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Modern Japan (modern + japan)

Distribution by Scientific Domains
Humanities and Social Sciences100%

Selected Abstracts

Masturbation and Discourse on Female Sexual Practices in Early Modern Japan

GENDER & HISTORY, Issue 1 2009
Anne Walthall
Much of the discourse on female sexual practices in early modern Japan centred on masturbation, usually with a dildo, deemed necessary for a woman's mental and physical health when the male member was unavailable. References to female same-sex relations suggest that they too made sense in situations where men were absent. Some sex manuals treated female sexual arousal within the context of conjugal relations, while a text written for wives in polygamous marriages places female sexual practice at the service of male interests. The texts analysed here show not only that early modern Japanese held different attitudes toward sex than their western counterparts, but also that they could hold multiple attitudes at the same time. [source]

Herman Melville and Modern Japan: A Speculative Re-Interpretation of the Critical History

LEVIATHAN, Issue 3 2006
Yuji Kato
[source]

Love in Modern Japan: Its Estrangement from Self, Sex, and Society by Sonia Ryang

AMERICAN ETHNOLOGIST, Issue 2 2008
KAREN KELSKY
First page of article [source]

Tour of Duty: Samurai, Military Service in Edo, and the Culture of Early Modern Japan , By Constantine Nomikos Vaporis

THE HISTORIAN, Issue 3 2010
Kenneth M. Swope
No abstract is available for this article. [source]

The business, life and letters of Frederick Cornes: aspects of the evolution of commerce in modern Japan, 1861,1910 , By Peter N. Davies

ECONOMIC HISTORY REVIEW, Issue 4 2009
S. SUGIYAMA
No abstract is available for this article. [source]

Masturbation and Discourse on Female Sexual Practices in Early Modern Japan

GENDER & HISTORY, Issue 1 2009
Anne Walthall
Much of the discourse on female sexual practices in early modern Japan centred on masturbation, usually with a dildo, deemed necessary for a woman's mental and physical health when the male member was unavailable. References to female same-sex relations suggest that they too made sense in situations where men were absent. Some sex manuals treated female sexual arousal within the context of conjugal relations, while a text written for wives in polygamous marriages places female sexual practice at the service of male interests. The texts analysed here show not only that early modern Japanese held different attitudes toward sex than their western counterparts, but also that they could hold multiple attitudes at the same time. [source]

Mediating the Good Life: Prostitution and the Japanese Woman's Christian Temperance Union, 1880s,1920s

GENDER & HISTORY, Issue 1 2009
Bill Mihalopoulos
This article examines how the Japanese Woman's Christian Temperance Union, in the name of promoting liberty and rights of women in their relations with men, constructed hierarchies to ascribe value to themselves through moral condemnation. The JWCTU used extramarital sex as a political issue to strengthen the position of the legal wife in the household as opposed to the concubine and prostitute. Their efforts to prohibit Japanese women from going abroad as prostitutes, while understood as an attempt to end a system of slavery that violated the inherent rights of Japanese womanhood, was actually a desire to regulate the behaviour of the poor. The JWCTU based its moral reform agenda on the importance of premarital chastity, strict monogamy and the obligation to work for the good of the nation. Its construction of prostitution as evil represents an important strand in the history of the relationship between prostitution and family as a socio-political issue in modern Japan. [source]

Chinese Learning (kangaku) in Meiji Japan (1868,1912)

HISTORY, Issue 277 2000
Margaret Mehl
Japan's development since the middle of the nineteenth century is usually summarized under the headings ,modernization' and ,westernization'. Such a perspective neglects the importance of indigenous traditions in the shaping of modern Japan, including Chinese learning (kangaku), which had been thoroughly assimilated and had formed the basis of the dominant ideology in the Tokugawa period (1600-1868). The leaders of the Meiji restoration of 1868 all had a kangaku education and their ideas were strongly influenced by it. Kangaku continued to play a dominant role in Japanese culture until well into the Meiji period and did not fall into decline until the mid-1890s. The main reason for this was not contempt for contemporary China in the wake of the Sino-Japanese war (1894-5), as has been argued, but the new national education system which stressed western knowledge. It was not a sign of waning interest in China, but of new forms this interest took. China became the object of new academic disciplines, including t,y,shi (East Asian history), which applied western methods and a new interpretative framework to the study of China. [source]