Search Results (62)

Buddhist Sunday schools were modeled on the Christian Sunday school, a form of religious education that emerged in late eighteenth-century Britain to provide literacy and moral instruction for impoverished children. Following the Meiji Restoration, Japanese Buddhism institutionalized Buddhist Sunday schools (佛敎日曜學校) for children’s moral cultivation by adapting Christian methodologies, expanding them nationwide during the 1920s and 1930s through standardized curricula. In Korea, Buddhist Sunday schools were introduced from the 1920s onward in response to the expansion of propagation centers (p’ogyo-dang, 布敎堂), the growing demand for youth propagation, and the exclusion of religious education from public schools under the Japanese colonial system. This article examines the comprehensive educational vision and operational principles of these schools—integrating graded administration, teacher qualifications, worship, and recreational activities for children—with a focus on “佛敎 日曜學校案” [Proposals for Buddhist Sunday Schools] written by Ra Un-hyang (羅雲鄕) in 1940. It further analyzes the nationwide distribution of these schools in 1940, identifying limitations such as financial precariousness, personnel shortages, and a lack of societal recognition. Nevertheless, Buddhist Sunday schools represent a significant historical milestone, as they served as a practical site where the popularization of modern Buddhism was realized and as a strategic effort for the cultivation of children and youth as future religious adherents. Full article

This paper draws on Michel Foucault’s analysis of disciplinary power to examine the history of penal punishment and Buddhist chaplaincy at Lüshun Prison in Dalian during Japan’s colonial rule (1905–1945). The goal is to call into question the dominant understanding of Japanese prison system as simply an apparatus of naked colonial oppression by exploring the contradictions and limitations in the penitentiary system of Japan as an empire and a modern nation-state. The research is based on official prison documents, True Pure Land Buddhist Honganji sect archival sources, local Chinese publications, oral testimonies from the 2000s, interviews with descendants, and fieldwork at Lüshun Prison. The first part introduces the history of Lüshun Prison and the second explains the prison as a modern criminal justice institution embodying the Benthamian panopticon principle and modern disciplinary power. The third part examines the brutal corporeal punishment at Lüshun Prison and explores how the prison combined deliberate strategies of disciplining manipulation with bodily punishment to (re)create disciplined and subjected individuals. The fourth and fifth parts focus on Buddhist chaplaincy at Lüshun Prison as a disciplining practice. The fourth considers the limits of Buddhist chaplaincy by showing the depoliticized Buddhist doctrine deployed by chaplains was unable to discipline prisoners as it failed to make them repent and be loyal subjects of imperial Japan. The notion of public good used to justify Buddhist chaplaincy in Japan loses its political meaning when applied to the colonial penitentiary setting of Lüshun Prison. The fifth part further explores this ambiguity in Buddhist chaplaincy by focusing on examining the case of Ahn Jung-geun, the Korean independence activist who assassinated the Japanese statesman Ito Hirobumi and was imprisoned and executed at Lüshun Prison in 1910. Rather than transforming Ahn, prison chaplains ended up being transformed by him. This reversion betrays not just a tension between the private and the public, or the individual and the social, but at the same time a tension between the supposedly homogenized nation-state and the multi-ethnic empire. Full article

Residential architectural heritage in Jilin Province, particularly along the Chinese Eastern and South Manchuria Railways, represents the most abundant and widespread form of heritage in the region. This study investigates the distinctive features of these heritage buildings, which are often overlooked due to their technological simplicity, ubiquity, and atypical nature. We analyzed 28 floor plans of residential buildings from the Russian and Japanese colonial periods using GIS technology, space syntax, and Z-score normalization. The findings reveal that (1) Russian elite housing layouts are complex and circular, while Japanese layouts consist of multiple branching combinations; Russian common housing typically has single-node, multi-branch layouts, whereas Japanese housing features multi-node, fewer-branch designs; (2) Russian houses prioritize warmth and privacy, with enclosed layouts that emphasize defensiveness, while Japanese houses focus on space efficiency, rational movement, and multifunctional design, with open layouts highlighting spatial integration and functional differentiation; (3) cultural differences are reflected in factors such as the historical rivalry between Russian and Japanese powers, natural environments, family structures, and standardized construction techniques. This study offers new insights into the cultural characteristics and historical context of Jilin Province’s railway residential heritage and supports its protection and future research. Full article

The Japanese scholar and art critic Okakura Tenshin traveled to colonial India from January to September 1902 and made three visits to the Buddhist holy site of Bodh Gaya. There, he attempted to purchase a piece of land from the landowner, the Mahant, to build a vihāra (resthouse) for Japanese Buddhist devotees. His purchase request was rejected by the British colonial authority for his foreigner status, despite no legal prohibition against land sales to foreigners under Bodh Gaya’s land management laws at the time. The year after his journey to India, Okakura Tenshin published The Ideals of the East, wherein the renowned declaration that “Asia is one” subsequently evolved to be the intellectual cornerstone of twentieth-century Asianism (or Pan-Asianism). How did Okakura’s Indian journey and his experience of the failed attempt to purchase land in Bodh Gaya catalyze his conception of “Asia is One”? This essay first traces the Buddhist revival movements in late nineteenth-century India and Japan, elucidating how Buddhism helped forge a sense of transnational solidarity between the two nations, which Okakura also embraced. It then examines Okakura’s trip to India and his plan to purchase land at Bodh Gaya, uncovering the underlying geopolitical struggle between the British Empire and the New Asian Power Japan. In this context, the analysis will show that Okakura’s frustrating experience of failed land purchase underscored for him the necessity for the solidarity between Japan and India and the need for a unitary idea of Asia to articulate that solidarity. Finally, a comparative textual analysis between The Ideals of the East (1903) and Okakura’s “History of Japanese Art” lectures given at the Tokyo Fine Arts School before his trip to India explicates how Buddhism, which was being revived by a collective of various groups in and outside its place of origin India, served as a cohesive discursive agent in Okakura’s construction of the narrative of an Asian unity. This Buddhist framework helped Okakura to reconstruct the interlinked cultural histories of India, China, and Japan into a unified notion of Asia within which he crystallized a unique and favored cultural identity for Japan. Full article

The function of film grammar in the creation of narrative cinema is a central one when considering the realities of cinema as a global art. Since its birth from a confluence of European scientific and aesthetic principles, cinema has become a ubiquitous art form, but together with this growth has come the spread of those very principles from which cinema sprang. As an example, camera movement in Japanese film typically follows a grammatical pattern to privilege left-to-right, chronological movement as set by western cinema. That is, the camera will introduce information as a visual analogue to the process of reading a written, western text, with the lens operating very much as an eye in its trajectory across the ‘page’ of the screen. Building on work by Jean-Louis Baudry, Brian O’Leary and Jean Louis Comolli, this paper demonstrates this feature of Japanese cinema, using Ichikawa Jun’s 2004 film, Tony Takitani, as a case study. Through a close reading of the film and its pattern of movement, this paper proposes that we may discern a symptom of the persistent inscription of coloniality imposed in and through cinema—the movement of the camera parodies reading but also accepts as natural an ‘unnatural’, western pattern of movement. The act of adaptation, too, both anticipates and supports the conception of cinema as reading-parody, with Murakami Haruki’s short story “Tony Takitani” operating as a meaningful substratum to the process of vision-as-coloniality. Full article

World War II profoundly reshaped Asia’s political and cultural landscape. With the decline of European colonial empires and the defeat of Japanese militarism, national liberation movements surged across Asia. As nations fought for political sovereignty, they also faced the task of reestablishing their cultural identity. This paper argues that the Cairo Declaration, as a pivotal international legal document during WWII, not only provided the legal foundation for establishing the postwar political order in Asia but also established regional cultural norms centered on anti-fascism, territorial sovereignty, and respect for cultural diversity. However, this order suffered severe shocks under the Cold War framework, with frequent regional conflicts and bloc confrontation eroding national sovereignty and cultural independence. Against this backdrop, this paper proposes a return to the normative core of the Cairo Declaration to construct an Asian cultural security framework comprising three key elements: respecting sovereign equality and cultural self-determination to rebuild the cornerstone of Asian cultural order; synergistically constructing a post-fascist settlement alongside an Asian human rights system; and transitioning from adversarial narratives to shared values, thereby laying a profound foundation for civilizational dialog that supports regional sustainable development. Full article

Background/Objectives: Pompe disease (PD) is a rare autosomal recessive disorder caused by a deficiency of the lysosomal acid α-1,4-glucosidase (GAA) encoded by the GAA gene, leading to muscular dysfunctions due to pathological accumulation of glycogen in skeletal and cardiac muscles. PD has been reported in several animals and Japanese quails (JQ; Coturnix japonica), but a causative mutation has yet to be found in JQs with PD. Here, we aimed to identify a pathogenic mutation in JQs associated with PD. Methods: Paraffin-embedded skeletal muscle blocks from four JQs stored since the 1970s were used in this study. After confirming the histopathological phenotypes of PD, Sanger sequencing was performed to identify a pathological mutation in the GAA I gene of JQs. A genotyping survey was conducted using a real-time polymerase chain reaction assay targeting a candidate mutation using DNA samples extracted from 70 new-hatched JQs and 10 eggs from commercial farms. Results: Microscopic analysis confirmed the presence of the PD phenotype in three affected JQs based on abnormal histopathological changes and accumulated glycogen in the affected muscles, while one JQ was unaffected and served as a control. Sanger sequencing revealed that the three affected JQs were homozygous for the deletion of guanine at position 1096 in the open reading frame (c.1096delG). A genotyping survey of 70 JQs and 10 eggs from commercial farms showed that none carried this deletion mutation. Conclusions: This study identified c.1096delG as the pathogenic mutation for PD in JQs. This mutation induces a frameshift and substitution of amino acids at position 366 (alanine to histidine), resulting in premature termination at the 23rd codon (p.A366Hfs*23). This suggests that this mutation causes the deficient activity of GAA in JQs with PD. The identification of the c.1096delG mutation enabled the systematic maintenance of the flock colony in the PD model. Furthermore, this PD model can be used to clarify unknown aspects of PD pathogenesis and develop therapeutic strategies. Full article

For the half-century following the armistice halting the Korean War (1950–1953), the immense loss of Korea’s Buddhist cultural heritage during the conflict has remained largely unexamined by scholars and historians, not only because of the topic’s immense scope and sensitivity but also the dearth of accurate and objective information. Thus, the research and resulting publications launched by Jogye Order’s Ministry of Culture in 2003 provide an invaluable and comprehensive survey of the hundreds of Buddhist temples and thousands of related cultural assets lost or damaged during the war. These efforts, however, have faced numerous difficulties. The ROK government made almost no official attempts to survey and catalog the damage sustained by the nation’s Buddhist temples during the war or its aftermath. Instead, by necessity, the Jogye Order’s surveys rely heavily on firsthand accounts of survivors, many of whom have since passed away, that were recorded often many decades after the war itself. The temple property records compiled by the Japanese Colonial Government likewise provide an important source for Jogye Order researchers in determining which temple assets were destroyed or lost during the conflict. However, in many instances, these records are incomplete or only note the names and numbers of assets that are now lost. Nor are such records insightful regarding what became of such assets but only indicate their current absence. Fortunately, over recent decades, the Jogye Order archivists have invested significant time and effort into digitizing surviving historical records and miscellanea recovered from individual temples. Full article

This study examines the role of Christian missionary interpreters from the Open Port Period to the Japanese colonial era, highlighting their historical significance and influence. During the Open Port Period, missionaries relied on Korean language teachers to serve as interpreters, translators, evangelists, and preachers. Although their English proficiency was often limited, they played a crucial role in early Christian missions. In the Japanese colonial era, elite intellectuals who had studied abroad increasingly assumed interpretation roles, actively contributing to theological education and social reform. This study analyzes historical records, newspaper articles, and existing research to reconstruct the evolving role and broader impact of Christian interpreters. The findings suggest that missionary interpreters were not merely linguistic mediators but key figures in evangelism and social transformation. Furthermore, the study highlights the historical transition from consecutive interpretation to simultaneous interpretation in Korean churches and underscores the need for systematic training programs. Given the growing linguistic diversity in Korean congregations, churches must recognize the importance of trained interpreters in ensuring effective multilingual worship and uphold the legacy of missionary interpretation. Full article

When the historical past in the study of Chosŏn Buddhism is unearthed, one would discover that Buddhist studies was in fact closely tied to Korea’s recent history of colonization by Japan and to the postcolonial influences of the West. This paper is an effort to re-examine the modern study of Korean Buddhism to trace the effects of past colonial forces that Korean Buddhist studies have experienced. The process of Japanese colonization of Korea was similar to the pattern of subjugation initially adopted by the early European discoverers, where academic developments synchronized with the colonizing process—the labeling of the subject culture as primitive and inferior as a basis and justification for colonization. In the past, it was claimed Korean folk religions and Buddhism were rife with cultic and superstitious practices, signs of backwardness, which coincided with the view that Korean society and people were underdeveloped and uncivilized. This paper, after discussions of the colonization process and its connection to the study of Korean Buddhism, makes an argument for a shift in the methodological approach to the study of Chosŏn Buddhism from an etic to an emic approach by taking into account how Buddhism was practiced on the ground and situated within the historical context of the Chosŏn period. Full article

This paper examines how Korea’s Buddhist community accepted the ‘Imperial Way’ (J. kōdōshugi; K. hwangdojuui 皇道主義), the wartime ideology of the Japanese Empire, during the colonial period and how it supported and contributed to the war waged by the Japanese Empire. In the process, it analyzes the ways in which the Buddhist community transformed Buddhist theory in order to justify its collaboration with the Japanese war effort. In this paper, the Buddhist doctrinal basis of this wartime collaboration is examined regarding three of its core aspects. First, when the colonial Korean Buddhist community accepted the ideology of the ‘Imperial Way’ and advocated secularism, it did so by means of the logic of the ‘non-duality of the real and the conventional’ (K. jinsokbuli 眞俗不二). Second, when colonial era Korean Buddhism encouraged its own participation in the war, it regarded war as a site of practice that ‘transcends life and death’ and thus affirmed it. Third, the colonial Korean Buddhist community proposed the concept of ‘Buddhist totalitarianism’ (K. Bulgyo Jeonchejuui 佛敎全體主義) to inquire into a totality that transcends individuality in Buddhism. Accordingly, this paper’s goal is to examine how the Buddhist community in colonial Korea transformed Buddhist doctrine for non-Buddhist purposes in a particular historical situation where its cooperation in war was demanded. Additionally, as a starting point for discussion, this issue will also be explored in parallel with the logic of Japanese Buddhism’s war contributions at the time. Full article

In the region of Northeast Asia, Korea has been identified as a nation that has a distinctive affinity for tigers. Koreans’ lives are deeply ingrained with emotions and thoughts related to tigers, even though they have completely disappeared from Korea due to historical changes and urbanization. This study first connects the image of tigers in Korean creation myths and folk tales with cultural identity. The analysis uncovers that the satire and humor present in the literature and paintings depicting tigers were employed to surmount the realistic fears associated with these creatures. Subsequently, the study delves into historical perceptions and spatial concepts by examining folk tales and maps of the Korean Peninsula that are symbolized by tigers. During the Japanese colonial period, tigers were regarded as a symbol of Korean national consciousness, and since then, they have played a significant role in disseminating national spirit and identity discourse. Finally, the analysis of Korean proverbs related to tigers reveals the profound influence of these animals on the development of Korean concepts of seasons and time. This study thus demonstrates the significant role of tigers in shaping the cultural identity and conceptual framework of space and time in Korea. Full article

This study examines the identity and characteristics of modern Korean Buddhist education through an analysis of the religious studies lecture notes of a student from the Buddhist Central Seminary (Pulgyo Chungang Hangnim, 佛敎中央學林), preserved at Songgwang-sa Temple. Established in 1915 and operating until 1919, the seminary introduced a significant shift from traditional scripture-centered monastic education to a modern academic system. Western and Japanese academic traditions, religious studies, philosophy, and the general educational system influenced its curriculum. The lecture notes provide insight into the adoption of modern academic disciplines within Korean Buddhist education, revealing the influence of Japanese religious studies and Western comparative religion. They also demonstrate the possibility of early introduction of religious studies as an educational field in Korea. The seminary played a dual role as a hub for national education and reflection of the colonial context, embodying the complexities of nationalism and colonial influence during Japanese occupation. This study underscores the need for further scholarly exploration to understand the multifaceted nature of modern Korean Buddhist education and its unique role within the broader historical context of East Asian Buddhist history. Full article

Confucian values are widely recognized as integral to traditional Korean culture. However, some aspects of this culture were significantly altered during Japanese colonial rule. This study explored how Japanese colonial policies reshaped Korean Confucianism and their lasting impacts on contemporary practices. It employed a historical analysis of colonial regulations, newspaper articles, and primary historical documents. This approach helped to trace the changes in Confucian practices and ideologies during and after the colonial period. The study found that Japanese authorities utilized Confucian values, such as loyalty and filial piety, to promote assimilation into the imperial state, redirecting these concepts toward the Japanese emperor and government. Efforts to democratize Confucianism included repurposing traditional sites for non-traditional uses, which were parts of a broader strategy to embed imperial ideology in Korean society. Despite Korea’s liberation, some aspects of this altered Confucianism continued to influence Korean politics and society. Understanding the transformation of Korean Confucianism during the colonial era is crucial for grasping the evolution of contemporary Confucian practices in Korea. This study provides insight into the origins and motivations behind cultural practices that are often misinterpreted as “traditional”. Full article

Understanding genetic diversity, runs of homozygosity (ROH), and selection signatures is critical for the conservation and breeding management of native Japanese chickens. In this study, genetic diversity, ROH, and selection signatures in 11 populations of seven native Japanese breeds and three foreign breeds with different genetic and behavioral backgrounds were investigated using 11,493 SNPs identified through restriction-site-associated DNA sequencing. The Oh-Shamo (OSM), an aggressive cockfighting breed, exhibited the highest genetic diversity. Six native Japanese breeds, Ingie (IG), Ryujin-Jidori (RYU), Tosa-Jidori (TJI), Tosa-Kukin (TKU), Nagoya (NAG), and Ukkokei (UK), showed intermediate levels of genetic diversity and ROH. Population analyses grouped the 11 populations into four distinct clusters: (1) five populations comprising three foreign breeds (the Fayoumi inbred line, closed-colony G line of White Leghorn, commercial T line of WL, and White Plymouth Rock) and the IG Japanese breed; (2) OSM and two old Jidori breeds (RYU and TJI); (3) TKU and UK; and (4) the meat-type Nagoya breed. ROH and Fst analyses identified seven SNPs on chromosomes 13, 17, 20, 24, and 26, five of which were candidate genetic variants for fear-related behavior. These findings provide insights into genetic diversity and conserved genomic segments valuable for breeding and conservation in Japanese chicken breeds. Full article