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	Kokugaku - Wikipedia, the free encyclopedia
		The word 'Kokugaku' has been translated as 'Native Studies' or 'Nativism' and was a response to Sinocentric Neo-Confucian theories, dominating in the Tokugawa shogunate as the state philosophy, that many Japanese nationalists saw as unpatriotic.
		Drawing heavily from Shinto and Japan's ancient literature, the kokugaku advocates sought a return to a perceived golden age of Japanese culture and society.
		Kokugaku thinkers were to some degree subversive of Tokugawa authority as they supported a restoration of direct imperial rule which had been absent since the rise of the Minamoto clan and the foundation of the Kamakura shogunate.
	en.wikipedia.org /wiki/Kokugaku (309 words)

	Kokugaku
		The findings of kokugaku scholars inspired a popular movement for the restoration of a Japanese 'golden age', paved the way for the return of imperial rule, and have underpinned the development of Japanese nationalism in the nineteenth and twentieth centuries.
		Kokugaku began in the seventeenth century as a tradition of textual study focusing on specifically Japanese sources, in contrast to Kangaku (Chinese studies) or Yogaku (Western, mainly Dutch learning).
		Outspoken kokugaku thinkers, some of whom became martyrs, called for the overthrow of the shogunate and restoration of direct rule by the divinely-descended emperor, an objective achieved in the Meiji restoration, though Meiji government thinking soon parted from the more nostalgic and conservative strands of kokugaku ideology.
	philtar.ucsm.ac.uk /encyclopedia/shinto/koku.html (446 words)

	Edo period - Wikipedia, the free encyclopedia
		By the mid-seventeenth century, neo-Confucianism was Japan's dominant legal philosophy and contributed directly to the development of the kokugaku (national learning) school of thought.
		Kokugaku contributed to the emperor-centered nationalism of modern Japan and the revival of Shinto as a national creed in the eighteenth and nineteenth centuries.
		Some purists in the kokugaku movement, such as Motoori Norinaga, even criticized the Confucian and Buddhist influences — in effect, foreign influences — for contaminating Japan's ancient ways.
	en.wikipedia.org /wiki/Edo_period (4949 words)

	Indigenous Japanese traditions. (Site not responding. Last check: 2007-10-24)
		Descriptions of the age of the gods and the divine descent of the imperial clan found in early works such as the Nihongi and Kojiki, though influenced by Chinese ideas may be counted as local Japanese doctrines.
		Their original purpose was to legitimise imperial rule and they have contributed substantially to modern Shinto thought since their rediscovery by kokugaku scholars in the 18th century.
		According to kokugaku (National Learning) scholars and 19th century Shinto's own mythology about its origins, Shinto is the pure indigenous religion of the Japanese people who in turn constitute a unique and separate race descended with their emperor from the gods.
	philtar.ucsm.ac.uk /encyclopedia/shinto/indjap.html (433 words)

	Kokugaku Summary - Kokugaku Information
		Inspired by the spirit of nationalism, Kokugaku thinkers deplored the lack of scholarship on Japanese history and literature and attacked the wholesale adoption of such foreign influences as Confucianism and Buddhism.
		Although the Kokugaku movement encompassed various fields of study, among them literature and philology, this discussion is limited to its concern with religion.
		In the Genroku period (1688–1704), which marks the rise of the Kokugaku movement, the Buddhist priest Keichū (1640–1701) proposed that the poetic conventions popular during the Middle Ages in Japan be abolished so as to allow free composition of the Japanese waka poems.
	www.bookrags.com /other/religion/kokugaku-eorl-08.html (161 words)

	Intersections Review: Susan L. Burns, Before the Nation: Kokugaku and the Imagining of Community in Early Modern Japan"
		Kokugaku has long been considered a precursor of modern nationalism in that its practitioners developed ideas about the singularity of Japanese culture, amongst other things; it has been condemned by some as a pillar of ultranationalism in the period before the Second World War.
		In addition, however, she also demonstrates what happened to kokugaku in the Meiji period and beyond, thus contributing to an ongoing discussion about how the forms of nationalism of the late nineteenth century onwards should be linked with earlier manifestations of national consciousness.
		Her object is to explore kokugaku 'as a "prehistory" of the nation form,' but at the same time she is careful to note that 'The "Japan" of which the kokugaku scholars spoke and the forms of community they envisioned do not evolve into, or produce, or explain modern Japanese "nationness"' (p.
	wwwsshe.murdoch.edu.au /intersections/issue11/wilson_review.html (1399 words)

	Reames, Philip (Site not responding. Last check: 2007-10-24)
		Kokugaku ("Nativism" or "National Learning") also focused on the centrality of the emperor to the Japanese people.
		As a political organization Kokugaku preached the importance of having the emperor rule the country.
		Kokugaku was extremely involved in educating the rural public, resulting in increasing public support for the emperor and disproval for the shogun usurping the emperor's powers.
	www.ews.uiuc.edu /~reames/Papers/EALC286/Meiji_Restoration.htm (1831 words)

	confucianism
		On the one hand, there were Confucian scholars who did not hesitate to call themselves "eastern barbarians" and did not hide their adulation for the country of the "Sage," China.
		On the other hand, there were kokugaku (national learning) scholars who reveled in their ethnocentrism.
		The kokugaku scholars also provided a rallying point for the imperial restoration, by articulating the supremacy and legitimacy of the imperial line.
	kfz.freehostingguru.com /article29.php (4885 words)

	Blackwell Online - Before the Nation
		Departing from earlier studies of kokugaku (which means "the study of our country"), Burns considers how three of the more marginalized participants in the movement challenged its principal founder and engaged its fundamental concerns about what defines the Japanese nation and unifies those within it.
		Hailed in the nineteenth century as the begetter of a new national consciousness, Norinaga's Kojikiden was later condemned by some as a source of Japan's twentieth-century descent into militarism, war, and defeat.
		Though relegated to the footnotes by a later generation of scholars, these writers were quite influential in their day, and by recovering their arguments, Burns reveals kokugaku as a complex debate - involving history, language, and subjectivity - with repercussions extending well into the modern era.
	www.bookshop.blackwell.com /jsp/welcome.jsp?action=search&type=isbn&term=0822331721&source=3217602333 (411 words)

	Encyclopedia of Shinto - 8. Schools, Groups, and Personalities: Personalities
		Son of Arima Yorinori, lord of Kurume Domain in Chikugo Province (present-day Fukuoka Prefecture), Kamei was born in 1825 in the domain's Edo residence.
		Known as one of the "Four Great kokugaku Scholars" (kokugaku yondaijin), Kamo was born in 1697 in the domain of Enshū Hamamatsu (in present-day Shizuoka Prefecture) as the third son of Okabe Masanobu (1653-1732), descendent of a mi...
		Born in Amagasaki, Settsu Province (present-day Hyōgo Prefecture) as the second son of Shimogawa Motoyoshi, a retainer to Lord Aoyama, castellan of Amagasaki Castle.
	eos.kokugakuin.ac.jp /modules/xwords/category.php?categoryID=36&start=60 (969 words)

	Shinto and the State (Site not responding. Last check: 2007-10-24)
		In this regard, the new leaders of Japan drew heavily on the National Learning (kokugaku) movement of the Tokugawa era, which looked to the ancient past—prior to the “polluting” influences of China in general and Buddhism in particular—to recover the “pure” spirit of the Japanese people.
		-The first kokugaku objective to be implemented by the Meiji government was the Restoration Rescript (officially marking the beginning of the Meiji era), which proclaimed a return to the indigenous (i.e.
		Therefore, the second major kokugaku objective to be implemented was the forced separation of Buddhism and Shinto.
	brian.hoffert.faculty.noctrl.edu /HST263/HST263.Notes/HST263.Notes.21.html (581 words)

	Robin Beck: Kokagaku Ryobu Shinto
		Kokugaku or Reverse Honji Suijaku: The Japanese Nativist theory that the Shinto gods and Japanese Rulers or Saints & Sages are True or Original; while the Vedic Buddhas, Bodhisattvas, Arhats, Heavenly beings, etc., of Buddhism, are merely provisional or transient.
		Next, during the Kamakura Era, the Shinto Kami came to be viewed as true, actual, or original {Hon}, while the Buddhist divinities were viewed as transient, reflections, manifestations, or traces {Shaku/jaku].
		The Honmon Shoshu version of Hokke Shinto appears to be influenced by a "Reverse" or "Kokugaku" {Japanese Nativism/Nationalism} Honji-Suijaku: "Dainichi Nyorai (Great Sun Tathagata) in the context of the Kankenki, is not the provisional Vairochana (Birushana) per se preached by the Shingon Sect.
	www.fraughtwithperil.com /blogs/rbeck/archives/000712.html (1213 words)

	Untitled Document
		Sadakatsu’s reference to Norinagas works seems chronologically appropriate for two reasons; the rise of increasingly nationalistic beliefs coinciding with the Kokugaku’s tenets, and Norinaga’s poetic concept of “mono no aware” whereby “things” or “mono” are mediums which convey a feeling of wholeness in life as intended and orchestrated by the gods.
		Considering the patronage he enjoyed the symbolic, thought provoking undertones of these horimono were appropriate and unified the sword as the icon of social beliefs, political posture, and national pride.
		The book, Kokugaku, subtly presented the rejection of foreign influences that could defile the pure Japanese culture he believed to be the “head” above the “body” of all other cultures.
	moderntosho.com /biographies/SadakatsuGassanBio.html (1164 words)

	Motoori Norinaga Summary - Motoori Norinaga Information
		Born Ozu Yoshisada to a merchant-class family in Matsuzaka, Norinaga became interested in literature as a young man. Following the death of his brother-in-law in 1751, Norinaga's mother skillfully juggled the family finances in order to send her son to the capital, Kyoto, to continue his education.
		His emphasis on human experience for its own sake was fundamental to his existential outlook on life; it was from this standpoint that he would later explore his own cultural identity within the Shintō tradition.
		He himself eschewed the word kokugaku, holding that "learning" could not but refer to the study of the ancient texts and traditions of Japan.
	www.bookrags.com /other/religion/motoori-norinaga-eorl-09.html (850 words)

	Japan Sessions (Site not responding. Last check: 2007-10-24)
		It is thus only reasonable to hypothesize that the influence of those readings persists today, and that it should be worth paying attention to what, exactly, Sogi and his heirs were doing when they promoted their estheticized reprision of the canon.
		Of particular importance in this twentieth century narrative is the role of the so-called kokugaku scholars in the Edo period, who are credited with initiating the philological approach to the anthology that brought it out of obscurity.
		This paper examines and questions the complex relationship between these two narratives—kokugaku as the origin of Japanese philology and kokugaku as the origin of Japanese nationalism—in the context of early modern and modern commentaries of the Man’yoshu.
	www.aasianst.org /absts/2006abst/Japan/j-100.htm (942 words)

	[No title]
		As Norinaga grew older, it would be the influence of his teachers and later scholarly activities that would shape his philosophy of kokugaku, although he was receptive to and familiar with the concepts of Shinto from a very young age.
		It was with these influences that Norinaga began studying kokugaku under Mabuchi in 1763, although they only met in person once. Although they had a student-deciple relationship, there was also much friction.
		At the core of kokugaku, especially for Norinaga, was the doctrine that the Way of the Gods lie in the ancient past before Japan was contaminated with Confucian or Buddhist thought. For Norinaga, the ancient past was most clearly laid out in the Kojiki.
	www.touyaxyukito.com /crap/his346.doc (692 words)

	Before the Nation -- Kokugaku and the Imagining of Community in Early Modern Japan -- Susan L. Burns
		Kokugaku and the Imagining of Community in Early Modern Japan
		Burns looks in depth at three kokugaku writers--Ueda Akinari, Fujitani Mitsue, and Tachibana Moribe--who contested Norinaga's interpretations and produced competing readings of the mythohistories that offered new theories of community as the basis for Japanese social and cultural identity.
		Though relegated to the footnotes by a later generation of scholars, these writers were quite influential in their day, and by recovering their arguments, Burns reveals kokugaku as a complex debate--involving history, language, and subjectivity--with repercussions extending well into the modern era.
	www.frontlist.com /detail/0822331721 (292 words)

	Before the Nation: Kokugaku and the Imagining of Community in Early Modern Japan
		She suggests a way to rearticulate "complex and multiple relations between premodern representations of community and the modern nation." Previous scholarship of Kokugaku tended to analyze premodern (Tokugawa) discourse on Japanese identity as the precursor of modern Japanese nationalism.
		Her choice of relatively "unknown" scholars of Kokugaku is a strategic move to demonstrate the lack of linearity and to introduce the multivocal quality of Kokugaku discourse.
		For example, Burns contends that Ueda Akinari (1734-1809), a Kokugaku scholar and writer, proposed a conception of Japan radically different from that created by the most celebrated Kokugaku scholar, Motoori Norinaga (1730-1801).
	www.booksmatter.com /b0822331837.htm (242 words)

	Amazon.com: Things Seen and Unseen: Discourse and Ideology in Tokugawa Nativism: Books: Harry D. Harootunian (Site not responding. Last check: 2007-10-24)
		Kokugaku, the sense of a distinct and sacred Japanese identity, appeared in the eighteenth century in reaction to the pervasive influence of Chinese culture on Japan.
		One of the apparent paradoxes of Tokugawa intellectual history is that, while Japanese society was undergoing perceivable economic transformation and newer productive forces were undermining prevailing modes, kokugaku remained silent on these momentous changes and issues.
		izumo version, okeru kokugaku, nativist texts, august intention, nativist narrative, ancient elegance, ancient intention, creation deities, saisei itchi, rural nativists, empathic community, nativist discourse, nativist vision, historical common sense, cosmic narrative, imperial deities, communitarian order, cosmological narrative, clan deities, linguistic intervention, single story line, earthly deities, divine age, verbal fiction, poetic studies
	www.amazon.com /exec/obidos/tg/detail/-/0226317072?v=glance (553 words)

	Amazon.ca: Before the Nation: Kokugaku and the Imagining of Community in Early Modern Japan: Books (Site not responding. Last check: 2007-10-24)
		All in all, this book both clarifies and drastically changes one's ideas about kokugaku in Japan.
		The exploration of what are today considered "unorthodox" kokugaku scholars is interesting and really brings to light the complexity and plurality within this "school of thought" (if one may still call it that).
		For some reason Tanuma Okitsugu's personal name keeps on showing up here as "Okitsuga." Annoying typos and sentences bearing traces of incomplete revision further mar what is otherwise an excellent and exemplary piece of scholarship.
	www.amazon.ca /exec/obidos/ASIN/0822331837 (350 words)

	Aikido Journal :: View topic - T.K. Chiba Shihan: "An Introduction for a Round Table Talk about Zen and Aikido Training"
		I am simplifying very much here, but Kokugaku (nativism), which was closely tied to shinto, was heavily stressed in the mid to late Tokugawa period by some Japanese scholars who wanted to escape from Chinese and Confucian/Neo-Confucian elements in Japanese culture.
		People like Hirata Atsutane and Mutobe Yoshika stressed the importance of farming in villages, under the benevolent direction of tutelary deities of the local shrines, who protected the land and made possible birth, and who traced their authority right back to Okuninushi no kami (who also figures heavily in M Ueshiba's discourses).
		Nevertheless, Kokugaku, or nativism, is an important component of the cultural and intellectual ideas in late Tokugawa and early Meiji/Taisho Japan, just as Romanticism was in 18th century England.
	www.aikidojournal.com /forums/viewtopic.php?t=7049&highlight= (5231 words)

	Susan Burns - East Asian Languages & Civilizations \| The University of Chicago
		My first book, Before the Nation, examines the Kokugaku discourse of the late Tokugawa period and explored how Japan was constituted as a form of cultural and social identity by nativist scholars.
		My second project, still in progress, explores the medical culture of the nineteenth century and analyzes the impact of the rise of "Western medicine" and public health upon conceptions of the body and subjecthood.
		Before the Nation: Kokugaku and the Imagining of Community in Early Modern Japan (Duke University Press, 2003).
	ealc.uchicago.edu /faculty/burns.shtml (324 words)

	Sagara Souzou Historical Information - Basic Biographical Information (Site not responding. Last check: 2007-10-24)
		Was a teacher (said to have anywhere from 100 to 200 students by the time he was 20 and had his own school (late 1850's, most likely teaching kokugaku), which he closed after only a couple of years) and was a poet using the pen name of Bushin.
		I don't know when he joined or when/why he left, but it's been suggested he left because the Tengu-toh was increasingly involved in the civil war raging in Mito after Nariaki's death and he was more interested in national politics.
		When he was 22 (anywhere from 1860 to 1862), he left for Akagiyama with 5000 ryo from his father, possibly to recruit troops (the money was gone within the year).
	www.greatestjournal.com /users/sagara_sozo/793.html (2261 words)

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