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The history of education in Japan dates back at least to the sixth century, when Chinese learning was introduced at the Yamato court. Foreign civilizations have often provided new ideas for the development of Japan's own culture.
Chinese teachings and ideas flowed into Japan from the sixth to the ninth century. Along with the introduction of Buddhism came the Chinese system of writing and its literary tradition, and Confucianism.
By the ninth century, Heian-kyō (today's Kyoto), the imperial capital, had five institutions of higher learning, and during the remainder of the Heian period, other schools were established by the nobility and the imperial court. During the medieval period (1185–1600), Zen Buddhist monasteries were especially important centers of learning, and the Ashikaga School, Ashikaga Gakkō, flourished in the fifteenth century as a center of higher learning.
In the sixteenth century Japan experienced intense contact with the major European powers. Jesuit missionaries, who accompanied Portuguese traders, preached Christianity and opened a number of religious schools. Japanese students thus began to study Latin and Western classical music, as well as their own language.
see: Nanban trade period
Japan was very unified by the Tokugawa regime (1600–1867); and the Neo-Confucian academy, the Yushima Seidō in Edo was the chief educational institution of the state. Its administrative head was called Daigaku-no-kami as head of the Tokugawa training school for shogunate bureaucrats. [1] [2]
When the Tokugawa period began, few common people in Japan could read or write. By the period's end, learning had become widespread. Tokugawa education left a valuable legacy: an increasingly literate populace, a meritocratic ideology, and an emphasis on discipline and competent performance. Under subsequent Meiji leadership, this foundation would facilitate Japan's rapid transition from feudal society country to a modernizing nation. [3]
During the Tokugawa period, the role of many of the bushi , or samurai, changed from warrior to government bureaucrat, and as a consequence, their formal education and their literacy increased proportionally. Samurai curricula stressed morality and included both military and literary studies. Confucian classics were memorized, and reading and reciting them were common methods of study. Arithmetic and calligraphy were also studied. Most samurai attended schools sponsored by their han (domains), and by the time of the Meiji Restoration of 1868, more than 200 of the 276 han had established schools. Some samurai and even commoners also attended private academies, which often specialized in particular Japanese subjects or in Western medicine, modern military science, gunnery, or Rangaku (Dutch studies), as European studies were called.
Education of commoners was generally practically oriented, providing basic training in reading, writing, and arithmetic, emphasizing calligraphy and use of the abacus. Much of this education was conducted in so-called temple schools (terakoya), derived from earlier Buddhist schools. These schools were no longer religious institutions, nor were they, by 1867, predominantly located in temples. By the end of the Tokugawa period, there were more than 11,000 such schools, attended by 750,000 students. Teaching techniques included reading from various textbooks, memorizing, abacus, and repeatedly copying Chinese characters and Japanese script.
Public education was provided for the Samurai, ordinary people taught the rudiments to their own children or joined to hire a young teacher. By the 1860s, 40–50% of Japanese boys, and 15% of the girls, had some schooling outside the home. These rates were comparable to major European nations at the time (apart from Germany, which had compulsory schooling).[ citation needed ]
In 1858 Fukuzawa Yukichi founded a private school of Western studies which then became Keio University, known as a leading institute in Japanese higher education.
See Education in the Empire of Japan.
After 1868 new leadership set Japan on a rapid course of modernization. The Meiji leaders established a public education system to help Japan catch up with the West and form a modern nation. Missions like the Iwakura mission were sent abroad to study the education systems of leading Western countries. They returned with the ideas of decentralization, local school boards, and teacher autonomy. Such ideas and ambitious initial plans, however, proved very difficult to carry out. After some trial and error, a new national education system emerged. As an indication of its success, elementary school enrollments climbed from about 30% percent of the school-age population in the 1870s to more than 90 percent by 1900, despite strong public protest, especially against school fees.
A modern concept of childhood emerged in Japan after 1850 as part of its engagement with the West. Meiji era leaders decided the nation-state had the primary role in mobilizing individuals—and children—in service of the state. The Western-style school was introduced as the agent to reach that goal. By the 1890s, schools were generating new sensibilities regarding childhood. [4] After 1890 Japan had numerous reformers, child experts, magazine editors, and well-educated mothers who bought into the new sensibility. They taught the upper middle class a model of childhood that included children having their own space where they read children's books, played with educational toys and, especially, devoted enormous time to school homework. These ideas rapidly disseminated through all social classes [5] [6]
After 1870 school textbooks based on Confucian ethics were replaced by westernized texts. However, by the 1890s, after earlier intensive preoccupation with Western, particularly American educational ideas, a more authoritarian approach was imposed. Traditional Confucian and Shinto precepts were again stressed, especially those concerning the hierarchical nature of human relations, service to the new state, the pursuit of learning, and morality. These ideals, embodied in the 1890 Imperial Rescript on Education, along with highly centralized government control over education, largely guided Japanese education until 1945, when they were massively repudiated. [7]
The education for women in the Meiji-period was heavily influenced by the essay "Creating Good Mothers", written by Nakamura Masanao. He argued that to create a stronger Japan, women should represent the religious as well as moral foundations in the households, acting as educators of their children and better halves of their husbands. [8] He was also famous for coining the phrase “Good Wife; Wise Mother” (良妻賢母, ryōsai kenbo), saying that this ideal suits the affectionate character of Japanese women who are able to raise a new generation of Japanese who can defend the country. Furthermore, he argued that men could deliver desired results only if women could fulfill their role as good wives who follow a well-defined code of behavior. [9] [10]
Starting 1872 the Gakusei law was passed on education and it was possible for women to have official teaching positions and many taught in schools exclusively for girls (女学校, jogakkō). [11]
In the early 20th century, education at the primary level was egalitarian and virtually universal, but at higher levels it was multitracked, highly selective, and elitist. College education was largely limited to the few imperial universities, where German influences were strong. Three of the imperial universities admitted women, and there were a number of women's colleges, some quite prestigious, but women had relatively few opportunities to enter higher education. During this period, a number of universities were founded by Christian missionaries, who also took an active role in expanding educational opportunities for women, particularly at the secondary level.
After 1919 several of the private universities received official status and were granted government recognition for programs they had conducted, in many cases, since the 1880s. In the 1920s, the tradition of liberal education briefly reappeared, particularly at the kindergarten level, where the Montessori method attracted a following. In the 1930s, education was subject to strong military and nationalistic influences, under Sadao Araki.
By 1945 the Japanese education system had been devastated, and with the defeat came the discredit of much prewar thought. A new wave of foreign ideas was introduced during the postwar period of military occupation.
Occupation policy makers and the United States Education Mission, set up in 1946, made a number of changes aimed at democratizing Japanese education: instituting the six-three-three grade structure (six years of elementary school, three of lower-secondary school, and three of upper-secondary school) and extending compulsory schooling to nine years. They replaced the prewar system of higher-secondary schools with comprehensive upper-secondary schools (high schools). Curricula and textbooks were revised, the nationalistic morals course was abolished and replaced with social studies, locally elected school boards were introduced, and teachers unions established.
With the abolition of the elitist higher education system and an increase in the number of higher education institutions, the opportunities for higher learning grew. Expansion was accomplished initially by granting university or junior college status to a number of technical institutes, normal schools, and advanced secondary schools.
After the restoration of full national sovereignty in 1952, Japan immediately began to modify some of the changes in education, to reflect Japanese ideas about education and educational administration. The postwar Ministry of Education regained a great deal of power. School boards were appointed, instead of elected. A course in moral education was reinstituted in modified form, despite substantial initial concern that it would lead to a renewal of heightened nationalism. The post-occupation period also witnessed a significant widening of educational opportunities. From 1945 to 1975, the ratio of junior high school graduates who went on to high school rose considerably, from 42.5% in 1950 to 91.9% in 1975. [12]
By the 1960s, postwar recovery and accelerating economic growth brought new demands to expand higher education. But as the expectations grew that the quality of higher education would improve, the costs of higher education also increased. In general, the 1960s was a time of great turbulence in higher education. Late in the decade especially, universities in Japan were rocked by violent student riots that disrupted many campuses. Campus unrest was the confluence of a number of factors, including the anti-Vietnam War movement in Japan, ideological differences between various Japanese student groups, disputes over campus issues, such as discipline; student strikes, and even general dissatisfaction with the university system itself.
The government responded with the University Control Law in 1969 and, in the early 1970s, with further education reforms. New laws governed the founding of new universities and teachers' compensation, and public school curricula were revised. Private education institutions began to receive public aid, and a nationwide standardized university entrance examination was added for the national universities. Also during this period, strong disagreement developed between the government and teachers groups.
Despite the numerous educational changes that have occurred in Japan since 1868, and especially since 1945, the education system still reflects long-standing cultural and philosophical ideas: that learning and education are esteemed and to be pursued seriously, and that moral and character development are integral to education. The meritocratic legacy of the Meiji period has endured, as has the centralized education structure. Interest remains in adapting foreign ideas and methods to Japanese traditions and in improving the system generally.
In spite of the admirable success of the education system since World War II, problems remained through the 1980s. Some of these difficulties as perceived by domestic and foreign observers included rigidity, excessive uniformity, lack of choices, undesirable influences of the university examinations (入学試験, nyūgaku shiken), and overriding emphasis on formal educational credentials. There was also a belief that education was responsible for some social problems and for the general academic, behavioral, and adjustment problems of some students. There was great concern too that Japanese education be responsive to the new requirements caused by international challenges of the changing world in the twenty-first century.
Flexibility, creativity, internationalization (国際化, kokusaika), individuality, and diversity thus became the watchwords of Japan's momentous education reform movement of the 1980s, although they echoed themes heard earlier, particularly in the 1970s. The proposals and potential changes of the 1980s were so significant that some compared them to the educational changes that occurred when Japan opened to the West in the nineteenth century and to those of the occupation.
Concerns of the new reform movement were captured in a series of reports issued between 1985 and 1987 by the National Council on Educational Reform, set up by Prime Minister Yasuhiro Nakasone. The final report outlined basic emphases in response to the internationalization of education, new information technologies, and the media and emphases on individuality, lifelong learning, and adjustment to social change. To explore these new directions, the council suggested that eight specific subjects be considered: designing education for the twenty-first century; organizing a system of lifelong learning and reducing the emphasis on the educational background of individuals; improving and diversifying higher education; enriching and diversifying elementary and secondary education; improving the quality of teachers; adapting to internationalization; adapting to the information age; and conducting a review of the administration and finance of education. These subjects reflected both educational and social aspects of the reform, in keeping with the Japanese view about the relationship of education to society. Even as debate over reform took place, the government quickly moved to begin implementing changes in most of these eight areas. These reforms have been on-going, and although most have now forgotten about the work done by the reform council in the 1980s, the contents of many changes can be traced back to this time.
Education for females, often bound by constraints, had become an issue as far back as in the Heian period over a thousand years ago. But the Sengoku period finally made it clear that women had to be educated to defend the country when their husbands died[ citation needed ]. The Tale of Genji was written by a well-educated female from the Heian period and writings by women blossomed throughout Japanese history[ citation needed ]. However, Chika Kuroda was the first female Bachelor of Science, graduating in 1916 from Tohoku Imperial University.
Samurai or bushi were members of the warrior class in Japan. Originally provincial warriors who served the Kuge and imperial court in the late 12th century, they eventually came to play a major political role until their abolition in the late 1870s during the Meiji era.
The Edo period, also known as the Tokugawa period, is the period between 1603 and 1868 in the history of Japan, when Japan was under the rule of the Tokugawa shogunate and the country's 300 regional daimyo. Emerging from the chaos of the Sengoku period, the Edo period was characterized by economic growth, strict social order, isolationist foreign policies, a stable population, overall peace, and popular enjoyment of arts and culture, colloquially referred to as Ōedo.
Fukuzawa Yukichi was a Japanese educator, philosopher, writer, entrepreneur and samurai who founded Keio University, the newspaper Jiji-Shinpō, and the Institute for Study of Infectious Diseases.
Education in Japan is managed by the Ministry of Education, Culture, Sports, Science and Technology (MEXT) of Japan. Education is compulsory at the elementary and lower secondary levels. Throughout all levels, the academic year starts in April and ends in March, with two long holidays: summer and winter.
Sonnō jōi was a yojijukugo phrase used as the rallying cry and slogan of a political movement in Japan in the 1850s and 1860s, during the Bakumatsu period. Based on Neo-Confucianism and Japanese nativism, the movement sought to overthrow the Tokugawa shogunate and restore the power of the Emperor of Japan.
Viscount Mori Arinori was a Meiji period Japanese statesman, diplomat, and founder of Japan's modern educational system. Mori Arinori served as the first Minister of Education in the first Ito Cabinet of Japan, playing a key role in establishing the educational system during the Empire of Japan. He, along with Inoue Kowashi, laid the foundation of Japan’s educational system by issuing several orders from 1886, which included the establishment of elementary, middle, normal school systems, and an imperial university system. This was a crucial step in Japan’s modernization efforts during the Meiji era.
The han school was a type of educational institution in the Edo period of Japan. They taught samurai etiquette, the classical Confucian books, calligraphy, rhetoric, fighting with swords and other weapons; some also added subjects such as medicine, mathematics and Western sciences. Schools in different han (domains) provided different curricula and had varied conditions for entry. Over the course of the Edo period, han schools evolved from simple one-room schools to large educational facilities with multiple buildings. The total numbers of han schools varied from several dozen in the early 17th century to over 250 by the end of the 19th century.
Japanese philosophy has historically been a fusion of both indigenous Shinto and continental religions, such as Buddhism, Taoism and Confucianism. Formerly heavily influenced by both Chinese philosophy and Indian philosophy, as with Mitogaku and Zen, much modern Japanese philosophy is now also influenced by Western philosophy.
Hayashi Razan, also known as Hayashi Dōshun, was a Japanese historian, philosopher, political consultant, and writer, serving as a tutor and an advisor to the first four shōguns of the Tokugawa bakufu. He is also attributed with first listing the Three Views of Japan. Razan was the founder of the Hayashi clan of Confucian scholars.
The history of education extends at least as far back as the first written records recovered from ancient civilizations. Historical studies have included virtually every nation. The earliest known formal school was developed in Egypt's Middle Kingdom under the direction of Kheti, treasurer to Mentuhotep II. In ancient India, education was mainly imparted through the Vedic and Buddhist education system, while the first education system in ancient China was created in Xia dynasty. In the city-states of ancient Greece, most education was private, except in Sparta. For example, in Athens, during the 5th and 4th century BC, aside from two years military training, the state played little part in schooling. The first schools in Ancient Rome arose by the middle of the 4th century BC.
The Daijō-kan or Dajō-kan, also known as the Great Council of State, was (i) (Daijō-kan) the highest organ of Japan's premodern Imperial government under the Ritsuryō legal system during and after the Nara period or (ii) (Dajō-kan) the highest organ of Japan's government briefly restored to power after the Meiji Restoration, which was replaced by the Cabinet.
This is the glossary of Japanese history including the major terms, titles and events the casual reader might find useful in understanding articles on the subject.
Nishi Amane was a Japanese philosopher. He studied law and economics in the Netherlands. He became a political advisor to Tokugawa Yoshinobu before and after the Meiji Restoration. He served as a bureaucrat in the Ministry of War, the Ministry of Education, the Ministry of Popular Affairs, and the Ministry of the Imperial Household under the Meiji government. He was involved in the drafting of the Military Precepts and the Imperial Rescript to Soldiers and Sailors. With Mori Arinori and others, he formed the Meirokusha and worked to introduce Western philosophy.
Education in the Empire of Japan was a high priority for its government, as the leadership of the early Meiji government realized the need for universal public education in its drive to modernize the nation.
Chiba Takusaburō—also known as Chiba Takuron—lived as an obscure liberal political activist and schoolteacher in the late Tokugawa, early Meiji period. In his younger years, Takusaburō studied Confucian, Buddhist, Christian and Methodist thought. In his later years, Takusaburō devoted his life in disseminating the importance of liberty and rights for the people. His numerous texts include the draft constitution in 1880, The Institutional Maxims of Chiba Takusaburō, Treatise on the Kingly Way, and On the Futility of Book Learning. Takusaburō died in late 1883 after a long battle with tuberculosis. Chiba Takusaburō attempted to bring forth a "grass roots" society, driven by the people. Chiba is emblematic of how the revolutionary spirit, more frequently attributed to men like Itagaki Taisuke, Ōkuma Shigenobu and Fukuzawa Yukichi, was existent in even low ranking samurai during the Freedom and People's Rights Movement or Jiyū Minken Undō.
Utako Shimoda was a Japanese educator and poet of the Meiji and Taishō period. Born in present-day Ena, Gifu, she was the founder many educational organizations, including what is today Jissen Women's University. She had international influence, and was one of the most influential women in Asia.
Edo society refers to the society of Japan under the rule of the Tokugawa Shogunate during the Edo period from 1603 to 1868.
The first human inhabitants of the Japanese archipelago have been traced to the Paleolithic, around 38–39,000 years ago. The Jōmon period, named after its cord-marked pottery, was followed by the Yayoi period in the first millennium BC when new inventions were introduced from Asia. During this period, the first known written reference to Japan was recorded in the Chinese Book of Han in the first century AD.
The Meiji Restoration, referred to at the time as the Honorable Restoration, and also known as the Meiji Renovation, Revolution, Regeneration, Reform, or Renewal, was a political event that restored practical imperial rule to Japan in 1868 under Emperor Meiji. Although there were ruling emperors before the Meiji Restoration, the events restored practical abilities and consolidated the political system under the Emperor of Japan. The goals of the restored government were expressed by the new emperor in the Charter Oath.
Edo Neo-Confucianism, known in Japanese as Shushi-Gaku, refers to the schools of Neo-Confucian philosophy that developed in Japan during the Edo period. Neo-Confucianism reached Japan during the Kamakura period. The philosophy can be characterized as humanistic and rationalistic, with the belief that the universe could be understood through human reason, and that it was up to man to create a harmonious relationship between the universe and the individual. The 17th-century Tokugawa shogunate adopted Neo-Confucianism as the principle of controlling people and Confucian philosophy took hold. Neo-Confucians such as Hayashi Razan and Arai Hakuseki were instrumental in the formulation of Japan's dominant early modern political philosophy.
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