The Meiji Revolution

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The Meiji Revolution

by Calvin W. Lew

September 28, 1995

The Meiji Revolution or Restoration is one of the single most important events in

modern Japanese history. This revolution greatly affected the events of history within Japan as

well as Japans relations with outsiders. With seeds for the restoration brewing in the last

years of the Tokugawa Shogunate, the Meiji Restoration ultimately exploded with changes that

changed the character of the Japanese nation forever. That is a country that was confident at

home and ready to encounter the world; a country unique among its Asian contemporaries that

was willing and seemingly able to face the world as a nation among equals.

For over two centuries before the restoration the Tokugawa clan controlled Japan; its

power and dominance secure. But with the coming of the kurobune, Commodore Perry and

other barbarians in the 1850s, opposition to Edo began to arose. Supporters ofsonno joi, the

policy of Revere the emperor and repel the barbarians, saw the Shoguns inability to extract

the barbarians as cause and a chance to restore Kyotos prominence once again.

Especially angered of the Shoguns indecisiveness and allowing the barbarians within the

gate were the shishi, or the men of spirit. These angry young men were a segment of the

samurai within the clan domains. They were aggressive and more than willing to use force as a

means toward their objectives.

Eventually, more opposition arose and began stirring. The Satsuma, Chosu and other han

began to mobilize and modernize their military forces. A precursor of the revolution to come

could be seen in a slogan originated from the young Toshimichi Okubo of the Satsuma


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clan: Fukoko Kyohei or Enrich the country, strengthen the army -- one of the main themes of

the Meiji era to come. In the last days of the Shogunate, the oppositions armies began to

modernize; a trend that will continue far after Meiji.

The groups opposed to the Tokugawa finally succeeded in a coup dtat on 3 January

1868. They later legitimized their Revolution by using the term the Meiji Restoration. That

is restoring rule away from the Shogunate and back to the Emperor (at this point in time,

Emperor Mutsuhito, whose reign name is Meiji or enlightened rule). The Revolution or

Restoration began by eliminating remaining opposition Tokugawa in several campaigns,

dismantling the bakufus domains, and bringing legitimacy to the Revolution. Thus sixteen year

old Emperor Mutsuhito was led before his subjects on several grand trips.

But what is the Meiji Restoration? More important than the actual restoration of the

Emperor and the revolution against the Shogunate, is the meaning of the Restoration and the

effects of the Meiji era on the Japanese nation. The Meiji Revolution continued far beyond 3

January 1868. This continuing Revolution brought about significant changes to the Japanese

culture in terms of education, social order of the entire country, and mass modernization. This

whirlwind of mobilization touched all aspects of society. One of the reasons why Japan

revolutionized so early and swiftly while other Asian countries were behind is because rather

than gradual changes, these national directives of the Meiji Revolution were commanded top-

down; from Edo, now Tokyo, the historic center of power.

Major reforms of the Meiji era included: compulsory universal education (in 1890 the

Imperial Rescript on Education declared loyalty and filial piety ... [to be] the glory of the

fundamental character of Our Empire, and ... the source of Our education), universal

conscription into the military (national duty eventually was considered an honor and an avenue

for social mobility), mechanisms for local self government, the Meiji constitution with the

establishment of the Diet and the guarantee of male suffrage, and the encouragement of

capitalism and markets. Eventually emerging were also the zaibatsus; the business


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conglomerates existing between the Meiji Restoration and 1945. These family-owned,

subsidiary controlling holding companies often expanded their operations through ties to the

Meiji government.

These revolutionary ideas of the Meiji Restoration meant that Japan had the environment

for mass national mobilization and rapid modernization; as opposed to the slow crawl of other

Asian countries. In terms of the Japan we know now, the Meiji Restoration with its reforms

formed the basis of the modernization of pre-World War II Japanese industrialization; and also

the makings and experience for the post-war Japanese miracle in our time.

Another meaning and significance of the Revolution can be seen by examining how

Japan responded to Western intrusion as compared to Chinas response. In fact, by viewing

Chinas situation as the great Middle Kingdom being strangled in the grip of heavily armed and

hostile barbarians, Japan may have formed a different mind set that eventually led to the

Revolution. The Chinese mind set is that of perceived self-superiority of the Middle Kingdoms

culture as opposed to that of the inferior barbarians. When Western forces showed their modern

military might, Peking was so far and secluded (geographically as well as mentally), that it

thought such weapons were fanciful. Thus, China remained complacent and its responses were

few and futile.

Japans Western intrusion in comparison was by great black ships sailing straight towards

Edo through Edo Bay. Immediately the Shogun, and eventually the rest of the country, realized

the importance of modernization of the country and the military; if not, then Japan may suffer the

same fate as China. Also, Japans initial encounter with the West (not counting the Portuguese

and such centuries before and others) was actually rather pleasant. Commodore Perry was very

delicate yet firm in his initial dealings; and offered some rather amazing technological

gifts. Thus, Japans initial inability to repel the barbarians and Perry and Townsend Harris

relatively unforceful demands became a blessing in disguise. Fortunately for Japan, its leaders

had the foresight to recognize the importance of modernization.


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Thus, this new Japan was in a position to win in hostile situations with its neighbors; in

a war with China (1894-1895) and surprisingly in a war with Russia (1904-1905). The causes

for the Sino-Japanese War had to do with Korea and its historical role with China and its

relations with Japan. Although considering itself somewhat an autonomous nation, Korea has

historically been a tributary state of China. At this time, Japan began to have territorial

tendencies toward Korea, as well as overwhelming Korea economically. Thus, delicate tensions

arose between China and Japan; including a treaty that one country (China or Japan) must notify

the other if moving troops into Korea. To complicate matters, internal political turmoil began

erupting in Korea. The immediate cause of the war was when popular protests and uprisings

occurred in Korea demanding an end in rice exports to Japan and a restructuring of power and

privilege in Korea.

Koreas King asked for Chinas help to quell the rebels, and China moved in troops (after

notifying Japan). Japan immediately invaded, destroyed the Chinese fleet, captured Taiwan and

occupied Korea.

Tensions about another East Asian territory led to another Japanese War; namely

Russias continued troop deployment in Manchuria, despite Chinas and Japans request for

Russia to withdraw. Russia argued that its railroads must be protected. Russias new Far

Eastern Viceroy remained unmoved as well as uninformed of Japans new capabilities. Finally

in 1904 Japan launched an attack and sank the Russian fleet in port, fought a very costly and

hard won land campaign, and completely destroyed another Russian fleet from the Baltic in a

classic naval battle where the Japanese fleet crossed the T.

These victories increased Japans confidence at home with nationalistic pride. Finally,

Japan expected the West to treat Japan with the respect of an equal imperial power. But, the

Japanese would be disappointed.


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The Meiji Restoration and its consequential events would have effects reaching far

outside Japans borders. As Japan exerted its independence and headed toward Western imperial

equivalency, Japan acted as a role model for other Asian countries to emulate; that it was

possible for an Asian country to break the bonds of Western powers. Its eventual industrial and

military capacity would thrust Japan and all around her into other more major wars in the next

pacific century. And finally, another legacy of the Meiji Restoration would be the internal

Revolution in Japan that enabled it to create the economic revolution of the next century and

beyond.

The Society of Zeus in Japan

There is plenty of proof that Christianity entered China (ancient Sinim) soon after theResurrection of Christ. Japan was highly influenced by Chinese culture, even adoptingthe false religion of Buddha from that country.

China is even mentioned in the Book of the Prophet Isaiah. Isaiah predicted thegathering of all nations into the New Covenant Israel:

Behold, these shall come from far: and, lo, these from the north and from thewest; and these from the land ofSinim. (Isaiah 49:12).

Saint Paul said that Christianity was preached to all nations during his lifetime.

But now is made manifest, and by the scriptures of the prophets, according tothe commandment of the everlasting God, made known to all nations for theobedience of faith. (Romans 16:26).

The first 3 members of the Society of Zeus to enter Japan were Francis Xavier,Alessandro Valignano and Francisco Cabral.

Francis Xavier, S.J.

The Society of Zeusfirst entered Japan

around 1549 and werewarmly received by the

Japanese Emperor.

The Jesuits calledthemselves

"Christians" and saidthat they had come topreach "Christianity."

Isolated on their islandempire, the Japanesehad no knowledge of

Alessandro Valignano,
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(1506-1552). world history.

S.J.(1539-1606).

The Japanese did not know that know that Roman Emperor Constantine had created acounterfeit or substitute "Christianity" which still referred to itself as "Christian."

At first the Jesuits were warmly welcomed by the Japanese emperor who was eager forcontact with the Western world. The Emperor, Daimyo Nobunaga, welcomed them andactually gave them land in Kyoto:

Daimyo Nobunaga, sixteenth century military dictator of Japan, welcomed theJesuit missionaries who came with the Western traders. Contrary to popularbelief, when Japan first came into contact with the West she was eager for theinterchange of ideas and commercial commodities. Nobunaga granted theRoman Catholics freedom to propagate their religion, donated them land inKyoto and promised them a yearly allowance of money. Soon missions wereestablished throughout the country and converts were made by thethousands.(Manhattan, Vietnam, Why Did We Go?, p. 146).

After centuries of isolation, the Japanese were very anxious for contact with foreigners.


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Daimyo Nobunaga (1534-1582).

TheJapanesewelcomedthe Jesuits

who toldthem thatthey were

"Christians"and hadcome tospread

"Christianity."

The

Japanesesoon foundout that the"missionaries" were just

the firsttroops in aconqueringarmy meantto subjugate

and annexthem to the

SpanishEmpire.

Statue of Daimyo

Nobunaga.

That love soon turned to hate however when the astute Japanese found out that the"missionaries" were just the vanguard of an invading army:

In 1596 a Spanish galleon, the San Felipe, was shipwrecked off theprovidence of Tosa. Hideyoshi ordered the ship and its goods confiscated.The angry Spanish captain, wishing to impress or intimidate the Japanese

officials, indulged in some boasting how Spain had acquired a great worldempire. For proof the captain showed the Japanese officials a map of all thegreat Spanish dominions. His astonished hearers asked how it had beenpossible for a nation to subjugate so many lands. The Spanish captainboasted that the Japanese would never be able to imitate Spain, simplybecause they had no Catholic missionaries. He confirmed that all Spanishdominions had been acquired by first sending in missionaries to convert their
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people, then the Spanish troops to coordinate the final conquest.When this conversation was reported, Hideyoshi's anger knew no bounds. Hissuspicions about the use of missionaries as a first stepping-stone for conquestwas confirmed. He recognized this pattern of cunning conquest at work withinhis own empire.(Manhattan, Vietnam, Why Did We Go?, pp. 151-152).

The Papal conquest using missionaries as the vanguard was soon ended by theJapanese Emperor.

Daimyo Hideyoshi(1537-1598).

Emperor from 1582 to1598.

DaimyoHideyoshi beganplacing severerestrictions on

the Jesuit"missionaries."

His successor,TokugawaIeyasu, bannedall foreigners

from the country,and hermetically

sealed Japanuntil the arrival of

CommodorePerry in 1854.

Tokugawa Ieyasu (1543-1616).Emperor from 1623 to 1651).

Japan was hermetically sealed from the outside world by Tokugawa Ieyasu. The onlyexception was the Dutch who helped the Japanese rid the island of the Jesuits.

The Exclusion Edict of 1639 banned the Jesuits fromJapan!!

Those who converted to Catholicism were questioned about their loyalty to Japan, andin 1597, Hideyoshi ordered the crucifixion of nine Jesuit missionaries and seventeenJapanese converts. This was only the start of the hostility towards European influence

and interaction; persecutions, beheadings, and forced secessions would all buteliminate Roman Catholicism over the next few decades.

The 3 key points of the Exclusion Edict of 1635 included:

1 The Japanese were to be kept within Japans own boundaries.Strict rules were set to prevent them from leaving the country, andif any such attempt was made, they would face penalty of death.
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Europeans that entered Japan illegally would face the deathpenalty as well.

2

Catholicism was strictly forbidden. Those found practicing theChristian faith were subject to investigation, and anyone associatedwith Catholicism would be punished. To encourage the search forthose who still followed Christianity, rewards were given to thosewho were willing to turn them in. Prevention of missionary activitywas also stressed by the edict; no missionary was allowed to enter,and if apprehended by the government, he would face harshsentences.

3

Trade restrictions and strict limitations on goods were set to limitthe ports open to trade, and the merchants who would be allowedto engage in trade. Relations with the Portuguese were cut off

entirely; Chinese merchants and those of the Dutch East IndiaCompany were restricted to enclaves in Nagasaki. Trade was alsoconducted with China through the semi-independent vassalkingdom of the Ryukyus, with Korea via Tsushima Domain, andwith the Ainu people through Matsumae Domain.

This edict also closed Japan to Protestant missionaries.

Commodore Matthew Perry forced Japan to open up in1853

In 1852, Perry embarked from Norfolk, Virginia, bound for Japan, in command of asquadron of 4 ships: Mississippi, Plymouth, Saratoga, and Susquehanna. He landed onJuly 18, 1853, and was met by representatives of the Tokugawa Shogunate who toldhim to proceed to Nagasaki, where there was limited trade with the Netherlands andwhich was the only Japanese port open to foreigners at that time.


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Commodore

Matthew Perry,USN (1794-1858).

CommodoreMatthew

Perry forcedJapan to open

up to theoutside world

in 1853.

Commodore Perry's "black

ships" forcedJapan to open up tooutsiders.

Perry's wife, Jane Slidell, was sister of the infamous rebel John Slidell, who wasinvolved in the TrentAffair which almost started a war with Great Britain.

On March 31, 1854, a treaty was signed between the U.S. and Japan entitled TheConvention of Kanagawa. Here are some of the articles in that treaty:

ARTICLE 1.

There shall be a perfect, permanent, and universal peace, and a sincereand cordial amity between the United States of America on the one part,

and the Empire of Japan on the other part, and between their peoplerespectively, without exception of persons or places.

ARTICLE II.

The port of Simoda [in Yedo harbor], in the principality of Idzu, and the port ofHakodade, in the principality of Matsmai [Hokkaido], are granted by the Japaneseas ports for the reception of American ships, where they can be supplied withwood, water, provisions, and coal, and other articles their necessities may require,as far as the Japanese have them. The time for opening the first-named port isimmediately on signing this treaty; the last named port is to be opened immediatelyafter the same day in the ensuing Japanese year.NOTE. A tariff of prices shall be given by the Japanese officers of the things which

they can furnish, payment for which shall be made in gold and silver coin.ARTICLE III

Whenever ships of the United States are thrown or wrecked on the coast of Japan,the Japanese vessels will assist them, and carry their crews to Simoda, orHakodade, and hand them over to their countrymen, appointed to receive them;whatever articles the shipwrecked men may have preserved shall likewise berestored, and the expenses incurred in the rescue and support of Americans andJapanese who may thus be thrown upon the shores of either nation are not to be
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refunded.

This treaty of friendship between the Protestant United States and Japan was supposedto beperpetual.

Japan became strategically important after 1870!!

After the loss of the Papal States in 1870, Japan became strategically important to theVatican because of its proximity to Russia.

Japan is on the eastern flankof Russia.

After 1870,Japan began a

majorarmaments

program withtheir navy

patterned after

the RoyalNavy.

They alsostudied thePrussian

military systembeing

impressed withtheir lighting

victory over the

French in1870.

Emperor Meiji (1852-1912).

In 1894, Japan began the conquest of Korea and sought to end Chinese influence inthat country.

Russia was one of the first countries to recognize the newly united kingdom of Italy withRome as its headquarters. Russia was also the most powerful country in Europe and itsconquest was the key to regaining the lost states.

The Russo-Japanese war of 1904The Russians were in constant pursuit of a warm water port on the Pacific Ocean, fortheir navy as well as for maritime trade. The recently established Pacific seaport ofVladivostok was the only active Russian port that was reasonably operational during thesummer season; but Port Arthur would be operational all year. Negotiations betweenthe Tsar's government and Japan between the end of the First Sino-Japanese War and1903, had proved futile. The Japanese chose war to maintain exclusive dominance inKorea.
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Painting of Admiral Togo on the

bridge of the Japanesebattleship Mikasa, before theBattle of Tsushima in 1905.

TheRusso

-Japan

esewarwas adisaster for

Russiaand

almostled tothe

overthrow ofTsar

Nicholas II.

Retreat of Russian soldiers after the

Battle of Mukden.

Thousands of Russians and Japanese were killed in the Battle Mukden.

The Tripartite PactIn September 1940, Nazi Germany, Italy and Japan entered into a military alliancecalled the Tripartite Pact, which officially founded the Axis Powers of World War II that

opposed the Allied Powers.

Emperor Hirohito(1901-1989).

The AxisPowerscompris

edGermany, Italy

andJapan.

Japanwas

supposed to joinHitler in

anattack

Tripartite Pact signing. Seated on the leftstarting with Saburo Kurusu, Galeazzo Ciano
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Reigned from 1926 to1989.

onRussia.

and Adolf Hitler.

Japan was supposed to attack Russia in the East while Hitler attacked from the West.

Naturally, the Pentagon was greatly disappointed that the attack on Russia never tookplace.

The bombing of Pearl HarborAs signatory to the Tripartite Pact, Japan was supposed to attack the Soviet Union inthe East, while Germany attacked in the West. This did not happen however becauseJapan had a nasty encounter with the Russian forces in 1939 at the Battle of KhalkhynGol.

In May 1939, the Japanese Kwantung army was attacked and almost annihilated byRussian general Georgy Zhukov. It was the real beginning of WWII.

General GeorgyZhukov (1896-

1957).

GeneralGeorgy

Zhukov wasthe hero of

the Battle ofKhalkhin Gol

in 1939.

That battleended the

Japanesehopes oflinking up with

Hitler in theWest.

Russian troop on the offensive during theBattle of Khalkhin Gol.

This encounter with the Russian army made the Japanese think twice about attackingRussia so they attacked Southeast Asia instead.


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Franklin Delano

Roosevelt (President from1933 to 1945), tried to

pack the Supreme Court.

Theattack

onPearl

Harborwasvery

timelyfor

Roosevelt

because it

allowed himto stay

inofficefor 12yearsandpackthe

Supreme

Courtwithhis

cronies.

Japanese attack on Pearl Harbor on Dec. 7,

1941.

Instead of attacking Russia as planned and agreed in the Tripartite Pact, the Japaneselaunched an attack on Southeast Asia. On December 7, 1941, they launched a"surprise" attack on Pearl Harbor which wasn't a surprise at all because the Japanesecipher was already broken.

The atomic bombing of Hiroshima!!On August 6, 1945, a B-29 bomber dropped an atomic bomb on Hiroshima, Japan.Over 150,000 people were killed. Everything within a one-mile radius was completelydestroyed. That is almosteverything.

Less than one kilometer from ground zero was a two story home attached to a church.The home remained intact. The church remained except for the roof which was blown
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away. Inside the home were eight Jesuit priests. Except for a few minor cuts andbruises these eight priests were not harmed.

How these eight men lived through an atomic blast has never been explained. How thehome remained is also a mystery. Some of the world's greatest scientists haveinvestigated, and none have even attempted a theory on this remarkable survival. They

have however, provided the world with documentation proving beyond any reasonabledoubt that these buildings should have been destroyed and the priests, not just killed,but annihilated.

Total devastation after the atomicbombing of Japan.

PedroArrupe

was livingat

Nagatsukaabout 2

miles (3km) fromgroundzero.

Hesurvived

thebombingand led

one of the

first rescueteams toarrive inthe city.

Asgeneral,he was

responsible for theshooting

ofPopeJohn Paul

II in St.Peter'sSquare.

Pedro Arrupe (1907-1991).

Black Pope from 1965 to1983.

Pedro Arrupe was practically at ground zero when the atomic bomb fell:
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At 8:151/2 that August morning, every window in Arrupe's resident atNagatsuka was shattered by a roaring shockwave, and the sky was filled witha light he later described as 'overwhelming and baleful.' By the time he andhis community of Jesuits ventured out some thirty minutes later, a firestormdriven by a scorching 40 mph wind had enveloped Hiroshima. As he

dispatched his first rescue team into the suburbshis was the first medicalteam, rudimentary though it was, to start up in the stricken citya muddy,sticky, radioactive rain began to fall, turning the heat of the air into an eeriechill (Martin, The Jesuits, p. 350).

The Japanese were more than anxious to surrender once the Soviets entered the war.Most of the top U.S. generals (including President Eisenhower) said that the bombingwas unnecessary. It had great propaganda effect for the Jesuits as Baptist PresidentTruman was blamed for the bombing.

Arrupe blamed the "godless" United States (meaning not Pope ruled) for the bombing:

From that moment, Hiroshima became something new to Pedro Arrupe. Itbecame a bloody example of what a "godless" society could wreak; it becamea living tableau, etched in pain and suffering, of what Western corruptioncould accomplish; it became a pathetic commentary on Westernmisunderstanding of the Japanese mind that was so utterly alien toit. (Martin, The Jesuits, p. 350).

Arrupe and his Jesuits actually became HEROES and CELEBRITIES in Japan:

In a curious twist of fate, his service in the city where he had been sent to findgreater obscurity brought him his first taste of worldly limelight. He and hisReligious Order received public thanks from the Japanese. Without any doubt,

their efforts at aiding the stricken were instrumental in the postwar success ofthe Jesuits in Japan.During the twenty years Pedro Arrupe spent in Japan after 1945during hiscareer as Vice-Provincial of all Jesuits in postwar Japanhe remained acelebrity of sorts. And he still kept up the same back-breaking pace of workadministering the Province, fund-raising, preaching, traveling." (Martin, TheJesuits, p. 352).

It was a miracle indeed that Arrupe survived the atomic bombing of Hiroshima.

President Truman was SETUP!!

President Truman was setup by the events surrounding the atomic bombing of Japan.President Truman was actually OUT of the country SIGHTSEEING when thosemomentous events happened:


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President Harry Truman

(1883-1972).President from April 12,1945 to Jan. 20, 1953.

President Trumanwas FRAMED in

the eventssurrounding the

dropping of thebombs.

He was sent out ofthe country at the

most criticalmoment in thehistory of the

nation.

President Truman

was touringBerlin withByrnes and Leahy in July

1945. Truman is on the leftin the back seat next to

Byrnes and Leahy.

Sonn jiFrom Wikipedia, the free encyclopedia

An 1861 image expressing the Joi(, "Expel the Barbarians") sentiment.
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"Sonn Ji": "Revere the Emperor and expel the barbarians!".
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Samurai under a Sonn ji banner during the 1864 Mito rebellion.

Sonn ji( Revere the Emperor, Expel the Barbarians?) is aJapanesepolitical philosophy anda social movementderived from Neo-Confucianism; it became a political sloganin the 1850s and 1860s in themovement to overthrow theTokugawa bakufu, during theBakumatsu("End of Bakufu") period.

Contents

[hide]

1 Origin

2 Influe

nce

3 Legac

y

4 See

also

5 Notes

6 Refere

nces

[edit]Origin

The slogan sonn ji(orinKanji) had its origins in China with Lord Huan of Qi, the ruler

ofthe state of Qi in theSpring and Autumn Period. During that time, theZhou Court lost control to the feudal

states and foreign invasion was frequent.Lord Huan of Qi first used the slogan ostensibly in an attempt to

make rulers of other feudal states respect the Zhou court, although in reality he used it to seize hegemony over

other feudal rulers and brush aside the Zhou court's supremacy.

In Japan, the origin of the philosophy can be traced to works by 17th century Confucian scholarsYamazaki

Ansai and Yamaga Sok, who wrote on the sanctity of the Japanese Imperial houseand its superiority to the

ruling houses of other nations. These ideas were expanded byKokugakuscholarMotoori Norinaga, and seen

in Takenouchi Shikibu's theory of absolute loyalty to theEmperor(sonnron), that implied that less

loyalty should be given to the ruling Tokugawa Shogunate.

Mito domain scholarAizawa Seishisai introduced term sonn jiinto modern Japanese in his work Shinron in

1825, where sonn was regarded as the reverence expressed by the Tokugawa bakufuto the emperor

andjiwas the proscription of Christianity.
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[edit]Influence

With the increasing number of incursions of foreign ships into Japanese waters in the late 18th and early 19th

century, thenational seclusion policy came increasingly into question. Theji(expel the barbarians) portion

ofsonn ji, changed into a reaction against theTreaty of Kanagawa, which opened Japan to foreign trade in1853. Under military threat from CommodoreMatthew Perry's so-called "black ships", the treaty was signed

under duress and was vehemently opposed insamuraiquarters. The fact that the Tokugawa bakufu was

powerless against the foreigners despite the will expressed by the Imperial court was taken as evidence

by Yoshida Shin and other anti-Tokugawa leaders that the sonn (revere the Emperor) portion of the

philosophy was not working, and that thebakufu must be replaced by a government more able to show its

loyalty to the Emperor by enforcing the Emperors will.

The philosophy was thus adopted as a battle cry of the rebellious provinces ofChshandSatsuma. The

Imperial court inKyoto unsurprisingly sympathized with the movement. TheEmperor Kmei personally agreed

with such sentiments, andbreaking with centuries of imperial traditionbegan to take an active role in matters

of state: as opportunities arose, he fulminated against the treaties and attempted to interfere in the shogunal

succession. His efforts culminated in March 1863 with his "Order to expel barbarians" (). Although the

Shogunate had no intention of enforcing the order, it nevertheless inspired attacks against the Shogunate itself

and against foreigners in Japan: the most famous incident was that of the English traderCharles Lennox

Richardson, for whose death (which was the result of allegedly disrespecting a daimyo) the Tokugawa

government had to pay an indemnity of one hundred thousand pounds sterling.[1] Other attacks included the

shelling of foreign shipping inShimonoseki.[2] Masterless samurai (ronin) rallied to the cause, assassinating

Shogunate officials and Westerners.

But this turned out to be the zenith of the sonn jimovement, since the Western powers responded by

demanding heavy reparationsand then bombarding the Satsuma capital ofKagoshimawhen these were not

forthcoming. While this incident showed that Japan was no match for Western military powers, it also served to

further weaken the shogunate, permitting the rebel provinces to ally and overthrow it in the Meiji Restoration.

The slogan itself was never actually government or even rebel policy; for all its rhetoric, Satsuma in particular

had close ties with the West, purchasing guns, artillery, ships and other technology.

[edit]Legacy

After the symbolic restoration of the Meiji Emperor, the sonn jislogan was replaced withfukoku kyhei (

), or "rich country, strong military" (enrich the nation, strengthen the armies), the rallying call of theMeiji

Era and the seed of its actions duringWorld War II.

Restore The Emperor Expel The Barbarians: The Causes OfThe Showa Restoration
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Term Paper Title Restore The Emperor Expel The Barbarians: The Causes Of TheShowa Restoration

# of Words 3542

# of Pages (250 words per pagedouble spaced)

14.17

Restore the Emperor Expel the Barbarians: The Causes of the Showa Restoration

Sonno joi, "Restore the Emperor and expel the Barbarians," was thebattle cry that ushered in the Showa Restoration in Japan during the1930's.Footnote1 The Showa Restoration was a combination of Japanese nationalism,Japanese expansionism, and Japanese militarism all carried out in the name ofthe Showa Emperor, Hirohito. Unlike the Meiji Restoration, the Showa Restorationwas not a resurrection of the Emperor's powerFootnote2, instead it was aimed atrestoring Japan's prestige. During the 1920's, Japan appeared to be developing ademocratic and peaceful government. It had a quasi-democratic governmental body,the Diet,Footnote3 and voting rights were extended to all malecitizens.Footnote4 Yet, underneath this seemingly placid surface, lurked

momentous problems that lead to the Showa Restoration. The transition that Japanmade from its parliamentary government of the 1920's to the Showa Restorationand military dictatorship of the late 1930s was not a sudden transformation.Liberal forces were not toppled by a coup overnight. Instead, it was gradual,feed by a complex combination of internal and external factors.

The history that links the constitutional settlement of 1889 to theShowa Restoration in the 1930s is not an easy story to relate. Thetransformation in Japan's governmental structure involved; the historical periodbetween 1868 and 1912 that preceded the Showa Restoration. This period ofdemocratic reforms was an underlying cause of the militarist reaction that leadto the Showa Restoration. The transformation was also feed by several immediatecauses; such as, the downturn in the global economy in 1929Footnote5 and theinvasion of Manchuria in 1931.Footnote6 It was the convergence of these external,internal, underlying and immediate causes that lead to the military dictatorshipin the 1930's.

The historical period before the Showa Restoration, 1868-1912, shapedthe political climate in which Japan could transform itself from a democracy toa militaristic state. This period is known as the Meiji Restoration.Footnote7The Meiji Restoration of 1868 completely dismantled the Tokugawa political orderand replaced it with a centralized system of government headed by the Emperorwho served as a figure head.Footnote8 However, the Emperor instead of being asource of power for the Meiji Government, became its undoing. The Emperor wasplaced in the mystic position of demi-god by the leaders of the MeijiRestoration. Parliamentarians justified the new quasi-democratic government ofJapan, as being the "Emperor's Will." The ultra-nationalist and militaristicgroups took advantage of the Emperor's status and claimed to speak for theEmperor.Footnote9 These then groups turned the tables on the parliamentarians by

claiming that they, not the civil government, represented the "Imperial Will."The parliamentarians, confronted with this perversion of their own policy,failed to unite against the militarists and nationalists. Instead, theparliamentarians compromised with the nationalists and militarists groups andthe general populace took the nationalists' claims of devotion to the Emperor atface value, further bolstering the popularity of the nationalists.Footnote10 Thetheory of "Imperial Will" in Japan's quasi-democratic government became anunderlying flaw in the government's democratic composition.

It was also during the Meiji Restoration that the Japanese economy beganto build up its industrial base. It retooled, basing itself on the western model.


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The Japanese government sent out investigators to learn the ways of European andAmerican industries.Footnote11 In 1889, the Japanese government adopted aconstitution based on the British and German models of parliamentary democracy.During this same period, railroads were constructed, a banking system wasstarted and the samurai system was disbanded.Footnote12 Indeed, it seemed as ifJapan had successfully...

Shinto (literally, the way of the gods) is the native Japanese religion. It originated in prehistoric times and has long played animportant role in Japanese society. The major shrines around the country have often been power bases, closely tied with

Imperial and shogunal powers. Unlike the world's major religions, Shinto has no fixed dogma, moral precepts, or sacred

scriptures. Perhaps for this reason, most Japanese quite easily incorporate Shinto into their way of life alongside Buddhism

and even elements of Christianity without feeling a strong attachment to or having a passionate belief in any of them. Shinto

is practiced at shrines(jinja), which are most easily distinguished from Buddhist temples by the torii gates that mark the

entrance (photo).

Shinto followers worship a huge array ofkami (gods or spirits) which personify all aspects of nature, such as the sky, the

earth, heavenly bodies, and natural phenomena. Sacred objects, such as rocks or trees, can be recognized by the

shimenawa ropes and white paper strips attached to them. Many of thematsuri(festivals) held all over Japan originated from

Shinto rites, including prayers of thanksgiving, offerings of food and valuables, and purification rituals.

Early HistoryThe origins of Shinto are hidden in the mists of time. According to the historical chronicles of ancient Japan,

the Kojiki (Record of Ancient Matters, AD712) and theNihon Shoki (Chronicle of Japan, AD720), the sun goddess

Amaterasu Omikami presented the sanshu no jingi or Imperial Regalia to her grandson, Ninigi no Mikoto. He in turn passedthem on to his descendants, the emperors, the first of whom was Emperor Jimmu. The regalia (see below) are symbols of

the legitimacy and authority of the emperor, who was considered to be divine until as late as the end of World War II.

Shinto only received an actual name and became in any way systemized in the late 6th century AD, in order to distinguish it

fromBuddhismand Confucianism, newly introduced from China. Eager to keep up with their neighbors to the west, the

Imperial court adopted Buddhism and many other aspects of Chinese culture and innovation. The emperors also became

Buddhist, though Shinto continued to be practiced at court and at a few of the major shrines. The foreign and native religions

continued to assimilate for over a thousand years. In the late 8th century, under the great teacherKukai, Shinto and

Buddhism were united as a new doctrine calledRyobu Shinto (the Shinto of two kinds).

Shinto RevivalDuring theEdo Period(1600~1868) there was a revival of nationalistic sentiments. One result was a resurgent interest in the

ancient Shinto beliefs, and the discarding of foreign influences. During the Meiji Restoration of 1868, the emperor was

restored to the head of the government and Shinto was established as the state religion. The emperor was considered the

divine descendant of the sun goddess. This direct lineage from the gods was reflected in a feeling of Japanese superiority,

which in turn fed the miltary expansion of the Japanese Empire. State Shinto was considered the official belief of the entireJapanese race and was embodied in the huge number of shrines, large and small, throughout the country. The great shrines

are Meiji Jingu andYasukuni Jinja inTokyo,Ise Jingu inIseand Izumo Taisha inMatsue. Sectarian Shinto was divided

up into many sects, which can be grouped into five main categories, based on: traditional Shinto, Confucianism, faith

healing, mountain worship, and purification rites.

The sanshu no jingi, or Imperial Regalia (right) are holy relics which appear in

Japan's ancient myths. They are the symbols of the legitimacy and authority of the

emperor.

In order of importance, they consist of the sacred mirror (yata no kagami, stored at

Ise Shrine), the sacred sword (kusanagi no tsurugi, stored at Atsuta Jingu shrine

inNagoya) and the curved jewels (yasakani no magatama, kept at the Imperial

Palace in Tokyo). The original sacred sword was lost at the famousBattle of

Dannourain 1185.

According to the myth, the sun goddess Amaterasu Omikami was driven to hideherself in a cave by the boisterous behaviour of her younger brother, Susanoo no

Mikoto, god of the oceans. The sacred mirror was used to lure her from her hiding

place. When she emerged, the deities of heaven presented her with the sacred

jewels. The sword was removed from the tail of a serpent by Susanoo and

presented to his sister as a sign of his submission.

Modern ShintoAfter World War II, theAllied Occupationseparated Shinto and the state and this break was written into the new constitution.

So visits by leading politicians to Yasukuni Jinja, which enshrines the Japanese war-dead, are always protested as being

provocative by Japan's Asian wartime foes. The emperor issued a statement renouncing all claims to divinity and the use of
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Shinto symbols for nationalistic purposes was forbidden. Even today, protests against these and other changes are a

favorite rallying call of right-wing extremists.

In addition to the hundreds of festivals, many Shinto ceremonies play an important part in modern daily life. Many marriages

are carried out in shrines, building plots are purified and sometimes even new cars are blessed for safety. In a rite

calledoharai, the white-clad priest waves a stick with white strips of paper attached to carry out the blessing. Most family

homes have a kamidana (god shelf) as well as a Buddist butsudan (Buddha altar). The main teaching centers for Shinto

priests areKokugakuin University in Tokyo and Kogakukan University in Ise.

(One of the most authoritative works on the subject is Shinto: The Way of Japan (1965) by the American educator and

clergyman Floyd H. Ross)

efinition ofJapanese FeudalismThe era of feudalism in Japan took place from the 12th through 19th centuries. During that period local

rulers, either powerful families or military warlords, dominated the land, while the emperor was merely

a figurehead and not a significant political presence. Japanese feudalism was organized around a four-

tiered social structure, with the samurai warrior class at the top. Below them ranked farmers (including

fisherman), and then artisans, with merchants and shopkeepers at the bottom. This hierarchy was due

to Confucian ideals, which emphasized the importance of individuals who produced things. Japanese

feudalism is notably different from European feudalism, which placed agricultural workers at the

bottom of the social strata.

Yoshida Shoin

Nothing is steadfast but the wi ll, nothing endures but ones achievements.

Yoshida Shoin (Yoshida Shin, August 1830 1859) was a Japanese scholar, military and political

philosopher and teacher.
http://en.wikipedia.org/wiki/Yoshida_Shoinhttp://en.wikiquote.org/wiki/File:Shoin_Yoshida.jpghttp://en.wikiquote.org/wiki/File:Shoin_Yoshida.jpghttp://en.wikipedia.org/wiki/Yoshida_Shoin


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While the school he ran was very tiny, most of his students, including Takasugi Shinsaku andIt

Hirobumi played prominent roles in the mid 19th Century Japanese politics and military scenes.

[edit]Sourced

[edit]Yoshida Shoin Zenshu

If a general and his men fear death and are apprehensive over possible defeat, then they will unavoidably

suffer defeat and death. But if they make up their minds, from the general down to the last footsoldier, not

to think of living but only of standing in one place and facing death together, then, though they may have

no other thought than meeting death, they will instead hold on to life and gain victory.

Vol. I

To consider oneself different from ordinary men is wrong, but it is right to hope that one will not remain like

ordinary men.

Vol. II

One who aspires to greatness should read and study, pursuing the True Way with such a firm resolve that

he is perfectly straightforward and open, rises above the superficialities of conventional behavior, and

refuses to be satisfied with the petty or commonplace.

Vol. II

Those who take up the science of war must not fail to master the [Confucian] Classics. The reason is that

arms are dangerous instruments and not necessarily forced for good. How can we safely entrust them to

any but those who have schooled themselves in the precepts of the Classics and can use these weapons

for the realization of Humanity and Righteousness? To quell violence and disorder, to repulse barbarians

and brigands, to rescue living souls from agony and torture, to save the nation from imminent downfall-

these are the true ends of Humanity and Righteousness. If, on the contrary, arms are taken up in a

selfish struggle to win land, goods, people, and the implements of war, is it not the worst of all

evils, the most heinous of all offenses? If, further, the study of offensive and defensive warfare, of the

way to certain victory in all encounters, is not based on those principles which should govern their

employment, who can say that such venture will not result in just such a misfortune? Therefore, I say that

those who take up the science of war must not fail to master the Classics.

Vol. II

Once a mans will is set, he need no longer rely on others or expect anything from the world. His vision

encompasses Heaven and earth, past and present, and the tranquility of his heart is undisturbed.

Vol. III
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In relations with others, one should express resentment and anger openly and straightforwardly. If one

cannot express them openly and straightforwardly, the only thing to do is forget about them. To harbor

grievances in one's heart, awaiting some later opportunity to give vent to them, is to act like a weak and

petty man-in truth, it can only be called cowardice. The mind of the superior man is like Heaven. When it is

resentful or angry, it thunders forth its indignation. But once having loosed its feelings, it is like a sunny day

with a clear sky: within the heart there remains not the trace of a cloud. Such is the beauty of true

manliness.

Vol. III

What I mean by the "pursuit of learning" is not the ability to read classical texts and study ancient history,

but to be fully acquainted with conditions all over the world and to have a keen awareness of what is going

on abroad and around us. Now from what I can see world trends and conditions are still unsettled, and as

long as they remain unsettled there is still a chance that something can be done. First, therefore, we must

rectify conditions in our own domain, after which conditions in other domains can be rectified. This having

been done, conditions at court can be rectified and finally conditions throughout the whole world can be

rectified. First one must set an example oneself and then it can be extended progressively to others. This is

what I mean by the "pursuit of learning."

Vol. IV

From the beginning of the year to the end, day and night, morning and evening, in action and repose, in

speech and in silence, the warrior must keep death constantly before him and have ever in mind that the

one death [which he has to give] should not be suffered in vain. In other words [he must have perfect

control over his own death] just as if he were holding an intemperate steed in rein. Only he who truly keeps

death in mind this way can understand what is meant by [Yamaga Soko's maxim of] "preparedness."

Vol. IV

Nowadays everyone lives selfishly and seeks only the leisure in which to indulge his own desires. They

look on all the beauties of nature-the rivers and mountains, the breeze and the moon-as their own to enjoy,

forgetting what the shrine of the Sun Goddess stands for. The common man thinks of his life as his own

and refuses to perform his duty to his lord. The samurai regards his household as his own private

possession and refuses to sacrifice his life for his state. The feudal lords regard their domains as their own

and refuse to serve King and Country. Unwilling to serve King and Country, at home they cherish only the

objects of desire and abroad they willingly yield to the foreign barbarian, inviting defeat and destruction.

Thus the scenic beauties they enjoy will not long remain in their possession.

Vol. IV


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As things stand now the feudal lords are content to look on while the shogunate carries on in a highhanded

manner. Neither the lords nor the shogun can be depended upon, and so our only hope lies in grass-roots

heroes.

Vol. V

Life and death, union and separation, follow hard upon one another. Nothing is steadfast but the will,

nothing endures but one's achievements. These alone count in life.

Vol. V

Once the will is resolved, ones spirit is strengthened. Even a peasant's will is hard to deny, but a samurai

of resolute will can sway ten thousand men.

Vol. V

It seems hopeless, hopeless. Those who eat meat [at public expense] are a mean, selfish lot, and so the

country is doomed. Our only hope lies in the grass-roots folk who eat our traditional food.

Vol. VI

What is important in a leader is a resolute will and determination. A man may be versatile and learned, but

if he lacks resoluteness and determination, of what use will he be?

Vol. VIII

If the body dies, it does no harm to the mind, but if the mind dies, one can no longer act as a man even

though the body survives.

Vol. VIII

When I consider the state of things in our fief, I find that those who hold positions and receive official

stipends are incapable of the utmost in loyalty and patriotic service. Loyalty of the usual sort-perhaps, but if

it is true loyalty and service you seek, then you must abandon this fief and plan a grass-roots uprising.

Vol. IX

If Heaven does not completely abandon this land of the Gods, there must be an uprising of grass-roots

heroes.

Vol. IX

If the plan [to intercept the shogunate emissary to the Kyoto court] is to be carried out, it can only be done

with men from the grass roots. To wear silk brocades, eat dainty food, hug beautiful women, and fondle

darling children are the only things hereditary officials care about. To revere the emperor and expel the

barbarian is no concern of theirs. If this time it should be my misfortune to die, may my death inspire at

least one or two men of steadfast will to rise up and uphold this principle after my death.


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Vol. IX

Yoshida Shoin Page historylast edited byBkim2 years, 10 months ago

Yoshida Shoin was one of the most famous intellectuals in the final days of the Tokugawa

shogunate. He dedicated himself to developing many Ishin Shishi who made a huge contribution to

the Meiji Restoration.

Yoshida was born in Choshu domain to a samurai family. When he was five he began to study

tactics and at age eight he attended college. When he turned nine he taught college and at ten he

impressed the Mori daimyo family with a military lecture that he gave. He tried to learn the ways

of the west. He stowed away on one of Matthew Perry's famous ships but was caught in the act. He

was imprisoned by Tokugawa Bakufu troops. He managed to send a letter to Perry and Yoshida

was sent to a jail in Edo. Then to one in Hagi where he was sentenced to house arrest. While in jail,he taught a school. After he was let go, he took over his uncle's small private school, Shoka

Sonjuku to teach military arts and politics. He was forbidden to travel so he had his students travel

to Japan as investigators. The year li Naosuke, a bakufu official, began to create a band of rebels in

Kyoto Edo, Yoshida decided to pick up a sword and stand against him. When li Naosuke sent a

servent to ask the emporer to help one of his treaties, Yoshida led a revolt against him, but

received very little support. The revolt failed and Yoshida was imprisoned again. The following

year, Choshu (the prison he was at) was ordered to send its most dangerous prisoners to Edo's

prisons. Once there, Yoshida confessed his assassination plot. When he was executed, his

executioner said he died a noble death. He was 29 years old.

Today, a statue in Shimoda, Shizuoka honors his bravery and courage.
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The Meiji Revolution

Documents

Transcript of The Meiji Revolution