654 research outputs found
Nationalism and power politics in Japan's relations with China: a neoclassical realist interpretation
No full textThis dissertation explores the role of nationalism in shaping Japan’s relations with China. Although not discounting the significance of external-structural constraints, it aims to explicate “nationalism” as a domestic (power and ideational) variable, and its interactions with other determinants in re-defining Japanese external policy-orientation that affected the bilateral relationship, during the Koizumi administration (2001-2006). Interpreting from a neoclassical realist (NCR) perspective, it offers a theoretically informed examination about why, how, when, and the extent to which nationalism matters in Japan’s China policy. This is done by operationalising, and systematically assessing nationalism’s salience vis-à-vis other external-domestic dynamics (i.e. alliance commitment/resolve, economic interdependence, domestic political process/actors) that simultaneously affect Japanese state-elites’ policy decision-making. It also establishes whether these factors serve to exacerbate, or mitigate domestic nationalist impulses, and their corresponding impact on Japan’s China policy-options. Two nationalist-flavoured bilateral disputes – Yasukuni Shrine and East China Sea – are utilised as case-studies.
This thesis argues that nationalism matters, albeit to a qualified extent. Taking a realistoriented, “middle-ground” position, it hypothesises that nationalism’s salience is dependent on state-elites’ perception/calculation of the conditions related to its interactions with the other aforementioned variables that concurrently influence foreign policy-making, during a given time period. It finds nationalism especially prevalent under perceptively sanguine external conditions, where an advantageous relative power position vis-à-vis China, fostered, in particular, by favourable US-Japan alliance resolve, tends to encourage assertive-nationalistic foreign policy-options, and vice-versa. Given the findings, it concludes that nationalism is an important, but not necessarily the primary driver of Japan’s China policy.
Overall, this thesis makes a sustained theoretical contribution to our understanding of the international relations of Japan, and the utility of IR realism. Specifically, the hospitability of NCR to domestic-ideational theorising, can bridge mainstream IR and domestic/Areastudies approaches to advance a more holistic, albeit realist-oriented appreciation of nationalism in Japan’s relations with China
Painted Panels for Ritual Palanquin of Usa Shrine
No full textThree gods are enshrined in separate sanc- tuaries of Usa Shrine, Ōita Prefecture. Until the Meiji Era, three palanquins were used for these three gods on such occasions as Hōjōe ceremony. The oldest ritual palanquin existing in Usa Shrine is one said to have been made in the Ōei Era (1394-1427). It is preserved in the Treasure Hall of the shrine. The inside of each palanquin used to be adorned with three panel paintings on the three sides other than the front, all depicting narrative scenes from or related to the Lotus Sutra. Therefore, nine panel paintings originally composed a set for three palanquins. In this paper, the author treats twelve panel paintings presumablly once belonging to the palanquins of Usa Shrine. Judging from the stylistic characteristics and literary information, eight of them were perhaps made for the Hōjōe ceremony in the second year of the Tokuji Era (1307) and the other four must have been made in the twenty
seventh and twenty-eighth year of the Ōei Era (1420 and 1421). The author calls the former the “ Tokuji version ” and the latter, the “Ōei version.” Eight of the former and two of the latter four are now in the collection of the HOSOMI Family, Osaka, and the other two of the latter are still preserved in Usa Shrine. The author found literary material which indicates that the later version was executed by a court painter recorded under the name of Kaga-no-kami. Of the Ōei version, the two panels kept in Usa Shrine are of a size which exactly fits the abovementioned existing palanquin in Usa Shrine.
The two versions treat the same themes and have the same compositions, the Dei version being modelled after the Tokuji version. Both versions are noteworthy Buddhist paintings done by artists specializing in the so-called yamatoe style painting. Especially, the Ōei version is art historically valuable since its date and artist are now identified.journal articl
The Shrine of the Black Madonna and the afrocentric personality, 2013
No full textThe purpose of this study was to investigate the fact that the Shrine of the Black Madonna creates an Afrocentric personality in its members. The essential questions of this study are the following: (1) How does the Shrine of the Black Madonna create Afrocentric personalities in its members? (2) How will members of the Shrine, using communal economics, self knowledge, and an African orientation, reflect the collective identity of the African saying, "I am because we are, because we are, therefore I Am." This study is significant because the study is based on the premise that Afrocentric organizations will produce Afrocentric personalities that are capable of eradicating most of the problems facing African people in America. The liberation of African people is recorded as the most sacred objective of the Shrine. The Shrine is concerned with building a Black Nation. The study investigates the practical aspect of Afrocentric institutions which makes this exploration significant. A mixed method methodology was used to analyze gathered data from the participant observer method, quantitative study, and qualitative study methods. This study is based on the premises that the Shrine of the Black Madonna produces Afrocentric personalities through the KUA (small) group method and the practice of the Nguzo Saba method. There are programs and institutions the Shrine uses to create Africans that believe they are building a nation. As a participant in the activities of the Shrine, the researcher observed that the Shrine is an Afrocentric institution. The following institutions were observed (1) History Class, (2) Museum, (3) Worship Service, and (4) Beulah Land Farm. The qualitative findings of the study found that the Shrine of Black Madonna has Afrocentric members using elite interviews. The quantitative study used the African selfconsciousness scale test in the measurement of the Shrine members; the researcher found that they have Afrocentric personalities. The Shrine of the Black Madonna definitely produces members with an Afrocentric personality. The transformation of members occurs during the KUA group sessions. The use of Afrocentric symbols and activities reinforces the members' new worldview. The researcher recommends that other scholars study other organizations that create an African centered program such as the Nation of Islam, US Organization, and the Hebrew Israelite group
A Study of Laws Related to Shrine Office Organization and the Appointment of Shrine Officers in Colonial Korea : Focusing on the Reorganization of 1936
No full text1936 was a noteworthy year for the shrine policy of the Japanese Government-General of Korea, because a series of statutes related to shrines were enacted or amended in that year so as to reorganize the shrine system under the Government-General. The author believes that this reorganization, which effectively created a legally-based shrine hierarchy, was intended to increase the number of shrines so as to mobilize Korean people. As part of a study of the relationship between the Government-General and the Department of Shrines, which supervised shrine administration within the Ministry of the Interior, I pay special attention to the Imperial Ordinances among the 1936 shrine-related statutes. We should bear in mind that Imperial Ordinances held force regardless of legal distinctions between the main islands of Japan and its colonies. In this paper I analyze principally the contents of Imperial Ordinances related to shrine office organization and the appointment of shrine officers, while also examining the process by which they were revised.2KJ00004013487論文Articledepartmental bulletin pape
Virgin Mary Shrine at Nick Ries Farm, Kranzburg SD, Codington County
No full text35 mm slide, Virgin Mary statue set up by some treesDrawer info: Clay-Corson; CD-KR Kranzburg TwpKodachrome Slide CD-KR-2 Nick Ries Farm Mary 20 RS Jun 87
Problems with Historical Shrine Documents Focusing on Suwa Shrine
No full textapplication/pdf近年、神社史研究が活発化しつつあるが、その分析対象となる多くの神社史料がもつ歴史的特徴や問題点について留意されることが少ない。そこで神社史料についての資料学的検討を行った。第一は、現存する神社や現任の神官層の保管下にある神社史料群はむしろ限定された文書群にすぎず、むしろより多くの関係史料群が社家文書として個人所蔵に帰しており散逸の危機に直面し、史料群の全体像はなお不明の状態のものが多いといわなければならない。社家文書の群としての全体的構造を理解することは、神社資料に対する史料批判を厳密にするうえで必要不可欠な作業である。第二に、個別神社史料群は、明治の廃仏毀釈によって仏事関係史料群が流出し、史料群の構成は大改変を受けている。そのため、現存史料群から描く神社史像は歴史実態から乖離してしまうという問題に直面することになる。改めて、廃仏毀釈の実態解明や旧聖教類の所在についての史料調査が重要な課題になっている。第三は、現存する神社史料群は、とくに近世・近代の神官層による神道書や縁起の編纂・改変という諸問題を抱えている。しかし、それらの解明は今後の課題であり、史料学的な問題点として論じられていない。神道史というものが近世国学や近代国家神道によって、「近代日本的な偏見」を受けていることが指摘されてきた。近世・近代の国家神道の下で神道書や神社史料がどのようなイデオロギー的変容を遂げたのかをあきらかにすることは、神社史料研究の一研究分野としなければならない。
こうした神社史料ももつ諸問題や特質をトータルとして論じる多面的な資料学的研究が必要になっている。Recently, there has been a flurry of research on the history of shrines, but little attention has been paid to the historical characteristics and problem areas of the many historical shrine documents used in such studies. In light of this situation, the author has made an examination of the materials included in historical shrine documents.
First, documents kept at existing shrines or by current shrine officials are at best limited. Rather, as a great many more relevant documents are held privately by individuals as documents that belong to shrine families there is a danger that they will be scattered or lost. We must conclude, therefore, that there is no clear overall picture of these historical documents.
Second, documents belonging to individual shrines were altered substantially as a result of the Meiji abolition of Buddhism, which greatly altered the composition of historical documents. Consequently, we are faced with the problem that the view of a shrine’s history presented by surviving documents varies from historical reality. Once again, it is important that investigations are made into clarifying the actual situation concerning the abolition of Buddhism and the location of former Buddhist documents.
Third, surviving historical shrine documents are problematic for a variety of reasons, including the editing and the changes made to Shinto documents by shrine officials during the Early Modern and Modern periods. However, since clarifying this situation is a task for future studies, it has not been covered here as a problem affecting the study of historical documents. It has been pointed out that Early Modern kokugaku and modern state Shinto created a “modern Japanese bias” in the history of Shinto. Thus, the kinds of ideological changes that were made to Shinto and shrine documents under state Shinto during the Early Modern and Modern periods must be studied as a separate field of research on historical shrine documents. What is needed is multi-faceted research into documents that discusses in full the various problems and characteristics of these historical shrine documents.departmental bulletin pape
The Shrine of St. Simon and Zadar Architecture Around 1600
No full textAutor razmatra povijest izgradnje i arhitektonske osobine dva sakralna prostora namijenjena smještaju škrinje s moćima sv. Šimuna u Zadru: nedovršene crkve sv. Šimuna (prekid izgradnje 1623.) i svetišta crkve sv. Stjepana koja je prilikom postave škrinje i posvećenja sv. Šimunu 1632. godine promijenila titulara.The Shrine of St. Simon was commissioned by Elizabeta Kotromanić, wife of the Croatian-Hungarian king Ludovik I (Louis I of Anjou), daughter of the Bosnian Ban Stjepan Kotromanić, and it was made by Francesco da Milano in 1377. The shrine was in the church of St. Mary the Greater until 1572, when the Council of the city of Zadar decided to construct a Baroque church of St. Simon to house the Saint's relics. It commissioned a Venetian architect to do so. The facade was completed up to the concluding gable, and then interrupted in 1623. Immediately afterwards, the apse of the Early Christian basilica of St. Stephen was removed, and a new sanctuary was constructed to contain the shrine; the church was re-consecrated as St. Simon in 1632.
The author of this study has established that the Venetian architect, following a request by his Zadar patrons, combined in his project for the church of St. Simon two contemporary Venetian designs - a hall nave covered by a flat ceiling as in Sansovino's San Giuliano, and the main facade of the church of Santa Maria Formosa modeled on an ancient temple from Sebastiano Serlio's third book on architecture, published in Venice in 1543.
The building of St. Simon took half a century, so due to the change in architectural taste, its Renaissance style made it appear unacceptable to hold the Saint's shrine. The new sanctuary to house the shrine, added to the church of St. Stephen, is based on Palladio's scenic concept of church space. The immediate stimulus for the designer of the sanctuary, the Zaratine Dominican and nobleman Kornelije Nassis, was the Venetian church of St. Niccolò di Lido built in 1626
Old Costumes in Kishu Toshogu Shrine (Part I): Research Report of Old Costumes in Kishu Tosyogu Shrine (Part I)
No full textIn Kishū Tōshōgū Shrine at Wakanoura, Wakayama City, there are about seventy old costumes consisting mainly of those used by Ieyasu TOKUGAWA (1542-1616) and those used by his tenth son Yorinobu TOKUGAWA (1602-1671). These are datable to no later than the beginning of the Edo Period and are very well preserved. Most of the costumes have not been re-tailored. These were discovered by the author in October, 1974 and publicized for the first time, in the 28th General Assembly of the Japan Art History Society, in May, 1975.
Kishū Tōshōgū Shrine was founded by Yorinobu in 1621. The old costumes kept in this shrine are classifiable into five groups according to their histories. The second chapter of this part of the paper is an explanation of the various histories of the costumes; the third chapter discusses the details of the first three groups.
Group A consists of pieces related to official court costumes (A-1 to 12: Pl. IV, figs. 1 to 7), kosode (A-13 to 15 Pls. V, VI, figs. 8) and kobakama (Pl. IIIb).
Group B consists of Noh-play costumes (B-1 to 3: Pls. I to Illa, figs. 9, 10) and a white kosode (B-4: fig. 11).
Group C consists of a jimbaori coat of leather (C-1: fig. 12).journal articl
The political philosophy incorporated within Black theology: a case study of the shrine of the Black Madonna, 1988
No full textThe Black Christian Nationalists under the leadership of the Reverend Albert B. Cleage, Jr., the founder of the Shrine of the Black Madonna of the Pan-African Orthodox Christian Church, act as a separatist by seeking to establish their own separate black institutions in order to gain power with.in the. black community. Reverend Cleage asserts that the "traditional" black church has failed the black community by addressing only the spiritual -needs of its members. Although Reverend Cleage claims that the Shrine is the only black church meeting the needs of the black community, the majority of their institutions are designed primarily to aid only their members and not the entire community. The research is designed to address the question of whether the "traditional" black church has failed the black community while examining the political, social, and economic philosophy of the Shrine of the Black Madonna. Reverend Cleage's program of "institutional power" acts as a model for other black churches by combining poli tical philosophy with religious doctrine in order to aid the black community. The ideologies of Marcus Garvey, Malcolm X, and the Reverend Dr. Martin Luther King, Jr., are also analyzed in order to examine their contributions to the black religious community. The methodology utilized in conducting the study involves the Descriptive Case Study Method and the Document Study, in addition to David Easton's systems theory as the dominant paradigm
“Studying religious mobility: pilgrimage, shrine visits and religious tourism from the Maghreb to the Middle East”
No full textInternational audienceIn this chapter the author begins by considering how scholars have underlined the complex articulations and interplay between hajj and ziyara, she then retraces the ways in which the social phenomenon of pilgrimage and local shrine visit has been studied in the Maghreb and Middle East according to different scholarly traditions
- …
