The capital and its society

McCullough, William H.

doi:10.1017/chol9780521223539.004

Cited by 11 publications

(3 citation statements)

References 34 publications

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“…111 Moreover, the corpses of beggars, abandoned children, and ailing servants often lay in the streets and large numbers of dead during epidemics and famines. 112 Like most premodern cities, Kyoto was an unhygenie cesspool of bacteria.…”

Section: Commoner Physical Well-beingmentioning

confidence: 99%

Daily Life and Demographics in Ancient Japan

2020

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Taishi den-Q(S) Taishi den no sho-Q(S) Jugen iko; Nishikawa, Ryoiki ninzu ko; Oritakushiba no ki; Ruiju meibutsu ko; Suzuki, Kofu tan-all Q(S) Jugen iko; Nishikawa, Ryoiki ninzu ko-both Q(S) Ruiju meibutsu ko-Q(G) Gyoki daibosatsu gyojoki-Q/C Fuso koku no zu-Q(G) Kairiku kotei saiken ki-Q(G) Gyoki shikimoku-Q{G) Jugen iko; Nishikawa, Ryoiki ninzu ko-Q(G) Nishikawa, Chonin no; Ruiju meibutsu ko; Oritakushiba no ki; Suzuki, Kofu taii-Q(G) Kairiku kotei saiken ki-Q(G) Sawada Yokoyama Yokoyama Ino, "Kokon koko ko" Chiri kyoku zappo; Dai Nihon denseki kosu kakyu seki hikaku hyo Yokoyama Kimura, "Koseki no jinko" Ino, "Kokon koko ko" Ino, "Kokon koko ko" Source: Takahashi Bonsen, Nihon jinko shi no kenkyu, 1:35-81.Q refers to a figure that is quoted with no hint as to how it was tabulated. Q(S) indicates that the figure is quoted (and not calculated) from folklore surrounding Shotoku Taishi. Q(G) means that the tally is quoted (and not computed) from legends about Gyoki. Note that three traditions seem to be associated with the Nara monk.

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Section: Commoner Physical Well-beingmentioning

confidence: 99%

Daily Life and Demographics in Ancient Japan

2020

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“…As previously noted the concept that Kōryūji was originally a church (Marega, 1963: 44) or that the nearby sites of Ōsake Shrine 大酒神社/大辟神社 and Konoshima Shrine 木嶋神社 had a Christian origin (Saeki, 1908: 168–85) requires that Christianity was transmitted to Japan by 603 CE (the date that Kōryūji was built). In its classical formation as constructed by Saeki this theory has suggested that the Hata clan who migrated from Korea (McCullough, 1999: 98–99) was originally a Central Asian tribe of Jewish (or Israelite) ancestry who brought Christianity to Japan (Saeki, 1908: 168–85). This is problematic on a number of levels.…”

Section: Japanmentioning

confidence: 99%

Rereading the evidence of the earliest Christian communities in East Asia during and prior to the Táng Period

Morris

2017

Missiology

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The history of the church of the East in East Asia is one in which it is often difficult to divide fact and fiction. This is the result of an over-reliance on late 19th- and early 20th-century Orientalist scholarship, which sought to show the all-encompassing influence of Christianity in global history, and is often repeated in modern works without critical attention. In this article, I explore claims that Christianity arrived in Korea and Japan prior to the 9th century. I offer a critical assessment of these claims in order to suggest that they do not have an historical basis. Similarly, I seek to question what evidence we have to suggest that Christianity was present in pre-Táng dynasty China. I seek to illustrate that reliance on early scholarship has resulted in a number of fictional claims, which either cannot be maintained or require more research. The article seeks to act as a starting point for greater criticism of a number of assumptions made by scholars of early East Asian Christianity, historians and missiologists alike.

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“…. Wakita, Chusei Kyoto toGion,[96][97][98][99][100][101][102][103][104][105][106][107][108][109][110][111][112]. Asaka, "Kodai no Hokuriku do ni okeru kanshin shinko," 14-22.…”

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confidence: 99%

Daily Life and Demographics in Ancient Japan

Farris¹

2009

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For centuries, scholars have wondered what daily life was like for the common people of Japan, especially for long bygone eras such as the ancient age (700–1150). Using the discipline of historical demography, William Wayne Farris shows that for most of this era, Japan’s overall population hardly grew at all, hovering around six million for almost five hundred years. The reasons for the stable population were complex. Most importantly, Japan was caught up in an East Asian pandemic that killed both aristocrat and commoner in countless numbers every generation. These epidemics of smallpox, measles, mumps, and dysentery decimated the adult population, resulting in wide-ranging social and economic turmoil. Famine recurred about once every three years, leaving large proportions of the populace malnourished or dead. Ecological degradation of central Japan led to an increased incidence of drought and soil erosion. And war led soldiers to murder innocent bystanders in droves. Under these harsh conditions, agriculture suffered from high rates of field abandonment and poor technological development. Both farming and industry shifted increasingly to labor-saving technologies. With workers at a premium, wages rose. Traders shifted from the use of money to barter. Cities disappeared. The family was an amorphous entity, with women holding high status in a labor-short economy. Broken families and an appallingly high rate of infant mortality were also part of kinship patterns. The average family lived in a cold, drafty dwelling susceptible to fire, wore clothing made of scratchy hemp, consumed meals just barely adequate in the best of times, and suffered from a lack of sanitary conditions that increased the likelihood of disease outbreak. While life was harsh for almost all people from 700 to 1150, these experiences represented investments in human capital that would bear fruit during the medieval epoch (1150–1600).

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The capital and its society

Cited by 11 publications

References 34 publications

Daily Life and Demographics in Ancient Japan

Daily Life and Demographics in Ancient Japan

Rereading the evidence of the earliest Christian communities in East Asia during and prior to the Táng Period

Daily Life and Demographics in Ancient Japan

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