By Emily Anderson
Bringing jointly the paintings of major students of faith in imperial Japan and colonial Korea, this assortment addresses the advanced ways that faith served as a domain of contestation and negotiation between diverse teams, together with the Korean Choson courtroom, the japanese colonial govt, representatives of other religions, and Korean and jap societies. It considers the complicated spiritual panorama in addition to the intersection of ancient and political contexts that formed the non secular ideals and practices of imperial and colonial topics, providing a confident contribution to modern conflicts which are rooted in a contested realizing of a posh and painful earlier and the unresolved background of Japan’s colonial and imperial presence in Asia. faith is a serious element of the present controversies and their ancient contexts. reading the complicated and numerous ways in which the country, and jap and colonial topics negotiated spiritual guidelines, practices, and ministries in an try and delineate those “imperial relationships," this leading edge textual content sheds significant mild at the precedents to present resources of tension.
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Additional resources for Belief and Practice in Imperial Japan and Colonial Korea
For a brief discussion of religious chaplains in the context of the Meiji-era penal system, see Daniel Botsman, Punishment and Power in the Making of Modern Japan (Princeton: Princeton University Press, 2005), 191–193. E. MAXEY 39. ” Idem, “Hokkaido Buddhism,” 546. 40. Hwansoo Ilmee Kim, Empire of the Dharma: Korean and Japanese Buddhism, 1877–1912 (Cambridge, MA: Harvard University Asia Center, 2012). 41. , 318–324. 42. : Torakuto kankokai, 1912), np. CHAPTER 2 State Shinto Policy in Colonial Korea Takaya Kawase INTRODUCTION In pre-Second World War Japan, so-called State Shinto was elevated above all other religions and designated by the state as “civic” and thus separate from religion.
27 Frustrated that Shinto partisans remained intent upon subsuming Buddhism beneath a restored Shinto, Shimaji and his allies advanced an explicit argument about the character of religion and its proper relationship to the state. FINDING RELIGION IN JAPAN’S EMPIRE 11 Shimaji built upon Nishi Amane’s insistence that religion and state be firmly separated by arguing that religion, by its nature, could not belong to the political realm: “Politics and religion are different and should never be confused.
Under the “Regulations Concerning Religious Propagation” that had been put in place during the Protectorate Period, while the authorities retained the right to approve the appointment of supervisors, they did not have the right of dismissal. Through the “Temple Ordinance” and “The Regulations on the Propagation of Religions” the appointment of each organization’s director could now be manipulated by the Government-General. Also, it is important to note that the new religious organizations that were just emerging on the Korean peninsula (which the authorities called quasi-religions or quasi-religious organizations) were also subject to these regulations, as is stated in Article 15.
Belief and Practice in Imperial Japan and Colonial Korea by Emily Anderson