Japanese nation (translated)

July 15, 2021


I hope you be patient with me as I am building my (and sharing it ) my knowledge about Asia ,I like japan and Japanese people 

I look to them and Germany for the generation that went after the war and turn the defeat in the war to (good win)

there a lot to learn and I will look not only to knowledge but also to details 

Japanese nationalism ( Japanese :,  Kokusui shoji ) is a form of nationalism that asserts that the JapaneseA homogeneous nation with one fixed culture, promoting the cultural unity of the Japanese. It includes the wide range of thoughts and feelings that the Japanese people have harbored over the past two centuries regarding their country of origin, its cultural nature, its political form, and its historical destiny. It is useful to distinguish between the cultural nationalism of Japan (see also Nihonjinron ) and national political or national from the state (ie, state Shōwa ), since many forms of cultural nationalism, such as those associated with the studies of folklore (such as Yanagita Kunio ), was hostile nationalism sponsored by The



Japan flag

In the Meiji period in Japan, nationalist ideology consisted of a mixture of indigenous and imported political philosophies, initially developed by the Meiji government to promote national and patriotic unity, first in defense against colonialism by Western powers, and then in the struggle for equality with the great powers . It developed throughout the Taisho and Shōwa periods to justify the government’s increasingly totalitarian expansionism abroad , and to provide the political and ideological basis for the actions of the Japanese military in the years leading up to World War II.


During the final days of the Tokugawa shogunate’s rule , the perceived threat of foreign encroachment, especially after the arrival of Commodore Matthew C. Perry and the signing of the Kanagawa Agreement , heightened interest in developing nationalist ideologies. Some prominent Aldaemio promoted the concept Fukko (return to the past), while others reinforced Osei (supreme authority emperor). The terms were not conflicting, and coalesced into the concept of Sonnō j ( i (emperor veneration, expulsion of barbarians), which in turn was a major driving force in initiating the Meiji Restoration .

In the Meiji Constitution of 1889 defined loyalty to the state as the highest duty of a citizen. While the constitution itself contained a mixture of Western political practices and traditional Japanese political ideas, the government’s philosophy increasingly focused on promoting social harmony and a sense of the uniqueness of the Japanese people ( kokutai ) .

The basis of economic growth

The extreme disparity in economic and military power between Japan and the Western colonial powers was a great cause for concern for the early Meiji leadership . The Fukoku kyōhei (Enrichment of the State and Strengthening of the Army) motto symbolizes the national policies of the Meiji period to provide government support to strengthen strategic industries. Only with a strong economic base can Japan afford to build a strong and modern army along the western lines, and only with a strong and military economy can Japan force Japan to revise unequal treaties , such as the Kanagawa Accords. Government policies also laid the foundation for later industrial empires known as the zaibatsu . need source ]


As a relic of its widespread use in propaganda during the 19th century, militaristic nationalism in Japan was often known as bushido (“way of the warrior”). The word, which refers to a coherent code of beliefs and dogmas about the correct path of the samurai , or what is generally called “warrior thought” (武家思, buke shisō ), is rarely found in Japanese texts prior to the Meiji era, when the Hagakure volumes of Yamamoto Tsunetomo , compiled in the years 1710 to 1716 where the character combination is used, finally.

Formed over a long period by household manuals on war and combat , it gained some official support with the establishment of the Bakufu , which sought an ideological doctrine in Zhu Xi ‘s neo-Confucianism tailored to the military levels that formed the basis of the new shogunal government. [1] play Yamaga Soko an important role early in the endoscopy Japanese military spirit. After the abolition of the feudal system, new military institutions in Japan were modeled on European lines, with Western coaches, and the same symbols modeled on standard models that were adapted from abroad. It was the impeccable behavior, in terms of international standards, that the Japanese military demonstrated inThe Russo-Japanese War is evidence that Japan finally had a modern army whose techniques, drills, and war etiquette differ little from those that prevailed among the Western imperial powers. [2]

The Imperial Sailors and Soldiers Version (1890) presented Japan as a “holy nation protected by the gods.” The undercurrent of traditional warrior values ​​did not completely disappear, and as Japan descended into a cycle of recurring crises from the middle of the Taishō to the early Shōwa times, ancient samurai ideals began to gain prominence among the more politicized officers of the Imperial Japanese Army . Play Sadao Araki an important role in adapting the doctrine Seishin Kyōiku (spiritual training) as a column Vertebral ideological members of the army. As Minister of Education , he supports integrating the samurai symbol into the national education system.

The role of Shinto

In developing modern concepts of Shinto state (国家神道kokka Shinto ) and emperor worship , many Japanese philosophers attempted to revive or purify national beliefs ( kokugaku ) by removing imported foreign ideas, primarily borrowed from Chinese philosophy . The “Shinto Restoration Movement” began with Motori Norinaga in the 18th century. Motoori Norinaga, and later Hirata Atsutane , based their research on Kojiki and other classical Shinto texts that teach the superiority of Sun Goddess Amaterasu . This formed the basis of the Shinto state, where he claimedJapanese Emperor direct lineage from Amaterasu . Therefore the emperor himself was sacred, and therefore all declarations of the emperor had religious significance.

After the Meiji Restoration, the new imperial government needed a rapid modernization of Japan’s political and economic system , and the Meiji oligarchy felt that these goals could only be achieved through a strong sense of national unity and cultural identity, with the Shinto state as a primary counterweight to past imported Buddhism , Christianity , and philosophies other Western at present. need source ]

In 1890, the Imperial version of Education was released , and students were asked to recite their oath to “present yourselves bravely to the state” as well as to protect the imperial family. The practice of emperor worship was further spread through the distribution of images of the Empire for mystical veneration. It is said that all these practices used to strengthen national solidarity through central patriotic celebration in shrines have given prewar Japanese nationalism a tinge of mysticism and cultural introversion. [3]

It has become a philosophy Ichiu Hakko (八紘一宇) are common during the Second Sino – Japanese War. This was considered by the military as the doctrine that the emperor was the center of the formidable world, which gave a religious impetus to ideas of Japanese territorial expansion.


The main educational focus of the Meiji period was on the great importance of traditional national political values, religion, and morals. The imperial version of education of 1890 encouraged a return to traditional Confucian values in the hierarchical nature of human relations, with the state superior to the individual, and the emperor over the state. The Japanese state was organizationally modernized, but preserved its national peculiarities. The position reinforced since 1905 has been that Japan must be a strong nation, at least on par with the Western powers. During the Shōwa period, the educational system was used to support the military state and prepare future soldiers.

The government has published official textbooks for all levels of students, and has promoted this through cultural activities, seminars, etc. The emphasis on texts such as Kokutai-no-shugi in schools was intended to emphasize the “uniqueness of Japan” from the ancient centuries. These cultural courses were supplemented by military courses and survival courses against alien invasion.

Apart from indoctrination in nationalism and religion, children and school students received military training (survival, first aid ). The Imperial Youth Federation took these matters further . University students were trained, and some were recruited, for the defense of the homeland and regular military units. The young women received training in first aid and it was said that all these measures were taken to ensure the safety of Japan, and protection from larger and more dangerous nations.