Japanese Marriage Institutions in The Heian Period

McCullough, William H.

doi:10.2307/2718385

Cited by 38 publications

(6 citation statements)

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“…Or might be, this workmanship was because of one's spirit and depicts his extraordinary and developed feeling. This idea is alluded to as the "full of feeling expressive" perfect, which all Japanese verses were based and judged according to it (McCullough, 2010).…”

Section: Poetry Analysis As An Instrument For Culture Understandingmentioning

confidence: 99%

Literary poetic tradition: An archetypal analysis of selected Kagan poems

Sultio¹,

Gomez²

2022

IJRSE

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This study aimed to analyze selected Kagan poems; understand their poem preservation and hopes about their literature, culture and the tribe. The qualitative design using archetypal criticism and phenomenological approaches were employed. Corpora were downloaded from credible resource in the internet and with cultural significance of 14 Kagan tribesmen from Tagum City, Davao del Norte. Results shown in archetypal analysis symbols were: sweetheart, heart, marriage, work, lover, past days, strength of my body, life, world, feast, days and nights, trouble, death, healing, snake, secret, handkerchief, tigers, lions and elephant, cliff, wild chicken, kingfisher and hawk, old woman, old man, oldest boy, water, ring, nice clothes, yellow, tomb, celebration, seventh mountain, river of Jordan, God, horses with wings, golden palace, mosque, gold, old couple and child. For Second research question, emerged themes were: use poems as lullaby, teach poems to the youth, let children repeatedly recite the poems and showcase the poems in social gatherings and special occasions. Last research question elicited themes were: poems and literature be preserved, literature be handed down from one generation to another generation, continuously educate the youth about Kagan literature and practices, use modern technology as archive of Kagan literature, Kagan's cultural identity as tribe be reflected in poems and Kagan literature and cultural practices be appreciated. Hence, archetypal features from the corpora provided that these were culturally significant and universally accepted.

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Section: Poetry Analysis As An Instrument For Culture Understandingmentioning

confidence: 99%

Literary poetic tradition: An archetypal analysis of selected Kagan poems

Sultio¹,

Gomez²

2022

IJRSE

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“…Because elite marriages were often matrilocal, if and when their daughters or sisters married well, fathers, brothers, and other male affinal kin could wield significant power in court politics at the highest level. See Nickerson 1993;McCullough 1967. 27.…”

Section: Ad Option Among C Ommoner Familiesmentioning

confidence: 99%

Adoption and the Maintenance of the Early Modern Elite: Japan in the East Asian Context

Yonemoto¹

2019

What Is a Family? Answers From Early Modern Japan

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More than anywhere else in the early modern world, adoption in late imperial China, Chosŏn Korea, and Tokugawa Japan was a way of life. Legally codified and socially sanctioned, the practice of adopting to acquire an heir was not simply a strategy to optimize family success; given the demographic realities pertaining at the time, it was absolutely necessary for perpetuating the family system itself, in political, economic, and spiritual terms.The reliance on adoption stemmed from a problem common across early modern East Asia: in contrast to the demographic pattern typical in preindustrial societies, in which rates of fertility and mortality tended to be high and population growth substantial, the Chinese, Korean, and Japanese populations overall between the sixteenth and late nineteenth centuries experienced relatively low fertility, moderate mortality, and low to moderate population growth. 1 At the same time, due to shared Confucian ideals, families felt compelled to practice male primogeniture in matters of succession and inheritance. These two essentially incompatible factors-strict succession rules on the one hand, and a limited pool of potential heirs on the other-made an alternative solution necessary if the family system were to survive. Adoption was that solution.However, adoption took quite different forms across East Asia, in great part because kinship, marriage, and succession practices-indeed the structure of family systems themselves-developed along distinct trajectories in each place over time. This chapter begins by briefly summarizing recent research in the historical demography of late imperial China and Chosŏn Korea with regard to adoption, and then uses those findings as the broader context in which to discuss the results 48 the Early Modern Elite

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“…The Yōrō Codes maintain a strict hierarchy between a man's (single) wife and (potentially multiple) concubines but in practice it appears that the distinction between a main wife (often identified by the appellation kita no kata) and secondary wives was not strong. 17 The usual marital residency pattern for secondary wives was duolocal, in which the wife maintained her own residence and her husband 'commuted' to her. 18 In the tenth century, duolocal marriage appears to have been relatively common for main wives as well, although by the eleventh century uxorilocal marriage, in which the husband resides in his wife's house, was probably the norm for principal wives.…”

Section: Marriage Customsmentioning

confidence: 99%

“…20 It was also common for a man to rely on his wife and father-in-law for other forms of economic and political assistance; as Michinaga is quoted as saying in Eiga monogatari, 'a man's wife makes him what he is' . 21 In fact, politico-economic self-interest was no doubt a large factor in deciding a man's primary spouse. Virilocal marriage, in which a wife moved into her husband's home, was rare because such an arrangement usually denoted a woman's inferior social status and inability to provide a suitable residence in which to receive her husband.…”

Section: Marriage Customsmentioning

confidence: 99%

“…McCullough notes that 'in many cases a man's official and economic position seems to have been determined more by his father-in-law than by his father' . 51 In fact, Michinaga's early political successes owe a great deal to the political connections and wealth of the family of his principal wife, Minamoto no Rinshi. 52 Later, Michinaga's appointment to Minister of the Right over the head of his rival and nephew, Fujiwara no Korechika, has been attributed to his sister Senshi's intervention with the reigning emperor, Ichijō, her son.…”

Section: Politics and Marriagementioning

confidence: 99%

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Writing the irogonomi: Sexual politics, Heian-style

Sprague¹

2011

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1 Mostow and Tyler (The Ise Stories: Ise Monogatari, pp. 3-4) note that Katagiri Yōichi's "three-stage" theory of composition (Narihira wrote an Ur-text prior to 880, which was expanded upon mid-tenth century, and a final addition made early eleventh century) is now widely accepted. Ochikubo monogatari is generally dated to the second half of the tenth century, and Genji monogatari is dated to the early eleventh century.

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Japanese Marriage Institutions in The Heian Period

Cited by 38 publications

References 0 publications

Literary poetic tradition: An archetypal analysis of selected Kagan poems

Literary poetic tradition: An archetypal analysis of selected Kagan poems

Adoption and the Maintenance of the Early Modern Elite: Japan in the East Asian Context

Writing the irogonomi: Sexual politics, Heian-style

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