著者

武田 清子 タケダ チョウ キヨコ Kiyoko Takeda Cho

雑誌

国際基督教大学学報. I-A, 教育研究 = Educational Studies

巻号頁・発行日

vol.11, pp.47-103, 1965-03

---

Kanji Kato (1884-) was a unique educator of farmers who aspired to regenerate agricultural communities as the spiritual and material foundation of the nation. He was once converted to Christianity under the influence of an American missionary, but later he became an enthusiastic follower of Dr. Katsuhiko Kakei, a Shinto theorist and professor of law at Tokyo University. Kakei, having adopted Hegelian philosophy, developed a new interpretation of Shintoistic Nationalism. Thus it became Kato's mission to educate the farmers to Shintoistic Nationalism. From another approach, Tadaatsu Ishiguro, a pioneering leader in the Ministry of Agriculture and Forestry, was seeking ways to solve the serious problem of farmers' poverty, which was aggravated by a continuous agricultural crisis in the 1930's. Ishiguro attempted to implement two policies. One was a kind of reform of the landlord system (which, however, only became realized by command of the U.S. Occupation Forces after World War II), and the other was a plan to develop an educational program for training leaders in rural communities. Ishiguro was planning to establish a Japan Higher Folk School, adopting the pattern of that developed in Denmark under the leadership of Nikolai F. S. Grundtvig, an outstanding Christian leader who worked to solve that country's ruraIproblems. Kato was invited to serve as the first principal of this school, which, first in Tomobe and later in Uchihara, in Ibaraki prefecture, became the center of education of farmers in Japan. Same or similar kinds of folk schools with Kato's educational thought and method, spread all over the country. This educational movement in its early stage was expected to be like that in Denmark. It might have given the impression of sharing some of the humanistic and democratic sentiments of other new educational movements of the Taisho period, which were typically critical of the formalistic public school system (under direction of the Ministry of Education) and emphasized informal educational methods, pragmatic combining of "labor" and "education", and practical concern for social problems, etc. But in reality Kato's movement contributed to preparing, spreading and supporting the idea of Shintoistic Nationalism and fascistic ultra-nationalism in the thought pattern of the rural Japanese. Kato, when he realized that the second and third sons of poor peasants had no land to cultivate, was convinced simply that land had to be found for them somewhere in the world, and Manchuria offered the best opportunity. He persuaded military authorities, as well as the government itself, to adopt an agricultural emigration policy under which 5,000,000 poor peasants were to be sent to Manchuria. After the Manchurian War in 1931, this program became national policy, and Kato's school became the center for training the emigrants to Manchuria. Later Kato proposed sending out young boys between the ages of 16 and 19, besides the adult emigrants. At the government's request, many schools all over Japan were forced to select the best ten in ability and health among their graduating students and to send them to the school in Uchihara. They were trained there, and later at branches in Manchuria, in both agricultural and military practices. Then they were sent out to the northern frontiers as kind of colonial troops… a total of more than 300,000. Many of these capable and healthy boys, living under inhuman conditions in a severe climate, with poor food and heavy labor, suffered illness or died. Later, at the end of World War II, more than 80,000 boys, women and children were left behind by the Japanese troops and became tragic victims to the attacking Russians and Chinese. This paper is an analytical study of Kato's Shintoistic Nationalism and the nature and role of his educational movement in the historical process of modern Japan. The content is as follows: I . Preface…the purpose of this paper. II. The Folk School Movement for "regeneration" of rural communities in the period of agricultural crisis. III. Kanji Kato's Shintoistic Nationalism and his educational thought and method practiced and demonstrated through the Japan Higher Folk School Movement. IV. Emigration of farmers and youth troops to Manchuria as the result and continuation of Kato's educational activities. V. The significant nature and problems of Kato's nationalistic educational thought and movement in the history of educational thought in modern Japan.

著者

武田 清子 タケダ チョウ キヨコ Kiyoko Takeda Cho

雑誌

国際基督教大学学報. I-A, 教育研究 = Educational Sudies

巻号頁・発行日

vol.17, pp.1-61, 1974-03

---

Sun Yat-sen, one of the most outstanding leaders of the Chinese Revolution, was a Christian. In most of the biography of Sun Yat-sen in Japan, Marxian interpretation is distinct as a forerunner of Chairman Mao's Chinese Revolution, but the Christian quality is almost completely excluded. He was a son of a poor farmer who lived near Macao and became a Christian when he was young, and he lived as a faithful Christian throughout his life. He led the Chinese Revolution with the confidence that he was sent by Jesus Christ to liberate the suppressed Chinese people, to help men to obtain equality and freedom. Thus, for him, the Three Principles of the People ("San Min Chu I" or "the Triple Demism") - nationalism (self-determination), political democracy (people's right) and economic equality (sharing equal land) - and the principle of the Chinese Republic (in 1912-1913) had their spiritual and moral ground in Christianity. He died in the midst of anti-Christian movements in China during the 1920's, having proclaimed that he had dedicated himself to the Revolution as a Christian. Miyazaki Torazo (Toten) was a unique Japanese among many who were interested in China, particularly in the Chinese Revolution. Different from the "Tairiku Ronin" (the Japanese loafers in the Chinese Continent who were interested to take over China and thus became the instruments of the Japanese Imperialistic expansion and invasion) and having sharply separated himself from them, Miyazaki Toten was an unusal Japanese who had genuine interest in, and sympathy with, the Chinese Revolution as a part of the Revolution of Asia and of the world to bring about equality and justice based on universal brotherhood on the earth. Thus Miyazaki discovered Sun Yat-sen as the leader for the coming Chinese Revolutions, and introduced him to the Japanese. He translated Sun Yat-sen's "Kidnapped in London" into Japanese in 1898, which was fourteen years before a Chinese translation of this book came out. Thus he became a faithful supporter and co-worker of Sun Yat-sen until the end of his life. Miyazaki Toten was brought up under the influence of Kyushu Jiyu Minken (the movement for the People's Rights) which was more interested in "nationalism" than in "human rights", but in his youth he became a devoted Christian. After a few years he became an apostate because of his doubt about the relationship between religion and science. Nonetheless, I think that Christian influence along with that of Tokutomi Soho's "heimin shugi" nurtured Miyazaki Toten's basic thought pattern or value system which stands for a revolution based upon universalism going beyond particularistic chauvinism. In this article, I would like to trace the process of development of Toten's universalistic thought pattern in concept of man and social system and his identification with and commitment to Sun Yat-sen's Chinese Revolution and inquire into the common roots in the value concept of both of these two figures who dedicated them-selves to the innovation of Asia in value concept and social and political system. Contents I . Sun Yat-sen, a Christian and Miyazaki Toten, an apostate. II. Personality Development of Miyazaki Toten and Christianity. -Development of his "Basic Thought Pattern"- a/Oegijuku School of Tokutomi Soho and young Toten b/Conversion of Toten and his "Basic Thought Pattern". c/Cobleigh Seminary (present Chinzei Gakuin) in Nagasaki and the Process of becoming an apostate III. The Value System - Concept of man and of social revolution of Toten in relationship to his participation in the Chinese Revolution. -Discovery of Sun Yat-sen and Co-operation with him in the Revolution - in an attempt of innovation of Asia- IV. Interest in the Eschatological View of the Crisis of History in Dai-Uchukyo (Hori Saikichi's "Religion of Great Universe") and the Question of Recreating the Brutal in Human nature in relation to radical social Change.

著者

武田 清子 タケダ キヨコ Kiyoko Takeda

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル = The Journal of Social Science

巻号頁・発行日

no.51, pp.29-61, 2003-09-29

---

I. Light and Shadow in the Japan-U.S. Relationship (1) Right after war between Japan and the U.S. broke out in 1941, a study group for peace after the war started in New York. John Foster Dulles (an international lawyer and a son of a pasture of Presbyterian church), who had been an assistant to President Woodrow Wilson, and who had attended the Paris peace treaty conference after WW I, was a member of this group. In this group meeting, he expressed his concern that if the victorious nations made one sided treaties after the present war, they would once again lay the foundation for a future war. This was the mistake that had been made after WW I, and he said that this mistake must not be repeated. In addition, in New York, the mayor and former missionaries began support activities for the Japanese who had lost theirjobs. Yuasa felt American good will deeply in those times. (2) On the other hand, on the West Coast of the United States, American authorities forced 1,230,313 Japanese immigrants to move into concentration camps. This included immigrants and their children with American citizenship, who made up 70% of the Japanese-American population at the time. All their property was lost, and the Japanese immigrants and their families were forced to stay in poor barracks in hastily erected camps in the desert. These new Americans were disappointed and enraged. Yuasa Hachiro visited those camps and told the people that this was one of the darkest pages in American history. However, he said that the War would come to an end eventually, and that since they were American citizens, they had the right and responsibility to contribute country, and that by doing this America would change for the better. Some Japanese were angry with him for saying this. After the War, there were remarkable activities done by Japanese-Americans in academic, educational, social and political fields. They could be proud of their upright Japanese-American identity. Eventually, their movement for redress moved the U.S. Congress, and in April 1988 the U.S. Government expressed an official apology, and the 60,000 survivors of the camps were given compensation of $20,000 each. Yuasa's words to the immigrants seem to contain some important messages for our times as well. Now in the present world vast numbers of refugees and immigrants have been uprooted from their home countries due to political and racial struggles in Africa, the Middle East and other parts of the world. They are challenged to take root in foreign countries and to become responsible citizens there. II. World Peace and Democracy: The Vision of International Christian University After the defeat in WW II, ultra-nationalism and militarism were removed from Japan by the United Nations' army of occupation. In addition, the Emperor promulgated a "negation of his divinity," and the constitution was changed into a democratic constitution. In October 1946, upon his return from the U. S., Yuasa took office as President of Doshisha University. For those young and middle aged people who had een brought up in the liberal atmosphere of the Taisho Democracy Era (1910-23), emocratic reform after the War was not something that they were forced to accept by an occupying army, but rather it was a "liberation" from "the dark valley" of the early Showa Era. In addition, after two World Wars, it seemed that the time had finally come to realize the long awaited dream of founding a Christian university with high academic standards. International Christian University (ICU) was founded through the collaboration of a preparatory committee of representative Japanese academics with North American Christian churches. These churches with a spirit of reconciliation (for Hiroshima and Nagasaki) were able to respond resonantly to the strong desires of the Japanese committee. In the course of events, it was in June 1949, at the Gotemba conference, held jointly by both the Japanese and the U.S. sides, that the foundation of ICU was decided upon and that Yuasa Hachiro was elected the first president (For details, please refer to my book, Higher Education for Tomorrow: ICU and Postwar Japan). President Yuasa started to create the university as a Liberal Arts College with the cooperation of excellent scholars from Japan, the U.S., Europe, and etc. Such phrases as, "Be a person who serves both God and the people", "Pledge to uphold the Universal Declaration of Human Rights", "Provide vision to youth", ICU as "the University for Tomorrow", and the concept of "the ICU Family" capture the guiding visions of the university's formation period. These are all visions that President Yuasa articulated and helped to make manifest. He called on the professors and students from different educational ideas and cultures with different languages and histories who gathered there to achieve these visions and led them in the formation of the university. This process could be compared to the Biblical process of making one's way through the wilderness. The university was not without its frictions, conflicts, dissatisfactions and problems. Some members were against Yuasa. However, Yuasa presented himself as a simple and optimistic man, who would often say, "I do my best, butjudgment is left to God." In any case, Yuasa seems to have been the suitable man to serve as the central figure in the adventurous beginnings of this new university.

著者

武田 清子 タケダ チョウ キヨコ Kiyoko Takeda Cho

雑誌

国際基督教大学学報. I-A, 教育研究 = Educational Studies

巻号頁・発行日

vol.1, pp.73-143, 1955-05-30

---

I. Preface: The purpose of this study is to seek an insight on Christian Philosophy of Education in Japan relation to the conflict between the traditional and nationalistic concept of man and the Christian concept of man. II. The ethical question raised by the early Protestants. Criticism of the Confucian ethics on which the feudalistic and Tennoistic social and ethical structure was founded, at the same time introducing the points made by Hiromichi Kozaki's "New Essay on Politics and Religion," and Naomi Tamura's "Christianity and Politics." III. The Shimmin Education (education to mold the people. as the subjects of the Emperor) propagated by the nationalists. The educational thought of the leading nationalistic edu. cators (such as Arinori Mori, Nagazane Motoda and Shigeki Nishimura), who on the basis of Confucian ethical teaching sougnt to make the Emperor the ethical as well as political head. of paternalistic family-nation. IV. The controversy between national education and Christianity. 1) The criticism of Christianity made by the outstanding nationalistic scholar, prof. Tetsujiro Inoue of Tokyo Imperial University. 2) The criticism of Christianity made by Buddhists. 3) The refutation by the Christians, both the Catholics and the Protestants. V. Some problems of Christian Philosophy of Education in Japan. 1) Problem of the authority of nation and Emperor. 2) Loyal and filial piety as the foundation of ethics. 3) The problem of concept of man "to be as a part" or "to be as oneself."