Jillian Barndt: Fujiwara no Yorinaga’s Book List of 1143

In his Taiki journal, covering the years from 1136 to 1155, the late Heian courtier and intellectual Fujiwara no Yorinaga (1120-1156) discussed many aspects of his personal studies. A very athletic child, he suffered a riding accident at the age of seventeen and turned his interests towards books. Studying under several private tutors, Yorinaga focused on reading Chinese classics, history, and law. Although the chosen texts themselves were not odd choices for a Heian courtier, the amount of time Yorinaga spent reading and studying went beyond what was expected in the Royal University, and beyond what many scholars read themselves. His method of self-study marked a turning point in the methods of education for elites, since he was the last major scholar of the Heian period. Of special importance is the entry for 1143.9.29 in his courtier. It contains lists and notes of 1,030 volumes of texts he had read up to that point. My presentation today concerns this entry. I will discuss the contents of Yorinaga’s reading list, focusing on what and why Yorinaga may have chosen particular titles for study, how the reading list compares to the curriculum set out in the much earlier Daigaku-ryô, and issues of translation.

藤原頼長が読んだ本を中心に「台記」康治2年9月29日

藤原頼長の「台記」という日記の中で、自分の勉強や教育についていっぱい書いています。子供の時、スポーツ万能ですが、十七歳の時、馬乗り間に事件があって、その後に本や勉強に興味が変わりました。家庭教師を使って、経書や経史や法学を勉強始めました。平安時代の公家について、変な本ではありませんが、読む時間はすごく長いんで、大学院生に比べて長いでした。自習の方法は平安時代の節目で、頼長は平安時代の最後の主要な学者でした。特に「台記」康治2年(1143年)9月29日に、頼長が読んだ1030巻の本が記録しています。この発表で、頼長が読んだ本のリストを見つめ直すつもりです。特に、なぜその本を選んだか、大学寮に入った本に比べるか、翻訳の問題について話したいんです。

Emily Warren: A Guide to Royal Eating in Late Heian Times, the Chūjiruiki

What did Heian elites eat? The Chūjiruiki, or “Records Concerning the Palace Kitchens,” a late Heian Period text, answers this question, as well as posing many more topics for consideration. This collection details the utensils, furnishing, and courses that officials would organize for the tennō’s mealtime. The tennō dined twice a day, in the morning (asagarei gozen) and in the afternoon (hiru gozen). Neither meal was a simple affair. In the afternoon, the tennō enjoyed seven courses, each one carefully cooked and plated.  The orchestration of his two daily meals, never mind banquets, must have been complicated affairs for those preparing the tableware and food. The Chūjiruiki gives us an idea of the complex web of responsibilities. The three most important offices handling the tennō’s meals were the Royal Meal Office (Naizenshi), the Palace Kitchen Office (Mizushidokoro), and the Grains Procurement Office (Ōiryō). This presentation explores the responsibilities of the various food-related offices, as well as presenting key responsibilities described in the text. 

平安時代の公家は何を食べのか。平安時末期の「厨事類記」を通じて、天皇と親王が食べる食事、使用の道具、食器選択はもとより料理の簡単な作り方などが伝えられている資料である。この資料は、宮廷の生活がみられて、食事の置き方、食卓の絵図もついている。天皇は(貴族も)一日に食事を2回食べた。昼食は「朝御膳」(午前10時ごろ)と呼ばれて、二回目の夕食は「昼御膳」と言う。両方は簡単なことではなく、7品の「御盤」というばん、つまり、おぼんの上に器がいくつも置いてあったかとみられる。「厨事類記」をみると、この7品の食事を作る任務がわかるようになり、食事の官僚制度には四つの部分があったと考えられる。料理の担当者は内膳司、それに支えた部署は、御厨子所、進物所、大炊寮の役割が「厨事類記」でみられる。此のは発表は、「厨事類記」が示す任務、部署、宴会、食事を紹介する。

Shōdai Satodate: Diffusion and adoption of the register ( koseki)system in Japan

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In ancient East Asia a system of registers, or koseki, was adopted to control the population. Owing to it, calculation of taxes and the number of soldiers to be recruited from a given area became possible. It firmly established state control over the population. Japan adopted and adapted various systems from China and Korea in ancient times, such as the ritsuryō code, and the koseki register was one such element brought in originally from China. There are koseki records from 702 extant, from the provinces of Mino (presentday Gifu), Chikuzen (presentday northwestern Fukuoka Prefecture), Buzen (presentday eastern Fuluoka Prefecture), and Bungo (presentday Ōita Prefecture). Among the four, the koseki of Chikuzen, Buzen, and Bungo are grouped together as the Saikaidō koseki. Although the Mino provincial koseki and the Saikaidō koseki were compiled in the same year, the layouts are different. Layouts of the Saikaidō koseki are the same as that of Tang China’s family registers, a format that was widely adopted throughout East Asia. The layout of the Mino koseki, however, is distinctive: in fact, it has two different layouts. One is a layout found on inscribed wooden and bamboo tablets from China and Korea. The other is a layout unique to the Mino provincial koseki. It resembles the layout of registers on wooden tablets discovered in Fukuoka Prefecture. The timing is noteworthy: right after the implementation of the Taihō ritsuryō code in 702, the Mino provincial koseki took its unique layout. I argue that the adoption of the different layout by Mino elites was militaristic in nature, and closely related to their special relationship with the monarch Temmu, which resulted in a layout of their provincial register quite distinct from other East Asian states.

「古代東アジアの戸籍制度の継受」

古代東アジアでは戸籍制度が運用され、人民の把握が目指された。戸籍制度により、税の徴収額や兵士の徴発数を計算でき、国家による人民支配が確立していったのである。現在、古代日本の大宝2年(702)戸籍史料が数点残されている。国別だと御野国、筑前国、豊前国、豊後国の四国の戸籍である。この内、筑前国・豊前国・豊後国は西海道戸籍とまとめられている。しかし、同じ年紀を持つ戸籍にもかかわらず、御野国戸籍と西海道戸籍のレイアウトは大きく異なる。西海道戸籍のレイアウトは唐王朝でも採用されているレイアウトであり、古来より使用されてきた。つまり、古代東アジア圏内では一般的なレイアウトである。一方、御野国戸籍のレイアウトはかなり特殊であり、二種類のレイアウトを採用している。一つは、中国大陸・朝鮮半島の木簡・竹簡にみられるが、一般的とは言い難いレイアウトである。もう一つは、ほかに例をみない御野国戸籍と福岡県より出土した戸籍関係木簡にのみみられるレイアウトである。古代日本は、中国・朝鮮の王朝から律令を代表とする様々な文物を継受しており、戸籍制度もその一つである。しかし、大宝律令施行直後にもかかわらず、大宝2年西海道戸籍と異なり、御野国戸籍は独自のレイアウトを採用した。実は、この独自のレイアウトは、軍事的な特色が色濃く、かつ、天武天皇と密接なのである。そのため、御野国戸籍には、古代東アジア圏内の制度の継受、という流れに反して独自のレイアウトが採用されたのである。

Presentation Handout

Tomokazu Nakamura: The Terms uji氏, kabane姓, and shizoku氏族—Changing Meanings Through Time

The structure known as uji氏in ancient Japan was an element of a political system, not part of written law. And Chinese characters were adopted around the same time as the adoption of the uji system. At the time, there was already difference between the meaning of uji in Japanese and 氏in China, as expressed by the Chinese character. Moreover, the meaning of Chinese characters changed over time, and accordingly Chinese characters in Japan sometimes expressed various meanings. Still later, when Western history was introduced to Japan in the Meiji Era, the concepts of clan and gens were adopted and associated with the character uji, while the term shizoku was used for a group of kin-related people. The purpose of this presentation is to clarify the differences in the meanings of uji, kabana, uji-kabane, and shizoku over time, as discussed in several of my papers published in Japanese. I argue that it is more appropriate to use terms such as family, kin, and affines to mean a group of kin-related people in ancient Japan, as in the Kojiki and Nihon shoki, before the emergence of royal authority.

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「日本古代の氏(uji)と姓(kabane)―現代の用語の面から概説―」

日本古代の「氏(ウヂ・ウジ)」は政事(マツリゴト)の制度として、成文法ではなく成立した。古代における「氏」成立当時には、近い時期に導入された漢字の字義ともズレを生じていた。だが、中国の古代においても漢字の指し示す内容も変化していたが、そのため日本古代の史料上でも複数の意味を表す場合がある。明治時代に欧米の歴史学を導入し、欧米の歴史学でいうクラン(clan)やゲンス(gens)などの訳語として、主に「氏」が当てられ、血縁親族を「氏族」とした。そのため氏族制や氏族共同体などの概念を採り入れた研究が長らく続いた。現在ではこの議論は「記紀」に見られる「氏」「氏族」とは異なる対象を指しており、王権の成立以前の親族集団を指すには家族(family)や親族(kins and affines)といった概念の方が近いということを認識しておかなければならない。私はこの点を各所で述べているが、この報告でも、まず「氏」「姓」「氏姓」「氏族」の用語の違いがあることを理解していただく事を第一の目的としたい。

Shōhei Doi: Craftsmanship, and the Production and Distribution of Pottery for Mortuary Rituals

This paper examines the production system of pottery specially prepared for mortuary rituals during the Kofun Period by identifying craftsmen that made individual pieces. The approach allows us to consider the possibility that an individual craftsman worked on more than one tomb mound, or that pottery was transferred from one mound to another.

Analyses of the craftsmanship of haniwa ceramic cylinders and figurines, and of pottery generally, are an important aspect of Kofun-period archaeology because the results contribute to our understanding of trade networks and spheres of influence of high-ranking elites. And while analyses of the middle and late Kofun Period (400 A.D. and after) have been done, research into craftsmanship during the early Kofun Period (250-400 A.D.) is insufficient, since material cultures at that time were regionally different. To overcome this problem, I have analyzed pottery specially prepared for mortuary rituals that has been excavated in Gunma Prefecture. For the analysis I have chosen storage jars, because the morphologies are standardized and consequently it is not difficult to observe minute differences in the production sequences and techniques. Besides production sequences and techniques, I have looked into traces of tools used for finishing the surface of the pottery. On this basis, I have discovered that the same production techniques and tools were used for pottery at Tomb No. 2 at the Higashihara B site in Maebashi City and at Tomb SZ42 at the Shimogō site in Tamamura Town. These two places are more than 10 kilometers apart, suggesting that the craftsmen moved from the Higashihara-B site to the Shimogō site. My findings are important because while previous research has shown that groups in the western Gunma region were involved in the construction of the Tomb SZ42 at the Shimogō site, my work suggests that craftsmen from the eastern Gunma region contributed to constructing the tomb, and that a few different groups cooperated in building the tomb.

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「同工品分析からみる古墳時代前期の供献土器の生産と移動」

本研究の目的は遺構出土の土器類にみられる製作工程、製作技法、製作痕跡の分析から同一製作者の製品を想定すること(=同工品分析)によって、遺跡間、特に墳墓間の土器または製作者の移動を分析し、古墳時代の葬送儀礼に関わる供献土器の製作体制を解明することにある。従来、墳墓における埴輪や供献土器類の生産体制の分析は被葬者の影響力や交易範囲を示すため古墳時代の研究の中で重要視されている。しかし、全国的に規格化された前方後円墳の造営が始まる古墳時代中期(A.D.400~)の分析が中心であり、各地域の多様性が残る古墳時代前期(A.D.250~)の生産体制の解明は分析方法・分析事例を含め未だ不十分であると言える。 本発表では、群馬県域内の墳墓出土の供献土器に対して上記の同工品分析を行った。対象資料としては供献土器の中でも規格性を備え、製作工程・製作技術に差異が認められやすい壺形土器類に着目し、①製作工程、②製作技術、③工具痕跡のマッチングを行った。分析の結果、前橋市東原B遺跡2号方形周溝墓出土資料と高崎市玉村町下郷遺跡SZ42出土資料において製作技術、工具痕跡が一致した。この結果から、東原B遺跡第2号方形周溝墓から下郷遺跡SZ42への段階的な造営に際して、直線距離約10㎞以上離れた地点間で製作工人集団または工具の移動が想定された。従来群馬県西部地域の集団とつながりが深いと考えられていた下郷遺跡SZ42の造営に関して、群馬県東部地域からの工人の移動が新たに認められたことで、墳墓の造営に際して複数地域の集団の協力があった可能性を示唆できた。

Ken Sasaki: Adopting the Practice of Horse-riding in Kofun Japan

Update: We are pleased to announce that the Dr. Sasaki’s research on this topic has been published in the Japanese Journal of Archaeology, Volume 6, Number 1, 2018. You can view the full article, Adoption of the Practice of Horse-Riding in Kofun Period Japan: With Special Reference to the Case of the Central Highlands of Japan.

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Horses were not native to Japan. Not only did horses have to be imported from the Korean peninsula, but equestrian specialists also had to be invited in order to raise and reproduce horses in Japan. In this paper, the author presents regionally distinctive cases of the introduction of horses to the central highlands of Japan in the fifth and sixth centuries A.D. While it is highly likely that the central polity took the initiative to adopt the practice of horse-riding in Japan, the author argues that it was entirely up to local polities to invite equestrian specialists and import horses from the Korean peninsula in the fifth century. Furthermore, the author suggests the possibility that the central polity in the fifth century did not monopolize diplomacy, and that local polities remained autonomous enough to maintain their own diplomatic relationships with local polities in the southern Korean peninsula.

Presentation Handout

Jesse Drian: Distant Travels of Local Gods

In this paper I argue that temple and shrine origin narratives (jisha engi) provided a means to connect gods with multiple spaces, and produced networks of meaning extending the significance of a seemingly local deity beyond a singular spatial identity. While recent research has stressed the combinatory role of the honji-suijaku (original form and local traces) paradigm to characterize the gods of Japan through interconnections, the locality of each deity’s sacred space has remained a marker of uniqueness despite the confounding degree of commonality between certain gods. Focusing on the late medieval narrative Itsukushima no honji (Original Form of Itsukushima) and its relationship with other narratives and rites about the founding of the Itsukushima Shrine, I demonstrate how Itsukushima no honji works as a mediator connecting Itsukushima with both local and translocal spaces. Through the production of such networked spaces, the identity of the gods could go beyond the honji-suijaku paradigm and move closer to devotees in terms of both location and character.

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本地垂迹説と聖地ネットワーク:『厳島の本地』をめぐって
本発表では寺社縁起と聖地の関係を明らかにする試みとして、『厳島の本地』におけるそれぞれの地域の意義を分析する。近年、様々な仏菩薩、神々、聖人を結びつける研究が発展しつつある。しかし、衆生救済のために地方の神として現れる垂迹神のイメージや霊力がどのように、その安置された場所によって影響を受けたのかはまだ明確ではない。換言すれば、もし仏菩薩が多数の寺社に祭られているならば、その所々にある神仏は同じか異なるかを問うべきだというである。そのため、『厳島の本地』、ほかの厳島の縁起、儀礼の関係を検討し、『厳島の本地』が媒介として印度(仏教空間)と厳島(地域空間)を結びつくのであると考えられる。一般的には、本地垂迹説は仏菩薩と神の一体性を示すと思われるが、印度・日本・特定な聖地が同じように繋がったと理解できる。なので、厳島大明神は地域神にもかかわらず、厳島以外の場と関連にすることによって、イメージが広がったのではないでしょうか。

Marie Sakurada: The Empress in Ancient Japan

The tennô of Japan possessed all the authority and privileges of rulership as long as he occupies the throne and regardless of his age, even if an infant. In contrast, what were the authority and privileges of his senior consort, the kôgô? The Chinese canonical work, the Liji (Book of Rites)『礼記』, states that while the emperor is in charge of political affairs, his empress is in charge of family domestic affairs. Previous research in Japan suggests that the tennô’s senior consort was a co-ruler with her ruler-husband, as head of the backpalace. In this paper, I want to clarify the authority and privileges of the kôgô and classify them as political or domestic affairs. To understanding her activities as co-ruler, I have examined sources said to demonstrate that the senior consort exercised her mate’s royal authority, and whether in the seventh century or earlier rulers’ wives exercised their authority as prescribed by the eighth-century system. My conclusion is that wives of rulers up to and during the seventh century sometimes exercised the ruler’s authority: they served as the masters of ceremony when rituals of delayed interment were conducted right after the death of the monarch. In these cases, however, being the master of the ceremony was not limited to rulers’ wives, and so it was not an aspect of their authority. And after the eighth century, the kôgô was never involved in political affairs—she did not possess such authority. To understand the ruler’s senior wife as the head of the backpalace, I have studied the ritsuryō code and the Engishiki『延喜式』。My research shows that it was the tennô who possessed the authority to oversee the female officials in the backpalace, and to select wives other than the senior consort. In other words, the empress did not possess any authority over the backpalace. Therefore, I have concluded that the senior wife of the monarch in the seventh and eighth centuries and beyond did not possess any real authority, contrary to previous assertions.

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「日本古代の后位」

天皇は、たとえ嬰児であっても、その地位にある限り「天皇大権」(権力・権威・権利)を持つ。では、皇后がその地位(后位)に就くことによって得る権能とは何であろうか。中国の儒教経典である『礼記』には、皇帝は「外治」すなわち国政を掌り、皇后は「内治」すなわち家をおさめることを掌るという記述がある。先行研究において日本古代の皇后は、天皇の共同統治者とされたり、後宮の統治者であるとされたりする。『礼記』の記述に当てはめれば、前者は「外治」、後者は「内治」にあたる。そこで本報告では、「外治」と「内治」に区分して、皇后の持つ権能を明らかにする。「外治」について、皇后が「天皇大権」を行使したとされる史料を検討した。皇后制が成立するのは8世紀であるため、7世紀以前については后妃一般が「天皇大権」に関与するかを検討した。その結果、7世紀までの后妃は、天皇死後の空位期間に殯宮儀礼(天皇の喪葬儀礼)の主宰者としての権威に依拠して、「天皇大権」に関与することがあった。しかし、殯宮儀礼の主宰者は后妃に限らないため、后妃固有の権限とはいえない。8世紀以降、皇后が「天皇大権」に関与することはなかった。以上から、皇后は「外治」の権能は持っていない。「内治」について、律令と『延喜式』の分析から、皇后と後宮との関わりを検討した。その結果、後宮で働く女官に対する統治権や、皇后よりランクが低い后妃を選んだり、管理したりする権限は、いずれも天皇が持っていた。皇后は、後宮に対して何も権能を持っていない。以上の検討により日本古代の皇后は、先行研究で指摘されるような権能を持っていないことが明らかになった。では皇后が「后位」に登ることによって得る権能、すなわち「后位」の持つ意味とは何なのか。報告ではこの点について、現時点での展望を示す。

Dr. Sachiko Kawai: How to Make Premodern Japanese History More Global

Translating historical terms is crucial for the continuous advancement of our field of premodern Japanese studies. Without translating primary and secondary sources, we face significant difficulty in exchanging our research findings on a global scale and nurturing future scholarly generations who could be active internationally. We also know, however, that it is a challenging and painstaking process to translate premodern historical terms into foreign languages. How can we reflect changing historical contexts when searching for a “correct” translation? How can we accommodate different disciplinary interests in present academia? In today’s talk, I would like to tackle these challenges and share possible solutions along with concrete examples. Specifically, I will explore how historical terms related to women’s and gender history could be translated into English, by focusing on the early-medieval Japanese royal family, their marital practices, and the titles given to differentiate gender groups of the premodern court.

女性史・ジェンダー史における対訳語の検討とその課題―前近代日本史研究の成果を国際レベルで発信していくために―

前近代日本史研究の成果を幅広く発信し、国際レベルで未来世代の歴史教育に貢献していくためには、史料及び研究用語の翻訳は欠かせない。しかし、適切な対訳語を検討・判断していくプロセスは、各分野毎に異なる問題に対面するだけでなく、かなりの忍耐力を要求され、容易な作業ではない。今回の報告では、そういった前近代日本史用語の翻訳とその課題について、女性・ジェンダー史の視点から考え、ささやかながら私見を述べさせていただきたいと思う。その際に、2017年12月と2018年3月に東京大学史料編纂所の歴史用語グロッサリーデータベース改良作業の一環として報告・議論した内容をもとに、実例を示しながら説明する予定である。特に、中世前期の天皇家におけるジェンダー差・婚姻制度等に関わる用語の英訳に焦点を当てて検討したい。実際に直面した問題について述べ、解決案を示すことを通して、対訳語検討の意義や今後の対策法について共に考える機会がもてれば幸いである。なお今日の内容は、史料編纂所『研究紀要』第29号の論文として2019年3月に出版される予定である。

Presentation Handout

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2019 USC-Meiji University Exchange Schedule

Friday 11/2 


1:00 Greetings and Introductions Professors Piggott & Sasaki

1:15 Dr. Sachiko Kawai, How to Make Premodern Japanese History More Global

1:45 Ms. Marie Sakurada, The Empress in Ancient Japan

Discussion 2:15-2:30

Break


2:45 Mr. Jesse Drian, Distant Travels of Local Gods

3:15 Prof. Atsushi Makino, Women and Buddhism in Medieval Japan

Discussion 3:45-4:00

Break

4:15 Prof. Ken’ichi Sasaki, The Adoption of Horse-riding in Kofun Japan

4:45 Mr. Shôhei Dôi, Craftsmanship, and the Production and Distribution of Pottery for Mortuary Rituals

Discussion 5:15-5:45

Saturday 11/3

1:00 Prof. Nakamura Tomokazu, The Terms Uji, Kabane, and Shizoku—Changing Meanings Through Time

1:30 Mr. Shôdai Satodate, The Koseki System, Diachronic Diffusion and Adoption

Discussion 2:00–2:15

Break

2:30 Prof. Joan Piggott, Reading Ruins—District Offices in the Ritsuryô Realm 

3:00 Ms. Emily Warren, A Guide to Royal Eating in Late Heian Times, the Chûjiruiki


Discussion 3:30-3:45

Break

4:00 Prof. Itô Ujitaka, Japanism and Music, Why Japanese Music Was Not Well Accepted

4:30 Ms. Jillian Barndt, Fujiwara no Yorinaga’s Book List of 1143

Discussion 5:00-5:15

USC-Meiji University Research Exchange 2018
: Japan’s Premodern History and Archaeology

Thursday 2/15   12:00-5:30  Doheny Library G28  (Music Library, Herklotz Room)

Greetings    Prof. Joan Piggott, USC & Prof. Ken’ichi Sasaki, Meiji University

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12:30     Prof. Luke Roberts,  “Humanitarian Governance During Times of Disaster in Early Modern Tosa—A Look at the Touring Inspections of the 1780s”   「近世土佐の災害と仁政──天明改革の巡見を中心に」

1:00     Mr. Travis Seifman,  “Performing Ryukyu: Protocols for the Ryukyu Ambassador’s Ceremonial Audience at Edo Castle” 「『琉球』を演じる:琉球使節の江戸城での謁見儀礼」

Lunch Break  ~1:30

2:30     Dr. Rebecca Corbett,  “The Play of Tea” 「お茶の遊び」

3:00     Prof. Shimizu Yûko, “The Faith World of Christians under the Tokugawa Ban” 「伝来文書に見る近世日本潜伏キリシタンの信仰世界」

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3:30     Prof. Itô Ujitaka, “From Mononoaware to Kawaii, What Are Commonalities in Elements of Japanese Aesthetics?” 「もののあわれ」から「かわいい」まで—日本の美意識に通底するもの」

Break

4:15     Mr. Onodera Yosuke, “Ceramic Goods and What They Tell Us About Mortuary Rituals of the Early and Middle Kofun Period”「土製模造品からみた古墳時代前〜中期の葬送儀礼」

4:45     Prof. Sachiko Sakai, “Applying Luminescence Dating to Change in the Production of Sue Pottery in Japan” 「ルミネッサンス年代測定法と須恵器製造の変遷」

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Friday 2/16 1:00 to 5:30    Doheny Library G28 (Music Library, Herklotz Room)

1:00     Prof. Ken’ichi Sasaki, “Archaeological Excavation at a Seventh-century Keyhole in Southern Hitachi” 「 常陸南部における7世紀前方後円墳の発掘調査」

1:30     Ms. Emily Simpson, “Divinization of Empress Jingû, Reconsidering the Process of Deification in Premodern Japan”「神功皇后の神格化ー神になる過程を考え直す」

2:00     Ms. Sakurada Marie, “The Concept of Kingship in Ancient Japanese History” 「日本古代史研究における「『王権』の意味」

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Break

3:00     Prof. Jason Webb, “Aerating Antiquity: A Report on the Secretive Processes of Manuscript Care at the Kyoto Imperial Palace Archives”「京都御所東山御文庫の曝涼行事に関する一考察」

3:30     Mr. Takahashi Noriko, “Sickness and Treatments in Journals of the Regency Era” 「摂関期古記録にみる病気と治療」

Break

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4:15     Mr. Seki Kyôhei, “Transformations in Uji in the Tale of Genji” 「源氏物語における宇治の変容」

4:45     Dr. Sachiko Kawai, “Adoption, Landholding, and Military Power—the Cases of Royal Women in Early Medieval Japan” 「中世王家女性の軍事力--養子関係の構築と土地所有の考察を通して」

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Jason Webb: Aerating Antiquity: A Report on the Secretive Processes of Manuscript Care at the Kyoto Imperial Palace Archives

Prof. Jason Webb, Comparative Literature, USC.  “Aerating Antiquity: A Report on the Secretive Processes of Manuscript Care at the Kyoto Imperial Palace Archives”「京都御所東山御文庫の曝涼行事に関する一考察」


In November of 2017, through the good offices of Prof. Isao Tajima of the University of Tokyo Historiographical Institute, the presenter was afforded extraordinary access to materials from the Royal Archives of the Kyoto Imperial Palace (Kyoto Gosho Higashiyama Gobunko). The visit coincided with the highly ritualized annual event known as bakuryō 曝涼, a method of “airing out” parts of the collection that has been employed for over a millennium for the purposes of document preservation. Every autumn, when the humidity in Kyoto drops to appropriate levels, Imperial Household Agency delegates, Imperial Household Agency Archives scholars, and members of the Kyoto Palace staff combine efforts to execute correctly ancient bakuryō procedures and protocols. At that time a handful of Japanese specialists otherwise unaffiliated with royal authorities are granted limited access to documents that, ultimately, are the property of Japanese sovereign himself. My November 2017 visit marked the first time in Japanese history that a foreigner was allowed to observe the bakuryō being carried out at an Imperial Archive and to participate in the examination of related documents. This presentation will provide a description of the bakuryō process, and, in the course of doing so, offer some introductory remarks about 1) the philological history of the terms bakuryō and bakusho 曝書; 2) the unique features of the Higashiyama Gobunko Royal Archives; and 3) new perspectives and methodologies introduced by the burgeoning field of Japanese Archives Studies.