The Last Female Emperor of Nara Japan 749 770

The last Empress of Nara Japan, Kōken/Shōtoku Tennō 孝謙/称徳天皇, was a formidably powerful ruler. Daughter of the great Buddhist Emperor Shōmu 聖武天皇 and his Fujiwara wife Kōmyō 光明皇后, she was an adroit politician who overcame numerous challenges to her rule by male aristocrats. As a devout Buddhist nun, she wrestled with the implications of her faith for the political legitimacy of the imperial house. Her numerous edicts bear witness to the sophistication of the intellectuals at her court who tried to reconcile the Buddhist doctrine of divine protection of the state with the native tradition of godlike sovereignty and with elements of classical Chinese ideas concerning the proper function of the ruler. Paperback -- https://www.amazon.com/Edicts-Last-Empress-749-770-Translation/dp/1500896020/ref=sr_1_1?keywords=the+edicts+of+the+last+empress&qid=1560007652&s=books&sr=1-1 Ebook - https://www.amazon.com/dp/B06XDQKZXB

The Oxford History of Historical Writing , 2012

This article appears in Volume 2 of The Oxford History of Historical Writing, pp. 58-79. It outlines Japanese historiography from Kojiki and Nihon shoki up to Gukansho and Jinno shotoki.

PMJS Papers, 2012

The year Tenpyō Shōhō 1 as narrated in the court chronicle Shoku Nihongi was one of the most momentous years in the eighth century, an era teeming with dramatic political intrigue, rebellions and succession disputes. Corresponding roughly to the year 749 in the Julian calendar, it saw the abdication of the Emperor Shōmu and the accession of his daughter Abe no Naishinnō, the first female Crown Princess, as the Empress Kōken. Shōmu declared himself the slave of the Three Treasures at Tōdaiji, and the mysterious and mighty kami Hachiman entered the Nara capital. The year was the occasion for two changes of nengō, or era name, first from Tenpyō 21 to Tenpyō Kanpō 1, then to Tenpyō Shōhō 1. The following complete translation, the first into English or any other Western language, provides a direct window into the mid-eighth century and highlights crucial events of the Nara period in a way which has not been provided before.

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2014

The cult of Hachiman or “Hachimanism” is discussed from its inception as a national cult (mid-eighth century) to its firm establishment in the ninth century. Hachimanism was initially part of the politico-religious program of Emperor Shōmu and his daughter Abe, the “last empress”. Their kind of state Buddhism implied a combination of Buddhist ritualism based on the Golden Light Sutra and other state protecting Buddhist texts as well as non-Buddhist ancestor worship. Hachiman functioned according to both systems, since he was both a protector of Buddhism and an imperial ancestral deity. After what I call a Hachiman boom from about 750 to 770, the famous Dōkyō incident (769) must have led to a fundamental doubt in the validity of Hachiman’s oracles and therefore to a crisis for Hachimanism. However, in the early Heian period, innovative monks such as Kūkai, Saichō, and Gyōkyō re-established Hachimanism to strengthen their ties to the imperial court. In order to obtain protection by the state they redefined the cult of Hachiman as an explicitly Buddhist state protector.

The main issue of this paper is the role of two empresses: Chinese Wu Zhao (624-705) and Japanese Koken (Shotoku, 718-770) in the history and religion in China and Japan. Both female rulers took Buddhist percepts and patronized the Buddhist Sangha in order to legitimate their power. As the female rulers in the mostly patriarchal society, both Wu Zhao and Koken had numerous enemies among the formidable court officials and influential families who opposed their rule. Therefore, they both used various auspicious signs and omens as the calculated political tools to secure their position. In various documents (edicts, manuals etc.) both Wu Zhao and Koken used the examples, mostly from Buddhism, to show their legitimate status. However, despite of their contribution in the state government and religious system, both empresses Wu Zhao and Koken were reviled as bad rulers by the later Confucian historians who resented their patronage of Buddhism and the fact that they were female rulers.

Em Pauta , 2024

O presente artigo analisa o atual ciclo de reprodução do capital no Brasil, chamado de padrão exportador de especialização produtiva, e as particularidades da questão social na região meridional do estado do Rio de Janeiro, com base em pesquisa bibliográfica e documental, alternando reflexões teóricas com análises de dados empíricos. A ênfase recai no estudo da superexploração da força de trabalho na indústria automobilística e suas expressões salariais e da saúde do trabalhador, assim como os processos de luta e resistência operárias, sem perder de vista o histórico de todos os padrões de reprodução do capital na região e as lutas sindicais. O estudo aponta que o desenvolvimento econômico, via atração de setores de ponta dos grandes conglomerados internacionais, reafirma, em outras bases, a dependência e a superexploração no território fluminense, agravando ainda mais a questão social no estado.

JOURNAL OF ANCIENT HISTORY AND ARCHAEOLOGY