|
|
|
| Historical Encounters Between Kangaku and Japanese Women: A Study of Women in Kangakujuku During the Edo Period (1603-1868) |
| Zhang Xiaofei |
| School of Humanities, Hangzhou Normal University, Hangzhou 311121, China |
|
|
|
|
Abstract The Edo Period in Japan was a period of promoting culture and education, with significant advancements made in various fields of education, including female education. However, female education was primarily limited to family and terakoya education, while the field of Chinese Learning remained male-dominated with very few females, and research on women in kangakujuku (Chinese learning academy) during the Edo Period was also very rare.This paper begins by examining data from Nihon Kyoiku Shiryo and presents statistics on kangakujuku in Tokyo, Kyoto and Osaka and seven local prefectures to shed light on the status of females in kangakujuku during the Edo Period. It reveals that (1) most of kangakujuku women appeared in the late Edo Period; (2) kangakujuku in Tokyo, Kyoto and Osaka had a higher proportion of female students compared with other local counties; (3) female teachers were extremely rare at kangakujuku during the Edo Period.In the Edo Period, women in kangakujuku generally showed the following distinctive features: firstly, women in kangakujuku basically came from the families of intellectuals such as Confucians or medical doctors. Families of Confucians and doctors generally had a strong atmosphere of Chinese studies and knowledge accumulation, and some of them even operated kangakujuku at home, which laid a solid foundation for cultivating women with interest in and qualifications of Chinese studies. Secondly, women in kangakujuku were mostly supported and cultivated by male members of the family (mainly fathers and husbands). Because during the Edo Period, Chinese studies and kanji were complementary to men, and Japanese studies and kana were mutually dependent on women, the time-consuming and costly study of Chinese studies at a private academy was not a necessary option for women during this period. Therefore, women in kangakujuku hardly appeared without the firm support and help of their fathers or husbands in the family. Furthermore, kangakujuku women showed a clear bias towards kanshi (Chinese poetry) in both their studies and career development, and many of them grew up to be Chinese poets, whereas Confucianism, which was the core essence of Chinese learning, was a field in which kangakujuku women were less involved or specialized. This is mainly because kanshi is easier to learn and master than Confucianism, and kanshi has a better social function, as well as the introduction of Yuan Mei’s (1716-1798) Chinese female poet collection at that time also contributed to the emergence of female Chinese poets in that period. Finally, in order to integrate into the male-dominated field of kangaku, women in kangakujuku had to somewhat discard their feminine qualities and become closer to men in terms of talent and dress. However, it has to be admitted that it is difficult to escape the evaluation of women in kangakujuku by their gender, and that the kangakujuku experience had a negative impact on women’s marriages.We have discussed the specific situation of women in kangakujuku in the Edo Period from three aspects the family conditions for women to enter kangakujuku, the kanshi preference and career orientation of kangakujuku women, and the gender dilemma of being a kangakujuku woman, which also confirms the difficulty of women’s integration into kangakujuku. At the same time, it can also be found that the emergence of women in kangakujuku during the Edo Period had a significant effect on the advancement of women’s education in Japan. The emergence of female teachers not only encouraged more women to enroll in the school, but also attracted women with their different teaching qualities from those of men, so that the seeds of learning were sown into the hearts of more Japanese women from one generation to the next. From ancient times to the present, Chinese studies in Japan have always been dominated by men, but in the Edo Period (mainly in the late period), a small number of women were able to receive kangaku education in kangakujuku, and a very small number of women were even able to become kangaku teachers, which is a very rare and noteworthy historical phenomenon.
|
|
Received: 12 December 2024
|
|
|
|
1 董灏智：《江户时代日本思想界的对外扩张理论》，《历史研究》2023年第4期，第114-134，222页。
2 美］埃德温·赖肖尔：《日本人》，孟胜德、刘文涛译，上海：上海译文出版社，1980年。
3 朱玲莉：《日本近世寺子屋教育研究》，北京：中国社会科学出版社，2010年。
4 岸本芳雄：「近世日本の女子教育——女子教育の水準とその教科について」，『相模女子大学紀要』1957年第3期，39-59頁。
5 张玉姣：《日本近世女子教育初探》，见南开大学日本研究院编：《日本研究论集（2003）》，天津：天津人民出版社，2003年，第295-311页。
6 千住克己：「江戸時代の女子教育（現代日本教育の源流〈特集〉）」，『教育と医学』1981年第1期，54-61頁。
7 高群逸枝：『女性二千六百年史』，東京：厚生閣，1940年。
8 服部南郭：「中山詩稿序」，立花玉蘭：『中山詩稿』，江户：小林新兵衛，1764年，1-3頁。
9 文部省総務局編：『日本教育史資料』第八册，東京：富山房，1904年。
10 詹斐雯：「商家の娘から女儒へ：江戶後期女流學高橋玉蕉の傳記について」，『學林』2020年第71巻，130-149頁。
11 太田才次郎：『旧闻小録』卷上，東京：太田才次郎，1939年。
12 中村秋人編：『名媛と筆蹟』，東京：博文館，1909年。
13 三輪田真佐子：『三輪田眞佐子：教へ草』，東京：日本図書センター，2005年。
14 會田範治、原田春乃編：『近世女流文人伝』，東京：明治書院，1960年。
15 李天纲、张安庆编：《海上文学百家文库005：王韬卷》，上海：上海文艺出版社，2010年。
16 大垣市編：『大垣市史』巻中，大垣：大垣市，1930年。
17 藤井瑞枝編：『花の下みち：跡見花蹊先生實傳』，東京：実業之日本社，1919年。
18 小谷喜久江：「原采と房総の漢詩人—『東遊漫草』に見える交流」，『日本大学大学院総合社会情報研究科紀要』2012年第13号，39-50頁。
19 日］小谷喜久江：《官妓詩人薛濤と遊歴詩人原采の対比研究——成功の陰の内面の葛藤》，见刘晓芳主编：《日语教育与日本学研究——大学日语教育研究国际研讨会论文集（2015）》，上海：华东理工大学出版社，2016年，第183-190页。
20 広瀬淡窓：「遠思樓詩鈔」，広瀬淡窓著、日田郡教育会編：『淡窓全集』中巻，日田町：日田郡教育会，1926年，1-49頁。
21 俞樾编：《东瀛诗选》卷四十，曹昇之点校，北京：中华书局，2016年。
22 江馬細香：『湘夢遺稿』巻之下，東京：和泉屋吉兵衛等，1871年。
23 下田己酉倶楽部編：『下田の栞』，下田：下田己酉倶楽部，1914年。
24 マーク ボーラー：「山本北山年譜稿」，『成蹊国文』1997年第30号記念号，101-125頁。
25 柯明：「江戸女性漢詩の出現——その『育成』に関する一考察」，早稲田大学大学院文学研究科紀要編：『早稲田大学大学院文学研究科紀要』第67輯，東京：早稲田大学大学院文学研究科，2022年，245-261頁。
26 隝规景寛甫：『棕隱軒四集』下，京都：堺屋伊兵衛，［出版时间不详］。
27 大沼枕山：『枕山詩鈔』巻之下，植村義校，江戶：下穀吟社，1859年。
28 安藤徳器：『趣味の維新外史』，東京：日本公論社，1934年。
29 磯ケ谷紫江：『墓碑史蹟研究』第5巻，東京：後苑荘，1927年。
30 大槻磐渓：「磐渓詩鈔一百詩」，『寧静閣二集』中，［出版地不详］：鴻漸齋，1858年。
31 花蹊日記編集委員会編：『跡見花蹊略歴上段』，2023年7月28日，https：//www.atomi.ac.jp/univ/kakei/PDF/1-01-01Rireki.pdf，2024年12月12日。
32 高橋勝介：『跡見花蹊女史伝』，東京：東京出版社，1932年。 |
|
|
|
2025, Vol. 55 
