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Private Academies of Chinese Learning in Meiji Japan: The Decline ...

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THE LEGACY OF THE JUKU 209which Naramoto describes as a k<strong>in</strong>d <strong>of</strong> juku (“isshu no shijuku”).<strong>The</strong>se articles tell us more about the 1970s than about juku;apparently 100 years after be<strong>in</strong>g marg<strong>in</strong>alized <strong>in</strong> reality, they nowhave been marg<strong>in</strong>alized <strong>in</strong> myth.A particular image <strong>of</strong> juku, rather than actual experience,<strong>in</strong>fluenced later generations. Educators, well-versed <strong>in</strong> modernpedagogical theories, were <strong>in</strong>spired to organize new schools <strong>in</strong>the “juku spirit”. This re<strong>in</strong>vention <strong>of</strong> the juku is just one example<strong>of</strong> many “traditional” th<strong>in</strong>gs from the Tokugawa period thathave been re<strong>in</strong>vented. 2<strong>The</strong> transform<strong>in</strong>g juku <strong>of</strong> the <strong>Meiji</strong> period form the l<strong>in</strong>kbetween the juku <strong>of</strong> the Tokugawa period and this re<strong>in</strong>vention.Present-day juku, on the other hand, are <strong>of</strong>ten assumed to haveno connection with the juku <strong>of</strong> the n<strong>in</strong>eteenth century, and this islargely true on the <strong>in</strong>stitutional level. Yet on a more subtle level,through people’s attitudes towards education and their choices,through personal ties and <strong>in</strong>formal networks, a measure <strong>of</strong>cont<strong>in</strong>uity may be said to exist.KANGAKU SCHOLARS AND JUKUCOMMEMORATED<strong>The</strong> master <strong>of</strong>a juku <strong>of</strong>ten highly respected and <strong>in</strong>spired hisdisciples throughout their lives. Sometimes students went togreat lengths to preserve his memory. Often they had a memorialstone erected. A prom<strong>in</strong>ent kangaku scholar, <strong>of</strong>ten anacqua<strong>in</strong>tance <strong>of</strong> the deceased, would be asked to compose anobituary for the stone. Shigeno Yasutsugu wrote one forUchimura Rokō, for whom a stone stands <strong>in</strong> Matsue, not far fromthe one commemorat<strong>in</strong>g Lafcadio Hearn (Figure 9). 3 He beg<strong>in</strong>sby stat<strong>in</strong>g his relationship with the deceased:Uchimura Rokō died <strong>in</strong> his home town, Matsue. We werefriends at Shōheikō, but we did not meet for fifty years. Iwanted to travel to the San’<strong>in</strong> to see him and talk about oldtimes; Rokō requently urged me to come. I planned to goseveral times, but the plan was always abandoned. Alas,f<strong>in</strong>ally he died.Shigeno cont<strong>in</strong>ues with details <strong>of</strong> Rokō’s early years and hisexploits as a young man <strong>in</strong> the turbulent f<strong>in</strong>al years <strong>of</strong> the bakufu.

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