Inaug.-diss.--Leipzig. / Lebenslauf. "Diese arbeit erschien in gleicher fassung in den Mitteilungen der gesellschaft für erdkunde zu Leipzig. 53. band." "Literatur": p. 123-132.

Inaug.-diss.--Leipzig. / Lebenslauf. "Diese arbeit erschien in gleicher fassung in den Mitteilungen der gesellschaft für erdkunde zu Leipzig. 53. band." "Literatur": p. 123-132.

This is the first doctoral level Ainu study outside Japan from an indigenous perspective, and the first academic Ainu study ever from a female perspective. This study examines the indigenous history and shamanism of northern Japan, Hokkaido andTsugaru, in the context of the Ainu culture complex. Tsugaru was the last autonomous stronghold of the Ainu people in Honshu, remaining largely independent until it came under the control of the Japanese state, the Edo government, in the seventeenth century. Tsugaru has developed a distinct hybrid culture as a result of gradual mtermixing with non-indigenous populations, though an Ainu consciousness has never completely died out in the region. A comparison between Hokkaido Ainu shamanism and Tsugaru shamanism reveals the relative recentness of their contemporary characteristics, their shared roots prior to the Edo period, as well as changes in gender roles and aspects of gender inequity. In both traditions, shamanism has been transmitted primarily by the female population, and in the past, indigenous women played an essential role in maintaining social and spiritual integrity. The centrality of women came to manifest itself differently in the two regions, due mainly to differing socio-historical circumstances which transformed two originally similar cultures into divergent forms. This study questions the stereotypical ethnic opposition between the Ainu and the "Japanese," and sheds light on the intricate relationship among the Ainu and other indigenous groups in northern Japan. It also questions the powerful Ainu male myth and narratives which shaped much of the Ainu's cultural revival movement in the past century. Firthermore, by revealing a significant level of shared spiritual beliefs and practices between the past and present inhabitants of the Japanese archepelago of Japan and the traditional peoples of Northeast Asia and byond the Bering Strait, the study will point to a need for both Ainu study and Japanese study to be placed within the larger cultural domain, namely, the northern circumpacific region.

This is the first doctoral level Ainu study outside Japan from an indigenous perspective, and the first academic Ainu study ever from a female perspective. This study examines the indigenous history and shamanism of northern Japan, Hokkaido andTsugaru, in the context of the Ainu culture complex. Tsugaru was the last autonomous stronghold of the Ainu people in Honshu, remaining largely independent until it came under the control of the Japanese state, the Edo government, in the seventeenth century. Tsugaru has developed a distinct hybrid culture as a result of gradual mtermixing with non-indigenous populations, though an Ainu consciousness has never completely died out in the region. A comparison between Hokkaido Ainu shamanism and Tsugaru shamanism reveals the relative recentness of their contemporary characteristics, their shared roots prior to the Edo period, as well as changes in gender roles and aspects of gender inequity. In both traditions, shamanism has been transmitted primarily by the female population, and in the past, indigenous women played an essential role in maintaining social and spiritual integrity. The centrality of women came to manifest itself differently in the two regions, due mainly to differing socio-historical circumstances which transformed two originally similar cultures into divergent forms. This study questions the stereotypical ethnic opposition between the Ainu and the "Japanese," and sheds light on the intricate relationship among the Ainu and other indigenous groups in northern Japan. It also questions the powerful Ainu male myth and narratives which shaped much of the Ainu's cultural revival movement in the past century. Firthermore, by revealing a significant level of shared spiritual beliefs and practices between the past and present inhabitants of the Japanese archepelago of Japan and the traditional peoples of Northeast Asia and byond the Bering Strait, the study will point to a need for both Ainu study and Japanese study to be placed within the larger cultural domain, namely, the northern circumpacific region. / Graduate and Postdoctoral Studies / Graduate

abstract: In 1915, a bear slew and consumed seven residents of a farming hamlet in Hokkaido, Japan. The circumstances surrounding these killings are laden with semiotic gravitas. A comprehensive analysis of the millennia of historical forces that preceded and begat Japan's modern shift is impractical. Rather it is through the identification of the ideal précis of change, and a Thick Analysis thereof, that I arrive at an understanding of how, and precisely when, Japan crossed modernity's rampart. The attacks perpetrated by, and the hunt and dispatch of, the bear include aspects of separation from the past vis a vis their relationship to religion, the Ainu, and the artifacts of daily life. The bear's presence and anthropophagous propensity relate to the primal human urge to practice arctolatry, and Japanese patterns of relationship between men, land, and animals. So too is the gory nature of the incident analytically valuable insofar as macabre events resonate in the breasts of men. Finally, the presence of a monster indicates, as per Jeffrey Jerome Cohen, an epochal liminality. Thus through a disarticulation of this incident, I arrive at a cogent understanding of what sundered Japan from her past. / Dissertation/Thesis / Masters Thesis History 2020

In March, 1990, I was hired to teach English in Japan at a small, private academy in Chitose, Hokkaido. The school was called the Academy of Clark's Spirit. My first day at work I was asked by my boss, Sato Masako: "So Mr. Walker, of course you know who Dr. Clark is?" I told Mr. Sato that I was sorry, but that I did not. "You said in your resume that you are a history student? We named this school after him. He's one of the most important people in Hokkaido's history," he said, looking disappointed. Mr. Sato explained that he wanted me to teach with the spirit of Clark in mind and bring to his classrooms what Clark brought to Hokkaido over a hundred years before. I nodded and asked to see my apartment. I began this study of William Smith Clark after my first stay in Hokkaido. It is the product of my interest in modern Japanese history, particularly Japan's relationship with the United States. The first leg of this project was started in Amherst, Massachusetts, where I met with Dr. John Maki. He directed me through the Clark collection at the University of Massachusetts at Amherst. I had several interviews with Maki during the week I was in Massachusetts and was given liberal access to the Clark collection under his influence. The second leg of my study was continued in Sapporo, Hokkaido. I met with Dr. Toshiyuki Akizuki at Hokkaido University and was shown through the Clark collection there. I lived in Hokkaido for about two years and have kept notes on the tribute paid to Clark and visible signs of his impact on the northern island. The focus of this study is to look at Clark's contribution to the development of Hokkaido by detailing his work in education, Christianity, and agriculture. By focusing on Clark's particular contribution to Hokkaido a larger historical trend, that is, the importation of foreign ideas in the history of Meiji Japan, is better understood. ~he results of this study conclude that Clark was an important figure in the history of Hokkaido's settlement, and to the development of nineteenth century Japan.,. ,Clark was also an important figure in the history of the relations between Japan and the United states., It is in lasting institutions like Hokkaido University and the Sapporo Independent Christian Church where Clark's impact is best illustrated. These institutions, particularly the university, were the nerve centers for Hokkaido's development, and Clark planted these seeds of enlightenment, under the direction of the Meiji government, in the fertile northern soil. I have gained a better understanding of Clark's stay in Hokkaido because of this project, but doubt that I could even now satisfy Mr. Sato's insistence that I teach with Clark's spirit. I do understand, however, why it was important to Mr. Sato that I try. Clark's phrase "Boys Be Ambitious" still embodies the spirit of many educators in Hokkaido and his success with Japanese students is one of the better examples of international exchange in any country. Clark is cherished by the people of Hokkaido as the spiritual pioneer of their island even though his stay

京都大学 / 新制・課程博士 / 博士(理学) / 甲第24175号 / 理博第4866号 / 京都大学大学院理学研究科地球惑星科学専攻 / (主査)准教授 成瀬 元, 准教授 河上 哲生, 教授 田上 高広 / 学位規則第4条第1項該当 / Doctor of Science / Kyoto University / DFAM

Typescript. / Thesis (Ph. D.)--University of Hawaii at Manoa, 1989. / Includes bibliographical references (leaves [330]-337) / Microfiche. / xxiv, 337 leaves, bound ill., maps 29 cm

Benjamin Smith Lyman was a geologist from Northampton, Massachusetts, who was contracted by the Japanese government in 1872 to carry out coal surveys on the island of Hokkaidō 北海道. What started out as a standard geological survey, quickly evolved into a lifelong interest in Japan for Lyman. The large collection of letters, books, photographs, and other documents housed under the Benjamin Smith Lyman Collection at the University of Massachusetts Amherst, serve as a primary source on both early relations between the Japanese and the West and the beginnings of the large network of academic writings which today can be classified as Japanese Studies. His Japanese career can be broken into two parts, 1872-1881, and 1881-1920. Highlights of the first part include problems with early Japanese government bureaucracy, feuds between fellow oyatoi gaikokujin, living conditions for foreigners living in Japan, the transmission of knowledge from foreign professionals to Japanese students, and even a small insight into the Dutch community in Tokyo. Highlights of the second include interactions with men such as Murray, Chamberlain, and Satow; several articles on topics ranging from mirrors to sociology; Lyman’s adopted Japanese son; and the Japanese community in 1890s Philadelphia.

Abstract not available