1. Discuss Japan’s history of assimilating foreign ideas and practices from China during the Yamato, Asuka, and Nara period. How does this affect Japan’s creation of a unique identity during the Heian period?

A lot of people often take a long time to recognize the difference between Chinese and Japanese exterior. The two cultures are very similar in terms of beliefs, traditions, religion, etc. The reason being Japanese built their culture around the Chinese culture. There were a lot of practices and traditions from China that were transmitted to Japan.

The similarities are very evident during the early periods of Japan. During the Asuka period, there was a rampant spread of ideas through religion. Buddhism was originally from India, “but it had slowly spread to China and won a place of importance in Chinese culture during the troubled era between the two great periods of empire” (Reischauer, 1990). Buddhism became the “important vehicle of transmission of Chinese culture to Japan” (Reischauer, 1990). The Japanese student priests went to China to learn more about the newly introduced religion, which led to the spread of the faith, as well as the spread of the Chinese civilization in Japan. Another reason for the spread of Buddhism is the lengthy stay of Buddhist monks in China to study. They became leaders in their respective fields (Reischauer, 1990) upon their return to Japan, which caused the transmission of science, arts, and philosophy. Buddhism had a very important role in Japan’s assimilation of foreign ideas from China because it was through this religion in which the Japanese learned and adopted general Buddhist and Chinese Confucian concepts. Prince Shotoku was genuinely interested in Buddhism, thus he was associated with finding of the various temples and monasteries near the Nara.

During the 7th century, the Japanese also attempted to adopt the complex Chinese system of land ownership and taxation, which even the Chinese did not completely master. China’s Tang dynasty followed this system wherein land was distributed equally among the peasants so that the people could carry an equal share of the tax load (Reischauer, 1990). “The whole system depended on detailed census records and land surveys” (Reischauer, 1990). For the Japanese to adopt this kind of system was fascinating, since even the Chinese themselves, despite the long tradition of centralized bureaucratic rule, did not make the system work for a long time.

During the Nara period was the time when Japan assimilated one Chinese political pattern – the establishment of a permanent city in Japan. The capital at Nara was patterned after that of China, the Chang’an, capital of the Tang dynasty. Japan’s first city was an imitation of Chang’an’s “rectangle of checkerboard streets, with the palace and government buildings at the north end of the great central north—South Avenue” (Reischauer, 1990).

But during the middle of the 9th century, a change of attitude of Japan towards imitating China occurred. “The prestige of all things Chinese remained great, but the Japanese were no longer so anxious to learn from China or so ready to acknowledge Chinese superiority” (Reischauer, 1990). After centuries of emulating Chinese practices traditions, Japan reached “a state of cultural maturity” (Reischauer, 1990) wherein it was ready to develop its own unique culture. This was shown through Japanese writing, architecture, and even poetry. A long time has gone but eventually, the Japanese produced a writing system uniquely their own. During the 10th – 11th century was the “golden age” of Japanese prose. The phenomenal work produced during the period was the Tale of Genji (Genji Monogatori), written by Lady Murasaki. “It constitutes one of humanity’s major literary achievements” (Reischauer, 1990). The improvement of literature occurred simultaneously with developments in other fields such as architecture. The Japanese preferred buildings set in natural surroundings, rather than the stately, balanced and calculated architecture of China. But despite Japan’s building of a unique culture, there will always be a deeply rooted influence of the Chinese among its culture.

2. Japan’s three unifiers (Oda Nobunaga, Toyotomi Hideyoshi, and Ieyasu Tokugawa) each have their particular qualities, individually contributing to the re-unification of Japan after the 16th century. Select one of the three leaders whom you think was the most exemplary in leadership style, character, and in contributing to the re-unification of Japan. Support your answer with facts about this particular leader.

Japan’s reestablishment of national unity is credited to three important people. First would be Oda Nobunaga. With the saying “to bring the whole country under one sword” as words to live by, he had a single-minded, ruthless determination to attain his goals. He was a man of self-reliance, alertness, and adaptability (De Bary, 2002), which were in line with Zen Buddhism, and these are the same qualities and characteristics he looked for in his men. He was described to be a “master of treachery” (De Bary, 2002), and he was not afraid to use deceitful strategies when there is failure of just measures.

Second was Toyotomi Hideyoshi, a pesant boy who rose to success as the master of all Japan. He started a life without even a family name. He was under Nobunaga as his greatest general. He contributed to Japan’s unification through cooperation with all his governed. The Sword Collection Edict was remembered to be connected to him. He collected all weapons from the people, and used it to create the huge statue of Buddha. This was one of the means he used as to put an end to the disordered state of affairs.

The third and last Japanese unifier was, for me, the most exemplary among the three. Tokugawa Ieyasu, from lower ranks, rose to prominence after Hideyoshi’s death and won mastery over all of Japan. He was described to be “short, stout, and somewhat ugly to look at” (De Bary, 2002).

During his rule was the achievement of a lasting peace. “It was to be the longest period of peace—and for the most part, prosperity—which Japan has ever known…” (De Bary, 2002). Due to this achievement, we was hero-worshipped—almost to the point of idolatry—as a national hero by generations and generations of Japanese. Tokugawa Ieyasu is considered to be an excellent leader. Restoration of order across all of Japan was attributed to him. As a leader, he strongly believed in “the importance of governing according to fixed laws and institutions” (De Bary, 2002).

Governing the country and leading the people does not just need a great leader, personal character is also an important aspect to consider. Among the three who brought unity to Japan, Ieyasu was the most exemplary in character since he possessed qualities like humility, forbearance, a sense of equality, a love for peace, etc. He was a devout Buddhist, hence the characteristics. “Requite malice with kindness” was one of the famous quotes coming from him. Ieyasu had little time to pursue education before so, he valued education deeply. “He surrounded himself with learned men, and greatly encouraged printing of books” (De Bary, 2002). He also gained the image of a devotee of letters and a man with a taste for elegant prose and poetry.

Among the three unifiers, Tokugawa Ieyasu has the balance between good leadership and moral character, which was and is still needed in having a successful rule over one country.