Christianity in Japanese History:
A Case Study in Cross-Cultural Contact
For the 2015-2016 schedule, click here.
Method of evaluation: Attendance and participation 15%; presentations 20%; report(s) (one term paper and an optional short paper) 65%.
Christianity in Japan presents us with a number of paradoxes. For example,
although the majority of Japanese today choose Christian-style weddings,
the actual number of Christians amounts to less than one per cent of the
total population (as opposed to about 25 per cent in its close cultural
neighbour, South Korea). This efailuref contrasts with the relatively
greater growth of Christianity in the late sixteenth and early seventeenth
centuries, even though the total number of missionaries was much smaller
and the linguistic and logistical barriers greater. Perhaps the greatest
paradox occurred after Christianity was virtually eliminated through an
increasingly severe campaign of persecution from 1614 onwards. Small, 'hidden',
groups in isolated communities succeeded in preserving recognisably Christian
beliefs and practices. However, many of these groups refused to accept
the authority of Roman Catholic missionaries when they returned to Japan
in the second half of the nineteenth century.
It would also be true to say that Christianity, and individual Christians,
have played a more important role in Japanese history than the numbers
of Christians would suggest. The evangelistic activities of Catholic missionaries
were one factor in the internal power struggles of the late sixteenth and
early seventeenth centuries, and in the decisions which led to the almost
total severing of relations with the outside world from 1640 until 1859.
As a result, the topic of Christianity often appears in questions about
this period of Japanese history in university entrance exams. In the late
nineteenth century, individual missionaries, and then actual Christian
schools, helped to satisfy the demand for western-style education, and
Christian institutions continued to make an important contribution to women's
education well into the twentieth century. In the early 1880s Christianity
was growing so fast that missionaries looked forward to a time when Japan
would become totally Christian, but various factors, including the tendency
to see Christians as non-patriotic, meant that this growth did not continue.
In fact, Japanese Christians were just as patriotic as other Japanese at
the time, and by the 1890s Japanese Protestant leaders were calling for
independence from missionary funding and control. Protestants in particular
were also active as writers, in the movement for representative government,
and in the development of socialism. Some Christians continued to provide
an alternative voice in the years up to the Second World War. However,
the majority acted as patriotic citizens and mainstream Christian institutions
did not protest about Japan's overseas activities. This 'failure' cast
a shadow over Christianity in post-war Japan, and the way in which Japanese
Christians viewed their history. It also led Christians to take a leading
part in the anti-war movement and associated activities. Today, this spirit
of activism continues, but the mainstream Christian population is 'greying'
along with the rest of Japan.
Here are some of the questions that we will consider during the course:
To what extent was the appeal of Christianity in the late sixteenth and
early seventeeth centuries influenced by internal political factors?
How important was the 'threat' of Christianity in the gradual reduction
of foreign contacts up to 1640?
To what extent was the faith preserved by the 'hidden' Christians still
'Christian' when they began to reappear in the 1860s?
Were establishment thinkers in pre-war Japan right to argue that Christianity
was incompatible with patriotism?
Has Christianity 'failed' in Japan?
What can the history of Christianity in Japan tell us about the relationship
between religion and culture, and the dynamics of cross-cultural contact?
Students will find it useful to start the course with a basic knowledge
of Japanese history, Japanese religion, and Christianity.@For the Japanese
background, you could read:
Kazuo Kasahara, ed. A history of Japanese religion. Translated by Paul M. McCarthy and Gaynor Sekimori. Tokyo: Kosei Publishing
Co. 2001.
You might also find it interesting to read the novels of Japanese writers who were/are also Christians or who were influenced by Christianity. Among them are Shimazaki Toson, Kinoshita Naoe, Arishima Takeo, Endo Shusaku and Miura Ayako.
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Please note that the only language used in class will be English. (I speak
"British" English.)You should prepare by practicing both your
listening skills, and the ability to think in English. Since there will also be reading assignments before each class, you should
also develop your reading skills. (Note, however, that in many cases some
or all of the reading assignments will also be available in Japanese.)
Students will be expected to ask questions in English if they do not understand,
and to take an active part in discussions. If you want more advice about
how to prepare, please do not hesitate to send me an e-mail asking for an appointment.
The following books in Japanese may help you to prepare:
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