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1. How Is Ikebana A Representative Of Japanese Culture
Ikebana as representative of Japanese culture
Ikebana is a form of Japanese flower arrangement, which is closely related to Japanese's religion and
nature. It is different from other countries' flower arrangements. Ikebana has different purposes and
effects. Ikebana is not just a flower arrangement but also a spiritual concept about the harmony of
Heaven, Earth, and Man. Furthermore, it is also an art that appreciates the beauty of nature. This
paper will discuss how Ikebana represents a Japanese culture. It is based on the principle of Ikebana,
the impact on architecture, and the impact on Japanese also how Ikebana supports harmony in life,
which is the important concept in Japanese culture. Nonetheless, it will also discuss the functions of
Ikebana in Modern Japan.
History of Ikebana
Ikebana is also named "Kado" or " The way of flowers". According to Charlotte Anderson (2013,
P.74), Ikebana was evolved from Buddhist practice, as the flower offering to Buddha (Kuge). It was
affected by the yorishiro of Shinto. And the details of flower offering had been recorded in Kojiki.
Kojiki (1982, 6th ed) recorded that the flowers should be placed toward the sky, to show the
sincerity and faith. In Edo period, Ikebana has become the enjoyment of samurai, ... Show more
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Ikebana is a form of meditation on the passage of the seasons, time, and change. Ikebana is closely
related with special occasions and Japanese Festivals (Sushama Jain, 2009). For example, Evergreen
pie is preferred for the New Year which symbolizing eternity and accompanied by bamboo. For
Girl's Festival (雛祭り), the peach blossoms are displayed with the dolls on March 3. For Children's
Day that specifically celebrated for boys, Japanese irises are arranged on May 5 which symbolizing
masculinity. Furthermore, bamboo is required for Tanabata, the Star Festival, on July 7. Ikebana is
essential in different Japanese
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3. The Tokugawa Period
The Edo period, also known as the Tokugawa period–taken from the name of the ruling Tokugawa
family–was a long period of peace and order that lasted for about 250 years. This was a remarkable
feat considering the fact that this period was preceded by devastating ordeals. The sengoku jidai
("the age of country at war") was the Warring States Period of Japan during which numerous rival
daimyos with their individual armies fought each other to gain greater jurisdiction of control over
Japan, which was divided into about 260 "countries". The term, "Warring State Period" was
borrowed, among many other things, from the Chinese. But though the name was appropriate in
describing the chaotic feudal warfare, it was more of a war (power struggle) among ... Show more
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Under the leadership of Tokugawa Ieyasu, the government transitioned from being a decentralized
feudal government to a military government in the form of the bakufu. This "centralized feudalism"
also maintained a controlled environment among the daimyos whose rivalry greatly contributed to
the Chaos of the recently concluded Warring States Period. The key policies of the Tokugawa
System were "manipulating daimyo, managing the imperial court, controlling foreign relations, and
sacralizing the Tokugawa legacy. (N.A. 1990)" According to Tokugawa Japan: The Social and
Economic Antecedents of Modern Japan, Tokugawa Ieyasu made an extra effort to control the
daimyos and minimize them in number. The adoption of the buke sho–hatto (laws pertaining to the
military houses) restricted the daimyos tremendously–from the way they had to repair their castles
to requiring their wives and children to stay in Edo. A similar set of laws was placed on court nobles
and it was called kinchu narabi ni kuge sho–hatto. Military authorities were in charge of "keeping
the court nobles in line" and assured obedience through the punishment of exile in case of non–
compliance. This control over the imperial court consequently assigned the emperor with a more
scholarly (rather than military) and representative role. With regards to foreign policy, Ieyasu's ban
on Christianity was said to have sparked the seclusion of Japan (sakoku) from the rest of the world.
Speculations indicate that this policy was implemented to create a monopoly on foreign trade and
information from abroad because in exchange for exclusive trade with Japan, the Dutch and Chinese
gave annual reports about the outside world The negativity toward Christianity began with Ieyasu's
fear of the increasing numbers of Christians revolting against him. This effort to eliminate
Christianity left a path of death and
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5. Heian Japan Culture Analysis
First, however, understanding the socio–political climate of Heian Japan is important, particularly in
how it pertains to the women of the noble class. The Japanese first began to develop a personalized
identity, separate from China soon after the Capital was moved from Nara to Heian–kyo, what is
now modern day Kyoto, in 794. Prior to this period, the Japanese observed Chinese customs and
cultural nuances in all aspects of their life. They traveled back and forth from the island to the
continent, wore Chinese styled clothing, Buddhism was followed, Tendai and Shingon being
primary and both out of China, and much of custom and protocol was both the written and spoken
word were Chinese. (See Appendix A for Periods of Japanese History)
With the
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7. Who Is Masakado A Villain
Japan in the 10th century was experiencing change and disorder as its relatively new central
government sought techniques for a strong and enduring legacy. In this period lived a man named
Taira no Masakado. In events which are swirled with mystery and legend, Masakado found himself
in direct opposition with the government, even proclaiming the title of the "New Emperor". His
legacy endures to this day and is a fundamental component in contemporary Japanese folklore. Was
Masakado a product of his environment or a self–motivated rebel, examining this question is
important in the discussions of the motivations behind his actions. Whether he should be viewed as
a villain or a hero is to be considered by the reader. Taira no Masakado is both ... Show more content
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Having just been found innocent in Kyoto for his attacks in Hitachi, would it not make sense for
Masakado to bring accusations against Yokishane? Masakado does not seek government help in
deterring Yokishane, this suggests that he knew he was in the wrong and was hesitant to return to
Kyoto, mainly because he felt as if he got lucky at his previous hearing. Skipping to Masakado's
confrontation with Sadamori in Hitachi, as Masakado wins the battle, storming the provincial capital
grounds in the process, one gets a sense of the sudden panic defining his proceeding actions.
Masakado immediately flees home to Shimosa. Once home, in an utterly confusing turn of events,
Masakado heads out again, this time to conquer a handful of other eastern provinces. Instead of
formerly addressing the rulers in Kyoto as the "new emperor" of the east or even as an adversary,
Masakado writes a letter in an attempt to explain his actions and how they are justified. Using his
imperial family ties, he tries to undermine the stories of his actions as propaganda from his opposers
and claim that he remains loyal to the government. This is the act of a desperate man; a man who,
maybe, has realized that he has made a grave mistake. Masakado wanted to believe that his
conquests were justified, yet based on his actions it is apparent that he was not and knew it. Not
having a strong cause and knowing he made a
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