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Home › Forums › Workshops › Recovery and the Challenges of Success: Continuity and Change in Japan Since 1945 › Women in Japan (Elyssa Faison, University of Oklahoma)
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Laura HuffmanI've been teaching world history for over 20 years, and while I teach my students about the Tokugawa Shogunate and the Meiji Restoration, women have been sadly missing from the conversation. This lecture provided so much rich content that I've been wanting/needing for years! It has changed my thinking on the role of the United States and the granting of women's suffrage after the Second World War. I had no idea that the women's movement was diverse enough in Japan to have disperate branches. Ultimately, I am grateful to Professor Faison for sharing this new (to me!) content, which I will share with my students from now on.
Laura HuffmanFrom the readings and the video, it seems that the Japanese refusal to value women aside from as mothers is not only detrimental to the economy, but also to the future of the country, and it is a message coming right from the top. By refusing the change the law to allow a woman to inherit the Chrysanthemum Throne (although there was historical precedent, apparently), the message is clear: men matter. Women do not. Even women making more than about $10K a year can adversely impact tax status for a married couple. To expect a conservative government to make changes that support a more progressive stance regarding women is unrealistic, and has therefore failed to date. It seems that the change Japan needs moving forward in order to increase its birthrate and help its economy is two-fold, and more cultural than anything else: accepting immigration into the country to increase the workforce and provide childcare, and changing the paradigm of men as workers supported by women as caregivers - of the men, the children, and the household. I was surprised to see that Japan even had paternity leave, but not surprised to see that fewer than 2% take advantage of it. Why? Culture. I'm also curious as to what role, if any, grandparents play in providing childcare that may allow women to work. This seems like a significant problem (and one shared by Korea, now dealing with the whiplash of discouraging fertility to now trying to encourage it) without any easy fixes. Perhaps the best place to start is to recognize what hasn't worked, and try something different? Is Scandinavia a possible model, or are the cultures far too disperate?
clay dubeColleagues at Columbia's AFE project have prepared a lesson tied to The Great Learning for Women, the essay mentioned by Prof. Faison. It begins with a primary source selection and then offers discussion questions.
http://afe.easia.columbia.edu/ps/japan/ekken_greaterlearning.pdf?menu=1&s=4
"A woman has no other lord; she must look to her husband as her lord and must serve him with all worship and reverence, not despising or thinking lightly of him."
clay dubeAll anthologies of premodern Japanese literature feature Ihara Saikaku's work. Here is a short video by one of the greatest scholars and translators of Ihara Saikaku's work, Donald Keene.
http://afe.easia.columbia.edu/at/saikaku/saikaku01.html
Harvard's Art Museum website has even more to offer. Including Five Women who Loved Love.
https://www.harvardartmuseums.org/collections/person/60826?person=60826
ParticipantI thought this discussion was very interesting. Honestly, I had no idea the Women's Suffrage Movement had such deep roots in Japan. This would make for an interesting comparison, and contrast in AP World History. I'm wondering if you have any suggested materials, that could be adopted to a high school setting? In regards to the Seito: Blue Stockings, I thought the quote was very interesting: "In the beginning, woman was the sun." The Gospel of John begins by saying: "In the beginning, was the Word, and the Word was with God, and the Word was God)." This makes for an interesting comparison, and contrast (probably not fit for high school students)!I want to use a quote here, to illustrate my point. I apologize, but it comes from Wikipedia. But, I must give credit where it is due: '"Logocentrism" is a term coined by the German philosopher Ludwig Klages in the early 1900s. It refers to the tradition of Western science and philosophy that regards words and language as a fundamental expression of an external reality. It holds the logos as epistemologically superior and that there is an original, irreducible object which the logos represent. According to logocentrism, the logos is the ideal representation of the Platonic ideal."' End of quote. In the Late 1920's and 30's Ferdinand de Saussure noted many linguistoic systems are filled with binaries. For instance, male and female, light and darkness. I could go on, and on. The Blue Stockings recognized this 20 years before Saussure publicized this observation. In their quote, we see they subversively flip the binary privileging men in their culture, to women, grounding this in a foundational myth. At the same time, this makes for a similarity, and difference between east and west. So, it is sure to maintain a unique Japanese identity (in the midst of what was then a western dominated imperial world). I am just starting to learn more about Literary Theory. I might be wrong in regards to my analysis. So, I would appreciate any other thoughts on it! Ryan M.C.
ParticipantIn the previous video, I was suprised to learn about Article 24. This was remarkably progressive for it's time. General Douglas MacArthur was known to have a very close relationship with his own mother. Therefore, I cannot help but think this might have had something to do with him approving this remarkable language. Nevertheless, this is just speculation on my part. Recognition of these rights seems to have been extended in the Equal Employment Opportunity Law of 1985. In 1972, the United States Senate forwarded the Equal Rights Ammendment to the states for ratification. Therefore, we cannot help but wonder if there was some casual connection between these two movements. The Equal Rights Ammendment was not ratified in the United States. In the meantime, and since then, it seems there has not been much enforcement of the EEOP in Japan. Again, I wonder if there ss a connection between both nations? In any case, I am wondering why a law like this would not go into effect. What is the reason for this dichotomy between theory, and practice? Ryan M.C.