The Shinto Directive,the official source of the term“State Shinto”,on the one hand defines the concept of“State Shinto”in a narrow sense,and on the other hand reveals its profound connotation and generalized exten...The Shinto Directive,the official source of the term“State Shinto”,on the one hand defines the concept of“State Shinto”in a narrow sense,and on the other hand reveals its profound connotation and generalized extension.In 1945,after the Allied Forces issued the Shinto Directive,Japanese academia carried out in-depth research around“State Shinto”,and gradually formed the“two camps”consisting of scholars who advocated the theory of“State Shinto in a Broad Sense”and insisted on the theory of“State Shinto in a Narrow Sense”.In the process of promoting the democratic reform,the theory of“State Shinto in a Broad Sense”gradually developed into the general theory of“State Shinto”after the war;With the continuous advancement of empirical research,the“State Shinto in a Narrow Sense”gradually rose.While enriching the post-war research of“State Shinto”,it also provided a theoretical basis for historical revisionists to distort and cover up history.Finally,under the situation that the trend of Japanese political right deviation is increasingly intensified,the limitations of the“broad sense”and“narrow sense”camps are broken,and the study of“State Shinto”has entered a new stage.展开更多
Purpose:In this explorative,self-reflective article,I attempt to extend the methodological discussion of a“negative”approach to comparative education that I have recently articulated elsewhere.Here,I demonstrate how...Purpose:In this explorative,self-reflective article,I attempt to extend the methodological discussion of a“negative”approach to comparative education that I have recently articulated elsewhere.Here,I demonstrate how I attempted to put in practice negative comparative education by drawing on my experience at the Shanghai workshop,Beyond the Western Horizon in Educational Research,organized by Iveta Silova,Jeremy Rappleye,and Yun You at the East China Normal University.Design/Approach/Methods:I conceive my participation in the Shanghai workshop as a disruptive moment wherein my previous forms of knowing and being were challenged.More specifically,I discuss how my attempt to situate the ecofeminist and decolonial literature,the two of the three main bodies of literature introduced through the workshop,within the context of Japanese education triggered me to reconsider the role of Shinto in Japanese education and question my own firm identification with the liberal–left politics within Japan.Findings:I reflect upon how the initial sense of discomfort and the remaining sense of ambivalence took me on a journey of unlearning and relearning about the limits of my knowing,my own political subjectivities,and the place of Shinto cosmologies in Japanese education.Originality/Value:I conclude the discussion with a few provisional thoughts that point us to an approach to comparative education that makes our research“a matter of concern”across multiple linguistically bounded,national and regional scholarly communities.展开更多
文摘The Shinto Directive,the official source of the term“State Shinto”,on the one hand defines the concept of“State Shinto”in a narrow sense,and on the other hand reveals its profound connotation and generalized extension.In 1945,after the Allied Forces issued the Shinto Directive,Japanese academia carried out in-depth research around“State Shinto”,and gradually formed the“two camps”consisting of scholars who advocated the theory of“State Shinto in a Broad Sense”and insisted on the theory of“State Shinto in a Narrow Sense”.In the process of promoting the democratic reform,the theory of“State Shinto in a Broad Sense”gradually developed into the general theory of“State Shinto”after the war;With the continuous advancement of empirical research,the“State Shinto in a Narrow Sense”gradually rose.While enriching the post-war research of“State Shinto”,it also provided a theoretical basis for historical revisionists to distort and cover up history.Finally,under the situation that the trend of Japanese political right deviation is increasingly intensified,the limitations of the“broad sense”and“narrow sense”camps are broken,and the study of“State Shinto”has entered a new stage.
文摘Purpose:In this explorative,self-reflective article,I attempt to extend the methodological discussion of a“negative”approach to comparative education that I have recently articulated elsewhere.Here,I demonstrate how I attempted to put in practice negative comparative education by drawing on my experience at the Shanghai workshop,Beyond the Western Horizon in Educational Research,organized by Iveta Silova,Jeremy Rappleye,and Yun You at the East China Normal University.Design/Approach/Methods:I conceive my participation in the Shanghai workshop as a disruptive moment wherein my previous forms of knowing and being were challenged.More specifically,I discuss how my attempt to situate the ecofeminist and decolonial literature,the two of the three main bodies of literature introduced through the workshop,within the context of Japanese education triggered me to reconsider the role of Shinto in Japanese education and question my own firm identification with the liberal–left politics within Japan.Findings:I reflect upon how the initial sense of discomfort and the remaining sense of ambivalence took me on a journey of unlearning and relearning about the limits of my knowing,my own political subjectivities,and the place of Shinto cosmologies in Japanese education.Originality/Value:I conclude the discussion with a few provisional thoughts that point us to an approach to comparative education that makes our research“a matter of concern”across multiple linguistically bounded,national and regional scholarly communities.
