CHAPTER TWO - EARLY JAPANESE CIVILIZATION
It might
seem strange that we only discuss
Another reason for
introducing this civilization at this point in time/chronology is that there
are no written records to tell of Japanese history until about 57 CE - and that
first written reference comes from a Chinese source.
Not surprisingly, given the
long period before written records, there is a great deal of controversy
surrounding the early period of Japanese development. There are a number of
debates over pre-historical / pre-written Japanese history, and these debates
are complicated by their emotional and political implications. Some of these
controversial issues include - who were the first inhabitants? When did they
migrate to the Japanese islands? What are native/indigenous Japanese ideas, and
what parts of Japanese culture and ideas were absorbed from
These debates continue to
the present day; most cannot be resolved without additional evidence.
What we discuss in this unit are some areas of early Japanese development where
there is general agreement - but keep in mind some of these conclusions might
have to be reevaluated and changed in the future with the discovery of new
sources and evidence.
What is clear
is that once
GEOGRAPHY
Japanese civilization was
(and still is) profoundly affected by its natural surroundings. First of all,
One important consequence
was that
However, there was also a
very real benefit to this protective ocean "moat."
Besides its relative
isolation, a key feature of Japanese development was its many geographic
divisions. Early Japanese civilization was divided up into islands, and
within each of these islands there were additional barriers to communication.
Japanese civilization developed in a land of mountains, rugged terrain and
waterways. These features carved up the land and resulted in regional/ local
development in politics and social life.
A final geographic point to
note, Japanese civilization emerged with very limited natural resources such as
land suitable for living space and agricultural production. Agricultural
production was difficult since very little of the land is useful for planting.
It is estimated that only about 13-16% of the land in
THE YAYOI PERIOD
In terms of when the human
story begins, it is not entirely clear when humans migrated from the Asian
mainland to the islands of
Sometime in the 300's BCE,
a critical event occurred. Within a very short period of time,
This period represented the
first dramatic example of the infusion of new ideas and thus rapid development;
it is referred to as the Yayoi period and sometimes the Yayoi
migration. During this Yayoi period,
The assimilation of
agriculture during the Yayoi period marked the beginning of the development of
Japanese "civilization." From the period 300 BCE to about
500 CE/AD, Japanese civilization followed the path we are familiar with -
agriculture produced surpluses, which enabled increased population, settled
existence, and complex social/political relations. Although there is
evidence that some migration from the Korean peninsula into
Important native traditions
emerged during this period; the time from 300 BCE to about 500 CE is considered
the formative period of Japanese civilization. Although later
Japanese culture was influenced by its Asian neighbors, native Japanese
traditions from this formative period proved very strong and remained a
critical part of modern Japanese civilization. (see detailed
discussion of Joman/Yayoi cultures)
SHINTO
Japanese religious beliefs
were one traditional area of development during the Yayoi period. To repeat,
there is controversy about this early period of development since there are no
written records; by the time Japanese wrote down their religious ideas and
history, they had already been profoundly influenced by
Fundamental to the
traditions of Shinto was a deep and profound connection to the natural world.
Major forces such as rain, wind and the sun were associated with deities. It
was an important part of the religion to maintain good relations with these
deities. But Japanese believed that all parts of the natural world were
associated with gods or spirits - these spirits were called kami.
The belief was that particular natural sites such as a waterfall or mountain or
stream are directly inhabited by and protected by a protective spirit or god.
These sites are sacred. The gods and spirits are immediate and within all
parts of nature. This belief is referred to as animism.
In the Shinto tradition, the Japanese showed (and still show) respect and
reverence for these local, surrounding spirits through rituals and
sacrifices. For example, a small alter might be created for offerings
presented to the spirit or kami protecting a particular waterfall, or a unique
arrangement of rocks, or a beautifully twisted tree.
Even after the introduction
of other religious ideas, this deep connection to the natural world and natural
beauty continued to influence Japanese spirituality, and is evident in Japanese
architecture, art and poetry. Shinto also encompasses the idea of
ancestor worship. Departed ancestors, it was believed, became kami upon death.
It was an important part of Japanese religious life to maintain connections to
these ancestral spirits. (see
Japanese creation story)
(go to lengthier
description of Shinto)
THE CLAN
Geography's effect was
probably most apparent in the political and social organization that emerged in
Leaders of these dominant
clans became powerful regional leaders. The head of the family or clan, referred
to as the clan leader or chief, was the political head of members of the clan
as well as those under the control of the clan. Protection of clan
members and clan lands was provided by the clan army or warriors; these
warriors had the highest status in the clan. These clan leaders and the warrior
elite later evolved into
Thus social hierarchy and
political leadership was structured within a clan. For those with a
small or declining clan, they would often affiliate themselves with (or be
conquered/absorbed by) a more powerful clan; it was necessary to be connected
to such a community and protecting army. Recognize the importance of the clan
system - in addition to the geographic divisions in Japan, this clan based
society reinforced and cemented Japan's divided and regional
political culture, based on local loyalty and local leaders. This divided
pattern will continue as a tradition in
Even religion was
clan-based. Although there did exist shaman (holy women and men) who helped the
early Japanese connect with their gods and ancestors, the clan leader came to
be responsible for performing important religious duties for the good of the
clan. One of the duties of the clan leader was to maintain the connections with
departed ancestors. Thus the clan leader became the priest for the clan. It was
important for the clan leader, acting as priest, to maintain the protection and
benevolence of the deities - both the most powerful gods/goddesses and the local
kami.
A very important idea is
traced to this Yayoi period. This was the idea that family lines or clans were
directly connected to particular deities. The traditional idea was that each
major clan traced its heritage to a founding ancestor, and these ancestors were
often viewed as semi-divine offspring of gods/goddesses. Clan leaders,
then, carried out the religious obligations necessary to maintain the
connection and protection of this clan deity.
THE YAMATO RULE
Rule by local clans had
taken firm root by about 300 CE; and not surprisingly in a society of division
and military conflict there was a struggle for dominance between the powerful
clans. One clan, the Yamato, began to accumulate a prominent degree of
control between 300 - 600 CE. The Yamato clan enjoyed an economic prominence
due to its possession of the agriculturally productive Yamato plain.
This clan also established a powerful military dominance over several other
clans. The Yamato clan leaders claimed kingship based on this economic and
military dominance. Other clans were to acknowledge their power and
superiority through tribute and military loyalty. However, to further
support this claim to rule, the Yamato clan also turned to religion to
justify claims.
The Yamato clan asserted
that the ancient founding member of their clan, Jimmu, was
descended from Amaterasu, the sun goddess. According to the Yamato clan
(and ideas of Shinto), Amaterasu was the most powerful deity in the
heavens, standing atop the heavenly hierarchy. Thus the Yamato clan
argued that the Yamato family line should rule on earth - as a reflection of
the same hierarchy in the heavens. The idea was that since the Yamato
were deeply connected to the most important deity in the heavens - they should
be the rulers on earth to maintain a balance between humans and the heavens.
The obvious implication of this argument is that the Yamato clan could never
be replaced by another family - since no other family line could claim as
strong a connection to the gods.
Tracing their lineage back
to the Sun-Goddess proved to be a very effective basis for continued Yamato
rule. By the 7th century CE, these leaders called themselves
emperors. This religious basis for Yamato emperor-ship (or imperial power) was
in fact so successful that this family line is still the Japanese imperial
family TODAY. The Yamato clan is the oldest dynasty in
human history.
Recognize, however, that
this dynasty faced great difficulty in translating this religious status and
spiritual role into real political power. The Japanese imperial
tradition, built up during the period 300 - 600 CE established the Japanese emperor
as an untouchable spiritual
and symbolic leader, connecting the Japanese people and their
deities. However this leadership ultimately lost its military dominance
and had only limited symbolic power. For most of Japanese history, the
emperor did not have true or effective political power. Military and
political power remained in the hands of local leaders - clan heads.
Put simply, the Japanese
emperors through the centuries would reign, but would not truly rule.
Despite efforts by some emperors to achieve real central control, the Japanese
emperor traditionally served as a symbolic ruler in
These Japanese religious,
social and political traditions developed in relative isolation, laying the
basis for distinctive Japanese patterns and ideas. Then, around 500 - 600
CE,
Interesting Related Web Sites
Ancient Japanese
Timeline - with links
Internet Resources on Japan
GO TO CHAPTER THREE
