Sonno joi: Perbezaan antara semakan

Gambar dari 1861 melambangkan sentimen Jōi (攘夷, "Tentangi Penjajah").

"Sonnō Jōi": "Hormati maharaja, tentangi penjajah!".

Sebahagian cetakan kayu oleh Utagawa Kuniteru memperlihatkan Samurai di bawah bendera Sonnō jōi semasa penentangan Mito pada tahun 1864.

Sonnō jōi (尊皇攘夷code: ja is deprecated , Hormati maharaja, tentangi penjajah) adalah falsafah politik dan pergerakan sosial Jepun yang didapati daripada Neo-Konfusianisme. Ia menjadi slogan politik pada dekad 1850-an dan 1860-an dalam pergerakan menentang Tokugawa bakufu semasa era Bakumatsu ("Pengakiran Bakufu").

Asal

Slogan sonnō jōi (尊王攘夷code: ja is deprecated atau 尊皇攘夷code: ja is deprecated dalam Kanji) berasal dari China dengan Huan dari Qi iaitu pemerintah negara Qi pada Era Musim Bunga dan Luruh. Pada masa itu, dinasti Zhou hilang kawalan negaranya terhadap negara-negara feudal lain dan sering dibelenggu kuasa asing. Huan dari Qi mula-mula menggunakan slogan ini untuk memastikan para pemerintah negara-negara feudal lainnya menghormati pemerintahan Zhou, tetapi dalam realiti dia menggunakannya untuk menguatkan hegemoninya ke atas para pemerintah lain dan mengenepikan kedaulatan dinasti Zhou.

Di Jepun, asal falsafah ini boleh dilihat pada karya-karya abad ke-17 penulis-penulis Konfusian Yamazaki Ansai dan Yamaga Sokō yang menulis mengenai keistimewaan pemerintahan Jepun berbanding pemerintahan negara-negara lain. Idea-idea ini diperluaskan oleh penulisKokugaku Motoori Norinaga dan dilihat dalam teori Takenouchi Shikibu berkenaan taat setia sepenuhnya terhadap Maharaja (尊皇論 sonnōron) dan secara tidak langsung menggalakkan kekurangan kesetiaan terhadap Shogun Tokugawa.

Penulis Mitogaku Aizawa Seishisai memperkenalkan terma sonnō jōi ikedalam bahasa Jepun moden dengan karyanya Shinron pada tahun 1825, di mana sonnō disifatkan kesetiaan bakufu Tokugawa kepada maharaja danjōi melambangkan agama Kristian.

Pengaruh

With the increasing number of incursions of foreign ships into Japanese waters in the late 18th and early 19th century, the national seclusion policy came increasingly into question. The jōi (expel the barbarians) portion of sonnō jōi, changed into a reaction against the Treaty of Kanagawa, which opened Japan to foreign trade in 1853. Under military threat from Commodore Matthew Perry's so-called "black ships", the treaty was signed under duress and was vehemently opposed in samurai quarters. The fact that the Tokugawa bakufu was powerless against the foreigners despite the will expressed by the Imperial court was taken as evidence by Yoshida Shōin and other anti-Tokugawa leaders that the sonnō (revere the Emperor) portion of the philosophy was not working, and that the bakufu must be replaced by a government more able to show its loyalty to the Emperor by enforcing the Emperor’s will.

The philosophy was thus adopted as a battle cry of the rebellious provinces of Chōshū and Satsuma. The Imperial court in Kyoto unsurprisingly sympathized with the movement. The Emperor Kōmei personally agreed with such sentiments, and–breaking with centuries of imperial tradition–began to take an active role in matters of state: as opportunities arose, he fulminated against the treaties and attempted to interfere in the shogunal succession. His efforts culminated in March 1863 with his "Order to expel barbarians" (攘夷勅命code: ja is deprecated ). Although the Shogunate had no intention of enforcing the order, it nevertheless inspired attacks against the Shogunate itself and against foreigners in Japan: the most famous incident was that of the English trader Charles Lennox Richardson, for whose death (which was the result of allegedly disrespecting a daimyo) the Tokugawa government had to pay an indemnity of one hundred thousand pounds sterling. Other attacks included the shelling of foreign shipping in Shimonoseki. Masterless samurai (ronin) rallied to the cause, assassinating Shogunate officials and Westerners.

But this turned out to be the zenith of the sonnō jōi movement, since the Western powers responded by demanding heavy reparations and then bombarding the Satsuma capital of Kagoshima when these were not forthcoming. While this incident showed that Japan was no match for Western military powers, it also served to further weaken the shogunate, permitting the rebel provinces to ally and overthrow it in the Meiji Restoration.

The slogan itself was never actually government or even rebel policy; for all its rhetoric, Satsuma in particular had close ties with the West, purchasing guns, artillery, ships and other technology.

Legasi

Selepas pemulihan secara simbolik kuasa Maharaja Meiji, slogansonnō jōi digantikan dengan fukoku kyohei (富国強兵), atau "kayakan negara, kuatkan tentara" iaitu slogan Era Meiji dan tindak tanduknya semasa Perang Dunia Kedua.

Lihat juga

• Frasa ini juga digunakan dalam novel karya James Clavell Gai-Jin

Rujukan

• Akamatsu, Paul. (1972). Meiji 1868: Revolution and Counter-Revolution in Japan (Miriam Kochan, translator). New York: Harper & Row.
• Beasley, William G. (1972). The Meiji Restoration. Stanford: Stanford University Press.
• Craig, Albert M. (1961). Chōshū in the Meiji Restoration. Cambridge: Harvard University Press.
• Jansen, Marius B. and Gilbert Rozman, eds. (1986). Japan in Transition: from Tokugawa to Meiji. Princeton: Princeton University Press. 10-ISBN 0691054592/13-ISBN 9780691054599; OCLC 12311985
• ____________. (2000). The Making of Modern Japan. Cambridge: Harvard University Press. 10-ISBN 0674003349/13-ISBN 9780674003347; OCLC 44090600
• Shiba, Ryotaro. (1998). The Last Shogun: The Life of Tokugawa Yoshinobu. Tokyo: Kodansha. ISBN 1-56836-246-3