Amakusa Shiro and Japanese Christianity - Research Paper Example

?Amakusa Shiro and Japanese Christianity Christianity in Japan has a history spanning at least 100 years (Pettitt, n.d., 49). As early as in 1549, Francis Xavier, had reached the Japanese land by a ship (Pettitt, n.d., 50). It was in accompaniment with the Portugese traders that the Jesuit priests and missionaries reached the coasts of Japan during mid-16th century (Pettitt, n.d., 50). The poor peasants of Japan’s rural areas as well as the samurai feudal lords who wanted to have guns and profits from the traders, got attracted to Christianity that spread its wing slowly under the leadership of Jesuit missionaries (Pettitt, n.d., 50). It was after Xavier spent two and half years spreading his message, and in 1580, the port of Nagasaki was gifted to the Jesuits that the ruler of Japan, Toyotomi Hideyoshi condemned Christianity through an eleven point edict and banned conversions made under compulsion (Pettitt, n.d., 51). But this decree was not strictly enforced (Nosco, 1993, 10). But the Jesuits priests and missionaries were ordered to leave the country (Pettitt, n.d., 51). This was a stage when Christianity in Japan went into hiding as cruel persecution of Christians became a routine (Pettitt, n.d., 55). Many Christians had fled to the Japanese island of Amakusa but they were burdened with heavy taxes and often burned individually and in groups at stake by the rulers (Pettitt, n.d., 52-53). It was at this juncture that a 16 year old youth, who was a Christian and a samurai, was chosen by a group of rebellious Christians to lead them in a revolt against the persecutors of Christian faith (Pettitt, n.d., 52). Amakusa Shiro was to be called as the Japanese Messiah, later (Millard, 2001, 8). He was a youth of great courage as is known from whatever historical facts that have been available about him. It was at the age of eight that Amakusa started learning Japanese martial arts and warfare (CathInfo). It is reported that he used to teach religion to children in his leisure time (CathInfo). It was violating the laws that had banned Christianity that he preached his faith (CathInfo). The mythological accounts about his childhood say that he used to do magical tricks to lure the crowds to his preaching (CathInfo). It might have been his success in attracting people to the faith and his ability as a swordsmanship that prompted the rebel leaders to make him his leader. And his leadership might have imparted a new vigor to the poor peasants who thought of him as a deliverer from God (Keith, 2006, 29). Around forty thousand Christians, all poor peasants, rallied behind Amakusa in the uprising (Millard, 2001, 8). Though Amakusa Shiro was the leader of the rebellion, it is observed that the real leaders of the war were a group of about six warriors who led it and planned the strategies (Pettitt, n.d., 53). But Amakusa was the symbol of the struggle. And his boyishness, his charm and his brevity might have made him dear to his followers. The violent uprising started in 1637, went on for three years, and ended with the capture of Hara castle from the rebels by the Japanese army and the beheading of the rebels including Amakusa Shiro (Pettitt, n.d., 52-53). His head was displayed in Nagasaki along with the heads of many other rebels (Keith, 2006, 53). After the rebellion was suppressed, Christianity in Japan became a banned faith (Pettitt, n.d., 53). Many a legends have emerged in Japanese popular culture picturizing Amakusa Shiro as a failed hero (Keith, 2006, 31). Amakusa had led the rebellion by claiming that he was Christ himself reincarnated (Keith, 2006, 49). Thus he had become a spiritual head of the rebels (Keith, 2006, 49). The father of Amakusa Shiro was Masuda Jinbei, was also a follower of Christianity and a samurai (Pettitt,n.d., 51-55). After capturing the Hara castle, Shiro had raised a Christian flag over it thereby imparting a political nature to the rebellion and of course greatly boosting the morale of the rebels (Keith, 2006, 50). The Japanese rulers had sent the mother and sister of Amakusa Shiro to convince him that he could not win and hence to make him surrender but he did not heed to their advice (Keith, 2006, 176). This is indicative of the valor that this young boy had commanded and the faith he had in his mission. But in the religious history of Japan, Amakusa Shiro has both the images of a hero and a villain in the rich peasant narratives of the period (Walthall, 1983). But he inspired many Christians in Japan. The charisma he commanded can be understood from the below words from a Catholic website (CathInfo): As he grew older he began to preach to the crowds in Nagasaki, despite the strict laws against Catholicism. Like St.Don Bosco, he also used magic tricks to get the atention of the crowds. His missionary work was so effective and made so many converts that a few Buhddists and local goverment officials made several attempts on his life. On one occasion he converted his attacker's after they were apprehended by an invisible force. He is supposed to be educated by the Jesuits (CathInfo). There is evidence that he was considered as a divine child by many (CathInfo). There are many statues of Amakusa in Japan which is indicative of the place he has won in the hearts of Japanese Christians (CathInfo). The Christians claim that Amakusa, though a boy of 16, was capable of defending his faith in the arguments he had with the Budhists and that he had studied theology and spirituality deeply (CathInfo). The courage with which Amakusa fought at such a young age has fascinated many writers, modern thinkers and film makers and this resulted in many literary works and films being made based on this young boy (Millard, 2001, 8). Being born and brought up in a place like Amakusa, where there were thousands of Christians, it is no surprise that Amakusa Shiro believed strongly in his faith (Nosco, 1993). Amakusa was also the site of the former Jesuit college (Nosco, 1993, 22). When Amakusa was beheaded and the rebellion suppressed, the remaining Christians went underground and continued with their religious practices in a clandestine manner (Nosco, 1993, 3-4). And the Catholic population in Japan began to respect him as a martyr for faith (CathInfo). A statue of Amakusa Shiro has been raised in the Hara fort where he fought his last battle (CathInfo). And this castle has become a place of pilgrimage. When the long-term impact of Amakusa Shiro on Japanese Christianity is examined, it can be seen that he has reinforced the mixing of traditional Japanese culture with the Christian faith traditions as he is a samurai and a Christian. This kind of the combination of a warrior-cum-believer in mercy, has given a different face to Japanese Christianity also. Amakusa also brought the poor peasants of Japan into the fold of Christianity as the Shimabara rebellion led by him was equally for expressing the grievances of poor people as it was for protecting religion (Keith, 2006, 55). The peasant population was in utter poverty and they were socially discriminated also (Keith, 2006, 55). It was the support of the samurai warriors like Amakusa that made the peasants bold enough to stand up to the oppressors (Keith, 2006, 55). The iconic status of Amakusa Shiro has been enhanced by the filmic and literary depictions making him a cult figure of Christianity for the followers of the faith as well as its opponents. Though the hidden Christians of Japan have come to the day light after Christianity was legalized, it is observed that many Japanese are shy of admitting their Christian heritage in public (Pettitt, n.d.). But Amakusa Shiro has earned a place in Japanese history not only as a rebel who stood for religious freedom but also as a warrior against human oppression (Walthall, 1983, 32). The notable resemblance that he achieved with Christ through his young age and martyrdom has made him a puritan figure that all Christians of the world look high at. References CathInfo. Shiro Masuda and the Shimabara rebellion, the life of a Catholic Samurai. CathInfo.com, http://www.cathinfo.com/index.php?a=topic&t=3397 (accessed September 15, 2011) Keith, Mathew.E. 2006. The logistics of power: Tokugawa response to the shimabara rebellion and power projection in seventeenth-century Japan. PhD Thesis, Ohio State University. Millard, Mike. 2001. Leaving Japan: observations on the dysfunctional U.S.-Japan relationship. New York: M.E.Sharpe. Pettitt, Charles.J. n.d. Lukewarm Christian to warrior for Christ. Indiana: AuthorHouse. Nosco, Peter. 1993. Secrecy and the transmission of tradition, issues in the study of the 'underground Christians". Japanese Journal of Religious Studies 20 (1): 3–30. Walthall, Anne. 1983. Narratives of peasant uprising in Japan. Journal of Asian Studies. Vol.42, No.3. 571-587. Read More