Suchergebnisse

The Government of Japan has recently been paying much attention to attracting tourists and investors to regional cultural communities in the country and to creating in some regions big museum and cultural centers unifying thematically close objects and fostering preservation of local cultural heritage. However, in some regions where formation of such complexes seems to be logical due to historical, cultural, and economic reasons, cultural clusterization doesn't occur, or proceeds much more slowly than could be expected. This article analyzes the region of Nagasaki prefecture considered to be the stronghold of Christian culture in Japan, where, despite all suppositions, formation of a wholesome cultural complex has started just recently, and discusses probable reasons of this delay. ; Правительство Японии в последнее время уделяет много внимания привлечению туристов и инвесторов к региональным культурным особенностям страны и созданию в определенных районах крупных музейно-культурных комплексов, которые могли бы охватить тематически схожие объекты и способствовали сохранению местного культурного наследия. Однако в некоторых районах, где создание подобных комплексов с первого взгляда кажется вполне оправданным как по историческим, так и по культурным и экономическим причинам, кластеризации культурных объектов не происходит, или же она происходит весьма медленно. В данной статье рассматривается район префектуры Нагасаки, известный как оплот христианской культуры в Японии, где, несмотря на все предпосылки, создание тематического музейно-культурного комплекса начало осуществляться лишь недавно, а также делается попытка проанализировать причины этой задержки.

The article aims at analyzing the course of the anti-Christian polemics at the end of the 19th century, and its influence upon the Christian community in Japan. The end of the 19th century turned to be quite difficult for Japanese Christians. Promulgation of the conservative Meiji Constitution in 1889 and the Imperial Edict on Education in 1890 marked the end of the liberal reforms and the shift to nationalistic and militarist policy in Japan. This period was characterized by anti-Christian bashing, when Christians were accused of the lack of patriotism and loyalty to the Emperor and the government, espionage, and attempts to overturn Japanese traditional ways. These accusations put Japanese Christians in a predicament and made them prove their innocence, their point of view and tenets of their religion in the eyes of the authorities, which eventually lead to a furious argument between the two sides — Christian and nonChristian communities, the latter being presented mainly by Buddhist intelligentsia, of which Inoue Enryo and Inoue Tetsujiro were the most famous. This conflict resulted in extremely painful consequences for Japanese Christians, who had to conform and support expansionist policy of the authorities thereof.

Prominent Japanese economist, specialist in colonial politics, a professor of Im­perial Tokyo University, Yanaihara Tadao (1893‒1961) was one of a few people who dared to oppose the aggressive policy of Japanese government before and during the Second World War. He developed his own view of patriotism and na­tionalism, regarding as a true patriot a person who wished for the moral develop­ment of his or her country and fought the injustice. In the years leading up to the war he stated the necessity of pacifism, calling every war evil in the ultimate, divine sense, developing at the same time the concept of the «just war» (gisen­ron), which can be considered good seen from the point of view of this, imper­fect life. Yanaihara's theory of pacifism is, on one hand, the continuation of the one proposed by his spiritual teacher, the founder of the Non-Church movement, Uchimura Kanzo (1861‒1930); one the other hand, being a person of different historical period, directly witnessing the boundless spread of Japanese militarism and enormous hardships brought by the war, Yanaihara introduced a number of corrections to the idealistic theory of his teacher and proposed quite a specific explanation of the international situation and the state of affairs in Japan. Yanai­hara's philosophical concepts influenced greatly both his contemporaries and successors of the pacifist ideas in postwar Japan, and contributed to the dis­cussion about interrelations of pacifism and patriotism, and also patriotism and religion.