1.

Morton, W. Scott, and J. Kenneth Olenik. Japan: Its History and Culture. 4thth ed. New York: McGraw-Hill, Inc., 2005. Print.

“The Muromchi Period.” 2000. 4 October 2010. http://library.thinkquest.org/C001119/history/parse.php3?textonly=1&src=muromachi

Nakamura, Koya.History of Japan. 25. Tokyo: Japanese Government Railways, 1939. Print.

Nelson, Jeff. "The Tokugawa Era." History 112 Class . Manhattan, KS. 09/20/2010.

Nish, Ian. A Short History of Japan. London, England: Praeger, Inc., 1968. 39-69. Print.

Ogura, Takekazu. Can Japanese Agriculture Survive?. 1979. S471 .J3 O35

Okamoto (2004) p.41, 2004, Japanese Language, Gender & Ideology. PL 524.75

Pezeu-Massabuau, Jacques. The Japanese Islands. Tokyo, Japan: Charles E. Tuttle, 1978. 40. Print.

Picken, Stuart D. B. The A to Z of Shinto. Lanham, Maryland: The Scarecrow Press, Inc, 2006.

Plummer, Katherine. "The Shogun's Reluctant Ambassadors". Tokyo, Japan. 1984. DS 871.7 .P58

Rafael, Shoji. "The Failed Prophecy of Shinto Nationalism and the Rise of Japanese Brazilian Catholicism." Japanese Journal of Religious Studies 35.1 (2008): 13-38. JSTOR. Web. 8 Nov. 2010. <http://www.jstor.org/stable/30234499>.

Reid, Anthony. Southeast Asia in the Age of Commerce. 1450-1680. Vol. 2. New Haven: Yale UP, 1993.

Reischauer, Edwin. Japan: The Story of a Nation. 4th ed. McGraw-Hill Publishing Company: New York, NY, 1970. 56-117. Print.

Saunders, Dale. Buddhism in Japan. Philadelphia: University of Pennsylvania Press, 1964.

Sakurai, Eiji. "Currency And Credit In Medieval Japan." The International Journal of Asian Studies 5.01. pg 53 (2008).

Schaffner, Brynn. "Blue Planet Biomes." N.p., 09/23/2010. Web. 24 Sep 2010. <http://www.blueplanetbiomes.org/deciduous_forest.htm>.

Seckel, Dietrich. The Art of Buddhism. New York: Greystone Press, 1968.

“Shogun”. 11 Nov 2010. <http://en.wikipedia.org/wiki/Shogun>

Silberman, Bernard S. Japanese Character and Culture. 1962. DS821 .S57

Sunaga, Katsumi. Japanese Music. Tokyo: Maruzen Company LTD, 1936.

Takada, Noriko, and Rita L. Lamplin. The Japanese Way: Aspects of Behavior, Attitudes, and Customs of the Japanese. New York: Passport Books, 1993. Print.

Tanigawa, Tetsuzo. "The National Character and Religion." Contemporary Religions in Japan Volume 1.Nomber 2 (1860): 1-15. JSTOR. Web. 8 Nov. 2010. http://www.jstor.org/stable/30232799.

"The Tokugawa Shogunate." Washington State University - Pullman, Washington. Web. 03 Dec. 2010. <http://www.wsu.edu:8080/~dee/TOKJAPAN/SHOGUN.HTM>.

"The World Fact Book". https://www.cia.gov/library/publications/the-world-factbook/geos/ja.html. 2010Akimoto, Shunkichi. Family Life in Japan. 1937. DS821 .A5

"Topographic map". http://upload.wikimedia.org/wikipedia/commons/0/01/Japan_topo_en.jpg. 2010

Tsuneyoshi, Ryoko Kato. The Japanese Model of Schooling: Comparisons with the United States. New York: Falmer, 2001. Print. LA1312.T77

Webster’s College Dictionary. Merriam-Webster, Inc. 2003. p. 834

eegatewood	Latest page update: made by eegatewood , Dec 6 2010, 4:54 PM EST (about this update About This Update Formatting - eegatewood 49 words added 49 words deleted view changes - complete history)
	Keyword tags: Formatting More Info: links to this page

Threads for this page

Post a new thread

There are no threads for this page. Be the first to start a new thread.

JavaScript must be enabled in order for you to contribute to this site.
To start contributing, enable JavaScript by changing your browser options, then try again.

Home