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Pakaian/Aksesori/Senjata/Pengangkutan/Gaya Hidup Masyarakat Jepun Zaman Silam
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Miyamoto Musashi leh cita skit x???lagend ke die ni |
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Japan woman retraces history route to China by monk
03 june, 2009
For more than 25 years Virginia Stibbs Anami has been following the trail of a Japanese monk who traveled to China during the Tang Dynasty (AD618-907). Her story, like the monk’s, is a fascinating tale of passion and perseverance.
Japanese ambassadorial delegations sailing to China during the Tang Dynasty.
Anami says the monk’s tale is a model of friendship between neighbors and resonates with people today.
"He became a kind of symbol of China-Japan relations," she says, "because he was one of the first Japanese who lived in China and was given a lot of help by Chinese people during his nine years here."
The wife of the former Japanese Ambassador to China, Koreshige Anami was born an American but has since become a naturalized Japanese citizen.
Anami has sought to foster links within the region, both through her connections in diplomatic circles and her extensive travels and studies.
Her past teaching of history, geography and social studies immersed her in the intricacies of the centuries-old relationships between the three cultures of China, Korea and Japan. The life of Jikaku Daishi, or Monk Ennin, who traveled to China in the year AD838, links these three like few other figures in history.
"It’s a wonderful story about people helping each other," Anami enthuses. "Many Korean monks lived in the coastal towns of China at that time and they actually helped Ennin to get a boat to go home - so all three countries were involved in that."
Ennin was part of the last ambassadorial delegation sent from Japan to Tang China and ended up staying for nine years. As far back as AD607, the Imperial Court of Japan sponsored these missions sending officials, monks, scholars and artisans to learn the advanced culture of China.
At this time Tang was a very cosmopolitan society. Ennin wrote about Persians near Yangzhou, people from the Kingdom of Champa, modern day Vietnam, in addition to receiving lessons in Sanskrit from Indians in Chang’an or modern day Xi’an.
During the Tang Dynasty, foreigners undertaking long periods of study were customarily given full scholarships. Ennin could not have known then that his experiences would come in use 12 centuries later but he kept an almost daily detailed diary, his record of A Pilgrimage to Tang China in Search of the Law, compiled in four scrolls of 70,000 Chinese characters. This log has survived down the years and become the main focus of Anami’s work.
Early research by Okada Masayuki and his reproduction of the diary in 1926 paved the way for its later translation into English from classical Chinese by the renowned Harvard professor Edwin Reischauer in the 1950s. It was this version that Anami was to come across in the 1960s while studying Buddhist history and she admits she was instantly fascinated "with an almost immediate lure to follow his experience".
Anami cites Ennin’s journal as one of the most important travelogues of the ages and compares it to other famed texts such as the Chinese monk Xuanzang’s 7th-century Record of the Western Regions and Marco Polo’s Description of the World, from 1298. These two were not written by the authors, however. Xuanzang dictated to his disciples once back in China and Marco Polo himself was illiterate.
Anami was able to first begin exploring Ennin’s path in the early 1980s when she first lived in China and later in more depth while her husband was based in Beijing working as the-then Japanese Ambassador to China.
In 2007 she finally completed her quest to physically retrace the monk’s footsteps, trudging through Jiangsu, Shandong, Hebei, Shanxi, Shaanxi, Henan and Anhui provinces.
A map showing Monk Ennin’s route from Japan to Tang China.
She thrilled in visiting world-famous locations like Xi’an and Yangzhou but it was the rural regions, "in between the famous dots", that really grabbed her imagination.
Like the Monk Ennin, who put much emphasis on walking as a spiritual exercise, it was her intermingling with local Chinese people that saw her fall in love with the land and its people.
Anami points out that it was Ennin’s vivid accounts of his dealings with local people of the time that is so often absent from official historical compilations. A passionate scholar of Buddhism and the arts, she is also quick to stress the value of Ennin’s work to Japan.
"The magnificence of Tang had a strong impact on Japan, with new knowledge and art forms coming on the coattails of Buddhism," she says.
Ennin was a vital link in the transmission of this heritage because anti-Buddhist persecution erupted under Emperor Wuzong during his second year in China.
"Chinese people from high up to lowly people asked him ’Please take Buddhism back to Japan and keep it alive until we can practice it here again". So there was a kind of mutual help in all of this," says Anami.
It is this tolerance for one’s fellow man that has led Anami to strive to contribute toward improved development in isolated areas such as Datong in Shanxi province. Here Anami has been active in assisting an orphanage where about 80 families share the burden of caring for more than 200 children.
"I was so impressed I wanted to do something," she says. "I started buying medicines, toys and books. And we were able to get the Japanese government to give some money for a clinic there."
In addition to tracing the work of a 9th century Japanese monk, Anami has also written two books about Beijing’s ancient trees and often holds exhibitions and presentations around Japan and China speaking about shared history between the two peoples.
Her story, like Ennin’s, provides a working model for all those idealistic souls who strive to tread a peaceful path across time and location.
- China Daily -
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The monk who came to Johor 1,100 years ago
Anis Ibrahim
2009/01/12
WHEN ninth-century Japanese monk Shinnyo (Imperial Prince Takaoka (799-881) left China on Jan 27, 865, to study Buddhism in India, it did not cross his mind that his final resting place would be a province on the southern tip of the Malay peninsula.
PRINCELY PRESENCE: A monk conducts a prayer session at the grave of Shinnyo at the Japanese Cemetery in Johor Baru. — Picture provided by the Japan Club of Johor
Although the exact location of his remains is unknown, there is a memorial headstone and shrine in honour of Shinnyo at the Japanese Cemetery in Johor Baru.
Born in 799, Prince Takaoka, as he was known at birth, was the third son of Emperor Heizei.
Although he later rose to become crown prince, Takaoka lost the designation. He then retired to become a monk in 822, taking the name Shinnyo.
Records state that while studying Buddhism in China, he decided to go to India to study the religion further and set out in 865 from Kwang Chu (probably modern-day Guangzhou).
Shinnyo, however, never reached his destination and at age 67, died in 866 in what is now Johor.
And for that reason alone, the headstone at the cemetery in Jalan Kebun Teh could be the oldest record of Japanese presence in Malaysia.
Japan Club of Johor secretary-general Nishikawa Takeshi said it was a mystery how Shinnyo ended up in Johor.
“It’s possible that he may have lost his way. Or perhaps he really did intend to stop here.
“All we know is that he never fulfilled his dream of going to India.
HONOURING THE DEAD: A boy and his father pray and place flowers at a grave at the Japanese cemetery.
“Because of the hardship he went through, in 1970, the head monk in Shinnyo’s order honoured him with this plaque.”
According to the club’s records, the cemetery was discovered in 1962 when development work was carried out in the area.
When the land was cleared further, 80 gravestones with Japanese writing were found, most of them broken.
Takeshi also points to an order dated April 13, 1924, by the Japanese government for the local Japanese community to manage and maintain the site.
“We believe that the cemetery was started by the community because they needed a place for their deceased.
“This means that Japanese were already staying here at the time.”
Research is consistent with this notion because there are records of Japanese businesses in Johor involved in the mining, commerce and plantation industries in the 1920s.
In fact, Johor had enjoyed good relations with Japan in the 19th century when Sultan Abu Bakar visited the country in the early 1880s.
Ties, it is reported, were strengthened when his son, Sultan Ibrahim, was bestowed an award by Emperor Hirohito.
Takeshi said since 1992, the Japan Club of Johor had been receiving monetary support from the Japanese embassy in Kuala Lumpur to manage and maintain the cemetery, which is cleaned every month.
“We also hold prayer sessions to honour the deceased twice a year, usually in March and September. We invited a praymaster from Japan to do this.”
- NST -
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About Licenses for Trade between Japan and Ming China
At the end of the 9th century, Japan was prohibited from sending any more envoys (trade representatives) to Tang China. The trade ban was not lifted until many centuries later in Japan's Muromachi period (1392-1573), when the Japanese Shogun (military ruler) Ashikaga Yoshimitsu sent a ship to Ming China in 1401 (Oei 8, by the Japanese calendar). This marked the re-opening of trade relations between Japan and Ming China.
Today if you want to go to China from Japan, you can take a boat from Osaka Port and arrive in Shanghai three days later. Or you can hop on an airplane and arrive in less than two hours. In either case, it takes relatively little time and effort to cross the seas between the two countries.
In the old days, however, sailors had to rely on the wind to drive their ships. No matter how much of a hurry they were in, it always took at least one month for the crossing. They also had to wait for the right winds to blow before leaving on or returning from their journeys. When the waiting time, the crossing time, and the time needed to travel over land after arrival were added together, many round trips to China ended up taking several years to complete! Despite such difficulties, trade between the two countries continued until the middle of the 16th century, almost 150 years later. During that time, nineteen trading ships were dispatched to Ming China.
Japan-Ming China Trading Ship (Myochi-in Temple)
You might wonder what kinds of things were traded. The Chinese sent such goods as copper coins and silk thread to Japan, while Japan exported sulfur, swords, fans, and other objects, to China. It might seem strange to us today that Japan would want to import copper coins from a foreign country, but at that time there was no standard currency minted in Japan. All Japanese coins had to be imported from China!
One thing about the trade between Japan and China back then differs greatly from trade today: that the two countries had an unequal relationship. The Ming-dynasty rulers thought that China was the center of the universe--the Middle Kingdom--and that all other countries were inferior.
In order to trade with someone, you have to recognize that the other person has something you want and that you have goods that you are willing to give up in exchange. This means that each side has some degree of power over the other. Even if other countries actually did have things that they wanted, the Chinese rulers of the time refused to recognize that they were worthy trade partners in fear that it would make China look less powerful. Therefore, they viewed traders from other countries as bearers of tribute, gifts in recognition of China's superiority. In exchange for this "tribute," the Chinese would supply the foreign traders with gifts.
In order to legitimize this trade system, the Chinese created official licenses (called kango in Japanese) for approved tribute ships. Naturally, Japanese trading ships were also given these licenses. Back in 15th century China, almost everything was handwritten with a brush and ink. That means that anyone might hand-write a false license. How do you think the Chinese verified genuine licenses?
Actually, the answer to this is a special system--still used in Asia today--of writing in a registration book with the edge of the license covering half of the writing surface. When the license was removed, only half of each written character remained in the book.
The Chinese officials could check the authenticity of any license by placing it next to its corresponding half in the registration book. Only a real license would match exactly. Using this verification method, the Chinese were able to determine which of the trade ships were officially approved tribute ships.
Unfortunately, none of these trade licenses exist today. Luckily, however, we do have a journal written by a Zen priest who was sent to Ming China in 1468 (Onin 2) by the Japanese Shogun Ashikaga Yoshimasa. This priest's name was Tenuyo Seikei. In his journal, called the 1468 Record of Entrance into Ming China, he sketched a diagram showing what the trade licenses of the day looked like. His sketch is pictured in the photo below.
Ming Trading License Sketch (from 1468 Record of Entrance into Ming China) (Myochi-in Temple, Kyoto)
The sketches are turned sideways, but you can see that the real licenses would have been written from top-to-bottom on rectangular paper. You can see only half of four characters, (meaning Such-and-such, No. 1) written down the middle. The other half would have been written in the registration book. These sketches are small, but the actual licenses were probably written on large (82 cm x 36 cm), luxurious paper. After all, trade with foreign countries was very important to China!
There are a few other things we know about these licenses. Most of the writing on licenses was not done by hand but was printed with special stamps. Only a few letters would be handwritten with a brush. Another thing we know is that either some of the letters or some of the numbers were written in red. The genuine, Ming trading licenses were undoubtedly quite a sight to see!
Text by Mamoru Shimosaka, Department of Fine Arts
Illustrations by Satoshi Ichida, Department of Public Relations
English translation by Melissa M. Rinne, Department of Archive
Sources : http://www.kyohaku.go.jp/
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errr...NINJA nye history ade tak? |
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patutla china panggil mereka tu middle kingdom
-pakaian pun dah hebat, tgok la jepun zaman yayoi, pakaian mcm red indian!
-sama mcm melayu, zaman2 tu pakaian memang hodoh |
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pakaian yayoi tu mcm baju kurung daa |
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Kalau Negara Kita Dekat dengan China memang pakaian kita seakan pakaian China |
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patutla china panggil mereka tu middle kingdom
-pakaian pun dah hebat, tgok la jepun zaman yayoi, p ...
sekngucing Post at 26-4-2010 09:54 
katanya Orang Jepun belah utara memang satu rumpun dengan Red Indian |
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maksud aku, di zaman purba, pakaian org china la hebat
-tgok la kaum jepun jomon tu, mcm orang asli daaa
-dan aku tgok pakaian org2 cham dulu2 pun mcm org sakai
-pakaian zaman yayoi tu, mcm baju kurung daa |
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Pakaian Orang Cham ikut Budaya Hindu.... pakai Kain Sarong dan Cuaca Memain peranan jugak...
Pakaian Jepun Yayoi tuh... diorang dah mula pakai fabrik dari China.... design simple jer.... |
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Author
Post time 9-6-2009 12:03 PM
