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Churches and Christian Sites in Nagasaki

The story of Christianity in Japan begins in 1549, with the arrival of a Jesuit missionary by the name of Francis Xavier. It took off faster than might be expected, filtering in rapidly via Nagasaki. This city saw a quicker rise in the number of Christian converts due to it being the primary port of trade with Portugal - a deeply Christian nation at the time. Soon, churches and other locations of Christian worship began to spring up throughout the region.

This was short-lived, however. The Tokugawa government did not like the prospect of a foreign religion invading the minds of their subjects and so made the practice of Christianity illegal. Those who tried to continue their faith were brutally suppressed, persecuted and imprisoned. This ended in an eventual, though unsuccessful revolt in 1637.

It would not be until the mid 1800s, and the end of the Tokugawa regime, that the ban on Christianity would finally be lifted. The reemergence of this religion was accompanied by the building of many churches and cathedrals to house those who had been worshipping in secret for hundreds of years.

The first such building was the Oura Cathedral, which was erected in 1865. This would be followed by many more. These buildings are a testament to the Japanese way of viewing Christianity, mixing elements of East and West. The end result is the grandeur of a Western Christian church combined with the harmony of integration into the natural environment that is important to Japanese culture.

Preservation of these churches and other sites has been excellent. Being in use, they are repaired and renovated on a regular basis while still managing to keep the original designs and authenticity. Anyone with an interest in the spread of the Christian faith into Japan should visit the region of Nagasaki and see these architectural masterpieces for themselves.

Jomon Archaeological Sites

The distant origins of the people of Japan are spread throughout the country at a variety of locations known collectively as the Jomon Archaeological sites. The Jomon were an ancient culture which lived as hunter-gatherers and are likely one-half of the equation which would eventually become the modern Japanese people. One of the things which makes this culture so unique and an interesting topic of study for researchers is that they were the only known hunter-gatherer tribe which lived a settled lifestyle as opposed to the nomadic practices followed in other places. This allowed them to develop technologies and social structures that other hunter-gather societies did not possess.

The sites stretch across many regions, from Hokkaido to Northern Tohoku to Aomori, Iwate, Akita and several other locations. The archipelago of Japan was once inhabited by a wide variety of Jomon tribes. Though not agricultural, they did, in many locations, form fishing villages and live in that manner.

They occupied the islands for thousands of years. The earliest dates of Jomon sites come from around 20,000 BCE, though what is identified as proper Jomon culture would not appear until closer to 8000 BCE. The sites continue until eventually fading to be replaced by other cultures around 300 BCE. Most likely, the Jomon intermixed with these other cultures, adopting their agricultural way of life and abandoning their own hunter-gather traditions.

Though they became lost to time, they did leave many artifacts behind as evidence of their passage. Stone tools, figurines, jewelry and some of the earliest pottery in the world remain to attest to the Jomon’s advanced culture. In addition to village remains, there are also shell mounds and stone circles.

These sites are important to those who wish to study the first origins of Japanese beliefs and traditions. They are a unique example of a Neolithic culture that changed over a long period of time, eventually developing into a more complex society. The great variety of sites helps in this regard, allowing archaeologists both Japanese and foreign to peer into Japan’s past.

Tomioka Silk Mill

The Tomioka Silk Mill is Japan’s oldest modern silk factory, dating back to 1872. It was built by the government of the time in order to help promote the growth of industry in a nation that was just starting to move out of their medieval era. This silk mill provides an educational example of the process of industrialization as it moved through Japan and the improvement of the country’s ability to produce high-quality goods in less time. Tomioka was one of the primary locations which signaled the beginning of factory life in Japan and their resulting rise to become an industrial power in the 20^th century.

Improvements to silk manufacturing began with the introduction of French technologies to Tomioka. Later, these innovations and others would spread to factories across the nation, increasing their own output. The rise of silk as a major economic factor in Japan also helped to promote associated trades, such as cocoon farming, silk textile production and even the railroads and other infrastructures that were required for the transportation of goods. Eventually, Japan would become the world’s largest exporter of silk and turn the fabric into a world-wide phenomenon. This economic boom would feed other industrial projects and technological developments.

The increased importance of factories to Japan’s economy would eventually give rise to many important social changes. Women’s and workers’ rights both emerged as a result of industrialization, as did the forming of unions and the rise of a working middle class. These changes would become vital to the modernization of Japan on both a technological and social level. Tomioka Silk Mill and the other buildings which assisted it in the silk industry have all been well-preserved to keep this historical heritage intact for future generations.

The National Museum of Western Art, Tokyo

Between the years 1916 and 1923, a businessman by the name of Kojiro Matuskata made a fortune in the world of shipping. Having a penchant for art, he spent much of this money to form a rather impressive collection of paintings, drawings, sculptures and prints, mostly in the Western artistic traditions. Though many of his works were seized in the years after World War II, the majority were returned on the condition that they would be placed into a museum where all Japanese people could view and appreciate them. This resulted in the construction of the National Museum of Western Art, which still holds those treasures today.

The museum, built between the years 1958 and 1959, is located in Ueno Park, Tokyo and was designed by a famous French architect. The design is rather bleak to behold from the outside, being little more than a reinforced concrete box with a flat roof and two stories. The plaza that occupies the approach to the museum is a more impressive, with statues and manicured lawns greeting visitors.

Though the exterior may not be much to look at, the interior is a bit more creative. The museum is designed as a spiral on the inside, leading visitors in a circuit from one story to the next to view the collection. Visual appeal is accompanied by functionality, allowing the collection to be observed in an efficient manner.

The art held within consists of works dating from the Renaissance up to the early 19^th century. It still remains today Japan’s only museum dedicated entirely to Western art. Though tourists generally go to Japan to see Japanese things, the National Museum of Western Art can be a rare opportunity to see a spectacular collection of art which has made its permanent home in Japan.

Okinoshima Island and the Munakata Region, Fukuoka

In northwestern Kyushu, both on the mainland and on an island off the coast are two archaeological sites that are widely considered to be some of East Asia’s most important locations in the study of the development of ritual and religion over time. These sites consist of the remains on Okinoshima Island which demonstrate the change in Shinto rituals in Japan and the associated remains in Munakata, from which these rituals were controlled and directed. They date from the 4^th to the 10^th centuries and represent an important phase in religious development.

Old Shinto rituals were designed to appease the gods and the spirits of the land. At Okinoshima, these usually consisted of protecting sea vessels. Sea travel was extremely important during this period in Japan, acting as the only source of communication, trade and diplomacy with mainland Asia. The rituals were meant to keep boats safe on their journeys and assist diplomats in conducting successful missions.

There are 23 known sites on Okinoshima. These are located in various spots, from cliff tops to caves, each being a product of a different phase in the evolution of Shinto over the course of 600 years. In addition, more than 80,000 artifacts associated with the religious practices have been found, including objects from as far away as the Middle East.

Munakata is home to two main sites – the Tsuyazaki tumulus complex, which was a burial site for important Munakata clan members, and the Munakata Grand Shrine, which has been instrumental as a repository to preserve the knowledge of these ancient rituals. The Munakata clan was a powerful group which ruled the area during the associated centuries and their influence directly affected the way that the practices of Shinto developed.

Many of these old rituals have survived to the present day, albeit in differing forms. Okinoshima and Munakata are vital in knowing how the practices of Shinto changed from what they were more than 1500 years ago to what they have become today. Luckily, the sites have been preserved remarkably well, allowing for a deeper understanding of how the past shaped the present.

The modern industrial heritage sites in Kyushu and Yamaguchi

Industry is the key to growth in the modern world, and those that don’t adapt and adopt tend to get left behind. This philosophy was even truer in the 17^th century, when those countries that did not industrialize became colonies for those with greater technology and a hunger for resources. Colonization and empire were the two main tactics of politics in those days, a lesson that Japan learned in time to avoid the fate that the rest of Eastern Asia suffered.

By shifting to industry and catching up with the rest of the world, Japan was able to increase its technology and military capabilities to the point where it managed to remain mostly free from outside domination. Seeing the threat of Western powers moving into Asia, the Tokugawa Shogunate rushed to make this crucial change.

The Kyushu-Yamaguchi region became the focus of this industrial adaptation. Kyushu and Yamagachi ended up becoming Japan’s early industrial center because these regions were the closest to the Asian mainland, and thus already known as areas of importance when it came to Japan communicating and trading with the rest of the world.

The various locations in Kyushu and Yamagachi are important historical and cultural sites, as they show the four stages which Japan went through in their unprecedented rapid rise from a medieval to an industrial society. The sites show the implementation of basic manufacturing, which involved combining old technologies with new ones. They also demonstrate the importation of technology and its subsequent use. This resulted in the construction of Japan’s first Iron Works, as well as modern shipyard building and the use of steam engines. This progressed to adopting the mass production of coal via Western mining techniques and eventually a complete switch to heavy industry, culminating in Japan’s first Steel Works.

These sites detail the developmental process of industry in Japan, from inception to conclusion. Japan’s was the first such transformation by a non-Western nation, thus making it the birthplace of Asian industrialization in general. Not only are the sites important to show Japan’s rise, but also serve as an example as the most complete and rapid industrialization of a country in history. The Modern Industrial Heritage Sites of Kyushu and Yamagachi are a unique piece of Japanese history that hold an example that the entire world could learn a lesson from.

The Sado Complex of Japanese heritage mines

The Sado Complex, located on the island of Sado off the eastern coast of Honshu, is a culturally and historically significant site that gives a unique insight into the practices and developments of mining in Japan over the course of hundreds of years. Though mining on the island had been going on since ancient times, it was in the beginning of the 17^th century when the discovery of large silver and gold deposits prompted a huge investment by the shogunate. This investment consisted of creating new technologies to help with not only mining, but also surveying and smelting techniques. Along with this came the development of more complex management systems to assist in the extraction of the valuable resources. Over time, the Sado Complex became the largest gold and silver mine in the entire country and one of the largest in all of Eastern Asia.

The site consists of the mines, the towns in which miners and their families lived, smelting sites and other essential historic structures. Mines at Sado range from those which are hundreds of years old to more modern excavations, each preserved in such a manner that the transition from one phase of mining to the next is evident.

The introduction, implementation and improvement of gold and silver mining technologies and techniques at Sado formed the basis of their diffusion to other mines in Japan and across the sea onto the Asian mainland. Sado was essentially a test site for innovations. All the way into the 20^th century, Sado was the leader of mining technology development in Asia. These extensive sites provide a look into the past that almost no other Asian mine sites can, due to their amazing preservation.

The might of Mt. Fuji

Standing at more than 12,000 feet tall, Mount Fuji (known in Japan as Fujisan) is one of the highest mountains and volcanoes in the world. It has been subject to many eruptions during its life and, in addition to be revered as a sacred mountain of the country, it has become over time one of the most recognizable national symbols of Japan. Anyone who has even a passing familiarity with Japan has no doubt seen the image of Fujisan at one point or another, and anyone visiting the regions near it has most likely enjoyed a view of it from afar.

Due to it having a long history of religious significance, many shrines have been built at its foot to pay homage to and worship the sacred mountain. During the medieval era, Fujisan became the center of the Shugen tradition – a mixture of Shintoism and Buddhism. Today, there are two major complexes of shrines that hold prominence - Fujisan Hongu Sengan Taisha and Fujisan Hongu Sengan Jinja. So important was this mountain during the 16^th and 17^th centuries that it became the site of mass pilgrimages. The journey up the side of Fujisan is said to be a symbolic movement from the land of the living to that of the dead.

Mount Fuji has been the subject of much inspiration among Japanese and foreign artists alike. Poetry, paintings and woodblock carvings are just a few examples of the types of art that Fujisan has been the subject of. Just looking upon the mountain, it becomes obvious how this towering monolith could have moved the hearts and minds of both artists and priests throughout the ages.

Hikone-jo, Shiga

The early 17^th century is widely regarded as the golden age of Japanese castle architecture and many great structures were erected during this time, regardless of the relative peace which prevailed. Hikone-jo is one such example of this building tradition, taking 20 years to build and finally being completed in 1622. It is one of four exceptional Japanese castles which have been since designation as national treasures.

Set upon the top of a hill, Hikone-jo served as the seat of one of Japan’s daimyo until the Meiji Restoration in 1868 ended the prevailing form of military government. The layout of the castle and its surrounding buildings consists of an inner and an outer section. The inner section is surrounded by a moat and holds the main castle, as well as being possessed of numerous defensive measures. This section is also home to the lord’s residence. The outer section contains the residences of samurai nobles that made their home there and is surrounded by yet another moat for added protection.

Outside of the main castle compound lays the village which housed the peasants, artisans, merchants and other commoners. It also contains the commercial districts which formed the economic backbone of the village.

Hikone-jo has managed to remain mostly preserved over time, despite being in disuse for nearly 150 years. The outer section has seen quite a bit of modernization and is now an urban city like any other, though most of the interior has survived in its original state and is still functional. Some restoration efforts have been undertaken to reconstruct the buildings which have disappeared over time.

This castle complex has since been the site of much tourist promotion. The Hikone Castle Museum was placed within partially reconstructed palace buildings and houses many artifacts of its former owners’ pasts. From the top of the castle keep, one can enjoy an amazing view of complex as well as the surrounding village and countryside. This remarkable construction is still a focus of steady improvement and promises an even grander visit in the future.

The Practical Art of Origami

It’s not all about pretty paper and crafts.

On Monday, we held our first co-op class in our homeschool group. We have been meeting regularly since the fall, and every month we seem to do more, which is great. My family belongs to several homeschool groups, but all of the local co-op classes are religious, making them unsuitable for our tastes. It’s not that I have a problem attending a class in church; our music class and our 4-H group are in churches. It’s that I DO have a problem weaving religion into every class, and especially with signing something to declare your faith and that you are not gay in order to participate. I am pretty sure Jesus would be against it as well.

Anyway, I held this first class myself, and it was based on Easy Origami. I taught the kids how to make a cup, a ladybug (or bat), a heart, and a dog—all simple things based on a valley fold. We had a small turnout—out of 18 kids, only six ended up coming—but it was a good thing because we were barely able to fit comfortable in our living room. I can’t imagine what would have happened if all had come—we probably would have had to hold the class outside!

I was telling the kids that origami art isn’t just about making something pretty; so many of these things could be practical. The ladybug might not have been—though you could give it as a gift—but the other things were. The dog, for example, was also a puppet that you could use to play with.

An origami heart can be used for so many things—from letters to valentines. You’d never have to buy a valentine again if you know how to make one and you have access to some pretty paper. The cup I taught them to make can actually hold water—maybe not all of the time, but certainly at times that would come in handy, such as if you were camping and needed to get a quick drink from a water source. It literally takes seconds to make, and I told the mothers that we also used them in our Advent calendars to hold treats. You can make them as big or as small as you’d need.

Learning origami may seem like a useless art, but in fact you’re not only learning to create new, beautiful creations but useable, functional pieces, too. From boxes to 3-D animals perfect for learning, counting stars for math activities and more, there’s pretty much no limit to what you can do with it.

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